KEYWORD IN CONTEXT INDEX TO
DHARMAKĪRTI’S PRAMĀṆAVINIŚCAYA

Keyword In Context Index toDharmakīrti’s Pramāṇaviniścaya

Masamichi S
Jun T

ILCAA
Tokyo 2015

First published 2015
Copyright © 2015
Masamichi S & Jun T
ISBN 978-4-86337-213-9(This is an electric publication in PDF format)
Published by
Research Institute for
Languages and Cultures ofAsia and Africa (ILCAA)
Tokyo University of Foreign Studies
3-11-1, Asahi-cho, Fuchu-shi,
183-8534, Tokyo

Introductory Notes
1) This is a KWIC (= KeyWord In Context) index to the Sanskrit text of all three chapters of the Pramāṇaviniścaya by Dharmakīrti. (In: Dharmakīrti’s Pramāṇaviniścaya Chapter 1 and 2, Critically edited by Ernst Steinkellner, China Tibetology
Publishing House/Austrian Academy of Sciences Press, Beijing–Vienna 2007; Dharmakīrti’s Pramāṇaviniścaya Chapter 3, Critically edited by Pascale Hugon and Toru Tomabechi with a preface by Tom J.F. Tillemans, China Tibetology
Publishing House/Austrian Academy of Sciences Press, Beijing–Vienna 2011.)
2) We have incorporated Steinkellnerʼs revisions to the ﬁrst two chapters, published online in 2013 (http://www.ikga.
oeaw.ac.at/Mat/steinkellner07_corrigenda.pdf), as well as two additional corrections which Prof. Ono proposed and which were accepted by Prof. Steinkellner.
3) Half daṇḍas in the original text are replaced by commas, normal daṇdas and double daṇḍas by periods without distinction.
4) The location where the relevant keyword appears in the original text is indicated by an abbreviation for the chapter(e.g., PVin1 for the ﬁrst chapter of the Pramāṇaviniścaya), followed by a seven-digit number on the left. The ﬁrst ﬁve
digits indicate the page number, and the last two indicate the line number.
5) Sentences are artiﬁcially divided into word-units, although they involve phonetic fusion or union in the basic text.
Further, compound words are divided into their shortest constitutive elements, that is, into those elements that would
make sense when found in a sentence by themselves. Preﬁxes such as a, dus, sa, su, niḥ etc. are separated by hyphens.
The hyphen indicates that hyphenated elements originally formed a compound word.
6) All terms, including the relevant keywords, are as a rule indicated as they stand in the text, which means that they
appear in their inﬂected forms.
7) Terms subject to initial Sandhi (for example, *d dhetu- ; *e ʼpi) are listed under their original form (for example, hetu- ;api).
The Institute for the Cultural and Intellectual History of Asia of the Austrian Academy of Sciences (IKGA-AAS) and
the Research Institute for Languages and Cultures of Asia and Africa of the Tokyo University of Foreign Studies (ILCAATUFS) have exchanged a Memorandum of Understanding for Scientiﬁc Cooperation. This KWIC index is one of the resultsof the academic collaboration between these two institutes.
We would like to acknowledge the editors of the Pramāṇaviniścaya, Prof. Ernst Steinkellner and Dr. Pascale Hugon,both of IKGA-ASS, and Dr. Toru Tomabechi, of the International Institute for Digital Humanities, Tokyo, for their valuablesuggestions during the production of this index. We are also grateful to the late Dr. Helmut Krasser, IKGA-ASS, Prof.
Motoi Ono, University of Tsukuba, and Dr. Patrick McAllister, University of Heidelberg, for their kind support.
July 2015, Osaka / Tokyo
Masamichi S / Jun T

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1apāṇy-ādi-kampe sarvasya kampa-prāpteḥ. a-kampane vā cala-a-calayoḥ pṛthak-siddhisato ’pi vā viśeṣasya tad-an-aṅgatayā a-karaṇatvāt. tasmād yato ’sya ātma-bhedād asyana anya-kārī. tena ayaṃ tad-a-tad-rūpa- a-karaṇād a-kiñcit-karo na apekṣyate. kathaṃ
kartuḥ sva-sattā-mātreṇa kṣepa-a-yogāt, prāg a-kartuḥ paścād api sva-bhāva-a-parāvṛtteḥ.
sa śrīmān a-kalaṅka-dhīḥ svayam upetya āryo ’nujagrāha yaṃbhāvanā-pariniṣpattau tat sphuṭa- a-kalpa-dhī-phalam. ity antara-ślokāḥ. tathā hy a
yaj jñānam a-visaṃvādi tat pratyakṣam a-kalpakam. yoginām api śruta-mayena jñānena
sva-karmaṇi. tad-vaśāt tad-vyavasthānād a-kārakam api svayam. ity antara-ślokāḥ. etena-kriyāyām api tatra an-upakārāt. ubhayathā a-kārakasya a-kiñcit-karatvena an-upakārakatvād-niyama-a-bhāvān na hetu-bhedo bhedaka ity a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatra cana an-anukṛta-anvaya-vyatirekaṃ kāraṇam, na a-kāraṇaṃ viṣayaḥ. tasmān na vastu-viṣayāḥ śābda-darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd apy a-bhāvāt. nanv araṇia-sāmarthyam eva, kasyacit karaṇāt. a-kāriṇo ’pi pratyaya-vaikalye syāt. sākalye tu
apy a-jñāne para-artha-vṛtteḥ kārya- a-kārya-an-avabodhāt, sarvatra śaṅkā-utpatteḥ,sidhyati. uktaṃ hi prāk — na an-upalabdhāv a-kārya-kāraṇa-pratiṣedho gamaka iti. sa canairātmyād ghaṭa-ādi-vad iti, tad apy a-kārya-kāraṇa-bhāve na sidhyati. uktaṃ hi prākapi śeṣavad etad vyabhicāri liṅgam. yā tarhy a-kārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādi
tatra prāṇa-ādīnām api. artha-antarād a-kārya-bhūtād a-siddheś ca. na hi kārya-kāraṇasarvāsāṃ tad-artha-hetūnāṃ buddhīnām, anyair a-kārya-bhedasya apekṣa-a-yogād an-apekṣāc caiyam iti vyaktam īśvara-ceṣṭitam. vadann a-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate. a-bhūtānām upakāraḥ, sva-rūpasya siddher a-kāryatvāt. para-rūpa-kriyāyām api tatra ansakṛd api tathā-darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd apy a-bhāvāt. nanv
-nirmathana-ādiṣv a-saty apy agnau bhāvād a-kāryam. na, indhana-vikāra-hetor uṣṇa-sparśaatiśayam an-utpādayat kiñcit-karaṃ nāma. a-kiñcit-karaṃ ca kiṃ kasya āvaraṇam anyad vā.
pātāt, ākāśa-kṣipta-vat. tathā ca ayam atra a-kiñcit karaḥ katham asya sthāpayitā. tad ayaṃ-pratiṣedho ’sya kṛtaḥ syāt. tathā apy ayam a-kiñcit-karaḥ kim ity apekṣyata iti siddhā-prasaṅgāt. na api para-apekṣā, tasya tatra a-kiñcit-karatvāt, anya-karaṇe tasya iti
sva-vijñāna-janane ’pekṣeta, sarvasya tatra a-kiñcit-karatvāt. etena prayatnasya indriyaapi tatra an-upakārāt. ubhayathā a-kārakasya a-kiñcit-karatvena an-upakārakatvād ity uktautpādana-lakṣaṇatvāt pratibandhasya, anyathā a-kiñcit-karasya a-pratibandhāt. bhavaty eva-māndya-pāṭava-darśanāt. anyathā kvacid apy a-kiñcit-karasya sannidhānasya apy a-sannidhāna-kārī. tena ayaṃ tad-a-tad-rūpa-a-karaṇād a-kiñcit-karo na apekṣyate. kathaṃ kriyāuktaḥ. yogyaṃ hi viśvaṃ sva-bhāvataḥ kṛta- a-kṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayā
api tu sva-bhāva-antaram api. kṛtrima- a-kṛtrimāṇām iva maṇi-muktā-pravāla-ādīnām.
-virodhād aikyam iti cet, tat kim idānīm a-krama-abhivyakter ghaṭa-dadhy-ādir an-ekaḥ, ko-artha-sat. a-santo ’-kṣaṇikās tasyāṃ krama- a-krama-virodhataḥ. iti saṅgraha-ślokaḥ. skandhakriyā sambhavati, krama-yaugapadya-virodhāt. a-kramaḥ, an-apekṣasya kartuḥ sva-sattā-mātreṇa
-niṣpattāv a-niṣpatteḥ. a-bheda eva atitarām a-kramatva-prasaṅgaḥ, eka-ātmatva-vat. kāryatvād-deśa-sannidhir iṣyata eva iti kim an-iṣṭam. a-kriyasya eka-vyakti-sambandhino deśa-antare ’yugapat kriyā, tat-sva-bhāvasya paścād apy a-kriyā-a-yogāt. tad ayaṃ bhāvo nivṛtta-sarvabuddhi-pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer a-kriyā-darśino ’pi kṛta-buddhir bhavati, yadisāmarthya-a-viśeṣān na ekasya ekatra kriyā- a-kriye syātām. tena syād artha-apāye ’pi netrasarvathā a-sambhavāt. na hi tasya a-kṣaṇikasya artha-kriyā sambhavati, kramasyāt. sākalye tu karoty eva. na evam a-kṣaṇikasya, sarvathā a-sambhavāt. na hi tasya a
yat tad atra parama-artha-sat. a-santo ’-kṣaṇikās tasyāṃ krama-a-krama-virodhataḥ. iti
atra ākārṣīt svayaṃ-śrutim. iṣṭa- a-kṣatim a-sādhyatvam an-avasthāṃ ca darśayan.
upakārāt, tad-a-jñāne tad-aṅga-vikalatvād a-kṣūṇa-vidhāna-a-yogāt. na api caramasya avyabhicāra iti cet, na, tataḥ kārya-utpatter a-kṣepāt. ā antya-kṣaṇa-utpatteḥ pratibandhaḥ
sambhavati. sato ’pi vā kasyacit tad-ātmānam a-khaṇḍayataḥ sāmarthya-tiras-kāra-a-yogāt. na hi
dharmān an-upanīya eva dṛṣṭānte dharmiṇo ’-khilān. vāg-dhūma-āder jano ’nveti caitanya-samādhānaṃ tad-vacasi iti tad eva sādhanam. a-khyāpite viṣaye hetu-pravṛtter a-sambhavād
ca an-upalabdhir iti sa tat-tad-viruddha-ādy- a-gati-gati-prayoga-bhedena an-eka-prakāra uktaḥ.
unneyam. rāga-ādīnām apy artha-antaratvād a-gatir vacanād anumāna-lakṣaṇād abhyūhyā, aa-nityatvād a-prayatna-anantarīyakatvasya a-gateḥ. mā bhūd ato gatiḥ, kevalatvād asidhyati. tad eka-sambandhino deśa-antare ’-gatvā a-tad-deśair a-pūrvair abhisambandha-sāmānyam abhipretya kārya-an-upalambho ’-gamaka ucyate, yathā – na agnir atra dhūma-ayena vyāptam a-vyāptaṃ vā, tat tasya gamakam a-gamakaṃ ca iti na puruṣa-icchayā vastu-dharmo
tasya a-niścaya-lakṣaṇatā. tathā ca a-gamakatvam iti kiṃ kasya sādhanaṃ, yad-artham a-a-siddheḥ prasaṅga-viparyaya-sādhanayor a-gamakatvāt. ekasya bhāve ’-vikala-kāraṇasya

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2a-samāśraye vā tat-sva-bhāvatayā gamakasya a-gamakatvāt. na hi prakāśatayā prakāśayan
syād iti. nanu śrāvaṇatvaṃ vyatireky apy a-gamakam. na, a-vyatirekāt. na hi śrāvaṇatvaṃ
sva-bhāva-pratibandho ’py eṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos triṣv api rūpeṣu
yasmād a-vidyamāna-a-bhede ’pi tad-akṣa- a-gocaratvataḥ. spṛśato ’py asti sā buddhiḥ ko hi
ca atīta-an-āgata-vastu-prabheda-grahaṇa- a-grahaṇa-ūha-an-ūha-artha-bhāva-apekṣa-an-apekṣa
smṛtir yuktā, tasyā a-tat-kṛtatve tan-nāma- a-grahaṇa-prasaṅgāt. tataḥ smṛtyā vyavadhānān na-jñānaṃ pratyeti iti cet, na, yathā-ukta- a-grāhiṇas tathā-pratipatty-a-yogād a-viṣaye ’-pratyastam-ayāt tad-a-vivekena saṃvido ’py a-grāhya-grāhakasya ca samayasya a-bhāvāt, anyena
tata eva bādhā-hetor a-sādhāraṇatvam, kvacid a-candre ’-siddheḥ. a-śakya-niṣedhatām asyasarvasya kampa-prāpteḥ. a-kampane vā cala- a-calayoḥ pṛthak-siddhi-prasaṅgād vastra-udaka-vat.
a-nityatā iti kim anyayā, sva-bhāvena vā a-calasya artha-antara-yoge ’pi tad-bhāva-anapi bhāvānāṃ kṣaṇikānām anyonya-upakāraḥ, a-cintyatvād dhetu-pratyaya-sāmarthyasya a-sarvaetena a-nityatva-saṃsthāna-viśeṣa-ādayo ’-cetanatva-viśiṣṭa-buddhi-pūrvakatva-ādi-sādhanā-a-siddher na kārya-kāraṇatā-siddhiḥ. a-cetanā vyatireka-viṣaya iti cet, na evaṃ-vidhāddṛṣṭam api parair dṛṣṭaṃ sādhanam, yathā — a-cetanāḥ sukha-ādayo buddhir vā, utpatter aanumāpayati. na ca evaṃ-vidho vyatireko ’-cetaneṣu sambhavati. caitanya-karaṇa-guṇa-āderniṣṭhāś ca viṣaya-vyavasthitayaḥ. tāḥ katham a-cetano ’rtho vyavasthāpayet, atiprasaṅgāt.
antara-vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg a-janako buddher upayoga-a-viśeṣataḥ. sa paścād
nimitta-a-bhāvāt sad-vyavahāra-pratiṣedhaḥ, a-janana-khyātyā a-pitṛtva-vat. tasmāt sarvaṃ
-a-yogāt. śakta-sva-bhāvasya nityaṃ jananam a-jananaṃ vā anyathā syāt. te ca a-vyavahitāḥ
sva-bhāvād bhavet. svayam a-tat-sva-bhāvasya a-jananāt tasya a-hetutā syāt. na vai sa eva
upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam a-janya-janaka-bhūtānām upakāraḥ, sva-rūpasya
artheṣu darśana-antara-bhediṣu. atīta- a-jātayor vā api na ca syād an-ṛta-arthatā. vācaḥ
dṛṣṭiṃ bheda-āśrayais te ’pi tasmād a-jñāta-viplavāḥ. ity antara-ślokāḥ. etala-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. tena a-jñāta-vyatirekasya vyāvṛtti-vyāptir a-siddhā.
ca enāṃ pratyakṣeṇa katham ātmany anviyāt. a-jñāte ’rthe buddher a-siddhes taj-jñāne
tad-a-tad-rūpa-hetu-jāḥ. tat sukha-ādi kim a-jñānaṃ vijñāna-a-bhinna-hetu-jam. tad-a-tat-sva’nyatara-a-siddhiḥ śāstreṇa. anyatra tv a-jñānād iti na vāda-udāharaṇam. udāharaṇa-diśaṃ
sarvasya kvacit kathañcid upakārāt, tad- a-jñāne tad-aṅga-vikalatvād a-kṣūṇa-vidhāna-ana, an-ābhoga-a-sambhavāt, eka-dharmasya apy a-jñāne para-artha-vṛtteḥ kārya-a-kārya-ansambandha-a-bhāva-ādayo ’py uktāḥ. tasya ca a-jñeyatvam, upakārād eva jñāna-utpatteḥ. tasmādvyavasthāpyate, vikāra-darśanena iva viṣam a-jñaiḥ. tad ayaṃ sattā-a-vyatirekeṇa na anyat
agnau bhavati iti. kathaṃ ca tato ’nyato vā a-taj-janana-sva-bhāvād bhavet. svayam a-tat-svavikāre śabda-viśeṣe smṛtir yuktā, tasyā a-tat-kṛtatve tan-nāma-a-grahaṇa-prasaṅgāt. tataḥ
doṣaḥ syāt. na ca tat-tulya eva vṛttir ity a-tat-tulyo viruddha eva, yena tata evaādhīyate pāke. tasmāt satyām api kalpanāyām a-tat-parāvṛttayo bhāvā yathā-sva-bhāva-vṛttayadvāv anumeya-pratyayau sākṣād an-utpatter a-tat-pratibhāsitve ’pi tad-utpattes tad-a’py arthe phalasya an-antarya-a-bhāvād a-tat-phala-sādharmyāt tad-viparyāsa eṣaḥ.
bādhante ’rthaṃ na laukikam. tat-phalo ’-tat-phalaś ca artho bhinna ekas tatas tataḥ.
sad-a-sad-ubhaya-an-ubhaya-vyavasthāś ca tad- a-tat-samayavatām a-niścita-sādhanā na eka-antasva-bhāvaḥ sva-hetor iti yo na tad-dhetuḥ so ’-tat-sva-bhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ
’pi bhāva-kāle ’-nityatā-a-niṣpattes tulya- a-tat-sva-bhāvatā. na vai kācid a-nityatā nāma
vā a-taj-janana-sva-bhāvād bhavet. svayam a-tat-sva-bhāvasya a-jananāt tasya a-hetutā syāt.
kim a-jñānaṃ vijñāna-a-bhinna-hetu-jam. tad- a-tat-sva-bhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ
— yathā ’-sati niṣedhaḥ, a-sapakṣaś ca a-tattva-lakṣaṇa iti. nanv etasminn a-sapakṣe
sarvaḥ pratiyogī niṣedhaḥ paryudastaś ca, a-tattva-lakṣaṇatvād a-sapakṣasya. tad vivakṣite
ca viśeṣaṇa ekasya tad-bhāve ’nyasya a-tattvaṃ syād viśeṣaṇa-viśeṣya-yoginaś ca
pratibhāsanād etāvan-mātra-nibandhanatvāc ca a-tattvasya. vastv-a-bhāve ’pi śābda-pratibhāsa-asamādadhāti vā, yathā-abhiniveśam a-tattvāt, yathā-tattvaṃ ca a-samīhitatvāt.
a-vyabhicāraḥ. na apy ākāra-bheda eva tad- a-tattve nibandhanam, api tu sva-bhāva-antaram
tais tadvantaḥ syuḥ kāya-vijñapty-ādi-vat. a-tad-āgamebhyo na tatra pratītir ākāśād iva
artha-pratibhāsa-a-viśeṣāt saty api pratītir a-tad-ātma-grāhiṇī, tad-bhāva-a-bhāvayor ananvayas tv artha-āpattyā siddhaḥ. na hy a-tad-ātma-niyatasya tan-nivṛttyā nivṛttiḥ.
-viśeṣa iti cet, na, hetoḥ sva-bhāva-bhedāt. a-tad-ātmatve ’pi kṣīrasya sa tasya sva-bhāvaḥ,eva tad-vedana-lakṣaṇam. sārūpyam apy a-tad-ātmanaḥ prāk paścād apy ātma-a-pracyuteś
-darśanāl loke bhrāntir nāma upajāyate. a-tad-ātmani tādātmya-vyavasāyena na iha tat. aviṣayayoḥ, tad grāhyam iti. śāstravato ’py a-tad-ālambane vastuni viruddha-uktāv api na
tu gamye kāryaṃ hetuḥ, a-vyabhicārāt. na hy a-tad-utpatter a-vyabhicāraḥ, an-āyatta-rūpāṇāṃ
upakāra-sādhanam. upakārasya artha-antaratve ’-tad-upakāra-ādayo ’py uktāḥ. an-ubhaya-kāriṇām

a

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PVin2_0004606
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PVin1_0002113
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PVin1_0001908
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PVin2_0009708
PVin2_0009208
PVin2_0009309
PVin2_0006908
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PVin2_0007001
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PVin2_0009407
PVin1_0001308
PVin3_0011011
PVin3_0010708
PVin3_0008309
PVin3_0011113
PVin2_0009313
PVin3_0013003
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PVin3_0010703
PVin3_0013005
PVin3_0009306
PVin3_0010806

3a

tad eka-sambandhino deśa-antare ’-gatvā a-tad-deśair a-pūrvair abhisambandha ekasya tadatas tan-nāśano na anya-kārī. tena ayaṃ tad- a-tad-rūpa-a-karaṇād a-kiñcit-karo na apekṣyate.
eva prajñā-ādi-vat. cetanāś ca api vedyatvād a-tad-rūpa-a-pravedanāt. cetanāś ca ete sukhaliṅgād anyataḥ sva-lakṣaṇasya ity āha – a-tad-rūpa-parāvṛtta-vastu-mātra-prasādhanāt.
te ’py ālamberan tad-rūpa-hetu-jās tad-rūpā a-tad-rūpa-hetu-jā a-tad-rūpāḥ, yathā śāli-bījaeke. teṣām api tad-a-tad-rūpiṇo bhāvās tad- a-tad-rūpa-hetu-jāḥ. tat sukha-ādi kim a-jñānaṃ
vā kṛtakasya a-nityatā-sādhanād a-doṣaḥ, a-tad-rūpasya a-pramāṇatayā a-siddher anvaya-rūpa-hetu-jās tad-rūpā a-tad-rūpa-hetu-jā a-tad-rūpāḥ, yathā śāli-bīja-ādibhyas tatjñānena saṃvedyanta ity eke. teṣām api tad- a-tad-rūpiṇo bhāvās tad-a-tad-rūpa-hetu-jāḥ. tat
a-samānaṃ para-bhūtasya ca vākya-viśeṣasya a-tad-viśeṣatvāt. tad a-bhinna-sva-bhāvānāṃ
ghaṭana-a-yogāt kṣīra-udaka-vad a-tad-vedini. yatra api viveka-pratipattir asti,
tair upaplavair nīta-sañcaya-apacayair iva. a-tadvān api sambandhāt kutaścid upanīyate.
uktaṃ veditavyam. na tarhi idānīṃ sādhanasya a-tan-nirdeśa-nāntarīyakatvāt pakṣasya lakṣaṇaṃ
paryanuyojyaḥ. san vā na ghaṭo bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekam eva avasthā-antara-vad asya phala-vikalpo vijñeyaḥ. tad etad a-tasmiṃs tad-grahād bhrāntir api sambandhataḥ
tatra api vyakti-tiro-dhānād iti cet, a-tādavasthyam a-nityatāṃ brūmaḥ, tādavasthyaṃ ca
tad-a-tat-sva-bhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ ca paryanuyuktā hetu-prakṛtim eva tesarva-jñāna-hetutvāt. na artha-ālocanam, a-tādrūpye tasya eva tad-artha-ālocanatva-aviṣaya-antarasya. sva-jñāna-kāla-bhāvī tad- a-tulya-kriyā-kālo na arthaḥ saha-kārī iti cet,yugapad draṣṭum a-śakyatvāt sarvadā ca asya a-darśana-prasaṅgaḥ. katipaya-avayava-pratipattau
tasmād viśeṣasya na vyatireko na anvayaḥ. a-darśana-mātram āśritya ācāryeṇa śrāvaṇatve
vṛttir āśaṅkhyate. vyatireka-sādhanasya a-darśana-mātrasya tasya saṃśaya-hetutvāc
apy āgama-lakṣaṇam āhuḥ. tad vipakṣe ’-darśana-mātrād a-vyabhicāra-a-siddhyā a-niścita
pratiṣedhaḥ. api ca yadi kathañcid vipakṣe ’-darśana-mātreṇa a-pratibaddhasya api tad-asambhavāc chaṅkayā bhavitavyam iti sarvatra a-darśana-mātreṇa a-yuktaḥ pratiṣedhaḥ. api ca
ca asya nivedayiṣyāmaḥ. yad apy āha – yady a-darśana-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate,
vyabhicāri. kiṃ punar etac cheṣavat. yasya a-darśana-mātreṇa vyatirekaḥ pradarśyate. sasapakṣa-vipakṣayoḥ. a-saty api pratibandhe ’-darśana-mātreṇa vyatireke yad āha – eṣa tāvan
iva rūpe. tad-bhāva-a-bhāvayor darśana- a-darśana-smṛty-apekṣe hi śabda-liṅge sva-viṣayaṃ
hi śabda-liṅge sva-viṣayaṃ pratipādayataḥ, a-darśana-smṛti-vipramoṣayor a-pratipatteḥ,anaikāntika-pratipakṣeṇa, yadi tena vipakṣe ’-darśanaṃ khyāpyate, tad an-ukte ’pi gamyate. na
dramiḍa-ārya-deśayoḥ. tasmād ime darśanam a-darśanaṃ ca apekṣamāṇās tat-sādhanam aiti yuktaṃ tatra smaraṇa-arthaṃ vacanam. a-darśanaṃ tu darśana-a-bhāvaḥ. sa darśanena-pratiṣedhayor virodhāt. na tarhi idānīm a-darśanaṃ pramāṇam, bādhā-sambhavāt. tathāna a-nityatā-a-bhāve kvacid utpattir dṛṣṭā, a-darśanāc ca vipakṣe vyatirekaḥ, tato ’-tad-ātmani tādātmya-vyavasāyena na iha tat. a-darśanāj jagaty asminn ekasya api tad-ātmanaḥ.
darśanāt. rāga-utpatti-yogyatā-rahite vacana- a-darśanāt tad-anumāne vyatireka-a-siddher na
āha. śrāvaṇatvasya api nitya-a-nityayor a-darśanāt tad-vyāvṛttir iti tad-vyavacchedaniyama iti cet, na, tasya sāmarthya- a-darśanāt. tan-mātra-bhāvino ’nya-hetutvaparokṣa-gati-sañjñāyāṃ tathā-vṛtter a-darśanāt. tasmād bhūtam a-bhūtaṃ vā yad yad eva
avabhāsante tad-rūpa-rahitā api. tathā eva a-darśanāt teṣām an-upapluta-cakṣuṣā. dūre yathā-ādy-anuṣaṅgiṇāṃ tad-viṣaya-indriya-virahe ’-darśanād an-upahata-indriya-upanidhau ca punaḥ
-vṛtter ātmani virodhāt, tad-rūpasya prāg a-darśanād abhilāpa-ābhoge ca viṣaya-pratyastam-pratiṣedho gamaka iti. sa ca kāraṇa-bhāvo ’-darśanād ātmano na sidhyati ity uktam. darśane
sva-bhāvād vā niyāmakāt. avinābhāva-niyamo ’-darśanān na na darśanāt. avaśyam-bhāva-niyamaḥ
api tv an-upalambhena svayam. yukto dṛśyasya a-darśane ’-bhāvaḥ, sa tad-a-bhāve na yuktaḥ.
tat-sambandhasya a-svābhāvikatvāt, samaya- a-darśane ’-bhāvāt. puruṣa-icchāto ’rthānāṃ sva-anumāna iha a-vyabhicāra iti kuto niścayaḥ. a-darśane ’py uktam. dṛśya-ātmanor nāma ayam-jñaḥ, sa vaktā na bhavati iti vyatireko ’-darśane ’pi na sidhyati, sandehāt. bādhakaiti na tataḥ kārya-anumānam. vipakṣe vṛtty- a-darśane ’pi śeṣavat, yathā deha-indriyatat-pratibandhāt. na anyad vipakṣe ’-darśane ’pi. sarva-darśino hi darśana-vyāvṛttiḥ
yā vacanena nivartyeta. smṛtir vācā a-darśane kriyata iti cet, darśanaṃ khalv avyakter a-vyakta-rūpa-virahaḥ. a-vyavadhānam a-dūra-sthānaṃ dṛśya-ātmatā indriyasya sva-nivṛttau vyāpy-a-nivṛtter ātma-gatiḥ syāt. a-dṛśya-an-upalambhād a-bhāva-a-siddhau ghaṭamūḍhṃ prati, janana-khyātyā pitṛtva-vat. a-dṛśya-an-upalambhe ’pi nimitta-a-bhāvāt sadity evam-prakārasya an-upalambhasya a-dṛśya-ātma-viṣayatvena sandeha-hetutvād ity-samāna-deśa-rūpasya a-bheda-virodhaḥ. dṛśya- a-dṛśya-ātmatā-ādi-virodhā api vācyāḥ. tad ayam
asty eva sāmānyam. atha kā iyam a-vyaktiḥ. a-dṛśya-ātmatā. nanv anena lakṣaṇena pradhānaātmanor virodha-upalabdhir ity a-sādhyatvam. a-dṛśya-ātmanāṃ tu sva-pratiyogibhir virodho ’pi

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4aarhatvāt. na evaṃ vākyāni, dṛśya-viśeṣatvāt. a-dṛśyatve ’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatvapramāṇena sva-vacanena ca a-bādhitaṃ dṛśya- a-dṛśyayor viṣayayoḥ, tad grāhyam iti. śāstravato
etan na pītam iti. tasmān na tau pramāṇam. a-dṛśye niścaya-a-yogāt sthitir anyatra vāryate.
-prasaṅgaḥ. avayava-dvāreṇa tad-darśanād a-dṛṣṭa-avayavasya asya a-pratipattir iti cet, na,-hetv-a-bhāve tu syād anumānam. yathā – a-dṛṣṭa-kartṛkam api vākyaṃ puruṣa-saṃskāra-śodhana iti na abhyupeta-bādhā. sarveṣām a-dṛṣṭa-pratipatti-śāstrāṇām evam a-vacanān navākyāni, dṛśya-viśeṣatvāt. a-dṛśyatve ’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva-upagama-virodhāt,a-vipralambha-artham. tad yathā- a-dṛṣṭa-sādharmyāt tathā prasādhitaṃ naa-bhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. tena a-jñātaāhur eke — parasya pratipādyatvāt svayam a-dṛṣṭam api parair dṛṣṭaṃ sādhanam, yathā — alakṣaṇa-antarasya a-vācyatvāt. yat kvacid a-dṛṣṭam, tasya yatra pratibandhas tad-vidas
kathaṃ na pramāṇa-antaram. te tarhi tatra a-dṛṣṭāḥ kam artham upanayanty apanayanti vā. yat
iti. nir-ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa- a-dṛṣṭānāṃ prāṇa-ādy-a-bhāvena vyāptes tan-pratibandhānāṃ saṃśayād a-siddheḥ, ciram a-dṛṣṭānām api punaḥ pratibhā-utpatti-dṛṣṭeḥ satikām anyāṃ pratītim icched iti taṃ praty a-dṛṣṭāntam anumānam. tena a-sādhāraṇam āha.
vyatirekaḥ, tato ’-vyabhicāra iti. na yuktā a-dṛṣṭi-mātreṇa vipakṣe ’-vyabhicāritā. sambhāvyvacana-udāhāraḥ. tasmān na asya api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā. tena ayam
anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya- a-dṛṣṭi-siddhāv a-sandigdhā eva tan-nimittatveparaḥ. kārya-kāraṇatā yadvat sādhyate dṛṣṭy- a-dṛṣṭitaḥ. kārya-ādi-śabdā hi tayor vyavahārāya
-ātmā dṛśya-ātmano vā vikalpasya darśane ’-dṛṣṭir vikalpa-kalpanām indriya-jñāne-antara-a-bhāvāc chabala-ābhāsāyā buddher a-dṛṣṭeḥ, tasya eva pratikṣepe virodhaḥ, yathāpārthiva-a-loha-lekhya-vat. virodhasya ca a-dṛṣṭeḥ sandeha eva. nairātmyena prāṇa-ādīnām
bādhaka-hetv-a-sambhavāt, vairāgya-a-dṛṣṭer a-dṛṣṭena ca bādhya-bādhaka-bhāva-a-siddheḥ, rāga
ca bādhaka-hetv-a-sambhavāt, vairāgya- a-dṛṣṭer a-dṛṣṭena ca bādhya-bādhaka-bhāva-avivādaś ca, nityaṃ tad-bhāva-siddheḥ. anvaya- a-dṛṣṭer a-siddhir iti cet, tat kim idānīṃ dharmī
hi kvacid dṛṣṭe ’-bhāva-siddhāv api syād eva a-dṛṣṭeṣu saṃśayaḥ. tathā hy a-sakala-vyaktikāryaṃ tasya yo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo ’py adhastād ādhāra-sambhavo ’numīyate,-pratītiḥ. siddho hi vyavahāro ’yaṃ dṛśya- a-dṛṣṭāv a-sann iti. tasyāḥ siddhāv a-sandigdhau
kiṃ tarhi siddha eva dṛśyasya sva-bhāvasya a-dṛṣṭāv a-sann iti. sa tu pratipanna-tadkevalānāṃ sāmarthyam asti iti vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad etad vyabhicāri liṅgam. yāvyāvṛttiḥ. uktam atra kiñcit. api ca yady a-dṛṣṭyā nivṛttiḥ syāc cheśavad vyabhicāri kim.
kiṃ tarhi tat-tulya-vyatireko ’pi. tena ayam a-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ syāt.
a-pradarśita-pratidvandvinaḥ prāmāṇyād a-doṣa iti cet, asti nāma īdṛśasya viniścaye
-ādi-vaiyarthyāt. vacana-viśeṣasya prāmāṇyād a-doṣa iti cet, uktam atra āgama-prāmāṇyaiti. na devadatta eva ity abhiprāyād a-doṣa iti cet, na, anyatara-grahaṇena aiva rāge. tad-dhetūnām api tatra niyamād a-doṣa iti cet, na, teṣāṃ sākalya-a-pratibandha-vacanena sādhanatvena iṣṭasya pratikṣepād a-doṣa iti cet, na, nyāya-prāptasya sādhyasya-rūpe ’-siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-doṣa-kṛd a-siddhāv apy ākāśa-āśraya-vad dhvaneḥ.
rūpaṃ syāt. prayoga-darśana-arthatvād a-doṣaḥ – anvaya-vyatirekayor niścita-vyāptikam-lakṣaṇasya vā kṛtakasya a-nityatā-sādhanād a-doṣaḥ, a-tad-rūpasya a-pramāṇatayā a-siddherādīnām a-vipakṣa-vṛtter ubhaya-dharmatve ’py a-doṣaḥ. na hi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ-hetutvāt. sā eva rāga iti cet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātma-ātmīya-darśana-ākṣiptaṃ
iṣṭasya apy a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣa-hetvor ukto veditavyaḥ, yathāna anyatra iti cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭa-vighāto ’pi na syāt, tasya sādhyapratītiḥ, kiṃ tarhi tad-dharma-virahiṇi ity a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃkṛtam eva, anyathā-abhidhāne gamaka-dharma- a-dyotanāt. na hi ye yathā yam arthaṃ vidanti-rūpasya yad eva śrutau rūpaṃ pratibhāsate ’-dvayaṃ sambandhy-antara-a-bhāvāc chabalaiti sarva-śāstreṣu vyavasthā, a-lubdha- a-dviṣṭa-a-mūḍhānāṃ pāpa-an-abhyupagamāt. sāasya arthasya pratibādhanāt. lobha-ādi-mūlo ’-dharma iti sarva-śāstreṣu vyavasthā, a-lubdha-akatham idānīṃ na tīrtha-snāna-ādir a-dharma-śodhana iti na abhyupeta-bādhā. sarveṣām
iti sakṛd api na janayet. na vā sa dhūmaḥ, a-dhūma-janana-sva-bhāvād bhāvāt. tat-sva-sva-bhāvo hi vahnis tac-chakti-bhedavān. a-dhūma-hetor dhūmasya bhāve sa syād a-hetukaḥ.
sāmagryo dṛśyante. tatra kācit syād api yā a-naśvara-ātmānaṃ janayet. na, artha-kriyā-śakti-dharmasya sarva-ātma-vidhāna-pratiṣedhanam. a-nānā-ātmatayā bhede nānā-vidhi-niṣedha-vat. eka
ekatva-a-niścayād a-nānātva-pratipatter a-nānā-ekaṃ jagat syāt. atha api syāt,atiprasaṅgaḥ. sarva-ātmasv ekatva-a-niścayād a-nānātva-pratipatter a-nānā-ekaṃ jagat syāt.
upalambhayor api sukha-ādi-nīla-ādy-ākārayor a-nānātvāt kaṃ bata ayam āśritya hetuṃ bheda-asiddhau hetu-dṛṣṭāntau, a-prakaraṇa-āśrayaḥ, a-nāntarīyaka-abhyupagamaś ca śāstra-upagame ’pi
ca. na ca śāstra-dvāreṇa vivādaḥ, tadā tasya a-nāntarīyakatvāt. na ca evaṃ-vidhā dharmāḥ

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PVin3_0001806
PVin3_0005407
PVin3_0013304
PVin2_0010010
PVin3_0004712
PVin3_0004909
PVin3_0010502
PVin3_0013608
PVin3_0004801
PVin3_0008109
PVin3_0010508
PVin2_0007604
PVin3_0013013
PVin3_0013303
PVin3_0009802
PVin3_0001806
PVin3_0001006
PVin3_0009201
PVin3_0000702
PVin3_0002706
PVin3_0001713
PVin2_0009005
PVin2_0009113
PVin2_0009104
PVin2_0009007
PVin2_0009103
PVin3_0009307
PVin3_0000602
PVin2_0009006
PVin2_0009012
PVin2_0008010
PVin2_0009101
PVin3_0006606
PVin3_0004101
PVin3_0009212
PVin3_0001713
PVin3_0002703
PVin2_0010013
PVin2_0007606
PVin3_0013207
PVin2_0007411
PVin3_0002707
PVin2_0006008
PVin3_0006506
PVin3_0009209

5a-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate. a-nāntarīyake ca arthe bādhite ’nyasya kā kṣatiḥ.
sarva-sāmagrī-janmāno naśyanti iti, tāsām a-niḥ-śeṣa-darśanāt. vicitra-śaktayo hi sāmagryo
ekasya nivṛttir aparasya vṛttir iti katham a-nitya-a-bhāva-vyatireko ’-nitye sādhye dharmiṇi
-nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo ’-nitya ity arthād gamyata eva. tan na avaśyam
darśyate — sarvo ’-pakṣaḥ kṛtako ’-nitya iti, kiṃ tarhi vastu-bala-āyātā eva khalu
vaktavyā. katham idānīṃ kṛtako ’vaśyam a-nitya iti pratyetavyaḥ, yena evam ucyate.
gamakaḥ — yaḥ prayatna-anantarīyaḥ so ’-nitya eva iti nitya-vyavacchedena, asyavyāvṛtter iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’-nitya eva iti nitya-vyavacchedena gamakatā iṣṭā— prayatna-an-antara-bhāvi-jñānam a-nitya-kāryam iti. prayatna-an-antaraṃ jñānasya
vastu sāmānyaṃ syāt, yan-nibandhano ’yam a-nitya-śabdaḥ, kṛtakatva-ādi-vat. nanv asty eva
dharmiṇy a-virodhāt. a-nityo hi śabdaḥ, na a-nitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na a-nityaḥ
syāt, śabde ’-nitya-śabdatva-prasādhanāt, a-nitya-śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti nanirākurvan pratyākhyātaḥ, yathā — na a-nitya-śabdaḥ śabdo na śabda-a-nityatvavān vā-itarayor a-bheda-kalpanāyām api, yam ayam a-nitya-śabdaḥ samāviśet, yathā-utpattiṃ hetubhyaḥ
-bhāva-iṣṭau na a-nityaḥ śabdaḥ syāt, śabde ’-nitya-śabdatva-prasādhanāt, a-nitya-śabdaḥ
ataḥ prayatna-an-antara-bhāvi-jñānam a-nitya-sva-bhāva-kāraṇa-kāryam iti siddham.
-vad iti. tathā viparīta-anvayaḥ — yad a-nityaṃ tat kṛtakam iti. sādharmyeṇa.
yaḥ kṛtaka-sva-bhāvaṃ janayati, so ’-nityaṃ sva-bhāvaṃ santaṃ janayati iti pramāṇaṃ
— prameyatvān nityaḥ, kṛtakatvād a-nityaḥ, a-nityatvāt prayatna-anantarīyakaḥ,viparyaye vā viparyāsanam iti darśana-artham a-nityaḥ kṛtakatvāt prayatna-anantarīyakatvāc ca
artha-vyavasthāpana-nītir anusartavyā. a-nityaḥ prayatna-anantarīyakaḥ śabdaḥ, prayatnaca āha — dharmi-viśeṣaṇatvena upādānād a-nityaḥ prayatna-anantarīyakaḥ śabdaḥ prayatnaa-nityatvād a-prayatna-anantarīyakaḥ, a-nityaḥ prayatna-anantarīyakatvāt, nityo ’anvayasya vyatireka-vyāptāv asti, yathā — a-nityaḥ prayatna-anantarīyakatvād iti. tasmāddharma-bhedād aṅga-aṅgitā iṣyate. yathā a-nityaḥ prayatna-utthaḥ prayatna-utthatayāca kṛtaka ity anvayī. sāmarthyād eva atra a-nityaḥ śabda iti bhavati. tasmān na avaśyaṃ
-mātra-darśanāya idam udāharaṇam uktam — a-nityaḥ śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād
yo vaktā sa rāga-ādimān iṣṭa-puruṣa-vat. a-nityaḥ śabdaḥ kṛtakatvād ghaṭa-vad iti. tathā-artha-eka-deśo ’-siddha ucyate, yathā — a-nityaḥ śabdaḥ śabdatvād iti, so ’pi, sādhyana a-nitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na a-nityaḥ śabdaḥ syāt, śabde ’-nitya-śabdatvavinā apy anena yāvān kaścit kṛtakaḥ sa sarvo ’-nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo ’-sambandha-a-siddhāv a-siddhaḥ, yathā — a-nityaḥ śabdaś cākṣuṣatvāt. cetanās taravaḥ
liṅgam, yathā —pakṣa-sapakṣa-anyataratvād a-nityaḥ śabdo nityo vā iti. na hy atra śabda-āpanna-pakṣī-karaṇam api pratyuktam. yathā ’-nityaḥ śabdo nityo vā iti prakaraṇe vyatirikta-nityatāyām api tulyam iti cet, na, siddhayā a-nityatayā tadvataḥ śabdasya sādhanāt. tathānanv an-artha-antara-hetutve ’pi bhāva-kāle ’-nityatā-a-niṣpattes tulya-a-tat-sva-bhāvatā. na
tad-anumānam. kathaṃ na anumānaṃ yāvatā na a-nityatā-a-bhāve kvacid utpattir dṛṣṭā, a-an-upapatteḥ. sa ca artha-antarād bhavann a-nityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, asa eva hi bhāvaḥ kṣaṇa-sthiti-dharmā a-nityatā ity ukta-prāyam. vacana-bhede ’pi
upayoge vā sa eva asya sva-ātma-bhūtā a-nityatā iti kim anyayā, sva-bhāvena vā aprasajanti. prāg anya-dharmaṇo ’-vyaktir a-nityatā iti cet, anya-dharmā ca prāg a-pracyuta
a-pramāṇatvāt. iha api yadi viparyayeṇa evam a-nityatā-utpatti-niṣedhaḥ kriyate, na kaścid
tulya-a-tat-sva-bhāvatā. na vai kācid a-nityatā nāma anyā yā paścān niṣpadyeta. sa eva
a-sthiti-pratipatter niścaya-kāla iti tadā a-nityatā vyavasthāpyata ity apy uktam. anyathā-dhātv-āyatana-lakṣaṇasya vā kṛtakasya a-nityatā-sādhanād a-doṣaḥ, a-tad-rūpasya aity apy uktam. anyathā artha-antaram eva a-nityatā syād anya-nimittatve ’-nimittatve vā.
apy a-bhāva-prasaṅgāt. sa ca tad-dhetur vā a-nityatā-hetu-niyamana-sva-bhāvas tat-sva-bhāvas
vyakti-tiro-dhānād iti cet, a-tādavasthyam a-nityatāṃ brūmaḥ, tādavasthyaṃ ca tattvam. tadna hi pare ’-pracyuta-ātmana upalayanam a-nityatām icchanti, nanv a-vivakṣita-viśeṣaṃ
an-abhyupagamāt. śabda-ghaṭa-bhedena kalpane ’-nityatāyām api tulyam iti cet, na, siddhayā ayathā ākāśa-guṇatva-eka-artha-samavāyy- a-nityatva-a-bhāvam api sādhayati iti. anena eva
tathā prasiddhe tad-bhāve hetu-bhāve vā a-nityatva-a-bhāve kṛtakatvaṃ na bhavati dahana-apakṣa-nirdeśaḥ kartavyaḥ. vyatireky api na a-nityatva-a-bhāve kṛtakatvaṃ bhavati, śabdaś ca
yatra kṛtakatvaṃ tatra a-nityatvam, a-nityatva-a-bhāve kṛtakatvasya a-sambhavaḥ,-bhāvo hetur ucyate, kvacid an-apekṣo yathā a-nityatva eva sattvam, kvacit sva-bhāva-bhūta-indriya-grāhya-sāmānya-eka-artha-samavāyy- a-nityatva-yuktaḥ śabda iti. sati hi śāstra-vyatireka-sthita-lakṣaṇatā vā virodho nitya- a-nityatva-vat. tatra apy eka-upalabdhyā anya-an-sthita-lakṣaṇatayā vā virodhaḥ, nitya- a-nityatva-vat. pramāṇa-bādhanād vā api sa-apekṣa
iti vastu-gamyaṃ vastu sidhyati. etena a-nityatva-saṃsthāna-viśeṣa-ādayo ’-cetanatva-aa

PVin2_0008107
PVin3_0013207
PVin3_0009304
PVin3_0001804
PVin3_0004712
PVin3_0004801
PVin3_0008010
PVin3_0008104
PVin3_0000109
PVin3_0007101
PVin2_0005303
PVin3_0007806
PVin2_0007603
PVin2_0009612
PVin3_0005001
PVin2_0008102
PVin3_0009307
PVin2_0008107
PVin3_0010205
PVin3_0004013
PVin3_0001805
PVin3_0006811
PVin2_0009101
PVin1_0000806
PVin2_0006505
PVin3_0005703
PVin3_0005602
PVin3_0005610
PVin2_0006306
PVin3_0006610
PVin3_0001105
PVin3_0002809
PVin3_0002602
PVin3_0002811
PVin1_0003202
PVin2_0004806
PVin3_0007110
PVin3_0007406
PVin1_0000412
PVin1_0001608
PVin3_0003901
PVin2_0007213
PVin2_0009609
PVin3_0002405
PVin2_0009608
PVin3_0003902
PVin1_0003004
PVin2_0009610
PVin2_0009601
PVin3_0007611
PVin2_0009513
PVin3_0009402
PVin3_0009401
PVin1_0001805
PVin3_0003407
PVin3_0006405
PVin3_0007901
PVin3_0003607
PVin3_0003602

6aeva hetubhir a-nityāḥ sādhyante. keṣāñcid a-nityatva-siddhau tathā-vidhānāṃ tad-vyāptir anmahānasa-itarayoḥ. yatra kṛtakatvaṃ tatra a-nityatvam, a-nityatva-a-bhāve kṛtakatvasya ananv asty eva tiro-dhānam. na vai paras tad a-nityatvam āha, kiṃ tarhi vināśam. nanu vinaṣṭayathā — na a-nitya-śabdaḥ śabdo na śabda- a-nityatvavān vā iti, samudāya-apavādasya
prameyatvān nityaḥ, kṛtakatvād a-nityaḥ, a-nityatvāt prayatna-anantarīyakaḥ, kṛtakatvān
prayatna-anantarīyakatvān nityaḥ, a-nityatvād a-prayatna-anantarīyakaḥ, a-nityaḥ
tathā hi na anvaya-mukhena hetur gamakaḥ, a-nityatvād a-prayatna-anantarīyakatvasya a-gateḥ.
a-bhāvāt, yathā — prayatna-anantarīyako ’-nityatvād iti. na bhavati, sarvato vipakṣād aa-cetanāḥ sukha-ādayo buddhir vā, utpatter a-nityatvād vā, rūpa-ādi-vad iti, tad a-yuktam,
vyāhato hetu-sādhyayoḥ. yadi sattvam a-nityatve ’nyatra vā hetuḥ syāt, sādhyam api
ca sandeha-a-yogāt kṛtakatva-ādinā a-nityatve, vastu-dharmasya sarva-vastuno
pramāṇair upadarśyate — sarvaṃ kṛtakam a-nityam iti. tathā-siddhāv eva hi sa dharmas
tau punar hetū yat kiñcit kṛtakaṃ tat sarvam a-nityam, yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka
tat-pratiṣedham āha. śrāvaṇatvasya api nitya- a-nityayor a-darśanāt tad-vyāvṛttir iti tadtasmāt sapakṣe dvidhā-vṛtti kāryam. na hy a-nityā ity eva sarve prayatna-an-antara-bhāvica pratividitā eva upayanty apayanti ity a-nityāḥ. ta evam-prakṛtayaḥ sva-hetu-prakṛtim
anena lakṣaṇena pradhāna-puruṣa-ādayo ’py a-nityāḥ prasajanti. prāg anya-dharmaṇo ’-vyaktiryāvatā skandha-ādayo ’nyair eva hetubhir a-nityāḥ sādhyante. keṣāñcid a-nityatva-siddhauvṛttir iti katham a-nitya-a-bhāva-vyatireko ’-nitye sādhye dharmiṇi sidhyet. tat kim idānīṃ
-vad utpatty-āder na sambhavati. na kaścid a-nityo ghaṭaḥ, tatra api vyakti-tiro-dhānād iti
samudāya-apavādasya dharmiṇy a-virodhāt. a-nityo hi śabdaḥ, na a-nitya-śabdaḥ śabdaḥ. tadbhāvāt. parama-artha-eka-tānatve śabdānām a-nibandhanā. na syāt pravṛttir artheṣu darśana-antaram eva a-nityatā syād anya-nimittatve ’-nimittatve vā. tathā ca bhāvas tadvān na syāt,-an-apekṣaṃ vikalpa-vāsanā-utthāpitam a-niyata-indriya-artha-grāhi kutaścid anubhava-niyatāḥ kāścana puruṣāṇāṃ ceto-vṛttayo ’-niyata-nimitta-bhāvinyo deśa-kāla-vyavahitā vāna hy eṣa pravartanīyo vyavahāro yena a-niyataḥ syāt, kiṃ tarhi siddha eva dṛśyasya sva
sa eva gati-sādhanaḥ. niyamo hy avinābhāvo ’-niyataś ca na sādhanam. ity antara-ślokāḥ. nanu
kathaṃ nimitta-bhāve ’pi naimittika-bhāva- a-niyamād evam-pratītiḥ. siddho hi vyavahāro ’yaṃ
’tra kāṣṭhād iti. kāraṇānāṃ kārya-ārambha- a-niyamān na avaśyaṃ śīta-bādhako ’gniḥ, yatas-parihāra-sthita-lakṣaṇatayā eva virodhaḥ, a-niyamena niyama-bādhanāt. pramāṇaṃ pratiyoginaṃ
sva-rūpeṇa eva nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ. atra caturbhiḥ sva-rūpa-nipāta-iṣṭapratyakṣa-artha-anumāna-āpta-prasiddhena a-nirākṛtaḥ. nirdeśyaḥ. yadi nāma nirdeśyaḥ,-rūpa-ākhyā vyatirekasya bādhikāḥ. saha a-nirākṛtena iṣṭa-śrutir a-vyāpti-bādhanī. sādhya
-arthena anumānena āptābhyāṃ prasiddhena ca a-nirākṛto ’bhyupagamo hetum apekṣate. pratyakṣe
na idam idantayā śakyaṃ nirdeṣṭum. a-nirūpitena nāma ayam ātmanā bhāvān
niruddhe ’py artha-sādhane vastuni tasya a-nirodhāt tataś ca kasyacid arthasya a-siddheḥ.
’rtho ’sti kaścid dharmī iti prasādhayato ’-nirdiṣṭa-sva-bhāva-viśeṣasya kasyacit sattā-sambandha-ākhyāna-mātrād iṣṭa-siddheḥ. tad- a-nirdeśe vā kathaṃ tad-viśiṣṭena anvayaḥ. tada-pramāṇaṃ vā ’nyatra anubhūta-viṣayābhyo ’-nirdeśya-lakṣaṇābhyo jñāna-vyaktibhyaḥ. na ca
a-pratibhāsanāt. arthasya dṛṣṭāv iva tad a-nirdeśyasya vedakam. tac ca idaṃ pratyakṣam antat, pratīti-siddha-abhyupagame śaśiny apy a-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy aetat, kiṃ tu tathā prasiddhāv api icchāyā a-nivāraṇād anyathā api loke vyavahāro dṛṣṭa iti’-nivāryaḥ syāt. yathā-yoga-vacanād a-nivārita eva iti cet, na, ya eva tu ubhayaśaṅkā, yena tad-arthaṃ yatnaḥ kriyate. so ’-nivāritaḥ pramāṇena pravartamānaḥ kena
an-upalambhāc ca vyatireka iti saṃśayito ’-nivāryaḥ syāt. yathā-yoga-vacanād a-nivārita
a-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy a-nivāryam eva. tad-vastv-a-bhāve śaśini nivāraṇe
-prasaṅgāt, tathā akṣa-vikāra-nivṛttāv apy a-nivṛtti-prasaṅgāt. tasmād indriya-jam apy etad-ādi-vacanāt. tena an-upalambhe ’pi saṃśayād a-nivṛttiṃ manyamānas tat-pratiṣedham āha.
ghaṭa-ādīnāṃ nairātmya-a-siddheḥ prāṇa-āder a-nivṛttiḥ. abhyupagamāt siddham iti cet, kathamtasya sa-uras-tāḍaṃ krandato ’pi lokasya a-nivṛtteḥ. yathā-saṅketaṃ pratipatteḥ, tan-mātra-ādy-a-bhāvena vyāptes tan-nivṛttau vyāpy- a-nivṛtter ātma-gatiḥ syāt. a-dṛśya-an-upalambhād-ukta-lakṣaṇatvād asya. sa ca nivṛtta ity a-nivṛtto ’vasthātā-avasthitaḥ paryanuyojyaḥ. sanadhyavasyati ghaṭo ’yam iti, tan-nivṛttāv a-nivṛttāv apy aparasya asya sarvasya a-bhāvāt.
-matayaḥ pratyāviśanti. kathaṃ tarhi idānīm a-niścaya-ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan
iti kathaṃ pakṣa-doṣaḥ. na vai tad-vacanād a-niścaya-utpatter duṣṭa-vacanaḥ, kiṃ tarhi yad’nya-sattveṣu vikalpa-ādir na sidhyati. a-niścaya-phalā hy eṣā na alaṃ vyāvṛtti-sādhane.
ity uktam. a-bādhanasya api lakṣaṇatve tasya a-niścaya-lakṣaṇatā. tathā ca a-gamakatvam iti kiṃ
sati sambhave tad-a-bhāvasya puruṣa-mātreṇa a-niścayāt, ataḥ pramāṇān niścaya-abhidhānād
hy anumānāt syāt, pratyakṣeṇa yogyatā ’-niścayāt. tatra ca sarva-hetūnām a-sādhāraṇatā,a

PVin3_0011602
PVin2_0009614
PVin3_0010108
PVin1_0001710
PVin3_0010110
PVin3_0004507
PVin3_0004708
PVin3_0010111
PVin2_0007211
PVin2_0009209
PVin2_0007313
PVin3_0010110
PVin3_0012605
PVin3_0010109
PVin2_0007504
PVin3_0004610
PVin3_0010902
PVin2_0007901
PVin2_0006009
PVin3_0007108
PVin1_0004310
PVin3_0013505
PVin3_0009410
PVin2_0009005
PVin3_0009410
PVin2_0008913
PVin3_0012308
PVin3_0012304
PVin3_0002905
PVin3_0007804
PVin3_0002603
PVin1_0002308
PVin3_0007202
PVin3_0007501
PVin2_0008003
PVin1_0001309
PVin3_0007503
PVin3_0011605
PVin3_0007103
PVin1_0001001
PVin3_0002006
PVin2_0006006
PVin2_0008802
PVin3_0007604
PVin1_0001304
PVin3_0013009
PVin3_0000301
PVin2_0007112
PVin3_0008311
PVin3_0010309
PVin3_0008805
PVin1_0000402
PVin3_0009811
PVin1_0002104
PVin3_0006605
PVin3_0012908
PVin3_0012911
PVin3_0011312
PVin2_0004503

7asandehād anaikāntikaḥ, sādhya-itarayor ato ’-niścayāt. na apy a-pratipattiḥ, kenacit
a-vyavacchedas tu kutaścid vyāvṛtter eva a-niścayāt. yo hi yatra na asti iti niścitaḥ, sa
kiṃ tarhi tad-vyatirekeṇa ubhaya-niścita ity a-niścayāt siddham a-vipakṣatvaṃ dharmiṇi.
kalpanāyām atiprasaṅgaḥ. sarva-ātmasv ekatva- a-niścayād a-nānātva-pratipatter a-nānā-ekaṃ
tena eva niścayaḥ kriyata iti cet, katham a-niścayān niścayaḥ. vyatireka-a-niścayo hy aniścaye ’pi sandeha-mukhena eva doṣāt. so ’-niścaye ’pi tulya iti tathā-vidha-udbhāvanam
iha api tarhi niścayena nirdeṣṭavyasya a-niścayo ’stu viparyayaḥ. tasmād dhetucet, katham a-niścayān niścayaḥ. vyatireka- a-niścayo hy a-vipakṣa-śabdena ucyate. tata eva’-darśana-mātrād a-vyabhicāra-a-siddhyā a-niścita-artham. nanu prayoga-sāmarthyād eva
vyatirekaḥ pradarśyate. sa tasya vyatireko ’-niścita iti vipakṣe vṛttir āśaṅkhyate.
vyatireka-darśana-ādāv upayujyate, saṃśayāt, a-niścita-jñāpana-aṅgād a-pratīteḥ. prathamā tv-vyatireka-vyāvṛtti-rūpaṃ kathaṃ sādhanam, a-niścita-tal-lakṣaṇatvāt. tena eva niścayaḥ
-ubhaya-vyavasthāś ca tad-a-tat-samayavatām a-niścita-sādhanā na eka-anta-grāhiṇyaḥ syuḥ.
apy evam a-vipakṣa iti tad a-vipakṣatvam a-niścita-sādhya-vyatireka-vyāvṛtti-rūpaṃ kathaṃ
yadi pramāṇena niścīyate, tadā gamakaḥ, a-niścitāyāṃ tu vyāptau dharmi-samāśraye vā tat-tad-bhāvo nirdiṣṭa-guṇa-niścayād eva ity a-niścito na anaikāntikaḥ syāt. na vai vastua-sati rāge vacanaṃ na asti ity a-niścito vyatirekaḥ. na hi rāga-ādīnām eva
api na asti ity a-samānam. nanv idam apy a-niśceyam eva – sarva-sāmagrī-janmāno naśyantianya-an-upalabdhir eva ucyate, anyathā hy a-niṣiddha-upalabdher a-bhāva-a-siddheḥ. eka-dharmiṇi. na kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ ca tādṛśam. na sarvathā sattā-sādhanesatsu samartheṣu anyeṣu hetuṣu jñāna-kārya- a-niṣpattiḥ kāraṇa-antara-vaikalyaṃ sūcayati. sa
evam etat. kiṃ tu na arthānāṃ niṣpatty- a-niṣpattī sādhana-dūṣaṇābhyāṃ kriyete, teṣāṃ
tu tat-kāryatvāt tasya tad-a-niṣpattāv a-niṣpatteḥ. a-bheda eva atitarām a-kramatva-antara-hetutve ’pi bhāva-kāle ’-nityatā- a-niṣpattes tulya-a-tat-sva-bhāvatā. na vai kācida-siddhau. kramas tu tat-kāryatvāt tasya tad- a-niṣpattāv a-niṣpatteḥ. a-bheda eva atitarām asyād anya eva saḥ. na hi tasmin niṣpanne ’-niṣpanno bhinna-hetuko vā tat-sva-bhāvo yuktaḥ.
hetur ato ’nvayī. na anvayy a-vyatirekī ced a-nairātmyaṃ na sa-ātmakam. iti saṅgraha-ślokaḥ.
-bhāve ca nairātmya-vyāvṛttiḥ, tathā api na a-nairātmyād ātmā jīvac-charīre sidhyati, yena
ucyate. sa nirākṛte viṣayiṇo ’-sambhavād a-pakṣa eva. tasmāt sandigdho hetu-vyāpārahetor vyavasthayā darśyate — sarvo ’-pakṣaḥ kṛtako ’-nitya iti, kiṃ tarhi vastu-balasādhya-abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣv a-pakṣatā. nirākṛte bādhanataḥ śeṣe ’-lakṣaṇasaṃvedanaṃ na bhavati, tat tasya vedakam, a-paraspara-rūpam iva sukha-ādi-saṃvedanam, idam
tu tathā asti kaścid iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ sva-arthaṃ puṣṇāti.
-sādhana-vat sattā-sādhanam apy an-a-vadyam. a-parāmṛṣṭa-tad-bhede vastu-mātre tu sādhane. tan-a-yogāt, prāg a-kartuḥ paścād api sva-bhāva- a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na api yugapat’-bhāvāt. puruṣa-icchāto ’rthānāṃ sva-bhāva- a-parāvṛtter na samaya-kāla-utpattiḥ sva-bhāvasya.
sādhane punaḥ sattve sva-bhāva-viśeṣa- a-parigraheṇa vastu-mātra-vyāpini sādhya-dharmekiṃ-sambaddho ’yam iti kathaṃ na vimṛśet. a-parijñāta-sambandhād garbhāt puruṣa-viśeṣaan-anvayāt. yathā āha — pramāṇa-viṣaya- a-parijñānād iti. so ’yaṃ viśeṣo na sādhya eva
anyathā, artha-sambandha-abhidhāna-vyavasthā- a-parijñāne ’-bhāvāt. jāti-guṇa-kriyāvatām etan
ity eva a-prakaraṇa-icchā bhavati, tad-bhāva- a-parityāgād arthasya icchā-pravṛttyor a-virāmaantareṇa virodha-a-pratipattiḥ. tathā hy a-paryanta-kāraṇasya bhavato ’nya-bhāve ’-bhāvād-āśrayaḥ kāryasya. ata eva saha-kāriṇām apy a-paryāyeṇa jananam. yad api kiñcid vijātīyād
ubhaya-dharmaṃ brūyāt, an-āśrita-vastuno ’-paryudāsena vyatireka-mātrasya a-bhāve ’py a-vat. na ca ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś ca na śabda-viśeṣam anusmarati, an-kāro viruddha-dharma-nāntarīyakatāṃ dvayor a-paśyaṃs tayor a-virodha-darśitayā prāha itiāgamaḥ. riktasya jantor jātasya guṇa-doṣam a-paśyataḥ. vilabdhā vata kena ime siddha-antadhvaneḥ. avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam a-paśyatām. eṣa sthāṇur ayaṃ mārga iti vakti iti-pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti ca a-paśyato ’nunaya-pratigha-a-bhāvāt. a-yoniśovibhāgaḥ. ekasya hi rūpam anyatra a-paśyantī buddhir idam asmād vibhaktam iti
iti kaḥ patataḥ pratibandhaḥ. pratibandhād a-pāte ’pi tulyaḥ paryanuyogaḥ — kṛto nāma sa
sad-vyavahāra-pratiṣedhaḥ, a-janana-khyātyā a-pitṛtva-vat. tasmāt sarvaṃ svato ’-siddhamśabdaḥ, yo hetuḥ syāt. tasya eva ca hetutve ’-punar-nirdeśya ity uktam. a-vivādaś ca, nityaṃ
anyena apy atīta-rūpasya a-saṃvedanāt, a-punar-bhāvini samayasya vaiyarthyāc ca. teṣām
tasya iṣṭā syāt. tattve viśeṣa-a-bhāvād a-pūrva-bhāvinaḥ paścād apy a-bhāva-prasaṅgāt. sa-kriyasya eka-vyakti-sambandhino deśa-antare ’-pūrva-vyakti-prādur-bhāve prāk tatra a-satas tat
sambandhino deśa-antare ’-gatvā a-tad-deśair a-pūrvair abhisambandha ekasya tad-antarālaity ucyate, na punar lakṣaṇa-bhedāt. ata eva a-pṛthag-nirdeśa ity uktam. nanu saṃhatānām ana para-apara-pratipatti-nibandhane. a-pṛthag-vacanaṃ śabdasya viśeṣa-a-bhāvād iti cet,aPVin2_0006704
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8avacanam āgamaḥ, praṇetur dur-anvayatvāt. a-pauruṣeyam a-vitathaṃ syāt. na, tasya a-yogādniyame hetuḥ saṅketas tat-prakāśanaḥ. a-pauruṣeye sā na asti tasya sā eka-arthatā kutaḥ.
ca anumāna-kāle śāstra-an-āśraya-vacanena a-prakaraṇa-āpanna-pakṣī-karaṇam api pratyuktam.
iṣṭaṃ yathā ’-siddhau hetu-dṛṣṭāntau, a-prakaraṇa-āśrayaḥ, a-nāntarīyaka-abhyupagamaś cana sādhya-samudāya-eka-deśa-viśeṣa ity eva a-prakaraṇa-icchā bhavati, tad-bhāva-a-parityāgād-guṇatva-viparyāsanād dhetur viruddhaḥ syāt. a-prakaraṇān na iti cet, tad anyatra api samānam.
prakaraṇād bhavantī tena eva gamyate. tām a-prakaraṇām api viparīta-anubhava-pratiṣiddhapada-arthaḥ, sa tu bhāvaḥ prasarpaṇa-dharma- a-pracyuta-an-utpanna-ātma-bhūta-viśeṣaḥ kiṃ na
eva kevalaḥ siddhaḥ, na arthaḥ. na hi pare ’-pracyuta-ātmana upalayanam a-nityatām icchanti,
a-nityatā iti cet, anya-dharmā ca prāg a-pracyuta-ātmā iti ca su-vyāhṛtam. etena tad-viṣayam āha, tasya api sā kathaṃ nivṛttā a-pracyutā ca. avasthā nivartate, na avasthātāca. tato ’pi kasyacid bhāve tad-an-upayogād a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na a-vināśa
prāg yogyasya pratibandhāt, tasya sva-bhāva- a-pracyuteḥ. atha vā sambhavaty api bhāvānāṃ
vastv-a-bhāve ’pi śābda-pratibhāsa- a-pracyuter a-sad-artha-pratibhāsa-a-viśeṣāt saty
apy a-tad-ātmanaḥ prāk paścād apy ātma- a-pracyuteś caitanyasya katham iti cet, ayamayaṃ paraṃ vyavahārayitum īśa ity a-praṇayanam eva śāstrasya. praṇayan vā svām eva
sapakṣaḥ, tathā-vidhasya a-sambhavāt. tasmād a-pratikṣipta-dharma-antaraṃ sādhya-dharma’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ ca a-pratikṣepa-arhatvāt. na evaṃ vākyāni, dṛśya-upādānatve sādhye sa ca pratyātma-vedyatvād a-pratikṣepa-arho ’rtho dharmī. na ca sa eva
ata eva saṃśayo ’stu, bhaved vā pramāṇam ity a-pratikṣepaḥ. tad atra keṣāñcit sva-bhāvānām
vā na nivṛtter upalakṣya tat. tata eva a-pratijñā-artho viśeṣo dharma-bhedataḥ. ity-mātraṃ gamyate, kiṃ tu tad eva sāmānyam a-pratipakṣam —idam eva iha na anyad iti. yady-karaṇatva-ādayo ’pi tan-nibandhanā na vā a-pratipatty-aṅgam ity anughoṣyāḥ, tathā-vidhasya-antara-sattā-viśeṣābhyāṃ tat-siddhiḥ, sarva- a-pratipatti-prasaṅgāt. tasmāt —viśiṣṭa-rūpaiti cet, na, bheda-a-bhāvena sarvathā a-pratipatti-prasaṅgāt. sarva-avayavānāṃ caāgamasya tyāga-aṅgasya a-pramāṇatvena a-pratipatti-yogyatvāt. tad-upagamād āgamaḥ,viparyasta-rūpayor iṣṭa-an-iṣṭa-prakāśanayor a-pratipatti-sādhanatvāt, viparīta-sandigdhaubhaya-bahir-bhāve syāt, antar-bhāve katham a-pratipattiḥ. evaṃ tarhi cākṣuṣatvād apy astu.
-upalambha-a-bhāvāt tatra kasyacid a-bhāva- a-pratipattiḥ, kiṃ tarhi tādṛśo ’n-upalambhasyasādhya-itarayor ato ’-niścayāt. na apy a-pratipattiḥ, kenacit sambandhāt. a-sambandhād
apy an-upalabdhim antareṇa virodha- a-pratipattiḥ. tathā hy a-paryanta-kāraṇasya
an-upalabdhyā sādhyata ity an-avasthānād a-pratipattiḥ syāt. atha upalabdhy-a-bhāvo vinā anapi sarva-an-antar-bhāva-a-yogāt saṃśayaḥ. a-pratipattir an-ubhaya-pratipatti-saṃśaya-rūpādvāreṇa tad-darśanād a-dṛṣṭa-avayavasya asya a-pratipattir iti cet, na, bheda-a-bhāvena
an-upalambhena sādhanīya ity an-avasthānād a-pratipattir eva a-bhāvasya. na hi saṃvedana-ahi na tac cākṣuṣaṃ taj-jñānavat, tad-artha- a-pratipatteḥ, tad-vikāra-an-anukārāt, tad-a-bhāve-bhāvāt, sarva-a-pratipattau kvacid a-bhāva- a-pratipatteḥ. tasmāt kasyacit pratyakṣatāyāṃ tat-nivṛtter atra a-liṅgatvāt, ātma-parayor a-pratipatteḥ. tasmād ayam ātma-upalambhaeva anya-a-bhāva-gatiḥ, tad-a-bhāve ’-bhāva- a-pratipatteḥ. nanu satsu upalambha-kāraṇeṣv
ca hetur arthaṃ gamayati, a-sambaddhād a-pratipatteḥ, mahānasa-ādi-dṛṣṭa-dhūmād iva
pratipādayataḥ, a-darśana-smṛti-vipramoṣayor a-pratipatteḥ, sandehe sandehād bahuṣu darśane ca,liṅga-vad avalambante, an-upadeśād a-pratipatter upadeśe ca śabdānām artheṣv ankiṃ tarhi sva-viśiṣṭa-jñāna-bhāvāt, sarva- a-pratipattau kvacid a-bhāva-a-pratipatteḥ.
hi prakāśatayā prakāśayan pradīpas tad-rūpa- a-pratipattau svām artha-kriyāṃ karoti. tasmān
api prativyūḍhā, viṣaya-pratipattāv apy a-pratipanna-viṣayiṇāṃ darśanāt. bhāva-vyatireko
rūpe. tan na ayaṃ doṣaḥ pratibandha-a-bhāvād a-pratipādaka iti, na, sva-bhāvataḥ pratipatter aīpsitaiḥ. sādhya-arthair hetunā tena katham a-pratipāditaḥ. yadi kiñcit kvacic chāstre naa-śakya-niṣedhatām asya darśayann evam āha, a-pratipramāṇatayā niścayaṃ vā. tan-niṣedho hy-nivṛttau prāṇa-ādi-nivṛttir iti cet, na, a-pratibaddha-a-bhāvena an-upayogino ’-bhāvasya-ādi-sambhavād iti vyabhicāra eva. a-pratibaddha-upakārāś cakṣur-ādayaḥ parabhāvasya nivṛttir hetutvena ākhyeyā. anyathā a-pratibaddha-nivṛttyā anya-nivṛtty-a-siddheḥ.
kārya-vivekād a-bhāva-gatiḥ, yathā – na iha a-pratibaddha-sāmarthyāni dhūma-kāraṇāni santitad-viruddha-upalambhaḥ, yathā –na iha a-pratibaddha-sāmarthyāni śīta-kāraṇāni santytan na tri-vidhād dhetor anyo gamako ’sti, a-pratibaddha-sva-bhāvasya avinābhāva-niyama-asarvā yathā-artha-bhāvinyaḥ. na ca tad- a-pratibaddha-sva-bhāvo bhāvo ’nyaṃ gamayati.
na vā yasya yatra kiñcit pratibaddham a-pratibaddhaṃ vā. sā iyaṃ sattā a-pratibandhinīapi, yato vyatirekī ity ucyate. na hy a-pratibaddhaḥ kasyacin nivṛttau niyamena
ca yadi kathañcid vipakṣe ’-darśana-mātreṇa a-pratibaddhasya api tad-a-vyabhicāraḥ, kvacid
an-upalambhāt tu kvacid a-bhāva-siddhāv apy a-pratibaddhasya tad-a-bhāve sarvatra-a-bhāva-a-aPVin3_0011613
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9aupalambha-an-upalambha-āśrayatvāt. tena na a-pratibaddhasya bhāve bhāva iti saṃśayaḥ. gamakāniyamād a-doṣa iti cet, na, teṣāṃ sākalya- a-pratibandha-niyama-a-sambhavāt. na hi tasmin
pratibandhaḥ sambhāvyate, antya-kṣaṇo ’-pratibandhaḥ. tal-liṅga-darśanāt sambandhamahānasa-ādi-dṛṣṭa-dhūmād iva udadhāv agneḥ, a-pratibandhāc ca, sarvataḥ sarva-pratipattia-gatir vacanād anumāna-lakṣaṇād abhyūhyā, a-pratibandhāt. a-sati rāge vacanaṃ na asti ity avā niṣedho hetuḥ. tatra apy an-ubhayasya a-pratibandhāt tad-a-bhāve ’nya-a-bhāvo na yuktaḥ.
nirdeśaḥ. tena an-uktāv api pakṣasya siddher a-pratibandhāt triṣv anyatama-rūpasya eva anjñānād eva a-viṣaye ’-pravṛtteḥ, pratipatter a-pratibandhāt, pratibandha-lakṣaṇa-virahāc ca,
pratibandhasya, anyathā a-kiñcit-karasya a-pratibandhāt. bhavaty eva tādṛśasya kāraṇasya
kvacid yad-ṛcchayā tathā-bhāve ’pi tayor a-pratibandhād vyāpty-a-siddheḥ. na api tena na
a-pratibaddhaṃ vā. sā iyaṃ sattā a-pratibandhinī cet, na niyamavatī syāt. tasmānasya kena nivāryata iti. niścaya-hetāv apy a-pratibhānāt syāt saṃśayaḥ, sa ca na eka-antena
iti. śabdena a-vyāpṛta-akṣasya buddhāv a-pratibhāsanāt. arthasya dṛṣṭāv iva tad a-indriyasya darśana-vad buddhau śabdena a-pratibhāsanāt. na hi sa śabda-arthaḥ, yaḥ śābde
sarvā eva idriya-jā matiḥ. tatra sāmānya- a-pratibhāsanāt pratibhāsināṃ ca an-anvayādna sambhavaty eva, rūpa-viveka-sambandhayor a-pratibhāsanena ghaṭana-a-yogāt kṣīra-udaka-vad’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ. a-pratibhāsamāna-abhijalpā pratibhāsamānā-jananāc ca. na ca upādāna-kārya-pratyaya- a-pratibhāsi rūpaṃ śakyaṃ tad-viṣayatvena-upākhye ’pi syāt. nir-upākhyasya a-bhāvād a-pratiṣedha-viṣayatā iti cet, tat kim idānīṃ
-rūpāṇām eka-vyavacchedena anya-vidhānād a-pratiṣedhaḥ, vidhi-pratiṣedhayor virodhāt. na-viruddhasya api saha-bhāva-virodha-a-bhāvād a-pratiṣedhaḥ. viruddhasya apy an-upalabdhim-pratiṣedho yuktaḥ, na ca sarvam evam ity a-pratiṣedhaḥ sarvatra. pravṛtter buddhisa eva hy evaṃ sarva-jñaḥ syād ity a-pratiṣedhaḥ. sva-ātmani sva-saṃviditena anena
na yuktaḥ, dṛśya-tat-sva-bhāva-viṣaya-mātra- a-pratiṣedhāt. pṛthivy-ādi sāmānyena gṛhītvā ayaṃvā doṣam imaṃ parihartum. a-sati hetor a-pratiṣedhe vidhiḥ prāptaḥ, a-bhāva-vyatirekaiti sāmānya-viṣayaṃ proktam, tato bheda- a-pratiṣṭhānāt, na vastu-sattā-viprakarṣāt, liṅga
teṣāṃ ca na antaḥ, a-yoniśo-vikalpānām a-pratiṣṭhānāt. yathā āha paraḥ — na asty ātmāyuktir atyakṣeṣu na ca itarā. tad-arthasya a-pratiṣṭhānād yukter atra na sambhavaḥ. anyathā
sāmānya-viṣayaṃ proktaṃ liṅgaṃ bheda- a-pratiṣṭhiteḥ. yat-prayojanā hy arthā jñātum
atra anyena sādhanena. na ca imāḥ kalpanā a-pratisaṃviditā eva udayante vyayante vā, yena
buddhaya iti cet, na, tatra apy a-riṣṭa-ādāv a-pratisandhāna-darśanāt, anyatra api śabdachabda-prayogasya. iṣṭa-a-viśeṣād ubhayatra- a-pratīti-prasaṅgāt. tato ’pi pratīteḥ samāśrayāt.
artheṣu tan-niyojanāt, tato ’rthānām a-pratīti-prasaṅgāt. tasmād ayam upanipatyabravīti, tathā virakto ’pi iti vacana-mātrād a-pratītiḥ. na api viśeṣāt, abhiprāyasya dureva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte ’pi tasmiṃs tat-siddhatām āha — yatrasaṃśayāt, a-niścita-jñāpana-aṅgād a-pratīteḥ. prathamā tv atra pramāṇam, niścayapramāṇena eva bādhane tad-bhāva-pramāṇa- a-pratītau vā kim abhivyakti-vādena. tasmāca-darśane kriyata iti cet, darśanaṃ khalv a-pratīyamānam an-aṅgam iti yuktaṃ tatra smaraṇaprāg upalambhaḥ paścāt saṃvedanasya iti cet, a-pratyakṣa-upalambhasya na artha-dṛṣṭiḥ
api śakya-kriyatvāt, pratyakṣāṇāṃ śabdānām a-pratyakṣa-sva-bhāva-a-bhāvāt. bhrānti-nimitta-aa-vyabhicāry-ātma-sambandham apekṣata iti na a-pratyakṣaṃ pramāṇam anumānād vyatiriktam asti.
pramāṇam anumānād vyatiriktam asti. na a-pratyakṣaṃ pramāṇam asti ity aparaḥ. tad atad-a-pratyakṣatve ’nya-pratyakṣa-vat sarva- a-pratyakṣatva-prasaṅgāt. viṣayo ’sti iti ca
tan na akṣa-gocaraḥ. tena sāmānya-dharmāṇām a-pratyakṣatva-siddhitaḥ. pratikṣepe ’py a-bādhā
ca viṣaya-upabhogaḥ prāptaḥ, tad-bhogasya a-pratyakṣatvād a-siddheḥ sato ’py a-sad-aiti cet, pratyakṣo viṣaya-upabhogaḥ, tad- a-pratyakṣatve ’nya-pratyakṣa-vat sarva-atasmād indriya-jam apy etad bhrānter a-pratyakṣam. ata eva-iti-karaṇa-vyavacchinnādeva sadṛśa-ātmanā. a-pratyakṣasya sambandhād anyataḥ pratipattitaḥ.
-a-yogāc ca. buddhir atra vivarteta, sā ca a-pratyakṣā vivṛttā api na prakāśeta. na catatra yathā-iṣṭaṃ sañjñāḥ kriyantām. a-pratyakṣā saṃvit pratyakṣo buddhi-vivarta iti
antaratvād utpannaṃ pratyakṣī-bhavati. na ca a-pratyakṣe kārye kāraṇa-bhāva-gatiḥ, yataḥ
pratipattir a-sat-pratipattiṃ na atiśete, a-pratyayatvāt. uktaṃ ca — na kārya-sva-bhāvarathyā-puruṣa-vad ity-ādayaḥ. an-anvayo ’-pradarśita-anvayaś ca, yathā — yo vaktā saanumānaṃ syāt. eka-saṅkhyā-vivakṣayā a-pradarśita-pratidvandvinaḥ prāmāṇyād a-doṣa iti-a-bhāvāt. upaplava-vāsanā-a-visandhi-doṣād a-prabuddhasya apy an-āśvāsikaṃ vyavahāramtac ca a-siddham iti na kiñcit pramāṇam a-pramāṇaṃ vā ’nyatra anubhūta-viṣayābhyo ’tatas tad bādhakam iti. tat tarhi śāstram a-pramāṇakaṃ kathaṃ dharmiṇaṃ pratiṣṭhāpayati.
nityaḥ śrāvaṇatvād iti. atra hi trayam a-pramāṇakam abhyupeyam — vyatireki-śabdatvaa-nityatā-sādhanād a-doṣaḥ, a-tad-rūpasya a-pramāṇatayā a-siddher anvaya-vidhāna-a-yogāt.

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10a-nimittaṃ vāṅ-mātra-vacane pratibandhaḥ. a-pramāṇatvaṃ śāstre ’pi tulyam iti tatra api-prakāra eṣaḥ. na viparyaya-sādhanam, hetor a-pramāṇatvāt. iha api yadi viparyayeṇa evam akalpane kiṃ nibandhanam. prasiddher a-pramāṇatvāt tad-grahe kiṃ nibandhanam. utpāditā
bhavet, tad-upagama āgamasya tyāga-aṅgasya a-pramāṇatvena a-pratipatti-yogyatvāt. tadyatas tad-viśeṣa-bahir-bhāvād a-pramāṇam anumānaṃ syāt. eka-saṅkhyā-vivakṣayā a
apy an-āśvāsikaṃ vyavahāram utpaśyann ekam a-pramāṇam ācakṣīta, aparam āsaṃsāram a-viśliṣṭa-virodha-a-bhāvād atra an-upalabdhi-mātram a-pramāṇam. bhāve kiṃ pramāṇam iti cet, ata eva
pramāṇam iti. pratibandho ’pi katham a-pramāṇasya. ata eva tulya-kakṣatvāt. yadi hisyāt siddhir eva, na pratibandhaḥ, pramāṇena a-pramāṇasya bādhanāt. tena upagamāt pramāṇaṃ
syāt. na ca pareṇa tathā upagata ity a-pramāṇād abhyupagamāt tathā eva bhavati,cet, katham idānīm ātma-siddhiḥ. parasya apy a-pramāṇikā nairātmya-siddhiḥ. abhyupagamena ca sa-anantarīyakatvān nityaḥ, a-nityatvād a-prayatna-anantarīyakaḥ, a-nityaḥ prayatnana anvaya-mukhena hetur gamakaḥ, a-nityatvād a-prayatna-anantarīyakatvasya a-gateḥ. mā bhūd-anubandhaḥ siddhaḥ śabdānām, a-sati viṣaye ’-prayogāt. yuktam etat, kiṃ tu tathā prasiddhāv
na syāt. tad-artha-pratiṣedhe dharmi-vācino ’-prayogād abhidhānasya, tasya pratiṣedhāt, nirkriyayā ca saha-uditaḥ. vivakṣāto ’-prayoge ’pi tasya artho ’yaṃ pratīyate.
sarvatra. pravṛtter buddhi-pūrvatvāt so ’-pravṛtti-phalo mataḥ. so ’yaṃ viprakṛṣṭauktam. yathā ātmano ’-prāmāṇye vacanasya a-pravṛttiḥ, tathā śāstra-an-āśraye tat-prasiddhe
vyasanena. tasya puruṣa-parīkṣayā pravṛttāv a-pravṛttir eva, tathā-bhūtasya jñātum asādhana-dūṣaṇa-lakṣaṇa-jñānād eva a-viṣaye ’-pravṛtteḥ, pratipatter a-pratibandhāt,a-grāhiṇas tathā-pratipatty-a-yogād a-viṣaye ’-pravṛtter jāty-ādi-sambandha-atīta-śabdaādi-vat. cetanāś ca api vedyatvād a-tad-rūpa- a-pravedanāt. cetanāś ca ete sukha-ādayaḥ
-ādīnāṃ pāpa-śodhana-vādaṃ bādhate, nidāna- a-praśamanena nidānino ’-vicchedāt, madhuraa-doṣa iti cet, na, anyatara-grahaṇena a-prasaṅgāt. tasmād idam anyatara-grahaṇam eka-antareṣu tādṛkṣu tādṛśy eva astu kalpanā. a-prasiddha-artha-yogasya tat-prasiddhinairātmyād vyatirekasya upayogaḥ. kathaṃ vā a-prasiddha-ātma-niyamāḥ prāṇa-ādaya ātmānaṃ
kaścin nivāryate. na hi tathā-uparacito ’-prasiddha-rūpa-sāmānyo viśeṣa-āśrayaṃ vicāram
vyatirekā dharmā hetv-ābhāsāḥ. tatra, eka- a-prasiddhi-sandehe ’-prasiddho vyabhicāra-bhāk.
anuruṇaddhi. tad-a-prasiddhau viṣayasya apy a-prasiddhir ity astaṅ-gataṃ viśvaṃ syāt. sato
hetv-ābhāsāḥ. tatra, eka-a-prasiddhi-sandehe ’-prasiddho vyabhicāra-bhāk. dvayor viruddho ’-nibandhanān vyavahārān anuruṇaddhi. tad- a-prasiddhau viṣayasya apy a-prasiddhir ity astaṅ
-śāstrayoḥ kasyacit parīkṣāyāṃ kaḥ prastāvo ’-prastuta-pakṣī-karaṇasya. nanu viśeṣasya
syāt. na idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇa-ādimattva-prasaṅgād iti. nir-ātmakānāṃ
sparśatvān nitya iti. na, atra apy anvayasya a-prādhānyād iti cet, iha tu balavān anvayo-mātreṇa na sāmyena na prādhānyena gatiḥ. a-prādhānye ’py anvayasya vyatireka-vyāptāv asti,-a-siddher dūṣaṇaṃ syāt. evam etat, iṣṭa- a-prāpteḥ. nanu viparyaya-prāptir api na eva asti.
kiṃ tarhi tad-upalambha-sattayā. sā ca a-prāmāṇikā na sattā-nibandhanān vyavahārān
pramāṇasya pramāṇa-antareṇa bādhāyāṃ tasya a-prāmāṇya-prasaṅgāt. lakṣaṇa-yukte bādhāparaṃ prati sādhana-uktes tadā asya a-prāmāṇyāt tat-siddham a-siddham iti kathaṃ
pravartate, anyathā a-sambaddha-pralāpasya a-prāmāṇyāt. tatra ca prakaraṇe bahavo ’rthā naabhisamasya sāmyād ekam uktam. yathā ātmano ’-prāmāṇye vacanasya a-pravṛttiḥ, tathā śāstra-ananumānaṃ pratikṣipati ity a-yuktam, tasya a-prāmāṇye vṛtti-vaiphalyāt. na ca śarīram eva-bhedasya darśanāya pṛthak-kṛtā. anumāna- a-bahir-bhūtā pratītir api pūrva-vat. ity antarabheda-pradarśana-arthaṃ pṛthak-kṛto ’numānād a-bahir-bhūto ’py abhyupāyaḥ, bādhana-utthatayā dhvaniḥ. pakṣa-aṅgatve ’py a-bādhatvān na a-siddhir bhinna-dharmiṇi. yathātal-lakṣaṇam eva dūṣitaṃ syād ity uktam. a-bādhanasya api lakṣaṇatve tasya a-niścayapakṣa-hetvor ukto veditavyaḥ, yathā-sādhyam a-bādhanāt. yathā ākāśa-guṇatva-eka-artha-samavāyy
a-pratyakṣatva-siddhitaḥ. pratikṣepe ’py a-bādhā iti śrāvaṇa-uktyā prakāśitam. sarvathā ’-bala-pravṛttena pramāṇena sva-vacanena ca a-bādhitaṃ dṛśya-a-dṛśyayor viṣayayoḥ, tad grāhyam
ślokāḥ. tasmāt sādhya-bādhaka eva viruddhaḥ. a-bādhya-bādhakayor ekataḥ siddhir a-viruddhā apiśabda-arthaṃ bhāva-a-bhāva-samāśrayam. a-bāhya-āśrayam atra iṣṭaṃ sarvaṃ vidhivyaktir buddhir artha-ātmā iti cet, sa kim a-buddhi-janmā buddhiṃ gamayet, pratibandha-aśabda-vṛtter anyatra tato na an-upalakṣaṇam. a-buddhi-śabda-anvaya-bhājo hi bhedān ayaṃ-sambhava-a-bhāve tat-sāmānya-a-yogāt, yathā ’-brāhmaṇa-āditve varṇatvasya aindriyakatvasyaanya-dharma-yogāt. na bhavati, yathā — a-brāhmaṇa iti. na hi sa eva brāhmaṇas taj-jātiiti. na hi sa eva brāhmaṇas taj-jāti-yogād a-brāhmaṇaś ca dharma-antara-samāveśāl loke
itaro brāhmaṇo bhojanīya iti. māṭharasya a-brāhmaṇye brāhmaṇo bhojanīya ity eva vācyaṃ
iti vyaktam etad rāja-śāsanam. na ca svayam a-bruvan paraṃ bodhayitum īśo bruvan vā doṣam
tasmād ātma-lābhāt, anyato bhavato ’-bhavato vā bhāve niyamena tat-saṃvāda-a-yogāt.

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11ana viśiṣṭa-upalambha-a-bhāvāt tatra kasyacid a-bhāva-a-pratipattiḥ, kiṃ tarhi tādṛśo ’n-jñāna-bhāvāt, sarva-a-pratipattau kvacid a-bhāva-a-pratipatteḥ. tasmāt kasyacittata eva anya-a-bhāva-gatiḥ, tad-a-bhāve ’-bhāva-a-pratipatteḥ. nanu satsu upalambhanāma kaścit kāryaḥ, tasya kathañcit kāryatve ’-bhāva-a-yogāt, pūrva-vat-prasaṅgāc ca. tasmādkiṃ na kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’-bhāva-a-viśeṣa iti cet, na, hetoḥ sva-bhāvasakala-kāraṇasya asya artha-sattāyām a-bhāva-a-sambhavāt. tatra arvāg-darśanasya ātmaiti cet, tulyā vṛtti-tat-sandehābhyām a-bhāva-a-siddhir ity an-upanayaḥ. dṛśyatayā cakatham a-bhāvaḥ, kārya-vyatireke ’pi kāraṇa- a-bhāva-a-siddheḥ. upalambha-nibandhanā hieva ucyate, anyathā hy a-niṣiddha-upalabdher a-bhāva-a-siddheḥ. eka-niṣedhena anya-a-bhāvaapy a-pratibaddhasya tad-a-bhāve sarvatra- a-bhāva-a-siddheḥ saṃśayād a-vyatireko
ātma-gatiḥ syāt. a-dṛśya-an-upalambhād a-bhāva-a-siddhau ghaṭa-ādīnāṃ nairātmya-aindriya-ja ity eke. tan na, aindriye bhāva- a-bhāva-anurodhasya tattva-lakṣaṇatvāt tasya iha
syuḥ. api ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva- a-bhāva-anuvṛttimat. sanniveśa-ādi tad yuktaṃ
ca artha-antaratve tasya iti sambandha- a-bhāva-ādayo ’py uktāḥ. tasya ca a-jñeyatvam,
tal-lakṣaṇatvāc ca bhāvasya a-bhāvo na syāt. a-bhāva ity api bhāva-pratiṣedhaḥ. tad a-bhāvād
virodhāc chīta-vicchede tat-kāryasya apy a-bhāva iti. etena tat-kāryād api tad-viruddhayas tad-viṣayaṃ pratiṣedhaṃ na icchaty a-sad a-bhāva ity-evam-ādi ca vyavaharati. nirloṭhitaś
-ātmatvāt. tad-ātmatve sādhya-sādhana-bheda- a-bhāva iti cet, na, dharma-bheda-parikalpanāt.
kṛtaḥ syāt. tataś ca a-hetukatvam. anyathā a-bhāva iti bhāva eva kaścin nāma-antareṇa uktaḥ
’yam upalambho na asti ghaṭa iti, tata eva a-bhāva-upalambhāt, tac ca sva-tantraṃ pramāṇam
’nvaya-a-yogaḥ. tri-vidho hi dharmo bhāva- a-bhāva-ubhaya-āśraya ity uktam. na a-bhāvasyaśabda-arthas tri-vidho dharmo bhāva- a-bhāva-ubhaya-āśrayaḥ. tasmin bhāva-an-upādāne
pratibhāsy-ākāra-adhyavasāya-vaśena ca bhāva- a-bhāva-ubhaya-dharma ity ucyate. tad atravṛttiḥ. na apy anyaḥ kaścid iha anuṣaṅgī ity a-bhāva eva artha-abhilāpa-anukāriṇo ’nubhava-an-upalabdhyā vyāpya-a-bhāvam āha, tadā apy a-bhāva eva. tad evaṃ vidhi-pratiṣedhābhyāṃ
avinābhāva eva ukto bhavati. tathā hy ātma- a-bhāva eva na bhavaty eva ity arthād an-anya-a-bhāva-virodha-a-siddheḥ. dṛśyasya darśana- a-bhāva-kāraṇa-a-sambhave sati. bhāvasya anvināśa iti. a-sāmarthyāc ca tad-dhetoḥ a-bhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti cabhāvād iṣṭa-kāla-vat. tadā api vā na bhavet, a-bhāva-kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ
apekṣayā hi bhāvāḥ kādācitkā bhavanti, bhāva- a-bhāva-kālayos tad-bhāva-yogyatā-a-yogyatā-a’rthaḥ syāt, yady atra kaścid upādāna-viśeṣa- a-bhāva-kṛtaṃ kārya-vyatirekaṃ na brūyāt. so ’pi
me hasta iti bhavati, tata eva anya- a-bhāva-gatiḥ, tad-a-bhāve ’-bhāva-a-pratipatteḥ.
eva tādṛśasya kāraṇasya kārya-vivekād a-bhāva-gatiḥ, yathā – na iha a-pratibaddhaśrāvaṇatve vyatireka uktaḥ. na tāvatā a-bhāva-gatir ity uktam. anyathā saṃśaya-hetur eva
iti. etena tat-kāryād api tad-viruddha-kārya- a-bhāva-gatir uktā veditavyā, yathā – na romaantara-sparśa-viśeṣa-upalambhād anya- a-bhāva-gateḥ. yato hi sparśa-viśeṣa-upalambhāt
tena vyabhicāra iti su-vyavadātaṃ prāmāṇyam. a-bhāva-dharmaṃ tu bhāva-mātra-vyāpino ’rthasya
tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy a-bhāva-niyama-a-bhāvāt. vṛttaṃ pramāṇaṃ bādhakam.
itaraṃ vā paśyet, viprakṛṣṭe punar arthe ’-bhāva-nirṇayo ’naikāntikaḥ. tasmāt karaṇa-guṇabhāva-prasaṅgāt. pratyakṣasya eva nivṛtter a-bhāva-niścaya iti cet, vyāhatam etat – tac ca-rūpaṃ vā bhāve bhāvād a-bhāvataḥ. sā iyam a-bhāva-niścaya-phalā vyatireka-sādhany anhy a-vipakṣa-śabdena ucyate. tata eva katham a-bhāva-niścayaḥ. yasmād idam iha sandigdham,syād vyabhicāro ’pi iti cet, na, kārya-kāle ’-bhāva-pratipatteḥ, anya-upalambhe tad-antad udāhṛtam. na hi sarva-an-upalabdhir a-bhāva-pratipādikā. tasmād eka-nivṛttyā anyaeva nivṛtter nivṛttir a-sataḥ katham iṣṭā. a-bhāva-pratiṣedho hi bhāvo ’-saty apy asti,
tan mā bhūt svāpa-ādy-avasthāyāṃ kasyacid a-bhāva-pratītiḥ, tatra indriya-sādguṇya-āder
tac ca sva-tantraṃ pramāṇam iti. sa tarhy a-bhāva-pratyayaḥ kuto bhavati. na hy a-bhāvaḥ
-anuvidhānāt. hetu-sāmyāt sukha-ādi-bheda- a-bhāva-prasaṅga iti cet, na, tasyāḥ sāmagryā eva-lakṣaṇa iti. nanv etasminn a-sapakṣe hetv- a-bhāva-prasaṅgaḥ, sarvasya anya-dharma-yogāt. na
tad-ātmatāyāṃ kadācid upalambha-an-upalambha- a-bhāva-prasaṅgāt. na api para-apekṣā, tasyaviśeṣa-a-bhāvād a-pūrva-bhāvinaḥ paścād apy a-bhāva-prasaṅgāt. sa ca tad-dhetur vā a-nityatāsva-viśiṣṭa-pratyayam antareṇa api bhavaty a-bhāva-buddhiḥ, yathā santamase hasta-sañcāreṇa.
dvayor apy an-upalabdhyoḥ sva-viparyaya-hetv- a-bhāva-bhāvābhyāṃ sad-vyavahāra-pratiṣedhaśaśa-viṣāṇayoś ca ayaṃ bhāvāc chaśa-viṣāṇa- a-bhāva-vādinam upahasann ātmānam eva upahasati.
ca veditavyā, anyeṣāṃ hetu-phala-bhāva- a-bhāva-virodha-a-siddheḥ. dṛśyasya darśana-ana pratyakṣeṇa kartum arhati iti, tasya a-bhāva-viṣayatva-virodhād artha-sāmarthyaa-sati hetor a-pratiṣedhe vidhiḥ prāptaḥ, a-bhāva-vyatireka-lakṣaṇatvād asya. sā eva tāvadnivṛttir aparasya vṛttir iti katham a-nitya- a-bhāva-vyatireko ’-nitye sādhye dharmiṇi sidhyet.
kathita eva. na hy a-vipakṣa-śaṅkāyāṃ sādhya- a-bhāva-vyavaccheda-arthaṃ hetur ucyate. na ca

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12avṛkṣa-a-bhāvād iti. sarvatra ca asyām a-bhāva-vyavahāra-sādhanyām an-upalabdhau dṛśyaeka-niyata-upalambho ’nya-an-upalambhas tad- a-bhāva-vyavahāra-siddhi-hetuś ca. sa ca svaevaṃ bhavati idaṃ na upalabha iti yato ’-bhāva-vyavahāraḥ, kiṃ tarhi sva-viśiṣṭa-jñānatasmād āśritya śabda-arthaṃ bhāva- a-bhāva-samāśrayam. a-bāhya-āśrayam atra iṣṭaṃ
vyatireka-sādhany an-upalabdhir yadā svayam a-bhāva-sādhanāya prayujyate, tadā sva-rūpeṇa vāpratyakṣa-nivṛttir eva an-upalabdhir a-bhāva-sādhanī, sakala-kāraṇasya asya arthatad-bhāva-bhāva-an-upalabdhī tarhi prabhava- a-bhāva-sādhane na anumānam, an-anvayāt. na hya-bhāva-a-siddheḥ. eka-niṣedhena anya- a-bhāva-sādhane siddhā eva an-upalabdhiḥ,-ślokaḥ. yadi viruddha-kārya-upalabdhyā apy a-bhāva-siddhiḥ, tat-kāraṇa-upalabdhyā kiṃ na-kāraṇeṣv anyeṣu upalabhyasya an-upalambhād a-bhāva-siddhiḥ. tan mā bhūt svāpa-ādy-avasthāyāṃ
evam a-bhāvaḥ. na sva-viṣaya-jñāna-a-bhāvād a-bhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na api svaanyathā yadi sva-viṣaya-jñāna-a-bhāvena a-bhāva-siddhiḥ syāt, tad-a-bhāvo ’py anyena an’pi yukta iti katham a-yuktaḥ, an-upalambhād a-bhāva-siddheḥ. nanu upalabdhi-lakṣaṇa-prāpteḥ
niścayam apekṣate. an-upalambhāt tu kvacid a-bhāva-siddhāv apy a-pratibaddhasya tad-a-bhāve-nivartanaṃ sidhyet. anyathā hi kvacid dṛṣṭe ’-bhāva-siddhāv api syād eva a-dṛṣṭeṣu saṃśayaḥ.
-a-bhāvo nairātmyaṃ vyāpnuyāt. tad-a-bhāve ’-bhāva-siddhyā vyāptir iti sā na sidhyati,-a-bhāvaṃ manyante. tad ayaṃ vināśa-hetur a-bhāvaṃ karoti iti prāptam. tatra yady a-bhāvo
sa eva bhāva iti na a-bhāvaḥ syāt. tad a-bhāvaṃ karoti iti bhāvaṃ na karoti iti kriyāpratibandhaḥ sa kathaṃ kenacit kriyate. a-bhāvaṃ karoti iti hi na a-bhāvo nāma kaścit
tasmān na āgamasya api nivṛttir artha- a-bhāvaṃ gamayati. pratyakṣa-nivṛttir eva an-sva-bhāva-viprakarṣair na teṣv an-upalambho ’-bhāvaṃ gamayati. sad avaśyaṃ kenaciddhūma-a-bhāvād iti. kāraṇa-an-upalabdhir a-bhāvaṃ gamayati. sva-bhāva-an-upalabdhis tu
sarva-darśino hi darśana-vyāvṛttiḥ sarva- a-bhāvaṃ gamayet. kvacit tathā-dṛṣṭānām api deśana asti iti niścitaḥ, sa bhavan kathaṃ tad- a-bhāvaṃ na gamayet. pramāṇa-antara-bādhanān na
eva a-vyabhicāro ’n-upalabdher iti sā tena a-bhāvaṃ pratipādayantī liṅgam eva. kasyacit-charīre sidhyati, yena ayaṃ na vyatirekasya a-bhāvaṃ bhāvam icchati, yathā vyatireka-a-bhāve
kriyā-pratiṣedhaḥ. vināśa iti hi bhāva- a-bhāvaṃ manyante. tad ayaṃ vināśa-hetur a-bhāvaṃ
eva khyāpayati. na ca eka-an-upalambho ’nya- a-bhāvaṃ sādhayati, atiprasaṅgāt. na sa tenatato ’numāna-viṣaye viruddha-a-vyabhicāriṇo ’-bhāvaṃ sūcayati iti. atha vā lokasya bruvato
kvacit kadācic ca bhāva-virodhinī tad- a-bhāvaṃ sva-bhāvena sādhayati. yo hi sva-bhāvo-viṣayiṇāṃ darśanāt. bhāva-vyatireko hy a-bhāvaḥ, an-upalabdhir upalabdheḥ. sā katham aiti. nanv evam asya sapakṣe ’nuvṛtty- a-bhāvaḥ kathyate. so ’parasya api tulya iti-lakṣaṇam asti iti prameyo ’-bhāvaḥ. na eva a-bhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvād iti
an-upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’-bhāvaḥ kasyacit kāraṇam. na eṣa doṣaḥ, yasmāttarhy a-bhāva-pratyayaḥ kuto bhavati. na hy a-bhāvaḥ kasyacin nimittam. a-sāmarthyāt,sattā bhāvasya, upalambha-nivṛttyā vā katham a-bhāvaḥ, kārya-vyatireke ’pi kāraṇa-a-bhāva-apratiṣiddhaḥ. sakṛd-bhāve sādhya-sādhanatā- a-bhāvaḥ, jñāna-aṃśayos tu sādhya-sādhana-bhāvoviraha-upagamād eva bhinna-deśa-ādibhir yoga- a-bhāvaḥ, tad-a-bhāvasya tad-bhāvasya ca anyonyatad asya pramāṇa-lakṣaṇam asti iti prameyo ’-bhāvaḥ. na eva a-bhāvaḥ kaścit, sarveṣāṃ
-upalambhaṃ vā. tat kathaṃ na an-upalambhād a-bhāvaḥ. na, sarva-upalambha-nivṛtter atra ahy ātma-viśeṣād apara-sādhanam, na evam a-bhāvaḥ. na sva-viṣaya-jñāna-a-bhāvād a-bhāvaca bhavej jñāpaka-a-siddhiḥ. na iyatā tad- a-bhāvaḥ. punaḥ paryāyeṇa keṣāñcid abhivyakteḥ.
-kriyāṃ pratibandham abhyupaiti. tasmāt pāta- a-bhāvaḥ pratibandhaḥ sa kathaṃ kenacit kriyate.
sati. bhāvasya an-upalabdhasya bhāva- a-bhāvaḥ pratīyate. iti saṅgraha-ślokaḥ. yadikāraṇāni tadvanti bhavanti iti kutas tad- a-bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na ca
an-upalambhanam. tathā hetur na tasya eva a-bhāvaḥ śabda-prayogataḥ. na ete śabdāḥ svaiti cet, yathā te na santi, sa prakāro ’-bhāvaḥ. śaśa-viṣāṇayoś ca ayaṃ bhāvāc chaśaupalambhena svayam. yukto dṛśyasya a-darśane ’-bhāvaḥ, sa tad-a-bhāve na yuktaḥ. kvacid yad-arthaṃ vacanam. a-darśanaṃ tu darśana- a-bhāvaḥ. sa darśanena bādhyate. tad-a-bhāve tu
so ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣa-anumāna- a-bhāvaḥ saj-jñāna-śabda-vyavahāra-pratiṣedhayo vā sambandho na asti ity ucyate, sa eva a-bhāvaḥ. sambandhī vidyate na sambandha iti ca
kāryaḥ syāt sva-bhāvaḥ, sa eva bhāva iti na a-bhāvaḥ syāt. tad a-bhāvaṃ karoti iti bhāvaṃ na-pratipattir eva a-bhāvasya. na hi saṃvedana- a-bhāvaḥ svataḥ sidhyati, tad-a-viśeṣād viṣaye
artha-bādhana-rūpaṃ vā bhāve bhāvād a-bhāvataḥ. sā iyam a-bhāva-niścaya-phalāākāśa-guṇatva-eka-artha-samavāyy-a-nityatva- a-bhāvam api sādhayati iti. anena eva ca anumāna-anta-vyāvṛttyā ca eka-bhāve pratīti-sādhana- a-bhāvam āha. asya hi dvayasya ekatra samuccayāt
yadā api vyāpaka-dharma-an-upalabdhyā vyāpya- a-bhāvam āha, tadā apy a-bhāva eva. tad evaṃiti. atha vā lokasya bruvato ’numāna- a-bhāvam āha. tena bhinna-viṣayā pratītir
tadvatāṃ tat-saṅgrahād iti prabheda-bāhyasya a-bhāvam āha, yam ayaṃ vastu-dharmas tṛtīyam

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13

apunar atra bhavān vipakṣaṃ pratyeti. sādhya- a-bhāvam. katham idānīṃ hetur a-vipakṣa-vṛttir
api pratītir a-tad-ātma-grāhiṇī, tad-bhāva- a-bhāvayor an-anukārāt, rasa-buddhi-vad gandhasyaa-bhāvāt pradīpād iva rūpe. tad-bhāva- a-bhāvayor darśana-a-darśana-smṛty-apekṣe hi śabda
doṣaḥ syāt. sa hi kevala eva kasyacid bhāva- a-bhāvayor vṛtti-vyatirekavān upadarśitaḥ svayaṃ
tu vidhir vastu-bhāvo ’-sato ’pi san. vastv- a-bhāvas tu na asti iti paśya bāndhya-vijṛmbhitam.
iti nivṛtter nivṛttiḥ katham iṣṭā. nivṛtty- a-bhāvas tu vidhir vastu-bhāvo ’-sato ’pi san.
bhāva-a-bhāva-ubhaya-āśraya ity uktam. na a-bhāvasya kaścid dharma iti cet, nanv ayam eva
eva bhinna-deśa-ādibhir yoga-a-bhāvaḥ, tad- a-bhāvasya tad-bhāvasya ca anyonya-parihāra-sthita
ity an-avasthānād a-pratipattir eva a-bhāvasya. na hi saṃvedana-a-bhāvaḥ svataḥ
pratibhā-utpatti-dṛṣṭeḥ sati sambhave tad- a-bhāvasya puruṣa-mātreṇa a-niścayāt, ataḥna, a-pratibaddha-a-bhāvena an-upayogino ’-bhāvasya vyāpty-a-siddheḥ. yadi prāṇa-ādayas-gatiḥ, a-sati tasmin sādhya-a-bhāve hetv- a-bhāvasya sandehād iti vakṣyāmaḥ tau punar hetūvyabhicāry ubhaya-āśrayaḥ. dharmo viruddho ’-bhāvasya sā sattā sādhyate katham. sattāyāṃ hi-a-bhāvāt kāraṇānāṃ kārya-utpādana-niyama- a-bhāvāc ca bhavej jñāpaka-a-siddhiḥ. na iyatārūpaṃ pratibhāsate ’-dvayaṃ sambandhy-antara- a-bhāvāc chabala-ābhāsāyā buddher a-dṛṣṭeḥ, tasyatasmāt taj-janana-sva-bhāvasya hetor a-bhāvāc chaśa-viṣāṇa-an-utpattiḥ, tad-bhāvādahaṃ mama iti ca a-paśyato ’nunaya-pratigha- a-bhāvāt. a-yoniśo-manas-kāram antareṇa doṣāṇām ankiṃ tarhi tādṛśo ’n-upalambhasya eva a-bhāvāt. atra api satsu upalambha-kāraṇeṣv iti
an-upalambha eva saṃśayāt, upalambhe tad- a-bhāvāt. an-upalambhāc ca vyatireka itisaṃvido ’py a-grāhya-grāhakasya ca samayasya a-bhāvāt, anyena apy atīta-rūpasya a-saṃvedanāt,a-buddhi-janmā buddhiṃ gamayet, pratibandha- a-bhāvāt. artha-ātmanaś ca sādhāraṇatvād anyaetad ghaṭayati, tatra pratyāsatti-nibandhana- a-bhāvāt. asty anubhava-viśeṣo ’rtha-kṛtaḥ, yata-itarayoḥ pramāṇa-itaratāṃ brūyāt, viśeṣa- a-bhāvāt. upaplava-vāsanā-a-visandhi-doṣād aniścaya-a-yogāt, ubhaya-bahir-bhūtasya a-bhāvāt. ubhayor ekatra bhāve ca pratīti-sādhana
sthūla-ākārasya pratyekaṃ parama-aṇuṣv a-bhāvāt. ekaś ca ayaṃ jñāna-sanniveśī iti na ca-sannidhāv api middha-ādi-vipluta-dhiyo ’-bhāvāt. etāvān eva vijñāna-utpatter api kāraṇayogyāḥ sarva-pada-arthāḥ, icchāyā nirodha- a-bhāvāt. etena saṅketa-anuvidhāyināṃ śabdānāṃ na
a-nivṛttāv apy aparasya asya sarvasya a-bhāvāt. evaṃ tarhi sā eva avasthā ghaṭo ’stu,tathā anyatra api sva-bhāva-bhāvī, viśeṣa- a-bhāvāt. evam anye ’pi sva-bhāva-hetavo yathā-vyabhicāra ity eke. na, pakṣī-kṛta-viṣaye ’-bhāvāt. kadācid bhaved iti cet, tathā śaṅkāyām
karma-sambandha-a-siddheḥ, a-vyavadhāna- a-bhāvāt kāraka-atiśaya-a-siddheḥ, sarva-kārakasva-bhāvānām arthānāṃ vā darśana-pāṭava- a-bhāvāt kāraṇānāṃ kārya-utpādana-niyama-a-bhāvāc
na evaṃ rāga-ādayaḥ, viparyāsa-a-bhāve ’-bhāvāt. kāruṇikasya api niṣ-phala ārambho
na, dharmi-prakrame ’pi vastu-pratibandha- a-bhāvāt. kevalaṃ śāstra-upagama-dvāreṇa eṣāmśakyate, antya-avasthāyāṃ pariṇāma- a-bhāvāt kṣaṇasya-a-vivekāt. kārya-utpatti-viguṇa-sambandha-abhidhāna-vyavasthā-a-parijñāne ’-bhāvāt. jāti-guṇa-kriyāvatām etan na sambhavaty
na hy atra dṛṣṭānto ’sti, sādhana-antara- a-bhāvāt tat-sādhanatve ca nidarśana-an-avasthāiti tad-anye ’pi tathā syuḥ, viśeṣa-hetv- a-bhāvāt. tat siddhaḥ saha-upalambha-niyamaḥ, eka
na abhidhānam, sambandha-niyama- a-bhāvāt. tato na pakṣasya hetor vā vacanaṃ
eva a-bhāvāt. tan na viśiṣṭa-upalambha- a-bhāvāt tatra kasyacid a-bhāva-a-pratipattiḥ,-gatiḥ, a-sati tasmin sādhyena hetor anvaya- a-bhāvāt. tathā vaidharmyeṇa apy anvaya-gatiḥ, a-siddhiḥ, tad-icchāyā vastuni vṛtti-niyama- a-bhāvāt. tathā hy a-śakya-darśanam etat —ca tasya vyabhicāraḥ, tad-a-bhāve sva-bhāva- a-bhāvāt. tathā hi arthasya a-sambhave ’-bhāvātarthaḥ samarthaḥ, tad-anubhava-āptāv api tad- a-bhāvāt. tad ayam artha-kriyā-arthī tad-a-sādguṇya-āder upalambha-pratyayasya eva a-bhāvāt. tan na viśiṣṭa-upalambha-a-bhāvāt tatrasāmarthya-lakṣaṇatvāc ca bhāvasya. tad-apāya- a-bhāvāt tan-mātra-bhāvino nityaṃ bhāva-prasaṅgāt.
na, tad-a-bhāve bhavatas tad-utpatti-niyama- a-bhāvāt. tasmāt kāryaṃ sva-bhāvair yāvadbhir-pratikṣepāt, ākāra-antara-saṃsarge tasya a-bhāvāt. tasmād ayaṃ pramāṇa-antara-bala-utpanno-bhedaḥ, nairātmya-prasaṅgāt, ātma-sthiter a-bhāvāt. tasmād ayam a-śabda-saṃyojanam eva
kva kena kiṃ pratibadhyate, prastāvasya eva a-bhāvāt. tasmād dharmiṇaṃ pratiṣṭhāpayañ śāstraṃ
na sambhavati, anyatara-artha-antara-bhāva- a-bhāvāt. dvayor hi tathā-bhāva-sambhave ’nyatarasukha-ādīnāṃ tat-sannidhāna-a-bhāve ’-bhāvāt. na apy an-indriyāḥ, rūpa-ādy’n-upalabdheḥ, na asti iha śiṃśapā vṛkṣa- a-bhāvāt, na asti iha dhūmo ’n-agner iti.
a-śakyam etat. kasmāt. hetor viśeṣeṇa anvaya- a-bhāvāt. nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ, na
siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd apy a-bhāvāt. nanv araṇi-nirmathana-ādiṣv a-saty apy
sandehād bahuṣu darśane ca, ekatra draṣṭur a-bhāvāt, punar darśane ca bhāvāt, viśeṣa-antaraa-svābhāvikatvāt, samaya-a-darśane ’-bhāvāt. puruṣa-icchāto ’rthānāṃ sva-bhāva-abhāva-a-bhāvāt. tathā hi arthasya a-sambhave ’-bhāvāt pratyakṣe ’pi pramāṇatā. pratibaddha-sva
iti, na, sva-bhāvataḥ pratipatter a-bhāvāt pradīpād iva rūpe. tad-bhāva-a-bhāvayor

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14aubhayor ekatra bhāve ca pratīti-sādhana- a-bhāvāt pravṛtti-nivṛttyoḥ saṃśayād eva saṃśayatad a-yuktam, anumāna-viṣaye vācaḥ prāmāṇya- a-bhāvāt. prāmāṇye vā na anumāna-pravṛttiḥ syāt,kaścid dhetoḥ sva-bhāva-pravibhāgaḥ. tad- a-bhāvāt phalasya api na asti ity a-samānam. nanv
-sva-bhāva-a-bhāvāt. bhrānti-nimitta- a-bhāvāt, bādhaka-a-bhāvād bhrānty-a-siddheḥ.
nivṛtter vā asya a-sad iti kutaḥ, niyama- a-bhāvāt. bhāve vā sa eva a-vyabhicāro ’npratyakṣāṇāṃ śabdānām a-pratyakṣa-sva-bhāva- a-bhāvāt. bhrānti-nimitta-a-bhāvāt, bādhaka-a-sarva-jñatvayor dvi-vidhasya api virodhasya a-bhāvāt, yaḥ sarva-jñaḥ, sa vaktā na bhavati itihetoḥ sapakṣa-vyāpter vipakṣe ca kvacid a-bhāvāt, yathā — prayatna-anantarīyako ’an-āyatta-rūpāṇāṃ saha-bhāva-niyama- a-bhāvāt. yady artha-antaraṃ hetuḥ, kathaṃ tarhi
sva-bhāva-viveke yuktam, pratibandha-kāraṇa- a-bhāvāt. rūpa-ālokayos tu taj-jñāna-utpādanaa-bhāve vivakṣita-itarayor āsatti-viprakarṣa- a-bhāvāt. vastu-sva-bhāvatve ca punar vivakṣāan-āśvāsa-prasaṅga iti cet, na, yathā-ukte ’-bhāvāt. viruddha-a-vyabhicāry-a-vacanam iti cet,sa eva cet, tathā eva upalabhyeta, viśeṣa- a-bhāvāt. viśeṣe ca uktam. anyac cet, katham anya
atiprasaṅgaḥ, anyatra apy a-bhāva-niyama- a-bhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a-vṛttataj-janyo ’sya sva-bhāvaḥ, anyathā sakṛd apy a-bhāvāt. sa tat-pratiniyato ’nyatra kathaṃ
-vat. a-dṛśya-an-upalambhe ’pi nimitta- a-bhāvāt sad-vyavahāra-pratiṣedhaḥ, a-janana-hetur vā vastutaḥ, tasyā vastu-vṛtti-niyama- a-bhāvāt. san khalv apy arthaḥ pratīty-apekṣaḥ
yogyatā-saha-kāritvāt teṣām. vyavadhāne hetv- a-bhāvāt samartha-kṣaṇa-antara-an-utpatter jñānapuruṣa-saṃskāra-pūrvakam iti, vākyeṣu viśeṣa- a-bhāvāt, sarva-prakārāṇāṃ puruṣaiḥ karaṇakṛte ca buddhi-janmany abhilāpa-smṛty-antara- a-bhāvāt siddham a-vikalpakaṃ pratyakṣam. kiṃ cavyavahārasya tan-mātra-siddhyā, viśeṣa- a-bhāvāt. siddhena an-upalambha-ātmanā a-sattvena
ity antara-ślokau. tadā anya-saṃvido ’-bhāvāt sva-saṃvit phalam iṣyate. yeṣāṃ buddhir-ākārā utpadyate, teṣām anyasya saṃvedyasya a-bhāvāt sva-saṃvedanaṃ phalam, tat-sva-bhāvatvāditi. pratyakṣe ’py arthe phalasya an-antarya- a-bhāvād a-tat-phala-sādharmyāt tad-viparyāsakṣaṇikatā tasya iṣṭā syāt. tattve viśeṣa- a-bhāvād a-pūrva-bhāvinaḥ paścād apy a-bhāvaiva rūpe. tan na ayaṃ doṣaḥ pratibandha- a-bhāvād a-pratipādaka iti, na, sva-bhāvataḥ
nir-upākhye ’pi syāt. nir-upākhyasya a-bhāvād a-pratiṣedha-viṣayatā iti cet, tat kim
vā. a-viruddhasya api saha-bhāva-virodha- a-bhāvād a-pratiṣedhaḥ. viruddhasya apy anna evam a-bhāvaḥ. na sva-viṣaya-jñāna- a-bhāvād a-bhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na api-saṅkareṇa sarveṣāṃ vyabhicārāt. prayojana- a-bhāvād a-vyāhāra iti cet, na, para-arthatvāt.
iti śakyante ’dhyavasātum. yo ’pi jñāpaka- a-bhāvād atīndriyaḥ pratikṣipyate ’rthaḥ sva-alarka-viṣa-vikāra-vat. tad-bhāva-virodha- a-bhāvād atra an-upalabdhi-mātram a-pramāṇam.
’pi hi liṅge ’-siddhayā buddhyā sambandha- a-bhāvād an-anumānam. tasmāt pratyakṣā iyam an-mātreṇa, kiṃ tarhi vyatirekād api. tad- a-bhāvād an-anya-upanaya iti cet, tulyā vṛtti-tat
sad-dvi-vidhatvataḥ. pakṣo dharmī. prayojana- a-bhāvād an-upacāra iti cet, na, sarva-dharmisaṃhatānām a-saṃhata-para-upakāra-niyama- a-bhāvād anaikāntika eva ity a-viruddhaḥ. ko hyprakṛta-gamanāt. anyathā vyavacchedya- a-bhāvād avadhāraṇasya kiṃ phalaṃ syāt. ana-pratibaddha-sva-bhāvasya avinābhāva-niyama- a-bhāvād iti. a-siddha-jñāpana-aṅgasya jñāpanaṃ
-gamaka ucyate, yathā – na agnir atra dhūma- a-bhāvād iti. kāraṇa-an-upalabdhir a-bhāvaṃ
nibandhane. a-pṛthag-vacanaṃ śabdasya viśeṣa- a-bhāvād iti cet, na, pravṛtti-bhedāt. artho hi-sāmarthyāni dhūma-kāraṇāni santi dhūma- a-bhāvād iti. tat kāryaṃ hetu-vyāpty-a-vyatirekātvyavasyanti, na prāk, darśane ’pi pāṭava- a-bhāvād iti tad-vaśena paścād vyavasthāpyate,-pariṇāma-pratyayasya anyasya apekṣaṇīyasya a-bhāvād iti. pūrva-sva-jāti-mātra-hetutvāc chakti
veditavyā, yathā – na atra śiṃśapā vṛkṣa- a-bhāvād iti. sarvatra ca asyām a-bhāva-vyavahāra
na kadācin na bhavet, tad-bhāve vaikalya- a-bhāvād iṣṭa-kāla-vat. tadā api vā na bhavet, asamudbhavaḥ. na hi bhāvānāṃ sva-viṣaya-jñāna- a-bhāvād evaṃ bhavati idaṃ na upalabha iti yatosyāt. a-bhāva ity api bhāva-pratiṣedhaḥ. tad a-bhāvād bhavati iti bhāvān na bhavati iti hetu-a-bhāvāt. bhrānti-nimitta-a-bhāvāt, bādhaka- a-bhāvād bhrānty-a-siddheḥ. puruṣeṣu viśeṣakvacid a-vikala-kāraṇasya bhavato ’nya-bhāve ’-bhāvād virodha-gatiḥ, yathā śīta-uṣṇa-sparśayoḥ.
hy a-paryanta-kāraṇasya bhavato ’nya-bhāve ’-bhāvād virodha-gatiḥ. sa ca an-upalabdheḥ.
ekasya bhāve ’-vikala-kāraṇasya prāg-bhavato ’-bhāvād virodhaḥ, paraspara-parihāra-sthitabhāva-viśeṣasya kasyacit sattā-mātre virodha- a-bhāvān na iha sattā-sādhane pratiṣedhaḥ, kiṃ tu
pauruṣeyaḥ. anyathā api nāntarīyakatā- a-bhāvān na para-ātmanaḥ pratipattir arthasya. na
api tādṛśa-udbhave tac-chakti-niyama- a-bhāvān na hetu-bhedo bhedaka ity a-kāraṇaṃ
yukter atra na sambhavaḥ. anyathā a-sambhava- a-bhāvān nānā-śakteḥ svayaṃ dhvaneḥ. avaśyaṃ
-ādi-śabda-vācyasya eva kasyacid arthasya a-bhāvān nir-viśeṣaṇā eva sā. katham a-bhāvoiti. sā api tatra pratibaddhā bhāva- a-bhāvābhyāṃ kāryatāṃ na atipatati, tan-mātrabhavati, tata eva anya-a-bhāva-gatiḥ, tad- a-bhāve ’-bhāva-a-pratipatteḥ. nanu satsuprāṇa-ādy-a-bhāvo nairātmyaṃ vyāpnuyāt. tad- a-bhāve ’-bhāva-siddhyā vyāptir iti sā naaPVin3_0011006
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15a-vṛttayaḥ. na evaṃ rāga-ādayaḥ, viparyāsa- a-bhāve ’-bhāvāt. kāruṇikasya api niṣ-phalaupanibandhanānāṃ sukha-ādīnāṃ tat-sannidhāna- a-bhāve ’-bhāvāt. na apy an-indriyāḥ, rūpa-ādyvā sati vyavadhāne ’nyasya utpitsoḥ kāraṇa- a-bhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñāna-aniti gamyate. iti saṅgraha-ślokaḥ. nanu tad- a-bhāve ’n-upalambhāt siddhā vyāvṛttiḥ. uktam-vyatirikta-pakṣī-karaṇe hetoḥ sādhya- a-bhāve ’n-upalambho ’sti iti kathaṃ vyabhicāraḥ.
tatra apy an-ubhayasya a-pratibandhāt tad- a-bhāve ’nya-a-bhāvo na yuktaḥ. kārya-an-vastuno ’-paryudāsena vyatireka-mātrasya a-bhāve ’py a-virodhāt, yathā na bhavati mūrta
iti cet, na, tatra api tulyatvāt – tad- a-bhāve ’py agnau bhavati iti. kathaṃ ca tatotābhyāṃ sa dharmī sambaddhaḥ khyāty- a-bhāve ’pi tādṛśaḥ. śabda-pravṛtter asti iti so
an-upalabdhaṃ yad upalabhyate, tatra eka- a-bhāve ’pi na upalabhyate, tat tasya kāryam. tac-mātra-nibandhanatvāc ca a-tattvasya. vastv- a-bhāve ’pi śābda-pratibhāsa-a-pracyuter a-sada-bhāvaṃ bhāvam icchati, yathā vyatireka- a-bhāve ’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣajanma syāt, syād yogyatā-niyamaḥ. tad- a-bhāve ’sya idam iti na sidhyati. na apy
prasiddhe tad-bhāve hetu-bhāve vā a-nityatva- a-bhāve kṛtakatvaṃ na bhavati dahana-a-bhāve ca
kartavyaḥ. vyatireky api na a-nityatva- a-bhāve kṛtakatvaṃ bhavati, śabdaś ca kṛtaka iti.
kṛtakatvaṃ tatra a-nityatvam, a-nityatva- a-bhāve kṛtakatvasya a-sambhavaḥ, yathā ghaṭakathaṃ na anumānaṃ yāvatā na a-nityatā- a-bhāve kvacid utpattir dṛṣṭā, a-darśanāc ca-a-bhāve kṛtakatvaṃ na bhavati dahana- a-bhāve ca dhūmaḥ. tathā hi sa tasya sva-bhāvohetuḥ syāt, tasya bhāve kvacid a-sambhavāt, a-bhāve ca sarvatra bhāva-vyavacchedasya bhāvāt.
a-bhedād ātma-niṣpatteś ca. tathā tayor a-bhāve taj-jaṃ jñānaṃ tat-prabhavā vā bhāvaca na sāmānya-āśrayaḥ, sarva-vyakti-sambhava- a-bhāve tat-sāmānya-a-yogāt, yathā ’-brāhmaṇabuddhāv upasthāpanāya śabda-prayogāt, tad- a-bhāve tad-a-yogāt. kiṃ ca, sad-a-sat-pakṣaucyate. vastu-pratibhāsaṃ hi pratyakṣam, tad- a-bhāve tad-ābhāsa-pracyuter ity uktam. na ca-dṛṣṭes tad-dhvanau smṛtiḥ. yuktā tad-gaty- a-bhāve tu śabda-bhede smṛtiḥ katham. tad-adarśana-a-bhāvaḥ. sa darśanena bādhyate. tad- a-bhāve tu siddha eva ity apārthakaṃ tat-siddhaye-hetūnāṃ guṇa-antara-sambhavāt. viśeṣa-hetv- a-bhāve tu syād anumānam. yathā – a-dṛṣṭaca kṛtaka iti. siddha-tat-sva-bhāvatayā tad- a-bhāve na bhavataḥ kṛtakatvasya śabde ca bhāvaayam asya vyāpakaḥ siddho bhavati, yady asya a-bhāve na bhavet. tad anena dvi-vidhasya api
yukto dṛśyasya a-darśane ’-bhāvaḥ, sa tad- a-bhāve na yuktaḥ. kvacid yad-ṛcchayā tathā-bhāveāśritya draṣṭur eṣa viniścayaḥ. sa tad- a-bhāve na syāt. na ca viṣaya-sārūpyaṃ vijñānasya,-vyavasthā samudāyi-nibandhanatvāt tad- a-bhāve na syāt. bhavantī sva-nimitta-sannidhiṃ
sarvathā janya-janaka-bhāvāt. na, tad- a-bhāve bhavatas tad-utpatti-niyama-a-bhāvāt.
-a-pratipatteḥ, tad-vikāra-an-anukārāt, tad- a-bhāve bhāvāc ca. tathā śrāvaṇa-ādy api iti
api tu vaktur vivakṣā-kṛtā, tad- a-bhāve vivakṣita-itarayor āsatti-viprakarṣa-asiddhaṃ śaśiny apy a-nivāryam eva. tad-vastv- a-bhāve śaśini nivāraṇe ’pi na kaścid doṣaḥ.
āha — yatra apy a-sādhāraṇatvād anumāna- a-bhāve śābda-prasiddhena viruddhena arthenapramāṇāni prameya-arthāni iti, pramāṇānām a-bhāve śāstra-sva-vacanayor a-yogāt. sva-vacanatad-a-bhāvo ’-sapakṣaḥ. katham idānīm a-bhāve sann ity ucyate. na vai tan-niṣedhaa-bhāva-siddhāv apy a-pratibaddhasya tad- a-bhāve sarvatra-a-bhāva-a-siddheḥ saṃśayād aliṅga-lakṣaṇam. na ca tasya vyabhicāraḥ, tad- a-bhāve sva-bhāva-a-bhāvāt. tathā hi arthasya aapy anvaya-gatiḥ, a-sati tasmin sādhya- a-bhāve hetv-a-bhāvasya sandehād iti vakṣyāmaḥ
an-avasthitiḥ. anyathā yadi sva-viṣaya-jñāna- a-bhāvena a-bhāva-siddhiḥ syāt, tad-a-bhāvo ’py-ādi-nivṛttir iti cet, na, a-pratibaddha- a-bhāvena an-upayogino ’-bhāvasya vyāpty-aca sa-ātmaka-an-ātmakau vibhajya tatra a-bhāvena gamakatvaṃ kathayatā āgamikatvam ātmani-upalabdhyā tatra saṃśayo yuktaḥ. prāṇa-ādy- a-bhāvena nairātmyasya vyāpter ātma-nivṛttau
’-bhāvo vā tad-bhāva-vyāpinaḥ kāryasya a-bhāvena. yadā api vyāpaka-dharma-an-upalabdhyāna sidhyataḥ. ke ca nir-ātmānaḥ prāṇa-ādy- a-bhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra aghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy- a-bhāvena vyāptes tan-nivṛttau vyāpy-a-nivṛtter
asya a-pratipattir iti cet, na, bheda- a-bhāvena sarvathā a-pratipatti-prasaṅgāt. sarvadharma-sāmānyena samāno ’rthaḥ sapakṣaḥ. tad- a-bhāvo ’-sapakṣaḥ. katham idānīm a-bhāve sannprasidhyati vyatirekaḥ. hetu-sva-bhāva- a-bhāvo ’taḥ pratiṣedhe ca kasyacit. hetuḥ tāv
liṅgād a-sattāyāṃ sādhyāyām upalabdher a-bhāvo ’py anyayā an-upalabdhyā sādhyata ity an-jñāna-a-bhāvena a-bhāva-siddhiḥ syāt, tad- a-bhāvo ’py anyena an-upalambhena sādhanīya ity
a-bhāvo vinā an-upalabdhyā syāt, tathā sattā a-bhāvo ’pi syād ity apārthikā an-upalabdhiḥ.
tadā api tathā-vidha-indriya-grāhya- a-bhāvo ’sty eva. tasmāj jñānaṃ tad-yogyatā vāna avaśyaṃ śīta-bādhako ’gniḥ, yatas tad- a-bhāvo gamyeta. antyasya avasthā-viśeṣasya aa-bhāvān nir-viśeṣaṇā eva sā. katham a-bhāvo jñeya-abhidheya-prameyatvaiḥ so ’pi
an-ubhayasya a-pratibandhāt tad-a-bhāve ’nya- a-bhāvo na yuktaḥ. kārya-an-upalabdhāv api na-lakṣaṇatvāt, tal-lakṣaṇatvāc ca bhāvasya a-bhāvo na syāt. a-bhāva ity api bhāva-

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16akenacit kriyate. a-bhāvaṃ karoti iti hi na a-bhāvo nāma kaścit kāryaḥ, tasya kathañcit
a-bhāvaṃ karoti iti prāptam. tatra yady a-bhāvo nāma kaścit kāryaḥ syāt sva-bhāvaḥ, sa
sidhyati, sandehāt. bādhaka-bhāve hy apara- a-bhāvo niścīyate. na ca a-viruddha-lakṣaṇam
te tan-nivṛttyā nivarteran. tadā prāṇa-ādy- a-bhāvo nairātmyaṃ vyāpnuyāt. tad-a-bhāve ’-bhāvaa-sattā eva. tatra kevalaṃ viṣayī sādhyate ’-bhāvo vā tad-bhāva-vyāpinaḥ kāryasya a-bhāvena.
-sva-bhāva-bhedāt. tat ko ’yaṃ sambandha- a-bhāvo vācya ity upālambhaḥ. asti viṣāṇināṃ
a-pratipattiḥ syāt. atha upalabdhy- a-bhāvo vinā an-upalabdhyā syāt, tathā sattā ahetur ucyate, tadā katham. tatra api sādhya- a-bhāvo vipakṣa iti tad-vyatirekaḥ sādhya-dharmahetuṣu vidyamāno ’pi bhedo bhinne karmaṇy a-bhinna-ātmano jñānasya na bhedena niyāmakaḥ,sita-duḥkha-ādir a-bhinno buddhi-vedane. a-bhinna-ābhe vibhinne ced bheda-a-bhedau kim-viṣayatve dvayaṃ vyartham. krama-bhāvaś ca a-bhinna-nimittayoḥ pratiṣiddhaḥ. sakṛd-bhāvetasya eva a-bhinna-vyāvṛtti-samāśrayatvād a-bhinna-pratyaya-viṣayasya vyavahāra-upanītasyakriyā-sādhanayor viṣaya-nānātva-virodhāc ca. a-bhinna-viṣayatve dvayaṃ vyartham. krama-bhāvaś
āśritya hetuṃ bheda-a-bhedau vyavasthāpayet. a-bhinna-vedanasya aikye yan na evaṃ tad
na pratijñā-artha-eka-deśaḥ. tasya eva a-bhinna-vyāvṛtti-samāśrayatvād a-bhinna-pratyayaca vākya-viśeṣasya a-tad-viśeṣatvāt. tad a-bhinna-sva-bhāvānāṃ sarveṣāṃ puruṣa-kriyā na vāhetu-jāḥ. tat sukha-ādi kim a-jñānaṃ vijñāna- a-bhinna-hetu-jam. tad-a-tat-sva-bhāvānāṃ
bhavati. yadi bhāsamāno viṣaya-ākāro buddher a-bhinnaḥ, tato bhinnam asti iti kutaḥ. bāhyasādhakatamatvāt. satsv api indriya-ādiṣv a-bhinnasya prativiṣayaṃ bhedakam asya karaṇam
iti cet, na, dharma-bheda-abhyupagamāt. a-bhinne ’pi vastuni śakti-bhedena vyavasthāanyatra api śabda-gandha-rasa-viśeṣair a-bhinnaiḥ prāṇi-viśeṣāṇām aindriyakasya eva-sādhanam. bhinna-ābhaḥ sita-duḥkha-ādir a-bhinno buddhi-vedane. a-bhinna-ābhe vibhinne
atītād api darśanāt. tad ayam a-viṣayatvād a-bhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti-darśana-ākṣiptaṃ sa-āsrava-dharma-viṣayam a-bhūta-guṇa-abhinandanaṃ rāgam āhuḥ. tad-ānandatathā hy a-śubha-pṛthivī-kṛtsna-ādikam a-bhūta-viṣayam api spaṣṭa-pratibhāsaṃ nirtathā-vṛtter a-darśanāt. tasmād bhūtam a-bhūtaṃ vā yad yad eva atibhāvyate. bhāvanā-anurodhiny eva, na anya-āyatte, tad-bhāve ’-bhūtasya paścāt tādātmya-virodhāt kāraṇānāṃ ca-bhaya-unmāda-caura-svapna-ādy-upaplutāḥ. a-bhūtān api paśyanti purato ’vasthitān iva.
kasyacid rūpasya anukārād avasthā-bhede ’py a-bheda iti cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ
-prasaṅgaḥ, eka-ātmatva-vat. kāryatvād eva a-bheda iti cet, yukto yadi pratibandhaḥ sidhyet.
kāryatvāt tasya tad-a-niṣpattāv a-niṣpatteḥ. a-bheda eva atitarām a-kramatva-prasaṅgaḥ, ekana asti samāno dharmo dhvasta-itarayor a-bheda-kalpanāyām api, yam ayam a-nitya-śabdaḥ
-vyāpāra-viṣaya-bhedāt. bheda ity apy asya a-bheda-pratiṣedha eva draṣṭavyaḥ, na nānāvicārakatve ca indriya-mano-vijñānayor a-bheda-prasaṅgāt. a-bhede ca atīta-an-āgataāśraya-samāna-a-samāna-deśa-rūpasya a-bheda-virodhaḥ. dṛśya-a-dṛśya-ātmatā-ādi-virodhāvahneḥ, tad-rūpa-sparśa-adhyavasāyāt. bheda- a-bheda-vyavasthā evam utsannā sarva-vastuṣu.
an-ekaḥ, ko vā virodhaḥ karma-abhivyakter a-bheda-vyāpana-a-siddhau. kramas tu tat-darśanāt. rūpa-a-bhedaṃ hi paśyantī dhīr a-bhedaṃ vyavasyati. bhāvā yena nirūpyante tad-hāneś ca na a-bhedo ’-rūpa-darśanāt. rūpa- a-bhedaṃ hi paśyantī dhīr a-bhedaṃ vyavasyati.
na tasmād bhinnam asty anyat sāmānyaṃ buddhy- a-bhedataḥ. na hi vyakty-ātmano vyatiriktam-sādhana-bhāvo vyavasthā-āśrayatvāt. vastv- a-bhedāt kriyā-karaṇayor aikya-virodha iti cet,ca āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt. na vā kasyacid āvaraṇam ity a-vikalaṃ
viruddhaḥ. sa kasmān na uktaḥ. sādhyatā- a-bhedāt. na hy ayam ābhyāṃ sādhya-viparyayakāryaṃ vā bhāva-kāraṇa-vyatireke bhavataḥ, a-bhedād ātma-niṣpatteś ca. tathā tayor a-bhāve
upalabdhi-lakṣaṇa-prāptir abhivyaktiḥ. a-bhedād eka-vyaktyā sarva-vyakter a-vyakta-rūpa-ātmatā indriyasya sva-āśrayeṇa sambandhaḥ, a-bhedād eva, āśraya-a-samaveta-rūpa-virahaś ca.
ca sarvasmāj jāyeta. tasmāt kāraṇa-bheda- a-bhedābhyāṃ kārya-bheda-a-bhedau. tan na dhūmo
vastu-bhede prasiddhasya śabda-sāmyād a-bhedinaḥ. na yuktā anumitiḥ pāṇḍu-dravyād iva
buddhi-nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat. tad- a-bhede ’py artha-bheda-kalpanāyām atiprasaṅgaḥ.
na etad asti, yasmād a-vidyamāna- a-bhede ’pi tad-akṣa-a-gocaratvataḥ. spṛśato ’py
indriya-mano-vijñānayor a-bheda-prasaṅgāt. a-bhede ca atīta-an-āgata-vastu-prabheda-grahaṇavipakṣāc ca sarvato vyāvṛttī rūpam uktam a-bhedena. punar viśeṣeṇa kārya-sva-bhāvayor-a-viśeṣataḥ. sa paścād api syāt. ātma- a-bhedena sāmarthya-a-viśeṣān na ekasya ekatra
hānitaḥ. anyasya anyatva-hāneś ca na a-bhedo ’-rūpa-darśanāt. rūpa-a-bhedaṃ hi-a-yogād iti. api ca saha-upalambha-niyamād a-bhedo nīla-tad-dhiyoḥ. na hi bhinna-avabhāsitve
ity antara-ślokāḥ. bāhye ’py arthe tato ’-bhedo bhāsamāna-artha-tad-vidoḥ. saty api bāhye-vedane. a-bhinna-ābhe vibhinne ced bheda- a-bhedau kim āśrayau. iti saṅgraha-ślokau. ayotasmāt kāraṇa-bheda-a-bhedābhyāṃ kārya-bheda- a-bhedau. tan na dhūmo ’rthād dṛṣṭa-ākāraa-nānātvāt kaṃ bata ayam āśritya hetuṃ bheda- a-bhedau vyavasthāpayet. a-bhinna-vedanasya aikye

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17a’py a-sad-a-viśeṣāl laiṅgika-upabhogasya ca a-bhogatvād anya-bhoga-vat. liṅga-a-yogād ato ’py
pramāṇasya, anyathā ca atiprasaṅgāt, a-bhraṣṭa-darśana-saṃskārasya gṛhīta-grahaṇasya
-ābhaṃ pratyakṣaṃ bhavatv a-vikalpanāt. na, a-bhrāntam iti nirdeśāt. ata eva vikalpo ’-vastuna anveti. tatra pratyakṣaṃ kalpanā-apoḍham a-bhrāntam timira-āśu-bhramaṇa-nauyāna-saṃkṣobhayena ekaṃ rūpam ekasya mana-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ
indriya-upanidhau ca punaḥ sambhavāt. na apy a-manas-kārāḥ, ubhaya-sannidhāv api middha-ādisarva-śāstreṣu vyavasthā, a-lubdha-a-dviṣṭa- a-mūḍhānāṃ pāpa-an-abhyupagamāt. sā vyavasthāpratiṣedha-vṛttir iṣṭā, tan na an-upākhyeṣv a-mūrtatva-ādikam iti cet, duḥkhaṃ vata ayaṃ’py a-virodhāt, yathā na bhavati mūrta ity a-mūrtatvaṃ nir-upākhye ’pi syāt. nir-upākhyasya
api nirastā bhavanti, yathā — nityaḥ śabdo ’-mūrtatvāt karma-vat parama-aṇu-vad ghaṭa-vad
na nirdiśyate. yukto ’yam artha iti sūtram a-mogha-nīter draṣṭur mayā āgamitam āgamam’dhikriyete, na arthasya, vaktur upālambhād a-yathā-artha-abhidhānena. yadi sva-vacana’pi viśeṣo ’rtha-kriyāṃ prati. yathā tathā a-yathā-arthatve ’py anumāna-tad-ābhayoḥ. arthasākṣāt sva-bhāva-upadhāna-sāmarthya-rahito ’-yukta-pratipattir eva. na ca anya-darśane ’nya-a-yogād ity aparaḥ. paśavo ’pi hi tāvad yad a-yuktaṃ paśyanti, na tadā eva tad ācaranti. sokriyate, na ca so ’pi yukta iti katham a-yuktaḥ, an-upalambhād a-bhāva-siddheḥ. nanubhavitavyam iti sarvatra a-darśana-mātreṇa a-yuktaḥ pratiṣedhaḥ. api ca yadi kathañcid
a-nityatvād vā, rūpa-ādi-vad iti, tad a-yuktam, anumāna-viṣaye vācaḥ prāmāṇya-a-bhāvāt.
kim ātmanaḥ. pareṇa apy anyataḥ pratipattum a-yuktam eva. yas tu para-parikalpitaiḥ prasaṅgaḥ,śāstraṃ praṇayann anumānaṃ pratikṣipati ity a-yuktam, tasya a-prāmāṇye vṛtti-vaiphalyāt. na-upalakṣaṇān na vivekena niścīyata iti. tad a-yuktam, yasmāt dhī-śabda-vṛtter anyatra tato na
a-pratyakṣaṃ pramāṇam asti ity aparaḥ. tad a-yuktam, yasmāt pramāṇa-itara-sāmānya-sthiter-vijñāna-utpādana-yogyatā-lakṣaṇam. yuta- a-yuta-siddhayoḥ sambandhau saṃyoga-samavāyāv iti
a-siddham iti sādhyate. nanu ca atra api tad- a-yoga-virahiṇā sāmānyena anvayo na siddha eva.
ca sādhyam. na ca siddha-sādhanam, tad- a-yoga-vyavacchedasya a-siddheḥ. tat-tulya eva
sāmarthyād vivakṣā-anugamād dhvaneḥ. tad a-yoga-vyavacchedād dharmī dharma-viśeṣaṇam. tadtasmāt tatra sāmānyam eva sādhyate tad- a-yoga-vyavacchedena. na tathā iha api kvacitviśeṣaṇe vā na anumeya-dharmatā iti cet, na, a-yoga-vyavacchedena viśeṣaṇāt. a-yogaṃ yogam-an-anuvṛtter a-sādhāraṇatā iti cet, na, a-yoga-vyavacchedena viśeṣaṇāt, yathā — caitro
na vai sa ādhāras taṃ viśeṣī-karoti, a-yoga-vyavacchedena viśeṣaṇād ity uktam. tasmāt-samāveśibhiḥ padair a-satsu vyavahāra- a-yogaṃ darśayan paraṃ pratiruṇaddhi iti vyaktam
iti cet, na, a-yoga-vyavacchedena viśeṣaṇāt. a-yogaṃ yogam aparair atyanta-a-yogam eva ca.
siddhaḥ. arthād eva agnes tat-pradeśa- a-yogaṃ vyavacchinatti iti sa tathā sādhya ucyate.
-bhāve prāk tatra a-satas tat-sambandha- a-yogaḥ. tasmād bhinna-deśair yugapat-sambandhaḥ
nāma. na ca prameyatvasya vipakṣe ’nvaya- a-yogaḥ. tri-vidho hi dharmo bhāva-a-bhāva-ubhayatad-virodhena cintāyās tat-siddha-artheṣv a-yogataḥ. tṛtīya-sthāna-saṅkrāntau nyāyyaḥ
jagau. pratibhāsasya bhinnatvād ekasmiṃs tad- a-yogataḥ. na hy ekasya tāv anyonya-vilakṣaṇāv
viśeṣaṇāt. a-yogaṃ yogam aparair atyanta- a-yogam eva ca. vyavacchinatti dharmasya nipātoyugapad ekatra viruddha-guṇa-upasaṃhāra- a-yogāc ca. tasmād ete kartur icchā-mātra-dvitīyo dehena eva vā iti na iṣyate. vidher a-yogāc ca dvayor ekasya vidhīyamānasya vikalpaparisyandād īhā-vaśena udaya-astam-aya- a-yogāc ca. buddhir atra vivarteta, sā ca apramāṇa-dṛṣṭasya pratijñayā ’-siddhi-codanā- a-yogāt, an-adhikārāc ca śāstrasya anumāne.
-prastāveṣu, anyathā abhyupagamya vicāra- a-yogāt. an-arthaḥ khalv api kalpanā-samāropitoapekṣa-a-yogād an-apekṣāc ca krama-utpatty- a-yogāt. ādheya-bhedatve ca anyatvam. kṣaṇikatvād-karatvāt, anya-karaṇe tasya iti sambandha- a-yogāt. upakārasya tat-sambandhe kaḥ sambandhoa-sādhāraṇo ’py ubhaya-vyāvṛtter niścaya- a-yogāt, ubhaya-bahir-bhūtasya a-bhāvāt. ubhayorśabda-prayogāt, tad-a-bhāve tad- a-yogāt. kiṃ ca, sad-a-sat-pakṣa-bhedena śabdasandeha-sādhanāt. vyatirekiṇaś ca sandeha- a-yogāt kṛtakatva-ādinā a-nityatve, vastuviveka-sambandhayor a-pratibhāsanena ghaṭana- a-yogāt kṣīra-udaka-vad a-tad-vedini. yatra api
iti, ākasmikatve deśa-kāla-prakṛti-niyama- a-yogāt. tatra sukha-ādy-utpattir na a-viṣayā,yuktaḥ, an-apekṣasya deśa-kāla-dravya-niyama- a-yogāt. tathā atra api kaścin niyama-hetur
kriyā, tat-sva-bhāvasya paścād apy a-kriyā- a-yogāt. tad ayaṃ bhāvo nivṛtta-sarva-sāmarthyaḥ
a-pramāṇatayā a-siddher anvaya-vidhāna- a-yogāt. tad eva ca naḥ kṛtakaṃ yathā-uktam
tat-kṛta-upakāra-an-apekṣasya tan-niyama- a-yogāt. tan niyata-deśa-kālatvād dhūmo yatra
nivartante, na sapakṣāt, a-sato nivṛtty- a-yogāt. tasmād aikāntika-anvaya-vad aikāntikasaha-upalambha-niyamaḥ, eka-vyāpāre krama- a-yogāt, tasya a-viśeṣāt. saṃvedanam ity api-a-bhāva-kālayos tad-bhāva-yogyatā-a-yogyatā- a-yogāt, tulya-yogyatā-a-yogyatayor deśa-kālayos-a-jñāne tad-aṅga-vikalatvād a-kṣūṇa-vidhāna- a-yogāt. na api caramasya a-sāmarthyam eva,’-bhavato vā bhāve niyamena tat-saṃvāda- a-yogāt. na artha-a-vyabhicārād artha-saṃvādanaṃ

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PVin3_0005013
PVin2_0006902
PVin3_0011606
PVin1_0001303
PVin2_0008615
PVin3_0006403
PVin3_0003008
PVin1_0001012
PVin3_0012406
PVin1_0002511
PVin2_0005906
PVin1_0002005
PVin2_0008014
PVin2_0006705
PVin3_0012503
PVin2_0005311
PVin1_0003912
PVin3_0012508
PVin3_0011605
PVin3_0001701
PVin2_0006706
PVin2_0008614
PVin2_0008614
PVin1_0004104
PVin1_0001305
PVin3_0008401
PVin3_0011204
PVin3_0013604
PVin1_0003505
PVin1_0003505
PVin1_0003505
PVin1_0003702
PVin2_0007012
PVin1_0003815
PVin3_0010310
PVin3_0002604
PVin1_0001405
PVin1_0000413
PVin2_0006412
PVin3_0006404
PVin3_0003106
PVin3_0012208
PVin2_0009706
PVin2_0009707
PVin2_0004512
PVin3_0003103
PVin3_0002506

18apratiṣedhāt, nir-viṣayasya ca pratiṣedhasya a-yogāt. na eṣa doṣaḥ, yasmāt —an-ādi-vāsanāpakṣa-dharmatvam eva, a-sambaddhād vimarśa- a-yogāt. na tu sapakṣa-vipakṣayoḥ sattvam a-antara-bhūtam, artha-antara-bhūta-dvaya- a-yogāt. na vā kaścid artha-antara-bhūtaḥ, dvayor
iti dve eva pramāṇe, anyathā-pratipatty- a-yogāt. na vai pratibandha eva liṅga-lakṣaṇam,-ātmānam a-khaṇḍayataḥ sāmarthya-tiras-kāra- a-yogāt. na hi tatra atiśayam an-utpādayat kiñcit
ca evaṃ paraspara-rūpa-vivekena vyavasthā- a-yogāt. na hi tatra apy an-upalambham antareṇa
kāryaḥ, tasya kathañcit kāryatve ’-bhāva- a-yogāt, pūrva-vat-prasaṅgāc ca. tasmād bhāva-an-antaraṃ jñānasya prāk sato niyamena a-yogāt, prayatnasya āvaraṇa-indriya-śabdeṣv anan-apekṣasya kartuḥ sva-sattā-mātreṇa kṣepa- a-yogāt, prāg a-kartuḥ paścād api sva-bhāva-asarva-vyakti-sambhava-a-bhāve tat-sāmānya- a-yogāt, yathā ’-brāhmaṇa-āditve varṇatvasya-bhāvatve ca punar vivakṣā-antare parāvṛtty- a-yogāt. yugapad ekatra viruddha-guṇa-upasaṃhāraviruddhayor ekatra samyag-jñāna- a-yogāt. viṣaya-upadarśana-arthaṃ ca pakṣa ucyate.
vijñāna-hetavaḥ. an-upakāryasya apekṣā- a-yogāt. śakta-sva-bhāvasya nityaṃ jananam aanyeṣv apy asyāḥ, tad-vyatikrame ca niyama- a-yogāt. śakteś ca an-artha-antaratvāt sa eva sva
saṃśete, tathā iha api sarva-an-antar-bhāva- a-yogāt saṃśayaḥ. a-pratipattir an-ubhaya-vijñāna-vārttā, abhidhāna-viśeṣe smṛter a-yogāt. sati hy artha-darśane ’rtha-sannidhau
deśa-kālayos tadvattā-itarayor niyama- a-yogāt. sā ca yogyatā hetu-bhāvāt kim anyat.
iti. tasmān na tau pramāṇam. a-dṛśye niścaya- a-yogāt sthitir anyatra vāryate. yathā ’-liṅgo
iti, pramāṇānām a-bhāve śāstra-sva-vacanayor a-yogāt. sva-vacana-virodhe spaṣṭam udāharaṇam,na, yathā-ukta-a-grāhiṇas tathā-pratipatty- a-yogād a-viṣaye ’-pravṛtter jāty-ādi-sambandhaa-saṃskṛta-apavādino ’-saty anvaya- a-yogād a-vyabhicarita-anvayaṃ sapakṣa eva asti
ca a-bhogatvād anya-bhoga-vat. liṅga- a-yogād ato ’py a-siddhir eva, yathā uktaṃ prāk.
-indriyayor ekasya dvayor vā an-anyathātve ’-yogād adhiṣṭhānasya. tat-saṃskāre tu syād anbuddhīnām, anyair a-kārya-bhedasya apekṣa- a-yogād an-apekṣāc ca krama-utpatty-a-yogāt.
-vikāra-darśanāt, tādavasthye ca teṣāṃ tad- a-yogād apekṣā-virodhāc ca. tathā viṣayāḥ sukhaa-pauruṣeyam a-vitathaṃ syāt. na, tasya a-yogād artha-abhidhāne puruṣa-upadeśa-apekṣatvāc
tat punar idam āyātam — a-sato vyatireka- a-yogād iti. atra idam eva punar vācyam —nāstitā-siddhiḥ, a-sato hy adhikaraṇatva-ādy- a-yogād ity aparaḥ. paśavo ’pi hi tāvad yad auktam atra – grāhya-grāhaka-lakṣaṇa- a-yogād iti. api ca saha-upalambha-niyamād apratiṣedha-viṣaya-upadarśanīnāṃ vibhaktīnām a-yogād iti cet, ukta-uttaram etat. tasmān na
garbhāt puruṣa-viśeṣa-sambandhe ’-sambandha- a-yogād yathā saṃśete, tathā iha api sarva-anekasya vidhīyamānasya vikalpa-samuccaya- a-yoge kim idānīṃ vidheḥ sāmarthyam iti riktā-upadeśa-apekṣatvāc ca. upalambha-yogya- a-yogya-ātmanoḥ prāpti-parityāgayoḥ sva-bhāva-yogyatā-a-yogyatā-a-yogāt, tulya-yogyatā- a-yogyatayor deśa-kālayos tadvattā-itarayor
bhāva-a-bhāva-kālayos tad-bhāva-yogyatā- a-yogyatā-a-yogāt, tulya-yogyatā-a-yogyatayor
syāt. sato ’py a-siddhau sattā-vyavahāra- a-yogyatvāt. tasmān na an-upalabhamānaḥ kasyacit
anusmarati, an-anusmaran na yojayati, a-yojayan na pratyeti ity āyātam āndhyam aiti ca a-paśyato ’nunaya-pratigha-a-bhāvāt. a-yoniśo-manas-kāram antareṇa doṣāṇām an-utpatteḥ.
rāga-utpatti-pratyaya-viśeṣeṇa ātma-darśana- a-yoniśo-manas-kāreṇa yogāt. tadā apy apārthako
mithyā-uttarāṇi jātayaḥ. teṣāṃ ca na antaḥ, a-yoniśo-vikalpānām a-pratiṣṭhānāt. yathā āha-rāge vā avayavi-rūpam a-raktam iti rakta- a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid arthaḥ,vā gatiḥ. avayava-rāge vā avayavi-rūpam a-raktam iti rakta-a-raktaṃ dṛśyeta. tasmān nadarśanaṃ syāt. rakte ca ekasmin rāgaḥ, a-raktasya vā gatiḥ. avayava-rāge vā avayavina indriya-buddhaya iti cet, na, tatra apy a-riṣṭa-ādāv a-pratisandhāna-darśanāt, anyatra
vivecitaḥ. svarga-urvaśy-ādi-śabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ. śabda-antareṣu tādṛkṣu
hānitaḥ. anyasya anyatva-hāneś ca na a-bhedo ’-rūpa-darśanāt. rūpa-a-bhedaṃ hi paśyantī dhīr aidam asmād vibhaktam iti pratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve vā na a-santaḥ syuḥ, talteṣv a-pakṣatā. nirākṛte bādhanataḥ śeṣe ’-lakṣaṇa-vṛttitaḥ. dṛṣṭer vipratipattīnām atraeva udayante vyayante vā, yena satyo ’py a-lakṣitāḥ syuḥ. tathā hi punar vikalpayan kiñcid
na ca tābhiḥ sva-santāna-bhāvinībhir a-lakṣitābhir ayaṃ paraṃ vyavahārayitum īśa ity aa-bhāvaḥ. na, sarva-upalambha-nivṛtter atra a-liṅgatvāt, ātma-parayor a-pratipatteḥ. tasmād-a-yogāt sthitir anyatra vāryate. yathā ’-liṅgo ’nya-sattveṣu vikalpa-ādir na sidhyati. a-mūlo ’-dharma iti sarva-śāstreṣu vyavasthā, a-lubdha-a-dviṣṭa-a-mūḍhānāṃ pāpa-an-abhyupagamāt.
kecit taj-jāti-sambhavino dṛṣṭāḥ, pārthiva- a-loha-lekhya-vat. virodhasya ca a-dṛṣṭeḥ sandeha
yathā-ukte ’-bhāvāt. viruddha-a-vyabhicāry- a-vacanam iti cet, anumāna-viṣaye ’-vacanād iṣṭam.
vyabhicāry-a-vacanam iti cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ.
-vyatirekābhyāṃ nigadanto dṛṣṭāḥ, avinābhāva- a-vacanād upamāna-sādhya-tad-āvṛtti-vacanānāṃ ca
sarveṣām a-dṛṣṭa-pratipatti-śāstrāṇām evam a-vacanān na pratiṣedhe doṣaḥ. sva-upagamasyāt, tac ca pratikṣiptam iti na atra evam a-vacane ’pi pakṣe kiñcid virudhyate. atha

aPVin3_0002504
PVin2_0004708
PVin2_0004706
PVin3_0003406
PVin3_0007412
PVin3_0000310
PVin3_0012804
PVin3_0003903
PVin1_0002906
PVin3_0007807
PVin3_0004004
PVin3_0007704
PVin2_0006903
PVin3_0004007
PVin2_0004901
PVin2_0004505
PVin2_0005211
PVin3_0000604
PVin3_0006503
PVin2_0004610
PVin1_0003413
PVin1_0002903
PVin1_0000703
PVin1_0000909
PVin1_0002710
PVin1_0002904
PVin2_0005515
PVin3_0011912
PVin3_0011910
PVin3_0006110
PVin1_0001008
PVin3_0012903
PVin3_0003108
PVin2_0006613
PVin1_0002711
PVin2_0006705
PVin3_0013710
PVin1_0000106
PVin1_0001111
PVin1_0003812
PVin1_0001113
PVin2_0009112
PVin2_0008109
PVin3_0010108
PVin3_0007802
PVin3_0007708
PVin3_0010207
PVin3_0010111
PVin3_0010108
PVin3_0010101
PVin3_0010109
PVin3_0010410
PVin3_0011003
PVin1_0000410
PVin1_0002703
PVin3_0005507
PVin1_0002603
PVin1_0003805
PVin3_0013710

19asyāt. svayaṃ-siddhasya dharmiṇaḥ parigraha- a-vacane dharmiṇam eva sādhyaṃ kuryād iti cet, na,-śūnyāyās tad-rūpa-adhyavasāyataḥ. tad-rūpa- a-vañcakatve ’pi kṛtā bhrānti-vyavasthitiḥ. maṇipratibandhāt tad-ābhāsa-śūnyayor apy a-vañcanam. tasyās tad-rūpa-śūnyāyās tad-rūpatathā apy ato ’rtha-saṃśaya eva. so ’n- a-vadya-pakṣa-nirdeśe ’pi tulya iti kathaṃ pakṣaagny-ādi-sādhana-vat sattā-sādhanam apy an- a-vadyam. a-parāmṛṣṭa-tad-bhede vastu-mātre tuyataḥ para-upagatena siddhiḥ syāt. sato ’py a-vastu-kṛtā pratipattir a-sat-pratipattiṃ na
na ca anyo ’-vyabhicārī. tasmād a-vastu-darśana-bala-pravṛttam āgama-āśrayamśaśini nivāraṇe ’pi na kaścid doṣaḥ. tasmād a-vastu-niyata-saṅketa-śabda-bhāvināṃ dharmāṇāṃ
na, a-bhrāntam iti nirdeśāt. ata eva vikalpo ’-vastu-nirbhāsād visaṃvādād upaplavaḥ. pratyakṣa
gamakaḥ syāt, na anyathā. puruṣa-pravṛtter a-vastu-pāratantryāt. yaṃ hi puruṣaḥ sādhayitumrūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam. a-vastu-rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ.
api khalu jñeyatva-ādayo dharmāḥ kathañcid a-vastūnām api buddhyā vyavasthāpanāt sādhāraṇāḥ
tato ’rtheṣu jñāna-utpattir iti śabdo ’-vācakaḥ syāt tasya iti sambandhaś ca nabādhā iti śrāvaṇa-uktyā prakāśitam. sarvathā ’-vācya-rūpatvāt siddhyā tasya samāśrayāt.
-vat sāmānyasya ca vastuno ’nyatvena a-vācyatvāt. katham idānīṃ dvayor api prāmāṇyasya
tal-liṅgaṃ śabda iti. na, lakṣaṇa-antarasya a-vācyatvāt. yat kvacid a-dṛṣṭam, tasya yatra-tulya-vyatireko ’pi. tena ayam a-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ syāt. prayoga-darśana-sādhanayor a-gamakatvāt. ekasya bhāve ’-vikala-kāraṇasya prāg-bhavato ’-bhāvād virodhaḥ,punar ayaṃ virodhaḥ kathaṃ gamyate. kvacid a-vikala-kāraṇasya bhavato ’nya-bhāve ’-bhāvādkāraṇa-pratipattiḥ. tathā sati dṛśye vastuny a-vikala-tad-anya-kāraṇasya darśanasya vyāvṛttiḥ.
a-bhedāt. na vā kasyacid āvaraṇam ity a-vikalaṃ dṛśyeta. avayavasya āvaraṇam, na
tan na viplavo ’nyo vā vikalpaṃ sphuṭayati. a-vikalpaka eva sphuṭa-avabhāsa iti. svapna-nauyāna-saṃkṣobha-ādy-an-āhita-vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam. kā punar iyaṃabhilāpa-smṛty-antara-a-bhāvāt siddham a-vikalpakaṃ pratyakṣam. kiṃ ca viśeṣaṇaṃ
yat spaṣṭa-avabhāsi bhaya-ādāv iva, tad a-vikalpakam a-vitatha-viṣayaṃ pramāṇaṃ
jñānaṃ tarhi viśada-ābhaṃ pratyakṣaṃ bhavatv a-vikalpanāt. na, a-bhrāntam iti nirdeśāt. ata
prakalpayati dhīr yathā. taṃ tathā eva a-vikalpya-artha-bheda-āśrayam upāgatāḥ. an-ādi-ādi-darśanāt. mano-vijñānasya pūrvakam a-viguṇaṃ vijñānam. indriya-ādīnām api pūrvaḥ
yathā-svam indriya-viṣayau hetū. pūrvakaṃ ca a-viguṇaṃ vijñānam, tasya viṣaya-antara-vikṣepaupalambha-vṛttiṃ darśayati. tadā hi tāny a-viguṇāni bhavanti, yadā eṣāṃ kārya-vṛttiḥ syāt.
samartham, sannihita-viṣaya-balena utpatter a-vicārakatvāt. vicārakatve ca indriya-manolaukikaṃ tu pradeśam āśritya brūmo vicchinna- a-vicchinna-avabhāsi-vijñāna-utpādana-yogyatāvādaṃ bādhate, nidāna-a-praśamanena nidānino ’-vicchedāt, madhura-śītala-snigdhair iva vyādheḥ
jñātum a-śakyatvāt. na an-iṣṭeḥ, tādṛśām a-vitatha-abhidhānāt. tathā hi na anya-guṇa-doṣa-avabhāsi bhaya-ādāv iva, tad a-vikalpakam a-vitatha-viṣayaṃ pramāṇaṃ pratyakṣam, ārya-satyapraṇetur dur-anvayatvāt. a-pauruṣeyam a-vitathaṃ syāt. na, tasya a-yogād artha-dhiyo ’yam eva bhāvo ’-vibhāvita-dhiyā a-vidito janena. pramāṇa-viniścaye para-arthaniyamena samyag-jñāna-pūrvakatvād a-viduṣāṃ tad-vyutpādana-artham idam ārabhyate.
-niścaya-lakṣaṇatvāt. na etad asti, yasmād a-vidyamāna-a-bhede ’pi tad-akṣa-a-gocaratvataḥ.
ca iyaṃ meya-māna-phala-sthitiḥ. kriyate ’-vidyamānā api grāhya-grāhaka-saṃvidām. anyathāarthasya tad-indriya-jñāna-utpattāv a-vidyamānād bhedaḥ, tat-sāmarthyasya tataḥ
a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na a-vināśa-sva-bhāve bhāve tad-anumānam. kathaṃ natathā-bhāve ’py anyatra hetor vaikalyād a-vināśo ’pi syād ity a-vyāptiḥ. sā iyaṃ nirdharmiṇi. sandigdha-sādhya-dharmā apy evam a-vipakṣa iti tad a-vipakṣatvam a-niścita-sādhyasādhya-a-bhāvam. katham idānīṃ hetur a-vipakṣa-vṛttir ubhaya-dharmaś ca. na hi pakṣatat-pakṣa-sapakṣa-anyataratva-ādīnām a-vipakṣa-vṛtter ubhaya-dharmatve ’py a-doṣaḥ. nalakṣaṇa-bhedas tu kathita eva. na hy a-vipakṣa-śaṅkāyāṃ sādhya-a-bhāva-vyavacchedaa-niścayān niścayaḥ. vyatireka-a-niścayo hy a-vipakṣa-śabdena ucyate. tata eva katham a-bhāva
ubhaya-niścita ity a-niścayāt siddham a-vipakṣatvaṃ dharmiṇi. sandigdha-sādhya-dharmānanu pakṣa-ādīnāṃ parasparato bhedād a-vipakṣatvaṃ pakṣe ’sty eva. kaḥ pakṣaḥ ko vā-sādhya-dharmā apy evam a-vipakṣa iti tad a-vipakṣatvam a-niścita-sādhya-vyatireka-vyāvṛtti
sarve hetavo vyākhyātāḥ, yathā — a-vipakṣatvāt, tat-samudāya-eka-deśatvād ity-abhinandinaḥ pratisandhi-bandhāt. ata eva a-viparyāsa-udbhavā sā na doṣaḥ. a-saty ātmakathayed yathā-upadeśaṃ pravartamānasya a-vipralambha-artham. tad yathā-a-dṛṣṭadṛśyate, na nānā-rūpayor dravyayoḥ saṃsargād a-vibhāgaḥ. punas tad-dravya-santāna-sthiti-kāraṇa
yan-nāntarīyakā sattā yo vā ātmā svo ’-vibhāgavān. sa tena a-vyabhicārī syād ity
na anyā buddhir anyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced ayo-golaka-vahni-vat. vibhaktāv-lakṣaṇam eva iyaṃ meya-māna-phala-sthitiḥ. a-vibhāgo ’pi buddhy-ātmā viparyāsita-darśanaiḥ.
apy avaśyam avadāta-dhiyo ’yam eva bhāvo ’-vibhāvita-dhiyā a-vidito janena. pramāṇa-a

PVin1_0001411
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PVin3_0011401
PVin3_0008304
PVin2_0006004
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PVin3_0001703
PVin3_0013009
PVin3_0001805
PVin3_0007605
PVin3_0001612
PVin3_0009212
PVin3_0009812
PVin1_0004305
PVin2_0006103
PVin1_0002103
PVin3_0003704
PVin2_0008502
PVin1_0001201
PVin2_0006107
PVin1_0002003
PVin3_0004201
PVin3_0003403
PVin2_0005105
PVin3_0002806
PVin2_0005006
PVin1_0002911
PVin1_0000902
PVin3_0001301
PVin2_0008612
PVin1_0002912
PVin2_0006803
PVin3_0003609
PVin1_0002003
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PVin1_0001613
PVin1_0002313
PVin3_0007612
PVin2_0009502
PVin3_0006206
PVin1_0003302
PVin1_0000904
PVin1_0002511
PVin1_0003309
PVin1_0002301
PVin2_0004710
PVin1_0002406
PVin1_0003108
PVin2_0008903
PVin3_0001401
PVin1_0002303
PVin3_0011306
PVin1_0004401
PVin1_0003302
PVin3_0001411
PVin1_0001013
PVin1_0001201

20a-bhāvinyaḥ kathaṃ saṃhṛta-vikalpe darśane ’-vibhāvitā nāma. tad ayam a-saṃsṛṣṭa-vikalpo vābhāva-a-parityāgād arthasya icchā-pravṛttyor a-virāma-prasaṅgāt. tasmād iyaṃ kutaścit
-bhāve hy apara-a-bhāvo niścīyate. na ca a-viruddha-lakṣaṇam atīndriyaṃ su-jñāna-bādhanam.
-upakāra-niyama-a-bhāvād anaikāntika eva ity a-viruddhaḥ. ko hy eṣa niyamaḥ — saṃhatāḥ parayogyatāyās tu dravya-antara-an-apekṣatvād a-viruddham. uttara-uttara-śakti-pariṇāmena
vidhau viruddho vā vidhīyeta a-viruddho vā. a-viruddhasya api saha-bhāva-virodha-a-bhāvād aa-bādhya-bādhakayor ekataḥ siddhir a-viruddhā api śāstra-bādhāyāṃ yadi viruddhāvā. vidhau viruddho vā vidhīyeta a-viruddho vā. a-viruddhasya api saha-bhāvaapi pratyuktam. api ca dvayor api sambhava- a-virodha etad evaṃ syāt. anyathā tv a-siddham eva
dharma-nāntarīyakatāṃ dvayor a-paśyaṃs tayor a-virodha-darśitayā prāha iti sambhavo viruddha-avā iti, samudāya-apavādasya dharmiṇy a-virodhāt. a-nityo hi śabdaḥ, na a-nitya-śabdaḥ
’-paryudāsena vyatireka-mātrasya a-bhāve ’py a-virodhāt, yathā na bhavati mūrta ity aidam anyatara-grahaṇam eka-parigrahe ’py a-virodhe samarthaṃ bhavati, yathā anyatara-ātmana upalayanam a-nityatām icchanti, nanv a-vivakṣita-viśeṣaṃ sāmānyaṃ siddham eva. tateva ca hetutve ’-punar-nirdeśya ity uktam. a-vivādaś ca, nityaṃ tad-bhāva-siddheḥ. anvaya-abhāsamānasya nīla-ādes tat-saṃvidaś ca a-vivekaḥ siddhaḥ. dvairūpyaṃ tad-dhiyaḥ viṣayaantya-avasthāyāṃ pariṇāma-a-bhāvāt kṣaṇasya- a-vivekāt. kārya-utpatti-viguṇa-utpādana-ābhoge ca viṣaya-pratyastam-ayāt tad- a-vivekena saṃvido ’py a-grāhya-grāhakasya ca
sambhavo na asya pratidvandvī vidyata iti. a-viśiṣṭa-lakṣaṇe dṛṣṭasya aparatra vyatirekaliṅga-viśeṣa-upādhīnāṃ ca sāmānyānām. a-viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na
api darśanāt. tad ayam a-viṣayatvād a-bhūta- a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti pratipadan
hetu-vyāpty-a-vyatirekāt tat-sva-bhāva- a-viśiṣṭam iti tad-an-upalambhaḥ sva-bhāva-ansmārtād a-viśeṣāt. niṣpādita-kriye karmaṇy a-viśeṣa-ādhāyi sādhanam ity api sādhana-nyāyamkṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’-bhāva- a-viśeṣa iti cet, na, hetoḥ sva-bhāva-bhedāt. abādhakam eva iti cet, kathaṃ punar upagama- a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti
syād viśeṣaṇa-viśeṣya-yoginaś ca nipātasya a-viśeṣaḥ. etena sādhya-dharme ’pi viśeṣaṇauktaḥ. tasmāt prakaraṇa-āpannam eva a-viśeṣaṇaṃ dharma-mātraṃ sādhyam ākarṇanīyaṃ vā.
ca. dharmi-viśiṣṭasya anyatra vṛtti-virodho ’-viśeṣaṇe vā na anumeya-dharmatā iti cet, na, aviplavaś ca akṣa-jatve ’pi tad-anyebhyo ’-viśeṣataḥ. yo ’pi kaścid viplava indriya-jaḥ,ataś ca yaḥ prāg a-janako buddher upayoga- a-viśeṣataḥ. sa paścād api syāt. ātma-a-bhedenaeṣa doṣo na anyatra iti cet, na, sādhyatva- a-viśeṣāt. a-doṣe ca iṣṭa-vighāto ’pi na syāt,-vat. tadā api vā na bhavet, a-bhāva-kāla- a-viśeṣāt. apekṣayā hi bhāvāḥ kādācitkā bhavanti,
viplava indriya-jaḥ, tad-anya-indriya-ja- a-viśeṣāt, asāv api vastv-an-anurodhi-pratibhāsoartha-viśeṣe pratibaddhā, tasyāḥ sarvatra- a-viśeṣāt. indriya-viṣaya-vat paraspara-yogyatā-anumāne vyākhyāte, dvayor api prāmāṇya- a-viśeṣāt. ekasya tal-lakṣaṇa-yoge ’pi-saṃskārasya gṛhīta-grahaṇasya smārtād a-viśeṣāt. niṣpādita-kriye karmaṇy a-viśeṣa-niyamaḥ, eka-vyāpāre krama-a-yogāt, tasya a-viśeṣāt. saṃvedanam ity api tasya tādātmyāt-a-pracyuter a-sad-artha-pratibhāsa- a-viśeṣāt saty api pratītir a-tad-ātma-grāhiṇī,-sattā eva tad-vedanā yuktā, tasyāḥ sarvatra- a-viśeṣāt sarva-vedana-prasaṅgāt. tāṃ tu sārūpyam
-mātra-prayojanatvāc chabda-prayogasya. iṣṭa- a-viśeṣād ubhayatra-a-pratīti-prasaṅgāt. tato ’pi
pakvāny etāni phalāny evaṃ-rasāni vā rūpa- a-viśeṣād eka-śākhā-prabhavatvād vā, upayuktahi saṃvedana-a-bhāvaḥ svataḥ sidhyati, tad- a-viśeṣād viṣaye ’pi prasaṅgāt. saṃvedanaṃ hy-kṛta-viśeṣasya viśeṣaṇa-jñāna-viśeṣya-jñāna- a-viśeṣād vyavasthā-a-siddheḥ. kriyā-sādhanayor
sa paścād api syāt. ātma-a-bhedena sāmarthya- a-viśeṣān na ekasya ekatra kriyā-a-kriye syātām.
a-pratyakṣatvād a-siddheḥ sato ’py a-sad- a-viśeṣāl laiṅgika-upabhogasya ca a-bhogatvād
api kaiścid eva dharmaiḥ pratipatteḥ. tad- a-viśeṣe ’py eṣa viśeṣo buddhi-pratibhāsa-kṛta
tad-anubhava-khyātir ity aparaḥ. tasya api a-viśeṣe ’pi bāhyasya viśeṣāt prīti-tāpayoḥ.
maṇi-buddhyā abhidhāvataḥ. mithyā-jñāna- a-viśeṣe ’pi viśeṣo ’rtha-kriyāṃ prati. yathāca asya ayam ātmā para-upadhāno yuktaḥ, tad- a-viśeṣe ’pi sva-bhāva-abhyāsa-viśeṣāt tad-ātmakriyā-nibandhanatvāt karaṇa-tattvasya tad- a-viśeṣe tasyā api viśeṣa-a-siddheḥ, sato ’pi vākāraṇaṃ vyabhicarati. hetu-viśeṣe ’pi kārya- a-viśeṣe doṣāt. anvaya-vyatireka-ādyo yasya dṛṣṭo
-ādayaḥ saṅghātatvāt siddhā api pārārthya- a-viśeṣe na ātma-arthāḥ. saṃhata-para-artha-kriyā-ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy- a-viśeṣe bhāvanā-viśeṣāt prīti-paritāpa-viśeṣo na
vācyaḥ syāt. ekasya eva tu vacanena sādhyatā- a-viśeṣo darśitaḥ. tata eva tad-viparyaya-sādhano
ekam a-pramāṇam ācakṣīta, aparam āsaṃsāram a-viśliṣṭa-anubandhaṃ dṛḍha-vāsanatvād ihaālocanatva-a-siddheḥ. tathā viśeṣaṇa-jñānam, a-viṣaya-kṛta-viśeṣasya viśeṣaṇa-jñāna-viśeṣyakatham atas tat-siddhiḥ. sidhyan vā katham a-viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣa-gatiṃ
-atīta-śabda-vyavahāra-ādīnām indriya-jñāna- a-viṣayatvāt. tasmān na indriya-jñānam artha-upayogasya atītād api darśanāt. tad ayam a-viṣayatvād a-bhūta-a-viśiṣṭam api spṛṣṭvā ayaṃa

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21aspṛśato ’py asti sā buddhiḥ ko hi indriya- a-viṣayasya arthasya tad-indriya-jñāna-utpattāv a-niyama-a-yogāt. tatra sukha-ādy-utpattir na a-viṣayā, yathā-svaṃ viṣaya-upanibandhanānāṃ
iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād eva a-viṣaye ’-pravṛtteḥ, pratipatter a-pratibandhāt,-ukta-a-grāhiṇas tathā-pratipatty-a-yogād a-viṣaye ’-pravṛtter jāty-ādi-sambandha-atīta-anubandhaṃ dṛḍha-vāsanatvād iha vyavahāra- a-visaṃvāda-apekṣayā pramāṇam. sāṃvyavahārikasya
vaktavyāḥ. na hi bhāva-viṣayam eva pramāṇam, a-visaṃvāda-lakṣaṇatvāt pramāṇasya. tat sad-a-satīasya yogyatām. ity antara-ślokāḥ. eka-deśa- a-visaṃvādanam apy āgama-lakṣaṇam āhuḥ. tad
api sāmānyaṃ na arthaḥ. tasmād vastu-rūpa- a-visaṃvādanam eva asya api prāmāṇyam, tatapy artha-a-visaṃvādād eva pramāṇam. sa ca a-visaṃvādas tasmād ātma-lābhāt, anyato bhavato ’-aṅgāt pratītiḥ, tasya a-sāmarthyāt. artha- a-visaṃvādas tu dvayor api tulya iti vastu-dhetutve samaṃ dvayam. pratyakṣam apy artha- a-visaṃvādād eva pramāṇam. sa ca a-visaṃvādasspaṣṭaṃ bhaya-ādāv iva bhāsate. yaj jñānam a-visaṃvādi tat pratyakṣam a-kalpakam. yoginām
brūyāt, viśeṣa-a-bhāvāt. upaplava-vāsanā- a-visandhi-doṣād a-prabuddhasya apy an-āśvāsikaṃ
-guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo ’-visamvādī iti cet, iṣṭo ’yam arthaḥ śakyeta-niyama-a-bhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a-vṛtta-bādhane sarvatra an-āśvāsaḥ. vyatirekas
eva siddham. tan na abhyupagamāt parīkṣā- a-vṛttiḥ, api tu parīkṣāyā abhyupagama iti na
tat-tulya eva ity avadhāraṇād dharmiṇy a-vṛttir iti cet, na, anya-niṣedha-arthatvāt.
na vastu-sva-bhāvam anuvidadhati, tasya evam a-vṛtteḥ. tasmān na tato ’rtha-siddhiḥ, vastuanubhava ity api tat-sva-bhāvo ’nubhava eva. a-vedya-vedaka-ākārā yathā bhrāntair nirīkṣyate.
a-bhedād eka-vyaktyā sarva-vyakter a-vyakta-rūpa-virahaḥ. a-vyavadhānam a-dūratulyā ity asty eva sāmānyam. atha kā iyam a-vyaktiḥ. a-dṛśya-ātmatā. nanv anena lakṣaṇena
’py a-nityāḥ prasajanti. prāg anya-dharmaṇo ’-vyaktir a-nityatā iti cet, anya-dharmā ca prāgnanu vinaṣṭa-tiro-hitayor dvayor apy a-vyaktis tulyā ity asty eva sāmānyam. atha kāvyavacchidyeta. vyavacchede vā katham a-vyatirekaḥ. na hi sattā-pratiṣedhād anyo
a-gateḥ. mā bhūd ato gatiḥ, kevalatvād a-vyatirekatayā anvayasya iti cet, iha tarhi
dhūma-a-bhāvād iti. tat kāryaṃ hetu-vyāpty- a-vyatirekāt tat-sva-bhāva-a-viśiṣṭam iti tad-anśrāvaṇatvaṃ vyatireky apy a-gamakam. na, a-vyatirekāt. na hi śrāvaṇatvaṃ kutaścid
-aṇu-vat karma-vad ākāśa-vad iti sādhya-ādy- a-vyatirekiṇaḥ. tathā sandigdha-vyatireka-ādayo
ced dhetur hetur ato ’nvayī. na anvayy a-vyatirekī ced a-nairātmyaṃ na sa-ātmakam. iti’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa- a-vyatirekī ced dhetur hetur ato ’nvayī. na
siddha ātmā syāt, na anumāna-siddhaḥ. tasmād a-vyatireke ’py a-sataḥ sapakṣād vyatirekaḥ
-darśanena iva viṣam a-jñaiḥ. tad ayaṃ sattā- a-vyatirekeṇa na anyat kiñcid vināśo ’pekṣata iti
ity anvayinam eva hetum āha. atra api katham a-vyatireko vipakṣāt, kathaṃ vā sapakṣa eva asti
-a-bhāve sarvatra-a-bhāva-a-siddheḥ saṃśayād a-vyatireko vyabhicāraḥ śeṣavataḥ. kiṃ caa-saṃskṛta-apavādino ’-saty anvaya-a-yogād a-vyabhicarita-anvayaṃ sapakṣa eva asti ity
syāt. an-avadhāraṇe ca vākyasya vyatirekasya a-vyabhicāra-a-siddheḥ. tata eva sapakṣa eva asti,-lakṣaṇam āhuḥ. tad vipakṣe ’-darśana-mātrād a-vyabhicāra-a-siddhyā a-niścita-artham. nanu
’py uktaḥ. vyabhicārād an-anya-anumāna iha a-vyabhicāra iti kuto niścayaḥ. a-darśane ’py-a-bhāvo gamyeta. antyasya avasthā-viśeṣasya a-vyabhicāra iti cet, na, tataḥ kārya-utpatter aa-darśanāc ca vipakṣe vyatirekaḥ, tato ’-vyabhicāra iti. na yuktā a-dṛṣṭi-mātreṇa
syād a-sambandhād apārthakaḥ. yadi na hetor a-vyabhicāra-dharmatā dṛṣṭāntena pradarśyeta, kaḥbhāvāt. tat-sva-bhāvatve ca sa eva agnir ity a-vyabhicāraḥ. agni-sva-bhāvaḥ śakrasya mūrdhā
hetuḥ, a-vyabhicārāt. na hy a-tad-utpatter a-vyabhicāraḥ, an-āyatta-rūpāṇāṃ saha-bhāva-niyamabhāvatvād iti tasya sva-bhāva-pratibandhād a-vyabhicāraḥ. kāraṇaṃ vā kāryam a-vyabhicārataḥ.
’-darśana-mātreṇa a-pratibaddhasya api tad- a-vyabhicāraḥ, kvacid deśe kānicid dravyāṇi
tu hetu-paramparāyām an-anumānam eva ity a-vyabhicāraḥ. na apy ākāra-bheda eva tad-ahi pakṣa-vipakṣa-pravibhāga-apekṣayā hetor a-vyabhicāraḥ, vāstavatvāt. na hy avinābhāvoa-vyabhicāraḥ. kāraṇaṃ vā kāryam a-vyabhicārataḥ. nivartayet. kāraṇam api-mātreṇa vipakṣe ’-vyabhicāritā. sambhāvy- a-vyabhicāratvāt sthālī-taṇḍula-pāka-vat. na hi’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca a-vyabhicāram iti kathaṃ na unmattaḥ. vipakṣaa-darśanaṃ ca apekṣamāṇās tat-sādhanam a-vyabhicāram eva pratipādane liṅga-vad
iti kiṃ kasya sādhanaṃ, yad-artham a-vyabhicāraś cintyate. tasmād vastuto yad yenasādhanād apākaroti. tathā ca āha —liṅgasya a-vyabhicāras tu dharmeṇa anyatra darśyate. tatra-yogya-sva-bhāvasya anya-hetu-sākalye tad- a-vyabhicārāc ca upalambhaḥ sattā ucyate. sāmagrī-vyabhicārī, siddhe vyavahāre sato viṣayasya a-vyabhicārāt. an-upalabdher liṅgād a-sattāyāṃ
iti. artha-antare tu gamye kāryaṃ hetuḥ, a-vyabhicārāt. na hy a-tad-utpatter a-vyabhicāraḥ,-āloko rūpa-upalambhaḥ syāt, kāryasya kāraṇa- a-vyabhicārāt. nāntarīyakatayā ālokaḥ saha rūpeṇa
bhrāntir apy artha-sambandhena tad- a-vyabhicārāt pramāṇam. na hi sva-bhāvaḥ kāryaṃ
bhāve niyamena tat-saṃvāda-a-yogāt. na artha- a-vyabhicārād artha-saṃvādanaṃ pratyakṣasya, kiṃaPVin2_0009706
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22a

iti cet, na, yathā-ukte ’-bhāvāt. viruddha- a-vyabhicāry-a-vacanam iti cet, anumāna-viṣaye ’devānāṃ priyaḥ syād iti. viruddha- a-vyabhicāry api saṃśaya-hetur uktaḥ, sa iha natasmāt sarvaṃ svato ’-siddham anyat sādhanam a-vyabhicāry-ātma-sambandham apekṣata iti na aca bādhya-bādhaka-bhāva-a-siddheḥ, rāga-ādy- a-vyabhicāri-kārya-a-sambhavāt, sambhave ’pi’-sambhavād a-sambhavo ’numāne viruddha- a-vyabhicāriṇaḥ. tad eka-saṅkhyā-vivakṣā apy atra-darśitayā prāha iti sambhavo viruddha- a-vyabhicāriṇaḥ. vastv-anurodhini punar anumāneastaṅ-gamayati. tato ’numāna-viṣaye viruddha- a-vyabhicāriṇo ’-bhāvaṃ sūcayati iti. atha vāniścaya-abhidhānād anumāna-viṣaye viruddha- a-vyabhicāriṇo ’-sambhavam artha-āpattyāa-tat-pratibhāsitve ’pi tad-utpattes tad- a-vyabhicāriṇāv iti pramāṇaṃ pratyakṣa-vat. aiti. na yuktā a-dṛṣṭi-mātreṇa vipakṣe ’-vyabhicāritā. sambhāvy-a-vyabhicāratvāt sthālīukta-lakṣaṇayor an-upalambhasya vā viruddha- a-vyabhicāritāyām. na ca anyo ’-vyabhicārī.
iti na tāv ekatra staḥ. tan na atra viruddha- a-vyabhicārī. tad ayam abhyupagama-bala-pravṛttaḥ.
vā viruddha-a-vyabhicāritāyām. na ca anyo ’-vyabhicārī. tasmād a-vastu-darśana-balakvacid a-samaya-sthāyinaṃ praty anvayinaḥ, a-vyabhicārī vā hetur asti. sa-dvitīya-prayogāś
anumānam āśritya tad-artha-vicāreṣu viruddha- a-vyabhicārī sādhana-doṣa uktaḥ, śāstra-kārāṇām
vyavahāra-pravartana-phalo ’n-upalambhas tad- a-vyabhicārī, siddhe vyavahāre sato viṣayasya asattā yo vā ātmā svo ’-vibhāgavān. sa tena a-vyabhicārī syād ity arthaṃ tat-prabhedanam.
liṅgam, kiṃ tarhi indriya-arthāv iti cet, a-vyabhicārī hetuḥ. mana iti cet, tad api-dahana-ādikam. sva-bhāvaṃ kāraṇaṃ vā artho ’-vyabhicāreṇa sādhayan. kasyacid vāda-bādhāyāṃ
-pradarśanam āha. tasmād īdṛśo vyatireka- a-vyabhicāro ’n-anvayeṣu na sidhyati. sidhyaṃś ca
iti kutaḥ, niyama-a-bhāvāt. bhāve vā sa eva a-vyabhicāro ’n-upalabdher iti sā tena a-bhāvaṃ
ca pratibandho yac chrāvaṇaṃ tan nityam ity a-vyabhicāro ’pi na sidhyati iti. hetos tri-avasthā-viśeṣa-niyata-eka-dravya-saṃsarga- a-vyavacchinna-sva-bhāva-antara-virahād an-ekalabhyaṃ gamakatvaṃ katham ātmasāt kuryāt. a-vyavaccheda-rūpā api khalu jñeyatva-ādayo
hi tad-vyāvṛtter anyat tad-vyavacchedanam. a-vyavacchedas tu kutaścid vyāvṛtter eva atataḥ karma-sambandha-a-siddheḥ, a-vyavadhāna-a-bhāvāt kāraka-atiśaya-a-siddheḥ,pratighātinā anyena anyonyasya upakāriṇaḥ, a-vyavadhāna-deśa-yogyatā-saha-kāritvāt teṣām.
vyaktyā sarva-vyakter a-vyakta-rūpa-virahaḥ. a-vyavadhānam a-dūra-sthānaṃ dṛśya-ātmatā
idānīṃ pramāṇam. yata iyaṃ prameya-adhigatir a-vyavadhānā tattvaṃ pratilabhate. tatra arthena-sambhavāt. etena vyabhicāritvam uktaṃ kārya- a-vyavasthiteḥ. sarveṣāṃ nāśa-hetūnāṃ hetuman-patham upanīyante. anyathā hi tatra a-vyavahāra eva syāt. na ca satām api paramakadācid apekṣā. tatra apy antyā sāmagrī yā a-vyavahitā kārya-utpatteḥ, sā phalavaty eva. sājananam a-jananaṃ vā anyathā syāt. te ca a-vyavahitāḥ pratighātinā anyena anyonyasya
iyam an-abhilāpā ca pratibhāti iti. śabdena a-vyāpṛta-akṣasya buddhāv a-pratibhāsanāt.
tac ca idaṃ pratyakṣam an-abhilāpya-viṣayam, a-vyāpṛta-indriyasya darśana-vad buddhau śabdena
cintyate. tasmād vastuto yad yena vyāptam a-vyāptaṃ vā, tat tasya gamakam a-gamakaṃ ca iti
bādhikāḥ. saha a-nirākṛtena iṣṭa-śrutir a-vyāpti-bādhanī. sādhya-abhyupagamaḥ pakṣapakṣasya lakṣaṇam. ucyate parihāra-artham a-vyāpti-vyatirekayoḥ. svayaṃ-nipāta-rūpa-ākhyā
yathā-vastu-pratipadyamānā api tad-dharma- a-vyāpti-vyatirekābhyāṃ nigadanto dṛṣṭāḥ,hetor vaikalyād a-vināśo ’pi syād ity a-vyāptiḥ. sā iyaṃ nir-apekṣatā vināśasya kvacit-nityatvād iti. na bhavati, sarvato vipakṣād a-vyāvṛtter iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’sarveṣāṃ vyabhicārāt. prayojana-a-bhāvād a-vyāhāra iti cet, na, para-arthatvāt. na yuktaḥ,eva abhidhānāt. hetu-vacanaṃ tu svayam a-śaktam api śaktasya vācakam iti sādhanam iṣṭam
na apy alam. śaktasya sūcakaṃ hetu-vaco ’-śaktam api svayam. na api pāramparyeṇa,iti kutas tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na ca śaktiḥ kenacit pratibandhuṃ
upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ. na tādṛśāṃ bhāvo ’numānaiti. a-siddha-jñāpana-aṅgasya jñāpanaṃ praty a-śaktitaḥ. trairūpya-a-siddhi-sandehe
vastuni vṛtti-niyama-a-bhāvāt. tathā hy a-śakya-darśanam etat — yatra tad-icchā tatra
su-jñānāḥ. prabhedaḥ punar āsām ānantyād a-śakya-nirdeśa iti na nirdiśyate. yukto ’yamucyate, kiṃ tarhi vastu-sthityā. sā ca evam a-śakya-niścayā iti na tat sandigdha-lakṣaṇaṃ
a-sādhāraṇatvam, kvacid a-candre ’-siddheḥ. a-śakya-niṣedhatām asya darśayann evam āha, abādhate, puruṣa-icchā-anurodhino ’rtheṣv a-śakya-pratiṣedhatvād iṣṭa-śabda-abhidheyatvasya.
ataḥ sva-saṃvittir na abhijalpa-anuṣaṅgiṇī. a-śakya-samayatvān na sukha-ādīnām ātma-saṃvittir
ātma-saṃvedane vikalpaḥ sambhavati, yasmād a-śakya-samayo hy ātmā sukha-ādīnām an-anya-bhāk.
sarvato vipakṣād vyāvṛtter darśayitum a-śakyatvāt. tad asya na bhāva-mātreṇa na sāmyena
ca ubhaya-nivṛttiḥ, vivekasya kartum a-śakyatvāt, tasya anyatra vastutaḥ pratibandhāt.
-a-sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ ca a-pratikṣepa-arhatvāt. na
a-pravṛttir eva, tathā-bhūtasya jñātum a-śakyatvāt. na an-iṣṭeḥ, tādṛśām a-vitatha-prāptasya sādhyasya vacanena nivartayitum a-śakyatvāt. pakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ-a

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23asarva-vaktṛ-dharmatā-paricchedasya ca kartum a-śakyatvāt. sa eva hy evaṃ sarva-jñaḥ syād ity asarva-avayavānāṃ ca yugapad draṣṭum a-śakyatvāt sarvadā ca asya a-darśana-prasaṅgaḥ.
aparatra vyatireka-niścayasya kartum a-śakyatvād ity uktam. na ca puruṣa-pratibhā-vaśāt
eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-śakyam etat. kasmāt. hetor viśeṣeṇa anvaya-aprāg dṛṣṭaṃ tatra smṛtim ādadhati. sā kim a-śabda-liṅgā svayaṃ kathañcid anusmarato na
ātma-sthiter a-bhāvāt. tasmād ayam a-śabda-saṃyojanam eva arthaṃ paśyati darśanāt.
smṛtiḥ syāt, agni-dhūma-vat. na ca ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś ca na śabdaanyathā vyabhicāri syād bhasma iva a-śīta-sādhane. ity antara-ślokaḥ. na a-sattāiṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, a-śubha-abhinandinaḥ pratisandhi-bandhāt. ata eva-bhāva-siddher anyatra anumānāt. na tv evam a-śubha-abhinandena viparyāsena ca vacanasya tat-dhī-phalam. ity antara-ślokāḥ. tathā hy a-śubha-pṛthivī-kṛtsna-ādikam a-bhūta-viṣayam api
a-yojayan na pratyeti ity āyātam āndhyam a-śeṣasya jagataḥ. abhipatann eva arthaḥ
tasya eva pratikṣepe virodhaḥ, yathā — a-śrāvaṇaḥ śabda iti. tad-arthā ca artha-uktiḥ.
-upagame ’pi vādino nirastaḥ. katham idānīm a-śrūyamāṇaḥ sādhyatvena iṣṭa iti gamyate.
iti cet, ayam aparo ’sya doṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattā eva
cintāyām. na apy asya kaścid viśeṣaḥ pramāṇa- a-saṃvāde. saṃvāde vā na tat-siddhaṃ parasya eva-ākāraḥ pada-artho ’-saṃvedano ’nyā saṃvit. a-saṃvedanaṃ sārūpyaṃ buddhi-lakṣaṇam ity anyasyaviṣaya-sārūpyāt saṃvedanasya tādātmye ’-saṃvedanāḥ sukha-ādaya iti cet, na, tvat-pakṣe
samayasya a-bhāvāt, anyena apy atīta-rūpasya a-saṃvedanāt, a-punar-bhāvini samayasya
ko ’nayor bhedaḥ. viṣaya-ākāraḥ pada-artho ’-saṃvedano ’nyā saṃvit. a-saṃvedanaṃ sārūpyaṃ
eva sidhyati. na hy eka-ākāra-pratiniyatād a-saṃsargiṇo ’nubhavād anyo ’nya-pratikṣepaḥ. sa
ete ’n-anya-saṃsargiṇo gamyāḥ, sa eva eṣām a-saṃsargo gamyo ’stu, tāvatā kārya-parisamāpteḥ.
-vikalpe darśane ’-vibhāvitā nāma. tad ayam a-saṃsṛṣṭa-vikalpo vā pratyakṣo darśana-ātmā dṛśya
prāṇa-ādiḥ. sādhāraṇam api khalu prameyatvam a-saṃskṛta-apavādino ’-saty anvaya-a-yogād ate ’pi pratibhāseran. na ca ayam artha- a-saṃsparśī saṃvedana-dharmaḥ, artheṣu taneṣāṃ nirāso veditavyaḥ. yadi punar hetu-rūpa- a-saṃsparśī sva-tantra eva dṛṣṭāntaḥ sādhanaviśeṣaḥ. para-arthāḥ santaś cakṣur-ādayo ’-saṃhata-arthā iti dharmiṇo viśeṣa iti vyavasthāa-pṛthag-nirdeśa ity uktam. nanu saṃhatānām a-saṃhata-para-upakāra-niyama-a-bhāvādchayana-āsana-ādy-aṅga-vad iti. tad iṣṭa- a-saṃhata-pārārthya-viparyaya-sādhanād viruddhaḥ.
dharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ. a-saṃhata-viṣayaṃ pārārthyam eṣām iti vacanebhede nānā-vidhi-niṣedha-vat. eka-dharmiṇy a-saṃhāro vidhāna-pratiṣedhayoḥ. ekaṃ dharmiṇam
api syād eva a-dṛṣṭeṣu saṃśayaḥ. tathā hy a-sakala-vyakti-bheda-vyāpino ’py arthāḥ kecit tajaparaṃ kiñcin nibandhanam asti. sa ca anena a-sakṛd ācarita-pūrva iti na anayoḥ sambandhaḥ
tasmād ayaṃ pravartamānaḥ sarvadā sad- a-sac-cintāyām avadhīrita-vikalpa-pratibhāsodarśanāt. pūrvakaḥ punar an-upalambho ’-saj-jñāna-śabda-vyavahāra-pravartana-phalo ’pi,a-sattā, tadā siddhena viṣayeṇa viṣayiṇo ’-saj-jñāna-śabda-vyavahārān pratipadyate-siddhāv a-sandigdhā eva tan-nimittatve ’py a-saj-jñāna-śabdayos tad-yogyatā, sāsnā-ādidṛśya-sva-bhāva-a-sattā, tayā siddhayā a-saj-jñāna-śabdās tan-nimittāḥ sādhyanta iti.
tad-a-bhāve tad-a-yogāt. kiṃ ca, sad- a-sat-pakṣa-bhedena śabda-artha-an-apavādibhiḥ.
syāt. sato ’py a-vastu-kṛtā pratipattir a-sat-pratipattiṃ na atiśete, a-pratyayatvāt.
sādhya-dharmaḥ syāt, na punaḥ kutaścid a-sata ity asti sādhya-sādhanayor viśeṣaḥ. atra-sva-bhāvaḥ sidhyet, na tad-bhāvaḥ. yady a-sata utpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam, ko
iti cet, na iti sā eva nivṛtter nivṛttir a-sataḥ katham iṣṭā. a-bhāva-pratiṣedho hi bhāvo-kārī iti cet, na, ubhayos tulya-kālatvāt. a-sataḥ prāg a-sāmarthyāt sāmarthya-kāle ca kāryana anumāna-siddhaḥ. tasmād a-vyatireke ’py a-sataḥ sapakṣād vyatirekaḥ sandigdhaḥ syāt prāṇa
pratiṣedha-niṣedhasya vidhāna-rūpatvāt. a-sataḥ sapakṣān na nivṛttir ity a-sapakṣa eva na’-pūrva-vyakti-prādur-bhāve prāk tatra a-satas tat-sambandha-a-yogaḥ. tasmād bhinnakṣaṇikatvād arthānām atipātāc ca na a-satāṃ grahaṇam. tasmād artha-antaram eva
ity arthaḥ. tatra api kaḥ pāramārthiko ’-satāṃ parasparato vibhāgaḥ. ekasya hi rūpam
yadā punar evaṃ-vidhā an-upalabdhir eva a-satām a-sattā, tadā siddhena viṣayeṇa viṣayiṇo
ca darśayatā — yatra dhūmas tatra agniḥ, a-saty agnau na kvacid dhūmaḥ, yathā mahānasaapi khalu prameyatvam a-saṃskṛta-apavādino ’-saty anvaya-a-yogād a-vyabhicarita-anvayaṃ
yas tu gamakaḥ, sa saṃvarṇita eva. sa ca na a-saty anvaye śakyo darśayitum, tad-bhāva-hetuapy a-bhāvāt. nanv araṇi-nirmathana-ādiṣv a-saty apy agnau bhāvād a-kāryam. na, indhanakatham iṣṭā. a-bhāva-pratiṣedho hi bhāvo ’-saty apy asti, bhāva-pratiṣedhas tu naśeṣavad-a-sādhāraṇayoḥ sapakṣa-vipakṣayoḥ. a-saty api pratibandhe ’-darśana-mātreṇa
ata eva a-viparyāsa-udbhavā sā na doṣaḥ. a-saty ātma-grahe duḥkha-viśeṣa-darśana-mātreṇa
vyatireke siddhe ’-sati nāstitā-abhidhānam a-saty eva nāstitā na anyatra na viruddha itibhāvāt. tathā vaidharmyeṇa apy anvaya-gatiḥ, a-sati tasmin sādhya-a-bhāve hetv-a-bhāvasya

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24
api hi prayoge ’rthād vaidharmya-gatiḥ, a-sati tasmin sādhyena hetor anvaya-a-bhāvāt.
’vaśyam apara-abhyupagamo yukti-kṛta iti. a-sati tu hetau maulasya hetor vyāpya-vyāpakatat-tulya eva asti iti vyatireke siddhe ’-sati nāstitā-abhidhānam a-saty eva nāstitā na
ca vyavaharati. nirloṭhitaś ca ayam artho ’-sati nāstitā ity atra antare. tena na ihatasya sādhya-sa-jātīya-vṛttino liṅgasya a-sati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. antevā anyatareṇa ubhaya-pradarśanād iti. na a-sati nāstitā-siddhiḥ, a-sato hy adhikaraṇatvaanumeye ’tha tat-tulye sad-bhāvo nāstitā a-sati. niścitā anumeyo ’tra jijñāsita-viśeṣo
sattvaṃ vā iti cet, uktam atra — yathā ’-sati niṣedhaḥ, a-sapakṣaś ca a-tattva-lakṣaṇa
-viparīta-artha-vyabhicāri-vipakṣataḥ. na hy a-sati pratibandhe ’nvaya-vyatireka-niścayo ’sti.
-pratiṣedha iti. vastu-rūpa-anukarṣī khalv a-sati pratiṣedho na sambhavet. na hi paryudāsa
api īdṛśam. ity antara-ślokau. kathaṃ punar a-sati bāhye ’rthe pramāṇa-prameya-phala-sthitiḥ.
anumāna-lakṣaṇād abhyūhyā, a-pratibandhāt. a-sati rāge vacanaṃ na asti ity a-niścito
gateḥ. yato hi sparśa-viśeṣa-upalambhāt saty a-sati vā prayatne sañcarati me hasta iti bhavati,
tarhi prasajya-pratiṣedho ’pi. na hi tasya a-sati virodhaḥ. so ’pi na sambhavati, adhikaraṇa
eva artha-anubandhaḥ siddhaḥ śabdānām, a-sati viṣaye ’-prayogāt. yuktam etat, kiṃ tu
īśo bruvan vā doṣam imaṃ parihartum. a-sati hetor a-pratiṣedhe vidhiḥ prāptaḥ, a-bhāvaa-visaṃvāda-lakṣaṇatvāt pramāṇasya. tat sad- a-satī tad-bhāvena vyavasthāpayan na cet svaiti. katham a-sapakṣa-apekṣayā bhede ’-sato ’n-adhikaraṇatvād a-sattvaṃ sattvaṃ vā iti
iti. atra idam eva punar vācyam — katham a-sato ’nvaya-pratiṣedha iti. vastu-rūpa-anukarṣī
iṣṭā. nivṛtty-a-bhāvas tu vidhir vastu-bhāvo ’-sato ’pi san. vastv-a-bhāvas tu na asti iti-vyatireka-lakṣaṇatvād asya. sā eva tāvad a-sato na nivṛttir iti nivṛtter nivṛttiḥ kathameva hi prāṇa-ādayo nivartante, na sapakṣāt, a-sato nivṛtty-a-yogāt. tasmād aikāntika-anvayasyuḥ. tasmād yathā kathañcid apy anena a-sato niścinvatā prameyā vaktavyāḥ. na hi bhāvabhavati. tathā api idam a-siddham eva a-sato virahād iti, vyabhicāri vā. atha api tadeva vyatireka iti. tat punar idam āyātam — a-sato vyatireka-a-yogād iti. atra idam eva punar-pradarśanād iti. na a-sati nāstitā-siddhiḥ, a-sato hy adhikaraṇatva-ādy-a-yogād ity aparaḥ.
-upādānam iṣṭasya eva bādhakam. na hi tasya a-sattā-an-abhyupagama itara-grahaṇaṃ samarthaṃ
ity uktaṃ bhavati. tena anumānād vastu-sad- a-sattā-anurodhino bhinna-viṣayāyāḥ pratīter na
gamayati. sva-bhāva-an-upalabdhis tu svayam a-sattā eva. tatra kevalaṃ viṣayī sādhyate ’ca anena sattā-anuṣaṅgiṇaṃ prathayatā a-sattā eva sarvatra utsāditā bhavati. tathā api-siddhā na an-upalabdheḥ. tathā anya-sattayā a-sattā kiṃ na sidhyati. yadā punar evaṃ-vidhā anpunar evaṃ-vidhā an-upalabdhir eva a-satām a-sattā, tadā siddhena viṣayeṇa viṣayiṇo ’-sajvā asya sattā, tad-vyatireko ’n-upalabdhir a-sattā. tayā viṣayī sādhyate. etena iha
na anyā eva an-upalabdher dṛśya-sva-bhāva- a-sattā, tayā siddhayā a-saj-jñāna-śabdās tan-a-vyabhicāriṇāv iti pramāṇaṃ pratyakṣa-vat. a-sattā-niścaya-phalo ’n-upalambhaḥ a-sadiva a-śīta-sādhane. ity antara-ślokaḥ. na a-sattā-niścayo viprakarṣiṇām. tri-vidhā hi-bhāvaḥ, an-upalabdhir upalabdheḥ. sā katham a-sattā bhāvasya, upalambha-nivṛttyā vā katham aa-vyabhicārāt. an-upalabdher liṅgād a-sattāyāṃ sādhyāyām upalabdher a-bhāvo ’py
pratīyante, na ca evam ātmā iti na tasya sad- a-sattva-pratītiḥ. yad apy āha — yadi na sa-dharmasya tattvaṃ sapakṣa-vipakṣayoḥ sad- a-sattvaṃ ca yathā-yogaṃ hetv-ādiṣu yathā-svaṃ
ucyate. tad atra dharmiṇi vyavasthitāḥ sad- a-sattvaṃ cintayanti — kim ayaṃ pradhāna-śabdaa-hetutva-prasaṅgāt. tathā ca nityaṃ sattvam a-sattvaṃ vā a-hetor anya-an-apekṣaṇāt. apekṣāto
-a-yogāt. na tu sapakṣa-vipakṣayoḥ sattvam a-sattvaṃ vā niścaya-apekṣam, niścaye ’pi sandeha
viprakarṣād vacana-ādes tatra sattvam a-sattvaṃ vā sandigdham. sandehe vyabhicāra-bhāk.
nityatva-sādhane, tayoḥ sapakṣe ’-sattvaṃ vipakṣe bhāvaś ca iti dvayo rūpayor a-apekṣayā bhede ’-sato ’n-adhikaraṇatvād a-sattvaṃ sattvaṃ vā iti cet, uktam atra —na hy anyathā sapakṣa-vipakṣayoḥ sad- a-sattve yathā-ukta-prakāre śakye darśayitum, tat-a-bhāvāt. siddhena an-upalambha-ātmanā a-sattvena a-sad-vyavahāraḥ sādhyata ity uktam.
śabda-antara iva. na ca artha-abhipāta-kṛte ’-satya-antare vikāre śabda-viśeṣe smṛtir yuktā,ca tad-anyeṣām apekṣakam. vyavahāram a-satya-arthaṃ prakalpayati dhīr yathā. taṃ tathā
ity uktaṃ vārttike. buddhi-kṛtā ca ghaṭanā a-satsu kena nivāryate. sad-a-sad-ubhaya-anatra mūkatā. satāṃ ca na niṣedho ’sti so ’-satsu ca na vartate. jagaty anena nyāyena nañsamudāya-vyavasthāyāḥ kāraṇaṃ samudāyinaḥ. a-satsu teṣu sā na syād iti gotvād viṣāṇitā.
śabdo ’sti na aparaḥ. vyavahāraḥ sa ca a-satsu na iti prāptā atra mūkatā. satāṃ ca natair eva artha-vyatireka-samāveśibhiḥ padair a-satsu vyavahāra-a-yogaṃ darśayan paraṃ
yas tad-viṣayaṃ pratiṣedhaṃ na icchaty a-sad a-bhāva ity-evam-ādi ca vyavaharati.
-bhogasya a-pratyakṣatvād a-siddheḥ sato ’py a-sad-a-viśeṣāl laiṅgika-upabhogasya ca a-a-bhāve ’pi śābda-pratibhāsa-a-pracyuter a-sad-artha-pratibhāsa-a-viśeṣāt saty api
tena ca pratipattir iti. nivṛtter vā asya a-sad iti kutaḥ, niyama-a-bhāvāt. bhāve vā sa eva

aa

PVin3_0010307
PVin3_0012605
PVin3_0006804
PVin3_0004303
PVin3_0010307
PVin2_0005801
PVin3_0005806
PVin3_0006704
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PVin3_0004405
PVin3_0004404
PVin3_0004302
PVin3_0000309
PVin3_0006909
PVin3_0011811
PVin3_0010310
PVin3_0010311
PVin2_0008008
PVin3_0012512
PVin3_0005708
PVin3_0011206
PVin3_0009406
PVin3_0005702
PVin3_0012111
PVin2_0009606
PVin3_0005701
PVin3_0005704
PVin3_0005201
PVin1_0001109
PVin3_0004803
PVin3_0004902
PVin3_0012010
PVin3_0012105
PVin3_0012101
PVin3_0004406
PVin3_0004407
PVin3_0004804
PVin3_0004408
PVin3_0012007
PVin3_0004303
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PVin3_0004805
PVin3_0012202
PVin3_0012009
PVin3_0008308
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PVin3_0002803
PVin3_0008701
PVin3_0007002
PVin3_0011111
PVin3_0003408
PVin3_0013004
PVin3_0013005
PVin2_0009903
PVin2_0007815
PVin3_0013510
PVin3_0006910
PVin2_0006411

25a

ity eva vācyaṃ syāt. parasya ayam abhiprāyo ’-sad iti. tad-abhiprāya-vaśād evam uktam. tena-kṛtā ca ghaṭanā a-satsu kena nivāryate. sad- a-sad-ubhaya-an-ubhaya-vyavasthāś ca tad-a-tatviṣayatvena adhyavasātum. sa tu vikalpaḥ sad- a-sad-ubhaya-pratyaya-āhita-vāsanā-prabhava iti
punas tridhā. pratyekam a-sapakṣe ’pi sad- a-sad-dvi-vidhatvataḥ. pakṣo dharmī. prayojana-atad-abhiprāya-vaśād evam uktam. tena itara- a-sad-viraheṇa tvayā upagatatvād ity arthaḥ. tatra-vat. a-sattā-niścaya-phalo ’n-upalambhaḥ a-sad-vyavahāra-pravartana-phalo ’n-upalambhas
darśita-udāhṛtiḥ pṛthak. ity antara-ślokāḥ. a-sad-vyavahāra-yogyatā vā an-upalabdher vyāpakaḥ
-ādayo ’n-upalabder iti. tatra katham a-sad-vyavahāra-vidhiḥ sad-vyavahāra-pratiṣedho vā.
siddhena an-upalambha-ātmanā a-sattvena a-sad-vyavahāraḥ sādhyata ity uktam. sa eva ankathañcid viṣayiṇam a-smaran smāryate. na hy a-sad-vyavahārasya kvacid aparaṃ kiñcin
punas tridhā bhavati — a-sapakṣe sann a-san dvedhā ca ity evam. sādhya-dharma-sāmānyena-dharmas tridhā bhidyate — sapakṣe sann a-san dvedhā ca iti. sa tri-vidhaḥ pratyekaṃ
sūtra-saṅkṣepa ucyate —sapakṣe sann a-san dvedhā pakṣa-dharmaḥ punas tridhā.
apy arthaḥ pratīty-apekṣaḥ sādhanam. na a-san-pratīti-mātreṇa, yataḥ para-upagatena
phala-udayaḥ. na hi śabda-arthaḥ sann a-san vā kañcit puruṣa-artham uparuṇaddhiprāṇa-ādayo ’pi hi kvacid darśanād eva sad- a-santaḥ pratīyante, na ca evam ātmā iti na tasya
pratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve vā na a-santaḥ syuḥ, tal-lakṣaṇatvāt sattvasya. kevalaṃ
sattvasya. kevalaṃ vikalpa-viracitam a-santam apy eṣām ātmānaṃ vibhāgavantam iva anya-samarthaṃ yat tad atra parama-artha-sat. a-santo ’-kṣaṇikās tasyāṃ krama-a-kramadharmaḥ. na hi vastu-rūpam eva dharmaḥ, a-santo ’pi kenacit prakaraṇena imaṃ vyavahārasādhanīyaḥ. tasmād dṛśya-a-dṛṣṭi-siddhāv a-sandigdhā eva tan-nimittatve ’py a-saj-jñānaasya api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā. tena ayam apy ekasya rūpasyalakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukha-ādīnām a-sandigdho bhedo bhavati. kasyacid rūpasyadṛśya-a-dṛṣṭāv a-sann iti. tasyāḥ siddhāv a-sandigdhau tat-kāryatve ’pi dhī-dhvanī. na hy
atra antare. tena na iha pratanyate. na ca a-sann ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ
yā apy a-siddhi-yojanā – tathā sapakṣe sann a-sann ity evam-ādiṣv api yathā-yogam udāhāryam
siddho hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv a-sann iti. tasyāḥ siddhāv a-sandigdhau tatsiddha eva dṛśyasya sva-bhāvasya a-dṛṣṭāv a-sann iti. sa tu pratipanna-tad-vyavahāro ’pi
apy a-kiñcit-karasya sannidhānasya apy a-sannidhāna-tulyatvād asya idam ity upasaṃhāro
idantayā iti cet. na hy ayaṃ gaur ity a-sannihite ’rthe bhavati. idaṃ ca naḥ pratyakṣaṃ,nityo ’-sparśatvād iti. katham a-sapakṣa-apekṣayā bhede ’-sato ’n-adhikaraṇatvād
samāviśad ghaṭa-ādikaṃ sapakṣayati. tena a-sapakṣa iti na sarva-anya-dharma-yogini pratītiḥ,api tulya iti katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti iti ca asya sapakṣe ’stitā-rūpatvāt. a-sataḥ sapakṣān na nivṛttir ity a-sapakṣa eva na asti iti cet, na iti sā eva-a-siddheḥ. tata eva sapakṣa eva asti, a-sapakṣa eva na asti iti dṛṣṭāntayor anyatareṇa
samāno ’rthaḥ sapakṣaḥ. tad-a-bhāvo ’-sapakṣaḥ. katham idānīm a-bhāve sann ity ucyate.
sann ity ucyate. na vai tan-niṣedha-mātram a-sapakṣaḥ, kiṃ tarhi sarvaḥ pratiyogī niṣedhaḥ
cet, uktam atra — yathā ’-sati niṣedhaḥ, a-sapakṣaś ca a-tattva-lakṣaṇa iti. nanv etasminn
paryudastaś ca, a-tattva-lakṣaṇatvād a-sapakṣasya. tad vivakṣite pratiyogini ca tulyam.
vyabhicārāt. kathaṃ vyabhicāraḥ. na hi tasya a-sapakṣād eva vyatireka iti. nanv evam asya
dvedhā pakṣa-dharmaḥ punas tridhā. pratyekam a-sapakṣe ’pi sad-a-sad-dvi-vidhatvataḥ. pakṣo
-vidhaḥ pratyekaṃ punas tridhā bhavati — a-sapakṣe sann a-san dvedhā ca ity evam. sādhyaca a-tattva-lakṣaṇa iti. nanv etasminn a-sapakṣe hetv-a-bhāva-prasaṅgaḥ, sarvasya anyaatiprasaṅgāt. na ca upagama-balena sapakṣa- a-sapakṣau vyavasthāpya pramāṇa-pravartanaṃ
kathyate. so ’parasya api tulya iti katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti iti ca
eva kāraṇāni yogyatām apy anumāpayanti, a-samagrasya eka-anta-a-sāmarthyād iti na tataḥ
parāvṛttau ca tasya tādātmyād anyasya a-samaya-darśino ’pi syāt. na hi pratipuruṣam
na ca evaṃ-vidhā dharmāḥ kvacid a-samaya-sthāyinaṃ praty anvayinaḥ, a-vyabhicārī
janyate vā. tasya a-sāmarthyāt. tad a-samarthaṃ pṛthak tatra sahitam api tādṛśam eva
tad-a-bhāvāt. tad ayam artha-kriyā-arthī tad- a-samarthaṃ prati na datta-anuyogo bhavituṃ
sva-bhāva-guṇasya śaktāv upacārāt. yatra so ’-samarthaḥ, na tatra śakteḥ sāmarthyam asti iti.
yad yāvatā vacanena samarthanīyaṃ tasya a-samarthanāt. sambhavī sva-abhiprāyaḥ pratijñā-āśrayeṇa sambandhaḥ, a-bhedād eva, āśraya- a-samaveta-rūpa-virahaś ca. samāna-deśa-āśraya-āśraya-indriya-yoga-apekṣāyām āśraya-samāna- a-samāna-deśa-rūpasya a-bheda-virodhaḥ. dṛśya-apuruṣeṣu viśeṣa-darśanasya bādhakatvād a-samānaṃ para-bhūtasya ca vākya-viśeṣasya a-tadtad-a-bhāvāt phalasya api na asti ity a-samānam. nanv idam apy a-niśceyam eva – sarvayadi pūrva-pakṣa-vādī sa-ākāṅkṣaḥ syād a-samāpta-vākya eva iti na dūṣaṇa-avasaraḥ,-abhiniveśam a-tattvāt, yathā-tattvaṃ ca a-samīhitatvāt. tasmād ayaṃ pravartamānaḥ sarvadā
sad avaśyaṃ kenacid upalabhyate vyatīta- a-samprāpta-upalambhaṃ vā. tat kathaṃ na an-aPVin3_0006809
PVin3_0002709
PVin2_0006503
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PVin3_0011603
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PVin1_0000208
PVin3_0011609
PVin3_0004602
PVin3_0004401

26a

eva arthaḥ sva-lakṣaṇam iti śakyaṃ vaktum, a-samprāpta-vinaṣṭayor apy arthayos tasya an-avabodha-arthitve vā prativādinaḥ, anyathā ’-sambaddha-pralāpa eva ayam ity an-avadheyaḥ
kañcid upāyam āśritya pravartate, anyathā a-sambaddha-pralāpasya a-prāmāṇyāt. tatra ca-vacane ’pi, na hi sa eva ātmānam anveti ity a-sambaddham. yadā tarhi vipakṣa-vyatireko hetursādhanaṃ syād ity eṣā loka-uttarā sthitiḥ. a-sambaddhasya dharmasya kim a-siddhau nasyāt. jñāna-bhāvaś cet, katham anyasya bhāve ’-sambaddhasya bhāva-niyamaḥ. darśanād bhāva-vat. trairūpyāc ca hetur arthaṃ gamayati, a-sambaddhād a-pratipatteḥ, mahānasa-ādi-dṛṣṭavat. anaikāntikasya tu pakṣa-dharmatvam eva, a-sambaddhād vimarśa-a-yogāt. na tu sapakṣa-sambandhād garbhāt puruṣa-viśeṣa-sambandhe ’-sambandha-a-yogād yathā saṃśete, tathā iha api
dharmo hetuḥ phalaṃ vā syāt, a-hetu-phalasya a-sambandhāt tatra bhāva-anumānasya a-sambhavāt.
kaḥ sādhya-sādhane tasya upayogaḥ, a-sambandhāt. na hi kathañcit sādṛśya-mātreṇa
syāt, tadā tad-rūpa-a-sparśane ca syād a-sambandhād apārthakaḥ. yadi na hetor aevaṃ tarhi cākṣuṣatvād apy astu. na, a-sambandhād ity uktam. tasmāt saṃśaya-hetur ana apy a-pratipattiḥ, kenacit sambandhāt. a-sambandhād vimarśo na jāyate, yathā cākṣuṣatvāc
pradarśyate. tad ayaṃ na sva-tantraḥ. tad- a-sambandhī ca apārthakaḥ, tena eva arthayukter atra na sambhavaḥ. anyathā a-sambhava-a-bhāvān nānā-śakteḥ svayaṃ dhvaneḥ.
-pratipatteḥ, tad-vad anyasya api sambhavād a-sambhava-anumāne ca bādhaka-hetv-a-sambhavāt,sa hi tatra a-sambhavan sva-sambhavena tad- a-sambhavaṃ sādhayati iti tato vyatirekī varṇyeta.
punar anumāne yathā virodhinor ekatra a-sambhavaḥ, tathā tad-abhivyāptayor api iti na
a-nityatvam, a-nityatva-a-bhāve kṛtakatvasya a-sambhavaḥ, yathā ghaṭa-ākāśayor iti darśanīyam.
-apekṣas tad-bhāvaṃ prati tad-bhāva-niyataḥ, a-sambhavat-pratibandhā iva kāraṇa-sāmagrī svaprakārāṇāṃ puruṣaiḥ karaṇa-darśanāt. na evam a-sambhavad-viśeṣa-hetavaḥ puruṣāḥ, yena vacananairātmyād vyatirekasya phalam. sa hi tatra a-sambhavan sva-sambhavena tad-a-sambhavaṃ
anumāna-viṣaye viruddha-a-vyabhicāriṇo ’-sambhavam artha-āpattyā darśayati. etena-arthī bhavati, viśeṣa-antare vivāda- a-sambhavāc ca. na ca śāstra-dvāreṇa vivādaḥ,’sya viruddho hetuḥ syāt, tasya bhāve kvacid a-sambhavāt, a-bhāve ca sarvatra bhāva-ābhoge ’-sāmarthyam iti cet, na, an-ābhoga- a-sambhavāt, eka-dharmasya apy a-jñāne para-artha
sakala-kāraṇasya asya artha-sattāyām a-bhāva- a-sambhavāt. tatra arvāg-darśanasya ātmaphalasya a-sambandhāt tatra bhāva-anumānasya a-sambhavāt. tatra paścād bhāvān na hetutvaṃ
tadā na eva kaścit sapakṣaḥ, tathā-vidhasya a-sambhavāt. tasmād a-pratikṣipta-dharma-antaraṃ
cet, na, teṣāṃ sākalya-a-pratibandha-niyama- a-sambhavāt. na hi tasmin bhavati sva-kāraṇakaroty eva. na evam a-kṣaṇikasya, sarvathā a-sambhavāt. na hi tasya a-kṣaṇikasya artha-kriyā
hetur uktaḥ, sa iha na uktaḥ, anumāna-viṣaye ’-sambhavāt. na hi sambhavo ’sti kārya-svapratijñā-doṣaḥ, artha-apahnave śabda-prayoga- a-sambhavāt. prayuñjāno ’rtham upasthāpayati,
sambhavād a-sambhava-anumāne ca bādhaka-hetv- a-sambhavāt, vairāgya-a-dṛṣṭer a-dṛṣṭena cakaraṇa-guṇa-āder eva dṛṣṭa-śakter hetos teṣv a-sambhavāt saṃśayaḥ. rāgasya an-upayoge kathaṃ
bhāva-a-siddheḥ, rāga-ādy-a-vyabhicāri-kārya- a-sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum aarthaṃ ca pakṣa ucyate. sa nirākṛte viṣayiṇo ’-sambhavād a-pakṣa eva. tasmāt sandigdho hetu-lakṣaṇe ’numāne tal-lakṣaṇasya pratiyogino ’-sambhavād a-sambhavo ’numāne viruddha-ana viruddha iti niyama-artham ity āha. tatra a-sambhavād eva na anya-dharma-vṛtti-niṣedhasādhanam. a-khyāpite viṣaye hetu-pravṛtter a-sambhavād viṣaya-khyāpanād eva sāmarthyam iti
iti cet, so ’pi tatra a-sambhavī yo ’-sambhavinā vyāpta iti tad-abhyupagame ’paroanyatra vastutaḥ pratibandhāt. katham idānīm a-sambhavino ’rthasya pratipattir iti cet, so ’pi’rthasya pratipattir iti cet, so ’pi tatra a-sambhavī yo ’-sambhavinā vyāpta iti tad-bhāve sva-bhāva-a-bhāvāt. tathā hi arthasya a-sambhave ’-bhāvāt pratyakṣe ’pi pramāṇatā.
anyataraṃ bhojayeti, na ekasya bhojana- a-sambhave ’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatara-a-siddheḥ. dṛśyasya darśana-a-bhāva-kāraṇa- a-sambhave sati. bhāvasya an-upalabdhasya bhāva-atal-lakṣaṇasya pratiyogino ’-sambhavād a-sambhavo ’numāne viruddha-a-vyabhicāriṇaḥ. tad-bādhanam. tan na vyāpti-siddhiḥ sarvo vaktā a-sarva-jña iti. sarva-vaktṛ-dharmatā-prabhede nirdiṣṭaḥ. sandehe, yathā — a-sarva-jñaḥ kaścid vivakṣitaḥ puruṣo rāga-ādimāna-cintyatvād dhetu-pratyaya-sāmarthyasya a-sarva-vidā. tena yad indriya-viṣaya-madhyasva-rūpa-nipāta-iṣṭa-svayam-padaiḥ, a-siddha- a-sādhana-artha-ukta-vādy-abhyupagama-grahaḥ.
aikye yan na evaṃ tad vibhedavat. sidhyed a-sādhanatve ’sya na siddhaṃ bheda-sādhanam.
trairūpya-a-siddhi-sandehe prapattṝṇām a-sādhanam. jñāpako hi hetur yad-ātmatayā
iti vaktavyam. atiprasaṅgo hy evaṃ syād ity a-sādhāraṇa-anaikāntika eva prāṇa-ādiḥ.
ātmano ’nukārayati, sa pratyakṣaḥ. tad a-sādhāraṇaṃ vastu-rūpaṃ sva-lakṣaṇam. anyas tu
a-sambandhād ity uktam. tasmāt saṃśaya-hetur a-sādhāraṇaḥ. viśeṣataḥ prāṇa-ādayaḥ. viprakarṣād
-garbha iva puruṣeṣu. yathā āha — yo hy a-sādhāraṇaḥ sādhya-dharmaḥ, sa yāvatā bhedena
tad-viśeṣaṇa-apekṣasya anyatra-an-anuvṛtter a-sādhāraṇatā iti cet, na, a-yoga-vyavacchedena

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27

ayogyatā ’-niścayāt. tatra ca sarva-hetūnām a-sādhāraṇatā, yatra sattvam eva na anvayi ity
syāt. na ca samayād vartamānasya kācid a-sādhāraṇatā. yadi hi tasya kvacit sidhyet,
api loke karpūra-rajata-ādiṣu dṛṣṭatvān na a-sādhāraṇatā syāt. na ca samayād vartamānasya
na sa pakṣa iti. tata eva bādhā-hetor a-sādhāraṇatvam, kvacid a-candre ’-siddheḥ. a’pi tasmiṃs tat-siddhatām āha — yatra apy a-sādhāraṇatvād anumāna-a-bhāve śābda-prasiddhena
iti taṃ praty a-dṛṣṭāntam anumānam. tena a-sādhāraṇam āha. yasmān na etad eva ekamprasiddha iti sandigdhayoḥ śeṣavad- a-sādhāraṇayoḥ sapakṣa-vipakṣayoḥ. a-saty api
tathā-pratipatty-aṅgasya a-sāmarthyāt. a-sādhāraṇo ’py ubhaya-vyāvṛtter niścaya-a-yogāt,pakṣasya lakṣaṇaṃ vācyam. vācyam, sādhya- a-sādhya-viparyayeṇa vipratipatti-darśanāt tanatha prasiddha-apadeśena dharmiṇaḥ siddhasya a-sādhyatām āha. na, sva-rūpeṇa eva nirdeśya ity
ca tayor ātmanor virodha-upalabdhir ity a-sādhyatvam. a-dṛśya-ātmanāṃ tu svaatra ākārṣīt svayaṃ-śrutim. iṣṭa-a-kṣatim a-sādhyatvam an-avasthāṃ ca darśayan. ity antara-vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya apy a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣaantare tv an-eka-upakāra eva syāt. an-ābhoge ’-sāmarthyam iti cet, na, an-ābhoga-a-sambhavāt,a-kṣūṇa-vidhāna-a-yogāt. na api caramasya a-sāmarthyam eva, kasyacit karaṇāt. a-kāriṇo ’pi
kriyā-pratiṣedhāc ca iti ca-śabdāt. katham a-sāmarthyam. siddhe hi bhāve kārako na taṃ
punar etad gamyate – nir-apekṣo vināśa iti. a-sāmarthyāc ca tad-dhetoḥ a-bhāva-kāriṇaḥ kriyāna dūṣaṇam, tathā-pratipatty-aṅgasya a-sāmarthyāt. a-sādhāraṇo ’py ubhaya-vyāvṛtter
na tv evaṃ para-aṅgāt pratītiḥ, tasya a-sāmarthyāt. artha-a-visaṃvādas tu dvayor api
sa kim ekatra na samavaiti janyate vā. tasya a-sāmarthyāt. tad a-samarthaṃ pṛthak tatrana, ubhayos tulya-kālatvāt. a-sataḥ prāg a-sāmarthyāt sāmarthya-kāle ca kārya-niṣpatter anbhavati. na hy a-bhāvaḥ kasyacin nimittam. a-sāmarthyāt, sāmarthya-lakṣaṇatvāc ca bhāvasya.
vā tad-ātmana indriya-antara-jñāna-utpattāv a-sāmarthyād atiprasaṅgāc ca. vikalpakaṃ tu manoapy anumāpayanti, a-samagrasya eka-anta- a-sāmarthyād iti na tataḥ kārya-anumānam. vipakṣe
nanv an-udbhāvite ’pi doṣe ’rthasya eva a-sāmarthyān na bhavati prasiddhiḥ. evam etat.
sva-rūpa-nipāta-iṣṭa-svayam-padaiḥ, a-siddha-a-sādhana-artha-ukta-vādy-abhyupagamaśāstraṃ grāhyam iti sthitiḥ. kṛtā idānīm a-siddha-antair grāhyo dhūmena na analaḥ. yadi-artha-yogasya tat-prasiddhi-prasādhane. na a-siddha-arthaḥ svayaṃ śaktas tulyaḥ
-anvaya-doṣaḥ. yad āha — ātmā paraś cet so ’-siddha iti. tasya eva ca iṣṭasya vighāta-kṛd-sādhane sādhanatva-a-siddher hetu-bhāvena a-siddha ucyate. na hi sa eva tasya sādhanaṃ
prāha. yaḥ punaḥ pratijñā-artha-eka-deśo ’-siddha ucyate, yathā — a-nityaḥ śabdaḥ
śabdaḥ. sa ātmani hetu-rūpo na siddha ity a-siddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na caupādāna-dharmas teṣu upacaryate. tad a-siddha-upādāneṣu na sambhavati. tad ime nirsā vyaktir buddhir eva. tad-upādhiḥ so ’py a-siddha eva. na vyaktir buddhir artha-ātmā iti
sva-bhāvasya avinābhāva-niyama-a-bhāvād iti. a-siddha-jñāpana-aṅgasya jñāpanaṃ praty atriṣv api rūpeṣu niścayas tena varṇitaḥ. a-siddha-viparīta-artha-vyabhicāri-vipakṣataḥ. na
yadi bhāva-dharmo hetur ucyate, sa katham a-siddha-sattāke syāt. yo hi bhāva-dharmaṃ hetum-prasaṅgāt. tasmāt pratipādya-pratipādakayor a-siddha-sandigdha-dharmi-sambandha-anvayaśāstra-dṛṣṭaḥ sādhyatvena īpsitaś cet, a-siddha-hetv-abhidhānam api pratijñā syāt. nipātaatra, īpsita-pade punar aṅgam eva. tayā a-siddha-hetv-ādiḥ pratiṣidhyate. etena svayaṃ
aṅgam asti iti. tad vastutaḥ siddha-lakṣaṇam a-siddhaṃ kim ātmanaḥ. pareṇa apy anyataḥ
tathā-bhāvāt. tasmāt sa svayam ātmano hetur a-siddhaḥ. kathaṃ vai śabdo ’-siddhaḥ. siddhaḥ
iti tad-vyatirekaḥ sādhya-dharma eva ity a-siddhaḥ. nanu pakṣa-ādīnāṃ parasparato bhedād a-bheda-dhīḥ. sādhyaḥ sādhanatāṃ nītas tena a-siddhaḥ prakāśitaḥ. iti saṅgraha-ślokau. tasmān-ābhāso bhavati. dharmi-sambandha-a-siddhāv a-siddhaḥ, yathā — a-nityaḥ śabdaś cākṣuṣatvāt.
anyena api saṃvedana-upalambhe so ’py a-siddhaḥ saṃvedanaṃ na sādhayati ity upalambhasarva-jño vā vacanād iti. vyatireko ’tra a-siddhaḥ, sandigdho ’nvayaḥ. sarva-jña-vītaātmano hetur a-siddhaḥ. kathaṃ vai śabdo ’-siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetu-rūpo na
avasthayor viśeṣaḥ. tad ime kvacit kiñcid a-siddham an-upanayanto ’n-apanayanto vā kathaṃ
-khyātyā a-pitṛtva-vat. tasmāt sarvaṃ svato ’-siddham anyat sādhanam a-vyabhicāry-ātmatena siddhaṃ yathā — śrāvaṇaḥ śabda iti, a-siddham api sādhanatvena iṣṭaṃ yathā ’-siddhau-uktes tadā asya a-prāmāṇyāt tat-siddham a-siddham iti kathaṃ tataḥ siddhiḥ. tadprasādhitaṃ na anumeyatām atipatati. tac ca a-siddham iti na kiñcit pramāṇam a-pramāṇaṃ vā
yathā abhivyakti-vādinaḥ kṛtakatvam a-siddham iti, na tat sarvatra anumāne, pramāṇaanyatra tu tad eva agni-sāmānyaṃ tatra a-siddham iti sādhyate. nanu ca atra api tad-asarvatra utsāditā bhavati. tathā api idam a-siddham eva a-sato virahād iti, vyabhicāri vā.
-a-virodha etad evaṃ syāt. anyathā tv a-siddham eva tac chabde. tathā hi pakṣa eva sa
tad-vyatireko yadi dharmiṇi siddhaḥ, kim a-siddham, yad-arthaṃ hetur ucyate. na vai sādhya
vaiguṇye ’nyatra vijñāna-an-utpatteḥ. tac ca a-siddham. vyakto viṣaya iti cet, nanu sā vyaktir

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28a

apy anumāna-prasaṅgaḥ. siddhe ’pi hi liṅge ’-siddhayā buddhyā sambandha-a-bhāvād an-anumānam.
sa dharma-gataḥ. yatra tu dharmy eva a-siddhas tatra kva kena kiṃ pratibadhyate,tena a-jñāta-vyatirekasya vyāvṛtti-vyāptir a-siddhā. prāṇa-ādayo ’pi hi kvacid darśanād eva’bhyupagantavyaḥ, na vā kaścid iti. na apy a-siddhy-ādayaḥ, yady evam idam api syān na vāanumāne, pramāṇa-dṛṣṭasya pratijñayā ’-siddhi-codanā-a-yogāt, an-adhikārāc ca śāstrasya-samudāya-ātmakatvād iti. tathā ca dṛṣṭānta- a-siddhi-codanā api prativyūḍhā, viṣayasiddham eva. tat-siddhau viśeṣa-vikalpena a-siddhi-codanā mithyā-uttaram eva bhavati. syān
yad-arthaṃ hetur ucyate. na vai sādhya- a-siddhi-mātreṇa sarvo vipakṣaḥ, kiṃ tarhi tadpratipannaṃ syāt, na anumeyatvam. yā apy a-siddhi-yojanā – tathā sapakṣe sann a-sann ity
iti pūrva-vat prasaṅgo vācyaḥ. anvaya- a-siddhi-vacane ’pi, na hi sa eva ātmānam anvetiaṅgasya jñāpanaṃ praty a-śaktitaḥ. trairūpya- a-siddhi-sandehe prapattṝṇām a-sādhanam. jñāpako
tad-dhetur na trayīṃ doṣa-jātim ativartate, a-siddhiṃ vyabhicāraṃ virodhaṃ ca. tatra yadi
vastu-dharme siddha-sattāke dharmiṇi na a-siddhiḥ. tena ca sādhya-dharmeṇa vyāptir yadi-utpādana-niyama-a-bhāvāc ca bhavej jñāpaka- a-siddhiḥ. na iyatā tad-a-bhāvaḥ. punaḥ paryāyeṇa
-upalambho dharmo ’sti iti na sādhana-dharma- a-siddhiḥ. na tu punar atra ayam eva śabdaādhāra-viśeṣaṇasya tv abhimatasya an-anvayād a-siddhiḥ. na vai sa ādhāras taṃ viśeṣī-karoti, aśabdāḥ, sa ca icchā-mātra-āśrayaḥ. tan na a-siddhiḥ śabda-siddhānām iti darśayan, śābdatasmāc chāstra-āśraya eva anumāne ’nyatara- a-siddhiḥ śāstreṇa. anyatra tv a-jñānād iti na
ca sannihita-anya-upalambha-kāraṇād a-siddhiḥ siddhiś ca veditavyā, anyeṣāṃ hetucet, tulyā vṛtti-tat-sandehābhyām a-bhāva- a-siddhir ity an-upanayaḥ. dṛśyatayā ca tayor
nityaṃ tad-bhāva-siddheḥ. anvaya-a-dṛṣṭer a-siddhir iti cet, tat kim idānīṃ dharmī dharmy’n-upalabdher iti. etena vyāpaka-sva-bhāva- a-siddhir uktā veditavyā, yathā – na atra-ślokāḥ. yā punaḥ śāstra-āśrayeṇa anyatara- a-siddhir udbhāvyate, yathā abhivyakti-vādinaḥ
anya-bhoga-vat. liṅga-a-yogād ato ’py a-siddhir eva, yathā uktaṃ prāk. tatra ca
dhvaniḥ. pakṣa-aṅgatve ’py a-bādhatvān na a-siddhir bhinna-dharmiṇi. yathā aśvo na-sattvaṃ vipakṣe bhāvaś ca iti dvayo rūpayor a-siddhir viparyaya-siddhir iti yāvat. tad etau
-prāptir iti dur-nivāraḥ. nanu tathā apy a-siddhir hetoḥ pratijñāyāś ca abhyupeta-āditu sarvaṃ sarvasya sidhyati. vastu-sva-rūpe ’-siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-doṣa-kṛdna sādhyatve, vaiphalyāt. api ca, na a-siddhe bhāva-dharmo ’sti vyabhicāry ubhaya-jñānāni pratyuktāni, tataḥ karma-sambandha- a-siddheḥ, a-vyavadhāna-a-bhāvāt kāraka-atiśaya-abādhā-hetor a-sādhāraṇatvam, kvacid a-candre ’-siddheḥ. a-śakya-niṣedhatām asya darśayann evamna tatra anveti, eka-ātmany apy a-siddheḥ. ata eva anvaya-vyatirekayoḥ sandehādtasya a-nirodhāt tataś ca kasyacid arthasya a-siddheḥ. ata eva sad api sāmānyaṃ na arthaḥ.
-mātreṇa an-upasaṃhāraḥ, tāvatā vyāpty- a-siddheḥ. ataḥ sandigdho vyatirekaḥ. pūrva-uktācsva-upalambha-kāle na siddhaḥ siddher a-siddheḥ, anya-upalambha-kāle tu siddha ity
iti sā na sidhyati, viparyaye pratibandha- a-siddheḥ. upalambha-an-upalambhābhyāṃ hi tayoḥ
a-bhāvaḥ, kārya-vyatireke ’pi kāraṇa-a-bhāva- a-siddheḥ. upalambha-nibandhanā hi tādṛśāṃ sattāanyathā hy a-niṣiddha-upalabdher a-bhāva- a-siddheḥ. eka-niṣedhena anya-a-bhāva-sādhane
tatra ca vastu-pratibandho vācyaḥ, anyathā a-siddheḥ. etena ātma-para-upagama-ādayaḥ puruṣa-ślokau. tasmān na dharmī hetuḥ, ubhaya- a-siddheḥ. etena dharmo ’pi vyākhyātaḥ. tatra api
iti. tathā-bhūtena puruṣeṇa sa-dvitīyatva- a-siddheḥ kuḍyasya. atha sāmānyena sādhyam iṣṭam
-jñāna-viśeṣya-jñāna-a-viśeṣād vyavasthā- a-siddheḥ. kriyā-sādhanayor viṣaya-nānātvaity āha. śaṅkita-pratibandhānāṃ saṃśayād a-siddheḥ, ciram a-dṛṣṭānām api punaḥ pratibhāsiddha-sādhanam, tad-a-yoga-vyavacchedasya a-siddheḥ. tat-tulya eva ity avadhāraṇād dharmiṇy
ca vākyasya vyatirekasya a-vyabhicāra- a-siddheḥ. tata eva sapakṣa eva asti, a-sapakṣa
a-tādrūpye tasya eva tad-artha-ālocanatva- a-siddheḥ. tathā viśeṣaṇa-jñānam, a-viṣaya-kṛtaekatra vṛtti-niścayaḥ, tādātmyena prasiddhe ’-siddheḥ. tasmāj jīvac-charīra-sambandhī prāṇaanyeṣāṃ hetu-phala-bhāva-a-bhāva-virodha- a-siddheḥ. dṛśyasya darśana-a-bhāva-kāraṇa-atathā-bhāve ’pi tayor a-pratibandhād vyāpty- a-siddheḥ. na api tena na asti iti vacanāt tathā-niṣṭhāṃ pratīkṣamāṇaḥ, eka-a-siddhau sarva- a-siddheḥ. na ca upalambhānām utpatti-niṣṭhā ity
kārya-kāraṇa-bhāvaḥ. ata eva, anyathā āśraya- a-siddheḥ. nanu ca pradeśa āśrayo ’gniḥ kāraṇaṃ
-nimitta-a-bhāvāt, bādhaka-a-bhāvād bhrānty- a-siddheḥ. puruṣeṣu viśeṣa-darśanasya bādhakatvādevaṃ kartum, caitanyena anayor virodha- a-siddheḥ prasaṅga-viparyaya-sādhanayor aa-bhāva-a-siddhau ghaṭa-ādīnāṃ nairātmya- a-siddheḥ prāṇa-āder a-nivṛttiḥ. abhyupagamāt-a-bhāvena an-upayogino ’-bhāvasya vyāpty- a-siddheḥ. yadi prāṇa-ādayas tad-ātmatayā tadanyathā a-pratibaddha-nivṛttyā anya-nivṛtty- a-siddheḥ. yukta-upalambhasya tasya ca an-a-dṛṣṭer a-dṛṣṭena ca bādhya-bādhaka-bhāva- a-siddheḥ, rāga-ādy-a-vyabhicāri-kārya-a’rtha-siddhiḥ, teṣāṃ tatra pratibandha- a-siddheḥ. vaktur abhipretaṃ tv arthaṃ sūcayeyur-pratibaddhasya tad-a-bhāve sarvatra-a-bhāva- a-siddheḥ saṃśayād a-vyatireko vyabhicāraḥ

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29
prāptaḥ, tad-bhogasya a-pratyakṣatvād a-siddheḥ sato ’py a-sad-a-viśeṣāl laiṅgika-tattvasya tad-a-viśeṣe tasyā api viśeṣa- a-siddheḥ, sato ’pi vā viśeṣasya tad-an-aṅgatayāprāṇa-ādīnām ukta-lakṣaṇasya virodhasya a-siddheḥ sandigdho nairātmyād vyatirekaḥ. ātmaa-vyavadhāna-a-bhāvāt kāraka-atiśaya- a-siddheḥ, sarva-kāraka-upayoge ’pi kriyāyām
prasaṅgaḥ. sarva-bhāveṣu dharmi-dharma-bheda- a-siddheḥ sarvatra eṣa doṣas tulya iti cet, uktam
vastu-rūpayoḥ pratyāsatti-viprakarṣayor a-siddheḥ. siddhau tu syāt, yathā tādṛśaṃ rūpaa-doṣaḥ, a-tad-rūpasya a-pramāṇatayā a-siddher anvaya-vidhāna-a-yogāt. tad eva ca naḥeva. pakṣa-dharme ’pi tarhi sandeha-anyatara- a-siddher dūṣaṇaṃ syāt. evam etat, iṣṭa-a-prāpteḥ.
vacana-a-darśanāt tad-anumāne vyatireka- a-siddher na kārya-kāraṇatā-siddhiḥ. a-cetanāna sidhyati ity uktam. darśane ’pi vyatireka- a-siddher na sidhyati. ghaṭa-ādayo vyatirekayatra tad-icchā tatra vastu-bhāva iti vyāpty- a-siddher vyabhicāraḥ. etena mad-upagama-ādayo
sādhyasya dharmiṇaḥ sva-sādhane sādhanatva- a-siddher hetu-bhāvena a-siddha ucyate. na hi sa-ādīnām api. artha-antarād a-kārya-bhūtād a-siddheś ca. na hi kārya-kāraṇa-bhāvaḥ prāṇakatham ātmany anviyāt. a-jñāte ’rthe buddher a-siddhes taj-jñāne ’numānād anveti iti cet,bheda iti. parama-artha-vicāreṣu tathā-bhūta- a-siddhes tattva-anyatvaṃ pada-artheṣu sāṃvṛteṣu
-ādayaḥ. viprakarṣād ātmano vṛtti-vyatireka- a-siddhes tatra prāṇa-ādīnām api. artha-antarād aeka-ekasya rūpasya a-siddhau sandehe vā a-siddho ’naikāntikaś ca hetv-ābhāso bhavati.
-dharmasya hetu-rūpasya a-siddhau sandehe vā a-siddho hetv-ābhāsaḥ. tathā ekasya rūpasya aca hetv-ābhāso bhavati. dharmi-sambandha- a-siddhāv a-siddhaḥ, yathā — a-nityaḥ śabdaś
iti viruddhaḥ. ca-śabdo dvayor ekasya a-siddhāv aparasya ca sandehe vyabhicāra-bhāg iti’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-doṣa-kṛd a-siddhāv apy ākāśa-āśraya-vad dhvaneḥ. a-siddhāv
iti tad-āpāta-deśa-vibhrame. dharmy- a-siddhāv api, yathā — sarvatra sukha-ādi-kṛd a-siddhāv apy ākāśa-āśraya-vad dhvaneḥ. a-siddhāv api śabdasya siddhe vastuni sidhyati.
virodhaḥ karma-abhivyakter a-bheda-vyāpana- a-siddhau. kramas tu tat-kāryatvāt tasya tad-a-gatiḥ syāt. a-dṛśya-an-upalambhād a-bhāva- a-siddhau ghaṭa-ādīnāṃ nairātmya-a-siddheḥ prāṇasandehād anaikāntikaḥ. dvayor viruddho ’-siddhau ca, yathā kṛtakatva-prayatna’-prasiddho vyabhicāra-bhāk. dvayor viruddho ’-siddhau ca sandehe vyabhicāra-bhāk. eka-ekasya
uttarā sthitiḥ. a-sambaddhasya dharmasya kim a-siddhau na sidhyati. hetus tat-sādhanāya uktaḥ
katamasya ekasya. vyatirekasya. a-siddhau, yathā catur-vidhaḥ sādhāraṇaḥ pakṣaity astaṅ-gataṃ viśvaṃ syāt. sato ’py a-siddhau sattā-vyavahāra-a-yogyatvāt. tasmān na
sandehe vyabhicāra-bhāk. eka-ekasya rūpasya a-siddhau sandehe vā a-siddho ’naikāntikaś caevam ekasya pakṣa-dharmasya hetu-rūpasya a-siddhau sandehe vā a-siddho hetv-ābhāsaḥ. tathāa-siddho hetv-ābhāsaḥ. tathā ekasya rūpasya a-siddhau sandehe vā anaikāntikaḥ. katamasya
jñāpako hi hetur yad-ātmatayā jñāpayati, tad- a-siddhau sandehe vā na jñāpakaḥ, śabda-vat.
upalambha-niṣṭhāṃ pratīkṣamāṇaḥ, eka- a-siddhau sarva-a-siddheḥ. na ca upalambhānāmiti, a-siddham api sādhanatvena iṣṭaṃ yathā ’-siddhau hetu-dṛṣṭāntau, a-prakaraṇa-āśrayaḥ, atad vipakṣe ’-darśana-mātrād a-vyabhicāra- a-siddhyā a-niścita-artham. nanu prayogaayaṃ pradeśo dhūmād iti. iyaṃ ca hetv- a-siddhyā eva tad-viruddha-siddhiḥ prāg eva– na dhūmo ’tra an-agner iti. sva-bhāva- a-siddhyā, yathā – na atra dhūmo ’n-upalabdher– na śīta-sparśo ’tra dhūmād iti. hetv- a-siddhyā, yathā – na dhūmo ’tra an-agner iti.
-darśanam etat. atra udāharaṇam —pretya a-sukha-prado dharma iti. dharmi-vyavasthites tadprāṇi-viśeṣāṇām aindriyakasya eva sukha- a-sukhasya utpatteḥ. tasmāt sva-saṃvedana-rūpāasti, bhāva-pratiṣedhas tu na sambhavati ity a-skhalita-prajño devānāṃ priyaḥ, yas tad-viṣayaṃ
-darśināṃ niścayāt paścād asya an-upalabdhyā a-sthiti-pratipatter niścaya-kāla iti tadā aa-nityaḥ prayatna-anantarīyakatvāt, nityo ’-sparśatvād iti. katham a-sapakṣa-apekṣayā bhede
anvayasya iti cet, iha tarhi bhavatv a-sparśatvān nitya iti. na, atra apy anvayasya asādhana-avayavaḥ syāt, tadā tad-rūpa- a-sparśane ca syād a-sambandhād apārthakaḥ. yadi
hi saṅketa-kāla-bhāvitam abhilāpa-sāmānyam a-smaratas tad-yojanā sambhavati, śabda-antara
saty api viṣaye kathañcid viṣayiṇam a-smaran smāryate. na hy a-sad-vyavahārasya-a-bhāve tu śabda-bhede smṛtiḥ katham. tad- a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty asauartha-darśanād iti cet, na, tat-sambandhasya a-svābhāvikatvāt, samaya-a-darśane ’-bhāvāt.
iti kṛpayā tan-nītir uddyotyate. hita- a-hita-prāpti-parihārayor niyamena samyag-jñānanityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, a-hetu-phalasya a-sambandhāt tatra bhāvatathā svayaṃ tad-āśrayasya vā sandehe ’-hetuḥ, yathā bāṣpa-ādi-bhāvena sandigdho bhūtatan na tad-dhetuḥ syāt. anya-hetukatvān na a-hetuka iti cet, na, tatra api tulyatvāt – tada-dhūma-hetor dhūmasya bhāve sa syād a-hetukaḥ. iti saṅgraha-ślokau. kathaṃ tarhi-sva-bhāvo nir-apekṣa ity a-hetukaḥ syāt. na a-hetukaḥ, sattā-hetor eva bhāvāt tathā-utpatteḥ,sa tarhi vinaśvara-sva-bhāvo nir-apekṣa ity a-hetukaḥ syāt. na a-hetukaḥ, sattā-hetor eva
hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś ca a-hetukatvam. anyathā a-bhāva iti bhāva eva

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30

agner

na iyam ākasmikī kvacit. kathaṃ tarhi idānīm a-hetuko vināśaḥ, jātasya tad-bhāve ’nya-anagnitvāt. kāryasya ca kāraṇam antareṇa bhāve ’-hetutā eva syāt. na hi yasya yam antareṇa
-mātra-bhāvitve siddha-anya-an-apekṣaṇād a-hetutā tan-mātra-anubandhaś ca. tato ’pisvayam a-tat-sva-bhāvasya a-jananāt tasya a-hetutā syāt. na vai sa eva bhavati, tādṛśasya
dhūmo ’rthād dṛṣṭa-ākāra-vijātīyād bhavati, a-hetutva-prasaṅgāt. tathā ca nityaṃ sattvam aiti pratyetavyaḥ, yena evam ucyate. yasmād a-hetutvād vināśasya sva-bhāvād anubandhitā. nabhāvānāṃ kādācitkatva-sambhavaḥ. sa hi dhūmo ’-hetur bhavan nir-apekṣatvān na kadācin naābhāsayos tattva-vyavasthāne ka idānīṃ hetur a-hetur vā vastutaḥ, tasyā vastu-vṛtti-niyama-ana vai janma nāśi-sva-bhāvasya hetuḥ, na ca a-hetoḥ sva-bhāva-niyamaḥ. tasmān na atra kaścid
tathā ca nityaṃ sattvam a-sattvaṃ vā a-hetor anya-an-apekṣaṇāt. apekṣāto hi bhāvānāṃ
sakṛd-bhāve sādhya-sādhanatā-a-bhāvaḥ, jñāna- aṃśayos tu sādhya-sādhana-bhāvo vyavasthātair eva dharmair ye tair vinā na bhavanti. aṃśena janya-janakatva-prasaṅga iti cet, na, tajasti, yasmād a-vidyamāna-a-bhede ’pi tad- akṣa-a-gocaratvataḥ. spṛśato ’py asti sā buddhiḥ
bādhanāt tad-balena uktaḥ śrāvaṇena akṣa-gocaraḥ. ity antara-ślokāḥ. anumāna-virodhelakṣaṇam. a-vastu-rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ. tena sāmānya-dharmāṇām atasmāt pratyakṣa-ābhāsaḥ. viplavaś ca akṣa-jatve ’pi tad-anyebhyo ’-viśeṣataḥ. yo ’pi-ātmanā. sthito ’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ. a-pratibhāsamāna-abhijalpā-upayoge ’pi punaḥ smārtaṃ śabda-anuyojanam. akṣa-dhīr yady apekṣeta so ’rtho vyavahito bhavet.
tasmād ayaṃ pramāṇa-antara-bala-utpanno ’n- akṣa-liṅga-āśrayo ’n-upalambha-vikalpo na
akṣa-vikṛtāv api nivṛtti-prasaṅgāt, tathā akṣa-vikāra-nivṛttāv apy a-nivṛtti-prasaṅgāt.
sthiteḥ, sarpa-ādi-bhrānti-van mano-bhrānter akṣa-vikṛtāv api nivṛtti-prasaṅgāt, tathā akṣa-vāsanā-vivṛttir ato vṛttiś ca. mānasaṃ ca akṣa-vijñāna-an-antara-pratyaya-udbhavam. tadjñānaṃ prāk sato niyamena na. tasya āvṛty- akṣa-śabdeṣu sarvathā an-upayogataḥ. kadācin nirca pratibhāti iti. śabdena a-vyāpṛta- akṣasya buddhāv a-pratibhāsanāt. arthasya dṛṣṭāv
-bhedavān iva lakṣyate. mantra-ādy-upapluta- akṣāṇāṃ yathā mṛc-chakala-ādayaḥ. anyathā eva
yuktaṃ dharmiṇaṃ gamayiṣyati. iti. tasmān na agny-ādi-sādhana-vat sattā-sādhanam apy an-aanveti, na tena siddhena kiñcit. nanv evam agny-ādiṣv api prasaṅgaḥ. tatra api hi na agni-vikāra-upādāna-hetu-saha-kāri-pratyaya- agni-dhūma-janana-vat. tathā hi sva-kāraṇasya
-sannidhau dṛṣṭe śabde tataḥ smṛtiḥ syāt, agni-dhūma-vat. na ca ayam a-śabdakam arthaṃ
anvayaṃ karoti. pratipādayatā hi paraṃ dhūmo ’gni-nāntarīyako darśanīyaḥ — yatra dhūmas— yatra eva svayaṃ dṛśyate, tatra eva agni-buddhiṃ janayati. tatra sādhya-nirdeśena na— yatra dhūmas tatra agnir iti. sa tathā agni-mātreṇa vyāptaḥ siddhaḥ — yatra eva svayaṃ
asya vākyasya śabda-pradeśa-ādiṣu nitya-an- agni-vyavacchedena vyatireka-gatau sāmarthyaagny-ādiṣv api prasaṅgaḥ. tatra api hi na agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭa-ādhāra-sādhanam ity apārthakam. anyatra tu tad eva agni-sāmānyaṃ tatra a-siddham iti sādhyate. nanubāṣpa-ādi-bhāvena sandigdho bhūta-saṃhāto ’gni-siddhau. yathā ca — iha nikuñje mayūraḥ,-bhāvatve ca sa eva agnir ity a-vyabhicāraḥ. agni-sva-bhāvaḥ śakrasya mūrdhā yady agnir evaśakrasya mūrdhā yady agnir eva saḥ. atha an- agni-sva-bhāvo ’sau dhūmas tatra kathaṃ bhavet.
vedo ’pi veda-arthasya kuto gatiḥ. tena agni-hotraṃ juhuyāt svarga-kāma iti śrutau.
tac ca darśayatā — yatra dhūmas tatra agniḥ, a-saty agnau na kvacid dhūmaḥ, yathā-an-upalambho ’-gamaka ucyate, yathā – na agnir atra dhūma-a-bhāvād iti. kāraṇa-ansyān na anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir atra dhūmāt. atra dvau vastu-sādhanāv ekaḥ-bhāvād bhāvāt. tat-sva-bhāvatve ca sa eva agnir ity a-vyabhicāraḥ. agni-sva-bhāvaḥ śakrasyadarśanīyaḥ — yatra dhūmas tatra agnir iti. sa tathā agni-mātreṇa vyāptaḥ siddhaḥ
agni-sva-bhāvaḥ śakrasya mūrdhā yady agnir eva saḥ. atha an-agni-sva-bhāvo ’sau dhūmas
tulyo viruddha eva, yena tata eva vyatirekād agnir auṣṇyaṃ na gamayet. kiṃ tarhi tat-tulyaāśraya-a-siddheḥ. nanu ca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi hi dhūmasya tat-ārambha-a-niyamān na avaśyaṃ śīta-bādhako ’gniḥ, yatas tad-a-bhāvo gamyeta. antyasya
indhana-vikāra-hetor uṣṇa-sparśa-viśeṣasya agnitvāt. kāryasya ca kāraṇam antareṇa bhāve ’vā kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam agninā avinābhāvī siddhaḥ. arthād eva agnes tatsa tasya hetur bhavati. bhavati ca dhūmo ’gnim antareṇa, tan na tad-dhetuḥ syāt. anyana iṣyate. katham idaṃ gamyate – na dhūmo ’gniṃ vyabhicarati iti. tad-vyabhicāre ’sya
mahānasa-ādi-dṛṣṭa-dhūmād iva udadhāv agneḥ, a-pratibandhāc ca, sarvataḥ sarvavā prayujyate, yathā — na atra śīta-sparśo ’gner ity udāharaṇāni pūrva-vat. sa punar ayaṃ-siddhyā, yathā – na śīta-sparśo ’tra agner iti. etena vyāpaka-viruddha-siddhir uktā-pratibaddha-sāmarthyāni śīta-kāraṇāni santy agner iti kāraṇa-dravya-sāmānyam abhipretya kāryaśiṃśapā vṛkṣa-a-bhāvāt, na asti iha dhūmo ’n- agner iti. pratiṣedhya-artha-bādhaka-rūpaveditavyā, yathā – na tuṣāra-sparśo ’tra agner iti. viruddha-kārya-siddhyā, yathā – na
hetv-a-siddhyā, yathā – na dhūmo ’tra an- agner iti. sva-bhāva-a-siddhyā, yathā – na atra

agneḥ

31

ata

PVin2_0006401-ādi-viśeṣa-viruddhasya paritāpasya hetor agneḥ śītena virodhāc chīta-vicchede tat-kāryasya
PVin3_0007407
ayam agninā avinābhāvī siddhaḥ. arthād eva agnes tat-pradeśa-a-yogaṃ vyavacchinatti iti sa
PVin3_0013206— yatra dhūmas tatra agniḥ, a-saty agnau na kvacid dhūmaḥ, yathā mahānasa-itarayoḥ.
PVin2_0008513
na, tatra api tulyatvāt – tad-a-bhāve ’py agnau bhavati iti. kathaṃ ca tato ’nyato vā a-taj
PVin2_0008509
nanv araṇi-nirmathana-ādiṣv a-saty apy agnau bhāvād a-kāryam. na, indhana-vikāra-hetor
PVin3_0006912
yatra ayaṃ puruṣa-arthaḥ pratibaddhaḥ, yathā agnau śīta-vinodana-ādiḥ. na hy atra śabda-arthaḥ
PVin2_0007712
bhūmi-bīja-udaka-sāmagryām api kadācid aṅkura-an-utpatteḥ. na, tatra api santānaPVin2_0007801-utpatteḥ, sā phalavaty eva. sā eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ. na ca
PVin2_0006808
vācyam, ya evaṃ bhavanti. tathā hi na yava- aṅkuraḥ śāli-bījād bhavati, api tu yava-bījāt.
PVin2_0007803
ukta-prāyam. nanu yava-bīja-ādayo ’pi śāly- aṅkure janye ’n-apekṣāḥ, tad-utpatti-pratyayānāṃ
PVin3_0010507
virudhyate. bheda-sāmānyayor dharma-bhedād aṅga-aṅgitā iṣyate. yathā a-nityaḥ prayatnaPVin3_0010506
sāmānyaṃ hetuṃ bruvāṇasya dharma-bhedād aṅga-aṅgitā na virudhyate. bheda-sāmānyayor
PVin3_0011302
cakṣur-ādayaḥ saṅghātatvāc chayana-āsana-ādy- aṅga-vad iti. tad iṣṭa-a-saṃhata-pārārthyaPVin2_0007910
kvacit kathañcid upakārāt, tad-a-jñāne tad- aṅga-vikalatvād a-kṣūṇa-vidhāna-a-yogāt. na api
PVin1_0003109-a-siddheḥ, sato ’pi vā viśeṣasya tad-an- aṅgatayā a-karaṇatvāt. tasmād yato ’sya ātmaPVin3_0010511
viṣāṇitvād eṣa piṇḍo viṣāṇavān. sādhya-kāla- aṅgatā vā na nivṛtter upalakṣya tat. tata eva aPVin3_0007408-pūrvako ’nvayaḥ, sādhya-ukter iha an- aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ
PVin3_0010509-utthaḥ prayatna-utthatayā dhvaniḥ. pakṣa- aṅgatve ’py a-bādhatvān na a-siddhir bhinnaPVin3_0001002
sādhanaṃ syāt. tasmāt triṣv eva rūpeṣv antar- aṅgam artha-siddhau sāmarthyam avasthitam, tatra
PVin3_0000401-an-upalambha-viśeṣebhyo ’paraṃ pratipatty- aṅgam asti iti. tad vastutaḥ siddha-lakṣaṇam aPVin1_0002411-ādayo ’pi tan-nibandhanā na vā a-pratipatty- aṅgam ity anughoṣyāḥ, tathā-vidhasya anyatra api
PVin2_0009314
iti cet, darśanaṃ khalv a-pratīyamānam an- aṅgam iti yuktaṃ tatra smaraṇa-arthaṃ vacanam. aPVin3_0002609
iti tad-vyavaccheda-artham āha. tena an- aṅgam iṣer niṣṭhā atra, īpsita-pade punar aṅgam
PVin3_0002610
an-aṅgam iṣer niṣṭhā atra, īpsita-pade punar aṅgam eva. tayā a-siddha-hetv-ādiḥ pratiṣidhyate.
PVin3_0002909
tatra abhyupāyaḥ kārya-aṅgaṃ sva-bhāva- aṅgaṃ jagat-sthitiḥ. āpta-vacanaṃ kārya-lakṣaṇaṃ
PVin3_0007105-doṣatvāt. na hi hetur an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt. na eṣa doṣaḥ, yasmāt—
PVin3_0010212
āyāto dharmo na pratyāyana-kāla-bhāvī ity an- aṅgam. yat tarhi idam itara-tad-viparītaPVin3_0002105
an-abhyupāyataḥ. upāyo hy abhyupāye ’yam an- aṅgaṃ sa tadā api san. tathā viśuddhe viṣayaPVin3_0002909-anumānaṃ bhittvā. tatra abhyupāyaḥ kārya- aṅgaṃ sva-bhāva-aṅgaṃ jagat-sthitiḥ. āpta-vacanaṃ
PVin3_0000305
kathaṃ bhavet, tad-upagama āgamasya tyāga- aṅgasya a-pramāṇatvena a-pratipatti-yogyatvāt.
PVin3_0004509
na sādhanaṃ na dūṣaṇam, tathā-pratipatty- aṅgasya a-sāmarthyāt. a-sādhāraṇo ’py ubhayaPVin3_0009101-niyama-a-bhāvād iti. a-siddha-jñāpana- aṅgasya jñāpanaṃ praty a-śaktitaḥ. trairūpya-aPVin2_0004911
aparasmād artha-pratipatteḥ. na tv evaṃ para- aṅgāt pratītiḥ, tasya a-sāmarthyāt. artha-aPVin2_0007401
ādāv upayujyate, saṃśayāt, a-niścita-jñāpana- aṅgād a-pratīteḥ. prathamā tv atra pramāṇam,PVin3_0010507
bheda-sāmānyayor dharma-bhedād aṅga- aṅgitā iṣyate. yathā a-nityaḥ prayatna-utthaḥ
PVin3_0010506 sāmānyaṃ hetuṃ bruvāṇasya dharma-bhedād aṅga- aṅgitā na virudhyate. bheda-sāmānyayor dharmaPVin3_0012711
na sambandha iti ca nipuṇā vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam api na iti cet,
PVin1_0002412
anughoṣyāḥ, tathā-vidhasya anyatra api sv- acatva-āder viśeṣasya bhāvāt. saṃvin-niṣṭhāś ca
PVin3_0013306
sādharmyeṇa. vaidharmyeṇa api — parama- aṇu-vat karma-vad ākāśa-vad iti sādhya-ādy-aPVin3_0013301
nityaḥ śabdo ’-mūrtatvāt karma-vat parama- aṇu-vad ghaṭa-vad iti sādhya-ādi-vikalāḥ.
PVin1_0003407
sthūla-ākārasya pratyekaṃ parama- aṇuṣv a-bhāvāt. ekaś ca ayaṃ jñāna-sanniveśī iti
PVin1_0003007-sūcana-artham, anyatra cakṣur-ādi-parama- aṇūnāṃ dvi-candra-nīla-ādy-ābhāsa-vijñāna-hetutvaPVin2_0005213
artha-āpattyā dvitīyaṃ gamayati iti. ata ekasya prayogaḥ syād iti. nanu śrāvaṇatvaṃ
PVin3_0011312-kṛd ity ucyate, na punar lakṣaṇa-bhedāt. ata eva a-pṛthag-nirdeśa ity uktam. nanu
PVin3_0011003
a-śubha-abhinandinaḥ pratisandhi-bandhāt. ata eva a-viparyāsa-udbhavā sā na doṣaḥ. a-saty
PVin2_0008405
tad-āśrayāt. kathaṃ kārya-kāraṇa-bhāvaḥ. ata eva, anyathā āśraya-a-siddheḥ. nanu ca
PVin3_0011601
na tatra anveti, eka-ātmany apy a-siddheḥ. ata eva anvaya-vyatirekayoḥ sandehād anaikāntikaḥ,PVin1_0003005
indriya-jam apy etad bhrānter a-pratyakṣam. ata eva-iti-karaṇa-vyavacchinnād vikalpa-vargāt
PVin3_0003006
vacanena asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam apy atra sadṛśam āha — na
PVin1_0001906
antara-kṣaṇa-saha-kāriṇā janitaṃ pratyakṣam. ata eva ca na an-indriya-dṛṣṭir na api viṣayaPVin3_0003312
iti. pratibandho ’pi katham a-pramāṇasya. ata eva tulya-kakṣatvāt. yadi hi tatra ekasya
PVin1_0003507
ekaḥ kaścid arthaḥ, yo vijñānaṃ sarūpayati. ata eva na anyo ’nubhāvyo buddhyā asti tasyā na
PVin1_0003706
api iyam artha-vid eva kāryato draṣṭavyā. ata eva na pramāṇa-phalayor viṣaya-bhedaḥ. svaPVin3_0003310
uttaraṃ pratihanti ity abhyupagama-virodhaḥ. ata eva pūrva-abhyupagamena ity āha. tad eva
PVin3_0002712
na, pratipattṛ-vāñchāyāḥ prakaraṇāt. ata eva prakaraṇena sādhya-dharma-iṣṭi-gatir ity
PVin2_0004801
vyavasthitam. iti saṅgraha-ślokāḥ. ata eva prāmāṇyaṃ vastu-viṣayaṃ dvayoḥ pratyakṣaPVin1_0002905
a-vikalpanāt. na, a-bhrāntam iti nirdeśāt. ata eva vikalpo ’-vastu-nirbhāsād visaṃvādād
PVin3_0012205
syāt prāṇa-ādīnām, ātmanaḥ sandehāt. ata eva vipakṣād api. ekatra hi niyame siddhe
PVin3_0003207
tasmād abhyupetya vicāreṣv ayaṃ doṣaḥ. ata eva viṣaya-bheda-pradarśana-arthaṃ pṛthak-ata

PVin2_0010008
PVin3_0003109
PVin2_0006516
PVin2_0004807
PVin2_0008802
PVin3_0011602
PVin3_0012307
PVin1_0002512
PVin3_0003405
PVin3_0013102
PVin2_0009913
PVin3_0008101
PVin1_0000901
PVin3_0001411
PVin3_0004004
PVin2_0008215
PVin3_0006004
PVin1_0004307
PVin2_0010101
PVin3_0003607
PVin3_0005407
PVin2_0008905
PVin1_0001902
PVin3_0010812
PVin1_0002106
PVin3_0002805
PVin3_0009410
PVin1_0002004
PVin2_0008005
PVin1_0000411
PVin2_0006901
PVin1_0002007
PVin3_0002805
PVin2_0009506
PVin3_0011009
PVin3_0010801
PVin1_0002209
PVin1_0001710
PVin3_0003208
PVin3_0012405
PVin1_0000804
PVin1_0002002
PVin1_0002502
PVin3_0002310
PVin3_0001208
PVin3_0009205
PVin2_0009409
PVin1_0000210
PVin3_0012201
PVin2_0009406
PVin3_0010401
PVin1_0002804
PVin3_0007509
PVin1_0003212
PVin3_0008807
PVin2_0006913
PVin1_0002407
PVin3_0005207
PVin2_0006610

32atiśayosa eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. ata eva vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na-snigdhair iva vyādheḥ ślaiṣmikasya iti. ata eva śāstra-dṛṣṭeṣv artheṣu virodha-udbhāvanaa-pramāṇam. bhāve kiṃ pramāṇam iti cet, ata eva saṃśayo ’stu, bhaved vā pramāṇam ity atataś ca kasyacid arthasya a-siddheḥ. ata eva sad api sāmānyaṃ na arthaḥ. tasmād vastusāmagrī sva-bhāva-sthity-āśrayaḥ kāryasya. ata eva saha-kāriṇām apy a-paryāyeṇa jananam. yadsandehād anaikāntikaḥ, sādhya-itarayor ato ’-niścayāt. na apy a-pratipattiḥ, kenacitiṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur hetur ato ’nvayī. na anvayy a-vyatirekī ced aca a-bhogatvād anya-bhoga-vat. liṅga-a-yogād ato ’py a-siddhir eva, yathā uktaṃ prāk. tatra ca-virodhayoḥ pratibandho doṣaḥ, tathā apy ato ’rtha-saṃśaya eva. so ’n-a-vadya-pakṣa-śabdatva-sāmānyam indriya-gamyaṃ nityaṃ ca. ato ’sya pramāṇasya vṛttiḥ. tan na etad vastuanyathā tat tasya kāryam eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi sva-bhāvaṃ niyamayati
prayatna-anantarīyakatvasya a-gateḥ. mā bhūd ato gatiḥ, kevalatvād a-vyatirekatayā anvayasyaartha-upayogo ’n-antara-vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg a-janako buddher upayoga-aca na viṣayī-kṛtam eva tat sādhanena, katham atas tat-siddhiḥ. sidhyan vā katham a-viṣayaḥ.
vyāvṛtti-lakṣaṇam. a-vastu-rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ. tena sāmānya-dharmāṇām
anya-kriyāyāṃ tasya kiñcit, tādavasthyāt. atas tan-nāśano na anya-kārī. tena ayaṃ tad-a-tad
na anya-nirākriyā. tad-viśiṣṭa-upalambho ’tas tasya apy an-upalambhanam. tasmād andvairūpyaṃ tad-dhiyaḥ viṣaya-jñāna-rūpābhyām ato dvi-rūpā buddhiḥ siddhā bhavati. yadi
vyatirekaḥ. hetu-sva-bhāva-a-bhāvo ’taḥ pratiṣedhe ca kasyacit. hetuḥ tāv eva hi
tad-a-bhāvasya puruṣa-mātreṇa a-niścayāt, ataḥ pramāṇān niścaya-abhidhānād anumāna-viṣaye
sambhāvyate, kāraṇa-dharma-darśanāt. ataḥ prayatna-an-antara-bhāvi-jñānam a-nitya-sva’nuvartakaḥ. sva-bhāvas tasya tad-dhetur ato bhinnān na sambhavaḥ. kārya-kāraṇa-bhāvād vāasya prabodho ’bhilāṣa-vāsanā-vivṛttir ato vṛttiś ca. mānasaṃ ca akṣa-vijñāna-an-antaraan-upasaṃhāraḥ, tāvatā vyāpty-a-siddheḥ. ataḥ sandigdho vyatirekaḥ. pūrva-uktāc ca an-bhāvini samayasya vaiyarthyāc ca. teṣām ataḥ sva-saṃvittir na abhijalpa-anuṣaṅgiṇī. aca pratyuktāḥ. śāstra-āśraye ’pi prastāva- atikrame ’tiprasaṅga uktaḥ. tasmāt prakaraṇatad-a-niṣpattāv a-niṣpatteḥ. a-bheda eva atitarām a-kramatva-prasaṅgaḥ, eka-ātmatva-vat.
-ādhāyi sādhanam ity api sādhana-nyāyam atipatati . krama-bhāva-virodhaś ca sarvāsāṃ tadnivṛtta-sarva-sāmarthyaḥ sattā-lakṣaṇam atipatati. artha-kriyā-samarthaṃ yat tad atra-sādharmyāt tathā prasādhitaṃ na anumeyatām atipatati. tac ca a-siddham iti na kiñcit
pratibaddhā bhāva-a-bhāvābhyāṃ kāryatāṃ na atipatati, tan-mātra-lakṣaṇatvād anyeṣv apy asyāḥ,-bhedatve ca anyatvam. kṣaṇikatvād arthānām atipātāc ca na a-satāṃ grahaṇam. tasmād arthaśāstra-āśraye ’pi prastāva-atikrame ’tiprasaṅga uktaḥ. tasmāt prakaraṇa-āpannam eva akadācid bhaved iti cet, tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy a-bhāva-niyama-a-bhāvāt.
rāga-ādi-darśanena anyatra tad-anumāne ’tiprasaṅgo ’py uktaḥ. vyabhicārād an-anyananv evam ātmani dṛṣṭasya aparatra-upanaye ’tiprasaṅgaḥ. dṛṣṭa-viruddhasya an-upanaya iti
tan-mātra-bhāvino ’nya-hetutva-kalpanāyām atiprasaṅgaḥ. saṃskāra ity api pūrvakam eva-vat. tad-a-bhede ’py artha-bheda-kalpanāyām atiprasaṅgaḥ. sarva-ātmasv ekatva-a-niścayād aabhyupāyaḥ, bādhana-abhyupagamāt. anyathā atiprasaṅgaḥ syāt, vyarthatā vā pṛthak-karaṇasya.
prāṇa-ādaya ātmānaṃ vidadhati iti vaktavyam. atiprasaṅgo hy evaṃ syād ity a-sādhāraṇaindriya-antara-jñāna-utpattāv a-sāmarthyād atiprasaṅgāc ca. vikalpakaṃ tu mano-vijñānam
-adhigata-viṣayatvāt pramāṇasya, anyathā ca atiprasaṅgāt, a-bhraṣṭa-darśana-saṃskārasya
tāḥ katham a-cetano ’rtho vyavasthāpayet, atiprasaṅgāt. atiśayavac ca bauddhaṃ sukham anna idaṃ pratijñā-doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt. api ca śāstra-upagamāt sarvaḥ
yena evam uktaḥ sādhya-dharmo ’nvākarṣati, atiprasaṅgāt. tathā ca sarvo hetur viruddho
pravartante. na tad-vaśād vastu-sthitiḥ, atiprasaṅgāt. tasmāc choṣam ayaṃ taruṣu maraṇam
api tena na asti iti vacanāt tathā bhavati, atiprasaṅgāt. tasmād vyāvṛttim icchatā tatraeva. na ca anya-darśane ’nya-kalpanā yuktā, atiprasaṅgāt. tasya nāntarīyakatāyāṃ tu syāt. sa
a-pramāṇād abhyupagamāt tathā eva bhavati, atiprasaṅgāt. na ca upagama-balena sapakṣa-aca eka-an-upalambho ’nya-a-bhāvaṃ sādhayati, atiprasaṅgāt. na sa tena sādhyate, api tv an-kṛto vibhāgo vastu-vyavasthāyāḥ samāśrayaḥ, atiprasaṅgād ity uktam. itara-itara-vibhāgaṃ catasmād bhūtam a-bhūtaṃ vā yad yad eva atibhāvyate. bhāvanā-pariniṣpattau tat sphuṭa-asarvas tad-dhetur na trayīṃ doṣa-jātim ativartate, a-siddhiṃ vyabhicāraṃ virodhaṃ ca.
-a-siddheḥ, a-vyavadhāna-a-bhāvāt kāraka- atiśaya-a-siddheḥ, sarva-kāraka-upayoge ’pi-viśeṣaḥ kiṃ na patati iti. pratibandhād atiśaya-pratipattau tasya apy ātma-antaratve tadkali-māry-ādi-śabdānām iva matta-kāla- atiśaya-varṣa-upasarga-ādiṣu dramiḍa-ārya-deśayoḥ.
’pi sva-bhāva-abhyāsa-viśeṣāt tad-ātma- atiśaya-siddheḥ. buddhir atiśayavatī nana tv evaṃ nityānāṃ śabdānāṃ kasmiṃścit saty atiśaya-hānir utpattir vā. tad yadi teṣāṃ jñānaiti cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi. sarva eva āgamam an-āgamaṃ vāatiśayam

PVin3_0005007
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PVin1_0001009
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PVin1_0001114
PVin2_0007010
PVin2_0006510
PVin2_0006614
PVin3_0010709
PVin2_0007202
PVin2_0007109
PVin2_0005008
PVin3_0011808
PVin1_0003912
PVin3_0001409
PVin1_0003801
PVin3_0008904
PVin2_0007604
PVin2_0006412
PVin3_0011505
PVin2_0006204
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PVin3_0005710
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PVin3_0008303
PVin3_0012109
PVin1_0001404
PVin2_0005909
PVin3_0008102
PVin2_0009503
PVin3_0011101
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PVin2_0007811
PVin3_0003502
PVin3_0001005
PVin3_0007401
PVin1_0004403
PVin3_0003809
PVin3_0010303
PVin3_0011405
PVin3_0006109
PVin3_0007006
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PVin3_0002605
PVin3_0000203

33

atra

sāmarthya-tiras-kāra-a-yogāt. na hi tatra atiśayam an-utpādayat kiñcit-karaṃ nāma. a-kiñcit
anyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti khaṇḍayanti vā, yena
tasmād upakurvāṇāś cakṣur-ādaya ādheya- atiśayam eva upakurvate. sa tasmād eka-sva-bhāvoa-cetano ’rtho vyavasthāpayet, atiprasaṅgāt. atiśayavac ca bauddhaṃ sukham an-atiśaye ’pi-viśeṣāt tad-ātma-atiśaya-siddheḥ. buddhir atiśayavatī na saṃvedanam iti cet, kā iyaṃanayor virodhāt. tasmān na caitanyād anya- atiśayavatī buddhiḥ. tad-rūpa-vyatirekeṇa buddher-avasthā-upakāriṇam artham, tato labhyasya atiśayasya kārya-upayogāt. tathā śabdo ’pi yadi
-ādy-ābhāsa-viśeṣa-vat. te ’n-apekṣita-tad- atiśayā bhāvanā-anurodhino bauddhā eva prajñā-ādiatiśayavac ca bauddhaṃ sukham an- atiśaye ’pi śabda-ādi-sukhā ity api vārttā-mātram,āvaraṇam iṣyante. na brūmaḥ — te kiñcid atiśāyayanti iti. api tu na sarve ghaṭa-kṣaṇāḥ
tau vijñāna-utpādana-vaiguṇya-tāratamyena atiśāyayed api, āvaraṇa-bhedena śabda-ādau śruti-vastu-kṛtā pratipattir a-sat-pratipattiṃ na atiśete, a-pratyayatvāt. uktaṃ ca — na kāryapravṛttir artheṣu darśana-antara-bhediṣu. atīta-a-jātayor vā api na ca syād an-ṛta-arthatā.
-vijñānayor a-bheda-prasaṅgāt. a-bhede ca atīta-an-āgata-vastu-prabheda-grahaṇa-a-grahaṇaanumāpayan rūpam anumāpayati. tatra apy atīta-eka-kālānāṃ gatiḥ, na an-āgatānām,grāhakasya ca samayasya a-bhāvāt, anyena apy atīta-rūpasya a-saṃvedanāt, a-punar-bhāvini
a-viṣaye ’-pravṛtter jāty-ādi-sambandha- atīta-śabda-vyavahāra-ādīnām indriya-jñāna-asākṣād vinivṛtteḥ, parampara-upayogasya atītād api darśanāt. tad ayam a-viṣayatvād akā pramā. prasiddho loka-vādaś cet tatra ko ’tīndriya-artha-dṛk. an-eka-artheṣu śabdeṣu yena
’dhyavasātum. yo ’pi jñāpaka-a-bhāvād atīndriyaḥ pratikṣipyate ’rthaḥ sva-bhāva-viśeṣo
-niścaye liṅgam asti. te hi ceto-dharmatvena atīndriyatvāt sva-prabhava-kāya-vāg-vyavahāraa-bhāvo niścīyate. na ca a-viruddha-lakṣaṇam atīndriyaṃ su-jñāna-bādhanam. tan na vyāptieka-artha-dyotane niyatiḥ kutaḥ. jñātā vā atīndriyāḥ kena vivakṣā-vacanād ṛte. vivakṣā
na bādhitam. āgama-artha-āśrayā yuktir atyakṣeṣu na ca itarā. tad-arthasya aviśeṣaṇāt. a-yogaṃ yogam aparair atyanta-a-yogam eva ca. vyavacchinatti dharmasya
hi tayoḥ pratibandhaṃ jānīyāt, tau ca atyanta-parokṣasya na sidhyataḥ. ke ca nir-mātratāyāṃ sā eva kathaṃ sidhyati. uktam atra – grāhya-grāhaka-lakṣaṇa-a-yogād iti. api
sādhyam iṣṭam iti na viśeṣa-ākṣepaḥ. uktam atra —tad-an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ
’rthe pramāṇa-prameya-phala-sthitiḥ. uktam atra – yathā-darśanam iyaṃ vyavasthā, na tu yathā
pātāt, ākāśa-kṣipta-vat. tathā ca ayam atra a-kiñcit karaḥ katham asya sthāpayitā. tadśabdaś ca kṛtaka ity anvayī. sāmarthyād eva atra a-nityaḥ śabda iti bhavati. tasmān na avaśyaṃ
a-bhāvaḥ. na, sarva-upalambha-nivṛtter atra a-liṅgatvāt, ātma-parayor a-pratipatteḥ.
-rāgaḥ sarva-jño vā vacanād iti. vyatireko ’tra a-siddhaḥ, sandigdho ’nvayaḥ. sarva-jña-vīta
viruddha-siddhyā, yathā – na śīta-sparśo ’tra agner iti. etena vyāpaka-viruddha-siddhiruktā veditavyā, yathā – na tuṣāra-sparśo ’tra agner iti. viruddha-kārya-siddhyā, yathā –iti. hetv-a-siddhyā, yathā – na dhūmo ’tra an-agner iti. sva-bhāva-a-siddhyā, yathā –go-vyavahāraḥ. vidyamāne ’pi viṣaye mohād atra an-anubruvan. kevalaṃ siddha-sādharmyāt-viṣa-vikāra-vat. tad-bhāva-virodha-a-bhāvād atra an-upalabdhi-mātram a-pramāṇam. bhāve kiṃpariṇāma-apekṣatvāt kārya-utpādasya. atra antare ca pratibandha-sambhavān na kāryanirloṭhitaś ca ayam artho ’-sati nāstitā ity atra antare. tena na iha pratanyate. na ca a-sanneva sarva-prāṇinām indriya-buddhir iti kim atra anyena sādhanena. na ca imāḥ kalpanā aiha kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. atra apy an-upalabdhyā tan-nimittaḥ siddho
tarhi bhavatv a-sparśatvān nitya iti. na, atra apy anvayasya a-prādhānyād iti cet, iha tu-śākhā-prabhavatvād vā, upayukta-phala-vat. atra apy upayukta-vyatirikta-pakṣī-karaṇe hetoḥ
-guṇa-vaktu-kāmate vacanam anumāpayet. nanv atra apy eṣa tulyaḥ prasaṅgaḥ — na ātmani
eva asti ity anvayinam eva hetum āha. atra api katham a-vyatireko vipakṣāt, kathaṃ vādeśa-kāla-dravya-niyama-a-yogāt. tathā atra api kaścin niyama-hetur vaktavyo yata ime
sarvatra sva-vāg-viruddha-abhidhānam. atra api ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam-khyāpanād eva sāmarthyam iti cet, uktam atra. api ca vinā apy anena yāvān kaścit kṛtakaḥ
tatra a-siddham iti sādhyate. nanu ca atra api tad-a-yoga-virahiṇā sāmānyena anvayo na
ca etat pramāṇasya rūpam uktam, atra api pare mūḍhā visaṃvādayanti lokam iti.
na vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. atra api loke karpūra-rajata-ādiṣu dṛṣṭatvān na aa-sata ity asti sādhya-sādhanayor viśeṣaḥ. atra api viśeṣaṇa-upādānam iṣṭasya eva bādhakam.
-upakārāś cakṣur-ādayaḥ para-upakāriṇaś cet, atra api saṃhata-upakāriṇa eva iti kaḥ
tarhi tādṛśo ’n-upalambhasya eva a-bhāvāt. atra api satsu upalambha-kāraṇeṣv iti teṣām
vastv-āśraya-an-upalambho dharma ity ayam atra abhiprāyaḥ. sthitam etat — sva-bhāva-aniti na sādhana-dharma-a-siddhiḥ. na tu punar atra ayam eva śabda-vikalpa-pratibhāsy artho’-lakṣaṇa-vṛttitaḥ. dṛṣṭer vipratipattīnām atra ākārṣīt svayaṃ-śrutim. iṣṭa-a-kṣatim a-viśeṣasya prāmāṇyād a-doṣa iti cet, uktam atra āgama-prāmāṇya-cintāyām. na apy asya kaścid

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34āyātam — a-sato vyatireka-a-yogād iti.
bhāva-a-bhāva-samāśrayam. a-bāhya-āśrayam-artham āha. tena an-aṅgam iṣer niṣṭhā
āgame tu diṅ-mātra-darśanam etat.
-ādikaṃ pramāṇam asti, pramāṇasya sato
sādhyaṃ syāt, tac ca pratikṣiptam iti na
sūcayati. sa bāhyo ’rthaḥ syāt, yadyna ca a-hetoḥ sva-bhāva-niyamaḥ. tasmān na
yata ime kecin naśvara-ātmāno jātāḥ. na cakhādec chva-māṃsam ity eṣa na artha ity
na, tad-vyabhicārāt, yathā – na śīta-sparśo
-bhāve ’n-upalambhāt siddhā vyāvṛttiḥ. uktam
bhaved vā pramāṇam ity a-pratikṣepaḥ. tadśabdānāṃ na kaścid artha-niyamaḥ,eva nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ.
sad-bhāvo nāstitā a-sati. niścitā anumeyo’pi tulya iti tathā-vidha-udbhāvanam apybhāva-sādhane na anumānam, an-anvayāt. na hyvṛkṣo ’yaṃ śiṃśapātvāt, agnir atra dhūmāt.
na iti cet, tad anyatra api samānam. na,bhāva-a-bhāva-ubhaya-dharma ity ucyate. tad
upalambho ’-gamaka ucyate, yathā – na agnir
anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir-kārya-siddhyā, yathā – na śīta-sparśo
-agner iti. sva-bhāva-a-siddhyā, yathā – na
ca itarā. tad-arthasya a-pratiṣṭhānād yukter
avarugṇe ’sti, vināśāt tiro-dhānād vā iti na
atipatati. artha-kriyā-samarthaṃ yat tad-artha-an-apavādibhiḥ. vastv eva cintyate hy-jñāpana-aṅgād a-pratīteḥ. prathamā tv
yadi vaktā ca syāt sarva-jñaś ca. yadyhi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ punar
sarvatra eṣa doṣas tulya iti cet, uktam
vyavahāraḥ sa ca a-satsu na iti prāptāa-sattvaṃ sattvaṃ vā iti cet, uktam
pratītiḥ. sādhya-dharma-sāmānyena samāna ity-vat. tena eva kasmād upakriyata iti cet,iti cet, nanu sā eva tayoḥ pratyāsattir
api iti na tāv ekatra staḥ. tan na
sandeha-hetutvād ity uktam. ko hy-vaśena udaya-astam-aya-a-yogāc ca. buddhir
a-vyabhicāriṇaḥ. tad eka-saṅkhyā-vivakṣā apy
rāga-ādimān vā, vacana-āder iti. sandigdho
yathā agnau śīta-vinodana-ādiḥ. na hy
a-nityaḥ śabdo nityo vā iti. na hy-bhāva-a-siddhir uktā veditavyā, yathā – na
-rūpa-upanyāsena vā prayujyate, yathā — navyavahāras tad-āśrayaḥ. vyavahāra-upanīto
sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam apy
para-artham anumānam, kāraṇe kārya-upacārāt.
an-avasthāṃ ca darśayan. ity antara-ślokāḥ.
śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād iti.
-bhāvaḥ śakrasya mūrdhā yady agnir eva saḥ.
-bhāvo ’pi syād ity apārthikā an-upalabdhiḥ.
eva a-sato virahād iti, vyabhicāri vā.
-nānātva-pratipatter a-nānā-ekaṃ jagat syāt.
ity an-avasthānād a-pratipattiḥ syāt.
yata iyaṃ pratītiḥ, na sārūpyād iti cet,viṣāṇa-an-utpattiḥ, tad-bhāvād itarasya iti.

atha
atra idam eva punar vācyam — katham a-sato
atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam. tābhyāṃ sa
atra, īpsita-pade punar aṅgam eva. tayā a-siddhaatra udāharaṇam —pretya a-sukha-prado dharma iti.
’tra eva antar-bhāvāt
atra evam a-vacane ’pi pakṣe kiñcid virudhyate.
atra kaścid upādāna-viśeṣa-a-bhāva-kṛtaṃ kāryaatra kaścid dhetoḥ sva-bhāva-pravibhāgaḥ. tad-aatra kaścin niyāmakaḥ sva-bhāvasya asti, sarvaatra kā pramā. prasiddho loka-vādaś cet tatra ko’tra kāṣṭhād iti. kāraṇānāṃ kārya-ārambha-aatra kiñcit. api ca yady a-dṛṣṭyā nivṛttiḥ syācatra keṣāñcit sva-bhāvānām arthānāṃ vā darśanaatra ca eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati.
atra caturbhiḥ sva-rūpa-nipāta-iṣṭa-svayam-padaiḥ,’tra jijñāsita-viśeṣo dharmī. tatra darśanaṃ
atra dūṣaṇam eva. anyatra tu saṃśaye dvayor
atra dṛṣṭānto ’sti, sādhana-antara-a-bhāvāt tatatra dvau vastu-sādhanāv ekaḥ pratiṣedha-hetuḥ.
atra dharmiṇaḥ prakṛtatvād iti cet, na, dharmiatra dharmiṇi vyavasthitāḥ sad-a-sattvaṃ
atra dhūma-a-bhāvād iti. kāraṇa-an-upalabdhir aatra dhūmāt. atra dvau vastu-sādhanāv ekaḥ’tra dhūmād iti. hetv-a-siddhyā, yathā – naatra dhūmo ’n-upalabdher iti. etena vyāpaka-svaatra na sambhavaḥ. anyathā a-sambhava-a-bhāvānatra nirbandhaḥ. tac ca upalabhya-madhya-rūpaṃ
atra parama-artha-sat. a-santo ’-kṣaṇikās tasyāṃ
atra pratibaddhaḥ phala-udayaḥ. na hi śabdaatra pramāṇam, niścaya-phalatvāt. tad-bhāva-mātra
atra bhavato manda-buddhi-cakṣuṣo ’n-upalabdhir
atra bhavān vipakṣaṃ pratyeti. sādhya-a-bhāvam.
atra — bhāvānāṃ vyāvṛtti-samāśraya-vyavahāraatra mūkatā. satāṃ ca na niṣedho ’sti so ’-satsu
atra — yathā ’-sati niṣedhaḥ, a-sapakṣaś ca aatra yadi sādhya-dharma-sāmānyena eva iti, syātatra vastu-sva-bhāvair uttaraṃ vācyam, ya evaṃatra vicāryate – kathaṃ tat tasya darśanam iti.
atra viruddha-a-vyabhicārī. tad ayam abhyupagamaatra virodho yadi vaktā ca syāt sarva-jñaś ca.
atra vivarteta, sā ca a-pratyakṣā vivṛttā api na
atra viṣaye na iṣṭā eva. viṣayaṃ ca asyā’tra vyatirekaḥ, sarva-jño vaktā na upalabdha ity
atra śabda-arthaḥ samarthaḥ, tad-anubhava-āptāv
atra śabda-ghaṭayoḥ śabda-ākāśayor vā vāstavī
atra śiṃśapā vṛkṣa-a-bhāvād iti. sarvatra ca
atra śīta-sparśo ’gner ity udāharaṇāni pūrva-vat.
’tra sa eva āśliṣṭa-bheda-dhīḥ. sādhyaḥ
atra sadṛśam āha — na santi pramāṇāni prameyaatra sva-dṛṣṭa-artha-grahaṇam āgamāt para-dṛṣṭaṃ
atra svayam-iṣṭa-śrutibhyāṃ gata-arthe ’py
atra hi trayam a-pramāṇakam abhyupeyam —atha an-agni-sva-bhāvo ’sau dhūmas tatra kathaṃ
atha anya-upalabdhyā an-upalabdhi-siddhir iti
atha api tad-abhimatāt kutaścin nānā-bhāva evamatha api syāt, pratibhāsamānam api sāmānyam anatha upalabdhy-a-bhāvo vinā an-upalabdhyā syāt,atha katham idānīṃ sato rūpaṃ na nirdiśyate. na
atha kā iyaṃ śaktiḥ. sa eva bhāva uta anyad eva

atha

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35

an

apy a-vyaktis tulyā ity asty eva sāmānyam. atha kā iyam a-vyaktiḥ. a-dṛśya-ātmatā. nanv
-kṛta iti tasya eva prāmāṇyaṃ yuktam. atha kā iyam artha-saṃvid yā pramāṇa-phalam. yadprāmāṇyam. tat punas trairūpyam anumeye ’tha tat-tulye sad-bhāvo nāstitā a-sati. niścitā
evam a-vacane ’pi pakṣe kiñcid virudhyate. atha dharmiṇam eva sādhyaṃ kuryāt, tataḥ kiṃ syāt.
’sti iti nirloṭhitam etat pramāṇa-vārttike. atha punar ubhaya-dharmaṃ brūyāt, an-āśritapiṇḍo viṣāṇī go-gavayayor anyataratvād iti. atha punar mayā evaṃ-vivakṣitatvād ity āha, tadā
-sāmānyo viśeṣa-āśrayaṃ vicāram āśrayate. atha prasiddha-apadeśena dharmiṇaḥ siddhasya abhūyo ’rtha-gatiḥ kim etad dviṣṭa-kāmitam. atha prasiddhim ullaṅghya kalpane kiṃ nibandhanam.
yathā ayam eva an-antara-udāhṛtaḥ prayogaḥ. atha yad idaṃ na santi pradhāna-ādayo ’n-saṃyojanam eva arthaṃ paśyati darśanāt. atha vā pratyakṣa-sādhana eva indriya-dhiyaḥ
-a-vyabhicāriṇo ’-bhāvaṃ sūcayati iti. atha vā lokasya bruvato ’numāna-a-bhāvam āha.
pratibandhāt, tasya sva-bhāva-a-pracyuteḥ. atha vā sambhavaty api bhāvānāṃ kṣaṇikānām
sa ca sarvatra tulya iti na anayor bhedaḥ. atha vādino ’pi iṣṭiṃ sādhayet sādhya-dharma-vat,tādṛśaṃ yadi taruṣu upalabhyeta, syād etat. atha śoṣa-ādikam eva maraṇa-śabdena vadet, tasyapuruṣeṇa sa-dvitīyatva-a-siddheḥ kuḍyasya. atha sāmānyena sādhyam iṣṭam iti na viśeṣayo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo ’py adhastād ādhāra-sambhavo ’numīyate, tad api kārya
tasya a-sati virodhaḥ. so ’pi na sambhavati, adhikaraṇa-ādy-arthānāṃ pratiṣedha-viṣaya-vyavasthites tad-āśrayāt tat-prabādhane ’dhikaraṇa-pratyastam-ayān na viśeṣa-cintāiti. na a-sati nāstitā-siddhiḥ, a-sato hy adhikaraṇatva-ādy-a-yogād ity aparaḥ. paśavo ’pikatham a-sapakṣa-apekṣayā bhede ’-sato ’n- adhikaraṇatvād a-sattvaṃ sattvaṃ vā iti cet,tatra api pratibandho ’stu. pratibandho hy adhikaraṇe sati bhavati, yathā siddhe vacane
pratijñayā ’-siddhi-codanā-a-yogāt, an- adhikārāc ca śāstrasya anumāne. pramāṇena evavṛttir iti cet, na, śāstrasya kvacid an- adhikārāt. śāstraṃ hi pravartamānaṃ puruṣa-arthaāha. yasmān na etad eva ekam udāharaṇam adhikṛtya idam ucyate, sarva-pratīti-virodhānāṃ
ca hetu-vacanam ukta-artham apy anumāne ’dhikriyate. tena iha prabheda-mātram ākhyātam,-phalā hy eṣā na alaṃ vyāvṛtti-sādhane. ādya adhikriyate hetau niścitena eva sādhanāt. ity’pi. vacana-guṇa-doṣau hi para-arthe ’numāne ’dhikriyete, na arthasya, vaktur upālambhād ana ca idaṃ pūrva-pramāṇa-viṣaya-grāhi, an- adhigata-viṣayatvāt pramāṇasya, anyathā ca
iti kim idānīṃ pramāṇam. yata iyaṃ prameya- adhigatir a-vyavadhānā tattvaṃ pratilabhate.
tasmād yato ’sya ātma-bhedād asya iyam adhigatir ity ayam asyāḥ karmaṇi niyamaḥ, tat
kiṃ punar asya pramāṇasya phalam. prameya- adhigatiḥ. sā hi jñānam, tac ca phalam iti kim
na hi muktvā artha-rūpatām. tasmāt prameya- adhigateḥ pramāṇaṃ meya-rūpatā. na hi kriyāna iti su-vyavasthitā bhāvāḥ. tasmāt prameya- adhigateḥ sādhanaṃ meya-rūpatā. sādhane ’nyatra
phalam. dadhānaṃ tac ca tām ātmany artha- adhigamana-ātmanā. sa-vyāpāram iva ābhāti
hetavas tathā syuḥ. api ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-a-bhāva-anuvṛttimat. sanniveśaekasya dvayor vā an-anyathātve ’-yogād adhiṣṭhānasya. tat-saṃskāre tu syād an-upalambhaḥ.
tad-an-upalambha-siddheḥ. prabhāvavato ’dhiṣṭhānāt sato ’py an-upalabdhir iti cet, na,
avadhīrita-vikalpa-pratibhāso vastv eva adhiṣṭhānī-karoti, yatra ayaṃ puruṣa-arthaḥ
-kāraṇāni santi, teṣām api sva-pratyaya- adhīna-sannidhitvān na avaśyaṃ sannidhānam iti-ādi-gatiḥ, sā katham. sā api eka-sāmagry- adhīnasya rūpa-āde rasato gatiḥ. hetu-dharmana hi tasmin bhavati sva-kāraṇa-sāmagry- adhīnair anyair api tad-unmukhair bhavitavyam, an-pratiṣiddha-vṛttiṃ balād asti iti sādhayann adhyakṣa-viruddham ācarati. kaiścit prakaraṇair
artha-kriyāyām upanidhīyate, yām ayaṃ jantur adhyakṣam adhyavasyati ghaṭo ’yam iti, tan-traya-nivṛttāv api na santi iti śakyante ’dhyavasātum. yo ’pi jñāpaka-a-bhāvād atīndriyaḥ
-a-pratibhāsi rūpaṃ śakyaṃ tad-viṣayatvena adhyavasātum. sa tu vikalpaḥ sad-a-sad-ubhaya-vāsanā-prabhava iti tat-pratibhāsy-ākāra- adhyavasāya-vaśena ca bhāva-a-bhāva-ubhaya-dharmana saṃvedanam iti cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃ saṃvedanam. anubhavaḥ. ko-vañcanam. tasyās tad-rūpa-śūnyāyās tad-rūpa- adhyavasāyataḥ. tad-rūpa-a-vañcakatve ’pi kṛtāayo-golakam iva vahneḥ, tad-rūpa-sparśa- adhyavasāyāt. bheda-a-bheda-vyavasthā evamartha-upalambheṣu saṃsarga-śaṅkayā ekatva-an- adhyavasāyād bhinna-upalambhayor api sukha-ādipramā. sva-pratibhāse ’n-arthe ’rtha- adhyavasāyena pravartanād bhrāntir apy arthaayo-golaka-vahni-vat. vibhaktāv api cetanā- adhyavasāyau saṃsarga-vipralabdho ’yaṃ na
upanidhīyate, yām ayaṃ jantur adhyakṣam adhyavasyati ghaṭo ’yam iti, tan-nivṛttāv aantar-bhāvyatām arthe buddhau vā. na arthe, adhyātmaṃ parisyandād īhā-vaśena udaya-astam-aya-a-hetur vā bhāvānāṃ yad uta viruddha-dharma- adhyāsaḥ kāraṇa-bhedaś ca. tataś cen na bhedaa-mogha-nīter draṣṭur mayā āgamitam āgamam adhyupekṣya. tasya apy avaśyam avadāta-dhiyo ’yamdoṣaḥ, tathā apy ato ’rtha-saṃśaya eva. so ’n-a-vadya-pakṣa-nirdeśe ’pi tulya iti kathaṃ
na agny-ādi-sādhana-vat sattā-sādhanam apy an-a-vadyam. a-parāmṛṣṭa-tad-bhede vastu-mātre tutasmād ayaṃ pramāṇa-antara-bala-utpanno ’n-akṣa-liṅga-āśrayo ’n-upalambha-vikalpo na

anPVin3_0008112
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PVin3_0007408
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PVin3_0002609
PVin3_0010212
PVin1_0002502
PVin3_0004803
PVin3_0009708
PVin2_0006502
PVin1_0002001
PVin1_0002607
PVin3_0001605
PVin1_0001614
PVin1_0001615
PVin3_0005710
PVin3_0008608
PVin2_0008811
PVin1_0001605
PVin1_0001507
PVin1_0002909
PVin1_0002913
PVin2_0004901
PVin3_0004401
PVin1_0001305
PVin3_0011606
PVin3_0013703
PVin3_0006703
PVin1_0001906
PVin1_0001904
PVin1_0001903
PVin3_0005001
PVin3_0005003
PVin3_0005407
PVin1_0001514
PVin1_0000814
PVin3_0005408
PVin3_0005004
PVin1_0003312
PVin2_0008807
PVin3_0006312
PVin3_0005505
PVin2_0006310
PVin2_0006512
PVin3_0011010
PVin3_0008307
PVin3_0010804
PVin1_0002013
PVin3_0010809
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36

anasya vākyasya śabda-pradeśa-ādiṣu nitya- an-agni-vyavacchedena vyatireka-gatau sāmarthyaśakrasya mūrdhā yady agnir eva saḥ. atha an-agni-sva-bhāvo ’sau dhūmas tatra kathaṃ bhavet.
śiṃśapā vṛkṣa-a-bhāvāt, na asti iha dhūmo ’n-agner iti. pratiṣedhya-artha-bādhaka-rūpaiti. hetv-a-siddhyā, yathā – na dhūmo ’tra an-agner iti. sva-bhāva-a-siddhyā, yathā – naan-abhyupāyataḥ. upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā api san. tathā viśuddhe viṣayaviśeṣa-a-siddheḥ, sato ’pi vā viśeṣasya tad- an-aṅgatayā a-karaṇatvāt. tasmād yato ’sya ātmaupanyāsa-pūrvako ’nvayaḥ, sādhya-ukter iha an-aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ
iti cet, darśanaṃ khalv a-pratīyamānam an-aṅgam iti yuktaṃ tatra smaraṇa-arthaṃ vacanam.
iti tad-vyavaccheda-artham āha. tena an-aṅgam iṣer niṣṭhā atra, īpsita-pade punarāyāto dharmo na pratyāyana-kāla-bhāvī ity an-aṅgam. yat tarhi idam itara-tad-viparītaatiprasaṅgāt. atiśayavac ca bauddhaṃ sukham an-atiśaye ’pi śabda-ādi-sukhā ity api vārttāiti. katham a-sapakṣa-apekṣayā bhede ’-sato ’n-adhikaraṇatvād a-sattvaṃ sattvaṃ vā iti cet,dṛṣṭasya pratijñayā ’-siddhi-codanā-a-yogāt, an-adhikārāc ca śāstrasya anumāne. pramāṇena eva
ekasya vṛttir iti cet, na, śāstrasya kvacid an-adhikārāt. śāstraṃ hi pravartamānaṃ puruṣana ca idaṃ pūrva-pramāṇa-viṣaya-grāhi, an-adhigata-viṣayatvāt pramāṇasya, anyathā ca-artha-upalambheṣu saṃsarga-śaṅkayā ekatva- an-adhyavasāyād bhinna-upalambhayor api sukha-ādi
tad-artha-a-pratipatteḥ, tad-vikāra- an-anukārāt, tad-a-bhāve bhāvāc ca. tathā śrāvaṇa
a-tad-ātma-grāhiṇī, tad-bhāva-a-bhāvayor an-anukārāt, rasa-buddhi-vad gandhasya cakṣur-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na an-anukṛta-anvaya-vyatirekaṃ kāraṇam, na a-vyavahāraḥ. vidyamāne ’pi viṣaye mohād atra an-anubruvan. kevalaṃ siddha-sādharmyāt smāryateādhārād abhinirvṛtteḥ. na hi tasmād upakāram an-anubhavatas tato ’vasthā-viśeṣa-pratilambho
viprakṛṣṭāyāṃ tu hetu-paramparāyām an-anumānam eva ity a-vyabhicāraḥ. na apy ākāraliṅge ’-siddhayā buddhyā sambandha-a-bhāvād an-anumānam. tasmāt pratyakṣā iyam an-abhilāpā catataḥ syātām, puruṣa-antara-saṃvedana-vat. an-anuyaṃś ca enāṃ pratyakṣeṇa katham ātmany
ca evaṃ vikalpaḥ, tat-pratibhāsasya vastuny an-anurodhāt. tasmāt pratyakṣa-ābhāsaḥ. viplavaś
-anya-indriya-ja-a-viśeṣāt, asāv api vastv- an-anurodhi-pratibhāso vipralambhāt pratyakṣasva-viṣaya-sammata-anvaya-vyatireka- an-anuvidhānāt pratyakṣa-vat sāmānyasya ca
dharmatve tad-viśeṣaṇa-apekṣasya anyatra- an-anuvṛtter a-sādhāraṇatā iti cet, na, a-yogaa-paśyaṃś ca na śabda-viśeṣam anusmarati, an-anusmaran na yojayati, a-yojayan na pratyeti-a-yogād yathā saṃśete, tathā iha api sarva- an-antar-bhāva-a-yogāt saṃśayaḥ. a-pratipattir an
kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe ’n-antar-bhāvāt. tac ca sāmānya-lakṣaṇam uktamdarśana-artham etad uktam, yathā ayam eva an-antara-udāhṛtaḥ prayogaḥ. atha yad idaṃ na-jñānena samanantara-pratyayena sva-viṣaya- an-antara-kṣaṇa-saha-kāriṇā janitaṃ pratyakṣam.
-an-antara-pratyaya-udbhavam. tad-artha- an-antara-grāhi pratyakṣam iti vartate. mānasam
ato vṛttiś ca. mānasaṃ ca akṣa-vijñāna- an-antara-pratyaya-udbhavam. tad-artha-an-antarakāryam. na hy a-nityā ity eva sarve prayatna- an-antara-bhāvi-jñāna-kārya-ārambhiṇaḥ. tena tatvartate. katham idam avagamyate — prayatna- an-antara-bhāvi-jñānam a-nitya-kāryam iti.
kāraṇa-dharma-darśanāt. ataḥ prayatna- an-antara-bhāvi-jñānam a-nitya-sva-bhāva-kāraṇahetuḥ. mana iti cet, tad api pūrvakam eva an-antara-vijñāna-hetuṃ vijñānaṃ vidmaḥ, tasyatataḥ smṛtyā vyavadhānān na artha-upayogo ’n-antara-vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg a-bhāva-kāraṇa-kāryam iti siddham. prayatna- an-antaraṃ jñānaṃ prāk sato niyamena na. tasya-bhāvi-jñānam a-nitya-kāryam iti. prayatna- an-antaraṃ jñānasya prāk sato niyamena a-yogāt,artha-vedanaṃ kena. utpatti-sārūpyābhyām. an-antaraṃ tarhi vijñānaṃ tulya-viṣayaṃ viṣayaḥ
tādṛśaṃ bhedaṃ loko vivecayaty ākāra-bhedāt. an-antaraṃ vā kāraṇaṃ kāryam anumāpayati. tatdarśanam eva hi tat tathā utpannam, yena an-antaraṃ vidhi-pratiṣedha-vikalpau bhavataḥ,tena eva ca sadṛśam udāharaṇam āha, prayatna- an-antaraṃ vyakti-janmanos tathā-abhidhānāt. yantad-utpatteḥ prāk kāryam eva antya-kṣaṇa- an-antaratvād utpannaṃ pratyakṣī-bhavati. na ca a-hetutā iti. pratyakṣe ’py arthe phalasya an-antarya-a-bhāvād a-tat-phala-sādharmyāt tad-anumāne ’tiprasaṅgo ’py uktaḥ. vyabhicārād an-anya-anumāna iha a-vyabhicāra iti kuto
-hetutvāc chakti-prasūteḥ sāmagryā yogyatā an-anya-apekṣaṇī ity ucyate. samagrāṇy eva
kiṃ tarhi vyatirekād api. tad-a-bhāvād an-anya-upanaya iti cet, tulyā vṛtti-tatyasmād a-śakya-samayo hy ātmā sukha-ādīnām an-anya-bhāk. na an-uditaḥ pratiniyataḥ sukha-ādy
tad ayaṃ puruṣa ātmānam āntaraiḥ kaiścid an-anya-vedyair dharmair yuktaṃ
ātma-a-bhāva eva na bhavaty eva ity arthād an-anya-saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sāidam eva iha na anyad iti. yady avaśyam ete ’n-anya-saṃsargiṇo gamyāḥ, sa eva eṣām a-saṃsargocet, na, viṣaya-indriyayor ekasya dvayor vā an-anyathātve ’-yogād adhiṣṭhānasya. tat-saṃskāretato na kutaścid gatiḥ syāt. ukta-dharma- an-anvaya eṣa doṣo na anyatra iti cet, na,yathā-ukte tu dharma-dharmi-viśeṣa iṣṭa eva an-anvaya-doṣaḥ. yad āha — ātmā paraś cet so ’udbhāvanam, api tu vaktṛ-doṣeṇa api, nyūnatā- an-anvaya-viparīta-anvaya-vat. tena hi nirṇīta-an

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PVin1_0000306
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PVin3_0006809
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PVin1_0000805
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PVin3_0006609
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PVin3_0006302
PVin3_0008208
PVin2_0008309
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PVin3_0005312
PVin3_0001905
PVin2_0007709
PVin2_0008002
PVin2_0008701
PVin2_0007810
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PVin1_0002005
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PVin1_0000506
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PVin1_0002304
PVin3_0010203
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PVin1_0003909
PVin2_0007411
PVin1_0001605
PVin1_0001609
PVin1_0001804
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37

antathā-abhyupagame syāt. sa ca na śarīrasya, an-anvaya-śaṅkayā, na ghaṭasya, virodhād iti-bhāva unneyaḥ. tena saty api viśeṣaṇe na an-anvayaḥ. tathā sāmānyaṃ ca sādhyam. na ca
upātta-bhede sādhye ’smin bhaved dhetur an-anvayaḥ. sattāyāṃ tena sādhyāyāṃ viśeṣaḥ
tarhi hetāv api, tulya-doṣatvāt. na hi hetur an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt. na eṣa
cet, yukto yadi pratibandhaḥ sidhyet. sa ca an-anvayasya na sidhyati iti vakṣyāmaḥ. sarvathā
vikalaḥ syāt, tāvato dharma-kalāpasya kvacid an-anvayāt. tato na kutaścid gatiḥ syāt. uktatarhi prabhava-a-bhāva-sādhane na anumānam, an-anvayāt. na hy atra dṛṣṭānto ’sti, sādhana-bhavati. na ca viśeṣaḥ sādhayituṃ śakyate, an-anvayāt. yathā āha — pramāṇa-viṣaya-aviśiṣṭa-ādhāra-viśeṣaṇasya tv abhimatasya an-anvayād a-siddhiḥ. na vai sa ādhāras taṃ
sāmānya-a-pratibhāsanāt pratibhāsināṃ ca an-anvayād viśiṣṭam eva an-abhilāpyaṃ vastu-rūpamāha. tasmād īdṛśo vyatireka-a-vyabhicāro ’n-anvayeṣu na sidhyati. sidhyaṃś ca balādādimān vacanād rathyā-puruṣa-vad ity-ādayaḥ. an-anvayo ’-pradarśita-anvayaś ca, yathā — yo-bhāvo hetuś cen na sattā sādhyate katham. an-anvayo hi bhedānāṃ vyāhato hetu-sādhyayoḥ.
ime kvacit kiñcid a-siddham an-upanayanto ’n-apanayanto vā kathaṃ kasyacit sādhanam. na ca
kiṃ ca, sad-a-sat-pakṣa-bhedena śabda-artha- an-apavādibhiḥ. vastv eva cintyate hy atra
antar-bhavanti. na ca dūṣaṇāni, śabda-artha- an-apahnavena sva-lakṣaṇa-pratiṣedhāt, sādhyaa-samprāpta-vinaṣṭayor apy arthayos tasya an-apāyāt. vastu-viparīta-ākāra-niveśiṣv apianuśīlayanto vibhrama-viveka-nir-malam an-apāyi pāramārthika-pramāṇam abhimukhī-kurvanti.
-a-grahaṇa-ūha-an-ūha-artha-bhāva-apekṣa- an-apekṣa-ādi-prasaṅgaḥ. mano-vijñānatu mano-vijñānam artha-śakti-sannidhāna- an-apekṣaṃ vikalpa-vāsanā-utthāpitam a-niyataa-hetuko vināśaḥ, jātasya tad-bhāve ’nya- an-apekṣaṇāt. api ca na vināśo nāma anya eva
ca nityaṃ sattvam a-sattvaṃ vā a-hetor anya- an-apekṣaṇāt. apekṣāto hi bhāvānāṃ kādācitkatvabhāva-mātra-bhāvitve siddha-anya- an-apekṣaṇād a-hetutā tan-mātra-anubandhaś ca.
sāmarthyāt. etena kādācitka-sva-bhāvatā- an-apekṣatayor virodho vyākhyātaḥ. nanv evam api
kim ity apekṣyata iti siddhā vināśaṃ praty an-apekṣatā bhāvasya. tasmād bhavaty eṣa svatan-mātra-bhāvino nityaṃ bhāva-prasaṅgāt. an-apekṣatvāt, apekṣāyā viśeṣa-pratilambhakārya-utpādo ’numīyate. artha-antara- an-apekṣatvāt sa sva-bhāvo ’nuvarṇitaḥ. asāv api
sva-bhāvataḥ. so ’yaṃ kvacid bhavan dṛṣṭo ’n-apekṣatvāt sva-bhāvata eva bhavati. tathākārya-anumānam. yogyatāyās tu dravya-antara- an-apekṣatvād a-viruddham. uttara-uttara-śakti-kāri-kāraṇaṃ śabdasya upasaṃharet. tac ca an-apekṣatvād asya nirastam. tad ayam upalabhyaśruter āha sūtra-kāraḥ — svayam iti śāstra- an-apekṣam abhyupagamaṃ darśayati iti. śāstra-vādinām. ity antara-ślokaḥ. tad ayaṃ bhāvo ’n-apekṣas tad-bhāvaṃ prati tad-bhāva-niyataḥ, akrama-yaugapadya-virodhāt. a-kramaḥ, an-apekṣasya kartuḥ sva-sattā-mātreṇa kṣepa-ahi tathā-vṛttir eva apekṣā, tat-kṛta-upakāra- an-apekṣasya tan-niyama-a-yogāt. tan niyata-deśasva-bhāva-niyamo ’rthānām ākasmiko yuktaḥ, an-apekṣasya deśa-kāla-dravya-niyama-a-yogāt.
’n-avasthā ca. janya-janaka-bhāve so ’n-apekṣasya nityaṃ syāt. apekṣāyāṃ ca pūrva-vat
jñānaṃ janayati iti, anyathā an-upakāriṇo ’n-apekṣā syād viṣaya-antara-vat. tena eva kasmādnanu yava-bīja-ādayo ’pi śāly-aṅkure janye ’n-apekṣāḥ, tad-utpatti-pratyayānāṃ kadācit tatra
anyair a-kārya-bhedasya apekṣa-a-yogād an-apekṣāc ca krama-utpatty-a-yogāt. ādheyaiva kāraṇa-sāmagrī sva-kārya-utpādane. nanv an-apekṣāṇām api keṣāñcit kvacin na avaśyaṃ tad-virodhād artha-sāmarthya-apekṣaṇāt, an-apekṣāyāṃ vyavadhāna-ādi-bhāve ’pi bhāvasattā vyākhyātā. kiṃ tarhi idānīṃ vināśe ’n-apekṣāyāḥ sāmarthyam, yāvatā skandha-ādayo
-nityatva-siddhau tathā-vidhānāṃ tad-vyāptir an-apekṣāyāḥ. hetu-sattve tu vināśasya kasyacit
na syān nīla-ādy-ābhāsa-viśeṣa-vat. te ’n-apekṣita-tad-atiśayā bhāvanā-anurodhino bauddhā
idam iha na asti iti ca su-bhāṣitam. tasmād an-apekṣita-pakṣa-vyavasthau dharmāṇāṃ vṛtti-maraṇam iti na idaṃ taruṣu sidhyati. na hy an-apekṣita-vastukaṃ śabda-mātram icchā-vṛtti
-udbhavāt prakṛtyā sā vitatha-pratibhāsinī. an-apekṣita-sādharmya-dṛg-ādis taimira-ādi-vat.
kvacit sva-bhāvo hetur ucyate, kvacid an-apekṣo yathā a-nityatva eva sattvam, kvacit-a-bhāvād an-anumānam. tasmāt pratyakṣā iyam an-abhilāpā ca pratibhāti iti. śabdena a-vyāpṛta-nirdeśyasya vedakam. tac ca idaṃ pratyakṣam an-abhilāpya-viṣayam, a-vyāpṛta-indriyasya
pratibhāsināṃ ca an-anvayād viśiṣṭam eva an-abhilāpyaṃ vastu-rūpam indriya-matayaḥ
sarva-tvag-apaharaṇe maraṇād iti prativādy- an-abhyupagataḥ, vijñāna-indriya-āyur-nirodhaiṣṭasya eva bādhakam. na hi tasya a-sattā- an-abhyupagama itara-grahaṇaṃ samarthaṃ bhavati,
hi śāstraṃ virundhāno vihanyate, na aparam, an-abhyupagamāt. tasya api snānāc chuddhi-vādinaḥ
artha-antara-bhūtaḥ, dvayor ekasya apy an-abhyupagamāt. śabda-ghaṭa-bhedena kalpane ’antara-avasthānāt. na, parīkṣā-kāle kasyacid an-abhyupagamāt. sa yam arthaṃ pratipadyate, taṃvyavasthā, a-lubdha-a-dviṣṭa-a-mūḍhānāṃ pāpa- an-abhyupagamāt. sā vyavasthā snāna-ādīnāṃ pāpabhāvaḥ, ghaṭasya svato ’rtha-antara-bhāvasya an-abhyupagamād virodhāc ca deha eva artha-antara’para-dharma-upagama-san-darśana-arthaḥ. tad- an-abhyupagame ca ubhaya-nivṛttiḥ, vivekasya

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38

anca dehasya ghaṭād artha-antara-bhāva- an-abhyupagame sāmānyena api sādhanaṃ naīkṣyate. vāda-tyāgas tadā syāc cen na tadā an-abhyupāyataḥ. upāyo hy abhyupāye ’yam an-aṅgaṃ
-bhedam abhyupagamya tathā-abhidhānāt. nanv an-artha-antara-hetutve ’pi bhāva-kāle ’-nityatāvā, tato jñāna-janana-sāmarthyasya an-artha-antaratvāt, artha-antaratve ca doṣāt. na
tad-vyatikrame ca niyama-a-yogāt. śakteś ca an-artha-antaratvāt sa eva sva-bhāva-niyamaḥ.
na janakatvād iti cet, sthiter artha-antara- an-artha-antaratve upakāreṇa vyākhyāte. pāta-vat. tato ’pi na tad artha-antare yuktam. an-artha-antaratve tu nīla-āder anubhavāt tadna artho ’pi, vikalpa-bhedānāṃ sva-tantrāṇām an-artha-āśrayatvāt. tat-kalpita-viṣayād arthatatra upāsita-loka-bhartari kṛtā sv-alpā apy an-artha-udayā sammohād avadhīraṇā iti kṛpayā tan
kiñcid etat. na hi sva-icchā-kalpita-bhedeṣv an-artha-tantra-upayogiṣu pada-artheṣu vyavasthāmtat-kalpita-viṣayād artha-pratītāv an-artha-pratilambhaḥ syāt. sarva-bhāvāḥ svaanyathā abhyupagamya vicāra-a-yogāt. an-arthaḥ khalv api kalpanā-samāropito na liṅgam,āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy an-arthataḥ. siddhir iti jñāpana-artham. yathā
api sambandhataḥ pramā. sva-pratibhāse ’n-arthe ’rtha-adhyavasāyena pravartanād bhrāntir
-a-bhāvād avadhāraṇasya kiṃ phalaṃ syāt. an-avadhāraṇe ca vākyasya vyatirekasya aanyathā ’-sambaddha-pralāpa eva ayam ity an-avadheyaḥ syāt. dvayor an-āśrita-śāstrayoḥ
apy a-jñāne para-artha-vṛtteḥ kārya-a-kārya- an-avabodhāt, sarvatra śaṅkā-utpatteḥ, sarvasya’nvaya-vyatireka-bhāg ity ayam eva hetuḥ. an-avasthā-anya-kalpane syāt. yasmin sati bhavaty
na sidhyati. para-ātmani tulyaḥ paryanuyogo ’n-avasthā ca. janya-janaka-bhāve so ’n-apekṣasya
antaratve tad eva vastunas tādātmyāt patanam an-avasthā ca. na ca tathā-bhūta-ātma-kriyāṃ
eva bādhanam. parihāryaṃ na ca anyeṣām an-avasthā-prasaṅgataḥ. kena iyaṃ sarva-cintāsu-antara-a-bhāvāt tat-sādhanatve ca nidarśana- an-avasthā-prasaṅgāt. na, tatra viṣaya-darśanena
svayaṃ-śrutim. iṣṭa-a-kṣatim a-sādhyatvam an-avasthāṃ ca darśayan. ity antara-ślokāḥ. atra-bhāvo ’py anyayā an-upalabdhyā sādhyata ity an-avasthānād a-pratipattiḥ syāt. atha upalabdhy’py anyena an-upalambhena sādhanīya ity an-avasthānād a-pratipattir eva a-bhāvasya. na hiviśeṣād viśeṣa-siddhiḥ, tasya apy anyata ity an-avasthānān na kasyacid viśeṣa-siddhiḥ syāt.
upalambhasya nāstitvam anyena ity an-avasthitiḥ. anyathā yadi sva-viṣaya-jñāna-akalpane. tad-dhetutvena sarvatra hetūnām an-avasthitiḥ. iti saṅgraha-ślokaḥ. tulyaś cabhojayeti, na ekasya bhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatara-arthaiti na viśeṣa-ākṣepaḥ. uktam atra —tad- an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca iti.
-dharmatayā nimittaṃ bheda-antara-ākṣepa- an-ākṣepāv ity-ādi-prasaṅgaḥ pramāṇa-vārttike
a-bheda-prasaṅgāt. a-bhede ca atīta- an-āgata-vastu-prabheda-grahaṇa-a-grahaṇa-ūha-antatra apy atīta-eka-kālānāṃ gatiḥ, na an-āgatānām, vyabhicārāt. tasmād iyam api kāryapratibadhnāti. kṛtakatva-prastāve ca an-āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś ca
jñātuṃ so ’tiśayo yadi. sarva eva āgamam an-āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā-pūrva’pi mahīyaso yad avamanyata iti kim anyad an-ātma-jñatāyāḥ. so ’yaṃ tair eva arthatasmād ayam upanipatya vijñānaṃ janayan na an-ātma-nāntarīyakaṃ pratibhāsaṃ puras-kartuṃ
yena asya idam iti pratikarma vibhajyate. an-ātma-bhūtaś ca asya indriya-artha-sannikarṣaprāṇa-ādimattvād iti. na hi sa-ātmaka- an-ātmakābhyām anyo rāśir asti, yatra prāṇa-ādir
-siddhiḥ. abhyupagamena ca sa-ātmaka- an-ātmakau vibhajya tatra a-bhāvena gamakatvaṃ
na ete śabdāḥ sva-lakṣaṇa-viṣayāḥ, an-ādi-kāla-vāsanā-prabhava-vikalpa-pratibhāsinam
a-yogāt. na eṣa doṣaḥ, yasmāt — an-ādi-vāsanā-udbhūta-vikalpa-pariniṣṭhitaḥ.
eva a-vikalpya-artha-bheda-āśrayam upāgatāḥ. an-ādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ na
sa tasya kuta iti cet, sva-hetu-samuttha ity an-ādi-hetu-prakṛti-paramparā, tasmāt taj-jananasyāt. an-ābhoge ’-sāmarthyam iti cet, na, an-ābhoga-a-sambhavāt, eka-dharmasya apy a-jñāne
dhātv-antare tv an-eka-upakāra eva syāt. an-ābhoge ’-sāmarthyam iti cet, na, an-ābhoga-ana hy a-tad-utpatter a-vyabhicāraḥ, an-āyatta-rūpāṇāṃ saha-bhāva-niyama-a-bhāvāt.
anyair api tad-unmukhair bhavitavyam, an-āyattatvāt. tad-dharmatāyāṃ vā tataḥ kṣaṇikatā-antaratve ca doṣāt. na ca asya prayatna- an-ārambha-virāme kadācid upalambhaḥ. tena tadna vā kevalasya apy ālokasya darśanād an-ālokasya vā rūpasya kaiścit prāṇi-viśeṣair iti
indriya-yogyatā-utpatti-lakṣaṇo vā iti na an-āloko rūpa-upalambhaḥ syāt, kāryasya kāraṇa-aa-pratipatter upadeśe ca śabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣa-icchāyāḥ svātantryaṃ
na avayavina iti cet, ardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad asya darśana-prasaṅgaḥ.
iti. anena eva ca anumāna-kāle śāstra- an-āśraya-vacanena a-prakaraṇa-āpanna-pakṣīnirākṛto viparyaye pramāṇa-vṛtter an-āśrayaḥ pratipramāṇasya. viruddhayor ekatrapakṣaḥ. sandigdhe hetu-vacanād vyasto hetor an-āśrayaḥ. vyastaḥ pramāṇābhyāṃ nirākṛto
kiṃ tv asāv api pradhāna-ādi-lakṣaṇa-bheda- an-āśrayaḥ śabda-artha-mātratāyām avatiṣṭhate.
prāmāṇye vacanasya a-pravṛttiḥ, tathā śāstra- an-āśraye tat-prasiddhe vicārasya iti prastāvaloke pratīyate, kiṃ tarhi vivakṣita-dharma- an-āśrayo vastu. anya-viṣaye ’pi nañi vibhāgena

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39

an-vārttike. atha punar ubhaya-dharmaṃ brūyāt, an-āśrita-vastuno ’-paryudāsena vyatireka-mātrasya
eva ayam ity an-avadheyaḥ syāt. dvayor an-āśrita-śāstrayoḥ kasyacit parīkṣāyāṃ kaḥ-bhedaḥ pūrva-upagama-virodhasya. yatra an-āśrite kasmiṃścit samaye na pravartate vicāraḥ,’pi taj-jātīyasya vyabhicāra-darśanād an-āśvāsa iti cet, na, tad-rūpa-an-upalakṣaṇāt.
’pi pratyakṣa-anumāna-virodha-darśanād an-āśvāsa-prasaṅga iti cet, na, yathā-ukte ’tal-lakṣaṇam eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣa-anumānapramāṇaṃ bādhakam. a-vṛtta-bādhane sarvatra an-āśvāsaḥ. vyatirekas tu siddha eva sādhanam iti-vāsanā-a-visandhi-doṣād a-prabuddhasya apy an-āśvāsikaṃ vyavahāram utpaśyann ekam a-pramāṇam
timira-āśu-bhramaṇa-nauyāna-saṃkṣobha-ādy- an-āhita-vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam.
sūcitaṃ bhavati. sa hi śaśinaś candratvam an-icchan kām anyāṃ pratītim icched iti taṃ praty-kāriṇā janitaṃ pratyakṣam. ata eva ca na an-indriya-dṛṣṭir na api viṣaya-antarasya. svatat-sannidhāna-a-bhāve ’-bhāvāt. na apy an-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣayamana-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa- an-iṣṭa-avabhāsinyaḥ kalpanā na indriya-buddhaya
pratipatteḥ. yadi hi iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ
grāhyam, sandigdha-viparyasta-rūpayor iṣṭa- an-iṣṭa-prakāśanayor a-pratipatti-sādhanatvāt,svayaṃ vādinā iṣṭasya anumeyatva-vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya apy a-sādhyatvam, tadatra —tad-an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca iti. yadi ca na viṣayī-kṛtam eva tat
ca. tato bāhyena arthena arthavattvam an-iṣṭaṃ syāt. tathā para-arthāś cakṣur-ādayaḥ
api tad-deśa-sannidhir iṣyata eva iti kim an-iṣṭam. a-kriyasya eka-vyakti-sambandhino deśaeva, tathā-bhūtasya jñātum a-śakyatvāt. na an-iṣṭeḥ, tādṛśām a-vitatha-abhidhānāt. tathā hiso ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ pratividito bhavati. vidyamānebhinna iti cet, kaḥ pratiṣeddhā vibhettuḥ. an-ukta-sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraitivighāta-kṛd viruddhaḥ. tad api na sādhyam an-uktatvād iti cet, yad-vivādena sādhanam
pārārthye sādhya ātma-arthatvam. tad an-uktam api icchayā vyāptaṃ sādhyam iti darśanaa-pratibandhāt triṣv anyatama-rūpasya eva an-uktir nyūnatā-sādhana-doṣa ity uktaṃ
yadi tena vipakṣe ’-darśanaṃ khyāpyate, tad an-ukte ’pi gamyate. na hi tasya prāg darśana-upagamād eṣāṃ sādhana-vaiphalyam. tasmād an-ukto ’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya
eva. tan na avaśyam asya nirdeśaḥ. tena an-uktāv api pakṣasya siddher a-pratibandhāt-vikṣepa-pratighāta-ādāv uttara-vijñāna- an-utpatti-vyākulatā-ādi-darśanāt. manosatsu samartheṣv anyeṣu hetuṣu kārya- an-utpattiḥ kāraṇa-antara-bhāvaṃ gamayati ity
hi samartheṣu tad-anyeṣu kāraṇeṣu kārya- an-utpattiḥ kāraṇa-antaram anumāpayati. na ca-sva-bhāvasya hetor a-bhāvāc chaśa-viṣāṇa- an-utpattiḥ, tad-bhāvād itarasya iti. atha kāsamartha-kṣaṇa-antara-an-utpatter jñāna- an-utpattiḥ. pūrva-utpanna-samartha-nirodhād vā-a-bhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñāna- an-utpattir iti kuḍya-ādaya āvaraṇam ucyante. na
vyavadhāne ’nyasya utpitsoḥ kāraṇa-a-bhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñāna-an-utpattir-antara-avadhāna-vaiguṇye ’nyatra vijñāna- an-utpatteḥ. tac ca a-siddham. vyakto viṣaya iti
a-yoniśo-manas-kāram antareṇa doṣāṇām an-utpatteḥ. deha-ādīnāṃ hetutve ’pi na kevalānāṃ
-bīja-udaka-sāmagryām api kadācid aṅkura- an-utpatteḥ. na, tatra api santāna-pariṇāmadadhy-ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ. na tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sasākṣāt pāramparyeṇa vā tataḥ siddher an-utpatteḥ. sākṣāt tāvat —arthād artha-gateḥ
iti. etau dvāv anumeya-pratyayau sākṣād an-utpatter a-tat-pratibhāsitve ’pi tad-utpattes
hetv-a-bhāvāt samartha-kṣaṇa-antara- an-utpatter jñāna-an-utpattiḥ. pūrva-utpannasa tu bhāvaḥ prasarpaṇa-dharma-a-pracyuta- an-utpanna-ātma-bhūta-viśeṣaḥ kiṃ na patati iti.
-puruṣa-ghaṭa-anyatara-sa-dvitīyo ghaṭaḥ, an-utpalatvāt, kuḍya-vad iti. tathā-bhūtena
-tiras-kāra-a-yogāt. na hi tatra atiśayam an-utpādayat kiñcit-karaṃ nāma. a-kiñcit-karaṃ casamayo hy ātmā sukha-ādīnām an-anya-bhāk. na an-uditaḥ pratiniyataḥ sukha-ādy-ātmā viṣayīpara-iṣṭa-artha-siddhi-pratibandhāt. nanv an-udbhāvite ’pi doṣe ’rthasya eva a-sāmarthyānubhayathā a-kārakasya a-kiñcit-karatvena an-upakārakatvād ity ukta-prāyam. tasmāt sarvapṛthak tatra sahitam api tādṛśam eva ity an-upakārakatvān na saṃyogena tadvat syāt.
a-kāryatvāt. para-rūpa-kriyāyām api tatra an-upakārāt. ubhayathā a-kārakasya a-kiñcitvā sva-bhāva-antara-pratilambhāt. na hy an-upakāry apekṣyata ity ukta-prāyam. tadindriyaṃ jñānaṃ janayati iti, anyathā an-upakāriṇo ’n-apekṣā syād viṣaya-antara-vat.
smṛti-prabodhe ca upayuktatvān na asya an-upakāriṇo buddhir bhāvam apekṣeta. arthaādhāra-ādheya-bhāvaś cet, so ’pi tad-ātma- an-upakāre na sidhyati. para-ātmani tulyaḥ
upakārasya tat-sambandhe kaḥ sambandho ’n-upakārya-upakārakayoḥ. ādhāra-ādheya-bhāvaś
-kṣaṇa-antara-utpādād vijñāna-hetavaḥ. an-upakāryasya apekṣā-a-yogāt. śakta-sva-bhāvasyapakṣo dharmī. prayojana-a-bhāvād an-upacāra iti cet, na, sarva-dharmi-dharmaeva pratipādane liṅga-vad avalambante, an-upadeśād a-pratipatter upadeśe ca śabdānām-upanaye ’tiprasaṅgaḥ. dṛṣṭa-viruddhasya an-upanaya iti cet, tulye nyāye kiṃ na upanayaḥ.

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PVin3_0002205
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PVin3_0011110
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PVin1_0000512
PVin1_0001712
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PVin2_0006302
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PVin2_0005806
PVin3_0006201
PVin2_0006405
PVin2_0005912
PVin2_0006010
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PVin2_0005606
PVin2_0006005
PVin2_0009212
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PVin2_0006111
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PVin3_0010705
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PVin2_0010110
PVin2_0005813
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PVin2_0005808
PVin2_0006008
PVin3_0007004
PVin3_0006410
PVin2_0006111
PVin1_0000309
PVin2_0006201
PVin2_0006007
PVin2_0005807
PVin2_0006002
PVin3_0006412
PVin3_0006702

40anvṛtti-tat-sandehābhyām a-bhāva-a-siddhir ity an-upanayaḥ. dṛśyatayā ca tayor ātmanor virodhaviśeṣaḥ. tad ime kvacit kiñcid a-siddham an-upanayanto ’n-apanayanto vā kathaṃ kasyacituktaḥ kiṃ duṣṭas tatra sidhyati. dharmān an-upanīya eva dṛṣṭānte dharmiṇo ’-khilān. vāgvā a-calasya artha-antara-yoge ’pi tad-bhāva- an-upapatteḥ. sa ca artha-antarād bhavann a-rūpa-rahitā api. tathā eva a-darśanāt teṣām an-upapluta-cakṣuṣā. dūre yathā vā maruṣu mahān
na. tasya āvṛty-akṣa-śabdeṣu sarvathā an-upayogataḥ. kadācin nir-apekṣasya kārya-ākṛtisāmarthyāt sāmarthya-kāle ca kārya-niṣpatter an-upayogāj jñāna-hetor viṣayasya saha-bhāvo
vā. tathā ca bhāvas tadvān na syāt, an-upayogāt. upayoge vā sa eva asya sva-ātma-bhūtāa-yogāt, prayatnasya āvaraṇa-indriya-śabdeṣv an-upayogāt. na hi tasya upalambha-āvaraṇaṃ
’pi netra-dhīḥ. arthasya sākṣād buddhāv an-upayogāt smṛti-prabodhe ca upayuktatvān na-anubandhaś ca. tato ’pi kasyacid bhāve tad- an-upayogād a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan
iti cet, na, a-pratibaddha-a-bhāvena an-upayogino ’-bhāvasya vyāpty-a-siddheḥ. yadi-bhāvinyo deśa-kāla-vyavahitā vā prakaraṇa- an-upayogino dravya-viśeṣāḥ. na tāñ śāstraṃ
hetos teṣv a-sambhavāt saṃśayaḥ. rāgasya an-upayoge kathaṃ tac-chaktir upayujyate, svasva-sādhye cintyatvāt. tasya sva-sādhya- an-uparodhe ’pi śāstra-uparodhād virodhe so ’nyaayaṃ sāmānya-darśana-balena anvayan katham an-upalakṣako nāma. na hi yato yatra jñānayasmāt dhī-śabda-vṛtter anyatra tato na an-upalakṣaṇam. a-buddhi-śabda-anvaya-bhājo hi
buddhiḥ. tad-rūpa-vyatirekeṇa buddher an-upalakṣaṇāt. ekam eva idaṃ saṃvid-rūpaṃ harṣa-darśanād an-āśvāsa iti cet, na, tad-rūpa- an-upalakṣaṇāt. sva-bhāva-pratibandho hi liṅgaatha api syāt, pratibhāsamānam api sāmānyam an-upalakṣaṇān na vivekena niścīyata iti. tad ana hi yato yatra jñāna-abhidhāna-vṛttiḥ, tad- an-upalakṣaṇe tasya tathā-pratītir daṇḍi-vat.
atha yad idaṃ na santi pradhāna-ādayo ’n-upalabder iti. tatra katham a-sad-vyavahāra-vyatikramāt. yeṣām upalambhe tal-lakṣaṇam an-upalabdhaṃ yad upalabhyate, tatra eka-a-bhāve-a-bhāva-kāraṇa-a-sambhave sati. bhāvasya an-upalabdhasya bhāva-a-bhāvaḥ pratīyate. iti-vikāra-vat. tad-bhāva-virodha-a-bhāvād atra an-upalabdhi-mātram a-pramāṇam. bhāve kiṃsādhane siddhā eva an-upalabdhiḥ, niṣedhasya an-upalabdhi-rūpatvāt. tatra apy artha-antaraataḥ sandigdho vyatirekaḥ. pūrva-uktāc ca an-upalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ sandehaan-upalabdhiḥ. atha anya-upalabdhyā an-upalabdhi-siddhir iti pratyakṣa-siddhā na antathā sattā a-bhāvo ’pi syād ity apārthikā an-upalabdhiḥ. atha anya-upalabdhyā an-upalabdhitasmād viśiṣṭa-upalabdhir eva anya- an-upalabdhiḥ. anyathā arthasya nāstitvaṃ gamyate
nirdiṣṭā iti iyaṃ prayoga-bhedād daśa-vidha- an-upalabdhiḥ. iṣṭaṃ viruddha-kārye ’pi deśa-kāla
sādhyate, anya-naimittika-vat. sā eva tāvad an-upalabdhiḥ kathaṃ siddhā iti cet, etad-niṣedhena anya-a-bhāva-sādhane siddhā eva an-upalabdhiḥ, niṣedhasya an-upalabdhi-rūpatvāt.
pratiṣedha-hetuḥ. sā iyaṃ pratiṣedha-viṣayā an-upalabdhiḥ prayoga-bhedena caturdhā bhavati.
atra abhiprāyaḥ. sthitam etat — sva-bhāva- an-upalabdhiḥ sva-bhāva-hetāv antar-bhavati iti,-ātma-kārya-ākhyā hetavas trayaḥ. eva. an-upalabdhiḥ sva-bhāvaḥ kāryaṃ ca iti trīṇy eva-a-bhāvād a-pratiṣedhaḥ. viruddhasya apy an-upalabdhim antareṇa virodha-a-pratipattiḥ.
-hetutvāc cheṣavat tad udāhṛtam. na hi sarva- an-upalabdhir a-bhāva-pratipādikā. tasmād eka-a-bhāvaṃ gamayati. pratyakṣa-nivṛttir eva an-upalabdhir a-bhāva-sādhanī, sakala-kāraṇasya
– na agnir atra dhūma-a-bhāvād iti. kāraṇa- an-upalabdhir a-bhāvaṃ gamayati. sva-bhāva-antad-yogyatā vā asya sattā, tad-vyatireko ’n-upalabdhir a-sattā. tayā viṣayī sādhyate.
ity antara-ślokāḥ. nanu yathā-ukta-lakṣaṇa- an-upalabdhir api kācit tṛtīyo hetuḥ, sa kiṃ na
ca. yady atra bhavato manda-buddhi-cakṣuṣo ’n-upalabdhir arthān apākuryāt, hanta hato ’si,
-siddheḥ. prabhāvavato ’dhiṣṭhānāt sato ’py an-upalabdhir iti cet, na, viṣaya-indriyayor-bhāva-niścaye vyāpakasya sva-ātmanaś ca an-upalabdhir iti sa tat-tad-viruddha-ādy-a-gatidarśanāt. bhāva-vyatireko hy a-bhāvaḥ, an-upalabdhir upalabdheḥ. sā katham a-sattāpratiṣedha-rūpatvāt. hetu-vyāpaka- an-upalabdhir ubhayasya api hetur iti. eṣa trisattā kiṃ na sidhyati. yadā punar evaṃ-vidhā an-upalabdhir eva a-satām a-sattā, tadā siddhena-nityatva-vat. tatra apy eka-upalabdhyā anya- an-upalabdhir eva ucyate, anyathā hy a-niṣiddhaavadhatte. yat punar etad uktaṃ kalpitasya an-upalabdhir dharma iti tasya ko ’rthaḥ. kalpanāiyam a-bhāva-niścaya-phalā vyatireka-sādhany an-upalabdhir yadā svayam a-bhāva-sādhanāya-an-upalabdhir a-bhāvaṃ gamayati. sva-bhāva- an-upalabdhis tu svayam a-sattā eva. tatra-pratipādyamāna āśrayo ’stu. tad-bhāva-bhāva- an-upalabdhī tarhi prabhava-a-bhāva-sādhane na
kasyacin niṣedhe sarva-gamakānām an-upalabdhī rūpam. na aparaḥ pratiṣedha-hetuḥ.
’nya-bhāve ’-bhāvād virodha-gatiḥ. sa ca an-upalabdheḥ. anyonya-vyatireka-sthita-lakṣaṇatā
an-upalabdhi-siddhir iti pratyakṣa-siddhā na an-upalabdheḥ. tathā anya-sattayā a-sattā kiṃ na-bhedāt. yāvān kaścit pratiṣedhaḥ sa sarvo ’n-upalabdheḥ. tathā hi sa dvidhā kriyate,vā prayujyate, yathā — na asti iha dhūmo ’n-upalabdheḥ, na asti iha śiṃśapā vṛkṣa-a-bhāvāt,sva-bhāvena arthato virodhāt. tad-upanyāsena an-upalabdheḥ prayogaḥ syād iti darśana-artham

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PVin2_0009513
PVin3_0006105

41

ankvacin na ghaṭa upalabdhi-lakṣaṇa-prāptasya an-upalabdheḥ, yadi hi syāt, upalabhya-sattva eva
sva-bhāva-a-siddhyā, yathā – na atra dhūmo ’n-upalabdher iti. etena vyāpaka-sva-bhāva-a-a-bhāvāt. bhāve vā sa eva a-vyabhicāro ’n-upalabdher iti sā tena a-bhāvaṃ pratipādayantī
tan-nibandhanāḥ. uktam etat — na anyā eva an-upalabdher dṛśya-sva-bhāva-a-sattā, tayāna asti ity āhuḥ. tan nimitta-upadarśanena an-upalabdher na asti iti vyavahāraḥ sādhyate
vyavahāre sato viṣayasya a-vyabhicārāt. an-upalabdher liṅgād a-sattāyāṃ sādhyāyām
antara-ślokāḥ. a-sad-vyavahāra-yogyatā vā an-upalabdher vyāpakaḥ sva-bhāvaḥ sādhyate.
-bhāve na sidhyati. uktaṃ hi prāk — na an-upalabdhāv a-kārya-kāraṇa-pratiṣedho gamaka
tad-a-bhāve ’nya-a-bhāvo na yuktaḥ. kārya- an-upalabdhāv api na avaśyaṃ kāraṇāni tadvanti-viṣayayā siddhā, na itarayā iti yāvat. an-upalabdhāv api viparyaye pratyakṣa-vṛttir
ca asyām a-bhāva-vyavahāra-sādhanyām an-upalabdhau dṛśya-ātmanām eva teṣāṃ tadantya-kṣaṇa-darśināṃ niścayāt paścād asya an-upalabdhyā a-sthiti-pratipatter niścaya-kāla-tan-mātra-anubandha-siddhau kāraṇa-bhāva- an-upalabdhyā grāhya-viṣayayā siddhā, na itarayā
kārya-vyabhicāraḥ pratyuktaḥ. atra apy an-upalabdhyā tan-nimittaḥ siddho vyavahāro ’pi
kāryasya a-bhāvena. yadā api vyāpaka-dharma- an-upalabdhyā vyāpya-a-bhāvam āha, tadā apy asādhyāyām upalabdher a-bhāvo ’py anyayā an-upalabdhyā sādhyata ity an-avasthānād asyāt. atha upalabdhy-a-bhāvo vinā an-upalabdhyā syāt, tathā sattā a-bhāvo ’pi syādvyavahārasya sādhanāt. dvayor apy an-upalabdhyoḥ sva-viparyaya-hetv-a-bhāvasattā-vyavahāra-a-yogyatvāt. tasmān na an-upalabhamānaḥ kasyacit saṃvedanaṃ vedayate
eva ity apārthakaṃ tat-siddhaye vacanam. na an-upalabhamānasya tāvatā na asti iti bhavati.
-phalayos tad-bhāvaḥ. tathā yukta-upalambham an-upalabhamānā na asti ity āhuḥ. tan nimittaasti iti bhavati. tad-arthaṃ vacanam. yady an-upalabhamāno ’pi na asti iti na pratīyāt,upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra na asti iti
ity udāhṛta eva. tathā hi —na hy anyā an-upalabhyeṣu nāstitā-an-upalambhanāt. taj jñāna
nityaṃ tad-ātmatāyāṃ kadācid upalambha- an-upalambha-a-bhāva-prasaṅgāt. na api para-apekṣā,ity antara-ślokāḥ. etal-lakṣaṇā an-upalambha-ātma-kārya-ākhyā hetavas trayaḥ. eva.
tan-mātra-siddhyā, viśeṣa-a-bhāvāt. siddhena an-upalambha-ātmanā a-sattvena a-sad-vyavahāraḥ
tat prakṛtes tat-kārya-sva-bhāva-niyame na an-upalambha-ātmānaḥ sukha-ādayaḥ. saṃskārān-ādīnām ātmanaś ca sidhyati, tasya upalambha- an-upalambha-āśrayatvāt. tena na a-pratibaddhasya-a-viśiṣṭam iti tad-an-upalambhaḥ sva-bhāva- an-upalambha eva uktaḥ. tathā tad-viruddhayathā-yogam udāhāryam iti, sā api na vācyā, an-upalambha eva saṃśayāt, upalambhe tad-a-bhāvāt.
-antara-bala-utpanno ’n-akṣa-liṅga-āśrayo ’n-upalambha-vikalpo na pramāṇam. darśanam eva hiuktaṃ ca — na kārya-sva-bhāva- an-upalambha-viśeṣebhyo ’paraṃ pratipatty-aṅgam
kāle ’-bhāva-pratipatteḥ, anya-upalambhe tad- an-upalambha-siddheḥ. prabhāvavato ’dhiṣṭhānāt
pratyakṣa-vat. a-sattā-niścaya-phalo ’n-upalambhaḥ a-sad-vyavahāra-pravartana-phalo ’na-sad-vyavahāraḥ sādhyata ity uktam. sa eva an-upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’’-yogād adhiṣṭhānasya. tat-saṃskāre tu syād an-upalambhaḥ. tadā api tathā-vidha-indriya-vyatirekāt tat-sva-bhāva-a-viśiṣṭam iti tad- an-upalambhaḥ sva-bhāva-an-upalambha eva uktaḥ.
-ātmatā-ādi-virodhā api vācyāḥ. tad ayam an-upalambhaḥ sva-bhāvaś ca paraspara-viruddhaanyathā arthasya nāstitvaṃ gamyate ’n-upalambhataḥ. upalambhasya nāstitvam anyenaāśrayaḥ. tasmin bhāva-an-upādāne sādhye ’sya an-upalambhanam. tathā hetur na tasya eva atad-viśiṣṭa-upalambho ’tas tasya apy an-upalambhanam. tasmād an-upalambho ’yaṃ
-a-siddheḥ. yukta-upalambhasya tasya ca an-upalambhanam. pratiṣedha-hetuḥ. pratiṣedhahi —na hy anyā an-upalabhyeṣu nāstitā- an-upalambhanāt. taj jñāna-śabdāḥ sādhyante tad-vivekena vyavasthā-a-yogāt. na hi tatra apy an-upalambham antareṇa anyaḥ kaścid vyavasthāvacanād api na eva pratyeṣyati. tad api hy an-upalambham eva khyāpayati. na ca eka-ancet, etad uttaratra vakṣyāmaḥ. sa ca ayam an-upalambhaś catur-vidhaḥ. pravṛtti-bhedāt.
sāmarthyāt. tasmād eka-niyata-upalambho ’nya- an-upalambhas tad-a-bhāva-vyavahāra-siddhi-hetuś
-upalambhaḥ a-sad-vyavahāra-pravartana-phalo ’n-upalambhas tad-a-vyabhicārī, siddhe vyavahāre-jño vaktā na upalabdha ity evam-prakārasya an-upalambhasya a-dṛśya-ātma-viṣayatvena sandehaa-bhāva-a-pratipattiḥ, kiṃ tarhi tādṛśo ’n-upalambhasya eva a-bhāvāt. atra api satsu
tad-dhetur ity uktaḥ, svayaṃ tathā-bhūta- an-upalambhasya pratiṣedha-rūpatvāt. hetu-vyāpaka
’sti kārya-sva-bhāvayor ukta-lakṣaṇayor an-upalambhasya vā viruddha-a-vyabhicāritāyām. na
eva saṃśayāt, upalambhe tad-a-bhāvāt. an-upalambhāc ca vyatireka iti saṃśayito ’upalabdhi-lakṣaṇa-prāptasya tad-antarāleṣv an-upalambhāt. upalabdhi-lakṣaṇa-prāptir
sādhanam iti tathā-bhāve niścayam apekṣate. an-upalambhāt tu kvacid a-bhāva-siddhāv apy aiti saṅgraha-ślokaḥ. nanu tad-a-bhāve ’n-upalambhāt siddhā vyāvṛttiḥ. uktam atra kiñcit.
vyāpy-a-nivṛtter ātma-gatiḥ syāt. a-dṛśya- an-upalambhād a-bhāva-a-siddhau ghaṭa-ādīnāṃ
satsu upalambha-kāraṇeṣv anyeṣu upalabhyasya an-upalambhād a-bhāva-siddhiḥ. tan mā bhūt svāpa-

an

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PVin2_0009406
PVin3_0012807
PVin2_0006110
PVin2_0006410
PVin2_0007309
PVin2_0009405
PVin3_0006005
PVin2_0009504
PVin3_0007005
PVin3_0006903
PVin3_0010811
PVin1_0002204
PVin2_0007905
PVin3_0007609
PVin2_0007906
PVin3_0006903
PVin3_0006807
PVin3_0006710
PVin3_0011512
PVin3_0011409
PVin3_0011607
PVin3_0012605
PVin3_0004708
PVin2_0006012
PVin2_0006011
PVin1_0001009
PVin3_0006813
PVin2_0007011
PVin1_0002506
PVin1_0003613
PVin2_0007907
PVin3_0011408
PVin2_0010111
PVin3_0000405
PVin3_0000609
PVin1_0003903
PVin3_0009409
PVin3_0008111
PVin3_0004801
PVin3_0008104
PVin3_0004712
PVin3_0010502
PVin3_0013608
PVin3_0008010
PVin3_0004909
PVin3_0004910
PVin3_0004801
PVin3_0010502
PVin3_0008110
PVin3_0013609
PVin3_0004713

42

anantarīyakatvānna ca so ’pi yukta iti katham a-yuktaḥ, an-upalambhād a-bhāva-siddheḥ. nanu upalabdhi-a-samprāpta-upalambhaṃ vā. tat kathaṃ na an-upalambhād a-bhāvaḥ. na, sarva-upalambhaviparyaye pratibandha-a-siddheḥ. upalambha- an-upalambhābhyāṃ hi tayoḥ pratibandhaṃ jānīyāt,dvi-candra-ādi-vat. na hy anayor eka-ākāra- an-upalambhe ’nya-upalambho ’sti. na ca etat svaprati, janana-khyātyā pitṛtva-vat. a-dṛśya- an-upalambhe ’pi nimitta-a-bhāvāt sad-vyavahāratu ubhaya-niścita-vāci-ity-ādi-vacanāt. tena an-upalambhe ’pi saṃśayād a-nivṛttiṃ manyamānas
syāt. sā ca upalabdhir eva. upalabhyasya an-upalambhena api tasyā eva viśiṣṭa-upalabdhera-bhāva-siddhiḥ syāt, tad-a-bhāvo ’py anyena an-upalambhena sādhanīya ity an-avasthānād aatiprasaṅgāt. na sa tena sādhyate, api tv an-upalambhena svayam. yukto dṛśyasya a-darśane
yathā-avasthita-vastu-sthitiṣv ātma-kārya- an-upalambheṣu. tatra udāharaṇam — sarva-gataṃ
iti kāraṇa-dravya-sāmānyam abhipretya kārya- an-upalambho ’-gamaka ucyate, yathā – na agnir
deśa-kāla-sva-bhāva-viprakarṣair na teṣv an-upalambho ’-bhāvaṃ gamayati. sad avaśyaṃ
tan-nimittasya darśanāt. pūrvakaḥ punar an-upalambho ’-saj-jñāna-śabda-vyavahārahy an-upalambham eva khyāpayati. na ca eka- an-upalambho ’nya-a-bhāvaṃ sādhayati, atiprasaṅgāt.
’tas tasya apy an-upalambhanam. tasmād an-upalambho ’yaṃ pratyakṣeṇa eva sidhyati. na hy
vyatirikta-pakṣī-karaṇe hetoḥ sādhya-a-bhāve ’n-upalambho ’sti iti kathaṃ vyabhicāraḥ.
-artha eva kalpitaḥ. tasya vastv-āśraya- an-upalambho dharma ity ayam atra abhiprāyaḥ.
-samīhita-rūpa-an-upādānatve sādhye tathā- an-upalambho dharmo ’sti iti na sādhana-dharma-ana avagāhate. tasmād ātmani darśana-mātreṇa an-upasaṃhāraḥ, tāvatā vyāpty-a-siddheḥ. ataḥtad-viṣaya-indriya-virahe ’-darśanād an-upahata-indriya-upanidhau ca punaḥ sambhavāt.
hi nir-upākhyam. caramasya tarhi kṣaṇasya an-upākhyatā-prasaṅgaḥ. na, sattva-saṅkhyātaeva pratiṣedha-vṛttir iṣṭā, tan na an-upākhyeṣv a-mūrtatva-ādikam iti cet, duḥkhaṃ
prasaṅgaḥ. na, sattva-saṅkhyāta-kṣaṇa-antara- an-upādānatā-lakṣaṇatvāc caramatvasya. bhavaty-ślokau. tasya ca yathā-samīhita-rūpa- an-upādānatve sādhye tathā-an-upalambho dharmo
artho bhāva-upādāno na vā iti. tasya bhāva- an-upādānatve sādhye sa ca pratyātma-vedyatvād abhāva-a-bhāva-ubhaya-āśrayaḥ. tasmin bhāva- an-upādāne sādhye ’sya an-upalambhanam. tathā
tasmāj jīvac-charīra-sambandhī prāṇa-ādir an-ubhaya-ātmatā-bahir-bhāvāt tābhyāṃ na-antaratve ’-tad-upakāra-ādayo ’py uktāḥ. an-ubhaya-kāriṇām ānarthakyāt tādarthya-sādhanaṃ
-antar-bhāva-a-yogāt saṃśayaḥ. a-pratipattir an-ubhaya-pratipatti-saṃśaya-rūpā sā ubhaya-bahira-satsu kena nivāryate. sad-a-sad-ubhaya- an-ubhaya-vyavasthāś ca tad-a-tat-samayavatām ako viparyayaḥ. ubhaya-siddhyā nirdeṣṭavyasya an-ubhaya-siddhiḥ. iha api tarhi niścayena
an-ubhayasya vā niṣedho hetuḥ. tatra apy an-ubhayasya a-pratibandhāt tad-a-bhāve ’nya-aartha-antara-niṣedhe sādhye kārya-kāraṇayor an-ubhayasya vā niṣedho hetuḥ. tatra apy an-āgata-vastu-prabheda-grahaṇa-a-grahaṇa-ūha- an-ūha-artha-bhāva-apekṣa-an-apekṣa-ādi-prasaṅgaḥ.
-bhediṣu. atīta-a-jātayor vā api na ca syād an-ṛta-arthatā. vācaḥ kasyāścid ity eṣā bauddhaloka-vādaś cet tatra ko ’tīndriya-artha-dṛk. an-eka-artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ.
ekam eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy- an-eka-ākāra-vivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ
sarva-jñānānām eka-ākāratva-prasaṅgāt. an-eka-ākārās tu vijñaptayaḥ, yena ekaṃ rūpam
virūpe ’pi dhātau. dhātv-antare tv an-eka-upakāra eva syāt. an-ābhoge ’-sāmarthyam
sva-bhāva-upakāra-sādhanam etat. na eka-kāla- an-eka-upakāra-sādhanam. upakārasya arthatad-viruddha-ādy-a-gati-gati-prayoga-bhedena an-eka-prakāra uktaḥ. sva-artha-anumāna-a-vyavacchinna-sva-bhāva-antara-virahād an-eka-vṛtter ekasya na deśa-ādi-viśeṣavatā-ādiṣu bahu-mukhair upanyāsair ekatva- an-eka-vṛttyor virodhāt tathā-vidha-sva-bhāvatad-rūpaṃ na asti tattvataḥ. yasmād ekam an-ekaṃ ca rūpaṃ teṣāṃ na vidyate. sādharmyaidānīm a-krama-abhivyakter ghaṭa-dadhy-ādir an-ekaḥ, ko vā virodhaḥ karma-abhivyakter a-bheda
evam eva hetur gamakaḥ — yaḥ prayatna- anantarīyaḥ so ’-nitya eva iti nityanityaḥ, a-nityatvād a-prayatna- anantarīyakaḥ, a-nityaḥ prayatna-anantarīyakatvāt,
ca kvacid a-bhāvāt, yathā — prayatna- anantarīyako ’-nityatvād iti. na bhavati, sarvatokṛtakatvād a-nityaḥ, a-nityatvāt prayatna- anantarīyakaḥ, kṛtakatvān nityaḥ, sa-ātmakaṃ
-nītir anusartavyā. a-nityaḥ prayatna- anantarīyakaḥ śabdaḥ, prayatna-anantarīyakatvād-viśeṣaṇatvena upādānād a-nityaḥ prayatna- anantarīyakaḥ śabdaḥ prayatna-anantarīyakatvād
hetur gamakaḥ, a-nityatvād a-prayatna- anantarīyakatvasya a-gateḥ. mā bhūd ato gatiḥ,darśana-artham a-nityaḥ kṛtakatvāt prayatna- anantarīyakatvāc ca iti dvau hetū, nityaḥ
ca iti dvau hetū, nityaḥ kṛtakatvāt prayatna- anantarīyakatvāc ca iti viruddhau dvau ca
a-prayatna-anantarīyakaḥ, a-nityaḥ prayatna- anantarīyakatvāt, nityo ’-sparśatvād iti. katham
prayatna-anantarīyakaḥ śabdaḥ, prayatna- anantarīyakatvād ity eṣa kathaṃ na pratijñā-artha-vyāptāv asti, yathā — a-nityaḥ prayatna- anantarīyakatvād iti. tasmād evam eva hetur
prayatna-anantarīyakaḥ śabdaḥ prayatna- anantarīyakatvād iti pratijñā-artha-eka-deśa iti,jīvac-charīraṃ prāṇa-ādimattvāt, prayatna- anantarīyakatvān nityaḥ, a-nityatvād a-prayatna-

anantarīyakatve

PVin3_0011207
PVin2_0007501
PVin3_0009001
PVin3_0010411
PVin1_0000305
PVin1_0004002
PVin3_0011510
PVin3_0002003
PVin3_0003308
PVin1_0002408
PVin2_0007511
PVin3_0000603
PVin1_0002503
PVin3_0005707
PVin3_0002113
PVin3_0010407
PVin3_0012504
PVin1_0000208
PVin3_0001605
PVin1_0001614
PVin3_0009406
PVin1_0001505
PVin1_0000710
PVin1_0001615
PVin2_0004507
PVin1_0004110
PVin3_0009607
PVin2_0005015
PVin1_0001506
PVin1_0002411
PVin1_0000102
PVin1_0003811
PVin1_0001709
PVin3_0008311
PVin1_0002811
PVin2_0008311
PVin2_0005203
PVin2_0010011
PVin2_0009111
PVin2_0007211
PVin1_0004401
PVin2_0007613
PVin2_0007405
PVin3_0012905
PVin3_0008211
PVin3_0012810
PVin2_0008312
PVin3_0008209
PVin2_0010009
PVin3_0013205
PVin1_0003402
PVin3_0005710
PVin1_0004212
PVin1_0001505
PVin3_0007001
PVin1_0003601
PVin1_0003403
PVin1_0003601
PVin1_0002214

43

anubhava’-siddhau ca, yathā kṛtakatva-prayatna- anantarīyakatve nityatva-sādhane, tayoḥ sapakṣe ’-bheda-parigraheṇa yathā tatra eva utpattiḥ. anayā diśā anye ’pi sva-bhāva-hetu-pravibhāgātoyaṃ gamayati deśa-ādy-apekṣayā. anayā diśā anyeṣv api gamakeṣu pratibandhaḥ
tat-samudāya-eka-deśatvād ity-ādayaḥ. anayā diśā sarva-prayogeṣu vacana-parāvṛtti-kṛtaṃ
kathañcid anusmarato na bhavati. asti vā anayor avasthayor viśeṣaḥ. tad ime kvacit kiñcid-upalambha-niyamād dvi-candra-ādi-vat. na hy anayor eka-ākāra-an-upalambhe ’nya-upalambho ’sti.
-vyavacchedābhyāṃ sarvasya saṅgrahāt. na apy anayor ekatra vṛtti-niścayaḥ, tādātmyena prasiddheeṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti na anayor bhedaḥ. atha vādino ’pi iṣṭiṃ sādhayet
pratibandha eva, na bādhā. kas tarhi idānīm anayor bhedaḥ. na kaścit. kathaṃ tarhi pṛthagkim idaṃ saṃvedanam. anubhavaḥ. ko ’nayor bhedaḥ. viṣaya-ākāraḥ pada-artho ’sādharmyavān vaidharmyavāṃś ca. na anayor vastutaḥ kaścid bhedo ’nyatra prayogakaroti. na ca śakyam evaṃ kartum, caitanyena anayor virodha-a-siddheḥ prasaṅga-viparyaya-sukhā ity api vārttā-mātram, ekatra yugapad anayor virodhāt. tasmān na caitanyād anyasa ca anena a-sakṛd ācarita-pūrva iti na anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya-aidānīm a-siddha-antair grāhyo dhūmena na analaḥ. yadi sādhana ekatra sarvaṃ śāstraṃ
avasthitam iti sā eva iṣṭa-vastu-sva-bhāva- anukarṣiṇī proktā syāt. tat kim eṣāṃ parasparaa-sato ’nvaya-pratiṣedha iti. vastu-rūpa- anukarṣī khalv a-sati pratiṣedho na sambhavet. na
jñāna-pratibhāsam anvaya-vyatirekāv ātmano ’nukārayati, sa pratyakṣaḥ. tad a-sādhāraṇaṃ
tad-artha-a-pratipatteḥ, tad-vikāra-an- anukārāt, tad-a-bhāve bhāvāc ca. tathā śrāvaṇaa-tad-ātma-grāhiṇī, tad-bhāva-a-bhāvayor an- anukārāt, rasa-buddhi-vad gandhasya cakṣur-buddhi
a-sandigdho bhedo bhavati. kasyacid rūpasya anukārād avasthā-bhede ’py a-bheda iti cet, nanv
iha anuṣaṅgī ity a-bhāva eva artha-abhilāpa- anukāriṇo ’nubhava-ātmano vikalpasya. sukha-ādiartha-sāmarthyena utpadyamānaṃ tad-rūpam eva anukuryāt. na hy arthe śabdāḥ santi tad-ātmāno vā,-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na an- anukṛta-anvaya-vyatirekaṃ kāraṇam, na a-kāraṇaṃ
-lakṣaṇa-vidhānena pratipipādayiṣor vacana- anukrama-darśanaṃ kṛtam eva, anyathā-abhidhānesaṃvedanaṃ na sādhayati ity upalambha-antara- anugamaḥ. tan na tāvad ayaṃ puruṣaḥ kañcid arthaṃ
sidhyed valmīkasya api tat-kṛtiḥ. sādhyena anugamāt kārye sāmānyena api sādhane. sambandhigamyate. tathā prasiddheḥ sāmarthyād vivakṣā- anugamād dhvaneḥ. tad a-yoga-vyavacchedād dharmī-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti na anugraha-upaghātau tataḥ syātām, puruṣa-antaratan-nibandhanā na vā a-pratipatty-aṅgam ity anughoṣyāḥ, tathā-vidhasya anyatra api svsa śrīmān a-kalaṅka-dhīḥ svayam upetya āryo ’nujagrāha yaṃ vyaktaṃ tasya na vetty ayaṃ jaḍavā maruṣu mahān alpo ’pi dṛśyate. yathā- anudarśanaṃ ca iyaṃ meya-māna-phala-sthitiḥ.
anvayinam arthaṃ paśyāmaḥ, yaṃ śabdo ’nudhāvet. artha-nānātve hi buddhi-nānātvaṃ
hi rāga-ādayaḥ, ahaṃ mama iti ca a-paśyato ’nunaya-pratigha-a-bhāvāt. a-yoniśo-manas-kāram
nir-vikalpakaṃ tu katham. yasmān na vikalpa- anubaddhasya spaṣṭa-artha-pratibhāsitā.
hetavo yathā-svaṃ pramāṇaiḥ siddha-tan-mātra- anubandha eva sādhya-dharme gamakā veditavyāḥ. yo
artha-antara-sva-bhāvayoḥ prabhava-tan-mātra- anubandha-siddhau kāraṇa-bhāva-an-upalabdhyā
tena ca pramāṇena sādhya-dharmasya tan-mātra- anubandho gamyate. hetu-bhāvo vā tasmin saty eva
siddha-anya-an-apekṣaṇād a-hetutā tan-mātra- anubandhaś ca. tato ’pi kasyacid bhāve tad-an-artham. nanu prayoga-sāmarthyād eva artha- anubandhaḥ siddhaḥ śabdānām, a-sati viṣaye ’ācakṣīta, aparam āsaṃsāram a-viśliṣṭa- anubandhaṃ dṛḍha-vāsanatvād iha vyavahāra-ayasmād a-hetutvād vināśasya sva-bhāvād anubandhitā. na hi bhāvā vinaśyantas tad-bhāve
ca kārya-vyabhicārāt. tasmāt tad-bhāva-mātra- anubandhina eva ātmanaḥ sva-bhāvo gamakaḥ. sa ca’pi vyavasthā. tad iyaṃ sva-sattā-mātra- anubandhini tad-deśa-sannidhau sādhye tat-yogyatā anumīyate. yogyatā ca sāmagrī-mātra- anubandhinī iti sva-bhāva-bhūtā eva. kiṃ punaḥ
ākāśa-vad iti. tat-sambandhi-sva-bhāva-mātra- anubandhinī tad-deśa-sannihita-sva-bhāvatā. na hi-dharme gamakā veditavyāḥ. yo hi bhāva-mātra- anubandhī sva-bhāvaḥ, tatra eva avinābhāvo-sannihitān na anyam apekṣata iti tan-mātra- anubandhī sva-bhāvo bhāvasya. tatra hi kevalaṃ
hi sādhya-dharmasya tad-bhāvas tan-mātra- anubandhena khyāpyate. yaḥ kṛtaka-sva-bhāvaṃ
viśeṣeṇa kārya-sva-bhāvayor janma-tan-mātra- anubandhau darśanīyāv uktau. tac ca darśayatā
anubhavaḥ. nanv asya eva rūpaṃ vayam apy anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vā iti darśana
vidyamāne ’pi viṣaye mohād atra an- anubruvan. kevalaṃ siddha-sādharmyāt smāryatesaṃyojyā māna-meya-phala-sthitiḥ. tatra apy anubhava-ātmatvāt te yogyāḥ sva-ātma-saṃvidi. iti
ity a-bhāva eva artha-abhilāpa-anukāriṇo ’nubhava-ātmano vikalpasya. sukha-ādi-saṃvedanaṃ
ādiḥ. na hy atra śabda-arthaḥ samarthaḥ, tad- anubhava-āptāv api tad-a-bhāvāt. tad ayam arthaity apy ucyate prakāśa-vat. nīla-ādy- anubhava ity api tat-sva-bhāvo ’nubhava eva. ayatra avasāya-pratyayaḥ, te tasya anubhava iti cet, nanu sā eva tayoḥ pratyāsattir
vat. nīla-ādy-anubhava ity api tat-sva-bhāvo ’nubhava eva. a-vedya-vedaka-ākārā yathātad-ātmanāṃ śabda-ādīnām anubhavāt tad- anubhava-khyātir ity aparaḥ. tasya api a-viśeṣe

anubhava

PVin3_0002008
PVin1_0003104
PVin1_0003113
PVin1_0000806
PVin1_0001810
PVin1_0003610
PVin1_0003508
PVin1_0002408
PVin1_0003510
PVin1_0003401
PVin1_0001901
PVin3_0006007
PVin1_0003511
PVin1_0002602
PVin1_0004205
PVin3_0008608
PVin1_0002213
PVin1_0004205
PVin1_0004001
PVin3_0006003
PVin3_0006006
PVin3_0005811
PVin1_0003508
PVin1_0001810
PVin1_0000412
PVin1_0002901
PVin3_0003910
PVin2_0007306
PVin3_0003802
PVin3_0003510
PVin3_0009909
PVin2_0005613
PVin2_0006501
PVin3_0002809
PVin3_0011010
PVin3_0002705
PVin2_0004711
PVin3_0013711
PVin2_0010112
PVin2_0004805
PVin3_0000201
PVin1_0001604
PVin3_0010901
PVin2_0004814
PVin2_0009705
PVin3_0004010
PVin3_0004109
PVin2_0009706
PVin3_0012801
PVin2_0009704
PVin3_0007809
PVin3_0000110
PVin3_0003801
PVin3_0003607
PVin3_0012203
PVin2_0005004
PVin3_0004108
PVin1_0000309
PVin3_0008310

44

anumānameva gamyate. tām a-prakaraṇām api viparīta- anubhava-pratiṣiddha-vṛttiṃ balād asti iti
kriyāyāḥ sādhanam, kiṃ tu yā yataḥ. tatra anubhava-mātreṇa sadṛśa-ātmano jñānasya sarvatra
tatra pratyāsatti-nibandhana-a-bhāvāt. asty anubhava-viśeṣo ’rtha-kṛtaḥ, yata iyaṃ pratītiḥ,a-niyata-indriya-artha-grāhi kutaścid anubhava-sambandhāt saha pṛthag vā gṛhṇīyāt. api
artha-ālocana-mātre ’pi pratyakṣe ’nubhava-sāmarthya-bhāvino ’nubhūtaartha-pratipatteḥ. yadi hi iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vāeva na anyo ’nubhāvyo buddhyā asti tasyā na anubhavo ’paraḥ. grāhya-grāhaka-vaidhuryāt svayaṃ
buddhiḥ. adhyavasāyaḥ. kim idaṃ saṃvedanam. anubhavaḥ. ko ’nayor bhedaḥ. viṣaya-ākāraḥ padavyastaṃ hi viṣaya-lakṣaṇam iti na kvacid anubhavo na apy asya kaścit, tatra api grāhyaviṣayaḥ prāpnoti. kva tarhi idānīm ayam anubhavaḥ. nanv asya eva rūpaṃ vayam apy
vyavahāro bhavati. vastu-dharmo hy eṣa yad anubhavaḥ paṭīyān smṛti-bījam ādhatte, tādṛśaeva asti iti niścāyayan na aparo ’sty apara- anubhavo vā iti niścāyayati sāmarthyāt. tasmād-lakṣaṇa-vaidhuryāt. tasmād ātmā eva buddher anubhavaḥ. sa ca na anyasya kasyacit. pratyakṣa-rūpam eva paśyāma iti na anyā buddhir anyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced ayo-golakatad-ātma-bhūtaḥ prakāśate tathā iti nīla-ādy- anubhavaḥ syāt. sa ca tādātmyāt tathā prakāśamāno
abhinirvṛtteḥ. na hi tasmād upakāram an- anubhavatas tato ’vasthā-viśeṣa-pratilambho
na api cetanāḥ. tad-ātmanāṃ śabda-ādīnām anubhavāt tad-anubhava-khyātir ity aparaḥ. tasyayuktam. an-artha-antaratve tu nīla-āder anubhavāt tad-ātma-bhūtaḥ prakāśate tathā iti’py artha-antaram eva rūpaṃ nīlasya anubhavāt tayoḥ saha-upalambha-niyamād dvi-candra
pratipatti-prasaṅgāt. tasmāt —viśiṣṭa-rūpa- anubhavād anyā na anya-nirākriyā. tad-viśiṣṭana hy eka-ākāra-pratiniyatād a-saṃsargiṇo ’nubhavād anyo ’nya-pratikṣepaḥ. sa eva hi tanna eṣa doṣaḥ, yasmāt —eka-upalambha- anubhavād idaṃ na upalabhe iti. buddher upalabhe
yo vijñānaṃ sarūpayati. ata eva na anyo ’nubhāvyo buddhyā asti tasyā na anubhavo ’paraḥ.
’pi pratyakṣe ’nubhava-sāmarthya-bhāvino ’nubhūta-pratisandhāyinaḥ smaraṇāt tad-dṛṣṭāv eva
iti na kiñcit pramāṇam a-pramāṇaṃ vā ’nyatra anubhūta-viṣayābhyo ’-nirdeśya-lakṣaṇābhyo jñānatat tādṛg-arthavat. middha-upaplutānām apy anubhūta-smaraṇa-ākārā vikalpā bhavanti. na ca teviṣaya-bhedasya darśanāya pṛthak-kṛtā. anumāna-a-bahir-bhūtā pratītir api pūrva-vat. itymataḥ. so ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣa- anumāna-a-bhāvaḥ saj-jñāna-śabda-vyavahārabhāvaṃ sūcayati iti. atha vā lokasya bruvato ’numāna-a-bhāvam āha. tena bhinna-viṣayā pratītir-siddhatām āha — yatra apy a-sādhāraṇatvād anumāna-a-bhāve śābda-prasiddhena viruddhena
pada-artheṣu sāṃvṛteṣu pratiṣidhyate. anumāna-anumeya-vyavahāraḥ punaḥ pratyaya-siddhaṃ
parikalpanāt. tathā ca āha – sarva eva ayam anumāna-anumeya-vyavahāro buddhy-ārūḍhena dharmaca te na santy eva. tatra api sati pratyakṣa- anumāna-āgamānām ekasya vṛttir iti cet, na,
ca ayaṃ sādhya-abhyupagamaḥ pratyakṣa-artha- anumāna-āpta-prasiddhena a-nirākṛtaḥ. nirdeśyaḥ.
’tiprasaṅgo ’py uktaḥ. vyabhicārād an-anya- anumāna iha a-vyabhicāra iti kuto niścayaḥ. a-a-bhāvam api sādhayati iti. anena eva ca anumāna-kāle śāstra-an-āśraya-vacanena aprati. yathā tathā a-yathā-arthatve ’py anumāna-tad-ābhayoḥ. artha-kriyā-anurodhena-vidito janena. pramāṇa-viniścaye para-artha- anumāna-paricchedas tṛtīyaḥ. samāptaś ca ayaṃ-bhedena an-eka-prakāra uktaḥ. sva-artha- anumāna-paricchedo dvitīyaḥ. para-artham anumānaṃ
prekṣā-pūrva-kāriṇaḥ, na vyasanitayā. na ca anumāna-pratibhāsa eva artha-sādhanam, niruddhevācaḥ prāmāṇya-a-bhāvāt. prāmāṇye vā na anumāna-pravṛttiḥ syāt, vacana-mātreṇa artha-ātmanaś ca sādhāraṇatvād anya-buddher apy anumāna-prasaṅgaḥ. siddhe ’pi hi liṅge ’-siddhayā-ādīnām apy artha-antaratvād a-gatir vacanād anumāna-lakṣaṇād abhyūhyā, a-pratibandhāt. a-sati
pratiṣedha eva draṣṭavyaḥ, na nānā-viṣayatā, anumāna-vikalpasya nir-viṣayatvāt, tatan-āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣa- anumāna-virodha-darśanād an-āśvāsa-prasaṅga itiśrāvaṇena akṣa-gocaraḥ. ity antara-ślokāḥ. anumāna-virodhe ’pi, yathā — nityo ghaṭa iti,a-śaktād an-utpatteḥ. na tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa hi san dṛśya eva bhavati. sa
viruddha-a-vyabhicāry-a-vacanam iti cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asyaapi saṃśaya-hetur uktaḥ, sa iha na uktaḥ, anumāna-viṣaye ’-sambhavāt. na hi sambhavo ’sti
eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣa-anumāna-virodhaviṣayaṃ paśyati, tam eva pakṣī-kuryāt. na ca anumāna-viṣaye pratyakṣa-ādi-bādhā asti,vā, rūpa-ādi-vad iti, tad a-yuktam, anumāna-viṣaye vācaḥ prāmāṇya-a-bhāvāt. prāmāṇye
-pratipakṣa-sambhāvanām astaṅ-gamayati. tato ’numāna-viṣaye viruddha-a-vyabhicāriṇo ’-bhāvaṃ
a-niścayāt, ataḥ pramāṇān niścaya-abhidhānād anumāna-viṣaye viruddha-a-vyabhicāriṇo ’-sambhavam
yuktam. evaṃ hy āgama-siddha ātmā syāt, na anumāna-siddhaḥ. tasmād a-vyatireke ’py a-sataḥ
-viśeṣo dharmī. tatra darśanaṃ pratyakṣato ’numānato vā. tathā tat-tulya eva ca. dharmiasty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ. na tādṛśāṃ bhāvo-upalabdhī tarhi prabhava-a-bhāva-sādhane na anumānam, an-anvayāt. na hy atra dṛṣṭānto ’sti,yathā deha-indriya-buddhibhyo rāga-ādy- anumānam. ātma-ātmīya-abhiniveśa-pūrvakā hi rāga-

anumānam

PVin3_0012804
PVin3_0000807
PVin1_0000213
PVin3_0011102
PVin1_0000408
PVin2_0008811
PVin2_0009112
PVin3_0000103
PVin3_0008506
PVin1_0000109
PVin1_0001605
PVin3_0000101
PVin3_0003806
PVin2_0004501
PVin1_0000612
PVin1_0000501
PVin2_0004603
PVin3_0003311
PVin3_0002908
PVin2_0009806
PVin2_0009113
PVin3_0008304
PVin3_0003204
PVin3_0008309
PVin2_0009206
PVin3_0008504
PVin3_0003701
PVin3_0002102
PVin2_0004803
PVin2_0009105
PVin3_0002907
PVin3_0002504
PVin3_0011103
PVin3_0003602
PVin3_0003207
PVin1_0001509
PVin3_0003803
PVin3_0003803
PVin1_0000403
PVin3_0011009
PVin3_0005503
PVin3_0003410
PVin3_0009710
PVin1_0000612
PVin2_0009811
PVin3_0003708
PVin3_0009707
PVin3_0009708
PVin3_0013010
PVin2_0007513
PVin3_0003709
PVin3_0011105
PVin3_0003609
PVin3_0004701
PVin3_0002810
PVin3_0008407
PVin2_0008807
PVin3_0011112
PVin3_0008502

45

anumāpayati

a-vastu-darśana-bala-pravṛttam āgama-āśrayam anumānam āśritya tad-artha-vicāreṣu viruddha-a-ślokaḥ. tri-rūpa-liṅga-ākhyānaṃ para-artham anumānam ity arthān na pakṣa-vacanaṃ sādhanam ity
ca sambandhino ’rthasya pratipattir anumānam iti dve eva pramāṇe, anyathā-pratipattyeṣa tulyaḥ prasaṅgaḥ — na ātmani darśanena anumānam iti. na, tayor iha anvaya-vyatirekābhyāṃ
ca kasyacit. sa khalu pratyakṣaṃ pramāṇaṃ na anumānam iti bruvāṇaḥ kāsāñcij jñāna-vyaktīnāṃ
viprakṛṣṭāyāṃ tu hetu-paramparāyām an- anumānam eva ity a-vyabhicāraḥ. na apy ākāratan na a-vināśa-sva-bhāve bhāve tad- anumānam. kathaṃ na anumānaṃ yāvatā na a-nityatātri-rūpa-liṅga-ākhyānaṃ para-artham anumānam, kāraṇe kārya-upacārāt. atra sva-dṛṣṭa-saṅkṣobha-ādi-hetuś ca iti. rūpāt sparśa- anumānaṃ kārya-liṅga-jam, rūpa-ādīnāṃ bhūtatad dvi-vidhaṃ samyag-jñānaṃ pratyakṣam anumānaṃ ca iti. na hy ābhyām arthaṃ paricchidya’-siddhayā buddhyā sambandha-a-bhāvād an- anumānam. tasmāt pratyakṣā iyam an-abhilāpā ca-anumāna-paricchedo dvitīyaḥ. para-artham anumānaṃ tu sva-dṛṣṭa-artha-prakāśanam. yathā eva
pratītim icched iti taṃ praty a-dṛṣṭāntam anumānam. tena a-sādhāraṇam āha. yasmān na etad-viniścaye pratyakṣa-paricchedaḥ prathamaḥ. anumānaṃ dvidhā sva-arthaṃ para-arthaṃ ca. jñānaanumāne ’pi tulya iti na pramāṇa-lakṣaṇam anumānaṃ na anveti. tatra pratyakṣaṃ kalpanāpara-avabodha-arthaṃ ca śāstraṃ praṇayann anumānaṃ pratikṣipati ity a-yuktam, tasya ayad anumeye ’rthe jñānam, tat sva-artham anumānam. pratyakṣa-vad asya phala-vikalpo
virundhānaṃ sva-vāg-viruddham, yathā — na anumānaṃ pramāṇam iti. pratibandho ’pi katham apakṣasya bādhā catur-vidhā darśitā tridhā- anumānaṃ bhittvā. tatra abhyupāyaḥ kārya-aṅgaṃ
-sambhavāt. viśeṣa-hetv-a-bhāve tu syād anumānam. yathā – a-dṛṣṭa-kartṛkam api vākyaṃ
-sva-bhāve bhāve tad-anumānam. kathaṃ na anumānaṃ yāvatā na a-nityatā-a-bhāve kvacid
antare ca pratibandha-sambhavān na kārya- anumānam. yogyatāyās tu dravya-antara-ananyathā kathaṃ pratijñāṃ tulya-kakṣyām anumānaṃ vā yathā-artham apeta-yuktikā pratijñā
eka-anta-a-sāmarthyād iti na tataḥ kārya- anumānam. vipakṣe vṛtty-a-darśane ’pi śeṣavat,pāka-hetavaḥ pakvā iti. anyathā śeṣavad etad anumānaṃ vyabhicāri. kiṃ punar etac cheṣavat.
-utsaraṇa-matsya-vikāra-āder varṣa-ādy- anumānaṃ vyākhyātam. tatra api bhūta-pariṇāma eva
yatas tad-viśeṣa-bahir-bhāvād a-pramāṇam anumānaṃ syāt. eka-saṅkhyā-vivakṣayā a-pradarśita
’nyasya kā kṣatiḥ. uktaṃ ca na āgama-apekṣam anumānaṃ sva-gocare. siddhaṃ tena su-siddhaṃ tan
eva prāmāṇyaṃ vastu-viṣayaṃ dvayoḥ pratyakṣa- anumānayoḥ, artha-kriyā-yogya-viṣayatvāda-hetu-phalasya a-sambandhāt tatra bhāva- anumānasya a-sambhavāt. tatra paścād bhāvān naeva. tasmāt sandigdho hetu-vyāpāra-viṣayaḥ. anumānasya bhedena sā bādhā uktā catur-vidhā. sādharmiṇam eva sādhyaṃ kuryād iti cet, na, anumānasya sāmānya-viṣayatvena eva gata-arthatvāt.
kārya-kāraṇa-bhāva-siddher anyatra anumānāt. na tv evam a-śubha-abhinandena
pratipramāṇatayā niścayaṃ vā. tan-niṣedho hy anumānāt syāt, pratyakṣeṇa yogyatā ’-niścayāt.
viṣaya-bheda-pradarśana-arthaṃ pṛthak-kṛto ’numānād a-bahir-bhūto ’py abhyupāyaḥ, bādhanaa-jñāte ’rthe buddher a-siddhes taj-jñāne ’numānād anveti iti cet, jitaṃ jaḍair jaya-a-bhāvam āha. tena bhinna-viṣayā pratītir anumānād ity uktaṃ bhavati. tena anumānād vastupratītir anumānād ity uktaṃ bhavati. tena anumānād vastu-sad-a-sattā-anurodhino bhinnaapekṣata iti na a-pratyakṣaṃ pramāṇam anumānād vyatiriktam asti. na a-pratyakṣaṃ
ātmani rāga-ādi-darśanena anyatra tad- anumāne ’tiprasaṅgo ’py uktaḥ. vyabhicārād an-arthaṃ ca hetu-vacanam ukta-artham apy anumāne ’dhikriyate. tena iha prabheda-mātram
’pi. vacana-guṇa-doṣau hi para-arthe ’numāne ’dhikriyete, na arthasya, vaktur
abhivyakti-vādena. tasmāc chāstra-āśraya eva anumāne ’nyatara-a-siddhiḥ śāstreṇa. anyatra tv avācyaḥ. sa ca kārya-sva-bhāvayor liṅgayor anumāne ’pi tulya iti na pramāṇa-lakṣaṇam
tad-vad anyasya api sambhavād a-sambhava- anumāne ca bādhaka-hetv-a-sambhavāt, vairāgya-avat. lakṣaṇe jñāna-grahaṇāc ca. ukta-lakṣaṇe ’numāne tal-lakṣaṇasya pratiyogino ’-sambhavād akṛtakatvam a-siddham iti, na tat sarvatra anumāne, pramāṇa-dṛṣṭasya pratijñayā ’-siddhi-codanā-a-yogāt, an-adhikārāc ca śāstrasya anumāne. pramāṇena eva bādhane tad-bhāva-pramāṇa-a-vyabhicāriṇaḥ. vastv-anurodhini punar anumāne yathā virodhinor ekatra a-sambhavaḥ,api pratipattau tathā syād iti sva-arthe ’py anumāne vibhajya ucyate. sādharmyeṇa api hipratiyogino ’-sambhavād a-sambhavo ’numāne viruddha-a-vyabhicāriṇaḥ. tad eka-saṅkhyā
utpatti-yogyatā-rahite vacana-a-darśanāt tad- anumāne vyatireka-a-siddher na kārya-kāraṇatāartha-āpattyā darśayati. etena pratyakṣa- anumāne vyākhyāte, dvayor api prāmāṇya-a-viśeṣāt.
vai vastu-dharma-samāśrayeṇa eva para-arthe ’numāne sādhana-doṣa-udbhāvanam, api tu vaktṛyadi nāma nirdeśyaḥ, pratyakṣa-arthena anumānena āptābhyāṃ prasiddhena ca a-nirākṛto
adhīnasya rūpa-āde rasato gatiḥ. hetu-dharma- anumānena dhūma-indhana-vikāra-vat. tatra apiākāra-bhedāt. an-antaraṃ vā kāraṇaṃ kāryam anumāpayati. tat-tulya-rūpāṇāṃ kārya-dravyāṇāṃ
iti. tasmān nāntarīyakam eva kāryaṃ kāraṇam anumāpayati, tat-pratibandhāt. na anyad vipakṣe
rasa utpannas tathā-bhūtam anumāpayan rūpam anumāpayati. tatra apy atīta-eka-kālānāṃ gatiḥ,anumāpayati

PVin3_0011108
PVin3_0008502
PVin3_0008308
PVin3_0011101
PVin3_0009604
PVin3_0008207
PVin3_0008606
PVin3_0008408
PVin3_0008301
PVin3_0008211
PVin3_0009602
PVin2_0008810
PVin3_0008205
PVin2_0008801
PVin2_0009809
PVin2_0006508
PVin2_0005006
PVin2_0006310
PVin2_0005712
PVin2_0007608
PVin3_0009909
PVin2_0005613
PVin2_0005004
PVin3_0001104
PVin1_0000411
PVin3_0002701
PVin2_0009605
PVin2_0006701
PVin2_0005002
PVin2_0004603
PVin1_0001507
PVin1_0001706
PVin3_0007002
PVin1_0000809
PVin1_0004102
PVin3_0000804
PVin1_0003002
PVin1_0002909
PVin1_0002913
PVin3_0003504
PVin3_0000706
PVin1_0002305
PVin3_0003803
PVin3_0007610
PVin2_0007403
PVin3_0013010
PVin3_0003507
PVin2_0008313
PVin2_0004712
PVin3_0008208
PVin2_0008904
PVin3_0008909
PVin3_0000707
PVin2_0004901
PVin1_0002211
PVin3_0003905
PVin3_0005203
PVin2_0006801
PVin3_0012008

46anuvṛttykāraṇeṣu kārya-an-utpattiḥ kāraṇa-antaram anumāpayati. na ca evaṃ-vidho vyatireko ’-bhūtād dheto rasa utpannas tathā-bhūtam anumāpayan rūpam anumāpayati. tatra apy atīta-eka
ucyate. samagrāṇy eva kāraṇāni yogyatām apy anumāpayanti, a-samagrasya eka-anta-a-sāmarthyād
tasmāt karaṇa-guṇa-vaktu-kāmate vacanam anumāpayet. nanv atra apy eṣa tulyaḥ prasaṅgaḥ
śabda-sāmyād a-bhedinaḥ. na yuktā anumitiḥ pāṇḍu-dravyād iva huta-aśane. anyathā-bhavati. hetunā yaḥ samarthena kārya-utpādo ’numīyate. artha-antara-an-apekṣatvāt sa svadṛṣṭvā a-dṛṣṭo ’py adhastād ādhāra-sambhavo ’numīyate, tad api kārya-liṅga-jam eva, tādṛśasya
-vikāra-vat. tatra api hetur eva tathā-bhūto ’numīyate. pravṛtta-śakti-rūpa-upādāna-kāraṇa-sahakiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na anumīyate. yena na samagrāṇī ity eva kāraṇasamagrāṇāṃ kāraṇānāṃ kārya-utpādana-yogyatā anumīyate. yogyatā ca sāmagrī-mātra-anubandhinīsanniveśa-ādi tad yuktaṃ tasmād yad anumīyate. vastu-bhede prasiddhasya śabda-sāmyād
tad yato yādṛśaṃ dṛṣṭam, tatas tādṛśam anumīyate. viprakṛṣṭāyāṃ tu hetu-paramparāyām anyas tarhi samarthena hetunā kārya-utpādo ’numīyate, sa kathaṃ tri-vidhe hetāv antarkiṃ tu sāmagrī janikā tat-sva-bhāvā. sā eva anumīyate. sā eva ca sāmagrī sva-bhāva-sthitykiñcin-mātra-sādharmyāt sarva-ākāra-sāmyam anumīyeta, sarva-guṇeṣu viśeṣa-darśanāt, saṃskārana ca avaśyam eṣāṃ kārya-upalambho yena anumīyeran. na ca te pramāṇa-traya-nivṛttāv api
anyatra vṛtti-virodho ’-viśeṣaṇe vā na anumeya-dharmatā iti cet, na, a-yogatal-liṅga-darśanāt sambandha-smṛty-apekṣiṇo ’numeya-pratipattau tad-utpatteḥ prāk kāryam eva
tat-sva-bhāvasya tad-utpatter iti. etau dvāv anumeya-pratyayau sākṣād an-utpatter a-tatsato bhāva iti sāmarthyāt tat-siddher na anumeya-vacanam. anvayas tv artha-āpattyā siddhaḥ.
-artheṣu sāṃvṛteṣu pratiṣidhyate. anumāna- anumeya-vyavahāraḥ punaḥ pratyaya-siddhaṃ bhedamtathā ca āha – sarva eva ayam anumāna- anumeya-vyavahāro buddhy-ārūḍhena dharma-dharmitat-tulye sad-bhāvo nāstitā a-sati. niścitā anumeyo ’tra jijñāsita-viśeṣo dharmī. tatra-darśanāt tan-nirāsa-artham. sa ca anumeyaḥ sva-rūpeṇa eva nirdeśyaḥ svayam iṣṭo ’-a-dṛṣṭa-sādharmyāt tathā prasādhitaṃ na anumeyatām atipatati. tac ca a-siddham iti na
pratiṣidhyate. etena svayaṃ vādinā iṣṭasya anumeyatva-vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya
āgamikatvam ātmani pratipannaṃ syāt, na anumeyatvam. yā apy a-siddhi-yojanā – tathāsva-prabhava-kāya-vāg-vyavahāra- anumeyāḥ syuḥ. vyavahārāś ca prāyaśo buddhi-viṣayaṃ prāmāṇyam. tat punas trairūpyam anumeye ’tha tat-tulye sad-bhāvo nāstitā a-sati.
liṅgato ’rtha-dṛk. tri-lakṣaṇāl liṅgād yad anumeye ’rthe jñānam, tat sva-artham anumānam.
syātām, puruṣa-antara-saṃvedana-vat. an- anuyaṃś ca enāṃ pratyakṣeṇa katham ātmany anviyāt.
dṛśyate. na hi vyakty-ātmānaḥ parasparam anuyanti, śakti-pratibhāsa-ādi-bhedāt. na tasmād-kriyā-arthī tad-a-samarthaṃ prati na datta- anuyogo bhavituṃ yuktaḥ. na hi vṛṣasyantī
api ca artha-upayoge ’pi punaḥ smārtaṃ śabda- anuyojanam. akṣa-dhīr yady apekṣeta so ’rthoa-prāmāṇikā na sattā-nibandhanān vyavahārān anuruṇaddhi. tad-a-prasiddhau viṣayasya apy akalpanā-āgamayoḥ kartur icchā-mātra- anurodhataḥ. vastunaś ca anyathā-bhāvāt tat-kṛtā
-ja ity eke. tan na, aindriye bhāva-a-bhāva- anurodhasya tattva-lakṣaṇatvāt tasya iha apievaṃ vikalpaḥ, tat-pratibhāsasya vastuny an- anurodhāt. tasmāt pratyakṣa-ābhāsaḥ. viplavaś caanya-indriya-ja-a-viśeṣāt, asāv api vastv-an- anurodhi-pratibhāso vipralambhāt pratyakṣapratijñā-arthaṃ bādhate, puruṣa-icchā- anurodhino ’rtheṣv a-śakya-pratiṣedhatvād iṣṭa-a-yogāc ca. tasmād ete kartur icchā-mātra- anurodhino dharmā na vastu-sva-bhāvam anuvidadhati,-vat. te ’n-apekṣita-tad-atiśayā bhāvanā- anurodhino bauddhā eva prajñā-ādi-vat. cetanāś cabhavati. tena anumānād vastu-sad-a-sattā- anurodhino bhinna-viṣayāyāḥ pratīter na vastuvata ayaṃ tapasvī sāṅketikam icchā-mātra- anurodhinam arthaṃ niyantu-kāmo jīvati, tasya saātmani. tādātmyaṃ hy arthasya tan-mātra- anurodhiny eva, na anya-āyatte, tad-bhāve ’iti sambhavo viruddha-a-vyabhicāriṇaḥ. vastv- anurodhini punar anumāne yathā virodhinor ekatraicchā-mātra-vṛtteḥ. tayā artha-mātra- anurodhinyā bhāvinyā bhūtayā vā śabda-yogyatayā
tatra eva avinābhāvo bhāvasya. bhāva-mātra- anurodhī sva-bhāva iti sa eva svayaṃ vastuto’py anumāna-tad-ābhayoḥ. artha-kriyā- anurodhena pramāṇatvaṃ vyavasthitam. iti saṅgrahaartha-antara-an-apekṣatvāt sa sva-bhāvo ’nuvarṇitaḥ. asāv api yathā-sannihitān na anyamdoṣāt. anvaya-vyatireka-ādyo yasya dṛṣṭo ’nuvartakaḥ. sva-bhāvas tasya tad-dhetur ato
api vṛttes toya-samāśrayāt. kāryaṃ tasya ity anuvartate. toya-āśritā hi balākāyā vṛttiḥ. tataḥ
-mātra-anurodhino dharmā na vastu-sva-bhāvam anuvidadhati, tasya evam a-vṛtteḥ. tasmān na tato
sva-viṣaya-sammata-anvaya-vyatireka-an- anuvidhānāt pratyakṣa-vat sāmānyasya ca vastuno
vijñāna-bhāvanā-paṭu-mandatā-ādi-bheda- anuvidhānāt. hetu-sāmyāt sukha-ādi-bheda-a-bhāvaicchāyā nirodha-a-bhāvāt. etena saṅketa- anuvidhāyināṃ śabdānāṃ na kaścid artha-niyamaḥ,eva syāt, na vastv-āśrayaḥ. na ca samāropa- anuvidhāyinyo ’rtha-kriyāḥ. na hi māṇavako dahanaātmā, sa ca puruṣa-vyāpāra-anvaya-vyatireka- anuvidhāyī pauruṣeyaḥ. anyathā api nāntarīyakatā-aeva vyatireka iti. nanv evam asya sapakṣe ’nuvṛtty-a-bhāvaḥ kathyate. so ’parasya api tulya

anuvṛttimat

PVin3_0009601
PVin3_0009507
PVin3_0004401
PVin1_0004404
PVin3_0002003
PVin3_0002510
PVin3_0010402
PVin1_0002203
PVin3_0009805
PVin1_0002106
PVin1_0001504
PVin3_0012712
PVin3_0010501
PVin1_0000803
PVin1_0000304
PVin1_0001305
PVin1_0001305
PVin3_0005707
PVin3_0012606
PVin3_0010712
PVin3_0007203
PVin3_0002502
PVin3_0002705
PVin2_0007509
PVin1_0001105
PVin2_0005413
PVin3_0001005
PVin3_0009306
PVin3_0010402
PVin3_0011401
PVin3_0012405
PVin2_0009310
PVin2_0009311
PVin3_0010607
PVin3_0009111
PVin3_0004609
PVin3_0011012
PVin3_0011206
PVin3_0011601
PVin3_0004610
PVin3_0010104
PVin2_0009110
PVin3_0008007
PVin3_0004505
PVin2_0009306
PVin3_0008308
PVin3_0000611
PVin3_0005209
PVin3_0012606
PVin3_0000508
PVin3_0000302
PVin3_0004603
PVin3_0004605
PVin3_0003701
PVin3_0013604
PVin1_0002210
PVin1_0002411
PVin2_0009107
PVin3_0001002

47

antar

ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-a-bhāva- anuvṛttimat. sanniveśa-ādi tad yuktaṃ tasmād yadsaṃsthānam api, yādṛśaṃ prāsāda-ādi-bhedeṣv anuvṛttimad buddhi-pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer adharmatve tad-viśeṣaṇa-apekṣasya anyatra-an- anuvṛtter a-sādhāraṇatā iti cet, na, a-yogalokam iti. cintāmayīm eva tu prajñām anuśīlayanto vibhrama-viveka-nir-malam an-apāyi-bhāvāt. kevalaṃ śāstra-upagama-dvāreṇa eṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti na anayorpakṣasya eva uparodhāt. tasmāt tan-mātra- anuṣaṅgiṇa eva pakṣa-doṣāḥ, pratyakṣa-ādi-virodha
uktam. itara-itara-vibhāgaṃ ca anena sattā- anuṣaṅgiṇaṃ prathayatā a-sattā eva sarvatrabhāve ’-bhāvāt. na apy an-indriyāḥ, rūpa-ādy- anuṣaṅgiṇāṃ tad-viṣaya-indriya-virahe ’-darśanād
eva tasya sādhanaṃ bhavati, tad-bhāva-mātra- anuṣaṅgiṇi punas tan-nirdeśasya vaiyarthyāt. na
ca. teṣām ataḥ sva-saṃvittir na abhijalpa- anuṣaṅgiṇī. a-śakya-samayatvān na sukha-ādīnām’rthas tathā-vṛttiḥ. na apy anyaḥ kaścid iha anuṣaṅgī ity a-bhāva eva artha-abhilāpa-anukāriṇo
-sambandhaṃ dravyam api na iti cet, priyam anuṣṭhitam. yadi idam eva prathamam ucyeta, na
vibhramam utsṛjya artha-vyavasthāpana-nītir anusartavyā. a-nityaḥ prayatna-anantarīyakaḥ
tad-balena udīyamānaṃ vijñānam artha-antaram anusartuṃ yuktaṃ rasa-ādi-jñāna-vat. sato ’pi vāsā kim a-śabda-liṅgā svayaṃ kathañcid anusmarato na bhavati. asti vā anayor avasthayorpaśyati, a-paśyaṃś ca na śabda-viśeṣam anusmarati, an-anusmaran na yojayati, a-yojayan
a-paśyaṃś ca na śabda-viśeṣam anusmarati, an- anusmaran na yojayati, a-yojayan na pratyeti ity
kvacid aparaṃ kiñcin nibandhanam asti. sa ca anena a-sakṛd ācarita-pūrva iti na anayoḥ
-grāhiṇyaḥ syuḥ. tasmād yathā kathañcid apy anena a-sato niścinvatā prameyā vaktavyāḥ. na hia-pratiṣedhaḥ. sva-ātmani sva-saṃviditena anena aparatra pariccheda iti cet, nanv evambruvāṇaḥ kaṃ sva-arthaṃ puṣṇāti. tasmād anena upātta-bheda eva sādhyaḥ. upātta-bhede
āha. na, sva-rūpeṇa eva nirdeśya ity anena eva gatatvāt. siddha-sādhana-rūpeṇa hi-a-nityatva-a-bhāvam api sādhayati iti. anena eva ca anumāna-kāle śāstra-an-āśrayabhavati, yady asya a-bhāve na bhavet. tad anena dvi-vidhasya api hetor gamya-gamakatā-vat. śakyante hi kalpanāḥ pratisaṅkhyā anena nivartayitum, na indriya-buddhiḥ, sāmagrī’sti so ’-satsu ca na vartate. jagaty anena nyāyena nañ-arthaḥ pralayaṃ gataḥ. deśaiti cet, uktam atra. api ca vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo ’-nityaḥ,atha kā iyam a-vyaktiḥ. a-dṛśya-ātmatā. nanv anena lakṣaṇena pradhāna-puruṣa-ādayo ’py a-nityāḥ
ity uktam. itara-itara-vibhāgaṃ ca anena sattā-anuṣaṅgiṇaṃ prathayatā a-sattā evaa-saṃhata-para-upakāra-niyama-a-bhāvād anaikāntika eva ity a-viruddhaḥ. ko hy eṣa
atiprasaṅgo hy evaṃ syād ity a-sādhāraṇa- anaikāntika eva prāṇa-ādiḥ. sādhāraṇam api khalu
tāvan nyāyo yad ubhayaṃ vaktavyaṃ viruddha- anaikāntika-pratipakṣeṇa iti, yad vaidharmya-pratipakṣeṇa iti, yad vaidharmya-vacanam anaikāntika-pratipakṣeṇa, yadi tena vipakṣe ’tathā ekasya rūpasya a-siddhau sandehe vā anaikāntikaḥ. katamasya ekasya. vyatirekasya. aekasya rūpasya a-siddhau sandehe vā a-siddho ’naikāntikaś ca hetv-ābhāso bhavati. dharmisyāt saṃśayaḥ, sa ca na eka-antena anaikāntikaḥ. tan niścita-tad-bhāvo nirdiṣṭa-guṇa
viprakṛṣṭe punar arthe ’-bhāva-nirṇayo ’naikāntikaḥ. tasmāt karaṇa-guṇa-vaktu-kāmate
tena ayam apy ekasya rūpasya sandehād anaikāntikaḥ. dvayor viruddho ’-siddhau ca, yathāata eva anvaya-vyatirekayoḥ sandehād anaikāntikaḥ, sādhya-itarayor ato ’-niścayāt. na
nirdiṣṭa-guṇa-niścayād eva ity a-niścito na anaikāntikaḥ syāt. na vai vastu-dharmavyavasthām apanudet. hetuś ca evaṃ na kaścid anaikāntikaḥ syāt. vipakṣasya api icchā-kṛtatvādna avaśyaṃ hetau bhāva iti tad-bhāva-hetor anaikāntikatvam. bhāva-mātra-bhāvitve siddha-anyapakṣa-dharmān āha. bheda-sāmānyayoś ca anaikāntikayor aikāntikatāṃ bruvāṇaṃ prativahan
viparīta-sandigdha-pratipatti-śruti-vat. anaikāntikasya tu pakṣa-dharmatvam eva, a-tat-pakṣyāṇāṃ nirāsaḥ, vyatireka-niścayena anaikāntikasya. dvayor ity eka-prasiddhayogyatām apy anumāpayanti, a-samagrasya eka- anta-a-sāmarthyād iti na tataḥ kārya-anumānam.
na ubhaya-dharmā asti iti. siddha- anta-upagama-nibandhaneṣu vicāra-prastāveṣu,na cet, na kadācit kasyacit kiñcid ity eka- anta eṣaḥ. syād etat, na āvaraṇān nityaṃ sarve-a-tat-samayavatām a-niścita-sādhanā na eka- anta-grāhiṇyaḥ syuḥ. tasmād yathā kathañcid apy
iti dharmayoḥ sambandha-upadarśanāt. eka- anta-parigrahe syād eṣa doṣaḥ. na vā sati hetau,a-paśyataḥ. vilabdhā vata kena ime siddha- anta-viṣama-grahāḥ. ity antara-ślokaḥ. tad-āgamasaṃśaya-hetuḥ, tadvatāṃ tat-saṅgrahād eka- anta-vyāvṛtteś ca iti. tadvatāṃ tat-saṅgrahād iti
yam ayaṃ vastu-dharmas tṛtīyam āśrayet. eka- anta-vyāvṛttyā ca eka-bhāve pratīti-sādhana-a’nyo ’sti viśeṣaḥ pratyakṣasya, ya eka- anta-sādhanatvaṃ vyavasthāpayati, yatas tadtā iha. mithyā-uttarāṇi jātayaḥ. teṣāṃ ca na antaḥ, a-yoniśo-vikalpānām a-pratiṣṭhānāt. yathā
api pūrvakam eva yogyaṃ vijñānam utpaśyāmaḥ, antaḥ-karaṇa-abhipātināṃ sukha-ādīnāṃ vijñānatat-sa-rūpasya tat-prāptir viśeṣo vā vācyaḥ. antaḥ-karaṇatva-ādayo ’pi tan-nibandhanā na vā apaścād bhāvān na hetutvaṃ phale ’py eka- antatā kutaḥ. sa hi niṣpanne bhāve ’rthasaha sādhanaṃ syāt. tasmāt triṣv eva rūpeṣv antar-aṅgam artha-siddhau sāmarthyam avasthitam,

antarPVin1_0003907
PVin3_0008203
PVin2_0009204
PVin3_0005803
PVin3_0005605
PVin3_0007007
PVin3_0008206
PVin3_0013701
PVin3_0013610
PVin3_0011606
PVin3_0013703
PVin1_0000202
PVin3_0011607
PVin1_0001501
PVin3_0004001
PVin1_0000310
PVin1_0000909
PVin3_0008208
PVin3_0008304
PVin3_0008801
PVin3_0005103
PVin2_0007905
PVin1_0004110
PVin1_0001515
PVin3_0000501
PVin3_0000504
PVin2_0009008
PVin1_0001401
PVin3_0009404
PVin1_0000812
PVin2_0006706
PVin3_0011407
PVin3_0005012
PVin3_0006703
PVin1_0001906
PVin3_0002806
PVin1_0001904
PVin1_0000804
PVin2_0006911
PVin2_0008909
PVin2_0008912
PVin2_0006011
PVin2_0006912
PVin3_0013403
PVin3_0005305
PVin1_0001903
PVin3_0006311
PVin2_0009615
PVin2_0009703
PVin3_0001506
PVin3_0001505
PVin3_0001512
PVin3_0011905
PVin3_0001802
PVin3_0001509
PVin3_0001513
PVin3_0001607
PVin3_0001509
PVin3_0005002

48

antaraekasya api tad-ātmanaḥ. asti iyam api yā tv antar-upaplava-samudbhavā. doṣa-udbhavāt prakṛtyā
gamyo ’stu, tāvatā kārya-parisamāpteḥ. kim antar-gaḍunā sāmānyena iti vyāvṛtti-sādhanena-vat. na hi bahulaṃ pāka-darśane ’pi sthāly- antar-gata-mātreṇa pākaḥ sidhyati, vyabhicārakalpitāḥ. kāraṇāt kārya-saṃsiddhiḥ sva-bhāva- antar-gamād iyam. hetu-prabheda-ākhyāne na
sa kiṃ na udāhṛtaḥ. so ’pi sva-bhāva-hetāv antar-bhavati ity udāhṛta eva. tathā hi —na hy— sva-bhāva-an-upalabdhiḥ sva-bhāva-hetāv antar-bhavati iti, sā tad udāharaṇena eva udāhṛtā.
-utpādo ’numīyate, sa kathaṃ tri-vidhe hetāv antar-bhavati. hetunā yaḥ samarthena kārya-utpādo
ity uktam. tāny api kenacil leśena āsv eva antar-bhavanti iti cet, āsām api parasparam eṣana hy evam-ādīni yathā-ukta-lakṣaṇāsu jātiṣv antar-bhavanti. na ca dūṣaṇāni, śabda-artha-an-yogād yathā saṃśete, tathā iha api sarva-an- antar-bhāva-a-yogāt saṃśayaḥ. a-pratipattir ansāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe ’n- antar-bhāvāt. tac ca sāmānya-lakṣaṇam uktam eva
pramāṇam asti, pramāṇasya sato ’tra eva antar-bhāvāt pramāṇe
-saṃśaya-rūpā sā ubhaya-bahir-bhāve syāt, antar-bhāve katham a-pratipattiḥ. evaṃ tarhi
vikalpaḥ saṃvidita upayann apayaṃś ca kva antar-bhāvyatām arthe buddhau vā. na arthe,śrutau rūpaṃ pratibhāsate ’-dvayaṃ sambandhy- antara-a-bhāvāc chabala-ābhāsāyā buddher a-dṛṣṭeḥ,-anvayāt. na hy atra dṛṣṭānto ’sti, sādhana- antara-a-bhāvāt tat-sādhanatve ca nidarśana-an-kṛte ca buddhi-janmany abhilāpa-smṛty- antara-a-bhāvāt siddham a-vikalpakaṃ pratyakṣam.
yaḥ samarthena kārya-utpādo ’numīyate. artha- antara-an-apekṣatvāt sa sva-bhāvo ’nuvarṇitaḥ.
na kārya-anumānam. yogyatāyās tu dravya- antara-an-apekṣatvād a-viruddham. uttara-uttarana janakatvād iti cet, sthiter artha- antara-an-artha-antaratve upakāreṇa vyākhyāte.
vyavadhāne hetv-a-bhāvāt samartha-kṣaṇa- antara-an-utpatter jñāna-an-utpattiḥ. pūrva-prasaṅgaḥ. na, sattva-saṅkhyāta-kṣaṇa- antara-an-upādānatā-lakṣaṇatvāc caramatvasya.
saṃvedanaṃ na sādhayati ity upalambha- antara-anugamaḥ. tan na tāvad ayaṃ puruṣaḥ kañcid-vijñāna-hetuṃ vijñānaṃ vidmaḥ, tasya viṣaya- antara-avadhāna-vaiguṇye ’nyatra vijñāna-anca abhyupeta-ādi-bādhā, svayam abhyupagama- antara-avasthānāt. na, parīkṣā-kāle kasyacid an-vad iti pratipattir eva sā, na darśana- antara-avasthitasya doṣa-udbhāvanam. sa hi tasya-bhede ’pi dharmi-dharmatayā nimittaṃ bheda- antara-ākṣepa-an-ākṣepāv ity-ādi-prasaṅgaḥ
yataḥ saṃhṛtya sarvataś cintāṃ stimitena antara-ātmanā. sthito ’pi cakṣuṣā rūpam īkṣate sāa-tal-lakṣaṇatvāt. vastv ekam eva avasthā- antara-āveśād bheda-dṛṣṭir iti cet, sa eva
a-smaratas tad-yojanā sambhavati, śabda- antara iva. na ca artha-abhipāta-kṛte ’-satya-yogya-ātmanoḥ prāpti-parityāgayoḥ sva-bhāva- antara-utpatti-hāni-nāntarīyakatvāt, nityaṃ tadpratyupayogaṃ tebhya upakāryasya sva-bhāva- antara-utpattes tathā upayogināṃ nānā-sva-bhāva-indriya-ālokāḥ parasparato viśiṣṭa-kṣaṇa- antara-utpādād vijñāna-hetavaḥ. an-upakāryasyadarśana-artham etad uktam, yathā ayam eva an- antara-udāhṛtaḥ prayogaḥ. atha yad idaṃ na santijñānena samanantara-pratyayena sva-viṣaya-an- antara-kṣaṇa-saha-kāriṇā janitaṃ pratyakṣam. atamātraṃ sādhyam ākarṇanīyaṃ vā. anyathā artha- antara-gamanād avasādaḥ syāt. sa ca ayaṃ sādhya-an-antara-pratyaya-udbhavam. tad-artha-an- antara-grāhi pratyakṣam iti vartate. mānasam api-jñāna-vat. sato ’pi vā tad-ātmana indriya- antara-jñāna-utpattāv a-sāmarthyād atiprasaṅgāc
a-bhāvāt, punar darśane ca bhāvāt, viśeṣa- antara-dṛṣṭāv anyathā prayoge viparyayāt, yathā-niyamaḥ kaḥ parasya anyathā paraiḥ. artha- antara-nimitte vā dharme vāsasi rāga-vat. iti
iti saṅgraha-ślokāḥ. api ca artha- antara-nimitto hi dharmaḥ syād anya eva saḥ. na
an-upalabdhi-rūpatvāt. tatra apy artha- antara-niṣedhe sādhye kārya-kāraṇayor andarśana-pratīter darśana-parāvṛttau ca artha- antara-parigrahāt, kali-māry-ādi-śabdānām iva
sādṛśya-mātreṇa arthānāṃ kenacid ātma- antara-pratiniyamaḥ, yena upamānāt sādhanaṃ syāt.
-saṃskṛtād indriyād anyato vā sva-bhāva- antara-pratilambhāt. na hy an-upakāry apekṣyata
ato vṛttiś ca. mānasaṃ ca akṣa-vijñāna-an- antara-pratyaya-udbhavam. tad-artha-an-antarasaṃsarge tasya a-bhāvāt. tasmād ayaṃ pramāṇa- antara-bala-utpanno ’n-akṣa-liṅga-āśrayo ’nkathaṃ tad-a-bhāvaṃ na gamayet. pramāṇa- antara-bādhanān na ubhaya-vyavacchedaḥ. anyonyabādhā-sambhavāt. tathā anyatra api pramāṇa- antara-bādhā sambhāvyeta. lakṣaṇa-yukte bādhāapi sādhanaṃ na sambhavati, anyatara-artha- antara-bhāva-a-bhāvāt. dvayor hi tathā-bhāvaapi. tathā-vidhasya ca dehasya ghaṭād artha- antara-bhāva-an-abhyupagame sāmānyena apisyāt, ghaṭasya ātmanā tad-bhāva-artha- antara-bhāva-virodhāt. yadi dehād eva arthaanyeṣu hetuṣu kārya-an-utpattiḥ kāraṇa- antara-bhāvaṃ gamayati ity uktam. buddhy-ādayo
-antara-bhūtasya upagame syād anyatara-artha- antara-bhāvaḥ. etena iṣṭa-sādhyatva-vacanena’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatara-artha- antara-bhāvaḥ, ghaṭasya svato ’rtha-antara-antara-bhāva-virodhāt. yadi dehād eva artha- antara-bhāvaḥ syāt, sa eva tathā ucyeta. anyatara-antara-bhūtam iti sāmānyena anyatara-artha- antara-bhāvas tayor ekasya tathā-abhyupagame syāt.
-artha-antara-bhāvaḥ, ghaṭasya svato ’rtha- antara-bhāvasya an-abhyupagamād virodhāc ca dehana hy a-nityā ity eva sarve prayatna-an- antara-bhāvi-jñāna-kārya-ārambhiṇaḥ. tena tat

antaraPVin3_0005003
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PVin3_0000607
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PVin2_0005103
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PVin1_0003210
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PVin3_0002301
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PVin1_0004302
PVin1_0003910
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49

antaratvādkatham idam avagamyate — prayatna-an- antara-bhāvi-jñānam a-nitya-kāryam iti. prayatnakāraṇa-dharma-darśanāt. ataḥ prayatna-an- antara-bhāvi-jñānam a-nitya-sva-bhāva-kāraṇaan-abhyupagamād virodhāc ca deha eva artha- antara-bhūta iti sāmarthyena vākya-arthasāmānyena artha-antara-bhūtam, artha- antara-bhūta-dvaya-a-yogāt. na vā kaścid artha-bhūta-dvaya-a-yogāt. na vā kaścid artha- antara-bhūtaḥ, dvayor ekasya apy an-abhyupagamāt.
api iti. tasmān na anyatarat sāmānyena artha- antara-bhūtam, artha-antara-bhūta-dvaya-a-yogāt.
tathā ghaṭa-śarīrayor anyatarad artha- antara-bhūtam iti sāmānyena anyatara-artha-antaraśabdasya sādhanāt. tathā kasyacid artha- antara-bhūtasya upagame syād anyatara-arthana syāt pravṛttir artheṣu darśana- antara-bhediṣu. atīta-a-jātayor vā api na ca syād
kim anyayā, sva-bhāvena vā a-calasya artha- antara-yoge ’pi tad-bhāva-an-upapatteḥ. sa ca
anyathā an-upakāriṇo ’n-apekṣā syād viṣaya- antara-vat. tena eva kasmād upakriyata iti cet,pūrvakaṃ ca a-viguṇaṃ vijñānam, tasya viṣaya- antara-vikṣepa-pratighāta-ādāv uttara-vijñāna-anhetuḥ. mana iti cet, tad api pūrvakam eva an- antara-vijñāna-hetuṃ vijñānaṃ vidmaḥ, tasya
anvaya-apekṣaṇāc ca. itarat punar bheda- antara-vimarśa-vivekena pratiṣṭhitena eva rūpeṇa
prasidhyati. ekasya tu yathā-ukta-sva-bhāva- antara-viraha-upagamād eva bhinna-deśa-ādibhir
eka-dravya-saṃsarga-a-vyavacchinna-sva-bhāva- antara-virahād an-eka-vṛtter ekasya na deśa-ādi-prasaṅga iti cet, na, tasyāḥ sāmagryā eva antara-viśeṣa-kṛtatvāt saṃśaya-nirṇaya-ādi-bhedaanyathā saṃvedanasya api saṃvedana- antara-viśeṣād viśeṣa-siddhiḥ, tasya apy anyataanyeṣu hetuṣu jñāna-kārya-a-niṣpattiḥ kāraṇa- antara-vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ syāt,tataḥ smṛtyā vyavadhānān na artha-upayogo ’n- antara-vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg anāśa-hetūnāṃ hetuman-nāśa-vādinām. ity antara-ślokaḥ. tad ayaṃ bhāvo ’n-apekṣas tadvata kena ime siddha-anta-viṣama-grahāḥ. ity antara-ślokaḥ. tad-āgama-viruddha-abhyupagamaś casyād bhasma iva a-śīta-sādhane. ity antara-ślokaḥ. na a-sattā-niścayo viprakarṣiṇām.
eva yukti-jñā jñāna-ākāra-arpaṇa-kṣamam. ity antara-ślokaḥ. na ca idaṃ pūrva-pramāṇa-viṣaya-ākhyāne na darśita-udāhṛtiḥ pṛthak. ity antara-ślokāḥ. a-sad-vyavahāra-yogyatā vā ana-sādhyatvam an-avasthāṃ ca darśayan. ity antara-ślokāḥ. atra svayam-iṣṭa-śrutibhyāṃ gatatad-balena uktaḥ śrāvaṇena akṣa-gocaraḥ. ity antara-ślokāḥ. anumāna-virodhe ’pi, yathā —dharmo na nir-anvaya-doṣa-bhāk. ity antara-ślokāḥ. anya-yoga-vyavacchedena catena saṅketo na iṣṭām eva asya yogyatām. ity antara-ślokāḥ. eka-deśa-a-visaṃvādanam apy āgamaāśrayais te ’pi tasmād a-jñāta-viplavāḥ. ity antara-ślokāḥ. etal-lakṣaṇā an-upalambha-ātmatad-vyavasthānād a-kārakam api svayam. ity antara-ślokāḥ. etena indriya-sannikarṣa-arthatato ’nyena tena bhinnā vyavasthitiḥ. ity antara-ślokāḥ. kāryasya api sva-bhāvaa-pratijñā-artho viśeṣo dharma-bhedataḥ. ity antara-ślokāḥ. tathā svayaṃ tad-āśrayasya vātat sphuṭa-a-kalpa-dhī-phalam. ity antara-ślokāḥ. tathā hy a-śubha-pṛthivī-kṛtsnautsannā iyaṃ sādhya-sādhana-saṃsthitiḥ. ity antara-ślokāḥ. tasmāt sādhya-bādhaka eva
hy avinābhāvo ’-niyataś ca na sādhanam. ity antara-ślokāḥ. nanu yathā-ukta-lakṣaṇa-anca proktaṃ pramāṇaṃ sva-ātma-vedanam. ity antara-ślokāḥ. bāhye ’py arthe tato ’-bhedo-sādharmya-dṛg-ādis taimira-ādi-vat. ity antara-ślokāḥ. bhavatu nāma yathā-darśanaṃ
bauddhena uktaṃ mūrty-ādi-sādhanam. ity antara-ślokāḥ. yā punaḥ śāstra-āśrayeṇa anyatarakathaṃ satyaṃ na jāne ’ham api īdṛśam. ity antara-ślokau. kathaṃ punar a-sati bāhye ’rthetadā na sañcodya-grāhya-grāhaka-lakṣaṇā. ity antara-ślokau. tadā anya-saṃvido ’-bhāvāt svaeva martyena bhāvyam aśvavatā api kim. ity antara-ślokau. tasmāt sva-bhāva-pratibandhād eva
hetau niścitena eva sādhanāt. ity antara-ślokau. tasyāḥ svayaṃ prayogeṣu sva-rūpaṃ
-a-bahir-bhūtā pratītir api pūrva-vat. ity antara-ślokau. pratyakṣa-virodhe ’pi nānā-rūpasyana anugraha-upaghātau tataḥ syātām, puruṣa- antara-saṃvedana-vat. an-anuyaṃś ca enāṃ-niyama-sāmarthyena apara-pratikṣepāt, ākāra- antara-saṃsarge tasya a-bhāvāt. tasmād ayaṃsiddhiḥ. na evaṃ saṃvedanasya saṃvedana- antara-sattā-viśeṣābhyāṃ tat-siddhiḥ, sarva-a-sāmānya-sthiter anya-dhiyo gateḥ. pramāṇa- antara-sad-bhāvaḥ pratiṣedhāc ca kasyacit. sa
taj-jāti-yogād a-brāhmaṇaś ca dharma- antara-samāveśāl loke pratīyate, kiṃ tarhibhavanti, sambhavad-viśeṣa-hetūnāṃ guṇa- antara-sambhavāt. viśeṣa-hetv-a-bhāve tu syādna, tatra api tathā-sañcāriṇo hastasya antara-sparśa-viśeṣa-upalambhād anya-a-bhāvatriṣv api rūpeṣu draṣṭavyam. artha- antara-sva-bhāvayoḥ prabhava-tan-mātra-anubandhaabhyupagamya tathā-abhidhānāt. nanv an-artha- antara-hetutve ’pi bhāva-kāle ’-nityatā-aiti. viṣaya-ākāraḥ kaścit paricchedaś ca antaraḥ sva-saṃvidita-rūpo jāyamāno lakṣyate.
eka-antatā kutaḥ. sa hi niṣpanne bhāve ’rtha- antarataḥ paścād bhavan kathaṃ tasya hetuḥ syāt.
vā, tato jñāna-janana-sāmarthyasya an-artha- antaratvāt, artha-antaratve ca doṣāt. na ca asyaiti na dūṣaṇaṃ syāt. na, tasya sādhana- antaratvāt. yadi pūrva-pakṣa-vādī sa-ākāṅkṣaḥ
ca niyama-a-yogāt. śakteś ca an-artha- antaratvāt sa eva sva-bhāva-niyamaḥ. artha-hetutvam unneyam. rāga-ādīnām apy artha- antaratvād a-gatir vacanād anumāna-lakṣaṇād

antaratvād

PVin2_0006310
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PVin3_0003001

50

antareṇa

tad-utpatteḥ prāk kāryam eva antya-kṣaṇa-an- antaratvād utpannaṃ pratyakṣī-bhavati. na ca a-an-eka-upakāra-sādhanam. upakārasya artha- antaratve ’-tad-upakāra-ādayo ’py uktāḥ. an-viśeṣa-pratilambho yuktaḥ. upakārasya artha- antaratve ’py uktam. na vai tata ātma-viśeṣaiti cet, sthiter artha-antara-an-artha- antaratve upakāreṇa vyākhyāte. pāta-pratibandhāt-sāmarthyasya an-artha-antaratvāt, artha- antaratve ca doṣāt. na ca asya prayatna-an-antaratvāt sa eva sva-bhāva-niyamaḥ. artha- antaratve tato ’rtheṣu jñāna-utpattir iti śabdo
-antaram eva, yaḥ sthāpayitrā kriyate. artha- antaratve tatra eva upayoga iti kaḥ patataḥ
atiśaya-pratipattau tasya apy ātma- antaratve tad eva vastunas tādātmyāt patanam anity ukta-prāyam. tad-upakārasya ca artha- antaratve tasya iti sambandha-a-bhāva-ādayo ’py’pi na tad artha-antare yuktam. an-artha- antaratve tu nīla-āder anubhavāt tad-ātma-bhūtaḥ
tad-anyeṣu kāraṇeṣu kārya-an-utpattiḥ kāraṇa- antaram anumāpayati. na ca evaṃ-vidho vyatireko
na api tad-balena udīyamānaṃ vijñānam artha- antaram anusartuṃ yuktaṃ rasa-ādi-jñāna-vat. sato
tad-a-tattve nibandhanam, api tu sva-bhāva- antaram api. kṛtrima-a-kṛtrimāṇām iva maṇi-muktā-jñāḥ, te tat-pratipādane punar upadeśa- antaram apekṣante. satyam etat, tathā api bālavyavasthāpyata ity apy uktam. anyathā artha- antaram eva a-nityatā syād anya-nimittatve ’ayo-golake ’pi vahni-sambandhād artha- antaram eva tat tathā-utpannam ekaṃ dṛśyate, na
ca na a-satāṃ grahaṇam. tasmād artha- antaram eva pratyaya-viśeṣa-utpatter manaḥ
sa hi tasya pāta-pratibandho na artha- antaram eva, yaḥ sthāpayitrā kriyate. artha-dhiyoḥ. na hi bhinna-avabhāsitve ’py artha- antaram eva rūpaṃ nīlasya anubhavāt tayoḥ sahaādadhad dharmiṇaṃ pratiṣṭhāpayati. dharma- antaraṃ ca sa eva punaḥ prativahati iti nabhāva-kāraṇa-kāryam iti siddham. prayatna-an- antaraṃ jñānaṃ prāk sato niyamena na. tasya āvṛty
bhāvi-jñānam a-nitya-kāryam iti. prayatna-an- antaraṃ jñānasya prāk sato niyamena a-yogāt,artha-vedanaṃ kena. utpatti-sārūpyābhyām. an- antaraṃ tarhi vijñānaṃ tulya-viṣayaṃ viṣayaḥ
ca etac chabdānām asti iti kathaṃ na pramāṇa- antaram. te tarhi tatra a-dṛṣṭāḥ kam arthamsā ca tasya ātma-bhūtā eva tena na artha- antaraṃ phalam. dadhānaṃ tac ca tām ātmany arthasyāt. anyathā ekam ity eva na syān nāma- antaraṃ vā, artha-bhedam abhyupagamya tathābhedaṃ loko vivecayaty ākāra-bhedāt. an- antaraṃ vā kāraṇaṃ kāryam anumāpayati. tat-tulyadarśanam eva hi tat tathā utpannam, yena an- antaraṃ vidhi-pratiṣedha-vikalpau bhavataḥ, yathāeva ca sadṛśam udāharaṇam āha, prayatna-an- antaraṃ vyakti-janmanos tathā-abhidhānāt. yana-sambhavāt. tasmād a-pratikṣipta-dharma- antaraṃ sādhya-dharma-sāmānyaṃ samāviśad ghaṭasaha-bhāva-niyama-a-bhāvāt. yady artha- antaraṃ hetuḥ, kathaṃ tarhi idānīṃ sa tasya
gamayati, tal-liṅgaṃ śabda iti. na, lakṣaṇa- antarasya a-vācyatvāt. yat kvacid a-dṛṣṭam, tasya-bhāvo vā tasmin saty eva bhāvād ity artha- antarasya. tathā prasiddhe tad-bhāve hetu-bhāveeva ca na an-indriya-dṛṣṭir na api viṣaya- antarasya. sva-jñāna-kāla-bhāvī tad-a-tulya-kriyā-kṛtatvāt saṃśaya-nirṇaya-ādi-bheda-vat. na antarāḥ sukha-ādayo na api cetanāḥ. tad-ātmanāṃ
-a-siddhes tatra prāṇa-ādīnām api. artha- antarād a-kārya-bhūtād a-siddheś ca. na hi kāryayoge ’pi tad-bhāva-an-upapatteḥ. sa ca artha- antarād bhavann a-nityatā anyo vā dharmo hetuḥ
-deśair a-pūrvair abhisambandha ekasya tad- antarāla-vyāpti-nāntarīyakaḥ, ātapa-āder iva
sāmānyam, upalabdhi-lakṣaṇa-prāptasya tad- antarāleṣv an-upalambhāt. upalabdhi-lakṣaṇavastu-viparīta-ākāra-niveśiṣv api tīrtha- antarīya-pratyayeṣu bhāvāt. parama-artha-eka-vyāpini sidhyati. tad eka-sambandhino deśa- antare ’-gatvā a-tad-deśair a-pūrvair
a-kriyasya eka-vyakti-sambandhino deśa- antare ’-pūrva-vyakti-prādur-bhāve prāk tatra aiti cet, tat kim idānīṃ dharmī dharmy- antare ’nvayī-bhavitā. pradīpa-ādayas tu svakṛte ’pi pratijñā-doṣa iti cet, astu, viṣaya- antare ’pi kiṃ na bhavati. bādhanīya-dharmaṇo
vyavasthā-mātraṃ bhidyate, na arthaḥ. artha- antare ca prakṛtād viśeṣe sādhye kas tayoḥ
pariṇāma-apekṣatvāt kārya-utpādasya. atra antare ca pratibandha-sambhavān na kārya-anumānam.
’ntaśaḥ sāmarthyaṃ virūpe ’pi dhātau. dhātv- antare tv an-eka-upakāra eva syāt. an-ābhoge ’parityajya katham anyatra bhaved iti. artha- antare tu gamye kāryaṃ hetuḥ, a-vyabhicārāt. na
ca ayam artho ’-sati nāstitā ity atra antare. tena na iha pratanyate. na ca a-sann ātmā,-bhāvāt. vastu-sva-bhāvatve ca punar vivakṣā- antare parāvṛtty-a-yogāt. yugapad ekatra viruddhabheda-ukti-doṣaḥ kārya-samo mataḥ. jāty- antare prasiddhasya śabda-sāmānya-darśanāt. nasāmānyaṃ vṛkṣa-puruṣayoḥ. yad-darśanāt prāṇy- antare mṛta-pratipattiḥ, tādṛśaṃ yadi taruṣu
ātma-saṃvedana-vat. tato ’pi na tad artha- antare yuktam. an-artha-antaratve tu nīla-āder
iva. na ca artha-abhipāta-kṛte ’-satya- antare vikāre śabda-viśeṣe smṛtir yuktā, tasyā aviśeṣa-pratiniyama-arthī bhavati, viśeṣa- antare vivāda-a-sambhavāc ca. na ca śāstra-a-yogāt. na hi tatra apy an-upalambham antareṇa anyaḥ kaścid vyavasthā-āśrayaḥ. tad idam
-siddhaḥ. nanu sva-viśiṣṭa-pratyayam antareṇa api bhavaty a-bhāva-buddhiḥ, yathā-bhāvaṃ hetuṃ vā antareṇa bhaved ity āśrayam antareṇa api vaidharmya-dṛṣṭānte prasidhyati-pravṛtta-vāg-abhimata āptaḥ. tad-vacanaṃ na antareṇa artha-tathā-bhāvaṃ pravartata iti kāryaṃ

antareṇa

PVin3_0006306
PVin2_0008512
PVin1_0001611
PVin3_0008401
PVin3_0013507
PVin3_0007810
PVin2_0010014
PVin2_0008511
PVin2_0008510
PVin2_0006005
PVin2_0007013
PVin2_0006512
PVin2_0007907
PVin3_0011701
PVin3_0006608
PVin2_0005202
PVin3_0004609
PVin3_0002608
PVin3_0002113
PVin2_0006103
PVin2_0006310
PVin2_0006308
PVin2_0009011
PVin2_0006309
PVin2_0006307
PVin1_0003213
PVin2_0007713
PVin1_0004112
PVin3_0006103
PVin3_0006102
PVin2_0006010
PVin2_0009405
PVin2_0006012
PVin1_0002504
PVin2_0008205
PVin2_0008609
PVin2_0009110
PVin3_0006201
PVin2_0006008
PVin3_0006009
PVin3_0011010
PVin3_0010312
PVin3_0008307
PVin2_0007403
PVin1_0002115
PVin1_0002912
PVin3_0001904
PVin3_0008703
PVin3_0010804
PVin2_0005806
PVin2_0006210
PVin1_0004107
PVin2_0005904
PVin1_0004003
PVin2_0008206
PVin2_0008912
PVin2_0006709
PVin1_0000210
PVin3_0012002

51

anya

anyathā a-bhāva iti bhāva eva kaścin nāma- antareṇa uktaḥ syāt. tasmān na asya pratyayasya
tasya hetur bhavati. bhavati ca dhūmo ’gnim antareṇa, tan na tad-dhetuḥ syāt. anya-hetukatvānna ca śabda-viṣaya eva vastu, ākāra- antareṇa darśane pratibhāsanād etāvan-mātra-pratigha-a-bhāvāt. a-yoniśo-manas-kāram antareṇa doṣāṇām an-utpatteḥ. deha-ādīnāṃ hetutve
tarhi puruṣa-sāmarthya-siddhiḥ. sā vacanam antareṇa na sidhyati iti sa tathā-bhūtam eva
pratyakṣa-ādi-bādhā asti, pramāṇasya pramāṇa- antareṇa bādhāyāṃ tasya a-prāmāṇya-prasaṅgāt.
-bhāvo hetur vā. kathaṃ sva-bhāvaṃ hetuṃ vā antareṇa bhaved ity āśrayam antareṇa apibhāve ’-hetutā eva syāt. na hi yasya yam antareṇa bhāvaḥ, sa tasya hetur bhavati. bhavati-viśeṣasya agnitvāt. kāryasya ca kāraṇam antareṇa bhāve ’-hetutā eva syāt. na hi yasya yam
a-pratiṣedhaḥ. viruddhasya apy an-upalabdhim antareṇa virodha-a-pratipattiḥ. tathā hy aśabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ. śabda- antareṣu tādṛkṣu tādṛśy eva astu kalpanā. a-hetutā iti. pratyakṣe ’py arthe phalasya an- antarya-a-bhāvād a-tat-phala-sādharmyāt tadbhavaty eva hi tasya api jñeya-vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe ’pi dhātau. dhātvātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya eka- antikatvād ity aparaḥ. vipakṣād eva hi prāṇa-bhāvo vā kiṃ na iṣyate. kiṃ pāramparyeṇa, ante ’pi tat-sva-bhāvasya eva tad-bhāvea-sati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. ante vacanān niścitatvaṃ triṣv api rūpeṣu
a-pratibhānāt syāt saṃśayaḥ, sa ca na eka- antena anaikāntikaḥ. tan niścita-tad-bhāvo-śrutibhyāṃ gata-arthe ’py avadhāraṇe kṛtya- antena abhisambandhān mā bhūn nirdekṣyamāṇe ’pi
grāhyam iti sthitiḥ. kṛtā idānīm a-siddha- antair grāhyo dhūmena na analaḥ. yadi sādhanana ca śaktiḥ kenacit pratibandhuṃ śakyate, antya-avasthāyāṃ pariṇāma-a-bhāvāt kṣaṇasya-a-pratipattau tad-utpatteḥ prāk kāryam eva antya-kṣaṇa-an-antaratvād utpannaṃ pratyakṣīcet, na, tataḥ kārya-utpatter a-kṣepāt. ā antya-kṣaṇa-utpatteḥ pratibandhaḥ sambhāvyate,sadṛśa-apara-utpatti-vipralabdho vā. antya-kṣaṇa-darśināṃ niścayāt paścād asya an-kṣaṇa-utpatteḥ pratibandhaḥ sambhāvyate, antya-kṣaṇo ’-pratibandhaḥ. tal-liṅga-darśanāt
-bādhako ’gniḥ, yatas tad-a-bhāvo gamyeta. antyasya avasthā-viśeṣasya a-vyabhicāra iti cet,a-siddheḥ, sarva-kāraka-upayoge ’pi kriyāyām antyasya tasya eva bhedakasya sādhakatamatvāt.
na evaṃ bhāvasya kadācid apekṣā. tatra apy antyā sāmagrī yā a-vyavahitā kārya-utpatteḥ, sāna ca upalambhānām utpatti-niṣṭhā ity andha-mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa
sañcarati me hasta iti bhavati, tata eva anya-a-bhāva-gatiḥ, tad-a-bhāve ’-bhāva-ahastasya antara-sparśa-viśeṣa-upalambhād anya-a-bhāva-gateḥ. yato hi sparśa-viśeṣa-upalabdher a-bhāva-a-siddheḥ. eka-niṣedhena anya-a-bhāva-sādhane siddhā eva an-upalabdhiḥ,eva khyāpayati. na ca eka-an-upalambho ’nya-a-bhāvaṃ sādhayati, atiprasaṅgāt. na sa tena
apy an-ubhayasya a-pratibandhāt tad-a-bhāve ’nya-a-bhāvo na yuktaḥ. kārya-an-upalabdhāv api
yugapad anayor virodhāt. tasmān na caitanyād anya-atiśayavatī buddhiḥ. tad-rūpa-vyatirekeṇa
idānīm a-hetuko vināśaḥ, jātasya tad-bhāve ’nya-an-apekṣaṇāt. api ca na vināśo nāma anya eva
tathā ca nityaṃ sattvam a-sattvaṃ vā a-hetor anya-an-apekṣaṇāt. apekṣāto hi bhāvānāṃ
anaikāntikatvam. bhāva-mātra-bhāvitve siddha- anya-an-apekṣaṇād a-hetutā tan-mātra-anubandhaś ca.
-pratiniyamaḥ. tasmād viśiṣṭa-upalabdhir eva anya-an-upalabdhiḥ. anyathā arthasya nāstitvaṃ
-a-nityatva-vat. tatra apy eka-upalabdhyā anya-an-upalabdhir eva ucyate, anyathā hy asāmarthyāt. tasmād eka-niyata-upalambho ’nya-an-upalambhas tad-a-bhāva-vyavahāra-siddhi’tiprasaṅgo ’py uktaḥ. vyabhicārād an- anya-anumāna iha a-vyabhicāra iti kuto niścayaḥ.
a-santam apy eṣām ātmānaṃ vibhāgavantam iva anya-anyair vyapadeśair vaktāraḥ pradarśayanti.
hetutvāc chakti-prasūteḥ sāmagryā yogyatā an- anya-apekṣaṇī ity ucyate. samagrāṇy eva kāraṇāni
hy arthasya tan-mātra-anurodhiny eva, na anya-āyatte, tad-bhāve ’-bhūtasya paścāt tādātmya
śāli-bīja-ādibhyas tat-prasavās tad-anyebhyo ’nya iti, ākasmikatve deśa-kāla-prakṛti-niyama-ayo ’pi kaścid viplava indriya-jaḥ, tad- anya-indriya-ja-a-viśeṣāt, asāv api vastv-an’pi na itara iti darśana-arthā. tatra sarva- anya-iṣṭa-nirākaraṇe ’py āśaṅkā-āsthāna-vāraṇaṃ
na saṃyogena tadvat syāt. sahitasya tad- anya-upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yamkiṃ tarhi vyatirekād api. tad-a-bhāvād an- anya-upanaya iti cet, tulyā vṛtti-tat’pi syād ity apārthikā an-upalabdhiḥ. atha anya-upalabdhyā an-upalabdhi-siddhir iti
eva teṣāṃ tad-viruddhānāṃ ca sannihita- anya-upalambha-kāraṇād a-siddhiḥ siddhiś ca
upalambha-kāle na siddhaḥ siddher a-siddheḥ, anya-upalambha-kāle tu siddha ity upalambhe ’pi
iti cet, na, kārya-kāle ’-bhāva-pratipatteḥ, anya-upalambhe tad-an-upalambha-siddheḥ.
ādi-vat. na hy anayor eka-ākāra-an-upalambhe ’nya-upalambho ’sti. na ca etat sva-bhāva-viveke’nya-an-apekṣaṇāt. api ca na vināśo nāma anya eva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ,api ca artha-antara-nimitto hi dharmaḥ syād anya eva saḥ. na hi tasmin niṣpanne ’-niṣpannopara-apekṣā, tasya tatra a-kiñcit-karatvāt, anya-karaṇe tasya iti sambandha-a-yogāt.
’-yukta-pratipattir eva. na ca anya-darśane ’nya-kalpanā yuktā, atiprasaṅgāt. tasya-bhāg ity ayam eva hetuḥ. an-avasthā- anya-kalpane syāt. yasmin sati bhavaty eva yat

anya

52

anyaḥ

PVin2_0004701
tathā sati dṛśye vastuny a-vikala-tad- anya-kāraṇasya darśanasya vyāvṛttiḥ. na ca sa eva
PVin2_0008215
kiñcit, tādavasthyāt. atas tan-nāśano na anya-kārī. tena ayaṃ tad-a-tad-rūpa-a-karaṇād aPVin3_0002306-an-uparodhe ’pi śāstra-uparodhād virodhe so ’nya-kṛte ’pi tulya iti virodhaḥ syāt. bhavaty
PVin3_0002307’pi tulya iti virodhaḥ syāt. bhavaty eva anya-kṛte ’pi pratijñā-doṣa iti cet, astu, viṣaya
PVin2_0008214
siddhe hi bhāve kārako na taṃ karoti. na apy anya-kriyāyāṃ tasya kiñcit, tādavasthyāt. atas
PVin2_0006613
tādṛśām a-vitatha-abhidhānāt. tathā hi na anya-guṇa-doṣa-niścaye liṅgam asti. te hi cetoPVin3_0004903
kiṃ tarhi tad-dharma-virahiṇi ity a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃ navadhā
PVin1_0000210-rahito ’-yukta-pratipattir eva. na ca anya-darśane ’nya-kalpanā yuktā, atiprasaṅgāt.
PVin2_0008616
kim anyat. tasmād eka-deśa-kāla-parihāreṇa anya-deśa-kālayor vartamāno bhāvas tat-sa-apekṣo
PVin3_0004805
a-sapakṣe hetv-a-bhāva-prasaṅgaḥ, sarvasya anya-dharma-yogāt. na bhavati, yathā — aPVin3_0004902
sapakṣayati. tena a-sapakṣa iti na sarva- anya-dharma-yogini pratītiḥ, kiṃ tarhi tad-dharmaPVin2_0005208-artham ity āha. tatra a-sambhavād eva na anya-dharma-vṛtti-niṣedha-āśaṅkā. viruddhaPVin3_0009307-puruṣa-ādayo ’py a-nityāḥ prasajanti. prāg anya-dharmaṇo ’-vyaktir a-nityatā iti cet, anyaPVin3_0009308
anya-dharmaṇo ’-vyaktir a-nityatā iti cet, anya-dharmā ca prāg a-pracyuta-ātmā iti ca suPVin1_0000406
yuktam, yasmāt pramāṇa-itara-sāmānya-sthiter anya-dhiyo gateḥ. pramāṇa-antara-sad-bhāvaḥ
PVin2_0009101
anyathā artha-antaram eva a-nityatā syād anya-nimittatve ’-nimittatve vā. tathā ca bhāvas
PVin3_0006003
tasmāt —viśiṣṭa-rūpa-anubhavād anyā na anya-nirākriyā. tad-viśiṣṭa-upalambho ’tas tasya
PVin3_0012206
eva vipakṣād api. ekatra hi niyame siddhe ’nya-nivartanaṃ sidhyet. anyathā hi kvacid dṛṣṭe
PVin2_0010105
ākhyeyā. anyathā a-pratibaddha-nivṛttyā anya-nivṛtty-a-siddheḥ. yukta-upalambhasya tasya
PVin2_0009212
a-bhāva-pratipādikā. tasmād eka-nivṛttyā anya-nivṛttim icchatā tayoḥ kaścit sva-bhāvaPVin2_0005109
avadhāraṇād dharmiṇy a-vṛttir iti cet, na, anya-niṣedha-arthatvāt. tatra vṛttau labdhāyāṃ
PVin2_0005911
vyavahāro ’pi tan-nimitta-sattayā sādhyate, anya-naimittika-vat. sā eva tāvad an-upalabdhiḥ
PVin3_0006006-pratiniyatād a-saṃsargiṇo ’nubhavād anyo ’nya-pratikṣepaḥ. sa eva hi tan-niyamāt tad eva
PVin1_0002509
viṣaya-upabhogaḥ, tad-a-pratyakṣatve ’nya-pratyakṣa-vat sarva-a-pratyakṣatva-prasaṅgāt.
PVin1_0001604-a-bhāvāt. artha-ātmanaś ca sādhāraṇatvād anya-buddher apy anumāna-prasaṅgaḥ. siddhe ’pi hi
PVin1_0002013
a-śakya-samayo hy ātmā sukha-ādīnām an- anya-bhāk. na an-uditaḥ pratiniyataḥ sukha-ādyPVin3_0006504
gamyate. kvacid a-vikala-kāraṇasya bhavato ’nya-bhāve ’-bhāvād virodha-gatiḥ, yathā śītaPVin2_0006006
tathā hy a-paryanta-kāraṇasya bhavato ’nya-bhāve ’-bhāvād virodha-gatiḥ. sa ca anPVin3_0004208
a-bhāvāt. viśeṣe ca uktam. anyac cet, katham anya-bhāve so ’sti, upacāra-mātraṃ tu syāt. etena
PVin1_0002511-viśeṣāl laiṅgika-upabhogasya ca a-bhogatvād anya-bhoga-vat. liṅga-a-yogād ato ’py a-siddhir
PVin2_0005104
na nir-anvaya-doṣa-bhāk. ity antara-ślokāḥ. anya-yoga-vyavacchedena ca viśeṣaṇa ekasya tadPVin3_0004402
yathā — caitro dhanur-dharaḥ, na anya-yoga-vyavacchedena, yathā — pārtho dhanurPVin1_0001104-sāmagrīkā punar icchayā nivartyeta tad- anya-vikalpa-vat. śakyante hi kalpanāḥ
PVin2_0009701 anyonya-vyavacheda-rūpāṇām eka-vyavacchedena anya-vidhānād a-pratiṣedhaḥ, vidhi-pratiṣedhayor
PVin2_0010001
eva nivṛttiḥ. anyathā eka-nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet. na aśvavān iti
PVin3_0002303
api śāstra-bādhāyāṃ yadi viruddhā iṣyate, sā anya-viṣaye ’pi tulyā iti viruddhaḥ syāt. tena
PVin3_0004808
kiṃ tarhi vivakṣita-dharma-an-āśrayo vastu. anya-viṣaye ’pi nañi vibhāgena niyoga-vṛtteḥ.
PVin3_0010809
tad ayaṃ puruṣa ātmānam āntaraiḥ kaiścid an- anya-vedyair dharmair yuktaṃ pratisaṃvedayamānas
PVin1_0003607-grāhaka-lakṣaṇā. ity antara-ślokau. tadā anya-saṃvido ’-bhāvāt sva-saṃvit phalam iṣyate.
PVin3_0011706-a-bhāva eva na bhavaty eva ity arthād an- anya-saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sāPVin3_0008202
eva iha na anyad iti. yady avaśyam ete ’n- anya-saṃsargiṇo gamyāḥ, sa eva eṣām a-saṃsargo
PVin2_0005807
iti pratyakṣa-siddhā na an-upalabdheḥ. tathā anya-sattayā a-sattā kiṃ na sidhyati. yadā punar
PVin3_0006404
yogāt sthitir anyatra vāryate. yathā ’-liṅgo ’nya-sattveṣu vikalpa-ādir na sidhyati. a-niścaya
PVin1_0000504
siddhāv api buddhi-vikalpe saṃśayāt. na enam anya-sambandhinaṃ puruṣa-mātra-pratyakṣam anveti.
PVin2_0005902-prajñaptir upalabdhi-yogya-sva-bhāvasya anya-hetu-sākalye tad-a-vyabhicārāc ca upalambhaḥ
PVin2_0008512’gnim antareṇa, tan na tad-dhetuḥ syāt. anya-hetukatvān na a-hetuka iti cet, na, tatra
PVin1_0002208
sāmarthya-a-darśanāt. tan-mātra-bhāvino ’nya-hetutva-kalpanāyām atiprasaṅgaḥ. saṃskāra
PVin3_0012803
vā viruddha-a-vyabhicāritāyām. na ca anyo ’-vyabhicārī. tasmād a-vastu-darśana-balaPVin1_0002602
ca eka-rūpam eva paśyāma iti na anyā buddhir anyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced ayoPVin1_0003508
arthaḥ, yo vijñānaṃ sarūpayati. ata eva na anyo ’nubhāvyo buddhyā asti tasyā na anubhavo
PVin3_0006006-ākāra-pratiniyatād a-saṃsargiṇo ’nubhavād anyo ’nya-pratikṣepaḥ. sa eva hi tan-niyamāt tad
PVin3_0003611
syāt. na ca pramāṇa-lakṣaṇa-vyatirikto ’nyo ’sti viśeṣaḥ pratyakṣasya, ya eka-antaPVin1_0001504
na ca prakāśo ’rthas tathā-vṛttiḥ. na apy anyaḥ kaścid iha anuṣaṅgī ity a-bhāva eva arthaPVin3_0004105
na hi tatra apy an-upalambham antareṇa anyaḥ kaścid vyavasthā-āśrayaḥ. tad idam upalabhya
PVin3_0009002
sādhyaḥ. tan na tri-vidhād dhetor anyo gamako ’sti, a-pratibaddha-sva-bhāvasya
PVin3_0002209
sva-bhāvān na nivartate. prapadyamānaś ca anyas taṃ nāntarīyakam īpsitaiḥ. sādhya-arthair
PVin1_0000209
tad a-sādhāraṇaṃ vastu-rūpaṃ sva-lakṣaṇam. anyas tu buddhau sākṣāt sva-bhāva-upadhānaPVin3_0011708
ātma-pratibandhas tādātmya-tad-utpattibhyām anyo na asti ity uktam. te ca darśanena vinā na
PVin2_0007308-phalaḥ, upalabdhi-pūrvakatvāt teṣām. anyaḥ pravartana-phalas tan-nimittasya darśanāt.

anyo

PVin3_0011509
PVin3_0007206
PVin2_0009104
PVin1_0002902
PVin3_0012410
PVin2_0007114
PVin1_0000312
PVin3_0004207
PVin2_0008209
PVin2_0009613
PVin2_0008615
PVin1_0000402
PVin1_0001707
PVin3_0005908
PVin2_0008706
PVin1_0003111
PVin2_0007006
PVin1_0000206
PVin3_0000402
PVin1_0000605
PVin2_0008514
PVin3_0005305
PVin2_0004904
PVin3_0001008
PVin3_0009710
PVin3_0009706
PVin3_0004704
PVin3_0001506
PVin3_0001802
PVin3_0001509
PVin3_0001606
PVin3_0001507
PVin3_0001511
PVin3_0001611
PVin3_0001611
PVin3_0001612
PVin3_0001513
PVin3_0001406
PVin3_0001609
PVin3_0001705
PVin3_0001711
PVin3_0007708
PVin3_0001703
PVin3_0000702
PVin3_0000710
PVin3_0001606
PVin3_0001508
PVin3_0012102
PVin2_0005310
PVin3_0011809
PVin3_0010309
PVin3_0004401
PVin1_0000412
PVin3_0011103
PVin2_0009802
PVin2_0009506
PVin3_0002309
PVin3_0007706
PVin3_0010406

53

anyatraiti. na hi sa-ātmaka-an-ātmakābhyām anyo rāśir asti, yatra prāṇa-ādir varteta, ātmapradhāna-lakṣaṇa eko nityaḥ sukha-ādy-ātmako ’nyo vā iti, yathā-kathañcid api viśeṣitas tat-sva
sa ca artha-antarād bhavann a-nityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, a-hetutathā-avabhāsinaḥ smaryante. tan na viplavo ’nyo vā vikalpaṃ sphuṭayati. a-vikalpaka eva
katham a-vyatirekaḥ. na hi sattā-pratiṣedhād anyo vyatirekaḥ. vipratiṣiddhaṃ ca etat — nasthāṇur ayaṃ mārga iti vakti iti kaścana. anyaḥ svayaṃ bravīmi iti tayor bhedaḥ parīkṣyatām.
smaraṇāt. na hy anvaya-vyatirekābhyām anyo hetu-phalayos tad-bhāvaḥ. tathā yuktaviśeṣa-a-bhāvāt. viśeṣe ca uktam. anyac cet, katham anya-bhāve so ’sti, upacāraa-jñaiḥ. tad ayaṃ sattā-a-vyatirekeṇa na anyat kiñcid vināśo ’pekṣata iti tad-vyāpī.
vyavaccheda-hetutā syāt. na hi tad-vyāvṛtter anyat tad-vyavacchedanam. a-vyavacchedas tu-a-yogāt. sā ca yogyatā hetu-bhāvāt kim anyat. tasmād eka-deśa-kāla-parihāreṇa anya-deśaa-pitṛtva-vat. tasmāt sarvaṃ svato ’-siddham anyat sādhanam a-vyabhicāry-ātma-sambandham-ādi-bhedāt. na tasmād bhinnam asty anyat sāmānyaṃ buddhy-a-bhedataḥ. na hi vyakty-antara-viśeṣād viśeṣa-siddhiḥ, tasya apy anyata ity an-avasthānān na kasyacid viśeṣaapi tathā-bhūta-kārya-janana-sva-bhāvaḥ. anyato ’pi bhāve na sa tasya sva-bhāva iti sakṛd
na ca iyam artha-ghaṭanā artha-sārūpyād anyato jñānasya sambhavati. na hi paṭu-mandatārāga-ādimān na arthaṃ vetti vedasya na anyataḥ. na vedayati vedo ’pi veda-arthasya kuto
eva sadṛśa-ātmanā. a-pratyakṣasya sambandhād anyataḥ pratipattitaḥ. dvi-vidha eva hy arthaḥ
-lakṣaṇam a-siddhaṃ kim ātmanaḥ. pareṇa apy anyataḥ pratipattum a-yuktam eva. yas tu parasa ca a-visaṃvādas tasmād ātma-lābhāt, anyato bhavato ’-bhavato vā bhāve niyamena tat-bhāve ’py agnau bhavati iti. kathaṃ ca tato ’nyato vā a-taj-janana-sva-bhāvād bhavet. svayam
ca prayatnāt prayatna-saṃskṛtād indriyād anyato vā sva-bhāva-antara-pratilambhāt. na hy an-viṣayatve sāmānyasya pratipattir liṅgād anyataḥ sva-lakṣaṇasya ity āha –a-tad-rūpaapi pakṣasya siddher a-pratibandhāt triṣv anyatama-rūpasya eva an-uktir nyūnatā-sādhana-vādena. tasmāc chāstra-āśraya eva anumāne ’nyatara-a-siddhiḥ śāstreṇa. anyatra tv a-jñānād
ity antara-ślokāḥ. yā punaḥ śāstra-āśrayeṇa anyatara-a-siddhir udbhāvyate, yathā abhivyaktidoṣa eva. pakṣa-dharme ’pi tarhi sandeha- anyatara-a-siddher dūṣaṇaṃ syāt. evam etat, iṣṭasāmānyena api sādhanaṃ na sambhavati, anyatara-artha-antara-bhāva-a-bhāvāt. dvayor hikasyacid artha-antara-bhūtasya upagame syād anyatara-artha-antara-bhāvaḥ. etena iṣṭa-a-sambhave ’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatara-artha-antara-bhāvaḥ, ghaṭasya svato
anyatarad artha-antara-bhūtam iti sāmānyena anyatara-artha-antara-bhāvas tayor ekasya tathā-a-bhāvāt. dvayor hi tathā-bhāva-sambhave ’nyatara-uktiḥ samarthā bhavati, yathā —vākya-artha-vyavasthāpanād apārthakam anyatara-grahaṇam. anyathā vipratiṣiddham etad
anyatara-grahaṇena a-prasaṅgāt. tasmād idam anyatara-grahaṇam eka-parigrahe ’py a-virodhe
eva ity abhiprāyād a-doṣa iti cet, na, anyatara-grahaṇena a-prasaṅgāt. tasmād idam
’py a-virodhe samarthaṃ bhavati, yathā anyatara-bhojana-codanāyām eka-bhojane. vikalpa-antara-bhāvaḥ syāt, sa eva tathā ucyeta. anyatara-vacana-sāmarthyād ghaṭasya api sa iti-caitanya-śarīra-lakṣaṇa-puruṣa-ghaṭa- anyatara-sa-dvitīyo ghaṭaḥ, an-utpalatvāt, kuḍyasambhavaḥ — devadatta-yajñadattayor anyataro bhojanīyaḥ, na devadatto na yajñadatta
sa tathā-vidhaḥ śabdaḥ, na pakṣa-sapakṣayor anyataraḥ, vikalpa-eka-pratiniyamayor virodhāt.
-sāmarthya-ādikam api iti. tasmān na anyatarat sāmānyena artha-antara-bhūtam, artha-vṛttyā vyabhicāraḥ. tat-pakṣa-sapakṣa- anyataratva-ādīnām a-vipakṣa-vṛtter ubhayaiti riktā vāco-yuktiḥ. etena pakṣa-sapakṣa- anyataratvam api pratyuktam. api ca dvayor api
samāropito na liṅgam, yathā —pakṣa-sapakṣa- anyataratvād a-nityaḥ śabdo nityo vā iti. na hyāhuḥ — eṣa piṇḍo viṣāṇī go-gavayayor anyataratvād iti. atha punar mayā evaṃapi iti naindriyam. tathā ghaṭa-śarīrayor anyatarad artha-antara-bhūtam iti sāmānyenabhavati, yathā — devadatta-yajñadattayor anyataraṃ bhojayeti, na ekasya bhojana-a-sambhave
asti, a-sapakṣa eva na asti iti dṛṣṭāntayor anyatareṇa artha-āpattyā ubhaya-pradarśanam āha.
-samāsaḥ. tathā hy āha – artha-āpattyā vā anyatareṇa ubhaya-pradarśanād iti. na a-sati-ādy-a-bhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. tena-satāṃ parasparato vibhāgaḥ. ekasya hi rūpam anyatra a-paśyantī buddhir idam asmād vibhaktampakṣasya dharmatve tad-viśeṣaṇa-apekṣasya anyatra-an-anuvṛtter a-sādhāraṇatā iti cet, na, asiddham iti na kiñcit pramāṇam a-pramāṇaṃ vā ’nyatra anubhūta-viṣayābhyo ’-nirdeśya-vyatirekābhyāṃ kārya-kāraṇa-bhāva-siddher anyatra anumānāt. na tv evam a-śubha-abhinandena
kānicid dravyāṇi kathañcid dṛṣṭāni punar anyatra anyathā dṛśyante. yathā kāścid oṣadhayaḥ
bhaved iti cet, tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy a-bhāva-niyama-a-bhāvāt. vṛttaṃ
cet, bādhanīya-arthasya śāstrasya upagamād anyatra apy astu. tasmān na idaṃ pratijñā-doṣaca sva-vāco-ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca akiṃ tarhi tan-mateḥ, punar icchā-parāvṛttāv anyatra apy evam-bhāvasya abhimateḥ. tad iha

anyatraPVin3_0007702
PVin2_0009703
PVin2_0009901
PVin1_0003702
PVin3_0002001
PVin1_0002412
PVin2_0008309
PVin2_0008308
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PVin2_0008704
PVin1_0003007
PVin1_0003205
PVin1_0001714
PVin2_0009804
PVin3_0011009
PVin3_0009710
PVin3_0007310
PVin3_0004508
PVin3_0007410
PVin1_0001705
PVin2_0007205
PVin2_0005207
PVin2_0007512
PVin2_0008314
PVin3_0000408
PVin3_0007101
PVin3_0006403
PVin1_0001515
PVin2_0007312
PVin2_0005006
PVin3_0005807
PVin2_0008109
PVin1_0003815
PVin1_0002007
PVin3_0009908
PVin2_0004901
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PVin2_0010105
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PVin3_0002709
PVin2_0006503
PVin2_0007111
PVin3_0010409
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PVin2_0006801
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PVin3_0004703
PVin2_0004508
PVin3_0000612
PVin3_0002806
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PVin3_0006202

54

anyathātato ’pi pratīteḥ samāśrayāt. tasya anyatra api tulyatvāt. tad etad vyavacchedaa-darśanaṃ pramāṇam, bādhā-sambhavāt. tathā anyatra api pramāṇa-antara-bādhā sambhāvyeta.
vijātīyatva-upagama-virodhāt, tad-viśeṣāṇām anyatra api śakya-kriyatvāt, pratyakṣāṇāṃ
apy a-riṣṭa-ādāv a-pratisandhāna-darśanāt, anyatra api śabda-gandha-rasa-viśeṣair a-bhinnaiḥ
viruddhaḥ syāt. a-prakaraṇān na iti cet, tad anyatra api samānam. na, atra dharmiṇaḥ
-aṅgam ity anughoṣyāḥ, tathā-vidhasya anyatra api sv-acchatva-āder viśeṣasya bhāvāt.
’n-apekṣatvāt sva-bhāvata eva bhavati. tathā anyatra api sva-bhāva-bhāvī, viśeṣa-a-bhāvāt.
eṣa sva-bhāvataḥ. yatra nāma bhavaty asmād anyatra api sva-bhāvataḥ. so ’yaṃ kvacid bhavansyāt. ukta-dharma-an-anvaya eṣa doṣo na anyatra iti cet, na, sādhyatva-a-viśeṣāt. a-doṣe
syāt. tena tatra eva bādhane bhavati, na anyatra iti cet, na, hetoḥ sarvasya guṇa-doṣayoḥ
dharmiṇo ’bhidhānād iha eva bhavati, na anyatra iti cet, bādhanīya-arthasya śāstrasyasakṛd apy a-bhāvāt. sa tat-pratiniyato ’nyatra kathaṃ bhavet. bhavan vā na dhūmaḥ syāt.
-ābhāsam āha sa-apavādatva-sūcana-artham, anyatra cakṣur-ādi-parama-aṇūnāṃ dvi-candra-nīla-adhigateḥ sādhanaṃ meya-rūpatā. sādhane ’nyatra tat-karma-sambandho na prasidhyati. sā caiti. tad a-yuktam, yasmāt dhī-śabda-vṛtter anyatra tato na an-upalakṣaṇam. a-buddhi-śabdaviśiṣṭa-rasa-vīrya-vipākā bhavanti, na anyatra. tathā kāla-saṃskāra-bhedāt. na ca tadphalasya. vaktary ātmani rāga-ādi-darśanena anyatra tad-anumāne ’tiprasaṅgo ’py uktaḥ.
eva anumāne ’nyatara-a-siddhiḥ śāstreṇa. anyatra tv a-jñānād iti na vāda-udāharaṇam.
na artha-viśeṣa-sādhanam ity apārthakam. anyatra tu tad eva agni-sāmānyaṃ tatra a-siddham
tathā-vidha-udbhāvanam apy atra dūṣaṇam eva. anyatra tu saṃśaye dvayor ekasya vā viparyaye caca āha —liṅgasya a-vyabhicāras tu dharmeṇa anyatra darśyate. tatra prasiddhaṃ tad-yuktaṃ
tathā hi ekatra dṛṣṭo bhedo hi kvacin na anyatra dṛśyate. na hi vyakty-ātmānaḥ parasparamtasya sā eka-arthatā kutaḥ. sva-bhāva-niyame ’nyatra na yojyeta tayā punaḥ. saṅketaś ca nirnāstitā-abhidhānam a-saty eva nāstitā na anyatra na viruddha iti niyama-artham ity āha.
ca. na anayor vastutaḥ kaścid bhedo ’nyatra prayoga-bhedāt. tad-darśanāt svayam apibhāvaḥ. sa ca ātmānaṃ parityajya katham anyatra bhaved iti. artha-antare tu gamye kāryaṃ
vivekasya kartum a-śakyatvāt, tasya anyatra vastutaḥ pratibandhāt. katham idānīm ahetu-sādhyayoḥ. yadi sattvam a-nityatve ’nyatra vā hetuḥ syāt, sādhyam api kasmān na
pramāṇam. a-dṛśye niścaya-a-yogāt sthitir anyatra vāryate. yathā ’-liṅgo ’nya-sattveṣu
tasya viṣaya-antara-avadhāna-vaiguṇye ’nyatra vijñāna-an-utpatteḥ. tac ca a-siddham.
pratiṣedha-phalatvaṃ tulyam, ekatra saṃśayād anyatra viparyayāt. tatra dvitīyā sad-vyavahāratathā tat-tulya eva ca. dharmi-viśiṣṭasya anyatra vṛtti-virodho ’-viśeṣaṇe vā na anumeyavyāpakaḥ sva-bhāvaḥ sādhyate. vyāptiś ca anyatra vyavahārasya tan-mātra-siddhyā, viśeṣa-asattve tu vināśasya kasyacit tathā-bhāve ’py anyatra hetor vaikalyād a-vināśo ’pi syād ity asyur ākārās tad-ekatvasya hānitaḥ. anyasya anyatva-hāneś ca na a-bhedo ’-rūpa-darśanāt. rūpaca krama-utpatty-a-yogāt. ādheya-bhedatve ca anyatvam. kṣaṇikatvād arthānām atipātāc ca na a-artha-vicāreṣu tathā-bhūta-a-siddhes tattva- anyatvaṃ pada-artheṣu sāṃvṛteṣu pratiṣidhyate.
pratyakṣa-vat sāmānyasya ca vastuno ’nyatvena a-vācyatvāt. katham idānīṃ dvayor api-viguṇa-utpādana-lakṣaṇatvāt pratibandhasya, anyathā a-kiñcit-karasya a-pratibandhāt. bhavatykaścit sva-bhāva-pratibandho ’py eṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos triṣv api
vā sva-bhāvasya nivṛttir hetutvena ākhyeyā. anyathā a-pratibaddha-nivṛttyā anya-nivṛtty-a’sya kṛtaḥ syāt. tataś ca a-hetukatvam. anyathā a-bhāva iti bhāva eva kaścin nāmasyāt, tad-avabodha-arthitve vā prativādinaḥ, anyathā ’-sambaddha-pralāpa eva ayam ity an-sādhanaṃ kañcid upāyam āśritya pravartate, anyathā a-sambaddha-pralāpasya a-prāmāṇyāt. tatraa-pratiṣṭhānād yukter atra na sambhavaḥ. anyathā a-sambhava-a-bhāvān nānā-śakteḥ svayaṃ
syāt. tatra ca vastu-pratibandho vācyaḥ, anyathā a-siddheḥ. etena ātma-para-upagama-ādayaḥ
-bhūto ’py abhyupāyaḥ, bādhana-abhyupagamāt. anyathā atiprasaṅgaḥ syāt, vyarthatā vā pṛthaktad-upakṛtam indriyaṃ jñānaṃ janayati iti, anyathā an-upakāriṇo ’n-apekṣā syād viṣaya-antara
syuḥ. vyavahārāś ca prāyaśo buddhi-pūrvam anyathā api kartuṃ śakyante, puruṣa-icchā-anvaya-vyatireka-anuvidhāyī pauruṣeyaḥ. anyathā api nāntarīyakatā-a-bhāvān na para-ātmanaḥ
viparyāso mohaḥ. na evaṃ karuṇā-ādayaḥ, anyathā api bhāvād iti vyākhyātaṃ vārttike. tatra
tu tathā prasiddhāv api icchāyā a-nivāraṇād anyathā api loke vyavahāro dṛṣṭa iti saṃśayaḥ.
-anvaya-vat. tena hi nirṇīta-guṇe vaktavye ’nyathā-abhidhānād doṣa eva. pakṣa-dharme ’pivacana-anukrama-darśanaṃ kṛtam eva, anyathā-abhidhāne gamaka-dharma-a-dyotanāt. na hianta-upagama-nibandhaneṣu vicāra-prastāveṣu, anyathā abhyupagamya vicāra-a-yogāt. an-arthaḥ
dharma-mātraṃ sādhyam ākarṇanīyaṃ vā. anyathā artha-antara-gamanād avasādaḥ syāt. sa catadā a-nityatā vyavasthāpyata ity apy uktam. anyathā artha-antaram eva a-nityatā syād anyatat-saṅkalanena gṛhyate daṇḍy-ādi-vat. na anyathā, artha-sambandha-abhidhāna-vyavasthā-aviśiṣṭa-upalabdhir eva anya-an-upalabdhiḥ. anyathā arthasya nāstitvaṃ gamyate ’n-anyathāPVin3_0012402
PVin2_0008405
PVin2_0005608
PVin1_0001108
PVin2_0010001
PVin2_0009003
PVin1_0003813
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55

anyasyasādhayati iti tato vyatirekī varṇyeta. anyathā ātma-sannidhāyane ko nairātmyādkathaṃ kārya-kāraṇa-bhāvaḥ. ata eva, anyathā āśraya-a-siddheḥ. nanu ca pradeśa āśrayo
yadi hi syāt, upalabhya-sattva eva syān na anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir atra
-ādi-vikalpo ’rtha-sannidhāv eva bhavati. na anyathā idantayā iti cet. na hy ayaṃ gaur ity asva-bhāva-pratibandhād eva nivṛttiḥ. anyathā eka-nivṛttyā anya-vinivṛttiḥ kathaṃ
-vināśau sarvasya ca sarvatra upayogaḥ syāt. anyathā ekam ity eva na syān nāma-antaraṃ vā,’-vidyamānā api grāhya-grāhaka-saṃvidām. anyathā ekasya bhāvasya nānā-rūpa-avabhāsinaḥ.
-upapluta-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ. anyathā eva avabhāsante tad-rūpa-rahitā api.
asti, tad aparasya bādhakaṃ bhavati. anyathā kathaṃ pratijñāṃ tulya-kakṣyām anumānaṃ
gṛhītvā saṅkalayya etat tathā pratyeti na anyathā. kiñcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ
yuktā anumitiḥ pāṇḍu-dravyād iva huta-aśane. anyathā kumbha-kāreṇa mṛd-vikārasya kasyacit.
śabda-ādau śruti-māndya-pāṭava-darśanāt. anyathā kvacid apy a-kiñcit-karasya sannidhānasya-grāhi, an-adhigata-viṣayatvāt pramāṇasya, anyathā ca atiprasaṅgāt, a-bhraṣṭa-darśanakāraṇam api nivartamānaṃ kāryaṃ nivartayati. anyathā tat tasya kāryam eva na syāt. ataḥ kāryaapi sambhava-a-virodha etad evaṃ syāt. anyathā tv a-siddham eva tac chabde. tathā hikvacit tathā-dṛṣṭānām api deśa-kāla-bhedena anyathā-darśanāt, yathā āmalakyaḥ kṣīra-avasekena’rtho yuktaḥ, tasya punaḥ pratyakṣeṇa anyathā darśanāt. yo hi bhāvo yathā-bhūtaḥ sa
ca vacanasya tat-siddhiḥ, ātmany eva anyathā-darśanāt. rāga-utpatti-yogyatā-rahite
dravyāṇi kathañcid dṛṣṭāni punar anyatra anyathā dṛśyante. yathā kāścid oṣadhayaḥ kṣetradarśanāt. avaśyam-bhāva-niyamaḥ kaḥ parasya anyathā paraiḥ. artha-antara-nimitte vā dharme
eva hi sa dharmas tasya gamakaḥ syāt, na anyathā. puruṣa-pravṛtter a-vastu-pāratantryāt.
pratipattir anumānam iti dve eva pramāṇe, anyathā-pratipatty-a-yogāt. na vai pratibandhadarśane ca bhāvāt, viśeṣa-antara-dṛṣṭāv anyathā prayoge viparyayāt, yathā-darśanakartur icchā-mātra-anurodhataḥ. vastunaś ca anyathā-bhāvāt tat-kṛtā vyabhicāriṇaḥ. iti
nāstitvam anyena ity an-avasthitiḥ. anyathā yadi sva-viṣaya-jñāna-a-bhāvena a-bhāvavyavasthāpanād apārthakam anyatara-grahaṇam. anyathā vipratiṣiddham etad vacanaṃ syāt,viruddha-kārye ’pi deśa-kāla-ādy-apekṣaṇam. anyathā vyabhicāri syād bhasma iva a-śīta-sādhane.
ucyate, pratiṣedha-dvayena prakṛta-gamanāt. anyathā vyavacchedya-a-bhāvād avadhāraṇasya kiṃ-bhāvā etat samāna-pāka-hetavaḥ pakvā iti. anyathā śeṣavad etad anumānaṃ vyabhicāri. kiṃ
siddha-viśeṣam artham arthād viśeṣayati. anyathā saṃvedanasya api saṃvedana-antara-viśeṣād
uktaḥ. na tāvatā a-bhāva-gatir ity uktam. anyathā saṃśaya-hetur eva na syāt. na hi yo yatra
punar na dṛṣṭaḥ, taj-janyo ’sya sva-bhāvaḥ, anyathā sakṛd apy a-bhāvāt. sa tat-pratiniyato
yathā ghaṭa-ākāśayor iti darśanīyam. na hy anyathā sapakṣa-vipakṣayoḥ sad-a-sattve yathā-ukta
iti nitya-vyavacchedena gamakatā iṣṭā syāt, anyathā sarvato vipakṣād vyāvṛtter darśayitum ana pakṣasya, uttara-avayava-apekṣatvāt. anyathā sarve hetv-ādi-doṣāḥ pakṣa-doṣāḥ syuḥ,-sva-bhāvasya nityaṃ jananam a-jananaṃ vā anyathā syāt. te ca a-vyavahitāḥ pratighātinā
asti iti so ’pi iṣṭo vyavahāra-bhāk. anyathā syāt pada-arthānāṃ vidhāna-pratiṣedhane.
-upalabdhyā anya-an-upalabdhir eva ucyate, anyathā hy a-niṣiddha-upalabdher a-bhāva-ahi niyame siddhe ’nya-nivartanaṃ sidhyet. anyathā hi kvacid dṛṣṭe ’-bhāva-siddhāv api syādimaṃ vyavahāra-patham upanīyante. anyathā hi tatra a-vyavahāra eva syāt. na ca
na, viṣaya-indriyayor ekasya dvayor vā an- anyathātve ’-yogād adhiṣṭhānasya. tat-saṃskāre tu
mahato ’pi mahīyaso yad avamanyata iti kim anyad an-ātma-jñatāyāḥ. so ’yaṃ tair eva artha’rtha-kriyāyāṃ visaṃvādyate. nanv anyad api śābda-upamāna-ādikaṃ pramāṇam asti,sāmānyam a-pratipakṣam —idam eva iha na anyad iti. yady avaśyam ete ’n-anya-saṃsargiṇo
na yuktaṃ pratiṣidhyate. bruvāṇo yuktam apy anyad iti rāja-kula-sthitiḥ. sarvān arthān samīiti. atha kā iyaṃ śaktiḥ. sa eva bhāva uta anyad eva kiñcit. sa eva cet, tathā evaśabdo na indriyaṃ na sannikarṣaṃ na ātmānam anyad vā kiñcij jñāna-utpatti-samāśrayaṃ svanāma. a-kiñcit-karaṃ ca kiṃ kasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam
saha-kāri pratiniyatam asti indriya-upakāry anyad vā. tat kadācit kasyacid bhavati iti tatkāraṇam anumāpayati, tat-pratibandhāt. na anyad vipakṣe ’-darśane ’pi. sarva-darśino hivṛttau labdhāyāṃ samuccīyamāna-avadhāraṇam anyad vyavacchinatti, naraṃ ca nārāyaṇam eva cayadā ayaṃ pakṣī-karoti, tadā na vyabhicāraḥ. anyadā tena vyabhicāra iti su-vyavadātaṃ
tu siddha ity upalambhe ’pi tadā na siddho ’nyadā viparyaye siddha iti su-vyāhṛtam. anyena’nuvarṇitaḥ. asāv api yathā-sannihitān na anyam apekṣata iti tan-mātra-anubandhī sva-bhāvona ca tad-a-pratibaddha-sva-bhāvo bhāvo ’nyaṃ gamayati. yathā-artha-darśana-ādi-guṇaa-sattāyāṃ sādhyāyām upalabdher a-bhāvo ’py anyayā an-upalabdhyā sādhyata ity an-avasthānād asa eva asya sva-ātma-bhūtā a-nityatā iti kim anyayā, sva-bhāvena vā a-calasya artha-antara-vyavacchedena ca viśeṣaṇa ekasya tad-bhāve ’nyasya a-tattvaṃ syād viśeṣaṇa-viśeṣya-yoginaś
yena ekaṃ rūpam ekasya mana-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭa-anyasyaPVin1_0001310
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56

anyonyasva-bhāvasya. parāvṛttau ca tasya tādātmyād anyasya a-samaya-darśino ’pi syāt. na hikathaṃ syur ākārās tad-ekatvasya hānitaḥ. anyasya anyatva-hāneś ca na a-bhedo ’-rūpaa-saṃvedanaṃ sārūpyaṃ buddhi-lakṣaṇam ity anyasya api tat-sa-rūpasya tat-prāptir viśeṣo vāsaṃskāra-bhedena viśeṣa-pratipatteḥ, tad-vad anyasya api sambhavād a-sambhava-anumāne ca
kārya-utpādane, śakti-pariṇāma-pratyayasya anyasya apekṣaṇīyasya a-bhāvād iti. pūrva-svautpanna-samartha-nirodhād vā sati vyavadhāne ’nyasya utpitsoḥ kāraṇa-a-bhāve ’n-utpatteḥ
syāt. yasmin sati bhavaty eva yat tato ’nyasya kalpane. tad-dhetutvena sarvatra hetūnām
tasmād ātmā eva buddher anubhavaḥ. sa ca na anyasya kasyacit. pratyakṣa-prativedyatvam apy
api tasya tādātmyāt tathā-prathanam, na tad anyasya kasyacid ātma-saṃvedana-vat. tato ’pi nabādhyate. a-nāntarīyake ca arthe bādhite ’nyasya kā kṣatiḥ. uktaṃ ca na āgama-apekṣam
sarva-darśī syāt. jñāna-bhāvaś cet, katham anyasya bhāve ’-sambaddhasya bhāva-niyamaḥ.
-grāhya-grāhaka-ākārā utpadyate, teṣām anyasya saṃvedyasya a-bhāvāt sva-saṃvedanaṃ
api kim. sannidhānāt tathā ekasya katham anyasya sannidhiḥ. gomān ity eva martyena bhāvyam
dvau ca nirdiṣṭau. na hi sva-bhāvād anyasya sarvatra sapakṣe sattvam, kārya-bhavati ity udāhṛta eva. tathā hi —na hy anyā an-upalabhyeṣu nāstitā-an-upalambhanāt. taj-bhāvāt tan-nibandhanāḥ. uktam etat — na anyā eva an-upalabdher dṛśya-sva-bhāva-a-sattā,sattā-sādhane na hetu-lakṣaṇa-bhāk, na ca anyā gatir asti. tasmān na sattā sādhyate.
-prasaṅgāt. tasmāt —viśiṣṭa-rūpa-anubhavād anyā na anya-nirākriyā. tad-viśiṣṭa-upalambho
taṃ ca eka-rūpam eva paśyāma iti na anyā buddhir anyo ’nubhavaḥ. saṃsargād a-vibhāgaś
tat-sva-bhāvatā. na vai kācid a-nityatā nāma anyā yā paścān niṣpadyeta. sa eva hi bhāvaḥ kṣaṇa
bhedaḥ. viṣaya-ākāraḥ pada-artho ’-saṃvedano ’nyā saṃvit. a-saṃvedanaṃ sārūpyaṃ buddhiphalam ucyate. tathā avabhāsamānasya tādṛśo ’nyādṛśo ’pi vā. jñānasya hetur artho ’pi itytādṛśaḥ. tādṛśād dhi bhavaṃs tādṛśaḥ syāt. anyādṛśād api tādṛśa-udbhave tac-chakti-niyama-ana vai sa eva bhavati, tādṛśasya bhāvāt. anyādṛśād bhavan kathaṃ tādṛśaḥ. tādṛśād dhi
sa hi śaśinaś candratvam an-icchan kām anyāṃ pratītim icched iti taṃ praty a-dṛṣṭāntam
viṣaya-ākāraṃ ca yugapad upalabhata iti tad- anye ’pi tathā syuḥ, viśeṣa-hetv-a-bhāvāt. tat
api sva-bhāva-bhāvī, viśeṣa-a-bhāvāt. evam anye ’pi sva-bhāva-hetavo yathā-svaṃ pramāṇaiḥ
yathā tatra eva utpattiḥ. anayā diśā anye ’pi sva-bhāva-hetu-pravibhāgā draṣṭavyāḥ.
a-bhāva-siddhiḥ syāt, tad-a-bhāvo ’py anyena an-upalambhena sādhanīya ity an-avasthānād
syāt. te ca a-vyavahitāḥ pratighātinā anyena anyonyasya upakāriṇaḥ, a-vyavadhāna-deśaa-grāhya-grāhakasya ca samayasya a-bhāvāt, anyena apy atīta-rūpasya a-saṃvedanāt, a-punar’nyadā viparyaye siddha iti su-vyāhṛtam. anyena api saṃvedana-upalambhe so ’py a-siddhaḥ
’n-upalambhataḥ. upalambhasya nāstitvam anyena ity an-avasthitiḥ. anyathā yadi sva-viṣaya
vedayate nāma kiñcit. upalabhyate saṃvedanam anyena iti cet, sa tāvad viṣayaḥ sva-upalambhaviśeṣaḥ sampratīyate. na sa śakyas tato ’nyena tena bhinnā vyavasthitiḥ. ity antaraan-eka-vṛtter ekasya na deśa-ādi-viśeṣavatā anyena yogaḥ, tathā-bhūta-sva-bhāvasya virodhādliṅgam. yā tarhy a-kārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sāsarva-prāṇinām indriya-buddhir iti kim atra anyena sādhanena. na ca imāḥ kalpanā a-ābhāsaḥ. viplavaś ca akṣa-jatve ’pi tad- anyebhyo ’-viśeṣataḥ. yo ’pi kaścid viplavayathā śāli-bīja-ādibhyas tat-prasavās tad- anyebhyo ’nya iti, ākasmikatve deśa-kāla-prakṛtisambaddhasya eva bādhanam. parihāryaṃ na ca anyeṣām an-avasthā-prasaṅgataḥ. kena iyaṃ sarvaupekṣakam. niṣedhe tad-viviktaṃ ca tad- anyeṣām apekṣakam. vyavahāram a-satya-arthaṃ
-samāśrayam. vidhāv ekasya tad-bhājam iva anyeṣām upekṣakam. niṣedhe tad-viviktaṃ ca tad-ādayo nairātmye na syur iti cet, na, tatra anyeṣām eva sāmarthya-darśanāt. cakṣur-ādievaṃ-rūpāṃ sādhayantas tathā-vidha-janmanām anyeṣāṃ ca sva-bhāvam enam ālagayanti. etena-kāraṇād a-siddhiḥ siddhiś ca veditavyā, anyeṣāṃ hetu-phala-bhāva-a-bhāva-virodha-a-siddheḥ.
kāryatāṃ na atipatati, tan-mātra-lakṣaṇatvād anyeṣv apy asyāḥ, tad-vyatikrame ca niyama-atoyaṃ gamayati deśa-ādy-apekṣayā. anayā diśā anyeṣv api gamakeṣu pratibandhaḥ sādhyaḥ. tan na
a-pratipatteḥ. nanu satsu upalambha-kāraṇeṣv anyeṣu upalabhyasya an-upalambhād a-bhāva-siddhiḥ.
-śakti-siddhiḥ. satsu hi samartheṣu tad- anyeṣu kāraṇeṣu kārya-an-utpattiḥ kāraṇa-antaramkāraṇa-sāmarthya-siddhiḥ. satsu samartheṣv anyeṣu hetuṣu kārya-an-utpattiḥ kāraṇa-antara-siddhiḥ syād vyatirekataḥ. satsu samartheṣu anyeṣu hetuṣu jñāna-kārya-a-niṣpattiḥ kāraṇaca sarvāsāṃ tad-artha-hetūnāṃ buddhīnām, anyair a-kārya-bhedasya apekṣa-a-yogād an-apekṣāc
tasmin bhavati sva-kāraṇa-sāmagry-adhīnair anyair api tad-unmukhair bhavitavyam, an-apekṣāyāḥ sāmarthyam, yāvatā skandha-ādayo ’nyair eva hetubhir a-nityāḥ sādhyante. keṣāñcid
apy eṣām ātmānaṃ vibhāgavantam iva anya- anyair vyapadeśair vaktāraḥ pradarśayanti. na ca
atha vā sambhavaty api bhāvānāṃ kṣaṇikānām anyonya-upakāraḥ, a-cintyatvād dhetu-pratyaya-bheda-siddher vā dhruva-bhāva-vināśa-vat. anyonya-parihāra-sthita-lakṣaṇatayā vā virodhaḥ,-a-bhāvaḥ, tad-a-bhāvasya tad-bhāvasya ca anyonya-parihāra-sthita-lakṣaṇatvena virodhāt.

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57

anvayaḥ

virodha-gatiḥ, yathā śīta-uṣṇa-sparśayoḥ. anyonya-bheda-siddher vā dhruva-bhāva-vināśa-vat.
ekasmiṃs tad-a-yogataḥ. na hy ekasya tāv anyonya-vilakṣaṇāv ākārau yujyete. tad ālambana’-bhāvād virodha-gatiḥ. sa ca an-upalabdheḥ. anyonya-vyatireka-sthita-lakṣaṇatā vā virodho-antara-bādhanān na ubhaya-vyavacchedaḥ. anyonya-vyavacheda-rūpāṇām eka-vyavacchedena anyayathā siddhe vacane prāmāṇya-itarayor anyonyam, siddhāyāṃ vā yoṣiti prasava-itarasyāt. te ca a-vyavahitāḥ pratighātinā anyena anyonyasya upakāriṇaḥ, a-vyavadhāna-deśa-yogyatāa-vivādaś ca, nityaṃ tad-bhāva-siddheḥ. anvaya-a-dṛṣṭer a-siddhir iti cet, tat kim idānīṃ
-gatiḥ, a-sati tasmin sādhyena hetor anvaya-a-bhāvāt. tathā vaidharmyeṇa apy anvayasyāt. a-śakyam etat. kasmāt. hetor viśeṣeṇa anvaya-a-bhāvāt. nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ,anvayī nāma. na ca prameyatvasya vipakṣe ’nvaya-a-yogaḥ. tri-vidho hi dharmo bhāva-a-bhāva
prameyatvam a-saṃskṛta-apavādino ’-saty anvaya-a-yogād a-vyabhicarita-anvayaṃ sapakṣa eva
eva nirdiṣṭa iti pūrva-vat prasaṅgo vācyaḥ. anvaya-a-siddhi-vacane ’pi, na hi sa eva ātmānamliṅga-pratipatter api tathā-rūpatvād anvaya-apekṣaṇāc ca. itarat punar bheda-antaratato na kutaścid gatiḥ syāt. ukta-dharma-an- anvaya eṣa doṣo na anyatra iti cet, na, sādhyatva
anvaya-a-bhāvāt. tathā vaidharmyeṇa apy anvaya-gatiḥ, a-sati tasmin sādhya-a-bhāve hetv-a-viśeṣaṇam. tad-viśiṣṭatayā dharmo na nir- anvaya-doṣa-bhāk. ity antara-ślokāḥ. anya-yoga-ukte tu dharma-dharmi-viśeṣa iṣṭa eva an- anvaya-doṣaḥ. yad āha — ātmā paraś cet so ’-ādi-doṣāḥ. etena sa-dvitīya-prayogeṣu nir- anvaya-doṣo vyākhyātaḥ, yathā —abhivyaktaprasiddhas tu dvayor api sādhanam iti. tatra anvaya-niścayena viruddha-tat-pakṣyāṇāṃ nirāsaḥ,atra idam eva punar vācyam — katham a-sato ’nvaya-pratiṣedha iti. vastu-rūpa-anukarṣī khalv
anvayo na vyatireka iti. ya eva khalu na ity anvaya-pratiṣedhaḥ, sa eva vyatireka iti. tattato na an-upalakṣaṇam. a-buddhi-śabda- anvaya-bhājo hi bhedān ayaṃ sāmānya-darśanahetos trīn pakṣa-dharmān āha. tathā hi na anvaya-mukhena hetur gamakaḥ, a-nityatvād avaktṛ-doṣeṇa api, nyūnatā-an-anvaya-viparīta- anvaya-vat. tena hi nirṇīta-guṇe vaktavye ’nyathāa-sato nivṛtty-a-yogāt. tasmād aikāntika- anvaya-vad aikāntika-vyatireko ’pi gamaka eva. nadoṣaḥ, a-tad-rūpasya a-pramāṇatayā a-siddher anvaya-vidhāna-a-yogāt. tad eva ca naḥ kṛtakaṃ
api tu vaktṛ-doṣeṇa api, nyūnatā-an- anvaya-viparīta-anvaya-vat. tena hi nirṇīta-guṇetat-pratibhāsasya sva-viṣaya-sammata- anvaya-vyatireka-an-anuvidhānāt pratyakṣa-vat
upalambha-yogya ātmā, sa ca puruṣa-vyāpāra- anvaya-vyatireka-anuvidhāyī pauruṣeyaḥ. anyathā
hetu-viśeṣe ’pi kārya-a-viśeṣe doṣāt. anvaya-vyatireka-ādyo yasya dṛṣṭo ’nuvartakaḥ.
-vipakṣataḥ. na hy a-sati pratibandhe ’nvaya-vyatireka-niścayo ’sti. tena tam eva
ca pratyaya ity etāvato ’yam ātma-bhāvo ’nvaya-vyatireka-bhāg ity ayam eva hetuḥ. anhi kāraṇaṃ vijñānasya viṣayaḥ. na an-anukṛta- anvaya-vyatirekaṃ kāraṇam, na a-kāraṇaṃ viṣayaḥ.
-sādhanatvāt. dvi-rūpaṃ tarhi liṅgam. na, anvaya-vyatirekayoḥ pṛthag-rūpatvāt. te tv ekena
anveti, eka-ātmany apy a-siddheḥ. ata eva anvaya-vyatirekayoḥ sandehād anaikāntikaḥ, sādhya
syāt. prayoga-darśana-arthatvād a-doṣaḥ – anvaya-vyatirekayor niścita-vyāptikam ekam api
a-siddha-sandigdha-dharmi-sambandha- anvaya-vyatirekā dharmā hetv-ābhāsāḥ. tatra,ātmani darśanena anumānam iti. na, tayor iha anvaya-vyatirekābhyāṃ kārya-kāraṇa-bhāva-siddherviṣayiṇo vṛtta-sambandhasya smaraṇāt. na hy anvaya-vyatirekābhyām anyo hetu-phalayos tadparokṣaś ca. tatra yo jñāna-pratibhāsam anvaya-vyatirekāv ātmano ’nukārayati, sa
vastu-mātra-vyāpini sādhya-dharme na anvaya-vyāghātaḥ. na hi tatra avaśyaṃ viśeṣa-abhyupagame syāt. sa ca na śarīrasya, an- anvaya-śaṅkayā, na ghaṭasya, virodhād iti
sūcitā bhavati. sā eva avinābhāvaḥ. tata eva anvaya-siddhir iti na vyatirekī. pratibandhaś ca
nivartate. tasmād viśeṣasya na vyatireko na anvayaḥ. a-darśana-mātram āśritya ācāryeṇa
vacanād rathyā-puruṣa-vad ity-ādayaḥ. an- anvayo ’-pradarśita-anvayaś ca, yathā — yo-vad ity-ādayaḥ. an-anvayo ’-pradarśita- anvayaś ca, yathā — yo vaktā sa rāga-ādimān-bhāva unneyaḥ. tena saty api viśeṣaṇe na an- anvayaḥ. tathā sāmānyaṃ ca sādhyam. na ca siddhatad-a-nirdeśe vā kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam agninā avinābhāvī siddhaḥ.
sāmarthyāt tat-siddher na anumeya-vacanam. anvayas tv artha-āpattyā siddhaḥ. na hy a-tad-virodhāt. vṛtti-śaṅkayā eva tataḥ saṃśayaḥ. anvayas tu na dṛṣṭa iti vyatirekī kathyate. na catu sādhane. tan-mātra-vyāpinaḥ sādhyasya anvayo na vihanyate. sādhane punaḥ sattve svavyatirekaḥ. vipratiṣiddhaṃ ca etat — na anvayo na vyatireka iti. ya eva khalu na ity
ca atra api tad-a-yoga-virahiṇā sāmānyena anvayo na siddha eva. na vai kaścit tathā-bhūtena
pratyavabhāsanāt. tena rūpa-sparśa-vijñāna- anvayo mānasam eṣa smārto vikalpaḥ. api
kṛtakatvād ghaṭa-vad iti. tathā viparīta- anvayaḥ — yad a-nityaṃ tat kṛtakam iti.
a-prādhānyād iti cet, iha tu balavān anvayo vyatirekaś ca dur-balaḥ, hetoḥ sapakṣavyabhicāra-bhāk. dvayor iti vartate. yatra anvayo vyatirekaś ca sandigdhaḥ, yathā — saupātta-bhede sādhye ’smin bhaved dhetur an- anvayaḥ. sattāyāṃ tena sādhyāyāṃ viśeṣaḥ sādhito
iti. vyatireko ’tra a-siddhaḥ, sandigdho ’nvayaḥ. sarva-jña-vīta-rāgayor viprakarṣād

anvayaḥ

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58

apara

ucyate. na punas tathā asya upanyāsa-pūrvako ’nvayaḥ, sādhya-ukter iha an-aṅgatvāt. tathetāv api, tulya-doṣatvāt. na hi hetur an- anvayaḥ siddher aṅgam, tataḥ saṃśayāt. na eṣabhāvo hetuś cen na sattā sādhyate katham. an- anvayo hi bhedānāṃ vyāhato hetu-sādhyayoḥ. yadipuruṣa-āśrayaṃ vacanam āgamaḥ, praṇetur dur- anvayatvāt. a-pauruṣeyam a-vitathaṃ syāt. na,-bhājo hi bhedān ayaṃ sāmānya-darśana-balena anvayan katham an-upalakṣako nāma. na hi yato’n-anvayeṣu na sidhyati. sidhyaṃś ca balād anvayam āpādayati, pratiṣedha-niṣedhasya vidhānaeva. na vai kaścit tathā-bhūtena ātmanā anvayaṃ karoti. pratipādayatā hi paraṃ dhūmo ’gni’-saty anvaya-a-yogād a-vyabhicarita- anvayaṃ sapakṣa eva asti ity anvayinam eva hetum
bhavatv a-sparśatvān nitya iti. na, atra apy anvayasya a-prādhānyād iti cet, iha tu balavānbhūd ato gatiḥ, kevalatvād a-vyatirekatayā anvayasya iti cet, iha tarhi bhavatv a-sparśatvān
yukto yadi pratibandhaḥ sidhyet. sa ca an- anvayasya na sidhyati iti vakṣyāmaḥ. sarvathā nana prādhānyena gatiḥ. a-prādhānye ’py anvayasya vyatireka-vyāptāv asti, yathā — asyāt, tāvato dharma-kalāpasya kvacid an- anvayāt. tato na kutaścid gatiḥ syāt. ukta-dharma
prabhava-a-bhāva-sādhane na anumānam, an- anvayāt. na hy atra dṛṣṭānto ’sti, sādhana-antara
na ca viśeṣaḥ sādhayituṃ śakyate, an- anvayāt. yathā āha — pramāṇa-viṣaya-aviśiṣṭa-ādhāra-viśeṣaṇasya tv abhimatasya an- anvayād a-siddhiḥ. na vai sa ādhāras taṃ viśeṣīsāmānya-a-pratibhāsanāt pratibhāsināṃ ca an- anvayād viśiṣṭam eva an-abhilāpyaṃ vastu-rūpam-a-vyatirekī ced dhetur hetur ato ’nvayī. na anvayy a-vyatirekī ced a-nairātmyaṃ na sa-ātmakam.
-hetūnām a-sādhāraṇatā, yatra sattvam eva na anvayi ity udāharaṇam evam-phalam. saṅketadharmāḥ kvacid a-samaya-sthāyinaṃ praty anvayinaḥ, a-vyabhicārī vā hetur asti. sa-dvitīya-a-bhedataḥ. na hi vyakty-ātmano vyatiriktam anvayinam arthaṃ paśyāmaḥ, yaṃ śabdo ’nudhāvet.
a-vyabhicarita-anvayaṃ sapakṣa eva asti ity anvayinam eva hetum āha. atra api katham apramāṇam, niścaya-phalatvāt. tad-bhāva-mātra- anvayini sva-bhāvo hetur ātmani. tādātmyaṃ hysapakṣa-a-vyatirekī ced dhetur hetur ato ’nvayī. na anvayy a-vyatirekī ced a-nairātmyaṃ na
ukta-uttaram etat. tasmān na hetuḥ kaścid anvayī nāma. na ca prameyatvasya vipakṣe ’nvaya-a
iti cet, tat kim idānīṃ dharmī dharmy-antare ’nvayī-bhavitā. pradīpa-ādayas tu sva-bhāvaca śabdāḥ prayujyante. na ca indriya-artho ’nvayī, yataḥ śabdena dṛṣṭa-sambandho vyavahāre
yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka ity anvayī. sāmarthyād eva atra a-nityaḥ śabda iti
gamakaḥ, sa saṃvarṇita eva. sa ca na a-saty anvaye śakyo darśayitum, tad-bhāva-hetu-bhāvayor
āha. tasmād īdṛśo vyatireka-a-vyabhicāro ’n- anvayeṣu na sidhyati. sidhyaṃś ca balād anvayam
sambandhaḥ, yena evam uktaḥ sādhya-dharmo ’nvākarṣati, atiprasaṅgāt. tathā ca sarvo hetur
an-anuyaṃś ca enāṃ pratyakṣeṇa katham ātmany anviyāt. a-jñāte ’rthe buddher a-siddhes taj-a-siddhi-vacane ’pi, na hi sa eva ātmānam anveti ity a-sambaddham. yadā tarhi vipakṣa’rthe buddher a-siddhes taj-jñāne ’numānād anveti iti cet, jitaṃ jaḍair jaya-ghoṣaṇām
-bhāvāt tābhyāṃ na vyatiricyate. na tatra anveti, eka-ātmany apy a-siddheḥ. ata eva anvayadharmiṇo ’-khilān. vāg-dhūma-āder jano ’nveti caitanya-dahana-ādikam. sva-bhāvaṃ kāraṇaṃ
tulya iti na pramāṇa-lakṣaṇam anumānaṃ na anveti. tatra pratyakṣaṃ kalpanā-apoḍham asa ca tathā na anveti. yad api sattā-mātram anveti, na tena siddhena kiñcit. nanv evam agnyanya-sambandhinaṃ puruṣa-mātra-pratyakṣam anveti. pratiṣedhaṃ ca ayaṃ kvacit kurvāṇo na-sva-bhāvaḥ sādhito bhavati. sa ca tathā na anveti. yad api sattā-mātram anveti, na tenasarva eva āgamam an-āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā-pūrva-kārī, na vyasanena. tasyatataḥ. tais tair upaplavair nīta-sañcaya- apacayair iva. a-tadvān api sambandhāt kutaścid
-āśrayaṃ vicāram āśrayate. atha prasiddha- apadeśena dharmiṇaḥ siddhasya a-sādhyatām āha. na,
ime kvacit kiñcid a-siddham an-upanayanto ’n- apanayanto vā kathaṃ kasyacit sādhanam. na catarhi tatra a-dṛṣṭāḥ kam artham upanayanty apanayanti vā. yat prāg dṛṣṭaṃ tatra smṛtim
kathaṃ vipakṣasya vastu-vaśād vyavasthām apanudet. hetuś ca evaṃ na kaścid anaikāntikaḥ
sa eva tāvad ayaṃ vikalpaḥ saṃvidita upayann apayaṃś ca kva antar-bhāvyatām arthe buddhau vā.
-upalambhaś ca pratividitā eva upayanty apayanti ity a-nityāḥ. ta evam-prakṛtayaḥ sva’pi na sidhyati, sandehāt. bādhaka-bhāve hy apara-a-bhāvo niścīyate. na ca a-viruddha-lakṣaṇam
tad eva asti iti niścāyayan na aparo ’sty apara-anubhavo vā iti niścāyayati sāmarthyāt.
vakṣyāmaḥ. abhyupagata-eka-dharmaṇo ’vaśyam apara-abhyupagamo yukti-kṛta iti. a-sati tu hetau
sarvadā tad-bhāva-śaṅkā-vipralabdhaḥ sadṛśa- apara-utpatti-vipralabdho vā. antya-kṣaṇaupādāna-kāraṇa-apekṣiṇaś ca śīta-sparśa-āder apara-utpattiḥ. tasmād āntarāḥ sukha-ādayaḥ
niṣedhaḥ kriyate. viruddhayor eka-upagamasya apara-tyāga-nāntarīyakatvān na ubhaya-dharmā asti-deśa-ādi-yogena, sa eka-dharma-upagame ’para-dharma-upagama-san-darśana-arthaḥ. tad-an-upāyaṃ dṛṣṭa-saṅkalana-ātmakam. pūrva- apara-parāmarśa-śūnye tac cākṣuṣe katham. na hipramāṇaṃ syāt. tad-ākāra-niyama-sāmarthyena apara-pratikṣepāt, ākāra-antara-saṃsarge tasya a-arthaṃ ca. jñāna-abhidhāna-rūpatvān na para- apara-pratipatti-nibandhane. a-pṛthag-vacanaṃ
saṃśayād eva saṃśaya-hetuḥ, viniścita- apara-bhāva-samāna-guṇa-puruṣa-sambhāvita-strī-aparaPVin3_0004208
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59

apārthakaṃ

bhāve so ’sti, upacāra-mātraṃ tu syāt. etena apara-bhāvaḥ pratyukta iti. pakṣa-dharmatal-lakṣaṇa-tyāga eva hi tasya vināśaḥ, apara-bhāvaś ca vailakṣaṇyam, viruddha-sva-bhāva’pi prasaṅgāt. saṃvedanaṃ hy ātma-viśeṣād apara-sādhanam, na evam a-bhāvaḥ. na sva-viṣayatan-niyamāt tad eva asti iti niścāyayan na aparo ’sty apara-anubhavo vā iti niścāyayati
a-pracyuteś caitanyasya katham iti cet, ayam aparo ’sya doṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ
’nubhāvyo buddhyā asti tasyā na anubhavo ’paraḥ. grāhya-grāhaka-vaidhuryāt svayaṃ sā eva
asti. na a-pratyakṣaṃ pramāṇam asti ity aparaḥ. tad a-yuktam, yasmāt pramāṇa-itara-ādīnām anubhavāt tad-anubhava-khyātir ity aparaḥ. tasya api a-viśeṣe ’pi bāhyasya viśeṣāt
yo ’-sambhavinā vyāpta iti tad-abhyupagame ’paro niyata-prāptir iti dur-nivāraḥ. nanu tathāa-sato hy adhikaraṇatva-ādy-a-yogād ity aparaḥ. paśavo ’pi hi tāvad yad a-yuktaṃ paśyanti,
sarva-gamakānām an-upalabdhī rūpam. na aparaḥ pratiṣedha-hetuḥ. sā iyaṃ pratiṣedha-dharmi-parigraha-arthāṃ svayaṃ-śrutim aparaḥ prāha. tatra api vicāra-prastāvād evaliṅgam, sva-bhāva-lakṣaṇaṃ prasiddhiḥ. ātmā aparo vā yathā-artha-darśana-pravṛtta-vāg-ādayaḥ, tad-vyatirekasya eka-antikatvād ity aparaḥ. vipakṣād eva hi prāṇa-ādayo nivartante,
tan-nirdeśasya vaiyarthyāt. na hi tatra aparo viśeṣo nirdiśyate. sa śabdatayā tathāvidhānaṃ pratiṣedhaṃ ca muktvā śabdo ’sti na aparaḥ. vyavahāraḥ sa ca a-satsu na iti prāptāucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva ca
iti cet, nanv evam ātmani dṛṣṭasya aparatra-upanaye ’tiprasaṅgaḥ. dṛṣṭa-viruddhasyasva-ātmani sva-saṃviditena anena aparatra pariccheda iti cet, nanv evam ātmani
vidyata iti. a-viśiṣṭa-lakṣaṇe dṛṣṭasya aparatra vyatireka-niścayasya kartum a-śakyatvād-āśrayaṃ hi śāstraṃ virundhāno vihanyate, na aparam, an-abhyupagamāt. tasya api snānāc chuddhi
yam arthaṃ pratipadyate, taṃ pratipadyamāno ’param api sāmarthya-āyātam abhyupagacchati,utpaśyann ekam a-pramāṇam ācakṣīta, aparam āsaṃsāram a-viśliṣṭa-anubandhaṃ dṛḍha-a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti yat kiñcid etat. puruṣa-icchā-kṛtā casmāryate. na hy a-sad-vyavahārasya kvacid aparaṃ kiñcin nibandhanam asti. sa ca anena a-upalambhe samāpto vyavahāra ity apārthakam aparaṃ caitanyam. taṃ ca eka-rūpam eva paśyāma
dvau vikalpau bhavataḥ — idam upalabhe , aparaṃ na upalabhe ca iti. yasmād artha-viśeṣana kārya-sva-bhāva-an-upalambha-viśeṣebhyo ’paraṃ pratipatty-aṅgam asti iti. tad vastutaḥ
tac ca upalabhya-madhya-rūpaṃ pūrva- aparayoḥ koṭyor asti iti bruvāṇaḥ pada-arthaeva rūpeṇa ākriyata iti sva-lakṣaṇa-viṣayam, aparasmād artha-pratipatteḥ. na tv evaṃ paraasya sapakṣe ’nuvṛtty-a-bhāvaḥ kathyate. so ’parasya api tulya iti katham a-samaḥ prāṇa-ādiḥ.
ghaṭo ’yam iti, tan-nivṛttāv a-nivṛttāv apy aparasya asya sarvasya a-bhāvāt. evaṃ tarhi sāviruddhaḥ. ca-śabdo dvayor ekasya a-siddhāv aparasya ca sandehe vyabhicāra-bhāg iti sūcanana śāstreṇa. tayor yasya pramāṇam asti, tad aparasya bādhakaṃ bhavati. anyathā kathaṃ
rāśiṃ vyatirecayataḥ. tayor ekasya nivṛttir aparasya vṛttir iti katham a-nitya-a-bhāva-yoga-vyavacchedena viśeṣaṇāt. a-yogaṃ yogam aparair atyanta-a-yogam eva ca. vyavacchinatti
viplavaṃ pratyakṣa-ābhāsam āha sa- apavādatva-sūcana-artham, anyatra cakṣur-ādina śabda-a-nityatvavān vā iti, samudāya- apavādasya dharmiṇy a-virodhāt. a-nityo hi śabdaḥ,sādhāraṇam api khalu prameyatvam a-saṃskṛta- apavādino ’-saty anvaya-a-yogād a-vyabhicaritaca, sad-a-sat-pakṣa-bhedena śabda-artha-an- apavādibhiḥ. vastv eva cintyate hy atracākṣuṣatvāt. cetanās taravaḥ sarva-tvag- apaharaṇe maraṇād iti prativādy-an-abhyupagataḥ,pratijñā-virodho nāma pratijñā-doṣaḥ, artha- apahnave śabda-prayoga-a-sambhavāt. prayuñjāno
-bhavanti. na ca dūṣaṇāni, śabda-artha-an- apahnavena sva-lakṣaṇa-pratiṣedhāt, sādhya-dharmi-sambhavāt. prayuñjāno ’rtham upasthāpayati, apahnute ca iti pratijñā-padayor virodhāt
ca ity uttarasya. na hy ayaṃ viṣāṇa-mātram apahnute, yatas tena pratirudhyeta, kiṃ tarhi
atra ayam eva śabda-vikalpa-pratibhāsy artho ’pahnūyate, tasya buddhāv upasthāpanāya śabdatat-pūrvakatve vā kaḥ pratijñāṃ sādhanād apākaroti. tathā ca āha —liṅgasya a-vyabhicāras
manda-buddhi-cakṣuṣo ’n-upalabdhir arthān apākuryāt, hanta hato ’si, pitṛ-vyapadeśasāmarthya-lakṣaṇatvāc ca bhāvasya. tad- apāya-a-bhāvāt tan-mātra-bhāvino nityaṃ bhāvaa-samprāpta-vinaṣṭayor apy arthayos tasya an- apāyāt. vastu-viparīta-ākāra-niveśiṣv api tīrthaanuśīlayanto vibhrama-viveka-nir-malam an- apāyi pāramārthika-pramāṇam abhimukhī-kurvanti.
ekatra kriyā-a-kriye syātām. tena syād artha- apāye ’pi netra-dhīḥ. arthasya sākṣād buddhāv antad ayaṃ na sva-tantraḥ. tad-a-sambandhī ca apārthakaḥ, tena eva artha-parisamāpter iti.
tad-rūpa-a-sparśane ca syād a-sambandhād apārthakaḥ. yadi na hetor a-vyabhicāra-dharmatā-a-yoniśo-manas-kāreṇa yogāt. tadā apy apārthako vacana-udāhāraḥ. tasmān na asya api
iti sāmarthyena vākya-artha-vyavasthāpanād apārthakam anyatara-grahaṇam. anyathā-sādhanam eva, na artha-viśeṣa-sādhanam ity apārthakam. anyatra tu tad eva agni-sāmānyaṃ
viṣaya-upalambhe samāpto vyavahāra ity apārthakam aparaṃ caitanyam. taṃ ca eka-rūpam evabādhyate. tad-a-bhāve tu siddha eva ity apārthakaṃ tat-siddhaye vacanam. na an-apārthikāPVin2_0005805
PVin3_0010706
PVin3_0011813
PVin3_0005110
PVin2_0008005
PVin2_0005301
PVin1_0002103
PVin2_0007909
PVin1_0002311
PVin3_0003201
PVin2_0009814
PVin3_0007708
PVin3_0009307
PVin3_0003901
PVin3_0003902
PVin1_0003004
PVin2_0007901
PVin2_0008802
PVin3_0011603
PVin2_0005811
PVin2_0009509
PVin3_0004609
PVin2_0009602
PVin1_0004103
PVin3_0010509
PVin3_0004006
PVin2_0006401
PVin2_0006114
PVin2_0009506
PVin3_0006606
PVin2_0006304
PVin2_0008508
PVin2_0008703
PVin3_0009406
PVin1_0002205
PVin1_0003701
PVin1_0001405
PVin2_0004706
PVin3_0000310
PVin3_0007605
PVin3_0001612
PVin1_0002214
PVin3_0009305
PVin3_0005708
PVin3_0012204
PVin1_0002511
PVin3_0005201
PVin3_0003510
PVin3_0002701
PVin1_0001602
PVin1_0004109
PVin3_0000507
PVin2_0009606
PVin1_0002512
PVin3_0000501
PVin3_0011601
PVin1_0004103
PVin2_0008513
PVin2_0008509

60
syāt, tathā sattā a-bhāvo ’pi syād ity
hato ’si, pitṛ-vyapadeśa-nibandhanasya apy
prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad iti, tadśruti-māndya-pāṭava-darśanāt. anyathā kvacid
api yugapat kriyā, tat-sva-bhāvasya paścād
syād iti. nanu śrāvaṇatvaṃ vyatireky-pratyastam-ayāt tad-a-vivekena saṃvido
na, an-ābhoga-a-sambhavāt, eka-dharmasyasārūpyam eva tad-vedana-lakṣaṇam. sārūpyam
viṣayayoḥ, tad grāhyam iti. śāstravatoevaṃ vākyāni, dṛśya-viśeṣatvāt. a-dṛśyatve-ādīnām a-vipakṣa-vṛtter ubhaya-dharmatve
nanv anena lakṣaṇena pradhāna-puruṣa-ādayo
tat, pratīti-siddha-abhyupagame śaśiny
apy a-nivāraṇāt. tad vastuni siddhaṃ śaśiny
-prasaṅgāt, tathā akṣa-vikāra-nivṛttāv
api na asti ity a-samānam. nanv idam-āśrayaḥ kāryasya. ata eva saha-kāriṇām
sādhya-itarayor ato ’-niścayāt. na-codanā api prativyūḍhā, viṣaya-pratipattāv
an-upalambhāt tu kvacid a-bhāva-siddhāvasya kena nivāryata iti. niścaya-hetāv
iti cet, katham idānīm ātma-siddhiḥ. parasya
anuruṇaddhi. tad-a-prasiddhau viṣayasya
prayatna-utthatayā dhvaniḥ. pakṣa-aṅgatvea-pratyakṣatva-siddhitaḥ. pratikṣepe
śītena virodhāc chīta-vicchede tat-kāryasya-an-upalabdhyā vyāpya-a-bhāvam āha, tadācet, tathā śaṅkāyām atiprasaṅgaḥ, anyatraviśeṣa-a-bhāvād a-pūrva-bhāvinaḥ paścād
-ślokaḥ. yadi viruddha-kārya-upalabdhyā-kāryaḥ siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd
taj-janyo ’sya sva-bhāvaḥ, anyathā sakṛd
kasyacid rūpasya anukārād avasthā-bhede-indriya-upanidhau ca punaḥ sambhavāt. na
na indriya-buddhaya iti cet, na, tatra
eva udayante vyayante vā, yena satyo
vastuni. pratibandhāt tad-ābhāsa-śūnyayoryataḥ para-upagatena siddhiḥ syāt. sato’-paryudāsena vyatireka-mātrasya a-bhāve
tasmād idam anyatara-grahaṇam eka-parigrahetad-anubhava-khyātir ity aparaḥ. tasyavināśam. nanu vinaṣṭa-tiro-hitayor dvayordṛṣṭi-siddhāv a-sandigdhā eva tan-nimittatvesyāt, na anumāna-siddhaḥ. tasmād a-vyatireke
tad-bhogasya a-pratyakṣatvād a-siddheḥ satokvacid apy a-kiñcit-karasya sannidhānasya’pi tasmiṃs tat-siddhatām āha — yatra-vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya
nanu sā vyaktir buddhir eva. tad-upādhiḥ so-vyāhṛtam. anyena api saṃvedana-upalambhe sosarvo ’bhyupagantavyaḥ, na vā kaścid iti. naātmani pratipannaṃ syāt, na anumeyatvam. yā-bhogatvād anya-bhoga-vat. liṅga-a-yogād ato
niyata-prāptir iti dur-nivāraḥ. nanu tathāna vyatiricyate. na tatra anveti, eka-ātmany
prasiddhir ity astaṅ-gataṃ viśvaṃ syāt. sato
cet, na, tatra api tulyatvāt – tad-a-bhāvea-bhāvāt. nanv araṇi-nirmathana-ādiṣv a-saty

apy
apārthikā an-upalabdhiḥ. atha anya-upalabdhyā anapāvṛtti-prasaṅgāt. vacana-sarva-jñatvayor dviapy a-kārya-kāraṇa-bhāve na sidhyati. uktaṃ hi
apy a-kiñcit-karasya sannidhānasya apy aapy a-kriyā-a-yogāt. tad ayaṃ bhāvo nivṛtta-sarva
apy a-gamakam. na, a-vyatirekāt. na hi’py a-grāhya-grāhakasya ca samayasya a-bhāvāt,apy a-jñāne para-artha-vṛtteḥ kārya-a-kārya-anapy a-tad-ātmanaḥ prāk paścād apy ātma-a’py a-tad-ālambane vastuni viruddha-uktāv api na’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva-upagama-virodhāt,’py a-doṣaḥ. na hi pakṣa eva vyabhicāra-viṣayaḥ.
’py a-nityāḥ prasajanti. prāg anya-dharmaṇo ’apy a-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy a
apy a-nivāryam eva. tad-vastv-a-bhāve śaśini
apy a-nivṛtti-prasaṅgāt. tasmād indriya-jam apy
apy a-niśceyam eva – sarva-sāmagrī-janmāno
apy a-paryāyeṇa jananam. yad api kiñcid vijātīyād
apy a-pratipattiḥ, kenacit sambandhāt. aapy a-pratipanna-viṣayiṇāṃ darśanāt. bhāvaapy a-pratibaddhasya tad-a-bhāve sarvatra-a-bhāva
apy a-pratibhānāt syāt saṃśayaḥ, sa ca na ekaapy a-pramāṇikā nairātmya-siddhiḥ. abhyupagamena
apy a-prasiddhir ity astaṅ-gataṃ viśvaṃ syāt.
’py a-bādhatvān na a-siddhir bhinna-dharmiṇi.
’py a-bādhā iti śrāvaṇa-uktyā prakāśitam.
apy a-bhāva iti. etena tat-kāryād api tad-viruddha
apy a-bhāva eva. tad evaṃ vidhi-pratiṣedhābhyāṃ
apy a-bhāva-niyama-a-bhāvāt. vṛttaṃ pramāṇaṃ
apy a-bhāva-prasaṅgāt. sa ca tad-dhetur vā aapy a-bhāva-siddhiḥ, tat-kāraṇa-upalabdhyā kiṃ na
apy a-bhāvāt. nanv araṇi-nirmathana-ādiṣv a-saty
apy a-bhāvāt. sa tat-pratiniyato ’nyatra kathaṃ
’py a-bheda iti cet, nanv etat sukha-ādīnāṃ
apy a-manas-kārāḥ, ubhaya-sannidhāv api middhaapy a-riṣṭa-ādāv a-pratisandhāna-darśanāt,’py a-lakṣitāḥ syuḥ. tathā hi punar vikalpayan
apy a-vañcanam. tasyās tad-rūpa-śūnyāyās tad-rūpa’py a-vastu-kṛtā pratipattir a-sat-pratipattiṃ na’py a-virodhāt, yathā na bhavati mūrta ity a’py a-virodhe samarthaṃ bhavati, yathā anyataraapi a-viśeṣe ’pi bāhyasya viśeṣāt prīti-tāpayoḥ.
apy a-vyaktis tulyā ity asty eva sāmānyam. atha
’py a-saj-jñāna-śabdayos tad-yogyatā, sāsnā-ādi’py a-sataḥ sapakṣād vyatirekaḥ sandigdhaḥ syāt
’py a-sad-a-viśeṣāl laiṅgika-upabhogasya ca aapy a-sannidhāna-tulyatvād asya idam ity
apy a-sādhāraṇatvād anumāna-a-bhāve śābdaapy a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣa’py a-siddha eva. na vyaktir buddhir artha-ātmā
’py a-siddhaḥ saṃvedanaṃ na sādhayati ity
apy a-siddhy-ādayaḥ, yady evam idam api syān na
apy a-siddhi-yojanā – tathā sapakṣe sann a-sann’py a-siddhir eva, yathā uktaṃ prāk. tatra ca
apy a-siddhir hetoḥ pratijñāyāś ca abhyupeta-ādiapy a-siddheḥ. ata eva anvaya-vyatirekayoḥ
’py a-siddhau sattā-vyavahāra-a-yogyatvāt. tasmān’py agnau bhavati iti. kathaṃ ca tato ’nyato vā aapy agnau bhāvād a-kāryam. na, indhana-vikāra-apy

PVin3_0008502
PVin1_0002104
PVin3_0003405
PVin3_0004507
PVin3_0003709
PVin3_0003007
PVin3_0008606
PVin3_0007412
PVin3_0001712
PVin1_0000104
PVin3_0000106
PVin1_0003414
PVin1_0004314
PVin1_0002203
PVin2_0006005
PVin2_0005905
PVin2_0005909
PVin2_0007310
PVin3_0006004
PVin3_0004105
PVin2_0006012
PVin3_0011510
PVin1_0003402
PVin1_0004212
PVin1_0002901
PVin2_0004711
PVin1_0001604
PVin3_0005503
PVin2_0007513
PVin3_0008308
PVin3_0012606
PVin3_0001005
PVin2_0007713
PVin2_0008214
PVin1_0001504
PVin3_0005908
PVin3_0000402
PVin2_0008109
PVin3_0002212
PVin2_0005803
PVin3_0006205
PVin2_0007602
PVin3_0008102
PVin3_0008109
PVin3_0009401
PVin3_0011204
PVin3_0010706
PVin3_0003208
PVin2_0008304
PVin1_0000604
PVin2_0006011
PVin3_0010901
PVin1_0004001
PVin3_0011611
PVin1_0001710
PVin2_0004607
PVin2_0004806
PVin3_0000308
PVin3_0006809

61-bhūtam anumāpayan rūpam anumāpayati. tatra-grāhakasya ca samayasya a-bhāvāt, anyena-virodhayoḥ pratibandho doṣaḥ, tathāniścaye ’pi tulya iti tathā-vidha-udbhāvanam-a-vyabhicāriṇaḥ. tad eka-saṅkhyā-vivakṣā
uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam
tasya yo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo
na agny-ādi-sādhana-vat sattā-sādhanam
vā kaścid artha-antara-bhūtaḥ, dvayor ekasyatatra upāsita-loka-bhartari kṛtā sv-alpā-grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ na
na avayavina iti cet, ardha-āvaraṇe
-vāsanā-a-visandhi-doṣād a-prabuddhasya-ādīnāṃ tat-sannidhāna-a-bhāve ’-bhāvāt. na-virodha-a-bhāvād a-pratiṣedhaḥ. viruddhasya-siddheḥ. prabhāvavato ’dhiṣṭhānāt satokāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. atra
prasiddhasya vyavahārasya sādhanāt. dvayor-nirākriyā. tad-viśiṣṭa-upalambho ’tas tasyarūpa-vivekena vyavasthā-a-yogāt. na hi tatra
an-ubhayasya vā niṣedho hetuḥ. tatra-vyavacchedābhyāṃ sarvasya saṅgrahāt. na
ayam anubhavaḥ. nanv asya eva rūpaṃ vayamsaṃyojyā māna-meya-phala-sthitiḥ. tatra
na ca tat tādṛg-arthavat. middha-upaplutānām-kriyāṃ prati. yathā tathā a-yathā-arthatve
artha-ātmanaś ca sādhāraṇatvād anya-buddher
vyutpatty-arthaṃ ca hetu-vacanam ukta-artham
api pratipattau tathā syād iti sva-arthe
ity ucyate. samagrāṇy eva kāraṇāni yogyatām-anta-grāhiṇyaḥ syuḥ. tasmād yathā kathañcidsāmarthyam iti cet, uktam atra. api ca vināna evaṃ bhāvasya kadācid apekṣā. tatra
siddhe hi bhāve kārako na taṃ karoti. na
na ca prakāśo ’rthas tathā-vṛttiḥ. na-antara-viśeṣād viśeṣa-siddhiḥ, tasya-lakṣaṇam a-siddhaṃ kim ātmanaḥ. pareṇa
-sattve tu vināśasya kasyacit tathā-bhāvena yuktaṃ pratiṣidhyate. bruvāṇo yuktam
a-sattāyāṃ sādhyāyām upalabdher a-bhāvo-a-bhāvena a-bhāva-siddhiḥ syāt, tad-a-bhāvo
hetor anvaya-a-bhāvāt. tathā vaidharmyeṇa
bhavatv a-sparśatvān nitya iti. na, atrana sāmyena na prādhānyena gatiḥ. a-prādhānyeghaṭo ’yam iti, tan-nivṛttāv a-nivṛttāv
-darśana-a-yoniśo-manas-kāreṇa yogāt. tadāhanta hato ’si, pitṛ-vyapadeśa-nibandhanasya-arthaṃ pṛthak-kṛto ’numānād a-bahir-bhūto
iti kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā
tad-dhetutve samaṃ dvayam. pratyakṣam
niṣedhasya an-upalabdhi-rūpatvāt. tatra
sandeha-hetutvam unneyam. rāga-ādīnām
nīla-tad-dhiyoḥ. na hi bhinna-avabhāsitvevṛtti-vyatireka-a-siddhes tatra prāṇa-ādīnām-nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat. tad-a-bhede’rtha-adhyavasāyena pravartanād bhrāntir
-pratibhāsa eva artha-sādhanam, niruddhetasyā vastu-vṛtti-niyama-a-bhāvāt. san khalv
iti śakyaṃ vaktum, a-samprāpta-vinaṣṭayor

apy
apy atīta-eka-kālānāṃ gatiḥ, na an-āgatānām,apy atīta-rūpasya a-saṃvedanāt, a-punar-bhāvini
apy ato ’rtha-saṃśaya eva. so ’n-a-vadya-pakṣaapy atra dūṣaṇam eva. anyatra tu saṃśaye dvayor
apy atra viṣaye na iṣṭā eva. viṣayaṃ ca asyāapy atra sadṛśam āha — na santi pramāṇāni
’py adhastād ādhāra-sambhavo ’numīyate, tad api
apy an-a-vadyam. a-parāmṛṣṭa-tad-bhede vastuapy an-abhyupagamāt. śabda-ghaṭa-bhedena kalpane
apy an-artha-udayā sammohād avadhīraṇā iti kṛpayā
apy an-arthataḥ. siddhir iti jñāpana-artham.
’py an-āvṛtatvāt prāg-vad asya darśana-prasaṅgaḥ.
apy an-āśvāsikaṃ vyavahāram utpaśyann ekam aapy an-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣayaapy an-upalabdhim antareṇa virodha-a-pratipattiḥ.
’py an-upalabdhir iti cet, na, viṣaya-indriyayor
apy an-upalabdhyā tan-nimittaḥ siddho vyavahāro
apy an-upalabdhyoḥ sva-viparyaya-hetv-a-bhāvaapy an-upalambhanam. tasmād an-upalambho ’yaṃ
apy an-upalambham antareṇa anyaḥ kaścid vyavasthāapy an-ubhayasya a-pratibandhāt tad-a-bhāve ’nyaapy anayor ekatra vṛtti-niścayaḥ, tādātmyena
apy anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vā iti
apy anubhava-ātmatvāt te yogyāḥ sva-ātma-saṃvidi.
apy anubhūta-smaraṇa-ākārā vikalpā bhavanti. na’py anumāna-tad-ābhayoḥ. artha-kriyā-anurodhena
apy anumāna-prasaṅgaḥ. siddhe ’pi hi liṅge ’apy anumāne ’dhikriyate. tena iha prabheda-mātram
’py anumāne vibhajya ucyate. sādharmyeṇa api hi
apy anumāpayanti, a-samagrasya eka-anta-aapy anena a-sato niścinvatā prameyā vaktavyāḥ. na
apy anena yāvān kaścit kṛtakaḥ sa sarvo ’-nityaḥ,apy antyā sāmagrī yā a-vyavahitā kārya-utpatteḥ,apy anya-kriyāyāṃ tasya kiñcit, tādavasthyāt.
apy anyaḥ kaścid iha anuṣaṅgī ity a-bhāva eva
apy anyata ity an-avasthānān na kasyacid viśeṣaapy anyataḥ pratipattum a-yuktam eva. yas tu para’py anyatra hetor vaikalyād a-vināśo ’pi syād ity
apy anyad iti rāja-kula-sthitiḥ. sarvān arthān’py anyayā an-upalabdhyā sādhyata ity an’py anyena an-upalambhena sādhanīya ity anapy anvaya-gatiḥ, a-sati tasmin sādhya-a-bhāve
apy anvayasya a-prādhānyād iti cet, iha tu’py anvayasya vyatireka-vyāptāv asti, yathā — a
apy aparasya asya sarvasya a-bhāvāt. evaṃ tarhi
apy apārthako vacana-udāhāraḥ. tasmān na asya api
apy apāvṛtti-prasaṅgāt. vacana-sarva-jñatvayor’py abhyupāyaḥ, bādhana-abhyupagamāt. anyathā
apy ayam a-kiñcit-karaḥ kim ity apekṣyata iti
apy artha-a-visaṃvādād eva pramāṇam. sa ca aapy artha-antara-niṣedhe sādhye kārya-kāraṇayor
apy artha-antaratvād a-gatir vacanād anumāna’py artha-antaram eva rūpaṃ nīlasya anubhavātapi. artha-antarād a-kārya-bhūtād a-siddheś ca.
’py artha-bheda-kalpanāyām atiprasaṅgaḥ. sarvaapy artha-sambandhena tad-a-vyabhicārāt pramāṇam.
’py artha-sādhane vastuni tasya a-nirodhāt tataś
apy arthaḥ pratīty-apekṣaḥ sādhanam. na a-sanapy arthayos tasya an-apāyāt. vastu-viparīta-apy

PVin2_0006810
PVin3_0012208
PVin1_0004303
PVin2_0006512
PVin2_0005014
PVin3_0001707
PVin3_0000905
PVin3_0002608
PVin1_0001510
PVin3_0013709
PVin3_0009309
PVin3_0007307
PVin2_0008804
PVin2_0006414
PVin3_0012107
PVin3_0012702
PVin2_0008507
PVin1_0001112
PVin1_0002404
PVin3_0002309
PVin3_0011608
PVin2_0004814
PVin3_0003105
PVin1_0003510
PVin3_0000204
PVin3_0007706
PVin1_0003512
PVin2_0006901
PVin2_0008811
PVin3_0009702
PVin2_0007210
PVin1_0002311
PVin3_0008807
PVin3_0008708
PVin3_0001708
PVin1_0002114
PVin1_0004007
PVin3_0005109
PVin3_0005205
PVin3_0001904
PVin2_0009708
PVin3_0011812
PVin3_0001202
PVin3_0001403
PVin3_0010105
PVin2_0007213
PVin1_0003709
PVin2_0005903
PVin3_0001710
PVin3_0013011
PVin3_0001605
PVin3_0010908
PVin3_0010403
PVin1_0003112
PVin1_0003214
PVin1_0001905
PVin1_0003705
PVin1_0001106
PVin3_0011301

62
tad-a-bhāve ’sya idam iti na sidhyati. natathā hy a-sakala-vyakti-bheda-vyāpino
sva-ātma-vedanam. ity antara-ślokāḥ. bāhye-cetanānām abhyudaya-hetutā iti. pratyakṣe
iti vā yathā. pratiyogi-vyavacchedas tatra-pratiniyamayor virodhāt. sāmānyena vihiteṣv
-abhidhānāt pakṣa-uktiḥ pāramparyeṇa na
atra svayam-iṣṭa-śrutibhyāṃ gata-arthejaya-ghoṣaṇām avaghuṣya, yena evaṃ-vādino
mayā āgamitam āgamam adhyupekṣya. tasya
etena tad-avasthā-nivṛttir vyākhyātā. yotathā ca pūrva-vad abhidheyaṃ kim-ādeḥ śālūka-ādiḥ, tatra api tathā-abhidhāneeva pramāṇayan pratikṣipati. sā viprakṛṣṭeṣv
iṣṭā. a-bhāva-pratiṣedho hi bhāvo ’-saty
na asti ity abhidhātari kaḥ prastāvaḥ śaśoupalabhyate, tat tasya kāryam. tac ca dhūmea-bhede ’pi tad-akṣa-a-gocaratvataḥ. spṛśato
sukha-ādaya iti cet, na, tvat-pakṣe
-arthasya śāstrasya upagamād anyatra
katham a-pratipattiḥ. evaṃ tarhi cākṣuṣatvādna pramāṇa-vyāpāra-viṣaya-bhedāt. bheda ity
chuddhi-vādinaḥ śāstrasya sva-vacanena
hi viṣaya-lakṣaṇam iti na kvacid anubhavo nacet, uktam atra āgama-prāmāṇya-cintāyām. na-vāco-ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra
anyasya kasyacit. pratyakṣa-prativedyatvam
na atipatati, tan-mātra-lakṣaṇatvād anyeṣv
an-anumānam eva ity a-vyabhicāraḥ. na
siddhe viśeṣaṇam. a-doṣa-kṛd a-siddhāv
ity antara-ślokāḥ. eka-deśa-a-visaṃvādanam
sārūpyam apy a-tad-ātmanaḥ prāk paścād
iti. pratibandhād atiśaya-pratipattau tasya
tad ayaṃ kuṇḍa-bhūtala-ādīnām
ca deha eva pratyayaḥ, na ghaṭe. yathā koca paryanuyuktā hetu-prakṛtim eva tegrāhya-lakṣaṇatvād gṛhyeta. na vā kevalasya-utpādana-vaiguṇya-tāratamyena atiśāyayedbhāvā yathā-sva-bhāva-vṛttaya eva. tat saty
-arthā. tatra sarva-anya-iṣṭa-nirākaraṇe
iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. yadātmā iti na tasya sad-a-sattva-pratītiḥ. yadsādhya ātma-arthatvam. tad an-uktameṣāṃ sādhana-vaiphalyam. tasmād an-uktoevaṃ na kaścid anaikāntikaḥ syāt. vipakṣasya
yuktam etat, kiṃ tu tathā prasiddhāvtādṛśo ’nyādṛśo ’pi vā. jñānasya hetur arthosāmagrī-pariṇāma-apekṣatvāt syād vyabhicāro-hetuḥ, api tu prakaraṇa-sāmarthya-ādikam
ekatra a-sambhavaḥ, tathā tad-abhivyāptayor
tad-a-bhāve bhāvāc ca. tathā śrāvaṇa-ādy
tatra yathā rakto bravīti, tathā virakto
a-sattā eva sarvatra utsāditā bhavati. tathāhi paṭu-mandatā-ādibhiḥ sva-bhedair bhedakam
tasya eva bhedakasya sādhakatamatvāt. satsv
antara-grāhi pratyakṣam iti vartate. mānasam
artha-sthiteḥ sva-saṃvedana-rūpatvāt sva-vid
buddhim aśvam api kalpayato gor-darśanāt. na
viparyaya-sādhanād viruddhau. nanu tṛtīyo

api
apy arthavattā. arthebhyo jñāpana-icchā, tayā’py arthāḥ kecit taj-jāti-sambhavino dṛṣṭāḥ,’py arthe tato ’-bhedo bhāsamāna-artha-tad-vidoḥ.
’py arthe phalasya an-antarya-a-bhāvād a-tat-phalaapy artheṣu gamyate. tathā prasiddheḥ sāmarthyād
apy artheṣu sāmarthyād viśeṣa-sthiteś ca deha eva
apy alam. śaktasya sūcakaṃ hetu-vaco ’-śaktam api’py avadhāraṇe kṛtya-antena abhisambandhān mā’py avadheya-vacaso loke. artha-jñānaṃ ca nāmaapy avaśyam avadāta-dhiyo ’yam eva bhāvo ’’py avasthā-nivṛttiṃ tiro-dhāna-sadṛśīṃ śabdaapy asti iti sādhyaṃ syāt. na hi śabda-arthāḥ
’py asty eva sva-bīja-prabhavāt sva-bhāva-bhedo
apy asti, na ca te na santy eva. tatra api sati
apy asti, bhāva-pratiṣedhas tu na sambhavati ity’py asti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ’py asti. sa sakṛd api tathā-darśanāt tat-kāryaḥ
’py asti sā buddhiḥ ko hi indriya-a-viṣayasya’py asti sukha-ādi-saṃvedanam iti darśanaapy astu. tasmān na idaṃ pratijñā-doṣa-lakṣaṇaṃ
apy astu. na, a-sambandhād ity uktam. tasmātapy asya a-bheda-pratiṣedha eva draṣṭavyaḥ, na
apy asya arthasya pratibādhanāt. lobha-ādi-mūlo
apy asya kaścit, tatra api grāhya-grāhaka-lakṣaṇa
apy asya kaścid viśeṣaḥ pramāṇa-a-saṃvāde.
apy asya vṛttiṃ bhāṣate sattāyāṃ ca a-vyabhicāramapy asyāṃ tad-ātmatā eva. sā ca tādātmyāt svayaṃ
apy asyāḥ, tad-vyatikrame ca niyama-a-yogāt.
apy ākāra-bheda eva tad-a-tattve nibandhanam, api
apy ākāśa-āśraya-vad dhvaneḥ. a-siddhāv api
apy āgama-lakṣaṇam āhuḥ. tad vipakṣe ’-darśanaapy ātma-a-pracyuteś caitanyasya katham iti cet,apy ātma-antaratve tad eva vastunas tādātmyāt
apy ādhāra-bhāvo badara-udaka-ādiṣu janana-śaktir’py āyāta iti na parvate vṛkṣe vā śaṅkā bhavati.
’py ālamberan tad-rūpa-hetu-jās tad-rūpā a-tadapy ālokasya darśanād an-ālokasya vā rūpasya
api, āvaraṇa-bhedena śabda-ādau śruti-māndyaapy āvaraṇe jñāpayeyur eva indriya-ādayaḥ, na ca’py āśaṅkā-āsthāna-vāraṇaṃ sva-vṛttau svayaṃapy āha – yady a-darśana-mātreṇa dṛṣṭebhyaḥ
apy āha — yadi na sa-ātmakaṃ jīvac-charīram,api icchayā vyāptaṃ sādhyam iti darśana-artham’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya-ādayaś
api icchā-kṛtatvād ity ukta-prāyam. sādhyaapi icchāyā a-nivāraṇād anyathā api loke
’pi ity arthasya iṣṭā prameyatā. yathā kathañcit’pi iti cet, na, kārya-kāle ’-bhāva-pratipatteḥ,api iti. tasmān na anyatarat sāmānyena arthaapi iti na tāv ekatra staḥ. tan na atra viruddhaapi iti naindriyam. tathā ghaṭa-śarīrayor’pi iti vacana-mātrād a-pratītiḥ. na api viśeṣāt,api idam a-siddham eva a-sato virahād iti,
api indriya-ādy-arthena etad ghaṭayati, tatra
api indriya-ādiṣv a-bhinnasya prativiṣayaṃ
api indriya-jñānena samanantara-pratyayena svaapi iyam artha-vid eva kāryato draṣṭavyā. ata eva
api iyam artha-sannidhim apekṣeta. na hi gava-ādi’pi iṣṭa-vighāta-kṛd viruddho ’sti, yathā —api

PVin3_0009302
PVin3_0008903
PVin3_0002004
PVin2_0005506
PVin1_0003711
PVin3_0011009
PVin2_0009012
PVin3_0011011
PVin3_0008609
PVin3_0011409
PVin3_0005307
PVin1_0003513
PVin2_0009503
PVin3_0004510
PVin2_0009107
PVin2_0006008
PVin3_0011307
PVin3_0005504
PVin2_0006804
PVin3_0008405
PVin3_0012205
PVin3_0011206
PVin3_0012709
PVin1_0003005
PVin3_0007705
PVin3_0011309
PVin3_0010108
PVin3_0003610
PVin3_0010406
PVin3_0011101
PVin1_0003309
PVin3_0010311
PVin2_0009213
PVin3_0010308
PVin1_0004312
PVin3_0003312
PVin3_0012408
PVin2_0007712
PVin2_0006702
PVin3_0000701
PVin3_0005204
PVin1_0001106
PVin1_0002912
PVin2_0007811
PVin3_0007101
PVin2_0009111
PVin3_0005604
PVin2_0005814
PVin1_0002206
PVin2_0008903
PVin3_0008607
PVin3_0008503
PVin3_0002308
PVin3_0004904
PVin3_0007303
PVin2_0008803
PVin2_0010004
PVin2_0010002
PVin3_0009508

63
eva bhavati. syān mithyā-uttaraṃ yadi dvayor
vācyaḥ syāt — pātaṃ na karoti iti. tadtulya iti na anayor bhedaḥ. atha vādino
’pi tādṛśaḥ. śabda-pravṛtter asti iti soartha-grahaḥ kathaṃ satyaṃ na jāne ’ham-darśanena anyatra tad-anumāne ’tiprasaṅgo
-kāla iti tadā a-nityatā vyavasthāpyata ity
a-vyabhicāra iti kuto niścayaḥ. a-darśane
yuktaḥ. upakārasya artha-antaratve
artha-antaratve ’-tad-upakāra-ādayo
-antaratve tasya iti sambandha-a-bhāva-ādayo
svayaṃ prakāśate. tena ātmanaḥ prakāśikā ity-prabhavatvād vā, upayukta-phala-vat. atra
pratipatty-aṅgasya a-sāmarthyāt. a-sādhāraṇo
tatra paścād bhāvān na hetutvaṃ phalevā virodho nitya-a-nityatva-vat. tatra
tata eva tad-viparyaya-sādhano viruddho
eva. etena kārya-liṅga-udāharaṇena sva-bhāvo-yogyatā niyāmikā iti cet, na, tatra
rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā-ādīnām, ātmanaḥ sandehāt. ata eva vipakṣād
-mātreṇa vyāvṛttir a-sandigdhā. tena ayam
bhinna-sva-bhāvaṃ viṣāṇam iti cet, vayam
apy a-nivṛtti-prasaṅgāt. tasmād indriya-jam
buddhyā vyavasthāpanāt sādhāraṇāḥ santi, teviśeṣaṇatvena upādānāt. viruddha-vad dhetur
dharmiṇi. sandigdha-sādhya-dharmā-yoge ’pi pratidvandvi-darśanāt pratyakṣasya
tan-mateḥ, punar icchā-parāvṛttāv anyatra-vaktu-kāmate vacanam anumāpayet. nanv atraeva dharmaiḥ pratipatteḥ. tad-a-viśeṣe
kevalaṃ vikalpa-viracitam a-santam
icchatā tayoḥ kaścit sva-bhāva-pratibandho
viraheṇa tvayā upagatatvād ity arthaḥ. tatraa-bhāva-kṛtaṃ kārya-vyatirekaṃ na brūyāt. so— na anumānaṃ pramāṇam iti. pratibandho
eva asti ity anvayinam eva hetum āha. atra
tad-bhāvaḥ, bhūmi-bīja-udaka-sāmagryāmvyavahārāś ca prāyaśo buddhi-pūrvam anyathāabhyupagamya vicāra-a-yogāt. an-arthaḥ khalv
dahana-upacārād ādhīyate pāke. tasmāt satyām-sākalye ’pi vinivartya go-buddhim aśvam
akṣa-jatve ’pi tad-anyebhyo ’-viśeṣataḥ. yo
deśa-kāla-dravya-niyama-a-yogāt. tathā atra
a-nityatve ’nyatra vā hetuḥ syāt, sādhyam
a-hetutā tan-mātra-anubandhaś ca. tatonanu yathā-ukta-lakṣaṇa-an-upalabdhirnivṛttyā vā katham a-bhāvaḥ, kārya-vyatireke-dhiyo ’-bhāvāt. etāvān eva vijñāna-utpatterkāryaṃ kāraṇaṃ vyabhicarati. hetu-viśeṣe
’py adhastād ādhāra-sambhavo ’numīyate, tadna an-āgatānām, vyabhicārāt. tasmād iyam
pratijñā-doṣa iti cet, astu, viṣaya-antare
tad-dharma-virahiṇi ity a-doṣo ’nya-grahaṇe
idānīṃ jñeyam asti iti siddhir astu. tathāsaha-kāriṇām apy a-paryāyeṇa jananam. yadgomān ity eva martyena bhāvyam aśvavatāna aśvavān iti martyena na bhāvyaṃ go-matā-pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer a-kriyā-darśino

api
api iṣṭaṃ kiñcid vastu sāmānyaṃ syāt, yanapi iṣṭam eva. na hi tasya tat-kṛtaḥ pātaḥ,’pi iṣṭiṃ sādhayet sādhya-dharma-vat, sādhya’pi iṣṭo vyavahāra-bhāk. anyathā syāt padaapi īdṛśam. ity antara-ślokau. kathaṃ punar a’py uktaḥ. vyabhicārād an-anya-anumāna iha aapy uktam. anyathā artha-antaram eva a-nityatā’py uktam. dṛśya-ātmanor nāma ayam arvāg-darśanaḥ
’py uktam. na vai tata ātma-viśeṣa-utpatter’py uktāḥ. an-ubhaya-kāriṇām ānarthakyāt’py uktāḥ. tasya ca a-jñeyatvam, upakārād eva
apy ucyate prakāśa-vat. nīla-ādy-anubhava ity api
apy upayukta-vyatirikta-pakṣī-karaṇe hetoḥ sādhya
’py ubhaya-vyāvṛtter niścaya-a-yogāt, ubhaya’py eka-antatā kutaḥ. sa hi niṣpanne bhāve ’rthaapy eka-upalabdhyā anya-an-upalabdhir eva ucyate,’py eka eva. prayoga-bhedāt tu tad-bhedaḥ, kvacid’py eka-deśa-bhāg ukto veditavyaḥ. tena eva ca
apy eka-pratiniyamasya taj-janma-lakṣaṇatvāt tadapi eka-sāmagry-adhīnasya rūpa-āde rasato gatiḥ.
api. ekatra hi niyame siddhe ’nya-nivartanaṃ
apy ekasya rūpasya sandehād anaikāntikaḥ. dvayor
apy etad eva brūmaḥ. yo vā sambandho na asti ity
apy etad bhrānter a-pratyakṣam. ata eva-iti-karaṇa
’py etena vyākhyātāḥ. sa ca sva-vāco-ubhayaapy evaṃ kiṃ na bhinna iti cet, kaḥ pratiṣeddhāapy evam a-vipakṣa iti tad a-vipakṣatvam aapy evam-bhāvaḥ syāt. na ca pramāṇa-lakṣaṇaapy evam-bhāvasya abhimateḥ. tad iha icchāyām eva
apy eṣa tulyaḥ prasaṅgaḥ — na ātmani darśanena’py eṣa viśeṣo buddhi-pratibhāsa-kṛta iti tasya
apy eṣām ātmānaṃ vibhāgavantam iva anya-anyair’py eṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos
api kaḥ pāramārthiko ’-satāṃ parasparato vibhāgaḥ.
’pi kathaṃ sarva-jñānānāṃ viṣayaṃ vyatirecayann’pi katham a-pramāṇasya. ata eva tulya-kakṣatvāt.
api katham a-vyatireko vipakṣāt, kathaṃ vāapi kadācid aṅkura-an-utpatteḥ. na, tatra api
api kartuṃ śakyante, puruṣa-icchā-vṛttitvāt teṣāṃ
api kalpanā-samāropito na liṅgam, yathā —pakṣaapi kalpanāyām a-tat-parāvṛttayo bhāvā yathā-svaapi kalpayato gor-darśanāt. na api iyam artha’pi kaścid viplava indriya-jaḥ, tad-anya-indriyaapi kaścin niyama-hetur vaktavyo yata ime kecin
api kasmān na iṣyate. tat kila evaṃ’pi kasyacid bhāve tad-an-upayogād a-pracyutir
api kācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so’pi kāraṇa-a-bhāva-a-siddheḥ. upalambha-nibandhanāapi kāraṇa-kalāpaḥ. tat prakṛtes tat-kārya-sva’pi kārya-a-viśeṣe doṣāt. anvaya-vyatireka-ādyo
api kārya-liṅga-jam eva, tādṛśasya ātmano
api kārya-liṅga-jā. etena pipīlikā-utsaraṇa’pi kiṃ na bhavati. bādhanīya-dharmaṇo dharmiṇo
’pi. kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa-dharmo
api kiṃ siddhaṃ syāt. nanu bauddho vikalpaapi kiñcid vijātīyād bhavad dṛṣṭaṃ go-maya-ādeḥ
api kim. ity antara-ślokau. tasmāt sva-bhāvaapi kim. sannidhānāt tathā ekasya katham anyasya’pi kṛta-buddhir bhavati, yadi tādṛśaṃ syāt,api

PVin2_0004708
PVin2_0008812
PVin3_0012512
PVin3_0013701
PVin2_0007711
PVin2_0007806
PVin1_0003309
PVin3_0003502
PVin1_0003213
PVin3_0011402
PVin3_0007301
PVin3_0008906
PVin3_0004201
PVin3_0007704
PVin3_0012406
PVin3_0011703
PVin3_0009001
PVin2_0009312
PVin1_0001003
PVin1_0003511
PVin1_0003812
PVin2_0008911
PVin1_0000808
PVin1_0001103
PVin3_0001703
PVin3_0007506
PVin2_0008205
PVin1_0001209
PVin2_0009501
PVin2_0009801
PVin3_0001005
PVin3_0002311
PVin1_0003913
PVin3_0009510
PVin1_0001402
PVin2_0007911
PVin1_0002604
PVin1_0002213
PVin2_0006510
PVin2_0007906
PVin1_0000511
PVin3_0009606
PVin1_0002410
PVin3_0006608
PVin1_0003601
PVin3_0000410
PVin3_0008704
PVin2_0005208
PVin3_0006602
PVin2_0006814
PVin2_0008803
PVin1_0003808
PVin2_0008507
PVin2_0008705
PVin3_0009502
PVin2_0004909
PVin2_0005907
PVin3_0001504
PVin3_0006101

64-rūpa-adhyavasāyataḥ. tad-rūpa-a-vañcakatve
tattve nibandhanam, api tu sva-bhāva-antaram
na hi vastu-rūpam eva dharmaḥ, a-santo-dharmi-bahir-bhāvāc ca ity uktam. tānysva-kārya-utpādane. nanv an-apekṣāṇām
tat-sva-bhāva-apekṣāḥ. evaṃ tarhi kṛtakānām
pramāṇam, sarva-ātmanā sannikṛṣṭasya
sarvatra sva-vāg-viruddha-abhidhānam. atra-atiśaya-a-siddheḥ, sarva-kāraka-upayoge— saṃhatāḥ para-upakāriṇa iti. yadytad-a-yoga-vyavacchedena. na tathā iha
kadācit tiṣṭhet. tasmāt pāta-pratibandha ity
na, hetoḥ sva-bhāva-bhedāt. a-tad-ātmatve
katham ātmasāt kuryāt. a-vyavaccheda-rūpā-anaikāntika eva prāṇa-ādiḥ. sādhāraṇam
aikāntika-anvaya-vad aikāntika-vyatireko
deśa-ādy-apekṣayā. anayā diśā anyeṣv
vipakṣe ’-darśanaṃ khyāpyate, tad an-ukte
yatra api viveka-pratipattir asti, tasyana kvacid anubhavo na apy asya kaścit, tatra
meya-māna-phala-sthitiḥ. kriyate ’-vidyamānādharme vāsasi rāga-vat. iti saṅgraha-ślokāḥ.
anubhava-sambandhāt saha pṛthag vā gṛhṇīyāt.
icchayā matiḥ. na artha-sannidhim īkṣeta
pakṣa-sapakṣa-anyataratvam api pratyuktam.
-sāmarthyāt. na sādhyatve, vaiphalyāt.
jātasya tad-bhāve ’nya-an-apekṣaṇāt.
-vijñāna-anvayo mānasam eṣa smārto vikalpaḥ.
siddhā vyāvṛttiḥ. uktam atra kiñcit.
a-darśana-mātreṇa a-yuktaḥ pratiṣedhaḥ.
eva sāmarthyam iti cet, uktam atra.
-doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt.
atra – grāhya-grāhaka-lakṣaṇa-a-yogād iti.
tādṛśaṃ syāt, sarva eva hetavas tathā syuḥ.
cintāṃ stimitena antara-ātmanā. sthito-aṅga-vikalatvād a-kṣūṇa-vidhāna-a-yogāt. navibhāgaś ced ayo-golaka-vahni-vat. vibhaktāv-ādi-bheda-vat. na antarāḥ sukha-ādayo na
api na santi iti śakyante ’dhyavasātum. yo
caramatvasya. bhavaty eva hi tasya
pratipādayantī liṅgam eva. kasyacit saṃvāde
ghaṭa-ādeḥ karaṇāt sidhyed valmīkasyasārūpyaṃ buddhi-lakṣaṇam ity anyasya
vā kiṃ na iṣyate. kiṃ pāramparyeṇa, ante
ucyate prakāśa-vat. nīla-ādy-anubhava ity-sambhavino ’rthasya pratipattir iti cet, so
siddher a-kāryatvāt. para-rūpa-kriyāyām-vṛtti-niṣedha-āśaṅkā. viruddha-niṣedhe
iṣyante, vāsāṃsi iva rāge. tad-dhetūnām-śaktir ayam asya eva pratipādaka iti. sādṛṣṭaṃ go-maya-ādeḥ śālūka-ādiḥ, tatra
anyathā eva avabhāsante tad-rūpa-rahitākāryam. tac ca dhūme ’py asti. sa sakṛd
hi sva-bhāva-viśeṣo dhūma iti. tathā heturkṛtaka-śabdaḥ sambandhi-bheda-vyudāse
vastu-sattā-viprakarṣāt, liṅga-pratipattertat-saṃskāre tu syād an-upalambhaḥ. tadāsiddher ākṣepāt, tāvatīṃ tad-dūṣaṇam
yathā santamase hasta-sañcāreṇa. na, tatra

api’pi kṛtā bhrānti-vyavasthitiḥ. maṇi-pradīpaapi. kṛtrima-a-kṛtrimāṇām iva maṇi-muktā-pravāla’pi kenacit prakaraṇena imaṃ vyavahāra-patham
api kenacil leśena āsv eva antar-bhavanti iti cet,api keṣāñcit kvacin na avaśyaṃ tad-bhāvaḥ, bhūmiapi keṣāñcit satāṃ vā sa eva sva-bhāvo na asti yo
api kaiścid eva dharmaiḥ pratipatteḥ. tad-aapi ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam’pi kriyāyām antyasya tasya eva bhedakasya
api kvacit kārye ’vadhānavatām arthānāṃ sāmagrī
api kvacit sattāyāḥ sādhanam. pradhāna-ādi-śabdaapi kṣaṇikānāṃ bhāvānām upādāna-samāna-deśa’pi kṣīrasya sa tasya sva-bhāvaḥ, yo dadhi-janano
api khalu jñeyatva-ādayo dharmāḥ kathañcid aapi khalu prameyatvam a-saṃskṛta-apavādino ’-saty’pi gamaka eva. na ca evaṃ śrāvaṇatvam, ubhayato
api gamakeṣu pratibandhaḥ sādhyaḥ. tan na tri’pi gamyate. na hi tasya prāg darśana-bhrāntiḥ,api grahaṇam. saṅketa-smaraṇa-upāyaṃ dṛṣṭaapi grāhya-grāhaka-lakṣaṇa-vaidhuryāt. tasmād
api grāhya-grāhaka-saṃvidām. anyathā ekasya
api ca artha-antara-nimitto hi dharmaḥ syād anya
api ca artha-upayoge ’pi punaḥ smārtaṃ śabdaapi ca iyaṃ viśeṣaṇa-ādi-vikalpa-utthāpitā satī
api ca dvayor api sambhava-a-virodha etad evaṃapi ca, na a-siddhe bhāva-dharmo ’sti vyabhicāry
api ca na vināśo nāma anya eva kaścid bhāvāt, kiṃapi ca yat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tadapi ca yady a-dṛṣṭyā nivṛttiḥ syāc cheśavad
api ca yadi kathañcid vipakṣe ’-darśana-mātreṇa a
api ca vinā apy anena yāvān kaścit kṛtakaḥ sa
api ca śāstra-upagamāt sarvaḥ śāstra-dṛṣṭaḥ
api ca saha-upalambha-niyamād a-bhedo nīla-tadapi ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-a-bhāva’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ. aapi caramasya a-sāmarthyam eva, kasyacit karaṇāt.
api cetanā-adhyavasāyau saṃsarga-vipralabdho ’yaṃ
api cetanāḥ. tad-ātmanāṃ śabda-ādīnām anubhavāt’pi jñāpaka-a-bhāvād atīndriyaḥ pratikṣipyate
api jñeya-vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe’pi taj-jātīyasya vyabhicāra-darśanād an-āśvāsa
api tat-kṛtiḥ. sādhyena anugamāt kārye sāmānyena
api tat-sa-rūpasya tat-prāptir viśeṣo vā vācyaḥ.
’pi tat-sva-bhāvasya eva tad-bhāve sāmarthyāt.
api tat-sva-bhāvo ’nubhava eva. a-vedya-vedaka’pi tatra a-sambhavī yo ’-sambhavinā vyāpta iti
api tatra an-upakārāt. ubhayathā a-kārakasya a’pi tatra eva niṣedhe doṣaḥ syāt. na ca tat-tulya
api tatra niyamād a-doṣa iti cet, na, teṣāṃ
api tatra pratibaddhā bhāva-a-bhāvābhyāṃ kāryatāṃ
api tathā-abhidhāne ’py asty eva sva-bījaapi. tathā eva a-darśanāt teṣām an-upaplutaapi tathā-darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve
api tathā-bhūta-kārya-janana-sva-bhāvaḥ. anyato’pi. tathā maraṇa-sāmānyaṃ vṛkṣa-puruṣayoḥ. yadapi tathā-rūpatvād anvaya-apekṣaṇāc ca. itarat
api tathā-vidha-indriya-grāhya-a-bhāvo ’sty eva.
api. tathā-vidhasya ca dehasya ghaṭād arthaapi tathā-sañcāriṇo hastasya antara-sparśa-viśeṣa

api

PVin1_0003504
PVin1_0004113
PVin1_0002110
PVin3_0007001
PVin3_0010804
PVin3_0007401
PVin2_0009801
PVin1_0001111
PVin1_0002911
PVin3_0010404
PVin2_0006710
PVin1_0003906
PVin2_0005712
PVin3_0006604
PVin3_0012907
PVin2_0004511
PVin1_0000803
PVin2_0009103
PVin2_0006402
PVin1_0004108
PVin1_0002411
PVin2_0005910
PVin2_0009408
PVin3_0004708
PVin3_0004704
PVin2_0005602
PVin3_0003509
PVin2_0005011
PVin1_0004203
PVin3_0006111
PVin2_0008603
PVin2_0005505
PVin3_0008702
PVin3_0006810
PVin2_0009406
PVin3_0005211
PVin3_0005010
PVin3_0000206
PVin3_0001709
PVin2_0006808
PVin2_0006906
PVin3_0000703
PVin3_0004702
PVin2_0008812
PVin3_0003406
PVin3_0012008
PVin3_0004507
PVin1_0000612
PVin2_0004912
PVin3_0002306
PVin3_0007104
PVin3_0008805
PVin2_0008513
PVin1_0003002
PVin3_0007702
PVin3_0001713
PVin3_0003211
PVin3_0002303
PVin2_0005211

65-pratipattau darśane ’lpa-avayava-darśane
-ākāraṃ ca yugapad upalabhata iti tad-anye
tu jñānena saṃvedyanta ity eke. teṣām
śabda-arthaḥ samarthaḥ, tad-anubhava-āptāv
na darśana-mātreṇa, kiṃ tarhi vyatirekādtatra a-siddham iti sādhyate. nanu ca atra
vipakṣe ’-darśana-mātreṇa a-pratibaddhasyana etad asti, yasmād a-vidyamāna-a-bhede
pratyakṣa-ābhāsaḥ. viplavaś ca akṣa-jatve
eva a-sato virahād iti, vyabhicāri vā. atha
-upakārakayoḥ. ādhāra-ādheya-bhāvaś cet, so
na iha tat. a-darśanāj jagaty asminn ekasyasākṣād an-utpatter a-tat-pratibhāsitve
bhavati sva-kāraṇa-sāmagry-adhīnair anyairhetuḥ. nanu sva-āśraya-vyāpti-vādinā
’yam ārambhaḥ. yathā-vastu-pratipadyamānā-kartuṃ yukto rasa-ādaya iva parasparam. na
sva-bhāvena vā a-calasya artha-antara-yoge-kāryasya apy a-bhāva iti. etena tat-kāryād
anya-upalambha-kāle tu siddha ity upalambheviśeṣo vā vācyaḥ. antaḥ-karaṇatva-ādayo
an-upalabdhyā tan-nimittaḥ siddho vyavahāro
na yuktaḥ. kvacid yad-ṛcchayā tathā-bhāve
nirdeṣṭavyasya an-ubhaya-siddhiḥ. iha’nyathā-abhidhānād doṣa eva. pakṣa-dharmekutaścid upanīyate. dṛṣṭiṃ bheda-āśrayais teghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte
kriyayā ca saha-uditaḥ. vivakṣāto ’-prayoge-a-yogāt, tasya a-viśeṣāt. saṃvedanam ity
upalabdhir eva. upalabhyasya an-upalambhenatādṛśād dhi bhavaṃs tādṛśaḥ syāt. anyādṛśād
tābhyāṃ sa dharmī sambaddhaḥ khyāty-a-bhāve
tad a-samarthaṃ pṛthak tatra sahitam
an-apāyāt. vastu-viparīta-ākāra-niveśiṣv
atiprasaṅgāt. na sa tena sādhyate,na āvaraṇān nityaṃ sarve śabdā na śrūyante,na brūmaḥ — te kiñcid atiśāyayanti iti.
tan na abhyupagamāt parīkṣā-a-vṛttiḥ,eva sāmānya-śabdānāṃ viśeṣa-avasthiti-hetuḥ,tathā hi na yava-aṅkuraḥ śāli-bījād bhavati,nāntarīyakatayā śabdād artha-pratipattiḥ,śabda-ākāśayor vā vāstavī pratyāsattiḥ,para-arthe ’numāne sādhana-doṣa-udbhāvanam,ākāra-bheda eva tad-a-tattve nibandhanam,-saṃśaya eva. so ’n-a-vadya-pakṣa-nirdeśe
’nuvṛtty-a-bhāvaḥ kathyate. so ’parasya’pi sandeha-mukhena eva doṣāt. so ’-niścaye
sa ca kārya-sva-bhāvayor liṅgayor anumānea-sāmarthyāt. artha-a-visaṃvādas tu dvayor’pi śāstra-uparodhād virodhe so ’nya-kṛte
na sādhya eva vyāhanyate, kiṃ tarhi hetāv
patataḥ pratibandhaḥ. pratibandhād a-pāte-hetukatvān na a-hetuka iti cet, na, tatra-anurodhasya tattva-lakṣaṇatvāt tasya ihatato ’pi pratīteḥ samāśrayāt. tasya anyatraśabda-ghaṭa-bhedena kalpane ’-nityatāyām-vacane pratibandhaḥ. a-pramāṇatvaṃ śāstre
yadi viruddhā iṣyate, sā anya-viṣaye
na gamayet. kiṃ tarhi tat-tulya-vyatireko

api’pi tathā sthūlasya darśanaṃ syāt. rakte ca’pi tathā syuḥ, viśeṣa-hetv-a-bhāvāt. tat siddhaḥ
api tad-a-tad-rūpiṇo bhāvās tad-a-tad-rūpa-hetuapi tad-a-bhāvāt. tad ayam artha-kriyā-arthī tadapi. tad-a-bhāvād an-anya-upanaya iti cet, tulyāapi tad-a-yoga-virahiṇā sāmānyena anvayo na
api tad-a-vyabhicāraḥ, kvacid deśe kānicid’pi tad-akṣa-a-gocaratvataḥ. spṛśato ’py asti sā’pi tad-anyebhyo ’-viśeṣataḥ. yo ’pi kaścid
api tad-abhimatāt kutaścin nānā-bhāva evam-bhāvaḥ
’pi tad-ātma-an-upakāre na sidhyati. para-ātmani
api tad-ātmanaḥ. asti iyam api yā tv antar’pi tad-utpattes tad-a-vyabhicāriṇāv iti pramāṇaṃ
api tad-unmukhair bhavitavyam, an-āyattatvāt. tad
api tad-deśa-sannidhir iṣyata eva iti kim an-iṣṭam.
api tad-dharma-a-vyāpti-vyatirekābhyāṃ nigadanto
api tad-balena udīyamānaṃ vijñānam artha-antaram’pi tad-bhāva-an-upapatteḥ. sa ca artha-antarād
api tad-viruddha-kārya-a-bhāva-gatir uktā’pi tadā na siddho ’nyadā viparyaye siddha iti su’pi tan-nibandhanā na vā a-pratipatty-aṅgam ity’pi tan-nimitta-sattayā sādhyate, anya-naimittika’pi tayor a-pratibandhād vyāpty-a-siddheḥ. na api
api tarhi niścayena nirdeṣṭavyasya a-niścayo ’stu
’pi tarhi sandeha-anyatara-a-siddher dūṣaṇaṃ syāt.
’pi tasmād a-jñāta-viplavāḥ. ity antara-ślokāḥ.
’pi tasmiṃs tat-siddhatām āha — yatra apy a’pi tasya artho ’yaṃ pratīyate. vyavacchedaapi tasya tādātmyāt tathā-prathanam, na tad
api tasyā eva viśiṣṭa-upalabdher eka-ākāraapi tādṛśa-udbhave tac-chakti-niyama-a-bhāvān na’pi tādṛśaḥ. śabda-pravṛtter asti iti so ’pi iṣṭoapi tādṛśam eva ity an-upakārakatvān na saṃyogena
api tīrtha-antarīya-pratyayeṣu bhāvāt. paramaapi tv an-upalambhena svayam. yukto dṛśyasya aapi tu kiñcid eṣāṃ pratipattau saha-kāri
api tu na sarve ghaṭa-kṣaṇāḥ sarvasya indriyaapi tu parīkṣāyā abhyupagama iti na paraapi tu prakaraṇa-sāmarthya-ādikam api iti. tasmān
api tu yava-bījāt. evaṃ śabdānām api yadyapi tu yogyatayā pradīpād iva rūpe. tan na ayaṃapi tu vaktur vivakṣā-kṛtā, tad-a-bhāve vivakṣita
api tu vaktṛ-doṣeṇa api, nyūnatā-an-anvayaapi tu sva-bhāva-antaram api. kṛtrima-a’pi tulya iti kathaṃ pakṣa-doṣaḥ. na vai tadapi tulya iti katham a-samaḥ prāṇa-ādiḥ. a’pi tulya iti tathā-vidha-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-doṣatvāt. na hi hetur an-anvayaḥ
’pi tulyaḥ paryanuyogaḥ — kṛto nāma sa tena
api tulyatvāt – tad-a-bhāve ’py agnau bhavati
api tulyatvāt, indriya-vikāre ca vikārāt, tanapi tulyatvāt. tad etad vyavaccheda-mātraṃ dvayor
api tulyam iti cet, na, siddhayā a-nityatayā’pi tulyam iti tatra api pratibandho ’stu.
’pi tulyā iti viruddhaḥ syāt. tena tatra eva’pi. tena ayam a-doṣa ity a-vācyam eva tṛtīyaṃ

api

PVin2_0009408
PVin3_0001001
PVin1_0001201
PVin1_0003810
PVin2_0006406
PVin3_0011201
PVin3_0013504
PVin3_0013508
PVin1_0001204
PVin3_0007910
PVin3_0004307
PVin2_0009007
PVin2_0007907
PVin3_0005702
PVin2_0007606
PVin3_0012304
PVin3_0001509
PVin3_0002403
PVin3_0011403
PVin2_0006101
PVin2_0007815
PVin2_0009404
PVin3_0001903
PVin3_0007607
PVin3_0012711
PVin2_0008506
PVin3_0004705
PVin2_0009404
PVin3_0003903
PVin3_0008402
PVin3_0006813
PVin2_0008706
PVin1_0004204
PVin2_0005502
PVin1_0001503
PVin2_0005409
PVin3_0003201
PVin2_0009607
PVin2_0009009
PVin2_0006509
PVin3_0012506
PVin3_0001608
PVin3_0001306
PVin3_0013105
PVin3_0010708
PVin3_0001302
PVin2_0007705
PVin3_0012506
PVin3_0010009
PVin3_0004808
PVin3_0003912
PVin2_0006801
PVin2_0009612
PVin1_0000401
PVin3_0013212
PVin2_0009912
PVin1_0003004
PVin2_0007214
PVin3_0011007

66
tayor a-pratibandhād vyāpty-a-siddheḥ. na-hetu-vacana-pravṛtteḥ sambhavāt tadvinivṛtteḥ, parampara-upayogasya atītād-cakṣuṣā. dūre yathā vā maruṣu mahān alpo
-vidha-an-upalabdhiḥ. iṣṭaṃ viruddha-kārye-a-bhāvaṃ gamayet. kvacit tathā-dṛṣṭānām
artha-siddhi-pratibandhāt. nanv an-udbhāvite
tasya kartā ity ucyate. yadi punar udbhāvite
tat-spārśanaṃ yadi. tan na. spārśanam
-vyavacchedasya bhāvāt. tad ayaṃ tri-prakāro
ca cākṣuṣatva-ādi-parihāraḥ. dharma-vacanena
a-nityatā ity ukta-prāyam. vacana-bhede-vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe
tasyāḥ siddhāv a-sandigdhau tat-kāryatveavaśyaṃ pakṣa-nirdeśaḥ kartavyaḥ. vyatireky
tad-bhāve ca nairātmya-vyāvṛttiḥ, tathābhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā. itopakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ-śabdo
arthānāṃ sāmagrī saṅghātaḥ, tathā’nya-a-bhāvo na yuktaḥ. kārya-an-upalabdhāv
sva-bhāva-pravibhāgaḥ. tad-a-bhāvāt phalasyatad-arthaṃ vacanam. yady an-upalabhamānoātmanā eva iṣṭaḥ sādhyaḥ, śāstra-upagame
cet, tat kim idānīṃ vidhi-viṣayo ’stu. tadvāco yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam
yad upalabhyate, tatra eka-a-bhāveetat, iṣṭa-a-prāpteḥ. nanu viparyaya-prāptir
’pi na asti iti na pratīyāt, vacanādeva. tad-vastv-a-bhāve śaśini nivāraṇe
doṣāṇām an-utpatteḥ. deha-ādīnāṃ hetutvedarśana-antara-bhediṣu. atīta-a-jātayor vā’pi bhāve na sa tasya sva-bhāva iti sakṛd
anyasya kasyacid ātma-saṃvedana-vat. tatoniṣidhyate. na tathā na yathā so ’sti tathā
atra vivarteta, sā ca a-pratyakṣā vivṛttā
yadi tasmin na hetor vṛttiḥ kim iṣyate. sā’py a-tad-ālambane vastuni viruddha-uktāvevam-ādiṣv api yathā-yogam udāhāryam iti, sātam asya sva-bhāvaṃ manda-buddhiḥ paśyann
anumīyeran. na ca te pramāṇa-traya-nivṛttāv
’pi. na hi tasya a-sati virodhaḥ. sośaṅkayā, na ghaṭasya, virodhād iti sāmānyena
eva ca iṣṭasya vighāta-kṛd viruddhaḥ. tadyac chrāvaṇaṃ tan nityam ity a-vyabhicāro
sa vaktā na bhavati iti vyatireko ’-darśane
sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭa-vighātoavaśyaṃ sannidhānam iti kaścin na vinaśyed
naño viṣayaḥ, kiṃ tarhi prasajya-pratiṣedho
-vat prasaṅgo vācyaḥ. anvaya-a-siddhi-vacane-dharma-an-āśrayo vastu. anya-viṣaye
-vat. ity antara-ślokau. pratyakṣa-virodhe-vyatireka-anuvidhāyī pauruṣeyaḥ. anyathātat-pratiṣedham āha. śrāvaṇatvasya-khyātyā pitṛtva-vat. a-dṛśya-an-upalambhe-rūpatvāt tasya. etena eva dṛṣṭānta-doṣākāryam a-vyabhicārataḥ. nivartayet. kāraṇam
-ādi-bhrānti-van mano-bhrānter akṣa-vikṛtāv
dṛṣṭa iti saṃśayaḥ. tasmān na āgamasya
viparyāsa-a-bhāve ’-bhāvāt. kāruṇikasya

api
api tena na asti iti vacanāt tathā bhavati,
api tena saha sādhanaṃ syāt. tasmāt triṣv eva
api darśanāt. tad ayam a-viṣayatvād a-bhūta-a’pi dṛśyate. yathā-anudarśanaṃ ca iyaṃ meya-māna’pi deśa-kāla-ādy-apekṣaṇam. anyathā vyabhicāriapi deśa-kāla-bhedena anyathā-darśanāt, yathā’pi doṣe ’rthasya eva a-sāmarthyān na bhavati’pi doṣe sampūrṇa-vacana-ādinā pratisamādadhīta
api dravyaṃ spṛṣṭvā gṛhṇāti iti cet, na ayaṃ’pi dharmaḥ sattā-sādhane na hetu-lakṣaṇa-bhāk,
api dharmy-āśraya-siddhau dharmi-grahaṇa’pi dharmi-dharmatayā nimittaṃ bheda-antara-ākṣepa
’pi dhātau. dhātv-antare tv an-eka-upakāra eva’pi dhī-dhvanī. na hy eṣa pravartanīyo vyavahāro
api na a-nityatva-a-bhāve kṛtakatvaṃ bhavati,
api na a-nairātmyād ātmā jīvac-charīre sidhyati,’pi na anyatara-artha-antara-bhāvaḥ, ghaṭasya
’pi na arthaṃ kañcana puṣṇāti. śāstreṣv icchayāapi na avaśyaṃ kāraṇāni kāryavanti bhavanti,
api na avaśyaṃ kāraṇāni tadvanti bhavanti iti
api na asti ity a-samānam. nanv idam apy a’pi na asti iti na pratīyāt, vacanād api na eva’pi na itara iti darśana-arthā. tatra sarva-anyaapi na iti cet, katham idānīṃ na pratiṣedhaapi na iti cet, priyam anuṣṭhitam. yadi idam eva’pi na upalabhyate, tat tasya kāryam. tac ca
api na eva asti. na vai viparyaya-prāptyā eva
api na eva pratyeṣyati. tad api hy an-upalambham’pi na kaścid doṣaḥ. tasmād a-vastu-niyata’pi na kevalānāṃ sāmarthyam asti iti vipakṣaapi na ca syād an-ṛta-arthatā. vācaḥ kasyāścid
api na janayet. na vā sa dhūmaḥ, a-dhūma-janana’pi na tad artha-antare yuktam. an-arthaapi na niṣidhyate. tasmād āśritya śabda-arthaṃ
api na prakāśeta. na ca prakāśo ’rthas tathāapi na pratiṣedho ’yaṃ nivṛttiḥ kiṃ niṣidhyate.
api na bādhā, pratibandhas tu syāt, dvayos tulyaapi na vācyā, an-upalambha eva saṃśayāt,
api na vyavasyati sattā-upalambhena sarvadā tadapi na santi iti śakyante ’dhyavasātum. yo ’pi’pi na sambhavati, adhikaraṇa-ādy-arthānāṃ
api na sambhavati. asti nāma īdṛśasya sambhavaḥ
api na sādhyam an-uktatvād iti cet, yad-vivādena
’pi na sidhyati iti. hetos tri-lakṣaṇatvān na’pi na sidhyati, sandehāt. bādhaka-bhāve hy apara’pi na syāt, tasya sādhya-vipakṣa eva vṛttyā tadapi. na hy avaśyaṃ hetavaḥ phalavantaḥ, vaikalya’pi. na hi tasya a-sati virodhaḥ. so ’pi na’pi, na hi sa eva ātmānam anveti ity a-sambaddham.
’pi nañi vibhāgena niyoga-vṛtteḥ. sapakṣa-lakṣaṇa’pi nānā-rūpasya yad eva śrutau rūpaṃ
api nāntarīyakatā-a-bhāvān na para-ātmanaḥ
api nitya-a-nityayor a-darśanāt tad-vyāvṛttir iti’pi nimitta-a-bhāvāt sad-vyavahāra-pratiṣedhaḥ, aapi nirastā bhavanti, yathā — nityaḥ śabdo ’api nivartamānaṃ kāryaṃ nivartayati. anyathā tat
api nivṛtti-prasaṅgāt, tathā akṣa-vikāra-nivṛttāv
api nivṛttir artha-a-bhāvaṃ gamayati. pratyakṣaapi niṣ-phala ārambho viparyāsād iti cet, na,api

PVin1_0000906
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PVin1_0000809
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PVin3_0011305
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PVin3_0002312
PVin3_0003610
PVin2_0007512
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PVin3_0003211
PVin1_0000711
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PVin3_0002705
PVin3_0007306
PVin2_0009703
PVin1_0000602
PVin3_0012913
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PVin3_0000910
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PVin1_0002309
PVin3_0005705
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PVin3_0003609

67
kriyā-a-kriye syātām. tena syād artha-apāyenimittāḥ sādhyanta iti. kathaṃ nimitta-bhāve
sādhana-doṣa-udbhāvanam, api tu vaktṛ-doṣeṇa
tan na avaśyam asya nirdeśaḥ. tena an-uktāv
ca pratikṣiptam iti na atra evam a-vacane
upalambha-an-upalambha-a-bhāva-prasaṅgāt. nabhavan kathaṃ tasya hetuḥ syāt. phalasyaiyaṃ kṛtaka-śrutiḥ sva-bhāva-abhidhāyiny
tat kṛtakam iti. sādharmyeṇa. vaidharmyeṇa
hi tatra a-vyavahāra eva syāt. na ca satāmleśena āsv eva antar-bhavanti iti cet, āsāmca etat pramāṇasya rūpam uktam, atra
— parasya pratipādyatvāt svayam a-dṛṣṭam
tat kim idānīṃ pakṣo ’pi vipakṣaḥ. syādna tadā eva tad ācaranti. so ’yaṃ paśor
-unmāda-caura-svapna-ādy-upaplutāḥ. a-bhūtān
bhāvam ūrdhvaṃ vyavasyanti, na prāk, darśane
sūcakaṃ hetu-vaco ’-śaktam api svayam. na-arthāś cakṣur-ādayaḥ saṅghātatvāt siddhāsaṃśayād a-siddheḥ, ciram a-dṛṣṭānām
vā gṛhṇīyāt. api ca artha-upayogepṛthak-kṛtā. anumāna-a-bahir-bhūtā pratītir
pūrvakam a-viguṇaṃ vijñānam. indriya-ādīnām
cet, a-vyabhicārī hetuḥ. mana iti cet, tad-kalpanāyām atiprasaṅgaḥ. saṃskāra ity
vyarthatā vā pṛthak-karaṇasya. sva-vacanasya
ity uktam. viśeṣe tu viruddha-vad dheturviṣāṇeṣu, na dravya-sva-bhāvaḥ. sva-bhāvo
iti virodhaḥ syāt. bhavaty eva anya-kṛteīpsitaś cet, a-siddha-hetv-abhidhānam
prāmāṇya-a-viśeṣāt. ekasya tal-lakṣaṇa-yoge’nyatra prayoga-bhedāt. tad-darśanāt svayam
śoṣa-ādikam eva maraṇa-śabdena vadet, tasya-a-sādhāraṇayoḥ sapakṣa-vipakṣayoḥ. a-saty
a-pramāṇatvaṃ śāstre ’pi tulyam iti tatra
tad-ātmāno vā, yena tasmin pratibhāsamāne teiti. tathā ca dṛṣṭānta-a-siddhi-codanāa-sad-artha-pratibhāsa-a-viśeṣāt saty-viśeṣād ubhayatra-a-pratīti-prasaṅgāt. tatosyād iti sarvatra an-āśvāsaḥ. anumāna-viṣaye
sva-vedanam. sukha-ādīnāṃ sva-saṃvedanam
vyavahāraḥ pravartate. artha-ālocana-mātrea-sāmarthyam eva, kasyacit karaṇāt. a-kāriṇo
-jaṃ yuktam, tathā samanvāhāre varṇasya
-siddhir iti cet, na, dṛṣṭānta-dharmiṇo
-yuktiḥ. etena pakṣa-sapakṣa-anyataratvam-vacanena a-prakaraṇa-āpanna-pakṣī-karaṇam
-upādānatā sādhyate. sādhyatām, kiṃ tv asāv
pramāṇam, bādhā-sambhavāt. tathā anyatra
hi arthasya a-sambhave ’-bhāvāt pratyakṣe
ātapa-āder iva ghaṭa-ādibhir iti. dvitīyo-antena abhisambandhān mā bhūn nirdekṣyamāṇe
tena siddhena kiñcit. nanv evam agny-ādiṣv
saṃśayena jijñāsoḥ prakaraṇa-pravṛttes teṣvbhāvaḥ svataḥ sidhyati, tad-a-viśeṣād viṣaye
abhivyakti-nimittatvāt. indriya-ādiṣv
a-sann iti. sa tu pratipanna-tad-vyavahāro-prayogāś ca pratyuktāḥ. śāstra-āśraye
etena pratyakṣa-anumāne vyākhyāte, dvayor

api’pi netra-dhīḥ. arthasya sākṣād buddhāv an’pi naimittika-bhāva-a-niyamād evam-pratītiḥ.
api, nyūnatā-an-anvaya-viparīta-anvaya-vat. tena
api pakṣasya siddher a-pratibandhāt triṣv
’pi pakṣe kiñcid virudhyate. atha dharmiṇam eva
api para-apekṣā, tasya tatra a-kiñcit-karatvāt,
api para-upaskāra-apekṣiṇo na avaśyaṃ hetau bhāva
api para-upādhim enam ākṣipati. etena pratyayaapi — parama-aṇu-vat karma-vad ākāśa-vad iti
api parama-arthataḥ kaścid dharma-dharmi-bhāvaḥ.
api parasparam eṣa prasaṅga ity ekam eva kiñcit
api pare mūḍhā visaṃvādayanti lokam iti.
api parair dṛṣṭaṃ sādhanam, yathā — a-cetanāḥ
api paryāyeṇa. lakṣaṇa-bhedas tu kathita eva. na
api paśuḥ. mahato ’pi mahīyaso yad avamanyata iti
api paśyanti purato ’vasthitān iva. yathā’pi pāṭava-a-bhāvād iti tad-vaśena paścād
api pāramparyeṇa, sādhyasya eva abhidhānāt. hetuapi pārārthya-a-viśeṣe na ātma-arthāḥ. saṃhataapi punaḥ pratibhā-utpatti-dṛṣṭeḥ sati sambhave’pi punaḥ smārtaṃ śabda-anuyojanam. akṣa-dhīr
api pūrva-vat. ity antara-ślokau. pratyakṣaapi pūrvaḥ pūrvaḥ sa-bhāga-avasthā-bheda upādānaapi pūrvakam eva an-antara-vijñāna-hetuṃ vijñānaṃ
api pūrvakam eva yogyaṃ vijñānam utpaśyāmaḥ,api pṛthak-karaṇa-nimittaṃ vāṅ-mātra-vacane
api pṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya eva tu’pi, pratikāryaṃ kāraṇa-sva-bhāva-bhedāt. tat ko’pi pratijñā-doṣa iti cet, astu, viṣaya-antare
api pratijñā syāt. nipāta-vacanena sādhanatvena’pi pratidvandvi-darśanāt pratyakṣasya apy evamapi pratipattau tathā syād iti sva-arthe ’py
api pratibandhaś caitanyena sampradhāryaḥ, yataḥ
api pratibandhe ’-darśana-mātreṇa vyatireke yad
api pratibandho ’stu. pratibandho hy adhikaraṇe
’pi pratibhāseran. na ca ayam artha-a-saṃsparśī
api prativyūḍhā, viṣaya-pratipattāv apy aapi pratītir a-tad-ātma-grāhiṇī, tad-bhāva-a’pi pratīteḥ samāśrayāt. tasya anyatra api’pi pratyakṣa-anumāna-virodha-darśanād an-āśvāsaapi pratyakṣam. sukha-ādi-grahaṇaṃ spaṣṭa’pi pratyakṣe ’nubhava-sāmarthya-bhāvino ’nubhūta’pi pratyaya-vaikalye syāt. sākalye tu karoty eva.
api pratyavabhāsanāt. tena rūpa-sparśa-vijñāna’pi pratyāsatteḥ. sapakṣe sattva-vacanena
api pratyuktam. api ca dvayor api sambhava-aapi pratyuktam. yathā ’-nityaḥ śabdo nityo vā iti
api pradhāna-ādi-lakṣaṇa-bheda-an-āśrayaḥ śabdaapi pramāṇa-antara-bādhā sambhāvyeta. lakṣaṇa’pi pramāṇatā. pratibaddha-sva-bhāvasya tad’pi prayogaḥ — na sarva-gataṃ sāmānyam,’pi prasaṅga iti tad-vyavaccheda-artham āha. tena
api prasaṅgaḥ. tatra api hi na agni-sattāyāṃ
api prasaṅgaḥ. vipakṣa-vacana-mātrād api saṃśaye
’pi prasaṅgāt. saṃvedanaṃ hy ātma-viśeṣād aparaapi prasaṅgāt sārūpyam eva tad-vedana-lakṣaṇam.
’pi prasiddheṣu nir-upākhyeṣu saty api viṣaye
’pi prastāva-atikrame ’tiprasaṅga uktaḥ. tasmāt
api prāmāṇya-a-viśeṣāt. ekasya tal-lakṣaṇa-yogeapi

PVin2_0004807
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PVin2_0008612
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PVin2_0009807

68
tasmād vastu-rūpa-a-visaṃvādanam eva asya’nyatvena a-vācyatvāt. katham idānīṃ dvayorghaṭa-ādīnāṃ keṣāñcin nityatā api syāt. yadytathā na vṛkṣaḥ śiṃśapā ity uktāv-antaram apekṣante. satyam etat, tathā-khyātir ity aparaḥ. tasya api a-viśeṣe
tato ’-bhedo bhāsamāna-artha-tad-vidoḥ. saty
eva iyaṃ meya-māna-phala-sthitiḥ. a-vibhāgosandigdha-sāmarthya ātmano vyatirekaḥ. tena ca śarīram eva buddhiḥ, tat-siddhāv
jñeyatva-ādayo dharmāḥ kathañcid a-vastūnām
siddhaḥ. nanu sva-viśiṣṭa-pratyayam antareṇa
-abhidhānāt. nanv an-artha-antara-hetutve
ca bhāvasya a-bhāvo na syāt. a-bhāva ityapekṣaṇāt, an-apekṣāyāṃ vyavadhāna-ādi-bhāvemohaḥ. na evaṃ karuṇā-ādayaḥ, anyathāsva-bhāva-a-pracyuteḥ. atha vā sambhavaty
tathā-bhūta-kārya-janana-sva-bhāvaḥ. anyato-āder varṣa-ādy-anumānaṃ vyākhyātam. tatra-artha-sannikarṣa-ādiṣu hetuṣu vidyamānoācaranti. so ’yaṃ paśor api paśuḥ. mahatoa-dṛśya-ātmanāṃ tu sva-pratiyogibhir virodho
na apy a-manas-kārāḥ, ubhaya-sannidhāv
tata eva na ātma-nivṛttāv asya nivṛttir
tu sākṣād dhetu-bhedaḥ, tatra rūpa-bhedo-gocaraḥ. ity antara-ślokāḥ. anumāna-virodhe– tathā sapakṣe sann a-sann ity evam-ādiṣv
an-apekṣatvāt sa sva-bhāvo ’nuvarṇitaḥ. asāv
tad-āpāta-deśa-vibhrame. dharmy-a-siddhāv
bhavati, api tu yava-bījāt. evaṃ śabdānāmatiśayasya kārya-upayogāt. tathā śabdo
-siddheḥ. etena dharmo ’pi vyākhyātaḥ. tatra
viparyaya-sādhanam, hetor a-pramāṇatvāt. iha
dharmo dhvasta-itarayor a-bheda-kalpanāyām
hi sāmagryo dṛśyante. tatra kācit syādasminn ekasya api tad-ātmanaḥ. asti iyamyataḥ sidhyet. tathā saṃsthānamdṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na ca so-bhāva-a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na
ca rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam. sāanvaya-vyatirekayor niścita-vyāptikam ekamca niścitā. ante vacanān niścitatvaṃ triṣv
anyathā a-gamako hetuḥ syāt. hetos triṣv
eva dūṣitaṃ syād ity uktam. a-bādhanasya-pramāṇam abhimukhī-kurvanti. tad-kāmo jīvati, tasya sa-uras-tāḍaṃ krandatovṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. atra
prasiddhāv api icchāyā a-nivāraṇād anyathā
tathā ekatra viruddhayor upasaṃhāre
-jaḥ, tad-anya-indriya-ja-a-viśeṣāt, asāvprakṛtatvād iti cet, na, dharmi-prakrame
cet, na, dharma-bheda-abhyupagamāt. a-bhinnekim āśrayau. iti saṅgraha-ślokau. ayo-golake
hi tasya upalambha-āvaraṇaṃ sambhavati. satotathā avabhāsamānasya tādṛśo ’nyādṛśo
anusartuṃ yuktaṃ rasa-ādi-jñāna-vat. sato-bhāve vaikalya-a-bhāvād iṣṭa-kāla-vat. tadā-a-viśeṣe tasyā api viśeṣa-a-siddheḥ, satotu syād anumānam. yathā – a-dṛṣṭa-kartṛkam

api
api prāmāṇyam, tat-pratibaddha-vastu-liṅgaapi prāmāṇyasya vastu-viṣayatve sāmānyasya
api bahulaṃ vināśa-kāraṇāni santi, teṣām api svaapi bādhanāt. atra api loke karpūra-rajata-ādiṣu
api bāla-vyutpatti-nimitto ’yam ārambhaḥ. yathā’pi bāhyasya viśeṣāt prīti-tāpayoḥ. bhāvanāyāapi bāhye ’rthe saha-upalambha-vedanābhyāṃ
’pi buddhy-ātmā viparyāsita-darśanaiḥ. grāhya’pi buddhy-ādayo nairātmye na syur iti cet, na,
api buddhi-vikalpe saṃśayāt. na enam anyaapi buddhyā vyavasthāpanāt sādhāraṇāḥ santi, te
api bhavaty a-bhāva-buddhiḥ, yathā santamase’pi bhāva-kāle ’-nityatā-a-niṣpattes tulya-a-tatapi bhāva-pratiṣedhaḥ. tad a-bhāvād bhavati iti’pi bhāva-prasaṅgāt. pratyakṣasya eva nivṛtter aapi bhāvād iti vyākhyātaṃ vārttike. tatra yathā
api bhāvānāṃ kṣaṇikānām anyonya-upakāraḥ, a’pi bhāve na sa tasya sva-bhāva iti sakṛd api na
api bhūta-pariṇāma eva kaścid varṣa-hetuḥ
’pi bhedo bhinne karmaṇy a-bhinna-ātmano jñānasya’pi mahīyaso yad avamanyata iti kim anyad an-ātma
’pi mā bhūt, yena nirasta-pratipakṣā niyamena
api middha-ādi-vipluta-dhiyo ’-bhāvāt. etāvān eva
api, yato vyatirekī ity ucyate. na hy a’pi, yathā tayor eva bīja-kanda-udbhavayoḥ. tad’pi, yathā — nityo ghaṭa iti, abhighātaapi yathā-yogam udāhāryam iti, sā api na vācyā, an
api yathā-sannihitān na anyam apekṣata iti tanapi, yathā — sarvatra sukha-ādi-sambhavād
api yady arthebhyo janma syāt, syād yogyatā’pi yadi kiñcid apekṣya kāryaṃ kuryāt, karotu.
api yadi tata eva siddhiḥ, sa prāg eva nirdiṣṭa
api yadi viparyayeṇa evam a-nityatā-utpattiapi, yam ayam a-nitya-śabdaḥ samāviśet, yathāapi yā a-naśvara-ātmānaṃ janayet. na, artha-kriyā
api yā tv antar-upaplava-samudbhavā. doṣaapi, yādṛśaṃ prāsāda-ādi-bhedeṣv anuvṛttimad’pi yukta iti katham a-yuktaḥ, an-upalambhād aapi yugapat kriyā, tat-sva-bhāvasya paścād apy aapi rasa-upādāna-kāraṇa-pravṛttī rūpa-upādānaapi rūpaṃ prayuktam artha-āpattyā dvitīyaṃ
api rūpeṣu draṣṭavyam. artha-antara-sva-bhāvayoḥ
api rūpeṣu niścayas tena varṇitaḥ. a-siddhaapi lakṣaṇatve tasya a-niścaya-lakṣaṇatā. tathā ca
api leśataḥ sūcitam eva iti. pramāṇa-viniścaye
’pi lokasya a-nivṛtteḥ. yathā-saṅketaṃ pratipatteḥ,api loke karpūra-rajata-ādiṣu dṛṣṭatvān na aapi loke vyavahāro dṛṣṭa iti saṃśayaḥ. tasmān na’pi. vacana-guṇa-doṣau hi para-arthe ’numāne
api vastv-an-anurodhi-pratibhāso vipralambhāt’pi vastu-pratibandha-a-bhāvāt. kevalaṃ śāstra’pi vastuni śakti-bhedena vyavasthā-bheda’pi vahni-sambandhād artha-antaram eva tat tathā’pi vā kasyacit tad-ātmānam a-khaṇḍayataḥ
’pi vā. jñānasya hetur artho ’pi ity arthasya’pi vā tad-ātmana indriya-antara-jñāna-utpattāv aapi vā na bhavet, a-bhāva-kāla-a-viśeṣāt.
’pi vā viśeṣasya tad-an-aṅgatayā a-karaṇatvāt.
api vākyaṃ puruṣa-saṃskāra-pūrvakam iti, vākyeṣu

api

PVin2_0005309
PVin3_0013006
PVin3_0001110
PVin1_0002503
PVin3_0005202
PVin2_0005701
PVin3_0002408
PVin1_0001106
PVin3_0010206
PVin3_0011205
PVin3_0002007
PVin3_0004706
PVin2_0005204
PVin1_0002914
PVin3_0006508
PVin3_0010707
PVin3_0003504
PVin3_0006610
PVin1_0001003
PVin3_0010810
PVin1_0003108
PVin3_0010303
PVin2_0005106
PVin2_0005106
PVin2_0009813
PVin3_0010909
PVin3_0007207
PVin2_0004710
PVin1_0001907
PVin2_0007309
PVin3_0005705
PVin3_0005710
PVin3_0012705
PVin3_0011001
PVin3_0008908
PVin2_0007007
PVin1_0002306
PVin2_0010015
PVin3_0004013
PVin3_0011903
PVin3_0012904
PVin3_0010008
PVin2_0007410
PVin2_0006113
PVin3_0000909
PVin3_0000908
PVin2_0009901
PVin1_0002502
PVin1_0003702
PVin3_0009703
PVin2_0006604
PVin3_0001006
PVin1_0000201
PVin1_0001612
PVin2_0007803
PVin3_0002306
PVin3_0002303
PVin3_0008309
PVin3_0008402

69-vyatirekayoḥ pṛthag-rūpatvāt. te tv ekena-virodhaḥ. dṛśya-a-dṛśya-ātmatā-ādi-virodhāa-nāntarīyaka-abhyupagamaś ca śāstra-upagame
sukham an-atiśaye ’pi śabda-ādi-sukhā ity-tulyatvād asya idam ity upasaṃhāro
dharmitayā bhedo buddhi-parikalpito na artho-arthāṃ svayaṃ-śrutim aparaḥ prāha. tatra
na indriya-buddhiḥ, sāmagrī-sākalyedharmiṇi sidhyet. tat kim idānīṃ pakṣo
apārthako vacana-udāhāraḥ. tasmān na asyabhavantī tena eva gamyate. tām a-prakaraṇām
-vighātāt. tathā hi na prameyatva-ādiṣv
siddhā, na itarayā iti yāvat. an-upalabdhāv
vipralambhāt pratyakṣa-ābhāsaḥ. etena mānaso
vā yadi tattve bādhakaṃ syāt tal-liṅgena
vacana-sarva-jñatvayor dvi-vidhasya
punar vyutthāpayati iti. prasiddhiḥ khalv
an-apekṣatayor virodho vyākhyātaḥ. nanv evam-a-yogāt kṣīra-udaka-vad a-tad-vedini. yatra-āśrama-phalaḥ, yaḥ strī-śūdra-sādhāraṇam
karaṇa-tattvasya tad-a-viśeṣe tasyā
ity asti sādhya-sādhanayor viśeṣaḥ. atra
ca nipātasya a-viśeṣaḥ. etena sādhya-dharmeviśeṣaṇa-viśeṣya-bhāva unneyaḥ. tena saty
ādy-a-vyabhicāri-kārya-a-sambhavāt, sambhave
virakto ’pi iti vacana-mātrād a-pratītiḥ. na-ādy-ātmako ’nyo vā iti, yathā-kathañcid-buddhyā abhidhāvataḥ. mithyā-jñāna-a-viśeṣe
ata eva ca na an-indriya-dṛṣṭir na’-saj-jñāna-śabda-vyavahāra-pravartana-phalo
vyavahāro ’pi prasiddheṣu nir-upākhyeṣu saty
-ādi-siddhāv iva go-vyavahāraḥ. vidyamānekiṃ vai sambandha-mātraṃ viśiṣyate viṣāṇinām
yuktaḥ, vīta-rāgatvād iti cet, na, karuṇayā
tādṛśo ’mbhasa ādhārād utpattiḥ. balākā
vetti vedasya na anyataḥ. na vedayati vedo
bauddhā eva prajñā-ādi-vat. cetanāś ca
vā antareṇa bhaved ity āśrayam antareṇa
sambhavati. na kaścid a-nityo ghaṭaḥ, tatraātmano na sidhyati ity uktam. darśane
sambandhau saṃyoga-samavāyāv iti śāstre
dharmī hetuḥ, ubhaya-a-siddheḥ. etena dharmo
etena pratyaya-bheda-bheditva-ādayo
tad-bhāva-vyāpinaḥ kāryasya a-bhāvena. yadā
upacāreṇa. tato hetu-vacana-pravṛttes tad
abhidhānāt. hetu-vacanaṃ tu svayam a-śaktam-upagama-virodhāt, tad-viśeṣāṇām anyatraatiśayavac ca bauddhaṃ sukham an-atiśaye
riṣṭa-ādāv a-pratisandhāna-darśanāt, anyatra
apy ākāśa-āśraya-vad dhvaneḥ. a-siddhāvpunaḥ paryāyeṇa keṣāñcid abhivyakteḥ. na
sa sarvo ’-nityaḥ, śabdaś ca kṛtaka ity ukte’rtha-kriyāyāṃ visaṃvādyate. nanv anyad
nibandhanatvāc ca a-tattvasya. vastv-a-bhāve
ity ukta-prāyam. nanu yava-bīja-ādayo
cintyatvāt. tasya sva-sādhya-an-uparodhe-bādhya-bādhakayor ekataḥ siddhir a-viruddhākārya-anumānam. vipakṣe vṛtty-a-darśane
sāmarthyam asti iti vipakṣa-vṛtter a-dṛṣṭāv

api
api vākyena śakye darśayitum iti prayoga-samāsa
api vācyāḥ. tad ayam an-upalambhaḥ sva-bhāvaś ca’pi vādino nirastaḥ. katham idānīm a-śrūyamāṇaḥ
api vārttā-mātram, ekatra yugapad anayor virodhāt.
’pi vikalpa-nirmita eva syāt, na vastv-āśrayaḥ.
’pi, vikalpa-bhedānāṃ sva-tantrāṇām an-arthaapi vicāra-prastāvād eva āśrayaḥ prasiddhaḥ
’pi vinivartya go-buddhim aśvam api kalpayato gor’pi vipakṣaḥ. syād api paryāyeṇa. lakṣaṇa-bhedas
api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā.
api viparīta-anubhava-pratiṣiddha-vṛttiṃ balād
api viparyaya-prāptir asti, cākṣuṣatve vā koapi viparyaye pratyakṣa-vṛttir vyatireka-niścayaḥ.
’pi viplavo vyākhyātaḥ. na eva dvi-candra-ādiapi virodhaḥ, yathā sa-apekṣa-dhruva-bhāvayoḥ.
api virodhasya a-bhāvāt, yaḥ sarva-jñaḥ, sa vaktā
api virodhinaṃ pratijñā-arthaṃ bādhate, puruṣaapi virodhinoḥ paraspara-parihāra-sthitaapi viveka-pratipattir asti, tasya api grahaṇam.
api vivekaṃ na avagāhate. tasmād ātmani darśanaapi viśeṣa-a-siddheḥ, sato ’pi vā viśeṣasya tadapi viśeṣaṇa-upādānam iṣṭasya eva bādhakam. na hi’pi viśeṣaṇa-viśeṣya-bhāva unneyaḥ. tena saty api
api viśeṣaṇe na an-anvayaḥ. tathā sāmānyaṃ ca’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ ca aapi viśeṣāt, abhiprāyasya dur-bodhatvād vyavahāra
api viśeṣitas tat-sva-bhāvaḥ sādhito bhavati. sa’pi viśeṣo ’rtha-kriyāṃ prati. yathā tathā aapi viṣaya-antarasya. sva-jñāna-kāla-bhāvī tad-a’pi, viṣaya-darśanena prasiddhasya vyavahārasya
api viṣaye kathañcid viṣayiṇam a-smaran smāryate.
’pi viṣaye mohād atra an-anubruvan. kevalaṃ
api viṣāṇeṣu, na dravya-sva-bhāvaḥ. sva-bhāvo ’pi,
api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ na nāma
api vṛttes toya-samāśrayāt. kāryaṃ tasya ity’pi veda-arthasya kuto gatiḥ. tena agni-hotraṃ
api vedyatvād a-tad-rūpa-a-pravedanāt. cetanāś ca
api vaidharmya-dṛṣṭānte prasidhyati vyatirekaḥ.
api vyakti-tiro-dhānād iti cet, a-tādavasthyam a’pi vyatireka-a-siddher na sidhyati. ghaṭa-ādayo
’pi vyavasthā. tad iyaṃ sva-sattā-mātra’pi vyākhyātaḥ. tatra api yadi tata eva siddhiḥ,’pi vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ kvacit
api vyāpaka-dharma-an-upalabdhyā vyāpya-a-bhāvam
api śaktam eva iti cet, saṃśayena jijñāsoḥ
api śaktasya vācakam iti sādhanam iṣṭam upacāreṇa.
api śakya-kriyatvāt, pratyakṣāṇāṃ śabdānām a’pi śabda-ādi-sukhā ity api vārttā-mātram, ekatra
api śabda-gandha-rasa-viśeṣair a-bhinnaiḥ prāṇiapi śabdasya siddhe vastuni sidhyati. aulūkyasya
api śabdā yathā-bhāvaṃ vartante, yatas tebhyo’pi śabdo ’-nitya ity arthād gamyata eva. tan na
api śābda-upamāna-ādikaṃ pramāṇam asti,’pi śābda-pratibhāsa-a-pracyuter a-sad-artha’pi śāly-aṅkure janye ’n-apekṣāḥ, tad-utpatti’pi śāstra-uparodhād virodhe so ’nya-kṛte ’pi
api śāstra-bādhāyāṃ yadi viruddhā iṣyate, sā anya’pi śeṣavat, yathā deha-indriya-buddhibhyo rāgaapi śeṣavad etad vyabhicāri liṅgam. yā tarhy a-api

PVin1_0002709
PVin3_0006507
PVin3_0001601
PVin2_0007808
PVin3_0008710
PVin3_0005907
PVin1_0004109
PVin1_0002405
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PVin3_0012305
PVin1_0001103
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PVin2_0004606
PVin2_0005601
PVin3_0001703
PVin3_0007702
PVin2_0009713
PVin2_0009811
PVin3_0011606
PVin3_0011113
PVin1_0004009
PVin3_0005311
PVin2_0006004
PVin3_0009310
PVin1_0002004
PVin3_0007505
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PVin3_0001108
PVin2_0009305
PVin3_0009607
PVin3_0002703
PVin2_0010104
PVin3_0010011
PVin3_0002110
PVin3_0009803
PVin3_0000503
PVin2_0004807
PVin1_0001712
PVin3_0007303
PVin1_0002412
PVin1_0002607
PVin2_0008104
PVin2_0009204
PVin3_0008606

70visaṃvādi tat pratyakṣam a-kalpakam. yogināmnitya-a-nityatva-vat. pramāṇa-bādhanād vāucyeta. anyatara-vacana-sāmarthyād ghaṭasya
-apekṣatvān na naśvarāḥ. śāly-ādi-bījānām
janya-janaka-bhāva-kṛtā eva bhavantu, satyarthād viśeṣayati. anyathā saṃvedanasya
viparyaye siddha iti su-vyāhṛtam. anyena
iti darśana-arthatvād upakṣepasya. tatra
priyaḥ syād iti. viruddha-a-vyabhicāry-vāci-ity-ādi-vacanāt. tena an-upalambheteṣv api prasaṅgaḥ. vipakṣa-vacana-mātrād
-artha-vaiśadyo hi sarva eva vipluta-dhiyocakṣur-ādayaḥ para-upakāriṇaś cet, atra
apy asti, na ca te na santy eva. tatrasādhito bhavati. sa ca tathā na anveti. yadtādṛśo ’n-upalambhasya eva a-bhāvāt. atra
-dharmaḥ punas tridhā. pratyekam a-sapakṣe
upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā-a-bhāvas tu vidhir vastu-bhāvo ’-sato
api kadācid aṅkura-an-utpatteḥ. na, tatra
a-sattvaṃ vā niścaya-apekṣam, niścaye
ca na ayaṃ vastu-sanniveśī vyavahāraḥ. na
tad-utpatti-pratyayānāṃ kadācit tatrabhāvam icchati, yathā vyatireka-a-bhāveviśeṣaṇa-ādi-vikalpa-utthāpitā satī pravṛttā
syāt. a-prakaraṇān na iti cet, tad anyatraidaṃ viṣāṇī gotvād iti tat katham. tatra
tad etad a-tasmiṃs tad-grahād bhrāntir
nīta-sañcaya-apacayair iva. a-tadvān-anyataratvam api pratyuktam. api ca dvayor
tad etad vyavaccheda-mātraṃ dvayor’pi sparśa-bheda-darśanāt. kvacid viśeṣasya
-bhedena viśeṣa-pratipatteḥ, tad-vad anyasya’-sambandha-a-yogād yathā saṃśete, tathā iha
tat-pratibandhāt. na anyad vipakṣe ’-darśane
rūpasya kaiścit prāṇi-viśeṣair iti na tayorsāphalyaṃ pratyuktam. indriya-upakāreṇa
vā vidhīyeta a-viruddho vā. a-viruddhasya
tiro-dhāna-sadṛśīṃ śabda-viṣayam āha, tasya-kriye karmaṇy a-viśeṣa-ādhāyi sādhanam ityviśeṣa-parigrahaḥ kāryaḥ, san-mātra-āśraye
artha-antara-bhāva-an-abhyupagame sāmānyena
yathā — śrāvaṇaḥ śabda iti, a-siddhamniścayam āha – prasiddhas tu dvayor
tat-kṛtiḥ. sādhyena anugamāt kārye sāmānyena-eka-artha-samavāyy-a-nityatva-a-bhāvam
iti kasyacid arthasya pratiṣedham-vyatireko hetur ucyate, tadā katham. tatra-saṅkrāntau nyāyyaḥ śāstra-parigrahaḥ. tatra
yathā — a-nityaḥ śabdaḥ śabdatvād iti, so
pratipadyate, taṃ pratipadyamāno ’paramca kasyacid arthasya a-siddheḥ. ata eva sadjagat syāt. atha api syāt, pratibhāsamānama-bhāvo jñeya-abhidheya-prameyatvaiḥ soaṅgam ity anughoṣyāḥ, tathā-vidhasya anyatra
ekatva-an-adhyavasāyād bhinna-upalambhayor-āyatane vyākhyāte. dharma-dhātv-āyatanetaṇḍula-pāka-vat. na hi bahulaṃ pāka-darśane
ātmanas tādṛśo ’mbhasaḥ. kāryaṃ tasya yo

api
api śruta-mayena jñānena arthān gṛhītvā yuktiapi sa-apekṣa-dhruva-bhāva-vat. pramāṇaṃ vā yadi
api sa iti virodhaḥ. itaś ca na sāmānya-āśrayaḥ,api sa sva-bhāvaḥ sva-hetor iti yo na tad-dhetuḥ
api saṃyoge tan-nāntarīyakatvād eṣām, paramparāapi saṃvedana-antara-viśeṣād viśeṣa-siddhiḥ,api saṃvedana-upalambhe so ’py a-siddhaḥ
api saṃvedanam eva ekam āntaraṃ prīti-paritāpaapi saṃśaya-hetur uktaḥ, sa iha na uktaḥ, anumāna’pi saṃśayād a-nivṛttiṃ manyamānas tatapi saṃśaye pratipakṣa-hetu-vacana-pravṛtteḥ
’pi saṃsṛṣṭa-abhilāpaḥ pratyayaḥ. tan na ayaṃapi saṃhata-upakāriṇa eva iti kaḥ pratibandhaapi sati pratyakṣa-anumāna-āgamānām ekasya vṛttir
api sattā-mātram anveti, na tena siddhena kiñcit.
api satsu upalambha-kāraṇeṣv iti teṣām indriya’pi sad-a-sad-dvi-vidhatvataḥ. pakṣo dharmī.
api san. tathā viśuddhe viṣaya-dvaye śāstra’pi san. vastv-a-bhāvas tu na asti iti paśya
api santāna-pariṇāma-apekṣatvāt. na evaṃ bhāvasya’pi sandeha-mukhena eva doṣāt. so ’-niścaye ’pi
api sannikarṣaḥ pramāṇam, sarva-ātmanāapi sannidhānāt. kathaṃ na sa-apekṣāḥ. yāvatā sa’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa-aapi samagra-sāmagrīkā punar icchayā nivartyeta tad
api samānam. na, atra dharmiṇaḥ prakṛtatvād iti
api, samudāya-vyavasthāyāḥ kāraṇaṃ samudāyinaḥ. a
api sambandhataḥ pramā. sva-pratibhāse ’n-arthe
api sambandhāt kutaścid upanīyate. dṛṣṭiṃ bhedaapi sambhava-a-virodha etad evaṃ syāt. anyathā tv
api sambhavad-vipakṣa-pracāra-śaṅkā-vyavacchedena
api sambhavāc chaṅkayā bhavitavyam iti sarvatra a
api sambhavād a-sambhava-anumāne ca bādhaka-hetvapi sarva-an-antar-bhāva-a-yogāt saṃśayaḥ. a’pi. sarva-darśino hi darśana-vyāvṛttiḥ sarva-aapi saha-upalambha-niyamaḥ. nīla-ākāraapi saha-kāri-kāraṇaṃ śabdasya upasaṃharet. tac
api saha-bhāva-virodha-a-bhāvād a-pratiṣedhaḥ.
api sā kathaṃ nivṛttā a-pracyutā ca. avasthāapi sādhana-nyāyam atipatati . krama-bhāva’pi sādhana-sāmarthyāt. na sādhyatve, vaiphalyāt.
api sādhanaṃ na sambhavati, anyatara-artha-antara
api sādhanatvena iṣṭaṃ yathā ’-siddhau hetuapi sādhanam iti. tatra anvaya-niścayena viruddha
api sādhane. sambandhi-bhedād bheda-ukti-doṣaḥ
api sādhayati iti. anena eva ca anumāna-kāle
api sādhayitu-kāmena hetor vyāpakasya vā svaapi sādhya-a-bhāvo vipakṣa iti tad-vyatirekaḥ
api sādhya-dharmasya sambaddhasya eva bādhanam.
’pi, sādhya-sādhanayor bhedāt sādhyasya dharmiṇaḥ
api sāmarthya-āyātam abhyupagacchati, prabhāapi sāmānyaṃ na arthaḥ. tasmād vastu-rūpa-aapi sāmānyam an-upalakṣaṇān na vivekena niścīyata
’pi siddha eva. tat kim idānīṃ jñeyam asti iti
api sv-acchatva-āder viśeṣasya bhāvāt. saṃvinapi sukha-ādi-nīla-ādy-ākārayor a-nānātvāt kaṃ’pi skandha-traya-sva-bhāva eva iti na virodhaḥ.
’pi sthāly-antar-gata-mātreṇa pākaḥ sidhyati,’pi sthiram ambho dṛṣṭvā a-dṛṣṭo ’py adhastādapi

PVin1_0003410
PVin3_0003104
PVin2_0009712
PVin1_0002807
PVin1_0001201
PVin1_0002814
PVin1_0000903
PVin1_0001311
PVin3_0007606
PVin1_0001712
PVin2_0007703
PVin2_0008109
PVin2_0005805
PVin3_0012207
PVin3_0000507
PVin1_0004207
PVin2_0007704
PVin2_0008003
PVin1_0002406
PVin2_0005711
PVin2_0008309
PVin2_0008311
PVin2_0007502
PVin3_0005605
PVin2_0009913
PVin2_0008308
PVin3_0006701
PVin3_0006208
PVin3_0009807
PVin3_0001902
PVin1_0003209
PVin3_0000906
PVin2_0009405
PVin3_0011810
PVin2_0005312
PVin2_0008406
PVin3_0007209
PVin2_0007513
PVin3_0011906
PVin1_0003611
PVin1_0001604
PVin3_0009210
PVin2_0006513
PVin3_0005501
PVin2_0009511
PVin2_0010109
PVin3_0008408
PVin2_0007509
PVin1_0002005
PVin1_0001009
PVin1_0001009
PVin2_0008113
PVin2_0008112
PVin2_0008112
PVin3_0006507
PVin3_0006508
PVin3_0007008
PVin2_0007410
PVin2_0007709

71apekṣas-vidho na asti iti na tayoḥ sārūpyam. na api sthūla eko viṣayas tathā-avabhāsī, pāṇy-ādivihanyate, na aparam, an-abhyupagamāt. tasya api snānāc chuddhi-vādinaḥ śāstrasya sva-vacanena
tatra ca tūla-upala-pallava-ādiṣu tad-bhāve ’pi sparśa-bheda-darśanāt. kvacid viśeṣasya api-śubha-pṛthivī-kṛtsna-ādikam a-bhūta-viṣayam api spaṣṭa-pratibhāsaṃ nir-vikalpakaṃ ca bhāvanātad ayam a-viṣayatvād a-bhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti pratipadan na
vikalpako bhavitum arhati. tathā hi svapne ’pi smaryate smārtaṃ na ca tat tādṛg-arthavat.
buddher upayoga-a-viśeṣataḥ. sa paścād api syāt. ātma-a-bhedena sāmarthya-a-viśeṣān na
ca tasya tādātmyād anyasya a-samaya-darśino ’pi syāt. na hi pratipuruṣam arthānām ātma-bhedaḥ,na bhavati mūrta ity a-mūrtatvaṃ nir-upākhye ’pi syāt. nir-upākhyasya a-bhāvād a-pratiṣedha-pratipatter a-nānā-ekaṃ jagat syāt. atha api syāt, pratibhāsamānam api sāmānyam an-apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin nityatā api syāt. yady api bahulaṃ vināśa-kāraṇāni santi,-bhāve ’py anyatra hetor vaikalyād a-vināśo ’pi syād ity a-vyāptiḥ. sā iyaṃ nir-apekṣatā
vinā an-upalabdhyā syāt, tathā sattā a-bhāvo ’pi syād ity apārthikā an-upalabdhiḥ. atha anyaanyathā hi kvacid dṛṣṭe ’-bhāva-siddhāv api syād eva a-dṛṣṭeṣu saṃśayaḥ. tathā hy aiti. na apy a-siddhy-ādayaḥ, yady evam idam api syān na vā ubhayam iti dharmayoḥ sambandhasyāt. sa ca tādātmyāt tathā prakāśamāno ’pi sva-para-ātmanoḥ prakāśakaḥ syāt, prakāśa-vat.
api bahulaṃ vināśa-kāraṇāni santi, teṣām api sva-pratyaya-adhīna-sannidhitvān na avaśyaṃ
-mātreṇa kṣepa-a-yogāt, prāg a-kartuḥ paścād api sva-bhāva-a-parāvṛtteḥ. apekṣāyāṃ ca uktam.
ayam ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe ’pi sva-bhāva-abhyāsa-viśeṣāt tad-ātma-atiśayavyavasthitiḥ. ity antara-ślokāḥ. kāryasya api sva-bhāva-pratibandhaḥ, tat-sva-bhāvasya tadsva-bhāvata eva bhavati. tathā anyatra api sva-bhāva-bhāvī, viśeṣa-a-bhāvāt. evam anye
sva-bhāva-bhāvī, viśeṣa-a-bhāvāt. evam anye ’pi sva-bhāva-hetavo yathā-svaṃ pramāṇaiḥ siddhayathā tatra eva utpattiḥ. anayā diśā anye ’pi sva-bhāva-hetu-pravibhāgā draṣṭavyāḥ. tasya
kācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi sva-bhāva-hetāv antar-bhavati ity udāhṛta eva.
kāryam eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi sva-bhāvaṃ niyamayati ity ubhayathā sva-bhāva-bhāvataḥ. yatra nāma bhavaty asmād anyatra api sva-bhāvataḥ. so ’yaṃ kvacid bhavan dṛṣṭo ’n-bādhanād virodhaḥ. satyam, virodhi-vyāptena api sva-bhāvena arthato virodhāt. tad-upanyāsena
-bhāvād a-bhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na api sva-viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi yo ’yampakṣa-nirdeśa eva tathā sidhyati, punar api svata eva tathā-bhāvāt. tasmāt sa svayam
dharmiṇaḥ śāstre nānā-dharma-vyavasthāyām api svayam ātmanā eva iṣṭaḥ sādhyaḥ, śāstratad-vaśāt tad-vyavasthānād a-kārakam api svayam. ity antara-ślokāḥ. etena indriyaalam. śaktasya sūcakaṃ hetu-vaco ’-śaktam api svayam. na api pāramparyeṇa, sādhyasya eva
vacanād api na eva pratyeṣyati. tad api hy an-upalambham eva khyāpayati. na ca eka-anvyāvṛtti-vyāptir a-siddhā. prāṇa-ādayo ’pi hi kvacid darśanād eva sad-a-santaḥ
adhikaraṇatva-ādy-a-yogād ity aparaḥ. paśavo ’pi hi tāvad yad a-yuktaṃ paśyanti, na tadā eva
ca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi hi dhūmasya tat-kāraṇānāṃ vā pratiṣṭhānādnanv evam agny-ādiṣv api prasaṅgaḥ. tatra api hi na agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭa’py anumāne vibhajya ucyate. sādharmyeṇa api hi prayoge ’rthād vaidharmya-gatiḥ, a-sati-bhāvaṃ gamayati ity uktam. buddhy-ādayo ’pi hi prāṇa-āder hetavo ghaṭa-ādau na santi.
vā viṣayaḥ pratividito bhavati. vidyamāne ’pi hi bāhye ’rthe yathā-sva-saṃvedanam eva artha
anya-buddher apy anumāna-prasaṅgaḥ. siddhe ’pi hi liṅge ’-siddhayā buddhyā sambandha-abuddhi-bhuvana-ādīnāṃ vyākhyātāḥ. tatra api hi śabda eva kevalaḥ siddhaḥ, na arthaḥ. na-sādharmyāt tad-viparyāsa eṣaḥ. vyavahitānām api hi hetoḥ phalānām utpatti-darśanān mūṣika-ślokau. etena eva udāharaṇena nidarśite ’pi hetu-lakṣaṇa-viṣaye sva-bhāvasya pṛthakvyabhicāraḥ śeṣavataḥ. kiṃ ca vyatireky api hetuḥ syāt. na idaṃ nir-ātmakaṃ jīvachetu-vyāpaka-an-upalabdhir ubhayasya api hetur iti. eṣa tri-vidha eva pratiṣedha-hetur-anumānena dhūma-indhana-vikāra-vat. tatra api hetur eva tathā-bhūto ’numīyate. pravṛttaa-bhāve na bhavet. tad anena dvi-vidhasya api hetor gamya-gamakatā-lakṣaṇam uktaṃ
-hetūnāṃ buddhīnām, anyair a-kārya-bhedasya apekṣa-a-yogād an-apekṣāc ca krama-utpatty-a-yogāt.
-grahaṇa-a-grahaṇa-ūha-an-ūha-artha-bhāva- apekṣa-an-apekṣa-ādi-prasaṅgaḥ. mano-vijñāna-a-grahaṇa-ūha-an-ūha-artha-bhāva-apekṣa-an- apekṣa-ādi-prasaṅgaḥ. mano-vijñāna-abhisaṃskṛtam
na syāt. sa tarhi vinaśvara-sva-bhāvo nir- apekṣa ity a-hetukaḥ syāt. na a-hetukaḥ, sattākadācid bhavet kvacid vā tat-kāla-dravya- apekṣa iti nir-apekṣa eva na syāt. sa tarhi
kvacid vā tat-kāla-dravya-apekṣa iti nir- apekṣa eva na syāt. sa tarhi vinaśvara-sva-bhāvo-a-nityatva-vat. pramāṇa-bādhanād vā api sa- apekṣa-dhruva-bhāva-vat. pramāṇaṃ vā yadi tattve
syāt tal-liṅgena api virodhaḥ, yathā sa- apekṣa-dhruva-bhāvayoḥ. pramāṇaṃ punaḥ — na
eva udāhṛtā. sa punar upādhi-bheda- apekṣaḥ kevalo vā kṛtakatva-sattva-van nāśe-ādayo ’pi vyākhyātāḥ. evam upādhi-bheda- apekṣaḥ kvacit sva-bhāvo hetur ucyate, kvacid anity antara-ślokaḥ. tad ayaṃ bhāvo ’n- apekṣas tad-bhāvaṃ prati tad-bhāva-niyataḥ, a-apekṣo

PVin2_0008616
PVin2_0007703
PVin2_0007411
PVin2_0008211
PVin2_0007407
PVin2_0008111
PVin3_0000308
PVin2_0005513
PVin2_0006406
PVin2_0004808
PVin2_0004909
PVin1_0000506
PVin2_0008205
PVin2_0008609
PVin2_0009110
PVin3_0008307
PVin3_0008306
PVin2_0008210
PVin3_0008209
PVin1_0000403
PVin3_0006609
PVin2_0008305
PVin2_0008109
PVin2_0009508
PVin3_0002811
PVin2_0006705
PVin3_0002509
PVin3_0006302
PVin3_0008303
PVin2_0007713
PVin3_0008208
PVin2_0005903
PVin2_0008309
PVin3_0008304
PVin3_0005312
PVin2_0008611
PVin2_0007807
PVin2_0007703
PVin3_0006511
PVin3_0006511
PVin3_0005301
PVin2_0004509
PVin2_0007614
PVin3_0002102
PVin3_0001905
PVin3_0004506
PVin1_0000805
PVin2_0007001
PVin3_0008911
PVin3_0007601
PVin1_0004402
PVin3_0004803
PVin2_0008613
PVin3_0007803
PVin3_0004401
PVin2_0008002
PVin3_0005410
PVin2_0008701
PVin2_0007810

72apekṣasyaanya-deśa-kālayor vartamāno bhāvas tat-sa- apekṣo nāma bhavati. tathā hi tathā-vṛttir eva
hi dharmāṇāṃ na avaśyam-bhāvitā īkṣyate. nir- apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭa-ādīnāṃ
kvacit sva-bhāvo hetur ucyate, kvacid an- apekṣo yathā a-nityatva eva sattvam, kvacit svatad-vyāpī. kathaṃ punar etad gamyate – nir- apekṣo vināśa iti. a-sāmarthyāc ca tad-dhetoḥ asa ca ayaṃ hetutvena upādīyamāna upādhy- apekṣaḥ śuddho vā nāśe kāryatva-sattva-vat.
sva-bhāvena sādhayati. yo hi sva-bhāvo nir- apekṣaḥ, sa yadi kadācid bhavet kvacid vā tat-a-bhāvāt. san khalv apy arthaḥ pratīty- apekṣaḥ sādhanam. na a-san-pratīti-mātreṇa, yataḥ
niṣedhe tad-viviktaṃ ca tad-anyeṣām apekṣakam. vyavahāram a-satya-arthaṃ prakalpayatiiṣṭaṃ viruddha-kārye ’pi deśa-kāla-ādy- apekṣaṇam. anyathā vyabhicāri syād bhasma iva aapi prāmāṇyam, tat-pratibaddha-vastu-liṅga- apekṣaṇāc ca. ācāryaḥ punar artha-bhidāṃ jagau.
liṅga-pratipatter api tathā-rūpatvād anvaya- apekṣaṇāc ca. itarat punar bheda-antara-vimarśaa-bhāva-viṣayatva-virodhād artha-sāmarthya- apekṣaṇāt, an-apekṣāyāṃ vyavadhāna-ādi-bhāve ’pi
a-hetuko vināśaḥ, jātasya tad-bhāve ’nya-an- apekṣaṇāt. api ca na vināśo nāma anya eva kaścid
nityaṃ sattvam a-sattvaṃ vā a-hetor anya-an- apekṣaṇāt. apekṣāto hi bhāvānāṃ kādācitkatvabhāva-mātra-bhāvitve siddha-anya-an- apekṣaṇād a-hetutā tan-mātra-anubandhaś ca. tato
chakti-prasūteḥ sāmagryā yogyatā an-anya- apekṣaṇī ity ucyate. samagrāṇy eva kāraṇāni
utpādane, śakti-pariṇāma-pratyayasya anyasya apekṣaṇīyasya a-bhāvād iti. pūrva-sva-jāti-mātrasattā-a-vyatirekeṇa na anyat kiñcid vināśo ’pekṣata iti tad-vyāpī. kathaṃ punar etad gamyate
asāv api yathā-sannihitān na anyam apekṣata iti tan-mātra-anubandhī sva-bhāvo
anyat sādhanam a-vyabhicāry-ātma-sambandham apekṣata iti na a-pratyakṣaṃ pramāṇam anumānād
sāmarthyāt. etena kādācitka-sva-bhāvatā-an- apekṣatayor virodho vyākhyātaḥ. nanv evam api
ity apekṣyata iti siddhā vināśaṃ praty an- apekṣatā bhāvasya. tasmād bhavaty eṣa svaa-vināśo ’pi syād ity a-vyāptiḥ. sā iyaṃ nir- apekṣatā vināśasya kvacit kadācic ca bhāvasiddha eva sādhanam iti tathā-bhāve niścayam apekṣate. an-upalambhāt tu kvacid a-bhāva-siddhāv
prasiddhena ca a-nirākṛto ’bhyupagamo hetum apekṣate. pratyakṣe ’rtha-grahaṇam indriyatasya a-yogād artha-abhidhāne puruṣa-upadeśa- apekṣatvāc ca. upalambha-yogya-a-yogya-ātmanoḥ
doṣaḥ, na pakṣasya, uttara-avayava- apekṣatvāt. anyathā sarve hetv-ādi-doṣāḥ pakṣatan-mātra-bhāvino nityaṃ bhāva-prasaṅgāt. an- apekṣatvāt, apekṣāyā viśeṣa-pratilambhasāmagrī-janmanāṃ śaktīnāṃ pariṇāma- apekṣatvāt kārya-utpādasya. atra antare ca-an-utpatteḥ. na, tatra api santāna-pariṇāma- apekṣatvāt. na evaṃ bhāvasya kadācid apekṣā.
kārya-utpādo ’numīyate. artha-antara-an- apekṣatvāt sa sva-bhāvo ’nuvarṇitaḥ. asāv api
ca upalambhaḥ sattā ucyate. sāmagrī-pariṇāma- apekṣatvāt syād vyabhicāro ’pi iti cet, na, kārya
sva-bhāvataḥ. so ’yaṃ kvacid bhavan dṛṣṭo ’n- apekṣatvāt sva-bhāvata eva bhavati. tathā anyatra-anumānam. yogyatāyās tu dravya-antara-an- apekṣatvād a-viruddham. uttara-uttara-śaktikāri-kāraṇaṃ śabdasya upasaṃharet. tac ca an- apekṣatvād asya nirastam. tad ayam upalabhya-sva-sambhavaḥ. sa hi dhūmo ’-hetur bhavan nir- apekṣatvān na kadācin na bhavet, tad-bhāve-bhāvo na asti yo vinaśvaraḥ. tat-sva-bhāva- apekṣatvān na naśvarāḥ. śāly-ādi-bījānām api sabhāvitā īkṣyate. nir-apekṣo bhāvo vināśe. sa- apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin nityatā api
utpattimanto ’bhyupeyāḥ, tad-bhāve para- apekṣatvena upagatatvāt. ye yad-bhāve para-apekṣatvena upagatatvāt. ye yad-bhāve para- apekṣatvena upagamyante, na te tad-bhāva-niyatākāraṇānāṃ saha-kārīṇi pratikṣipāmaḥ, kiṃ tv apekṣanta eva kāraṇāni tad-avasthā-upakāriṇam
te tat-pratipādane punar upadeśa-antaram apekṣante. satyam etat, tathā api bāla-vyutpattina hi bhāvā vinaśyantas tad-bhāve hetum apekṣante, sva-hetor eva naśvarāṇāṃ bhāvāt.
bādhite ’nyasya kā kṣatiḥ. uktaṃ ca na āgama- apekṣam anumānaṃ sva-gocare. siddhaṃ tena suāha sūtra-kāraḥ — svayam iti śāstra-an- apekṣam abhyupagamaṃ darśayati iti. śāstra-vipakṣayoḥ sattvam a-sattvaṃ vā niścaya- apekṣam, niścaye ’pi sandeha-mukhena eva doṣāt. so
tu mano-vijñānam artha-śakti-sannidhāna-an- apekṣaṃ vikalpa-vāsanā-utthāpitam a-niyata-indriya-deśayoḥ. tasmād ime darśanam a-darśanaṃ ca apekṣamāṇās tat-sādhanam a-vyabhicāram eva
pratibandhena toyaṃ gamayati deśa-ādy- apekṣayā. anayā diśā anyeṣv api gamakeṣu
bhāvaṃ na icchet. sva-bhāva eva hi kayācid apekṣayā dharma iti vyatirekī iva dharmiṇo
dṛḍha-vāsanatvād iha vyavahāra-a-visaṃvāda- apekṣayā pramāṇam. sāṃvyavahārikasya ca etat
nityo ’-sparśatvād iti. katham a-sapakṣa- apekṣayā bhede ’-sato ’n-adhikaraṇatvād a-sattvaṃ
api vā na bhavet, a-bhāva-kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ kādācitkā bhavanti, bhāva-a-dharmaś ca. na hi pakṣa-vipakṣa-pravibhāga- apekṣayā hetor a-vyabhicāraḥ, vāstavatvāt. na hybhavati. pakṣasya dharmatve tad-viśeṣaṇa- apekṣasya anyatra-an-anuvṛtter a-sādhāraṇatā iti
krama-yaugapadya-virodhāt. a-kramaḥ, an- apekṣasya kartuḥ sva-sattā-mātreṇa kṣepa-a-yogāt,-śabdeṣu sarvathā an-upayogataḥ. kadācin nir- apekṣasya kārya-ākṛti-virodhataḥ. kādācitkatathā-vṛttir eva apekṣā, tat-kṛta-upakāra-an- apekṣasya tan-niyama-a-yogāt. tan niyata-deśa-bhāva-niyamo ’rthānām ākasmiko yuktaḥ, an- apekṣasya deśa-kāla-dravya-niyama-a-yogāt. tathāapekṣasya

PVin2_0006712
PVin3_0005013
PVin1_0001301
PVin2_0008701
PVin2_0007713
PVin2_0006708
PVin2_0008014
PVin2_0006806
PVin2_0007805
PVin2_0007803
PVin2_0007804
PVin1_0002005
PVin2_0007711
PVin2_0007702
PVin2_0008610
PVin3_0006302
PVin2_0008106
PVin2_0008108
PVin3_0013005
PVin2_0008004
PVin2_0006712
PVin1_0000506
PVin2_0006309
PVin1_0002704
PVin2_0009109
PVin1_0002304
PVin3_0010203
PVin2_0007408
PVin3_0009207
PVin1_0003909
PVin2_0006909
PVin1_0000908
PVin1_0001107
PVin3_0005309
PVin1_0000810
PVin3_0005303
PVin3_0005306
PVin2_0008305
PVin2_0008216
PVin3_0005304
PVin3_0003205
PVin3_0005401
PVin1_0000702
PVin3_0003511
PVin3_0004010
PVin1_0002106
PVin1_0001403
PVin2_0008012
PVin3_0012702
PVin2_0004503
PVin1_0001301
PVin1_0001302
PVin1_0001801
PVin1_0001001
PVin2_0005206
PVin3_0003502
PVin3_0002312
PVin3_0000902
PVin3_0000811

73

abhidhānayoḥ

’n-avasthā ca. janya-janaka-bhāve so ’n- apekṣasya nityaṃ syāt. apekṣāyāṃ ca pūrva-vat-utpādād vijñāna-hetavaḥ. an-upakāryasya apekṣā-a-yogāt. śakta-sva-bhāvasya nityaṃ jananam
yady eṣa niyamaḥ – sva-abhidhāna-viśeṣaṇa- apekṣā eva arthā vijñānair vyavasīyanta iti,nāma bhavati. tathā hi tathā-vṛttir eva apekṣā, tat-kṛta-upakāra-an-apekṣasya tan-niyama-apekṣatvāt. na evaṃ bhāvasya kadācid apekṣā. tatra apy antyā sāmagrī yā a-vyavahitā-an-upalambha-a-bhāva-prasaṅgāt. na api para- apekṣā, tasya tatra a-kiñcit-karatvāt, anya-darśanāt, tādavasthye ca teṣāṃ tad-a-yogād apekṣā-virodhāc ca. tathā viṣayāḥ sukha-duḥkhe
jñānaṃ janayati iti, anyathā an-upakāriṇo ’n- apekṣā syād viṣaya-antara-vat. tena eva kasmād
tad-utpādanaḥ śāli-bījasya iti tat-sva-bhāva- apekṣāḥ. evaṃ tarhi kṛtakānām api keṣāñcit satāṃ
yava-bīja-ādayo ’pi śāly-aṅkure janye ’n- apekṣāḥ, tad-utpatti-pratyayānāṃ kadācit tatrakadācit tatra api sannidhānāt. kathaṃ na sa- apekṣāḥ. yāvatā sa eva eṣāṃ sva-bhāvo na asti yas
anyair a-kārya-bhedasya apekṣa-a-yogād an- apekṣāc ca krama-utpatty-a-yogāt. ādheya-bhedatvekāraṇa-sāmagrī sva-kārya-utpādane. nanv an- apekṣāṇām api keṣāñcit kvacin na avaśyaṃ tadsa prakṛtyā eva naśvaraḥ. tathā hi sa- apekṣāṇāṃ hi dharmāṇāṃ na avaśyam-bhāvitā īkṣyate.
a-sattvaṃ vā a-hetor anya-an-apekṣaṇāt. apekṣāto hi bhāvānāṃ kādācitkatva-sambhavaḥ. sa
nityaṃ bhāva-prasaṅgāt. an-apekṣatvāt, apekṣāyā viśeṣa-pratilambha-lakṣaṇatvāt, talsattā vyākhyātā. kiṃ tarhi idānīṃ vināśe ’n- apekṣāyāḥ sāmarthyam, yāvatā skandha-ādayo ’nyair-siddhau tathā-vidhānāṃ tad-vyāptir an- apekṣāyāḥ. hetu-sattve tu vināśasya kasyacit-virahaś ca. samāna-deśa-āśraya-indriya-yoga- apekṣāyām āśraya-samāna-a-samāna-deśa-rūpasya aa-kartuḥ paścād api sva-bhāva-a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na api yugapat kriyā, tat-sva-janaka-bhāve so ’n-apekṣasya nityaṃ syāt. apekṣāyāṃ ca pūrva-vat prasaṅgaḥ. tasmāt-virodhād artha-sāmarthya-apekṣaṇāt, an- apekṣāyāṃ vyavadhāna-ādi-bhāve ’pi bhāvatal-liṅga-darśanāt sambandha-smṛty- apekṣiṇo ’numeya-pratipattau tad-utpatteḥ prāk-vicchedāt tan-nivṛttis tad-upādāna-kāraṇa- apekṣiṇaś ca śīta-sparśa-āder apara-utpattiḥ.
tasya hetuḥ syāt. phalasya api para-upaskāra- apekṣiṇo na avaśyaṃ hetau bhāva iti tad-bhāvana syān nīla-ādy-ābhāsa-viśeṣa-vat. te ’n- apekṣita-tad-atiśayā bhāvanā-anurodhino bauddhā
iha na asti iti ca su-bhāṣitam. tasmād an- apekṣita-pakṣa-vyavasthau dharmāṇāṃ vṛttivā nāśe kāryatva-sattva-vat. upādīyate. apekṣita-para-vyāpāro hi sva-bhāva-niṣpattau
iti na idaṃ taruṣu sidhyati. na hy an- apekṣita-vastukaṃ śabda-mātram icchā-vṛtti
prakṛtyā sā vitatha-pratibhāsinī. an- apekṣita-sādharmya-dṛg-ādis taimira-ādi-vat. ity
tad-bhāva-a-bhāvayor darśana-a-darśana-smṛty- apekṣe hi śabda-liṅge sva-viṣayaṃ pratipādayataḥ,na asya an-upakāriṇo buddhir bhāvam apekṣeta. artha-abhipāta-kṛte ca buddhi-janmany
gor-darśanāt. na api iyam artha-sannidhim apekṣeta. na hi gava-ādi-vikalpo ’rtha-sannidhāv
jñāna-utpatti-samāśrayaṃ sva-vijñāna-janane ’pekṣeta, sarvasya tatra a-kiñcit-karatvāt. etena
smārtaṃ śabda-anuyojanam. akṣa-dhīr yady apekṣeta so ’rtho vyavahito bhavet. na hi saṅketa
kārya-upayogāt. tathā śabdo ’pi yadi kiñcid apekṣya kāryaṃ kuryāt, karotu. pūrva-sva-bhāva-bhāva-antara-pratilambhāt. na hy an-upakāry apekṣyata ity ukta-prāyam. tad-upakārasya casyāt. tathā apy ayam a-kiñcit-karaḥ kim ity apekṣyata iti siddhā vināśaṃ praty an-apekṣatā
tad-a-tad-rūpa-a-karaṇād a-kiñcit-karo na apekṣyate. kathaṃ kriyā-pratiṣedhaḥ. vināśa iti-niyata ity etan na syāt, tasya pracyuteḥ, apekṣyāc ca prayatnāt prayatna-saṃskṛtād indriyādtulya-kakṣyām anumānaṃ vā yathā-artham apeta-yuktikā pratijñā bādheta. pratiṣiddhaṃ ca-sva-bhāvaḥ svasmāt sva-bhāvāt kadācin na apaiti iti nityam upalabhyeta. evaṃ hi sa nityaḥ
anumānaṃ na anveti. tatra pratyakṣaṃ kalpanā- apoḍham a-bhrāntam timira-āśu-bhramaṇa-nauyānaa-bhāve śābda-prasiddhena viruddhena arthena apodyate, na sa pakṣa iti. tata eva bādhā-hetor a-virodhe ’pi, yathā — nityo ghaṭa iti, abhighāta-sahatvaṃ paśyato bhrāntyā etat syāt.
vaiyarthyāc ca. teṣām ataḥ sva-saṃvittir na abhijalpa-anuṣaṅgiṇī. a-śakya-samayatvān na sukhaīkṣate sā akṣa-jā matiḥ. a-pratibhāsamāna- abhijalpā pratibhāsamānā pratyakṣā eva sarva-a-yogāt. tad eva ca naḥ kṛtakaṃ yathā-uktam abhidharme – katame dharmāḥ saṃskṛtāḥ. pañcaśaśa-avayava-bhūtaṃ viṣāṇaṃ na asti ity abhidhātari kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ
dvidhā sva-arthaṃ para-arthaṃ ca. jñāna- abhidhāna-rūpatvān na para-apara-pratipattivetty asau katham. yady eṣa niyamaḥ – sva- abhidhāna-viśeṣaṇa-apekṣā eva arthā vijñānair
iti, nivṛttā idānīm indriya-vijñāna-vārttā, abhidhāna-viśeṣe smṛter a-yogāt. sati hy arthaan-upalakṣako nāma. na hi yato yatra jñāna- abhidhāna-vṛttiḥ, tad-an-upalakṣaṇe tasya tathādaṇḍy-ādi-vat. na anyathā, artha-sambandha- abhidhāna-vyavasthā-a-parijñāne ’-bhāvāt. jātieva asti iti vyatireke siddhe ’-sati nāstitā- abhidhānam a-saty eva nāstitā na anyatra na-viṣayaḥ, sarvatra sva-vāg-viruddha- abhidhānam. atra api ko ’yam avaśyaṃ para-āśrayaḥ.
sādhyatvena īpsitaś cet, a-siddha-hetv- abhidhānam api pratijñā syāt. nipāta-vacanena
eva hy arthaṃ gamayati, nāntarīyakatvāt. na abhidhānam, sambandha-niyama-a-bhāvāt. tato na—arthād artha-gateḥ śaktiḥ pakṣa-hetv- abhidhānayoḥ. na arthe tena tayor na asti svataḥ

abhidhānasya

PVin3_0006706
PVin2_0006613
PVin2_0009004
PVin3_0000905
PVin3_0005506
PVin3_0000907
PVin3_0003607
PVin3_0002308
PVin3_0004703
PVin2_0008804
PVin2_0004508
PVin2_0006705
PVin3_0003411
PVin2_0007409
PVin2_0004709
PVin3_0007302
PVin3_0003505
PVin3_0007307
PVin3_0010905
PVin3_0011002
PVin3_0011103
PVin3_0008604
PVin3_0008607
PVin3_0008310
PVin3_0006910
PVin1_0001307
PVin1_0000812
PVin1_0000908
PVin1_0002210
PVin3_0011311
PVin3_0010307
PVin3_0010307
PVin3_0003408
PVin3_0007006
PVin3_0010909
PVin3_0001610
PVin1_0000307
PVin2_0006110
PVin3_0011310
PVin3_0003001
PVin2_0008501
PVin3_0007210
PVin3_0010404
PVin3_0010406
PVin1_0004405
PVin1_0001505
PVin1_0002102
PVin1_0000707
PVin1_0000811
PVin1_0000908
PVin1_0002812
PVin1_0001605
PVin1_0002107
PVin1_0000705
PVin1_0002101
PVin1_0001609
PVin1_0001804
PVin1_0001811
PVin1_0001902

74

abhilāṣa

-artha-pratiṣedhe dharmi-vācino ’-prayogād abhidhānasya, tasya pratiṣedhāt, nir-viṣayasya caa-śakyatvāt. na an-iṣṭeḥ, tādṛśām a-vitatha- abhidhānāt. tathā hi na anya-guṇa-doṣa-niścaye
-antaraṃ vā, artha-bhedam abhyupagamya tathā- abhidhānāt. nanv an-artha-antara-hetutve ’pi
na niścaya iti sākṣān na sādhanam. sādhya- abhidhānāt pakṣa-uktiḥ pāramparyeṇa na apy alam.
prayatna-an-antaraṃ vyakti-janmanos tathā- abhidhānāt. yan-nāntarīyakā sattā yo vā ātmā svo
svayam. na api pāramparyeṇa, sādhyasya eva abhidhānāt. hetu-vacanaṃ tu svayam a-śaktam api-mātreṇa a-niścayāt, ataḥ pramāṇān niścaya- abhidhānād anumāna-viṣaye viruddha-a-vyabhicāriṇo
kiṃ na bhavati. bādhanīya-dharmaṇo dharmiṇo ’bhidhānād iha eva bhavati, na anyatra iti cet,-vat. tena hi nirṇīta-guṇe vaktavye ’nyathā- abhidhānād doṣa eva. pakṣa-dharme ’pi tarhi
go-maya-ādeḥ śālūka-ādiḥ, tatra api tathā- abhidhāne ’py asty eva sva-bīja-prabhavāt svavacana-anukrama-darśanaṃ kṛtam eva, anyathā- abhidhāne gamaka-dharma-a-dyotanāt. na hi ye
a-vitathaṃ syāt. na, tasya a-yogād artha- abhidhāne puruṣa-upadeśa-apekṣatvāc ca. upalambha
na arthasya, vaktur upālambhād a-yathā-artha- abhidhānena. yadi sva-vacana-upagama-virodhayorkṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ sva-bhāva- abhidhāyiny api para-upādhim enam ākṣipati. etena
maṇi-pradīpa-prabhayor maṇi-buddhyā abhidhāvataḥ. mithyā-jñāna-a-viśeṣe ’pi viśeṣo
nir-viśeṣaṇā eva sā. katham a-bhāvo jñeya- abhidheya-prameyatvaiḥ so ’pi siddha eva. tat kim’rtheṣv a-śakya-pratiṣedhatvād iṣṭa-śabda- abhidheyatvasya. sa dharmo vyavahāra-jaḥ-mātratāyām avatiṣṭhate. tathā ca pūrva-vad abhidheyaṃ kim apy asti iti sādhyaṃ syāt. na hi
sa-āsrava-dharma-viṣayam a-bhūta-guṇa- abhinandanaṃ rāgam āhuḥ. tad-ānanda-viṣayana nāma nivāryate. rūpaṃ tu bhinnam, a-śubha- abhinandinaḥ pratisandhi-bandhāt. ata eva asiddher anyatra anumānāt. na tv evam a-śubha- abhinandena viparyāsena ca vacanasya tat-siddhiḥ,-pratipattiḥ kārya-liṅga-jā. ādhārato ’bhinirvṛtter ātmanas tādṛśo ’mbhasaḥ. kāryaṃ
eva, tādṛśasya ātmano ’mbhasas tata ādhārād abhinirvṛtteḥ. na hi tasmād upakāram an-buddhibhyo rāga-ādy-anumānam. ātma-ātmīya- abhiniveśa-pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti-artham uparuṇaddhi samādadhāti vā, yathā- abhiniveśam a-tattvāt, yathā-tattvaṃ ca aity āyātam āndhyam a-śeṣasya jagataḥ. abhipatann eva arthaḥ prabodhayaty āntaraṃ
sambhavati, śabda-antara iva. na ca artha- abhipāta-kṛte ’-satya-antare vikāre śabda-viśeṣe
an-upakāriṇo buddhir bhāvam apekṣeta. artha- abhipāta-kṛte ca buddhi-janmany abhilāpa-smṛtyeva yogyaṃ vijñānam utpaśyāmaḥ, antaḥ-karaṇa- abhipātināṃ sukha-ādīnāṃ vijñāna-bhāvanā-paṭu-ākṣiptam iṣṭaṃ paro ’bhipraiti iti tad- abhiprāya-vaśād iṣṭa-vighāta-kṛd ity ucyate, nasyāt. parasya ayam abhiprāyo ’-sad iti. tad- abhiprāya-vaśād evam uktam. tena itara-a-sadbhojanīya ity eva vācyaṃ syāt. parasya ayam abhiprāyo ’-sad iti. tad-abhiprāya-vaśād evamtasya a-samarthanāt. sambhavī sva- abhiprāyaḥ pratijñā-vacanena darśanīyaḥ. sa ca-āśraya-an-upalambho dharma ity ayam atra abhiprāyaḥ. sthitam etat — sva-bhāva-anvacana-mātrād a-pratītiḥ. na api viśeṣāt, abhiprāyasya dur-bodhatvād vyavahāra-saṅkareṇa
na yajñadatta iti. na devadatta eva ity abhiprāyād a-doṣa iti cet, na, anyatara-grahaṇena
teṣāṃ tatra pratibandha-a-siddheḥ. vaktur abhipretaṃ tv arthaṃ sūcayeyur iti sa eva ca
santy agner iti kāraṇa-dravya-sāmānyam abhipretya kārya-an-upalambho ’-gamaka ucyate,
an-ukta-sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraiti iti tad-abhiprāya-vaśād iṣṭa-vighātaaparo vā yathā-artha-darśana-pravṛtta-vāg- abhimata āptaḥ. tad-vacanaṃ na antareṇa arthaiti cet, na, taj-janya-viśeṣa-grahaṇe ’bhimatatvāl liṅga-viśeṣa-upādhīnāṃ ca sāmānyānām.
vivādaḥ. viśiṣṭa-ādhāra-viśeṣaṇasya tv abhimatasya an-anvayād a-siddhiḥ. na vai sa
virahād iti, vyabhicāri vā. atha api tad- abhimatāt kutaścin nānā-bhāva evam-bhāvaḥ syāt.
icchā-parāvṛttāv anyatra apy evam-bhāvasya abhimateḥ. tad iha icchāyām eva sāmarthyam-nir-malam an-apāyi pāramārthika-pramāṇam abhimukhī-kurvanti. tad api leśataḥ sūcitam evakaścid iha anuṣaṅgī ity a-bhāva eva artha- abhilāpa-anukāriṇo ’nubhava-ātmano vikalpasya.
ātmani virodhāt, tad-rūpasya prāg a-darśanād abhilāpa-ābhoge ca viṣaya-pratyastam-ayāt tad-aabhilāpinī. pratītiḥ kalpanā abhilāpa-saṃsarga-yogya-pratibhāsā pratītiḥ
bhavet. na hi saṅketa-kāla-bhāvitam abhilāpa-sāmānyam a-smaratas tad-yojanā
artha-abhipāta-kṛte ca buddhi-janmany abhilāpa-smṛty-antara-a-bhāvāt siddham ahi sarva eva vipluta-dhiyo ’pi saṃsṛṣṭa- abhilāpaḥ pratyayaḥ. tan na ayaṃ sphuṭabhāvād an-anumānam. tasmāt pratyakṣā iyam an- abhilāpā ca pratibhāti iti. śabdena a-vyāpṛtana sukha-ādīnām ātma-saṃvittir āviṣṭa- abhilāpā. sā pratyakṣaṃ pramāṇam. na eva sukhajñānaṃ pratyakṣam. kā punar iyaṃ kalpanā. abhilāpinī. pratītiḥ kalpanā abhilāpa-saṃsargatasyās tad-ātma-rūpatvāt. na enam iyam abhilāpena saṃsṛjati, tathā-vṛtter ātmani
vedakam. tac ca idaṃ pratyakṣam an- abhilāpya-viṣayam, a-vyāpṛta-indriyasya darśanapratibhāsināṃ ca an-anvayād viśiṣṭam eva an- abhilāpyaṃ vastu-rūpam indriya-matayaḥ
smaraṇāt tad-dṛṣṭāv eva dṛṣṭeṣv abhilāṣa-itarābhyāṃ vyavahāro bhavati. vastubījam ādhatte, tādṛśa-darśanād asya prabodho ’bhilāṣa-vāsanā-vivṛttir ato vṛttiś ca. mānasaṃ

abhilāṣeṇa

PVin1_0001809
PVin3_0001406
PVin1_0002309
PVin3_0009706
PVin3_0009709
PVin3_0009408
PVin3_0013002
PVin3_0009409
PVin3_0009408
PVin2_0006603
PVin3_0013405
PVin3_0013011
PVin3_0013406
PVin1_0001011
PVin2_0006702
PVin3_0003003
PVin3_0000709
PVin3_0012911
PVin3_0001308
PVin3_0002608
PVin3_0011004
PVin1_0002406
PVin3_0011006
PVin2_0006512
PVin3_0000503
PVin3_0000510
PVin3_0009202
PVin3_0000506
PVin3_0000501
PVin3_0010304
PVin3_0000206
PVin3_0001107
PVin3_0013012
PVin3_0000504
PVin3_0003309
PVin3_0003405
PVin3_0000304
PVin3_0001110
PVin3_0002603
PVin3_0002808
PVin3_0000510
PVin3_0000509
PVin3_0002811
PVin3_0001905
PVin1_0003306
PVin3_0003208
PVin3_0012201
PVin3_0003104
PVin3_0000205
PVin3_0001712
PVin3_0000502
PVin3_0003107
PVin2_0009602
PVin3_0003304
PVin3_0001510
PVin3_0000411
PVin3_0000407
PVin3_0000504
PVin3_0003901

75

abhyupagamedṛṣṭeṣu saṃvit-sāmarthya-bhāvinaḥ. smaraṇād abhilāṣeṇa vyavahāraḥ pravartate. artha-ālocananir-anvaya-doṣo vyākhyātaḥ, yathā — abhivyakta-caitanya-śarīra-lakṣaṇa-puruṣa-ghaṭaidam asya saṃvedanam iti sambandhasya abhivyakti-nimittatvāt. indriya-ādiṣv api
anyatara-a-siddhir udbhāvyate, yathā abhivyakti-vādinaḥ kṛtakatvam a-siddham iti, nabādhane tad-bhāva-pramāṇa-a-pratītau vā kim abhivyakti-vādena. tasmāc chāstra-āśraya eva-ādīnāṃ puruṣāṇāṃ ca tulyam. bhede krama- abhivyakti-virodhād aikyam iti cet, tat kim
an-upalambhāt. upalabdhi-lakṣaṇa-prāptir abhivyaktiḥ. a-bhedād eka-vyaktyā sarva-vyakter a-dadhy-ādir an-ekaḥ, ko vā virodhaḥ karma- abhivyakter a-bheda-vyāpana-a-siddhau. kramas tu
aikyam iti cet, tat kim idānīm a-krama- abhivyakter ghaṭa-dadhy-ādir an-ekaḥ, ko vāiyatā tad-a-bhāvaḥ. punaḥ paryāyeṇa keṣāñcid abhivyakteḥ. na api śabdā yathā-bhāvaṃ vartante,-ātmakaṃ syāt. na ca etad yuktam. tasmāt tad- abhivyāpta-dharma-yogād eva bhāvās tadvantaḥ syur
virodhinor ekatra a-sambhavaḥ, tathā tad- abhivyāptayor api iti na tāv ekatra staḥ. tan na-dharma-yogād eva bhāvās tadvantaḥ syur ity abhivyāptir asya dṛṣṭāntena pradarśyate. tad ayaṃapekṣa-an-apekṣa-ādi-prasaṅgaḥ. mano-vijñāna- abhisaṃskṛtam indriya-jñānaṃ pratyeti iti cet, na,puruṣa-icchā-vṛttitvāt teṣāṃ ca citra- abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt kathama
tad evaṃ sva-vacanaṃ śāstraṃ ca abhisamasya sāmyād ekam uktam. yathā ātmano ’syāt, yathā tādṛśaṃ rūpa-sādharmyaṃ kvacid abhisamīkṣya āhuḥ — eṣa piṇḍo viṣāṇī godeśa-antare ’-gatvā a-tad-deśair a-pūrvair abhisambandha ekasya tad-antarāla-vyāptivaiphalyam eva vā. yathā prāk sañjñinā abhisambandhād arthavac chabda-rūpaṃ vibhaktigata-arthe ’py avadhāraṇe kṛtya-antena abhisambandhān mā bhūn nirdekṣyamāṇe ’pi prasaṅga
ātma-grahe duḥkha-viśeṣa-darśana-mātreṇa abhyāsa-bala-utpādinī bhavaty eva karuṇā. tathā-upadhāno yuktaḥ, tad-a-viśeṣe ’pi sva-bhāva- abhyāsa-viśeṣāt tad-ātma-atiśaya-siddheḥ. buddhir-ādayaḥ sūtre deśitāḥ. etāś ca sa-jātīya- abhyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ, viparyāsavā, na asti dāna-hiṃsā-ādi-virati-cetanānām abhyudaya-hetutā iti. pratyakṣe ’py arthe
pratipadyamāno ’param api sāmarthya-āyātam abhyupagacati, prabhā-abhyupagame pradīpayukti-bādhane samartha iti vakṣyāmaḥ. abhyupagata-eka-dharmaṇo ’vaśyam apara-tvag-apaharaṇe maraṇād iti prativādy-an- abhyupagataḥ, vijñāna-indriya-āyur-nirodhaartho yukti-sāmarthyād āpatati, sa sarvo ’bhyupagantavyaḥ, na vā kaścid iti. na apy apratijñāyāś ca abhyupeta-ādi-bādhā, svayam abhyupagama-antara-avasthānāt. na, parīkṣā-kāleiṣṭasya eva bādhakam. na hi tasya a-sattā-an- abhyupagama itara-grahaṇaṃ samarthaṃ bhavati,parīkṣā-a-vṛttiḥ, api tu parīkṣāyā abhyupagama iti na para-upagatena sādhanam. tad-padaiḥ, a-siddha-a-sādhana-artha-ukta-vādy- abhyupagama-grahaḥ. veditavyaḥ. tena siddhaṃ
tan na atra viruddha-a-vyabhicārī. tad ayam abhyupagama-bala-pravṛttaḥ. ācāryeṇa punar diṅabhyupagacchati, prabhā-abhyupagame pradīpa- abhyupagama-vad iti pratipattir eva sā, na
pratiṣṭhāpitam uttaraṃ pratihanti ity abhyupagama-virodhaḥ. ata eva pūrva-abhyupagamena
ca asya paripūrṇā pramāṇatā. yadi sva-vacana- abhyupagama-virodhayoḥ pratibandho doṣaḥ, tathā
ity antara-ślokaḥ. tad-āgama-viruddha- abhyupagamaś ca tena eva kathaṃ bhavet, tada-prakaraṇa-āśrayaḥ, a-nāntarīyaka- abhyupagamaś ca śāstra-upagame ’pi vādino
iṣṭa-śrutir a-vyāpti-bādhanī. sādhya- abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣv a-pakṣatā.
-gamanād avasādaḥ syāt. sa ca ayaṃ sādhya- abhyupagamaḥ pratyakṣa-artha-anumāna-āptaabhyupagata-eka-dharmaṇo ’vaśyam apara- abhyupagamo yukti-kṛta iti. a-sati tu hetau-prāptasya avaśyaṃ parigraha-arhatvāt. na ca abhyupagamo yukti-bādhane samartha iti vakṣyāmaḥ.
āptābhyāṃ prasiddhena ca a-nirākṛto ’bhyupagamo hetum apekṣate. pratyakṣe ’rthasūtra-kāraḥ — svayam iti śāstra-an-apekṣam abhyupagamaṃ darśayati iti. śāstra-upagamātaikya-virodha iti cet, na, dharma-bheda- abhyupagamāt. a-bhinne ’pi vastuni śakti-bhedena
a-bahir-bhūto ’py abhyupāyaḥ, bādhana- abhyupagamāt. anyathā atiprasaṅgaḥ syāt,na ca pareṇa tathā upagata ity a-pramāṇād abhyupagamāt tathā eva bhavati, atiprasaṅgāt. naśāstraṃ virundhāno vihanyate, na aparam, an- abhyupagamāt. tasya api snānāc chuddhi-vādinaḥ
na tat-siddhaṃ parasya eva siddham. tan na abhyupagamāt parīkṣā-a-vṛttiḥ, api tu parīkṣāyā
artha-antara-bhūtaḥ, dvayor ekasya apy an- abhyupagamāt. śabda-ghaṭa-bhedena kalpane ’-avasthānāt. na, parīkṣā-kāle kasyacid an- abhyupagamāt. sa yam arthaṃ pratipadyate, taṃa-lubdha-a-dviṣṭa-a-mūḍhānāṃ pāpa-an- abhyupagamāt. sā vyavasthā snāna-ādīnāṃ pāpanairātmya-a-siddheḥ prāṇa-āder a-nivṛttiḥ. abhyupagamāt siddham iti cet, katham idānīm ātmakathaṃ dharmiṇaṃ pratiṣṭhāpayati. prāmāṇyena abhyupagamāt. sva-upagama eva tarhi prāmāṇyam
ghaṭasya svato ’rtha-antara-bhāvasya an- abhyupagamād virodhāc ca deha eva artha-antaraa-sambhavī yo ’-sambhavinā vyāpta iti tad- abhyupagame ’paro niyata-prāptir iti dur-nivāraḥ.
-dharma-upagama-san-darśana-arthaḥ. tad-an- abhyupagame ca ubhaya-nivṛttiḥ, vivekasya kartum
api sāmarthya-āyātam abhyupagacchati, prabhā- abhyupagame pradīpa-abhyupagama-vad iti
siddhaṃ vastu-balena tat, pratīti-siddha- abhyupagame śaśiny apy a-nivāraṇāt. tad vastuni

abhyupagame

PVin3_0001505
PVin3_0001607
PVin3_0003310
PVin2_0009603
PVin2_0009003
PVin3_0000612
PVin3_0009203
PVin3_0002909
PVin3_0003208
PVin3_0002104
PVin3_0002105
PVin3_0000501
PVin3_0003102
PVin3_0003206
PVin3_0013101
PVin3_0006511
PVin3_0009204
PVin3_0008809
PVin3_0010901
PVin3_0003006
PVin3_0008606
PVin3_0008907
PVin3_0008604
PVin3_0008607
PVin3_0008610
PVin1_0001503
PVin1_0002603
PVin1_0002605
PVin1_0002702
PVin2_0008304
PVin3_0008703
PVin2_0005211
PVin3_0009303
PVin3_0009413
PVin1_0001201
PVin1_0001312
PVin1_0001304
PVin1_0001411
PVin3_0007406
PVin3_0008904
PVin3_0007006
PVin3_0002105
PVin3_0013007
PVin2_0005913
PVin1_0003401
PVin2_0005613
PVin1_0002312
PVin3_0011206
PVin3_0010307
PVin3_0013012
PVin1_0000712
PVin3_0013707
PVin3_0007002
PVin2_0006610
PVin3_0012109
PVin3_0011011
PVin3_0003502
PVin2_0007004
PVin2_0006814

76

ayam

ca dehasya ghaṭād artha-antara-bhāva-an- abhyupagame sāmānyena api sādhanaṃ na sambhavati,-artha-antara-bhāvas tayor ekasya tathā- abhyupagame syāt. sa ca na śarīrasya, an-anvayaity abhyupagama-virodhaḥ. ata eva pūrva- abhyupagamena ity āha. tad eva vākyaṃ sva-arthaṃ
parasya apy a-pramāṇikā nairātmya-siddhiḥ. abhyupagamena ca sa-ātmaka-an-ātmakau vibhajya
eva na syān nāma-antaraṃ vā, artha-bhedam abhyupagamya tathā-abhidhānāt. nanv an-artha-nibandhaneṣu vicāra-prastāveṣu, anyathā abhyupagamya vicāra-a-yogāt. an-arthaḥ khalv api-lakṣaṇatvān maraṇasya. kathaṃ ca maraṇam abhyupayan na caitanyam abhyupeyāt. maraṇa-śabdavidhā darśitā tridhā-anumānaṃ bhittvā. tatra abhyupāyaḥ kārya-aṅgaṃ sva-bhāva-aṅgaṃ jagatpṛthak-kṛto ’numānād a-bahir-bhūto ’py abhyupāyaḥ, bādhana-abhyupagamāt. anyathāvāda-tyāgas tadā syāc cen na tadā an- abhyupāyataḥ. upāyo hy abhyupāye ’yam an-aṅgaṃ sasyāc cen na tadā an-abhyupāyataḥ. upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā api san. tathā
tathā apy a-siddhir hetoḥ pratijñāyāś ca abhyupeta-ādi-bādhā, svayam abhyupagama-antarana tīrtha-snāna-ādir a-dharma-śodhana iti na abhyupeta-bādhā. sarveṣām a-dṛṣṭa-pratipattipratiṣiddhaṃ ca āgamānāṃ prāmāṇyam. tasmād abhyupetya vicāreṣv ayaṃ doṣaḥ. ata eva viṣayaśrāvaṇatvād iti. atra hi trayam a-pramāṇakam abhyupeyam — vyatireki-śabdatva-sāmānyam
-niyatās tat-kāraṇa-vādinā utpattimanto ’bhyupeyāḥ, tad-bhāve para-apekṣatvena
kathaṃ ca maraṇam abhyupayan na caitanyam abhyupeyāt. maraṇa-śabda-pravṛtteḥ siddham eva
na ca tathā-bhūta-ātma-kriyāṃ pratibandham abhyupaiti. tasmāt pāta-a-bhāvaḥ pratibandhaḥ sa-antaratvād a-gatir vacanād anumāna-lakṣaṇād abhyūhyā, a-pratibandhāt. a-sati rāge vacanaṃ na
iti prastāva-āśrayatve śāstraṃ bādhakam ity amum arthaṃ vaktuṃ sva-vacanena asya saha uktiḥ
tādṛśo ’mbhasaḥ. kāryaṃ tasya yo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo ’py adhastād ādhāra-sambhavo-deśa-utpāda ucyate. tasmāt siddhā tādṛśo ’mbhasa ādhārād utpattiḥ. balākā api vṛttes toya-jā. ādhārato ’bhinirvṛtter ātmanas tādṛśo ’mbhasaḥ. kāryaṃ tasya yo ’pi sthiram ambho
api kārya-liṅga-jam eva, tādṛśasya ātmano ’mbhasas tata ādhārād abhinirvṛtteḥ. na hi tasmād’py uktam. na vai tata ātma-viśeṣa-utpatter ambhasas tathā-sthitiḥ, kiṃ tarhi saṃyogāt. kiṃadhyātmaṃ parisyandād īhā-vaśena udaya-astam- aya-a-yogāc ca. buddhir atra vivarteta, sā ca aanyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced ayo-golaka-vahni-vat. vibhaktāv api cetanāsaṃsarga-vipralabdho ’yaṃ na vivecayaty ayo-golakam iva vahneḥ, tad-rūpa-sparśa-a-bhedau kim āśrayau. iti saṅgraha-ślokau. ayo-golake ’pi vahni-sambandhād artha-antaram eva
kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā apy ayam a-kiñcit-karaḥ kim ity apekṣyata iti siddhāanya-upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam a-janya-janaka-bhūtānām upakāraḥ, sva-rūpasya
kiṃ tarhi tat-tulya-vyatireko ’pi. tena ayam a-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ syāt.
kiñcid vastu sāmānyaṃ syāt, yan-nibandhano ’yam a-nitya-śabdaḥ, kṛtakatva-ādi-vat. nanv asty
dhvasta-itarayor a-bheda-kalpanāyām api, yam ayam a-nitya-śabdaḥ samāviśet, yathā-utpattiṃ
-upayogasya atītād api darśanāt. tad ayam a-viṣayatvād a-bhūta-a-viśiṣṭam api spṛṣṭvā
-prasaṅgāt, ātma-sthiter a-bhāvāt. tasmād ayam a-śabda-saṃyojanam eva arthaṃ paśyati
tataḥ smṛtiḥ syāt, agni-dhūma-vat. na ca ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś ca na-vikalpe darśane ’-vibhāvitā nāma. tad ayam a-saṃsṛṣṭa-vikalpo vā pratyakṣo darśana-ātmā
nirdeśe vā kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam agninā avinābhāvī siddhaḥ. arthād eva agnes
dharmatayā pātāt, ākāśa-kṣipta-vat. tathā ca ayam atra a-kiñcit karaḥ katham asya sthāpayitā.
tasya vastv-āśraya-an-upalambho dharma ity ayam atra abhiprāyaḥ. sthitam etat — sva-bhāvana tadā an-abhyupāyataḥ. upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā api san. tathā viśuddhe-a-dṛśya-ātmatā-ādi-virodhā api vācyāḥ. tad ayam an-upalambhaḥ sva-bhāvaś ca parasparaiti cet, etad uttaratra vakṣyāmaḥ. sa ca ayam an-upalambhaś catur-vidhaḥ. pravṛtti-bhedāt.
-viṣayaṃ viṣayaḥ prāpnoti. kva tarhi idānīm ayam anubhavaḥ. nanv asya eva rūpaṃ vayam apy-parikalpanāt. tathā ca āha – sarva eva ayam anumāna-anumeya-vyavahāro buddhy-ārūḍhena
ātma-a-pracyuteś caitanyasya katham iti cet, ayam aparo ’sya doṣo ’stu. na tv a-sa-rūpaṃ
’-dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā. tena ayam apy ekasya rūpasya sandehād anaikāntikaḥ.
bhojanīya ity eva vācyaṃ syāt. parasya ayam abhiprāyo ’-sad iti. tad-abhiprāya-vaśād
staḥ. tan na atra viruddha-a-vyabhicārī. tad ayam abhyupagama-bala-pravṛttaḥ. ācāryeṇa punar
pratibhāsamāne te ’pi pratibhāseran. na ca ayam artha-a-saṃsparśī saṃvedana-dharmaḥ, artheṣu
a-śakya-nirdeśa iti na nirdiśyate. yukto ’yam artha iti sūtram a-mogha-nīter draṣṭur mayātad-anubhava-āptāv api tad-a-bhāvāt. tad ayam artha-kriyā-arthī tad-a-samarthaṃ prati na
tat-praṇīta āgamo ’-visamvādī iti cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi. sarva
ity-evam-ādi ca vyavaharati. nirloṭhitaś ca ayam artho ’-sati nāstitā ity atra antare. tenaa-darśane ’py uktam. dṛśya-ātmanor nāma ayam arvāg-darśanaḥ saha-bhāvam itaraṃ vā paśyet,sva-vāg-viruddha-abhidhānam. atra api ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ para
vyavasthāṃ vidhurayati. vistareṇa ca ayam asmābhir vādaḥ pramāṇa-vārttike pratiṣiddha
yatas tad-utpattiḥ. kiṃ tarhi jñāpana-śaktir ayam asya eva pratipādaka iti. sā api tatra

ayam

PVin2_0007508
PVin1_0003110
PVin2_0006413
PVin3_0012001
PVin1_0003202
PVin1_0002405
PVin3_0011304
PVin2_0004510
PVin1_0002608
PVin3_0002709
PVin3_0011604
PVin3_0009401
PVin3_0000606
PVin1_0000801
PVin3_0005401
PVin3_0006209
PVin3_0006703
PVin3_0012511
PVin3_0000609
PVin3_0001203
PVin3_0013709
PVin3_0006905
PVin3_0012002
PVin3_0008902
PVin3_0008707
PVin1_0000505
PVin2_0008309
PVin1_0001109
PVin1_0001206
PVin1_0001205
PVin1_0001201
PVin1_0000103
PVin3_0009312
PVin1_0003407
PVin2_0008215
PVin3_0007610
PVin3_0009205
PVin2_0005401
PVin3_0007910
PVin3_0005701
PVin3_0003206
PVin3_0006208
PVin2_0006907
PVin1_0001807
PVin3_0010209
PVin3_0008905
PVin1_0002604
PVin3_0012304
PVin3_0013406
PVin2_0007507
PVin2_0005409
PVin3_0009701
PVin3_0007904
PVin1_0000413
PVin2_0005313
PVin3_0006912
PVin3_0010808
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77
vyāpaka-dharmaḥ svayaṃ nivartamānaḥ. evaṃ hy’sya ātma-bhedād asya iyam adhigatir ity
ātma-parayor a-pratipatteḥ. tasmād-hetuḥ, buddhiś ca pratyaya ity etāvato
idantayā śakyaṃ nirdeṣṭum. a-nirūpitena nāma
prīti-paritāpa-rūpaṃ paśyāmaḥ. na ca asyasa kasmān na uktaḥ. sādhyatā-a-bhedāt. na hy
etat, tathā api bāla-vyutpatti-nimitto-ādi-nīla-ādy-ākārayor a-nānātvāt kaṃ bataanyathā ’-sambaddha-pralāpa evacākṣuṣatvāc chabde. sambandhāt kiṃ-sambaddho
yām ayaṃ jantur adhyakṣam adhyavasyati ghaṭo
-parihāra-sthita-lakṣaṇatayā vā. na catato ’rthānām a-pratīti-prasaṅgāt. tasmādtac ca an-apekṣatvād asya nirastam. tad
api sva-viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi yosyād iti darśana-artham etad uktam, yathāna a-bhāvasya kaścid dharma iti cet, nanv
-parihāra-sthita-lakṣaṇatvena virodhāt.
sādhyam iti darśana-artham iṣṭa-grahaṇam.
adhyupekṣya. tasya apy avaśyam avadāta-dhiyo
sādhana-dharma-a-siddhiḥ. na tu punar atra’yam ātma-bhāvo ’nvaya-vyatireka-bhāg ity
eṣa bhāvaṃ na karoti iti yāvat. tenakārya-kāraṇa-bhāvād vyavasthāpyante. tad-mātra-pratyakṣam anveti. pratiṣedhaṃ cabhavaty asmād anyatra api sva-bhāvataḥ. sobhavati. na anyathā idantayā iti cet. na hy
iti jñāne varṇa-pratyavabhāsanāt. na hy
api dravyaṃ spṛṣṭvā gṛhṇāti iti cet, naa-viṣayatvād a-bhūta-a-viśiṣṭam api spṛṣṭvā
āryo ’nujagrāha yaṃ vyaktaṃ tasya na vetty
dhāraṇa-ādy-artha-kriyāyām upanidhīyate, yām
pratyekaṃ parama-aṇuṣv a-bhāvāt. ekaś ca
atas tan-nāśano na anya-kārī. tenaa-mūrtatva-ādikam iti cet, duḥkhaṃ vatavastu-sthitiḥ, atiprasaṅgāt. tasmāc choṣam
iti kim anyad an-ātma-jñatāyāḥ. so
ca sarvatra bhāva-vyavacchedasya bhāvāt. tada-niyamād evam-pratītiḥ. siddho hi vyavahāro
prāmāṇyam. tasmād abhyupetya vicāreṣv
-viṣaya-jñāna-a-bhāvād a-bhāva-siddhiḥ, yato
api tu yogyatayā pradīpād iva rūpe. tan na-sādhanayoḥ prāpti-parihārāya pravartate. na
upadarśana-kāle pakṣa-ādi-vikalpo ’sti, yato
a-kiñcit karaḥ katham asya sthāpayitā. tad
api cetanā-adhyavasāyau saṃsarga-vipralabdhonairātmyād ātmā jīvac-charīre sidhyati, yena
abhivyāptir asya dṛṣṭāntena pradarśyate. tadgamako vyāpako gamyaḥ. tasya vyāpyasyavṛttiḥ kim iṣyate. sā api na pratiṣedho
sarvasya sidhyati. vastu-sva-rūpe ’-siddhe-icchayā vastu-dharmo vyavatiṣṭhate. yadātābhiḥ sva-santāna-bhāvinībhir a-lakṣitābhir
paśyanti, na tadā eva tad ācaranti. sovastv eva adhiṣṭhānī-karoti, yatra
nirasta-pratipakṣā niyamena niścīyante. tad
ity upalambha-antara-anugamaḥ. tan na tāvada-pratiṣedhāt. pṛthivy-ādi sāmānyena gṛhītvāayaṃayam asya vyāpakaḥ siddho bhavati, yady asya aayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na caayam ātma-upalambha-nivṛttim eva pramāṇayan
’yam ātma-bhāvo ’nvaya-vyatireka-bhāg ity ayam
ayam ātmanā bhāvān vyavasthāpayati idam asya idaṃayam ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe ’pi
ayam ābhyāṃ sādhya-viparyaya-sādhanatvena’yam ārambhaḥ. yathā-vastu-pratipadyamānā api tadayam āśritya hetuṃ bheda-a-bhedau vyavasthāpayet.
ayam ity an-avadheyaḥ syāt. dvayor an-āśrita’yam iti kathaṃ na vimṛśet. a-parijñāta’yam iti, tan-nivṛttāv a-nivṛttāv apy aparasya
ayam utpatti-vināśābhyāṃ caitanyasya prasidhyati.
ayam upanipatya vijñānaṃ janayan na an-ātmaayam upalabhya-sva-bhāvaḥ svasmāt sva-bhāvāt’yam upalambho na asti ghaṭa iti, tata eva a-bhāvaayam eva an-antara-udāhṛtaḥ prayogaḥ. atha yadayam eva asya dharma-viraho dharmaḥ. na hi vastuayam eva ca ācāryair avayavi-pratiṣedha-ādiṣu
ayam eva dharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ.
’yam eva bhāvo ’-vibhāvita-dhiyā a-vidito janena.
ayam eva śabda-vikalpa-pratibhāsy artho
ayam eva hetuḥ. an-avasthā-anya-kalpane syāt.
ayam evaṃ vācyaḥ syāt — pātaṃ na karoti iti.
ayaṃ kuṇḍa-bhūtala-ādīnām apy ādhāra-bhāvo badaraayaṃ kvacit kurvāṇo na pratyakṣeṇa kartum arhati’yaṃ kvacid bhavan dṛṣṭo ’n-apekṣatvāt svaayaṃ gaur ity a-sannihite ’rthe bhavati. idaṃ caayaṃ ghaṭa iti jñānaṃ sparśana-indriya-jaṃ yuktam,
ayaṃ ghaṭa iti jñāne varṇa-pratyavabhāsanāt. naayaṃ ghaṭa iti pratipadan na pratyakṣī-bhavitumayaṃ jaḍa-matir loko garīyaḥ padam. tatra upāsita
ayaṃ jantur adhyakṣam adhyavasyati ghaṭo ’yam iti,ayaṃ jñāna-sanniveśī iti na ca bahūni rūpāṇi
ayaṃ tad-a-tad-rūpa-a-karaṇād a-kiñcit-karo naayaṃ tapasvī sāṅketikam icchā-mātra-anurodhinamayaṃ taruṣu maraṇam āha. na ca īdṛśaṃ prāṇi’yaṃ tair eva artha-vyatireka-samāveśibhiḥ padairayaṃ tri-prakāro ’pi dharmaḥ sattā-sādhane na’yaṃ dṛśya-a-dṛṣṭāv a-sann iti. tasyāḥ siddhāv aayaṃ doṣaḥ. ata eva viṣaya-bheda-pradarśana’yaṃ doṣaḥ. na api sva-viśiṣṭa-jñāna-bhāvāt, kiṃayaṃ doṣaḥ pratibandha-a-bhāvād a-pratipādaka iti,ayaṃ doṣaḥ, yasmāt tad-dṛṣṭāv eva dṛṣṭeṣu saṃvit’yaṃ doṣaḥ syāt. sa hi kevala eva kasyacid bhāvaayaṃ na kenacit pratibaddha iti na kadācit’yaṃ na vivecayaty ayo-golakam iva vahneḥ, tadayaṃ na vyatirekasya a-bhāvaṃ bhāvam icchati,ayaṃ na sva-tantraḥ. tad-a-sambandhī caayaṃ nivartako vyāpaka-dharmaḥ svayaṃ nivartamānaḥ.
’yaṃ nivṛttiḥ kiṃ niṣidhyate. vidhānaṃ
’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-doṣa-kṛd aayaṃ pakṣī-karoti, tadā na vyabhicāraḥ. anyadāayaṃ paraṃ vyavahārayitum īśa ity a-praṇayanam’yaṃ paśor api paśuḥ. mahato ’pi mahīyaso yadayaṃ puruṣa-arthaḥ pratibaddhaḥ, yathā agnau śītaayaṃ puruṣa ātmānam āntaraiḥ kaiścid an-anyaayaṃ puruṣaḥ kañcid arthaṃ pratyety upalambhaayaṃ pratiṣedham āha. tatra ca tūla-upala-pallava

ayaṃ

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PVin3_0012707
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78

artha

-uditaḥ. vivakṣāto ’-prayoge ’pi tasya artho ’yaṃ pratīyate. vyavaccheda-phalaṃ vākyaṃ yataś
apy an-upalambhanam. tasmād an-upalambho ’yaṃ pratyakṣeṇa eva sidhyati. na hy eka-ākāraca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ pradeśa-pradeśi-bhāvo yaḥ saṃyoga– na roma-harṣa-ādi-viśeṣa-yukta-puruṣavān ayaṃ pradeśo dhūmād iti. iyaṃ ca hetv-a-siddhyā
sad-a-sattvaṃ cintayanti — kim ayaṃ pradhāna-śabda-pratibhāsy artho bhāva-upādāno
ākāra-antara-saṃsarge tasya a-bhāvāt. tasmād ayaṃ pramāṇa-antara-bala-utpanno ’n-akṣa-liṅga-anumāna-paricchedas tṛtīyaḥ. samāptaś ca ayaṃ pramāṇa-viniścayaḥ.
yathā-tattvaṃ ca a-samīhitatvāt. tasmād ayaṃ pravartamānaḥ sarvadā sad-a-sac-cintāyām
tadā na virodha-vyabhicārāv iti na ayaṃ prasaṅga iti. eṣa dvi-vidho hetuḥ sva-bhāvaliṅgi-pratipādanam. dharmiṇas tu sva-sādhane ’yaṃ prasaṅgaḥ. sarva-bhāveṣu dharmi-dharma-bheda
sa prakāro ’-bhāvaḥ. śaśa-viṣāṇayoś ca ayaṃ bhāvāc chaśa-viṣāṇa-a-bhāva-vādinam upahasann
hetuman-nāśa-vādinām. ity antara-ślokaḥ. tad ayaṃ bhāvo ’n-apekṣas tad-bhāvaṃ prati tad-bhāvasva-bhāvasya paścād apy a-kriyā-a-yogāt. tad ayaṃ bhāvo nivṛtta-sarva-sāmarthyaḥ sattābhāvyaṃ niyāmakam a-paśyatām. eṣa sthāṇur ayaṃ mārga iti vakti iti kaścana. anyaḥ svayaṃ
vṛttitvāt teṣāṃ ca citra-abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt kathama niścinvan
iti prabheda-bāhyasya a-bhāvam āha, yam ayaṃ vastu-dharmas tṛtīyam āśrayet. eka-antaśakti-bhedena vyavasthā-bheda-darśanāc ca na ayaṃ vastu-sanniveśī vyavahāraḥ. na api
vikalpa-upagame bādhā syāt. sa eva tāvad ayaṃ vikalpaḥ saṃvidita upayann apayaṃś ca kvavināśa iti hi bhāva-a-bhāvaṃ manyante. tad ayaṃ vināśa-hetur a-bhāvaṃ karoti iti prāptam.
-pūrvatvāt so ’-pravṛtti-phalo mataḥ. so ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣa-anumāna-a’gner ity udāharaṇāni pūrva-vat. sa punar ayaṃ virodhaḥ kathaṃ gamyate. kvacid a-vikalaartha-dṛk. an-eka-artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ. svarga-urvaśy-ādi-śabdaś ca dṛṣṭo
āha — pramāṇa-viṣaya-a-parijñānād iti. so ’yaṃ viśeṣo na sādhya eva vyāhanyate, kiṃ tarhi’py asti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ viṣāṇa-mātram apahnute, yatas tena-vacanāt sādhya-dharmi-parigrahaḥ. karaṇīyo ’yaṃ vyākhyāne yatnaḥ sa pakṣa-vacanena samāhitaḥ.
-sattva eva syān na anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir atra dhūmāt. atra dvau
vikāra-darśanena iva viṣam a-jñaiḥ. tad ayaṃ sattā-a-vyatirekeṇa na anyat kiñcid vināśo
pratikāryaṃ kāraṇa-sva-bhāva-bhedāt. tat ko ’yaṃ sambandha-a-bhāvo vācya ity upālambhaḥ. astiartha-antara-gamanād avasādaḥ syāt. sa ca ayaṃ sādhya-abhyupagamaḥ pratyakṣa-artha-anumānaa-buddhi-śabda-anvaya-bhājo hi bhedān ayaṃ sāmānya-darśana-balena anvayan katham ansamaye pravartanāt, yathā – gaur ayaṃ sāsnā-ādi-samudāya-ātmakatvād iti. tathā ca’pi saṃsṛṣṭa-abhilāpaḥ pratyayaḥ. tan na ayaṃ sphuṭa-pratibhāso vikalpako bhavitum arhati.
bhinna-hetuko vā tat-sva-bhāvo yuktaḥ. ayaṃ hi bhedo bheda-hetur vā bhāvānāṃ yad utakasmāt. hetor viśeṣeṇa anvaya-a-bhāvāt. nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ, na pakṣasya, uttaraeva ātmanaḥ sva-bhāvo gamakaḥ. sa ca ayaṃ hetutvena upādīyamāna upādhy-apekṣaḥ śuddho
abhilāpa-ābhoge ca viṣaya-pratyastam- ayāt tad-a-vivekena saṃvido ’py a-grāhyaāśrayāt tat-prabādhane ’dhikaraṇa-pratyastam- ayān na viśeṣa-cintā-pravṛttir ity avaśyam evaṃ-kāryatve ’-kāraṇāt sakṛd apy a-bhāvāt. nanv araṇi-nirmathana-ādiṣv a-saty apy agnau bhāvād atathā hi na tac cākṣuṣaṃ taj-jñānavat, tad- artha-a-pratipatteḥ, tad-vikāra-an-anukārāt, tad-asaṃśayaḥ. tasmān na āgamasya api nivṛttir artha-a-bhāvaṃ gamayati. pratyakṣa-nivṛttir eva
para-aṅgāt pratītiḥ, tasya a-sāmarthyāt. artha-a-visaṃvādas tu dvayor api tulya iti vastutad-dhetutve samaṃ dvayam. pratyakṣam apy artha-a-visaṃvādād eva pramāṇam. sa ca avā bhāve niyamena tat-saṃvāda-a-yogāt. na artha-a-vyabhicārād artha-saṃvādanaṃ pratyakṣasya,
te ’pi pratibhāseran. na ca ayam artha-a-saṃsparśī saṃvedana-dharmaḥ, artheṣu tan-antaraṃ phalam. dadhānaṃ tac ca tām ātmany artha-adhigamana-ātmanā. sa-vyāpāram iva ābhāti
sambandhataḥ pramā. sva-pratibhāse ’n-arthe ’rtha-adhyavasāyena pravartanād bhrāntir apy-vijñāna-an-antara-pratyaya-udbhavam. tad- artha-an-antara-grāhi pratyakṣam iti vartate.
yogāt. kiṃ ca, sad-a-sat-pakṣa-bhedena śabda- artha-an-apavādibhiḥ. vastv eva cintyate hy atrajātiṣv antar-bhavanti. na ca dūṣaṇāni, śabda- artha-an-apahnavena sva-lakṣaṇa-pratiṣedhāt,-niścita-artham. nanu prayoga-sāmarthyād eva artha-anubandhaḥ siddhaḥ śabdānām, a-sati viṣaye
sa ca ayaṃ sādhya-abhyupagamaḥ pratyakṣa- artha-anumāna-āpta-prasiddhena a-nirākṛtaḥ.
a-vidito janena. pramāṇa-viniścaye para- artha-anumāna-paricchedas tṛtīyaḥ. samāptaś ca-prayoga-bhedena an-eka-prakāra uktaḥ. sva- artha-anumāna-paricchedo dvitīyaḥ. para-artham
yaḥ samarthena kārya-utpādo ’numīyate. artha-antara-an-apekṣatvāt sa sva-bhāvoādhāraḥ, na janakatvād iti cet, sthiter artha-antara-an-artha-antaratve upakāreṇa
-mātraṃ sādhyam ākarṇanīyaṃ vā. anyathā artha-antara-gamanād avasādaḥ syāt. sa ca ayaṃ-bhāva-niyamaḥ kaḥ parasya anyathā paraiḥ. artha-antara-nimitte vā dharme vāsasi rāga-vat.
iti saṅgraha-ślokāḥ. api ca artha-antara-nimitto hi dharmaḥ syād anya eva saḥ.
niṣedhasya an-upalabdhi-rūpatvāt. tatra apy artha-antara-niṣedhe sādhye kārya-kāraṇayor an-arthaPVin2_0006912
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79

artha

yathā-darśana-pratīter darśana-parāvṛttau ca artha-antara-parigrahāt, kali-māry-ādi-śabdānām
api sādhanaṃ na sambhavati, anyatara- artha-antara-bhāva-a-bhāvāt. dvayor hi tathā-bhāvaapi. tathā-vidhasya ca dehasya ghaṭād artha-antara-bhāva-an-abhyupagame sāmānyena api
etad vacanaṃ syāt, ghaṭasya ātmanā tad-bhāva- artha-antara-bhāva-virodhāt. yadi dehād eva artha
artha-antara-bhūtasya upagame syād anyatara- artha-antara-bhāvaḥ. etena iṣṭa-sādhyatva’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatara- artha-antara-bhāvaḥ, ghaṭasya svato ’rtha-antara-artha-antara-bhāva-virodhāt. yadi dehād eva artha-antara-bhāvaḥ syāt, sa eva tathā ucyeta.
artha-antara-bhūtam iti sāmānyena anyatara- artha-antara-bhāvas tayor ekasya tathāanyatara-artha-antara-bhāvaḥ, ghaṭasya svato ’rtha-antara-bhāvasya an-abhyupagamād virodhāc caan-abhyupagamād virodhāc ca deha eva artha-antara-bhūta iti sāmarthyena vākya-arthana anyatarat sāmānyena artha-antara-bhūtam, artha-antara-bhūta-dvaya-a-yogāt. na vā kaścid
-antara-bhūta-dvaya-a-yogāt. na vā kaścid artha-antara-bhūtaḥ, dvayor ekasya apy anapi iti. tasmān na anyatarat sāmānyena artha-antara-bhūtam, artha-antara-bhūta-dvaya-anaindriyam. tathā ghaṭa-śarīrayor anyatarad artha-antara-bhūtam iti sāmānyena anyatara-arthatadvataḥ śabdasya sādhanāt. tathā kasyacid artha-antara-bhūtasya upagame syād anyatara-artha
iti kim anyayā, sva-bhāvena vā a-calasya artha-antara-yoge ’pi tad-bhāva-an-upapatteḥ. saniścitatvaṃ triṣv api rūpeṣu draṣṭavyam. artha-antara-sva-bhāvayoḥ prabhava-tan-mātraabhyupagamya tathā-abhidhānāt. nanv an- artha-antara-hetutve ’pi bhāva-kāle ’-nityatā-asā ca tasya ātma-bhūtā eva tena na artha-antaraṃ phalam. dadhānaṃ tac ca tām ātmany-rūpāṇāṃ saha-bhāva-niyama-a-bhāvāt. yady artha-antaraṃ hetuḥ, kathaṃ tarhi idānīṃ sa tasya’py eka-antatā kutaḥ. sa hi niṣpanne bhāve ’rtha-antarataḥ paścād bhavan kathaṃ tasya hetuḥ
vā, tato jñāna-janana-sāmarthyasya an- artha-antaratvāt, artha-antaratve ca doṣāt. na ca-vyatikrame ca niyama-a-yogāt. śakteś ca an- artha-antaratvāt sa eva sva-bhāva-niyamaḥ. arthasandeha-hetutvam unneyam. rāga-ādīnām apy artha-antaratvād a-gatir vacanād anumāna-lakṣaṇād
eka-kāla-an-eka-upakāra-sādhanam. upakārasya artha-antaratve ’-tad-upakāra-ādayo ’py uktāḥ. an-viśeṣa-pratilambho yuktaḥ. upakārasya artha-antaratve ’py uktam. na vai tata ātmajanakatvād iti cet, sthiter artha-antara-an- artha-antaratve upakāreṇa vyākhyāte. pāta-janana-sāmarthyasya an-artha-antaratvāt, artha-antaratve ca doṣāt. na ca asya prayatna-an-artha-antaratvāt sa eva sva-bhāva-niyamaḥ. artha-antaratve tato ’rtheṣu jñāna-utpattir iti
artha-antaram eva, yaḥ sthāpayitrā kriyate. artha-antaratve tatra eva upayoga iti kaḥ patataḥ
apekṣyata ity ukta-prāyam. tad-upakārasya ca artha-antaratve tasya iti sambandha-a-bhāva-ādayo
vat. tato ’pi na tad artha-antare yuktam. an- artha-antaratve tu nīla-āder anubhavāt tad-ātmana api tad-balena udīyamānaṃ vijñānam artha-antaram anusartuṃ yuktaṃ rasa-ādi-jñāna-vat.
vyavasthāpyata ity apy uktam. anyathā artha-antaram eva a-nityatā syād anya-nimittatve-ślokau. ayo-golake ’pi vahni-sambandhād artha-antaram eva tat tathā-utpannam ekaṃ dṛśyate,atipātāc ca na a-satāṃ grahaṇam. tasmād artha-antaram eva pratyaya-viśeṣa-utpatter manaḥ
sa hi tasya pāta-pratibandho na artha-antaram eva, yaḥ sthāpayitrā kriyate. artha-tad-dhiyoḥ. na hi bhinna-avabhāsitve ’py artha-antaram eva rūpaṃ nīlasya anubhavāt tayoḥ
hetu-bhāvo vā tasmin saty eva bhāvād ity artha-antarasya. tathā prasiddhe tad-bhāve hetu-vyatireka-a-siddhes tatra prāṇa-ādīnām api. artha-antarād a-kārya-bhūtād a-siddheś ca. na hi-yoge ’pi tad-bhāva-an-upapatteḥ. sa ca artha-antarād bhavann a-nityatā anyo vā dharmo
iti vyavasthā-mātraṃ bhidyate, na arthaḥ. artha-antare ca prakṛtād viśeṣe sādhye kas tayoḥ
parityajya katham anyatra bhaved iti. artha-antare tu gamye kāryaṃ hetuḥ, a-vyabhicārāt.
kasyacid ātma-saṃvedana-vat. tato ’pi na tad artha-antare yuktam. an-artha-antaratve tu nīlaiti pratijñā-virodho nāma pratijñā-doṣaḥ, artha-apahnave śabda-prayoga-a-sambhavāt.
ekatra kriyā-a-kriye syātām. tena syād artha-apāye ’pi netra-dhīḥ. arthasya sākṣād
a-vitathaṃ syāt. na, tasya a-yogād artha-abhidhāne puruṣa-upadeśa-apekṣatvāc ca.
na arthasya, vaktur upālambhād a-yathā- artha-abhidhānena. yadi sva-vacana-upagama-yojanā sambhavati, śabda-antara iva. na ca artha-abhipāta-kṛte ’-satya-antare vikāre śabdaasya an-upakāriṇo buddhir bhāvam apekṣeta. artha-abhipāta-kṛte ca buddhi-janmany abhilāpaanyaḥ kaścid iha anuṣaṅgī ity a-bhāva eva artha-abhilāpa-anukāriṇo ’nubhava-ātmanojanmā buddhiṃ gamayet, pratibandha-a-bhāvāt. artha-ātmanaś ca sādhāraṇatvād anya-buddher apy
so ’py a-siddha eva. na vyaktir buddhir artha-ātmā iti cet, sa kim a-buddhi-janmā buddhiṃ
eva na asti iti dṛṣṭāntayor anyatareṇa artha-āpattyā ubhaya-pradarśanam āha. tasmādviśeṣa-lakṣaṇaṃ vā śakyaṃ darśayitum. tad artha-āpattyā eṣāṃ nirāso veditavyaḥ. yadi punar-viṣaye viruddha-a-vyabhicāriṇo ’-sambhavam artha-āpattyā darśayati. etena pratyakṣa-anumāneniścita-vyāptikam ekam api rūpaṃ prayuktam artha-āpattyā dvitīyaṃ gamayati iti. ata ekasyaucyate na rūpa-samāsaḥ. tathā hy āha – artha-āpattyā vā anyatareṇa ubhaya-pradarśanād
vyatireka-gateḥ sarvatra tulyatvāt sākṣād artha-āpattyā vā. tasya asya pakṣa-dharmasyaarthaPVin2_0007609
PVin1_0001810
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PVin3_0004002
PVin1_0000104
PVin1_0000809
PVin1_0000814
PVin1_0002607
PVin3_0007309
PVin3_0006811
PVin3_0013609
PVin3_0010503
PVin3_0010504
PVin3_0009802
PVin3_0007005
PVin3_0000902
PVin1_0003113
PVin2_0004712
PVin3_0007002
PVin3_0001401
PVin2_0004803
PVin2_0007903
PVin2_0008007
PVin2_0008001
PVin2_0007506
PVin2_0004710
PVin3_0005203
PVin1_0000110
PVin3_0009312
PVin3_0001503
PVin2_0007102
PVin3_0000811
PVin3_0004311
PVin1_0003711
PVin3_0000105
PVin3_0002811
PVin1_0000806
PVin1_0003110
PVin1_0001511
PVin1_0001513
PVin2_0006811
PVin3_0003002
PVin1_0004303
PVin3_0002409
PVin2_0006608
PVin3_0003001
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PVin1_0000606
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PVin2_0007010

80

artha

tat-siddher na anumeya-vacanam. anvayas tv artha-āpattyā siddhaḥ. na hy a-tad-ātma-niyatasyasmaraṇād abhilāṣeṇa vyavahāraḥ pravartate. artha-ālocana-mātre ’pi pratyakṣe ’nubhavaity antara-ślokāḥ. etena indriya-sannikarṣa- artha-ālocana-viśeṣaṇa-jñānāni pratyuktāni, tataḥ
na artha-ālocanam, a-tādrūpye tasya eva tad- artha-ālocanatva-a-siddheḥ. tathā viśeṣaṇa-jñānam,bhedakāni, sarva-jñāna-hetutvāt. na artha-ālocanam, a-tādrūpye tasya eva tad-arthaartho ’pi, vikalpa-bhedānāṃ sva-tantrāṇām an- artha-āśrayatvāt. tat-kalpita-viṣayād artha-putrīyaṃ kiṃ na yuktyā na bādhitam. āgama- artha-āśrayā yuktir atyakṣeṣu na ca itarā. taditi śrutau. khādec chva-māṃsam ity eṣa na artha ity atra kā pramā. prasiddho loka-vādaś cet
kañcana puṣṇāti. śāstreṣv icchayā pravṛtty- artha iti cet, kutaḥ punar iyaṃ śaṅkā, yena tad-śakya-nirdeśa iti na nirdiśyate. yukto ’yam artha iti sūtram a-mogha-nīter draṣṭur mayā-iṣṭa-svayam-padaiḥ, a-siddha-a-sādhana- artha-ukta-vādy-abhyupagama-grahaḥ. veditavyaḥ.
yathā — a-śrāvaṇaḥ śabda iti. tad-arthā ca artha-uktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ
upāsita-loka-bhartari kṛtā sv-alpā apy an- artha-udayā sammohād avadhīraṇā iti kṛpayā tanvā gṛhṇīyāt. api ca artha-upayoge ’pi punaḥ smārtaṃ śabda-anuyojanam.
-prasaṅgāt. tataḥ smṛtyā vyavadhānān na artha-upayogo ’n-antara-vyāpāra-phalaḥ syāt. ataś-vyavasthā evam utsannā sarva-vastuṣu. sarva- artha-upalambheṣu saṃsarga-śaṅkayā ekatva-anna sambhavati. tad ime nir-viśeṣaṇāḥ. teṣv artha-upādānatva-sādhanam artha-sattā-mātratīrtha-antarīya-pratyayeṣu bhāvāt. parama- artha-eka-tānatve śabdānām a-nibandhanā. na syāt
prayatna-anantarīyakatvād iti pratijñā- artha-eka-deśa iti, na hy evam-ādīni yathā-ukta-anantarīyakatvād ity eṣa kathaṃ na pratijñā- artha-eka-deśaḥ. tasya eva a-bhinna-vyāvṛttisādhya-dharmiṇaḥ sādhanatve pratijñā- artha-eka-deśatvam uktam. viśeṣaṃ punaḥ sādhya-diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ pratijñā- artha-eka-deśo ’-siddha ucyate, yathā — atasya ko ’rthaḥ. kalpanā-viṣayatvāc chabda- artha eva kalpitaḥ. tasya vastv-āśraya-antayor na asti svataḥ sādhana-saṃsthitiḥ. artha eva hy arthaṃ gamayati, nāntarīyakatvāt. na-nibandhana-a-bhāvāt. asty anubhava-viśeṣo ’rtha-kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād iti
a-yathā-arthatve ’py anumāna-tad-ābhayoḥ. artha-kriyā-anurodhena pramāṇatvaṃ vyavasthitam.
-anubhava-āptāv api tad-a-bhāvāt. tad ayam artha-kriyā-arthī tad-a-samarthaṃ prati na datta-a-viśeṣe na ātma-arthāḥ. saṃhata-para- artha-kriyā-upagamād eṣāṃ sādhana-vaiphalyam.
vastu-viṣayaṃ dvayoḥ pratyakṣa-anumānayoḥ, artha-kriyā-yogya-viṣayatvād vicārasya. sukhasyād api yā a-naśvara-ātmānaṃ janayet. na, artha-kriyā-śakti-lakṣaṇatvād vastunaḥ. sarva-sarva-sāmarthyaḥ sattā-lakṣaṇam atipatati. artha-kriyā-samarthaṃ yat tad atra parama-arthaa-sambhavāt. na hi tasya a-kṣaṇikasya artha-kriyā sambhavati, krama-yaugapadya-virodhāt.
pradīpas tad-rūpa-a-pratipattau svām artha-kriyāṃ karoti. tasmān niścito vyāpyo gamako
mithyā-jñāna-a-viśeṣe ’pi viśeṣo ’rtha-kriyāṃ prati. yathā tathā a-yathā-arthatve
vastv-āśrayaḥ. na ca samāropa-anuvidhāyinyo ’rtha-kriyāḥ. na hi māṇavako dahana-upacārādna hy ābhyām arthaṃ paricchidya pravartamāno ’rtha-kriyāyāṃ visaṃvādyate. nanv anyad api śābda
kā iyam avasthā. yā iyam udaka-dhāraṇa-ādy- artha-kriyāyām upanidhīyate, yām ayaṃ janturiyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm artha-gatiṃ sādhanaṃ sāmarthyena vyāpnoti siddher
pramāṇaṃ sa ca na iṣyate. tataś ca bhūyo ’rtha-gatiḥ kim etad dviṣṭa-kāmitam. athaan-utpatteḥ. sākṣāt tāvat —arthād artha-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ. na
sa pakṣa-vacanena samāhitaḥ. sāmarthyād artha-gatau pratipatti-gauravaṃ ca parihṛtaṃ
tasya artha-rūpaṃ muktvā avabhāsinaḥ. artha-grahaḥ kathaṃ satyaṃ na jāne ’ham apikāraṇe kārya-upacārāt. atra sva-dṛṣṭa- artha-grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ na’bhyupagamo hetum apekṣate. pratyakṣe ’rtha-grahaṇam indriya-jñānasya kasyacid vitathavikalpa-vāsanā-utthāpitam a-niyata-indriya- artha-grāhi kutaścid anubhava-sambandhāt saha
karmaṇi niyamaḥ, tat sādhanam. na ca iyam artha-ghaṭanā artha-sārūpyād anyato jñānasya
yena evaṃ-vādino ’py avadheya-vacaso loke. artha-jñānaṃ ca nāma buddhi-sādhanaṃ pratyeti na
iti ślāghanīya-prajño devānāṃ priya iti. na artha-jñānaṃ buddher liṅgam, kiṃ tarhi indriyaarthavattā. arthebhyo jñāpana-icchā, tayā artha-jñāpanāya prayujyanta iti tais tadvantaḥ
-vāg-abhimata āptaḥ. tad-vacanaṃ na antareṇa artha-tathā-bhāvaṃ pravartata iti kāryaṃ tasya.
bāhye ’py arthe tato ’-bhedo bhāsamāna- artha-tad-vidoḥ. saty api bāhye ’rthe sahaetat. na hi sva-icchā-kalpita-bhedeṣv an- artha-tantra-upayogiṣu pada-artheṣu vyavasthām-sva-bhāvo bhāvo ’nyaṃ gamayati. yathā- artha-darśana-ādi-guṇa-yuktaḥ puruṣa āptaḥ, tat-lakṣaṇaṃ prasiddhiḥ. ātmā aparo vā yathā- artha-darśana-pravṛtta-vāg-abhimata āptaḥ. tadkiṃ tarhy artha-darśanād iti cet, tat punar artha-darśanam artha-bhāvo jñāna-bhāvo vā syāt.
artha-saṃvādanaṃ pratyakṣasya, kiṃ tarhy artha-darśanād iti cet, tat punar artha-darśanam
āntaraṃ saṃskāram. tena smṛtiḥ, na artha-darśanād iti cet, na, tat-sambandhasya aabhidhāna-viśeṣe smṛter a-yogāt. sati hy artha-darśane ’rtha-sannidhau dṛṣṭe śabde tataḥ
prasiddho loka-vādaś cet tatra ko ’tīndriya- artha-dṛk. an-eka-artheṣu śabdeṣu yena artho ’yaṃ

arthaPVin2_0004602
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PVin3_0006409
PVin1_0001009
PVin1_0000611
PVin1_0000607
PVin2_0006606
PVin1_0000607
PVin2_0004810
PVin2_0005515
PVin1_0001710
PVin2_0009003
PVin3_0003507
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PVin3_0012805
PVin1_0003706
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PVin3_0007310
PVin2_0006803
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PVin2_0007106
PVin2_0007909
PVin1_0003312
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81

artha

prayogāt tatra sva-arthaṃ tri-rūpāl liṅgato ’rtha-dṛk. tri-lakṣaṇāl liṅgād yad anumeye ’rthe
iti cet, a-pratyakṣa-upalambhasya na artha-dṛṣṭiḥ prasidhyati. na hi viṣaya-sattayābhedaḥ parīkṣyatām. sarvatra yogyasya eka- artha-dyotane niyatiḥ kutaḥ. jñātā vā atīndriyāḥ
arthaṃ paśyāmaḥ, yaṃ śabdo ’nudhāvet. artha-nānātve hi buddhi-nānātvaṃ dṛṣṭaṃ bhūtasaṅketa-anuvidhāyināṃ śabdānāṃ na kaścid artha-niyamaḥ, atra ca eṣāṃ pratiṣedhe virodhabhavati. idaṃ ca naḥ pratyakṣaṃ, sannihita- artha-niścaya-lakṣaṇatvāt. na etad asti, yasmād autpāditā prasiddhyā eva śaṅkā śabda- artha-niścaye. yasmān nānā-artha-vṛttitvaṃ
’pi hi bāhye ’rthe yathā-sva-saṃvedanam eva artha-niṣpattes tad eva phalaṃ yuktam. na hy-yuktaḥ śabda iti. sati hi śāstra-āśraye tad- artha-pakṣī-karaṇaṃ yuktaṃ syāt, tad-avabodhatad-a-sambandhī ca apārthakaḥ, tena eva artha-parisamāpter iti. dūṣaṇā nyūnatā-ādy-uktiḥ
dvitīyaḥ. para-artham anumānaṃ tu sva-dṛṣṭa- artha-prakāśanam. yathā eva hi svayaṃ tri-rūpālśabdā yathā-bhāvaṃ vartante, yatas tebhyo ’rtha-prakṛtir niścīyeta. te hi vaktur vivakṣātasmān na vastu-viṣayāḥ śābda-vikalpāḥ. artha-pratipattaye ca śabdāḥ prayujyante. na ca
eva dīpayati. na vai nāntarīyakatayā śabdād artha-pratipattiḥ, api tu yogyatayā pradīpād iva
ākriyata iti sva-lakṣaṇa-viṣayam, aparasmād artha-pratipatteḥ. na tv evaṃ para-aṅgāt pratītiḥ,sva-saṃvedanaṃ phalam, tat-sva-bhāvatvād artha-pratipatteḥ. yadi hi iṣṭa-ākāraḥ sobhāve ’pi śābda-pratibhāsa-a-pracyuter a-sad- artha-pratibhāsa-a-viśeṣāt saty api pratītir ayasmān na vikalpa-anubaddhasya spaṣṭa- artha-pratibhāsitā. pratyastam-ita-artha-vaiśadyo
tat-kalpita-viṣayād artha-pratītāv an- artha-pratilambhaḥ syāt. sarva-bhāvāḥ sva-bhāvena
-pratiṣedho vā. kathaṃ ca na syāt. tad- artha-pratiṣedhe dharmi-vācino ’-prayogādutpatteḥ. tasmāt sva-saṃvedana-rūpā eva artha-pratītiḥ. tasyāś ca viṣaya-ākāratā eva
ucyate. tri-lakṣaṇo hetur uktaḥ. tāvatā ca artha-pratītir iti na pṛthag dṛṣṭānto nāma kaścit
an-artha-āśrayatvāt. tat-kalpita-viṣayād artha-pratītāv an-artha-pratilambhaḥ syāt. sarvana asti iha dhūmo ’n-agner iti. pratiṣedhya- artha-bādhaka-rūpa-upanyāsena vā prayujyate,svayaṃ prayogeṣu sva-rūpaṃ vā prayujyate. artha-bādhana-rūpaṃ vā bhāve bhāvād a-bhāvataḥ.
-vastu-prabheda-grahaṇa-a-grahaṇa-ūha-an-ūha- artha-bhāva-apekṣa-an-apekṣa-ādi-prasaṅgaḥ. manoidaṃ darśanaṃ nāma iti. tasmāj jñāna-bhāvād artha-bhāvam icchatā jñānasya tat-pratibandho-darśanam artha-bhāvo jñāna-bhāvo vā syāt. artha-bhāvaś cet, sarve ’rthāḥ pratyakṣā iti
gamayeyuḥ. na ca puruṣa-icchāḥ sarvā yathā- artha-bhāvinyaḥ. na ca tad-a-pratibaddha-sva-darśanād iti cet, tat punar artha-darśanam artha-bhāvo jñāna-bhāvo vā syāt. artha-bhāvaś cet,-vastu-liṅga-apekṣaṇāc ca. ācāryaḥ punar artha-bhidāṃ jagau. pratibhāsasya bhinnatvāddhīr yathā. taṃ tathā eva a-vikalpya- artha-bheda-āśrayam upāgatāḥ. an-ādi-vāsanādṛṣṭaṃ bhūta-guṇa-vat. tad-a-bhede ’py artha-bheda-kalpanāyām atiprasaṅgaḥ. sarva-ātmasv
ekam ity eva na syān nāma-antaraṃ vā, artha-bhedam abhyupagamya tathā-abhidhānāt. nanv
a-kṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayā artha-mātra-anurodhinyā bhāvinyā bhūtayā vā śabda
pradhāna-ādi-lakṣaṇa-bheda-an-āśrayaḥ śabda- artha-mātratāyām avatiṣṭhate. tathā ca pūrva-vad
jñātum iṣṭāḥ, tad-viparyaya-vyatirekiṇo ’rtha-mātrasya upanidhāyakaṃ liṅgam iti sāmānyatādṛkṣu tādṛśy eva astu kalpanā. a-prasiddha- artha-yogasya tat-prasiddhi-prasādhane. na aiṣṭā prameyatā. yathā kathañcit tasya artha-rūpaṃ muktvā avabhāsinaḥ. artha-grahaḥ
tatra arthena ghaṭayaty enāṃ na hi muktvā artha-rūpatām. tasmāt prameya-adhigateḥ pramāṇaṃ
viśeṣāt prīti-tāpayoḥ. bhāvanāyā viśeṣeṇa na artha-rūpāḥ sukha-ādayaḥ. yadi hi śabda-ādysvarga-urvaśy-ādi-śabdaś ca dṛṣṭo ’-rūḍha- artha-vācakaḥ. śabda-antareṣu tādṛkṣu tādṛśy eva-bhedāt sādhya-sādhana-bheda iti. parama- artha-vicāreṣu tathā-bhūta-a-siddhes tattvapravṛttam āgama-āśrayam anumānam āśritya tad- artha-vicāreṣu viruddha-a-vyabhicārī sādhana-doṣa
sva-saṃvedana-rūpatvāt sva-vid api iyam artha-vid eva kāryato draṣṭavyā. ata eva na
upalabhe , aparaṃ na upalabhe ca iti. yasmād artha-viśeṣa-gatiḥ saṃvedana-viśeṣāt.
-sādhanam artha-sattā-mātra-sādhanam eva, na artha-viśeṣa-sādhanam ity apārthakam. anyatra tu
pratipattir arthasya. na hi sattā śabdasya artha-viśeṣe pratibaddhā, tasyāḥ sarvatra-aṛta-arthatā. vācaḥ kasyāścid ity eṣā bauddha- artha-viṣayā matā. iti saṅgraha-ślokau. tasya caeva śaṅkā śabda-artha-niścaye. yasmān nānā- artha-vṛttitvaṃ śabdānāṃ tatra dṛśyate. na yukti-a-sambhavāt, eka-dharmasya apy a-jñāne para- artha-vṛtteḥ kārya-a-kārya-an-avabodhāt, sarvatra
prativedanam. asti idaṃ vedanam, tad artha-vedanaṃ kena. utpatti-sārūpyābhyām. anspaṣṭa-artha-pratibhāsitā. pratyastam-ita- artha-vaiśadyo hi sarva eva vipluta-dhiyo ’pi
kim anyad an-ātma-jñatāyāḥ. so ’yaṃ tair eva artha-vyatireka-samāveśibhiḥ padair a-satsuniścayas tena varṇitaḥ. a-siddha-viparīta- artha-vyabhicāri-vipakṣataḥ. na hy a-sati
pūrva-aparayoḥ koṭyor asti iti bruvāṇaḥ pada- artha-vyavasthāṃ bādhate. sattva-rajas-tamasāṃ
vacana-parāvṛtti-kṛtaṃ vibhramam utsṛjya artha-vyavasthāpana-nītir anusartavyā. a-nityaḥ
eva artha-antara-bhūta iti sāmarthyena vākya- artha-vyavasthāpanād apārthakam anyatara-grahaṇam.
atiprasaṅgāc ca. vikalpakaṃ tu mano-vijñānam artha-śakti-sannidhāna-an-apekṣaṃ vikalpa-vāsanā-arthaPVin3_0000711
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PVin1_0001107
PVin1_0001102
PVin1_0001107
PVin1_0001303
PVin3_0002703
PVin3_0002707
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PVin1_0000914
PVin2_0004607
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PVin3_0013007
PVin1_0000506
PVin1_0000710
PVin1_0003111
PVin3_0013503
PVin3_0000712
PVin1_0000306
PVin3_0000707
PVin3_0000903
PVin3_0000201
PVin3_0009612
PVin3_0001002
PVin1_0003705
PVin1_0002004
PVin3_0002207
PVin1_0002409
PVin3_0012109
PVin1_0001703
PVin3_0006905
PVin1_0003709
PVin2_0005701
PVin2_0005011
PVin2_0007011
PVin3_0001206
PVin2_0005610
PVin3_0007110
PVin3_0007004
PVin3_0000701
PVin3_0010308
PVin1_0001504
PVin3_0000407
PVin2_0004807
PVin3_0007304
PVin3_0006709
PVin3_0006808
PVin2_0007802
PVin3_0009211

82

arthaḥ

evaṃ-vivakṣitatvād ity āha, tadā sidhyaty artha-śūnyaṃ vivakṣā-mātram. tato na arthajñāna-a-viṣayatvāt. tasmān na indriya-jñānam artha-saṃyojanāṃ kalpanām āviśati. vikalpatat-saṃvāda-a-yogāt. na artha-a-vyabhicārād artha-saṃvādanaṃ pratyakṣasya, kiṃ tarhy arthaiti tasya eva prāmāṇyaṃ yuktam. atha kā iyam artha-saṃvid yā pramāṇa-phalam. yad eva idaṃviṣaya-bhedaḥ. sva-bhāva-cintāyāṃ tādātmyād artha-saṃvidaḥ sva-saṃvit phalam ucyate. tathā-virodhayoḥ pratibandho doṣaḥ, tathā apy ato ’rtha-saṃśaya eva. so ’n-a-vadya-pakṣa-nirdeśe
artha-kriyā-samarthaṃ yat tad atra parama- artha-sat. a-santo ’-kṣaṇikās tasyāṃ krama-a-viśeṣaṇāḥ. teṣv artha-upādānatva-sādhanam artha-sattā-mātra-sādhanam eva, na artha-viśeṣaa-bhāva-sādhanī, sakala-kāraṇasya asya artha-sattāyām a-bhāva-a-sambhavāt. tatra arvāgvibhajyate. an-ātma-bhūtaś ca asya indriya- artha-sannikarṣa-ādiṣu hetuṣu vidyamāno ’pi bhedo
api kalpayato gor-darśanāt. na api iyam artha-sannidhim apekṣeta. na hi gava-ādi-vikalpoutthāpitā sā ca nivartyeta icchayā matiḥ. na artha-sannidhim īkṣeta api ca iyaṃ viśeṣaṇa-ādi-sannidhim apekṣeta. na hi gava-ādi-vikalpo ’rtha-sannidhāv eva bhavati. na anyathā idantayāviśeṣe smṛter a-yogāt. sati hy artha-darśane ’rtha-sannidhau dṛṣṭe śabde tataḥ smṛtiḥ syāt,-sādhyam a-bādhanāt. yathā ākāśa-guṇatva-eka- artha-samavāyy-a-nityatva-a-bhāvam api sādhayati
vyatirikta-indriya-grāhya-sāmānya-eka- artha-samavāyy-a-nityatva-yuktaḥ śabda iti. satina eva sukha-ādayaḥ saṃvedana-rūpāḥ. eka- artha-samavāyinā tu jñānena saṃvedyanta ity eke.
gṛhyate daṇḍy-ādi-vat. na anyathā, artha-sambandha-abhidhāna-vyavasthā-a-parijñāne ’’rtha-adhyavasāyena pravartanād bhrāntir apy artha-sambandhena tad-a-vyabhicārāt pramāṇam. na-adhikārāt. śāstraṃ hi pravartamānaṃ puruṣa- artha-sādhanaṃ kañcid upāyam āśritya pravartate,na vyasanitayā. na ca anumāna-pratibhāsa eva artha-sādhanam, niruddhe ’py artha-sādhane-pratibhāsa eva artha-sādhanam, niruddhe ’py artha-sādhane vastuni tasya a-nirodhāt tataś ca-upalambhaḥ sva-bhāvaś ca paraspara-viruddha- artha-sādhanāv ekatra saṃśayaṃ janayataḥ. śāstraarhati iti, tasya a-bhāva-viṣayatva-virodhād artha-sāmarthya-apekṣaṇāt, an-apekṣāyāṃ
arthasya sāmarthyena samudbhavāt. tad dhy artha-sāmarthyena utpadyamānaṃ tad-rūpam eva
tat sādhanam. na ca iyam artha-ghaṭanā artha-sārūpyād anyato jñānasya sambhavati. na hiteṣām udbhāvanaṃ dūṣaṇam, tena para-iṣṭa- artha-siddhi-pratibandhāt. nanv an-udbhāvite ’piartha-śūnyaṃ vivakṣā-mātram. tato na artha-siddhiḥ, tad-icchāyā vastuni vṛtti-niyama-avā kathaṃ kasyacit sādhanam. na ca tebhyo ’rtha-siddhiḥ, teṣāṃ tatra pratibandha-a-siddheḥ.
tasya evam a-vṛtteḥ. tasmān na tato ’rtha-siddhiḥ, vastu-rūpayoḥ pratyāsattina pakṣasya hetor vā vacanaṃ sādhanaṃ svato ’rtha-siddheḥ. saṃśayas tu pakṣa-vacanād arthe
vā na anumāna-pravṛttiḥ syāt, vacana-mātreṇa artha-siddher hetv-ādi-vaiyarthyāt. vacanana śabdāḥ santi kutra vā. tad-bhāvād artha-siddhau tu sarvaṃ sarvasya sidhyati. vastusyāt. tasmāt triṣv eva rūpeṣv antar-aṅgam artha-siddhau sāmarthyam avasthitam, tatra ca
eva sādhanam, yathā-ākāram asyāḥ prathanāt. artha-sthiteḥ sva-saṃvedana-rūpatvāt sva-vid api. krama-bhāva-virodhaś ca sarvāsāṃ tad- artha-hetūnāṃ buddhīnām, anyair a-kārya-bhedasya-dahana-ādikam. sva-bhāvaṃ kāraṇaṃ vā artho ’-vyabhicāreṇa sādhayan. kasyacid vādako ’nayor bhedaḥ. viṣaya-ākāraḥ pada- artho ’-saṃvedano ’nyā saṃvit. a-saṃvedanaṃ
evam-ādi ca vyavaharati. nirloṭhitaś ca ayam artho ’-sati nāstitā ity atra antare. tena na iha
ca śabdāḥ prayujyante. na ca indriya- artho ’nvayī, yataḥ śabdena dṛṣṭa-sambandho
punar atra ayam eva śabda-vikalpa-pratibhāsy artho ’pahnūyate, tasya buddhāv upasthāpanāyatādṛśo ’nyādṛśo ’pi vā. jñānasya hetur artho ’pi ity arthasya iṣṭā prameyatā. yathā-dharmitayā bhedo buddhi-parikalpito na artho ’pi, vikalpa-bhedānāṃ sva-tantrāṇām ansaha-uditaḥ. vivakṣāto ’-prayoge ’pi tasya artho ’yaṃ pratīyate. vyavaccheda-phalaṃ vākyaṃ
-artha-dṛk. an-eka-artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ. svarga-urvaśy-ādi-śabdaś caviśeṣa iti vyavasthā-mātraṃ bhidyate, na arthaḥ. artha-antare ca prakṛtād viśeṣe sādhye
-hetuḥ. sva-bhāva-pratibandhe hi saty artho ’rthaṃ na vyabhicarati. sa ca tad-ātmatvāt.
sādhito bhavati. bhāva-mātra-viśeṣaṇo ’rtho ’sti kaścid dharmī iti prasādhayato ’kalpitasya an-upalabdhir dharma iti tasya ko ’rthaḥ. kalpanā-viṣayatvāc chabda-artha eva
anyathā abhyupagamya vicāra-a-yogāt. an- arthaḥ khalv api kalpanā-samāropito na liṅgam,itara-a-sad-viraheṇa tvayā upagatatvād ity arthaḥ. tatra api kaḥ pāramārthiko ’-satāṃ
vivṛttā api na prakāśeta. na ca prakāśo ’rthas tathā-vṛttiḥ. na apy anyaḥ kaścid iha-upagame ’para-dharma-upagama-san-darśana- arthaḥ. tad-an-abhyupagame ca ubhaya-nivṛttiḥ,a-siddheḥ. ata eva sad api sāmānyaṃ na arthaḥ. tasmād vastu-rūpa-a-visaṃvādanam eva asyasyāt. nanu bauddho vikalpa-pratibhāsaḥ śabda- arthaḥ, tasya ca sva-lakṣaṇa-upādānatā sādhyate.
-vāsanā-udbhūta-vikalpa-pariniṣṭhitaḥ. śabda- arthas tri-vidho dharmo bhāva-a-bhāva-ubhayasa ca pratyātma-vedyatvād a-pratikṣepa-arho ’rtho dharmī. na ca sa eva arthaḥ sva-lakṣaṇam
eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas tad- arthaḥ. na ca tāṃ kaścit pratibanddhuṃ samartha
tatra api hi śabda eva kevalaḥ siddhaḥ, na arthaḥ. na hi pare ’-pracyuta-ātmana upalayanam aarthaḥ

PVin3_0006912
PVin3_0000308
PVin1_0000207
PVin1_0001307
PVin2_0005413
PVin3_0006807
PVin2_0005517
PVin1_0001610
PVin3_0011504
PVin2_0004701
PVin3_0000506
PVin1_0003506
PVin3_0010512
PVin1_0002501
PVin1_0000810
PVin2_0006610
PVin3_0004003
PVin3_0008806
PVin3_0006909
PVin3_0004406
PVin3_0007001
PVin1_0001908
PVin3_0007108
PVin1_0004311
PVin2_0007206
PVin2_0006510
PVin3_0006808
PVin2_0007015
PVin3_0002403
PVin2_0004504
PVin3_0012602
PVin3_0006702
PVin3_0000106
PVin2_0007204
PVin3_0006813
PVin3_0001202
PVin3_0002812
PVin2_0005109
PVin3_0004305
PVin3_0002505
PVin3_0010911
PVin3_0013203
PVin2_0005212
PVin1_0002404
PVin2_0004711
PVin3_0004909
PVin3_0007902
PVin3_0002513
PVin3_0000101
PVin3_0000807
PVin3_0000103
PVin2_0004603
PVin1_0003007
PVin3_0005503
PVin3_0003204
PVin3_0003907
PVin3_0005906
PVin3_0002609
PVin2_0005207

83

arthameva adhiṣṭhānī-karoti, yatra ayaṃ puruṣa- arthaḥ pratibaddhaḥ, yathā agnau śīta-vinodanavastu-vṛtti-niyama-a-bhāvāt. san khalv apy arthaḥ pratīty-apekṣaḥ sādhanam. na a-san-pratīti
anyataḥ pratipattitaḥ. dvi-vidha eva hy arthaḥ pratyakṣaḥ parokṣaś ca. tatra yo jñānaāndhyam a-śeṣasya jagataḥ. abhipatann eva arthaḥ prabodhayaty āntaraṃ saṃskāram. tenaca na vartate. jagaty anena nyāyena nañ- arthaḥ pralayaṃ gataḥ. deśa-kāla-niṣedhaś ced— kim ayaṃ pradhāna-śabda-pratibhāsy artho bhāva-upādāno na vā iti. tasya bhāva-anna laukikam. tat-phalo ’-tat-phalaś ca artho bhinna ekas tatas tataḥ. tais tairśabdena a-pratibhāsanāt. na hi sa śabda- arthaḥ, yaḥ śābde na pratibhāsate. na ca śabdaca sandehe vyabhicāra-bhāg iti sūcana- arthaḥ, yathā — vīta-rāgaḥ sarva-jño vā vacanādvyāvṛttiḥ. na ca sa eva pratibhāso ’rtho yuktaḥ, tasya punaḥ pratyakṣeṇa anyathāsa hi tasya upagama-kālaḥ. tatra yāvān artho yukti-sāmarthyād āpatati, sa sarvo-a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid arthaḥ, yo vijñānaṃ sarūpayati. ata eva na anyonivṛtter upalakṣya tat. tata eva a-pratijñā- artho viśeṣo dharma-bhedataḥ. ity antara-ślokāḥ.
viṣaya-vyavasthitayaḥ. tāḥ katham a-cetano ’rtho vyavasthāpayet, atiprasaṅgāt. atiśayavac caśabda-anuyojanam. akṣa-dhīr yady apekṣeta so ’rtho vyavahito bhavet. na hi saṅketa-kālapraṇīta āgamo ’-visamvādī iti cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi. sarva eva-arthā ca artha-uktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam. a-vastu-rūpaṃ
kṛto nāma sa tena pratibandha-ākhyaḥ pada- arthaḥ, sa tu bhāvaḥ prasarpaṇa-dharma-a-pracyuta
atra pratibaddhaḥ phala-udayaḥ. na hi śabda- arthaḥ sann a-san vā kañcit puruṣa-artham
ca ity evam. sādhya-dharma-sāmānyena samāno ’rthaḥ sapakṣaḥ. tad-a-bhāvo ’-sapakṣaḥ. katham
agnau śīta-vinodana-ādiḥ. na hy atra śabda- arthaḥ samarthaḥ, tad-anubhava-āptāv api tad-a-jñāna-kāla-bhāvī tad-a-tulya-kriyā-kālo na arthaḥ saha-kārī iti cet, na, ubhayos tulya-mātre tu sādhye sāmānya-dharmiṇi. na kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ ca tādṛśam. nakāraṇa-antara-vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ syāt, yady atra kaścid upādāna-viśeṣa-ana yojyeta tayā punaḥ. saṅketaś ca nir- arthaḥ syād vyaktau ca niyamaḥ kutaḥ. yatra
jñāpaka-a-bhāvād atīndriyaḥ pratikṣipyate ’rthaḥ sva-bhāva-viśeṣo vā, yathā – na asti
a-pratikṣepa-arho ’rtho dharmī. na ca sa eva arthaḥ sva-lakṣaṇam iti śakyaṃ vaktum, atat-prasiddhi-prasādhane. na a-siddha- arthaḥ svayaṃ śaktas tulyaḥ paryanuyogataḥ.
a-śakyatvāt. pakṣa-lakṣaṇa-bāhya- arthaḥ svayaṃ-śabdo ’pi na arthaṃ kañcana puṣṇāti.
-a-bhāvād iti cet, na, pravṛtti-bhedāt. artho hi liṅginaṃ gamayati, tal-liṅgaṃ śabda iti.
a-vyavahāra eva syāt. na ca satām api parama- arthataḥ kaścid dharma-dharmi-bhāvaḥ. kevalaṃ
satyam, virodhi-vyāptena api sva-bhāvena arthato virodhāt. tad-upanyāsena an-upalabdheḥ
āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy an- arthataḥ. siddhir iti jñāpana-artham. yathā āhura-pauruṣeye sā na asti tasya sā eka- arthatā kutaḥ. sva-bhāva-niyame ’nyatra na
atīta-a-jātayor vā api na ca syād an-ṛta- arthatā. vācaḥ kasyāścid ity eṣā bauddha-arthayathā saṃhatānāṃ pārārthye sādhya ātma- arthatvam. tad an-uktam api icchayā vyāptaṃ
-grahaṇam indriya-jñānasya kasyacid vitatha- arthatvāt tat-parihāreṇa pramāṇa-viṣaya-parigrahadharmiṇy a-vṛttir iti cet, na, anya-niṣedha- arthatvāt. tatra vṛttau labdhāyāṃ samuccīyamānaiti cet, na, sarva-dharmi-dharma-pratiṣedha- arthatvāt. tad-eka-deśatvāt tad-upacāra-yogyana, anumānasya sāmānya-viṣayatvena eva gata- arthatvāt. dharmi-sattāyāṃ sādhyāyāṃ sva-lakṣaṇaṃ
-a-bhāvād a-vyāhāra iti cet, na, para- arthatvāt. na yuktaḥ, vīta-rāgatvād iti cet, na,tena na asya lakṣaṇaṃ pṛthag ucyate, gata- arthatvāt. hetoḥ sapakṣa eva sattvaṃ vipakṣāc ca
eva tṛtīyaṃ rūpaṃ syāt. prayoga-darśana- arthatvād a-doṣaḥ – anvaya-vyatirekayor niścita’py asti sukha-ādi-saṃvedanam iti darśana- arthatvād upakṣepasya. tatra api saṃvedanam eva’rtha-kriyāṃ prati. yathā tathā a-yathā- arthatve ’py anumāna-tad-ābhayoḥ. artha-kriyāviparyaye vā viparyāsanam iti darśana- artham a-nityaḥ kṛtakatvāt prayatnaca a-gamakatvam iti kiṃ kasya sādhanaṃ, yad- artham a-vyabhicāraś cintyate. tasmād vastuto yad
muktvā pakṣasya lakṣaṇam. ucyate parihāra- artham a-vyāpti-vyatirekayoḥ. svayaṃ-nipāta-rūpasva-artha-anumāna-paricchedo dvitīyaḥ. para- artham anumānaṃ tu sva-dṛṣṭa-artha-prakāśanam.
-ślokaḥ. tri-rūpa-liṅga-ākhyānaṃ para- artham anumānam ity arthān na pakṣa-vacanaṃ
-utpipādayiṣayā tri-rūpa-liṅga-ākhyānaṃ para- artham anumānam, kāraṇe kārya-upacārāt. atra svaliṅgād yad anumeye ’rthe jñānam, tat sva- artham anumānam. pratyakṣa-vad asya phala-vikalpo
pratyakṣa-ābhāsam āha sa-apavādatva-sūcana- artham, anyatra cakṣur-ādi-parama-aṇūnāṃ dviiti. vyutpatty-arthaṃ ca hetu-vacanam ukta- artham apy anumāne ’dhikriyate. tena iha prabheda
pratijñāṃ tulya-kakṣyām anumānaṃ vā yathā- artham apeta-yuktikā pratijñā bādheta.
ity uktaṃ bhavati. naimittikyāḥ śruter artham arthaṃ vā pāramārthikam. śabdānāṃ
-pratītiḥ. tat svayaṃ svataḥ siddha-viśeṣam artham arthād viśeṣayati. anyathā saṃvedanasya’pi prasaṅga iti tad-vyavaccheda- artham āha. tena an-aṅgam iṣer niṣṭhā atra,nāstitā na anyatra na viruddha iti niyama- artham ity āha. tatra a-sambhavād eva na anya-artham

PVin1_0000107
PVin3_0001203
PVin1_0000303
PVin3_0006909
PVin3_0013607
PVin3_0006703
PVin3_0002403
PVin3_0002812
PVin3_0009104
PVin3_0000902
PVin2_0004502
PVin3_0002904
PVin1_0000501
PVin3_0005502
PVin3_0005508
PVin3_0005302
PVin3_0004305
PVin1_0000410
PVin2_0004602
PVin3_0004906
PVin2_0005516
PVin2_0005610
PVin2_0007211
PVin3_0007610
PVin2_0004502
PVin3_0003503
PVin1_0000110
PVin1_0001304
PVin1_0001312
PVin1_0001708
PVin3_0007202
PVin3_0003207
PVin2_0005514
PVin3_0000502
PVin1_0004110
PVin3_0003504
PVin2_0005503
PVin3_0002404
PVin3_0000107
PVin3_0003006
PVin2_0009314
PVin2_0009403
PVin3_0003907
PVin2_0004508
PVin3_0003310
PVin3_0006801
PVin2_0007006
PVin3_0001103
PVin1_0001212
PVin1_0002011
PVin1_0000307
PVin3_0004301
PVin3_0010207
PVin3_0010106
PVin3_0008009
PVin3_0006809
PVin3_0001309
PVin3_0001308
PVin3_0001309

84

arthavat-jñāna-pūrvakatvād a-viduṣāṃ tad-vyutpādana- artham idam ārabhyate. tad dvi-vidhaṃ samyagapi icchayā vyāptaṃ sādhyam iti darśana- artham iṣṭa-grahaṇam. ayam eva dharma-dharmiṇor
pramāṇa-antaram. te tarhi tatra a-dṛṣṭāḥ kam artham upanayanty apanayanti vā. yat prāg dṛṣṭaṃ
hi śabda-arthaḥ sann a-san vā kañcit puruṣa- artham uparuṇaddhi samādadhāti vā, yathāśabda-prayoga-a-sambhavāt. prayuñjāno ’rtham upasthāpayati, apahnute ca iti pratijñāan-upalabdheḥ prayogaḥ syād iti darśana- artham etad uktam, yathā ayam eva an-antara-lakṣaṇa-bāhya-arthaḥ svayaṃ-śabdo ’pi na arthaṃ kañcana puṣṇāti. śāstreṣv icchayā pravṛtty
tat-parihāreṇa pramāṇa-viṣaya-parigraha- artham. kiṃ punar nirākṛto na pakṣaḥ. sandigdhe
na jñāpakaḥ, śabda-vat. trairūpyāc ca hetur arthaṃ gamayati, a-sambaddhād a-pratipatteḥ,asti svataḥ sādhana-saṃsthitiḥ. artha eva hy arthaṃ gamayati, nāntarīyakatvāt. na abhidhānam,anumānaṃ dvidhā sva-arthaṃ para- arthaṃ ca. jñāna-abhidhāna-rūpatvān na para-apara
samyag-jñāna-a-yogāt. viṣaya-upadarśana- arthaṃ ca pakṣa ucyate. sa nirākṛte viṣayiṇo ’vṛttiṃ sva-vācā viḍambayati. para-avabodha- arthaṃ ca śāstraṃ praṇayann anumānaṃ pratikṣipati
tādātmya-pratītir mā bhūd iti. vyutpatty- arthaṃ ca hetu-vacanam ukta-artham apy anumāne’-vibhāgavān. sa tena a-vyabhicārī syād ity arthaṃ tat-prabhedanam. saṃyogya-ādiṣu yeṣv asti
eva kāraṇāni tad-avasthā-upakāriṇam artham, tato labhyasya atiśayasya kārya-upayogāt.
deśatvāt tad-upacāra-yogya-dharmi-pratipatty- artham. tathā ca cākṣuṣatva-ādi-parihāraḥ. dharma
yathā-upadeśaṃ pravartamānasya a-vipralambha- artham. tad yathā-a-dṛṣṭa-sādharmyāt tathā-tad-āvṛtti-vacanānāṃ ca prayogāt tatra sva- arthaṃ tri-rūpāl liṅgato ’rtha-dṛk. tri-lakṣaṇāl
-dharmo vibhajyate. sva-bhāva-kārya-siddhy- arthaṃ dvau dvau hetu-viparyayau. vivādād bhedaupāgatāḥ. an-ādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ na laukikam. tat-phalo ’-tat-phalaś ca-hetuḥ. sva-bhāva-pratibandhe hi saty artho ’rthaṃ na vyabhicarati. sa ca tad-ātmatvāt. tad-mātrād a-vyabhicāra-a-siddhyā a-niścita- artham. nanu prayoga-sāmarthyād eva arthatapasvī sāṅketikam icchā-mātra-anurodhinam arthaṃ niyantu-kāmo jīvati, tasya sa-uras-tāḍaṃ
anumānaṃ dvidhā sva- arthaṃ para-arthaṃ ca. jñāna-abhidhāna-rūpatvān
api ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ para-mukhena vyavasthāpya punar
pratyakṣam anumānaṃ ca iti. na hy ābhyām arthaṃ paricchidya pravartamāno ’rtha-kriyāyāṃ
syāt, agni-dhūma-vat. na ca ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś ca na śabda-viśeṣam
a-bhāvāt. tasmād ayam a-śabda-saṃyojanam eva arthaṃ paśyati darśanāt. atha vā pratyakṣana hi vyakty-ātmano vyatiriktam anvayinam arthaṃ paśyāmaḥ, yaṃ śabdo ’nudhāvet. arthaasya bhedam a-parāmṛśan bruvāṇaḥ kaṃ sva- arthaṃ puṣṇāti. tasmād anena upātta-bheda evaayaṃ doṣaḥ. ata eva viṣaya-bheda-pradarśana- arthaṃ pṛthak-kṛto ’numānād a-bahir-bhūto ’py
ca tad-anyeṣām apekṣakam. vyavahāram a-satya- arthaṃ prakalpayati dhīr yathā. taṃ tathā eva a-kāle kasyacid an-abhyupagamāt. sa yam arthaṃ pratipadyate, taṃ pratipadyamāno ’param-anugamaḥ. tan na tāvad ayaṃ puruṣaḥ kañcid arthaṃ pratyety upalambha-niṣṭhāṃ pratīkṣamāṇaḥ,prasiddhiḥ khalv api virodhinaṃ pratijñā- arthaṃ bādhate, puruṣa-icchā-anurodhino ’rtheṣv a
api na niṣidhyate. tasmād āśritya śabda- arthaṃ bhāva-a-bhāva-samāśrayam. a-bāhya-āśrayam
iti cet, kutaḥ punar iyaṃ śaṅkā, yena tad- arthaṃ yatnaḥ kriyate. so ’-nivāritaḥ pramāṇena
na apy an-arthataḥ. siddhir iti jñāpana- artham. yathā āhur eke — parasya pratipādyatvāt
prastāva-āśrayatve śāstraṃ bādhakam ity amum arthaṃ vaktuṃ sva-vacanena asya saha uktiḥ sāmyaan-aṅgam iti yuktaṃ tatra smaraṇa- arthaṃ vacanam. a-darśanaṃ tu darśana-a-bhāvaḥ. satāvatā na asti iti bhavati. tad- arthaṃ vacanam. yady an-upalabhamāno ’pi na astiuktaṃ bhavati. naimittikyāḥ śruter artham arthaṃ vā pāramārthikam. śabdānāṃ pratirundhāno
gamaka-dharma-a-dyotanāt. na hi ye yathā yam arthaṃ vidanti vacana-jñāḥ, te tat-pratipādane
-abhyupagamena ity āha. tad eva vākyaṃ sva- arthaṃ virundhānaṃ sva-vāg-viruddham, yathā —-kāla-vāsanā-prabhava-vikalpa-pratibhāsinam arthaṃ viṣayatvena ātmasāt kurvanti. vaktuḥ
iti na iha pratanyate. svayaṃ rāga-ādimān na arthaṃ vetti vedasya na anyataḥ. na vedayati vedo
viparyayeṇa vipratipatti-darśanāt tan-nirāsa- artham. sa ca anumeyaḥ sva-rūpeṇa eva nirdeśyaḥ
-bhede smṛtiḥ katham. tad-a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty asau katham. yady eṣa-ādi-grahaṇaṃ spaṣṭa-saṃvedana-pradarśana- artham, sarva-jñānānām ātma-saṃvedanasya
pratibandha-a-siddheḥ. vaktur abhipretaṃ tv arthaṃ sūcayeyur iti sa eva ca tathāiti. pakṣa-dharma-prabhedena sukha-grahaṇa- arthaṃ hetu-prakaraṇasya sūtra-saṅkṣepa ucyate-vipakṣa-śaṅkāyāṃ sādhya-a-bhāva-vyavaccheda- arthaṃ hetur ucyate. na ca hetoḥ sambandhayadi dharmiṇi siddhaḥ, kim a-siddham, yad- arthaṃ hetur ucyate. na vai sādhya-a-siddhivakṣyāmaḥ. vyāvṛtti-prādhānya-sādhana- arthaṃ hetos trīn pakṣa-dharmān āha. tathā hi naśakyaṃ vaktum, a-samprāpta-vinaṣṭayor apy arthayos tasya an-apāyāt. vastu-viparīta-ākārasādhyam. na ca sva-rūpa-mātra-arthavat. arthavac ca. tato bāhyena arthena arthavattvam aneva vā. yathā prāk sañjñinā abhisambandhād arthavac chabda-rūpaṃ vibhakti-darśanāt sādhyam.
-darśanāt sādhyam. na ca sva-rūpa-mātra- arthavat. arthavac ca. tato bāhyena arthenaarthavat

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85

arthānāṃ

svapne ’pi smaryate smārtaṃ na ca tat tādṛg- arthavat. middha-upaplutānām apy anubhūta-smaraṇa
-a-bhāve ’sya idam iti na sidhyati. na apy arthavattā. arthebhyo jñāpana-icchā, tayā artha-arthavat. arthavac ca. tato bāhyena arthena arthavattvam an-iṣṭaṃ syāt. tathā para-arthāś
-āśrayā yuktir atyakṣeṣu na ca itarā. tad- arthasya a-pratiṣṭhānād yukter atra na sambhavaḥ.
pradhāna-ādi-śabda-vācyasya eva kasyacid arthasya a-bhāvān nir-viśeṣaṇā eva sā. katham atad-a-bhāve sva-bhāva-a-bhāvāt. tathā hi arthasya a-sambhave ’-bhāvāt pratyakṣe ’pi
vastuni tasya a-nirodhāt tataś ca kasyacid arthasya a-siddheḥ. ata eva sad api sāmānyaṃ na-icchā bhavati, tad-bhāva-a-parityāgād arthasya icchā-pravṛttyor a-virāma-prasaṅgāt.
’pi vā. jñānasya hetur artho ’pi ity arthasya iṣṭā prameyatā. yathā kathañcit tasya-pratibandhāt. nanv an-udbhāvite ’pi doṣe ’rthasya eva a-sāmarthyān na bhavati prasiddhiḥ.
-phala ārambho viparyāsād iti cet, na, para- arthasya eva phalatvena iṣṭatvāt, tal-lakṣaṇatvāc
na anyataḥ. na vedayati vedo ’pi veda- arthasya kuto gatiḥ. tena agni-hotraṃ juhuyātyena upamānāt sādhanaṃ syāt. na hy arthasya kenacit kathañcin na sāmyam. tatas tadasti sā buddhiḥ ko hi indriya-a-viṣayasya arthasya tad-indriya-jñāna-utpattāv a-vidyamānād
sva-bhāvo hetur ātmani. tādātmyaṃ hy arthasya tan-mātra-anurodhiny eva, na anya-āyatte,-avasthānān na kasyacid viśeṣa-siddhiḥ syāt. arthasya tu sva-sattā-viśeṣābhyāṃ na tat-siddhiḥ,a-vyāpṛta-akṣasya buddhāv a-pratibhāsanāt. arthasya dṛṣṭāv iva tad a-nirdeśyasya vedakam.
-a-bhāvān na para-ātmanaḥ pratipattir arthasya. na hi sattā śabdasya artha-viśeṣe
-upalabdhir eva anya-an-upalabdhiḥ. anyathā arthasya nāstitvaṃ gamyate ’n-upalambhataḥ.
sūcayati. sāmānyena ca sambandhino ’rthasya pratipattir anumānam iti dve eva pramāṇe,pratibandhāt. katham idānīm a-sambhavino ’rthasya pratipattir iti cet, so ’pi tatra a-vādinaḥ śāstrasya sva-vacanena apy asya arthasya pratibādhanāt. lobha-ādi-mūlo ’-dharma
sva-pratibaddhaṃ nivartayata iti kasyacid arthasya pratiṣedham api sādhayitu-kāmena hetor
artha-niṣpattes tad eva phalaṃ yuktam. na hy arthasya yathā-sva-bhāvaṃ vyavasthitiḥ, sarva-doṣau hi para-arthe ’numāne ’dhikriyete, na arthasya, vaktur upālambhād a-yathā-arthaa-bhāva-dharmaṃ tu bhāva-mātra-vyāpino ’rthasya vyavacchedaṃ hetuṃ sattāyāṃ vadato ’sya
eva bhavati, na anyatra iti cet, bādhanīya- arthasya śāstrasya upagamād anyatra apy astu.
tena syād artha-apāye ’pi netra-dhīḥ. arthasya sākṣād buddhāv an-upayogāt smṛtirahitam. na hi sā indriya-jñāne sambhavati, arthasya sāmarthyena samudbhavāt. tad dhy arthapara-arthāḥ santaś cakṣur-ādayo ’-saṃhata- arthā iti dharmiṇo viśeṣa iti vyavasthā-mātraṃ
yathā — a-śrāvaṇaḥ śabda iti. tad- arthā ca artha-uktiḥ. tad eva rūpaṃ tatra arthaḥ
bheda-a-pratiṣṭhiteḥ. yat-prayojanā hy arthā jñātum iṣṭāḥ, tad-viparyaya-vyatirekiṇo
śāstra-upagame ’pi na itara iti darśana- arthā. tatra sarva-anya-iṣṭa-nirākaraṇe ’py āśaṅkā
a-prāmāṇyāt. tatra ca prakaraṇe bahavo ’rthā na avaśyaṃ nirdeśyāḥ, yathā pratyātmaniyamaḥ – sva-abhidhāna-viśeṣaṇa-apekṣā eva arthā vijñānair vyavasīyanta iti, nivṛttā idānīm-śabda-bhāvināṃ dharmāṇāṃ yogyāḥ sarva-pada- arthāḥ, icchāyā nirodha-a-bhāvāt. etena saṅketatathā hy a-sakala-vyakti-bheda-vyāpino ’py arthāḥ kecit taj-jāti-sambhavino dṛṣṭāḥ, pārthiva
jñāna-bhāvo vā syāt. artha-bhāvaś cet, sarve ’rthāḥ pratyakṣā iti sarvaḥ sarva-darśī syāt.
siddhā api pārārthya-a-viśeṣe na ātma- arthāḥ. saṃhata-para-artha-kriyā-upagamād eṣāṃ-viśeṣaṇatvena upādānāt tasya viśeṣaḥ. para- arthāḥ santaś cakṣur-ādayo ’-saṃhata-arthā iti
kim apy asti iti sādhyaṃ syāt. na hi śabda- arthāḥ svataḥ kañcid guṇa-viśeṣam āviśanti.
tathā hy ātma-a-bhāva eva na bhavaty eva ity arthād an-anya-saṃsargiṇy ātma-vṛttiḥ sūcitā
an-utpatteḥ. sākṣāt tāvat — arthād artha-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ.
anvayaḥ. tad ayam agninā avinābhāvī siddhaḥ. arthād eva agnes tat-pradeśa-a-yogaṃ
ca kṛtaka ity ukte ’pi śabdo ’-nitya ity arthād gamyata eva. tan na avaśyam asya nirdeśaḥ.
kārya-bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭa-ākāra-vijātīyād bhavati, a-hetutvatat svayaṃ svataḥ siddha-viśeṣam artham arthād viśeṣayati. anyathā saṃvedanasya api
vibhajya ucyate. sādharmyeṇa api hi prayoge ’rthād vaidharmya-gatiḥ, a-sati tasmin sādhyenabhavato manda-buddhi-cakṣuṣo ’n-upalabdhir arthān apākuryāt, hanta hato ’si, pitṛ-vyapadeśaa-kalpakam. yoginām api śruta-mayena jñānena arthān gṛhītvā yukti-cintā-mayena vyavasthāpya
rūpa-liṅga-ākhyānaṃ para-artham anumānam ity arthān na pakṣa-vacanaṃ sādhanam ity uktaṃ
apy anyad iti rāja-kula-sthitiḥ. sarvān arthān samī-kṛtya vaktuṃ śakyaṃ na sādhanam.
-dharmaḥ, artheṣu tan-niyojanāt, tato ’rthānām a-pratīti-prasaṅgāt. tasmād ayamādheya-bhedatve ca anyatvam. kṣaṇikatvād arthānām atipātāc ca na a-satāṃ grahaṇam. tasmād-rūpeṇa pratīta eva. na ca sva-bhāva-niyamo ’rthānām ākasmiko yuktaḥ, an-apekṣasya deśa-kāla-samaya-darśino ’pi syāt. na hi pratipuruṣam arthānām ātma-bhedaḥ, nairātmya-prasaṅgāt, ātma-sambandhāt. na hi kathañcit sādṛśya-mātreṇa arthānāṃ kenacid ātma-antara-pratiniyamaḥ, yenana bhavati prasiddhiḥ. evam etat. kiṃ tu na arthānāṃ niṣpatty-a-niṣpattī sādhana-dūṣaṇābhyāṃ
so ’pi na sambhavati, adhikaraṇa-ādy- arthānāṃ pratiṣedha-viṣaya-upadarśanīnāṃ

arthānāṃ

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86arpaṇa-pratikṣepaḥ. tad atra keṣāñcit sva-bhāvānām arthānāṃ vā darśana-pāṭava-a-bhāvāt kāraṇānāṃ
’pi iṣṭo vyavahāra-bhāk. anyathā syāt pada- arthānāṃ vidhāna-pratiṣedhane. eka-dharmasyayasmād vyāvṛtti-bhāginaḥ. tasmād yato yato ’rthānāṃ vyāvṛttis tan-nibandhanāḥ. jāti-bhedāḥ
iti. yady api kvacit kārye ’vadhānavatām arthānāṃ sāmagrī saṅghātaḥ, tathā api na avaśyaṃ
samaya-a-darśane ’-bhāvāt. puruṣa-icchāto ’rthānāṃ sva-bhāva-a-parāvṛtter na samaya-kālasadṛśam āha — na santi pramāṇāni prameya- arthāni iti, pramāṇānām a-bhāve śāstra-svaparihāreṇa prasiddha-dharmi-parigraha- arthāṃ svayaṃ-śrutim aparaḥ prāha. tatra api-vighāta-kṛd viruddho ’sti, yathā — para- arthāś cakṣur-ādayaḥ saṅghātatvāc chayana-āsanaarthavattvam an-iṣṭaṃ syāt. tathā para- arthāś cakṣur-ādayaḥ saṅghātatvāt siddhā api-pakṣī-karaṇaṃ yuktaṃ syāt, tad-avabodha- arthitve vā prativādinaḥ, anyathā ’-sambaddhaāptāv api tad-a-bhāvāt. tad ayam artha-kriyā- arthī tad-a-samarthaṃ prati na datta-anuyogo
hy avaśyaṃ sāmānya-arthī viśeṣa-pratiniyama- arthī bhavati, viśeṣa-antare vivāda-a-sambhavāciṣṭi-gatir ity ucyate. na hy avaśyaṃ sāmānya- arthī viśeṣa-pratiniyama-arthī bhavati, viśeṣa-bhāvam itaraṃ vā paśyet, viprakṛṣṭe punar arthe ’-bhāva-nirṇayo ’naikāntikaḥ. tasmāt karaṇa
ca kva antar-bhāvyatām arthe buddhau vā. na arthe, adhyātmaṃ parisyandād īhā-vaśena udayaupasaṃhāre ’pi. vacana-guṇa-doṣau hi para- arthe ’numāne ’dhikriyete, na arthasya, vaktur
na vai vastu-dharma-samāśrayeṇa eva para- arthe ’numāne sādhana-doṣa-udbhāvanam, api tu
svayam api pratipattau tathā syād iti sva- arthe ’py anumāne vibhajya ucyate. sādharmyeṇa
-ślokāḥ. atra svayam-iṣṭa-śrutibhyāṃ gata- arthe ’py avadhāraṇe kṛtya-antena abhisambandhān
api sambandhataḥ pramā. sva-pratibhāse ’n- arthe ’rtha-adhyavasāyena pravartanād bhrāntir
’rtha-dṛk. tri-lakṣaṇāl liṅgād yad anumeye ’rthe jñānam, tat sva-artham anumānam. pratyakṣa-ātma-vedanam. ity antara-ślokāḥ. bāhye ’py arthe tato ’-bhedo bhāsamāna-artha-tad-vidoḥ.
-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ. na arthe tena tayor na asti svataḥ sādhanapratiniyamaḥ sva-bhāva-vyāptir vā. asmiṃś ca arthe darśite darśita eva dṛṣṭānto bhavati,’rtha-siddheḥ. saṃśayas tu pakṣa-vacanād arthe dṛṣṭaḥ, na niścaya iti sākṣān na sādhanam.
ity antara-ślokau. kathaṃ punar a-sati bāhye ’rthe pramāṇa-prameya-phala-sthitiḥ. uktam atra
abhyudaya-hetutā iti. pratyakṣe ’py arthe phalasya an-antarya-a-bhāvād a-tat-phalatāṃ vyabhicāreṇa bādhyate. a-nāntarīyake ca arthe bādhite ’nyasya kā kṣatiḥ. uktaṃ ca na
pratyakṣeṇa katham ātmany anviyāt. a-jñāte ’rthe buddher a-siddhes taj-jñāne ’numānād anveti
upayann apayaṃś ca kva antar-bhāvyatām arthe buddhau vā. na arthe, adhyātmaṃ parisyandād
iti cet. na hy ayaṃ gaur ity a-sannihite ’rthe bhavati. idaṃ ca naḥ pratyakṣaṃ, sannihitapratividito bhavati. vidyamāne ’pi hi bāhye ’rthe yathā-sva-saṃvedanam eva artha-niṣpattes
utpadyamānaṃ tad-rūpam eva anukuryāt. na hy arthe śabdāḥ santi tad-ātmāno vā, yena tasminbhāsamāna-artha-tad-vidoḥ. saty api bāhye ’rthe saha-upalambha-vedanābhyāṃ bhāsamānasya
nirdeśyaḥ. yadi nāma nirdeśyaḥ, pratyakṣa- arthena anumānena āptābhyāṃ prasiddhena ca aanumāna-a-bhāve śābda-prasiddhena viruddhena arthena apodyate, na sa pakṣa iti. tata eva bādhā-mātra-arthavat. arthavac ca. tato bāhyena arthena arthavattvam an-iṣṭaṃ syāt. tathā paraādibhiḥ sva-bhedair bhedakam api indriya-ādy- arthena etad ghaṭayati, tatra pratyāsattia-vyavadhānā tattvaṃ pratilabhate. tatra arthena ghaṭayaty enāṃ na hi muktvā artha-rūpatām.
api tu yava-bījāt. evaṃ śabdānām api yady arthebhyo janma syāt, syād yogyatā-niyamaḥ. tad-a
idam iti na sidhyati. na apy arthavattā. arthebhyo jñāpana-icchā, tayā artha-jñāpanāya
bādhanam. tad-virodhena cintāyās tat-siddha- artheṣv a-yogataḥ. tṛtīya-sthāna-saṅkrāntau
-arthaṃ bādhate, puruṣa-icchā-anurodhino ’rtheṣv a-śakya-pratiṣedhatvād iṣṭa-śabda-upadeśād a-pratipatter upadeśe ca śabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣa-icchāyāḥ
vā yathā. pratiyogi-vyavacchedas tatra apy artheṣu gamyate. tathā prasiddheḥ sāmarthyādeva sva-bhāva-niyamaḥ. artha-antaratve tato ’rtheṣu jñāna-utpattir iti śabdo ’-vācakaḥ syātca ayam artha-a-saṃsparśī saṃvedana-dharmaḥ, artheṣu tan-niyojanāt, tato ’rthānām a-pratītiśabdānām a-nibandhanā. na syāt pravṛttir artheṣu darśana-antara-bhediṣu. atīta-a-jātayor
sādhana-doṣa uktaḥ, śāstra-kārāṇām artheṣu bhrāntyā viparīta-sva-bhāva-upasaṃhāraghaṭa-ādiṣu. na vai śabda-sva-bhāvo niyato ’rtheṣu, yatas tad-utpattiḥ. kiṃ tarhi jñāpanaślaiṣmikasya iti. ata eva śāstra-dṛṣṭeṣv artheṣu virodha-udbhāvana-prāyā cintā. yac-bhedeṣv an-artha-tantra-upayogiṣu pada- artheṣu vyavasthām uparacayan kaścin nivāryate.
cet tatra ko ’tīndriya-artha-dṛk. an-eka- artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ. svarga
tathā-bhūta-a-siddhes tattva-anyatvaṃ pada- artheṣu sāṃvṛteṣu pratiṣidhyate. anumāna-anumeyavirodhāt. sāmānyena vihiteṣv apy artheṣu sāmarthyād viśeṣa-sthiteś ca deha eva
ca anyas taṃ nāntarīyakam īpsitaiḥ. sādhya- arthair hetunā tena katham a-pratipāditaḥ. yadi
-jñānaṃ buddher liṅgam, kiṃ tarhi indriya- arthāv iti cet, a-vyabhicārī hetuḥ. mana iti cet,avayavasya āvaraṇam, na avayavina iti cet, ardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad asyacakṣur-buddhi-vac ca rūpasya. ākāra- arpaṇa-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na

arpaṇa

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PVin3_0012409
PVin2_0005109
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PVin1_0000105
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87

avayavasyaviduḥ. hetutvam eva yukti-jñā jñāna-ākāra- arpaṇa-kṣamam. ity antara-ślokaḥ. na ca idaṃa-darśane ’py uktam. dṛśya-ātmanor nāma ayam arvāg-darśanaḥ saha-bhāvam itaraṃ vā paśyet,artha-sattāyām a-bhāva-a-sambhavāt. tatra arvāg-darśanasya ātma-pratyakṣa-nivṛttisa ca pratyātma-vedyatvād a-pratikṣepa- arho ’rtho dharmī. na ca sa eva arthaḥ svaca ayaṃ kvacit kurvāṇo na pratyakṣeṇa kartum arhati iti, tasya a-bhāva-viṣayatva-virodhād artha
na ayaṃ sphuṭa-pratibhāso vikalpako bhavitum arhati. tathā hi svapne ’pi smaryate smārtaṃ naghaṭa iti pratipadan na pratyakṣī-bhavitum arhati. dravyaṃ tat-spārśanaṃ yadi. tan na.
draṣṭum a-śakyatvāt teṣāṃ ca a-pratikṣepa- arhatvāt. na evaṃ vākyāni, dṛśya-viśeṣatvāt. ahetau, yukti-prāptasya avaśyaṃ parigraha- arhatvāt. na ca abhyupagamo yukti-bādhanevicārasya. sukha-duḥkha-sādhane jñātvā yathā- arhaṃ pratipitsavo hi kiñcit parīkṣante prekṣā-ādir na sidhyati. a-niścaya-phalā hy eṣā na alaṃ vyāvṛtti-sādhane. ādya adhikriyate hetau-abhidhānāt pakṣa-uktiḥ pāramparyeṇa na apy alam. śaktasya sūcakaṃ hetu-vaco ’-śaktam api
hi hetoḥ phalānām utpatti-darśanān mūṣika- alarka-viṣa-vikāra-vat. tad-bhāva-virodha-a-bhāvādkatipaya-avayava-pratipattau darśane ’lpa-avayava-darśane ’pi tathā sthūlasya darśanaṃ
upapluta-cakṣuṣā. dūre yathā vā maruṣu mahān alpo ’pi dṛśyate. yathā-anudarśanaṃ ca iyaṃ meyapadam. tatra upāsita-loka-bhartari kṛtā sv- alpā apy an-artha-udayā sammohād avadhīraṇā iti
tena tat sapakṣe dvidhā vartate. katham idam avagamyate — prayatna-an-antara-bhāvi-jñānam ayaḥ strī-śūdra-sādhāraṇam api vivekaṃ na avagāhate. tasmād ātmani darśana-mātreṇa anjāti-bhedāḥ prakalpyante tad-viśeṣa- avagāhinaḥ. tasmād yo yena dharmeṇa viśeṣaḥ
anveti iti cet, jitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya, yena evaṃ-vādino ’py avadheya-vacaso-bheda-an-āśrayaḥ śabda-artha-mātratāyām avatiṣṭhate. tathā ca pūrva-vad abhidheyaṃ kimāgamam adhyupekṣya. tasya apy avaśyam avadāta-dhiyo ’yam eva bhāvo ’-vibhāvita-dhiyā aṣaṇḍhasya rūpa-vairūpya-parīkṣāyām avadhatte. yat punar etad uktaṃ kalpitasya an-hetuṃ vijñānaṃ vidmaḥ, tasya viṣaya-antara- avadhāna-vaiguṇye ’nyatra vijñāna-an-utpatteḥ.
para-upakāriṇa iti. yady api kvacit kārye ’vadhānavatām arthānāṃ sāmagrī saṅghātaḥ, tathā
tatra vṛttau labdhāyāṃ samuccīyamāna- avadhāraṇam anyad vyavacchinatti, naraṃ ca-gamanāt. anyathā vyavacchedya-a-bhāvād avadhāraṇasya kiṃ phalaṃ syāt. an-avadhāraṇe ca
kathaṃ vā sapakṣa eva asti iti. kiṃ hy asya avadhāraṇasya phalaṃ yadi na vipakṣe ’stitvaṃ
-vyavacchedasya a-siddheḥ. tat-tulya eva ity avadhāraṇād dharmiṇy a-vṛttir iti cet, na, anyaatra svayam-iṣṭa-śrutibhyāṃ gata-arthe ’py avadhāraṇe kṛtya-antena abhisambandhān mā bhūn-a-bhāvād avadhāraṇasya kiṃ phalaṃ syāt. an- avadhāraṇe ca vākyasya vyatirekasya a-vyabhicārakṛtā sv-alpā apy an-artha-udayā sammohād avadhīraṇā iti kṛpayā tan-nītir uddyotyate. hitapravartamānaḥ sarvadā sad-a-sac-cintāyām avadhīrita-vikalpa-pratibhāso vastv eva-ghoṣaṇām avaghuṣya, yena evaṃ-vādino ’py avadheya-vacaso loke. artha-jñānaṃ ca nāma buddhi
anyathā ’-sambaddha-pralāpa eva ayam ity an- avadheyaḥ syāt. dvayor an-āśrita-śāstrayoḥ
svām eva vṛttiṃ sva-vācā viḍambayati. para- avabodha-arthaṃ ca śāstraṃ praṇayann anumānaṃ
tad-artha-pakṣī-karaṇaṃ yuktaṃ syāt, tad- avabodha-arthitve vā prativādinaḥ, anyathā ’a-jñāne para-artha-vṛtteḥ kārya-a-kārya-an- avabodhāt, sarvatra śaṅkā-utpatteḥ, sarvasya
vikalpaṃ sphuṭayati. a-vikalpaka eva sphuṭa- avabhāsa iti. svapna-jñānaṃ tarhi viśada-ābhaṃ
yathā mṛc-chakala-ādayaḥ. anyathā eva avabhāsante tad-rūpa-rahitā api. tathā eva a-saṃvidaḥ sva-saṃvit phalam ucyate. tathā avabhāsamānasya tādṛśo ’nyādṛśo ’pi vā. jñānasyabhāvayatāṃ tan-niṣpattau yat spaṣṭa- avabhāsi bhaya-ādāv iva, tad a-vikalpakam apradeśam āśritya brūmo vicchinna-a-vicchinna- avabhāsi-vijñāna-utpādana-yogyatā-lakṣaṇam. yutaa-bhedo nīla-tad-dhiyoḥ. na hi bhinna- avabhāsitve ’py artha-antaram eva rūpaṃ nīlasyayathā kathañcit tasya artha-rūpaṃ muktvā avabhāsinaḥ. artha-grahaḥ kathaṃ satyaṃ na jāne-saṃvidām. anyathā ekasya bhāvasya nānā-rūpa- avabhāsinaḥ. satyaṃ kathaṃ syur ākārās tad-ākārā vikalpā bhavanti. na ca te tathā- avabhāsinaḥ smaryante. tan na viplavo ’nyo vāanyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭa- avabhāsinyaḥ kalpanā na indriya-buddhaya iti cet,sārūpyam. na api sthūla eko viṣayas tathā- avabhāsī, pāṇy-ādi-kampe sarvasya kampa-prāpteḥ.
paśor api paśuḥ. mahato ’pi mahīyaso yad avamanyata iti kim anyad an-ātma-jñatāyāḥ. so
hetu-dṛṣṭāntayor doṣaḥ, na pakṣasya, uttara- avayava-apekṣatvāt. anyathā sarve hetv-ādi-doṣāḥ
katipaya-avayava-pratipattau darśane ’lpa- avayava-darśane ’pi tathā sthūlasya darśanaṃ syāt.
-āvṛtatvāt prāg-vad asya darśana-prasaṅgaḥ. avayava-dvāreṇa tad-darśanād a-dṛṣṭa-avayavasya
ca asya a-darśana-prasaṅgaḥ. katipaya- avayava-pratipattau darśane ’lpa-avayava-darśane
upahasann ātmānam eva upahasati. śaśa- avayava-bhūtaṃ viṣāṇaṃ na asti ity abhidhātari
rakte ca ekasmin rāgaḥ, a-raktasya vā gatiḥ. avayava-rāge vā avayavi-rūpam a-raktam iti raktaiti na pṛthag dṛṣṭānto nāma kaścit sādhana- avayavaḥ. tena na asya lakṣaṇaṃ pṛthag ucyate,a-saṃsparśī sva-tantra eva dṛṣṭāntaḥ sādhana- avayavaḥ syāt, tadā tad-rūpa-a-sparśane ca syād aavayava-dvāreṇa tad-darśanād a-dṛṣṭa- avayavasya asya a-pratipattir iti cet, na, bheda-

avayavasya

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88

avasthāvā kasyacid āvaraṇam ity a-vikalaṃ dṛśyeta. avayavasya āvaraṇam, na avayavina iti cet, ardhasarvathā a-pratipatti-prasaṅgāt. sarva- avayavānāṃ ca yugapad draṣṭum a-śakyatvāt sarvadā-lakṣaṇatvena virodhāt. ayam eva ca ācāryair avayavi-pratiṣedha-ādiṣu bahu-mukhair upanyāsair
rāgaḥ, a-raktasya vā gatiḥ. avayava-rāge vā avayavi-rūpam a-raktam iti rakta-a-raktaṃ dṛśyeta.
a-vikalaṃ dṛśyeta. avayavasya āvaraṇam, na avayavina iti cet, ardha-āvaraṇe ’py an-āvṛtatvātpaśyato bhrāntyā etat syāt. tac ca dṛṣṭa- avarugṇa-ghaṭa-vad utpatty-āder na sambhavati. nabrūmaḥ, tādavasthyaṃ ca tattvam. tad avarugṇe ’sti, vināśāt tiro-dhānād vā iti na atra
a-vyabhicāram eva pratipādane liṅga-vad avalambante, an-upadeśād a-pratipatter upadeśe ca-vyavahāraḥ punaḥ pratyaya-siddhaṃ bhedam avalambya prakalpyate. yathā-svaṃ bheda-niṣṭheṣu
nivṛttir vaktavyā. katham idānīṃ kṛtako ’vaśyam a-nitya iti pratyetavyaḥ, yena evam
iti vakṣyāmaḥ. abhyupagata-eka-dharmaṇo ’vaśyam apara-abhyupagamo yukti-kṛta iti. a-satimayā āgamitam āgamam adhyupekṣya. tasya apy avaśyam avadāta-dhiyo ’yam eva bhāvo ’-vibhāvitaśabdo ’-nitya ity arthād gamyata eva. tan na avaśyam asya nirdeśaḥ. tena an-uktāv api pakṣasya
kasmiṃścit samaye na pravartate vicāraḥ, so ’vaśyam āśrayaṇīyaḥ, nāntarīyakatvād iti sa eva
pradarśyate. ata eva vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya—idam eva iha na anyad iti. yady avaśyam ete ’n-anya-saṃsargiṇo gamyāḥ, sa eva-ayān na viśeṣa-cintā-pravṛttir ity avaśyam evaṃ-vidhe viṣaye śāstraṃ pramāṇayitavyam.
-upadhānāj jñāna-utpādana-śaktiḥ. na ca avaśyam eṣāṃ kārya-upalambho yena anumīyeran. naarthānāṃ sāmagrī saṅghātaḥ, tathā api na avaśyaṃ kāraṇāni kāryavanti bhavanti, pratibandha-bhāvo na yuktaḥ. kārya-an-upalabdhāv api na avaśyaṃ kāraṇāni tadvanti bhavanti iti kutas tadna teṣv an-upalambho ’-bhāvaṃ gamayati. sad avaśyaṃ kenacid upalabhyate vyatīta-a-samprāptananv an-apekṣāṇām api keṣāñcit kvacin na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja-udaka-sāmagryām api
tatra ca prakaraṇe bahavo ’rthā na avaśyaṃ nirdeśyāḥ, yathā pratyātma-niyatāḥ
atra a-nityaḥ śabda iti bhavati. tasmān na avaśyaṃ pakṣa-nirdeśaḥ kartavyaḥ. vyatireky api-vāg-viruddha-abhidhānam. atra api ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ paraeṣa doṣaḥ. na vā sati hetau, yukti-prāptasya avaśyaṃ parigraha-arhatvāt. na ca abhyupagamo
avinābhāva-niyamo ’-darśanān na na darśanāt. avaśyam-bhāva-niyamaḥ kaḥ parasya anyathā paraiḥ.
tathā hi sa-apekṣāṇāṃ hi dharmāṇāṃ na avaśyam-bhāvitā īkṣyate. nir-apekṣo bhāvo vināśe.
-dharme na anvaya-vyāghātaḥ. na hi tatra avaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san-mātra-a-bhāvān nānā-śakteḥ svayaṃ dhvaneḥ. avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam a-paśyatām. eṣa
iti. kāraṇānāṃ kārya-ārambha-a-niyamān na avaśyaṃ śīta-bādhako ’gniḥ, yatas tad-a-bhāvosato hi bhavatas tādṛśasya eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti cet, ākasmikī
api sva-pratyaya-adhīna-sannidhitvān na avaśyaṃ sannidhānam iti kaścin na vinaśyed api.
sādhya-dharma-iṣṭi-gatir ity ucyate. na hy avaśyaṃ sāmānya-arthī viśeṣa-pratiniyama-arthī
iti kaścin na vinaśyed api. na hy avaśyaṃ hetavaḥ phalavantaḥ, vaikalya-pratibandhasyāt. phalasya api para-upaskāra-apekṣiṇo na avaśyaṃ hetau bhāva iti tad-bhāva-hetor
prativahan dvau. tac ca hetv-ābhāseṣv eva avasara-prāptaṃ vakṣyāmaḥ. vyāvṛtti-prādhānyasyād a-samāpta-vākya eva iti na dūṣaṇa- avasaraḥ, sthita-vacane tu tasmin doṣam
ākarṇanīyaṃ vā. anyathā artha-antara-gamanād avasādaḥ syāt. sa ca ayaṃ sādhya-abhyupagamaḥ
śrutaṃ vā iti darśana-śravaṇābhyāṃ yatra avasāya-pratyayaḥ, te tasya anubhava iti cet,anyathā-darśanāt, yathā āmalakyaḥ kṣīra- avasekena madhura-phalā bhavanti, na ca evaṃanusmarato na bhavati. asti vā anayor avasthayor viśeṣaḥ. tad ime kvacit kiñcid abhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekam eva avasthā-antara-āveśād bheda-dṛṣṭir iti cet, sa’nvaya-vyatireka-bhāg ity ayam eva hetuḥ. an- avasthā-anya-kalpane syāt. yasmin sati bhavaty
kiṃ tv apekṣanta eva kāraṇāni tad- avasthā-upakāriṇam artham, tato labhyasya
asya sarvasya a-bhāvāt. evaṃ tarhi sā eva avasthā ghaṭo ’stu, yathā-ukta-lakṣaṇatvād asya.
sidhyati. para-ātmani tulyaḥ paryanuyogo ’n- avasthā ca. janya-janaka-bhāve so ’n-apekṣasya
tad eva vastunas tādātmyāt patanam an- avasthā ca. na ca tathā-bhūta-ātma-kriyāṃ
tasya api sā kathaṃ nivṛttā a-pracyutā ca. avasthā nivartate, na avasthātā iti cet, kā iyam
etena tad-avasthā-nivṛttir vyākhyātā. yo ’py avasthā-nivṛttiṃ tiro-dhāna-sadṛśīṃ śabda-viṣayam
-pracyuta-ātmā iti ca su-vyāhṛtam. etena tad- avasthā-nivṛttir vyākhyātā. yo ’py avasthāeva bādhanam. parihāryaṃ na ca anyeṣām an- avasthā-prasaṅgataḥ. kena iyaṃ sarva-cintāsu-a-bhāvāt tat-sādhanatve ca nidarśana-an- avasthā-prasaṅgāt. na, tatra viṣaya-darśanena
indriya-ādīnām api pūrvaḥ pūrvaḥ sa-bhāga- avasthā-bheda upādāna-hetuḥ, buddhiś ca pratyayabhedo bhavati. kasyacid rūpasya anukārād avasthā-bhede ’py a-bheda iti cet, nanv etat
-antara-āveśād bheda-dṛṣṭir iti cet, sa eva avasthā-bhedo vastu-bheda-lakṣaṇaṃ kiṃ na iṣyate.
nivartate, na avasthātā iti cet, kā iyam avasthā. yā iyam udaka-dhāraṇa-ādy-artha-kriyāyām
san dṛśya eva bhavati. sa ced bhaven madhya- avasthā-vad upalabhyeta. tal-lakṣaṇa-tyāga eva hiparikalpitaiḥ prasaṅgaḥ, yathā — deśa-kāla- avasthā-viśeṣa-niyata-eka-dravya-saṃsarga-a-avasthāPVin3_0008608
PVin2_0006307
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PVin3_0005908
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PVin1_0001408
PVin3_0006106
PVin2_0006103
PVin3_0012806
PVin3_0009403
PVin3_0010407
PVin3_0001002
PVin3_0000505
PVin1_0002801
PVin3_0001709
PVin3_0006203
PVin3_0012004
PVin3_0012808
PVin2_0004512
PVin3_0011705
PVin3_0009002
PVin2_0008907
PVin3_0005602
PVin3_0011707
PVin2_0010006
PVin2_0008313
PVin3_0011708
PVin3_0007803
PVin2_0008411
PVin3_0011709
PVin3_0007406
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PVin3_0010510
PVin1_0001106
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PVin1_0002913
PVin1_0001212
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PVin1_0004103
PVin3_0003711
PVin1_0001502
PVin3_0009002
PVin3_0012101
PVin1_0003113
PVin1_0001707
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89

asti

na hi tasmād upakāram an-anubhavatas tato ’vasthā-viśeṣa-pratilambho yuktaḥ. upakārasya’gniḥ, yatas tad-a-bhāvo gamyeta. antyasya avasthā-viśeṣasya a-vyabhicāra iti cet, na, tataḥ
asya. sa ca nivṛtta ity a-nivṛtto ’vasthātā-avasthitaḥ paryanuyojyaḥ. san vā nanivṛttā a-pracyutā ca. avasthā nivartate, na avasthātā iti cet, kā iyam avasthā. yā iyam udaka-ādi-bādhā, svayam abhyupagama-antara- avasthānāt. na, parīkṣā-kāle kasyacid an’py anyayā an-upalabdhyā sādhyata ity an- avasthānād a-pratipattiḥ syāt. atha upalabdhy-a’py anyena an-upalambhena sādhanīya ity an- avasthānād a-pratipattir eva a-bhāvasya. na hiviśeṣa-siddhiḥ, tasya apy anyata ity an- avasthānān na kasyacid viśeṣa-siddhiḥ syāt.
svayaṃ-śrutim. iṣṭa-a-kṣatim a-sādhyatvam an- avasthāṃ ca darśayan. ity antara-ślokāḥ. atra
me kalpanā īdṛśī. iti vetti na pūrva-ukta- avasthāyām indriyād gatau. sa punaḥ pratisaṃhārād
a-bhāva-siddhiḥ. tan mā bhūt svāpa-ādy- avasthāyāṃ kasyacid a-bhāva-pratītiḥ, tatraśaktiḥ kenacit pratibandhuṃ śakyate, antya- avasthāyāṃ pariṇāma-a-bhāvāt kṣaṇasya-a-vivekāt.
-sambhavāt. na hy asti sambhavo yathā- avasthita-vastu-sthitiṣv ātma-kārya-an-upalambheṣu.
asya. sa ca nivṛtta ity a-nivṛtto ’vasthātā- avasthitaḥ paryanuyojyaḥ. san vā na ghaṭo
abhimateḥ. tad iha icchāyām eva sāmarthyam avasthitam iti sā eva iṣṭa-vastu-sva-bhāvarūpeṣv antar-aṅgam artha-siddhau sāmarthyam avasthitam, tatra ca smṛti-samādhānaṃ tad-vacasi
iti pratipattir eva sā, na darśana-antara- avasthitasya doṣa-udbhāvanam. sa hi tasya upagama-ādy-upaplutāḥ. a-bhūtān api paśyanti purato ’vasthitān iva. yathā-viplavam āvega-pratipatti-śabda-sannidhir eva sāmānya-śabdānāṃ viśeṣa- avasthiti-hetuḥ, api tu prakaraṇa-sāmarthyaupalambhasya nāstitvam anyena ity an- avasthitiḥ. anyathā yadi sva-viṣaya-jñāna-akalpane. tad-dhetutvena sarvatra hetūnām an- avasthitiḥ. iti saṅgraha-ślokaḥ. tulyaś ca— sarva-gataṃ sāmānyam, sarva-deśa- avasthitaiḥ sva-sambandhibhir yugapat-sambandhāt,-a-vyāpti-vyatirekābhyāṃ nigadanto dṛṣṭāḥ, avinābhāva-a-vacanād upamāna-sādhya-tad-āvṛttiiti. tena evam-prakāraṃ vyatirekaṃ varṇayatā avinābhāva eva ukto bhavati. tathā hy ātma-aanyo gamako ’sti, a-pratibaddha-sva-bhāvasya avinābhāva-niyama-a-bhāvād iti. a-siddha-jñāpana-kāraṇa-bhāvād vā sva-bhāvād vā niyāmakāt. avinābhāva-niyamo ’-darśanān na na darśanāt.
’stu sa eva gati-sādhanaḥ. niyamo hy avinābhāvo ’-niyataś ca na sādhanam. ity antaraātma-vṛttiḥ sūcitā bhavati. sā eva avinābhāvaḥ. tata eva anvaya-siddhir iti na-lakṣaṇas tad-utpatti-lakṣaṇo vā. sa eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. ata eva
bhāva-mātra-anubandhī sva-bhāvaḥ, tatra eva avinābhāvo bhāvasya. bhāva-mātra-anurodhī sva-siddhir iti na vyatirekī. pratibandhaś ca avinābhāvaḥ. sa ca ātma-pratibandhas tādātmya-tad
hetor a-vyabhicāraḥ, vāstavatvāt. na hy avinābhāvo hetor vyavasthayā darśyate — sarvo-bhāvāt. tasmāt kāryaṃ sva-bhāvair yāvadbhir avinābhāvi kāraṇe. teṣāṃ
ca darśanena vinā na sidhyataḥ. tan na ātma- avinābhāvī prāṇa-ādiḥ. tata eva na ātma-nivṛttāv
tad-viśiṣṭena anvayaḥ. tad ayam agninā avinābhāvī siddhaḥ. arthād eva agnes tat-pradeśana yuktā anumitiḥ pāṇḍu-dravyād iva huta- aśane. anyathā kumbha-kāreṇa mṛd-vikārasya
na a-siddhir bhinna-dharmiṇi. yathā aśvo na viṣāṇitvād eṣa piṇḍo viṣāṇavān. sādhyasāmagrī-sākalye ’pi vinivartya go-buddhim aśvam api kalpayato gor-darśanāt. na api iyam
sannidhiḥ. gomān ity eva martyena bhāvyam aśvavatā api kim. ity antara-ślokau. tasmāt sva-nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet. na aśvavān iti martyena na bhāvyaṃ go-matā api kim.
’n-upalabdhir arthān apākuryāt, hanta hato ’si, pitṛ-vyapadeśa-nibandhanasya apy apāvṛtti-upādānatā sādhyate. sādhyatām, kiṃ tv asāv api pradhāna-ādi-lakṣaṇa-bheda-an-āśrayaḥ
-an-apekṣatvāt sa sva-bhāvo ’nuvarṇitaḥ. asāv api yathā-sannihitān na anyam apekṣata iti
indriya-jaḥ, tad-anya-indriya-ja-a-viśeṣāt, asāv api vastv-an-anurodhi-pratibhāsotad-a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty asau katham. yady eṣa niyamaḥ – sva-abhidhānayady agnir eva saḥ. atha an-agni-sva-bhāvo ’sau dhūmas tatra kathaṃ bhavet. dhūma-hetu-sva-a-prasiddhau viṣayasya apy a-prasiddhir ity astaṅ-gataṃ viśvaṃ syāt. sato ’py a-siddhau sattāāha. tataḥ sa-pratipakṣa-sambhāvanām astaṅ-gamayati. tato ’numāna-viṣaye viruddha-aadhyātmaṃ parisyandād īhā-vaśena udaya- astam-aya-a-yogāc ca. buddhir atra vivarteta, sātan na tri-vidhād dhetor anyo gamako ’sti, a-pratibaddha-sva-bhāvasya avinābhāva-niyama
a-vyabhicāra-a-siddheḥ. tata eva sapakṣa eva asti, a-sapakṣa eva na asti iti dṛṣṭāntayor
tatra pratyāsatti-nibandhana-a-bhāvāt. asty anubhava-viśeṣo ’rtha-kṛtaḥ, yata iyaṃ-pratibhāsa-ādi-bhedāt. na tasmād bhinnam asty anyat sāmānyaṃ buddhy-a-bhedataḥ. na hiniyamāt tad eva asti iti niścāyayan na aparo ’sty apara-anubhavo vā iti niścāyayati sāmarthyāt.
a-pratiṣṭhānāt. yathā āha paraḥ — na asty ātmā iti pratijñā-virodho nāma pratijñāa-pratibandhāt. a-sati rāge vacanaṃ na asti ity a-niścito vyatirekaḥ. na hi rāga-ādīnām-pravibhāgaḥ. tad-a-bhāvāt phalasya api na asti ity a-samānam. nanv idam apy a-niśceyam eva-a-yogād a-vyabhicarita-anvayaṃ sapakṣa eva asti ity anvayinam eva hetum āha. atra api katham
vyatiriktam asti. na a-pratyakṣaṃ pramāṇam asti ity aparaḥ. tad a-yuktam, yasmāt pramāṇa-asti

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90
upahasati. śaśa-avayava-bhūtaṃ viṣāṇaṃ natathā yukta-upalambham an-upalabhamānā natādātmya-tad-utpattibhyām anyo na
apy etad eva brūmaḥ. yo vā sambandho na
dharmiṇi ca darśanam. na ca etac chabdānām-karaṇe hetoḥ sādhya-a-bhāve ’n-upalambho
a-vyatireko vipakṣāt, kathaṃ vā sapakṣa evaviṣaya-ākāro buddher a-bhinnaḥ, tato bhinnam
yadi. na asti sa khyāpyate nyāyas tadā nakatham a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na-vat sarva-a-pratyakṣatva-prasaṅgāt. viṣayo
idam iha sandigdham, tasmād idam iha nasapakṣān na nivṛttir ity a-sapakṣa eva na
upalambha-viśeṣebhyo ’paraṃ pratipatty-aṅgam
so ’-samarthaḥ, na tatra śakteḥ sāmarthyamtata eva sapakṣa eva asti, a-sapakṣa eva nabāhulya-virodhāt. bahuṣu ca tathā-vidho na-arthaṃ vacanam. yady an-upalabhamāno ’pi na-upādānatve sādhye tathā-an-upalambho dharmo-dharmi-vācinoḥ śabdayor vācye kaścid viśeṣo
-pratikṣepaḥ. sa eva hi tan-niyamāt tad evavyāvṛtter eva a-niścayāt. yo hi yatra na-ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra na-bhāvo ’-sato ’pi san. vastv-a-bhāvas tu napareṇa bādhyate. tad asya pramāṇa-lakṣaṇam
upalabhya-madhya-rūpaṃ pūrva-aparayoḥ koṭyor
vacanam. na an-upalabhamānasya tāvatā natarhi śaśa-sambandhi. yady evaṃ sambandho navyāpty-a-siddheḥ. na api tena nayato ’sya vyāvṛttam iti bhavati. na ca na-ādīnāṃ hetutve ’pi na kevalānāṃ sāmarthyam-vṛttir vyatireka-niścayaḥ. tat-tulya eva
tan nimitta-upadarśanena an-upalabdher na
viparīta-anubhava-pratiṣiddha-vṛttiṃ balād
tathā ca pūrva-vad abhidheyaṃ kim apy
apara-tyāga-nāntarīyakatvān na ubhaya-dharmāso ’pi siddha eva. tat kim idānīṃ jñeyam
khyāty-a-bhāve ’pi tādṛśaḥ. śabda-pravṛtter
yad eva idaṃ pratyakṣaṃ prativedanam.
eṣāṃ pratipattau saha-kāri pratiniyatam
jagaty asminn ekasya api tad-ātmanaḥ.
na asti iha śiṃśapā vṛkṣa-a-bhāvāt, natadā sva-rūpeṇa vā prayujyate, yathā — na
— na asti iha dhūmo ’n-upalabdheḥ, na
ca uktam. anyac cet, katham anya-bhāve sokṣīraṃ vā tatra na asti iti nyāyya eṣaḥ.
parasparato bhedād a-vipakṣatvaṃ pakṣe
tadā api tathā-vidha-indriya-grāhya-a-bhāvo’yam a-nitya-śabdaḥ, kṛtakatva-ādi-vat. nanv
bhavati. na ca na asti iti vacanāt tan na-tiro-hitayor dvayor apy a-vyaktis tulyā ityśālūka-ādiḥ, tatra api tathā-abhidhāne ’py
iha sattā-sādhane pratiṣedhaḥ, kiṃ tu tathāsādhito bhavati. bhāva-mātra-viśeṣaṇo ’rthoanumāna-viṣaye ’-sambhavāt. na hi sambhavo
jñāna-bhāvāt, kiṃ tarhi yo ’yam upalambho na
hi na prameyatva-ādiṣv api viparyaya-prāptir
bhāvā yena nirūpyante tad-rūpaṃ na
asti sa niṣidhyate. na tathā na yathā soastiasti ity abhidhātari kaḥ prastāvaḥ śaśo ’py asti
asti ity āhuḥ. tan nimitta-upadarśanena anasti ity uktam. te ca darśanena vinā na sidhyataḥ.
asti ity ucyate, sa eva a-bhāvaḥ. sambandhī
asti iti kathaṃ na pramāṇa-antaram. te tarhi’sti iti kathaṃ vyabhicāraḥ. pratyakṣa-bādhāasti iti. kiṃ hy asya avadhāraṇasya phalaṃ yadi
asti iti kutaḥ. bāhya-siddhiḥ syād vyatirekataḥ.
asti iti gamyate. iti saṅgraha-ślokaḥ. nanu tad-a
asti iti ca asya sapakṣe ’stitā ucyate,’sti iti ca viṣaya-upabhogaḥ prāptaḥ, tadasti iti ca su-bhāṣitam. tasmād an-apekṣita-pakṣa
asti iti cet, na iti sā eva nivṛtter nivṛttir aasti iti. tad vastutaḥ siddha-lakṣaṇam a-siddhaṃ
asti iti. tasmān nāntarīyakam eva kāryaṃ kāraṇam
asti iti dṛṣṭāntayor anyatareṇa artha-āpattyā
asti iti na tayoḥ sārūpyam. na api sthūla eko
asti iti na pratīyāt, vacanād api na eva’sti iti na sādhana-dharma-a-siddhiḥ. na tu punar’sti iti nirloṭhitam etat pramāṇa-vārttike. atha
asti iti niścāyayan na aparo ’sty apara-anubhavo
asti iti niścitaḥ, sa bhavan kathaṃ tad-a-bhāvaṃ
asti iti nyāyya eṣaḥ. asty eva upalambho dadhyasti iti paśya bāndhya-vijṛmbhitam. nivṛttir yadi
asti iti prameyo ’-bhāvaḥ. na eva a-bhāvaḥ kaścit,asti iti bruvāṇaḥ pada-artha-vyavasthāṃ bādhate.
asti iti bhavati. tad-arthaṃ vacanam. yady anasti iti vaktavyam, na viṣāṇam. kiṃ vai sambandha
asti iti vacanāt tathā bhavati, atiprasaṅgāt.
asti iti vacanāt tan na asty eva yathā yadi. na
asti iti vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad etadasti iti vyatireke siddhe ’-sati nāstitāasti iti vyavahāraḥ sādhyate mūḍhṃ prati, jananaasti iti sādhayann adhyakṣa-viruddham ācarati.
asti iti sādhyaṃ syāt. na hi śabda-arthāḥ svataḥ
asti iti. siddha-anta-upagama-nibandhaneṣu vicāra
asti iti siddhir astu. tathā api kiṃ siddhaṃ syāt.
asti iti so ’pi iṣṭo vyavahāra-bhāk. anyathā syātasti idaṃ vedanam, tad artha-vedanaṃ kena.
asti indriya-upakāry anyad vā. tat kadācit
asti iyam api yā tv antar-upaplava-samudbhavā.
asti iha dhūmo ’n-agner iti. pratiṣedhya-arthaasti iha dhūmo ’n-upalabdheḥ, na asti iha śiṃśapā
asti iha śiṃśapā vṛkṣa-a-bhāvāt, na asti iha’sti, upacāra-mātraṃ tu syāt. etena apara-bhāvaḥ
asty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv
’sty eva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid
’sty eva. tasmāj jñānaṃ tad-yogyatā vā asya sattā,asty eva tiro-dhānam. na vai paras tad aasty eva yathā yadi. na asti sa khyāpyate nyāyas
asty eva sāmānyam. atha kā iyam a-vyaktiḥ. aasty eva sva-bīja-prabhavāt sva-bhāva-bhedo hetuasti kaścid iti kañcana asya bhedam a-parāmṛśan
’sti kaścid dharmī iti prasādhayato ’-nirdiṣṭa’sti kārya-sva-bhāvayor ukta-lakṣaṇayor anasti ghaṭa iti, tata eva a-bhāva-upalambhāt, tacasti, cākṣuṣatve vā ko viparyayaḥ. ubhaya-siddhyā
asti tattvataḥ. yasmād ekam an-ekaṃ ca rūpaṃ
’sti tathā api na niṣidhyate. tasmād āśritya

asti

91

astu

PVin3_0003203
virodhaḥ, na śāstreṇa. tayor yasya pramāṇam asti, tad aparasya bādhakaṃ bhavati. anyathā
PVin2_0007107
śabdānāṃ tatra dṛśyate. na yukti-bādhā yatra asti tad-grāhyaṃ laukikaṃ yadi. gṛhyate vātaPVin3_0008001
na hetu-lakṣaṇa-bhāk, na ca anyā gatir asti. tasmān na sattā sādhyate. sādhanatve punar
PVin1_0001003
a-tad-vedini. yatra api viveka-pratipattir asti, tasya api grahaṇam. saṅketa-smaraṇa-upāyaṃ
PVin2_0007204
saṅketas tat-prakāśanaḥ. a-pauruṣeye sā na asti tasya sā eka-arthatā kutaḥ. sva-bhāva-niyame
PVin1_0003508
ata eva na anyo ’nubhāvyo buddhyā asti tasyā na anubhavo ’paraḥ. grāhya-grāhakaPVin2_0006614
tathā hi na anya-guṇa-doṣa-niścaye liṅgam asti. te hi ceto-dharmatvena atīndriyatvāt svaPVin1_0000508-niścaya iti cet, vyāhatam etat – tac ca na asti tena ca pratipattir iti. nivṛtter vā asya aPVin2_0009304
a-sati pratibandhe ’nvaya-vyatireka-niścayo ’sti. tena tam eva darśayan niścayam āha –PVin2_0006511
na asti viraktaṃ ceto devatā-viśeṣo vā, na asti dāna-hiṃsā-ādi-virati-cetanānām abhyudayaPVin1_0000404
a-pratyakṣaṃ pramāṇam anumānād vyatiriktam asti. na a-pratyakṣaṃ pramāṇam asti ity aparaḥ.
PVin2_0005410
vidhānaṃ pratiṣedhaṃ ca muktvā śabdo ’sti na aparaḥ. vyavahāraḥ sa ca a-satsu na iti
PVin1_0004003
anayor eka-ākāra-an-upalambhe ’nya-upalambho ’sti. na ca etat sva-bhāva-viveke yuktam,
PVin2_0006414
pramāṇayan pratikṣipati. sā viprakṛṣṭeṣv apy asti, na ca te na santy eva. tatra api sati
PVin3_0004705
a-prāpteḥ. nanu viparyaya-prāptir api na eva asti. na vai viparyaya-prāptyā eva dūṣaṇam, kiṃ
PVin3_0003703-pratidvandvinaḥ prāmāṇyād a-doṣa iti cet, asti nāma īdṛśasya viniścaye sambhavo na asya
PVin3_0001609
virodhād iti sāmānyena api na sambhavati. asti nāma īdṛśasya sambhavaḥ — devadattaPVin1_0004005-jñāna-utpādana-yogyatā-pratilambha-lakṣaṇo ’sti pratibandha indriya-yogyatā-utpatti-lakṣaṇo
PVin3_0005509
arthaṃ tat-prabhedanam. saṃyogya-ādiṣu yeṣv asti pratibandho na tādṛśaḥ. na te hetava ity
PVin3_0007809
na ca anumāna-viṣaye pratyakṣa-ādi-bādhā asti, pramāṇasya pramāṇa-antareṇa bādhāyāṃ tasya a
PVin1_0000201 nanv anyad api śābda-upamāna-ādikaṃ pramāṇam asti, pramāṇasya sato ’tra eva antar-bhāvāt
PVin3_0012107
iṣṭā. a-bhāva-pratiṣedho hi bhāvo ’-saty apy asti, bhāva-pratiṣedhas tu na sambhavati ity aPVin3_0010209
sambandha-upadarśana-kāle pakṣa-ādi-vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. sa hi kevala eva
PVin3_0011509
na hi sa-ātmaka-an-ātmakābhyām anyo rāśir asti, yatra prāṇa-ādir varteta, ātma-vṛttiPVin3_0008109
a-prādhānye ’py anvayasya vyatireka-vyāptāv asti, yathā — a-nityaḥ prayatnaPVin3_0011301
nanu tṛtīyo ’pi iṣṭa-vighāta-kṛd viruddho ’sti, yathā — para-arthāś cakṣur-ādayaḥ
PVin2_0007805
sa-apekṣāḥ. yāvatā sa eva eṣāṃ sva-bhāvo na asti yas tad-utpādanaḥ śāli-bījasya iti tat-svaPVin1_0001110
sannihita-artha-niścaya-lakṣaṇatvāt. na etad asti, yasmād a-vidyamāna-a-bhede ’pi tad-akṣa-aPVin2_0007807
api keṣāñcit satāṃ vā sa eva sva-bhāvo na asti yo vinaśvaraḥ. tat-sva-bhāva-apekṣatvān na
PVin1_0000305
svayaṃ kathañcid anusmarato na bhavati. asti vā anayor avasthayor viśeṣaḥ. tad ime kvacit
PVin3_0004102
tādavasthyaṃ ca tattvam. tad avarugṇe ’sti, vināśāt tiro-dhānād vā iti na atra
PVin2_0006511’rthaḥ sva-bhāva-viśeṣo vā, yathā – na asti viraktaṃ ceto devatā-viśeṣo vā, na asti dāna
PVin3_0003611
syāt. na ca pramāṇa-lakṣaṇa-vyatirikto ’nyo ’sti viśeṣaḥ pratyakṣasya, ya eka-antaPVin3_0012702
asti ity abhidhātari kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ viṣāṇaPVin3_0012708’yaṃ sambandha-a-bhāvo vācya ity upālambhaḥ. asti viṣāṇināṃ viṣāṇa-sva-bhāva-bhedaḥ, na tadPVin3_0007507
vaiphalyāt. api ca, na a-siddhe bhāva-dharmo ’sti vyabhicāry ubhaya-āśrayaḥ. dharmo viruddho
PVin2_0009412
iti vacanāt tan na asty eva yathā yadi. na asti sa khyāpyate nyāyas tadā na asti iti gamyate.
PVin3_0005707
kvacid aparaṃ kiñcin nibandhanam asti. sa ca anena a-sakṛd ācarita-pūrva iti na
PVin3_0012811-sannihita-sva-bhāvatā. na hi yo yatra na asti, sa tad-deśam ātmanā vyāpnoti. nanu na ākāśa
PVin3_0002804
praty anvayinaḥ, a-vyabhicārī vā hetur asti. sa-dvitīya-prayogāś ca pratyuktāḥ. śāstraPVin2_0005501
pralayaṃ gataḥ. deśa-kāla-niṣedhaś ced yathā asti sa niṣidhyate. na tathā na yathā so ’sti
PVin2_0008507
tat tasya kāryam. tac ca dhūme ’py asti. sa sakṛd api tathā-darśanāt tat-kāryaḥ
PVin3_0009413
na sidhyati iti vakṣyāmaḥ. sarvathā na asti samāno dharmo dhvasta-itarayor a-bhedaPVin3_0012806-sva-bhāva-upasaṃhāra-sambhavāt. na hy asti sambhavo yathā-avasthita-vastu-sthitiṣv ātmaPVin2_0007812
na ca atra kaścin niyāmakaḥ sva-bhāvasya asti, sarva-janmināṃ vināśa-siddheḥ. janmi-svaPVin1_0001112’pi tad-akṣa-a-gocaratvataḥ. spṛśato ’py asti sā buddhiḥ ko hi indriya-a-viṣayasya
PVin1_0000310
na anumānam, an-anvayāt. na hy atra dṛṣṭānto ’sti, sādhana-antara-a-bhāvāt tat-sādhanatve ca
PVin3_0010302-dharmaḥ syāt, na punaḥ kutaścid a-sata ity asti sādhya-sādhanayor viśeṣaḥ. atra api viśeṣaṇa
PVin1_0002404
sukha-ādaya iti cet, na, tvat-pakṣe ’py asti sukha-ādi-saṃvedanam iti darśana-arthatvād
PVin2_0005412
iti prāptā atra mūkatā. satāṃ ca na niṣedho ’sti so ’-satsu ca na vartate. jagaty anena
PVin3_0000901-hetv-abhidhānayoḥ. na arthe tena tayor na asti svataḥ sādhana-saṃsthitiḥ. artha eva hy
PVin3_0012010
a-sapakṣa eva na asti iti ca asya sapakṣe ’stitā ucyate, pratiṣedha-dvayena prakṛta-gamanāt.
PVin3_0012409
hy asya avadhāraṇasya phalaṃ yadi na vipakṣe ’stitvaṃ vyavacchidyeta. vyavacchede vā katham aPVin2_0007013-vācakaḥ. śabda-antareṣu tādṛkṣu tādṛśy eva astu kalpanā. a-prasiddha-artha-yogasya tatPVin3_0007303
eva. tat kim idānīṃ jñeyam asti iti siddhir astu. tathā api kiṃ siddhaṃ syāt. nanu bauddho
PVin3_0007607
iti cet, tat kim idānīṃ vidhi-viṣayo ’stu. tad api na iti cet, katham idānīṃ na
PVin1_0000308
iti sa eva ca tathā-pratipādyamāna āśrayo ’stu. tad-bhāva-bhāva-an-upalabdhī tarhi prabhava
PVin3_0002309-arthasya śāstrasya upagamād anyatra apy astu. tasmān na idaṃ pratijñā-doṣa-lakṣaṇaṃ
PVin3_0008203
gamyāḥ, sa eva eṣām a-saṃsargo gamyo ’stu, tāvatā kārya-parisamāpteḥ. kim antar-gaḍunā

astu

PVin3_0011608
PVin1_0002312
PVin3_0012303
PVin1_0002809
PVin3_0003211
PVin2_0006516
PVin3_0009402
PVin3_0004708
PVin3_0002307
PVin3_0005601
PVin2_0008308
PVin3_0010309
PVin1_0002712
PVin2_0007004
PVin3_0013210
PVin3_0007204
PVin1_0003906
PVin1_0003503
PVin1_0003501
PVin3_0000207
PVin2_0007509
PVin2_0004814
PVin1_0000508
PVin1_0000907
PVin2_0009011
PVin3_0006710
PVin2_0004807
PVin3_0011205
PVin1_0002405
PVin2_0007301
PVin3_0003105
PVin3_0012409
PVin1_0003109
PVin1_0003203
PVin3_0005201
PVin2_0006810
PVin1_0003105
PVin1_0003106
PVin1_0003109
PVin3_0007408
PVin2_0006814
PVin1_0003402
PVin1_0003214
PVin1_0003510
PVin3_0005405
PVin3_0000204
PVin3_0006305
PVin2_0008304
PVin3_0004607
PVin3_0001613
PVin1_0003414
PVin3_0003601
PVin3_0013406
PVin1_0002312
PVin3_0012511
PVin3_0008107
PVin1_0002611
PVin3_0005312
PVin3_0001007

92
a-pratipattiḥ. evaṃ tarhi cākṣuṣatvād apy
katham iti cet, ayam aparo ’sya doṣovirodhaḥ syāt. sa ca na sidhyati ity uktam.
vikalpakaṃ ca bhāvanā-bala-niṣpannam iṣyate.
śāstre ’pi tulyam iti tatra api pratibandhobhāve kiṃ pramāṇam iti cet, ata eva saṃśayo
a-bhāvāt. evaṃ tarhi sā eva avasthā ghaṭo
api tarhi niścayena nirdeṣṭavyasya a-niścayo
eva anya-kṛte ’pi pratijñā-doṣa iti cet,vyabhicārasya sambhavāt. sati vā pratibandhebhavaty eṣa sva-bhāvataḥ. yatra nāma bhavaty
hi rūpam anyatra a-paśyantī buddhir idam
ārya-satya-darśana-vad yathā nirṇītam
vyavasthāṃ vidhurayati. vistareṇa ca ayam-kāryatā-pratiniyamaḥ sva-bhāva-vyāptir vā.
-bheda eva sādhyaḥ. upātta-bhede sādhye
-vyavasāyena na iha tat. a-darśanāj jagaty
ca yugapad draṣṭum a-śakyatvāt sarvadā ca-dvāreṇa tad-darśanād a-dṛṣṭa-avayavasya-bādhanāya paraṃ prati sādhana-uktes tadāhy ayam asya vyāpakaḥ siddho bhavati, yadypramāṇa-vyāpāra-viṣaya-bhedāt. bheda ity apy
na asti tena ca pratipattir iti. nivṛtter vā-upayogāt smṛti-prabodhe ca upayuktatvān na
vā. antya-kṣaṇa-darśināṃ niścayāt paścād
-āśrayaḥ. tasmin bhāva-an-upādāne sādhye
arthaḥ. tasmād vastu-rūpa-a-visaṃvādanam eva
apy apārthako vacana-udāhāraḥ. tasmān naāntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. na ca
upalabdhir a-bhāva-sādhanī, sakala-kāraṇasya
chuddhi-vādinaḥ śāstrasya sva-vacanena apy
kathaṃ vā sapakṣa eva asti iti. kiṃ hy
tad-an-aṅgatayā a-karaṇatvāt. tasmād yatonāma ayam ātmanā bhāvān vyavasthāpayati idam
sannidhānasya apy a-sannidhāna-tulyatvādsyāt, syād yogyatā-niyamaḥ. tad-a-bhāve
karmaṇi tena ātmanā bhavitavyam, yena
iti pratikarma vibhajyate. an-ātma-bhūtaś ca
a-karaṇatvāt. tasmād yato ’sya ātma-bhedād
iti sa tathā sādhya ucyate. na punas tathā
tad-utpattiḥ. kiṃ tarhi jñāpana-śaktir ayam
kva tarhi idānīm ayam anubhavaḥ. nanv
-ādiṣv a-bhinnasya prativiṣayaṃ bhedakam-lakṣaṇam iti na kvacid anubhavo na apy
kadācid upalambhaḥ. tena tad-ātmānaṃ praty
uktam atra āgama-prāmāṇya-cintāyām. na apy
iti bhāvān na bhavati iti hetu-pratiṣedho
iti bhāvaṃ na karoti iti kriyā-pratiṣedho
-niścaye viśeṣasya vyavaccheda-hetutā-codanāyām eka-bhojane. vikalpa-viṣayatvādcet, ardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad
a-candre ’-siddheḥ. a-śakya-niṣedhatāmeva bhāvās tadvantaḥ syur ity abhivyāptir
caitanyasya katham iti cet, ayam aparokaścid dharma iti cet, nanv ayam evavyāvṛtter darśayitum a-śakyatvāt. tadna evaṃ tad vibhedavat. sidhyed a-sādhanatveśabdasya upasaṃharet. tac ca an-apekṣatvād
nitya ity arthād gamyata eva. tan na avaśyam

asya
astu. na, a-sambandhād ity uktam. tasmāt saṃśaya’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na hi vittiastu nāma nir-ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ
astu nāma bhāvanā-balena spaṣṭa-ābham, nir’stu. pratibandho hy adhikaraṇe sati bhavati,’stu, bhaved vā pramāṇam ity a-pratikṣepaḥ. tad’stu, yathā-ukta-lakṣaṇatvād asya. sa ca nivṛtta
’stu viparyayaḥ. tasmād dhetu-viruddhayor eva
astu, viṣaya-antare ’pi kiṃ na bhavati. bādhanīya’stu sa eva gati-sādhanaḥ. niyamo hy avinābhāvo
asmād anyatra api sva-bhāvataḥ. so ’yaṃ kvacidasmād vibhaktam iti pratyeti. tad a-rūpāṇāṃ kutaḥ.
asmābhiḥ pramāṇa-vārttike. kāma-śoka-bhaya-unmāda
asmābhir vādaḥ pramāṇa-vārttike pratiṣiddha itiasmiṃś ca arthe darśite darśita eva dṛṣṭānto
’smin bhaved dhetur an-anvayaḥ. sattāyāṃ tenaasminn ekasya api tad-ātmanaḥ. asti iyam api yāasya a-darśana-prasaṅgaḥ. katipaya-avayavaasya a-pratipattir iti cet, na, bheda-a-bhāvena
asya a-prāmāṇyāt tat-siddham a-siddham iti kathaṃ
asya a-bhāve na bhavet. tad anena dvi-vidhasya
asya a-bheda-pratiṣedha eva draṣṭavyaḥ, na nānāasya a-sad iti kutaḥ, niyama-a-bhāvāt. bhāve vāasya an-upakāriṇo buddhir bhāvam apekṣeta. arthaasya an-upalabdhyā a-sthiti-pratipatter niścaya’sya an-upalambhanam. tathā hetur na tasya eva aasya api prāmāṇyam, tat-pratibaddha-vastu-liṅgaasya api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir aasya ayam ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe
asya artha-sattāyām a-bhāva-a-sambhavāt. tatra
asya arthasya pratibādhanāt. lobha-ādi-mūlo ’asya avadhāraṇasya phalaṃ yadi na vipakṣe
’sya ātma-bhedād asya iyam adhigatir ity ayam
asya idaṃ na iti su-vyavasthitā bhāvāḥ. tasmātasya idam ity upasaṃhāro ’pi vikalpa-nirmita eva’sya idam iti na sidhyati. na apy arthavattā.
asya idam iti pratikarma vibhajyate. an-ātmaasya indriya-artha-sannikarṣa-ādiṣu hetuṣu
asya iyam adhigatir ity ayam asyāḥ karmaṇi
asya upanyāsa-pūrvako ’nvayaḥ, sādhya-ukter iha
asya eva pratipādaka iti. sā api tatra
asya eva rūpaṃ vayam apy anububhutsavaḥ. idaṃasya karaṇam iti. na hi indriyāṇi bhedakāni,asya kaścit, tatra api grāhya-grāhaka-lakṣaṇaasya kaścid upakāraḥ sambhāvyate, kāraṇa-dharmaasya kaścid viśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde vā’sya kṛtaḥ syāt. tataś ca a-hetukatvam. anyathā a’sya kṛtaḥ syāt. tathā apy ayam a-kiñcit-karaḥ kim
asya kena nivāryata iti. niścaya-hetāv apy aasya. tatra hi ghaṭena eva sa-dvitīyo dehena eva
asya darśana-prasaṅgaḥ. avayava-dvāreṇa tadasya darśayann evam āha, a-pratipramāṇatayā
asya dṛṣṭāntena pradarśyate. tad ayaṃ na sva’sya doṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na
asya dharma-viraho dharmaḥ. na hi vastu-rūpam eva
asya na bhāva-mātreṇa na sāmyena na prādhānyena’sya na siddhaṃ bheda-sādhanam. bhinna-ābhaḥ sitaasya nirastam. tad ayam upalabhya-sva-bhāvaḥ
asya nirdeśaḥ. tena an-uktāv api pakṣasya siddher

asya

PVin3_0011710
PVin2_0009707
PVin3_0004501
PVin3_0003404
PVin3_0003703
PVin3_0006306
PVin1_0001902
PVin3_0012609
PVin1_0003009
PVin3_0013103
PVin3_0005405
PVin2_0004604
PVin3_0007202
PVin2_0008207
PVin2_0007208
PVin2_0006313
PVin3_0013203
PVin3_0008111
PVin3_0007908
PVin3_0007706
PVin2_0007508
PVin2_0009410
PVin3_0009402
PVin1_0002309
PVin2_0005908
PVin3_0012008
PVin3_0012010
PVin3_0009401
PVin3_0003006
PVin2_0005404
PVin3_0008904
PVin2_0009102
PVin2_0009009
PVin2_0008703
PVin3_0003202
PVin3_0004606
PVin2_0008505
PVin3_0003710
PVin1_0003110
PVin2_0006901
PVin1_0003705
PVin3_0008002
PVin2_0006209
PVin1_0003512
PVin3_0003509
PVin1_0004209
PVin1_0003711
PVin3_0008311
PVin2_0006308
PVin3_0002806
PVin2_0007810
PVin1_0002115
PVin2_0008204
PVin2_0008201
PVin3_0013510
PVin3_0001508
PVin3_0006805
PVin1_0004002
PVin3_0006310

93

ākāra

prāṇa-ādiḥ. tata eva na ātma-nivṛttāv asya nivṛttir api, yato vyatirekī ity ucyate. naanumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. yad apy āha – yady atulyatvāt sākṣād artha-āpattyā vā. tasya asya pakṣa-dharmasya tattvaṃ sapakṣa-vipakṣayoḥ
iti yat kiñcid etat. puruṣa-icchā-kṛtā ca asya paripūrṇā pramāṇatā. yadi sva-vacanaasti nāma īdṛśasya viniścaye sambhavo na asya pratidvandvī vidyata iti. a-viśiṣṭa-lakṣaṇe
kaścin nāma-antareṇa uktaḥ syāt. tasmān na asya pratyayasya sambhavaḥ. darśana-ānantaryaṃ capaṭīyān smṛti-bījam ādhatte, tādṛśa-darśanād asya prabodho ’bhilāṣa-vāsanā-vivṛttir ato vṛttiś
na cet sva-viṣaye pareṇa bādhyate. tad asya pramāṇa-lakṣaṇam asti iti prameyo ’-bhāvaḥ.
-ābhāsa-vijñāna-hetutva-vacanāt. kiṃ punar asya pramāṇasya phalam. prameya-adhigatiḥ. sā hi-sāmānyam indriya-gamyaṃ nityaṃ ca. ato ’sya pramāṇasya vṛttiḥ. tan na etad vastu-bala-antaratvāt, artha-antaratve ca doṣāt. na ca asya prayatna-an-ārambha-virāme kadācid
tat sva-artham anumānam. pratyakṣa-vad asya phala-vikalpo vijñeyaḥ. tad etad a-tasmiṃs
kiṃ tu tathā asti kaścid iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ sva-arthaṃ
vināśaḥ, sa eva kṣaṇa-sthāyī jāta iti. tam asya mandāḥ sva-bhāvam ūrdhvaṃ vyavasyanti, na
kaḥ. dyotayet tena saṅketo na iṣṭām eva asya yogyatām. ity antara-ślokāḥ. eka-deśa-apunar virodhe gamikā eva, yathā – na asya roma-harṣa-ādi-viśeṣāḥ santi sannihitanāma kaścit sādhana-avayavaḥ. tena na asya lakṣaṇaṃ pṛthag ucyate, gata-arthatvāt.
so ’-nitya eva iti nitya-vyavacchedena, asya vākyasya śabda-pradeśa-ādiṣu nitya-an-agni’rthasya vyavacchedaṃ hetuṃ sattāyāṃ vadato ’sya viruddho hetuḥ syāt, tasya bhāve kvacid a-ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca a-vyabhicāram iti-dharmaḥ svayaṃ nivartamānaḥ. evaṃ hy ayam asya vyāpakaḥ siddho bhavati, yady asya a-bhāveicchatā tatra nyāyo vaktavyaḥ, yato ’sya vyāvṛttam iti bhavati. na ca na asti iti
avasthā ghaṭo ’stu, yathā-ukta-lakṣaṇatvād asya. sa ca nivṛtta ity a-nivṛtto ’vasthātā-rūpam iva sukha-ādi-saṃvedanam, idam asya saṃvedanam iti sambandhasya abhivyaktibhāvo ’sty eva. tasmāj jñānaṃ tad-yogyatā vā asya sattā, tad-vyatireko ’n-upalabdhir a-sattā.
a-sapakṣād eva vyatireka iti. nanv evam asya sapakṣe ’nuvṛtty-a-bhāvaḥ kathyate. soprāṇa-ādiḥ. a-sapakṣa eva na asti iti ca asya sapakṣe ’stitā ucyate, pratiṣedha-dvayenaiti, tan-nivṛttāv a-nivṛttāv apy aparasya asya sarvasya a-bhāvāt. evaṃ tarhi sā eva avasthābādhakam ity amum arthaṃ vaktuṃ sva-vacanena asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva
prāptaḥ, a-bhāva-vyatireka-lakṣaṇatvād asya. sā eva tāvad a-sato na nivṛttir iti
tathā ca ayam atra a-kiñcit karaḥ katham asya sthāpayitā. tad ayaṃ na kenacit pratibaddhana syāt, an-upayogāt. upayoge vā sa eva asya sva-ātma-bhūtā a-nityatā iti kim anyayā, svaādi-prasaṅgaḥ pramāṇa-vārttike nirṇītaḥ. tam asya sva-bhāvaṃ manda-buddhiḥ paśyann api nasakṛd vaikalye ca punar na dṛṣṭaḥ, taj-janyo ’sya sva-bhāvaḥ, anyathā sakṛd apy a-bhāvāt. sa
tulya-kakṣatvāt, yathā sva-vacane. tadā ca asya sva-vacanena virodhaḥ, na śāstreṇa. tayor
ca eka-bhāve pratīti-sādhana-a-bhāvam āha. asya hi dvayasya ekatra samuccayāt sarveṣu
dhūmo ’gniṃ vyabhicarati iti. tad-vyabhicāre ’sya hetumattā-vyatikramāt. yeṣām upalambhe talapy atra viṣaye na iṣṭā eva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tad evaṃ pramāṇe bādhake
ātma-bhedād asya iyam adhigatir ity ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na ca iyam
atipatati, tan-mātra-lakṣaṇatvād anyeṣv apy asyāḥ, tad-vyatikrame ca niyama-a-yogāt. śakteś
ca viṣaya-ākāratā eva sādhanam, yathā-ākāram asyāḥ prathanāt. artha-sthiteḥ sva-saṃvedanatasmān na sattā sādhyate. sādhanatve punar asyāḥ sāmānyena tan-mātra-vyāpini vastu-dharmeatra śiṃśapā vṛkṣa-a-bhāvād iti. sarvatra ca asyām a-bhāva-vyavahāra-sādhanyām an-upalabdhau
kasyacit. pratyakṣa-prativedyatvam apy asyāṃ tad-ātmatā eva. sā ca tādātmyāt svayaṃ
tad-yogyatā-balād eva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte ’pi tasmiṃs tat-ākāraḥ sva-saṃvidaḥ sādhanam iṣṭam, tato ’syās tad-bhāva-vyavasthāpanāt. tatra ātma-viṣaye
artha-grahaḥ kathaṃ satyaṃ na jāne ’ham api īdṛśam. ity antara-ślokau. kathaṃ punar-ātmīya-abhiniveśa-pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti ca a-paśyato ’nunaya-pratigha-aiti cet, na, tataḥ kārya-utpatter a-kṣepāt. ā antya-kṣaṇa-utpatteḥ pratibandhaḥ sambhāvyate,
eva a-viśeṣaṇaṃ dharma-mātraṃ sādhyam ākarṇanīyaṃ vā. anyathā artha-antara-gamanād
pratīta eva. na ca sva-bhāva-niyamo ’rthānām ākasmiko yuktaḥ, an-apekṣasya deśa-kāla-dravyaādibhyas tat-prasavās tad-anyebhyo ’nya iti, ākasmikatve deśa-kāla-prakṛti-niyama-a-yogāt.
cet, na niyamavatī syāt. tasmān na iyam ākasmikī kvacit. kathaṃ tarhi idānīm a-hetukona avaśyaṃ sataḥ kutaścid bhāva iti cet, ākasmikī tarhi sattā iti na iyaṃ kasyacit kvacitsādhana-antaratvāt. yadi pūrva-pakṣa-vādī sa- ākāṅkṣaḥ syād a-samāpta-vākya eva iti na dūṣaṇabhojayeti, na ekasya bhojana-a-sambhave ’n- ākāṅkṣāyāṃ vā. ito ’pi na anyatara-artha-antara-āhita-vāsanā-prabhava iti tat-pratibhāsy- ākāra-adhyavasāya-vaśena ca bhāva-a-bhāva-ubhayaniyamād dvi-candra-ādi-vat. na hy anayor eka- ākāra-an-upalambhe ’nya-upalambho ’sti. na ca-ākāra-niyama-sāmarthyena apara-pratikṣepāt, ākāra-antara-saṃsarge tasya a-bhāvāt. tasmād ayaṃākāraPVin1_0001611
PVin1_0001615
PVin1_0001912
PVin3_0006309
PVin3_0006810
PVin3_0006006
PVin3_0006112
PVin2_0008811
PVin2_0008806
PVin3_0006802
PVin2_0008606
PVin1_0003603
PVin1_0002506
PVin1_0004009
PVin1_0004214
PVin2_0009809
PVin1_0003802
PVin1_0002409
PVin1_0004308
PVin1_0003610
PVin1_0003610
PVin1_0004208
PVin1_0003704
PVin1_0003613
PVin1_0003705
PVin1_0004112
PVin1_0002307
PVin1_0002608
PVin1_0003406
PVin1_0003608
PVin1_0003602
PVin1_0002901
PVin1_0003814
PVin1_0003613
PVin2_0004812
PVin3_0002605
PVin3_0009702
PVin3_0008904
PVin3_0002703
PVin3_0012811
PVin3_0012809
PVin3_0013306
PVin3_0013208
PVin3_0000703
PVin2_0006812
PVin3_0005410
PVin2_0004910
PVin2_0007409
PVin3_0011310
PVin3_0010905
PVin2_0009008
PVin3_0001409
PVin3_0002711
PVin3_0001503
PVin3_0001410
PVin2_0009008
PVin3_0008806
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PVin2_0005605

94

ākhyā

pratibhāsate. na ca śabda-viṣaya eva vastu, ākāra-antareṇa darśane pratibhāsanād etāvan-mātra-vad gandhasya cakṣur-buddhi-vac ca rūpasya. ākāra-arpaṇa-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ.
viduḥ. hetutvam eva yukti-jñā jñāna- ākāra-arpaṇa-kṣamam. ity antara-ślokaḥ. na casāmarthyam iti tad eva pramāṇaṃ syāt. tad- ākāra-niyama-sāmarthyena apara-pratikṣepāt, ākāraapy arthayos tasya an-apāyāt. vastu-viparīta- ākāra-niveśiṣv api tīrtha-antarīya-pratyayeṣu
’yaṃ pratyakṣeṇa eva sidhyati. na hy eka- ākāra-pratiniyatād a-saṃsargiṇo ’nubhavād anyo
api tasyā eva viśiṣṭa-upalabdher eka- ākāra-pratiniyamaḥ. tasmād viśiṣṭa-upalabdhir eva
an-anumānam eva ity a-vyabhicāraḥ. na apy ākāra-bheda eva tad-a-tattve nibandhanam, api tusphuṭam eva tādṛśaṃ bhedaṃ loko vivecayaty ākāra-bhedāt. an-antaraṃ vā kāraṇaṃ kāryam
-vastu-pratipādana-samīhā-prayogāt, tad- ākāra-vikalpa-jananāc ca. na ca upādāna-kārya-bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭa- ākāra-vijātīyād bhavati, a-hetutva-prasaṅgāt.
nirīkṣyate. vibhakta-lakṣaṇa-grāhya-grāhaka- ākāra-viplavā. tathā-kṛta-vyavasthā iyaṃ keśa-ādiidaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-an-eka- ākāra-vivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ
na tayor api saha-upalambha-niyamaḥ. nīla- ākāra-saṃvedanayos tu niyama eva. na sa nānātve
mānam ātmā meyaḥ phalaṃ sva-vit. grāhaka- ākāra-saṅkhyātā pariccheda-ātmatā ātmani. sāvacana-ādeḥ kiñcin-mātra-sādharmyāt sarva- ākāra-sāmyam anumīyeta, sarva-guṇeṣu viśeṣavyavasthā, na tu yathā-tattvam iti. viṣaya- ākāraḥ kaścit paricchedaś ca antaraḥ svaanubhavaḥ. ko ’nayor bhedaḥ. viṣaya- ākāraḥ pada-artho ’-saṃvedano ’nyā saṃvit. asiddhā bhavati. yadi bhāsamāno viṣaya- ākāro buddher a-bhinnaḥ, tato bhinnam asti iti
yadi hi iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭa- ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ
-bhāvatvād artha-pratipatteḥ. yadi hi iṣṭa- ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n
prakāśakaḥ syāt, prakāśa-vat. tasmād grāhaka- ākāraḥ sva-saṃvidaḥ sādhanam iṣṭam, tato ’syās-rūpā eva artha-pratītiḥ. tasyāś ca viṣaya- ākāratā eva sādhanam, yathā-ākāram asyāḥ
-sva-bhāvaṃ vyavasthitiḥ, sarva-jñānānām eka- ākāratva-prasaṅgāt. an-eka-ākārās tu vijñaptayaḥ,tasyāś ca viṣaya-ākāratā eva sādhanam, yathā- ākāram asyāḥ prathanāt. artha-sthiteḥ svakvacin niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya- ākāraṃ ca yugapad upalabhata iti tad-anye ’pi-ādayaḥ saṃvedyatvāt. na hi yad yad-viṣaya- ākāraṃ saṃvedanaṃ na bhavati, tat tasya vedakam,bhinna-upalambhayor api sukha-ādi-nīla-ādy- ākārayor a-nānātvāt kaṃ bata ayam āśritya hetuṃ
vijñānasya, tat-pratibhāsinaḥ sthūla- ākārasya pratyekaṃ parama-aṇuṣv a-bhāvāt. ekaś cayeṣāṃ buddhir eva upadarśita-grāhya-grāhaka- ākārā utpadyate, teṣām anyasya saṃvedyasya atat-sva-bhāvo ’nubhava eva. a-vedya-vedaka- ākārā yathā bhrāntair nirīkṣyate. vibhaktamiddha-upaplutānām apy anubhūta-smaraṇa- ākārā vikalpā bhavanti. na ca te tathānānā-rūpa-avabhāsinaḥ. satyaṃ kathaṃ syur ākārās tad-ekatvasya hānitaḥ. anyasya anyatva-jñānānām eka-ākāratva-prasaṅgāt. an-eka- ākārās tu vijñaptayaḥ, yena ekaṃ rūpam ekasya
yogataḥ. na hy ekasya tāv anyonya-vilakṣaṇāv ākārau yujyete. tad ālambana-viṣaya-bhedāt-vṛttitaḥ. dṛṣṭer vipratipattīnām atra ākārṣīt svayaṃ-śrutim. iṣṭa-a-kṣatim a-sādhyatvam
siddhe viśeṣaṇam. a-doṣa-kṛd a-siddhāv apy ākāśa-āśraya-vad dhvaneḥ. a-siddhāv api śabdasyakṛtaḥ pātaḥ, svayaṃ patina-dharmatayā pātāt, ākāśa-kṣipta-vat. tathā ca ayam atra a-kiñcit
veditavyaḥ, yathā-sādhyam a-bādhanāt. yathā ākāśa-guṇatva-eka-artha-samavāyy-a-nityatva-aasti, sa tad-deśam ātmanā vyāpnoti. nanu na ākāśa-deśe rūpa-ādayas tad-deśāṃś ca ghaṭa-ādīn
sva-sambandhibhir yugapat-sambandhāt, ākāśa-vad iti. tat-sambandhi-sva-bhāva-mātraapi — parama-aṇu-vat karma-vad ākāśa-vad iti sādhya-ādy-a-vyatirekiṇaḥ. tathā-bhāve kṛtakatvasya a-sambhavaḥ, yathā ghaṭa- ākāśayor iti darśanīyam. na hy anyathā sapakṣavā iti. na hy atra śabda-ghaṭayoḥ śabda- ākāśayor vā vāstavī pratyāsattiḥ, api tu vaktur-ādi-vat. a-tad-āgamebhyo na tatra pratītir ākāśād iva ghaṭa-ādiṣu. na vai śabda-sva-bhāvoan-upayogataḥ. kadācin nir-apekṣasya kārya- ākṛti-virodhataḥ. kādācitka-phalaṃ siddhaṃ tal-vimarśa-vivekena pratiṣṭhitena eva rūpeṇa ākriyata iti sva-lakṣaṇa-viṣayam, aparasmād artha
sva-bhāva-abhidhāyiny api para-upādhim enam ākṣipati. etena pratyaya-bheda-bheditva-ādayo ’pi
kaḥ pratiṣeddhā vibhettuḥ. an-ukta-sāmarthya- ākṣiptam iṣṭaṃ paro ’bhipraiti iti tad-abhiprāyaa-doṣaḥ. nitya-sukha-ātma-ātmīya-darśana- ākṣiptaṃ sa-āsrava-dharma-viṣayam a-bhūta-guṇa’pi dharmi-dharmatayā nimittaṃ bheda-antara- ākṣepa-an-ākṣepāv ity-ādi-prasaṅgaḥ pramāṇaatha sāmānyena sādhyam iṣṭam iti na viśeṣa- ākṣepaḥ. uktam atra —tad-an-ākṣepe kiṃ sādhana-pakṣī-karaṇasya. nanu viśeṣasya sāmānya- ākṣepāt tat-siddhau siddham eva iṣṭaṃ bhavati. na,-gatiṃ sādhanaṃ sāmarthyena vyāpnoti siddher ākṣepāt, tāvatīṃ tad-dūṣaṇam api. tathā-vidhasya
iti na viśeṣa-ākṣepaḥ. uktam atra —tad-an- ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca iti. yadi
-dharmatayā nimittaṃ bheda-antara-ākṣepa-an- ākṣepāv ity-ādi-prasaṅgaḥ pramāṇa-vārttike— kṛto nāma sa tena pratibandha- ākhyaḥ pada-arthaḥ, sa tu bhāvaḥ prasarpaṇaa-vyāpti-vyatirekayoḥ. svayaṃ-nipāta-rūpa- ākhyā vyatirekasya bādhikāḥ. saha a-nirākṛtena
ślokāḥ. etal-lakṣaṇā an-upalambha-ātma-kārya- ākhyā hetavas trayaḥ. eva. an-upalabdhiḥ sva-

ākhyātam

PVin3_0005503
PVin3_0007405
PVin3_0000807
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PVin3_0002102
PVin2_0007109
PVin3_0012804
PVin3_0013104
PVin3_0013104
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PVin3_0000207
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PVin3_0012203
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PVin2_0006608
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PVin3_0000209
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PVin3_0013708
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PVin2_0006611
PVin3_0000804
PVin3_0000208
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PVin3_0000304
PVin3_0000106
PVin2_0006501
PVin3_0003205
PVin2_0009604
PVin3_0013708
PVin3_0003009
PVin2_0006812
PVin1_0004401
PVin3_0002008
PVin2_0005312
PVin3_0005707
PVin2_0004809
PVin3_0009801
PVin3_0013013
PVin3_0011712
PVin3_0000609
PVin3_0001604
PVin3_0012911
PVin1_0002311
PVin3_0011706
PVin1_0000904
PVin1_0002407
PVin2_0006711
PVin3_0013403
PVin3_0008807
PVin3_0001202
PVin3_0001401
PVin3_0011709

95

ātma

’dhikriyate. tena iha prabheda-mātram ākhyātam, lakṣaṇaṃ tu tad eva. etena kārya-liṅganirdeśena na kiñcit, tatra darśana-sambandha- ākhyāna-mātrād iṣṭa-siddheḥ. tad-a-nirdeśe vāiti saṅgraha-ślokaḥ. tri-rūpa-liṅga- ākhyānaṃ para-artham anumānam ity arthān na pakṣa
liṅgi-jñāna-utpipādayiṣayā tri-rūpa-liṅga- ākhyānaṃ para-artham anumānam, kāraṇe kāryasva-bhāva-antar-gamād iyam. hetu-prabheda- ākhyāne na darśita-udāhṛtiḥ pṛthak. ity antaravā sva-bhāvasya nivṛttir hetutvena ākhyeyā. anyathā a-pratibaddha-nivṛttyā anyaa-bheda-prasaṅgāt. a-bhede ca atīta-an- āgata-vastu-prabheda-grahaṇa-a-grahaṇa-ūha-an-ūha
tatra apy atīta-eka-kālānāṃ gatiḥ, na an- āgatānām, vyabhicārāt. tasmād iyam api kāryaarthe bādhite ’nyasya kā kṣatiḥ. uktaṃ ca na āgama-apekṣam anumānaṃ sva-gocare. siddhaṃ tenavāta-putrīyaṃ kiṃ na yuktyā na bādhitam. āgama-artha-āśrayā yuktir atyakṣeṣu na ca itarā.
tasmād a-vastu-darśana-bala-pravṛttam āgama-āśrayam anumānam āśritya tad-artha-vicāreṣu
pratibadhnāti. kṛtakatva-prastāve ca an- āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś cakṛtakatva-prastāve ca an-āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś ca pratibandho yacprāmāṇyād a-doṣa iti cet, uktam atra āgama-prāmāṇya-cintāyām. na apy asya kaścid
iti na para-upagatena sādhanam. tad- āgama-bādhanāya paraṃ prati sādhana-uktes tadāantara-ślokāḥ. eka-deśa-a-visaṃvādanam apy āgama-lakṣaṇam āhuḥ. tad vipakṣe ’-darśana-mātrād
-anta-viṣama-grahāḥ. ity antara-ślokaḥ. tad- āgama-viruddha-abhyupagamaś ca tena eva kathaṃ
pramāṇa-pravartanaṃ yuktam. evaṃ hy āgama-siddha ātmā syāt, na anumāna-siddhaḥ.
mad-upagama-ādayo hetu-prayogā vyākhyātāḥ, āgama-siddhāś ca. vacanasya vaktur icchā-mātreṇa
-ādi-guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo ’-visamvādī iti cet, iṣṭo ’yam arthaḥ
a-pratipatti-yogyatvāt. tad-upagamād āgamaḥ, tataḥ sādhana-dharmaḥ, tasmād vastupratipadyeta. mā bhūt puruṣa-āśrayaṃ vacanam āgamaḥ, praṇetur dur-anvayatvāt. a-pauruṣeyam atad-āgamavatas tat-siddham iti cet, kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sa katham āgamaḥ.
āgamaḥ. bādhyamānaś ca pramāṇena sa katham āgamaḥ. riktasya jantor jātasya guṇa-doṣam asūtram a-mogha-nīter draṣṭur mayā āgamitam āgamam adhyupekṣya. tasya apy avaśyam avadātaśakyeta jñātuṃ so ’tiśayo yadi. sarva eva āgamam an-āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā
jñātuṃ so ’tiśayo yadi. sarva eva āgamam an- āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā-pūrvavaktur icchā-mātreṇa pravṛtteḥ. kalpanā- āgamayoḥ kartur icchā-mātra-anurodhataḥ. vastunaś
a-siddham iti kathaṃ tataḥ siddhiḥ. tad- āgamavatas tat-siddham iti cet, kasya ka āgamaḥ.
loke vyavahāro dṛṣṭa iti saṃśayaḥ. tasmān na āgamasya api nivṛttir artha-a-bhāvaṃ gamayati.
ca tena eva kathaṃ bhavet, tad-upagama āgamasya tyāga-aṅgasya a-pramāṇatvena a-upacārāt. atra sva-dṛṣṭa-artha-grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy an-arthataḥ.
santy eva. tatra api sati pratyakṣa-anumāna- āgamānām ekasya vṛttir iti cet, na, śāstrasya-yuktikā pratijñā bādheta. pratiṣiddhaṃ ca āgamānāṃ prāmāṇyam. tasmād abhyupetya vicāreṣv
tatra a-bhāvena gamakatvaṃ kathayatā āgamikatvam ātmani pratipannaṃ syāt, na
artha iti sūtram a-mogha-nīter draṣṭur mayā āgamitam āgamam adhyupekṣya. tasya apy avaśyam
sva-vacana-virodhe spaṣṭam udāharaṇam, āgame tu diṅ-mātra-darśanam etat. atra udāharaṇam
tadvantaḥ syuḥ kāya-vijñapty-ādi-vat. a-tad- āgamebhyo na tatra pratītir ākāśād iva ghaṭavyavahāram utpaśyann ekam a-pramāṇam ācakṣīta, aparam āsaṃsāram a-viśliṣṭa-anubandhaṃ
balād asti iti sādhayann adhyakṣa-viruddham ācarati. kaiścit prakaraṇair icchā bhavet sātāvad yad a-yuktaṃ paśyanti, na tadā eva tad ācaranti. so ’yaṃ paśor api paśuḥ. mahato ’pi
kiñcin nibandhanam asti. sa ca anena a-sakṛd ācarita-pūrva iti na anayoḥ sambandhaḥ sādhanīyaḥ.
tat-pratibaddha-vastu-liṅga-apekṣaṇāc ca. ācāryaḥ punar artha-bhidāṃ jagau. pratibhāsasya
iti na vāda-udāharaṇam. udāharaṇa-diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ pratijñā-artha-eka-deśo
tad ayam abhyupagama-bala-pravṛttaḥ. ācāryeṇa punar diṅ-mātra-darśanāya idam
na anvayaḥ. a-darśana-mātram āśritya ācāryeṇa śrāvaṇatve vyatireka uktaḥ. na tāvatā a-sthita-lakṣaṇatvena virodhāt. ayam eva ca ācāryair avayavi-pratiṣedha-ādiṣu bahu-mukhairvarṇatvasya aindriyakatvasya iva vā nitīraṇa- ājñāne. tathā hi na tac cākṣuṣaṃ taj-jñānavat,
ekasya tad-antarāla-vyāpti-nāntarīyakaḥ, ātapa-āder iva ghaṭa-ādibhir iti. dvitīyo ’pi
sārūpyam apy a-tad-ātmanaḥ prāk paścād apy ātma-a-pracyuteś caitanyasya katham iti cet, ayam
avinābhāva eva ukto bhavati. tathā hy ātma-a-bhāva eva na bhavaty eva ity arthād anupayoga-a-viśeṣataḥ. sa paścād api syāt. ātma-a-bhedena sāmarthya-a-viśeṣān na ekasya-a-viśeṣe ’pi sva-bhāva-abhyāsa-viśeṣāt tad- ātma-atiśaya-siddheḥ. buddhir atiśayavatī naādhāra-ādheya-bhāvaś cet, so ’pi tad- ātma-an-upakāre na sidhyati. para-ātmani tulyaḥ
kathañcit sādṛśya-mātreṇa arthānāṃ kenacid ātma-antara-pratiniyamaḥ, yena upamānāt sādhanaṃ
pratibandhād atiśaya-pratipattau tasya apy ātma-antaratve tad eva vastunas tādātmyāt patanam
yathā saṃhatānāṃ pārārthye sādhya ātma-arthatvam. tad an-uktam api icchayā vyāptaṃ
siddhā api pārārthya-a-viśeṣe na ātma-arthāḥ. saṃhata-para-artha-kriyā-upagamādte ca darśanena vinā na sidhyataḥ. tan na ātma-avinābhāvī prāṇa-ādiḥ. tata eva na ātma-ātma

PVin3_0008310
PVin3_0010904
PVin2_0006413
PVin3_0012807
PVin2_0005605
PVin3_0008808
PVin3_0012310
PVin2_0009513
PVin3_0011003
PVin1_0001613
PVin2_0005401
PVin3_0011204
PVin1_0000802
PVin2_0007609
PVin3_0012404
PVin3_0011710
PVin3_0011802
PVin2_0004609
PVin3_0010409
PVin2_0006412
PVin3_0009902
PVin3_0012210
PVin3_0011804
PVin3_0011708
PVin3_0004908
PVin2_0007302
PVin3_0012001
PVin3_0008806
PVin1_0004205
PVin1_0003105
PVin2_0009102
PVin1_0003206
PVin1_0001311
PVin1_0003109
PVin1_0002101
PVin1_0000604
PVin2_0005508
PVin3_0008610
PVin3_0006207
PVin3_0010703
PVin1_0004210
PVin3_0011510
PVin3_0011706
PVin1_0004301
PVin1_0002107
PVin1_0004212
PVin1_0004204
PVin1_0002011
PVin3_0005905
PVin1_0002012
PVin3_0012402
PVin1_0000403
PVin2_0009602
PVin1_0001312
PVin3_0011509
PVin2_0009603
PVin3_0007206
PVin2_0005810
PVin3_0012308

96ātmakamdeha-indriya-buddhibhyo rāga-ādy-anumānam. ātma-ātmīya-abhiniveśa-pūrvakā hi rāga-ādayaḥ,rāga iti cet, iṣṭatvād a-doṣaḥ. nitya-sukha- ātma-ātmīya-darśana-ākṣiptaṃ sa-āsrava-dharmaātma-parayor a-pratipatteḥ. tasmād ayam ātma-upalambha-nivṛttim eva pramāṇayan
asti sambhavo yathā-avasthita-vastu-sthitiṣv ātma-kārya-an-upalambheṣu. tatra udāharaṇam —ity antara-ślokāḥ. etal-lakṣaṇā an-upalambha- ātma-kārya-ākhyā hetavas trayaḥ. eva. anpatanam an-avasthā ca. na ca tathā-bhūta- ātma-kriyāṃ pratibandham abhyupaiti. tasmāt pātaprāṇa-ādi-sambhavena nairātmya-vyāvartanād ātma-gatiḥ, kiṃ tarhi vidhi-mukhena eva prāṇavyāptes tan-nivṛttau vyāpy-a-nivṛtter ātma-gatiḥ syāt. a-dṛśya-an-upalambhād a-bhāva-aeva a-viparyāsa-udbhavā sā na doṣaḥ. a-saty ātma-grahe duḥkha-viśeṣa-darśana-mātreṇa abhyāsapratibhāsa-a-viśeṣāt saty api pratītir a-tad- ātma-grāhiṇī, tad-bhāva-a-bhāvayor an-anukārāt,’pi mahīyaso yad avamanyata iti kim anyad an- ātma-jñatāyāḥ. so ’yaṃ tair eva artha-vyatirekarāgī iti, rāga-utpatti-pratyaya-viśeṣeṇa ātma-darśana-a-yoniśo-manas-kāreṇa yogāt. tadāayam upanipatya vijñānaṃ janayan na an- ātma-nāntarīyakaṃ pratibhāsaṃ puras-kartuṃ yukto
tv artha-āpattyā siddhaḥ. na hy a-tad- ātma-niyatasya tan-nivṛttyā nivṛttiḥ. tasmānvyatirekasya upayogaḥ. kathaṃ vā a-prasiddha- ātma-niyamāḥ prāṇa-ādaya ātmānaṃ vidadhati iti
na ātma-avinābhāvī prāṇa-ādiḥ. tata eva na ātma-nivṛttāv asya nivṛttir api, yato vyatirekīprāṇa-ādy-a-bhāvena nairātmyasya vyāpter ātma-nivṛttau prāṇa-ādi-nivṛttir iti cet, na, avā bhāva-kāraṇa-vyatireke bhavataḥ, a-bhedād ātma-niṣpatteś ca. tathā tayor a-bhāve taj-jaṃ
pratibandho vācyaḥ, anyathā a-siddheḥ. etena ātma-para-upagama-ādayaḥ puruṣa-vyavasthāsarva-upalambha-nivṛtter atra a-liṅgatvāt, ātma-parayor a-pratipatteḥ. tasmād ayam ātmajñānam utpādayantas tathā prakāśamānāḥ sva- ātma-prakāśakā ity ucyante. na evaṃ liṅgaa-siddheḥ sandigdho nairātmyād vyatirekaḥ. ātma-pratiniyame hi tat-kārya-ātmatayā prāṇaprāṇa-ādayas tad-ātmatayā tad-utpattyā vā ātma-pratibaddhāḥ syuḥ, te tan-nivṛttyā nivarteran.
pratibandhaś ca avinābhāvaḥ. sa ca ātma-pratibandhas tādātmya-tad-utpattibhyām anyovyāvṛtti-sādhanaḥ. sva-bhāva-kāryayor eva ātma-pratibandhād gamakatvaṃ viparyaye vāa-bhāva-a-sambhavāt. tatra arvāg-darśanasya ātma-pratyakṣa-nivṛtti-pramāṇayatas tad-grahaṇa-hetuḥ, buddhiś ca pratyaya ity etāvato ’yam ātma-bhāvo ’nvaya-vyatireka-bhāg ity ayam eva
prasarpaṇa-dharma-a-pracyuta-an-utpanna- ātma-bhūta-viśeṣaḥ kiṃ na patati iti.
-artha-antaratve tu nīla-āder anubhavāt tad- ātma-bhūtaḥ prakāśate tathā iti nīla-ādyyena asya idam iti pratikarma vibhajyate. an- ātma-bhūtaś ca asya indriya-artha-sannikarṣa-ādiṣu
an-upayogāt. upayoge vā sa eva asya sva- ātma-bhūtā a-nityatā iti kim anyayā, sva-bhāvena
-karma-sambandho na prasidhyati. sā ca tasya ātma-bhūtā eva tena na artha-antaraṃ phalam.
’pi syāt. na hi pratipuruṣam arthānām ātma-bhedaḥ, nairātmya-prasaṅgāt, ātma-sthiter a-an-aṅgatayā a-karaṇatvāt. tasmād yato ’sya ātma-bhedād asya iyam adhigatir ity ayam asyāḥ
-ātmā viṣayī-kriyate saṃvittyā, tasyās tad- ātma-rūpatvāt. na enam iyam abhilāpena saṃsṛjati,
eva pramāṇam. sa ca a-visaṃvādas tasmād ātma-lābhāt, anyato bhavato ’-bhavato vā bhāve
vidhāna-pratiṣedhane. eka-dharmasya sarva- ātma-vidhāna-pratiṣedhanam. a-nānā-ātmatayā bhede
artha-antaratve ’py uktam. na vai tata ātma-viśeṣa-utpatter ambhasas tathā-sthitiḥ, kiṃ-viśeṣād viṣaye ’pi prasaṅgāt. saṃvedanaṃ hy ātma-viśeṣād apara-sādhanam, na evam a-bhāvaḥ. na
ity evam-prakārasya an-upalambhasya a-dṛśya- ātma-viṣayatvena sandeha-hetutvād ity uktam. kotato ’syās tad-bhāva-vyavasthāpanāt. tatra ātma-viṣaye māne yathā rāga-ādi-vedanam. iyaṃanyo rāśir asti, yatra prāṇa-ādir varteta, ātma-vṛtti-vyavacchedābhyāṃ sarvasya saṅgrahāt.
na bhavaty eva ity arthād an-anya-saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sā eva avinābhāvaḥ.
sā yogyatā iti ca proktaṃ pramāṇaṃ sva- ātma-vedanam. ity antara-ślokāḥ. bāhye ’py arthea-śakya-samayatvān na sukha-ādīnām ātma-saṃvittir āviṣṭa-abhilāpā. sā pratyakṣaṃ
tatra apy anubhava-ātmatvāt te yogyāḥ sva- ātma-saṃvidi. iti sā yogyatā mānam ātmā meyaḥ
tathā-prathanam, na tad anyasya kasyacid ātma-saṃvedana-vat. tato ’pi na tad artha-antare-saṃvedana-pradarśana-artham, sarva-jñānānām ātma-saṃvedanasya pratyakṣatvāt. na hi sukha-viśeṣāt. saṃvedanasya tu tathā-vidha- ātma-saṃvedanād eva bheda-pratītiḥ. tat svayaṃ
pratyakṣatvāt. na hi sukha-ādīnām ātma-saṃvedane vikalpaḥ sambhavati, yasmād aiti tato vyatirekī varṇyeta. anyathā ātma-sannidhāyane ko nairātmyād vyatirekasyasvato ’-siddham anyat sādhanam a-vyabhicāry- ātma-sambandham apekṣata iti na a-pratyakṣaṃ
abhyupagamāt siddham iti cet, katham idānīm ātma-siddhiḥ. parasya apy a-pramāṇikā nairātmyaarthānām ātma-bhedaḥ, nairātmya-prasaṅgāt, ātma-sthiter a-bhāvāt. tasmād ayam a-śabda-charīraṃ prāṇa-ādimattvād iti. na hi sa- ātmaka-an-ātmakābhyām anyo rāśir asti, yatra
nairātmya-siddhiḥ. abhyupagamena ca sa- ātmaka-an-ātmakau vibhajya tatra a-bhāvena
dharmī pradhāna-lakṣaṇa eko nityaḥ sukha-ādy- ātmako ’nyo vā iti, yathā-kathañcid api viśeṣitas
yathā – gaur ayaṃ sāsnā-ādi-samudāya- ātmakatvād iti. tathā ca dṛṣṭānta-a-siddhi-codanāna anvayy a-vyatirekī ced a-nairātmyaṃ na sa- ātmakam. iti saṅgraha-ślokaḥ. na prāṇa-ādi-ātmakaṃ

PVin3_0004713
PVin3_0011508
PVin2_0009511
PVin3_0011812
PVin1_0001005
PVin3_0013404
PVin2_0009512
PVin3_0011509
PVin3_0012303
PVin2_0009603
PVin3_0009103
PVin3_0011804
PVin3_0012301
PVin2_0005509
PVin1_0004214
PVin3_0013006
PVin3_0013003
PVin1_0003512
PVin3_0009306
PVin3_0011512
PVin2_0006707
PVin3_0013404
PVin3_0009411
PVin2_0005610
PVin1_0004212
PVin3_0004201
PVin2_0005612
PVin1_0000804
PVin3_0009212
PVin3_0003004
PVin1_0000208
PVin3_0008607
PVin1_0003906
PVin2_0010110
PVin1_0001603
PVin3_0011612
PVin1_0003107
PVin1_0003104
PVin3_0008604
PVin3_0011902
PVin3_0000402
PVin1_0003513
PVin2_0006802
PVin1_0001806
PVin1_0002311
PVin3_0011701
PVin1_0001412
PVin1_0001505
PVin3_0011610
PVin1_0001708
PVin3_0011907
PVin2_0007608
PVin3_0012205
PVin2_0007405
PVin3_0009807
PVin1_0000205
PVin3_0005808
PVin3_0007402
PVin3_0001903

97ātmanā

-anantarīyakaḥ, kṛtakatvān nityaḥ, sa- ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvāt, prayatna
vyatirekaś ca sandigdhaḥ, yathā — sa- ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād iti. na
kiṃ ca vyatireky api hetuḥ syāt. na idaṃ nir- ātmakaṃ jīvac-charīram a-prāṇa-ādimattva-prasaṅgād
-sattva-pratītiḥ. yad apy āha — yadi na sa- ātmakaṃ jīvac-charīram, prāṇa-ādi-virahasaṅketa-smaraṇa-upāyaṃ dṛṣṭa-saṅkalana- ātmakam. pūrva-apara-parāmarśa-śūnye tac cākṣuṣe
na sāmyam. tatas tad-ātmatāyāṃ sarvaṃ sarva- ātmakaṃ syāt. na ca etad yuktam. tasmāt tada-prāṇa-ādimattva-prasaṅgād iti. nir- ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādyprāṇa-ādimattvād iti. na hi sa-ātmaka-an- ātmakābhyām anyo rāśir asti, yatra prāṇa-ādir
sa ca na sidhyati ity uktam. astu nāma nir- ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ tad-bhāve ca-siddhiḥ. abhyupagamena ca sa-ātmaka-an- ātmakau vibhajya tatra a-bhāvena gamakatvaṃ
prapattṝṇām a-sādhanam. jñāpako hi hetur yad- ātmatayā jñāpayati, tad-a-siddhau sandehe vā na
vyāpty-a-siddheḥ. yadi prāṇa-ādayas tad- ātmatayā tad-utpattyā vā ātma-pratibaddhāḥ syuḥ,vyatirekaḥ. ātma-pratiniyame hi tat-kārya- ātmatayā prāṇa-ādīnāṃ nairātmyena saha virodhaḥ
sarva-ātma-vidhāna-pratiṣedhanam. a-nānā- ātmatayā bhede nānā-vidhi-niṣedha-vat. ekasva-vit. grāhaka-ākāra-saṅkhyātā pariccheda- ātmatā ātmani. sā yogyatā iti ca proktaṃ pramāṇaṃ
deśa-rūpasya a-bheda-virodhaḥ. dṛśya-a-dṛśya- ātmatā-ādi-virodhā api vācyāḥ. tad ayam an-virahaḥ. a-vyavadhānam a-dūra-sthānaṃ dṛśya- ātmatā indriyasya sva-āśrayeṇa sambandhaḥ, apratyakṣa-prativedyatvam apy asyāṃ tad- ātmatā eva. sā ca tādātmyāt svayaṃ prakāśate.
sāmānyam. atha kā iyam a-vyaktiḥ. a-dṛśya- ātmatā. nanv anena lakṣaṇena pradhāna-puruṣa-ādayo
jīvac-charīra-sambandhī prāṇa-ādir an-ubhaya- ātmatā-bahir-bhāvāt tābhyāṃ na vyatiricyate. na-utpatti-hāni-nāntarīyakatvāt, nityaṃ tad- ātmatāyāṃ kadācid upalambha-an-upalambha-a-bhāvakenacit kathañcin na sāmyam. tatas tad- ātmatāyāṃ sarvaṃ sarva-ātmakaṃ syāt. na ca etadbheda eva atitarām a-kramatva-prasaṅgaḥ, eka- ātmatva-vat. kāryatvād eva a-bheda iti cet, yukto
saty artho ’rthaṃ na vyabhicarati. sa ca tad- ātmatvāt. tad-ātmatve sādhya-sādhana-bheda-amāna-meya-phala-sthitiḥ. tatra apy anubhava- ātmatvāt te yogyāḥ sva-ātma-saṃvidi. iti sāiti cet, na, hetoḥ sva-bhāva-bhedāt. a-tad- ātmatve ’pi kṣīrasya sa tasya sva-bhāvaḥ, yo
na vyabhicarati. sa ca tad-ātmatvāt. tad- ātmatve sādhya-sādhana-bheda-a-bhāva iti cet, na,
yuktaṃ rasa-ādi-jñāna-vat. sato ’pi vā tad- ātmana indriya-antara-jñāna-utpattāv a-sāmarthyādsiddhaḥ, na arthaḥ. na hi pare ’-pracyuta- ātmana upalayanam a-nityatām icchanti, nanv aca abhisamasya sāmyād ekam uktam. yathā ātmano ’-prāmāṇye vacanasya a-pravṛttiḥ, tathā
tatra yo jñāna-pratibhāsam anvaya-vyatirekāv ātmano ’nukārayati, sa pratyakṣaḥ. tad atad api kārya-liṅga-jam eva, tādṛśasya ātmano ’mbhasas tata ādhārād abhinirvṛtteḥ. na hitat. a-darśanāj jagaty asminn ekasya api tad- ātmanaḥ. asti iyam api yā tv antar-upaplavahetos tathā-bhāva-niścaye vyāpakasya sva- ātmanaś ca an-upalabdhir iti sa tat-tad-viruddhabuddhiṃ gamayet, pratibandha-a-bhāvāt. artha- ātmanaś ca sādhāraṇatvād anya-buddher apy anumāna
ca. na hi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś ca sidhyati, tasya upalambha-an-upalambha
vidyamāno ’pi bhedo bhinne karmaṇy a-bhinna- ātmano jñānasya na bhedena niyāmakaḥ, kriyātu yā yataḥ. tatra anubhava-mātreṇa sadṛśa- ātmano jñānasya sarvatra karmaṇi tena ātmanākārya-liṅga-jā. ādhārato ’bhinirvṛtter ātmanas tādṛśo ’mbhasaḥ. kāryaṃ tasya yo ’pi
gamaka iti. sa ca kāraṇa-bhāvo ’-darśanād ātmano na sidhyati ity uktam. darśane ’pi
tad vastutaḥ siddha-lakṣaṇam a-siddhaṃ kim ātmanaḥ. pareṇa apy anyataḥ pratipattum a-yuktam
eva. sā ca tādātmyāt svayaṃ prakāśate. tena ātmanaḥ prakāśikā ity apy ucyate prakāśa-vat. nīla
anyathā api nāntarīyakatā-a-bhāvān na para- ātmanaḥ pratipattir arthasya. na hi sattāpratyāviśanti. kathaṃ tarhi idānīm a-niścaya- ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan hi
eva tad-vedana-lakṣaṇam. sārūpyam apy a-tad- ātmanaḥ prāk paścād apy ātma-a-pracyuteś
bhāve bhāva iti saṃśayaḥ. gamakā eva ātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya eka-vikalpo vā pratyakṣo darśana-ātmā dṛśya- ātmano vā vikalpasya darśane ’-dṛṣṭir vikalpa-bhāva eva artha-abhilāpa-anukāriṇo ’nubhava- ātmano vikalpasya. sukha-ādi-saṃvedanaṃ ca buddhiḥ.
viśeṣataḥ prāṇa-ādayaḥ. viprakarṣād ātmano vṛtti-vyatireka-a-siddhes tatra prāṇasāmānyaṃ buddhy-a-bhedataḥ. na hi vyakty- ātmano vyatiriktam anvayinam arthaṃ paśyāmaḥ, yaṃ-ādau na santi. tasmāt sandigdha-sāmarthya ātmano vyatirekaḥ. te ’pi buddhy-ādayo nairātmye
kṛtakatvasya śabde ca bhāva-khyātau tad- ātmanaḥ sato bhāva iti sāmarthyāt tat-siddher na
vyatirekaḥ sandigdhaḥ syāt prāṇa-ādīnām, ātmanaḥ sandehāt. ata eva vipakṣād api. ekatra hitasmāt tad-bhāva-mātra-anubandhina eva ātmanaḥ sva-bhāvo gamakaḥ. sa ca ayaṃ hetutvena
api svata eva tathā-bhāvāt. tasmāt sa svayam ātmano hetur a-siddhaḥ. kathaṃ vai śabdo ’pramāṇe eva sadṛśa- ātmanā. a-pratyakṣasya sambandhād anyataḥ
viśeṣa-a-bhāvāt. siddhena an-upalambha- ātmanā a-sattvena a-sad-vyavahāraḥ sādhyata ity
na siddha eva. na vai kaścit tathā-bhūtena ātmanā anvayaṃ karoti. pratipādayatā hi paraṃ
śāstre nānā-dharma-vyavasthāyām api svayam ātmanā eva iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi naātmanāPVin3_0001512
PVin1_0003105
PVin1_0003202
PVin3_0008709
PVin3_0012811
PVin1_0003207
PVin1_0003308
PVin1_0001401
PVin2_0006210
PVin3_0010806
PVin1_0002213
PVin1_0001507
PVin3_0011601
PVin1_0003207
PVin3_0011104
PVin3_0009902
PVin1_0003905
PVin2_0007402
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PVin3_0010811
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PVin1_0002013
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PVin2_0007811
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PVin1_0000711
PVin1_0002207

98ātmānaḥ

vipratiṣiddham etad vacanaṃ syāt, ghaṭasya ātmanā tad-bhāva-artha-antara-bhāva-virodhāt.
sadṛśa-ātmano jñānasya sarvatra karmaṇi tena ātmanā bhavitavyam, yena asya idam iti pratikarmaśakyaṃ nirdeṣṭum. a-nirūpitena nāma ayam ātmanā bhāvān vyavasthāpayati idam asya idaṃ na-ādiṣu janana-śaktir eva. tasmād eteṣu tad- ātmanā vyapadeśa-ādayo janya-janaka-bhāva-kṛtā
na hi yo yatra na asti, sa tad-deśam ātmanā vyāpnoti. nanu na ākāśa-deśe rūpa-ādayas
dadhānaṃ tac ca tām ātmany artha-adhigamana- ātmanā. sa-vyāpāram iva ābhāti vyāpāreṇa svana api sannikarṣaḥ pramāṇam, sarva- ātmanā sannikṛṣṭasya api kaiścid eva dharmaiḥ
saṃhṛtya sarvataś cintāṃ stimitena antara- ātmanā. sthito ’pi cakṣuṣā rūpam īkṣate sā akṣa-vyavahāra-sādhanyām an-upalabdhau dṛśya- ātmanām eva teṣāṃ tad-viruddhānāṃ ca sannihitavirodha-upalabdhir ity a-sādhyatvam. a-dṛśya- ātmanāṃ tu sva-pratiyogibhir virodho ’pi mā bhūt,na antarāḥ sukha-ādayo na api cetanāḥ. tad- ātmanāṃ śabda-ādīnām anubhavāt tad-anubhava-vat. an-anuyaṃś ca enāṃ pratyakṣeṇa katham ātmany anviyāt. a-jñāte ’rthe buddher a-siddhes
na vyatiricyate. na tatra anveti, eka- ātmany apy a-siddheḥ. ata eva anvaya-vyatirekayoḥ
na artha-antaraṃ phalam. dadhānaṃ tac ca tām ātmany artha-adhigamana-ātmanā. sa-vyāpāram iva
viparyāsena ca vacanasya tat-siddhiḥ, ātmany eva anyathā-darśanāt. rāga-utpatti-yogyatā
pradīpa-ādayas tu sva-bhāva-yogyatayā ātmani jñānam utpādayantas tathā prakāśamānāḥ svadarśanāl loke bhrāntir nāma upajāyate. a-tad- ātmani tādātmya-vyavasāyena na iha tat. atad-bhāva-mātra-anvayini sva-bhāvo hetur ātmani. tādātmyaṃ hy arthasya tan-mātraso ’pi tad-ātma-an-upakāre na sidhyati. para- ātmani tulyaḥ paryanuyogo ’n-avasthā ca. janya-sādhāraṇam api vivekaṃ na avagāhate. tasmād ātmani darśana-mātreṇa an-upasaṃhāraḥ, tāvatā
nanv atra apy eṣa tulyaḥ prasaṅgaḥ — na ātmani darśanena anumānam iti. na, tayor iha
anena aparatra pariccheda iti cet, nanv evam ātmani dṛṣṭasya aparatra-upanaye ’tiprasaṅgaḥ.
a-bhāvena gamakatvaṃ kathayatā āgamikatvam ātmani pratipannaṃ syāt, na anumeyatvam. yā apy atal-lakṣaṇatvāc ca phalasya. vaktary ātmani rāga-ādi-darśanena anyatra tad-anumāneenam iyam abhilāpena saṃsṛjati, tathā-vṛtter ātmani virodhāt, tad-rūpasya prāg a-darśanād
grāhaka-ākāra-saṅkhyātā pariccheda-ātmatā ātmani. sā yogyatā iti ca proktaṃ pramāṇaṃ svaevaṃ sarva-jñaḥ syād ity a-pratiṣedhaḥ. sva- ātmani sva-saṃviditena anena aparatra paricchedavai śabdo ’-siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetu-rūpo na siddha ity a-siddha ucyate.
kuto niścayaḥ. a-darśane ’py uktam. dṛśya- ātmanor nāma ayam arvāg-darśanaḥ saha-bhāvam
ca tādātmyāt tathā prakāśamāno ’pi sva-para- ātmanoḥ prakāśakaḥ syāt, prakāśa-vat. tasmād-apekṣatvāc ca. upalambha-yogya-a-yogya- ātmanoḥ prāpti-parityāgayoḥ sva-bhāva-antara-siddhir ity an-upanayaḥ. dṛśyatayā ca tayor ātmanor virodha-upalabdhir ity a-sādhyatvam. a-vyavacchedena labhyaṃ gamakatvaṃ katham ātmasāt kuryāt. a-vyavaccheda-rūpā api khalu-vikalpa-pratibhāsinam arthaṃ viṣayatvena ātmasāt kurvanti. vaktuḥ śrotuś ca tad-vikalpaartha-bheda-kalpanāyām atiprasaṅgaḥ. sarva- ātmasv ekatva-a-niścayād a-nānātva-pratipatter aliṅgam, sva-bhāva-lakṣaṇaṃ prasiddhiḥ. ātmā aparo vā yathā-artha-darśana-pravṛtta-vāg— sarvatra sukha-ādi-sambhavād vibhur ātmā iti. evam ekasya pakṣa-dharmasya hetuiti cet, anya-dharmā ca prāg a-pracyuta- ātmā iti ca su-vyāhṛtam. etena tad-avasthā’py a-siddha eva. na vyaktir buddhir artha- ātmā iti cet, sa kim a-buddhi-janmā buddhiṃ
eva sad-a-santaḥ pratīyante, na ca evam ātmā iti na tasya sad-a-sattva-pratītiḥ. yad apy
a-pratiṣṭhānāt. yathā āha paraḥ — na asty ātmā iti pratijñā-virodho nāma pratijñā-doṣaḥ,grāhya-grāhaka-lakṣaṇa-vaidhuryāt. tasmād ātmā eva buddher anubhavaḥ. sa ca na anyasya-vyāvṛttiḥ, tathā api na a-nairātmyād ātmā jīvac-charīre sidhyati, yena ayaṃ naayam a-saṃsṛṣṭa-vikalpo vā pratyakṣo darśana- ātmā dṛśya-ātmano vā vikalpasya darśane ’-dṛṣṭir
-paritāpa-rūpaṃ paśyāmaḥ. na ca asya ayam ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe ’pi svaviśeṣa iṣṭa eva an-anvaya-doṣaḥ. yad āha — ātmā paraś cet so ’-siddha iti. tasya eva ca
sva-ātma-saṃvidi. iti sā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit. grāhaka-ākāra-māna-phala-sthitiḥ. a-vibhāgo ’pi buddhy- ātmā viparyāsita-darśanaiḥ. grāhya-grāhaka-bhāk. na an-uditaḥ pratiniyataḥ sukha-ādy- ātmā viṣayī-kriyate saṃvittyā, tasyās tad-ātmatasmāt kādācitkaḥ śabdasya upalambha-yogya ātmā, sa ca puruṣa-vyāpāra-anvaya-vyatirekaantare. tena na iha pratanyate. na ca a-sann ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ syāt. na
sambhavati, yasmād a-śakya-samayo hy ātmā sukha-ādīnām an-anya-bhāk. na an-uditaḥ
-pravartanaṃ yuktam. evaṃ hy āgama-siddha ātmā syāt, na anumāna-siddhaḥ. tasmād a-vyatireke-abhidhānāt. yan-nāntarīyakā sattā yo vā ātmā svo ’-vibhāgavān. sa tena a-vyabhicārī syādniyama-hetur vaktavyo yata ime kecin naśvara- ātmāno jātāḥ. na ca atra kaścin niyāmakaḥ svahi kvacin na anyatra dṛśyate. na hi vyakty- ātmānaḥ parasparam anuyanti, śakti-pratibhāsa-ādi
atyanta-parokṣasya na sidhyataḥ. ke ca nir- ātmānaḥ prāṇa-ādy-a-bhāvena vyāptāḥ. ghaṭa-ādayaś
eva anukuryāt. na hy arthe śabdāḥ santi tad- ātmāno vā, yena tasmin pratibhāsamāne te ’pi
tat-kārya-sva-bhāva-niyame na an-upalambha- ātmānaḥ sukha-ādayaḥ. saṃskārān niyama iti cet,ātmānaḥ

PVin1_0002303
PVin3_0005006
PVin3_0005308
PVin3_0010010
PVin3_0010808
PVin3_0012701
PVin3_0012311
PVin2_0007903
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PVin3_0012901
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PVin3_0009901
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PVin3_0010409
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PVin3_0000507

99ādayaḥ

artha-rūpāḥ sukha-ādayaḥ. yadi hi śabda-ādy- ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy-a-viśeṣe
sambhavati. sato ’pi vā kasyacit tad- ātmānam a-khaṇḍayataḥ sāmarthya-tiras-kāra-aeṣa śabdo na indriyaṃ na sannikarṣaṃ na ātmānam anyad vā kiñcij jñāna-utpatti-samāśrayaṃ
anvaya-a-siddhi-vacane ’pi, na hi sa eva ātmānam anveti ity a-sambaddham. yadā tarhiniyamena niścīyante. tad ayaṃ puruṣa ātmānam āntaraiḥ kaiścid an-anya-vedyair dharmairchaśa-viṣāṇa-a-bhāva-vādinam upahasann ātmānam eva upahasati. śaśa-avayava-bhūtaṃ
kiṃ tarhi vidhi-mukhena eva prāṇa-ādaya ātmānaṃ gamayanti iti cet, kim idānīṃ nairātmyāddṛśyante. tatra kācit syād api yā a-naśvara- ātmānaṃ janayet. na, artha-kriyā-śaktiiti sa eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ parityajya katham anyatra bhaved iti.
-ārambha-virāme kadācid upalambhaḥ. tena tad- ātmānaṃ praty asya kaścid upakāraḥ sambhāvyate,
vā a-prasiddha-ātma-niyamāḥ prāṇa-ādaya ātmānaṃ vidadhati iti vaktavyam. atiprasaṅgo hy
kevalaṃ vikalpa-viracitam a-santam apy eṣām ātmānaṃ vibhāgavantam iva anya-anyair vyapadeśair
mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-ākāraṃ ca yugapad upalabhata iti-indriya-buddhibhyo rāga-ādy-anumānam. ātma- ātmīya-abhiniveśa-pūrvakā hi rāga-ādayaḥ, ahaṃiti cet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātma- ātmīya-darśana-ākṣiptaṃ sa-āsrava-dharma-viṣayam aapanayanti vā. yat prāg dṛṣṭaṃ tatra smṛtim ādadhati. sā kim a-śabda-liṅgā svayaṃ kathañcid
sva-upagama eva tarhi prāmāṇyam ādadhad dharmiṇaṃ pratiṣṭhāpayati. dharma-antaraṃ
-gatiḥ, kiṃ tarhi vidhi-mukhena eva prāṇa- ādaya ātmānaṃ gamayanti iti cet, kim idānīṃ
kathaṃ vā a-prasiddha-ātma-niyamāḥ prāṇa- ādaya ātmānaṃ vidadhati iti vaktavyam.
vipratiṣiddham. tasmād upakurvāṇāś cakṣur- ādaya ādheya-atiśayam eva upakurvate. sa tasmādkāraṇa-vaikalyāj jñāna-an-utpattir iti kuḍya- ādaya āvaraṇam ucyante. na prāg yogyasyasaṃvedanasya tādātmye ’-saṃvedanāḥ sukha- ādaya iti cet, na, tvat-pakṣe ’py asti sukha-ādipratibhāsaṃ puras-kartuṃ yukto rasa- ādaya iva parasparam. na api tad-balena
sidhyati. etena a-nityatva-saṃsthāna-viśeṣa- ādayo ’-cetanatva-viśiṣṭa-buddhi-pūrvakatva-āditasya viśeṣaḥ. para-arthāḥ santaś cakṣur- ādayo ’-saṃhata-arthā iti dharmiṇo viśeṣa itirāga-ādimān vacanād rathyā-puruṣa-vad ity- ādayaḥ. an-anvayo ’-pradarśita-anvayaś ca, yathā
prayogaḥ. atha yad idaṃ na santi pradhāna- ādayo ’n-upalabder iti. tatra katham a-sada-vipakṣatvāt, tat-samudāya-eka-deśatvād ity- ādayaḥ. anayā diśā sarva-prayogeṣu vacanapūrvako viparyāso mohaḥ. na evaṃ karuṇā- ādayaḥ, anyathā api bhāvād iti vyākhyātaṃ
-ādy-upapluta-akṣāṇāṃ yathā mṛc-chakala- ādayaḥ. anyathā eva avabhāsante tad-rūpa-rahitā’n-apekṣāyāḥ sāmarthyam, yāvatā skandha- ādayo ’nyair eva hetubhir a-nityāḥ sādhyante.
ātmatā. nanv anena lakṣaṇena pradhāna-puruṣa- ādayo ’py a-nityāḥ prasajanti. prāg anya-dharmaṇo
upakārasya artha-antaratve ’-tad-upakāra- ādayo ’py uktāḥ. an-ubhaya-kāriṇām ānarthakyāt
artha-antaratve tasya iti sambandha-a-bhāva- ādayo ’py uktāḥ. tasya ca a-jñeyatvam, upakārād-prāptir viśeṣo vā vācyaḥ. antaḥ-karaṇatva- ādayo ’pi tan-nibandhanā na vā a-pratipatty-aṅgam
enam ākṣipati. etena pratyaya-bheda-bheditva- ādayo ’pi vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ
samartha ity ukta-prāyam. nanu yava-bīja- ādayo ’pi śāly-aṅkure janye ’n-apekṣāḥ, tadvyāvṛtti-vyāptir a-siddhā. prāṇa- ādayo ’pi hi kvacid darśanād eva sad-a-santaḥ
-antara-bhāvaṃ gamayati ity uktam. buddhy- ādayo ’pi hi prāṇa-āder hetavo ghaṭa-ādau na
ātma-ātmīya-abhiniveśa-pūrvakā hi rāga- ādayaḥ, ahaṃ mama iti ca a-paśyato ’nunaya-karaṃ ca kiṃ kasya āvaraṇam anyad vā. kuḍya- ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya- ādayaś ca dṛṣṭānta-ādi-doṣāḥ. etena sa-dvitīya-ātmānaḥ prāṇa-ādy-a-bhāvena vyāptāḥ. ghaṭa- ādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti
yat sātaṃ saṃvedanam iti siddhāḥ sukha- ādayaś cetanāḥ. viṣaya-sārūpyāt saṃvedanasyaeva. tasmād eteṣu tad-ātmanā vyapadeśa- ādayo janya-janaka-bhāva-kṛtā eva bhavantu, saty’-bhāvasya vyāpty-a-siddheḥ. yadi prāṇa- ādayas tad-ātmatayā tad-utpattyā vā ātmaātmanā vyāpnoti. nanu na ākāśa-deśe rūpa- ādayas tad-deśāṃś ca ghaṭa-ādīn vyāpnuvanti.
bhāva iti saṃśayaḥ. gamakā eva ātmanaḥ prāṇa- ādayaḥ, tad-vyatirekasya eka-antikatvād ity
dharmī dharmy-antare ’nvayī-bhavitā. pradīpa- ādayas tu sva-bhāva-yogyatayā ātmani jñānam
a-vyavaccheda-rūpā api khalu jñeyatva- ādayo dharmāḥ kathañcid a-vastūnām api buddhyā-nirṇaya-ādi-bheda-vat. na antarāḥ sukha- ādayo na api cetanāḥ. tad-ātmanāṃ śabda-ādīnām
tat saty apy āvaraṇe jñāpayeyur eva indriya- ādayaḥ, na ca tathā. tasmāt tena ādheya-viśeṣā
antikatvād ity aparaḥ. vipakṣād eva hi prāṇa- ādayo nivartante, na sapakṣāt, a-sato nivṛtty-a-sāmarthya ātmano vyatirekaḥ. te ’pi buddhy- ādayo nairātmye na syur iti cet, na, tatraeva. a-pratibaddha-upakārāś cakṣur- ādayaḥ para-upakāriṇaś cet, atra api saṃhataanyathā a-siddheḥ. etena ātma-para-upagama- ādayaḥ puruṣa-vyavasthā-samāśrayāḥ sarve hetavodṛṣṭaṃ sādhanam, yathā — a-cetanāḥ sukha- ādayo buddhir vā, utpatter a-nityatvād vā, rūpabhavaty eva karuṇā. tathā hi dharma-ālambana- ādayo maitrya-ādayaḥ sūtre deśitāḥ. etāś ca sana vā kaścid iti. na apy a-siddhy- ādayaḥ, yady evam idam api syān na vā ubhayam itiādayaḥ

PVin1_0002302
PVin3_0010903
PVin3_0013307
PVin3_0011006
PVin3_0011610
PVin2_0008101
PVin3_0011903
PVin2_0007604
PVin1_0002109
PVin1_0002706
PVin1_0002307
PVin1_0002207
PVin3_0011302
PVin3_0001310
PVin3_0013502
PVin3_0011005
PVin1_0002303
PVin3_0000802
PVin2_0010111
PVin3_0011802
PVin3_0011808
PVin2_0009512
PVin3_0011805
PVin2_0005311
PVin1_0002303
PVin3_0013306
PVin2_0009812
PVin3_0011302
PVin1_0000703
PVin1_0002506
PVin1_0003601
PVin1_0004205
PVin3_0008504
PVin3_0008310
PVin1_0002203
PVin3_0001605
PVin2_0006406
PVin3_0008911
PVin3_0009312
PVin3_0012507
PVin1_0003112
PVin3_0006106
PVin1_0002608
PVin3_0007206
PVin1_0002014
PVin1_0002303
PVin1_0003008
PVin1_0002304
PVin3_0013501
PVin1_0002202
PVin1_0003807
PVin1_0002713
PVin1_0003410
PVin3_0006712
PVin1_0002112
PVin3_0004106
PVin3_0008404
PVin2_0006608
PVin1_0002010

100

ādi

bhāvanāyā viśeṣeṇa na artha-rūpāḥ sukha- ādayaḥ. yadi hi śabda-ādy-ātmānaḥ sukha-ādayaḥ
na hi rāga-ādīnām eva kāryaṃ spanda-vacana- ādayaḥ, vaktu-kāmatā-sāmānya-hetutvāt. sā eva rāga-a-vyatirekiṇaḥ. tathā sandigdha-vyatireka- ādayo vācyāḥ. na hy ebhir hetoḥ sāmānya-lakṣaṇaṃ
ca sa-jātīya-abhyāsa-vṛttayaḥ. na evaṃ rāga- ādayaḥ, viparyāsa-a-bhāve ’-bhāvāt. kāruṇikasyasaṃśaya-hetur a-sādhāraṇaḥ. viśeṣataḥ prāṇa- ādayaḥ. viprakarṣād ātmano vṛtti-vyatireka-asukha-duḥkhe nimitta-upalakṣaṇaṃ rāga- ādayo viṣaya-upalambhaś ca pratividitā eva’pi vyatireka-a-siddher na sidhyati. ghaṭa- ādayo vyatireka-viṣayā iti cet, na evaṃ-vidhādkṛtakaṃ tat sarvam a-nityam, yathā ghaṭa- ādayaḥ, śabdaś ca kṛtaka ity anvayī. sāmarthyādsā pratyakṣaṃ pramāṇam. na eva sukha- ādayaḥ saṃvedana-rūpāḥ. eka-artha-samavāyinā tu-āder apara-utpattiḥ. tasmād āntarāḥ sukha- ādayaḥ saṃvedanāś ca. bhāvanā-balataḥ spaṣṭaṃ
-tad-rūpa-a-pravedanāt. cetanāś ca ete sukha- ādayaḥ saṃvedyatvāt. na hi yad yad-viṣaya-ākāraṃ
-bhāva-niyame na an-upalambha-ātmānaḥ sukha- ādayaḥ. saṃskārān niyama iti cet, na, tasya
viruddho ’sti, yathā — para-arthāś cakṣur- ādayaḥ saṅghātatvāc chayana-āsana-ādy-aṅga-vad
an-iṣṭaṃ syāt. tathā para-arthāś cakṣur- ādayaḥ saṅghātatvāt siddhā api pārārthya-a-viśeṣe
dūṣaṇā nyūnatā-ādy-uktiḥ ye pūrvaṃ nyūnatā- ādayaḥ sādhana-doṣā uktāḥ, teṣām udbhāvanaṃ
tathā hi dharma-ālambana-ādayo maitrya- ādayaḥ sūtre deśitāḥ. etāś ca sa-jātīya-abhyāsa-ādayaḥ. yadi hi śabda-ādy-ātmānaḥ sukha- ādayaḥ syuḥ, śabda-ādy-a-viśeṣe bhāvanā-viśeṣāt
-a-siddher vyabhicāraḥ. etena mad-upagama- ādayo hetu-prayogā vyākhyātāḥ, āgama-siddhāś ca.
ca an-upalabdhir iti sa tat-tad-viruddha- ādy-a-gati-gati-prayoga-bhedena an-eka-prakāra
tad-upalabdhyā tatra saṃśayo yuktaḥ. prāṇa- ādy-a-bhāvena nairātmyasya vyāpter ātma-nivṛttau
na sidhyataḥ. ke ca nir-ātmānaḥ prāṇa- ādy-a-bhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatraghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa- ādy-a-bhāvena vyāptes tan-nivṛttau vyāpy-asyuḥ, te tan-nivṛttyā nivarteran. tadā prāṇa- ādy-a-bhāvo nairātmyaṃ vyāpnuyāt. tad-a-bhāve ’nāstitā-siddhiḥ, a-sato hy adhikaraṇatva- ādy-a-yogād ity aparaḥ. paśavo ’pi hi tāvad yad aśabda-ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda- ādy-a-viśeṣe bhāvanā-viśeṣāt prīti-paritāpa-aṇu-vat karma-vad ākāśa-vad iti sādhya- ādy-a-vyatirekiṇaḥ. tathā sandigdha-vyatirekaca bādhya-bādhaka-bhāva-a-siddheḥ, rāga- ādy-a-vyabhicāri-kārya-a-sambhavāt, sambhave ’picakṣur-ādayaḥ saṅghātatvāc chayana-āsana- ādy-aṅga-vad iti. tad iṣṭa-a-saṃhata-pārārthyatimira-āśu-bhramaṇa-nauyāna-saṃkṣobha- ādy-an-āhita-vibhramam a-vikalpakaṃ jñānaṃ
ekam eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda- ādy-an-eka-ākāra-vivartaṃ paśyāmaḥ. tatra yathāprakāśikā ity apy ucyate prakāśa-vat. nīla- ādy-anubhava ity api tat-sva-bhāvo ’nubhava eva.
tad-ātma-bhūtaḥ prakāśate tathā iti nīla- ādy-anubhavaḥ syāt. sa ca tādātmyāt tathā
pipīlikā-utsaraṇa-matsya-vikāra-āder varṣa- ādy-anumānaṃ vyākhyātam. tatra api bhūta-pariṇāma
śeṣavat, yathā deha-indriya-buddhibhyo rāga- ādy-anumānam. ātma-ātmīya-abhiniveśa-pūrvakā hi-a-bhāve ’-bhāvāt. na apy an-indriyāḥ, rūpa- ādy-anuṣaṅgiṇāṃ tad-viṣaya-indriya-virahe ’tad-a-bhāve bhāvāc ca. tathā śrāvaṇa- ādy api iti naindriyam. tathā ghaṭa-śarīrayoriṣṭaṃ viruddha-kārye ’pi deśa-kāla- ādy-apekṣaṇam. anyathā vyabhicāri syād bhasma iva-kāryatayā pratibandhena toyaṃ gamayati deśa- ādy-apekṣayā. anayā diśā anyeṣv api gamakeṣu
cet, kā iyam avasthā. yā iyam udaka-dhāraṇa- ādy-artha-kriyāyām upanidhīyate, yām ayaṃ jantur
virodhaḥ. so ’pi na sambhavati, adhikaraṇa- ādy-arthānāṃ pratiṣedha-viṣaya-upadarśanīnāṃ
-ādibhiḥ sva-bhedair bhedakam api indriya- ādy-arthena etad ghaṭayati, tatra pratyāsattia-bhāva-siddhiḥ. tan mā bhūt svāpa- ādy-avasthāyāṃ kasyacid a-bhāva-pratītiḥ, tatrabhinna-upalambhayor api sukha-ādi-nīla- ādy-ākārayor a-nānātvāt kaṃ bata ayam āśritya
hi dharmī pradhāna-lakṣaṇa eko nityaḥ sukha- ādy-ātmako ’nyo vā iti, yathā-kathañcid api-anya-bhāk. na an-uditaḥ pratiniyataḥ sukha- ādy-ātmā viṣayī-kriyate saṃvittyā, tasyās tadna artha-rūpāḥ sukha-ādayaḥ. yadi hi śabda- ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy-a-viśeṣe
cakṣur-ādi-parama-aṇūnāṃ dvi-candra-nīla- ādy-ābhāsa-vijñāna-hetutva-vacanāt. kiṃ punar-viśeṣāt prīti-paritāpa-viśeṣo na syān nīla- ādy-ābhāsa-viśeṣa-vat. te ’n-apekṣita-tad-atiśayā
eva artha-parisamāpter iti. dūṣaṇā nyūnatā- ādy-uktiḥ ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā-kāla-prakṛti-niyama-a-yogāt. tatra sukha- ādy-utpattir na a-viṣayā, yathā-svaṃ viṣaya-saṃvitti-bhedavān iva lakṣyate. mantra- ādy-upapluta-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ.
kāma-śoka-bhaya-unmāda-caura-svapna- ādy-upaplutāḥ. a-bhūtān api paśyanti purato
api sthūla eko viṣayas tathā-avabhāsī, pāṇy- ādi-kampe sarvasya kampa-prāpteḥ. a-kampane vāna ete śabdāḥ sva-lakṣaṇa-viṣayāḥ, an- ādi-kāla-vāsanā-prabhava-vikalpa-pratibhāsinam
bhāvās tad-a-tad-rūpa-hetu-jāḥ. tat sukha- ādi kim a-jñānaṃ vijñāna-a-bhinna-hetu-jam. tad-a-āśrayaḥ. tad idam upalabhya-lakṣaṇaṃ dadhy- ādi kṣīra-ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra-kārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa- ādi-gatiḥ, sā katham. sā api eka-sāmagrybhāvo ’nyaṃ gamayati. yathā-artha-darśana- ādi-guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo
-ādīnāṃ sva-saṃvedanam api pratyakṣam. sukha- ādi-grahaṇaṃ spaṣṭa-saṃvedana-pradarśana-artham,ādi

PVin3_0012108
PVin1_0003604
PVin1_0000803
PVin3_0009602
PVin3_0011911
PVin3_0011009
PVin3_0009105
PVin3_0001403
PVin3_0002509
PVin3_0011802
PVin1_0002608
PVin1_0003007
PVin3_0004306
PVin2_0009008
PVin1_0001010
PVin3_0007809
PVin3_0000501
PVin2_0007807
PVin3_0011909
PVin1_0000506
PVin3_0010602
PVin1_0002211
PVin1_0002211
PVin1_0002212
PVin1_0001706
PVin3_0009507
PVin1_0003003
PVin1_0003001
PVin3_0003106
PVin3_0000406
PVin3_0007306
PVin3_0002512
PVin2_0009610
PVin2_0006811
PVin1_0003909
PVin1_0002305
PVin1_0000914
PVin1_0004002
PVin3_0009303
PVin3_0000110
PVin3_0011813
PVin3_0006708
PVin2_0005516
PVin3_0013301
PVin1_0001103
PVin1_0001107
PVin3_0010208
PVin1_0002205
PVin2_0006512
PVin3_0011812
PVin3_0002511
PVin3_0013006
PVin2_0006403
PVin2_0006314
PVin3_0000406
PVin2_0006313
PVin1_0004210
PVin3_0000201
PVin1_0003911

101

ādi

na icchaty a-sad a-bhāva ity-evam- ādi ca vyavaharati. nirloṭhitaś ca ayam artho ’-viplavā. tathā-kṛta-vyavasthā iyaṃ keśa- ādi-jñāna-bheda-vat. yadā tadā na sañcodya-grāhya
vijñānam artha-antaram anusartuṃ yuktaṃ rasa- ādi-jñāna-vat. sato ’pi vā tad-ātmana indriya-bhāva-a-bhāva-anuvṛttimat. sanniveśa- ādi tad yuktaṃ tasmād yad anumīyate. vastu-bhede-ādāv uttara-vijñāna-an-utpatti-vyākulatā- ādi-darśanāt. mano-vijñānasya pūrvakam a-viguṇaṃ
lakṣaṇatvāc ca phalasya. vaktary ātmani rāga- ādi-darśanena anyatra tad-anumāne ’tiprasaṅgo ’py
a-sambaddhād a-pratipatteḥ, mahānasa- ādi-dṛṣṭa-dhūmād iva udadhāv agneḥ, asādhyaḥ. tad-vaikalya-ādayaś ca dṛṣṭānta- ādi-doṣāḥ. etena sa-dvitīya-prayogeṣu nir-anvaya-avayava-apekṣatvāt. anyathā sarve hetv- ādi-doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra pakṣasya evanairātmyasya vyāpter ātma-nivṛttau prāṇa- ādi-nivṛttir iti cet, na, a-pratibaddha-a-bhāvena
-adhyavasāyād bhinna-upalambhayor api sukha- ādi-nīla-ādy-ākārayor a-nānātvāt kaṃ bata ayam
sa-apavādatva-sūcana-artham, anyatra cakṣur- ādi-parama-aṇūnāṃ dvi-candra-nīla-ādy-ābhāsa-pratipatty-artham. tathā ca cākṣuṣatva- ādi-parihāraḥ. dharma-vacanena api dharmy-āśrayanimittaṃ bheda-antara-ākṣepa-an-ākṣepāv ity- ādi-prasaṅgaḥ pramāṇa-vārttike nirṇītaḥ. tam asya-ūha-an-ūha-artha-bhāva-apekṣa-an-apekṣa- ādi-prasaṅgaḥ. mano-vijñāna-abhisaṃskṛtam indriyapakṣī-kuryāt. na ca anumāna-viṣaye pratyakṣa- ādi-bādhā asti, pramāṇasya pramāṇa-antareṇa
apy a-siddhir hetoḥ pratijñāyāś ca abhyupeta- ādi-bādhā, svayam abhyupagama-antara-avasthānāt.
tat-sva-bhāva-apekṣatvān na naśvarāḥ. śāly- ādi-bījānām api sa sva-bhāvaḥ sva-hetor iti yo natatra anyeṣām eva sāmarthya-darśanāt. cakṣur- ādi-buddhīnāṃ tāvad yathā-svam indriya-viṣayau
sāmarthya-apekṣaṇāt, an-apekṣāyāṃ vyavadhāna- ādi-bhāve ’pi bhāva-prasaṅgāt. pratyakṣasya eva-āśrayasya vā sandehe ’-hetuḥ, yathā bāṣpa- ādi-bhāvena sandigdho bhūta-saṃhāto ’gni-siddhau.
-ādi-bheda-anuvidhānāt. hetu-sāmyāt sukha- ādi-bheda-a-bhāva-prasaṅga iti cet, na, tasyāḥ
sukha-ādīnāṃ vijñāna-bhāvanā-paṭu-mandatā- ādi-bheda-anuvidhānāt. hetu-sāmyāt sukha-ādieva antara-viśeṣa-kṛtatvāt saṃśaya-nirṇaya- ādi-bheda-vat. na antarāḥ sukha-ādayo na api
parasparam anuyanti, śakti-pratibhāsa- ādi-bhedāt. na tasmād bhinnam asty anyat sāmānyaṃ
tathā saṃsthānam api, yādṛśaṃ prāsāda- ādi-bhedeṣv anuvṛttimad buddhi-pūrvakaṃ dṛṣṭaṃ
tan-nibandhanatvāc ca āśraya-sthiteḥ, sarpa- ādi-bhrānti-van mano-bhrānter akṣa-vikṛtāv api’pi viplavo vyākhyātaḥ. na eva dvi-candra- ādi-bhrāntir indriya-ja ity eke. tan na, aindriye
apy asya arthasya pratibādhanāt. lobha- ādi-mūlo ’-dharma iti sarva-śāstreṣu vyavasthā, a-bhūta-sva-bhāvasya virodhād bhinna-deśa- ādi-yogena, sa eka-dharma-upagame ’para-dharmasādhyatām, kiṃ tv asāv api pradhāna- ādi-lakṣaṇa-bheda-an-āśrayaḥ śabda-arthapakṣa-doṣāḥ, pratyakṣa-ādi-virodha-vat. hetv- ādi-lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam.
cet, na, ya eva tu ubhaya-niścita-vāci-ity- ādi-vacanāt. tena an-upalambhe ’pi saṃśayād aiti tais tadvantaḥ syuḥ kāya-vijñapty- ādi-vat. a-tad-āgamebhyo na tatra pratītir ākāśād
an-apekṣita-sādharmya-dṛg-ādis taimira- ādi-vat. ity antara-ślokāḥ. bhavatu nāma yathābhāvanā-anurodhino bauddhā eva prajñā- ādi-vat. cetanāś ca api vedyatvād a-tad-rūpa-a-pratītau tat-saṅkalanena gṛhyate daṇḍy- ādi-vat. na anyathā, artha-sambandha-abhidhānatayoḥ saha-upalambha-niyamād dvi-candra- ādi-vat. na hy anayor eka-ākāra-an-upalambhe ’nya
-nibandhano ’yam a-nitya-śabdaḥ, kṛtakatva- ādi-vat. nanv asty eva tiro-dhānam. na vai paras
buddhir vā, utpatter a-nityatvād vā, rūpa- ādi-vad iti, tad a-yuktam, anumāna-viṣaye vācaḥ
prāṇa-ādi-viraha-prasaṅgaḥ, nairātmyād ghaṭa- ādi-vad iti, tad apy a-kārya-kāraṇa-bhāve naa-yogāt. na eṣa doṣaḥ, yasmāt —an- ādi-vāsanā-udbhūta-vikalpa-pariniṣṭhitaḥ. śabdaa-vikalpya-artha-bheda-āśrayam upāgatāḥ. an- ādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ na laukikam.
-vat parama-aṇu-vad ghaṭa-vad iti sādhya- ādi-vikalāḥ. sandigdhāś ca — rāga-ādimānartha-sannidhim īkṣeta api ca iyaṃ viśeṣaṇa- ādi-vikalpa-utthāpitā satī pravṛttā api samagraiyam artha-sannidhim apekṣeta. na hi gava- ādi-vikalpo ’rtha-sannidhāv eva bhavati. na
na ca hetoḥ sambandha-upadarśana-kāle pakṣa- ādi-vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. sa hi
a-manas-kārāḥ, ubhaya-sannidhāv api middha- ādi-vipluta-dhiyo ’-bhāvāt. etāvān eva vijñānaceto devatā-viśeṣo vā, na asti dāna-hiṃsā- ādi-virati-cetanānām abhyudaya-hetutā iti.
yadi na sa-ātmakaṃ jīvac-charīram, prāṇa- ādi-viraha-prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad-mātra-anuṣaṅgiṇa eva pakṣa-doṣāḥ, pratyakṣa- ādi-virodha-vat. hetv-ādi-lakṣaṇair bādhyaṃ
a-bheda-virodhaḥ. dṛśya-a-dṛśya-ātmatā- ādi-virodhā api vācyāḥ. tad ayam an-upalambhaḥ
gatir uktā veditavyā, yathā – na roma-harṣa- ādi-viśeṣa-yukta-puruṣavān ayaṃ pradeśo dhūmādsannihita-dahana-viśeṣatvāt. roma-harṣa- ādi-viśeṣa-viruddhasya paritāpasya hetor agneḥ
-antara-virahād an-eka-vṛtter ekasya na deśa- ādi-viśeṣavatā anyena yogaḥ, tathā-bhūta-svagamikā eva, yathā – na asya roma-harṣa- ādi-viśeṣāḥ santi sannihita-dahana-viśeṣatvāt.
tatra ātma-viṣaye māne yathā rāga- ādi-vedanam. iyaṃ sarvatra saṃyojyā māna-meyasyāt, vacana-mātreṇa artha-siddher hetv- ādi-vaiyarthyāt. vacana-viśeṣasya prāmāṇyād a-ślokāḥ. bhavatu nāma yathā-darśanaṃ pramāṇa- ādi-vyavasthā, vijñapti-mātratāyāṃ sā eva kathaṃ

ādi

PVin3_0007301
PVin2_0007012
PVin3_0005802
PVin2_0006913
PVin1_0001506
PVin1_0002404
PVin1_0002308
PVin3_0003707
PVin2_0005810
PVin3_0008601
PVin1_0001012
PVin3_0011404
PVin3_0010605
PVin3_0012310
PVin3_0007412
PVin3_0009704
PVin3_0009209
PVin2_0009711
PVin3_0005709
PVin1_0002502
PVin3_0004203
PVin3_0008505
PVin3_0003102
PVin1_0002612
PVin3_0012009
PVin3_0011512
PVin3_0009409
PVin3_0011710
PVin2_0008803
PVin3_0012306
PVin3_0006404
PVin3_0007001
PVin3_0002610
PVin3_0011509
PVin3_0012006
PVin3_0012405
PVin1_0002807
PVin3_0001710
PVin3_0007609
PVin3_0009504
PVin1_0000201
PVin3_0004902
PVin3_0002206
PVin3_0001603
PVin2_0005303
PVin3_0013508
PVin3_0008404
PVin3_0012912
PVin3_0000607
PVin1_0003111
PVin1_0002115
PVin2_0009512
PVin3_0004713
PVin3_0011508
PVin2_0009908
PVin3_0013303
PVin2_0007006
PVin3_0013302
PVin3_0010610

102ādimāniha api kvacit sattāyāḥ sādhanam. pradhāna- ādi-śabda-vācyasya eva kasyacid arthasya a-bhāvān
yena artho ’yaṃ vivecitaḥ. svarga-urvaśy- ādi-śabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ. śabdayadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ. kārya- ādi-śabdā hi tayor vyavahārāya kalpitāḥ. kāraṇāt
ca artha-antara-parigrahāt, kali-māry- ādi-śabdānām iva matta-kāla-atiśaya-varṣa-anukāriṇo ’nubhava-ātmano vikalpasya. sukha- ādi-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti naādaya iti cet, na, tvat-pakṣe ’py asti sukha- ādi-saṃvedanam iti darśana-arthatvād upakṣepasya.
tasya vedakam, a-paraspara-rūpam iva sukha- ādi-saṃvedanam, idam asya saṃvedanam iti-lakṣaṇaṃ vyavahāra-yogyam, pakṣa-dharmatva- ādi-sandeha-vat. lakṣaṇe jñāna-grahaṇāc ca. uktasamaye pravartanāt, yathā – gaur ayaṃ sāsnā- ādi-samudāya-ātmakatvād iti. tathā ca dṛṣṭānta-asā na syād iti gotvād viṣāṇitā. sāsnā-viṣāṇa- ādi-samudāyo hi gauḥ. tad iyaṃ samudāya-vyavasthāpratipatty-a-yogād a-viṣaye ’-pravṛtter jāty- ādi-sambandha-atīta-śabda-vyavahāra-ādīnām indriyakāraṇāni kāryavanti bhavanti, pratibandha- ādi-sambhavād iti vyabhicāra eva. a-pratibaddha-a-siddhāv api, yathā — sarvatra sukha- ādi-sambhavād vibhur ātmā iti. evam ekasya pakṣana sa-ātmakam. iti saṅgraha-ślokaḥ. na prāṇa- ādi-sambhavena nairātmya-vyāvartanād ātma-gatiḥ,dharmiṇaṃ gamayiṣyati. iti. tasmān na agny- ādi-sādhana-vat sattā-sādhanam apy an-a-vadyam. aaulūkyasya yathā bauddhena uktaṃ mūrty- ādi-sādhanam. ity antara-ślokāḥ. yā punaḥ śāstra-ādayo ’-cetanatva-viśiṣṭa-buddhi-pūrvakatva- ādi-sādhanā buddhi-bhuvana-ādīnāṃ vyākhyātāḥ.
-bhāva-viṣaya-mātra-a-pratiṣedhāt. pṛthivy- ādi sāmānyena gṛhītvā ayaṃ pratiṣedham āha. tatra’py a-saj-jñāna-śabdayos tad-yogyatā, sāsnā- ādi-siddhāv iva go-vyavahāraḥ. vidyamāne ’pi
ca bauddhaṃ sukham an-atiśaye ’pi śabda- ādi-sukhā ity api vārttā-mātram, ekatra yugapadtasya kuta iti cet, sva-hetu-samuttha ity an- ādi-hetu-prakṛti-paramparā, tasmāt taj-janana-sva
eva kaścid varṣa-hetuḥ pipīlikā-saṅkṣobha- ādi-hetuś ca iti. rūpāt sparśa-anumānaṃ kāryakatham idānīṃ na tīrtha-snāna- ādir a-dharma-śodhana iti na abhyupeta-bādhā.
bheda-sādhanam. bhinna-ābhaḥ sita-duḥkha- ādir a-bhinno buddhi-vedane. a-bhinna-ābhe
’parasya api tulya iti katham a-samaḥ prāṇa- ādiḥ. a-sapakṣa eva na asti iti ca asya sapakṣe
tasmāj jīvac-charīra-sambandhī prāṇa- ādir an-ubhaya-ātmatā-bahir-bhāvāt tābhyāṃ na
kim idānīm a-krama-abhivyakter ghaṭa-dadhy- ādir an-ekaḥ, ko vā virodhaḥ karma-abhivyakter ana sidhyataḥ. tan na ātma-avinābhāvī prāṇa- ādiḥ. tata eva na ātma-nivṛttāv asya nivṛttir api,vijātīyād bhavad dṛṣṭaṃ go-maya-ādeḥ śālūka- ādiḥ, tatra api tathā-abhidhāne ’py asty eva svayathā vyatireka-a-bhāve ’pi sapakṣe prāṇa- ādir na iṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur
vāryate. yathā ’-liṅgo ’nya-sattveṣu vikalpa- ādir na sidhyati. a-niścaya-phalā hy eṣā na alaṃpratibaddhaḥ, yathā agnau śīta-vinodana- ādiḥ. na hy atra śabda-arthaḥ samarthaḥ, tad-pade punar aṅgam eva. tayā a-siddha-hetv- ādiḥ pratiṣidhyate. etena svayaṃ vādinā iṣṭasya
-an-ātmakābhyām anyo rāśir asti, yatra prāṇa- ādir varteta, ātma-vṛtti-vyavacchedābhyāṃ
-ślokaḥ. tulyaś ca śrāvaṇatvena prāṇa- ādir vyabhicāreṇa. na, tad-vyatirekasyasyād ity a-sādhāraṇa-anaikāntika eva prāṇa- ādiḥ. sādhāraṇam api khalu prameyatvam a-saṃskṛta
-ślokāḥ. tathā hy a-śubha-pṛthivī-kṛtsna- ādikam a-bhūta-viṣayam api spaṣṭa-pratibhāsaṃ nir-avasthiti-hetuḥ, api tu prakaraṇa-sāmarthya- ādikam api iti. tasmān na anyatarat sāmānyena-vṛttir iṣṭā, tan na an-upākhyeṣv a-mūrtatva- ādikam iti cet, duḥkhaṃ vata ayaṃ tapasvītaruṣu upalabhyeta, syād etat. atha śoṣa- ādikam eva maraṇa-śabdena vadet, tasya apivisaṃvādyate. nanv anyad api śābda-upamāna- ādikaṃ pramāṇam asti, pramāṇasya sato ’tra eva
sādhya-dharma-sāmānyaṃ samāviśad ghaṭa- ādikaṃ sapakṣayati. tena a-sapakṣa iti na sarvavāg-dhūma-āder jano ’nveti caitanya-dahana- ādikam. sva-bhāvaṃ kāraṇaṃ vā artho ’-bhāve tat-sāmānya-a-yogāt, yathā ’-brāhmaṇa- āditve varṇatvasya aindriyakatvasya iva vāvyatirekiṇaś ca sandeha-a-yogāt kṛtakatva- ādinā a-nityatve, vastu-dharmasya sarva-vastuno
punar udbhāvite ’pi doṣe sampūrṇa-vacana- ādinā pratisamādadhīta na tad iṣṭa-pratibandhayā tarhy a-kārya-kāraṇa-bhūtena anyena rasa- ādinā rūpa-ādi-gatiḥ, sā katham. sā api eka-vyāpti-nāntarīyakaḥ, ātapa-āder iva ghaṭa- ādibhir iti. dvitīyo ’pi prayogaḥ — na sarvabhāva-antara-viraha-upagamād eva bhinna-deśa- ādibhir yoga-a-bhāvaḥ, tad-a-bhāvasya tad-bhāvasya
jñānasya sambhavati. na hi paṭu-mandatā- ādibhiḥ sva-bhedair bhedakam api indriya-ādy-rūpa-hetu-jā a-tad-rūpāḥ, yathā śāli-bīja- ādibhyas tat-prasavās tad-anyebhyo ’nya iti,na idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇa- ādimattva-prasaṅgād iti. nir-ātmakānāṃ ghaṭanityaḥ, sa-ātmakaṃ jīvac-charīraṃ prāṇa- ādimattvāt, prayatna-anantarīyakatvān nityaḥ, ayathā — sa-ātmakaṃ jīvac-charīraṃ prāṇa- ādimattvād iti. na hi sa-ātmaka-an-ātmakābhyām
vā. nivartayet yathā vṛkṣaḥ śiṃśapām, śākhā- ādimad-viśeṣasya eva kasyacit tathā-prasiddheḥ.
-anvayaś ca, yathā — yo vaktā sa rāga- ādimān iṣṭa-puruṣa-vat. a-nityaḥ śabdaḥ
iti na iha pratanyate. svayaṃ rāga- ādimān na arthaṃ vetti vedasya na anyataḥ. nasādhya-ādi-vikalāḥ. sandigdhāś ca — rāga- ādimān vacanād rathyā-puruṣa-vad ity-ādayaḥ. ana-sarva-jñaḥ kaścid vivakṣitaḥ puruṣo rāga- ādimān vā, vacana-āder iti. sandigdho ’traādiṣv

PVin1_0003214
PVin2_0008509
PVin3_0004106
PVin3_0004108
PVin3_0007209
PVin1_0002309
PVin2_0009606
PVin3_0004706
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PVin2_0009712
PVin3_0003809
PVin2_0006913
PVin2_0006812
PVin3_0008112
PVin3_0000609
PVin3_0004502
PVin3_0005509
PVin1_0003106
PVin1_0003909
PVin3_0012901
PVin3_0007708
PVin3_0009405
PVin1_0002013
PVin1_0002213
PVin3_0010901
PVin3_0011610
PVin3_0008708
PVin3_0011912
PVin1_0002107
PVin1_0002012
PVin3_0012205
PVin3_0011612
PVin1_0001013
PVin3_0012209
PVin3_0010903
PVin3_0005009
PVin2_0007703
PVin2_0008813
PVin3_0004108
PVin1_0002202
PVin3_0012303
PVin2_0009512
PVin2_0009601
PVin3_0012301
PVin3_0010101
PVin3_0003107
PVin3_0009407
PVin3_0008506
PVin1_0002210
PVin3_0009610
PVin3_0006109
PVin3_0009210
PVin1_0002009
PVin1_0002010
PVin3_0008401
PVin3_0013610
PVin3_0008406
PVin2_0009601
PVin1_0004205

103

āder

sādhakatamatvāt. satsv api indriya- ādiṣv a-bhinnasya prativiṣayaṃ bhedakam asyasakṛd apy a-bhāvāt. nanv araṇi-nirmathana- ādiṣv a-saty apy agnau bhāvād a-kāryam. na,
tad idam upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra- ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra na asti
eṣaḥ. asty eva upalambho dadhy-ādīnāṃ kṣīra- ādiṣv anumānam, a-śaktād an-utpatteḥ. na tādṛśāṃ
na tena siddhena kiñcit. nanv evam agny- ādiṣv api prasaṅgaḥ. tatra api hi na agnisambandhasya abhivyakti-nimittatvāt. indriya- ādiṣv api prasaṅgāt sārūpyam eva tad-vedanayojanā – tathā sapakṣe sann a-sann ity evam- ādiṣv api yathā-yogam udāhāryam iti, sā api na-sāmarthya-vighātāt. tathā hi na prameyatva- ādiṣv api viparyaya-prāptir asti, cākṣuṣatve vā kobhūtala-ādīnām apy ādhāra-bhāvo badara-udaka- ādiṣu janana-śaktir eva. tasmād eteṣu tad-ātmanā
pratiṣedham āha. tatra ca tūla-upala-pallava- ādiṣu tad-bhāve ’pi sparśa-bheda-darśanāt. kvacid
api bādhanāt. atra api loke karpūra-rajata- ādiṣu dṛṣṭatvān na a-sādhāraṇatā syāt. na ca
iva matta-kāla-atiśaya-varṣa-upasarga- ādiṣu dramiḍa-ārya-deśayoḥ. tasmād ime darśanam aāgamebhyo na tatra pratītir ākāśād iva ghaṭa- ādiṣu. na vai śabda-sva-bhāvo niyato ’rtheṣu,-vyavacchedena, asya vākyasya śabda-pradeśa- ādiṣu nitya-an-agni-vyavacchedena vyatireka-gatau
ayam eva ca ācāryair avayavi-pratiṣedha- ādiṣu bahu-mukhair upanyāsair ekatva-an-ekavipakṣayoḥ sad-a-sattvaṃ ca yathā-yogaṃ hetv- ādiṣu yathā-svaṃ pratipatti-sādhanair niścitaṃ
syād ity arthaṃ tat-prabhedanam. saṃyogya- ādiṣu yeṣv asti pratibandho na tādṛśaḥ. na teātma-bhūtaś ca asya indriya-artha-sannikarṣa- ādiṣu hetuṣu vidyamāno ’pi bhedo bhinne karmaṇy a-pratibhāsinī. an-apekṣita-sādharmya-dṛg- ādis taimira-ādi-vat. ity antara-ślokāḥ. bhavatuākāśa-deśe rūpa-ādayas tad-deśāṃś ca ghaṭa- ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ pradeśa-pradeśi
vyabhicāraḥ. tat-pakṣa-sapakṣa-anyataratva- ādīnām a-vipakṣa-vṛtter ubhaya-dharmatve ’py a-bheda-lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukha- ādīnām a-sandigdho bhedo bhavati. kasyacidyasmād a-śakya-samayo hy ātmā sukha- ādīnām an-anya-bhāk. na an-uditaḥ pratiniyataḥ
-ādayo na api cetanāḥ. tad-ātmanāṃ śabda- ādīnām anubhavāt tad-anubhava-khyātir ity aparaḥ.
prayogāṇāṃ sandeha-hetutvam unneyam. rāga- ādīnām apy artha-antaratvād a-gatir vacanādātmano vṛtti-vyatireka-a-siddhes tatra prāṇa- ādīnām api. artha-antarād a-kārya-bhūtād avyavasthāpyante. tad ayaṃ kuṇḍa-bhūtala- ādīnām apy ādhāra-bhāvo badara-udaka-ādiṣu janana
pūrvakam a-viguṇaṃ vijñānam. indriya- ādīnām api pūrvaḥ pūrvaḥ sa-bhāga-avasthā-bheda-anuṣaṅgiṇī. a-śakya-samayatvān na sukha- ādīnām ātma-saṃvittir āviṣṭa-abhilāpā. sāātma-saṃvedanasya pratyakṣatvāt. na hi sukha- ādīnām ātma-saṃvedane vikalpaḥ sambhavati, yasmādsapakṣād vyatirekaḥ sandigdhaḥ syāt prāṇa- ādīnām, ātmanaḥ sandehāt. ata eva vipakṣād api.
-siddheś ca. na hi kārya-kāraṇa-bhāvaḥ prāṇa- ādīnām ātmanaś ca sidhyati, tasya upalambha-anjāty-ādi-sambandha-atīta-śabda-vyavahāra- ādīnām indriya-jñāna-a-viṣayatvāt. tasmān na
ca a-dṛṣṭeḥ sandeha eva. nairātmyena prāṇa- ādīnām ukta-lakṣaṇasya virodhasya a-siddheḥ
na asti ity a-niścito vyatirekaḥ. na hi rāga- ādīnām eva kāryaṃ spanda-vacana-ādayaḥ, vaktukasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭa- ādīnāṃ kam atiśayam utpādayanti khaṇḍayanti vā,-apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭa- ādīnāṃ keṣāñcin nityatā api syāt. yady apikṛtrima-a-kṛtrimāṇām iva maṇi-muktā-pravāla- ādīnām. kvacit puṣpe bhedo nīla-itara-kusumayor
iti nyāyya eṣaḥ. asty eva upalambho dadhy- ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ.
yathā-svaṃ viṣaya-upanibandhanānāṃ sukha- ādīnāṃ tat-sannidhāna-a-bhāve ’-bhāvāt. na apy anastu nāma nir-ātmakebhyo vyatirekaḥ prāṇa- ādīnāṃ tad-bhāve ca nairātmya-vyāvṛttiḥ, tathāādimattva-prasaṅgād iti. nir-ātmakānāṃ ghaṭa- ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy-a-bhāvena
-dṛśya-an-upalambhād a-bhāva-a-siddhau ghaṭa- ādīnāṃ nairātmya-a-siddheḥ prāṇa-āder a-nivṛttiḥ.
ātma-pratiniyame hi tat-kārya-ātmatayā prāṇa- ādīnāṃ nairātmyena saha virodhaḥ syāt. sa ca nasādhya-dharma eva ity a-siddhaḥ. nanu pakṣa- ādīnāṃ parasparato bhedād a-vipakṣatvaṃ pakṣe
pāpa-an-abhyupagamāt. sā vyavasthā snāna- ādīnāṃ pāpa-śodhana-vādaṃ bādhate, nidāna-a-bhede ’py a-bheda iti cet, nanv etat sukha- ādīnāṃ puruṣāṇāṃ ca tulyam. bhede kramarūpāt sparśa-anumānaṃ kārya-liṅga-jam, rūpa- ādīnāṃ bhūta-āśrayatvāt. yat tarhi idaṃ viṣāṇī
utpaśyāmaḥ, antaḥ-karaṇa-abhipātināṃ sukha- ādīnāṃ vijñāna-bhāvanā-paṭu-mandatā-ādi-bheda-darśanāt. na yuktaṃ sādhanaṃ gotvād vāg- ādīnāṃ viṣāṇi-vat. vivakṣā-para-tantratvān na
satsu upalambha-kāraṇeṣv iti teṣām indriya- ādīnāṃ vṛtti-sādguṇyena upalambha-vṛttiṃ
buddhi-pūrvakatva-ādi-sādhanā buddhi-bhuvana- ādīnāṃ vyākhyātāḥ. tatra api hi śabda eva kevalaḥ
-viśeṣa-utpatter manaḥ pratyeti. sukha- ādīnāṃ sva-vedanam. sukha-ādīnāṃ sva-saṃvedanam
pratyeti. sukha-ādīnāṃ sva-vedanam. sukha- ādīnāṃ sva-saṃvedanam api pratyakṣam. sukha-ādi-kāram antareṇa doṣāṇām an-utpatteḥ. deha- ādīnāṃ hetutve ’pi na kevalānāṃ sāmarthyam asti
iti pratijñā-artha-eka-deśa iti, na hy evam- ādīni yathā-ukta-lakṣaṇāsu jātiṣv antar-bhavanti.
sā katham. sā api eka-sāmagry-adhīnasya rūpa- āde rasato gatiḥ. hetu-dharma-anumānena dhūmaghaṭa-ādīnāṃ nairātmya-a-siddheḥ prāṇa- āder a-nivṛttiḥ. abhyupagamāt siddham iti cet,-antare yuktam. an-artha-antaratve tu nīla- āder anubhavāt tad-ātma-bhūtaḥ prakāśate tathāāder

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PVin2_0005310

104āpattyātad-upādāna-kāraṇa-apekṣiṇaś ca śīta-sparśa- āder apara-utpattiḥ. tasmād āntarāḥ sukha-ādayaḥ
vivakṣitaḥ puruṣo rāga-ādimān vā, vacana- āder iti. sandigdho ’tra vyatirekaḥ, sarva-jño
tad-antarāla-vyāpti-nāntarīyakaḥ, ātapa- āder iva ghaṭa-ādibhir iti. dvitīyo ’pi prayogaḥ
a-bhāva-pratītiḥ, tatra indriya-sādguṇya- āder upalambha-pratyayasya eva a-bhāvāt. tan na’-cetaneṣu sambhavati. caitanya-karaṇa-guṇa- āder eva dṛṣṭa-śakter hetos teṣv a-sambhavāt
kumbha-kāreṇa mṛd-vikārasya kasyacit. ghaṭa- ādeḥ karaṇāt sidhyed valmīkasya api tat-kṛtiḥ.
-viśeṣa-hetavaḥ puruṣāḥ, yena vacana- ādeḥ kiñcin-mātra-sādharmyāt sarva-ākāra-sāmyam
eva dṛṣṭānte dharmiṇo ’-khilān. vāg-dhūma- āder jano ’nveti caitanya-dahana-ādikam. svatac ca dṛṣṭa-avarugṇa-ghaṭa-vad utpatty- āder na sambhavati. na kaścid a-nityo ghaṭaḥ,-jā. etena pipīlikā-utsaraṇa-matsya-vikāra- āder varṣa-ādy-anumānaṃ vyākhyātam. tatra api
saha-kāriṇaḥ kārya-utpattir yathā cakṣū-rūpa- āder vijñānasya. na vai kiñcid ekaṃ janakaṃ tattathā-vidhasya anyatra api sv-acchatva- āder viśeṣasya bhāvāt. saṃvin-niṣṭhāś ca viṣayaapi kiñcid vijātīyād bhavad dṛṣṭaṃ go-maya- ādeḥ śālūka-ādiḥ, tatra api tathā-abhidhāne ’py
ity uktam. buddhy-ādayo ’pi hi prāṇa- āder hetavo ghaṭa-ādau na santi. tasmāt sandigdhasaha-upalambha-vedanābhyāṃ bhāsamānasya nīla- ādes tat-saṃvidaś ca a-vivekaḥ siddhaḥ.
sarva-jña-vīta-rāgayor viprakarṣād vacana- ādes tatra sattvam a-sattvaṃ vā sandigdham.
-buddhaya iti cet, na, tatra apy a-riṣṭa- ādāv a-pratisandhāna-darśanāt, anyatra api śabdatan-niṣpattau yat spaṣṭa-avabhāsi bhaya- ādāv iva, tad a-vikalpakam a-vitatha-viṣayaṃ
saṃvedanāś ca. bhāvanā-balataḥ spaṣṭaṃ bhaya- ādāv iva bhāsate. yaj jñānam a-visaṃvādi tat
tasya viṣaya-antara-vikṣepa-pratighāta- ādāv uttara-vijñāna-an-utpatti-vyākulatā-ādipramāṇam uktā. na tu vyatireka-darśana- ādāv upayujyate, saṃśayāt, a-niścita-jñāpana-aṅgād
ghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭa- ādau na iti kutaḥ. tena a-jñāta-vyatirekasya
buddhy-ādayo ’pi hi prāṇa-āder hetavo ghaṭa- ādau na santi. tasmāt sandigdha-sāmarthya ātmanoatiśāyayed api, āvaraṇa-bhedena śabda- ādau śruti-māndya-pāṭava-darśanāt. anyathā kvacid
vyavacchinatti, naraṃ ca nārāyaṇam eva ca ādau svataḥ sutau dvau janayāṃ babhūva. iti yathā.
-phalā hy eṣā na alaṃ vyāvṛtti-sādhane. ādya adhikriyate hetau niścitena eva sādhanāt.
’pi kārya-a-viśeṣe doṣāt. anvaya-vyatireka- ādyo yasya dṛṣṭo ’nuvartakaḥ. sva-bhāvas tasyahy eṣa yad anubhavaḥ paṭīyān smṛti-bījam ādhatte, tādṛśa-darśanād asya prabodho ’bhilāṣaa-viśeṣāt. niṣpādita-kriye karmaṇy a-viśeṣa- ādhāyi sādhanam ity api sādhana-nyāyam atipatati .
kaḥ sambandho ’n-upakārya-upakārakayoḥ. ādhāra-ādheya-bhāvaś cet, so ’pi tad-ātma-antad ayaṃ kuṇḍa-bhūtala-ādīnām apy ādhāra-bhāvo badara-udaka-ādiṣu janana-śaktir eva.
hi na agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭa- ādhāra-viśeṣaṇasya tv abhimatasya an-anvayād asthiram ambho dṛṣṭvā a-dṛṣṭo ’py adhastād ādhāra-sambhavo ’numīyate, tad api kārya-liṅgaabhimatasya an-anvayād a-siddhiḥ. na vai sa ādhāras taṃ viśeṣī-karoti, a-yoga-vyavacchedena-kalpanāyāś ca vaiyarthyāt. sthāpakatvād ādhāraḥ, na janakatvād iti cet, sthiter arthagotvād viṣāṇitā-pratipattiḥ kārya-liṅga-jā. ādhārato ’bhinirvṛtter ātmanas tādṛśo ’mbhasaḥ.
-jam eva, tādṛśasya ātmano ’mbhasas tata ādhārād abhinirvṛtteḥ. na hi tasmād upakāram an-utpāda ucyate. tasmāt siddhā tādṛśo ’mbhasa ādhārād utpattiḥ. balākā api vṛttes toya’rtha-kriyāḥ. na hi māṇavako dahana-upacārād ādhīyate pāke. tasmāt satyām api kalpanāyām a-tattasmād upakurvāṇāś cakṣur-ādaya ādheya-atiśayam eva upakurvate. sa tasmād eka-sva
sambandho ’n-upakārya-upakārakayoḥ. ādhāra- ādheya-bhāvaś cet, so ’pi tad-ātma-an-upakāre na
a-yogād an-apekṣāc ca krama-utpatty-a-yogāt. ādheya-bhedatve ca anyatvam. kṣaṇikatvād arthānām
eva indriya-ādayaḥ, na ca tathā. tasmāt tena ādheya-viśeṣā iti gamyante. na tv evaṃ nityānāṃ
na asya pratyayasya sambhavaḥ. darśana- ānantaryaṃ ca sva-tantrasya na syāt. tad-balatad-ābhāsās tu jātayaḥ. mithyā-uttarāṇām ānantyāt pratanyante na tā iha. mithyā-uttarāṇi
-ābhāsatvena su-jñānāḥ. prabhedaḥ punar āsām ānantyād a-śakya-nirdeśa iti na nirdiśyate. yuktoa-bhūta-guṇa-abhinandanaṃ rāgam āhuḥ. tad- ānanda-viṣaya-uparodhini tat-kṛtaś cetaso vyāroṣo
-upakāra-ādayo ’py uktāḥ. an-ubhaya-kāriṇām ānarthakyāt tādarthya-sādhanaṃ vipratiṣiddham.
upakṣepasya. tatra api saṃvedanam eva ekam āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. na ca asyajagataḥ. abhipatann eva arthaḥ prabodhayaty āntaraṃ saṃskāram. tena smṛtiḥ, na artha-darśanād
ca śīta-sparśa-āder apara-utpattiḥ. tasmād āntarāḥ sukha-ādayaḥ saṃvedanāś ca. bhāvanāniyamena niścīyante. tad ayaṃ puruṣa ātmānam āntaraiḥ kaiścid an-anya-vedyair dharmair yuktaṃ
yojayati, a-yojayan na pratyeti ity āyātam āndhyam a-śeṣasya jagataḥ. abhipatann eva arthaḥ
-kālaḥ. tatra yāvān artho yukti-sāmarthyād āpatati, sa sarvo ’bhyupagantavyaḥ, na vā kaścid
eva na asti iti dṛṣṭāntayor anyatareṇa artha- āpattyā ubhaya-pradarśanam āha. tasmād īdṛśo
-lakṣaṇaṃ vā śakyaṃ darśayitum. tad artha- āpattyā eṣāṃ nirāso veditavyaḥ. yadi punar hetuviruddha-a-vyabhicāriṇo ’-sambhavam artha- āpattyā darśayati. etena pratyakṣa-anumāne-vyāptikam ekam api rūpaṃ prayuktam artha- āpattyā dvitīyaṃ gamayati iti. ata ekasyana rūpa-samāsaḥ. tathā hy āha – artha- āpattyā vā anyatareṇa ubhaya-pradarśanād iti. naāpattyāPVin3_0004410
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PVin1_0002910
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PVin3_0009107
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PVin3_0006604
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105

āyur

-gateḥ sarvatra tulyatvāt sākṣād artha- āpattyā vā. tasya asya pakṣa-dharmasya tattvaṃ
siddher na anumeya-vacanam. anvayas tv artha- āpattyā siddhaḥ. na hy a-tad-ātma-niyatasya tan-kāle śāstra-an-āśraya-vacanena a-prakaraṇa- āpanna-pakṣī-karaṇam api pratyuktam. yathā ’atikrame ’tiprasaṅga uktaḥ. tasmāt prakaraṇa- āpannam eva a-viśeṣaṇaṃ dharma-mātraṃ sādhyam
tu vijñaptayaḥ, yena ekaṃ rūpam ekasya mana- āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭaekaṃ rūpam ekasya mana-āpam anyasya a-mana- āpaṃ dṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā na— iha nikuñje mayūraḥ, kekāyitād iti tad- āpāta-deśa-vibhrame. dharmy-a-siddhāv api, yathāsvayaṃ bhavat-sāmarthyena tat tathā-bhūtam āpādayati iti sa tasya pāścāt yaḥ sāmarthyana sidhyati. sidhyaṃś ca balād anvayam āpādayati, pratiṣedha-niṣedhasya vidhāna-rūpatvāt.
sādhya-abhyupagamaḥ pratyakṣa-artha-anumāna- āpta-prasiddhena a-nirākṛtaḥ. nirdeśyaḥ. yadi
kārya-aṅgaṃ sva-bhāva-aṅgaṃ jagat-sthitiḥ. āpta-vacanaṃ kārya-lakṣaṇaṃ liṅgam, sva-bhāvayathā-artha-darśana-ādi-guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo ’-visamvādī iti cet,vā yathā-artha-darśana-pravṛtta-vāg-abhimata āptaḥ. tad-vacanaṃ na antareṇa artha-tathā-bhāvaṃ
nāma nirdeśyaḥ, pratyakṣa-arthena anumānena āptābhyāṃ prasiddhena ca a-nirākṛto ’bhyupagamo
hy atra śabda-arthaḥ samarthaḥ, tad-anubhava- āptāv api tad-a-bhāvāt. tad ayam artha-kriyā-nirbhāsād visaṃvādād upaplavaḥ. pratyakṣa- ābho dvi-vidha ucyate. vastu-pratibhāsaṃ hi’sya na siddhaṃ bheda-sādhanam. bhinna- ābhaḥ sita-duḥkha-ādir a-bhinno buddhi-vedane. aiṣyate. astu nāma bhāvanā-balena spaṣṭa- ābham, nir-vikalpakaṃ tu katham. yasmān na-avabhāsa iti. svapna-jñānaṃ tarhi viśada- ābhaṃ pratyakṣaṃ bhavatv a-vikalpanāt. na, ayathā tathā a-yathā-arthatve ’py anumāna-tad- ābhayoḥ. artha-kriyā-anurodhena pramāṇatvaṃ
artha-adhigamana-ātmanā. sa-vyāpāram iva ābhāti vyāpāreṇa sva-karmaṇi. tad-vaśāt tad-pratibhāsaṃ hi pratyakṣam, tad-a-bhāve tad- ābhāsa-pracyuter ity uktam. na ca evaṃ vikalpaḥ,cakṣur-ādi-parama-aṇūnāṃ dvi-candra-nīla-ādy- ābhāsa-vijñāna-hetutva-vacanāt. kiṃ punar asya
prīti-paritāpa-viśeṣo na syān nīla-ādy- ābhāsa-viśeṣa-vat. te ’n-apekṣita-tad-atiśayā
evaṃ pāramparyeṇa vastuni. pratibandhāt tad- ābhāsa-śūnyayor apy a-vañcanam. tasyās tad-rūpa-anurodhi-pratibhāso vipralambhāt pratyakṣa- ābhāsaḥ. etena mānaso ’pi viplavo vyākhyātaḥ. na-rūpasya a-siddhau sandehe vā a-siddho hetv- ābhāsaḥ. tathā ekasya rūpasya a-siddhau sandehe
sandehe vā a-siddho ’naikāntikaś ca hetv- ābhāso bhavati. dharmi-sambandha-a-siddhāv avastuny an-anurodhāt. tasmāt pratyakṣa- ābhāsaḥ. viplavaś ca akṣa-jatve ’pi tad-anyebhyo
pratibandha-lakṣaṇa-virahāc ca, uttara- ābhāsatvena su-jñānāḥ. prabhedaḥ punar āsāmtaimira-upalakṣitaṃ viplavaṃ pratyakṣa- ābhāsam āha sa-apavādatva-sūcana-artham, anyatra
vastūni. puruṣa-icchayā ca hetu-tad- ābhāsayos tattva-vyavasthāne ka idānīṃ hetur a-sambandha-anvaya-vyatirekā dharmā hetv- ābhāsāḥ. tatra, eka-a-prasiddhi-sandehe ’’-dvayaṃ sambandhy-antara-a-bhāvāc chabala- ābhāsāyā buddher a-dṛṣṭeḥ, tasya eva pratikṣepe
tac ca sāmānya-lakṣaṇam uktam eva dūṣaṇa- ābhāsās tu jātaya iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa
udbhāvayan dūṣaka eva tasya sādhanasya. tad- ābhāsās tu jātayaḥ. mithyā-uttarāṇām ānantyāt
bruvāṇaṃ prativahan dvau. tac ca hetv- ābhāseṣv eva avasara-prāptaṃ vakṣyāmaḥ. vyāvṛttitathā hi sva-kāraṇasya phala-utpādanaṃ praty ābhimukhyena vinā na rasaḥ. tad eva ca rūpaduḥkha-ādir a-bhinno buddhi-vedane. a-bhinna- ābhe vibhinne ced bheda-a-bhedau kim āśrayau. itisyāt. an-ābhoge ’-sāmarthyam iti cet, na, an- ābhoga-a-sambhavāt, eka-dharmasya apy a-jñāne
dhātv-antare tv an-eka-upakāra eva syāt. an- ābhoge ’-sāmarthyam iti cet, na, an-ābhoga-atad-rūpasya prāg a-darśanād abhilāpa- ābhoge ca viṣaya-pratyastam-ayāt tad-a-vivekena-jñānaṃ pratyakṣam anumānaṃ ca iti. na hy ābhyām arthaṃ paricchidya pravartamāno ’rthana uktaḥ. sādhyatā-a-bhedāt. na hy ayam ābhyāṃ sādhya-viparyaya-sādhanatvena bhidyate. na
deśa-kāla-bhedena anyathā-darśanāt, yathā āmalakyaḥ kṣīra-avasekena madhura-phalā bhavanti,
iti saṅgraha-ślokaḥ. skandha-dhātv- āyatana-lakṣaṇasya vā kṛtakasya a-nityatāetena dhātv-āyatane vyākhyāte. dharma-dhātv- āyatane ’pi skandha-traya-sva-bhāva eva iti na
ca sva-bhāvam enam ālagayanti. etena dhātv- āyatane vyākhyāte. dharma-dhātv-āyatane ’pi
na hy a-tad-utpatter a-vyabhicāraḥ, an- āyatta-rūpāṇāṃ saha-bhāva-niyama-a-bhāvāt. yadyanyair api tad-unmukhair bhavitavyam, an- āyattatvāt. tad-dharmatāyāṃ vā tataḥ kṣaṇikatāarthasya tan-mātra-anurodhiny eva, na anya- āyatte, tad-bhāve ’-bhūtasya paścāt tādātmyadeha eva pratyayaḥ, na ghaṭe. yathā ko ’py āyāta iti na parvate vṛkṣe vā śaṅkā bhavati. napakṣa ucyate. tena tal-lakṣaṇa-mukhena āyāto dharmo na pratyāyana-kāla-bhāvī ity ansa eva vyatireka iti. tat punar idam āyātam — a-sato vyatireka-a-yogād iti. atrataṃ pratipadyamāno ’param api sāmarthya- āyātam abhyupagacchati, prabhā-abhyupagame
na yojayati, a-yojayan na pratyeti ity āyātam āndhyam a-śeṣasya jagataḥ. abhipatann eva
pramāṇasya vṛttiḥ. tan na etad vastu-bala- āyātaṃ kṛtakatvaṃ pratibadhnāti. kṛtakatvakṛtako ’-nitya iti, kiṃ tarhi vastu-bala- āyātā eva khalu vyāptiḥ pramāṇair upadarśyate
prativādy-an-abhyupagataḥ, vijñāna-indriya- āyur-nirodha-lakṣaṇatvān maraṇasya. kathaṃ caārabhyate

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PVin1_0002711
PVin1_0000102
PVin2_0008103
PVin3_0011005
PVin2_0004812
PVin3_0003201
PVin1_0002114
PVin1_0004005
PVin1_0004007
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PVin1_0004007
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PVin3_0005012
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PVin1_0003412
PVin3_0005110
PVin3_0005008
PVin1_0003413
PVin3_0005010
PVin3_0005105
PVin3_0005109
PVin1_0003413
PVin3_0005006
PVin2_0007003
PVin3_0005211
PVin1_0003414
PVin3_0005205
PVin1_0003412
PVin1_0002401
PVin1_0001014
PVin3_0007308
PVin1_0002107
PVin1_0003414
PVin3_0005409
PVin2_0004512
PVin1_0002802
PVin3_0009404
PVin3_0001904
PVin2_0005208
PVin3_0001906
PVin2_0009209
PVin1_0000703
PVin3_0010810
PVin3_0013004
PVin2_0008405
PVin3_0007005
PVin3_0012511

106āśrayaa-viduṣāṃ tad-vyutpādana-artham idam ārabhyate. tad dvi-vidhaṃ samyag-jñānaṃ
-sparśo ’tra kāṣṭhād iti. kāraṇānāṃ kārya- ārambha-a-niyamān na avaśyaṃ śīta-bādhako ’gniḥ,-antaratve ca doṣāt. na ca asya prayatna-an- ārambha-virāme kadācid upalambhaḥ. tena tadetat, tathā api bāla-vyutpatti-nimitto ’yam ārambhaḥ. yathā-vastu-pratipadyamānā api tad-a-bhāve ’-bhāvāt. kāruṇikasya api niṣ-phala ārambho viparyāsād iti cet, na, para-arthasya eva
sarve prayatna-an-antara-bhāvi-jñāna-kārya- ārambhiṇaḥ. tena tat sapakṣe dvidhā vartate.
eva ayam anumāna-anumeya-vyavahāro buddhy- ārūḍhena dharma-dharmi-nyāyena iti. dharma-kāla-atiśaya-varṣa-upasarga-ādiṣu dramiḍa- ārya-deśayoḥ. tasmād ime darśanam a-darśanaṃ ca
a-vitatha-viṣayaṃ pramāṇaṃ pratyakṣam, ārya-satya-darśana-vad yathā nirṇītam asmābhiḥ
sa śrīmān a-kalaṅka-dhīḥ svayam upetya āryo ’nujagrāha yaṃ vyaktaṃ tasya na vetty ayaṃ-vidha-janmanām anyeṣāṃ ca sva-bhāvam enam ālagayanti. etena dhātv-āyatane vyākhyāte. dharma
utpādinī bhavaty eva karuṇā. tathā hi dharma- ālambana-ādayo maitrya-ādayaḥ sūtre deśitāḥ. etāśtāv anyonya-vilakṣaṇāv ākārau yujyete. tad ālambana-viṣaya-bhedāt pramāṇayor viṣaya-bhedam
tad grāhyam iti. śāstravato ’py a-tad- ālambane vastuni viruddha-uktāv api na bādhā,ca paryanuyuktā hetu-prakṛtim eva te ’py ālamberan tad-rūpa-hetu-jās tad-rūpā a-tad-rūpaindriya-yogyatā-utpatti-lakṣaṇo vā iti na an- āloko rūpa-upalambhaḥ syāt, kāryasya kāraṇa-akāraṇa-a-vyabhicārāt. nāntarīyakatayā ālokaḥ saha rūpeṇa grāhya-lakṣaṇatvād gṛhyeta. na
yuktam, pratibandha-kāraṇa-a-bhāvāt. rūpa- ālokayos tu taj-jñāna-utpādana-yogyatā-lakṣaṇatvād gṛhyeta. na vā kevalasya apy ālokasya darśanād an-ālokasya vā rūpasya kaiścit
na vā kevalasya apy ālokasya darśanād an- ālokasya vā rūpasya kaiścit prāṇi-viśeṣair iti na
hetavaḥ. paraspara-sahitās tu viṣaya-indriya- ālokāḥ parasparato viśiṣṭa-kṣaṇa-antara-utpādād
abhilāṣeṇa vyavahāraḥ pravartate. artha- ālocana-mātre ’pi pratyakṣe ’nubhava-sāmarthya-ślokāḥ. etena indriya-sannikarṣa-artha- ālocana-viśeṣaṇa-jñānāni pratyuktāni, tataḥ karma-ālocanam, a-tādrūpye tasya eva tad-artha- ālocanatva-a-siddheḥ. tathā viśeṣaṇa-jñānam, abhedakāni, sarva-jñāna-hetutvāt. na artha- ālocanam, a-tādrūpye tasya eva tad-arthaprāk sato niyamena a-yogāt, prayatnasya āvaraṇa-indriya-śabdeṣv an-upayogāt. na hi tasya
vastra-udaka-vat. ekasya ca āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt. na vā kasyacid-vaiguṇya-tāratamyena atiśāyayed api, āvaraṇa-bhedena śabda-ādau śruti-māndya-pāṭava-karaṃ nāma. a-kiñcit-karaṃ ca kiṃ kasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ kamāvaraṇa-prasaṅgaḥ, a-bhedāt. na vā kasyacid āvaraṇam ity a-vikalaṃ dṛśyeta. avayavasyaatiśayam utpādayanti khaṇḍayanti vā, yena āvaraṇam iṣyante. na brūmaḥ — te kiñcid-vaikalyāj jñāna-an-utpattir iti kuḍya-ādaya āvaraṇam ucyante. na prāg yogyasya pratibandhāt,vidā. tena yad indriya-viṣaya-madhya-sthitam āvaraṇam, tau vijñāna-utpādana-vaiguṇyaāvaraṇam ity a-vikalaṃ dṛśyeta. avayavasya āvaraṇam, na avayavina iti cet, ardha-āvaraṇe ’py-śabdeṣv an-upayogāt. na hi tasya upalambha- āvaraṇaṃ sambhavati. sato ’pi vā kasyacit tada-pratipatter upadeśe ca śabdānām artheṣv an- āvaraṇāt tad evaṃ puruṣa-icchāyāḥ svātantryaṃ
kiñcid ity eka-anta eṣaḥ. syād etat, na āvaraṇān nityaṃ sarve śabdā na śrūyante, api tuāvaraṇam, na avayavina iti cet, ardha- āvaraṇe ’py an-āvṛtatvāt prāg-vad asya darśanayathā-sva-bhāva-vṛttaya eva. tat saty apy āvaraṇe jñāpayeyur eva indriya-ādayaḥ, na ca
siddhi-prasaṅgād vastra-udaka-vat. ekasya ca āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt. na
sarva-vedana-prasaṅgāt. tāṃ tu sārūpyam āviśat sarūpayantaṃ ghaṭayet. idam eva ca naḥ
na indriya-jñānam artha-saṃyojanāṃ kalpanām āviśati. vikalpa-utthāpitā sā ca nivartyetahi śabda-arthāḥ svataḥ kañcid guṇa-viśeṣam āviśanti. upādāna-dharmas teṣu upacaryate. tad a-samayatvān na sukha-ādīnām ātma-saṃvittir āviṣṭa-abhilāpā. sā pratyakṣaṃ pramāṇam. na eva
na avayavina iti cet, ardha-āvaraṇe ’py an- āvṛtatvāt prāg-vad asya darśana-prasaṅgaḥ.
-antaraṃ jñānaṃ prāk sato niyamena na. tasya āvṛty-akṣa-śabdeṣu sarvathā an-upayogataḥ.
avinābhāva-a-vacanād upamāna-sādhya-tad- āvṛtti-vacanānāṃ ca prayogāt tatra sva-arthaṃ tri
purato ’vasthitān iva. yathā-viplavam āvega-pratipatti-pradarśanāt. parokṣa-gati-lakṣaṇatvāt. vastv ekam eva avasthā-antara- āveśād bheda-dṛṣṭir iti cet, sa eva avasthā-bhedo-arthā. tatra sarva-anya-iṣṭa-nirākaraṇe ’py āśaṅkā-āsthāna-vāraṇaṃ sva-vṛttau svayaṃ-śruter
a-sambhavād eva na anya-dharma-vṛtti-niṣedha- āśaṅkā. viruddha-niṣedhe ’pi tatra eva niṣedhe
-upagamāt sarvas tad-dṛṣṭaḥ sādhya iti syād āśaṅkā-sambhavaḥ. vipratipattis tu dṛśyata eva.
tasya vyatireko ’-niścita iti vipakṣe vṛttir āśaṅkhyate. vyatireka-sādhanasya a-darśanapratyakṣaṃ kalpanā-apoḍham a-bhrāntam timira- āśu-bhramaṇa-nauyāna-saṃkṣobha-ādy-an-āhitasarvatra vyavaharan prakāmam āsādita-vidyā- āśrama-phalaḥ, yaḥ strī-śūdra-sādhāraṇam api
sva-āśrayeṇa sambandhaḥ, a-bhedād eva, āśraya-a-samaveta-rūpa-virahaś ca. samāna-deśakathaṃ kārya-kāraṇa-bhāvaḥ. ata eva, anyathā āśraya-a-siddheḥ. nanu ca pradeśa āśrayo ’gniḥ
chabda-artha eva kalpitaḥ. tasya vastv- āśraya-an-upalambho dharma ity ayam atra
tri-vidho hi dharmo bhāva-a-bhāva-ubhaya- āśraya ity uktam. na a-bhāvasya kaścid dharma itiāśrayaPVin3_0013004
PVin3_0009709
PVin3_0002705
PVin3_0009702
PVin3_0012907
PVin3_0013005
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PVin1_0003003
PVin3_0001109
PVin2_0008406
PVin3_0006311
PVin1_0000308
PVin2_0008801
PVin3_0004106
PVin3_0003604
PVin3_0006709
PVin3_0007507
PVin2_0010008
PVin3_0005202
PVin3_0010906
PVin3_0002903
PVin3_0002408
PVin3_0004808
PVin3_0010003
PVin3_0002902
PVin3_0007306
PVin3_0003502
PVin3_0001602
PVin3_0003501
PVin3_0002411
PVin2_0005702
PVin3_0009903
PVin3_0011612
PVin3_0008506
PVin1_0003305
PVin3_0003005
PVin2_0005504
PVin3_0012804
PVin2_0010014
PVin2_0005515
PVin2_0006704
PVin3_0002411
PVin3_0003103
PVin3_0010602
PVin2_0007109
PVin3_0003604
PVin2_0008404
PVin3_0003011
PVin3_0013104
PVin3_0001501
PVin3_0001501
PVin3_0002805
PVin3_0007505
PVin3_0003005
PVin3_0002707
PVin3_0009706
PVin3_0013003
PVin3_0004605
PVin2_0005602

107āśrayais-a-samaveta-rūpa-virahaś ca. samāna-deśa- āśraya-indriya-yoga-apekṣāyām āśraya-samāna-avā kim abhivyakti-vādena. tasmāc chāstra- āśraya eva anumāne ’nyatara-a-siddhiḥ śāstreṇa.
iti. anena eva ca anumāna-kāle śāstra-an- āśraya-vacanena a-prakaraṇa-āpanna-pakṣī-karaṇam
viśeṣaṇam. a-doṣa-kṛd a-siddhāv apy ākāśa- āśraya-vad dhvaneḥ. a-siddhāv api śabdasya siddhesādhye tat-sambandhitā hetuḥ. nanu sva- āśraya-vyāpti-vādinā api tad-deśa-sannidhirsamāna-deśa-āśraya-indriya-yoga-apekṣāyām āśraya-samāna-a-samāna-deśa-rūpasya a-bheda-ādi-parihāraḥ. dharma-vacanena api dharmy- āśraya-siddhau dharmi-grahaṇa-sāmarthyāt-vikāre ca vikārāt, tan-nibandhanatvāc ca āśraya-sthiteḥ, sarpa-ādi-bhrānti-van manoyathā ’-siddhau hetu-dṛṣṭāntau, a-prakaraṇa- āśrayaḥ, a-nāntarīyaka-abhyupagamaś ca śāstraanyathā āśraya-a-siddheḥ. nanu ca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi hi dhūmasya
pramāṇa-antara-bala-utpanno ’n-akṣa-liṅga- āśrayo ’n-upalambha-vikalpo na pramāṇam. darśanam
sūcayeyur iti sa eva ca tathā-pratipādyamāna āśrayo ’stu. tad-bhāva-bhāva-an-upalabdhī tarhi
sā eva ca sāmagrī sva-bhāva-sthity- āśrayaḥ kāryasya. ata eva saha-kāriṇām apy a-upalambham antareṇa anyaḥ kaścid vyavasthā- āśrayaḥ. tad idam upalabhya-lakṣaṇaṃ dadhy-ādisaṅketa-āśrayāḥ śabdāḥ, sa ca icchā-mātra- āśrayaḥ. tan na a-siddhiḥ śabda-siddhānām iti
arthas tri-vidho dharmo bhāva-a-bhāva-ubhaya- āśrayaḥ. tasmin bhāva-an-upādāne sādhye ’sya ana-siddhe bhāva-dharmo ’sti vyabhicāry ubhaya- āśrayaḥ. dharmo viruddho ’-bhāvasya sā sattāata eva vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya tad’pi vikalpa-nirmita eva syāt, na vastv- āśrayaḥ. na ca samāropa-anuvidhāyinyo ’rtha-kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva ubhaya- āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ karuṇānirākṛto viparyaye pramāṇa-vṛtter an- āśrayaḥ pratipramāṇasya. viruddhayor ekatra
aparaḥ prāha. tatra api vicāra-prastāvād eva āśrayaḥ prasiddhaḥ siddha iti na kiñcid etat. na
pratīyate, kiṃ tarhi vivakṣita-dharma-an- āśrayo vastu. anya-viṣaye ’pi nañi vibhāgena
dharmī dharmāś ca bhāsante vyavahāras tad- āśrayaḥ. vyavahāra-upanīto ’tra sa eva āśliṣṭasandigdhe hetu-vacanād vyasto hetor an- āśrayaḥ. vyastaḥ pramāṇābhyāṃ nirākṛto viparyaye
tv asāv api pradhāna-ādi-lakṣaṇa-bheda-an- āśrayaḥ śabda-artha-mātratāyām avatiṣṭhate. tathā-abhidhānam. atra api ko ’yam avaśyaṃ para- āśrayaḥ. sa eva tam arthaṃ para-mukhena
api sa iti virodhaḥ. itaś ca na sāmānya- āśrayaḥ, sarva-vyakti-sambhava-a-bhāve tatsamaye na pravartate vicāraḥ, so ’vaśyam āśrayaṇīyaḥ, nāntarīyakatvād iti sa eva tasya-rūpa-sāmānyo viśeṣa-āśrayaṃ vicāram āśrayate. atha prasiddha-apadeśena dharmiṇaḥ
’pi, vikalpa-bhedānāṃ sva-tantrāṇām an-artha- āśrayatvāt. tat-kalpita-viṣayād artha-pratītāv an
ity ucyante. na evaṃ liṅga-liṅginoḥ, bheda- āśrayatvāt tad-bhāvasya. na hi svayaṃ jñānaca sidhyati, tasya upalambha-an-upalambha- āśrayatvāt. tena na a-pratibaddhasya bhāve bhāva-anumānaṃ kārya-liṅga-jam, rūpa-ādīnāṃ bhūta- āśrayatvāt. yat tarhi idaṃ viṣāṇī gotvād iti tat-aṃśayos tu sādhya-sādhana-bhāvo vyavasthā- āśrayatvāt. vastv-a-bhedāt kriyā-karaṇayor aikya-āśraye tat-prasiddhe vicārasya iti prastāva- āśrayatve śāstraṃ bādhakam ity amum arthaṃ vaktuṃ
-arthaṃ bhāva-a-bhāva-samāśrayam. a-bāhya- āśrayam atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam.
tasmād a-vastu-darśana-bala-pravṛttam āgama- āśrayam anumānam āśritya tad-artha-vicāreṣu
sva-bhāvaṃ hetuṃ vā antareṇa bhaved ity āśrayam antareṇa api vaidharmya-dṛṣṭānte
yathā. taṃ tathā eva a-vikalpya-artha-bheda- āśrayam upāgatāḥ. an-ādi-vāsanā-udbhūtaṃ bādhanteniścinvan pratipadyeta. mā bhūt puruṣa- āśrayaṃ vacanam āgamaḥ, praṇetur dur-anvayatvāt.
-uparacito ’-prasiddha-rūpa-sāmānyo viśeṣa- āśrayaṃ vicāram āśrayate. atha prasiddhaa-vacanān na pratiṣedhe doṣaḥ. sva-upagama- āśrayaṃ hi śāstraṃ virundhāno vihanyate, na
ity antara-ślokāḥ. tathā svayaṃ tad- āśrayasya vā sandehe ’-hetuḥ, yathā bāṣpa-ādikiṃ na yuktyā na bādhitam. āgama-artha- āśrayā yuktir atyakṣeṣu na ca itarā. tad-arthasya
anvayi ity udāharaṇam evam-phalam. saṅketa- āśrayāḥ śabdāḥ, sa ca icchā-mātra-āśrayaḥ. tan na
kathaṃ tarhi idānīṃ sa tasya dharmaḥ. tad- āśrayāt. kathaṃ kārya-kāraṇa-bhāvaḥ. ata eva,-prado dharma iti. dharmi-vyavasthites tad- āśrayāt tat-prabādhane ’dhikaraṇa-pratyastam-ayānkṛtakatva-prastāve ca an-āgama- āśrayān na āgama-upanyāsaḥ. sādhyaś ca
vā katham a-viṣayaḥ. viṣayaś cet, sva- āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa ca nāmadoṣa-gatiṃ kathaṃ na spṛśet. sa ca nāma tad- āśrayāṃ siddhiṃ sādhanād upajīvati, na parosa-dvitīya-prayogāś ca pratyuktāḥ. śāstra- āśraye ’pi prastāva-atikrame ’tiprasaṅga uktaḥ.
avaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san-mātra- āśraye ’pi sādhana-sāmarthyāt. na sādhyatve,vacanasya a-pravṛttiḥ, tathā śāstra-an- āśraye tat-prasiddhe vicārasya iti prastāva-a-nityatva-yuktaḥ śabda iti. sati hi śāstra- āśraye tad-artha-pakṣī-karaṇaṃ yuktaṃ syāt, tadsādhanam. ity antara-ślokāḥ. yā punaḥ śāstra- āśrayeṇa anyatara-a-siddhir udbhāvyate, yathāa-dūra-sthānaṃ dṛśya-ātmatā indriyasya sva- āśrayeṇa sambandhaḥ, a-bhedād eva, āśraya-aa-bhāvam āha, yam ayaṃ vastu-dharmas tṛtīyam āśrayet. eka-anta-vyāvṛttyā ca eka-bhāve pratītisambandhāt kutaścid upanīyate. dṛṣṭiṃ bheda- āśrayais te ’pi tasmād a-jñāta-viplavāḥ. ityāśrayau108

āha

PVin1_0002613-bhinna-ābhe vibhinne ced bheda-a-bhedau kim āśrayau. iti saṅgraha-ślokau. ayo-golake ’pi
PVin3_0007604
atha punar ubhaya-dharmaṃ brūyāt, an- āśrita-vastuno ’-paryudāsena vyatireka-mātrasya aPVin3_0002709
eva ayam ity an-avadheyaḥ syāt. dvayor an- āśrita-śāstrayoḥ kasyacit parīkṣāyāṃ kaḥ prastāvo
PVin3_0008909
kāryaṃ tasya ity anuvartate. toya- āśritā hi balākāyā vṛttiḥ. tataḥ śarīra-sthitiṃ
PVin3_0003413-bhedaḥ pūrva-upagama-virodhasya. yatra an- āśrite kasmiṃścit samaye na pravartate vicāraḥ,PVin3_0011712
na vyatireko na anvayaḥ. a-darśana-mātram āśritya ācāryeṇa śrāvaṇatve vyatireka uktaḥ. na
PVin3_0012804-bala-pravṛttam āgama-āśrayam anumānam āśritya tad-artha-vicāreṣu viruddha-a-vyabhicārī
PVin1_0003405
tat tasya darśanam iti. tayor hi sambandham āśritya draṣṭur eṣa viniścayaḥ. sa tad-a-bhāve na
PVin2_0006503
puruṣa-artha-sādhanaṃ kañcid upāyam āśritya pravartate, anyathā a-sambaddhaPVin3_0012902
saṃyoga-samavāyābhyām, laukikaṃ tu pradeśam āśritya brūmo vicchinna-a-vicchinna-avabhāsiPVin2_0005503
so ’sti tathā api na niṣidhyate. tasmād āśritya śabda-arthaṃ bhāva-a-bhāva-samāśrayam. aPVin1_0002608-nīla-ādy-ākārayor a-nānātvāt kaṃ bata ayam āśritya hetuṃ bheda-a-bhedau vyavasthāpayet. aPVin3_0010004
tad-āśrayaḥ. vyavahāra-upanīto ’tra sa eva āśliṣṭa-bheda-dhīḥ. sādhyaḥ sādhanatāṃ nītas tenaPVin1_0000511’pi taj-jātīyasya vyabhicāra-darśanād an- āśvāsa iti cet, na, tad-rūpa-an-upalakṣaṇāt. svaPVin2_0009705’pi pratyakṣa-anumāna-virodha-darśanād an- āśvāsa-prasaṅga iti cet, na, yathā-ukte ’-bhāvāt.
PVin2_0009704-lakṣaṇam eva dūṣitaṃ syād iti sarvatra an- āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣa-anumānaPVin2_0009507
bādhakam. a-vṛtta-bādhane sarvatra an- āśvāsaḥ. vyatirekas tu siddha eva sādhanam iti
PVin1_0004314-a-visandhi-doṣād a-prabuddhasya apy an- āśvāsikaṃ vyavahāram utpaśyann ekam a-pramāṇam
PVin1_0004401
utpaśyann ekam a-pramāṇam ācakṣīta, aparam āsaṃsāram a-viśliṣṭa-anubandhaṃ dṛḍha-vāsanatvād
PVin3_0000704
vivakṣā-kṛtā, tad-a-bhāve vivakṣita-itarayor āsatti-viprakarṣa-a-bhāvāt. vastu-sva-bhāvatve ca
PVin3_0011302-arthāś cakṣur-ādayaḥ saṅghātatvāc chayana- āsana-ādy-aṅga-vad iti. tad iṣṭa-a-saṃhataPVin3_0010810-upasaṃhāreṇa sarvatra vyavaharan prakāmam āsādita-vidyā-āśrama-phalaḥ, yaḥ strī-śūdraPVin3_0013701
leśena āsv eva antar-bhavanti iti cet, āsām api parasparam eṣa prasaṅga ity ekam eva
PVin3_0013706-ābhāsatvena su-jñānāḥ. prabhedaḥ punar āsām ānantyād a-śakya-nirdeśa iti na nirdiśyate.
PVin1_0001410
saṅkalayaty evaṃ ca evaṃ ca kalpanā mama āsīd iti. tad imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ
PVin1_0001407
syuḥ. tathā hi punar vikalpayan kiñcid āsīn me kalpanā īdṛśī. iti vetti na pūrva-uktaPVin3_0013701
bhāvāc ca ity uktam. tāny api kenacil leśena āsv eva antar-bhavanti iti cet, āsām api
PVin3_0012901
ādayas tad-deśāṃś ca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ pradeśa-pradeśi-bhāvo yaḥ saṃyoga
PVin3_0001904
tatra sarva-anya-iṣṭa-nirākaraṇe ’py āśaṅkā- āsthāna-vāraṇaṃ sva-vṛttau svayaṃ-śruter āha
PVin3_0010905
nitya-sukha-ātma-ātmīya-darśana-ākṣiptaṃ sa- āsrava-dharma-viṣayam a-bhūta-guṇa-abhinandanaṃ
PVin2_0005310-samāsa ucyate na rūpa-samāsaḥ. tathā hy āha – artha-āpattyā vā anyatareṇa ubhayaPVin2_0009309
pratibandhe ’-darśana-mātreṇa vyatireke yad āha – eṣa tāvan nyāyo yad ubhayaṃ vaktavyaṃ
PVin2_0009305
niścayo ’sti. tena tam eva darśayan niścayam āha – prasiddhas tu dvayor api sādhanam iti.
PVin2_0009708
viṣayaṃ ca asya nivedayiṣyāmaḥ. yad apy āha – yady a-darśana-mātreṇa dṛṣṭebhyaḥ
PVin3_0007409
kaḥ pratijñāṃ sādhanād apākaroti. tathā ca āha —liṅgasya a-vyabhicāras tu dharmeṇa anyatra
PVin2_0005613
cet, na, dharma-bheda-parikalpanāt. tathā ca āha – sarva eva ayam anumāna-anumeya-vyavahāro
PVin2_0004904
liṅgād anyataḥ sva-lakṣaṇasya ity āha –a-tad-rūpa-parāvṛtta-vastu-mātra-prasādhanāt.
PVin3_0003601
a-śakya-niṣedhatām asya darśayann evam āha, a-pratipramāṇatayā niścayaṃ vā. tan-niṣedho
PVin3_0012407
sapakṣa eva asti ity anvayinam eva hetum āha. atra api katham a-vyatireko vipakṣāt, kathaṃ
PVin3_0004606
ca eka-bhāve pratīti-sādhana-a-bhāvam āha. asya hi dvayasya ekatra samuccayāt sarveṣu
PVin3_0001304-dharmi-viśeṣa iṣṭa eva an-anvaya-doṣaḥ. yad āha — ātmā paraś cet so ’-siddha iti. tasya eva
PVin3_0009304
tiro-dhānam. na vai paras tad a-nityatvam āha, kiṃ tarhi vināśam. nanu vinaṣṭa-tiro-hitayor
PVin3_0003711
evaṃ pramāṇe bādhake bruvāṇas tato niścayam āha. tataḥ sa-pratipakṣa-sambhāvanām astaṅPVin2_0005207
na anyatra na viruddha iti niyama-artham ity āha. tatra a-sambhavād eva na anya-dharma-vṛttiPVin2_0009712-ādi sāmānyena gṛhītvā ayaṃ pratiṣedham āha. tatra ca tūla-upala-pallava-ādiṣu tad-bhāve
PVin3_0008009-sādhana-arthaṃ hetos trīn pakṣa-dharmān āha. tathā hi na anvaya-mukhena hetur gamakaḥ, aPVin3_0003310-virodhaḥ. ata eva pūrva-abhyupagamena ity āha. tad eva vākyaṃ sva-arthaṃ virundhānaṃ svaPVin2_0006114 vyāpaka-dharma-an-upalabdhyā vyāpya-a-bhāvam āha, tadā apy a-bhāva eva. tad evaṃ vidhiPVin3_0000711
iti. atha punar mayā evaṃ-vivakṣitatvād ity āha, tadā sidhyaty artha-śūnyaṃ vivakṣā-mātram.
PVin3_0012102
anyatareṇa artha-āpattyā ubhaya-pradarśanam āha. tasmād īdṛśo vyatireka-a-vyabhicāro ’nPVin3_0009310-nivṛttiṃ tiro-dhāna-sadṛśīṃ śabda-viṣayam āha, tasya api sā kathaṃ nivṛttā a-pracyutā ca.
PVin3_0002609’pi prasaṅga iti tad-vyavaccheda-artham āha. tena an-aṅgam iṣer niṣṭhā atra, īpsita-padePVin3_0003802
atha vā lokasya bruvato ’numāna-a-bhāvam āha. tena bhinna-viṣayā pratītir anumānād ity
PVin3_0013608
padayor virodhāt pratijñā-doṣa iti. yathā ca āha — dharmi-viśeṣaṇatvena upādānād a-nityaḥ
PVin3_0009206
tasmāc choṣam ayaṃ taruṣu maraṇam āha. na ca īdṛśaṃ prāṇi-maraṇam iti na idaṃPVin2_0004813-viṣaya-bhedāt pramāṇayor viṣaya-bhedam āha, na pramāṇa-vyāpāra-viṣaya-bhedāt. bheda ity
PVin3_0003007
kṛtā. ata eva udāharaṇam apy atra sadṛśam āha — na santi pramāṇāni prameya-arthāni iti,
PVin3_0002501-apadeśena dharmiṇaḥ siddhasya a-sādhyatām āha. na, sva-rūpeṇa eva nirdeśya ity anena eva
PVin3_0013605
a-yoniśo-vikalpānām a-pratiṣṭhānāt. yathā āha paraḥ — na asty ātmā iti pratijñā-virodhoāha

PVin3_0007103
PVin3_0005505
PVin3_0008006
PVin3_0003510
PVin3_0011812
PVin3_0004604
PVin3_0003806
PVin3_0004602
PVin3_0003605
PVin2_0009611
PVin1_0003007
PVin3_0001904
PVin3_0002407
PVin3_0006804
PVin1_0000703
PVin3_0000108
PVin3_0000709
PVin3_0010905
PVin2_0007210
PVin1_0000313
PVin1_0000611
PVin2_0009409
PVin2_0009213
PVin3_0012108
PVin3_0012305
PVin3_0007512
PVin3_0007808
PVin3_0003805
PVin3_0009212
PVin3_0000307
PVin1_0001104
PVin3_0002403
PVin1_0001101
PVin3_0007904
PVin3_0010103
PVin3_0001202
PVin3_0001403
PVin3_0003504
PVin3_0002010
PVin3_0002409
PVin3_0010105
PVin3_0003404
PVin3_0000801
PVin2_0006810
PVin3_0010406
PVin3_0002006
PVin3_0002005
PVin3_0002009
PVin3_0000804
PVin3_0007610
PVin3_0000706
PVin3_0003604
PVin3_0003507
PVin3_0000803
PVin3_0009207
PVin2_0006702
PVin2_0006606
PVin1_0001309
PVin3_0009204

109

icchātaḥ

sādhayituṃ śakyate, an-anvayāt. yathā āha — pramāṇa-viṣaya-a-parijñānād iti. so ’yaṃ
veditavyaḥ. tena eva ca sadṛśam udāharaṇam āha, prayatna-an-antaraṃ vyakti-janmanos tathāviruddha iti darśayaṃś caturaḥ pakṣa-dharmān āha. bheda-sāmānyayoś ca anaikāntikayor
ity a-pratīte ’pi tasmiṃs tat-siddhatām āha — yatra apy a-sādhāraṇatvād anumāna-a-bhāve
iti na tasya sad-a-sattva-pratītiḥ. yad apy āha — yadi na sa-ātmakaṃ jīvac-charīram, prāṇatat-saṅgrahād iti prabheda-bāhyasya a-bhāvam āha, yam ayaṃ vastu-dharmas tṛtīyam āśrayet. ekaa-dṛṣṭāntam anumānam. tena a-sādhāraṇam āha. yasmān na etad eva ekam udāharaṇam adhikṛtya
-sambhāvita-strī-garbha iva puruṣeṣu. yathā āha — yo hy a-sādhāraṇaḥ sādhya-dharmaḥ, sa
iti darśayan, śābda-prasiddhena ity āha. śaṅkita-pratibandhānāṃ saṃśayād a-siddheḥ,a-nivṛttiṃ manyamānas tat-pratiṣedham āha. śrāvaṇatvasya api nitya-a-nityayor a-upalakṣitaṃ viplavaṃ pratyakṣa-ābhāsam āha sa-apavādatva-sūcana-artham, anyatra cakṣur-āsthāna-vāraṇaṃ sva-vṛttau svayaṃ-śruter āha sūtra-kāraḥ — svayam iti śāstra-an-apekṣam
vācā kena pravartyate. samaya-lakṣaṇa- āhita-bhedasya dharmiṇaḥ parihāreṇa prasiddhasa tu vikalpaḥ sad-a-sad-ubhaya-pratyaya- āhita-vāsanā-prabhava iti tat-pratibhāsy-ākāratimira-āśu-bhramaṇa-nauyāna-saṃkṣobha-ādy-an- āhita-vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam.
-arthataḥ. siddhir iti jñāpana-artham. yathā āhur eke — parasya pratipādyatvāt svayam atādṛśaṃ rūpa-sādharmyaṃ kvacid abhisamīkṣya āhuḥ — eṣa piṇḍo viṣāṇī go-gavayayor-viṣayam a-bhūta-guṇa-abhinandanaṃ rāgam āhuḥ. tad-ānanda-viṣaya-uparodhini tat-kṛtaś
eka-deśa-a-visaṃvādanam apy āgama-lakṣaṇam āhuḥ. tad vipakṣe ’-darśana-mātrād a-vyabhicāra-ayukta-upalambham an-upalabhamānā na asti ity āhuḥ. tan nimitta-upadarśanena an-upalabdher nanāma iti. tasmāj jñāna-bhāvād artha-bhāvam icatā jñānasya tat-pratibandho vācyaḥ. sa cabhavati, atiprasaṅgāt. tasmād vyāvṛttim icatā tatra nyāyo vaktavyaḥ, yato ’syatasmād eka-nivṛttyā anya-nivṛttim icatā tayoḥ kaścit sva-bhāva-pratibandho ’py
priyaḥ, yas tad-viṣayaṃ pratiṣedhaṃ na icaty a-sad a-bhāva ity-evam-ādi ca vyavaharati.
yena ayaṃ na vyatirekasya a-bhāvaṃ bhāvam icati, yathā vyatireka-a-bhāve ’pi sapakṣe
-sattāke syāt. yo hi bhāva-dharmaṃ hetum icati, sa kathaṃ bhāvaṃ na icchet. sva-bhāva-pāratantryāt. yaṃ hi puruṣaḥ sādhayitum icati, sa pakṣaḥ. sa yam evaṃ vyabhicārasūcitaṃ bhavati. sa hi śaśinaś candratvam an- ican kām anyāṃ pratītim icched iti taṃ praty apare ’-pracyuta-ātmana upalayanam a-nityatām icanti, nanv a-vivakṣita-viśeṣaṃ sāmānyaṃ
iti ca su-vyavasthitāni vastūni. puruṣa- icayā ca hetu-tad-ābhāsayos tattva-vyavasthāne
satī pravṛttā api samagra-sāmagrīkā punar icayā nivartyeta tad-anya-vikalpa-vat. śakyante’pi na arthaṃ kañcana puṣṇāti. śāstreṣv icayā pravṛtty-artha iti cet, kutaḥ punar iyaṃāviśati. vikalpa-utthāpitā sā ca nivartyeta icayā matiḥ. na artha-sannidhim īkṣeta api ca
tat tasya gamakam a-gamakaṃ ca iti na puruṣa- icayā vastu-dharmo vyavatiṣṭhate. yadā ayaṃsa pakṣaḥ. tad-vyatireko vipakṣaḥ. sa tarhi icayā vyavasthita-lakṣaṇaḥ kathaṃ vipakṣasya
sādhya ātma-arthatvam. tad an-uktam api icayā vyāptaṃ sādhyam iti darśana-artham iṣṭaeṣāṃ sādhana-vaiphalyam. tasmād an-ukto ’pi icayā vyāptaḥ sādhyaḥ. tad-vaikalya-ādayaś ca
virodhinaṃ pratijñā-arthaṃ bādhate, puruṣa- icā-anurodhino ’rtheṣv a-śakya-pratiṣedhatvād
icchā bhavet sā gamyate ca taiḥ. balāt tava icā iyam iti vyaktam īśvara-ceṣṭitam. vadann asiddha iti na kiñcid etat. na hi sva- icā-kalpita-bhedeṣv an-artha-tantra-upayogiṣu
na kaścid anaikāntikaḥ syāt. vipakṣasya api icā-kṛtatvād ity ukta-prāyam. sādhya-vyatireke
ca na aparam iti yat kiñcid etat. puruṣa- icā-kṛtā ca asya paripūrṇā pramāṇatā. yadi svatathā hy a-śakya-darśanam etat — yatra tad- icā tatra vastu-bhāva iti vyāpty-a-siddher
na apy arthavattā. arthebhyo jñāpana- icā, tayā artha-jñāpanāya prayujyanta iti tais-bhāvo bhavati, kiṃ tarhi tan-mateḥ, punar icā-parāvṛttāv anyatra apy evam-bhāvasyabhavati, tad-bhāva-a-parityāgād arthasya icā-pravṛttyor a-virāma-prasaṅgāt. tasmād iyaṃsamudāya-eka-deśa-viśeṣa ity eva a-prakaraṇa- icā bhavati, tad-bhāva-a-parityāgād arthasya-viruddham ācarati. kaiścit prakaraṇair icā bhavet sā gamyate ca taiḥ. balāt tava icchā-mātreṇa pravṛtteḥ. kalpanā-āgamayoḥ kartur icā-mātra-anurodhataḥ. vastunaś ca anyathācet, duḥkhaṃ vata ayaṃ tapasvī sāṅketikam icā-mātra-anurodhinam arthaṃ niyantu-kāmo-upasaṃhāra-a-yogāc ca. tasmād ete kartur icā-mātra-anurodhino dharmā na vastu-sva-bhāvamevam-phalam. saṅketa-āśrayāḥ śabdāḥ, sa ca icā-mātra-āśrayaḥ. tan na a-siddhiḥ śabdaviśvaṃ sva-bhāvataḥ kṛta-a-kṛtānāṃ śabdānām, icā-mātra-vṛtteḥ. tayā artha-mātra-anurodhinyāāgama-siddhāś ca. vacanasya vaktur icā-mātreṇa pravṛtteḥ. kalpanā-āgamayoḥ kartur
na hy an-apekṣita-vastukaṃ śabda-mātram icā-vṛtti vidyata iti vastu-gamyaṃ vastu-pūrvam anyathā api kartuṃ śakyante, puruṣa- icā-vṛttitvāt teṣāṃ ca citra-abhisandhitvāt.
nāntarīyakās tām eva gamayeyuḥ. na ca puruṣa- icāḥ sarvā yathā-artha-bhāvinyaḥ. na ca tad-asamaya-a-darśane ’-bhāvāt. puruṣa- icāto ’rthānāṃ sva-bhāva-a-parāvṛtter na samayamaraṇa-śabda-pravṛtteḥ siddham eva iti cet, icātaḥ śabdāḥ pravartante. na tad-vaśād vastu-

icchāyā

PVin2_0007213
PVin2_0007207
PVin3_0003904
PVin3_0000712
PVin2_0007003
PVin3_0010406
PVin3_0007512
PVin3_0003805
PVin1_0002812
PVin3_0001509
PVin3_0001602
PVin3_0010307
PVin3_0010402
PVin3_0001903
PVin2_0008813
PVin3_0010304
PVin3_0010214
PVin3_0010214
PVin3_0003301
PVin3_0010402
PVin1_0000406
PVin3_0010304
PVin2_0004910
PVin1_0004313
PVin3_0011011
PVin2_0005204
PVin3_0009413
PVin3_0011602
PVin3_0003212
PVin3_0000704
PVin2_0008814
PVin2_0008814
PVin2_0008615
PVin1_0004313
PVin3_0013207
PVin3_0004204
PVin2_0007109
PVin1_0001811
PVin2_0008604
PVin2_0005209
PVin3_0004903
PVin2_0008102
PVin3_0009402
PVin3_0010108
PVin3_0004610
PVin3_0010902
PVin1_0000414
PVin2_0006516
PVin2_0007303
PVin3_0010712
PVin3_0003509
PVin3_0012201
PVin1_0001504
PVin3_0007605
PVin1_0000502
PVin2_0005211
PVin1_0003413
PVin3_0011401
PVin3_0003704

110

iti

yuktam etat, kiṃ tu tathā prasiddhāv api icāyā a-nivāraṇād anyathā api loke vyavahāro
vyaktau ca niyamaḥ kutaḥ. yatra svātantryam icāyā niyamo nāma tatra kaḥ. dyotayet tenabhāvināṃ dharmāṇāṃ yogyāḥ sarva-pada-arthāḥ, icāyā nirodha-a-bhāvāt. etena saṅketavivakṣā-mātram. tato na artha-siddhiḥ, tad- icāyā vastuni vṛtti-niyama-a-bhāvāt. tathā hy aśabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣa- icāyāḥ svātantryaṃ vyavasthāṃ vidhurayati.
anyatra apy evam-bhāvasya abhimateḥ. tad iha icāyām eva sāmarthyam avasthitam iti sā eva-dharmaṃ hetum icchati, sa kathaṃ bhāvaṃ na icet. sva-bhāva eva hi kayācid apekṣayā dharma
candratvam an-icchan kām anyāṃ pratītim iced iti taṃ praty a-dṛṣṭāntam anumānam. tena aspaṣṭa-artha-pratibhāsitā. pratyastam- ita-artha-vaiśadyo hi sarva eva vipluta-dhiyo ’pi
ekasya bhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatara-artha-antara-bhāvaḥ, ghaṭasya
-sāmarthyād ghaṭasya api sa iti virodhaḥ. itaś ca na sāmānya-āśrayaḥ, sarva-vyakti-sambhava
iti. tad-abhiprāya-vaśād evam uktam. tena itara-a-sad-viraheṇa tvayā upagatatvād ity arthaḥ.
samāśrayaḥ, atiprasaṅgād ity uktam. itara-itara-vibhāgaṃ ca anena sattā-anuṣaṅgiṇaṃ
eva iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na itara iti darśana-arthā. tatra sarva-anya-iṣṭa-pravāla-ādīnām. kvacit puṣpe bhedo nīla- itara-kusumayor iva sūryayoḥ, kvacit phalebādhakam. na hi tasya a-sattā-an-abhyupagama itara-grahaṇaṃ samarthaṃ bhavati, yathā —-vinirmuktatvād iti. na tatra eṣa doṣaḥ, itara-grahaṇāt. kevalo hi tad-viparīta-virahaḥ
-kāla-bhāvī ity an-aṅgam. yat tarhi idam itara-tad-viparīta-vinirmuktatvād iti. na tatra
anyonyam, siddhāyāṃ vā yoṣiti prasava- itara-dharmatvayoḥ sa dharma-gataḥ. yatra tu
samāśrayaḥ, atiprasaṅgād ity uktam. itara- itara-vibhāgaṃ ca anena sattā-anuṣaṅgiṇaṃ
ity aparaḥ. tad a-yuktam, yasmāt pramāṇa- itara-sāmānya-sthiter anya-dhiyo gateḥ. pramāṇasamarthaṃ bhavati, yathā — māṭharād itaro brāhmaṇo bhojanīya iti. māṭharasya aapi tathā-rūpatvād anvaya-apekṣaṇāc ca. itarat punar bheda-antara-vimarśa-vivekena
vyatirecayann upaplava-itarayoḥ pramāṇa- itaratāṃ brūyāt, viśeṣa-a-bhāvāt. upaplava-vāsanā
ātmanor nāma ayam arvāg-darśanaḥ saha-bhāvam itaraṃ vā paśyet, viprakṛṣṭe punar arthe ’-bhāva-an-upalabdhyā grāhya-viṣayayā siddhā, na itarayā iti yāvat. an-upalabdhāv api viparyaye
sarvathā na asti samāno dharmo dhvasta- itarayor a-bheda-kalpanāyām api, yam ayam a-nitya-vyatirekayoḥ sandehād anaikāntikaḥ, sādhya- itarayor ato ’-niścayāt. na apy a-pratipattiḥ,sati bhavati, yathā siddhe vacane prāmāṇya- itarayor anyonyam, siddhāyāṃ vā yoṣiti prasavavaktur vivakṣā-kṛtā, tad-a-bhāve vivakṣita- itarayor āsatti-viprakarṣa-a-bhāvāt. vastu-svakusumayor iva sūryayoḥ, kvacit phale vandhya- itarayor iva karkoṭakayoḥ, kvacid rase vanyaitarayor iva karkoṭakayoḥ, kvacid rase vanya- itarayor iva trapuṣayoḥ, kvacit prabhāve sparśa-yogyatā-a-yogyatayor deśa-kālayos tadvattā- itarayor niyama-a-yogāt. sā ca yogyatā hetu-jñānānāṃ viṣayaṃ vyatirecayann upaplava- itarayoḥ pramāṇa-itaratāṃ brūyāt, viśeṣa-a-bhāvāt.
-saty agnau na kvacid dhūmaḥ, yathā mahānasa- itarayoḥ. yatra kṛtakatvaṃ tatra a-nityatvam, a-bhāvāc chaśa-viṣāṇa-an-utpattiḥ, tad-bhāvād itarasya iti. atha kā iyaṃ śaktiḥ. sa eva bhāvaāgama-artha-āśrayā yuktir atyakṣeṣu na ca itarā. tad-arthasya a-pratiṣṭhānād yukter atra na
smaraṇāt tad-dṛṣṭāv eva dṛṣṭeṣv abhilāṣa- itarābhyāṃ vyavahāro bhavati. vastu-dharmo hy eṣa
chakti-niyama-a-bhāvān na hetu-bhedo bhedaka ity a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatradoṣaḥ syāt. na ca tat-tulya eva vṛttir ity a-tat-tulyo viruddha eva, yena tata eva
pratītiḥ, kiṃ tarhi tad-dharma-virahiṇi ity a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam
ca pratividitā eva upayanty apayanti ity a-nityāḥ. ta evam-prakṛtayaḥ sva-hetuyathā-ukta-lakṣaṇatvād asya. sa ca nivṛtta ity a-nivṛtto ’vasthātā-avasthitaḥ paryanuyojyaḥ.
kiṃ tarhi tad-vyatirekeṇa ubhaya-niścita ity a-niścayāt siddham a-vipakṣatvaṃ dharmiṇi.
niścita-tad-bhāvo nirdiṣṭa-guṇa-niścayād eva ity a-niścito na anaikāntikaḥ syāt. na vai vastua-pratibandhāt. a-sati rāge vacanaṃ na asti ity a-niścito vyatirekaḥ. na hi rāga-ādīnām eva
a-lakṣitābhir ayaṃ paraṃ vyavahārayitum īśa ity a-praṇayanam eva śāstrasya. praṇayan vā svāmata eva saṃśayo ’stu, bhaved vā pramāṇam ity a-pratikṣepaḥ. tad atra keṣāñcit sva-bhāvānām-yogya-pratiṣedho yuktaḥ, na ca sarvam evam ity a-pratiṣedhaḥ sarvatra. pravṛtter buddhia-śakyatvāt. sa eva hy evaṃ sarva-jñaḥ syād ity a-pratiṣedhaḥ. sva-ātmani sva-saṃviditena
balād eva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte ’pi tasmiṃs tat-siddhatām āha —sandigdhaḥ syāt. na ca pareṇa tathā upagata ity a-pramāṇād abhyupagamāt tathā eva bhavati,-vṛttiḥ. na apy anyaḥ kaścid iha anuṣaṅgī ity a-bhāva eva artha-abhilāpa-anukāriṇo ’nubhava
bhāve ’py a-virodhāt, yathā na bhavati mūrta ity a-mūrtatvaṃ nir-upākhye ’pi syāt. nirca śāstraṃ praṇayann anumānaṃ pratikṣipati ity a-yuktam, tasya a-prāmāṇye vṛtti-vaiphalyāt.
tat-tulya-vyatireko ’pi. tena ayam a-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ syāt. prayogaprasaṅgaḥ, a-bhedāt. na vā kasyacid āvaraṇam ity a-vikalaṃ dṛśyeta. avayavasya āvaraṇam, na
para-upakāra-niyama-a-bhāvād anaikāntika eva ity a-viruddhaḥ. ko hy eṣa niyamaḥ — saṃhatāḥ
sambhavo na asya pratidvandvī vidyata iti. a-viśiṣṭa-lakṣaṇe dṛṣṭasya aparatra

ity

PVin2_0008708
PVin2_0008811
PVin3_0013105
PVin2_0008109
PVin3_0000511
PVin1_0001109
PVin3_0012105
PVin2_0007815
PVin3_0010010
PVin3_0012405
PVin3_0010806
PVin2_0008211
PVin3_0009810
PVin3_0009003
PVin3_0010012
PVin3_0001108
PVin3_0012107
PVin2_0008113
PVin2_0005213
PVin3_0003109
PVin3_0012109
PVin3_0012503
PVin2_0007009
PVin3_0004810
PVin3_0013101
PVin3_0004205
PVin3_0000710
PVin3_0003801
PVin3_0010212
PVin3_0002709
PVin2_0005804
PVin3_0006205
PVin3_0005908
PVin3_0006203
PVin3_0004203
PVin3_0008702
PVin3_0010805
PVin1_0002411
PVin3_0008909
PVin3_0002502
PVin3_0002704
PVin2_0007709
PVin3_0000303
PVin2_0006408
PVin1_0001913
PVin3_0005805
PVin3_0002607
PVin3_0004009
PVin2_0005103
PVin2_0007209
PVin2_0005603
PVin1_0003210
PVin2_0005710
PVin3_0010601
PVin1_0002806
PVin3_0002301
PVin3_0005603
PVin1_0004302
PVin1_0003910

111
bhāvāt. tat-sva-bhāvatve ca sa eva agnir
tu hetu-paramparāyām an-anumānam eva
ca pratibandho yac chrāvaṇaṃ tan nityam
anyatra hetor vaikalyād a-vināśo ’pi syād’vaśyam apara-abhyupagamo yukti-kṛta
na anyathā idantayā iti cet. na hy ayaṃ gaur-rūpatvāt. a-sataḥ sapakṣān na nivṛttir
tad-a-bhāvāt phalasya api na asti
-vacane ’pi, na hi sa eva ātmānam anveti
iti vaktavyam. atiprasaṅgo hy evaṃ syādca tayor ātmanor virodha-upalabdhir
punar etad gamyate – nir-apekṣo vināśa
śabdaḥ. sa ātmani hetu-rūpo na siddha-sva-bhāvasya avinābhāva-niyama-a-bhāvād
vipakṣa iti tad-vyatirekaḥ sādhya-dharma eva
tena siddhaṃ yathā — śrāvaṇaḥ śabda
apy asti, bhāva-pratiṣedhas tu na sambhavati
sa tarhi vinaśvara-sva-bhāvo nir-apekṣa
prayuktam artha-āpattyā dvitīyaṃ gamayati-śītala-snigdhair iva vyādheḥ ślaiṣmikasya
nirloṭhitaś ca ayam artho ’-sati nāstitā
idam āyātam — a-sato vyatireka-a-yogādśrutau. khādec chva-māṃsam ity eṣa na artha
pratītiḥ. sādhya-dharma-sāmānyena samānanityaḥ śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād-viṣāṇa-an-utpattiḥ, tad-bhāvād itarasya
eṣa piṇḍo viṣāṇī go-gavayayor anyataratvādviruddha-a-vyabhicāriṇo ’-bhāvaṃ sūcayatiāyāto dharmo na pratyāyana-kāla-bhāvī
anyathā ’-sambaddha-pralāpa eva ayama-bhāvo ’py anyayā an-upalabdhyā sādhyata-a-bhāvo ’py anyena an-upalambhena sādhanīya-viśeṣād viśeṣa-siddhiḥ, tasya apy anyata-upalambhataḥ. upalambhasya nāstitvam anyenasa tasya kuta iti cet, sva-hetu-samutthapṛthak tatra sahitam api tādṛśam evavṛtti-tat-sandehābhyām a-bhāva-a-siddhir’pi tan-nibandhanā na vā a-pratipatty-aṅgam
api vṛttes toya-samāśrayāt. kāryaṃ tasyaa-sādhyatām āha. na, sva-rūpeṇa eva nirdeśya
-samavāyy-a-nityatva-a-bhāvam api sādhayati
sarveṣāṃ nāśa-hetūnāṃ hetuman-nāśa-vādinām.
vata kena ime siddha-anta-viṣama-grahāḥ.
vyabhicāri syād bhasma iva a-śīta-sādhane.
eva yukti-jñā jñāna-ākāra-arpaṇa-kṣamam.
prabheda-ākhyāne na darśita-udāhṛtiḥ pṛthak.
kṣatim a-sādhyatvam an-avasthāṃ ca darśayan.
tad-balena uktaḥ śrāvaṇena akṣa-gocaraḥ.
-viśiṣṭatayā dharmo na nir-anvaya-doṣa-bhāk.
tena saṅketo na iṣṭām eva asya yogyatām.
-āśrayais te ’pi tasmād a-jñāta-viplavāḥ.
vaśāt tad-vyavasthānād a-kārakam api svayam.
śakyas tato ’nyena tena bhinnā vyavasthitiḥ.
eva a-pratijñā-artho viśeṣo dharma-bhedataḥ.
pariniṣpattau tat sphuṭa-a-kalpa-dhī-phalam.
tena utsannā iyaṃ sādhya-sādhana-saṃsthitiḥ.
hy avinābhāvo ’-niyataś ca na sādhanam.
iti ca proktaṃ pramāṇaṃ sva-ātma-vedanam.
apekṣita-sādharmya-dṛg-ādis taimira-ādi-vat.

ity
ity a-vyabhicāraḥ. agni-sva-bhāvaḥ śakrasya
ity a-vyabhicāraḥ. na apy ākāra-bheda eva tad-aity a-vyabhicāro ’pi na sidhyati iti. hetos triity a-vyāptiḥ. sā iyaṃ nir-apekṣatā vināśasya
iti. a-sati tu hetau maulasya hetor vyāpyaity a-sannihite ’rthe bhavati. idaṃ ca naḥ
ity a-sapakṣa eva na asti iti cet, na iti sā eva
ity a-samānam. nanv idam apy a-niśceyam eva –ity a-sambaddham. yadā tarhi vipakṣa-vyatireko
ity a-sādhāraṇa-anaikāntika eva prāṇa-ādiḥ.
ity a-sādhyatvam. a-dṛśya-ātmanāṃ tu svaiti. a-sāmarthyāc ca tad-dhetoḥ a-bhāva-kāriṇaḥ
ity a-siddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na
iti. a-siddha-jñāpana-aṅgasya jñāpanaṃ praty aity a-siddhaḥ. nanu pakṣa-ādīnāṃ parasparatoiti, a-siddham api sādhanatvena iṣṭaṃ yathā ’ity a-skhalita-prajño devānāṃ priyaḥ, yas tadity a-hetukaḥ syāt. na a-hetukaḥ, sattā-hetor eva
iti. ata ekasya prayogaḥ syād iti. nanu
iti. ata eva śāstra-dṛṣṭeṣv artheṣu virodhaity atra antare. tena na iha pratanyate. na ca aiti. atra idam eva punar vācyam — katham a-sato
ity atra kā pramā. prasiddho loka-vādaś cet tatra
ity atra yadi sādhya-dharma-sāmānyena eva iti,
iti. atra hi trayam a-pramāṇakam abhyupeyam —iti. atha kā iyaṃ śaktiḥ. sa eva bhāva uta anyad
iti. atha punar mayā evaṃ-vivakṣitatvād ity āha,iti. atha vā lokasya bruvato ’numāna-a-bhāvam āha.
ity an-aṅgam. yat tarhi idam itara-tad-viparītaity an-avadheyaḥ syāt. dvayor an-āśrita-śāstrayoḥ
ity an-avasthānād a-pratipattiḥ syāt. atha
ity an-avasthānād a-pratipattir eva a-bhāvasya.
ity an-avasthānān na kasyacid viśeṣa-siddhiḥ syāt.
ity an-avasthitiḥ. anyathā yadi sva-viṣaya-jñānaity an-ādi-hetu-prakṛti-paramparā, tasmāt tajity an-upakārakatvān na saṃyogena tadvat syāt.
ity an-upanayaḥ. dṛśyatayā ca tayor ātmanor
ity anughoṣyāḥ, tathā-vidhasya anyatra api svity anuvartate. toya-āśritā hi balākāyā vṛttiḥ.
ity anena eva gatatvāt. siddha-sādhana-rūpeṇa hiiti. anena eva ca anumāna-kāle śāstra-an-āśrayaity antara-ślokaḥ. tad ayaṃ bhāvo ’n-apekṣas tadity antara-ślokaḥ. tad-āgama-viruddhaity antara-ślokaḥ. na a-sattā-niścayo
ity antara-ślokaḥ. na ca idaṃ pūrva-pramāṇaity antara-ślokāḥ. a-sad-vyavahāra-yogyatā vā anity antara-ślokāḥ. atra svayam-iṣṭa-śrutibhyāṃ
ity antara-ślokāḥ. anumāna-virodhe ’pi, yathā
ity antara-ślokāḥ. anya-yoga-vyavacchedena ca
ity antara-ślokāḥ. eka-deśa-a-visaṃvādanam apy
ity antara-ślokāḥ. etal-lakṣaṇā an-upalambha-ātma
ity antara-ślokāḥ. etena indriya-sannikarṣa-artha
ity antara-ślokāḥ. kāryasya api sva-bhāvaity antara-ślokāḥ. tathā svayaṃ tad-āśrayasya vāity antara-ślokāḥ. tathā hy a-śubha-pṛthivīity antara-ślokāḥ. tasmāt sādhya-bādhaka eva
ity antara-ślokāḥ. nanu yathā-ukta-lakṣaṇa-anity antara-ślokāḥ. bāhye ’py arthe tato ’-bhedo
ity antara-ślokāḥ. bhavatu nāma yathā-darśanaṃ

ity

PVin3_0009705
PVin1_0003712
PVin1_0003606
PVin2_0010005
PVin3_0006407
PVin3_0003911
PVin1_0004112
PVin2_0006805
PVin2_0009206
PVin1_0002410
PVin3_0012501
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PVin2_0007604
PVin1_0000405
PVin1_0002214
PVin2_0005311
PVin3_0011701
PVin2_0009401
PVin3_0007310
PVin1_0002601
PVin2_0005805
PVin2_0004814
PVin2_0009012
PVin1_0003513
PVin3_0008906
PVin1_0003912
PVin1_0003601
PVin1_0004203
PVin3_0005010
PVin1_0002209
PVin3_0006304
PVin1_0002503
PVin1_0002003
PVin2_0008305
PVin3_0004010
PVin3_0012702
PVin3_0001610
PVin3_0013406
PVin3_0003309
PVin3_0003005
PVin3_0007006
PVin1_0003110
PVin3_0012002
PVin2_0010012
PVin2_0008401
PVin3_0005508
PVin3_0010308
PVin1_0003709
PVin3_0011706
PVin3_0001006
PVin3_0000807
PVin2_0005109
PVin3_0003101
PVin1_0004103
PVin3_0009305
PVin3_0010302
PVin1_0002115
PVin3_0013302
PVin3_0010411

112
yathā bauddhena uktaṃ mūrty-ādi-sādhanam.
kathaṃ satyaṃ na jāne ’ham api īdṛśam.
tadā na sañcodya-grāhya-grāhaka-lakṣaṇā.
ity eva martyena bhāvyam aśvavatā api kim.
adhikriyate hetau niścitena eva sādhanāt.
-a-bahir-bhūtā pratītir api pūrva-vat.
a-siddheḥ. na ca upalambhānām utpatti-niṣṭhā
tad-upakṛtam indriyaṃ jñānaṃ janayati-sva-bhāvā etat samāna-pāka-hetavaḥ pakvāa-saṃvedanaṃ sārūpyaṃ buddhi-lakṣaṇam
na anvayo na vyatireka iti. ya eva khalu na
a-vyabhicarita-anvayaṃ sapakṣa eva asti
nityam, yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka
asti. na a-pratyakṣaṃ pramāṇam astiśabda-ādīnām anubhavāt tad-anubhava-khyātir
siddhiḥ, a-sato hy adhikaraṇatva-ādy-a-yogād-ādayaḥ, tad-vyatirekasya eka-antikatvādbādhyate. tad-a-bhāve tu siddha eva
mātra-sādhanam eva, na artha-viśeṣa-sādhanam
pratyakṣe viṣaya-upalambhe samāpto vyavahāra
syāt, tathā sattā a-bhāvo ’pi syādāha, na pramāṇa-vyāpāra-viṣaya-bhedāt. bheda-kāla iti tadā a-nityatā vyavasthāpyata
svayaṃ prakāśate. tena ātmanaḥ prakāśikā
na kadācit tiṣṭhet. tasmāt pāta-pratibandhauktam atra – grāhya-grāhaka-lakṣaṇa-a-yogād
apy ucyate prakāśa-vat. nīla-ādy-anubhava
krama-a-yogāt, tasya a-viśeṣāt. saṃvedanamna brūmaḥ — te kiñcid atiśāyayanti-hetutva-kalpanāyām atiprasaṅgaḥ. saṃskāra
ca bhāvasya a-bhāvo na syāt. a-bhāva
sukham an-atiśaye ’pi śabda-ādi-sukhā-kriye karmaṇy a-viśeṣa-ādhāyi sādhanamsyāt. tathā apy ayam a-kiñcit-karaḥ kim
anumāna-virodhe ’pi, yathā — nityo ghaṭa
śaśa-avayava-bhūtaṃ viṣāṇaṃ na asti
na yajñadatta iti. na devadatta eva-dharma-yogād eva bhāvās tadvantaḥ syurpūrveṇa pratiṣṭhāpitam uttaraṃ pratihanti
iti prastāva-āśrayatve śāstraṃ bādhakamtasya vastv-āśraya-an-upalambho dharma
yato ’sya ātma-bhedād asya iyam adhigatir’yam ātma-bhāvo ’nvaya-vyatireka-bhāg
hetu-bhāvo vā tasmin saty eva bhāvādca ātmānaṃ parityajya katham anyatra bhaved
svo ’-vibhāgavān. sa tena a-vyabhicārī syādtena itara-a-sad-viraheṇa tvayā upagatatvād’nyādṛśo ’pi vā. jñānasya hetur artho ’pitathā hy ātma-a-bhāva eva na bhavaty evaśabdaś ca kṛtaka ity ukte ’pi śabdo ’-nitya
tri-rūpa-liṅga-ākhyānaṃ para-artham anumānamyoga-vyavacchedasya a-siddheḥ. tat-tulya eva-pratyastam-ayān na viśeṣa-cintā-pravṛttir
tad-a-prasiddhau viṣayasya apy a-prasiddhir-tiro-hitayor dvayor apy a-vyaktis tulyā-dharmaḥ syāt, na punaḥ kutaścid a-satabīja-ādibhyas tat-prasavās tad-anyebhyo ’nya
ca — rāga-ādimān vacanād rathyā-puruṣa-vad
a-vipakṣatvāt, tat-samudāya-eka-deśatvād

ity
ity antara-ślokāḥ. yā punaḥ śāstra-āśrayeṇa
ity antara-ślokau. kathaṃ punar a-sati bāhye
ity antara-ślokau. tadā anya-saṃvido ’-bhāvāt sva
ity antara-ślokau. tasmāt sva-bhāva-pratibandhād
ity antara-ślokau. tasyāḥ svayaṃ prayogeṣu svaity antara-ślokau. pratyakṣa-virodhe ’pi nānāity andha-mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa
iti, anyathā an-upakāriṇo ’n-apekṣā syād viṣayaiti. anyathā śeṣavad etad anumānaṃ vyabhicāri.
ity anyasya api tat-sa-rūpasya tat-prāptir viśeṣo
ity anvaya-pratiṣedhaḥ, sa eva vyatireka iti. tat
ity anvayinam eva hetum āha. atra api katham aity anvayī. sāmarthyād eva atra a-nityaḥ śabda iti
ity aparaḥ. tad a-yuktam, yasmāt pramāṇa-itaraity aparaḥ. tasya api a-viśeṣe ’pi bāhyasya
ity aparaḥ. paśavo ’pi hi tāvad yad a-yuktaṃ
ity aparaḥ. vipakṣād eva hi prāṇa-ādayo
ity apārthakaṃ tat-siddhaye vacanam. na anity apārthakam. anyatra tu tad eva agni-sāmānyaṃ
ity apārthakam aparaṃ caitanyam. taṃ ca eka-rūpam
ity apārthikā an-upalabdhiḥ. atha anya-upalabdhyā
ity apy asya a-bheda-pratiṣedha eva draṣṭavyaḥ,ity apy uktam. anyathā artha-antaram eva aity apy ucyate prakāśa-vat. nīla-ādy-anubhava ity
ity api kṣaṇikānāṃ bhāvānām upādāna-samāna-deśaiti. api ca saha-upalambha-niyamād a-bhedo nīlaity api tat-sva-bhāvo ’nubhava eva. a-vedyaity api tasya tādātmyāt tathā-prathanam, na tad
iti. api tu na sarve ghaṭa-kṣaṇāḥ sarvasya
ity api pūrvakam eva yogyaṃ vijñānam utpaśyāmaḥ,ity api bhāva-pratiṣedhaḥ. tad a-bhāvād bhavati
ity api vārttā-mātram, ekatra yugapad anayor
ity api sādhana-nyāyam atipatati . krama-bhāvaity apekṣyata iti siddhā vināśaṃ praty aniti, abhighāta-sahatvaṃ paśyato bhrāntyā etat
ity abhidhātari kaḥ prastāvaḥ śaśo ’py asti
ity abhiprāyād a-doṣa iti cet, na, anyataraity abhivyāptir asya dṛṣṭāntena pradarśyate. tad
ity abhyupagama-virodhaḥ. ata eva pūrvaity amum arthaṃ vaktuṃ sva-vacanena asya saha
ity ayam atra abhiprāyaḥ. sthitam etat — svaity ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na
ity ayam eva hetuḥ. an-avasthā-anya-kalpane syāt.
ity artha-antarasya. tathā prasiddhe tad-bhāveiti. artha-antare tu gamye kāryaṃ hetuḥ, aity arthaṃ tat-prabhedanam. saṃyogya-ādiṣu yeṣvity arthaḥ. tatra api kaḥ pāramārthiko ’-satāṃ
ity arthasya iṣṭā prameyatā. yathā kathañcit
ity arthād an-anya-saṃsargiṇy ātma-vṛttiḥ sūcitā
ity arthād gamyata eva. tan na avaśyam asya
ity arthān na pakṣa-vacanaṃ sādhanam ity uktaṃ
ity avadhāraṇād dharmiṇy a-vṛttir iti cet, na,
ity avaśyam evaṃ-vidhe viṣaye śāstraṃ
ity astaṅ-gataṃ viśvaṃ syāt. sato ’py a-siddhau
ity asty eva sāmānyam. atha kā iyam a-vyaktiḥ. aity asti sādhya-sādhanayor viśeṣaḥ. atra api
iti, ākasmikatve deśa-kāla-prakṛti-niyama-a-yogāt.
ity-ādayaḥ. an-anvayo ’-pradarśita-anvayaś ca,ity-ādayaḥ. anayā diśā sarva-prayogeṣu vacana-ity

PVin2_0009008
PVin2_0009610
PVin1_0001306
PVin2_0010014
PVin2_0004904
PVin2_0005207
PVin3_0003310
PVin3_0000711
PVin3_0003605
PVin1_0000313
PVin3_0002503
PVin2_0006403
PVin2_0006404
PVin3_0005306
PVin3_0008706
PVin3_0004111
PVin2_0007802
PVin2_0009007
PVin3_0004403
PVin3_0010105
PVin3_0003803
PVin3_0003906
PVin3_0012603
PVin3_0000807
PVin3_0001008
PVin3_0005510
PVin2_0010107
PVin3_0007901
PVin3_0009811
PVin3_0011713
PVin3_0012302
PVin3_0010401
PVin3_0010703
PVin3_0007009
PVin3_0007211
PVin3_0011609
PVin3_0013611
PVin3_0011709
PVin3_0011902
PVin3_0012511
PVin1_0002909
PVin3_0003705
PVin3_0011312
PVin3_0011906
PVin3_0011305
PVin3_0005808
PVin3_0001006
PVin3_0003808
PVin3_0006805
PVin3_0011311
PVin3_0004407
PVin3_0011711
PVin3_0002801
PVin3_0013507
PVin3_0012710
PVin3_0008307
PVin3_0009902
PVin3_0012702
PVin3_0003603

113

ity

nimittaṃ bheda-antara-ākṣepa-an-ākṣepāv ity-ādi-prasaṅgaḥ pramāṇa-vārttike nirṇītaḥ. tam
iti cet, na, ya eva tu ubhaya-niścita-vāci- ity-ādi-vacanāt. tena an-upalambhe ’pi saṃśayād aanusmaran na yojayati, a-yojayan na pratyeti ity āyātam āndhyam a-śeṣasya jagataḥ. abhipatannkathaṃ sva-bhāvaṃ hetuṃ vā antareṇa bhaved ity āśrayam antareṇa api vaidharmya-dṛṣṭānte
pratipattir liṅgād anyataḥ sva-lakṣaṇasya ity āha –a-tad-rūpa-parāvṛtta-vastu-mātrana anyatra na viruddha iti niyama-artham ity āha. tatra a-sambhavād eva na anya-dharma-virodhaḥ. ata eva pūrva-abhyupagamena ity āha. tad eva vākyaṃ sva-arthaṃ virundhānaṃ
iti. atha punar mayā evaṃ-vivakṣitatvād ity āha, tadā sidhyaty artha-śūnyaṃ vivakṣā-siddhānām iti darśayan, śābda-prasiddhena ity āha. śaṅkita-pratibandhānāṃ saṃśayād ayukta-upalambham an-upalabhamānā na asti ity āhuḥ. tan nimitta-upadarśanena an-upalabdher
hi nirdeśa-sambhave sādhyatvena eva nirdeśya iti idaṃ phalavat syāt. svayaṃ-siddhasya-viśeṣa-yukta-puruṣavān ayaṃ pradeśo dhūmād iti. iyaṃ ca hetv-a-siddhyā eva tad-viruddhaeva tad-viruddha-siddhiḥ prāg eva nirdiṣṭā iti iyaṃ prayoga-bhedād daśa-vidha-an-upalabdhiḥ.
-pratilambhāt. na hy an-upakāry apekṣyata ity ukta-prāyam. tad-upakārasya ca arthaa-kiñcit-karatvena an-upakārakatvād ity ukta-prāyam. tasmāt sarva eva vastu-sambandhāviruddha-sva-bhāva-lakṣaṇatvād bhedasya ity ukta-prāyam. tasmād utpattes tat-kāraṇasya tajna ca tāṃ kaścit pratibanddhuṃ samartha ity ukta-prāyam. nanu yava-bīja-ādayo ’pi śālyeva hi bhāvaḥ kṣaṇa-sthiti-dharmā a-nityatā ity ukta-prāyam. vacana-bhede ’pi dharmivyavacchedena, yathā — pārtho dhanur-dhara ity ukta-prāyam. sa eṣa pakṣa-dharmas tridhāsyāt. vipakṣasya api icchā-kṛtatvād ity ukta-prāyam. sādhya-vyatireke ca vipakṣe tadāha. tena bhinna-viṣayā pratītir anumānād ity uktaṃ bhavati. tena anumānād vastu-sad-a-niyamaḥ, atra ca eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati. naimittikyāḥ śruter artham
kevalaṃ buddhir evaṃ-sambandham uparacayati ity uktaṃ vārttike. buddhi-kṛtā ca ghaṭanā aity arthān na pakṣa-vacanaṃ sādhanam ity uktaṃ veditavyam. kathaṃ na sādhanam. sākṣāt
-rūpasya eva an-uktir nyūnatā-sādhana-doṣa ity uktaṃ veditavyam. na tarhi idānīṃ sādhanasyaasti pratibandho na tādṛśaḥ. na te hetava ity uktaṃ vyabhicārasya sambhavāt. sati vāpratiṣedha-viṣaya-vyavahāra-hetus tad-dhetur ity uktaḥ, svayaṃ tathā-bhūta-an-upalambhasyabādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād ity uktam. a-bādhanasya api lakṣaṇatve tasya asyāt. tasya eva ca hetutve ’-punar-nirdeśya ity uktam. a-vivādaś ca, nityaṃ tad-bhāva-siddheḥ.
vyatireka uktaḥ. na tāvatā a-bhāva-gatir ity uktam. anyathā saṃśaya-hetur eva na syāt. na
saha virodhaḥ syāt. sa ca na sidhyati ity uktam. astu nāma nir-ātmakebhyo vyatirekaḥ
vastu-vyavasthāyāḥ samāśrayaḥ, atiprasaṅgād ity uktam. itara-itara-vibhāgaṃ ca anena sattāa-dṛśya-ātma-viṣayatvena sandeha-hetutvād ity uktam. ko hy atra virodho yadi vaktā ca syātvā kṛtakatva-sattva-van nāśe nirdiśyata ity uktam. tatra, sattā-sva-bhāvo hetuś cen na-karoti, a-yoga-vyavacchedena viśeṣaṇād ity uktam. tasmāt tatra sāmānyam eva sādhyate tadtarhi cākṣuṣatvād apy astu. na, a-sambandhād ity uktam. tasmāt saṃśaya-hetur a-sādhāraṇaḥ.
-pratiṣedhāt, sādhya-dharmi-bahir-bhāvāc ca ity uktam. tāny api kenacil leśena āsv eva antartādātmya-tad-utpattibhyām anyo na asti ity uktam. te ca darśanena vinā na sidhyataḥ. tankāraṇa-bhāvo ’-darśanād ātmano na sidhyati ity uktam. darśane ’pi vyatireka-a-siddher na-vidho hi dharmo bhāva-a-bhāva-ubhaya-āśraya ity uktam. na a-bhāvasya kaścid dharma iti cet,pratyakṣam, tad-a-bhāve tad-ābhāsa-pracyuter ity uktam. na ca evaṃ vikalpaḥ, tat-pratibhāsasya
vyatireka-niścayasya kartum a-śakyatvād ity uktam. na ca puruṣa-pratibhā-vaśāt pramāṇayor
lakṣaṇa-bhedāt. ata eva a-pṛthag-nirdeśa ity uktam. nanu saṃhatānām a-saṃhata-para-upakāra-an-utpattiḥ kāraṇa-antara-bhāvaṃ gamayati ity uktam. buddhy-ādayo ’pi hi prāṇa-āder hetavo
na hi iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity uktam. viśeṣe tu viruddha-vad dhetur api-ātmanā a-sattvena a-sad-vyavahāraḥ sādhyata ity uktam. sa eva an-upalambhaḥ kathaṃ siddhaḥ,kṛtakaḥ sa sarvo ’-nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo ’-nitya ity arthād gamyata eva.
lakṣaṇatvāt. tathā na vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. atra api loke karpūra-vaśena ca bhāva-a-bhāva-ubhaya-dharma ity ucyate. tad atra dharmiṇi vyavasthitāḥ sad-aiti tad-abhiprāya-vaśād iṣṭa-vighāta-kṛd ity ucyate, na punar lakṣaṇa-bhedāt. ata eva abhāvo ’-sapakṣaḥ. katham idānīm a-bhāve sann ity ucyate. na vai tan-niṣedha-mātram a-sapakṣaḥ,-nivṛttāv asya nivṛttir api, yato vyatirekī ity ucyate. na hy a-pratibaddhaḥ kasyacin
ata eva prakaraṇena sādhya-dharma-iṣṭi-gatir ity ucyate. na hy avaśyaṃ sāmānya-arthī viśeṣasa tathā-bhūtam eva khyāpayaṃs tasya kartā ity ucyate. yadi punar udbhāvite ’pi doṣeapy etad eva brūmaḥ. yo vā sambandho na asti ity ucyate, sa eva a-bhāvaḥ. sambandhī vidyate na-prasūteḥ sāmagryā yogyatā an-anya-apekṣaṇī ity ucyate. samagrāṇy eva kāraṇāni yogyatām apy
tathā prakāśamānāḥ sva-ātma-prakāśakā ity ucyante. na evaṃ liṅga-liṅginoḥ, bhedakaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ viṣāṇa-mātram apahnute,a-sādhāraṇatā, yatra sattvam eva na anvayi ity udāharaṇam evam-phalam. saṅketa-āśrayāḥ

ity

PVin3_0006502
PVin3_0005605
PVin1_0004109
PVin1_0004107
PVin3_0005201
PVin3_0012707
PVin2_0009914
PVin3_0005209
PVin2_0009307
PVin2_0009001
PVin3_0013702
PVin1_0003001
PVin3_0001908
PVin1_0002110
PVin2_0009505
PVin3_0005304
PVin3_0012001
PVin2_0006402
PVin2_0006204
PVin2_0006208
PVin2_0005711
PVin3_0002005
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PVin2_0009003
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PVin3_0010305
PVin1_0003103
PVin3_0005001
PVin3_0012108
PVin2_0009606
PVin3_0010605
PVin3_0010702
PVin3_0004405
PVin3_0010502
PVin2_0010109
PVin3_0008004
PVin2_0007009
PVin3_0006901
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PVin3_0007202
PVin2_0008514
PVin3_0000208
PVin3_0007707
PVin1_0000302
PVin3_0011604
PVin3_0005609
PVin3_0003406
PVin2_0009504
PVin3_0010205
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PVin3_0004802
PVin3_0012008
PVin1_0003005
PVin3_0005812
PVin2_0007113
PVin2_0007705
PVin2_0010103

114

iti

yathā — na atra śīta-sparśo ’gner ity udāharaṇāni pūrva-vat. sa punar ayaṃ virodhaḥ
so ’pi sva-bhāva-hetāv antar-bhavati ity udāhṛta eva. tathā hi —na hy anyā anso ’py a-siddhaḥ saṃvedanaṃ na sādhayati ity upalambha-antara-anugamaḥ. tan na tāvad ayaṃa-siddheḥ, anya-upalambha-kāle tu siddha ity upalambhe ’pi tadā na siddho ’nyadā viparyaye
apy a-sannidhāna-tulyatvād asya idam ity upasaṃhāro ’pi vikalpa-nirmita eva syāt, na-bhedāt. tat ko ’yaṃ sambandha-a-bhāvo vācya ity upālambhaḥ. asti viṣāṇināṃ viṣāṇa-sva-bhāvakārya-kāraṇa-bhāvo ’pi sva-bhāvaṃ niyamayati ity ubhayathā sva-bhāva-pratibandhād eva nivṛttiḥ.
na cet, na kadācit kasyacit kiñcid ity eka-anta eṣaḥ. syād etat, na āvaraṇān nityaṃ
vyatireka-niścayena anaikāntikasya. dvayor ity eka-prasiddha-pratiṣedhaḥ, prasiddha iti
na bheda-siddhiḥ, na kasyacit kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saha-utpattiiti cet, āsām api parasparam eṣa prasaṅga ity ekam eva kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt,na eva dvi-candra-ādi-bhrāntir indriya-ja ity eke. tan na, aindriye bhāva-a-bhāvatat-prabādhane ca hetu-pratijñayor doṣa ity eke. teṣāṃ kṛtakatvena śabda-nāśe sādhye
eka-artha-samavāyinā tu jñānena saṃvedyanta ity eke. teṣām api tad-a-tad-rūpiṇo bhāvās tad-apratyakṣa-bādhā-śaṅkā-vyabhicāra ity eke. na, pakṣī-kṛta-viṣaye ’-bhāvāt. kadācid
kuryāt, karotu. pūrva-sva-bhāva-niyata ity etan na syāt, tasya pracyuteḥ, apekṣyāc ca-bheda upādāna-hetuḥ, buddhiś ca pratyaya ity etāvato ’yam ātma-bhāvo ’nvaya-vyatireka-bhāg
chīta-vicchede tat-kāryasya apy a-bhāva iti. etena tat-kāryād api tad-viruddha-kārya-a-siddhyā, yathā – na śīta-sparśo ’tra agner iti. etena vyāpaka-viruddha-siddhir uktāyathā – na atra dhūmo ’n-upalabdher iti. etena vyāpaka-sva-bhāva-a-siddhir uktā-pratibandhaḥ, tat-sva-bhāvasya tad-utpatter iti. etau dvāv anumeya-pratyayau sākṣād anna sādhya-samudāya-eka-deśa-viśeṣa ity eva a-prakaraṇa-icchā bhavati, tad-bhāva-akāryam eva na anumīyate. yena na samagrāṇī ity eva kāraṇa-dravyāṇi sva-kāryaṃ janayanti,
ca sarvatra upayogaḥ syāt. anyathā ekam ity eva na syān nāma-antaraṃ vā, artha-bhedamtathā ekasya katham anyasya sannidhiḥ. gomān ity eva martyena bhāvyam aśvavatā api kim. itymāṭharasya a-brāhmaṇye brāhmaṇo bhojanīya ity eva vācyaṃ syāt. parasya ayam abhiprāyo ’-sadpramāṇaṃ meya-rūpatā. na hi kriyā-sādhanam ity eva sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam, kiṃsapakṣe dvidhā-vṛtti kāryam. na hy a-nityā ity eva sarve prayatna-an-antara-bhāvi-jñāna-kāryaviṣayaṃ pratiṣedhaṃ na icchaty a-sad a-bhāva ity-evam-ādi ca vyavaharati. nirloṭhitaś ca ayam
a-siddhi-yojanā – tathā sapakṣe sann a-sann ity evam-ādiṣv api yathā-yogam udāhāryam iti, sāsarvatra sukha-ādi-sambhavād vibhur ātmā iti. evam ekasya pakṣa-dharmasya hetu-rūpasya avyatirekaḥ, sarva-jño vaktā na upalabdha ity evam-prakārasya an-upalambhasya a-dṛśya-ātmabhavati — a-sapakṣe sann a-san dvedhā ca ity evam. sādhya-dharma-sāmānyena samāno ’rthaḥ
śabdaḥ, prayatna-anantarīyakatvād ity eṣa kathaṃ na pratijñā-artha-eka-deśaḥ. tasya-vyāpaka-an-upalabdhir ubhayasya api hetur iti. eṣa tri-vidha eva pratiṣedha-hetur upalabhya
na virodha-vyabhicārāv iti na ayaṃ prasaṅga iti. eṣa dvi-vidho hetuḥ sva-bhāva-lakṣaṇaḥ kāryasvarga-kāma iti śrutau. khādec chva-māṃsam ity eṣa na artha ity atra kā pramā. prasiddho
na ca syād an-ṛta-arthatā. vācaḥ kasyāścid ity eṣā bauddha-artha-viṣayā matā. iti saṅgrahaśāstraṃ nidarśane. darśayet sādhanaṃ syād ity eṣā loka-uttarā sthitiḥ. a-sambaddhasya
kriyate. artha-antaratve tatra eva upayoga iti kaḥ patataḥ pratibandhaḥ. pratibandhād a-pātecet, atra api saṃhata-upakāriṇa eva iti kaḥ pratibandha-niyamaḥ. pratyupayogaṃ tebhya
pratiṣedhaḥ, kiṃ tu tathā asti kaścid iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃtulyatvāt – tad-a-bhāve ’py agnau bhavati iti. kathaṃ ca tato ’nyato vā a-taj-janana-svatadā asya a-prāmāṇyāt tat-siddham a-siddham iti kathaṃ tataḥ siddhiḥ. tad-āgamavatas tatvṛttiṃ bhāṣate sattāyāṃ ca a-vyabhicāram iti kathaṃ na unmattaḥ. vipakṣa-vṛttyā
ca darśanam. na ca etac chabdānām asti iti kathaṃ na pramāṇa-antaram. te tarhi tatra achabde. sambandhāt kiṃ-sambaddho ’yam iti kathaṃ na vimṛśet. a-parijñāta-sambandhāda-saj-jñāna-śabdās tan-nimittāḥ sādhyanta iti. kathaṃ nimitta-bhāve ’pi naimittika-bhāva-aeva. so ’n-a-vadya-pakṣa-nirdeśe ’pi tulya iti kathaṃ pakṣa-doṣaḥ. na vai tad-vacanād ahetoḥ sādhya-a-bhāve ’n-upalambho ’sti iti kathaṃ vyabhicāraḥ. pratyakṣa-bādhā-śaṅkātayor ekasya nivṛttir aparasya vṛttir iti katham a-nitya-a-bhāva-vyatireko ’-nitye
pratiṣedhaḥ kriyate, na ca so ’pi yukta iti katham a-yuktaḥ, an-upalambhād a-bhāva-anantarīyakatvāt, nityo ’-sparśatvād iti. katham a-sapakṣa-apekṣayā bhede ’-sato ’n-a-bhāvaḥ kathyate. so ’parasya api tulya iti katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na-jam apy etad bhrānter a-pratyakṣam. ata eva- iti-karaṇa-vyavacchinnād vikalpa-vargāt pṛthak
idaṃ na upalabhe iti. buddher upalabhe vā iti kalpikāyāḥ samudbhavaḥ. na hi bhāvānāṃ svaa-paśyatām. eṣa sthāṇur ayaṃ mārga iti vakti iti kaścana. anyaḥ svayaṃ bravīmi iti tayor-adhīna-sannidhitvān na avaśyaṃ sannidhānam iti kaścin na vinaśyed api. na hy avaśyaṃ hetavaḥ
hi nivartamānau sva-pratibaddhaṃ nivartayata iti kasyacid arthasya pratiṣedham api sādhayitu-

iti

PVin2_0006111
PVin2_0006109
PVin2_0006305
PVin3_0003002
PVin3_0007902
PVin3_0007804
PVin3_0012408
PVin1_0001404
PVin3_0012907
PVin2_0005313
PVin2_0009103
PVin1_0003010
PVin3_0005105
PVin3_0011809
PVin1_0000509
PVin1_0004308
PVin2_0006101
PVin3_0011010
PVin1_0000105
PVin2_0008304
PVin2_0009412
PVin3_0001201
PVin3_0005206
PVin3_0008603
PVin3_0008509
PVin3_0008311
PVin3_0012010
PVin3_0012711
PVin1_0004301
PVin1_0002510
PVin2_0008213
PVin3_0010201
PVin3_0000306
PVin3_0009308
PVin1_0004404
PVin3_0004013
PVin1_0004011
PVin1_0001513
PVin2_0006515
PVin2_0006807
PVin1_0003201
PVin2_0009706
PVin3_0009307
PVin1_0002312
PVin1_0003414
PVin3_0003703
PVin3_0002307
PVin2_0008201
PVin3_0013701
PVin3_0009204
PVin3_0011001
PVin3_0010904
PVin2_0006609
PVin3_0008101
PVin3_0008102
PVin3_0012508
PVin3_0001004
PVin3_0000203
PVin3_0009906

115
yathā – na agnir atra dhūma-a-bhāvād-sāmarthyāni śīta-kāraṇāni santy agner
yathā – na śīta-sparśo ’tra kāṣṭhād
na antareṇa artha-tathā-bhāvaṃ pravartataa-niścaya-lakṣaṇatā. tathā ca a-gamakatvamdarśyate — sarvo ’-pakṣaḥ kṛtako ’-nitya
vipakṣāt, kathaṃ vā sapakṣa eva asti
pratyakṣā eva sarva-prāṇinām indriya-buddhir-vādinā api tad-deśa-sannidhir iṣyata evapaśuḥ. mahato ’pi mahīyaso yad avamanyata
vā sa eva asya sva-ātma-bhūtā a-nityatā-adhigatiḥ. sā hi jñānam, tac ca phalam-utpatteḥ kāraṇa-vaikalyāj jñāna-an-utpattir
cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na
ca pratipattir iti. nivṛtter vā asya a-sad-ākāro buddher a-bhinnaḥ, tato bhinnam asti
api na avaśyaṃ kāraṇāni tadvanti bhavanti
vyabhicārād an-anya-anumāna iha a-vyabhicāra-alpā apy an-artha-udayā sammohād avadhīraṇā
tad a-bhāvaṃ karoti iti bhāvaṃ na karoti
na asti sa khyāpyate nyāyas tadā na asti
katham idānīm a-śrūyamāṇaḥ sādhyatvena iṣṭana ca tathā. tasmāt tena ādheya-viśeṣā
bhavantī sva-nimitta-sannidhiṃ sūcayatikāraṇaṃ samudāyinaḥ. a-satsu teṣu sā na syādabhiniveśa-pūrvakā hi rāga-ādayaḥ, ahaṃ mamaa-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti
eva a-bhāvaḥ. sambandhī vidyate na sambandha
pariccheda-ātmatā ātmani. sā yogyatāsarva-a-pratyakṣatva-prasaṅgāt. viṣayo ’sti-dhetoḥ a-bhāva-kāriṇaḥ kriyā-pratiṣedhāc ca
idam iha sandigdham, tasmād idam iha na astitataḥ sādhana-dharmaḥ, tasmād vastu-sthitir
iti cet, anya-dharmā ca prāg a-pracyuta-ātmāatra api pare mūḍhā visaṃvādayanti lokam
a-nityo ghaṭaḥ, tatra api vyakti-tiro-dhānād
prāg upalambhaḥ paścāt saṃvedanasya
buddher liṅgam, kiṃ tarhi indriya-arthāv-mātram a-pramāṇam. bhāve kiṃ pramāṇam
-antara-vat. tena eva kasmād upakriyata’rtha-kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād
’-bhāvāt. viruddha-a-vyabhicāry-a-vacanamprāg anya-dharmaṇo ’-vyaktir a-nityatāapy ātma-a-pracyuteś caitanyasya kathamdṛśyeta. avayavasya āvaraṇam, na avayavina-pradarśita-pratidvandvinaḥ prāmāṇyād a-doṣa
bhavaty eva anya-kṛte ’pi pratijñā-doṣa
eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva
api kenacil leśena āsv eva antar-bhavantimaraṇa-śabda-pravṛtteḥ siddham eva
cet, na, karuṇayā api vṛtteḥ. sā eva rāgavaktu-kāmatā-sāmānya-hetutvāt. sā eva rāgapuruṣa āptaḥ, tat-praṇīta āgamo ’-visamvādīgatiḥ, kevalatvād a-vyatirekatayā anvayasyaiti. na, atra apy anvayasya a-prādhānyād
-viṣaya-upadarśanīnāṃ vibhaktīnām a-yogāda-sambhavād viṣaya-khyāpanād eva sāmarthyam
vacana-viśeṣasya prāmāṇyād a-doṣa-bheda-a-siddheḥ sarvatra eṣa doṣas tulyaitiiti. kāraṇa-an-upalabdhir a-bhāvaṃ gamayati. svaiti kāraṇa-dravya-sāmānyam abhipretya kārya-aniti. kāraṇānāṃ kārya-ārambha-a-niyamān na avaśyaṃ
iti kāryaṃ tasya. sa sva-kārya-saṃsūcitaḥ svaiti kiṃ kasya sādhanaṃ, yad-artham a-vyabhicāraś
iti, kiṃ tarhi vastu-bala-āyātā eva khalu vyāptiḥ
iti. kiṃ hy asya avadhāraṇasya phalaṃ yadi na
iti kim atra anyena sādhanena. na ca imāḥ kalpanā
iti kim an-iṣṭam. a-kriyasya eka-vyaktiiti kim anyad an-ātma-jñatāyāḥ. so ’yaṃ tair eva
iti kim anyayā, sva-bhāvena vā a-calasya arthaiti kim idānīṃ pramāṇam. yata iyaṃ prameyaiti kuḍya-ādaya āvaraṇam ucyante. na prāg
iti kutaḥ. tena a-jñāta-vyatirekasya vyāvṛttiiti kutaḥ, niyama-a-bhāvāt. bhāve vā sa eva aiti kutaḥ. bāhya-siddhiḥ syād vyatirekataḥ. satsu
iti kutas tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ na aiti kuto niścayaḥ. a-darśane ’py uktam. dṛśyaiti kṛpayā tan-nītir uddyotyate. hita-a-hitaiti kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā apy
iti gamyate. iti saṅgraha-ślokaḥ. nanu tad-aiti gamyate. prakaraṇāt, yathā saṃhatānāṃ
iti gamyante. na tv evaṃ nityānāṃ śabdānāṃ
iti gotvād viṣāṇitā-pratipattiḥ kārya-liṅga-jā.
iti gotvād viṣāṇitā. sāsnā-viṣāṇa-ādi-samudāyo hi
iti ca a-paśyato ’nunaya-pratigha-a-bhāvāt. aiti ca asya sapakṣe ’stitā ucyate, pratiṣedhaiti ca nipuṇā vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ
iti ca proktaṃ pramāṇaṃ sva-ātma-vedanam. ity
iti ca viṣaya-upabhogaḥ prāptaḥ, tad-bhogasya aiti ca-śabdāt. katham a-sāmarthyam. siddhe hi
iti ca su-bhāṣitam. tasmād an-apekṣita-pakṣaiti ca su-vyavasthitāni vastūni. puruṣa-icchayā
iti ca su-vyāhṛtam. etena tad-avasthā-nivṛttir
iti. cintāmayīm eva tu prajñām anuśīlayanto
iti cet, a-tādavasthyam a-nityatāṃ brūmaḥ,iti cet, a-pratyakṣa-upalambhasya na artha-dṛṣṭiḥ
iti cet, a-vyabhicārī hetuḥ. mana iti cet, tad
iti cet, ata eva saṃśayo ’stu, bhaved vā pramāṇam
iti cet, atra vastu-sva-bhāvair uttaraṃ vācyam,
iti cet, atha katham idānīṃ sato rūpaṃ na
iti cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ
iti cet, anya-dharmā ca prāg a-pracyuta-ātmā iti
iti cet, ayam aparo ’sya doṣo ’stu. na tv a-saiti cet, ardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad
iti cet, asti nāma īdṛśasya viniścaye sambhavo na
iti cet, astu, viṣaya-antare ’pi kiṃ na bhavati.
iti cet, ākasmikī tarhi sattā iti na iyaṃiti cet, āsām api parasparam eṣa prasaṅga ity
iti cet, icchātaḥ śabdāḥ pravartante. na taditi cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu
iti cet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātmaiti cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so
iti cet, iha tarhi bhavatv a-sparśatvān nitya iti.
iti cet, iha tu balavān anvayo vyatirekaś ca duriti cet, ukta-uttaram etat. tasmān na hetuḥ
iti cet, uktam atra. api ca vinā apy anena yāvān
iti cet, uktam atra āgama-prāmāṇya-cintāyām. na
iti cet, uktam atra — bhāvānāṃ vyāvṛtti-iti

PVin3_0004803
PVin2_0005912
PVin3_0008105
PVin3_0008802
PVin3_0011310
PVin3_0003402
PVin3_0010110
PVin3_0007607
PVin2_0009602
PVin3_0000208
PVin1_0002407
PVin3_0009311
PVin3_0012311
PVin3_0002404
PVin1_0001509
PVin3_0009812
PVin3_0007606
PVin3_0009408
PVin1_0000606
PVin2_0009506
PVin3_0001909
PVin1_0001514
PVin3_0010804
PVin3_0010802
PVin2_0009313
PVin3_0007609
PVin3_0011802
PVin3_0004401
PVin2_0005006
PVin2_0007908
PVin3_0002504
PVin2_0005109
PVin3_0001610
PVin1_0001204
PVin3_0012105
PVin1_0001908
PVin3_0011904
PVin3_0011106
PVin3_0011001
PVin2_0005903
PVin2_0008501
PVin1_0001308
PVin2_0006307
PVin3_0011908
PVin1_0003701
PVin2_0006804
PVin2_0008513
PVin1_0000511
PVin1_0002207
PVin1_0002211
PVin3_0006602
PVin1_0002403
PVin3_0004308
PVin1_0003306
PVin2_0005612
PVin3_0002001
PVin3_0002401
PVin3_0010911
PVin3_0011007

116-sato ’n-adhikaraṇatvād a-sattvaṃ sattvaṃ vāsā eva tāvad an-upalabdhiḥ kathaṃ siddhāna bhavati, sarvato vipakṣād a-vyāvṛtter
vyākhyāte. pāta-pratibandhāt sthāpaka
viruddha-vad dhetur apy evaṃ kiṃ na bhinnapramāṇaṃ sarva-vastuṣu śāstraṃ bādhakam eva-tal-lakṣaṇatvāt. tena eva niścayaḥ kriyata
tat kim idānīṃ vidhi-viṣayo ’stu. tad api naprāṇa-āder a-nivṛttiḥ. abhyupagamāt siddhamtataḥ siddhiḥ. tad-āgamavatas tat-siddham-siddheḥ. buddhir atiśayavatī na saṃvedanam
pracyutā ca. avasthā nivartate, na avasthātā-mukhena eva prāṇa-ādaya ātmānaṃ gamayantipuṣṇāti. śāstreṣv icchayā pravṛtty-artha
buddher a-siddhes taj-jñāne ’numānād anveti
tad-bhāva-siddheḥ. anvaya-a-dṛṣṭer a-siddhir-upākhyasya a-bhāvād a-pratiṣedha-viṣayatābhede krama-abhivyakti-virodhād aikyam
pratyakṣasya, kiṃ tarhy artha-darśanād
pakṣī-kṛta-viṣaye ’-bhāvāt. kadācid bhaved
dhetur viruddhaḥ syāt. a-prakaraṇān na-arthāv iti cet, a-vyabhicārī hetuḥ. mana
vyatirekād api. tad-a-bhāvād an-anya-upanaya’tiprasaṅgaḥ. dṛṣṭa-viruddhasya an-upanaya
nivartyeta. smṛtir vācā a-darśane kriyata
iṣṭā, tan na an-upākhyeṣv a-mūrtatva-ādikamvyāpter ātma-nivṛttau prāṇa-ādi-nivṛttir
apekṣasya anyatra-an-anuvṛtter a-sādhāraṇatā
-virodho ’-viśeṣaṇe vā na anumeya-dharmatāeka-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
na. spārśanam api dravyaṃ spṛṣṭvā gṛhṇāti
na nivṛttir ity a-sapakṣa eva na asti
tad-a-tulya-kriyā-kālo na arthaḥ saha-kārī
na sidhyati. ghaṭa-ādayo vyatireka-viṣayā
-kāraṇatā-siddhiḥ. a-cetanā vyatireka-viṣaya
na, para-arthatvāt. na yuktaḥ, vīta-rāgatvād-pariṇāma-apekṣatvāt syād vyabhicāro ’pi
na bhavanti. aṃśena janya-janakatva-prasaṅga
saṃskāram. tena smṛtiḥ, na artha-darśanād
antyasya avasthā-viśeṣasya a-vyabhicāra
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
taj-jātīyasya vyabhicāra-darśanād an-āśvāsa
-ātmānaḥ sukha-ādayaḥ. saṃskārān niyama
hetu-sāmyāt sukha-ādi-bheda-a-bhāva-prasaṅga
rāge. tad-dhetūnām api tatra niyamād a-doṣa
tādātmye ’-saṃvedanāḥ sukha-ādaya
pratyāsattyā sādhya-dharmi-siddhir
vastv-a-bhedāt kriyā-karaṇayor aikya-virodha
tad-ātmatve sādhya-sādhana-bheda-a-bhāva
api samānam. na, atra dharmiṇaḥ prakṛtatvādsādhanatvena iṣṭasya pratikṣepād a-doṣa
vyabhicārāt. prayojana-a-bhāvād a-vyāhāra
kāruṇikasya api niṣ-phala ārambho viparyāsāditi
iti cet, uktam atra — yathā ’-sati niṣedhaḥ, aiti cet, etad uttaratra vakṣyāmaḥ. sa ca ayam aniti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’-nitya eva
iti cet, kaḥ pratibandhaḥ. sa hi tasya pātaiti cet, kaḥ pratiṣeddhā vibhettuḥ. an-uktaiti cet, kathaṃ punar upagama-a-viśeṣa ekaṃiti cet, katham a-niścayān niścayaḥ. vyatireka-aiti cet, katham idānīṃ na pratiṣedha-viṣayaḥ,iti cet, katham idānīm ātma-siddhiḥ. parasya apy
iti cet, kasya ka āgamaḥ. bādhyamānaś ca
iti cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃiti cet, kā iyam avasthā. yā iyam udaka-dhāraṇaiti cet, kim idānīṃ nairātmyād vyatirekasya
iti cet, kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ
iti cet, jitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya,iti cet, tat kim idānīṃ dharmī dharmy-antare
iti cet, tat kim idānīṃ vidhi-viṣayo ’stu. tad
iti cet, tat kim idānīm a-krama-abhivyakter ghaṭa
iti cet, tat punar artha-darśanam artha-bhāvo
iti cet, tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy
iti cet, tad anyatra api samānam. na, atra
iti cet, tad api pūrvakam eva an-antara-vijñānaiti cet, tulyā vṛtti-tat-sandehābhyām a-bhāva-aiti cet, tulye nyāye kiṃ na upanayaḥ. na ca eṣa
iti cet, darśanaṃ khalv a-pratīyamānam an-aṅgam
iti cet, duḥkhaṃ vata ayaṃ tapasvī sāṅketikam
iti cet, na, a-pratibaddha-a-bhāvena an-upayogino
iti cet, na, a-yoga-vyavacchedena viśeṣaṇāt,iti cet, na, a-yoga-vyavacchedena viśeṣaṇāt. aiti 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 ayaṃ ghaṭa iti jñāne varṇaiti cet, na iti sā eva nivṛtter nivṛttir a-sataḥ
iti cet, na, ubhayos tulya-kālatvāt. a-sataḥ prāgiti 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, kārya-kāle ’-bhāva-pratipatteḥ, anya
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, 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-a-bhāve
iti cet, na, tad-rūpa-an-upalakṣaṇāt. sva-bhāvaiti cet, na, tasya sāmarthya-a-darśanāt. taniti cet, na, tasyāḥ sāmagryā eva antara-viśeṣaiti cet, na, teṣāṃ sākalya-a-pratibandha-niyama-aiti cet, na, tvat-pakṣe ’py asti sukha-ādiiti 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, dharmi-prakrame ’pi vastuiti cet, na, nyāya-prāptasya sādhyasya vacanena
iti cet, na, para-arthatvāt. na yuktaḥ, vītaiti cet, na, para-arthasya eva phalatvena

iti

PVin2_0004504
PVin1_0003501
PVin2_0009609
PVin1_0001011
PVin2_0009705
PVin2_0005905
PVin2_0007813
PVin2_0006501
PVin3_0004304
PVin3_0001301
PVin3_0001713
PVin1_0001108
PVin3_0002304
PVin3_0004201
PVin3_0012511
PVin3_0009407
PVin3_0010801
PVin1_0000609
PVin1_0003403
PVin1_0001601
PVin1_0002508
PVin3_0012712
PVin3_0002309
PVin3_0012611
PVin3_0001306
PVin3_0009411
PVin3_0012709
PVin1_0000507
PVin3_0009404
PVin1_0001602
PVin1_0004106
PVin3_0000909
PVin3_0000410
PVin3_0008801
PVin3_0004203
PVin1_0001911
PVin1_0001206
PVin1_0001205
PVin3_0000107
PVin3_0003805
PVin3_0008507
PVin2_0006107
PVin3_0005213
PVin3_0003303
PVin3_0012502
PVin3_0006804
PVin3_0012809
PVin2_0007805
PVin3_0006209
PVin3_0003511
PVin3_0012402
PVin2_0009305
PVin3_0003211
PVin3_0006704
PVin2_0008012
PVin2_0005810
PVin2_0009508
PVin3_0001407
PVin3_0004507

117
a-pṛthag-vacanaṃ śabdasya viśeṣa-a-bhāvāda-dṛṣṭa-avayavasya asya a-pratipattirsyāt. yathā-yoga-vacanād a-nivārita eva-abhisaṃskṛtam indriya-jñānaṃ pratyeti-anumāna-virodha-darśanād an-āśvāsa-prasaṅga
’dhiṣṭhānāt sato ’py an-upalabdhirvināśa-siddheḥ. janmi-sva-bhāvo nāśīpratyakṣa-anumāna-āgamānām ekasya vṛttir
pakṣo dharmī. prayojana-a-bhāvād an-upacāraukta-dharma-an-anvaya eṣa doṣo na anyatra-bhedena kalpane ’-nityatāyām api tulyam-sannidhāv eva bhavati. na anyathā idantayā
tena tatra eva bādhane bhavati, na anyatrachaśa-viṣāṇam, ko hi viśeṣo ’-bhāva-a-viśeṣa
ity uktam. na a-bhāvasya kaścid dharma
rūpasya anukārād avasthā-bhede ’py a-bheda
sva-saṃviditena anena aparatra paricchedabhāva-niyamaḥ. darśanād bhāva-siddhir
yatra avasāya-pratyayaḥ, te tasya anubhava
an-utpatteḥ. tac ca a-siddham. vyakto viṣaya
a-pratyakṣā saṃvit pratyakṣo buddhi-vivarta
yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam api na’bhidhānād iha eva bhavati, na anyatraa-bhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvād
viruddhaḥ. tad api na sādhyam an-uktatvādeka-ātmatva-vat. kāryatvād eva a-bheda
kiñcic chaśasya bhinna-sva-bhāvaṃ viṣāṇam
pratyakṣasya eva nivṛtter a-bhāva-niścaya
ekam eva avasthā-antara-āveśād bheda-dṛṣṭir
a-siddha eva. na vyaktir buddhir artha-ātmānāma kiñcit. upalabhyate saṃvedanam anyena
hetu-vacana-pravṛttes tad api śaktam eva
idānīm a-sambhavino ’rthasya pratipattir
sthāpakatvād ādhāraḥ, na janakatvād
janano na śaśa-viṣāṇa-jananaḥ. sa tasya kutabhāvo viruddhaḥ. bhinna-kālaṃ kathaṃ grāhyam
varṇa-pratyavabhāsanāt. na hy ayaṃ ghaṭa
spṛṣṭvā gṛhṇāti iti cet, na ayaṃ ghaṭa
na sādhanaṃ na apy an-arthataḥ. siddhir
an-icchan kām anyāṃ pratītim icched-āśrayatvāt. yat tarhi idaṃ viṣāṇī gotvāddhūma-kāraṇāni santi dhūma-a-bhāvād
anyad vā. tat kadācit kasyacid bhavatiśāstraṃ pratiṣṭhāpayati, tatas tad bādhakam
na ity anvaya-pratiṣedhaḥ, sa eva vyatireka-a-sad-ubhaya-pratyaya-āhita-vāsanā-prabhava-sambandhibhir yugapat-sambandhāt, ākāśa-vadbhāvo na asti yas tad-utpādanaḥ śāli-bījasya
kiṃ tarhi yo ’yam upalambho na asti ghaṭa
viruddhena arthena apodyate, na sa pakṣa
sva-sambhavena tad-a-sambhavaṃ sādhayati
āha – prasiddhas tu dvayor api sādhanama-pramāṇatvaṃ śāstre ’pi tulyamidaṃ na santi pradhāna-ādayo ’n-upalabder– katame dharmāḥ saṃskṛtāḥ. pañca-skandhā– gaur ayaṃ sāsnā-ādi-samudāya-ātmakatvād-āśvāsaḥ. vyatirekas tu siddha eva sādhanam-sa-dvitīyo ghaṭaḥ, an-utpalatvāt, kuḍya-vad-mukhena eva doṣāt. so ’-niścaye ’pi tulyaiti
iti cet, na, pravṛtti-bhedāt. artho hi liṅginaṃ
iti cet, na, bheda-a-bhāvena sarvathā a-pratipatti
iti cet, na, ya eva tu ubhaya-niścita-vāci-ity-ādi
iti cet, na, yathā-ukta-a-grāhiṇas tathāiti cet, na, yathā-ukte ’-bhāvāt. viruddha-aiti cet, na, viṣaya-indriyayor ekasya dvayor vāiti cet, na vai janma nāśi-sva-bhāvasya hetuḥ, na
iti cet, na, śāstrasya kvacid an-adhikārāt.
iti cet, na, sarva-dharmi-dharma-pratiṣedhaiti cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭaiti cet, na, siddhayā a-nityatayā tadvataḥ
iti cet. na hy ayaṃ gaur ity a-sannihite ’rthe
iti cet, na, hetoḥ sarvasya guṇa-doṣayoḥ svaiti cet, na, hetoḥ sva-bhāva-bhedāt. a-taditi cet, nanv ayam eva asya dharma-viraho dharmaḥ.
iti cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ ca
iti cet, nanv evam ātmani dṛṣṭasya aparatraiti cet, nanu tad eva idaṃ paryanuyuktam – kim
iti cet, nanu sā eva tayoḥ pratyāsattir atra
iti cet, nanu sā vyaktir buddhir eva. tad-upādhiḥ
iti cet, pratyakṣo viṣaya-upabhogaḥ, tad-aiti cet, priyam anuṣṭhitam. yadi idam eva
iti cet, bādhanīya-arthasya śāstrasya upagamād
iti cet, yathā te na santi, sa prakāro ’-bhāvaḥ.
iti cet, yad-vivādena sādhanam upanyastaṃ tac cen
iti cet, yukto yadi pratibandhaḥ sidhyet. sa ca
iti cet, vayam apy etad eva brūmaḥ. yo vāiti cet, vyāhatam etat – tac ca na asti tena ca
iti cet, sa eva avasthā-bhedo vastu-bhedaiti cet, sa kim a-buddhi-janmā buddhiṃ gamayet,
iti cet, sa tāvad viṣayaḥ sva-upalambha-kāle na
iti cet, saṃśayena jijñāsoḥ prakaraṇa-pravṛttes
iti cet, so ’pi tatra a-sambhavī yo ’-sambhavinā
iti cet, sthiter artha-antara-an-artha-antaratve
iti cet, sva-hetu-samuttha ity an-ādi-hetuiti ced grāhyatāṃ viduḥ. hetutvam eva yukti-jñā
iti jñānaṃ sparśana-indriya-jaṃ yuktam, tathā
iti jñāne varṇa-pratyavabhāsanāt. na hy ayaṃiti jñāpana-artham. yathā āhur eke — parasya
iti taṃ praty a-dṛṣṭāntam anumānam. tena aiti tat katham. tatra api, samudāya-vyavasthāyāḥ
iti. tat kāryaṃ hetu-vyāpty-a-vyatirekāt tat-svaiti tat-kṛtam eṣāṃ kadācit kvacic chravaṇam iti.
iti. tat tarhi śāstram a-pramāṇakaṃ kathaṃ
iti. tat punar idam āyātam — a-sato vyatireka-a
iti tat-pratibhāsy-ākāra-adhyavasāya-vaśena ca
iti. tat-sambandhi-sva-bhāva-mātra-anubandhinī
iti tat-sva-bhāva-apekṣāḥ. evaṃ tarhi kṛtakānāmiti, tata eva a-bhāva-upalambhāt, tac ca svaiti. tata eva bādhā-hetor a-sādhāraṇatvam, kvacid
iti tato vyatirekī varṇyeta. anyathā ātmaiti. tatra anvaya-niścayena viruddha-tatiti tatra api pratibandho ’stu. pratibandho hy
iti. tatra katham a-sad-vyavahāra-vidhiḥ saditi. tatra pañca-indriyāṇi sva-bhāva-cyutimanti,iti. tathā ca dṛṣṭānta-a-siddhi-codanā api
iti tathā-bhāve niścayam apekṣate. an-upalambhātiti. tathā-bhūtena puruṣeṇa sa-dvitīyatva-aiti tathā-vidha-udbhāvanam apy atra dūṣaṇam eva.

iti

PVin3_0013304
PVin3_0007806
PVin2_0008705
PVin3_0000110
PVin1_0001713
PVin3_0010109
PVin2_0006107
PVin1_0004113
PVin3_0011813
PVin3_0008902
PVin3_0011311
PVin3_0010307
PVin3_0000411
PVin3_0004002
PVin3_0010604
PVin1_0001410
PVin3_0011302
PVin3_0006309
PVin3_0001003
PVin2_0009109
PVin2_0008208
PVin3_0000402
PVin3_0010012
PVin2_0008504
PVin3_0002609
PVin2_0009612
PVin2_0008210
PVin2_0009012
PVin3_0004603
PVin2_0006605
PVin3_0009401
PVin3_0008209
PVin2_0008207
PVin2_0007114
PVin1_0003404
PVin1_0000610
PVin3_0008110
PVin3_0007412
PVin3_0001710
PVin3_0006401
PVin3_0011111
PVin1_0000505
PVin3_0001304
PVin1_0003310
PVin3_0007004
PVin3_0006807
PVin2_0009910
PVin3_0005701
PVin3_0013704
PVin2_0007901
PVin3_0011704
PVin3_0001901
PVin3_0006109
PVin2_0006811
PVin2_0005606
PVin1_0002404
PVin3_0004908
PVin3_0001203
PVin3_0006702

118-vat. a-nityaḥ śabdaḥ kṛtakatvād ghaṭa-vad
upadarśyate — sarvaṃ kṛtakam a-nityamsyāt. taj-janito hi sva-bhāva-viśeṣo dhūmavā, utpatter a-nityatvād vā, rūpa-ādi-vad
an-upalakṣaṇān na vivekena niścīyata
sandigdha-sādhya-dharmā apy evam a-vipakṣa
vyāpty-a-vyatirekāt tat-sva-bhāva-a-viśiṣṭam
ātmānaṃ viṣaya-ākāraṃ ca yugapad upalabhata-viraha-prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad
ayam evaṃ vācyaḥ syāt — pātaṃ na karoti-sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraitivācyaṃ syāt. parasya ayam abhiprāyo ’-sad’pi tatra a-sambhavī yo ’-sambhavinā vyāpta
virodhaḥ, yathā — a-śrāvaṇaḥ śabda
yathā ca — iha nikuñje mayūraḥ, kekāyitādevaṃ ca evaṃ ca kalpanā mama āsīdsaṅghātatvāc chayana-āsana-ādy-aṅga-vad-bala-utpattau ca tasya eva tatra sāmarthyam
tatra ca smṛti-samādhānaṃ tad-vacasi-upaskāra-apekṣiṇo na avaśyaṃ hetau bhāva
na prāk, darśane ’pi pāṭava-a-bhāvād-viśeṣebhyo ’paraṃ pratipatty-aṅgam asti
katham. tatra api sādhya-a-bhāvo vipakṣa
idaṃ gamyate – na dhūmo ’gniṃ vyabhicarati
mā bhūn nirdekṣyamāṇe ’pi prasaṅga
nitya-a-nityayor a-darśanāt tad-vyāvṛttir
-vyatirekeṇa na anyat kiñcid vināśo ’pekṣata
upalabdhyā a-sthiti-pratipatter niścaya-kālatadvatāṃ tat-saṅgrahād eka-anta-vyāvṛtteś caniścīyeta. te hi vaktur vivakṣā-vṛttayajantur adhyakṣam adhyavasyati ghaṭo ’yamasāv api yathā-sannihitān na anyam apekṣata
bhāva eva vināśaḥ, sa eva kṣaṇa-sthāyī jāta
iti vakti iti kaścana. anyaḥ svayaṃ bravīmi
atra vicāryate – kathaṃ tat tasya darśanam
idaṃ paryanuyuktam – kim idaṃ darśanaṃ nāma
yathā — a-nityaḥ prayatna-anantarīyakatvād
prasiddhaṃ tad-yuktaṃ dharmiṇaṃ gamayiṣyati.
hetuḥ, api tu prakaraṇa-sāmarthya-ādikam api
yathā nīlaṃ paśyato nīlam etan na pītam’-samarthaḥ, na tatra śakteḥ sāmarthyam asti
kvacit kurvāṇo na pratyakṣeṇa kartum arhati
yad āha — ātmā paraś cet so ’-siddhaviśeṣe ’py eṣa viśeṣo buddhi-pratibhāsa-kṛta
etad uktaṃ kalpitasya an-upalabdhir dharma-śabda-pratibhāsy artho bhāva-upādāno na vābhāvo bhavet, sva-bhāvasya eva bhāvatvād
hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv a-sann-lakṣaṇam uktam eva dūṣaṇa-ābhāsās tu jātaya
eva – sarva-sāmagrī-janmāno naśyantina ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter
dharmi-mukhena tad-viśeṣa-mukhena vā kriyataa-bhāvāt. atra api satsu upalambha-kāraṇeṣv
-icchā, tayā artha-jñāpanāya prayujyantaeva. an-upalabdhiḥ sva-bhāvaḥ kāryaṃ ca
na, tvat-pakṣe ’py asti sukha-ādi-saṃvedanam
gamakatvaṃ viparyaye vā viparyāsanam
tad an-uktam api icchayā vyāptaṃ sādhyam
tad-upanyāsena an-upalabdheḥ prayogaḥ syāditiiti. tathā viparīta-anvayaḥ — yad a-nityaṃ tatiti. tathā-siddhāv eva hi sa dharmas tasyaiti. tathā hetur api tathā-bhūta-kārya-janana-sva
iti, tad a-yuktam, anumāna-viṣaye vācaḥ prāmāṇyaiti. tad a-yuktam, yasmāt dhī-śabda-vṛtter
iti tad a-vipakṣatvam a-niścita-sādhya-vyatirekaiti tad-an-upalambhaḥ sva-bhāva-an-upalambha eva
iti tad-anye ’pi tathā syuḥ, viśeṣa-hetv-a-bhāvāt.
iti, tad apy a-kārya-kāraṇa-bhāve na sidhyati.
iti. tad api iṣṭam eva. na hi tasya tat-kṛtaḥ
iti tad-abhiprāya-vaśād iṣṭa-vighāta-kṛd ity
iti. tad-abhiprāya-vaśād evam uktam. tena itara-a
iti tad-abhyupagame ’paro niyata-prāptir iti duriti. tad-arthā ca artha-uktiḥ. tad eva rūpaṃ
iti tad-āpāta-deśa-vibhrame. dharmy-a-siddhāv api,
iti. tad imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ
iti. tad iṣṭa-a-saṃhata-pārārthya-viparyayaiti tad eva pramāṇaṃ syāt. tad-ākāra-niyamaiti tad eva sādhanam. a-khyāpite viṣaye hetuiti tad-bhāva-hetor anaikāntikatvam. bhāva-mātraiti tad-vaśena paścād vyavasthāpyate, vikāraiti. tad vastutaḥ siddha-lakṣaṇam a-siddhaṃ kim
iti tad-vyatirekaḥ sādhya-dharma eva ity aiti. tad-vyabhicāre ’sya hetumattā-vyatikramāt.
iti tad-vyavaccheda-artham āha. tena an-aṅgam
iti tad-vyavaccheda-hetutā syāt. na hi taditi tad-vyāpī. kathaṃ punar etad gamyate – niriti tadā a-nityatā vyavasthāpyata ity apy uktam.
iti. tadvatāṃ tat-saṅgrahād iti prabheda-bāhyasya
iti tan-nāntarīyakās tām eva gamayeyuḥ. na caiti, tan-nivṛttāv a-nivṛttāv apy aparasya asyaiti tan-mātra-anubandhī sva-bhāvo bhāvasya. tatraiti. tam asya mandāḥ sva-bhāvam ūrdhvaṃ
iti tayor bhedaḥ parīkṣyatām. sarvatra yogyasyaiti. tayor hi sambandham āśritya draṣṭur eṣa
iti. tasmāj jñāna-bhāvād artha-bhāvam icchatāiti. tasmād evam eva hetur gamakaḥ — yaḥ
iti. tasmān na agny-ādi-sādhana-vat sattāiti. tasmān na anyatarat sāmānyena artha-antaraiti. tasmān na tau pramāṇam. a-dṛśye niścaya-aiti. tasmān nāntarīyakam eva kāryaṃ kāraṇam
iti, tasya a-bhāva-viṣayatva-virodhād arthaiti. tasya eva ca iṣṭasya vighāta-kṛd viruddhaḥ.
iti tasya eva prāmāṇyaṃ yuktam. atha kā iyam
iti tasya ko ’rthaḥ. kalpanā-viṣayatvāc chabdaiti. tasya bhāva-an-upādānatve sādhye sa ca
iti tasya sva-bhāva-pratibandhād a-vyabhicāraḥ.
iti. tasyāḥ siddhāv a-sandigdhau tat-kāryatve ’piiti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād eva aiti, tāsām a-niḥ-śeṣa-darśanāt. vicitra-śaktayoiti. tena evam-prakāraṃ vyatirekaṃ varṇayatā
iti tena vyapadiśyate. svayaṃ-śrutiḥ punar ekasya
iti teṣām indriya-ādīnāṃ vṛtti-sādguṇyena
iti tais tadvantaḥ syuḥ kāya-vijñapty-ādi-vat. aiti trīṇy eva liṅgāni. yathā pradeśa-viśeṣe
iti darśana-arthatvād upakṣepasya. tatra api
iti darśana-artham a-nityaḥ kṛtakatvāt prayatnaiti darśana-artham iṣṭa-grahaṇam. ayam eva dharma
iti darśana-artham etad uktam, yathā ayam eva an-iti

PVin3_0001903
PVin1_0003402
PVin3_0013208
PVin3_0008006
PVin3_0003605
PVin3_0000411
PVin3_0013407
PVin3_0012101
PVin3_0011208
PVin3_0012912
PVin1_0000213
PVin3_0004909
PVin2_0005701
PVin3_0000507
PVin3_0003010
PVin3_0001206
PVin1_0000403
PVin2_0008303
PVin2_0005310
PVin3_0008102
PVin3_0002506
PVin3_0004102
PVin1_0004005
PVin3_0005707
PVin3_0002003
PVin1_0001506
PVin1_0002602
PVin3_0000507
PVin3_0003102
PVin3_0008004
PVin1_0001512
PVin3_0009206
PVin2_0008201
PVin3_0001807
PVin3_0001613
PVin2_0007004
PVin3_0008905
PVin1_0000411
PVin3_0002408
PVin1_0003510
PVin1_0003407
PVin3_0003706
PVin3_0009707
PVin3_0008309
PVin3_0010214
PVin1_0003409
PVin1_0004008
PVin3_0011102
PVin3_0011811
PVin3_0013011
PVin3_0013510
PVin3_0013509
PVin3_0001610
PVin3_0013706
PVin3_0000206
PVin3_0001708
PVin3_0007904
PVin3_0013202
PVin2_0009404

119iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na itara
apy anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vāa-sambhavaḥ, yathā ghaṭa-ākāśayor
sa eva sva-vyāpaka-viparyaye sādhye viruddha-āśrayaḥ. tan na a-siddhiḥ śabda-siddhānām
iti tad-abhyupagame ’paro niyata-prāptir
ca apārthakaḥ, tena eva artha-parisamāpter
eva sapakṣa eva asti, a-sapakṣa eva na astitayoḥ sapakṣe ’-sattvaṃ vipakṣe bhāvaś ca-nāntarīyakaḥ, ātapa-āder iva ghaṭa-ādibhirca sambandhino ’rthasya pratipattir anumānamkṛtakatvāt prayatna-anantarīyakatvāc ca
buddhy-ārūḍhena dharma-dharmi-nyāyena
yady evam idam api syān na vā ubhayamudāharaṇam —pretya a-sukha-prado dharma-arthāḥ santaś cakṣur-ādayo ’-saṃhata-arthāa-vyabhicāry-ātma-sambandham apekṣata
kaścit kāryaḥ syāt sva-bhāvaḥ, sa eva bhāva-āpattyā vā anyatareṇa ubhaya-pradarśanād
cet, iha tarhi bhavatv a-sparśatvān nitya-lakṣaṇaṃ sādhyaṃ syāt, tac ca pratikṣiptam
tad avarugṇe ’sti, vināśāt tiro-dhānād vāindriya-yogyatā-utpatti-lakṣaṇo vāasti. sa ca anena a-sakṛd ācarita-pūrva
dvāreṇa eṣām anuṣaṅgaḥ, sa ca sarvatra tulya-ādi-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā
caitanyam. taṃ ca eka-rūpam eva paśyāma
sa sarvo ’bhyupagantavyaḥ, na vā kaścid
idānīṃ na tīrtha-snāna-ādir a-dharma-śodhananiścīyeta, tadā na virodha-vyabhicārāv
buddhim iti ślāghanīya-prajño devānāṃ priyamaraṇam āha. na ca īdṛśaṃ prāṇi-maraṇam
kutaścid bhāva iti cet, ākasmikī tarhi sattāa-nitya-śabdaḥ śabdaḥ syāt. sa ca na iṣṭahi ghaṭena eva sa-dvitīyo dehena eva vāasmābhir vādaḥ pramāṇa-vārttike pratiṣiddha
sthāpayitā. tad ayaṃ na kenacit pratibaddhana anumeyatām atipatati. tac ca a-siddham-prastāvād eva āśrayaḥ prasiddhaḥ siddha
sā eva prakāśate. vyastaṃ hi viṣaya-lakṣaṇam
aṇuṣv a-bhāvāt. ekaś ca ayaṃ jñāna-sanniveśī
vastu-sthityā. sā ca evam a-śakya-niścayā
abhivyakti-vādinaḥ kṛtakatvam a-siddham
a-samagrasya eka-anta-a-sāmarthyādtarhi idam itara-tad-viparīta-vinirmuktatvād-virodhāt. bahuṣu ca tathā-vidho na asti-ālokasya vā rūpasya kaiścit prāṇi-viśeṣair
prasaṅgaḥ — na ātmani darśanena anumānameva sad-a-santaḥ pratīyante, na ca evam ātmāa-sambhavaḥ, tathā tad-abhivyāptayor api-vādī sa-ākāṅkṣaḥ syād a-samāpta-vākya eva
pratisamādadhīta na tad iṣṭa-pratibandhabhojanīyaḥ, na devadatto na yajñadatta
punar āsām ānantyād a-śakya-nirdeśa
-a-vṛttiḥ, api tu parīkṣāyā abhyupagama
eva pratyayaḥ, na ghaṭe. yathā ko ’py āyāta
a-vyāptaṃ vā, tat tasya gamakam a-gamakaṃ cahetur uktaḥ. tāvatā ca artha-pratītir
vacanam. yady an-upalabhamāno ’pi na astiiti
iti darśana-arthā. tatra sarva-anya-iṣṭaiti darśana-śravaṇābhyāṃ yatra avasāya-pratyayaḥ,iti darśanīyam. na hy anyathā sapakṣa-vipakṣayoḥ
iti darśayaṃś caturaḥ pakṣa-dharmān āha. bhedaiti darśayan, śābda-prasiddhena ity āha. śaṅkitaiti dur-nivāraḥ. nanu tathā apy a-siddhir hetoḥ
iti. dūṣaṇā nyūnatā-ādy-uktiḥ ye pūrvaṃ nyūnatāiti dṛṣṭāntayor anyatareṇa artha-āpattyā ubhayaiti dvayo rūpayor a-siddhir viparyaya-siddhir iti
iti. dvitīyo ’pi prayogaḥ — na sarva-gataṃ
iti dve eva pramāṇe, anyathā-pratipatty-a-yogāt.
iti dvau hetū, nityaḥ kṛtakatvāt prayatnaiti. dharma-dharmitayā bhedo buddhi-parikalpito
iti dharmayoḥ sambandha-upadarśanāt. eka-antaiti. dharmi-vyavasthites tad-āśrayāt tatiti dharmiṇo viśeṣa iti vyavasthā-mātraṃ bhidyate,
iti na a-pratyakṣaṃ pramāṇam anumānād vyatiriktam
iti na a-bhāvaḥ syāt. tad a-bhāvaṃ karoti iti
iti. na a-sati nāstitā-siddhiḥ, a-sato hy
iti. na, atra apy anvayasya a-prādhānyād iti cet,iti na atra evam a-vacane ’pi pakṣe kiñcid
iti na atra nirbandhaḥ. tac ca upalabhya-madhyaiti na an-āloko rūpa-upalambhaḥ syāt, kāryasya
iti na anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya
iti na anayor bhedaḥ. atha vādino ’pi iṣṭiṃ
iti na anugraha-upaghātau tataḥ syātām, puruṣaiti na anyā buddhir anyo ’nubhavaḥ. saṃsargād aiti. na apy a-siddhy-ādayaḥ, yady evam idam api
iti na abhyupeta-bādhā. sarveṣām a-dṛṣṭaiti na ayaṃ prasaṅga iti. eṣa dvi-vidho hetuḥ sva
iti. na artha-jñānaṃ buddher liṅgam, kiṃ tarhi
iti na idaṃ taruṣu sidhyati. na hy an-apekṣitaiti na iyaṃ kasyacit kvacit kadācid viramet. tad
iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala eva
iti na iṣyate. vidher a-yogāc ca dvayor ekasya
iti na iha pratanyate. svayaṃ rāga-ādimān na
iti na kadācit tiṣṭhet. tasmāt pāta-pratibandha
iti na kiñcit pramāṇam a-pramāṇaṃ vā ’nyatra
iti na kiñcid etat. na hi sva-icchā-kalpitaiti na kvacid anubhavo na apy asya kaścit, tatra
iti na ca bahūni rūpāṇi sañcitāni tathā
iti na tat sandigdha-lakṣaṇaṃ vyavahāra-yogyam,
iti, na tat sarvatra anumāne, pramāṇa-dṛṣṭasya
iti na tataḥ kārya-anumānam. vipakṣe vṛtty-aiti. na tatra eṣa doṣaḥ, itara-grahaṇāt. kevalo
iti na tayoḥ sārūpyam. na api sthūla eko viṣayas
iti na tayor api saha-upalambha-niyamaḥ. nīlaiti. na, tayor iha anvaya-vyatirekābhyāṃ kāryaiti na tasya sad-a-sattva-pratītiḥ. yad apy āha
iti na tāv ekatra staḥ. tan na atra viruddha-aiti na dūṣaṇa-avasaraḥ, sthita-vacane tu tasmin
iti na dūṣaṇaṃ syāt. na, tasya sādhana-antaratvāt.
iti. na devadatta eva ity abhiprāyād a-doṣa iti
iti na nirdiśyate. yukto ’yam artha iti sūtram aiti na para-upagatena sādhanam. tad-āgamaiti na parvate vṛkṣe vā śaṅkā bhavati. na hi
iti na puruṣa-icchayā vastu-dharmo vyavatiṣṭhate.
iti na pṛthag dṛṣṭānto nāma kaścit sādhanaiti na pratīyāt, vacanād api na eva pratyeṣyati.

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iti

PVin3_0006701
pratiyoginaṃ sādhayati, bādhā punas tata eva iti na pramāṇa-bādhanād virodhaḥ. satyam, virodhi
PVin1_0000612-sva-bhāvayor liṅgayor anumāne ’pi tulya iti na pramāṇa-lakṣaṇam anumānaṃ na anveti. tatra
PVin3_0008104
yathā — prayatna-anantarīyako ’-nityatvād iti. na bhavati, sarvato vipakṣād a-vyāvṛtter iti
PVin3_0003306
dharma-antaraṃ ca sa eva punaḥ prativahati iti na bhidyate sva-vacana-virodhāc chāstraPVin2_0009201
ca vipakṣe vyatirekaḥ, tato ’-vyabhicāra iti. na yuktā a-dṛṣṭi-mātreṇa vipakṣe ’PVin2_0004505
artho hi liṅginaṃ gamayati, tal-liṅgaṃ śabda iti. na, lakṣaṇa-antarasya a-vācyatvāt. yat
PVin3_0009710-a-siddhiḥ śāstreṇa. anyatra tv a-jñānād iti na vāda-udāharaṇam. udāharaṇa-diśaṃ tv
PVin2_0008105-āyatane ’pi skandha-traya-sva-bhāva eva iti na virodhaḥ. etena sattā vyākhyātā. kiṃ tarhi
PVin3_0001409
kuḍyasya. atha sāmānyena sādhyam iṣṭam iti na viśeṣa-ākṣepaḥ. uktam atra —tad-an-ākṣepe
PVin3_0005213
iti tat-kṛtam eṣāṃ kadācit kvacic chravaṇam iti. na vai vayaṃ kāraṇānāṃ saha-kārīṇi
PVin3_0011707
sā eva avinābhāvaḥ. tata eva anvaya-siddhir iti na vyatirekī. pratibandhaś ca avinābhāvaḥ. sa
PVin3_0004902
ghaṭa-ādikaṃ sapakṣayati. tena a-sapakṣa iti na sarva-anya-dharma-yogini pratītiḥ, kiṃ
PVin3_0006904
sādhye tathā-an-upalambho dharmo ’sti iti na sādhana-dharma-a-siddhiḥ. na tu punar atra
PVin2_0006810
syād yogyatā-niyamaḥ. tad-a-bhāve ’sya idam iti na sidhyati. na apy arthavattā. arthebhyo
PVin3_0005910
kiṃ tarhi sva-jñāna-sattā-viśeṣābhyām iti na sva-tantrā siddhiḥ. na evaṃ saṃvedanasya
PVin2_0006907
doṣaḥ pratibandha-a-bhāvād a-pratipādaka iti, na, sva-bhāvataḥ pratipatter a-bhāvāt
PVin3_0000702
sapakṣa-anyataratvād a-nityaḥ śabdo nityo vā iti. na hy atra śabda-ghaṭayoḥ śabda-ākāśayor vāPVin1_0000110 -vidhaṃ samyag-jñānaṃ pratyakṣam anumānaṃ ca iti. na hy ābhyām arthaṃ paricchidya pravartamāno
PVin1_0003214
bhinnasya prativiṣayaṃ bhedakam asya karaṇam iti. na hi indriyāṇi bhedakāni, sarva-jñānaPVin3_0013609
anantarīyakatvād iti pratijñā-artha-eka-deśa iti, na hy evam-ādīni yathā-ukta-lakṣaṇāsu jātiṣv
PVin3_0011508
sa-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād iti. na hi sa-ātmaka-an-ātmakābhyām anyo rāśir
PVin3_0004806-yogāt. na bhavati, yathā — a-brāhmaṇa iti. na hi sa eva brāhmaṇas taj-jāti-yogād aPVin3_0004805
niṣedhaḥ, a-sapakṣaś ca a-tattva-lakṣaṇa iti. nanv etasminn a-sapakṣe hetv-a-bhāvaPVin3_0012007
na hi tasya a-sapakṣād eva vyatireka iti. nanv evam asya sapakṣe ’nuvṛtty-a-bhāvaḥ
PVin2_0005214
gamayati iti. ata ekasya prayogaḥ syād iti. nanu śrāvaṇatvaṃ vyatireky apy a-gamakam. na,
PVin3_0008111— yaḥ prayatna-anantarīyaḥ so ’-nitya eva iti nitya-vyavacchedena, asya vākyasya śabdaPVin3_0008106
cet, evaṃ tarhi yaḥ kṛtakaḥ so ’-nitya eva iti nitya-vyavacchedena gamakatā iṣṭā syāt,
PVin3_0005401-bhāvaḥ svasmāt sva-bhāvāt kadācin na apaiti iti nityam upalabhyeta. evaṃ hi sa nityaḥ syād
PVin2_0005207
a-saty eva nāstitā na anyatra na viruddha iti niyama-artham ity āha. tatra a-sambhavād eva
PVin2_0008112
bhavet kvacid vā tat-kāla-dravya-apekṣa iti nir-apekṣa eva na syāt. sa tarhi vinaśvaraPVin2_0009512
jīvac-charīram a-prāṇa-ādimattva-prasaṅgād iti. nir-ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ
PVin1_0002905
bhavatv a-vikalpanāt. na, a-bhrāntam iti nirdeśāt. ata eva vikalpo ’-vastu-nirbhāsād
PVin3_0007602-vācinoḥ śabdayor vācye kaścid viśeṣo ’sti iti nirloṭhitam etat pramāṇa-vārttike. atha punar
PVin1_0001302-apekṣā eva arthā vijñānair vyavasīyanta iti, nivṛttā idānīm indriya-vijñāna-vārttā,PVin2_0005405
asya. sā eva tāvad a-sato na nivṛttir iti nivṛtter nivṛttiḥ katham iṣṭā. nivṛtty-aPVin1_0000508
etat – tac ca na asti tena ca pratipattir iti. nivṛtter vā asya a-sad iti kutaḥ, niyama-aPVin3_0004608
vyavaccheda-hetutā asya kena nivāryata iti. niścaya-hetāv apy a-pratibhānāt syāt
PVin3_0006007
niścāyayan na aparo ’sty apara-anubhavo vā iti niścāyayati sāmarthyāt. tasmād eka-niyataPVin3_0006007
sa eva hi tan-niyamāt tad eva asti iti niścāyayan na aparo ’sty apara-anubhavo vāPVin2_0009614
eva a-niścayāt. yo hi yatra na asti iti niścitaḥ, sa bhavan kathaṃ tad-a-bhāvaṃ na
PVin1_0004205
anubhavāt tad-ātma-bhūtaḥ prakāśate tathā iti nīla-ādy-anubhavaḥ syāt. sa ca tādātmyāt
PVin3_0001605
tad-a-bhāve bhāvāc ca. tathā śrāvaṇa-ādy api iti naindriyam. tathā ghaṭa-śarīrayor anyatarad
PVin3_0004107
an-upalabhyamānaṃ kṣīraṃ vā tatra na asti iti nyāyya eṣaḥ. asty eva upalambho dadhy-ādīnāṃ
PVin3_0004209
mātraṃ tu syāt. etena apara-bhāvaḥ pratyukta iti. pakṣa-dharma-prabhedena sukha-grahaṇa-arthaṃ
PVin3_0009907-vyavahāra-bhedāt sādhya-sādhana-bheda iti. parama-artha-vicāreṣu tathā-bhūta-a-siddhes
PVin2_0005407’-sato ’pi san. vastv-a-bhāvas tu na asti iti paśya bāndhya-vijṛmbhitam. nivṛttir yadi
PVin3_0010009
yadi tata eva siddhiḥ, sa prāg eva nirdiṣṭa iti pūrva-vat prasaṅgo vācyaḥ. anvaya-a-siddhiPVin3_0008306-pratyayasya anyasya apekṣaṇīyasya a-bhāvād iti. pūrva-sva-jāti-mātra-hetutvāc chakti-prasūteḥ
PVin2_0009111
kasyacid bhāve tad-an-upayogād a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na a-vināśa-sva-bhāve
PVin3_0002706
pratyuktam. yathā ’-nityaḥ śabdo nityo vā iti prakaraṇe vyatirikta-indriya-grāhya-sāmānyaPVin1_0003105
tena ātmanā bhavitavyam, yena asya idam iti pratikarma vibhajyate. an-ātma-bhūtaś ca asya
PVin3_0013609
śabdaḥ prayatna-anantarīyakatvād iti pratijñā-artha-eka-deśa iti, na hy evam-ādīni
PVin3_0013607
prayuñjāno ’rtham upasthāpayati, apahnute ca iti pratijñā-padayor virodhāt pratijñā-doṣa iti.
PVin3_0013605
yathā āha paraḥ — na asty ātmā iti pratijñā-virodho nāma pratijñā-doṣaḥ, arthaPVin3_0000504
prabhā-abhyupagame pradīpa-abhyupagama-vad iti pratipattir eva sā, na darśana-antaraPVin1_0001202
a-bhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti pratipadan na pratyakṣī-bhavitum arhati.
PVin3_0008807-an-utpanna-ātma-bhūta-viśeṣaḥ kiṃ na patati iti. pratibandhād atiśaya-pratipattau tasya apy
PVin3_0003311-viruddham, yathā — na anumānaṃ pramāṇam iti. pratibandho ’pi katham a-pramāṇasya. ata eva
PVin3_0009202
cetanās taravaḥ sarva-tvag-apaharaṇe maraṇād iti prativādy-an-abhyupagataḥ, vijñāna-indriya-

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121vṛkṣa-a-bhāvāt, na asti iha dhūmo ’n-agner
atha anya-upalabdhyā an-upalabdhi-siddhir-hiṃsā-ādi-virati-cetanānām abhyudaya-hetutākatham idānīṃ kṛtako ’vaśyam a-nityaa-paśyantī buddhir idam asmād vibhaktam-vyāvṛtteś ca iti. tadvatāṃ tat-saṅgrahād-kurvanti. tad api leśataḥ sūcitam eva
so ’-nityaṃ sva-bhāvaṃ santaṃ janayati’pi tad-utpattes tad-a-vyabhicāriṇāv
āha — na santi pramāṇāni prameya-arthāni
bādhyate. tad asya pramāṇa-lakṣaṇam asti
-an-antara-bhāvi-jñānam a-nitya-kāryam
te tv ekena api vākyena śakye darśayitum-mātra-viśeṣaṇo ’rtho ’sti kaścid dharmī-mukhena vyavasthāpya punar vyutthāpayatiśāstra-an-āśraye tat-prasiddhe vicārasya
tad ayaṃ vināśa-hetur a-bhāvaṃ karoti’sti na aparaḥ. vyavahāraḥ sa ca a-satsu na—eka-upalambha-anubhavād idaṃ na upalabhe
sa khalu pratyakṣaṃ pramāṇaṃ na anumānam-madhya-rūpaṃ pūrva-aparayoḥ koṭyor asti
saty a-sati vā prayatne sañcarati me hasta
na an-upalabhamānasya tāvatā na asti
anvayī. sāmarthyād eva atra a-nityaḥ śabda
tatra nyāyo vaktavyaḥ, yato ’sya vyāvṛttam
syāt. tataś ca a-hetukatvam. anyathā a-bhāva
iti na a-bhāvaḥ syāt. tad a-bhāvaṃ karoti
api bhāva-pratiṣedhaḥ. tad a-bhāvād bhavati
anya-vinivṛttiḥ kathaṃ bhavet. na aśvavān
yathā — māṭharād itaro brāhmaṇo bhojanīya
ca etat — na anvayo na vyatireka
a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na aparamjñāna-a-bhāvād evaṃ bhavati idaṃ na upalabha-lakṣaṇa eko nityaḥ sukha-ādy-ātmako ’nyo vāiti pratijñā-padayor virodhāt pratijñā-doṣa
ca ādau svataḥ sutau dvau janayāṃ babhūva.
vaktavyaṃ viruddha-anaikāntika-pratipakṣeṇa
hy eṣa niyamaḥ — saṃhatāḥ para-upakāriṇa
a-pratipakṣam —idam eva iha na anyad-an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca— idam upalabhe , aparaṃ na upalabhe cagrāhya-viṣayayā siddhā, na itarayā
dvayo rūpayor a-siddhir viparyaya-siddhirbhāva-kriyā-pratiṣedha eṣa bhāvaṃ na karoti
cet, darśanaṃ khalv a-pratīyamānam an-aṅgam
ca bahūni rūpāṇi sañcitāni tathā pratibhāntiśāly-ādi-bījānām api sa sva-bhāvaḥ sva-hetor
avayava-rāge vā avayavi-rūpam a-raktamsyād yuktaṃ vaktum — mādṛśo vaktā rāgī
pratiṣidhyate. bruvāṇo yuktam apy anyad-a-yoge kim idānīṃ vidheḥ sāmarthyamvarṣa-hetuḥ pipīlikā-saṅkṣobha-ādi-hetuś ca-ātma-niyamāḥ prāṇa-ādaya ātmānaṃ vidadhati
śaśa-sambandhi. yady evaṃ sambandho na astiniyāmakam a-paśyatām. eṣa sthāṇur ayaṃ mārgana ca abhyupagamo yukti-bādhane samartha
sādhya-a-bhāve hetv-a-bhāvasya sandehādsidhyet. sa ca an-anvayasya na sidhyati
tatra yathā rakto bravīti, tathā virakto ’pi

itiiti. pratiṣedhya-artha-bādhaka-rūpa-upanyāsena vāiti pratyakṣa-siddhā na an-upalabdheḥ. tathā anyaiti. pratyakṣe ’py arthe phalasya an-antarya-aiti pratyetavyaḥ, yena evam ucyate. yasmād aiti pratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve vā na aiti prabheda-bāhyasya a-bhāvam āha, yam ayaṃiti. pramāṇa-viniścaye pratyakṣa-paricchedaḥ
iti pramāṇaṃ dṛṣṭāntena upadarśyate. tena ca
iti pramāṇaṃ pratyakṣa-vat. a-sattā-niścaya-phaloiti, pramāṇānām a-bhāve śāstra-sva-vacanayor aiti prameyo ’-bhāvaḥ. na eva a-bhāvaḥ kaścit,iti. prayatna-an-antaraṃ jñānasya prāk sato
iti prayoga-samāsa ucyate na rūpa-samāsaḥ. tathā
iti prasādhayato ’-nirdiṣṭa-sva-bhāva-viśeṣasya
iti. prasiddhiḥ khalv api virodhinaṃ pratijñāiti prastāva-āśrayatve śāstraṃ bādhakam ity amum
iti prāptam. tatra yady a-bhāvo nāma kaścit
iti prāptā atra mūkatā. satāṃ ca na niṣedho ’stiiti. buddher upalabhe vā iti kalpikāyāḥ
iti bruvāṇaḥ kāsāñcij jñāna-vyaktīnāṃ pravṛttau
iti bruvāṇaḥ pada-artha-vyavasthāṃ bādhate.
iti bhavati, tata eva anya-a-bhāva-gatiḥ, tad-aiti bhavati. tad-arthaṃ vacanam. yady aniti bhavati. tasmān na avaśyaṃ pakṣa-nirdeśaḥ
iti bhavati. na ca na asti iti vacanāt tan na
iti bhāva eva kaścin nāma-antareṇa uktaḥ syāt.
iti bhāvaṃ na karoti iti kriyā-pratiṣedho ’sya
iti bhāvān na bhavati iti hetu-pratiṣedho ’sya
iti martyena na bhāvyaṃ go-matā api kim.
iti. māṭharasya a-brāhmaṇye brāhmaṇo bhojanīya
iti. ya eva khalu na ity anvaya-pratiṣedhaḥ, sa
iti yat kiñcid etat. puruṣa-icchā-kṛtā ca asya
iti yato ’-bhāva-vyavahāraḥ, kiṃ tarhi svaiti, yathā-kathañcid api viśeṣitas tat-sva-bhāvaḥ
iti. yathā ca āha — dharmi-viśeṣaṇatvena
iti yathā. tasya sādhya-sa-jātīya-vṛttinoiti, yad vaidharmya-vacanam anaikāntikaiti. yady api kvacit kārye ’vadhānavatām arthānāṃ
iti. yady avaśyam ete ’n-anya-saṃsargiṇo gamyāḥ,iti. yadi ca na viṣayī-kṛtam eva tat sādhanena,
iti. yasmād artha-viśeṣa-gatiḥ saṃvedana-viśeṣāt.
iti yāvat. an-upalabdhāv api viparyaye pratyakṣaiti yāvat. tad etau dvau hetū viparyaya-sādhanād
iti yāvat. tena ayam evaṃ vācyaḥ syāt — pātaṃ
iti yuktaṃ tatra smaraṇa-arthaṃ vacanam. aiti yuktam, eka-rūpasya bāhulya-virodhāt. bahuṣu
iti yo na tad-dhetuḥ so ’-tat-sva-bhāvaḥ syāt.
iti rakta-a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid
iti, rāga-utpatti-pratyaya-viśeṣeṇa ātma-darśana-a
iti rāja-kula-sthitiḥ. sarvān arthān samī-kṛtya
iti riktā vāco-yuktiḥ. etena pakṣa-sapakṣaiti. rūpāt sparśa-anumānaṃ kārya-liṅga-jam, rūpaiti vaktavyam. atiprasaṅgo hy evaṃ syād ity aiti vaktavyam, na viṣāṇam. kiṃ vai sambandhaiti vakti iti kaścana. anyaḥ svayaṃ bravīmi iti
iti vakṣyāmaḥ. abhyupagata-eka-dharmaṇo ’vaśyam
iti vakṣyāmaḥ tau punar hetū yat kiñcit kṛtakaṃ
iti vakṣyāmaḥ. sarvathā na asti samāno dharmo
iti vacana-mātrād a-pratītiḥ. na api viśeṣāt,iti

PVin2_0009409
PVin2_0009411
PVin3_0001204
PVin1_0001905
PVin3_0011507
PVin2_0004506
PVin3_0009207
PVin3_0012504
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PVin2_0009209
PVin3_0012713
PVin2_0006205
PVin3_0011502
PVin3_0002303
PVin3_0004910
PVin3_0001601
PVin3_0002306
PVin1_0003802
PVin2_0005608
PVin1_0001408
PVin3_0001502
PVin3_0002010
PVin2_0005402
PVin3_0007601
PVin2_0005304
PVin2_0005206
PVin3_0010707
PVin3_0011504
PVin3_0011404
PVin3_0010403
PVin3_0001206
PVin1_0000314
PVin3_0010907
PVin3_0000801
PVin3_0008204
PVin3_0005502
PVin3_0006809
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PVin1_0001606
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PVin3_0001905
PVin3_0001905
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PVin3_0004006
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PVin2_0008313
PVin3_0011901
PVin2_0010110
PVin3_0007403
PVin3_0013507
PVin3_0007407
PVin3_0006210

122vyāpty-a-siddheḥ. na api tena na asti’sya vyāvṛttam iti bhavati. na ca na astia-saṃhata-viṣayaṃ pārārthyam eṣāmtad-artha-an-antara-grāhi pratyakṣam
sandigdham. sandehe vyabhicāra-bhāk. dvayor
tad-vidas tasya tad-gamakaṃ tatra-vastukaṃ śabda-mātram icchā-vṛtti vidyata
vācyam — katham a-sato ’nvaya-pratiṣedha
artha-a-visaṃvādas tu dvayor api tulya-dharaḥ. pārtho dhanur-dharo nīlaṃ saro-jamkartṛkam api vākyaṃ puruṣa-saṃskāra-pūrvakam
hetutve ’pi na kevalānāṃ sāmarthyam asti
pradarśyate. sa tasya vyatireko ’-niścita
ucyeta, na parikleśito devānāṃ priyaḥ syād
yathā – na tuṣāra-sparśo ’tra agnersa tasmād eka-sva-bhāvo na bhavati
viruddhā iṣyate, sā anya-viṣaye ’pi tulyākṛtakatvāt prayatna-anantarīyakatvāc caanyatara-vacana-sāmarthyād ghaṭasya api sa-uparodhād virodhe so ’nya-kṛte ’pi tulyadarśanam iyaṃ vyavasthā, na tu yathā-tattvamsyāt, upalabhya-sattva eva syān na anyathā
vikalpayan kiñcid āsīn me kalpanā īdṛśī.
siddhiṃ sādhanād upajīvati, na paro dūṣaṇam
sā gamyate ca taiḥ. balāt tava icchā iyam-a-yogaṃ darśayan paraṃ pratiruṇaddhi
sva-bhāva eva hi kayācid apekṣayā dharma
eva tataḥ saṃśayaḥ. anvayas tu na dṛṣṭa
vyatireka-niścayaḥ. tat-tulya eva asti-bhāvāt, yaḥ sarva-jñaḥ, sa vaktā na bhavati
yathā — vīta-rāgaḥ sarva-jño vā vacanādbhavanti, pratibandha-ādi-sambhavād
tathā api idam a-siddham eva a-sato virahād-ādayo ’-saṃhata-arthā iti dharmiṇo viśeṣa
nimitta-upadarśanena an-upalabdher na asti
na evaṃ karuṇā-ādayaḥ, anyathā api bhāvād
etat — yatra tad-icchā tatra vastu-bhāva-parisamāpteḥ. kim antar-gaḍunā sāmānyena
sarvasya tādātmya-pratītir mā bhūddharmī. na ca sa eva arthaḥ sva-lakṣaṇam
na ca te pramāṇa-traya-nivṛttāv api na santipratyakṣā iyam an-abhilāpā ca pratibhātiartha-antaratve tato ’rtheṣu jñāna-utpattir
svayaṃ-śruter āha sūtra-kāraḥ — svayam
iti śāstra-an-apekṣam abhyupagamaṃ darśayatidṛśya-a-dṛśyayor viṣayayoḥ, tad grāhyam
-yuta-siddhayoḥ sambandhau saṃyoga-samavāyāv-siddhitaḥ. pratikṣepe ’py a-bādhāgatiḥ. tena agni-hotraṃ juhuyāt svarga-kāma
ca nāma buddhi-sādhanaṃ pratyeti na buddhim
vaktur abhipretaṃ tv arthaṃ sūcayeyur
so ’vaśyam āśrayaṇīyaḥ, nāntarīyakatvādbhāvasya. bhāva-mātra-anurodhī sva-bhāva-upalabdhāv a-kārya-kāraṇa-pratiṣedho gamaka
vyāpakasya sva-ātmanaś ca an-upalabdhirdarśanīyaḥ — yatra dhūmas tatra agnir-siddhiḥ. sā vacanam antareṇa na sidhyati
eva agnes tat-pradeśa-a-yogaṃ vyavacchinatti-upalambhāt, tac ca sva-tantraṃ pramāṇam

iti
iti vacanāt tathā bhavati, atiprasaṅgāt. tasmād
iti vacanāt tan na asty eva yathā yadi. na asti
iti vacane dharma-viśeṣaṇatvena upādānāt tasya
iti vartate. mānasam api indriya-jñānena
iti vartate. yatra anvayo vyatirekaś ca
iti vastu-gatiḥ. tatra gamaka-lakṣaṇa-vidhānena
iti vastu-gamyaṃ vastu sidhyati. etena a-nityatva
iti. vastu-rūpa-anukarṣī khalv a-sati pratiṣedho
iti vastu-viṣayaṃ prāmāṇyam. tat punas trairūpyam
iti vā yathā. pratiyogi-vyavacchedas tatra apy
iti, vākyeṣu viśeṣa-a-bhāvāt, sarva-prakārāṇāṃ
iti vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad etad
iti vipakṣe vṛttir āśaṅkhyate. vyatirekaiti. viruddha-a-vyabhicāry api saṃśaya-hetur
iti. viruddha-kārya-siddhyā, yathā – na śītaiti viruddhaḥ. ca-śabdo dvayor ekasya a-siddhāv
iti viruddhaḥ syāt. tena tatra eva bādhane
iti viruddhau dvau ca nirdiṣṭau. na hi sva-bhāvād
iti virodhaḥ. itaś ca na sāmānya-āśrayaḥ, sarvaiti virodhaḥ syāt. bhavaty eva anya-kṛte ’piiti. viṣaya-ākāraḥ kaścit paricchedaś ca antaraḥ
iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir atra dhūmāt.
iti vetti na pūrva-ukta-avasthāyām indriyād gatau.
iti vyaktam iyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm
iti vyaktam īśvara-ceṣṭitam. vadann a-kāryaiti vyaktam etad rāja-śāsanam. na ca svayam aiti vyatirekī iva dharmiṇo nirdiśyate. na hi
iti vyatirekī kathyate. na ca evaṃ-vidho
iti vyatireke siddhe ’-sati nāstitā-abhidhānam aiti vyatireko ’-darśane ’pi na sidhyati, sandehāt.
iti. vyatireko ’tra a-siddhaḥ, sandigdho ’nvayaḥ.
iti vyabhicāra eva. a-pratibaddha-upakārāś cakṣuriti, vyabhicāri vā. atha api tad-abhimatāt
iti vyavasthā-mātraṃ bhidyate, na arthaḥ. arthaiti vyavahāraḥ sādhyate mūḍhṃ prati, jananaiti vyākhyātaṃ vārttike. tatra yathā rakto
iti vyāpty-a-siddher vyabhicāraḥ. etena maditi vyāvṛtti-sādhanena darśayati. yas tarhi
iti. vyutpatty-arthaṃ ca hetu-vacanam ukta-arthamiti śakyaṃ vaktum, a-samprāpta-vinaṣṭayor apy
iti śakyante ’dhyavasātum. yo ’pi jñāpaka-aiti. śabdena a-vyāpṛta-akṣasya buddhāv aiti śabdo ’-vācakaḥ syāt tasya iti sambandhaś caiti śāstra-an-apekṣam 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 śrāvaṇa-uktyā prakāśitam. sarvathā ’-vācyaiti śrutau. khādec chva-māṃsam ity eṣa na artha
iti ślāghanīya-prajño devānāṃ priya iti. na artha
iti sa eva ca tathā-pratipādyamāna āśrayo ’stu.
iti sa eva tasya pratibandha-viṣayaḥ, sarvatra
iti sa eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ
iti. sa ca kāraṇa-bhāvo ’-darśanād ātmano na
iti sa tat-tad-viruddha-ādy-a-gati-gati-prayogaiti. sa tathā agni-mātreṇa vyāptaḥ siddhaḥ —iti sa tathā-bhūtam eva khyāpayaṃs tasya kartā
iti sa tathā sādhya ucyate. na punas tathā asyaiti. sa tarhy a-bhāva-pratyayaḥ kuto bhavati. na

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PVin1_0002309
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PVin2_0007608
PVin3_0001510
PVin2_0004908
PVin3_0001606
PVin3_0001608
PVin3_0000611
PVin2_0007606

123-sāmarthyena tat tathā-bhūtam āpādayati
eva dṛśyasya sva-bhāvasya a-dṛṣṭāv a-sannbhidyate — sapakṣe sann a-san dvedhā catena na a-pratibaddhasya bhāve bhāva
a-nivāraṇād anyathā api loke vyavahāro dṛṣṭa
tad-a-bhāvāt. an-upalambhāc ca vyatireka
anyato ’pi bhāve na sa tasya sva-bhāva-dhetutvena sarvatra hetūnām an-avasthitiḥ.
ca anyathā-bhāvāt tat-kṛtā vyabhicāriṇaḥ.
a-vyatirekī ced a-nairātmyaṃ na sa-ātmakam.
khyāpyate nyāyas tadā na asti iti gamyate.
an-upalabdhasya bhāva-a-bhāvaḥ pratīyate.
’-kṣaṇikās tasyāṃ krama-a-krama-virodhataḥ.
-kriyā-anurodhena pramāṇatvaṃ vyavasthitam.
-antara-nimitte vā dharme vāsasi rāga-vat.
vibhinne ced bheda-a-bhedau kim āśrayau.
-phalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam.
-hetor dhūmasya bhāve sa syād a-hetukaḥ.
sādhanatāṃ nītas tena a-siddhaḥ prakāśitaḥ.
kasyāścid ity eṣā bauddha-artha-viṣayā matā.
-eka-artha-samavāyy-a-nityatva-yuktaḥ śabda
ity eka-prasiddha-pratiṣedhaḥ, prasiddhapuruṣo rāga-ādimān vā, vacana-āder
nitya-śabdaḥ śabdo na śabda-a-nityatvavān vātad-upakārasya ca artha-antaratve tasyatatra a-kiñcit-karatvāt, anya-karaṇe tasya-utpattir iti śabdo ’-vācakaḥ syāt tasyasukha-ādi-saṃvedanam, idam asya saṃvedanama-paśyaṃs tayor a-virodha-darśitayā prāhana vyāpti-siddhiḥ sarvo vaktā a-sarva-jña
pratibādhanāt. lobha-ādi-mūlo ’-dharmaartha-bhāvaś cet, sarve ’rthāḥ pratyakṣā
viśeṣasya api sambhavāc chaṅkayā bhavitavyambādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād
yathā – na atra śiṃśapā vṛkṣa-a-bhāvād-bhedāt. na ca tad-deśais tathā-dṛṣṭā
jñāpana-śaktir ayam asya eva pratipādaka
ity evam-ādiṣv api yathā-yogam udāhāryam
tad iha icchāyām eva sāmarthyam avasthitam
ity a-sapakṣa eva na asti iti cet, na-an-upalabdhiḥ sva-bhāva-hetāv antar-bhavatibhāve vā sa eva a-vyabhicāro ’n-upalabdher
tad-a-bhāve ’-bhāva-siddhyā vyāptir
-ātmatvāt te yogyāḥ sva-ātma-saṃvidi.
tu pakṣa-vacanād arthe dṛṣṭaḥ, na niścaya
tu svayam a-śaktam api śaktasya vācakam-anubhava-pratiṣiddha-vṛttiṃ balād asti
-anvayaḥ — yad a-nityaṃ tat kṛtakam
api — parama-aṇu-vat karma-vad ākāśa-vad
mūrtatvāt karma-vat parama-aṇu-vad ghaṭa-vad
tathā ca pūrva-vad abhidheyaṃ kim apy asti
tu tad eva agni-sāmānyaṃ tatra a-siddham
ca bhāva-khyātau tad-ātmanaḥ sato bhāva
virodhāc ca deha eva artha-antara-bhūta’rtha-mātrasya upanidhāyakaṃ liṅgam
-śarīrayor anyatarad artha-antara-bhūtaman-anvaya-śaṅkayā, na ghaṭasya, virodhād-tyāga-nāntarīyakatvān na ubhaya-dharmā astia-bhāve kṛtakatvaṃ bhavati, śabdaś ca kṛtaka

iti
iti sa tasya pāścāt yaḥ sāmarthya-viṣayaḥ pakṣa
iti. sa tu pratipanna-tad-vyavahāro ’piiti. sa tri-vidhaḥ pratyekaṃ punas tridhā bhavati
iti saṃśayaḥ. gamakā eva ātmanaḥ prāṇa-ādayaḥ,iti saṃśayaḥ. tasmān na āgamasya api nivṛttir
iti saṃśayito ’-nivāryaḥ syāt. yathā-yoga-vacanād
iti sakṛd api na janayet. na vā sa dhūmaḥ, aiti saṅgraha-ślokaḥ. tulyaś ca śrāvaṇatvena prāṇa
iti saṅgraha-ślokaḥ. tri-rūpa-liṅga-ākhyānaṃ para
iti saṅgraha-ślokaḥ. na prāṇa-ādi-sambhavena
iti saṅgraha-ślokaḥ. nanu tad-a-bhāve ’niti 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-ślokau. ayo-golake ’pi vahniiti saṅgraha-ślokau. etena eva udāharaṇena
iti saṅgraha-ślokau. kathaṃ tarhi idānīṃ bhinnāt
iti saṅgraha-ślokau. tasmān na dharmī hetuḥ,iti saṅgraha-ślokau. tasya ca yathā-samīhita-rūpa
iti. sati hi śāstra-āśraye tad-artha-pakṣīiti sandigdhayoḥ śeṣavad-a-sādhāraṇayoḥ sapakṣaiti. sandigdho ’tra vyatirekaḥ, sarva-jño vaktāiti, samudāya-apavādasya dharmiṇy a-virodhāt. aiti sambandha-a-bhāva-ādayo ’py uktāḥ. tasya ca a
iti sambandha-a-yogāt. upakārasya tat-sambandhe
iti sambandhaś ca na sidhyati. tasmāt sarvathā
iti sambandhasya abhivyakti-nimittatvāt. indriyaiti sambhavo viruddha-a-vyabhicāriṇaḥ. vastviti. sarva-vaktṛ-dharmatā-paricchedasya ca kartum
iti sarva-śāstreṣu vyavasthā, a-lubdha-a-dviṣṭa-aiti sarvaḥ sarva-darśī syāt. jñāna-bhāvaś cet,iti sarvatra a-darśana-mātreṇa a-yuktaḥ
iti sarvatra an-āśvāsaḥ. anumāna-viṣaye ’piiti. sarvatra ca asyām a-bhāva-vyavahāraiti sarvās tattvena tathā bhavanti, sambhavaditi. sā api tatra pratibaddhā bhāva-a-bhāvābhyāṃ
iti, sā api na vācyā, an-upalambha eva saṃśayāt,
iti sā eva iṣṭa-vastu-sva-bhāva-anukarṣiṇī proktā
iti sā eva nivṛtter nivṛttir a-sataḥ katham iṣṭā.
iti, sā tad udāharaṇena eva udāhṛtā. sa punar
iti sā tena a-bhāvaṃ pratipādayantī liṅgam eva.
iti sā na sidhyati, viparyaye pratibandha-aiti sā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit.
iti sākṣān na sādhanam. sādhya-abhidhānāt pakṣaiti sādhanam iṣṭam upacāreṇa. tato hetu-vacanaiti sādhayann adhyakṣa-viruddham ācarati. kaiścit
iti. sādharmyeṇa. vaidharmyeṇa api — parama-aṇu
iti sādhya-ādy-a-vyatirekiṇaḥ. tathā sandigdhaiti sādhya-ādi-vikalāḥ. sandigdhāś ca — rāgaiti sādhyaṃ syāt. na hi śabda-arthāḥ svataḥ
iti sādhyate. nanu ca atra api tad-a-yogaiti sāmarthyāt tat-siddher na anumeya-vacanam.
iti sāmarthyena vākya-artha-vyavasthāpanād
iti sāmānya-viṣayaṃ proktam, tato bheda-aiti sāmānyena anyatara-artha-antara-bhāvas tayor
iti sāmānyena api na sambhavati. asti nāmaiti. siddha-anta-upagama-nibandhaneṣu vicāraiti. siddha-tat-sva-bhāvatayā tad-a-bhāve na

iti

PVin3_0005407
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PVin1_0002402
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PVin3_0002112
PVin3_0004810
PVin3_0001906
PVin2_0007513
PVin2_0006207
PVin3_0008211
PVin2_0004911
PVin1_0002903
PVin3_0008810
PVin2_0008301
PVin2_0006206
PVin3_0006304
PVin3_0013105
PVin1_0001108
PVin1_0003201
PVin1_0001806
PVin3_0010403
PVin3_0001611
PVin2_0007901
PVin3_0000507
PVin3_0005003
PVin3_0010309
PVin1_0003203
PVin1_0002308
PVin3_0012503
PVin1_0000107
PVin3_0010214
PVin3_0005201
PVin2_0006810
PVin1_0003105
PVin1_0003201
PVin1_0001007
PVin3_0010201
PVin3_0010201
PVin3_0003807
PVin3_0013013
PVin3_0005904
PVin3_0004106
PVin3_0008202
PVin1_0002401
PVin3_0012503
PVin3_0012712
PVin2_0008504
PVin1_0001109
PVin3_0009206
PVin1_0000610

124

idaṃ

bhāvi-jñānam a-nitya-sva-bhāva-kāraṇa-kāryam iti siddham. prayatna-an-antaraṃ jñānaṃ prāk sato
apy ayam a-kiñcit-karaḥ kim ity apekṣyata iti siddhā vināśaṃ praty an-apekṣatā bhāvasya.
idam eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti siddhāḥ sukha-ādayaś cetanāḥ. viṣaya-sārūpyāt
’pi siddha eva. tat kim idānīṃ jñeyam asti iti siddhir astu. tathā api kiṃ siddhaṃ syāt.
tadā na vyabhicāraḥ. anyadā tena vyabhicāra iti su-vyavadātaṃ prāmāṇyam. a-bhāva-dharmaṃ tubhāvān vyavasthāpayati idam asya idaṃ na iti su-vyavasthitā bhāvāḥ. tasmāt prameya’pi tadā na siddho ’nyadā viparyaye siddha iti su-vyāhṛtam. anyena api saṃvedana-upalambhe-siddhāv aparasya ca sandehe vyabhicāra-bhāg iti sūcana-arthaḥ, yathā — vīta-rāgaḥ sarva-jño-viṣayāyāḥ pratīter na vastu-vaśād vṛttir iti sūcitaṃ bhavati. sa hi śaśinaś candratvam an-nirdeśa iti na nirdiśyate. yukto ’yam artha iti sūtram a-mogha-nīter draṣṭur mayā āgamitam-a-bhāve ’pi tādṛśaḥ. śabda-pravṛtter asti iti so ’pi iṣṭo vyavahāra-bhāk. anyathā syāt padaucyate, yathā — a-nityaḥ śabdaḥ śabdatvād iti, so ’pi, sādhya-sādhanayor bhedāt sādhyasya
yathā āha — pramāṇa-viṣaya-a-parijñānād iti. so ’yaṃ viśeṣo na sādhya eva vyāhanyate, kiṃkena iyaṃ sarva-cintāsu śāstraṃ grāhyam iti sthitiḥ. kṛtā idānīm a-siddha-antair grāhyo
ity atra yadi sādhya-dharma-sāmānyena eva iti, syāt tadā na eva kaścit sapakṣaḥ, tathāśāstra-upagamāt sarvas tad-dṛṣṭaḥ sādhya iti syād āśaṅkā-sambhavaḥ. vipratipattis tu-darśanāt svayam api pratipattau tathā syād iti sva-arthe ’py anumāne vibhajya ucyate.
-a-siddhyā, yathā – na dhūmo ’tra an-agner iti. sva-bhāva-a-siddhyā, yathā – na atra dhūmoyogyatā ca sāmagrī-mātra-anubandhinī iti sva-bhāva-bhūtā eva. kiṃ punaḥ kāraṇaṃ
-vivekena pratiṣṭhitena eva rūpeṇa ākriyata iti sva-lakṣaṇa-viṣayam, aparasmād arthasphuṭayati. a-vikalpaka eva sphuṭa-avabhāsa iti. svapna-jñānaṃ tarhi viśada-ābhaṃ pratyakṣaṃ
sa kathaṃ kenacit kriyate. a-bhāvaṃ karoti iti hi na a-bhāvo nāma kaścit kāryaḥ, tasyaapekṣyate. kathaṃ kriyā-pratiṣedhaḥ. vināśa iti hi bhāva-a-bhāvaṃ manyante. tad ayaṃ vināśasiddhyā, yathā – na śīta-sparśo ’tra dhūmād iti. hetv-a-siddhyā, yathā – na dhūmo ’tra antad a-bhāvād bhavati iti bhāvān na bhavati iti hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś ca atan nityam ity a-vyabhicāro ’pi na sidhyati iti. hetos tri-lakṣaṇatvān na dṛṣṭāntaḥ pṛthag
’rtha-sannidhāv eva bhavati. na anyathā idantayā iti cet. na hy ayaṃ gaur ity a-sannihite
idānīṃ sato rūpaṃ na nirdiśyate. na idam idantayā śakyaṃ nirdeṣṭum. a-nirūpitena nāma ayam-ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan hi idantayā sukha-duḥkha-sādhanayoḥ prāptieva sarvatra utsāditā bhavati. tathā api idam a-siddham eva a-sato virahād iti, vyabhicārina, anyatara-grahaṇena a-prasaṅgāt. tasmād idam anyatara-grahaṇam eka-parigrahe ’py aphalasya api na asti ity a-samānam. nanv idam apy a-niśceyam eva – sarva-sāmagrī-janmānoiti. na apy a-siddhy-ādayaḥ, yady evam idam api syān na vā ubhayam iti dharmayoḥ
tena tat sapakṣe dvidhā vartate. katham idam avagamyate — prayatna-an-antara-bhāviekasya hi rūpam anyatra a-paśyantī buddhir idam asmād vibhaktam iti pratyeti. tad a-rūpāṇāṃ
nāma ayam ātmanā bhāvān vyavasthāpayati idam asya idaṃ na iti su-vyavasthitā bhāvāḥ.
a-paraspara-rūpam iva sukha-ādi-saṃvedanam, idam asya saṃvedanam iti sambandhasya abhivyaktipratiṣedhaḥ, sa eva vyatireka iti. tat punar idam āyātam — a-sato vyatireka-a-yogād iti.
-pūrvakatvād a-viduṣāṃ tad-vyutpādana-artham idam ārabhyate. tad dvi-vidhaṃ samyag-jñānaṃ
-kāla-bhāvī ity an-aṅgam. yat tarhi idam itara-tad-viparīta-vinirmuktatvād iti. na
apy a-sannidhāna-tulyatvād asya idam ity upasaṃhāro ’pi vikalpa-nirmita eva syāt,
syāt, syād yogyatā-niyamaḥ. tad-a-bhāve ’sya idam iti na sidhyati. na apy arthavattā.
karmaṇi tena ātmanā bhavitavyam, yena asya idam iti pratikarma vibhajyate. an-ātma-bhūtaś ca
katham idānīṃ sato rūpaṃ na nirdiśyate. na idam idantayā śakyaṃ nirdeṣṭum. a-nirūpitena nāma-parāmarśa-śūnye tac cākṣuṣe katham. na hi idam iyato vyāpārān kartuṃ samartham, sannihitaniścayaḥ. yasmād idam iha sandigdham, tasmād idam iha na asti iti ca su-bhāṣitam. tasmād antata eva katham a-bhāva-niścayaḥ. yasmād idam iha sandigdham, tasmād idam iha na asti iti
yasmān na etad eva ekam udāharaṇam adhikṛtya idam ucyate, sarva-pratīti-virodhānāṃ sāmānyenaācāryeṇa punar diṅ-mātra-darśanāya idam udāharaṇam uktam — a-nityaḥ śabdaḥ
-pramāṇa-balena dvau vikalpau bhavataḥ — idam upalabhe , aparaṃ na upalabhe ca iti. yasmādantareṇa anyaḥ kaścid vyavasthā-āśrayaḥ. tad idam upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv ankiṃ tu tad eva sāmānyam a-pratipakṣam — idam eva iha na anyad iti. yady avaśyam ete ’ntu sārūpyam āviśat sarūpayantaṃ ghaṭayet. idam eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti— a-sato vyatireka-a-yogād iti. atra idam eva punar vācyam — katham a-sato ’nvayaapi na iti cet, priyam anuṣṭhitam. yadi idam eva prathamam ucyeta, na parikleśito devānāṃ
-vivakṣāyāṃ vyabhicārān na iṣyate. katham idaṃ gamyate – na dhūmo ’gniṃ vyabhicarati iti.
hy ayaṃ gaur ity a-sannihite ’rthe bhavati. idaṃ ca naḥ pratyakṣaṃ, sannihita-artha-niścayaāha. na ca īdṛśaṃ prāṇi-maraṇam iti na idaṃ taruṣu sidhyati. na hy an-apekṣita-vastukaṃ
cet, nanu tad eva idaṃ paryanuyuktam – kim idaṃ darśanaṃ nāma iti. tasmāj jñāna-bhāvād arthaidaṃ

PVin1_0003402
PVin1_0003203
PVin3_0005901
PVin3_0005811
PVin3_0006704
PVin2_0009511
PVin1_0000610
PVin1_0002001
PVin3_0002310
PVin1_0003311
PVin1_0001609
PVin3_0002503
PVin3_0008507
PVin1_0003312
PVin1_0002506
PVin1_0002408
PVin3_0009408
PVin2_0009702
PVin1_0001805
PVin3_0004407
PVin3_0001201
PVin3_0000410
PVin3_0002113
PVin2_0008204
PVin3_0003308
PVin1_0003401
PVin2_0009602
PVin1_0001302
PVin2_0007611
PVin3_0007303
PVin2_0004903
PVin3_0009901
PVin3_0003102
PVin3_0007607
PVin3_0012311
PVin3_0010206
PVin1_0003010
PVin2_0008714
PVin3_0007607
PVin3_0001701
PVin2_0008106
PVin2_0008404
PVin1_0003201
PVin3_0001101
PVin3_0001307
PVin3_0007802
PVin3_0000307
PVin1_0001803
PVin1_0001113
PVin1_0000804
PVin1_0000806
PVin1_0003106
PVin1_0001703
PVin1_0001513
PVin3_0005205
PVin1_0003112
PVin1_0003214
PVin1_0002309
PVin3_0006109

125

indriyaasya eva rūpaṃ vayam apy anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vā iti darśana-śravaṇābhyāṃ
ayam ātmanā bhāvān vyavasthāpayati idam asya idaṃ na iti su-vyavasthitā bhāvāḥ. tasmāt prameya
sva-viṣaya-jñāna-a-bhāvād evaṃ bhavati idaṃ na upalabha iti yato ’-bhāva-vyavahāraḥ, kiṃeṣa doṣaḥ, yasmāt —eka-upalambha-anubhavād idaṃ na upalabhe iti. buddher upalabhe vā iti
eva an-antara-udāhṛtaḥ prayogaḥ. atha yad idaṃ na santi pradhāna-ādayo ’n-upalabder iti.
kiṃ ca vyatireky api hetuḥ syāt. na idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇa-ādimattvadarśanād bhāva-siddhir iti cet, nanu tad eva idaṃ paryanuyuktam – kim idaṃ darśanaṃ nāma iti.
-arpaṇa-kṣamam. ity antara-ślokaḥ. na ca idaṃ pūrva-pramāṇa-viṣaya-grāhi, an-adhigataupagamād anyatra apy astu. tasmān na idaṃ pratijñā-doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt.
iyam artha-saṃvid yā pramāṇa-phalam. yad eva idaṃ pratyakṣaṃ prativedanam. asti idaṃ vedanam,dṛṣṭāv iva tad a-nirdeśyasya vedakam. tac ca idaṃ pratyakṣam an-abhilāpya-viṣayam, a-vyāpṛta-sambhave sādhyatvena eva nirdeśya iti idaṃ phalavat syāt. svayaṃ-siddhasya dharmiṇaḥ
jam, rūpa-ādīnāṃ bhūta-āśrayatvāt. yat tarhi idaṃ viṣāṇī gotvād iti tat katham. tatra api,
yad eva idaṃ pratyakṣaṃ prativedanam. asti idaṃ vedanam, tad artha-vedanaṃ kena. utpattivyatirekeṇa buddher an-upalakṣaṇāt. ekam eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-an-eka-ākāraiti cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃ saṃvedanam. anubhavaḥ. ko ’nayor bhedaḥ.
-abhivyakti-virodhād aikyam iti cet, tat kim idānīm a-krama-abhivyakter ghaṭa-dadhy-ādir anvidhi-pratiṣedhayor virodhāt. na tarhi idānīm a-darśanaṃ pramāṇam, bādhā-sambhavāt.
indriya-matayaḥ pratyāviśanti. kathaṃ tarhi idānīm a-niścaya-ātmanaḥ pratyakṣād vyavahāraḥ.
sapakṣaḥ. tad-a-bhāvo ’-sapakṣaḥ. katham idānīm a-bhāve sann ity ucyate. na vai tanśāstra-upagame ’pi vādino nirastaḥ. katham idānīm a-śrūyamāṇaḥ sādhyatvena iṣṭa iti gamyate.
tasya anyatra vastutaḥ pratibandhāt. katham idānīm a-sambhavino ’rthasya pratipattir iti cet,-cintāsu śāstraṃ grāhyam iti sthitiḥ. kṛtā idānīm a-siddha-antair grāhyo dhūmena na analaḥ.
tasmān na iyam ākasmikī kvacit. kathaṃ tarhi idānīm a-hetuko vināśaḥ, jātasya tad-bhāve ’nya-antataḥ pratibandha eva, na bādhā. kas tarhi idānīm anayor bhedaḥ. na kaścit. kathaṃ tarhi
tulya-viṣayaṃ viṣayaḥ prāpnoti. kva tarhi idānīm ayam anubhavaḥ. nanv asya eva rūpaṃ vayam
abhyupagamāt siddham iti cet, katham idānīm ātma-siddhiḥ. parasya apy a-pramāṇikā
arthā vijñānair vyavasīyanta iti, nivṛttā idānīm indriya-vijñāna-vārttā, abhidhāna-viśeṣe
niyamaṃ prasādhya nivṛttir vaktavyā. katham idānīṃ kṛtako ’vaśyam a-nitya iti pratyetavyaḥ,-prameyatvaiḥ so ’pi siddha eva. tat kim idānīṃ jñeyam asti iti siddhir astu. tathā api
ca vastuno ’nyatvena a-vācyatvāt. katham idānīṃ dvayor api prāmāṇyasya vastu-viṣayatve
anvaya-a-dṛṣṭer a-siddhir iti cet, tat kim idānīṃ dharmī dharmy-antare ’nvayī-bhavitā.
vidhe viṣaye śāstraṃ pramāṇayitavyam. katham idānīṃ na tīrtha-snāna-ādir a-dharma-śodhana iti-viṣayo ’stu. tad api na iti cet, katham idānīṃ na pratiṣedha-viṣayaḥ, vidhi-nivṛttiprāṇa-ādaya ātmānaṃ gamayanti iti cet, kim idānīṃ nairātmyād vyatirekasya phalam. sa hi’-nitye sādhye dharmiṇi sidhyet. tat kim idānīṃ pakṣo ’pi vipakṣaḥ. syād api paryāyeṇa.
sā hi jñānam, tac ca phalam iti kim idānīṃ pramāṇam. yata iyaṃ prameya-adhigatir aa-hetukaḥ. iti saṅgraha-ślokau. kathaṃ tarhi idānīṃ bhinnāt saha-kāriṇaḥ kārya-utpattir yathāa-pratiṣedha-viṣayatā iti cet, tat kim idānīṃ vidhi-viṣayo ’stu. tad api na iti cet,vidhīyamānasya vikalpa-samuccaya-a-yoge kim idānīṃ vidheḥ sāmarthyam iti riktā vāco-yuktiḥ.
virodhaḥ. etena sattā vyākhyātā. kiṃ tarhi idānīṃ vināśe ’n-apekṣāyāḥ sāmarthyam, yāvatā
yady artha-antaraṃ hetuḥ, kathaṃ tarhi idānīṃ sa tasya dharmaḥ. tad-āśrayāt. kathaṃ
pratītiḥ, na sārūpyād iti cet, atha katham idānīṃ sato rūpaṃ na nirdiśyate. na idam idantayā-sādhana-doṣa ity uktaṃ veditavyam. na tarhi idānīṃ sādhanasya a-tan-nirdeśa-nāntarīyakatvāt
sādhanam upanyastaṃ tac cen na sādhyam, kim idānīṃ sādhyam. tathā ca viparyaya-siddhir
vipakṣaṃ pratyeti. sādhya-a-bhāvam. katham idānīṃ hetur a-vipakṣa-vṛttir ubhaya-dharmaś ca.
ca hetu-tad-ābhāsayos tattva-vyavasthāne ka idānīṃ hetur a-hetur vā vastutaḥ, tasyā vastudaṇḍi-vat. tasmād viśeṣa-viṣayā sarvā eva idriya-jā matiḥ. tatra sāmānya-a-pratibhāsanātspṛśato ’py asti sā buddhiḥ ko hi indriya-a-viṣayasya arthasya tad-indriya-jñānarasa-ādi-jñāna-vat. sato ’pi vā tad-ātmana indriya-antara-jñāna-utpattāv a-sāmarthyād-apekṣaṃ vikalpa-vāsanā-utthāpitam a-niyata- indriya-artha-grāhi kutaścid anubhava-sambandhāt
vibhajyate. an-ātma-bhūtaś ca asya indriya-artha-sannikarṣa-ādiṣu hetuṣu vidyamāno-pratipattaye ca śabdāḥ prayujyante. na ca indriya-artho ’nvayī, yataḥ śabdena dṛṣṭana artha-jñānaṃ buddher liṅgam, kiṃ tarhi indriya-arthāv iti cet, a-vyabhicārī hetuḥ. manaeva. tat saty apy āvaraṇe jñāpayeyur eva indriya-ādayaḥ, na ca tathā. tasmāt tena ādheya-mandatā-ādibhiḥ sva-bhedair bhedakam api indriya-ādy-arthena etad ghaṭayati, tatra
eva bhedakasya sādhakatamatvāt. satsv api indriya-ādiṣv a-bhinnasya prativiṣayaṃ bhedakam
iti sambandhasya abhivyakti-nimittatvāt. indriya-ādiṣv api prasaṅgāt sārūpyam eva tadatra api satsu upalambha-kāraṇeṣv iti teṣām indriya-ādīnāṃ vṛtti-sādguṇyena upalambha-vṛttiṃ

indriya

PVin3_0011912
PVin3_0009203
PVin3_0005012
PVin3_0005212
PVin3_0005311
PVin1_0002204
PVin3_0013102
PVin2_0005907
PVin3_0002706
PVin1_0002912
PVin1_0003001
PVin1_0001206
PVin1_0002912
PVin1_0003005
PVin1_0001013
PVin1_0001113
PVin1_0001011
PVin1_0001013
PVin3_0002811
PVin1_0001414
PVin3_0005011
PVin1_0001413
PVin1_0000708
PVin1_0001905
PVin1_0001907
PVin1_0001314
PVin1_0003701
PVin1_0001105
PVin3_0008310
PVin1_0001403
PVin1_0001805
PVin1_0001008
PVin3_0013004
PVin1_0004005
PVin1_0003002
PVin1_0001302
PVin1_0002204
PVin3_0005108
PVin2_0006804
PVin3_0011909
PVin3_0005310
PVin3_0005004
PVin1_0003211
PVin3_0006106
PVin2_0006805
PVin3_0005308
PVin2_0005905
PVin1_0001609
PVin3_0013003
PVin1_0002203
PVin1_0003215
PVin2_0008013
PVin3_0005305
PVin1_0001408
PVin3_0008409
PVin3_0008407
PVin2_0008509
PVin2_0005403
PVin3_0012601

126

imaṃ

mano-vijñānasya pūrvakam a-viguṇaṃ vijñānam. indriya-ādīnām api pūrvaḥ pūrvaḥ sa-bhāga-avasthāiti prativādy-an-abhyupagataḥ, vijñāna- indriya-āyur-nirodha-lakṣaṇatvān maraṇasya.
hetavaḥ. paraspara-sahitās tu viṣaya- indriya-ālokāḥ parasparato viśiṣṭa-kṣaṇa-antaraeṣāṃ pratipattau saha-kāri pratiniyatam asti indriya-upakāry anyad vā. tat kadācit kasyacidindriya-śabda-upayogāt sāphalyaṃ pratyuktam. indriya-upakāreṇa api saha-kāri-kāraṇaṃ śabdasya-viṣaya-indriya-virahe ’-darśanād an-upahata- indriya-upanidhau ca punaḥ sambhavāt. na apy aabhyupeyam — vyatireki-śabdatva-sāmānyam indriya-gamyaṃ nityaṃ ca. ato ’sya pramāṇasya
tu syād an-upalambhaḥ. tadā api tathā-vidha- indriya-grāhya-a-bhāvo ’sty eva. tasmāj jñānaṃ
śabdo nityo vā iti prakaraṇe vyatirikta- indriya-grāhya-sāmānya-eka-artha-samavāyy-ayo ’pi kaścid viplava indriya-jaḥ, tad-anya- indriya-ja-a-viśeṣāt, asāv api vastv-an-anurodhivyākhyātaḥ. na eva dvi-candra-ādi-bhrāntir indriya-ja ity eke. tan na, aindriye bhāva-ana hy ayaṃ ghaṭa iti jñānaṃ sparśana- indriya-jaṃ yuktam, tathā samanvāhāre varṇasya
-anyebhyo ’-viśeṣataḥ. yo ’pi kaścid viplava indriya-jaḥ, tad-anya-indriya-ja-a-viśeṣāt, asāv-nivṛttāv apy a-nivṛtti-prasaṅgāt. tasmād indriya-jam apy etad bhrānter a-pratyakṣam. ata-ādi-sambandha-atīta-śabda-vyavahāra-ādīnām indriya-jñāna-a-viṣayatvāt. tasmān na indriyako hi indriya-a-viṣayasya arthasya tad- indriya-jñāna-utpattāv a-vidyamānād bhedaḥ, tat-ādi-prasaṅgaḥ. mano-vijñāna-abhisaṃskṛtam indriya-jñānaṃ pratyeti iti cet, na, yathā-ukta-aādīnām indriya-jñāna-a-viṣayatvāt. tasmān na indriya-jñānam artha-saṃyojanāṃ kalpanām āviśati.
hetum apekṣate. pratyakṣe ’rtha-grahaṇam indriya-jñānasya kasyacid vitatha-arthatvāt tatpratihanti. na vai buddhiḥ pratyakṣā, yena indriya-jñānasya vikalpa-upagame bādhā syāt. sa
iti. api tu na sarve ghaṭa-kṣaṇāḥ sarvasya indriya-jñānasya hetavaḥ. paraspara-sahitās tuvikalpasya darśane ’-dṛṣṭir vikalpa-kalpanām indriya-jñāne pratihanti. na vai buddhiḥ
pratītiḥ kalpanā. tayā rahitam. na hi sā indriya-jñāne sambhavati, arthasya sāmarthyena-grāhi pratyakṣam iti vartate. mānasam api indriya-jñānena samanantara-pratyayena sva-viṣaya
-kāriṇā janitaṃ pratyakṣam. ata eva ca na an- indriya-dṛṣṭir na api viṣaya-antarasya. sva-jñānadarśanāt. atha vā pratyakṣa-sādhana eva indriya-dhiyaḥ kalpanā-virahaḥ. yataḥ saṃhṛtya
dṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā na indriya-buddhaya iti cet, na, tatra apy a-riṣṭakalpanāḥ pratisaṅkhyā anena nivartayitum, na indriya-buddhiḥ, sāmagrī-sākalye ’pi vinivartyavṛtty-a-darśane ’pi śeṣavat, yathā deha- indriya-buddhibhyo rāga-ādy-anumānam. ātma-ātmīya
pratibhāsamānā pratyakṣā eva sarva-prāṇinām indriya-buddhir iti kim atra anyena sādhanena. naviśiṣṭam eva an-abhilāpyaṃ vastu-rūpam indriya-matayaḥ pratyāviśanti. kathaṃ tarhi
utpatter a-vicārakatvāt. vicārakatve ca indriya-mano-vijñānayor a-bheda-prasaṅgāt. asamaveta-rūpa-virahaś ca. samāna-deśa-āśraya- indriya-yoga-apekṣāyām āśraya-samāna-a-samāna-deśa
yogyatā-pratilambha-lakṣaṇo ’sti pratibandha indriya-yogyatā-utpatti-lakṣaṇo vā iti na antattva-lakṣaṇatvāt tasya iha api tulyatvāt, indriya-vikāre ca vikārāt, tan-nibandhanatvāc ca
vijñānair vyavasīyanta iti, nivṛttā idānīm indriya-vijñāna-vārttā, abhidhāna-viśeṣe smṛter aan-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣaya- indriya-virahe ’-darśanād an-upahata-indriyapratyaya-sāmarthyasya a-sarva-vidā. tena yad indriya-viṣaya-madhya-sthitam āvaraṇam, tau
pratibaddhā, tasyāḥ sarvatra-a-viśeṣāt. indriya-viṣaya-vat paraspara-yogyatā niyāmikā iticakṣur-ādi-buddhīnāṃ tāvad yathā-svam indriya-viṣayau hetū. pūrvakaṃ ca a-viguṇaṃ
tatra a-kiñcit-karatvāt. etena prayatnasya indriya-śabda-upayogāt sāphalyaṃ pratyuktam.
sato niyamena a-yogāt, prayatnasya āvaraṇa- indriya-śabdeṣv an-upayogāt. na hi tasyakārakam api svayam. ity antara-ślokāḥ. etena indriya-sannikarṣa-artha-ālocana-viśeṣaṇa-jñānāni
-avasthāyāṃ kasyacid a-bhāva-pratītiḥ, tatra indriya-sādguṇya-āder upalambha-pratyayasya eva ataj-janma-lakṣaṇatvāt tad-upakṛtam indriyaṃ jñānaṃ janayati iti, anyathā aneva jñāna-utpatteḥ. tasmād eṣa śabdo na indriyaṃ na sannikarṣaṃ na ātmānam anyad vāsato ’py an-upalabdhir iti cet, na, viṣaya- indriyayor ekasya dvayor vā an-anyathātve ’-yogād
pratyakṣam an-abhilāpya-viṣayam, a-vyāpṛta- indriyasya darśana-vad buddhau śabdena aa-vyavadhānam a-dūra-sthānaṃ dṛśya-ātmatā indriyasya sva-āśrayeṇa sambandhaḥ, a-bhedād eva,
tat-sannidhāna-a-bhāve ’-bhāvāt. na apy an- indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣaya-indriyabhedakam asya karaṇam iti. na hi indriyāṇi bhedakāni, sarva-jñāna-hetutvāt. nasaṃskṛtāḥ. pañca-skandhā iti. tatra pañca- indriyāṇi sva-bhāva-cyutimanti, tat-kārya-vijñānaapekṣyāc ca prayatnāt prayatna-saṃskṛtād indriyād anyato vā sva-bhāva-antara-pratilambhāt.
īdṛśī. iti vetti na pūrva-ukta-avasthāyām indriyād gatau. sa punaḥ pratisaṃhārād vyutthita-kāri-pratyayo hi rasa-hetū rasaṃ janayati, indhana-vikāra-upādāna-hetu-saha-kāri-pratyayarasato gatiḥ. hetu-dharma-anumānena dhūma- indhana-vikāra-vat. tatra api hetur eva tathā-ādiṣv a-saty apy agnau bhāvād a-kāryam. na, indhana-vikāra-hetor uṣṇa-sparśa-viśeṣasya
-bruvan paraṃ bodhayitum īśo bruvan vā doṣam imaṃ parihartum. a-sati hetor a-pratiṣedhe vidhiḥ
eva dharmaḥ, a-santo ’pi kenacit prakaraṇena imaṃ vyavahāra-patham upanīyante. anyathā hiimāḥPVin1_0001404
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buddhir iti kim atra anyena sādhanena. na caevaṃ ca evaṃ ca kalpanā mama āsīd iti. tad
atra api kaścin niyama-hetur vaktavyo yataasti vā anayor avasthayor viśeṣaḥ. tad-upasarga-ādiṣu dramiḍa-ārya-deśayoḥ. tasmādtad a-siddha-upādāneṣu na sambhavati. tad
guṇa-doṣam a-paśyataḥ. vilabdhā vata kena-śūnye tac cākṣuṣe katham. na hi idam
-a-bhāvāc ca bhavej jñāpaka-a-siddhiḥ. nabādhana-rūpaṃ vā bhāve bhāvād a-bhāvataḥ. sāvyaktis tulyā ity asty eva sāmānyam. atha kātasmād yato ’sya ātma-bhedād asya-a-bhāvād an-anumānam. tasmāt pratyakṣā
gatiḥ, na an-āgatānām, vyabhicārāt. tasmādjagaty asminn ekasya api tad-ātmanaḥ. astisaṃvittyā, tasyās tad-ātma-rūpatvāt. na enamasyāḥ karmaṇi niyamaḥ, tat sādhanam. na ca-sthiteḥ sva-saṃvedana-rūpatvāt sva-vid apikṛta iti tasya eva prāmāṇyaṃ yuktam. atha kāaśvam api kalpayato gor-darśanāt. na api
avasthā nivartate, na avasthātā iti cet, kācet, na niyamavatī syāt. tasmān na
bhavet sā gamyate ca taiḥ. balāt tava icchāna avasthātā iti cet, kā iyam avasthā. yāa-vikalpakaṃ jñānaṃ pratyakṣam. kā punarbhāva iti cet, ākasmikī tarhi sattā iti na
uttara-uttara-śakti-pariṇāmena samarthā
icchā-pravṛttyor a-virāma-prasaṅgāt. tasmādhi sva-bhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena-grāhaka-ākāra-viplavā. tathā-kṛta-vyavasthā-yukta-puruṣavān ayaṃ pradeśo dhūmād iti.
a-vināśo ’pi syād ity a-vyāptiḥ. sābhedena sā bādhā uktā catur-vidhā. sārūpam. na aparaḥ pratiṣedha-hetuḥ. sāasty anubhava-viśeṣo ’rtha-kṛtaḥ, yatatac ca phalam iti kim idānīṃ pramāṇam. yatatad-viruddha-siddhiḥ prāg eva nirdiṣṭā itiatiśayavatī na saṃvedanam iti cet, kājāyamāno lakṣyate. tatra yathā-lakṣaṇam eva
mahān alpo ’pi dṛśyate. yathā-anudarśanaṃ ca
upajīvati, na paro dūṣaṇam iti vyaktammatiḥ. na artha-sannidhim īkṣeta api ca-phala-sthitiḥ. uktam atra – yathā-darśanam
-utpattiḥ, tad-bhāvād itarasya iti. atha kāicchayā pravṛtty-artha iti cet, kutaḥ punar
kiñcit pratibaddham a-pratibaddhaṃ vā. sāsāsnā-viṣāṇa-ādi-samudāyo hi gauḥ. tadna ca anyeṣām an-avasthā-prasaṅgataḥ. kena
ātma-viṣaye māne yathā rāga-ādi-vedanam.
śakyaṃ na sādhanam. sarvatra tena utsannā-samavāyāv iti śāstre ’pi vyavasthā. tad
kārya-saṃsiddhiḥ sva-bhāva-antar-gamādtais tair upaplavair nīta-sañcaya-apacayair-apekṣaṇam. anyathā vyabhicāri syād bhasma
a-santam apy eṣām ātmānaṃ vibhāgavantam-dharma-samāśrayam. vidhāv ekasya tad-bhājamātmany artha-adhigamana-ātmanā. sa-vyāpārama-pratipatteḥ, mahānasa-ādi-dṛṣṭa-dhūmād
iva sūryayoḥ, kvacit phale vandhya-itarayor

ivaimāḥ kalpanā a-pratisaṃviditā eva udayanteimāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ saṃhṛtaime kecin naśvara-ātmāno jātāḥ. na ca atra kaścin
ime kvacit kiñcid a-siddham an-upanayanto ’nime darśanam a-darśanaṃ ca apekṣamāṇās tatime nir-viśeṣaṇāḥ. teṣv artha-upādānatva-sādhanam
ime siddha-anta-viṣama-grahāḥ. ity antara-ślokaḥ.
iyato vyāpārān kartuṃ samartham, sannihita-viṣaya
iyatā tad-a-bhāvaḥ. punaḥ paryāyeṇa keṣāñcid
iyam a-bhāva-niścaya-phalā vyatireka-sādhany aniyam a-vyaktiḥ. a-dṛśya-ātmatā. nanv anena
iyam adhigatir ity ayam asyāḥ karmaṇi niyamaḥ,iyam an-abhilāpā ca pratibhāti iti. śabdena aiyam api kārya-liṅga-jā. etena pipīlikā-utsaraṇaiyam api yā tv antar-upaplava-samudbhavā. doṣaiyam abhilāpena saṃsṛjati, tathā-vṛtter ātmani
iyam artha-ghaṭanā artha-sārūpyād anyato jñānasyaiyam artha-vid eva kāryato draṣṭavyā. ata eva na
iyam artha-saṃvid yā pramāṇa-phalam. yad eva idaṃiyam artha-sannidhim apekṣeta. na hi gava-ādiiyam avasthā. yā iyam udaka-dhāraṇa-ādy-arthaiyam ākasmikī kvacit. kathaṃ tarhi idānīm a-hetuko
iyam iti vyaktam īśvara-ceṣṭitam. vadann a-kāryaiyam udaka-dhāraṇa-ādy-artha-kriyāyām upanidhīyate,iyaṃ kalpanā. abhilāpinī. pratītiḥ
iyaṃ kasyacit kvacit kadācid viramet. tad dhiiyaṃ kāraṇa-sāmagrī kārya-utpādane, śakti-pariṇāma
iyaṃ kutaścit prakaraṇād bhavantī tena evaiyaṃ kṛtaka-śrutiḥ sva-bhāva-abhidhāyiny api paraiyaṃ keśa-ādi-jñāna-bheda-vat. yadā tadā naiyaṃ ca hetv-a-siddhyā eva tad-viruddha-siddhiḥ
iyaṃ nir-apekṣatā vināśasya kvacit kadācic caiyaṃ pakṣasya bādhā catur-vidhā darśitā tridhāiyaṃ pratiṣedha-viṣayā an-upalabdhiḥ prayogaiyaṃ pratītiḥ, na sārūpyād iti cet, atha kathamiyaṃ prameya-adhigatir a-vyavadhānā tattvaṃ
iyaṃ prayoga-bhedād daśa-vidha-an-upalabdhiḥ.
iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃ saṃvedanam.
iyaṃ meya-māna-phala-sthitiḥ. a-vibhāgo ’piiyaṃ meya-māna-phala-sthitiḥ. kriyate ’-vidyamānāiyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm artha-gatiṃ
iyaṃ viśeṣaṇa-ādi-vikalpa-utthāpitā satī pravṛttā
iyaṃ vyavasthā, na tu yathā-tattvam iti. viṣayaiyaṃ śaktiḥ. sa eva bhāva uta anyad eva kiñcit.
iyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ kriyate. so ’iyaṃ sattā a-pratibandhinī cet, na niyamavatīiyaṃ samudāya-vyavasthā samudāyi-nibandhanatvātiyaṃ sarva-cintāsu śāstraṃ grāhyam iti sthitiḥ.
iyaṃ sarvatra saṃyojyā māna-meya-phala-sthitiḥ.
iyaṃ sādhya-sādhana-saṃsthitiḥ. ity antara-ślokāḥ.
iyaṃ sva-sattā-mātra-anubandhini tad-deśaiyam. hetu-prabheda-ākhyāne na darśita-udāhṛtiḥ
iva. a-tadvān api sambandhāt kutaścid upanīyate.
iva a-śīta-sādhane. ity antara-ślokaḥ. na a-sattāiva anya-anyair vyapadeśair vaktāraḥ
iva anyeṣām upekṣakam. niṣedhe tad-viviktaṃ ca
iva ābhāti vyāpāreṇa sva-karmaṇi. tad-vaśāt tadiva udadhāv agneḥ, a-pratibandhāc ca, sarvataḥ
iva karkoṭakayoḥ, kvacid rase vanya-itarayor iva

iva

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128

iṣṭa

tad-bhāva-niyataḥ, a-sambhavat-pratibandhā iva kāraṇa-sāmagrī sva-kārya-utpādane. nanv an-śabdayos tad-yogyatā, sāsnā-ādi-siddhāv iva go-vyavahāraḥ. vidyamāne ’pi viṣaye mohādtad-antarāla-vyāpti-nāntarīyakaḥ, ātapa-āder iva ghaṭa-ādibhir iti. dvitīyo ’pi prayogaḥ —a-tad-āgamebhyo na tatra pratītir ākāśād iva ghaṭa-ādiṣu. na vai śabda-sva-bhāvo niyato
buddhāv a-pratibhāsanāt. arthasya dṛṣṭāv iva tad a-nirdeśyasya vedakam. tac ca idaṃtan-niṣpattau yat spaṣṭa-avabhāsi bhaya-ādāv iva, tad a-vikalpakam a-vitatha-viṣayaṃ pramāṇaṃ
iva karkoṭakayoḥ, kvacid rase vanya-itarayor iva trapuṣayoḥ, kvacit prabhāve sparśa-upayogaeva hi kayācid apekṣayā dharma iti vyatirekī iva dharmiṇo nirdiśyate. na hi dharma-dharmismaratas tad-yojanā sambhavati, śabda-antara iva. na ca artha-abhipāta-kṛte ’-satya-antare
pratibhāsaṃ puras-kartuṃ yukto rasa-ādaya iva parasparam. na api tad-balena udīyamānaṃ
-samāna-guṇa-puruṣa-sambhāvita-strī-garbha iva puruṣeṣu. yathā āha — yo hy a-sādhāraṇaḥ
ca. bhāvanā-balataḥ spaṣṭaṃ bhaya-ādāv iva bhāsate. yaj jñānam a-visaṃvādi tat
sva-bhāva-antaram api. kṛtrima-a-kṛtrimāṇām iva maṇi-muktā-pravāla-ādīnām. kvacit puṣpe bhedo-antara-parigrahāt, kali-māry-ādi-śabdānām iva matta-kāla-atiśaya-varṣa-upasarga-ādiṣu
a-bhūtān api paśyanti purato ’vasthitān iva. yathā-viplavam āvega-pratipatti-pradarśanāt.
na te tad-bhāva-niyatā iṣyante, vāsāṃsi iva rāge. tad-dhetūnām api tatra niyamād a-doṣa
sva-bhāvataḥ pratipatter a-bhāvāt pradīpād iva rūpe. tad-bhāva-a-bhāvayor darśana-a-darśanaartha-pratipattiḥ, api tu yogyatayā pradīpād iva rūpe. tan na ayaṃ doṣaḥ pratibandha-a-bhāvād-darśanaiḥ. grāhya-grāhaka-saṃvitti-bhedavān iva lakṣyate. mantra-ādy-upapluta-akṣāṇāṃ yathā-vipralabdho ’yaṃ na vivecayaty ayo-golakam iva vahneḥ, tad-rūpa-sparśa-adhyavasāyāt. bheda-abrāhmaṇa-āditve varṇatvasya aindriyakatvasya iva vā nitīraṇa-ājñāne. tathā hi na tac cākṣuṣaṃ
paścād vyavasthāpyate, vikāra-darśanena iva viṣam a-jñaiḥ. tad ayaṃ sattā-a-vyatirekeṇa
’-vicchedāt, madhura-śītala-snigdhair iva vyādheḥ ślaiṣmikasya iti. ata eva śāstratat tasya vedakam, a-paraspara-rūpam iva sukha-ādi-saṃvedanam, idam asya saṃvedanam
kvacit puṣpe bhedo nīla-itara-kusumayor iva sūryayoḥ, kvacit phale vandhya-itarayor iva
kvacit prabhāve sparśa-upayoga-sraṃsinyor iva harītakyoḥ. tasmān na su-vivecitaṃ kāryaṃ
a-bhedinaḥ. na yuktā anumitiḥ pāṇḍu-dravyād iva huta-aśane. anyathā kumbha-kāreṇa mṛdtad-vyavaccheda-artham āha. tena an-aṅgam iṣer niṣṭhā atra, īpsita-pade punar aṅgam eva.
vipratipattīnām atra ākārṣīt svayaṃ-śrutim. iṣṭa-a-kṣatim a-sādhyatvam an-avasthāṃ ca-anyatara-a-siddher dūṣaṇaṃ syāt. evam etat, iṣṭa-a-prāpteḥ. nanu viparyaya-prāptir api na eva
tan-mātra-prayojanatvāc chabda-prayogasya. iṣṭa-a-viśeṣād ubhayatra-a-pratīti-prasaṅgāt.
chayana-āsana-ādy-aṅga-vad iti. tad iṣṭa-a-saṃhata-pārārthya-viparyaya-sādhanādekasya mana-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā na indriyagrāhyam, sandigdha-viparyasta-rūpayor iṣṭa-an-iṣṭa-prakāśanayor a-pratipattiuktāḥ, teṣām udbhāvanaṃ dūṣaṇam, tena para- iṣṭa-artha-siddhi-pratibandhāt. nanv an-udbhāvite
-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an- iṣṭa-avabhāsinyaḥ kalpanā na indriya-buddhaya iti
tat-sva-bhāvatvād artha-pratipatteḥ. yadi hi iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadāyadi hi iṣṭa-ākāraḥ so ’nubhavo ’n- iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ
katham idānīm a-śrūyamāṇaḥ sādhyatvena iṣṭa iti gamyate. prakaraṇāt, yathā saṃhatānāṃ
a-nitya-śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala-viparyaya-sādhanatvena bhidyate. na hi iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity uktam.
yathā-ukte tu dharma-dharmi-viśeṣa iṣṭa eva an-anvaya-doṣaḥ. yad āha — ātmā paraś
na bhavet, tad-bhāve vaikalya-a-bhāvād iṣṭa-kāla-vat. tadā api vā na bhavet, a-bhāvaicchayā vyāptaṃ sādhyam iti darśana-artham iṣṭa-grahaṇam. ayam eva dharma-dharmiṇor viśeṣa
na itara iti darśana-arthā. tatra sarva-anya- iṣṭa-nirākaraṇe ’py āśaṅkā-āsthāna-vāraṇaṃ svaca, yathā — yo vaktā sa rāga-ādimān iṣṭa-puruṣa-vat. a-nityaḥ śabdaḥ kṛtakatvād ghaṭa
sandigdha-viparyasta-rūpayor iṣṭa-an- iṣṭa-prakāśanayor a-pratipatti-sādhanatvāt,-vacana-ādinā pratisamādadhīta na tad iṣṭa-pratibandha iti na dūṣaṇaṃ syāt. na, tasya
eva sāmarthyam avasthitam iti sā eva iṣṭa-vastu-sva-bhāva-anukarṣiṇī proktā syāt. tat
paro ’bhipraiti iti tad-abhiprāya-vaśād iṣṭa-vighāta-kṛd ity ucyate, na punar lakṣaṇa-sādhanād viruddhau. nanu tṛtīyo ’pi iṣṭa-vighāta-kṛd viruddho ’sti, yathā — para-śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala eva dharmo
iti cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭa-vighāto ’pi na syāt, tasya sādhya-vipakṣa
-anurodhino ’rtheṣv a-śakya-pratiṣedhatvād iṣṭa-śabda-abhidheyatvasya. sa dharmo vyavahāraca darśayan. ity antara-ślokāḥ. atra svayam- iṣṭa-śrutibhyāṃ gata-arthe ’py avadhāraṇe kṛtyavyatirekasya bādhikāḥ. saha a-nirākṛtena iṣṭa-śrutir a-vyāpti-bādhanī. sādhya-abhyupagamaḥ
svayaṃ vādinā iṣṭasya anumeyatva-vacanena an- iṣṭa-saṃsṛṣṭasya iṣṭasya apy a-sādhyatvam, taddharmiṇi sādhyo viparyāsanīyo vā. tathā- iṣṭa-samudāyasya siddhir vighāto vā kṛto bhavati.
viśeṣe tu viruddha-vad dhetur api pṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya eva tu vacanena

iṣṭa

PVin3_0001803
PVin3_0007405
PVin3_0001106
PVin3_0001105
PVin1_0003610
PVin2_0006610
PVin2_0010008
PVin1_0003610
PVin2_0005506
PVin3_0010102
PVin3_0012306
PVin3_0001903
PVin3_0011008
PVin3_0010904
PVin3_0012908
PVin3_0001409
PVin3_0000908
PVin3_0008903
PVin3_0009302
PVin3_0001410
PVin1_0004208
PVin3_0011002
PVin3_0011310
PVin3_0002711
PVin3_0001109
PVin2_0006406
PVin2_0009707
PVin1_0002507
PVin2_0005504
PVin3_0001310
PVin3_0002701
PVin3_0002701
PVin3_0010303
PVin3_0002312
PVin3_0001304
PVin3_0012106
PVin3_0003710
PVin3_0007609
PVin2_0005405
PVin1_0003709
PVin3_0008106
PVin3_0006605
PVin2_0004907
PVin2_0007208
PVin3_0002712
PVin3_0002004
PVin2_0006613
PVin3_0001806
PVin3_0012907
PVin1_0002808
PVin3_0009405
PVin2_0008503
PVin3_0006607
PVin3_0007101
PVin2_0007101
PVin3_0010507
PVin1_0003607
PVin3_0001613
PVin3_0002303

129iṣyatesyād anyatara-artha-antara-bhāvaḥ. etena iṣṭa-sādhyatva-vacanena dharmi-dharmābhyāṃ
tatra darśana-sambandha-ākhyāna-mātrād iṣṭa-siddheḥ. tad-a-nirdeśe vā kathaṃ tad’-nirākṛtaḥ. atra caturbhiḥ sva-rūpa-nipāta- iṣṭa-svayam-padaiḥ, a-siddha-a-sādhana-artha-ukta
ca anumeyaḥ sva-rūpeṇa eva nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ. atra caturbhiḥ sva-rūpa-nipāta-ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ pratividito bhavati.
tat-praṇīta āgamo ’-visamvādī iti cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi.
vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya tad-bhāvas tan
so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n- iṣṭo vā viṣayaḥ pratividito bhavati. vidyamāne’pi tādṛśaḥ. śabda-pravṛtter asti iti so ’pi iṣṭo vyavahāra-bhāk. anyathā syāt pada-arthānāṃ
vā vipakṣaḥ. yatra kaścid dharmaḥ sādhayitum iṣṭaḥ, sa pakṣaḥ. tad-vyatireko vipakṣaḥ. sa
vyatireka-a-bhāve ’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur hetur ato-dharma-vyavasthāyām api svayam ātmanā eva iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na itara iti
iti cet, na, para-arthasya eva phalatvena iṣṭatvāt, tal-lakṣaṇatvāc ca phalasya. vaktary-sāmānya-hetutvāt. sā eva rāga iti cet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātma-ātmīya-darśanaapi tad-deśa-sannidhir iṣyata eva iti kim an- iṣṭam. a-kriyasya eka-vyakti-sambandhino deśa-a-siddheḥ kuḍyasya. atha sāmānyena sādhyam iṣṭam iti na viśeṣa-ākṣepaḥ. uktam atra —tad-ana-śaktam api śaktasya vācakam iti sādhanam iṣṭam upacāreṇa. tato hetu-vacana-pravṛttes tadvācyaḥ syāt — pātaṃ na karoti iti. tad api iṣṭam eva. na hi tasya tat-kṛtaḥ pātaḥ, svayaṃ
bhavati. syān mithyā-uttaraṃ yadi dvayor api iṣṭaṃ kiñcid vastu sāmānyaṃ syāt, yan-nibandhano
atra —tad-an-ākṣepe kiṃ sādhana-phalam, an- iṣṭaṃ ca iti. yadi ca na viṣayī-kṛtam eva tattasmād grāhaka-ākāraḥ sva-saṃvidaḥ sādhanam iṣṭam, tato ’syās tad-bhāva-vyavasthāpanāt. tatrakaruṇayā api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, avibhettuḥ. an-ukta-sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraiti iti tad-abhiprāya-vaśād
sāmānya-ākṣepāt tat-siddhau siddham eva iṣṭaṃ bhavati. na, pratipattṛ-vāñchāyāḥ
śabda iti, a-siddham api sādhanatvena iṣṭaṃ yathā ’-siddhau hetu-dṛṣṭāntau, a-prakaraṇa
prayoga-bhedād daśa-vidha-an-upalabdhiḥ. iṣṭaṃ viruddha-kārye ’pi deśa-kāla-ādy-apekṣaṇam.
-a-vacanam iti cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. yad apy-an-eka-ākāra-vivartaṃ paśyāmaḥ. tatra yathā- iṣṭaṃ sañjñāḥ kriyantām. a-pratyakṣā saṃvit
-a-bhāva-samāśrayam. a-bāhya-āśrayam atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam. tābhyāṃ sa dharmī
ca. tato bāhyena arthena arthavattvam an- iṣṭaṃ syāt. tathā para-arthāś cakṣur-ādayaḥ
hetv-ādiḥ pratiṣidhyate. etena svayaṃ vādinā iṣṭasya anumeyatva-vacanena an-iṣṭa-saṃsṛṣṭasya
anumeyatva-vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya apy a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ
viśeṣaḥ. atra api viśeṣaṇa-upādānam iṣṭasya eva bādhakam. na hi tasya a-sattā-anpratijñā syāt. nipāta-vacanena sādhanatvena iṣṭasya pratikṣepād a-doṣa iti cet, na, nyāyaātmā paraś cet so ’-siddha iti. tasya eva ca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na sādhyam
iti sā eva nivṛtter nivṛttir a-sataḥ katham iṣṭā. a-bhāva-pratiṣedho hi bhāvo ’-saty apy asti,
tad eka-saṅkhyā-vivakṣā apy atra viṣaye na iṣṭā eva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tadparisaṅkhyāteṣv eva pratiṣedha-vṛttir iṣṭā, tan na an-upākhyeṣv a-mūrtatva-ādikam iti
na nivṛttir iti nivṛtter nivṛttiḥ katham iṣṭā. nivṛtty-a-bhāvas tu vidhir vastu-bhāvo ’vā. jñānasya hetur artho ’pi ity arthasya iṣṭā prameyatā. yathā kathañcit tasya artha-rūpaṃ
’-nitya eva iti nitya-vyavacchedena gamakatā iṣṭā syāt, anyathā sarvato vipakṣād vyāvṛtter
tad-dharmatāyāṃ vā tataḥ kṣaṇikatā tasya iṣṭā syāt. tattve viśeṣa-a-bhāvād a-pūrva-bhāvinaḥ
-pratiṣṭhiteḥ. yat-prayojanā hy arthā jñātum iṣṭāḥ, tad-viparyaya-vyatirekiṇo ’rtha-mātrasyanāma tatra kaḥ. dyotayet tena saṅketo na iṣṭām eva asya yogyatām. ity antara-ślokāḥ. ekaata eva prakaraṇena sādhya-dharma- iṣṭi-gatir ity ucyate. na hy avaśyaṃ sāmānya-arthī
tulya iti na anayor bhedaḥ. atha vādino ’pi iṣṭiṃ sādhayet sādhya-dharma-vat, sādhya-samudāya
tathā-bhūtasya jñātum a-śakyatvāt. na an- iṣṭeḥ, tādṛśām a-vitatha-abhidhānāt. tathā hi naśabdaḥ, na a-nitya-śabdaḥ śabdaḥ. tad-bhāva- iṣṭau na a-nityaḥ śabdaḥ syāt, śabde ’-nitya-āśraya-vyāpti-vādinā api tad-deśa-sannidhir iṣyata eva iti kim an-iṣṭam. a-kriyasya eka-vyakti
nir-vikalpakaṃ ca bhāvanā-bala-niṣpannam iṣyate. astu nāma bhāvanā-balena spaṣṭa-ābham,avasthā-bhedo vastu-bheda-lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukha-ādīnām a-sandigdho bhedoa-viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na iṣyate. katham idaṃ gamyate – na dhūmo ’gniṃ
tat-sva-bhāva-janana-sva-bhāvo vā kiṃ na iṣyate. kiṃ pāramparyeṇa, ante ’pi tat-sva’nyatra vā hetuḥ syāt, sādhyam api kasmān na iṣyate. tat kila evaṃ prasādhyamānaṃ viśeṣīprasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate. tataś ca bhūyo ’rtha-gatiḥ kim etadbheda-sāmānyayor dharma-bhedād aṅga-aṅgitā iṣyate. yathā a-nityaḥ prayatna-utthaḥ prayatnatadā anya-saṃvido ’-bhāvāt sva-saṃvit phalam iṣyate. yeṣāṃ buddhir eva upadarśita-grāhyaghaṭena eva sa-dvitīyo dehena eva vā iti na iṣyate. vidher a-yogāc ca dvayor ekasya
a-viruddhā api śāstra-bādhāyāṃ yadi viruddhā iṣyate, sā anya-viṣaye ’pi tulyā iti viruddhaḥ

iṣyatePVin2_0005408
PVin3_0005010
PVin3_0006601
PVin2_0006106
PVin2_0006109
PVin3_0011010
PVin3_0007408
PVin1_0001504
PVin3_0011102
PVin3_0007301
PVin3_0004708
PVin1_0003002
PVin3_0000602
PVin3_0011606
PVin2_0010008
PVin3_0010406
PVin3_0002308
PVin2_0005909
PVin1_0003905
PVin3_0008101
PVin3_0008102
PVin3_0006412
PVin3_0006412
PVin3_0008202
PVin3_0010201
PVin3_0012801
PVin3_0010603
PVin3_0012109
PVin2_0007004
PVin3_0005503
PVin3_0013603
PVin1_0004402
PVin3_0006412
PVin3_0007201
PVin3_0010201
PVin1_0001402
PVin1_0001102
PVin2_0007702
PVin3_0002103
PVin3_0012102
PVin1_0003711
PVin3_0005411
PVin3_0009206
PVin3_0003703
PVin3_0001609
PVin3_0010813
PVin1_0001407
PVin3_0002610
PVin3_0002311
PVin3_0002209
PVin1_0000414
PVin2_0005403
PVin3_0002010
PVin1_0001502
PVin1_0001011
PVin3_0005503
PVin1_0001408
PVin3_0012508
PVin3_0001301

130

ukta

nivṛttir yadi tasmin na hetor vṛttiḥ kim iṣyate. sā api na pratiṣedho ’yaṃ nivṛttiḥ kiṃ
utpādayanti khaṇḍayanti vā, yena āvaraṇam iṣyante. na brūmaḥ — te kiñcid atiśāyayanti iti.
upagamyante, na te tad-bhāva-niyatā iṣyante, vāsāṃsi iva rāge. tad-dhetūnām api tatra
kārya-vivekād a-bhāva-gatiḥ, yathā – na iha a-pratibaddha-sāmarthyāni dhūma-kāraṇāni
tathā tad-viruddha-upalambhaḥ, yathā –na iha a-pratibaddha-sāmarthyāni śīta-kāraṇāni santy’py uktaḥ. vyabhicārād an-anya-anumāna iha a-vyabhicāra iti kuto niścayaḥ. a-darśane ’pyasya upanyāsa-pūrvako ’nvayaḥ, sādhya-ukter iha an-aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ
’rthas tathā-vṛttiḥ. na apy anyaḥ kaścid iha anuṣaṅgī ity a-bhāva eva artha-abhilāpana ātmani darśanena anumānam iti. na, tayor iha anvaya-vyatirekābhyāṃ kārya-kāraṇa-bhāvasādhyate tad-a-yoga-vyavacchedena. na tathā iha api kvacit sattāyāḥ sādhanam. pradhāna-ādi-siddhyā nirdeṣṭavyasya an-ubhaya-siddhiḥ. iha api tarhi niścayena nirdeṣṭavyasya a-niścayo
a-bhāva-anurodhasya tattva-lakṣaṇatvāt tasya iha api tulyatvāt, indriya-vikāre ca vikārāt, tan
na viparyaya-sādhanam, hetor a-pramāṇatvāt. iha api yadi viparyayeṇa evam a-nityatā-utpatti’-sambandha-a-yogād yathā saṃśete, tathā iha api sarva-an-antar-bhāva-a-yogāt saṃśayaḥ. aata eva vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya
anyatra apy evam-bhāvasya abhimateḥ. tad iha icchāyām eva sāmarthyam avasthitam iti sā eva
bādhanīya-dharmaṇo dharmiṇo ’bhidhānād iha eva bhavati, na anyatra iti cet, bādhanīyaa-sattā. tayā viṣayī sādhyate. etena iha kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. atra
a-tad-ātmani tādātmya-vyavasāyena na iha tat. a-darśanāj jagaty asminn ekasya api tada-vyatirekatayā anvayasya iti cet, iha tarhi bhavatv a-sparśatvān nitya iti. na,
na, atra apy anvayasya a-prādhānyād iti cet, iha tu balavān anvayo vyatirekaś ca dur-balaḥ,na asti iha śiṃśapā vṛkṣa-a-bhāvāt, na asti iha dhūmo ’n-agner iti. pratiṣedhya-artha-bādhaka
sva-rūpeṇa vā prayujyate, yathā — na asti iha dhūmo ’n-upalabdheḥ, na asti iha śiṃśapā
tad eva sāmānyam a-pratipakṣam —idam eva iha na anyad iti. yady avaśyam ete ’n-anyayasmād idam iha sandigdham, tasmād idam iha na asti iti ca su-bhāṣitam. tasmād an-a-vyabhicāry api saṃśaya-hetur uktaḥ, sa iha na uktaḥ, anumāna-viṣaye ’-sambhavāt. na hibhūta-saṃhāto ’gni-siddhau. yathā ca — iha nikuñje mayūraḥ, kekāyitād iti tad-āpāta-deśa
’-sati nāstitā ity atra antare. tena na iha pratanyate. na ca a-sann ātmā, sattā-sādhanavādaḥ pramāṇa-vārttike pratiṣiddha iti na iha pratanyate. svayaṃ rāga-ādimān na arthaṃ
ukta-artham apy anumāne ’dhikriyate. tena iha prabheda-mātram ākhyātam, lakṣaṇaṃ tu tad eva.
mithyā-uttarāṇām ānantyāt pratanyante na tā iha. mithyā-uttarāṇi jātayaḥ. teṣāṃ ca na antaḥ,a-viśliṣṭa-anubandhaṃ dṛḍha-vāsanatvād iha vyavahāra-a-visaṃvāda-apekṣayā pramāṇam.
na asti iha dhūmo ’n-upalabdheḥ, na asti iha śiṃśapā vṛkṣa-a-bhāvāt, na asti iha dhūmo ’nkasyacit sattā-mātre virodha-a-bhāvān na iha sattā-sādhane pratiṣedhaḥ, kiṃ tu tathā asti
eva katham a-bhāva-niścayaḥ. yasmād idam iha sandigdham, tasmād idam iha na asti iti ca su
antara-ātmanā. sthito ’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ. a-pratibhāsamānanivartyeta icchayā matiḥ. na artha-sannidhim īkṣeta api ca iyaṃ viśeṣaṇa-ādi-vikalpa-utthāpitā
sa-apekṣāṇāṃ hi dharmāṇāṃ na avaśyam-bhāvitā īkṣyate. nir-apekṣo bhāvo vināśe. sa-apekṣatve hi
siddhaṃ tena su-siddhaṃ tan na tadā śāstram īkṣyate. vāda-tyāgas tadā syāc cen na tadā anartha-āpattyā ubhaya-pradarśanam āha. tasmād īdṛśo vyatireka-a-vyabhicāro ’n-anvayeṣu na
artha-grahaḥ kathaṃ satyaṃ na jāne ’ham api īdṛśam. ity antara-ślokau. kathaṃ punar a-sati
kādācitka-phalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam. iti saṅgraha-ślokau. etena evatasmāc choṣam ayaṃ taruṣu maraṇam āha. na ca īdṛśaṃ prāṇi-maraṇam iti na idaṃ taruṣu sidhyati.
prāmāṇyād a-doṣa iti cet, asti nāma īdṛśasya viniścaye sambhavo na asya pratidvandvī
iti sāmānyena api na sambhavati. asti nāma īdṛśasya sambhavaḥ — devadatta-yajñadattayor
pūrva-uktāc ca an-upalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ sandeha-hetutvam unneyam. rāgahi punar vikalpayan kiñcid āsīn me kalpanā īdṛśī. iti vetti na pūrva-ukta-avasthāyām-artham āha. tena an-aṅgam iṣer niṣṭhā atra, īpsita-pade punar aṅgam eva. tayā a-siddha-hetv-upagamāt sarvaḥ śāstra-dṛṣṭaḥ sādhyatvena īpsitaś cet, a-siddha-hetv-abhidhānam api pratijñā
prapadyamānaś ca anyas taṃ nāntarīyakam īpsitaiḥ. sādhya-arthair hetunā tena katham aa-lakṣitābhir ayaṃ paraṃ vyavahārayitum īśa ity a-praṇayanam eva śāstrasya. praṇayan vāna ca svayam a-bruvan paraṃ bodhayitum īśo bruvan vā doṣam imaṃ parihartum. a-sati hetor
ca taiḥ. balāt tava icchā iyam iti vyaktam īśvara-ceṣṭitam. vadann a-kārya-liṅgāṃ tāṃ
buddhau vā. na arthe, adhyātmaṃ parisyandād īhā-vaśena udaya-astam-aya-a-yogāc ca. buddhir
indriya-jñānaṃ pratyeti iti cet, na, yathā- ukta-a-grāhiṇas tathā-pratipatty-a-yogād a-viṣaye
bhūd iti. vyutpatty-arthaṃ ca hetu-vacanam ukta-artham apy anumāne ’dhikriyate. tena ihaāsīn me kalpanā īdṛśī. iti vetti na pūrva- ukta-avasthāyām indriyād gatau. sa punaḥ
-upadarśanīnāṃ vibhaktīnām a-yogād iti cet, ukta-uttaram etat. tasmān na hetuḥ kaścid anvayī
an-anvayāt. tato na kutaścid gatiḥ syāt. ukta-dharma-an-anvaya eṣa doṣo na anyatra iti cet,

ukta

PVin3_0013209
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PVin2_0008012
PVin3_0012302

131

uktam

sapakṣa-vipakṣayoḥ sad-a-sattve yathā- ukta-prakāre śakye darśayitum, tat-kāryatāpratilambhāt. na hy an-upakāry apekṣyata ity ukta-prāyam. tad-upakārasya ca artha-antaratve
a-kiñcit-karatvena an-upakārakatvād ity ukta-prāyam. tasmāt sarva eva vastu-sambandhāviruddha-sva-bhāva-lakṣaṇatvād bhedasya ity ukta-prāyam. tasmād utpattes tat-kāraṇasya tajna ca tāṃ kaścit pratibanddhuṃ samartha ity ukta-prāyam. nanu yava-bīja-ādayo ’pi śāly-aṅkure
hi bhāvaḥ kṣaṇa-sthiti-dharmā a-nityatā ity ukta-prāyam. vacana-bhede ’pi dharmi-dharmatayā
yathā — pārtho dhanur-dhara ity ukta-prāyam. sa eṣa pakṣa-dharmas tridhā bhidyatesyāt. vipakṣasya api icchā-kṛtatvād ity ukta-prāyam. sādhya-vyatireke ca vipakṣe tadna sādhanam. ity antara-ślokāḥ. nanu yathā- ukta-lakṣaṇa-an-upalabdhir api kācit tṛtīyo hetuḥ,evaṃ tarhi sā eva avasthā ghaṭo ’stu, yathā- ukta-lakṣaṇatvād asya. sa ca nivṛtta ity a-nivṛtto
na hi sambhavo ’sti kārya-sva-bhāvayor ukta-lakṣaṇayor an-upalambhasya vā viruddha-adṛṣṭeḥ sandeha eva. nairātmyena prāṇa-ādīnām ukta-lakṣaṇasya virodhasya a-siddheḥ sandigdho-artha-eka-deśa iti, na hy evam-ādīni yathā- ukta-lakṣaṇāsu jātiṣv antar-bhavanti. na ca-ādi-sandeha-vat. lakṣaṇe jñāna-grahaṇāc ca. ukta-lakṣaṇe ’numāne tal-lakṣaṇasya pratiyogino
iṣṭa-svayam-padaiḥ, a-siddha-a-sādhana-artha- ukta-vādy-abhyupagama-grahaḥ. veditavyaḥ. tena
iti cet, kaḥ pratiṣeddhā vibhettuḥ. an- ukta-sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraiti iti
caitanyasya prasidhyati. ekasya tu yathā- ukta-sva-bhāva-antara-viraha-upagamād eva bhinnaapi saṃśaya-hetur uktaḥ, sa iha na uktaḥ, anumāna-viṣaye ’-sambhavāt. na hi sambhavo-upagamād eṣāṃ sādhana-vaiphalyam. tasmād an- ukto ’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalyaa-siddhau na sidhyati. hetus tat-sādhanāya uktaḥ kiṃ duṣṭas tatra sidhyati. dharmān antad-an-upalambhaḥ sva-bhāva-an-upalambha eva uktaḥ. tathā tad-viruddha-upalambhaḥ, yathā –na-āśraye ’pi prastāva-atikrame ’tiprasaṅga uktaḥ. tasmāt prakaraṇa-āpannam eva a-viśeṣaṇaṃ
dṛṣṭāntaḥ pṛthag ucyate. tri-lakṣaṇo hetur uktaḥ. tāvatā ca artha-pratītir iti na pṛthag
kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatra ca ukto doṣaḥ. sarvaṃ ca sarvasmāj jāyeta. tasmātmātram āśritya ācāryeṇa śrāvaṇatve vyatireka uktaḥ. na tāvatā a-bhāva-gatir ity uktam. anyathā
prakāraṃ vyatirekaṃ varṇayatā avinābhāva eva ukto bhavati. tathā hy ātma-a-bhāva eva na
sa dharmo vyavahāra-jaḥ prasiddhi-śabdena uktaḥ. yogyaṃ hi viśvaṃ sva-bhāvataḥ kṛta-a-udāharaṇena sva-bhāvo ’py eka-deśa-bhāg ukto veditavyaḥ. tena eva ca sadṛśam udāharaṇam
tad-bādhāyāṃ ca a-doṣaḥ pakṣa-hetvor ukto veditavyaḥ, yathā-sādhyam a-bādhanāt. yathā-grahaṇam. ayam eva dharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ. a-saṃhata-viṣayaṃ pārārthyam
anyatra tad-anumāne ’tiprasaṅgo ’py uktaḥ. vyabhicārād an-anya-anumāna iha a-vicāreṣu viruddha-a-vyabhicārī sādhana-doṣa uktaḥ, śāstra-kārāṇām artheṣu bhrāntyā viparītatasya samāśrayāt. bādhanāt tad-balena uktaḥ śrāvaṇena akṣa-gocaraḥ. ity antara-ślokāḥ.
iti. viruddha-a-vyabhicāry api saṃśaya-hetur uktaḥ, sa iha na uktaḥ, anumāna-viṣaye ’-sambhavāt.
sādhye kas tayoḥ sambandhaḥ, yena evam uktaḥ sādhya-dharmo ’nvākarṣati, atiprasaṅgāt.
-viparyaya-sādhanād viruddhaḥ. sa kasmān na uktaḥ. sādhyatā-a-bhedāt. na hy ayam ābhyāṃ
a-bhāva iti bhāva eva kaścin nāma-antareṇa uktaḥ syāt. tasmān na asya pratyayasya sambhavaḥ.
-a-gati-gati-prayoga-bhedena an-eka-prakāra uktaḥ. sva-artha-anumāna-paricchedo dvitīyaḥ.
-viṣaya-vyavahāra-hetus tad-dhetur ity uktaḥ, svayaṃ tathā-bhūta-an-upalambhasyavighāta-kṛd viruddhaḥ. tad api na sādhyam an- uktatvād iti cet, yad-vivādena sādhanam
punar diṅ-mātra-darśanāya idam udāharaṇam uktam — a-nityaḥ śabdaḥ kṛtakatvāt, nityaḥ
-sambhave tal-lakṣaṇam eva dūṣitaṃ syād ity uktam. a-bādhanasya api lakṣaṇatve tasya a-niścaya
sattvaṃ vipakṣāc ca sarvato vyāvṛttī rūpam uktam a-bhedena. punar viśeṣeṇa kārya-svatasya eva ca hetutve ’-punar-nirdeśya ity uktam. a-vivādaś ca, nityaṃ tad-bhāva-siddheḥ.
vijñapti-mātratāyāṃ sā eva kathaṃ sidhyati. uktam atra – grāhya-grāhaka-lakṣaṇa-a-yogād iti.
sādhyam iṣṭam iti na viśeṣa-ākṣepaḥ. uktam atra —tad-an-ākṣepe kiṃ sādhana-phalam, anbāhye ’rthe pramāṇa-prameya-phala-sthitiḥ. uktam atra – yathā-darśanam iyaṃ vyavasthā, na tuviṣaya-khyāpanād eva sāmarthyam iti cet, uktam atra. api ca vinā apy anena yāvān kaścit
sāṃvyavahārikasya ca etat pramāṇasya rūpam uktam, atra api pare mūḍhā visaṃvādayanti lokam
vacana-viśeṣasya prāmāṇyād a-doṣa iti cet, uktam atra āgama-prāmāṇya-cintāyām. na apy asyatad-a-bhāve ’n-upalambhāt siddhā vyāvṛttiḥ. uktam atra kiñcit. api ca yady a-dṛṣṭyā nivṛttiḥ
-a-siddheḥ sarvatra eṣa doṣas tulya iti cet, uktam atra — bhāvānāṃ vyāvṛtti-samāśrayaadhikaraṇatvād a-sattvaṃ sattvaṃ vā iti cet, uktam atra — yathā ’-sati niṣedhaḥ, a-sapakṣaś
eva upalabhyeta, viśeṣa-a-bhāvāt. viśeṣe ca uktam. anyac cet, katham anya-bhāve so ’sti,
iti tadā a-nityatā vyavasthāpyata ity apy uktam. anyathā artha-antaram eva a-nityatā syādvyatireka uktaḥ. na tāvatā a-bhāva-gatir ity uktam. anyathā saṃśaya-hetur eva na syāt. na hi yopārārthye sādhya ātma-arthatvam. tad an- uktam api icchayā vyāptaṃ sādhyam iti darśana-a-yogāt. tad eva ca naḥ kṛtakaṃ yathā- uktam abhidharme – katame dharmāḥ saṃskṛtāḥ.
saha virodhaḥ syāt. sa ca na sidhyati ity uktam. astu nāma nir-ātmakebhyo vyatirekaḥ prāṇa-uktamPVin3_0010401
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PVin2_0009312

132

ukte

-vyavasthāyāḥ samāśrayaḥ, atiprasaṅgād ity uktam. itara-itara-vibhāgaṃ ca anena sattāśabdāḥ sādhyante tad-bhāvāt tan-nibandhanāḥ. uktam etat — na anyā eva an-upalabdher dṛśya’n-antar-bhāvāt. tac ca sāmānya-lakṣaṇam uktam eva dūṣaṇa-ābhāsās tu jātaya iti. tāḥ-parīkṣāyām avadhatte. yat punar etad uktaṃ kalpitasya an-upalabdhir dharma iti tasya-pratibandha-sambhavāt. etena vyabhicāritvam uktaṃ kārya-a-vyavasthiteḥ. sarveṣāṃ nāśa-hetūnāṃ
-dṛśya-ātma-viṣayatvena sandeha-hetutvād ity uktam. ko hy atra virodho yadi vaktā ca syātca arthe bādhite ’nyasya kā kṣatiḥ. uktaṃ ca na āgama-apekṣam anumānaṃ sva-gocare.
-sat-pratipattiṃ na atiśete, a-pratyayatvāt. uktaṃ ca — na kārya-sva-bhāva-an-upalambhasamuccayāt sarveṣu prabhedeṣu saṃśayaḥ. uktaṃ ca — vyāvṛtti-niścaye viśeṣasya
vā kṛtakatva-sattva-van nāśe nirdiśyata ity uktam. tatra, sattā-sva-bhāvo hetuś cen na sattā-karoti, a-yoga-vyavacchedena viśeṣaṇād ity uktam. tasmāt tatra sāmānyam eva sādhyate tad-acākṣuṣatvād apy astu. na, a-sambandhād ity uktam. tasmāt saṃśaya-hetur a-sādhāraṇaḥ.
sādhya-dharmi-bahir-bhāvāc ca ity uktam. tāny api kenacil leśena āsv eva antartādātmya-tad-utpattibhyām anyo na asti ity uktam. te ca darśanena vinā na sidhyataḥ. tan na’-sad iti. tad-abhiprāya-vaśād evam uktam. tena itara-a-sad-viraheṇa tvayā upagatatvād-bhāvo ’-darśanād ātmano na sidhyati ity uktam. darśane ’pi vyatireka-a-siddher na-vyabhicāra iti kuto niścayaḥ. a-darśane ’py uktam. dṛśya-ātmanor nāma ayam arvāg-darśanaḥ
hi dharmo bhāva-a-bhāva-ubhaya-āśraya ity uktam. na a-bhāvasya kaścid dharma iti cet, nanv
api sva-bhāva-a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na api yugapat kriyā, tat-sva-bhāvasya
tad-a-bhāve tad-ābhāsa-pracyuter ity uktam. na ca evaṃ vikalpaḥ, tat-pratibhāsasya
vyatireka-niścayasya kartum a-śakyatvād ity uktam. na ca puruṣa-pratibhā-vaśāt pramāṇayor
yuktaḥ. upakārasya artha-antaratve ’py uktam. na vai tata ātma-viśeṣa-utpatter ambhasaslakṣaṇa-bhedāt. ata eva a-pṛthag-nirdeśa ity uktam. nanu saṃhatānām a-saṃhata-para-upakāraliṅga-a-yogād ato ’py a-siddhir eva, yathā uktaṃ prāk. tatra ca pratyakṣe viṣaya-upalambhe-utpattiḥ kāraṇa-antara-bhāvaṃ gamayati ity uktam. buddhy-ādayo ’pi hi prāṇa-āder hetavotena bhinna-viṣayā pratītir anumānād ity uktaṃ bhavati. tena anumānād vastu-sad-a-sattāniyamaḥ, atra ca eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati. naimittikyāḥ śruter artham arthaṃ
vastuni sidhyati. aulūkyasya yathā bauddhena uktaṃ mūrty-ādi-sādhanam. ity antara-ślokāḥ. yāprayogaḥ syād iti darśana-artham etad uktam, yathā ayam eva an-antara-udāhṛtaḥ prayogaḥ.
-vacanaṃ śāstraṃ ca abhisamasya sāmyād ekam uktam. yathā ātmano ’-prāmāṇye vacanasya abuddhir evaṃ-sambandham uparacayati ity uktaṃ vārttike. buddhi-kṛtā ca ghaṭanā a-satsu
sādhanatve pratijñā-artha-eka-deśatvam uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ kṛtvā
hi iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity uktam. viśeṣe tu viruddha-vad dhetur api pṛthag
ity arthān na pakṣa-vacanaṃ sādhanam ity uktaṃ veditavyam. kathaṃ na sādhanam. sākṣāt
-vidhasya api hetor gamya-gamakatā-lakṣaṇam uktaṃ veditavyam. dvi-vidho hi hetuḥ prayogataḥ
eva an-uktir nyūnatā-sādhana-doṣa ity uktaṃ veditavyam. na tarhi idānīṃ sādhanasya apratibandho na tādṛśaḥ. na te hetava ity uktaṃ vyabhicārasya sambhavāt. sati vāa-sattvena a-sad-vyavahāraḥ sādhyata ity uktam. sa eva an-upalambhaḥ kathaṃ siddhaḥ,tad apy a-kārya-kāraṇa-bhāve na sidhyati. uktaṃ hi prāk — na an-upalabdhāv a-kārya-kāraṇa
-viparyaya-sādhanatvena bhidyate. na hi iṣṭa- uktayoḥ sādhyatve kaścid viśeṣa ity uktam. viśeṣe
vyāpāra-viṣayaḥ. anumānasya bhedena sā bādhā uktā catur-vidhā. sā iyaṃ pakṣasya bādhā catursad-vyavahāra-niṣedha-upayogāt pramāṇam uktā. na tu vyatireka-darśana-ādāv upayujyate,iti. etena vyāpaka-sva-bhāva-a-siddhir uktā veditavyā, yathā – na atra śiṃśapā vṛkṣa-aagner iti. etena vyāpaka-viruddha-siddhir uktā veditavyā, yathā – na tuṣāra-sparśo ’tra-kāryād api tad-viruddha-kārya-a-bhāva-gatir uktā veditavyā, yathā – na roma-harṣa-ādi-viśeṣa
artha-antaratve ’-tad-upakāra-ādayo ’py uktāḥ. an-ubhaya-kāriṇām ānarthakyāt tādarthyatasya iti sambandha-a-bhāva-ādayo ’py uktāḥ. tasya ca a-jñeyatvam, upakārād eva jñāna-uktiḥ ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā uktāḥ, teṣām udbhāvanaṃ dūṣaṇam, tena para-iṣṭa-a-siddheḥ. ataḥ sandigdho vyatirekaḥ. pūrva- uktāc ca an-upalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ
api sādhane. sambandhi-bhedād bheda- ukti-doṣaḥ kārya-samo mataḥ. jāty-antare
eva. prayoga-bhedāt tu tad-bhedaḥ, kvacid ukti-sāmarthyābhyām, kvacid vivakṣayā, dharmaa-śrāvaṇaḥ śabda iti. tad-arthā ca artha- uktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛttia-pratibandhāt triṣv anyatama-rūpasya eva an- uktir nyūnatā-sādhana-doṣa ity uktaṃ veditavyam.
sākṣān na sādhanam. sādhya-abhidhānāt pakṣa- uktiḥ pāramparyeṇa na apy alam. śaktasya sūcakaṃ
artha-parisamāpter iti. dūṣaṇā nyūnatā-ādy- uktiḥ ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā uktāḥ,dvayor hi tathā-bhāva-sambhave ’nyatara- uktiḥ samarthā bhavati, yathā — devadattaamum arthaṃ vaktuṃ sva-vacanena asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam apy
an-āśvāsa-prasaṅga iti cet, na, yathā- ukte ’-bhāvāt. viruddha-a-vyabhicāry-a-vacanamtena vipakṣe ’-darśanaṃ khyāpyate, tad an- ukte ’pi gamyate. na hi tasya prāg darśana-ukte

PVin3_0001006
PVin3_0001303
PVin3_0007408
PVin3_0000207
PVin3_0003201
PVin3_0001007
PVin3_0003808
PVin3_0013205
PVin3_0004006
PVin3_0004301
PVin2_0006008
PVin3_0003705
PVin2_0007411
PVin3_0013203
PVin3_0010111
PVin1_0003707
PVin3_0006805
PVin3_0010011
PVin3_0008906
PVin3_0010211
PVin3_0013201
PVin3_0010208
PVin3_0011311
PVin3_0007407
PVin2_0005309
PVin3_0004407
PVin3_0010106
PVin3_0011711
PVin3_0002801
PVin3_0009804
PVin3_0002513
PVin1_0003513
PVin3_0012010
PVin2_0006110
PVin3_0009802
PVin3_0013507
PVin2_0007611
PVin1_0002908
PVin3_0012710
PVin3_0007511
PVin3_0009810
PVin3_0002905
PVin3_0008307
PVin3_0003807
PVin2_0007513
PVin2_0005903
PVin3_0009903
PVin3_0005105
PVin3_0001513
PVin3_0012712
PVin3_0004206
PVin2_0008914
PVin3_0002509
PVin3_0013705
PVin3_0008304
PVin3_0011911
PVin3_0008305
PVin2_0005912
PVin3_0012508

133

uttaramsa sarvo ’-nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo ’-nitya ity arthād gamyata eva.
vṛttyā tad-viparyāsana-lakṣaṇatvāt. yathā- ukte tu dharma-dharmi-viśeṣa iṣṭa eva an-anvayatathā asya upanyāsa-pūrvako ’nvayaḥ, sādhya- ukter iha an-aṅgatvāt. tat-pūrvakatve vā kaḥ
tad-āgama-bādhanāya paraṃ prati sādhana- uktes tadā asya a-prāmāṇyāt tat-siddham a-siddham’py a-tad-ālambane vastuni viruddha- uktāv api na bādhā, pratibandhas tu syāt, dvayos
eva. tan na avaśyam asya nirdeśaḥ. tena an- uktāv api pakṣasya siddher a-pratibandhāt triṣv
lakṣaṇatvāt. tathā na vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. atra api loke karpūra-rajatajanma-tan-mātra-anubandhau darśanīyāv uktau. tac ca darśayatā — yatra dhūmas tatra
pratikṣepe ’py a-bādhā iti śrāvaṇa- uktyā prakāśitam. sarvathā ’-vācya-rūpatvāt-arthaṃ hetu-prakaraṇasya sūtra-saṅkṣepa ucyate —sapakṣe sann a-san dvedhā pakṣa-dharmaḥ
apy eka-upalabdhyā anya-an-upalabdhir eva ucyate, anyathā hy a-niṣiddha-upalabdher a-bhāvaca puruṣa-pratibhā-vaśāt pramāṇayor lakṣaṇam ucyate, kiṃ tarhi vastu-sthityā. sā ca evam aupādhi-bheda-apekṣaḥ kvacit sva-bhāvo hetur ucyate, kvacid an-apekṣo yathā a-nityatva eva-avayavaḥ. tena na asya lakṣaṇaṃ pṛthag ucyate, gata-arthatvāt. hetoḥ sapakṣa eva sattvaṃ
vyatireka-a-niścayo hy a-vipakṣa-śabdena ucyate. tata eva katham a-bhāva-niścayaḥ. yasmād
tādātmyād artha-saṃvidaḥ sva-saṃvit phalam ucyate. tathā avabhāsamānasya tādṛśo ’nyādṛśo ’pi-vaśena ca bhāva-a-bhāva-ubhaya-dharma ity ucyate. tad atra dharmiṇi vyavasthitāḥ sad-ayadā tarhi vipakṣa-vyatireko hetur ucyate, tadā katham. tatra api sādhya-a-bhāvo
bhāvānām upādāna-samāna-deśa-utpāda ucyate. tasmāt siddhā tādṛśo ’mbhasa ādhārād
sa tasya pāścāt yaḥ sāmarthya-viṣayaḥ pakṣa ucyate. tena tal-lakṣaṇa-mukhena āyāto dharmo na
hetos tri-lakṣaṇatvān na dṛṣṭāntaḥ pṛthag ucyate. tri-lakṣaṇo hetur uktaḥ. tāvatā ca arthasādhya-a-bhāva-vyavaccheda-arthaṃ hetur ucyate. na ca hetoḥ sambandha-upadarśana-kāle
iti tad-abhiprāya-vaśād iṣṭa-vighāta-kṛd ity ucyate, na punar lakṣaṇa-bhedāt. ata eva a-pṛthag
-a-yogaṃ vyavacchinatti iti sa tathā sādhya ucyate. na punas tathā asya upanyāsa-pūrvako
vākyena śakye darśayitum iti prayoga-samāsa ucyate na rūpa-samāsaḥ. tathā hy āha – artha’-sapakṣaḥ. katham idānīm a-bhāve sann ity ucyate. na vai tan-niṣedha-mātram a-sapakṣaḥ, kiṃsiddhaḥ, kim a-siddham, yad-arthaṃ hetur ucyate. na vai sādhya-a-siddhi-mātreṇa sarvo
asya nivṛttir api, yato vyatirekī ity ucyate. na hy a-pratibaddhaḥ kasyacin nivṛttau
eva prakaraṇena sādhya-dharma-iṣṭi-gatir ity ucyate. na hy avaśyaṃ sāmānya-arthī viśeṣasādhanatva-a-siddher hetu-bhāvena a-siddha ucyate. na hi sa eva tasya sādhanaṃ bhavati, tad-lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam. ucyate parihāra-artham a-vyāpti-vyatirekayoḥ.
prakāśate. tena ātmanaḥ prakāśikā ity apy ucyate prakāśa-vat. nīla-ādy-anubhava ity api tateva na asti iti ca asya sapakṣe ’stitā ucyate, pratiṣedha-dvayena prakṛta-gamanāt.
abhipretya kārya-an-upalambho ’-gamaka ucyate, yathā – na agnir atra dhūma-a-bhāvād iti.
yaḥ punaḥ pratijñā-artha-eka-deśo ’-siddha ucyate, yathā — a-nityaḥ śabdaḥ śabdatvād iti,tathā-bhūtam eva khyāpayaṃs tasya kartā ity ucyate. yadi punar udbhāvite ’pi doṣe sampūrṇa’vaśyam a-nitya iti pratyetavyaḥ, yena evam ucyate. yasmād a-hetutvād vināśasya sva-bhāvād
upaplavaḥ. pratyakṣa-ābho dvi-vidha ucyate. vastu-pratibhāsaṃ hi pratyakṣam, tad-aetad eva brūmaḥ. yo vā sambandho na asti ity ucyate, sa eva a-bhāvaḥ. sambandhī vidyate na
virodhaṃ ca. tatra yadi bhāva-dharmo hetur ucyate, sa katham a-siddha-sattāke syāt. yo hisa ātmani hetu-rūpo na siddha ity a-siddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ
-a-yogāt. viṣaya-upadarśana-arthaṃ ca pakṣa ucyate. sa nirākṛte viṣayiṇo ’-sambhavād a-pakṣa
sāmagryā yogyatā an-anya-apekṣaṇī ity ucyate. samagrāṇy eva kāraṇāni yogyatām apy
na etad eva ekam udāharaṇam adhikṛtya idam ucyate, sarva-pratīti-virodhānāṃ sāmānyenasyād iti sva-arthe ’py anumāne vibhajya ucyate. sādharmyeṇa api hi prayoge ’rthādtad-a-vyabhicārāc ca upalambhaḥ sattā ucyate. sāmagrī-pariṇāma-apekṣatvāt syād
tathā prakāśamānāḥ sva-ātma-prakāśakā ity ucyante. na evaṃ liṅga-liṅginoḥ, bheda-āśrayatvāt
jñāna-an-utpattir iti kuḍya-ādaya āvaraṇam ucyante. na prāg yogyasya pratibandhāt, tasya sva
eva artha-antara-bhāvaḥ syāt, sa eva tathā ucyeta. anyatara-vacana-sāmarthyād ghaṭasya api sa
priyam anuṣṭhitam. yadi idam eva prathamam ucyeta, na parikleśito devānāṃ priyaḥ syād iti.
iti. atha kā iyaṃ śaktiḥ. sa eva bhāva uta anyad eva kiñcit. sa eva cet, tathā evaayaṃ hi bhedo bheda-hetur vā bhāvānāṃ yad uta viruddha-dharma-adhyāsaḥ kāraṇa-bhedaś ca.
ayaṃ hetu-dṛṣṭāntayor doṣaḥ, na pakṣasya, uttara-avayava-apekṣatvāt. anyathā sarve hetv-ādi
pratibandha-lakṣaṇa-virahāc ca, uttara-ābhāsatvena su-jñānāḥ. prabhedaḥ punar
tu dravya-antara-an-apekṣatvād a-viruddham. uttara-uttara-śakti-pariṇāmena samarthā iyaṃtasya viṣaya-antara-vikṣepa-pratighāta-ādāv uttara-vijñāna-an-utpatti-vyākulatā-ādi-darśanāt.
-antara-an-apekṣatvād a-viruddham. uttara- uttara-śakti-pariṇāmena samarthā iyaṃ kāraṇaan-upalabdhiḥ kathaṃ siddhā iti cet, etad uttaratra vakṣyāmaḥ. sa ca ayam an-upalambhaś
vibhaktīnām a-yogād iti cet, ukta- uttaram etat. tasmān na hetuḥ kaścid anvayī nāma.

uttaram

PVin3_0009302
PVin3_0003309
PVin3_0009302
PVin2_0006807
PVin3_0012702
PVin3_0002202
PVin3_0013603
PVin3_0013604
PVin3_0010508
PVin3_0010508
PVin1_0000806
PVin1_0001103
PVin1_0001101
PVin1_0002005
PVin3_0004011
PVin2_0006514
PVin3_0003606
PVin2_0008409
PVin3_0000602
PVin1_0004111
PVin3_0011203
PVin2_0007803
PVin3_0011105
PVin1_0004005
PVin2_0010006
PVin2_0006104
PVin3_0000606
PVin2_0009002
PVin2_0009010
PVin3_0011911
PVin3_0005309
PVin1_0003312
PVin2_0006706
PVin2_0007501
PVin3_0005105
PVin2_0006903
PVin3_0011905
PVin3_0011108
PVin2_0006813
PVin3_0004114
PVin3_0004204
PVin1_0002705
PVin2_0009113
PVin1_0002202
PVin3_0005103
PVin3_0008907
PVin2_0008714
PVin3_0005207
PVin1_0001309
PVin3_0011708
PVin3_0009501
PVin3_0006510
PVin2_0006308
PVin2_0005712
PVin3_0000109
PVin1_0001007
PVin2_0008402
PVin1_0002206
PVin3_0008610

134

utpatterviśeṣa-vikalpena a-siddhi-codanā mithyā- uttaram eva bhavati. syān mithyā-uttaraṃ yadi-bhedād etat syāt. pūrveṇa pratiṣṭhāpitam uttaraṃ pratihanti ity abhyupagama-virodhaḥ. ata
mithyā-uttaram eva bhavati. syān mithyā- uttaraṃ yadi dvayor api iṣṭaṃ kiñcid vastu
upakriyata iti cet, atra vastu-sva-bhāvair uttaraṃ vācyam, ya evaṃ bhavanti. tathā hi na
kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ viṣāṇa-mātram apahnute,darśayet sādhanaṃ syād ity eṣā loka- uttarā sthitiḥ. a-sambaddhasya dharmasya kim asādhanasya. tad-ābhāsās tu jātayaḥ. mithyā- uttarāṇām ānantyāt pratanyante na tā iha. mithyāānantyāt pratanyante na tā iha. mithyā- uttarāṇi jātayaḥ. teṣāṃ ca na antaḥ, a-yoniśoaṅga-aṅgitā iṣyate. yathā a-nityaḥ prayatna- utthaḥ prayatna-utthatayā dhvaniḥ. pakṣa-aṅgatve
yathā a-nityaḥ prayatna-utthaḥ prayatna- utthatayā dhvaniḥ. pakṣa-aṅgatve ’py a-bādhatvān-śakti-sannidhāna-an-apekṣaṃ vikalpa-vāsanā- utthāpitam a-niyata-indriya-artha-grāhi kutaścid
īkṣeta api ca iyaṃ viśeṣaṇa-ādi-vikalpa- utthāpitā satī pravṛttā api samagra-sāmagrīkāartha-saṃyojanāṃ kalpanām āviśati. vikalpa- utthāpitā sā ca nivartyeta icchayā matiḥ. na-bhedasya apekṣa-a-yogād an-apekṣāc ca krama- utpatty-a-yogāt. ādheya-bhedatve ca anyatvam.
etat syāt. tac ca dṛṣṭa-avarugṇa-ghaṭa-vad utpatty-āder na sambhavati. na kaścid a-nityoeṣaḥ. vyavahitānām api hi hetoḥ phalānām utpatti-darśanān mūṣika-alarka-viṣa-vikāra-vat.
siddheḥ, ciram a-dṛṣṭānām api punaḥ pratibhā- utpatti-dṛṣṭeḥ sati sambhave tad-a-bhāvasya-janaka-bhāvāt. na, tad-a-bhāve bhavatas tad- utpatti-niyama-a-bhāvāt. tasmāt kāryaṃ svaiha api yadi viparyayeṇa evam a-nityatā- utpatti-niṣedhaḥ kriyate, na kaścid evaṃ karoti.
-siddhau sarva-a-siddheḥ. na ca upalambhānām utpatti-niṣṭhā ity andha-mūkaṃ jagat syāt. kvacin
vaktum — mādṛśo vaktā rāgī iti, rāga- utpatti-pratyaya-viśeṣeṇa ātma-darśana-a-yoniśo-ādayo ’pi śāly-aṅkure janye ’n-apekṣāḥ, tad- utpatti-pratyayānāṃ kadācit tatra api sannidhānāt.
-siddhiḥ, ātmany eva anyathā-darśanāt. rāga- utpatti-yogyatā-rahite vacana-a-darśanāt tad-lakṣaṇo ’sti pratibandha indriya-yogyatā- utpatti-lakṣaṇo vā iti na an-āloko rūpagamayati. sa ca tad-bhāva-lakṣaṇas tad- utpatti-lakṣaṇo vā. sa eva avinābhāvopariṇāma-a-bhāvāt kṣaṇasya-a-vivekāt. kārya- utpatti-viguṇa-utpādana-lakṣaṇatvāt-parihāra-sthita-lakṣaṇatayā vā. na ca ayam utpatti-vināśābhyāṃ caitanyasya prasidhyati.
ity ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saha- utpatti-vināśau sarvasya ca sarvatra upayogaḥ
tad-bhāva-śaṅkā-vipralabdhaḥ sadṛśa-apara- utpatti-vipralabdho vā. antya-kṣaṇa-darśināṃ
-vikṣepa-pratighāta-ādāv uttara-vijñāna-an- utpatti-vyākulatā-ādi-darśanāt. mano-vijñānasyasannikarṣaṃ na ātmānam anyad vā kiñcij jñāna- utpatti-samāśrayaṃ sva-vijñāna-janane ’pekṣeta,asti idaṃ vedanam, tad artha-vedanaṃ kena. utpatti-sārūpyābhyām. an-antaraṃ tarhi vijñānaṃ
ātmanoḥ prāpti-parityāgayoḥ sva-bhāva-antara- utpatti-hāni-nāntarīyakatvāt, nityaṃ tad-ātmatāyāṃ
-dharma-bheda-parigraheṇa yathā tatra eva utpattiḥ. anayā diśā anye ’pi sva-bhāva-hetu-bhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñāna-an- utpattir iti kuḍya-ādaya āvaraṇam ucyante. na-niyamaḥ. artha-antaratve tato ’rtheṣu jñāna- utpattir iti śabdo ’-vācakaḥ syāt tasya iti
satsu samartheṣv anyeṣu hetuṣu kārya-an- utpattiḥ kāraṇa-antara-bhāvaṃ gamayati ity uktam.
hi samartheṣu tad-anyeṣu kāraṇeṣu kārya-an- utpattiḥ kāraṇa-antaram anumāpayati. na ca evaṃśabda-sva-bhāvo niyato ’rtheṣu, yatas tad- utpattiḥ. kiṃ tarhi jñāpana-śaktir ayam asya eva-bhāvaḥ sidhyet, na tad-bhāvaḥ. yady a-sata utpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam, ko hi-sva-bhāvasya hetor a-bhāvāc chaśa-viṣāṇa-an- utpattiḥ, tad-bhāvād itarasya iti. atha kā iyaṃ-kāraṇa-apekṣiṇaś ca śīta-sparśa-āder apara- utpattiḥ. tasmād āntarāḥ sukha-ādayaḥ saṃvedanāś
anumānaṃ yāvatā na a-nityatā-a-bhāve kvacid utpattir dṛṣṭā, a-darśanāc ca vipakṣe vyatirekaḥ,kāla-prakṛti-niyama-a-yogāt. tatra sukha-ādy- utpattir na a-viṣayā, yathā-svaṃ viṣayasamartha-kṣaṇa-antara-an-utpatter jñāna-an- utpattiḥ. pūrva-utpanna-samartha-nirodhād vā sati
ucyate. tasmāt siddhā tādṛśo ’mbhasa ādhārād utpattiḥ. balākā api vṛttes toya-samāśrayāt.
tarhi idānīṃ bhinnāt saha-kāriṇaḥ kārya- utpattir yathā cakṣū-rūpa-āder vijñānasya. na vaiśabdānāṃ kasmiṃścit saty atiśaya-hānir utpattir vā. tad yadi teṣāṃ jñāna-jananaḥ svasva-bhāva-a-parāvṛtter na samaya-kāla- utpattiḥ sva-bhāvasya. parāvṛttau ca tasyasa ca ātma-pratibandhas tādātmya-tad- utpattibhyām anyo na asti ity uktam. te ca
yam ayam a-nitya-śabdaḥ samāviśet, yathā- utpattiṃ hetubhyaḥ kṛtaka-śabdaḥ sambandhi-bheda— na vināśa-niyatās tat-kāraṇa-vādinā utpattimanto ’bhyupeyāḥ, tad-bhāve paraa-vyabhicāra iti cet, na, tataḥ kārya- utpatter a-kṣepāt. ā antya-kṣaṇa-utpatteḥ
iti. etau dvāv anumeya-pratyayau sākṣād an- utpatter a-tat-pratibhāsitve ’pi tad-utpattes tadyathā — a-cetanāḥ sukha-ādayo buddhir vā, utpatter a-nityatvād vā, rūpa-ādi-vad iti, tad akartuṃ samartham, sannihita-viṣaya-balena utpatter a-vicārakatvāt. vicārakatve ca indriyakāryaṃ hetuḥ, a-vyabhicārāt. na hy a-tad- utpatter a-vyabhicāraḥ, an-āyatta-rūpāṇāṃ saha-vipluta-dhiyo ’-bhāvāt. etāvān eva vijñāna- utpatter api kāraṇa-kalāpaḥ. tat prakṛtes tatantaratve ’py uktam. na vai tata ātma-viśeṣa- utpatter ambhasas tathā-sthitiḥ, kiṃ tarhi

utpatter

PVin2_0005711
PVin3_0005104
PVin2_0008408
PVin3_0005103
PVin1_0001515
PVin1_0003703
PVin3_0005308
PVin3_0003407
PVin3_0008401
PVin2_0007712
PVin3_0004108
PVin2_0006308
PVin2_0006310
PVin1_0002008
PVin2_0008114
PVin2_0007910
PVin2_0007801
PVin3_0000809
PVin3_0008703
PVin3_0004112
PVin3_0011407
PVin2_0005712
PVin1_0001113
PVin1_0000804
PVin3_0006308
PVin3_0011804
PVin1_0003608
PVin1_0000710
PVin3_0008806
PVin3_0005103
PVin3_0006311
PVin3_0008501
PVin1_0002702
PVin3_0000102
PVin2_0006310
PVin3_0006312
PVin3_0001406
PVin1_0004401
PVin1_0002209
PVin3_0008906
PVin3_0008207
PVin3_0008205
PVin2_0006601
PVin3_0008210
PVin1_0004004
PVin3_0012903
PVin2_0006104
PVin3_0005109
PVin2_0006508
PVin2_0007805
PVin3_0008410
PVin2_0007710
PVin3_0008305
PVin3_0005008
PVin3_0009902
PVin3_0005009
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PVin3_0005012
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135

utpāditāsva-bhāva-pratibandhaḥ, tat-sva-bhāvasya tad- utpatter iti. etau dvāv anumeya-pratyayau sākṣād
’nyasya utpitsoḥ kāraṇa-a-bhāve ’n- utpatteḥ kāraṇa-vaikalyāj jñāna-an-utpattir itivā pratiṣṭhānād dhetur eva. yadi tad- utpatteḥ kāryaṃ gamakam, tadā sarvathā gamyahetv-a-bhāvāt samartha-kṣaṇa-antara-an- utpatter jñāna-an-utpattiḥ. pūrva-utpanna-antara-avadhāna-vaiguṇye ’nyatra vijñāna-an- utpatteḥ. tac ca a-siddham. vyakto viṣaya iti cet,viśeṣāṇām aindriyakasya eva sukha-a-sukhasya utpatteḥ. tasmāt sva-saṃvedana-rūpā eva arthatasya ca a-jñeyatvam, upakārād eva jñāna- utpatteḥ. tasmād eṣa śabdo na indriyaṃ napakṣa-doṣaḥ. na vai tad-vacanād a-niścaya- utpatter duṣṭa-vacanaḥ, kiṃ tarhi yad yāvatā
a-yoniśo-manas-kāram antareṇa doṣāṇām an- utpatteḥ. deha-ādīnāṃ hetutve ’pi na kevalānāṃ
-bīja-udaka-sāmagryām api kadācid aṅkura-an- utpatteḥ. na, tatra api santāna-pariṇāma-ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād an- utpatteḥ. na tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa hitataḥ kārya-utpatter a-kṣepāt. ā antya-kṣaṇa- utpatteḥ pratibandhaḥ sambhāvyate, antya-kṣaṇo ’-smṛty-apekṣiṇo ’numeya-pratipattau tad- utpatteḥ prāk kāryam eva antya-kṣaṇa-antasmād artha-antaram eva pratyaya-viśeṣa- utpatter manaḥ pratyeti. sukha-ādīnāṃ sva-vedanam.
na a-hetukaḥ, sattā-hetor eva bhāvāt tathā- utpatteḥ, sato hi bhavatas tādṛśasya eva bhāvāt.
kārya-a-kārya-an-avabodhāt, sarvatra śaṅkā- utpatteḥ, sarvasya kvacit kathañcid upakārāt, tadtatra apy antyā sāmagrī yā a-vyavahitā kārya- utpatteḥ, sā phalavaty eva. sā eva tatra aṅkurasākṣāt pāramparyeṇa vā tataḥ siddher an- utpatteḥ. sākṣāt tāvat —arthād artha-gateḥ
syāt. sahitasya tad-anya-upakārād viśeṣa- utpatteḥ sāmarthyam. ko ’yam a-janya-janakalakṣaṇatvād bhedasya ity ukta-prāyam. tasmād utpattes tat-kāraṇasya taj-janana-sva-bhāvaḥ
tebhya upakāryasya sva-bhāva-antara- utpattes tathā upayogināṃ nānā-sva-bhāva-upakāraan-utpatter a-tat-pratibhāsitve ’pi tad- utpattes tad-a-vyabhicāriṇāv iti pramāṇaṃ
-a-viṣayasya arthasya tad-indriya-jñāna- utpattāv a-vidyamānād bhedaḥ, tat-sāmarthyasyasato ’pi vā tad-ātmana indriya-antara-jñāna- utpattāv a-sāmarthyād atiprasaṅgāc ca. vikalpakaṃ
ca sva-tantrasya na syāt. tad-bala- utpattau ca tasya eva tatra sāmarthyam iti tad-siddheḥ. yadi prāṇa-ādayas tad-ātmatayā tad- utpattyā vā ātma-pratibaddhāḥ syuḥ, te tanbuddhir eva upadarśita-grāhya-grāhaka-ākārā utpadyate, teṣām anyasya saṃvedyasya a-bhāvāt sva
samudbhavāt. tad dhy artha-sāmarthyena utpadyamānaṃ tad-rūpam eva anukuryāt. na hy arthe
sa tu bhāvaḥ prasarpaṇa-dharma-a-pracyuta-an- utpanna-ātma-bhūta-viśeṣaḥ kiṃ na patati iti.
-antara-an-utpatter jñāna-an-utpattiḥ. pūrva- utpanna-samartha-nirodhād vā sati vyavadhānea-bhāvāt. tasmād ayaṃ pramāṇa-antara-bala- utpanno ’n-akṣa-liṅga-āśrayo ’n-upalambha-vikalpo-saha-kāriṇī. tasmād yathā-bhūtād dheto rasa utpannas tathā-bhūtam anumāpayan rūpam
vahni-sambandhād artha-antaram eva tat tathā- utpannam ekaṃ dṛśyate, na nānā-rūpayor dravyayoḥ
hi svayaṃ tri-rūpāl liṅgāl liṅgini jñānam utpannam, tathā paratra liṅgi-jñāna-utpipādayiṣayā
prāk kāryam eva antya-kṣaṇa-an-antaratvād utpannaṃ pratyakṣī-bhavati. na ca a-pratyakṣe
na pramāṇam. darśanam eva hi tat tathā utpannam, yena an-antaraṃ vidhi-pratiṣedha-puruṣa-ghaṭa-anyatara-sa-dvitīyo ghaṭaḥ, an- utpalatvāt, kuḍya-vad iti. tathā-bhūtena puruṣeṇa
a-prabuddhasya apy an-āśvāsikaṃ vyavahāram utpaśyann ekam a-pramāṇam ācakṣīta, aparam
ity api pūrvakam eva yogyaṃ vijñānam utpaśyāmaḥ, antaḥ-karaṇa-abhipātināṃ sukha-ādīnāṃ
api kṣaṇikānāṃ bhāvānām upādāna-samāna-deśa- utpāda ucyate. tasmāt siddhā tādṛśo ’mbhasa
antar-bhavati. hetunā yaḥ samarthena kārya- utpādo ’numīyate. artha-antara-an-apekṣatvāt sadarśayati. yas tarhi samarthena hetunā kārya- utpādo ’numīyate, sa kathaṃ tri-vidhe hetāv antar
vā darśana-pāṭava-a-bhāvāt kāraṇānāṃ kārya- utpādana-niyama-a-bhāvāc ca bhavej jñāpaka-atatra hi kevalaṃ samagrāṇāṃ kāraṇānāṃ kārya- utpādana-yogyatā anumīyate. yogyatā ca sāmagrī-kāraṇa-a-bhāvāt. rūpa-ālokayos tu taj-jñāna- utpādana-yogyatā-pratilambha-lakṣaṇo ’stibrūmo vicchinna-a-vicchinna-avabhāsi-vijñāna- utpādana-yogyatā-lakṣaṇam. yuta-a-yuta-siddhayoḥ
kṣaṇasya-a-vivekāt. kārya-utpatti-viguṇa- utpādana-lakṣaṇatvāt pratibandhasya, anyathā a-viṣaya-madhya-sthitam āvaraṇam, tau vijñāna- utpādana-vaiguṇya-tāratamyena atiśāyayed api,
viprakṛṣṭānāṃ sva-sāmarthya-upadhānāj jñāna- utpādana-śaktiḥ. na ca avaśyam eṣāṃ kāryayāvatā sa eva eṣāṃ sva-bhāvo na asti yas tad- utpādanaḥ śāli-bījasya iti tat-sva-bhāva-apekṣāḥ.
-janana-vat. tathā hi sva-kāraṇasya phala- utpādanaṃ praty ābhimukhyena vinā na rasaḥ. tad-pratibandhā iva kāraṇa-sāmagrī sva-kārya- utpādane. nanv an-apekṣāṇām api keṣāñcit kvacinsamarthā iyaṃ kāraṇa-sāmagrī kārya- utpādane, śakti-pariṇāma-pratyayasya anyasya-tiras-kāra-a-yogāt. na hi tatra atiśayam an- utpādayat kiñcit-karaṃ nāma. a-kiñcit-karaṃ ca-ādayas tu sva-bhāva-yogyatayā ātmani jñānam utpādayantas tathā prakāśamānāḥ sva-ātmavā. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti khaṇḍayanti vā, yena āvaraṇam iṣyante.
-janmanāṃ śaktīnāṃ pariṇāma-apekṣatvāt kārya- utpādasya. atra antare ca pratibandha-sambhavān-ālokāḥ parasparato viśiṣṭa-kṣaṇa-antara- utpādād vijñāna-hetavaḥ. an-upakāryasya apekṣā-aa-pramāṇatvāt tad-grahe kiṃ nibandhanam. utpāditā prasiddhyā eva śaṅkā śabda-artha-niścaye.

utpādinīPVin3_0011004
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PVin3_0000103
PVin3_0002214
PVin1_0002606
PVin3_0008504
PVin3_0010402
PVin3_0010501
PVin3_0008708
PVin3_0009311
PVin1_0003411
PVin1_0001003
PVin2_0007711
PVin3_0009105
PVin1_0001502
PVin3_0006908
PVin1_0001405
PVin1_0000104
PVin3_0009801
PVin3_0003009
PVin3_0003807
PVin3_0003007
PVin3_0003009
PVin3_0005505
PVin3_0013013
PVin3_0009710
PVin3_0003603
PVin3_0012808
PVin3_0005502
PVin3_0006502
PVin3_0007008
PVin3_0005501
PVin3_0005504
PVin3_0011205
PVin2_0009607
PVin3_0005605
PVin3_0006703
PVin3_0005604
PVin2_0009211
PVin3_0007008
PVin3_0005804
PVin1_0002014
PVin2_0005010
PVin1_0000803
PVin2_0005511
PVin1_0000105
PVin2_0008808
PVin1_0001903
PVin2_0008809
PVin3_0011003
PVin2_0008805
PVin1_0003908
PVin2_0008603
PVin3_0003109
PVin3_0004507
PVin3_0004702
PVin3_0013502
PVin3_0000505
PVin3_0013601

136udbhāvayanduḥkha-viśeṣa-darśana-mātreṇa abhyāsa-bala- utpādinī bhavaty eva karuṇā. tathā hi dharmasamartha-nirodhād vā sati vyavadhāne ’nyasya utpitsoḥ kāraṇa-a-bhāve ’n-utpatteḥ kāraṇajñānam utpannam, tathā paratra liṅgi-jñāna- utpipādayiṣayā tri-rūpa-liṅga-ākhyānaṃ paravaktuṃ śakyaṃ na sādhanam. sarvatra tena utsannā iyaṃ sādhya-sādhana-saṃsthitiḥ. ity-adhyavasāyāt. bheda-a-bheda-vyavasthā evam utsannā sarva-vastuṣu. sarva-artha-upalambheṣu
iyam api kārya-liṅga-jā. etena pipīlikā- utsaraṇa-matsya-vikāra-āder varṣa-ādy-anumānaṃ
-anuṣaṅgiṇaṃ prathayatā a-sattā eva sarvatra utsāditā bhavati. tathā api idam a-siddham eva a-prayogeṣu vacana-parāvṛtti-kṛtaṃ vibhramam utsṛjya artha-vyavasthāpana-nītir anusartavyā. akuṇḍa-bhūtala-ādīnām apy ādhāra-bhāvo badara- udaka-ādiṣu janana-śaktir eva. tasmād eteṣu tadavasthātā iti cet, kā iyam avasthā. yā iyam udaka-dhāraṇa-ādy-artha-kriyāyām upanidhīyate, yām-a-calayoḥ pṛthak-siddhi-prasaṅgād vastra- udaka-vat. ekasya ca āvaraṇe sarvasya āvaraṇaa-pratibhāsanena ghaṭana-a-yogāt kṣīra- udaka-vad a-tad-vedini. yatra api vivekakvacin na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja- udaka-sāmagryām api kadācid aṅkura-an-utpatteḥ. na,
a-pratipatteḥ, mahānasa-ādi-dṛṣṭa-dhūmād iva udadhāv agneḥ, a-pratibandhāc ca, sarvataḥ sarvana arthe, adhyātmaṃ parisyandād īhā-vaśena udaya-astam-aya-a-yogāc ca. buddhir atra vivarteta,
eva cintyate hy atra pratibaddhaḥ phala- udayaḥ. na hi śabda-arthaḥ sann a-san vā kañcit
na ca imāḥ kalpanā a-pratisaṃviditā eva udayante vyayante vā, yena satyo ’py a-lakṣitāḥ
-loka-bhartari kṛtā sv-alpā apy an-artha- udayā sammohād avadhīraṇā iti kṛpayā tan-nītir
anyatra tv a-jñānād iti na vāda-udāharaṇam. udāharaṇa-diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ
āgame tu diṅ-mātra-darśanam etat. atra udāharaṇam —pretya a-sukha-prado dharma iti.
a-sādhāraṇam āha. yasmān na etad eva ekam udāharaṇam adhikṛtya idam ucyate, sarva-pratītiasya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam apy atra sadṛśam āha — na santia-yogāt. sva-vacana-virodhe spaṣṭam udāharaṇam, āgame tu diṅ-mātra-darśanam etat.
-bhāg ukto veditavyaḥ. tena eva ca sadṛśam udāharaṇam āha, prayatna-an-antaraṃ vyaktiācāryeṇa punar diṅ-mātra-darśanāya idam udāharaṇam uktam — a-nityaḥ śabdaḥ kṛtakatvāt,śāstreṇa. anyatra tv a-jñānād iti na vāda- udāharaṇam. udāharaṇa-diśaṃ tv ācāryaḥ prāha. yaḥ
sādhāraṇatā, yatra sattvam eva na anvayi ity udāharaṇam evam-phalam. saṅketa-āśrayāḥ śabdāḥ,-sthitiṣv ātma-kārya-an-upalambheṣu. tatra udāharaṇam — sarva-gataṃ sāmānyam, sarva-deśa-viṣaye sva-bhāvasya pṛthak-karaṇaṃ kārya- udāharaṇāt sarvasya tādātmya-pratītir mā bhūd iti.
yathā — na atra śīta-sparśo ’gner ity udāharaṇāni pūrva-vat. sa punar ayaṃ virodhaḥ
sva-bhāva-hetāv antar-bhavati iti, sā tad udāharaṇena eva udāhṛtā. sa punar upādhi-bhedaīdṛśam. iti saṅgraha-ślokau. etena eva udāharaṇena nidarśite ’pi hetu-lakṣaṇa-viṣaye svalakṣaṇaṃ tu tad eva. etena kārya-liṅga- udāharaṇena sva-bhāvo ’py eka-deśa-bhāg ukto-kāreṇa yogāt. tadā apy apārthako vacana- udāhāraḥ. tasmān na asya api vipakṣe ’-dṛṣṭisann a-sann ity evam-ādiṣv api yathā-yogam udāhāryam iti, sā api na vācyā, an-upalambha eva
so ’pi sva-bhāva-hetāv antar-bhavati ity udāhṛta eva. tathā hi —na hy anyā an-upalabhyeṣu
-artham etad uktam, yathā ayam eva an-antara- udāhṛtaḥ prayogaḥ. atha yad idaṃ na santiupalabdhir api kācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi sva-bhāva-hetāv antar-bhavatimātrasya tasya saṃśaya-hetutvāc cheṣavat tad udāhṛtam. na hi sarva-an-upalabdhir a-bhāvaantar-bhavati iti, sā tad udāharaṇena eva udāhṛtā. sa punar upādhi-bheda-apekṣaḥ kevalo vāgamād iyam. hetu-prabheda-ākhyāne na darśita- udāhṛtiḥ pṛthak. ity antara-ślokāḥ. a-sadhy ātmā sukha-ādīnām an-anya-bhāk. na an- uditaḥ pratiniyataḥ sukha-ādy-ātmā viṣayī-kriyateviśeṣaṇa-viśeṣyābhyāṃ kriyayā ca saha- uditaḥ. vivakṣāto ’-prayoge ’pi tasya artho ’yaṃ
rasa-ādaya iva parasparam. na api tad-balena udīyamānaṃ vijñānam artha-antaram anusartuṃ
vidhāna-pratiṣedhayoḥ. ekaṃ dharmiṇam uddiśya nānā-dharma-samāśrayam. vidhāv ekasya tad
sammohād avadhīraṇā iti kṛpayā tan-nītir uddyotyate. hita-a-hita-prāpti-parihārayor
tulyam, yathā pravṛddhayoḥ kadalyoḥ kanda- udbhavaḥ. yatra tu sākṣād dhetu-bhedaḥ, tatramānasaṃ ca akṣa-vijñāna-an-antara-pratyaya- udbhavam. tad-artha-an-antara-grāhi pratyakṣam
rūpa-bhedo ’pi, yathā tayor eva bīja-kanda- udbhavayoḥ. tad yato yādṛśaṃ dṛṣṭam, tatas
pratisandhi-bandhāt. ata eva a-viparyāsa- udbhavā sā na doṣaḥ. a-saty ātma-grahe duḥkha-sva-bhāva-bhedāt, yathā kadalī bīja-kanda- udbhavā. sphuṭam eva tādṛśaṃ bhedaṃ loko
api yā tv antar-upaplava-samudbhavā. doṣa- udbhavāt prakṛtyā sā vitatha-pratibhāsinī. anbhavaṃs tādṛśaḥ syāt. anyādṛśād api tādṛśa- udbhave tac-chakti-niyama-a-bhāvān na hetu-bhedo
iti. ata eva śāstra-dṛṣṭeṣv artheṣu virodha- udbhāvana-prāyā cintā. yac chāstraṃ vastu-balaso ’-niścaye ’pi tulya iti tathā-vidha- udbhāvanam apy atra dūṣaṇam eva. anyatra tu
eva para-arthe ’numāne sādhana-doṣa- udbhāvanam, api tu vaktṛ-doṣeṇa api, nyūnatā-annyūnatā-ādayaḥ sādhana-doṣā uktāḥ, teṣām udbhāvanaṃ dūṣaṇam, tena para-iṣṭa-artha-siddhieva sā, na darśana-antara-avasthitasya doṣa- udbhāvanam. sa hi tasya upagama-kālaḥ. tatra-avasaraḥ, sthita-vacane tu tasmin doṣam udbhāvayan dūṣaka eva tasya sādhanasya. tad-

udbhāvite

PVin3_0013504
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PVin3_0009706
PVin3_0006708
PVin2_0005516
PVin2_0005106
PVin3_0010813
PVin3_0007707
PVin1_0002713
PVin3_0006604
PVin2_0008701
PVin3_0011409
PVin2_0007907
PVin3_0011401
PVin3_0011408
PVin3_0011408
PVin3_0005107
PVin3_0005406
PVin3_0008704
PVin3_0008705
PVin3_0008702
PVin2_0006710
PVin3_0008608
PVin3_0011408
PVin3_0008609
PVin3_0005306
PVin2_0006709
PVin3_0008705
PVin2_0007910
PVin3_0005307
PVin3_0008703
PVin3_0011405
PVin3_0005212
PVin3_0005306
PVin3_0011402
PVin3_0011405
PVin3_0005102
PVin2_0006806
PVin3_0011405
PVin1_0000907
PVin3_0005302
PVin2_0006711
PVin3_0005311
PVin3_0008802
PVin2_0006710
PVin3_0005013
PVin3_0011407
PVin3_0011502
PVin3_0011501
PVin2_0006805
PVin2_0006806
PVin1_0002404
PVin3_0012201
PVin3_0006511
PVin3_0010308
PVin3_0000206
PVin3_0000309
PVin3_0003403
PVin3_0000304

137

upagamapara-iṣṭa-artha-siddhi-pratibandhāt. nanv an- udbhāvite ’pi doṣe ’rthasya eva a-sāmarthyān natasya kartā ity ucyate. yadi punar udbhāvite ’pi doṣe sampūrṇa-vacana-ādinā
yā punaḥ śāstra-āśrayeṇa anyatara-a-siddhir udbhāvyate, yathā abhivyakti-vādinaḥ kṛtakatvam ayogāt. na eṣa doṣaḥ, yasmāt —an-ādi-vāsanā- udbhūta-vikalpa-pariniṣṭhitaḥ. śabda-arthas tri-artha-bheda-āśrayam upāgatāḥ. an-ādi-vāsanā- udbhūtaṃ bādhante ’rthaṃ na laukikam. tat-phalosādhya-dharme ’pi viśeṣaṇa-viśeṣya-bhāva unneyaḥ. tena saty api viśeṣaṇe na an-anvayaḥ.
-lakṣaṇād īdṛśāṃ prayogāṇāṃ sandeha-hetutvam unneyam. rāga-ādīnām apy artha-antaratvād a-gatirsattāyāṃ ca a-vyabhicāram iti kathaṃ na unmattaḥ. vipakṣa-vṛttyā vyabhicāraḥ. tat-pakṣaasmābhiḥ pramāṇa-vārttike. kāma-śoka-bhaya- unmāda-caura-svapna-ādy-upaplutāḥ. a-bhūtān api
sva-kāraṇa-sāmagry-adhīnair anyair api tad- unmukhair bhavitavyam, an-āyattatvāt. tadtathā hi tathā-vṛttir eva apekṣā, tat-kṛta- upakāra-an-apekṣasya tan-niyama-a-yogāt. tan-sādhanam. upakārasya artha-antaratve ’-tad- upakāra-ādayo ’py uktāḥ. an-ubhaya-kāriṇām
virūpe ’pi dhātau. dhātv-antare tv an-eka- upakāra eva syāt. an-ābhoge ’-sāmarthyam iti cet,ity uktam. nanu saṃhatānām a-saṃhata-para- upakāra-niyama-a-bhāvād anaikāntika eva ity a-upakāra-sādhanam etat. na eka-kāla-an-eka- upakāra-sādhanam. upakārasya artha-antaratve ’-utpattes tathā upayogināṃ nānā-sva-bhāva- upakāra-sādhanam etat. na eka-kāla-an-eka-upakāra
sambhavaty api bhāvānāṃ kṣaṇikānām anyonya- upakāraḥ, a-cintyatvād dhetu-pratyayatena tad-ātmānaṃ praty asya kaścid upakāraḥ sambhāvyate, kāraṇa-dharma-darśanāt.
sāmarthyam. ko ’yam a-janya-janaka-bhūtānām upakāraḥ, sva-rūpasya siddher a-kāryatvāt. paraubhayathā a-kārakasya a-kiñcit-karatvena an- upakārakatvād ity ukta-prāyam. tasmāt sarva evapṛthak tatra sahitam api tādṛśam eva ity an- upakārakatvān na saṃyogena tadvat syāt. sahitasya
tat-sambandhe kaḥ sambandho ’n-upakārya- upakārakayoḥ. ādhāra-ādheya-bhāvaś cet, so ’pitata ādhārād abhinirvṛtteḥ. na hi tasmād upakāram an-anubhavatas tato ’vasthā-viśeṣaetat. na eka-kāla-an-eka-upakāra-sādhanam. upakārasya artha-antaratve ’-tad-upakāra-ādayo
tato ’vasthā-viśeṣa-pratilambho yuktaḥ. upakārasya artha-antaratve ’py uktam. na vai tatahy an-upakāry apekṣyata ity ukta-prāyam. tad- upakārasya ca artha-antaratve tasya iti sambandha
anya-karaṇe tasya iti sambandha-a-yogāt. upakārasya tat-sambandhe kaḥ sambandho ’na-kāryatvāt. para-rūpa-kriyāyām api tatra an- upakārāt. ubhayathā a-kārakasya a-kiñcitśaṅkā-utpatteḥ, sarvasya kvacit kathañcid upakārāt, tad-a-jñāne tad-aṅga-vikalatvād a-kṣūṇa
bhāva-ādayo ’py uktāḥ. tasya ca a-jñeyatvam, upakārād eva jñāna-utpatteḥ. tasmād eṣa śabdo na
na saṃyogena tadvat syāt. sahitasya tad-anya- upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam a-sambhavād iti vyabhicāra eva. a-pratibaddha- upakārāś cakṣur-ādayaḥ para-upakāriṇaś cet, atrasaha-kāri pratiniyatam asti indriya- upakāry anyad vā. tat kadācit kasyacid bhavati
vā sva-bhāva-antara-pratilambhāt. na hy an- upakāry apekṣyata ity ukta-prāyam. tad-upakārasya
ko hy eṣa niyamaḥ — saṃhatāḥ para- upakāriṇa iti. yady api kvacit kāryeādayaḥ para-upakāriṇaś cet, atra api saṃhata- upakāriṇa eva iti kaḥ pratibandha-niyamaḥ.
a-vyavahitāḥ pratighātinā anyena anyonyasya upakāriṇaḥ, a-vyavadhāna-deśa-yogyatā-sahaindriyaṃ jñānaṃ janayati iti, anyathā an- upakāriṇo ’n-apekṣā syād viṣaya-antara-vat. tenaa-pratibaddha-upakārāś cakṣur-ādayaḥ para- upakāriṇaś cet, atra api saṃhata-upakāriṇa evasmṛti-prabodhe ca upayuktatvān na asya an- upakāriṇo buddhir bhāvam apekṣeta. artha-abhipāta
kiṃ tv apekṣanta eva kāraṇāni tad-avasthā- upakāriṇam artham, tato labhyasya atiśayasyaādhāra-ādheya-bhāvaś cet, so ’pi tad-ātma-an- upakāre na sidhyati. para-ātmani tulyaḥ
śabda-upayogāt sāphalyaṃ pratyuktam. indriya- upakāreṇa api saha-kāri-kāraṇaṃ śabdasyacet, sthiter artha-antara-an-artha-antaratve upakāreṇa vyākhyāte. pāta-pratibandhāt sthāpaka
upakārasya tat-sambandhe kaḥ sambandho ’n- upakārya-upakārakayoḥ. ādhāra-ādheya-bhāvaś cet,-kṣaṇa-antara-utpādād vijñāna-hetavaḥ. an- upakāryasya apekṣā-a-yogāt. śakta-sva-bhāvasya
pratibandha-niyamaḥ. pratyupayogaṃ tebhya upakāryasya sva-bhāva-antara-utpattes tathā
upakurvāṇāś cakṣur-ādaya ādheya-atiśayam eva upakurvate. sa tasmād eka-sva-bhāvo na bhavatitādarthya-sādhanaṃ vipratiṣiddham. tasmād upakurvāṇāś cakṣur-ādaya ādheya-atiśayam eva
eka-pratiniyamasya taj-janma-lakṣaṇatvāt tad- upakṛtam indriyaṃ jñānaṃ janayati iti, anyathā ansyād viṣaya-antara-vat. tena eva kasmād upakriyata iti cet, atra vastu-sva-bhāvair
sukha-ādi-saṃvedanam iti darśana-arthatvād upakṣepasya. tatra api saṃvedanam eva ekam-vṛtteḥ. sandigdhaḥ syāt. na ca pareṇa tathā upagata ity a-pramāṇād abhyupagamāt tathā eva’bhyupeyāḥ, tad-bhāve para-apekṣatvena upagatatvāt. ye yad-bhāve para-apekṣatvena
evam uktam. tena itara-a-sad-viraheṇa tvayā upagatatvād ity arthaḥ. tatra api kaḥ
api tu parīkṣāyā abhyupagama iti na para- upagatena sādhanam. tad-āgama-bādhanāya paraṃ
na a-san-pratīti-mātreṇa, yataḥ para- upagatena siddhiḥ syāt. sato ’py a-vastu-kṛtāśāstraṃ bādhakam eva iti cet, kathaṃ punar upagama-a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na-abhyupagamaś ca tena eva kathaṃ bhavet, tad- upagama āgamasya tyāga-aṅgasya a-pramāṇatvena a-upagama

PVin3_0010409
PVin3_0000802
PVin3_0003103
PVin3_0003305
PVin3_0000505
PVin3_0002002
PVin3_0000611
PVin3_0012202
PVin3_0003412
PVin3_0003412
PVin2_0009901
PVin3_0000407
PVin3_0003003
PVin3_0000610
PVin3_0003402
PVin3_0002311
PVin3_0001906
PVin3_0002309
PVin3_0000305
PVin3_0000607
PVin3_0001401
PVin3_0000407
PVin3_0001903
PVin3_0001110
PVin1_0001414
PVin3_0001802
PVin3_0006601
PVin1_0001506
PVin3_0007308
PVin3_0004304
PVin3_0004208
PVin3_0004305
PVin3_0000104
PVin3_0011111
PVin3_0005203
PVin3_0000908
PVin1_0003904
PVin3_0001502
PVin3_0002904
PVin3_0010208
PVin3_0000508
PVin3_0012507
PVin1_0000313
PVin1_0003608
PVin3_0010210
PVin2_0010010
PVin3_0007805
PVin2_0004509
PVin2_0006705
PVin1_0000410
PVin2_0007002
PVin2_0007002
PVin1_0000209
PVin1_0002406
PVin2_0006507
PVin3_0010804
PVin3_0010802
PVin3_0010805
PVin3_0010802

138

upanayaḥ

vācyaḥ, anyathā a-siddheḥ. etena ātma-para- upagama-ādayaḥ puruṣa-vyavasthā-samāśrayāḥ sarve
iti vyāpty-a-siddher vyabhicāraḥ. etena mad- upagama-ādayo hetu-prayogā vyākhyātāḥ, āgamaevam a-vacanān na pratiṣedhe doṣaḥ. sva- upagama-āśrayaṃ hi śāstraṃ virundhāno vihanyate,prāmāṇyena abhyupagamāt. sva- upagama eva tarhi prāmāṇyam ādadhad dharmiṇaṃ
-avasthitasya doṣa-udbhāvanam. sa hi tasya upagama-kālaḥ. tatra yāvān artho yukti-sāmarthyād
vastu-pratibandha-a-bhāvāt. kevalaṃ śāstra- upagama-dvāreṇa eṣām anuṣaṅgaḥ, sa ca sarvatra
na ubhaya-dharmā asti iti. siddha-anta- upagama-nibandhaneṣu vicāra-prastāveṣu, anyathā
tathā eva bhavati, atiprasaṅgāt. na ca upagama-balena sapakṣa-a-sapakṣau vyavasthāpyaa-yathā-artha-abhidhānena. yadi sva-vacana- upagama-virodhayor na kaścid bhedaḥ, kas tarhikaścid bhedaḥ, kas tarhi viṣaya-bhedaḥ pūrva- upagama-virodhasya. yatra an-āśrite kasmiṃścit
a-dṛśyatve ’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva- upagama-virodhāt, tad-viśeṣāṇām anyatra api śakya
-yogena, sa eka-dharma-upagame ’para-dharma- upagama-san-darśana-arthaḥ. tad-an-abhyupagame catasya. sa sva-kārya-saṃsūcitaḥ sva-viparyaya- upagamaṃ pratibadhnāti. tad evaṃ sva-vacanaṃ
-sva-bhāva-niṣedhaḥ kriyate. viruddhayor eka- upagamasya apara-tyāga-nāntarīyakatvān na ubhayapramāṇena a-pramāṇasya bādhanāt. tena upagamāt pramāṇaṃ sarva-vastuṣu śāstraṃ bādhakamnyāyyam, atiprasaṅgāt. api ca śāstra- upagamāt sarvaḥ śāstra-dṛṣṭaḥ sādhyatvena īpsitaś
-apekṣam abhyupagamaṃ darśayati iti. śāstra- upagamāt sarvas tad-dṛṣṭaḥ sādhya iti syād āśaṅkā
iti cet, bādhanīya-arthasya śāstrasya upagamād anyatra apy astu. tasmān na idaṃa-pramāṇatvena a-pratipatti-yogyatvāt. tad- upagamād āgamaḥ, tataḥ sādhana-dharmaḥ, tasmādekasya tu yathā-ukta-sva-bhāva-antara-viraha- upagamād eva bhinna-deśa-ādibhir yoga-a-bhāvaḥ,na ātma-arthāḥ. saṃhata-para-artha-kriyā- upagamād eṣāṃ sādhana-vaiphalyam. tasmād an-uktobhinna-deśa-ādi-yogena, sa eka-dharma- upagame ’para-dharma-upagama-san-darśana-arthaḥ.
api svayam ātmanā eva iṣṭaḥ sādhyaḥ, śāstra- upagame ’pi na itara iti darśana-arthā. tatraa-nāntarīyaka-abhyupagamaś ca śāstra- upagame ’pi vādino nirastaḥ. katham idānīm apratyakṣā, yena indriya-jñānasya vikalpa- upagame bādhā syāt. sa eva tāvad ayaṃ vikalpaḥ
tathā kasyacid artha-antara-bhūtasya upagame syād anyatara-artha-antara-bhāvaḥ. etena
upagatatvāt. ye yad-bhāve para-apekṣatvena upagamyante, na te tad-bhāva-niyatā iṣyante,
ca buddhiḥ. sā ca parokṣā iti na anugraha- upaghātau tataḥ syātām, puruṣa-antara-saṃvedanaguṇa-viśeṣam āviśanti. upādāna-dharmas teṣu upacaryate. tad a-siddha-upādāneṣu na sambhavati.
pakṣo dharmī. prayojana-a-bhāvād an- upacāra iti cet, na, sarva-dharmi-dharmauktam. anyac cet, katham anya-bhāve so ’sti, upacāra-mātraṃ tu syāt. etena apara-bhāvaḥ
-pratiṣedha-arthatvāt. tad-eka-deśatvāt tad- upacāra-yogya-dharmi-pratipatty-artham. tathā ca-ākhyānaṃ para-artham anumānam, kāraṇe kārya- upacārāt. atra sva-dṛṣṭa-artha-grahaṇam āgamāt
chaktir upayujyate, sva-bhāva-guṇasya śaktāv upacārāt. yatra so ’-samarthaḥ, na tatra śakteḥ
’rtha-kriyāḥ. na hi māṇavako dahana- upacārād ādhīyate pāke. tasmāt satyām api
api śaktasya vācakam iti sādhanam iṣṭam upacāreṇa. tato hetu-vacana-pravṛttes tad api
sādharmya-darśanāl loke bhrāntir nāma upajāyate. a-tad-ātmani tādātmya-vyavasāyena na
sa ca nāma tad-āśrayāṃ siddhiṃ sādhanād upajīvati, na paro dūṣaṇam iti vyaktam iyaṃ rājaekatra samyag-jñāna-a-yogāt. viṣaya- upadarśana-arthaṃ ca pakṣa ucyate. sa nirākṛte
-arthaṃ hetur ucyate. na ca hetoḥ sambandha- upadarśana-kāle pakṣa-ādi-vikalpo ’sti, yato ’yaṃsyān na vā ubhayam iti dharmayoḥ sambandha- upadarśanāt. eka-anta-parigrahe syād eṣa doṣaḥ.
adhikaraṇa-ādy-arthānāṃ pratiṣedha-viṣaya- upadarśanīnāṃ vibhaktīnām a-yogād iti cet, ukta-upalabhamānā na asti ity āhuḥ. tan nimitta- upadarśanena an-upalabdher na asti iti vyavahāraḥ
sva-saṃvit phalam iṣyate. yeṣāṃ buddhir eva upadarśita-grāhya-grāhaka-ākārā utpadyate, teṣām
kasyacid bhāva-a-bhāvayor vṛtti-vyatirekavān upadarśitaḥ svayaṃ bhavat-sāmarthyena tat tathāsantaṃ janayati iti pramāṇaṃ dṛṣṭāntena upadarśyate. tena ca pramāṇena sādhya-dharmasya
vastu-bala-āyātā eva khalu vyāptiḥ pramāṇair upadarśyate — sarvaṃ kṛtakam a-nityam iti.
vacana-jñāḥ, te tat-pratipādane punar upadeśa-antaram apekṣante. satyam etat, tathā api
na, tasya a-yogād artha-abhidhāne puruṣa- upadeśa-apekṣatvāc ca. upalambha-yogya-a-yogyatal lakṣaṇaṃ vyāptyā kathayed yathā- upadeśaṃ pravartamānasya a-vipralambha-artham.
eva pratipādane liṅga-vad avalambante, an- upadeśād a-pratipatter upadeśe ca śabdānām-vad avalambante, an-upadeśād a-pratipatter upadeśe ca śabdānām artheṣv an-āvaraṇāt tad evaṃ-lakṣaṇam. anyas tu buddhau sākṣāt sva-bhāva- upadhāna-sāmarthya-rahito ’-yukta-pratipattir eva.
-rūpaṃ paśyāmaḥ. na ca asya ayam ātmā para- upadhāno yuktaḥ, tad-a-viśeṣe ’pi sva-bhāvaca teṣāṃ tathā viprakṛṣṭānāṃ sva-sāmarthya- upadhānāj jñāna-utpādana-śaktiḥ. na ca avaśyam
tarhi vyatirekād api. tad-a-bhāvād an-anya- upanaya iti cet, tulyā vṛtti-tat-sandehābhyām a-upanaye ’tiprasaṅgaḥ. dṛṣṭa-viruddhasya an- upanaya iti cet, tulye nyāye kiṃ na upanayaḥ. na-tat-sandehābhyām a-bhāva-a-siddhir ity an- upanayaḥ. dṛśyatayā ca tayor ātmanor virodhaan-upanaya iti cet, tulye nyāye kiṃ na upanayaḥ. na ca eṣa nyāyaḥ, lakṣaṇa-yukte virodhaupanayanto

PVin1_0000305
PVin1_0000303
PVin3_0010801
PVin2_0004907
PVin3_0009312
PVin1_0004011
PVin1_0002204
PVin1_0000801
PVin1_0002202
PVin3_0010004
PVin3_0010504
PVin3_0002205
PVin2_0005601
PVin3_0012601
PVin3_0001306
PVin3_0007408
PVin3_0013104
PVin3_0006702
PVin3_0006501
PVin3_0000609
PVin2_0009104
PVin1_0004313
PVin1_0004314
PVin1_0003907
PVin1_0002906
PVin2_0005518
PVin1_0003807
PVin1_0003809
PVin1_0002713
PVin1_0002901
PVin1_0002508
PVin1_0002510
PVin1_0002511
PVin1_0000201
PVin2_0004512
PVin3_0013403
PVin2_0008102
PVin1_0001501
PVin2_0009503
PVin2_0009503
PVin1_0000907
PVin2_0007313
PVin3_0011110
PVin1_0000902
PVin3_0008804
PVin3_0008706
PVin2_0008901
PVin3_0013402
PVin1_0000814
PVin3_0012403
PVin2_0009002
PVin3_0005409
PVin1_0001114
PVin1_0001910
PVin2_0009102
PVin3_0005303
PVin3_0005005
PVin2_0007312
PVin3_0005310

139

upayogātviśeṣaḥ. tad ime kvacit kiñcid a-siddham an- upanayanto ’n-apanayanto vā kathaṃ kasyacit-antaram. te tarhi tatra a-dṛṣṭāḥ kam artham upanayanty apanayanti vā. yat prāg dṛṣṭaṃ tatra
iti cet, nanv evam ātmani dṛṣṭasya aparatra- upanaye ’tiprasaṅgaḥ. dṛṣṭa-viruddhasya antad-viparyaya-vyatirekiṇo ’rtha-mātrasya upanidhāyakaṃ liṅgam iti sāmānya-viṣayaṃ proktam,
yā iyam udaka-dhāraṇa-ādy-artha-kriyāyām upanidhīyate, yām ayaṃ jantur adhyakṣam
nīla-pīta-vat. viṣayasya vijñāna-hetutayā upanidheḥ prāg upalambhaḥ paścāt saṃvedanasya iti
indriya-virahe ’-darśanād an-upahata-indriya- upanidhau ca punaḥ sambhavāt. na apy a-manas’rthānām a-pratīti-prasaṅgāt. tasmād ayam upanipatya vijñānaṃ janayan na an-ātma-ādy-utpattir na a-viṣayā, yathā-svaṃ viṣaya- upanibandhanānāṃ sukha-ādīnāṃ tat-sannidhāna-abhāsante vyavahāras tad-āśrayaḥ. vyavahāra- upanīto ’tra sa eva āśliṣṭa-bheda-dhīḥ. sādhyaḥ
a-bhinna-pratyaya-viṣayasya vyavahāra- upanītasya sādhya-dharmiṇaḥ sādhanatve pratijñāuktaḥ kiṃ duṣṭas tatra sidhyati. dharmān an- upanīya eva dṛṣṭānte dharmiṇo ’-khilān. vāg-dhūmaiva. a-tadvān api sambandhāt kutaścid upanīyate. dṛṣṭiṃ bheda-āśrayais te ’pi tasmād akenacit prakaraṇena imaṃ vyavahāra-patham upanīyante. anyathā hi tatra a-vyavahāra eva syāt.
an-uktatvād iti cet, yad-vivādena sādhanam upanyastaṃ tac cen na sādhyam, kim idānīṃ sādhyam.
sa tathā sādhya ucyate. na punas tathā asya upanyāsa-pūrvako ’nvayaḥ, sādhya-ukter iha an-prastāve ca an-āgama-āśrayān na āgama- upanyāsaḥ. sādhyaś ca pratibandho yac chrāvaṇaṃ
api sva-bhāvena arthato virodhāt. tad- upanyāsena an-upalabdheḥ prayogaḥ syād iti’n-agner iti. pratiṣedhya-artha-bādhaka-rūpa- upanyāsena vā prayujyate, yathā — na atra śītaavayavi-pratiṣedha-ādiṣu bahu-mukhair upanyāsair ekatva-an-eka-vṛttyor virodhāt tathāa-calasya artha-antara-yoge ’pi tad-bhāva-an- upapatteḥ. sa ca artha-antarād bhavann a-nityatākathaṃ sarva-jñānānāṃ viṣayaṃ vyatirecayann upaplava-itarayoḥ pramāṇa-itaratāṃ brūyāt, viśeṣa
pramāṇa-itaratāṃ brūyāt, viśeṣa-a-bhāvāt. upaplava-vāsanā-a-visandhi-doṣād a-prabuddhasya
api tad-ātmanaḥ. asti iyam api yā tv antar- upaplava-samudbhavā. doṣa-udbhavāt prakṛtyā sāata eva vikalpo ’-vastu-nirbhāsād visaṃvādād upaplavaḥ. pratyakṣa-ābho dvi-vidha ucyate. vastu
ca artho bhinna ekas tatas tataḥ. tais tair upaplavair nīta-sañcaya-apacayair iva. a-tadvān-saṃvitti-bhedavān iva lakṣyate. mantra-ādy- upapluta-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ.
-rahitā api. tathā eva a-darśanāt teṣām an- upapluta-cakṣuṣā. dūre yathā vā maruṣu mahān alpokāma-śoka-bhaya-unmāda-caura-svapna-ādy- upaplutāḥ. a-bhūtān api paśyanti puratosmārtaṃ na ca tat tādṛg-arthavat. middha- upaplutānām apy anubhūta-smaraṇa-ākārā vikalpābuddhi-vivarta iti cet, pratyakṣo viṣaya- upabhogaḥ, tad-a-pratyakṣatve ’nya-pratyakṣa-vat-prasaṅgāt. viṣayo ’sti iti ca viṣaya- upabhogaḥ prāptaḥ, tad-bhogasya a-pratyakṣatvād aa-siddheḥ sato ’py a-sad-a-viśeṣāl laiṅgika- upabhogasya ca a-bhogatvād anya-bhoga-vat. liṅga-kriyāyāṃ visaṃvādyate. nanv anyad api śābda- upamāna-ādikaṃ pramāṇam asti, pramāṇasya sato
nigadanto dṛṣṭāḥ, avinābhāva-a-vacanād upamāna-sādhya-tad-āvṛtti-vacanānāṃ ca prayogāt
kenacid ātma-antara-pratiniyamaḥ, yena upamānāt sādhanaṃ syāt. na hy arthasya kenacit-ādayo viṣaya-upalambhaś ca pratividitā eva upayanty apayanti ity a-nityāḥ. ta evamsyāt. sa eva tāvad ayaṃ vikalpaḥ saṃvidita upayann apayaṃś ca kva antar-bhāvyatām arthe
vā rūpa-a-viśeṣād eka-śākhā-prabhavatvād vā, upayukta-phala-vat. atra apy upayukta-vyatiriktavā, upayukta-phala-vat. atra apy upayukta-vyatirikta-pakṣī-karaṇe hetoḥ sādhya-asākṣād buddhāv an-upayogāt smṛti-prabodhe ca upayuktatvān na asya an-upakāriṇo buddhir bhāvam
pramāṇam uktā. na tu vyatireka-darśana-ādāv upayujyate, saṃśayāt, a-niścita-jñāpana-aṅgād arāgasya an-upayoge kathaṃ tac-chaktir upayujyate, sva-bhāva-guṇasya śaktāv upacārāt.
syāt. ataś ca yaḥ prāg a-janako buddher upayoga-a-viśeṣataḥ. sa paścād api syāt. ātma-akriyate. artha-antaratve tatra eva upayoga iti kaḥ patataḥ pratibandhaḥ.
sarva eva vastu-sambandhā janakasya eva upayoga-viśeṣa-vaśāt pravibhāgena kārya-kāraṇaiva trapuṣayoḥ, kvacit prabhāve sparśa- upayoga-sraṃsinyor iva harītakyoḥ. tasmān na supradarśyeta, kaḥ sādhya-sādhane tasya upayogaḥ, a-sambandhāt. na hi kathañcit sādṛśyaprasaṅgāt. tataḥ smṛtyā vyavadhānān na artha- upayogo ’n-antara-vyāpāra-phalaḥ syāt. ataś caātma-sannidhāyane ko nairātmyād vyatirekasya upayogaḥ. kathaṃ vā a-prasiddha-ātma-niyamāḥ
saha-utpatti-vināśau sarvasya ca sarvatra upayogaḥ syāt. anyathā ekam ity eva na syān nāmana. tasya āvṛty-akṣa-śabdeṣu sarvathā an- upayogataḥ. kadācin nir-apekṣasya kārya-ākṛtitataḥ sarvathā sākṣād vinivṛtteḥ, parampara- upayogasya atītād api darśanāt. tad ayam asāmarthya-kāle ca kārya-niṣpatter an- upayogāj jñāna-hetor viṣayasya saha-bhāvo
vā. tathā ca bhāvas tadvān na syāt, an- upayogāt. upayoge vā sa eva asya sva-ātma-bhūtā aartham, tato labhyasya atiśayasya kārya- upayogāt. tathā śabdo ’pi yadi kiñcid apekṣya
prayatnasya āvaraṇa-indriya-śabdeṣv an- upayogāt. na hi tasya upalambha-āvaraṇaṃ
tatra dvitīyā sad-vyavahāra-niṣedha- upayogāt pramāṇam uktā. na tu vyatireka-darśana-karatvāt. etena prayatnasya indriya-śabda- upayogāt sāphalyaṃ pratyuktam. indriya-upakāreṇa

upayogāt

PVin1_0000907
PVin2_0009111
PVin3_0011803
PVin2_0006506
PVin3_0011407
PVin3_0002409
PVin1_0003213
PVin1_0000809
PVin3_0011110
PVin2_0009102
PVin3_0012603
PVin3_0002410
PVin3_0002410
PVin3_0006909
PVin3_0002510
PVin3_0002306
PVin3_0010906
PVin3_0002305
PVin2_0009712
PVin1_0001801
PVin1_0001714
PVin2_0008101
PVin1_0002505
PVin1_0000512
PVin1_0001712
PVin1_0001801
PVin1_0003006
PVin3_0010511
PVin3_0006704
PVin3_0010702
PVin2_0008506
PVin2_0006302
PVin2_0005804
PVin2_0007307
PVin2_0006515
PVin2_0005901
PVin2_0006010
PVin2_0005607
PVin3_0012913
PVin3_0013002
PVin2_0009709
PVin3_0010813
PVin2_0005806
PVin2_0009212
PVin2_0007301
PVin2_0006111
PVin2_0005908
PVin2_0005806
PVin3_0006201
PVin3_0005604
PVin3_0010705
PVin3_0010806
PVin2_0005905
PVin2_0010110
PVin2_0006405
PVin2_0005813
PVin2_0010108
PVin2_0005808
PVin3_0006112

140

upalabdhir’pi netra-dhīḥ. arthasya sākṣād buddhāv an- upayogāt smṛti-prabodhe ca upayuktatvān na asyaca. tato ’pi kasyacid bhāve tad-an- upayogād a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na
iti cet, na, a-pratibaddha-a-bhāvena an- upayogino ’-bhāvasya vyāpty-a-siddheḥ. yadi prāṇa
bhāvinyo deśa-kāla-vyavahitā vā prakaraṇa-an- upayogino dravya-viśeṣāḥ. na tāñ śāstraṃ viṣayīupakāryasya sva-bhāva-antara-utpattes tathā upayogināṃ nānā-sva-bhāva-upakāra-sādhanam etat.
hi sva-icchā-kalpita-bhedeṣv an-artha-tantra- upayogiṣu pada-artheṣu vyavasthām uparacayan
kāraka-atiśaya-a-siddheḥ, sarva-kāraka- upayoge ’pi kriyāyām antyasya tasya evavā gṛhṇīyāt. api ca artha- upayoge ’pi punaḥ smārtaṃ śabda-anuyojanam. akṣahetos teṣv a-sambhavāt saṃśayaḥ. rāgasya an- upayoge kathaṃ tac-chaktir upayujyate, sva-bhāvatathā ca bhāvas tadvān na syāt, an-upayogāt. upayoge vā sa eva asya sva-ātma-bhūtā a-nityatā-bhāvaḥ. kevalaṃ buddhir evaṃ-sambandham uparacayati ity uktaṃ vārttike. buddhi-kṛtā ca-tantra-upayogiṣu pada-artheṣu vyavasthām uparacayan kaścin nivāryate. na hi tathāuparacayan kaścin nivāryate. na hi tathā- uparacito ’-prasiddha-rūpa-sāmānyo viśeṣa-āśrayaṃ
-arthaḥ sann a-san vā kañcit puruṣa-artham uparuṇaddhi samādadhāti vā, yathā-abhiniveśam apakṣa-doṣāḥ syuḥ, sarvatra pakṣasya eva uparodhāt. tasmāt tan-mātra-anuṣaṅgiṇa eva pakṣatasya sva-sādhya-an-uparodhe ’pi śāstra- uparodhād virodhe so ’nya-kṛte ’pi tulya iti-abhinandanaṃ rāgam āhuḥ. tad-ānanda-viṣaya- uparodhini tat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa
sva-sādhye cintyatvāt. tasya sva-sādhya-an- uparodhe ’pi śāstra-uparodhād virodhe so ’nyagṛhītvā ayaṃ pratiṣedham āha. tatra ca tūla- upala-pallava-ādiṣu tad-bhāve ’pi sparśa-bhedasāmānya-darśana-balena anvayan katham an- upalakṣako nāma. na hi yato yatra jñāna-abhidhāna
yasmāt dhī-śabda-vṛtter anyatra tato na an- upalakṣaṇam. a-buddhi-śabda-anvaya-bhājo hi
ca. tathā viṣayāḥ sukha-duḥkhe nimitta- upalakṣaṇaṃ rāga-ādayo viṣaya-upalambhaś ca
buddhiḥ. tad-rūpa-vyatirekeṇa buddher an- upalakṣaṇāt. ekam eva idaṃ saṃvid-rūpaṃ harṣa-darśanād an-āśvāsa iti cet, na, tad-rūpa-an- upalakṣaṇāt. sva-bhāva-pratibandho hi liṅgaapi syāt, pratibhāsamānam api sāmānyam an- upalakṣaṇān na vivekena niścīyata iti. tad ahi yato yatra jñāna-abhidhāna-vṛttiḥ, tad-an- upalakṣaṇe tasya tathā-pratītir daṇḍi-vat. tasmād-vyavacchinnād vikalpa-vargāt pṛthak taimira- upalakṣitaṃ viplavaṃ pratyakṣa-ābhāsam āha saviṣāṇavān. sādhya-kāla-aṅgatā vā na nivṛtter upalakṣya tat. tata eva a-pratijñā-artho viśeṣo
atha yad idaṃ na santi pradhāna-ādayo ’n- upalabder iti. tatra katham a-sad-vyavahāra-vidhiḥ
’tra vyatirekaḥ, sarva-jño vaktā na upalabdha ity evam-prakārasya an-upalambhasya avyatikramāt. yeṣām upalambhe tal-lakṣaṇam an- upalabdhaṃ yad upalabhyate, tatra eka-a-bhāve ’pi-a-bhāva-kāraṇa-a-sambhave sati. bhāvasya an- upalabdhasya bhāva-a-bhāvaḥ pratīyate. iti
ity an-avasthānād a-pratipattiḥ syāt. atha upalabdhy-a-bhāvo vinā an-upalabdhyā syāt, tathāsaj-jñāna-śabda-vyavahāra-pratiṣedha-phalaḥ, upalabdhi-pūrvakatvāt teṣām. anyaḥ pravartana-vat. tad-bhāva-virodha-a-bhāvād atra an- upalabdhi-mātram a-pramāṇam. bhāve kiṃ pramāṇam
-nibandhanā hi tādṛśāṃ sattā-prajñaptir upalabdhi-yogya-sva-bhāvasya anya-hetu-sākalye tadsiddhā eva an-upalabdhiḥ, niṣedhasya an- upalabdhi-rūpatvāt. tatra apy artha-antara-niṣedhe
yathā pradeśa-viśeṣe kvacin na ghaṭa upalabdhi-lakṣaṇa-prāptasya an-upalabdheḥ, yadi’pi prayogaḥ — na sarva-gataṃ sāmānyam, upalabdhi-lakṣaṇa-prāptasya tad-antarāleṣv an-prāptasya tad-antarāleṣv an-upalambhāt. upalabdhi-lakṣaṇa-prāptir abhivyaktiḥ. a-bhedād-yuktaḥ, an-upalambhād a-bhāva-siddheḥ. nanu upalabdhi-lakṣaṇa-prāpteḥ sparśasya yukta evaataḥ sandigdho vyatirekaḥ. pūrva-uktāc ca an- upalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ sandehaan-upalabdhiḥ. atha anya-upalabdhyā an- upalabdhi-siddhir iti pratyakṣa-siddhā na ancheṣavat tad udāhṛtam. na hi sarva-an- upalabdhir a-bhāva-pratipādikā. tasmād ekaa-bhāvaṃ gamayati. pratyakṣa-nivṛttir eva an- upalabdhir a-bhāva-sādhanī, sakala-kāraṇasya asyana agnir atra dhūma-a-bhāvād iti. kāraṇa-an- upalabdhir a-bhāvaṃ gamayati. sva-bhāva-antad-yogyatā vā asya sattā, tad-vyatireko ’n- upalabdhir a-sattā. tayā viṣayī sādhyate. etena
sattā a-bhāvo ’pi syād ity apārthikā an- upalabdhiḥ. atha anya-upalabdhyā an-upalabdhitasmād viśiṣṭa-upalabdhir eva anya-an- upalabdhiḥ. anyathā arthasya nāstitvaṃ gamyate ’nantara-ślokāḥ. nanu yathā-ukta-lakṣaṇa-an- upalabdhir api kācit tṛtīyo hetuḥ, sa kiṃ na
yady atra bhavato manda-buddhi-cakṣuṣo ’n- upalabdhir arthān apākuryāt, hanta hato ’si, pitṛupanayaḥ. dṛśyatayā ca tayor ātmanor virodha- upalabdhir ity a-sādhyatvam. a-dṛśya-ātmanāṃ tu
prabhāvavato ’dhiṣṭhānāt sato ’py an- upalabdhir iti cet, na, viṣaya-indriyayor ekasya-bhāva-niścaye vyāpakasya sva-ātmanaś ca an- upalabdhir iti sa tat-tad-viruddha-ādy-a-gati-gati
iti iyaṃ prayoga-bhedād daśa-vidha-an- upalabdhiḥ. iṣṭaṃ viruddha-kārye ’pi deśa-kāladarśanāt. bhāva-vyatireko hy a-bhāvaḥ, an- upalabdhir upalabdheḥ. sā katham a-sattā bhāvasya,pratiṣedha-rūpatvāt. hetu-vyāpaka-an- upalabdhir ubhayasya api hetur iti. eṣa tri-vidhakiṃ na sidhyati. yadā punar evaṃ-vidhā an- upalabdhir eva a-satām a-sattā, tadā siddhena
eka-ākāra-pratiniyamaḥ. tasmād viśiṣṭa- upalabdhir eva anya-an-upalabdhiḥ. anyathā

upalabdhir

PVin2_0006008
PVin3_0006111
PVin2_0005912
PVin3_0007004
PVin2_0006010
PVin2_0006203
PVin3_0006410
PVin3_0007007
PVin2_0005606
PVin2_0006005
PVin2_0006111
PVin1_0000309
PVin2_0006201
PVin2_0006009
PVin2_0005803
PVin2_0006007
PVin2_0006207
PVin1_0000509
PVin3_0006112
PVin2_0005807
PVin2_0006002
PVin3_0005608
PVin1_0000314
PVin3_0006412
PVin3_0006702
PVin2_0005607
PVin2_0005803
PVin3_0005806
PVin2_0005813
PVin3_0011901
PVin2_0006101
PVin2_0005204
PVin2_0006209
PVin2_0009011
PVin2_0005806
PVin2_0006008
PVin2_0006304
PVin2_0006304
PVin2_0005204
PVin3_0011714
PVin2_0005909
PVin2_0006113
PVin2_0005803
PVin2_0005805
PVin2_0007310
PVin3_0005901
PVin1_0004113
PVin2_0009404
PVin1_0004104
PVin2_0009403
PVin1_0000313
PVin3_0005904
PVin3_0005811
PVin3_0005904
PVin3_0005812
PVin1_0000409
PVin3_0004102
PVin3_0004106
PVin2_0005608

141

upalabhya-vat. tatra apy eka-upalabdhyā anya-an- upalabdhir eva ucyate, anyathā hy a-niṣiddhabhavanti, yadā eṣāṃ kārya-vṛttiḥ syāt. sā ca upalabdhir eva. upalabhyasya an-upalambhena api
anya-naimittika-vat. sā eva tāvad an- upalabdhiḥ kathaṃ siddhā iti cet, etad uttaratra
yat punar etad uktaṃ kalpitasya an- upalabdhir dharma iti tasya ko ’rthaḥ. kalpanāniṣedhena anya-a-bhāva-sādhane siddhā eva an- upalabdhiḥ, niṣedhasya an-upalabdhi-rūpatvāt.
-hetuḥ. sā iyaṃ pratiṣedha-viṣayā an- upalabdhiḥ prayoga-bhedena caturdhā bhavati.
a-bhāva-niścaya-phalā vyatireka-sādhany an- upalabdhir yadā svayam a-bhāva-sādhanāya
abhiprāyaḥ. sthitam etat — sva-bhāva-an- upalabdhiḥ sva-bhāva-hetāv antar-bhavati iti, sā-ātma-kārya-ākhyā hetavas trayaḥ. eva. an- upalabdhiḥ sva-bhāvaḥ kāryaṃ ca iti trīṇy eva-a-bhāvād a-pratiṣedhaḥ. viruddhasya apy an- upalabdhim antareṇa virodha-a-pratipattiḥ. tathā-upalabdhir a-bhāvaṃ gamayati. sva-bhāva-an- upalabdhis tu svayam a-sattā eva. tatra kevalaṃ
āśrayo ’stu. tad-bhāva-bhāva-an- upalabdhī tarhi prabhava-a-bhāva-sādhane na
kasyacin niṣedhe sarva-gamakānām an- upalabdhī rūpam. na aparaḥ pratiṣedha-hetuḥ. sāupalabdhir eva ucyate, anyathā hy a-niṣiddha- upalabdher a-bhāva-a-siddheḥ. eka-niṣedhena anyaan-upalabdher liṅgād a-sattāyāṃ sādhyāyām upalabdher a-bhāvo ’py anyayā an-upalabdhyā’nya-bhāve ’-bhāvād virodha-gatiḥ. sa ca an- upalabdheḥ. anyonya-vyatireka-sthita-lakṣaṇatā vā-bhāva-a-siddhyā, yathā – na atra dhūmo ’n- upalabdher iti. etena vyāpaka-sva-bhāva-a-siddhir-a-bhāvāt. bhāve vā sa eva a-vyabhicāro ’n- upalabdher iti sā tena a-bhāvaṃ pratipādayantī
an-upalambhena api tasyā eva viśiṣṭa- upalabdher eka-ākāra-pratiniyamaḥ. tasmād viśiṣṭa
upalabdhi-siddhir iti pratyakṣa-siddhā na an- upalabdheḥ. tathā anya-sattayā a-sattā kiṃ nabhedāt. yāvān kaścit pratiṣedhaḥ sa sarvo ’n- upalabdheḥ. tathā hi sa dvidhā kriyate, kasyacid-nibandhanāḥ. uktam etat — na anyā eva an- upalabdher dṛśya-sva-bhāva-a-sattā, tayā siddhayāasti ity āhuḥ. tan nimitta-upadarśanena an- upalabdher na asti iti vyavahāraḥ sādhyate mūḍhṃ
prayujyate, yathā — na asti iha dhūmo ’n- upalabdheḥ, na asti iha śiṃśapā vṛkṣa-a-bhāvāt,-bhāvena arthato virodhāt. tad-upanyāsena an- upalabdheḥ prayogaḥ syād iti darśana-artham etadna ghaṭa upalabdhi-lakṣaṇa-prāptasya an- upalabdheḥ, yadi hi syāt, upalabhya-sattva eva
vyavahāre sato viṣayasya a-vyabhicārāt. an- upalabdher liṅgād a-sattāyāṃ sādhyāyām upalabdher
antara-ślokāḥ. a-sad-vyavahāra-yogyatā vā an- upalabdher vyāpakaḥ sva-bhāvaḥ sādhyate. vyāptiś
bhāva-vyatireko hy a-bhāvaḥ, an-upalabdhir upalabdheḥ. sā katham a-sattā bhāvasya, upalambha-bhāve na sidhyati. uktaṃ hi prāk — na an- upalabdhāv a-kārya-kāraṇa-pratiṣedho gamaka iti.
tad-a-bhāve ’nya-a-bhāvo na yuktaḥ. kārya-an- upalabdhāv api na avaśyaṃ kāraṇāni tadvanti-viṣayayā siddhā, na itarayā iti yāvat. an- upalabdhāv api viparyaye pratyakṣa-vṛttir
ca asyām a-bhāva-vyavahāra-sādhanyām an- upalabdhau dṛśya-ātmanām eva teṣāṃ tadantya-kṣaṇa-darśināṃ niścayāt paścād asya an- upalabdhyā a-sthiti-pratipatter niścaya-kāla iti
syād ity apārthikā an-upalabdhiḥ. atha anya- upalabdhyā an-upalabdhi-siddhir iti pratyakṣavirodho nitya-a-nityatva-vat. tatra apy eka- upalabdhyā anya-an-upalabdhir eva ucyate, anyathā
iti saṅgraha-ślokaḥ. yadi viruddha-kārya- upalabdhyā apy a-bhāva-siddhiḥ, tat-kāraṇa-upalabdhyā apy a-bhāva-siddhiḥ, tat-kāraṇa- upalabdhyā kiṃ na sidhyati. na, tad-vyabhicārāt,-tan-mātra-anubandha-siddhau kāraṇa-bhāva-an- upalabdhyā grāhya-viṣayayā siddhā, na itarayā iti
na syāt. na hi yo yatra na sambhavati, tad- upalabdhyā tatra saṃśayo yuktaḥ. prāṇa-ādy-akārya-vyabhicāraḥ pratyuktaḥ. atra apy an- upalabdhyā tan-nimittaḥ siddho vyavahāro ’pi tana-bhāvena. yadā api vyāpaka-dharma-an- upalabdhyā vyāpya-a-bhāvam āha, tadā apy a-bhāva
sādhyāyām upalabdher a-bhāvo ’py anyayā an- upalabdhyā sādhyata ity an-avasthānād asyāt. atha upalabdhy-a-bhāvo vinā an- upalabdhyā syāt, tathā sattā a-bhāvo ’pi syād ity
vyavahārasya sādhanāt. dvayor apy an- upalabdhyoḥ sva-viparyaya-hetv-a-bhāva-bhāvābhyāṃ
-viṣaya-jñāna-a-bhāvād evaṃ bhavati idaṃ na upalabha iti yato ’-bhāva-vyavahāraḥ, kiṃ tarhi
sa svayam ātmānaṃ viṣaya-ākāraṃ ca yugapad upalabhata iti tad-anye ’pi tathā syuḥ, viśeṣaiti bhavati. tad-arthaṃ vacanam. yady an- upalabhamāno ’pi na asti iti na pratīyāt, vacanādsattā-vyavahāra-a-yogyatvāt. tasmān na an- upalabhamānaḥ kasyacit saṃvedanaṃ vedayate nāma
ity apārthakaṃ tat-siddhaye vacanam. na an- upalabhamānasya tāvatā na asti iti bhavati. tadtad-bhāvaḥ. tathā yukta-upalambham an- upalabhamānā na asti ity āhuḥ. tan nimitta-balena dvau vikalpau bhavataḥ — idam upalabhe , aparaṃ na upalabhe ca iti. yasmād
yasmāt —eka-upalambha-anubhavād idaṃ na upalabhe iti. buddher upalabhe vā iti kalpikāyāḥ
bhavataḥ — idam upalabhe , aparaṃ na upalabhe ca iti. yasmād artha-viśeṣa-gatiḥ
-anubhavād idaṃ na upalabhe iti. buddher upalabhe vā iti kalpikāyāḥ samudbhavaḥ. na hi-vyaktīnāṃ pravṛttau saṃvādaṃ visaṃvādaṃ ca upalabhya tal lakṣaṇaṃ vyāptyā kathayed yathā-dhānād vā iti na atra nirbandhaḥ. tac ca upalabhya-madhya-rūpaṃ pūrva-aparayoḥ koṭyor astianyaḥ kaścid vyavasthā-āśrayaḥ. tad idam upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv an-prāptasya an-upalabdheḥ, yadi hi syāt, upalabhya-sattva eva syān na anyathā iti, vṛkṣo

upalabhya

PVin2_0010109
PVin3_0005401
PVin2_0008507
PVin2_0008506
PVin2_0006411
PVin1_0004106
PVin3_0004106
PVin3_0006105
PVin3_0006111
PVin3_0005401
PVin3_0004110
PVin3_0004207
PVin3_0009504
PVin3_0005606
PVin2_0006707
PVin3_0006107
PVin2_0006707
PVin3_0011612
PVin3_0011807
PVin3_0005811
PVin1_0004109
PVin2_0005605
PVin3_0005807
PVin1_0002207
PVin3_0005006
PVin3_0011612
PVin2_0006108
PVin2_0009607
PVin2_0006210
PVin3_0006105
PVin3_0006109
PVin1_0004107
PVin1_0004106
PVin2_0005901
PVin1_0004201
PVin1_0004009
PVin1_0003914
PVin1_0004002
PVin2_0006413
PVin2_0006412
PVin2_0005814
PVin1_0004110
PVin3_0006107
PVin2_0006706
PVin2_0006713
PVin3_0006311
PVin3_0000401
PVin3_0006110
PVin1_0004304
PVin1_0004101
PVin2_0005904
PVin2_0006110
PVin2_0006410
PVin2_0007309
PVin2_0005714
PVin3_0006004
PVin2_0009405
PVin3_0006009
PVin3_0006005

142

upalambho

iti. eṣa tri-vidha eva pratiṣedha-hetur upalabhya-sattvasya hetos tathā-bhāva-niścaye
tac ca an-apekṣatvād asya nirastam. tad ayam upalabhya-sva-bhāvaḥ svasmāt sva-bhāvāt kadācin
yad upalabhyate, tatra eka-a-bhāve ’pi na upalabhyate, tat tasya kāryam. tac ca dhūme ’pyupalambhe tal-lakṣaṇam an-upalabdhaṃ yad upalabhyate, tatra eka-a-bhāve ’pi na upalabhyate,’-bhāvaṃ gamayati. sad avaśyaṃ kenacid upalabhyate vyatīta-a-samprāpta-upalambhaṃ vā.
kasyacit saṃvedanaṃ vedayate nāma kiñcit. upalabhyate saṃvedanam anyena iti cet, sa tāvad
upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv an- upalabhyamānaṃ kṣīraṃ vā tatra na asti iti nyāyyananu satsu upalambha-kāraṇeṣv anyeṣu upalabhyasya an-upalambhād a-bhāva-siddhiḥ. tan
kārya-vṛttiḥ syāt. sā ca upalabdhir eva. upalabhyasya an-upalambhena api tasyā eva viśiṣṭa
sva-bhāvāt kadācin na apaiti iti nityam upalabhyeta. evaṃ hi sa nityaḥ syād yadi nabhavati. sa ced bhaven madhya-avasthā-vad upalabhyeta. tal-lakṣaṇa-tyāga eva hi tasya
uta anyad eva kiñcit. sa eva cet, tathā eva upalabhyeta, viśeṣa-a-bhāvāt. viśeṣe ca uktam.
antare mṛta-pratipattiḥ, tādṛśaṃ yadi taruṣu upalabhyeta, syād etat. atha śoṣa-ādikam eva
ity udāhṛta eva. tathā hi —na hy anyā an- upalabhyeṣu nāstitā-an-upalambhanāt. taj jñānanityaṃ tad-ātmatāyāṃ kadācid upalambha-an- upalambha-a-bhāva-prasaṅgāt. na api para-apekṣā,-pratyayasya eva a-bhāvāt. tan na viśiṣṭa- upalambha-a-bhāvāt tatra kasyacid a-bhāva-anityaṃ tad-ātmatāyāṃ kadācid upalambha-an-upalambha-a-bhāva-prasaṅgāt. na apiprāṇa-ādīnām ātmanaś ca sidhyati, tasya upalambha-an-upalambha-āśrayatvāt. tena na asidhyati, viparyaye pratibandha-a-siddheḥ. upalambha-an-upalambhābhyāṃ hi tayoḥ pratibandhaṃ
kāraṇam. na eṣa doṣaḥ, yasmāt —eka- upalambha-anubhavād idaṃ na upalabhe iti. buddher
so ’py a-siddhaḥ saṃvedanaṃ na sādhayati ity upalambha-antara-anugamaḥ. tan na tāvad ayaṃity antara-ślokāḥ. etal-lakṣaṇā an- upalambha-ātma-kārya-ākhyā hetavas trayaḥ. eva.
-mātra-siddhyā, viśeṣa-a-bhāvāt. siddhena an- upalambha-ātmanā a-sattvena a-sad-vyavahāraḥ
prakṛtes tat-kārya-sva-bhāva-niyame na an- upalambha-ātmānaḥ sukha-ādayaḥ. saṃskārān niyama-indriya-śabdeṣv an-upayogāt. na hi tasya upalambha-āvaraṇaṃ sambhavati. sato ’pi vāātmanaś ca sidhyati, tasya upalambha-an- upalambha-āśrayatvāt. tena na a-pratibaddhasya-viśiṣṭam iti tad-an-upalambhaḥ sva-bhāva-an- upalambha eva uktaḥ. tathā tad-viruddha-yogam udāhāryam iti, sā api na vācyā, an- upalambha eva saṃśayāt, upalambhe tad-a-bhāvāt.
eva teṣāṃ tad-viruddhānāṃ ca sannihita-anya- upalambha-kāraṇād a-siddhiḥ siddhiś ca veditavyā,-a-bhāve ’-bhāva-a-pratipatteḥ. nanu satsu upalambha-kāraṇeṣv anyeṣu upalabhyasya an’n-upalambhasya eva a-bhāvāt. atra api satsu upalambha-kāraṇeṣv iti teṣām indriya-ādīnāṃ vṛtti
-kāle na siddhaḥ siddher a-siddheḥ, anya- upalambha-kāle tu siddha ity upalambhe ’pi tadāanyena iti cet, sa tāvad viṣayaḥ sva- upalambha-kāle na siddhaḥ siddher a-siddheḥ, anya
-vyatireke ’pi kāraṇa-a-bhāva-a-siddheḥ. upalambha-nibandhanā hi tādṛśāṃ sattā-prajñaptirsyuḥ, viśeṣa-hetv-a-bhāvāt. tat siddhaḥ saha- upalambha-niyamaḥ, eka-vyāpāre krama-a-yogāt,kaiścit prāṇi-viśeṣair iti na tayor api saha- upalambha-niyamaḥ. nīla-ākāra-saṃvedanayos tu-grāhaka-lakṣaṇa-a-yogād iti. api ca saha- upalambha-niyamād a-bhedo nīla-tad-dhiyoḥ. na hi
eva rūpaṃ nīlasya anubhavāt tayoḥ saha- upalambha-niyamād dvi-candra-ādi-vat. na hyātma-parayor a-pratipatteḥ. tasmād ayam ātma- upalambha-nivṛttim eva pramāṇayan pratikṣipati.
kathaṃ na an-upalambhād a-bhāvaḥ. na, sarva- upalambha-nivṛtter atra a-liṅgatvāt, ātma-parayor
upalabdheḥ. sā katham a-sattā bhāvasya, upalambha-nivṛttyā vā katham a-bhāvaḥ, kāryana tāvad ayaṃ puruṣaḥ kañcid arthaṃ pratyety upalambha-niṣṭhāṃ pratīkṣamāṇaḥ, eka-a-siddhau-bhāva-pratītiḥ, tatra indriya-sādguṇya-āder upalambha-pratyayasya eva a-bhāvāt. tan na-abhidhāne puruṣa-upadeśa-apekṣatvāc ca. upalambha-yogya-a-yogya-ātmanoḥ prāpti-vat prasaṅgaḥ. tasmāt kādācitkaḥ śabdasya upalambha-yogya ātmā, sa ca puruṣa-vyāpāra-anvaya-antara-bala-utpanno ’n-akṣa-liṅga-āśrayo ’n- upalambha-vikalpo na pramāṇam. darśanam eva hiuktaṃ ca — na kārya-sva-bhāva-an- upalambha-viśeṣebhyo ’paraṃ pratipatty-aṅgam asti
iti teṣām indriya-ādīnāṃ vṛtti-sādguṇyena upalambha-vṛttiṃ darśayati. tadā hi tāny a-artha-tad-vidoḥ. saty api bāhye ’rthe saha- upalambha-vedanābhyāṃ bhāsamānasya nīla-ādes tat-sattayā viṣaya-upalambhaḥ, kiṃ tarhi tad- upalambha-sattayā. sā ca a-prāmāṇikā na sattā’-bhāva-pratipatteḥ, anya-upalambhe tad-an- upalambha-siddheḥ. prabhāvavato ’dhiṣṭhānāt satokāraṇa-dravya-sāmānyam abhipretya kārya-an- upalambho ’-gamaka ucyate, yathā – na agnir atra
deśa-kāla-sva-bhāva-viprakarṣair na teṣv an- upalambho ’-bhāvaṃ gamayati. sad avaśyaṃ kenacid
tan-nimittasya darśanāt. pūrvakaḥ punar an- upalambho ’-saj-jñāna-śabda-vyavahāra-pravartanapratyakṣa-vat. a-sattā-niścaya-phalo ’n- upalambhaḥ a-sad-vyavahāra-pravartana-phalo ’nanyā na anya-nirākriyā. tad-viśiṣṭa- upalambho ’tas tasya apy an-upalambhanam. tasmādan-upalambham eva khyāpayati. na ca eka-an- upalambho ’nya-a-bhāvaṃ sādhayati, atiprasaṅgāt.
niścāyayati sāmarthyāt. tasmād eka-niyata- upalambho ’nya-an-upalambhas tad-a-bhāva’tas tasya apy an-upalambhanam. tasmād an- upalambho ’yaṃ pratyakṣeṇa eva sidhyati. na hyupalambho

PVin2_0009504
PVin1_0004003
PVin3_0005809
PVin1_0004101
PVin2_0008101
PVin2_0005913
PVin3_0006009
PVin2_0005801
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PVin3_0005405
PVin3_0004108
PVin3_0007005
PVin3_0006903
PVin3_0006209
PVin1_0004011
PVin2_0006108
PVin2_0006508
PVin2_0005902
PVin1_0004005
PVin2_0006108
PVin3_0013007
PVin3_0006202
PVin3_0006710
PVin3_0006004
PVin2_0010106
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PVin1_0000313
PVin3_0004105
PVin2_0009405
PVin2_0006411
PVin1_0002607
PVin3_0010703
PVin3_0006108
PVin2_0010106
PVin1_0004013
PVin3_0006203
PVin2_0010108
PVin3_0012803
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PVin3_0006210
PVin2_0009508
PVin3_0006102
PVin2_0009414
PVin2_0009513
PVin3_0006105
PVin2_0009709
PVin2_0006412
PVin3_0006101
PVin1_0004111
PVin3_0011807
PVin1_0004002
PVin1_0004107
PVin1_0000401
PVin2_0009610
PVin2_0009608
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143

upalambhe-pakṣī-karaṇe hetoḥ sādhya-a-bhāve ’n- upalambho ’sti iti kathaṃ vyabhicāraḥ. pratyakṣana hy anayor eka-ākāra-an-upalambhe ’nya- upalambho ’sti. na ca etat sva-bhāva-viveke
sad-vyavahāraḥ sādhyata ity uktam. sa eva an- upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’-bhāvaḥ
prasidhyati. na hi viṣaya-sattayā viṣaya- upalambhaḥ, kiṃ tarhi tad-upalambha-sattayā. sāduḥkhe nimitta-upalakṣaṇaṃ rāga-ādayo viṣaya- upalambhaś ca pratividitā eva upayanty apayanticet, etad uttaratra vakṣyāmaḥ. sa ca ayam an- upalambhaś catur-vidhaḥ. pravṛtti-bhedāt. yāvān
tasmād eka-niyata-upalambho ’nya-an- upalambhas tad-a-bhāva-vyavahāra-siddhi-hetuś ca.
a-sad-vyavahāra-pravartana-phalo ’n- upalambhas tad-a-vyabhicārī, siddhe vyavahāre
yogād adhiṣṭhānasya. tat-saṃskāre tu syād an- upalambhaḥ. tadā api tathā-vidha-indriya-grāhya-a
ca asya prayatna-an-ārambha-virāme kadācid upalambhaḥ. tena tad-ātmānaṃ praty asya kaścid
vā tatra na asti iti nyāyya eṣaḥ. asty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, a-artha eva kalpitaḥ. tasya vastv-āśraya-an- upalambho dharma ity ayam atra abhiprāyaḥ.
-samīhita-rūpa-an-upādānatve sādhye tathā-an- upalambho dharmo ’sti iti na sādhana-dharma-asva-viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi yo ’yam upalambho na asti ghaṭa iti, tata eva a-bhāvaviṣayasya vijñāna-hetutayā upanidheḥ prāg upalambhaḥ paścāt saṃvedanasya iti cet, a-an-upalambha eva uktaḥ. tathā tad-viruddha- upalambhaḥ, yathā –na iha a-pratibaddha-utpādana-śaktiḥ. na ca avaśyam eṣāṃ kārya- upalambho yena anumīyeran. na ca te pramāṇa-trayaanya-hetu-sākalye tad-a-vyabhicārāc ca upalambhaḥ sattā ucyate. sāmagrī-pariṇāma-utpatti-lakṣaṇo vā iti na an-āloko rūpa- upalambhaḥ syāt, kāryasya kāraṇa-a-vyabhicārāt.
tat-sva-bhāva-a-viśiṣṭam iti tad-an- upalambhaḥ sva-bhāva-an-upalambha eva uktaḥ.
-ātmatā-ādi-virodhā api vācyāḥ. tad ayam an- upalambhaḥ sva-bhāvaś ca paraspara-viruddha-artha
anyathā arthasya nāstitvaṃ gamyate ’n- upalambhataḥ. upalambhasya nāstitvam anyena ity
tasmin bhāva-an-upādāne sādhye ’sya an- upalambhanam. tathā hetur na tasya eva a-bhāvaḥ
tad-viśiṣṭa-upalambho ’tas tasya apy an- upalambhanam. tasmād an-upalambho ’yaṃ
-a-siddheḥ. yukta-upalambhasya tasya ca an- upalambhanam. pratiṣedha-hetuḥ. pratiṣedha-viṣaya
hi —na hy anyā an-upalabhyeṣu nāstitā-an- upalambhanāt. taj jñāna-śabdāḥ sādhyante tadanyo hetu-phalayos tad-bhāvaḥ. tathā yukta- upalambham an-upalabhamānā na asti ity āhuḥ. tan
vyavasthā-a-yogāt. na hi tatra apy an- upalambham antareṇa anyaḥ kaścid vyavasthā-āśrayaḥ.
api na eva pratyeṣyati. tad api hy an- upalambham eva khyāpayati. na ca eka-an-upalambho
kenacid upalabhyate vyatīta-a-samprāpta- upalambhaṃ vā. tat kathaṃ na an-upalambhād a-śaṅkayā ekatva-an-adhyavasāyād bhinna- upalambhayor api sukha-ādi-nīla-ādy-ākārayor avaktā na upalabdha ity evam-prakārasya an- upalambhasya a-dṛśya-ātma-viṣayatvena sandehaa-bhāva-a-pratipattiḥ, kiṃ tarhi tādṛśo ’n- upalambhasya eva a-bhāvāt. atra api satsu-nivṛttyā anya-nivṛtty-a-siddheḥ. yukta- upalambhasya tasya ca an-upalambhanam. pratiṣedha
paścāt saṃvedanasya iti cet, a-pratyakṣa- upalambhasya na artha-dṛṣṭiḥ prasidhyati. na hiarthasya nāstitvaṃ gamyate ’n-upalambhataḥ. upalambhasya nāstitvam anyena ity an-avasthitiḥ.
tad-dhetur ity uktaḥ, svayaṃ tathā-bhūta-an- upalambhasya pratiṣedha-rūpatvāt. hetu-vyāpaka-an’sti kārya-sva-bhāvayor ukta-lakṣaṇayor an- upalambhasya vā viruddha-a-vyabhicāritāyām. na ca
eva saṃśayāt, upalambhe tad-a-bhāvāt. an- upalambhāc ca vyatireka iti saṃśayito ’-nivāryaḥ
-lakṣaṇa-prāptasya tad-antarāleṣv an- upalambhāt. upalabdhi-lakṣaṇa-prāptir abhivyaktiḥ.
na asti ghaṭa iti, tata eva a-bhāva- upalambhāt, tac ca sva-tantraṃ pramāṇam iti. sa
iti tathā-bhāve niścayam apekṣate. an- upalambhāt tu kvacid a-bhāva-siddhāv apy aanya-a-bhāva-gateḥ. yato hi sparśa-viśeṣa- upalambhāt saty a-sati vā prayatne sañcarati me
iti saṅgraha-ślokaḥ. nanu tad-a-bhāve ’n- upalambhāt siddhā vyāvṛttiḥ. uktam atra kiñcit.
vyāpy-a-nivṛtter ātma-gatiḥ syāt. a-dṛśya-an- upalambhād a-bhāva-a-siddhau ghaṭa-ādīnāṃ
upalambha-kāraṇeṣv anyeṣu upalabhyasya an- upalambhād a-bhāva-siddhiḥ. tan mā bhūt svāpa-ādy
na ca so ’pi yukta iti katham a-yuktaḥ, an- upalambhād a-bhāva-siddheḥ. nanu upalabdhi-lakṣaṇa
-a-samprāpta-upalambhaṃ vā. tat kathaṃ na an- upalambhād a-bhāvaḥ. na, sarva-upalambha-nivṛtter
-sañcāriṇo hastasya antara-sparśa-viśeṣa- upalambhād anya-a-bhāva-gateḥ. yato hi sparśaeka-a-siddhau sarva-a-siddheḥ. na ca upalambhānām utpatti-niṣṭhā ity andha-mūkaṃ jagat
pratibandha-a-siddheḥ. upalambha-an- upalambhābhyāṃ hi tayoḥ pratibandhaṃ jānīyāt, tau-candra-ādi-vat. na hy anayor eka-ākāra-an- upalambhe ’nya-upalambho ’sti. na ca etat svaa-siddheḥ, anya-upalambha-kāle tu siddha ity upalambhe ’pi tadā na siddho ’nyadā viparyaye
janana-khyātyā pitṛtva-vat. a-dṛśya-an- upalambhe ’pi nimitta-a-bhāvāt sad-vyavahāraubhaya-niścita-vāci-ity-ādi-vacanāt. tena an- upalambhe ’pi saṃśayād a-nivṛttiṃ manyamānas tatsā api na vācyā, an-upalambha eva saṃśayāt, upalambhe tad-a-bhāvāt. an-upalambhāc ca
na, kārya-kāle ’-bhāva-pratipatteḥ, anya- upalambhe tad-an-upalambha-siddheḥ. prabhāvavato
vyabhicāre ’sya hetumattā-vyatikramāt. yeṣām upalambhe tal-lakṣaṇam an-upalabdhaṃ yad
yathā uktaṃ prāk. tatra ca pratyakṣe viṣaya- upalambhe samāpto vyavahāra ity apārthakam aparaṃ

upalambhe

PVin1_0004109
PVin3_0006111
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PVin3_0009212
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PVin3_0000705
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PVin3_0005201
PVin3_0010811
PVin3_0003410
PVin3_0010809
PVin2_0006913
PVin2_0009109
PVin3_0006906
PVin3_0013607
PVin1_0002204
PVin3_0012701
PVin3_0012701
PVin2_0007905
PVin2_0007904
PVin3_0007606
PVin2_0007904
PVin3_0007605
PVin3_0007609
PVin3_0005705
PVin2_0005515
PVin3_0007203
PVin3_0007204
PVin1_0002704
PVin3_0008412
PVin3_0008412
PVin3_0008408
PVin3_0006803
PVin3_0007308
PVin3_0007107
PVin1_0004311
PVin3_0008906
PVin3_0008409
PVin3_0012001
PVin3_0008411
PVin3_0006807
PVin2_0007906
PVin3_0007305
PVin3_0007309
PVin3_0006903
PVin3_0006807
PVin3_0010303
PVin3_0001205
PVin3_0011309
PVin3_0013608
PVin3_0006710
PVin3_0007309
PVin2_0007408
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144

upādīyamānasiddha iti su-vyāhṛtam. anyena api saṃvedana- upalambhe so ’py a-siddhaḥ saṃvedanaṃ nasyāt. sā ca upalabdhir eva. upalabhyasya an- upalambhena api tasyā eva viśiṣṭa-upalabdher eka-buddhiḥ paśyann api na vyavasyati sattā- upalambhena sarvadā tad-bhāva-śaṅkā-vipralabdhaḥ
-siddhiḥ syāt, tad-a-bhāvo ’py anyena an- upalambhena sādhanīya ity an-avasthānād aatiprasaṅgāt. na sa tena sādhyate, api tv an- upalambhena svayam. yukto dṛśyasya a-darśane ’yathā-avasthita-vastu-sthitiṣv ātma-kārya-an- upalambheṣu. tatra udāharaṇam — sarva-gataṃ
evam utsannā sarva-vastuṣu. sarva-artha- upalambheṣu saṃsarga-śaṅkayā ekatva-anna arthaḥ. na hi pare ’-pracyuta-ātmana upalayanam a-nityatām icchanti, nanv a-vivakṣitakvacit kadācid viramet. tad dhi kiñcid upalīyeta na vā yasya yatra kiñcit pratibaddham a-upakāreṇa api saha-kāri-kāraṇaṃ śabdasya upasaṃharet. tac ca an-apekṣatvād asya nirastam.
-a-yogāt. yugapad ekatra viruddha-guṇa- upasaṃhāra-a-yogāc ca. tasmād ete kartur icchā-kārāṇām artheṣu bhrāntyā viparīta-sva-bhāva- upasaṃhāra-sambhavāt. na hy asti sambhavo yathāapy a-sannidhāna-tulyatvād asya idam ity upasaṃhāro ’pi vikalpa-nirmita eva syāt, na vastv
avagāhate. tasmād ātmani darśana-mātreṇa an- upasaṃhāraḥ, tāvatā vyāpty-a-siddheḥ. ataḥna sambhavati, tathā ekatra viruddhayor upasaṃhāre ’pi. vacana-guṇa-doṣau hi para-arthe
dharmair yuktaṃ pratisaṃvedayamānas tad- upasaṃhāreṇa sarvatra vyavaharan prakāmam āsādita
-ādi-śabdānām iva matta-kāla-atiśaya-varṣa- upasarga-ādiṣu dramiḍa-ārya-deśayoḥ. tasmād ime
kathaṃ tasya hetuḥ syāt. phalasya api para- upaskāra-apekṣiṇo na avaśyaṃ hetau bhāva iti tad-pratibhāsy artho ’pahnūyate, tasya buddhāv upasthāpanāya śabda-prayogāt, tad-a-bhāve tad-aśabda-prayoga-a-sambhavāt. prayuñjāno ’rtham upasthāpayati, apahnute ca iti pratijñā-padayor
tad-viṣaya-indriya-virahe ’-darśanād an- upahata-indriya-upanidhau ca punaḥ sambhavāt. naviṣāṇa-a-bhāva-vādinam upahasann ātmānam eva upahasati. śaśa-avayava-bhūtaṃ viṣāṇaṃ na asti
ca ayaṃ bhāvāc chaśa-viṣāṇa-a-bhāva-vādinam upahasann ātmānam eva upahasati. śaśa-avayavahi nir-upākhyam. caramasya tarhi kṣaṇasya an- upākhyatā-prasaṅgaḥ. na, sattva-saṅkhyāta-kṣaṇa-sāmarthya-upākhyā-viraha-lakṣaṇaṃ hi nir- upākhyam. caramasya tarhi kṣaṇasya an-upākhyatāity a-mūrtatvaṃ nir-upākhye ’pi syāt. nir- upākhyasya a-bhāvād a-pratiṣedha-viṣayatā iti cet,-śakti-lakṣaṇatvād vastunaḥ. sarva-sāmarthya- upākhyā-viraha-lakṣaṇaṃ hi nir-upākhyam.
yathā na bhavati mūrta ity a-mūrtatvaṃ nir- upākhye ’pi syāt. nir-upākhyasya a-bhāvād aeva pratiṣedha-vṛttir iṣṭā, tan na an- upākhyeṣv a-mūrtatva-ādikam iti cet, duḥkhaṃ vatapratipanna-tad-vyavahāro ’pi prasiddheṣu nir- upākhyeṣu saty api viṣaye kathañcid viṣayiṇam ataṃ tathā eva a-vikalpya-artha-bheda-āśrayam upāgatāḥ. an-ādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ
kaṃ sva-arthaṃ puṣṇāti. tasmād anena upātta-bheda eva sādhyaḥ. upātta-bhede sādhye
tasmād anena upātta-bheda eva sādhyaḥ. upātta-bhede sādhye ’smin bhaved dhetur an-sthiti-kāraṇa-vicchedāt tan-nivṛttis tad- upādāna-kāraṇa-apekṣiṇaś ca śīta-sparśa-āder aparasā api rasa-upādāna-kāraṇa-pravṛttī rūpa- upādāna-kāraṇa-pravṛtti-saha-kāriṇī. tasmād yathā-hetūnāṃ pravṛtti-kāraṇam. sā api rasa- upādāna-kāraṇa-pravṛttī rūpa-upādāna-kāraṇatathā-bhūto ’numīyate. pravṛtta-śakti-rūpa- upādāna-kāraṇa-saha-kāri-pratyayo hi rasa-hetū
tad-ākāra-vikalpa-jananāc ca. na ca upādāna-kārya-pratyaya-a-pratibhāsi rūpaṃ śakyaṃ
-arthāḥ svataḥ kañcid guṇa-viśeṣam āviśanti. upādāna-dharmas teṣu upacaryate. tad a-siddhatataḥ saṃśayāt. na eṣa doṣaḥ, yasmāt—bhāva- upādāna-mātre tu sādhye sāmānya-dharmiṇi. na
sa bāhyo ’rthaḥ syāt, yady atra kaścid upādāna-viśeṣa-a-bhāva-kṛtaṃ kārya-vyatirekaṃ na
pāta-pratibandha ity api kṣaṇikānāṃ bhāvānām upādāna-samāna-deśa-utpāda ucyate. tasmāt siddhā
hi rasa-hetū rasaṃ janayati, indhana-vikāra- upādāna-hetu-saha-kāri-pratyaya-agni-dhūma-jananaapi pūrvaḥ pūrvaḥ sa-bhāga-avasthā-bheda upādāna-hetuḥ, buddhiś ca pratyaya ity etāvato
ābhimukhyena vinā na rasaḥ. tad eva ca rūpa- upādāna-hetūnāṃ pravṛtti-kāraṇam. sā api rasaayaṃ pradhāna-śabda-pratibhāsy artho bhāva- upādāno na vā iti. tasya bhāva-an-upādānatve
na, sattva-saṅkhyāta-kṣaṇa-antara-an- upādānatā-lakṣaṇatvāc caramatvasya. bhavaty evaśabda-arthaḥ, tasya ca sva-lakṣaṇa- upādānatā sādhyate. sādhyatām, kiṃ tv asāv api
tad ime nir-viśeṣaṇāḥ. teṣv artha- upādānatva-sādhanam artha-sattā-mātra-sādhanam-ślokau. tasya ca yathā-samīhita-rūpa-an- upādānatve sādhye tathā-an-upalambho dharmo ’stibhāva-upādāno na vā iti. tasya bhāva-an- upādānatve sādhye sa ca pratyātma-vedyatvād asādhya-sādhanayor viśeṣaḥ. atra api viśeṣaṇa- upādānam iṣṭasya eva bādhakam. na hi tasya aeṣām iti vacane dharma-viśeṣaṇatvena upādānāt tasya viśeṣaḥ. para-arthāḥ santaś cakṣur
vivakṣayā, dharma-dharmiṇor viśeṣaṇatvena upādānāt. viruddha-vad dhetur apy evaṃ kiṃ na
iti. yathā ca āha — dharmi-viśeṣaṇatvena upādānād a-nityaḥ prayatna-anantarīyakaḥ śabdaḥ
-a-bhāva-ubhaya-āśrayaḥ. tasmin bhāva-an- upādāne sādhye ’sya an-upalambhanam. tathā hetur-dharmas teṣu upacaryate. tad a-siddha- upādāneṣu na sambhavati. tad ime nir-viśeṣaṇāḥ.
-apekṣaḥ śuddho vā nāśe kāryatva-sattva-vat. upādīyate. apekṣita-para-vyāpāro hi sva-bhāvasva-bhāvo gamakaḥ. sa ca ayaṃ hetutvena upādīyamāna upādhy-apekṣaḥ śuddho vā nāśeupādhyPVin2_0007407
PVin3_0007008
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PVin1_0001909
PVin3_0007611
PVin2_0007012
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145

uṣṇa

gamakaḥ. sa ca ayaṃ hetutvena upādīyamāna upādhy-apekṣaḥ śuddho vā nāśe kāryatva-sattva-vat.
sā tad udāharaṇena eva udāhṛtā. sa punar upādhi-bheda-apekṣaḥ kevalo vā kṛtakatva-sattva-bheda-bheditva-ādayo ’pi vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ kvacit sva-bhāvo hetur
iti cet, nanu sā vyaktir buddhir eva. tad- upādhiḥ so ’py a-siddha eva. na vyaktir buddhirkṛtaka-śrutiḥ sva-bhāva-abhidhāyiny api para- upādhim enam ākṣipati. etena pratyaya-bheda-viśeṣa-grahaṇe ’bhimatatvāl liṅga-viśeṣa- upādhīnāṃ ca sāmānyānām. a-viśiṣṭa-sāmānyatadā syāc cen na tadā an-abhyupāyataḥ. upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā api san.
pravartamānaṃ puruṣa-artha-sādhanaṃ kañcid upāyam āśritya pravartate, anyathā a-sambaddhaasti, tasya api grahaṇam. saṅketa-smaraṇa- upāyaṃ dṛṣṭa-saṅkalana-ātmakam. pūrva-aparatat ko ’yaṃ sambandha-a-bhāvo vācya ity upālambhaḥ. asti viṣāṇināṃ viṣāṇa-sva-bhāva’numāne ’dhikriyete, na arthasya, vaktur upālambhād a-yathā-artha-abhidhānena. yadi svaayaṃ jaḍa-matir loko garīyaḥ padam. tatra upāsita-loka-bhartari kṛtā sv-alpā apy an-arthavidhāv ekasya tad-bhājam iva anyeṣām upekṣakam. niṣedhe tad-viviktaṃ ca tad-anyeṣām
sa śrīmān a-kalaṅka-dhīḥ svayam upetya āryo ’nujagrāha yaṃ vyaktaṃ tasya na vetty
iti saṅgraha-ślokau. tasmān na dharmī hetuḥ, ubhaya-a-siddheḥ. etena dharmo ’pi vyākhyātaḥ.
ca ghaṭanā a-satsu kena nivāryate. sad-a-sad- ubhaya-an-ubhaya-vyavasthāś ca tad-a-tattasmāj jīvac-charīra-sambandhī prāṇa-ādir an- ubhaya-ātmatā-bahir-bhāvāt tābhyāṃ na-a-yogaḥ. tri-vidho hi dharmo bhāva-a-bhāva- ubhaya-āśraya ity uktam. na a-bhāvasya kaścid
śabda-arthas tri-vidho dharmo bhāva-a-bhāva- ubhaya-āśrayaḥ. tasmin bhāva-an-upādāne sādhye
ca, na a-siddhe bhāva-dharmo ’sti vyabhicāry ubhaya-āśrayaḥ. dharmo viruddho ’-bhāvasya sātat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva ubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ-antaratve ’-tad-upakāra-ādayo ’py uktāḥ. an- ubhaya-kāriṇām ānarthakyāt tādarthya-sādhanaṃ
-ākāra-adhyavasāya-vaśena ca bhāva-a-bhāva- ubhaya-dharma ity ucyate. tad atra dharmiṇi
etat pramāṇa-vārttike. atha punar ubhaya-dharmaṃ brūyāt, an-āśrita-vastuno ’te ’py etena vyākhyātāḥ. sa ca sva-vāco- ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya-sapakṣa-anyataratva-ādīnām a-vipakṣa-vṛtter ubhaya-dharmatve ’py a-doṣaḥ. na hi pakṣa eva
bhāvam. katham idānīṃ hetur a-vipakṣa-vṛttir ubhaya-dharmaś ca. na hi pakṣa-vipakṣa-pravibhāga-upagamasya apara-tyāga-nāntarīyakatvān na ubhaya-dharmā asti iti. siddha-anta-upagama-san-darśana-arthaḥ. tad-an-abhyupagame ca ubhaya-nivṛttiḥ, vivekasya kartum a-śakyatvāt,sarvo vipakṣaḥ, kiṃ tarhi tad-vyatirekeṇa ubhaya-niścita ity a-niścayāt siddham aa-nivārita eva iti cet, na, ya eva tu ubhaya-niścita-vāci-ity-ādi-vacanāt. tena an-bhāva-a-yogāt saṃśayaḥ. a-pratipattir an- ubhaya-pratipatti-saṃśaya-rūpā sā ubhaya-bahiradhyavasātum. sa tu vikalpaḥ sad-a-sad- ubhaya-pratyaya-āhita-vāsanā-prabhava iti tatiti dṛṣṭāntayor anyatareṇa artha-āpattyā ubhaya-pradarśanam āha. tasmād īdṛśo vyatireka-atathā hy āha – artha-āpattyā vā anyatareṇa ubhaya-pradarśanād iti. na a-sati nāstitā-siddhiḥ,an-ubhaya-pratipatti-saṃśaya-rūpā sā ubhaya-bahir-bhāve syāt, antar-bhāve katham a’py ubhaya-vyāvṛtter niścaya-a-yogāt, ubhaya-bahir-bhūtasya a-bhāvāt. ubhayor ekatra
na gamayet. pramāṇa-antara-bādhanān na ubhaya-vyavacchedaḥ. anyonya-vyavacheda-rūpāṇām
a-satsu kena nivāryate. sad-a-sad-ubhaya-an- ubhaya-vyavasthāś ca tad-a-tat-samayavatām a-aṅgasya a-sāmarthyāt. a-sādhāraṇo ’py ubhaya-vyāvṛtter niścaya-a-yogāt, ubhaya-bahirca punaḥ sambhavāt. na apy a-manas-kārāḥ, ubhaya-sannidhāv api middha-ādi-vipluta-dhiyo ’viparyayaḥ. ubhaya-siddhyā nirdeṣṭavyasya an- ubhaya-siddhiḥ. iha api tarhi niścayena-prāptir asti, cākṣuṣatve vā ko viparyayaḥ. ubhaya-siddhyā nirdeṣṭavyasya an-ubhaya-siddhiḥ.
’pi gamaka eva. na ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter iti. tena evam-prakāraṃ
chabda-prayogasya. iṣṭa-a-viśeṣād ubhayatra-a-pratīti-prasaṅgāt. tato ’pi pratīteḥ
para-rūpa-kriyāyām api tatra an-upakārāt. ubhayathā a-kārakasya a-kiñcit-karatvena an-kāraṇa-bhāvo ’pi sva-bhāvaṃ niyamayati ity ubhayathā sva-bhāva-pratibandhād eva nivṛttiḥ.
siddhy-ādayaḥ, yady evam idam api syān na vā ubhayam iti dharmayoḥ sambandha-upadarśanāt. ekavyatireke yad āha – eṣa tāvan nyāyo yad ubhayaṃ vaktavyaṃ viruddha-anaikāntikaan-ubhayasya vā niṣedho hetuḥ. tatra apy an- ubhayasya a-pratibandhāt tad-a-bhāve ’nya-a-bhāvo-rūpatvāt. hetu-vyāpaka-an-upalabdhir ubhayasya api hetur iti. eṣa tri-vidha eva-antara-niṣedhe sādhye kārya-kāraṇayor an- ubhayasya vā niṣedho hetuḥ. tatra apy an-a-yogāt, ubhaya-bahir-bhūtasya a-bhāvāt. ubhayor ekatra bhāve ca pratīti-sādhana-a-bhāvāt-kriyā-kālo na arthaḥ saha-kārī iti cet, na, ubhayos tulya-kālatvāt. a-sataḥ prāg a-sāmarthyātarthaṃ niyantu-kāmo jīvati, tasya sa- uras-tāḍaṃ krandato ’pi lokasya a-nivṛtteḥ. yathāśabdeṣu yena artho ’yaṃ vivecitaḥ. svarga- urvaśy-ādi-śabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ.
kim etad dviṣṭa-kāmitam. atha prasiddhim ullaṅghya kalpane kiṃ nibandhanam. prasiddher abhāvād a-kāryam. na, indhana-vikāra-hetor uṣṇa-sparśa-viśeṣasya agnitvāt. kāryasya ca-bhāve ’-bhāvād virodha-gatiḥ, yathā śīta- uṣṇa-sparśayoḥ. anyonya-bheda-siddher vā dhruva-

ūrdhvaṃ

PVin2_0008207
PVin1_0001009
PVin1_0001009
PVin2_0009408
PVin3_0006813
PVin2_0007202
PVin3_0009109
PVin2_0008506
PVin1_0004111
PVin2_0009405
PVin3_0008308
PVin3_0005209
PVin3_0012605
PVin3_0000508
PVin3_0004603
PVin3_0004605
PVin3_0003701
PVin2_0009107
PVin3_0011701
PVin3_0004609
PVin2_0007201
PVin3_0002703
PVin3_0002707
PVin1_0002109
PVin2_0007204
PVin2_0007011
PVin1_0004002
PVin3_0006006
PVin3_0006112
PVin1_0002506
PVin1_0003613
PVin1_0003613
PVin3_0009411
PVin3_0011601
PVin2_0007907
PVin3_0011408
PVin3_0000610
PVin2_0006008
PVin3_0005811
PVin3_0009111
PVin3_0011307
PVin3_0011408
PVin3_0008502
PVin3_0006811
PVin2_0007210
PVin3_0013609
PVin2_0008616
PVin3_0005504
PVin3_0002005
PVin3_0002004
PVin3_0010503
PVin3_0010504
PVin3_0004305
PVin3_0010411
PVin3_0009802
PVin3_0000405
PVin3_0000407
PVin3_0000510
PVin2_0007909

146

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-sthāyī jāta iti. tam asya mandāḥ sva-bhāvam ūrdhvaṃ vyavasyanti, na prāk, darśane ’pi pāṭava-an-āgata-vastu-prabheda-grahaṇa-a-grahaṇa- ūha-an-ūha-artha-bhāva-apekṣa-an-apekṣa-ādi-vastu-prabheda-grahaṇa-a-grahaṇa-ūha-an- ūha-artha-bhāva-apekṣa-an-apekṣa-ādi-prasaṅgaḥ.
bhāvaḥ, sa tad-a-bhāve na yuktaḥ. kvacid yad- ṛcayā tathā-bhāve ’pi tayor a-pratibandhād
atīta-a-jātayor vā api na ca syād an- ṛta-arthatā. vācaḥ kasyāścid ity eṣā bauddhajñātā vā atīndriyāḥ kena vivakṣā-vacanād ṛte. vivakṣā niyame hetuḥ saṅketas tat-prakāśanaḥ.
vyatirekā dharmā hetv-ābhāsāḥ. tatra, eka-a-prasiddhi-sandehe ’-prasiddho vyabhicāraan-upalabdhaṃ yad upalabhyate, tatra eka-a-bhāve ’pi na upalabhyate, tat tasya kāryam.
pratyety upalambha-niṣṭhāṃ pratīkṣamāṇaḥ, eka-a-siddhau sarva-a-siddheḥ. na ca upalambhānāmapi hy an-upalambham eva khyāpayati. na ca eka-an-upalambho ’nya-a-bhāvaṃ sādhayati,
yogyatām apy anumāpayanti, a-samagrasya eka-anta-a-sāmarthyād iti na tataḥ kārya-anumānam.
na cet, na kadācit kasyacit kiñcid ity eka-anta eṣaḥ. syād etat, na āvaraṇān nityaṃ
tad-a-tat-samayavatām a-niścita-sādhanā na eka-anta-grāhiṇyaḥ syuḥ. tasmād yathā kathañcid
ubhayam iti dharmayoḥ sambandha-upadarśanāt. eka-anta-parigrahe syād eṣa doṣaḥ. na vā sati
tatra saṃśaya-hetuḥ, tadvatāṃ tat-saṅgrahād eka-anta-vyāvṛtteś ca iti. tadvatāṃ tat-saṅgrahādāha, yam ayaṃ vastu-dharmas tṛtīyam āśrayet. eka-anta-vyāvṛttyā ca eka-bhāve pratīti-sādhana-a’nyo ’sti viśeṣaḥ pratyakṣasya, ya eka-anta-sādhanatvaṃ vyavasthāpayati, yatas tadtatra paścād bhāvān na hetutvaṃ phale ’py eka-antatā kutaḥ. sa hi niṣpanne bhāve ’rthaeva ātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya eka-antikatvād ity aparaḥ. vipakṣād eva hi prāṇaapy a-pratibhānāt syāt saṃśayaḥ, sa ca na eka-antena anaikāntikaḥ. tan niścita-tad-bhāvotayor bhedaḥ parīkṣyatām. sarvatra yogyasya eka-artha-dyotane niyatiḥ kutaḥ. jñātā vā-sādhyam a-bādhanāt. yathā ākāśa-guṇatva- eka-artha-samavāyy-a-nityatva-a-bhāvam api
prakaraṇe vyatirikta-indriya-grāhya-sāmānya- eka-artha-samavāyy-a-nityatva-yuktaḥ śabda iti.
na eva sukha-ādayaḥ saṃvedana-rūpāḥ. eka-artha-samavāyinā tu jñānena saṃvedyanta ity-prakāśanaḥ. a-pauruṣeye sā na asti tasya sā eka-arthatā kutaḥ. sva-bhāva-niyame ’nyatra na-vādaś cet tatra ko ’tīndriya-artha-dṛk. an- eka-artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ.
-niyamād dvi-candra-ādi-vat. na hy anayor eka-ākāra-an-upalambhe ’nya-upalambho ’sti. na ca’yaṃ pratyakṣeṇa eva sidhyati. na hy eka-ākāra-pratiniyatād a-saṃsargiṇo ’nubhavād
upalambhena api tasyā eva viśiṣṭa-upalabdher eka-ākāra-pratiniyamaḥ. tasmād viśiṣṭa-upalabdhir
eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-an- eka-ākāra-vivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ
-sva-bhāvaṃ vyavasthitiḥ, sarva-jñānānām eka-ākāratva-prasaṅgāt. an-eka-ākārās tu
sarva-jñānānām eka-ākāratva-prasaṅgāt. an- eka-ākārās tu vijñaptayaḥ, yena ekaṃ rūpam ekasyaa-bheda eva atitarām a-kramatva-prasaṅgaḥ, eka-ātmatva-vat. kāryatvād eva a-bheda iti cet,tābhyāṃ na vyatiricyate. na tatra anveti, eka-ātmany apy a-siddheḥ. ata eva anvayavirūpe ’pi dhātau. dhātv-antare tv an- eka-upakāra eva syāt. an-ābhoge ’-sāmarthyam iti-bhāva-upakāra-sādhanam etat. na eka-kāla-an- eka-upakāra-sādhanam. upakārasya artha-antaratve-sva-bhāva-niṣedhaḥ kriyate. viruddhayor eka-upagamasya apara-tyāga-nāntarīyakatvān na
vā virodho nitya-a-nityatva-vat. tatra apy eka-upalabdhyā anya-an-upalabdhir eva ucyate,kasyacit kāraṇam. na eṣa doṣaḥ, yasmāt — eka-upalambha-anubhavād idaṃ na upalabhe iti.
’-siddhau ca sandehe vyabhicāra-bhāk. eka-ekasya rūpasya a-siddhau sandehe vā a-siddho
tata eva tad-viparyaya-sādhano viruddho ’py eka eva. prayoga-bhedāt tu tad-bhedaḥ, kvacid uktinānā-sva-bhāva-upakāra-sādhanam etat. na eka-kāla-an-eka-upakāra-sādhanam. upakārasyarūpam anumāpayati. tatra apy atīta- eka-kālānāṃ gatiḥ, na an-āgatānām, vyabhicārāt.
-antarīya-pratyayeṣu bhāvāt. parama-artha- eka-tānatve śabdānām a-nibandhanā. na syātiṣṭām eva asya yogyatām. ity antara-ślokāḥ. eka-deśa-a-visaṃvādanam apy āgama-lakṣaṇam āhuḥ.
prayatna-anantarīyakatvād iti pratijñā-artha- eka-deśa iti, na hy evam-ādīni yathā-uktasā ca yogyatā hetu-bhāvāt kim anyat. tasmād eka-deśa-kāla-parihāreṇa anya-deśa-kālayor
etena kārya-liṅga-udāharaṇena sva-bhāvo ’py eka-deśa-bhāg ukto veditavyaḥ. tena eva ca sadṛśam
-eka-deśa-viśeṣatvāt. na sādhya-samudāya- eka-deśa-viśeṣa ity eva a-prakaraṇa-icchā bhavati,sādhayet sādhya-dharma-vat, sādhya-samudāya- eka-deśa-viśeṣatvāt. na sādhya-samudāya-eka-deśaity eṣa kathaṃ na pratijñā-artha- eka-deśaḥ. tasya eva a-bhinna-vyāvṛttisādhya-dharmiṇaḥ sādhanatve pratijñā-artha- eka-deśatvam uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ
-dharmi-dharma-pratiṣedha-arthatvāt. tad- eka-deśatvāt tad-upacāra-yogya-dharmi-pratipattyyathā — a-vipakṣatvāt, tat-samudāya- eka-deśatvād ity-ādayaḥ. anayā diśā sarvatv ācāryaḥ prāha. yaḥ punaḥ pratijñā-artha- eka-deśo ’-siddha ucyate, yathā — a-nityaḥ
yathā — deśa-kāla-avasthā-viśeṣa-niyata- eka-dravya-saṃsarga-a-vyavacchinna-sva-bhāvabhāvasya virodhād bhinna-deśa-ādi-yogena, sa eka-dharma-upagame ’para-dharma-upagama-san-bādhane samartha iti vakṣyāmaḥ. abhyupagata- eka-dharmaṇo ’vaśyam apara-abhyupagamo yukti-kṛta
iti cet, na, an-ābhoga-a-sambhavāt, eka-dharmasya apy a-jñāne para-artha-vṛtteḥ kārya

eka

PVin2_0005508
PVin2_0005510
PVin3_0006009
PVin2_0009212
PVin2_0010001
PVin2_0006010
PVin3_0001611
PVin2_0010111
PVin3_0001705
PVin2_0006804
PVin2_0009307
PVin3_0004605
PVin3_0001612
PVin1_0002601
PVin1_0003408
PVin3_0000405
PVin3_0000609
PVin3_0012908
PVin3_0013002
PVin2_0009701
PVin1_0004201
PVin2_0009502
PVin3_0003702
PVin3_0003709
PVin3_0012910
PVin3_0008406
PVin3_0011502
PVin1_0003506
PVin3_0009409
PVin1_0003407
PVin2_0005517
PVin3_0012505
PVin3_0007206
PVin2_0005609
PVin1_0003410
PVin3_0002302
PVin3_0013011
PVin1_0000904
PVin1_0001705
PVin2_0006910
PVin3_0008701
PVin3_0004511
PVin1_0002503
PVin3_0000705
PVin3_0003409
PVin3_0011510
PVin3_0013007
PVin2_0007311
PVin3_0004606
PVin3_0002904
PVin3_0002201
PVin3_0013011
PVin3_0012205
PVin1_0001710
PVin1_0002607
PVin3_0000609
PVin1_0003814
PVin1_0004401
PVin1_0003903

147

ekam

syāt pada-arthānāṃ vidhāna-pratiṣedhane. eka-dharmasya sarva-ātma-vidhāna-pratiṣedhanam. a-nānā-ātmatayā bhede nānā-vidhi-niṣedha-vat. eka-dharmiṇy a-saṃhāro vidhāna-pratiṣedhayoḥ.
vā iti niścāyayati sāmarthyāt. tasmād eka-niyata-upalambho ’nya-an-upalambhas tad-a-an-upalabdhir a-bhāva-pratipādikā. tasmād eka-nivṛttyā anya-nivṛttim icchatā tayoḥ kaścit
sva-bhāva-pratibandhād eva nivṛttiḥ. anyathā eka-nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet. na
hy a-niṣiddha-upalabdher a-bhāva-a-siddheḥ. eka-niṣedhena anya-a-bhāva-sādhane siddhā eva ana-prasaṅgāt. tasmād idam anyatara-grahaṇam eka-parigrahe ’py a-virodhe samarthaṃ bhavati,-viruddha-ādy-a-gati-gati-prayoga-bhedena an- eka-prakāra uktaḥ. sva-artha-anumāna-paricchedona pakṣa-sapakṣayor anyataraḥ, vikalpa- eka-pratiniyamayor virodhāt. sāmānyena vihiteṣv
-yogyatā niyāmikā iti cet, na, tatra apy eka-pratiniyamasya taj-janma-lakṣaṇatvāt tad-niścayena anaikāntikasya. dvayor ity eka-prasiddha-pratiṣedhaḥ, prasiddha ititṛtīyam āśrayet. eka-anta-vyāvṛttyā ca eka-bhāve pratīti-sādhana-a-bhāvam āha. asya hibhavati, yathā anyatara-bhojana-codanāyām eka-bhojane. vikalpa-viṣayatvād asya. tatra hi
ity apārthakam aparaṃ caitanyam. taṃ ca eka-rūpam eva paśyāma iti na anyā buddhir anyo
sañcitāni tathā pratibhānti iti yuktam, eka-rūpasya bāhulya-virodhāt. bahuṣu ca tathā-a-vyavacchinna-sva-bhāva-antara-virahād an- eka-vṛtter ekasya na deśa-ādi-viśeṣavatā anyena-ādiṣu bahu-mukhair upanyāsair ekatva-an- eka-vṛttyor virodhāt tathā-vidha-sva-bhāvaiṣyata eva iti kim an-iṣṭam. a-kriyasya eka-vyakti-sambandhino deśa-antare ’-pūrva-vyakti-lakṣaṇa-prāptir abhivyaktiḥ. a-bhedād eka-vyaktyā sarva-vyakter a-vyakta-rūpa-virahaḥ. a-vyavacchedaḥ. anyonya-vyavacheda-rūpāṇām eka-vyavacchedena anya-vidhānād a-pratiṣedhaḥ,-bhāvāt. tat siddhaḥ saha-upalambha-niyamaḥ, eka-vyāpāre krama-a-yogāt, tasya a-viśeṣāt.
etāni phalāny evaṃ-rasāni vā rūpa-a-viśeṣād eka-śākhā-prabhavatvād vā, upayukta-phala-vat.
-bahir-bhāvād a-pramāṇam anumānaṃ syāt. eka-saṅkhyā-vivakṣayā a-pradarśita’numāne viruddha-a-vyabhicāriṇaḥ. tad eka-saṅkhyā-vivakṣā apy atra viṣaye na iṣṭā eva.
-sambandhaḥ sarva-vyāpini sidhyati. tad eka-sambandhino deśa-antare ’-gatvā a-tad-deśair
rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā api eka-sāmagry-adhīnasya rūpa-āde rasato gatiḥ. hetuādheya-atiśayam eva upakurvate. sa tasmād eka-sva-bhāvo na bhavati iti viruddhaḥ. ca-śabdo
raktam iti rakta-a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid arthaḥ, yo vijñānaṃ sarūpayati. ata
a-krama-abhivyakter ghaṭa-dadhy-ādir an- ekaḥ, ko vā virodhaḥ karma-abhivyakter a-bheda-ākārasya pratyekaṃ parama-aṇuṣv a-bhāvāt. ekaś ca ayaṃ jñāna-sanniveśī iti na ca bahūni
tat-phalo ’-tat-phalaś ca artho bhinna ekas tatas tataḥ. tais tair upaplavair nītapratiṣedho na sambhavet. na hi paryudāsa eva eko naño viṣayaḥ, kiṃ tarhi prasajya-pratiṣedho
bhavet. sa hi dharmī pradhāna-lakṣaṇa eko nityaḥ sukha-ādy-ātmako ’nyo vā iti, yathāagnir atra dhūmāt. atra dvau vastu-sādhanāv ekaḥ pratiṣedha-hetuḥ. sva-bhāva-pratibandhe hi
na asti iti na tayoḥ sārūpyam. na api sthūla eko viṣayas tathā-avabhāsī, pāṇy-ādi-kampe-bādhaka eva viruddhaḥ. a-bādhya-bādhakayor ekataḥ siddhir a-viruddhā api śāstra-bādhāyāṃ
-anurodhini punar anumāne yathā virodhinor ekatra a-sambhavaḥ, tathā tad-abhivyāptayor api
ātma-a-bhedena sāmarthya-a-viśeṣān na ekasya ekatra kriyā-a-kriye syātām. tena syād artha-sambandho vyavahāre pratīyeta. tathā hi ekatra dṛṣṭo bhedo hi kvacin na anyatra dṛśyate.
sandehe sandehād bahuṣu darśane ca, ekatra draṣṭur a-bhāvāt, punar darśane ca bhāvāt,tābhyāṃ jananāt samavāyād vā, sa kim ekatra na samavaiti janyate vā. tasya aubhaya-bahir-bhūtasya a-bhāvāt. ubhayor ekatra bhāve ca pratīti-sādhana-a-bhāvāt pravṛtti
’pi śabda-ādi-sukhā ity api vārttā-mātram, ekatra yugapad anayor virodhāt. tasmān na
vivakṣā-antare parāvṛtty-a-yogāt. yugapad ekatra viruddha-guṇa-upasaṃhāra-a-yogāc ca. tasmād
yathā pramāṇa-bādhāyāṃ na sambhavati, tathā ekatra viruddhayor upasaṃhāre ’pi. vacana-guṇasarvasya saṅgrahāt. na apy anayor ekatra vṛtti-niścayaḥ, tādātmyena prasiddhe ’-bhāvaś ca paraspara-viruddha-artha-sādhanāv ekatra saṃśayaṃ janayataḥ. śāstra-kāro viruddhasad-vyavahāra-pratiṣedha-phalatvaṃ tulyam, ekatra saṃśayād anyatra viparyayāt. tatra dvitīyā-sādhana-a-bhāvam āha. asya hi dvayasya ekatra samuccayāt sarveṣu prabhedeṣu saṃśayaḥ.
an-āśrayaḥ pratipramāṇasya. viruddhayor ekatra samyag-jñāna-a-yogāt. viṣaya-upadarśanagrāhyo dhūmena na analaḥ. yadi sādhana ekatra sarvaṃ śāstraṃ nidarśane. darśayet
tathā tad-abhivyāptayor api iti na tāv ekatra staḥ. tan na atra viruddha-a-vyabhicārī.
ātmanaḥ sandehāt. ata eva vipakṣād api. ekatra hi niyame siddhe ’nya-nivartanaṃ sidhyet.
-bheda-kalpanāyām atiprasaṅgaḥ. sarva-ātmasv ekatva-a-niścayād a-nānātva-pratipatter a-nānāsarva-artha-upalambheṣu saṃsarga-śaṅkayā ekatva-an-adhyavasāyād bhinna-upalambhayor api-pratiṣedha-ādiṣu bahu-mukhair upanyāsair ekatva-an-eka-vṛttyor virodhāt tathā-vidha-sva-avabhāsinaḥ. satyaṃ kathaṃ syur ākārās tad- ekatvasya hānitaḥ. anyasya anyatva-hāneś ca na aapy an-āśvāsikaṃ vyavahāram utpaśyann ekam a-pramāṇam ācakṣīta, aparam āsaṃsāram atad-rūpaṃ na asti tattvataḥ. yasmād ekam an-ekaṃ ca rūpaṃ teṣāṃ na vidyate. sādharmya

ekam

PVin2_0005212
PVin1_0002405
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PVin3_0003004
PVin3_0003807
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PVin1_0002506
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PVin2_0004811
PVin1_0003504
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PVin3_0001712
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PVin3_0011306
PVin2_0010003
PVin1_0003412
PVin3_0001607
PVin3_0012911
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PVin2_0005104
PVin3_0003609
PVin3_0000606
PVin2_0004812
PVin2_0005905
PVin3_0001902
PVin3_0000405
PVin3_0004508
PVin3_0010204
PVin3_0010606
PVin2_0005213
PVin3_0003401
PVin1_0003813
PVin3_0000604
PVin3_0001508
PVin1_0003614
PVin3_0009111
PVin3_0010607
PVin3_0011206
PVin3_0004508
PVin3_0001701
PVin2_0006501
PVin3_0010607
PVin3_0010309
PVin1_0003001
PVin3_0001908
PVin1_0002110
PVin2_0009505
PVin3_0000108
PVin2_0005309
PVin1_0000302

148

etac

– anvaya-vyatirekayor niścita-vyāptikam ekam api rūpaṃ prayuktam artha-āpattyā dvitīyaṃ
upakṣepasya. tatra api saṃvedanam eva ekam āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. na casarvasya ca sarvatra upayogaḥ syāt. anyathā ekam ity eva na syān nāma-antaraṃ vā, arthasva-vacanaṃ śāstraṃ ca abhisamasya sāmyād ekam uktam. yathā ātmano ’-prāmāṇye vacanasya atena a-sādhāraṇam āha. yasmān na etad eva ekam udāharaṇam adhikṛtya idam ucyate, sarvana ghaṭo bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekam eva avasthā-antara-āveśād bheda-dṛṣṭir iti
tad-rūpa-vyatirekeṇa buddher an-upalakṣaṇāt. ekam eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-ancet, āsām api parasparam eṣa prasaṅga ity ekam eva kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt,tad-rūpaṃ na asti tattvataḥ. yasmād ekam an- ekaṃ ca rūpaṃ teṣāṃ na vidyate. sādharmya-a-niścayād a-nānātva-pratipatter a-nānā- ekaṃ jagat syāt. atha api syāt, pratibhāsamānamcakṣū-rūpa-āder vijñānasya. na vai kiñcid ekaṃ janakaṃ tat-sva-bhāvaṃ vā. kiṃ tu sāmagrīartha-antaram eva tat tathā-utpannam ekaṃ dṛśyate, na nānā-rūpayor dravyayoḥ saṃsargād-siddhiḥ, na kasyacit kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saha-utpatti-dharmiṇy a-saṃhāro vidhāna-pratiṣedhayoḥ. ekaṃ dharmiṇam uddiśya nānā-dharma-samāśrayam.
eva iti cet, kathaṃ punar upagama-a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti yat
an-eka-ākārās tu vijñaptayaḥ, yena ekaṃ rūpam ekasya mana-āpam anyasya a-mana-āpaṃartha-bhidāṃ jagau. pratibhāsasya bhinnatvād ekasmiṃs tad-a-yogataḥ. na hy ekasya tāv anyonya’pi tathā sthūlasya darśanaṃ syāt. rakte ca ekasmin rāgaḥ, a-raktasya vā gatiḥ. avayava-rāge
na bhavati iti viruddhaḥ. ca-śabdo dvayor ekasya a-siddhāv aparasya ca sandehe vyabhicārana vā kaścid artha-antara-bhūtaḥ, dvayor ekasya apy an-abhyupagamāt. śabda-ghaṭa-bhedena
na iha tat. a-darśanāj jagaty asminn ekasya api tad-ātmanaḥ. asti iyam api yā tv antarsyāt. ātma-a-bhedena sāmarthya-a-viśeṣān na ekasya ekatra kriyā-a-kriye syātām. tena syāddhetur api pṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya eva tu vacanena sādhyatā-a-viśeṣo darśitaḥ.
bhāvyaṃ go-matā api kim. sannidhānāt tathā ekasya katham anyasya sannidhiḥ. gomān ity evapṛthak-siddhi-prasaṅgād vastra-udaka-vat. ekasya ca āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ, asāmānyena anyatara-artha-antara-bhāvas tayor ekasya tathā-abhyupagame syāt. sa ca na śarīrasya,’-gatvā a-tad-deśair a-pūrvair abhisambandha ekasya tad-antarāla-vyāpti-nāntarīyakaḥ, ātapauddiśya nānā-dharma-samāśrayam. vidhāv ekasya tad-bhājam iva anyeṣām upekṣakam. niṣedhe
-ślokāḥ. anya-yoga-vyavacchedena ca viśeṣaṇa ekasya tad-bhāve ’nyasya a-tattvaṃ syād viśeṣaṇavyākhyāte, dvayor api prāmāṇya-a-viśeṣāt. ekasya tal-lakṣaṇa-yoge ’pi pratidvandvi-darśanāt
utpatti-vināśābhyāṃ caitanyasya prasidhyati. ekasya tu yathā-ukta-sva-bhāva-antara-virahabhinnatvād ekasmiṃs tad-a-yogataḥ. na hy ekasya tāv anyonya-vilakṣaṇāv ākārau yujyete. tad
an-upalabdhir iti cet, na, viṣaya-indriyayor ekasya dvayor vā an-anyathātve ’-yogād
iti tena vyapadiśyate. svayaṃ-śrutiḥ punar ekasya dharmiṇaḥ śāstre nānā-dharma-vyavasthāyām-sva-bhāva-antara-virahād an-eka-vṛtter ekasya na deśa-ādi-viśeṣavatā anyena yogaḥ, tathātu saṃśaye dvayor ekasya vā viparyaye ca ekasya na sādhanaṃ na dūṣaṇam, tathā-pratipattyna tṛtīyaṃ rāśiṃ vyatirecayataḥ. tayor ekasya nivṛttir aparasya vṛttir iti katham asukha-ādi-sambhavād vibhur ātmā iti. evam ekasya pakṣa-dharmasya hetu-rūpasya a-siddhau
artha-āpattyā dvitīyaṃ gamayati iti. ata ekasya prayogaḥ syād iti. nanu śrāvaṇatvaṃ
ata eva tulya-kakṣatvāt. yadi hi tatra ekasya prāmāṇyaṃ syāt siddhir eva, na
api grāhya-grāhaka-saṃvidām. anyathā ekasya bhāvasya nānā-rūpa-avabhāsinaḥ. satyaṃ
prasaṅga-viparyaya-sādhanayor a-gamakatvāt. ekasya bhāve ’-vikala-kāraṇasya prāg-bhavato ’-yajñadattayor anyataraṃ bhojayeti, na ekasya bhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā. ito-eka-ākārās tu vijñaptayaḥ, yena ekaṃ rūpam ekasya mana-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa’-siddhau ca sandehe vyabhicāra-bhāk. eka- ekasya rūpasya a-siddhau sandehe vā a-siddho
sandehe vā a-siddho hetv-ābhāsaḥ. tathā ekasya rūpasya a-siddhau sandehe vā anaikāntikaḥ.
mātreṇa vyāvṛttir a-sandigdhā. tena ayam apy ekasya rūpasya sandehād anaikāntikaḥ. dvayor
atra dūṣaṇam eva. anyatra tu saṃśaye dvayor ekasya vā viparyaye ca ekasya na sādhanaṃ na
vā iti na iṣyate. vidher a-yogāc ca dvayor ekasya vidhīyamānasya vikalpa-samuccaya-a-yogetatra api sati pratyakṣa-anumāna-āgamānām ekasya vṛttir iti cet, na, śāstrasya kvacid ana-siddhau sandehe vā anaikāntikaḥ. katamasya ekasya. vyatirekasya. a-siddhau, yathā caturpāramārthiko ’-satāṃ parasparato vibhāgaḥ. ekasya hi rūpam anyatra a-paśyantī buddhir idam
eva dvi-candra-ādi-bhrāntir indriya-ja ity eke. tan na, aindriye bhāva-a-bhāva-anurodhasya
tat-prabādhane ca hetu-pratijñayor doṣa ity eke. teṣāṃ kṛtakatvena śabda-nāśe sādhye gandhe-artha-samavāyinā tu jñānena saṃvedyanta ity eke. teṣām api tad-a-tad-rūpiṇo bhāvās tad-a-tadpratyakṣa-bādhā-śaṅkā-vyabhicāra ity eke. na, pakṣī-kṛta-viṣaye ’-bhāvāt. kadācidsiddhir iti jñāpana-artham. yathā āhur eke — parasya pratipādyatvāt svayam a-dṛṣṭam
anvaya-vyatirekayoḥ pṛthag-rūpatvāt. te tv ekena api vākyena śakye darśayitum iti prayogagrāhya-dharmaṇi dharmiṇi ca darśanam. na ca etac chabdānām asti iti kathaṃ na pramāṇa-antaram.

etac

PVin2_0009207
PVin1_0000508
PVin3_0003009
PVin3_0009504
PVin3_0004704
PVin3_0002507
PVin2_0007212
PVin3_0013505
PVin2_0004510
PVin1_0000912
PVin3_0012508
PVin3_0005608
PVin3_0012501
PVin3_0005211
PVin3_0011408
PVin3_0002409
PVin3_0003404
PVin3_0007602
PVin1_0004403
PVin3_0000801
PVin2_0009205
PVin3_0009407
PVin3_0004011
PVin3_0003309
PVin3_0007007
PVin1_0004003
PVin2_0004605
PVin2_0009206
PVin1_0001110
PVin3_0007004
PVin3_0006703
PVin2_0005912
PVin3_0003807
PVin3_0012709
PVin3_0001704
PVin2_0008211
PVin1_0003112
PVin2_0007102
PVin1_0003005
PVin3_0013405
PVin2_0005402
PVin3_0001512
PVin3_0013103
PVin3_0008402
PVin3_0007702
PVin3_0006401
PVin1_0001001
PVin3_0005304
PVin2_0005604
PVin3_0004805
PVin2_0009502
PVin2_0009205
PVin3_0012001
PVin1_0001612
PVin3_0013211
PVin1_0002206
PVin3_0011005
PVin3_0008202
PVin3_0000706

149
śeṣavad etad anumānaṃ vyabhicāri. kiṃ punarnivṛtter a-bhāva-niścaya iti cet, vyāhatamudāharaṇam, āgame tu diṅ-mātra-darśanam
tādṛśaṃ yadi taruṣu upalabhyeta, syād-anyatara-a-siddher dūṣaṇaṃ syāt. evam
eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-śakyamśabdānām, a-sati viṣaye ’-prayogāt. yuktam
eva a-sāmarthyān na bhavati prasiddhiḥ. evam
punar upadeśa-antaram apekṣante. satyamlaukikīṃ sthitim. gṛhītvā saṅkalayya
vibhaktīnām a-yogād iti cet, ukta-uttaramsādhyante tad-bhāvāt tan-nibandhanāḥ. uktamanyo vyatirekaḥ. vipratiṣiddhaṃ cakasyacit kiñcid ity eka-anta eṣaḥ. syād
upayogināṃ nānā-sva-bhāva-upakāra-sādhanameva āśrayaḥ prasiddhaḥ siddha iti na kiñcid
bādhakaṃ ca na aparam iti yat kiñcid
vācye kaścid viśeṣo ’sti iti nirloṭhitam-apekṣayā pramāṇam. sāṃvyavahārikasya ca-niyama-a-bhāvāt. tathā hy a-śakya-darśanam
-darśanāt. etāvat tu syāt – evaṃ-sva-bhāvāavasthā-bhede ’py a-bheda iti cet, nanv
iti, abhighāta-sahatvaṃ paśyato bhrāntyā
kathaṃ tarhi pṛthag-vacanam. vākya-bhedāddharma ity ayam atra abhiprāyaḥ. sthitam-an-upalambhe ’nya-upalambho ’sti. na ca-vad asya phala-vikalpo vijñeyaḥ. tad-pāka-hetavaḥ pakvā iti. anyathā śeṣavad
sannihita-artha-niścaya-lakṣaṇatvāt. na-vairūpya-parīkṣāyām avadhatte. yat punar-upalabdheḥ prayogaḥ syād iti darśana-arthamtāvad an-upalabdhiḥ kathaṃ siddhā iti cet,anumānam. tena a-sādhāraṇam āha. yasmān nabhinna-sva-bhāvaṃ viṣāṇam iti cet, vayam apy
api ca dvayor api sambhava-a-virodhavināśo ’pekṣata iti tad-vyāpī. kathaṃ punar
sva-bhedair bhedakam api indriya-ādy-arthenaca na iṣyate. tataś ca bhūyo ’rtha-gatiḥ kim
a-nivṛtti-prasaṅgāt. tasmād indriya-jam apy-ātmatāyāṃ sarvaṃ sarva-ātmakaṃ syāt. na cadarśayan paraṃ pratiruṇaddhi iti vyaktam
anyatara-grahaṇam. anyathā vipratiṣiddham
ca. ato ’sya pramāṇasya vṛttiḥ. tan na
asti iti vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad
samāśrayāt. tasya anyatra api tulyatvāt. tadvikalpau bhavataḥ, yathā nīlaṃ paśyato nīlam-a-parijñāne ’-bhāvāt. jāti-guṇa-kriyāvatām
kuryāt, karotu. pūrva-sva-bhāva-niyata itytasmād a-jñāta-viplavāḥ. ity antara-ślokāḥ.
a-sapakṣaś ca a-tattva-lakṣaṇa iti. nanvsyāc cheśavad vyabhicāri kim. yathā pakvānymātreṇa pākaḥ sidhyati, vyabhicāra-darśanāt.
bheda upādāna-hetuḥ, buddhiś ca pratyaya ity
vastu, ākāra-antareṇa darśane pratibhāsanādarthe darśite darśita eva dṛṣṭānto bhavati,
api middha-ādi-vipluta-dhiyo ’-bhāvāt.
ālambana-ādayo maitrya-ādayaḥ sūtre deśitāḥ.
—idam eva iha na anyad iti. yady avaśyam
viruddha-guṇa-upasaṃhāra-a-yogāc ca. tasmād

ete
etac cheṣavat. yasya a-darśana-mātreṇa vyatirekaḥ
etat – tac ca na asti tena ca pratipattir iti.
etat. atra udāharaṇam —pretya a-sukha-prado
etat. atha śoṣa-ādikam eva maraṇa-śabdena vadet,etat, iṣṭa-a-prāpteḥ. nanu viparyaya-prāptir api
etat. kasmāt. hetor viśeṣeṇa anvaya-a-bhāvāt.
etat, kiṃ tu tathā prasiddhāv api icchāyā aetat. kiṃ tu na arthānāṃ niṣpatty-a-niṣpattī
etat, tathā api bāla-vyutpatti-nimitto ’yametat tathā pratyeti na anyathā. kiñcit kenacidetat. tasmān na hetuḥ kaścid anvayī nāma. na ca
etat — na anyā eva an-upalabdher dṛśya-svaetat — na anvayo na vyatireka iti. ya eva khalu
etat, na āvaraṇān nityaṃ sarve śabdā na śrūyante,etat. na eka-kāla-an-eka-upakāra-sādhanam.
etat. na hi sva-icchā-kalpita-bhedeṣv an-arthaetat. puruṣa-icchā-kṛtā ca asya paripūrṇā
etat pramāṇa-vārttike. atha punar ubhaya-dharmaṃ
etat pramāṇasya rūpam uktam, atra api pare mūḍhā
etat — yatra tad-icchā tatra vastu-bhāva iti
etat samāna-pāka-hetavaḥ pakvā iti. anyathā
etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam. bhede
etat syāt. tac ca dṛṣṭa-avarugṇa-ghaṭa-vad
etat syāt. pūrveṇa pratiṣṭhāpitam uttaraṃ
etat — sva-bhāva-an-upalabdhiḥ sva-bhāva-hetāv
etat sva-bhāva-viveke yuktam, pratibandha-kāraṇaetad a-tasmiṃs tad-grahād bhrāntir api
etad anumānaṃ vyabhicāri. kiṃ punar etac cheṣavat.
etad asti, yasmād a-vidyamāna-a-bhede ’pi tadetad uktaṃ kalpitasya an-upalabdhir dharma iti
etad uktam, yathā ayam eva an-antara-udāhṛtaḥ
etad uttaratra vakṣyāmaḥ. sa ca ayam anetad eva ekam udāharaṇam adhikṛtya idam ucyate,etad eva brūmaḥ. yo vā sambandho na asti ity
etad evaṃ syāt. anyathā tv a-siddham eva tac
etad gamyate – nir-apekṣo vināśa iti. aetad ghaṭayati, tatra pratyāsatti-nibandhana-aetad dviṣṭa-kāmitam. atha prasiddhim ullaṅghya
etad bhrānter a-pratyakṣam. ata eva-iti-karaṇaetad yuktam. tasmāt tad-abhivyāpta-dharma-yogād
etad rāja-śāsanam. na ca svayam a-bruvan paraṃ
etad vacanaṃ syāt, ghaṭasya ātmanā tad-bhāvaetad vastu-bala-āyātaṃ kṛtakatvaṃ pratibadhnāti.
etad vyabhicāri liṅgam. yā tarhy a-kārya-kāraṇaetad vyavaccheda-mātraṃ dvayor api sambhavadetan na pītam iti. tasmān na tau pramāṇam. aetan na sambhavaty eva, rūpa-viveka-sambandhayor
etan na syāt, tasya pracyuteḥ, apekṣyāc ca
etal-lakṣaṇā an-upalambha-ātma-kārya-ākhyā
etasminn a-sapakṣe hetv-a-bhāva-prasaṅgaḥ,etāni phalāny evaṃ-rasāni vā rūpa-a-viśeṣād ekaetāvat tu syāt – evaṃ-sva-bhāvā etat samāna-pāka
etāvato ’yam ātma-bhāvo ’nvaya-vyatireka-bhāg ity
etāvan-mātra-nibandhanatvāc ca a-tattvasya. vastv
etāvan-mātra-rūpatvāt tasya. etena eva dṛṣṭāntaetāvān eva vijñāna-utpatter api kāraṇa-kalāpaḥ.
etāś ca sa-jātīya-abhyāsa-vṛttayaḥ. na evaṃ rāgaete ’n-anya-saṃsargiṇo gamyāḥ, sa eva eṣām aete kartur icchā-mātra-anurodhino dharmā na vastu

ete

PVin3_0004711
PVin3_0006712
PVin1_0002307
PVin3_0009209
PVin3_0004208
PVin3_0010409
PVin1_0003211
PVin3_0001803
PVin2_0005909
PVin3_0005501
PVin3_0013212
PVin3_0006608
PVin3_0005504
PVin2_0006402
PVin3_0009309
PVin3_0010008
PVin2_0008104
PVin3_0001703
PVin3_0008504
PVin3_0003609
PVin2_0007410
PVin3_0005310
PVin3_0000802
PVin1_0002913
PVin2_0007707
PVin3_0007705
PVin2_0006204
PVin2_0006208
PVin3_0001405
PVin3_0003905
PVin2_0008105
PVin2_0005105
PVin3_0002701
PVin3_0008201
PVin3_0008709
PVin2_0005712
PVin3_0011209
PVin1_0000503
PVin2_0007409
PVin2_0008103
PVin1_0002101
PVin1_0003101
PVin1_0001507
PVin3_0013308
PVin2_0007901
PVin1_0003809
PVin3_0012207
PVin2_0009101
PVin2_0009614
PVin3_0011312
PVin3_0002005
PVin3_0010512
PVin3_0011404
PVin3_0006209
PVin3_0012611
PVin3_0006711
PVin3_0012710
PVin3_0006205
PVin3_0006108

150
eva niścayāt sādhanaṃ dūṣaṇaṃ vā. ta
na tasya eva a-bhāvaḥ śabda-prayogataḥ. na
a-tad-rūpa-a-pravedanāt. cetanāś cavidyata iti vastu-gamyaṃ vastu sidhyati.
anya-bhāve so ’sti, upacāra-mātraṃ tu syāt.
vastu-pratibandho vācyaḥ, anyathā a-siddheḥ.
a-kārakam api svayam. ity antara-ślokāḥ.
upagame syād anyatara-artha-antara-bhāvaḥ.
’n-upalabdhir a-sattā. tayā viṣayī sādhyate.
-liṅgaṃ jñānam īdṛśam. iti saṅgraha-ślokau.
bhavati, etāvan-mātra-rūpatvāt tasya.
tat-sva-bhāvasya eva tad-bhāve sāmarthyāt.
-mātram ākhyātam, lakṣaṇaṃ tu tad eva.
chīta-vicchede tat-kāryasya apy a-bhāva iti.
ca prāg a-pracyuta-ātmā iti ca su-vyāhṛtam.
tasmān na dharmī hetuḥ, ubhaya-a-siddheḥ.
anyeṣāṃ ca sva-bhāvam enam ālagayanti.
vidheḥ sāmarthyam iti riktā vāco-yuktiḥ.
vyabhicārāt. tasmād iyam api kārya-liṅga-jā.
’-sambhavam artha-āpattyā darśayati.
-abhidhāyiny api para-upādhim enam ākṣipati.
’pekṣeta, sarvasya tatra a-kiñcit-karatvāt.
-bhāva iti vyāpty-a-siddher vyabhicāraḥ.
-pratibhāso vipralambhāt pratyakṣa-ābhāsaḥ.
phalavantaḥ, vaikalya-pratibandha-sambhavāt.
vyavasthāpanāt sādhāraṇāḥ santi, te ’pyyathā – na śīta-sparśo ’tra agner iti.
yathā – na atra dhūmo ’n-upalabdher iti.
tad-vaikalya-ādayaś ca dṛṣṭānta-ādi-doṣāḥ.
sarva-pada-arthāḥ, icchāyā nirodha-a-bhāvāt.
skandha-traya-sva-bhāva eva iti na virodhaḥ.
-viśeṣya-yoginaś ca nipātasya a-viśeṣaḥ.
eva. tayā a-siddha-hetv-ādiḥ pratiṣidhyate.
-gatau sāmarthya-parisamāpteḥ. na cabadara-udaka-ādiṣu janana-śaktir eva. tasmādtat-sva-bhāvasya tad-utpatter iti.
a-siddhir viparyaya-siddhir iti yāvat. tad
tat-siddhāv api buddhi-vikalpe saṃśayāt. na
sva-bhāva-abhidhāyiny api para-upādhim
tathā-vidha-janmanām anyeṣāṃ ca sva-bhāvamsaṃvittyā, tasyās tad-ātma-rūpatvāt. na
pratilabhate. tatra arthena ghaṭayaty
puruṣa-antara-saṃvedana-vat. an-anuyaṃś casandigdha-vyatireka-ādayo vācyāḥ. na hy
asti ity a-samānam. nanv idam apy a-niśceyam
eva avabhāsante tad-rūpa-rahitā api. tathāhi kvacid dṛṣṭe ’-bhāva-siddhāv api syād
ity apy uktam. anyathā artha-antaram
a-vyavacchedas tu kutaścid vyāvṛtter
kṛd ity ucyate, na punar lakṣaṇa-bhedāt. atana sādhya-samudāya-eka-deśa-viśeṣa ity-aṅgatā vā na nivṛtter upalakṣya tat. tatapratibandha-ādi-sambhavād iti vyabhicāra
yo ’yam upalambho na asti ghaṭa iti, tata-lakṣaṇam asti iti prameyo ’-bhāvaḥ. na’sya an-upalambhanam. tathā hetur na tasya
yo vā sambandho na asti ity ucyate, sasādhanīya ity an-avasthānād a-pratipattir
kiṃ tarhi tādṛśo ’n-upalambhasya

eva
ete nava pakṣa-dharmā nirdiśyante — prameyatvān
ete śabdāḥ sva-lakṣaṇa-viṣayāḥ, an-ādi-kālaete sukha-ādayaḥ saṃvedyatvāt. na hi yad yadetena a-nityatva-saṃsthāna-viśeṣa-ādayo ’etena apara-bhāvaḥ pratyukta iti. pakṣa-dharmaetena ātma-para-upagama-ādayaḥ puruṣa-vyavasthāetena indriya-sannikarṣa-artha-ālocana-viśeṣaṇaetena iṣṭa-sādhyatva-vacanena dharmi-dharmābhyāṃ
etena iha kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ.
etena eva udāharaṇena nidarśite ’pi hetu-lakṣaṇaetena eva dṛṣṭānta-doṣā api nirastā bhavanti,
etena kādācitka-sva-bhāvatā-an-apekṣatayor virodho
etena kārya-liṅga-udāharaṇena sva-bhāvo ’py ekaetena tat-kāryād api tad-viruddha-kārya-a-bhāvaetena tad-avasthā-nivṛttir vyākhyātā. yo ’py
etena dharmo ’pi vyākhyātaḥ. tatra api yadi tataetena dhātv-āyatane vyākhyāte. dharma-dhātvetena pakṣa-sapakṣa-anyataratvam api pratyuktam.
etena pipīlikā-utsaraṇa-matsya-vikāra-āder varṣaetena pratyakṣa-anumāne vyākhyāte, dvayor api
etena pratyaya-bheda-bheditva-ādayo ’pi
etena prayatnasya indriya-śabda-upayogāt
etena mad-upagama-ādayo hetu-prayogā vyākhyātāḥ,etena mānaso ’pi viplavo vyākhyātaḥ. na eva dvietena vyabhicāritvam uktaṃ kārya-a-vyavasthiteḥ.
etena vyākhyātāḥ. sa ca sva-vāco-ubhaya-dharmatāṃ
etena vyāpaka-viruddha-siddhir uktā veditavyā,
etena vyāpaka-sva-bhāva-a-siddhir uktā veditavyā,
etena sa-dvitīya-prayogeṣu nir-anvaya-doṣo
etena saṅketa-anuvidhāyināṃ śabdānāṃ na kaścid
etena sattā vyākhyātā. kiṃ tarhi idānīṃ vināśe ’n
etena sādhya-dharme ’pi viśeṣaṇa-viśeṣya-bhāva
etena svayaṃ vādinā iṣṭasya anumeyatva-vacanenaeteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad evaeteṣu tad-ātmanā vyapadeśa-ādayo janya-janakaetau dvāv anumeya-pratyayau sākṣād an-utpatter aetau dvau hetū viparyaya-sādhanād viruddhau. nanu
enam anya-sambandhinaṃ puruṣa-mātra-pratyakṣam
enam ākṣipati. etena pratyaya-bheda-bheditvaenam ālagayanti. etena dhātv-āyatane vyākhyāte.
enam iyam abhilāpena saṃsṛjati, tathā-vṛtter
enāṃ na hi muktvā artha-rūpatām. tasmāt prameyaenāṃ pratyakṣeṇa katham ātmany anviyāt. a-jñāteebhir hetoḥ sāmānya-lakṣaṇaṃ viśeṣa-lakṣaṇaṃ vāeva – sarva-sāmagrī-janmāno naśyanti iti, tāsāmeva a-darśanāt teṣām an-upapluta-cakṣuṣā. dūreeva a-dṛṣṭeṣu saṃśayaḥ. tathā hy a-sakala-vyaktieva a-nityatā syād anya-nimittatve ’-nimittatve
eva a-niścayāt. yo hi yatra na asti iti niścitaḥ,eva a-pṛthag-nirdeśa ity uktam. nanu saṃhatānām aeva a-prakaraṇa-icchā bhavati, tad-bhāva-aeva a-pratijñā-artho viśeṣo dharma-bhedataḥ. ity
eva. a-pratibaddha-upakārāś cakṣur-ādayaḥ paraeva a-bhāva-upalambhāt, tac ca sva-tantraṃ
eva a-bhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvādeva a-bhāvaḥ śabda-prayogataḥ. na ete śabdāḥ svaeva a-bhāvaḥ. sambandhī vidyate na sambandha iti
eva a-bhāvasya. na hi saṃvedana-a-bhāvaḥ svataḥ
eva a-bhāvāt. atra api satsu upalambha-kāraṇeṣv

eva

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151
indriya-sādguṇya-āder upalambha-pratyayasya
kva kena kiṃ pratibadhyate, prastāvasya
kathaṃ na pratijñā-artha-eka-deśaḥ. tasya-prasaṅgaḥ, eka-ātmatva-vat. kāryatvād-arthaṃ prakalpayati dhīr yathā. taṃ tathā-śubha-abhinandinaḥ pratisandhi-bandhāt. ata’tiprasaṅga uktaḥ. tasmāt prakaraṇa-āpannam
iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād
-ādy-anubhava ity api tat-sva-bhāvo ’nubhava-sad iti kutaḥ, niyama-a-bhāvāt. bhāve vā sayadā punar evaṃ-vidhā an-upalabdhirutsāditā bhavati. tathā api idam a-siddham-vat. anaikāntikasya tu pakṣa-dharmatvam
nanv an-udbhāvite ’pi doṣe ’rthasyasa dharma-gataḥ. yatra tu dharmysiddhaḥ — yatra eva svayaṃ dṛśyate, tatra-sādhanam ity apārthakam. anyatra tu tad-sva-bhāvād bhāvāt. tat-sva-bhāvatve ca sa
tad ayam agninā avinābhāvī siddhaḥ. arthādtasya tad-a-niṣpattāv a-niṣpatteḥ. a-bheda-darśanāt. tasmād bhūtam a-bhūtaṃ vā yad yadśabdaś ca kṛtaka ity anvayī. sāmarthyād
cintāyām avadhīrita-vikalpa-pratibhāso vastv
iti darśana-artham etad uktam, yathā ayamhetuḥ. mana iti cet, tad api pūrvakam
yathā-ukte tu dharma-dharmi-viśeṣa iṣṭapratibhāsināṃ ca an-anvayād viśiṣṭam
a-pratibandhāt triṣv anyatama-rūpasya
eka-niṣedhena anya-a-bhāva-sādhane siddhā-upalambha-ātma-kārya-ākhyā hetavas trayaḥ.
artha-a-bhāvaṃ gamayati. pratyakṣa-nivṛttir
tan-nibandhanāḥ. uktam etat — na anyāa-sad-vyavahāraḥ sādhyata ity uktam. sa
dhy artha-sāmarthyena utpadyamānaṃ tad-rūpam
kim abhivyakti-vādena. tasmāc chāstra-āśraya
vā. kiṃ tu sāmagrī janikā tat-sva-bhāvā. sāca ity uktam. tāny api kenacil leśena āsv-ādikaṃ pramāṇam asti, pramāṇasya sato ’tra-bhāva-prasaṅga iti cet, na, tasyāḥ sāmagryā’numeya-pratipattau tad-utpatteḥ prāk kāryam
sañcarati me hasta iti bhavati, tata-pratiniyamaḥ. tasmād viśiṣṭa-upalabdhir-kṛte ’pi tulya iti virodhaḥ syāt. bhavaty
iti tathā-vidha-udbhāvanam apy atra dūṣaṇam
vacana-anukrama-darśanaṃ kṛtam
tad-āśrayāt. kathaṃ kārya-kāraṇa-bhāvaḥ. ata
viparyāsena ca vacanasya tat-siddhiḥ, ātmany
tatra anveti, eka-ātmany apy a-siddheḥ. ata
sūcitā bhavati. sā eva avinābhāvaḥ. tata-apekṣo nāma bhavati. tathā hi tathā-vṛttir
api svayam. na api pāramparyeṇa, sādhyasya-bheda-parikalpanāt. tathā ca āha – sarva
vā prativādinaḥ, anyathā ’-sambaddha-pralāpaa-niścita-artham. nanu prayoga-sāmarthyād-artha-antara-bhāva-virodhāt. yadi dehād-bhāvasya an-abhyupagamād virodhāc ca dehana apy anyaḥ kaścid iha anuṣaṅgī ity a-bhāva’pi hi bāhye ’rthe yathā-sva-saṃvedanam
tantraḥ. tad-a-sambandhī ca apārthakaḥ, tenaeva
eva a-bhāvāt. tan na viśiṣṭa-upalambha-a-bhāvāteva a-bhāvāt. tasmād dharmiṇaṃ pratiṣṭhāpayañ
eva a-bhinna-vyāvṛtti-samāśrayatvād a-bhinnaeva a-bheda iti cet, yukto yadi pratibandhaḥ
eva a-vikalpya-artha-bheda-āśrayam upāgatāḥ. aneva a-viparyāsa-udbhavā sā na doṣaḥ. a-saty ātmaeva a-viśeṣaṇaṃ dharma-mātraṃ sādhyam ākarṇanīyaṃ
eva a-viṣaye ’-pravṛtteḥ, pratipatter aeva. a-vedya-vedaka-ākārā yathā bhrāntair
eva a-vyabhicāro ’n-upalabdher iti sā tena aeva a-satām a-sattā, tadā siddhena viṣayeṇa
eva a-sato virahād iti, vyabhicāri vā. atha api
eva, a-sambaddhād vimarśa-a-yogāt. na tu sapakṣaeva a-sāmarthyān na bhavati prasiddhiḥ. evam etat.
eva a-siddhas tatra kva kena kiṃ pratibadhyate,
eva agni-buddhiṃ janayati. tatra sādhya-nirdeśena
eva agni-sāmānyaṃ tatra a-siddham iti sādhyate.
eva agnir ity a-vyabhicāraḥ. agni-sva-bhāvaḥ
eva agnes tat-pradeśa-a-yogaṃ vyavacchinatti iti
eva atitarām a-kramatva-prasaṅgaḥ, eka-ātmatvaeva atibhāvyate. bhāvanā-pariniṣpattau tat sphuṭa
eva atra a-nityaḥ śabda iti bhavati. tasmān na
eva adhiṣṭhānī-karoti, yatra ayaṃ puruṣa-arthaḥ
eva an-antara-udāhṛtaḥ prayogaḥ. atha yad idaṃ na
eva an-antara-vijñāna-hetuṃ vijñānaṃ vidmaḥ,eva an-anvaya-doṣaḥ. yad āha — ātmā paraś cet
eva an-abhilāpyaṃ vastu-rūpam indriya-matayaḥ
eva an-uktir nyūnatā-sādhana-doṣa ity uktaṃ
eva an-upalabdhiḥ, niṣedhasya an-upalabdhieva. an-upalabdhiḥ sva-bhāvaḥ kāryaṃ ca iti trīṇy
eva an-upalabdhir a-bhāva-sādhanī, sakalaeva an-upalabdher dṛśya-sva-bhāva-a-sattā, tayāeva an-upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’eva anukuryāt. na hy arthe śabdāḥ santi tadeva anumāne ’nyatara-a-siddhiḥ śāstreṇa. anyatra
eva anumīyate. sā eva ca sāmagrī sva-bhāva-sthity
eva antar-bhavanti iti cet, āsām api parasparameva antar-bhāvāteva antara-viśeṣa-kṛtatvāt saṃśaya-nirṇaya-ādieva antya-kṣaṇa-an-antaratvād utpannaṃ pratyakṣīeva anya-a-bhāva-gatiḥ, tad-a-bhāve ’-bhāva-aeva anya-an-upalabdhiḥ. anyathā arthasya
eva anya-kṛte ’pi pratijñā-doṣa iti cet, astu,
eva. anyatra tu saṃśaye dvayor ekasya vāeva, anyathā-abhidhāne gamaka-dharma-a-dyotanāt.
eva, anyathā āśraya-a-siddheḥ. nanu ca pradeśa
eva anyathā-darśanāt. rāga-utpatti-yogyatā-rahite
eva anvaya-vyatirekayoḥ sandehād anaikāntikaḥ,eva anvaya-siddhir iti na vyatirekī. pratibandhaś
eva apekṣā, tat-kṛta-upakāra-an-apekṣasya taneva abhidhānāt. hetu-vacanaṃ tu svayam a-śaktam
eva ayam anumāna-anumeya-vyavahāro buddhyeva ayam ity an-avadheyaḥ syāt. dvayor an-āśritaeva artha-anubandhaḥ siddhaḥ śabdānām, a-sati
eva artha-antara-bhāvaḥ syāt, sa eva tathā ucyeta.
eva artha-antara-bhūta iti sāmarthyena vākya-artha
eva artha-abhilāpa-anukāriṇo ’nubhava-ātmano
eva artha-niṣpattes tad eva phalaṃ yuktam. na hy
eva artha-parisamāpter iti. dūṣaṇā nyūnatā-ādy-eva

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152
sukhasya utpatteḥ. tasmāt sva-saṃvedana-rūpā
iti kim anyad an-ātma-jñatāyāḥ. so ’yaṃ tairna vyasanitayā. na ca anumāna-pratibhāsaa-bhāvāt. tasmād ayam a-śabda-saṃyojanamāyātam āndhyam a-śeṣasya jagataḥ. abhipatanna-pratikṣepa-arho ’rtho dharmī. na ca sa
eṣa niyamaḥ – sva-abhidhāna-viśeṣaṇa-apekṣā
-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ. anyathā
prativahan dvau. tac ca hetv-ābhāseṣv
bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekamasya sarvasya a-bhāvāt. evaṃ tarhi sā-antara-āveśād bheda-dṛṣṭir iti cet, sa-saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sā-bhāva-lakṣaṇas tad-utpatti-lakṣaṇo vā. sa
hi bhāva-mātra-anubandhī sva-bhāvaḥ, tatra
a-vyabhicāra-a-siddheḥ. tata eva sapakṣa
-a-yogād a-vyabhicarita-anvayaṃ sapakṣa
a-vyatireko vipakṣāt, kathaṃ vā sapakṣa
’nya-pratikṣepaḥ. sa eva hi tan-niyamāt tad-vṛttir vyatireka-niścayaḥ. tat-tulya-a-prāpteḥ. nanu viparyaya-prāptir api na
artha-vācakaḥ. śabda-antareṣu tādṛkṣu tādṛśy
na arthaḥ. tasmād vastu-rūpa-a-visaṃvādanama-bhāvasya kaścid dharma iti cet, nanv ayam
tatra kaḥ. dyotayet tena saṅketo na iṣṭām
tadvān na syāt, an-upayogāt. upayoge vā saarthaḥ śakyeta jñātuṃ so ’tiśayo yadi. sarvaśeṣo vyāvṛtti-sādhanaḥ. sva-bhāva-kāryayor
bhāve bhāva iti saṃśayaḥ. gamakā
tasmāt tad-bhāva-mātra-anubandhinavācyaḥ. anvaya-a-siddhi-vacane ’pi, na hi sa
indriyasya sva-āśrayeṇa sambandhaḥ, a-bhedādaparaḥ prāha. tatra api vicāra-prastāvād
tad-āśrayaḥ. vyavahāra-upanīto ’tra sa
tan niścita-tad-bhāvo nirdiṣṭa-guṇa-niścayād-para-upakāra-niyama-a-bhāvād anaikāntika
tu hetu-paramparāyām an-anumānam
vipakṣa iti tad-vyatirekaḥ sādhya-dharma
a-samarthaṃ pṛthak tatra sahitam api tādṛśam
sa darśanena bādhyate. tad-a-bhāve tu siddha
na devadatto na yajñadatta iti. na devadatta
tathā hy ātma-a-bhāva eva na bhavaty-a-yoga-vyavacchedasya a-siddheḥ. tat-tulya-upakāriṇaś cet, atra api saṃhata-upakāriṇa
-jam apy etad bhrānter a-pratyakṣam. ata-vyāpti-vādinā api tad-deśa-sannidhir iṣyata
abhyupeyāt. maraṇa-śabda-pravṛtteḥ siddhampramāṇaṃ sarva-vastuṣu śāstraṃ bādhakamnivāryaḥ syāt. yathā-yoga-vacanād a-nivārita
tato hetu-vacana-pravṛttes tad api śaktam-pakṣa-vādī sa-ākāṅkṣaḥ syād a-samāpta-vākya
pratiyoginaṃ sādhayati, bādhā punas tata-dhātv-āyatane ’pi skandha-traya-sva-bhāva— yaḥ prayatna-anantarīyaḥ so ’-nitya
iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’-nitya
abhimukhī-kurvanti. tad api leśataḥ sūcitam
samāna ity atra yadi sādhya-dharma-sāmānyenadarśanād bhāva-siddhir iti cet, nanu tadkā iyam artha-saṃvid yā pramāṇa-phalam. yadeva
eva artha-pratītiḥ. tasyāś ca viṣaya-ākāratā eva
eva artha-vyatireka-samāveśibhiḥ padair a-satsu
eva artha-sādhanam, niruddhe ’py artha-sādhane
eva arthaṃ paśyati darśanāt. atha vā pratyakṣaeva arthaḥ prabodhayaty āntaraṃ saṃskāram. tenaeva arthaḥ sva-lakṣaṇam iti śakyaṃ vaktum, aeva arthā vijñānair vyavasīyanta iti, nivṛttā
eva avabhāsante tad-rūpa-rahitā api. tathā eva aeva avasara-prāptaṃ vakṣyāmaḥ. vyāvṛtti-prādhānyaeva avasthā-antara-āveśād bheda-dṛṣṭir iti cet,eva avasthā ghaṭo ’stu, yathā-ukta-lakṣaṇatvādeva avasthā-bhedo vastu-bheda-lakṣaṇaṃ kiṃ na
eva avinābhāvaḥ. tata eva anvaya-siddhir iti na
eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. ata eva
eva avinābhāvo bhāvasya. bhāva-mātra-anurodhī sva
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 niścāyayan na aparo ’sty aparaeva asti iti vyatireke siddhe ’-sati nāstitāeva asti. na vai viparyaya-prāptyā eva dūṣaṇam,eva astu kalpanā. a-prasiddha-artha-yogasya tateva asya api prāmāṇyam, tat-pratibaddha-vastueva asya dharma-viraho dharmaḥ. na hi vastu-rūpam
eva asya yogyatām. ity antara-ślokāḥ. eka-deśa-aeva asya sva-ātma-bhūtā a-nityatā iti kim anyayā,eva āgamam an-āgamaṃ vā pravṛtti-kāmo ’nveṣate
eva ātma-pratibandhād gamakatvaṃ viparyaye vāeva ātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya ekaeva ātmanaḥ sva-bhāvo gamakaḥ. sa ca ayaṃeva ātmānam anveti ity a-sambaddham. yadā tarhi
eva, āśraya-a-samaveta-rūpa-virahaś ca. samānaeva āśrayaḥ prasiddhaḥ siddha iti na kiñcid etat.
eva āśliṣṭa-bheda-dhīḥ. sādhyaḥ sādhanatāṃ nītas
eva ity a-niścito na anaikāntikaḥ syāt. na vai
eva ity a-viruddhaḥ. ko hy eṣa niyamaḥ —eva ity a-vyabhicāraḥ. na apy ākāra-bheda eva tad
eva ity a-siddhaḥ. nanu pakṣa-ādīnāṃ parasparato
eva ity an-upakārakatvān na saṃyogena tadvat syāt.
eva ity apārthakaṃ tat-siddhaye vacanam. na aneva ity abhiprāyād a-doṣa iti cet, na, anyataraeva ity arthād an-anya-saṃsargiṇy ātma-vṛttiḥ
eva ity avadhāraṇād dharmiṇy a-vṛttir iti cet, na,eva iti kaḥ pratibandha-niyamaḥ. pratyupayogaṃ
eva-iti-karaṇa-vyavacchinnād vikalpa-vargāt pṛthak
eva iti kim an-iṣṭam. a-kriyasya eka-vyaktieva iti cet, icchātaḥ śabdāḥ pravartante. na tadeva iti cet, kathaṃ punar upagama-a-viśeṣa ekaṃeva iti cet, na, ya eva tu ubhaya-niścita-vāci-ity
eva iti cet, saṃśayena jijñāsoḥ prakaraṇaeva iti na dūṣaṇa-avasaraḥ, sthita-vacane tu
eva iti na pramāṇa-bādhanād virodhaḥ. satyam,
eva iti na virodhaḥ. etena sattā vyākhyātā. kiṃeva iti nitya-vyavacchedena, asya vākyasya śabdaeva iti nitya-vyavacchedena gamakatā iṣṭā syāt,eva iti. pramāṇa-viniścaye pratyakṣa-paricchedaḥ
eva iti, syāt tadā na eva kaścit sapakṣaḥ, tathāeva idaṃ paryanuyuktam – kim idaṃ darśanaṃ nāmaeva idaṃ pratyakṣaṃ prativedanam. asti idaṃeva

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153-vyatirekeṇa buddher an-upalakṣaṇāt. ekamdaṇḍi-vat. tasmād viśeṣa-viṣayā sarvāvṛttaya eva. tat saty apy āvaraṇe jñāpayeyurpaśyati darśanāt. atha vā pratyakṣa-sādhanarūpo jāyamāno lakṣyate. tatra yathā-lakṣaṇam
icchāyām eva sāmarthyam avasthitam iti sāsāmānya-ākṣepāt tat-siddhau siddhamnānā-dharma-vyavasthāyām api svayam ātmanātu tad eva sāmānyam a-pratipakṣam —idam
iti tad-an-upalambhaḥ sva-bhāva-an-upalambha-prakāraṃ vyatirekaṃ varṇayatā avinābhāva
tatra apy eka-upalabdhyā anya-an-upalabdhir-bhūta-dharma-bheda-parigraheṇa yathā tatra
na ca imāḥ kalpanā a-pratisaṃviditāasya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata
jñānam īdṛśam. iti saṅgraha-ślokau. etena-hetāv antar-bhavati iti, sā tad udāharaṇena
upakurvāṇāś cakṣur-ādaya ādheya-atiśayam
sva-saṃvit phalam iṣyate. yeṣāṃ buddhirrāga-ādayo viṣaya-upalambhaś ca pratividitā
sthāpayitrā kriyate. artha-antaratve tatra
tasmāt sarva eva vastu-sambandhā janakasya-doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra pakṣasya
eṣāṃ kārya-vṛttiḥ syāt. sā ca upalabdhir
uta anyad eva kiñcit. sa eva cet, tathāvā tatra na asti iti nyāyya eṣaḥ. asty-viṣāṇa-a-bhāva-vādinam upahasann ātmānam
tat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa-arthatvād upakṣepasya. tatra api saṃvedanam
tena a-sādhāraṇam āha. yasmān na etad
pratiṣedho na sambhavet. na hi paryudāsa
prabheda-mātram ākhyātam, lakṣaṇaṃ tu tadsannidhānāt. kathaṃ na sa-apekṣāḥ. yāvatā saavaśyam ete ’n-anya-saṃsargiṇo gamyāḥ, sa
parasparato bhedād a-vipakṣatvaṃ pakṣe ’stytad-āgama-viruddha-abhyupagamaś ca tena-ādi-vyavasthā, vijñapti-mātratāyāṃ sā-a-niścayo hy a-vipakṣa-śabdena ucyate. tata-mātreṇa abhyāsa-bala-utpādinī bhavaty
ko ’rthaḥ. kalpanā-viṣayatvāc chabda-artha-dharma-sāmānyena eva iti, syāt tadā na-an-apekṣaṇāt. api ca na vināśo nāma anyavyākhyātam. tatra api bhūta-pariṇāma
ca a-hetukatvam. anyathā a-bhāva iti bhāva’n-apekṣā syād viṣaya-antara-vat. tena-a-yogāt. na api caramasya a-sāmarthyamvṛkṣaḥ śiṃśapām, śākhā-ādimad-viśeṣasya
iti sā tena a-bhāvaṃ pratipādayantī liṅgam
sādhanam. pradhāna-ādi-śabda-vācyasya’sti, yato ’yaṃ doṣaḥ syāt. sa hi kevala
eva na anumīyate. yena na samagrāṇī itysaha-kārīṇi pratikṣipāmaḥ, kiṃ tv apekṣanta
an-anya-apekṣaṇī ity ucyate. samagrāṇy
sāmarthyam asti iti. tasmān nāntarīyakam
ity a-niścito vyatirekaḥ. na hi rāga-ādīnām-rūpatvāt sva-vid api iyam artha-vid-mātra-anubandhinī iti sva-bhāva-bhūtāatha kā iyaṃ śaktiḥ. sa eva bhāva uta anyadāsām api parasparam eṣa prasaṅga ity ekameva
eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-an-ekaeva idriya-jā matiḥ. tatra sāmānya-aeva indriya-ādayaḥ, na ca tathā. tasmāt tenaeva indriya-dhiyaḥ kalpanā-virahaḥ. yataḥ
eva iyaṃ meya-māna-phala-sthitiḥ. a-vibhāgo ’pi
eva iṣṭa-vastu-sva-bhāva-anukarṣiṇī proktā syāt.
eva iṣṭaṃ bhavati. na, pratipattṛ-vāñchāyāḥ
eva iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na itara
eva iha na anyad iti. yady avaśyam ete ’n-anyaeva uktaḥ. tathā tad-viruddha-upalambhaḥ, yathāeva ukto bhavati. tathā hy ātma-a-bhāva eva na
eva ucyate, anyathā hy a-niṣiddha-upalabdher aeva utpattiḥ. anayā diśā anye ’pi sva-bhāva-hetueva udayante vyayante vā, yena satyo ’py aeva udāharaṇam apy atra sadṛśam āha — na santieva udāharaṇena nidarśite ’pi hetu-lakṣaṇa-viṣaye
eva udāhṛtā. sa punar upādhi-bheda-apekṣaḥ kevalo
eva upakurvate. sa tasmād eka-sva-bhāvo na
eva upadarśita-grāhya-grāhaka-ākārā utpadyate,
eva upayanty apayanti ity a-nityāḥ. ta evameva upayoga iti kaḥ patataḥ pratibandhaḥ.
eva upayoga-viśeṣa-vaśāt pravibhāgena kārya-kāraṇa
eva uparodhāt. tasmāt tan-mātra-anuṣaṅgiṇa eva
eva. upalabhyasya an-upalambhena api tasyā eva
eva upalabhyeta, viśeṣa-a-bhāvāt. viśeṣe ca uktam.
eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam,eva upahasati. śaśa-avayava-bhūtaṃ viṣāṇaṃ na
eva ubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na
eva ekam āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ.
eva ekam udāharaṇam adhikṛtya idam ucyate, sarvaeva eko naño viṣayaḥ, kiṃ tarhi prasajyaeva. etena kārya-liṅga-udāharaṇena sva-bhāvo ’py
eva eṣāṃ sva-bhāvo na asti yas tad-utpādanaḥ śālieva 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 a-bhāva-niścayaḥ. yasmād idam iha
eva karuṇā. tathā hi dharma-ālambana-ādayo
eva kalpitaḥ. tasya vastv-āśraya-an-upalambho
eva kaścit sapakṣaḥ, tathā-vidhasya a-sambhavāt.
eva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ, sa
eva kaścid varṣa-hetuḥ pipīlikā-saṅkṣobha-ādieva kaścin nāma-antareṇa uktaḥ syāt. tasmān na
eva kasmād upakriyata iti cet, atra vastu-svaeva, kasyacit karaṇāt. a-kāriṇo ’pi pratyayaeva kasyacit tathā-prasiddheḥ. sa tasyāḥ svaeva. kasyacit saṃvāde ’pi taj-jātīyasya
eva kasyacid arthasya a-bhāvān nir-viśeṣaṇā eva
eva kasyacid bhāva-a-bhāvayor vṛtti-vyatirekavāneva kāraṇa-dravyāṇi sva-kāryaṃ janayanti, sāmagrīeva kāraṇāni tad-avasthā-upakāriṇam artham, tato
eva kāraṇāni yogyatām apy anumāpayanti, aeva kāryaṃ kāraṇam anumāpayati, tat-pratibandhāt.
eva kāryaṃ spanda-vacana-ādayaḥ, vaktu-kāmatāeva kāryato draṣṭavyā. ata eva na pramāṇaeva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na
eva kiñcit. sa eva cet, tathā eva upalabhyeta,
eva kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe

eva

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154-ādīnāṃ vyākhyātāḥ. tatra api hi śabda
ca na sidhyati. tasmāt sarvathā sarvakaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ, sa
ca etat — na anvayo na vyatireka iti. ya’-nitya iti, kiṃ tarhi vastu-bala-āyātā
antareṇa na sidhyati iti sa tathā-bhūtamna eva pratyeṣyati. tad api hy an-upalambham
iti cet, na, anumānasya sāmānya-viṣayatvena
āha. na, sva-rūpeṇa eva nirdeśya ity anena
sambhavāt. sati vā pratibandhe ’stu sa
vivakṣā-vṛttaya iti tan-nāntarīyakās tāmiyaṃ kutaścit prakaraṇād bhavantī tenaa-nityatva-a-bhāvam api sādhayati iti. anena-parihāra-sthita-lakṣaṇatvena virodhāt. ayam
anyad vyavacchinatti, naraṃ ca nārāyaṇam
— ātmā paraś cet so ’-siddha iti. tasya
vaktur abhipretaṃ tv arthaṃ sūcayeyur iti sa
pratyakṣato ’numānato vā. tathā tat-tulya-kṣaṇa-saha-kāriṇā janitaṃ pratyakṣam. ata
a-siddher anvaya-vidhāna-a-yogāt. tadsārūpyam āviśat sarūpayantaṃ ghaṭayet. idam
praty ābhimukhyena vinā na rasaḥ. tada-yogaṃ yogam aparair atyanta-a-yogam’py eka-deśa-bhāg ukto veditavyaḥ. tenajanikā tat-sva-bhāvā. sā eva anumīyate. sāna ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya-bhedena śabda-artha-an-apavādibhiḥ. vastv
sa eva bhāva uta anyad eva kiñcit. sa’py uktāḥ. tasya ca a-jñeyatvam, upakārād
virodha etad evaṃ syāt. anyathā tv a-siddham
jñeya-abhidheya-prameyatvaiḥ so ’pi siddha-golake ’pi vahni-sambandhād artha-antaram-parāvṛttayo bhāvā yathā-sva-bhāva-vṛttayaan-iṣṭaṃ ca iti. yadi ca na viṣayī-kṛtam
nanv a-vivakṣita-viśeṣaṃ sāmānyaṃ siddham-vastuno vyāvṛtti-virodhāt. vṛtti-śaṅkayā
kārya-utpatteḥ, sā phalavaty eva. sāsā viprakṛṣṭeṣv apy asti, na ca te na santy
sva-bhāva-an-upalabdhis tu svayam a-sattāna syāt. tad-bala-utpattau ca tasyayadi dehād eva artha-antara-bhāvaḥ syāt, sa-nirdeśa eva tathā sidhyati, punar api svata
tasya puruṣa-parīkṣayā pravṛttāv a-pravṛttir
dhūma-indhana-vikāra-vat. tatra api hetursa śabdatayā tathā-bhavan pakṣa-nirdeśa
sva-bhāva-hetāv antar-bhavati ity udāhṛta
eva ity a-vyabhicāraḥ. na apy ākāra-bhedana artha-ālocanam, a-tādrūpye tasya’pi hi tāvad yad a-yuktaṃ paśyanti, na tadāviṣaya iti cet, nanu sā vyaktir buddhirvyāpya-a-bhāvam āha, tadā apy a-bhāva
kiṃ pāramparyeṇa, ante ’pi tat-sva-bhāvasya
tad vastuni siddhaṃ śaśiny apy a-nivāryam
tu vacanena sādhyatā-a-viśeṣo darśitaḥ. tatapradeśo dhūmād iti. iyaṃ ca hetv-a-siddhyā
indriya-ādiṣv api prasaṅgāt sārūpyam
a-sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattāukte ’pi śabdo ’-nitya ity arthād gamyata
tasmād dṛśya-a-dṛṣṭi-siddhāv a-sandigdhāevaeva kevalaḥ siddhaḥ, na arthaḥ. na hi pare ’eva kvacin niyamaḥ sva-bhāva-bhūtaḥ sva-hetueva kṣaṇa-sthāyī jāta iti. tam asya mandāḥ svaeva khalu na ity anvaya-pratiṣedhaḥ, sa eva
eva khalu vyāptiḥ pramāṇair upadarśyate —eva khyāpayaṃs tasya kartā ity ucyate. yadi punar
eva khyāpayati. na ca eka-an-upalambho ’nya-aeva gata-arthatvāt. dharmi-sattāyāṃ sādhyāyāṃ sva
eva gatatvāt. siddha-sādhana-rūpeṇa hi nirdeśaeva gati-sādhanaḥ. niyamo hy avinābhāvo ’-niyataś
eva gamayeyuḥ. na ca puruṣa-icchāḥ sarvā yathāeva gamyate. tām a-prakaraṇām api viparītaeva ca anumāna-kāle śāstra-an-āśraya-vacanena aeva ca ācāryair avayavi-pratiṣedha-ādiṣu bahueva ca ādau svataḥ sutau dvau janayāṃ babhūva.
eva ca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na
eva ca tathā-pratipādyamāna āśrayo ’stu. tadeva ca. dharmi-viśiṣṭasya anyatra vṛtti-virodho
eva ca na an-indriya-dṛṣṭir na api viṣayaeva ca naḥ kṛtakaṃ yathā-uktam abhidharme –eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti
eva ca rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam. sāeva ca. vyavacchinatti dharmasya nipātoeva ca sadṛśam udāharaṇam āha, prayatna-aneva ca sāmagrī sva-bhāva-sthity-āśrayaḥ kāryasya.
eva ca hetutve ’-punar-nirdeśya ity uktam. aeva cintyate hy atra pratibaddhaḥ phala-udayaḥ.
eva cet, tathā eva upalabhyeta, viśeṣa-a-bhāvāt.
eva jñāna-utpatteḥ. tasmād eṣa śabdo na indriyaṃ
eva tac chabde. tathā hi pakṣa eva sa tathāeva. tat kim idānīṃ jñeyam asti iti siddhir astu.
eva tat tathā-utpannam ekaṃ dṛśyate, na nānāeva. tat saty apy āvaraṇe jñāpayeyur eva indriyaeva tat sādhanena, katham atas tat-siddhiḥ.
eva. tat-siddhau viśeṣa-vikalpena a-siddhi-codanāeva tataḥ saṃśayaḥ. anvayas tu na dṛṣṭa iti
eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas tadeva. tatra api sati pratyakṣa-anumāna-āgamānāmeva. tatra kevalaṃ viṣayī sādhyate ’-bhāvo vā tad
eva tatra sāmarthyam iti tad eva pramāṇaṃ syāt.
eva tathā ucyeta. anyatara-vacana-sāmarthyādeva tathā-bhāvāt. tasmāt sa svayam ātmano hetur aeva, tathā-bhūtasya jñātum a-śakyatvāt. na aneva tathā-bhūto ’numīyate. pravṛtta-śakti-rūpaeva tathā sidhyati, punar api svata eva tathāeva. tathā hi —na hy anyā an-upalabhyeṣu nāstitāeva tad-a-tattve nibandhanam, api tu sva-bhāvaeva tad-artha-ālocanatva-a-siddheḥ. tathāeva tad ācaranti. so ’yaṃ paśor api paśuḥ. mahatoeva. tad-upādhiḥ so ’py a-siddha eva. na vyaktireva. tad evaṃ vidhi-pratiṣedhābhyāṃ kasyacin
eva tad-bhāve sāmarthyāt. etena kādācitka-svaeva. tad-vastv-a-bhāve śaśini nivāraṇe ’pi na
eva tad-viparyaya-sādhano viruddho ’py eka eva.
eva tad-viruddha-siddhiḥ prāg eva nirdiṣṭā iti
eva tad-vedana-lakṣaṇam. sārūpyam apy a-tadeva tad-vedanā yuktā, tasyāḥ sarvatra-a-viśeṣāt
eva. tan na avaśyam asya nirdeśaḥ. tena an-uktāveva tan-nimittatve ’py a-saj-jñāna-śabdayos tad-eva

PVin3_0003503
PVin3_0002610
PVin1_0003404
PVin3_0003305
PVin2_0005907
PVin3_0002905
PVin3_0008708
PVin3_0003501
PVin3_0009804
PVin3_0013601
PVin2_0008805
PVin3_0008607
PVin2_0006105
PVin2_0005405
PVin2_0005912
PVin1_0001501
PVin3_0009304
PVin2_0009609
PVin1_0004404
PVin3_0011306
PVin3_0003312
PVin2_0005211
PVin1_0002114
PVin1_0003206
PVin2_0006210
PVin2_0009304
PVin2_0006905
PVin3_0013703
PVin3_0004705
PVin3_0007901
PVin2_0009704
PVin3_0005704
PVin3_0011109
PVin3_0013212
PVin3_0013310
PVin3_0002205
PVin3_0013210
PVin1_0001811
PVin1_0001808
PVin3_0004507
PVin2_0004814
PVin1_0003001
PVin3_0001203
PVin3_0012512
PVin1_0003309
PVin2_0008414
PVin3_0001809
PVin3_0008301
PVin2_0007403
PVin2_0005208
PVin1_0003507
PVin3_0003603
PVin3_0007310
PVin3_0012010
PVin3_0012105
PVin3_0012101
PVin3_0011710
PVin2_0007913
PVin1_0000210

155
atra api ko ’yam avaśyaṃ para-āśrayaḥ. saiṣer niṣṭhā atra, īpsita-pade punar aṅgam
te tasya anubhava iti cet, nanu sāprāmāṇyena abhyupagamāt. sva-upagama
api tathā-vidha-indriya-grāhya-a-bhāvo ’sty
sa nirākṛte viṣayiṇo ’-sambhavād a-pakṣa
-bhāvo badara-udaka-ādiṣu janana-śaktir’vaśyam āśrayaṇīyaḥ, nāntarīyakatvād iti sa
hetu-bhāvena a-siddha ucyate. na hi sa-vacane tu tasmin doṣam udbhāvayan dūṣaka
yathā kadalī bīja-kanda-udbhavā. sphuṭam
-sambhavo ’numīyate, tad api kārya-liṅga-jam
a-kiñcit-karasya a-pratibandhāt. bhavatya-bhāva-vyatireka-lakṣaṇatvād asya. sā-sattayā sādhyate, anya-naimittika-vat. sā-jñānasya vikalpa-upagame bādhā syāt. sa
a-nitya-śabdaḥ, kṛtakatva-ādi-vat. nanv asty
-yoga-vacanād a-nivārita eva iti cet, na, yamūḍhā visaṃvādayanti lokam iti. cintāmayīm
api pṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya
pratibandho ’pi katham a-pramāṇasya. ata
vyatireko ’pi. tena ayam a-doṣa ity a-vācyam
a-tādrūpyaṃ ca paryanuyuktā hetu-prakṛtim
na prasidhyati. sā ca tasya ātma-bhūtā-sādhanyām an-upalabdhau dṛśya-ātmanām’nvaya-vyatireka-niścayo ’sti. tena tam
sva-hetu-prakṛter niyāmakasya janakatām-antar-bhāvāt. tac ca sāmānya-lakṣaṇam uktam
api na eva asti. na vai viparyaya-prāptyā
lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam
lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam
yena a-niyataḥ syāt, kiṃ tarhi siddha
sambhavati. caitanya-karaṇa-guṇa-āder
bhavati, etāvan-mātra-rūpatvāt tasya. etena
yadi punar hetu-rūpa-a-saṃsparśī sva-tantraduṣṭas tatra sidhyati. dharmān an-upanīya-vyāptir vā. asmiṃś ca arthe darśite darśita
-pratisandhāyinaḥ smaraṇāt tad-dṛṣṭāv
pravartate. na ayaṃ doṣaḥ, yasmāt tad-dṛṣṭāv
niścaya-apekṣam, niścaye ’pi sandeha-mukhenabheda ity apy asya a-bheda-pratiṣedha
etena mānaso ’pi viplavo vyākhyātaḥ. na
iti darśana-artham iṣṭa-grahaṇam. ayam
dharma-viraho dharmaḥ. na hi vastu-rūpamsarva-ātmanā sannikṛṣṭasya api kaiścid
teṣāṃ hetuḥ tat-kāryatva-niyamāt. tair
iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala
eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam
tādātmyaṃ hy arthasya tan-mātra-anurodhiny
iti niyama-artham ity āha. tatra a-sambhavādkaścid arthaḥ, yo vijñānaṃ sarūpayati. ata
sarva-hetūnām a-sādhāraṇatā, yatra sattvam-sādhanam artha-sattā-mātra-sādhanam
iti katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa
a-sataḥ sapakṣān na nivṛttir ity a-sapakṣa
tata eva sapakṣa eva asti, a-sapakṣa
tan na ātma-avinābhāvī prāṇa-ādiḥ. tatapratyaya-vaikalye syāt. sākalye tu karoty-sāmarthya-rahito ’-yukta-pratipattireva
eva tam arthaṃ para-mukhena vyavasthāpya punar
eva. tayā a-siddha-hetv-ādiḥ pratiṣidhyate. etena
eva tayoḥ pratyāsattir atra vicāryate – kathaṃ
eva tarhi prāmāṇyam ādadhad dharmiṇaṃ
eva. tasmāj jñānaṃ tad-yogyatā vā asya sattā, tadeva. tasmāt sandigdho hetu-vyāpāra-viṣayaḥ.
eva. tasmād eteṣu tad-ātmanā vyapadeśa-ādayo
eva tasya pratibandha-viṣayaḥ, sarvatra sva-vāgeva tasya sādhanaṃ bhavati, tad-bhāva-mātraeva tasya sādhanasya. tad-ābhāsās tu jātayaḥ.
eva tādṛśaṃ bhedaṃ loko vivecayaty ākāra-bhedāt.
eva, tādṛśasya ātmano ’mbhasas tata ādhārād
eva tādṛśasya kāraṇasya kārya-vivekād a-bhāvaeva tāvad a-sato na nivṛttir iti nivṛtter
eva tāvad an-upalabdhiḥ kathaṃ siddhā iti cet,eva tāvad ayaṃ vikalpaḥ saṃvidita upayann apayaṃś
eva tiro-dhānam. na vai paras tad a-nityatvam āha,eva tu ubhaya-niścita-vāci-ity-ādi-vacanāt. tenaeva tu prajñām anuśīlayanto vibhrama-viveka-nireva tu vacanena sādhyatā-a-viśeṣo darśitaḥ. tataeva tulya-kakṣatvāt. yadi hi tatra ekasya
eva tṛtīyaṃ rūpaṃ syāt. prayoga-darśana-arthatvādeva te ’py ālamberan tad-rūpa-hetu-jās tad-rūpā aeva tena na artha-antaraṃ phalam. dadhānaṃ tac ca
eva teṣāṃ tad-viruddhānāṃ ca sannihita-anyaeva darśayan niścayam āha – prasiddhas tu dvayor
eva dīpayati. na vai nāntarīyakatayā śabdād artha
eva dūṣaṇa-ābhāsās tu jātaya iti. tāḥ sādhanaeva dūṣaṇam, kiṃ tarhi sādhana-sāmarthya-vighātāt.
eva dūṣitaṃ syād ity uktam. a-bādhanasya api
eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ. anumānaeva dṛśyasya sva-bhāvasya a-dṛṣṭāv a-sann iti. sa
eva dṛṣṭa-śakter hetos teṣv a-sambhavāt saṃśayaḥ.
eva dṛṣṭānta-doṣā api nirastā bhavanti, yathāeva dṛṣṭāntaḥ sādhana-avayavaḥ syāt, tadā tadeva dṛṣṭānte dharmiṇo ’-khilān. vāg-dhūma-āder
eva dṛṣṭānto bhavati, etāvan-mātra-rūpatvāt tasya.
eva dṛṣṭeṣv abhilāṣa-itarābhyāṃ vyavahāro bhavati.
eva dṛṣṭeṣu saṃvit-sāmarthya-bhāvinaḥ. smaraṇād
eva doṣāt. so ’-niścaye ’pi tulya iti tathā-vidha
eva draṣṭavyaḥ, na nānā-viṣayatā, anumānaeva dvi-candra-ādi-bhrāntir indriya-ja ity eke.
eva dharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ. aeva dharmaḥ, a-santo ’pi kenacit prakaraṇena imaṃeva dharmaiḥ pratipatteḥ. tad-a-viśeṣe ’py eṣaeva dharmair ye tair vinā na bhavanti. aṃśena
eva dharmo dharmiṇi sādhyo viparyāsanīyo vā.
eva na anumīyate. yena na samagrāṇī ity eva
eva, na anya-āyatte, tad-bhāve ’-bhūtasya paścāt
eva na anya-dharma-vṛtti-niṣedha-āśaṅkā. viruddha
eva na anyo ’nubhāvyo buddhyā asti tasyā na
eva na anvayi ity udāharaṇam evam-phalam. saṅketa
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 arthaeva na ātma-nivṛttāv asya nivṛttir api, yatoeva. na evam a-kṣaṇikasya, sarvathā a-sambhavāt.
eva. na ca anya-darśane ’nya-kalpanā yuktā,eva

PVin3_0011704
PVin2_0007809
PVin3_0003401
PVin1_0003706
PVin3_0003307
PVin3_0011706
PVin3_0007401
PVin1_0001602
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PVin2_0007701
PVin2_0007614
PVin2_0005207
PVin3_0010008
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PVin3_0002510
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PVin3_0002712
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PVin3_0004001
PVin2_0006814
PVin2_0007001
PVin2_0004701
PVin3_0007609
PVin2_0010109
PVin2_0009710
PVin1_0002008
PVin3_0001707
PVin2_0009404
PVin3_0012712
PVin3_0006309
PVin3_0012607
PVin1_0000604
PVin2_0006413
PVin1_0000213
PVin3_0011307
PVin3_0012311

156-anvaya-vad aikāntika-vyatireko ’pi gamaka
niyata-śaktiś ca sa hetuḥ sva-rūpeṇa pratīta
yadi hi tatra ekasya prāmāṇyaṃ syāt siddhir
iyam artha-vid eva kāryato draṣṭavyā. ata
virodhāc chāstra-virodhaḥ. tataḥ pratibandha
eva ukto bhavati. tathā hy ātma-a-bhāva-a-yoga-virahiṇā sāmānyena anvayo na siddha
buddhir eva. tad-upādhiḥ so ’py a-siddha-niyamaḥ. nīla-ākāra-saṃvedanayos tu niyama
kāryaṃ nivartayati. anyathā tat tasya kāryam
bhāva-gatir ity uktam. anyathā saṃśaya-hetur
vā tat-kāla-dravya-apekṣa iti nir-apekṣa
ca sarvatra upayogaḥ syāt. anyathā ekam ity
api paryāyeṇa. lakṣaṇa-bhedas tu kathita
syāt — pātaṃ na karoti iti. tad api iṣṭam
tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā
tad-bhāve hetum apekṣante, sva-hetor
siddhe ’-sati nāstitā-abhidhānam a-saty
tatra api yadi tata eva siddhiḥ, sa prāghetv-a-siddhyā eva tad-viruddha-siddhiḥ prāgsiddhasya a-sādhyatām āha. na, sva-rūpeṇa
-rūpeṇa hi nirdeśa-sambhave sādhyatvena
artham. sa ca anumeyaḥ sva-rūpeṇa
ity ubhayathā sva-bhāva-pratibandhād-ādi-bhāve ’pi bhāva-prasaṅgāt. pratyakṣasya
ity a-sapakṣa eva na asti iti cet, na iti sāsādhanam, a-niścita-tal-lakṣaṇatvāt. tena’stu viparyayaḥ. tasmād dhetu-viruddhayor-niṣedha-āśaṅkā. viruddha-niṣedhe ’pi tatra-lekhya-vat. virodhasya ca a-dṛṣṭeḥ sandeha
eva uparodhāt. tasmāt tan-mātra-anuṣaṅgiṇa
-guṇe vaktavye ’nyathā-abhidhānād doṣasa yam evaṃ vyabhicāra-viṣayaṃ paśyati, tamsyāt. na vai vastu-dharma-samāśrayeṇa
aparaṃ caitanyam. taṃ ca eka-rūpam
pratiṣṭhāpayati. dharma-antaraṃ ca sa— a-sato vyatireka-a-yogād iti. atra idam
pratihanti ity abhyupagama-virodhaḥ. ata
na, pratipattṛ-vāñchāyāḥ prakaraṇāt. ata’paraḥ. grāhya-grāhaka-vaidhuryāt svayaṃ sā-tad-atiśayā bhāvanā-anurodhino bauddhāchabala-ābhāsāyā buddher a-dṛṣṭeḥ, tasya
utpattiḥ. kiṃ tarhi jñāpana-śaktir ayam asyaca apekṣamāṇās tat-sādhanam a-vyabhicāram-kāraṇasya darśanasya vyāvṛttiḥ. na ca sa-rūpatvāt pratiṣedhasya. parisaṅkhyāteṣv
ubhayasya api hetur iti. eṣa tri-vidha
upalabdhi-lakṣaṇa-prāpteḥ sparśasya yukta
ca na a-satāṃ grahaṇam. tasmād artha-antaram
artheṣu sāmarthyād viśeṣa-sthiteś ca deha’pi na asti iti na pratīyāt, vacanād api na
api na iti cet, priyam anuṣṭhitam. yadi idam
ca tasya eva tatra sāmarthyam iti tadprameyā vaktavyāḥ. na hi bhāva-viṣayam
dvayam. pratyakṣam apy artha-a-visaṃvādād
tasmād ayam ātma-upalambha-nivṛttim
’rthasya pratipattir anumānam iti dve
eva tad-viparyaya-sādhano viruddho ’py eka
ātma-gatiḥ, kiṃ tarhi vidhi-mukhenaevaeva. na ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter
eva. na ca sva-bhāva-niyamo ’rthānām ākasmikoeva, na pratibandhaḥ, pramāṇena a-pramāṇasya
eva na pramāṇa-phalayor viṣaya-bhedaḥ. sva-bhāvaeva, na bādhā. kas tarhi idānīm anayor bhedaḥ. na
eva na bhavaty eva ity arthād an-anya-saṃsargiṇy
eva. na vai kaścit tathā-bhūtena ātmanā anvayaṃ
eva. na vyaktir buddhir artha-ātmā iti cet, saeva. na sa nānātve yuktaḥ, nīla-pīta-vat.
eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi svaeva na syāt. na hi yo yatra na sambhavati, tadeva na syāt. sa tarhi vinaśvara-sva-bhāvo nireva na syān nāma-antaraṃ vā, artha-bhedam
eva. na hy a-vipakṣa-śaṅkāyāṃ sādhya-a-bhāvaeva. na hi tasya tat-kṛtaḥ pātaḥ, svayaṃ patinaeva naśvaraḥ. tathā hi sa-apekṣāṇāṃ hi dharmāṇāṃ
eva naśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit kṛtakaḥ
eva nāstitā na anyatra na viruddha iti niyamaeva nirdiṣṭa iti pūrva-vat prasaṅgo vācyaḥ.
eva nirdiṣṭā iti iyaṃ prayoga-bhedād daśa-vidha-an
eva nirdeśya ity anena eva gatatvāt. siddhaeva nirdeśya iti idaṃ phalavat syāt. svayaṃeva nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ. atra
eva nivṛttiḥ. anyathā eka-nivṛttyā anyaeva nivṛtter a-bhāva-niścaya iti cet, vyāhatam
eva nivṛtter nivṛttir a-sataḥ katham iṣṭā. aeva niścayaḥ kriyata iti cet, katham a-niścayāneva niścayāt sādhanaṃ dūṣaṇaṃ vā. ta ete nava
eva niṣedhe doṣaḥ syāt. na ca tat-tulya eva
eva. nairātmyena prāṇa-ādīnām ukta-lakṣaṇasya
eva pakṣa-doṣāḥ, pratyakṣa-ādi-virodha-vat. hetveva. pakṣa-dharme ’pi tarhi sandeha-anyatara-aeva pakṣī-kuryāt. na ca anumāna-viṣaye pratyakṣaeva para-arthe ’numāne sādhana-doṣa-udbhāvanam,eva paśyāma iti na anyā buddhir anyo ’nubhavaḥ.
eva punaḥ prativahati iti na bhidyate sva-vacanaeva punar vācyam — katham a-sato ’nvayaeva pūrva-abhyupagamena ity āha. tad eva vākyaṃ
eva prakaraṇena sādhya-dharma-iṣṭi-gatir ity
eva prakāśate. vyastaṃ hi viṣaya-lakṣaṇam iti na
eva prajñā-ādi-vat. cetanāś ca api vedyatvād aeva pratikṣepe virodhaḥ, yathā — a-śrāvaṇaḥ
eva pratipādaka iti. sā api tatra pratibaddhāeva pratipādane liṅga-vad avalambante, aneva pratibhāso ’rtho yuktaḥ, tasya punaḥ
eva pratiṣedha-vṛttir iṣṭā, tan na an-upākhyeṣv aeva pratiṣedha-hetur upalabhya-sattvasya hetos
eva pratiṣedhaḥ. na yuktaḥ, dṛśya-tat-sva-bhāvaeva pratyaya-viśeṣa-utpatter manaḥ pratyeti.
eva pratyayaḥ, na ghaṭe. yathā ko ’py āyāta iti
eva pratyeṣyati. tad api hy an-upalambham eva
eva prathamam ucyeta, na parikleśito devānāṃ
eva pramāṇaṃ syāt. tad-ākāra-niyama-sāmarthyena
eva pramāṇam, a-visaṃvāda-lakṣaṇatvāt pramāṇasya.
eva pramāṇam. sa ca a-visaṃvādas tasmād ātmaeva pramāṇayan pratikṣipati. sā viprakṛṣṭeṣv apy
eva pramāṇe, anyathā-pratipatty-a-yogāt. na vai
eva. prayoga-bhedāt tu tad-bhedaḥ, kvacid uktieva prāṇa-ādaya ātmānaṃ gamayanti iti cet, kim

eva

PVin3_0012405
PVin1_0003310
PVin2_0004801
PVin1_0003612
PVin3_0011008
PVin3_0010303
PVin3_0002110
PVin3_0009708
PVin3_0002304
PVin3_0003512
PVin2_0008809
PVin1_0000503
PVin1_0003511
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PVin3_0004206
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PVin2_0008114
PVin2_0008114
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PVin3_0000607
PVin3_0005906
PVin1_0003213
PVin3_0009504
PVin2_0010004
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PVin3_0012003
PVin2_0006313
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PVin2_0009411
PVin2_0008407
PVin3_0000403
PVin1_0001912
PVin2_0005209
PVin1_0002209
PVin3_0011001
PVin3_0010904
PVin1_0001002
PVin3_0004003
PVin1_0004001
PVin1_0003402
PVin2_0004910
PVin3_0001001
PVin1_0000301
PVin2_0005606
PVin1_0001611
PVin3_0008706

157
hy evaṃ syād ity a-sādhāraṇa-anaikāntika
eṣa viśeṣo buddhi-pratibhāsa-kṛta iti tasya
vyavasthitam. iti saṅgraha-ślokāḥ. ata
yathā-sva-saṃvedanam eva artha-niṣpattes tad
viparyāsād iti cet, na, para-arthasyaviśeṣaḥ. atra api viśeṣaṇa-upādānam iṣṭasya
tatra api sādhya-dharmasya sambaddhasya
an-adhikārāc ca śāstrasya anumāne. pramāṇena
’pi tulyā iti viruddhaḥ syāt. tena tatra
arthena apodyate, na sa pakṣa iti. tata-bhedaḥ, tatra rūpa-bhedo ’pi, yathā tayora-prāmāṇye vṛtti-vaiphalyāt. na ca śarīram-grāhaka-lakṣaṇa-vaidhuryāt. tasmād ātmābhavati, yathā — a-brāhmaṇa iti. na hi sa-sva-bhāvaṃ viṣāṇam iti cet, vayam apy etadupagata ity a-pramāṇād abhyupagamāt tathāāśaṅkā-sambhavaḥ. vipratipattis tu dṛśyata
bhavan dṛṣṭo ’n-apekṣatvāt sva-bhāvata
a-jananāt tasya a-hetutā syāt. na vai sabādhanīya-dharmaṇo dharmiṇo ’bhidhānād iha
na hi gava-ādi-vikalpo ’rtha-sannidhāv
bhāvo ’numāna-viṣayaḥ. sa hi san dṛśya
-vikalpena a-siddhi-codanā mithyā-uttaram
vyapadeśa-ādayo janya-janaka-bhāva-kṛtābhāvo nāma kaścit kāryaḥ syāt sva-bhāvaḥ, sabhāvād itarasya iti. atha kā iyaṃ śaktiḥ. sa
parityajya kathaṃ bhāvo bhavet, sva-bhāvasya
a-hetukaḥ syāt. na a-hetukaḥ, sattā-hetor
tathā-utpatteḥ, sato hi bhavatas tādṛśasya
anubandho gamyate. hetu-bhāvo vā tasmin saty
yuktam. tasmāt tad-abhivyāpta-dharma-yogādtasya apy avaśyam avadāta-dhiyo ’yamyathā-ukta-sva-bhāva-antara-viraha-upagamādsaṃvedanasya tu tathā-vidha-ātma-saṃvedanād-kāraka-upayoge ’pi kriyāyām antyasya tasya
upalabhyeta, syād etat. atha śoṣa-ādikam
ekasya katham anyasya sannidhiḥ. gomān ity
hi tasya pāta-pratibandho na artha-antaram-anya-kalpane syāt. yasmin sati bhavaty-siddhiḥ. nimittayoḥ punar virodhe gamikā-bhoga-vat. liṅga-a-yogād ato ’py a-siddhirna ca na asti iti vacanāt tan na asty
tat-kāraṇānāṃ vā pratiṣṭhānād dheturpareṇa apy anyataḥ pratipattum a-yuktamgrāhyam iti ced grāhyatāṃ viduḥ. hetutvam-tulya eva vṛttir ity a-tat-tulyo viruddha
atiprasaṅgaḥ. saṃskāra ity api pūrvakam
iti cet, na, karuṇayā api vṛtteḥ. sā-ādayaḥ, vaktu-kāmatā-sāmānya-hetutvāt. sājāti-guṇa-kriyāvatām etan na sambhavatyśabda iti. tad-arthā ca artha-uktiḥ. tadna hi bhinna-avabhāsitve ’py artha-antaram
kva tarhi idānīm ayam anubhavaḥ. nanv asyabheda-antara-vimarśa-vivekena pratiṣṭhitena
api tena saha sādhanaṃ syāt. tasmāt triṣv
-pratipatty-a-yogāt. na vai pratibandha
an-upalabdhiḥ sva-bhāvaḥ kāryaṃ ca iti trīṇy
śābde na pratibhāsate. na ca śabda-viṣaya
-upakārakatvād ity ukta-prāyam. tasmāt sarva

eva
eva prāṇa-ādiḥ. sādhāraṇam api khalu prameyatvam
eva prāmāṇyaṃ yuktam. atha kā iyam artha-saṃvid
eva prāmāṇyaṃ vastu-viṣayaṃ dvayoḥ pratyakṣaeva phalaṃ yuktam. na hy arthasya yathā-svaeva phalatvena iṣṭatvāt, tal-lakṣaṇatvāc ca
eva bādhakam. na hi tasya a-sattā-an-abhyupagama
eva bādhanam. parihāryaṃ na ca anyeṣām an-avasthāeva bādhane tad-bhāva-pramāṇa-a-pratītau vā kim
eva bādhane bhavati, na anyatra iti cet, na,eva bādhā-hetor a-sādhāraṇatvam, kvacid a-candre
eva 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. yo vā sambandho na asti ity ucyate,
eva bhavati, atiprasaṅgāt. na ca upagama-balenaeva. bhavaty eva śāstra-dṛṣṭaṃ sādhyam, tateva bhavati. tathā anyatra api sva-bhāva-bhāvī,
eva bhavati, tādṛśasya bhāvāt. anyādṛśād bhavan
eva bhavati, na anyatra iti cet, bādhanīyaeva bhavati. na anyathā idantayā iti cet. na hy
eva bhavati. sa ced bhaven madhya-avasthā-vad
eva bhavati. syān mithyā-uttaraṃ yadi dvayor api
eva bhavantu, saty api saṃyoge taneva bhāva iti na a-bhāvaḥ syāt. tad a-bhāvaṃ
eva bhāva uta anyad eva kiñcit. sa eva cet, tathāeva bhāvatvād iti tasya sva-bhāva-pratibandhād aeva bhāvāt tathā-utpatteḥ, sato hi bhavatas
eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti
eva bhāvād ity artha-antarasya. tathā prasiddhe
eva bhāvās tadvantaḥ syur ity abhivyāptir asya
eva bhāvo ’-vibhāvita-dhiyā a-vidito janena.
eva bhinna-deśa-ādibhir yoga-a-bhāvaḥ, tad-aeva bheda-pratītiḥ. tat svayaṃ svataḥ siddhaeva bhedakasya sādhakatamatvāt. satsv api indriya
eva maraṇa-śabdena vadet, tasya api pratibandhaś
eva martyena bhāvyam aśvavatā api kim. ity antara
eva, yaḥ sthāpayitrā kriyate. artha-antaratve
eva yat tato ’nyasya kalpane. tad-dhetutvena
eva, yathā – na asya roma-harṣa-ādi-viśeṣāḥ
eva, yathā uktaṃ prāk. tatra ca pratyakṣe viṣayaeva yathā yadi. na asti sa khyāpyate nyāyas tadāeva. yadi tad-utpatteḥ kāryaṃ gamakam, tadāeva. yas tu para-parikalpitaiḥ prasaṅgaḥ, yathāeva yukti-jñā jñāna-ākāra-arpaṇa-kṣamam. ity
eva, yena tata eva vyatirekād agnir auṣṇyaṃ na
eva yogyaṃ vijñānam utpaśyāmaḥ, antaḥ-karaṇaeva rāga iti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ
eva rāga iti cet, iṣṭatvād a-doṣaḥ. nitya-sukhaeva, rūpa-viveka-sambandhayor a-pratibhāsanena
eva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam. aeva rūpaṃ nīlasya anubhavāt tayoḥ saha-upalambhaeva rūpaṃ vayam apy anububhutsavaḥ. idaṃ dṛṣṭaṃ
eva rūpeṇa ākriyata iti sva-lakṣaṇa-viṣayam,
eva rūpeṣv antar-aṅgam artha-siddhau sāmarthyam
eva liṅga-lakṣaṇam, kiṃ tarhi grāhya-dharmaṇi
eva liṅgāni. yathā pradeśa-viśeṣe kvacin na ghaṭa
eva vastu, ākāra-antareṇa darśane pratibhāsanādeva vastu-sambandhā janakasya eva upayoga-viśeṣa-eva

PVin3_0003509
PVin3_0008807
PVin3_0001613
PVin2_0009906
PVin3_0001308
PVin3_0003310
PVin3_0010305
PVin1_0002905
PVin1_0002206
PVin2_0008206
PVin3_0012205
PVin1_0002812
PVin3_0002302
PVin3_0001811
PVin3_0006610
PVin3_0006112
PVin3_0003207
PVin3_0003710
PVin1_0000414
PVin2_0005209
PVin3_0001302
PVin2_0010008
PVin3_0012502
PVin3_0012007
PVin2_0005210
PVin3_0007801
PVin3_0007104
PVin2_0007105
PVin3_0006905
PVin3_0001907
PVin3_0003109
PVin1_0000414
PVin3_0003912
PVin2_0005306
PVin3_0001705
PVin3_0001613
PVin3_0004601
PVin2_0009607
PVin2_0006516
PVin2_0008709
PVin2_0008912
PVin3_0013204
PVin2_0007411
PVin3_0011810
PVin2_0004807
PVin1_0000204
PVin3_0012101
PVin1_0001403
PVin1_0003103
PVin3_0010402
PVin3_0005001
PVin2_0008802
PVin2_0007801
PVin3_0007302
PVin1_0003512
PVin3_0000504
PVin3_0001003
PVin2_0009508
PVin1_0003704

158
pratirundhāno bādhyate. tad-yogyatā-balād-pratipattau tasya apy ātma-antaratve tadasya. tatra hi ghaṭena eva sa-dvitīyo dehenatasmāt tan-mātra-sambaddhaḥ sva-bhāvo bhāvam
tathā ca viparyaya-siddhir vaiphalyam
ata eva pūrva-abhyupagamena ity āha. tada-brāhmaṇye brāhmaṇo bhojanīya ity
vikalpanāt. na, a-bhrāntam iti nirdeśāt. ata
middha-ādi-vipluta-dhiyo ’-bhāvāt. etāvān
nāma anya eva kaścid bhāvāt, kiṃ tu bhāva
syāt prāṇa-ādīnām, ātmanaḥ sandehāt. ata
pratyastam-ita-artha-vaiśadyo hi sarva
ity antara-ślokāḥ. tasmāt sādhya-bādhaka
bhavati. sarvatra hi tat-samudāya-viparyāsād
paraspara-parihāra-sthita-lakṣaṇatayāeva. upalabhyasya an-upalambhena api tasyā
tasmād abhyupetya vicāreṣv ayaṃ doṣaḥ. ata
eka-saṅkhyā-vivakṣā apy atra viṣaye na iṣṭāa-praṇayanam eva śāstrasya. praṇayan vā svāmeva niṣedhe doṣaḥ syāt. na ca tat-tulya-vighāto ’pi na syāt, tasya sādhya-vipakṣa
avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. ata
ya eva khalu na ity anvaya-pratiṣedhaḥ, sa
kathaṃ vyabhicāraḥ. na hi tasya a-sapakṣād
ity a-tat-tulyo viruddha eva, yena tataubhaya-dharmatve ’py a-doṣaḥ. na hi pakṣa
-a-parijñānād iti. so ’yaṃ viśeṣo na sādhya
-grahe kiṃ nibandhanam. utpāditā prasiddhyā-dharma-a-siddhiḥ. na tu punar atra ayam
vipratipattis tu dṛśyata eva. bhavaty-snigdhair iva vyādheḥ ślaiṣmikasya iti. ata
paraṃ vyavahārayitum īśa ity a-praṇayanam
pratyakṣa-virodhe ’pi nānā-rūpasya yad
gamakaḥ. yas tu gamakaḥ, sa saṃvarṇita
tv a-siddham eva tac chabde. tathā hi pakṣa
vikalpa-viṣayatvād asya. tatra hi ghaṭena
sādhana-a-bhāvāt pravṛtti-nivṛttyoḥ saṃśayād
udāhāryam iti, sā api na vācyā, an-upalambha
a-pramāṇam. bhāve kiṃ pramāṇam iti cet, ata
agni-sva-bhāvaḥ śakrasya mūrdhā yady agnir
ca artha-antara-nimitto hi dharmaḥ syād anyapṛthag ucyate, gata-arthatvāt. hetoḥ sapakṣa
ucyate, kvacid an-apekṣo yathā a-nityatva
a-siddhā. prāṇa-ādayo ’pi hi kvacid darśanād
tataś ca kasyacid arthasya a-siddheḥ. ata
antar-bhāvāt pramāṇe
vyatirekasya a-vyabhicāra-a-siddheḥ. tata-abhijalpā pratibhāsamānā pratyakṣā
meya-rūpatā. na hi kriyā-sādhanam ity
anena sattā-anuṣaṅgiṇaṃ prathayatā a-sattādvidhā-vṛtti kāryam. na hy a-nityā ity
sva-bhāva-sthity-āśrayaḥ kāryasya. ata
yā a-vyavahitā kārya-utpatteḥ, sā phalavaty
eva kasyacid arthasya a-bhāvān nir-viśeṣaṇā
-prativedyatvam apy asyāṃ tad-ātmatā
pradīpa-abhyupagama-vad iti pratipattir
tatra ca smṛti-samādhānaṃ tad-vacasi iti tad
sarvatra an-āśvāsaḥ. vyatirekas tu siddha
eva artha-pratītiḥ. tasyāś ca viṣaya-ākāratā

eva
eva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity aeva vastunas tādātmyāt patanam an-avasthā ca. na
eva vā iti na iṣyate. vidher a-yogāc ca dvayor
eva vā. nivartayet yathā vṛkṣaḥ śiṃśapām, śākhāeva vā. yathā prāk sañjñinā abhisambandhādeva vākyaṃ sva-arthaṃ virundhānaṃ sva-vāgeva vācyaṃ syāt. parasya ayam abhiprāyo ’-sad iti.
eva vikalpo ’-vastu-nirbhāsād visaṃvādādeva vijñāna-utpatter api kāraṇa-kalāpaḥ. tat
eva vināśaḥ, sa eva kṣaṇa-sthāyī jāta iti. tam
eva vipakṣād api. ekatra hi niyame siddhe ’nyaeva vipluta-dhiyo ’pi saṃsṛṣṭa-abhilāpaḥ
eva viruddhaḥ. a-bādhya-bādhakayor ekataḥ siddhir
eva viruddhaḥ. sa kadācid dharma-mukhena dharmieva virodhaḥ, a-niyamena niyama-bādhanāt. pramāṇaṃ
eva viśiṣṭa-upalabdher eka-ākāra-pratiniyamaḥ.
eva viṣaya-bheda-pradarśana-arthaṃ pṛthak-kṛto
eva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tad evaṃeva vṛttiṃ sva-vācā viḍambayati. para-avabodhaeva vṛttir ity a-tat-tulyo viruddha eva, yena
eva vṛttyā tad-viparyāsana-lakṣaṇatvāt. yathā-ukte
eva vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na
eva vyatireka iti. tat punar idam āyātam — aeva vyatireka iti. nanv evam asya sapakṣe
eva vyatirekād agnir auṣṇyaṃ na gamayet. kiṃeva vyabhicāra-viṣayaḥ. kaṃ punar atra bhavān
eva vyāhanyate, kiṃ tarhi hetāv api, tulyaeva śaṅkā śabda-artha-niścaye. yasmān nānā-arthaeva śabda-vikalpa-pratibhāsy artho ’pahnūyate,eva śāstra-dṛṣṭaṃ sādhyam, tat-prabādhane ca hetueva śāstra-dṛṣṭeṣv artheṣu virodha-udbhāvanaeva śāstrasya. praṇayan vā svām eva vṛttiṃ svaeva śrutau rūpaṃ pratibhāsate ’-dvayaṃ sambandhyeva. sa ca na a-saty anvaye śakyo darśayitum, tadeva sa tathā-vidhaḥ śabdaḥ, na pakṣa-sapakṣayor
eva sa-dvitīyo dehena eva vā iti na iṣyate.
eva saṃśaya-hetuḥ, viniścita-apara-bhāva-samānaeva saṃśayāt, upalambhe tad-a-bhāvāt. aneva saṃśayo ’stu, bhaved vā pramāṇam ity aeva saḥ. atha an-agni-sva-bhāvo ’sau dhūmas tatra
eva saḥ. na hi tasmin niṣpanne ’-niṣpanno bhinnaeva sattvaṃ vipakṣāc ca sarvato vyāvṛttī rūpam
eva sattvam, kvacit sva-bhāva-bhūta-dharma-bhedaeva sad-a-santaḥ pratīyante, na ca evam ātmā iti
eva sad api sāmānyaṃ na arthaḥ. tasmād vastu-rūpa
eva sadṛśa-ātmanā. a-pratyakṣasya sambandhādeva sapakṣa eva asti, a-sapakṣa eva na asti iti
eva sarva-prāṇinām indriya-buddhir iti kim atraeva sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam, kiṃ tu yāeva sarvatra utsāditā bhavati. tathā api idam aeva sarve prayatna-an-antara-bhāvi-jñāna-kāryaeva saha-kāriṇām apy a-paryāyeṇa jananam. yad api
eva. sā eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas
eva sā. katham a-bhāvo jñeya-abhidheyaeva. sā ca tādātmyāt svayaṃ prakāśate. tenaeva sā, na darśana-antara-avasthitasya doṣaeva sādhanam. a-khyāpite viṣaye hetu-pravṛtter aeva sādhanam iti tathā-bhāve niścayam apekṣate.
eva sādhanam, yathā-ākāram asyāḥ prathanāt. artha

eva

PVin3_0006406
PVin2_0008312
PVin3_0002507
PVin3_0002504
PVin3_0007203
PVin3_0007212
PVin3_0011908
PVin3_0010406
PVin3_0001004
PVin3_0001709
PVin3_0008201
PVin3_0009305
PVin3_0000205
PVin3_0010008
PVin3_0006005
PVin1_0003703
PVin1_0002109
PVin3_0003406
PVin1_0002903
PVin2_0007908
PVin3_0012601
PVin3_0005202
PVin2_0008511
PVin2_0005608
PVin2_0008804
PVin2_0006902
PVin2_0007806
PVin3_0008005
PVin3_0007404
PVin2_0008314
PVin3_0000902
PVin1_0000207
PVin3_0010711
PVin3_0007512
PVin3_0006312
PVin3_0006006
PVin2_0007906
PVin3_0004110
PVin2_0010103
PVin3_0011702
PVin2_0009006
PVin3_0007806
PVin3_0000102
PVin3_0009508
PVin3_0012002
PVin2_0010005
PVin2_0008107
PVin3_0012407
PVin3_0008110
PVin3_0010408
PVin2_0008001
PVin3_0000602
PVin3_0006207
PVin3_0003103
PVin3_0002506
PVin3_0010108
PVin3_0000707
PVin3_0003706
PVin3_0011103

159-sādhane. ādya adhikriyate hetau niścitena-svaṃ pramāṇaiḥ siddha-tan-mātra-anubandha’pi pakṣe kiñcid virudhyate. atha dharmiṇam
dharmiṇaḥ parigraha-a-vacane dharmiṇam
-arthaṃ puṣṇāti. tasmād anena upātta-bhedaviśeṣaṇād ity uktam. tasmāt tatra sāmānyam
nairātmye na syur iti cet, na, tatra anyeṣām
evam-bhāvasya abhimateḥ. tad iha icchāyām
hetu-pravṛtter a-sambhavād viṣaya-khyāpanādśaṅkā bhavati. na hi viśeṣa-śabda-sannidhir
ca eteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad-hitayor dvayor apy a-vyaktis tulyā ity astya-saṃvāde. saṃvāde vā na tat-siddhaṃ parasyadharmo ’pi vyākhyātaḥ. tatra api yadi tatatasmād an-upalambho ’yaṃ pratyakṣeṇa
a-bhinnaiḥ prāṇi-viśeṣāṇām aindriyakasyaāviṣṭa-abhilāpā. sā pratyakṣaṃ pramāṇam. nadoṣaḥ, tathā apy ato ’rtha-saṃśaya
’nyo vā vikalpaṃ sphuṭayati. a-vikalpaka’pi dhātau. dhātv-antare tv an-eka-upakāra
upanīyante. anyathā hi tatra a-vyavahāra
asya idam ity upasaṃhāro ’pi vikalpa-nirmita
kāryasya ca kāraṇam antareṇa bhāve ’-hetutā-upalabdheḥ, yadi hi syāt, upalabhya-sattva-ādiḥ, tatra api tathā-abhidhāne ’py asty
-a-yogāt. śakteś ca an-artha-antaratvāt satarhi kṛtakānām api keṣāñcit satāṃ vā sasva-bhāva-lakṣaṇaḥ kārya-lakṣaṇaś ca. satathā agni-mātreṇa vyāptaḥ siddhaḥ — yatrabhāva-mātra-anurodhī sva-bhāva iti sa
na asti svataḥ sādhana-saṃsthitiḥ. artha
sambandhād anyataḥ pratipattitaḥ. dvi-vidha-paricchedasya ca kartum a-śakyatvāt. sa
sa kathaṃ bhāvaṃ na icchet. sva-bhāva’n-upalambha-vikalpo na pramāṇam. darśanam
’nubhavād anyo ’nya-pratikṣepaḥ. sa-upādānatā-lakṣaṇatvāc caramatvasya. bhavaty-avasthā-vad upalabhyeta. tal-lakṣaṇa-tyāga
bhāvo ’taḥ pratiṣedhe ca kasyacit. hetuḥ tāv
eka-antikatvād ity aparaḥ. vipakṣād
a-nityatā nāma anyā yā paścān niṣpadyeta. sasarvaṃ kṛtakam a-nityam iti. tathā-siddhāv
tu sva-dṛṣṭa-artha-prakāśanam. yathā-buddhir bhavati, yadi tādṛśaṃ syāt, sarva
ātma-bhāvo ’nvaya-vyatireka-bhāg ity ayam
antara-ślokau. tasmāt sva-bhāva-pratibandhādsāmarthyam, yāvatā skandha-ādayo ’nyair-anvayaṃ sapakṣa eva asti ity anvayinam
prayatna-anantarīyakatvād iti. tasmād evamsyāt. tat kim eṣāṃ paraspara-viraheṇa. sā-vaikalye syāt. sākalye tu karoty eva. na
a-pramāṇatvāt. iha api yadi viparyayeṇa
hy ātma-viśeṣād apara-sādhanam, nabādhā. sarveṣām a-dṛṣṭa-pratipatti-śāstrāṇām
syāt, tac ca pratikṣiptam iti na atra
dharmiṇi. sandigdha-sādhya-dharmā apy
na vastu-sva-bhāvam anuvidadhati, tasyaucyate, kiṃ tarhi vastu-sthityā. sā cakāraṇa-bhāva-siddher anyatra anumānāt. na tv

evam
eva sādhanāt. ity antara-ślokau. tasyāḥ svayaṃ
eva sādhya-dharme gamakā veditavyāḥ. yo hi bhāvaeva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-śakyam etat.
eva sādhyaṃ kuryād iti cet, na, anumānasya
eva sādhyaḥ. upātta-bhede sādhye ’smin bhaved
eva sādhyate tad-a-yoga-vyavacchedena. na tathāeva sāmarthya-darśanāt. cakṣur-ādi-buddhīnāṃ tāvadeva sāmarthyam avasthitam iti sā eva iṣṭa-vastueva sāmarthyam iti cet, uktam atra. api ca vināeva sāmānya-śabdānāṃ viśeṣa-avasthiti-hetuḥ, api
eva sāmānyam a-pratipakṣam —idam eva iha na
eva sāmānyam. atha kā iyam a-vyaktiḥ. a-dṛśyaeva siddham. tan na abhyupagamāt parīkṣā-a-vṛttiḥ,eva siddhiḥ, sa prāg eva nirdiṣṭa iti pūrva-vat
eva sidhyati. na hy eka-ākāra-pratiniyatād aeva sukha-a-sukhasya utpatteḥ. tasmāt svaeva sukha-ādayaḥ saṃvedana-rūpāḥ. eka-arthaeva. so ’n-a-vadya-pakṣa-nirdeśe ’pi tulya iti
eva sphuṭa-avabhāsa iti. svapna-jñānaṃ tarhi
eva syāt. an-ābhoge ’-sāmarthyam iti cet, na, aneva syāt. na ca satām api parama-arthataḥ kaścid
eva syāt, na vastv-āśrayaḥ. na ca samāropaeva syāt. na hi yasya yam antareṇa bhāvaḥ, sa
eva syān na anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt,eva sva-bīja-prabhavāt sva-bhāva-bhedo hetu-svaeva sva-bhāva-niyamaḥ. artha-antaratve tato
eva sva-bhāvo na asti yo vinaśvaraḥ. tat-svaeva sva-vyāpaka-viparyaye sādhye viruddha iti
eva svayaṃ dṛśyate, tatra eva agni-buddhiṃ
eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ
eva hy arthaṃ gamayati, nāntarīyakatvāt. na
eva hy arthaḥ pratyakṣaḥ parokṣaś ca. tatra yo
eva hy evaṃ sarva-jñaḥ syād ity a-pratiṣedhaḥ. sva
eva hi kayācid apekṣayā dharma iti vyatirekī iva
eva hi tat tathā utpannam, yena an-antaraṃ vidhieva 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 nivartamānau sva-pratibaddhaṃ nivartayata
eva hi prāṇa-ādayo nivartante, na sapakṣāt, aeva hi bhāvaḥ kṣaṇa-sthiti-dharmā a-nityatā ity
eva hi sa dharmas tasya gamakaḥ syāt, na anyathā.
eva hi svayaṃ tri-rūpāl liṅgāl liṅgini jñānam
eva hetavas tathā syuḥ. api ca,
eva hetuḥ. an-avasthā-anya-kalpane syāt. yasmin
eva hetuḥ sādhyaṃ gamayati. sa ca tad-bhāvaeva hetubhir a-nityāḥ sādhyante. keṣāñcid aeva hetum āha. atra api katham a-vyatireko
eva hetur gamakaḥ — yaḥ prayatna-anantarīyaḥ soeva hetur vācyaḥ syāt. tatra ca vastu-pratibandho
evam a-kṣaṇikasya, sarvathā a-sambhavāt. na hievam a-nityatā-utpatti-niṣedhaḥ kriyate, na
evam a-bhāvaḥ. na sva-viṣaya-jñāna-a-bhāvād aevam a-vacanān na pratiṣedhe doṣaḥ. sva-upagamaevam a-vacane ’pi pakṣe kiñcid virudhyate. athaevam a-vipakṣa iti tad a-vipakṣatvam a-niścitaevam a-vṛtteḥ. tasmān na tato ’rtha-siddhiḥ,evam a-śakya-niścayā iti na tat sandigdha-lakṣaṇaṃ
evam a-śubha-abhinandena viparyāsena ca vacanasyaevam

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PVin3_0001207
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PVin3_0011705
PVin3_0010702
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PVin3_0004809
PVin3_0005610
PVin3_0003710
PVin3_0007102
PVin3_0003603
PVin3_0011202
PVin3_0005901
PVin2_0006807
PVin3_0003610
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160

evaṃ

-prakārāṇāṃ puruṣaiḥ karaṇa-darśanāt. na evam a-sambhavad-viśeṣa-hetavaḥ puruṣāḥ, yena
mātram anveti, na tena siddhena kiñcit. nanv evam agny-ādiṣv api prasaṅgaḥ. tatra api hi na
api sva-bhāva-bhāvī, viśeṣa-a-bhāvāt. evam anye ’pi sva-bhāva-hetavo yathā-svaṃ-an-apekṣatayor virodho vyākhyātaḥ. nanv evam api virodhinoḥ paraspara-parihāra-sthitahi tasya a-sapakṣād eva vyatireka iti. nanv evam asya sapakṣe ’nuvṛtty-a-bhāvaḥ kathyate. soanena aparatra pariccheda iti cet, nanv evam ātmani dṛṣṭasya aparatra-upanayedarśanād eva sad-a-santaḥ pratīyante, na ca evam ātmā iti na tasya sad-a-sattva-pratītiḥ. yad
pratiṣedhaṃ na icchaty a-sad a-bhāva ity- evam-ādi ca vyavaharati. nirloṭhitaś ca ayam
-yojanā – tathā sapakṣe sann a-sann ity evam-ādiṣv api yathā-yogam udāhāryam iti, sā api
iti pratijñā-artha-eka-deśa iti, na hy evam-ādīni yathā-ukta-lakṣaṇāsu jātiṣv antar’-siddheḥ. a-śakya-niṣedhatām asya darśayann evam āha, a-pratipramāṇatayā niścayaṃ vā. tan-yogya-pratiṣedho yuktaḥ, na ca sarvam evam ity a-pratiṣedhaḥ sarvatra. pravṛtter buddhi
vā kaścid iti. na apy a-siddhy-ādayaḥ, yady evam idam api syān na vā ubhayam iti dharmayoḥ
viśeṣe sādhye kas tayoḥ sambandhaḥ, yena evam uktaḥ sādhya-dharmo ’nvākarṣati,abhiprāyo ’-sad iti. tad-abhiprāya-vaśād evam uktam. tena itara-a-sad-viraheṇa tvayā’vaśyam a-nitya iti pratyetavyaḥ, yena evam ucyate. yasmād a-hetutvād vināśasya svasparśa-adhyavasāyāt. bheda-a-bheda-vyavasthā evam utsannā sarva-vastuṣu. sarva-artha-bheda-bheditva-ādayo ’pi vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ kvacit sva-bhāvo hetur
sukha-ādi-sambhavād vibhur ātmā iti. evam ekasya pakṣa-dharmasya hetu-rūpasya asandeha-anyatara-a-siddher dūṣaṇaṃ syāt. evam etat, iṣṭa-a-prāpteḥ. nanu viparyaya-prāptir
eva a-sāmarthyān na bhavati prasiddhiḥ. evam etat. kiṃ tu na arthānāṃ niṣpatty-a-niṣpattīnityaḥ prayatna-anantarīyakatvād iti. tasmād evam eva hetur gamakaḥ — yaḥ prayatnaubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ karuṇā-ādayaḥ, anyathā api bhāvād iti-nityatā-utpatti-niṣedhaḥ kriyate, na kaścid evaṃ karoti. na ca śakyam evaṃ kartum, caitanyena
kriyate, na kaścid evaṃ karoti. na ca śakyam evaṃ kartum, caitanyena anayor virodha-a-siddheḥ
upādānāt. viruddha-vad dhetur apy evaṃ kiṃ na bhinna iti cet, kaḥ pratiṣeddhāvikalpayan sva-citta-dhārāḥ saṅkalayaty evaṃ ca evaṃ ca kalpanā mama āsīd iti. tad imāḥsva-citta-dhārāḥ saṅkalayaty evaṃ ca evaṃ ca kalpanā mama āsīd iti. tad imāḥ kalpanāḥ
a-bhinna-vedanasya aikye yan na evaṃ tad vibhedavat. sidhyed a-sādhanatve ’sya na
śāli-bījasya iti tat-sva-bhāva-apekṣāḥ. evaṃ tarhi kṛtakānām api keṣāñcit satāṃ vā sa evasyāt, antar-bhāve katham a-pratipattiḥ. evaṃ tarhi cākṣuṣatvād apy astu. na, a-sambandhādsarvato vipakṣād a-vyāvṛtter iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’-nitya eva iti nityaapy aparasya asya sarvasya a-bhāvāt. evaṃ tarhi sā eva avasthā ghaṭo ’stu, yathā-uktavastu-vaśād vyavasthām apanudet. hetuś ca evaṃ na kaścid anaikāntikaḥ syāt. vipakṣasya api
a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa-dharmo vibhajyate. sva-bhāvatena ādheya-viśeṣā iti gamyante. na tv evaṃ nityānāṃ śabdānāṃ kasmiṃścit saty atiśaya-viṣayam, aparasmād artha-pratipatteḥ. na tv evaṃ para-aṅgāt pratītiḥ, tasya a-sāmarthyāt.
bādhate. sattva-rajas-tamasāṃ caitanyasya ca evaṃ paraspara-rūpa-vivekena vyavasthā-a-yogāt. na
vastuni liṅgi-dhīḥ. liṅga-liṅgi-dhiyor evaṃ pāramparyeṇa vastuni. pratibandhāt tadupadeśe ca śabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣa-icchāyāḥ svātantryaṃ vyavasthāṃ
śrāvaṇatvam, ubhayato vyāvṛtter iti. tena evam-prakāraṃ vyatirekaṃ varṇayatā avinābhāva eva
vyatirekaḥ, sarva-jño vaktā na upalabdha ity evam-prakārasya an-upalambhasya a-dṛśya-ātmaeva upayanty apayanti ity a-nityāḥ. ta evam-prakṛtayaḥ sva-hetu-prakṛtim evaṃ-rūpāṃ
-vṛtteḥ. sapakṣa-lakṣaṇa-virodhāc ca na evaṃ pratītiḥ. sādhya-dharma-sāmānyena samāna ity
nimitta-bhāve ’pi naimittika-bhāva-a-niyamād evam-pratītiḥ. siddho hi vyavahāro ’yaṃ dṛśya-aeva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tad evaṃ pramāṇe bādhake bruvāṇas tato niścayam āha.
syāt, sādhyam api kasmān na iṣyate. tat kila evaṃ prasādhyamānaṃ viśeṣī-bhavati. na ca viśeṣaḥ
yatra sattvam eva na anvayi ity udāharaṇam evam-phalam. saṅketa-āśrayāḥ śabdāḥ, sa ca icchā-avasekena madhura-phalā bhavanti, na ca evaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ
na hi bhāvānāṃ sva-viṣaya-jñāna-a-bhāvād evaṃ bhavati idaṃ na upalabha iti yato ’-bhāvaatra vastu-sva-bhāvair uttaraṃ vācyam, ya evaṃ bhavanti. tathā hi na yava-aṅkuraḥ śāli’pi pratidvandvi-darśanāt pratyakṣasya apy evam-bhāvaḥ syāt. na ca pramāṇa-lakṣaṇaatha api tad-abhimatāt kutaścin nānā-bhāva evam-bhāvaḥ syāt. na tarhi tato nānā-bhāvād evam-mateḥ, punar icchā-parāvṛttāv anyatra apy evam-bhāvasya abhimateḥ. tad iha icchāyām eva
tatra api santāna-pariṇāma-apekṣatvāt. na evaṃ bhāvasya kadācid apekṣā. tatra apy antyāevam-bhāvaḥ syāt. na tarhi tato nānā-bhāvād evam-bhāvo bhavati, kiṃ tarhi tan-mateḥ, punar
vyabhicāri kim. yathā pakvāny etāni phalāny evaṃ-rasāni vā rūpa-a-viśeṣād eka-śākhāetāś ca sa-jātīya-abhyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ, viparyāsa-a-bhāve ’-bhāvāt.
nityāḥ. ta evam-prakṛtayaḥ sva-hetu-prakṛtim evaṃ-rūpāṃ sādhayantas tathā-vidha-janmanāmevaṃ

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161
sva-ātma-prakāśakā ity ucyante. naśakyatvāt teṣāṃ ca a-pratikṣepa-arhatvāt. na
eṣa bhāvaṃ na karoti iti yāvat. tena ayamjitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya, yena-bhāve tad-ābhāsa-pracyuter ity uktam. na ca-sattayā a-sattā kiṃ na sidhyati. yadā punar
vivādaḥ, tadā tasya a-nāntarīyakatvāt. na ca
a-cetanā vyatireka-viṣaya iti cet, naghaṭa-ādayo vyatireka-viṣayā iti cet, na-a-bhāvam āha, tadā apy a-bhāva eva. tad-ayān na viśeṣa-cintā-pravṛttir ity avaśyam
-utpattiḥ kāraṇa-antaram anumāpayati. na ca
tu na dṛṣṭa iti vyatirekī kathyate. na ca-gavayayor anyataratvād iti. atha punar mayāsādhayitum icchati, sa pakṣaḥ. sa yam
śāli-bījād bhavati, api tu yava-bījāt.
aikāntika-vyatireko ’pi gamaka eva. na ca-viśeṣābhyām iti na sva-tantrā siddhiḥ. nakaścid dharma-dharmi-bhāvaḥ. kevalaṃ buddhirkiṃ tarhi śaśa-sambandhi. yadyca kartum a-śakyatvāt. sa eva hy— a-sapakṣe sann a-san dvedhā ca ity
api ca dvayor api sambhava-a-virodha etad
vidadhati iti vaktavyam. atiprasaṅgo hy
bhavanti, na ca evaṃ bahulaṃ dṛśyante. tena
vyabhicāra-darśanāt. etāvat tu syāt –sva-viparyaya-upagamaṃ pratibadhnāti. tadvyāpaka-dharmaḥ svayaṃ nivartamānaḥ.
vyavasthāpya pramāṇa-pravartanaṃ yuktam.
kadācin na apaiti iti nityam upalabhyeta.
-bhedo vastu-bheda-lakṣaṇaṃ kiṃ na iṣyate.
śabdaḥ, prayatna-anantarīyakatvād ity’-darśana-mātreṇa vyatireke yad āha –-kāmate vacanam anumāpayet. nanv atra apy-an-upalabdhir ubhayasya api hetur iti.
-tad-viparīta-vinirmuktatvād iti. na tatra-upadarśanāt. eka-anta-parigrahe syādnir-viṣayasya ca pratiṣedhasya a-yogāt. na
kathaṃ vā so ’-bhāvaḥ kasyacit kāraṇam. na
an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt. na
dharmi-dharma-bheda-a-siddheḥ sarvatrakutaścid gatiḥ syāt. ukta-dharma-an-anvaya-vyabhicārāv iti na ayaṃ prasaṅga iti.
-kāma iti śrutau. khādec chva-māṃsam ityarthaṃ saṃsṛṣṭaṃ vetty asau katham. yadyanaikāntika eva ity a-viruddhaḥ. ko hy
iti cet, tulye nyāye kiṃ na upanayaḥ. na ca— pārtho dhanur-dhara ity ukta-prāyam. sabhinna-dharmiṇi. yathā aśvo na viṣāṇitvādrūpa-sādharmyaṃ kvacid abhisamīkṣya āhuḥ —tat-kāryatve ’pi dhī-dhvanī. na hy
antar-bhavanti iti cet, āsām api parasparam-prasaṅgāc ca. tasmād bhāva-kriyā-pratiṣedha
vyavahāro bhavati. vastu-dharmo hy
iti. tayor hi sambandham āśritya draṣṭur
eva dharmaiḥ pratipatteḥ. tad-a-viśeṣe ’pyupakārād eva jñāna-utpatteḥ. tasmādśaṅkayā bhāvyaṃ niyāmakam a-paśyatām.
tena rūpa-sparśa-vijñāna-anvayo mānasameṣaevaṃ liṅga-liṅginoḥ, bheda-āśrayatvāt tadevaṃ vākyāni, dṛśya-viśeṣatvāt. a-dṛśyatve ’py aevaṃ vācyaḥ syāt — pātaṃ na karoti iti. tad api
evaṃ-vādino ’py avadheya-vacaso loke. arthaevaṃ vikalpaḥ, tat-pratibhāsasya vastuny anevaṃ-vidhā an-upalabdhir eva a-satām a-sattā, tadāevaṃ-vidhā dharmāḥ kvacid a-samaya-sthāyinaṃ
evaṃ-vidhād vyatirekāt kāraṇa-śakti-siddhiḥ.
evaṃ-vidhād vyatirekāt kāraṇa-sāmarthya-siddhiḥ.
evaṃ vidhi-pratiṣedhābhyāṃ kasyacin niṣedhe sarva
evaṃ-vidhe viṣaye śāstraṃ pramāṇayitavyam. kathamevaṃ-vidho vyatireko ’-cetaneṣu sambhavati.
evaṃ-vidho vyatireko gamakaḥ. yas tu gamakaḥ, sa
evaṃ-vivakṣitatvād ity āha, tadā sidhyaty arthaevaṃ vyabhicāra-viṣayaṃ paśyati, tam eva pakṣīevaṃ śabdānām api yady arthebhyo janma syāt, syādevaṃ śrāvaṇatvam, ubhayato vyāvṛtter iti. tenaevaṃ saṃvedanasya saṃvedana-antara-sattāevaṃ-sambandham uparacayati ity uktaṃ vārttike.
evaṃ sambandho na asti iti vaktavyam, na viṣāṇam.
evaṃ sarva-jñaḥ syād ity a-pratiṣedhaḥ. sva-ātmanievam. sādhya-dharma-sāmānyena samāno ’rthaḥ
evaṃ syāt. anyathā tv a-siddham eva tac chabde.
evaṃ syād ity a-sādhāraṇa-anaikāntika eva prāṇaevaṃ syād yuktaṃ vaktum — mādṛśo vaktā rāgī iti,evaṃ-sva-bhāvā etat samāna-pāka-hetavaḥ pakvā iti.
evaṃ sva-vacanaṃ śāstraṃ ca abhisamasya sāmyād
evaṃ hy ayam asya vyāpakaḥ siddho bhavati, yadyevaṃ hy āgama-siddha ātmā syāt, na anumānaevaṃ hi sa nityaḥ syād yadi na kutaścit
evaṃ hi sukha-ādīnām a-sandigdho bhedo bhavati.
eṣa kathaṃ na pratijñā-artha-eka-deśaḥ. tasya eva
eṣa tāvan nyāyo yad ubhayaṃ vaktavyaṃ viruddhaeṣa tulyaḥ prasaṅgaḥ — na ātmani darśanena
eṣa tri-vidha eva pratiṣedha-hetur upalabhyaeṣa doṣaḥ, itara-grahaṇāt. kevalo hi tad-viparītaeṣa doṣaḥ. na vā sati hetau, yukti-prāptasya
eṣa doṣaḥ, yasmāt —an-ādi-vāsanā-udbhūta-vikalpa
eṣa doṣaḥ, yasmāt —eka-upalambha-anubhavād idaṃeṣa doṣaḥ, yasmāt—bhāva-upādāna-mātre tu sādhye
eṣa doṣas tulya iti cet, uktam atra — bhāvānāṃ
eṣa doṣo na anyatra iti cet, na, sādhyatva-aeṣa dvi-vidho hetuḥ sva-bhāva-lakṣaṇaḥ kāryaeṣa na artha ity atra kā pramā. prasiddho lokaeṣa niyamaḥ – sva-abhidhāna-viśeṣaṇa-apekṣā eva
eṣa niyamaḥ — saṃhatāḥ para-upakāriṇa iti. yadyeṣa nyāyaḥ, lakṣaṇa-yukte virodha-sambhavāt. na
eṣa pakṣa-dharmas tridhā bhidyate — sapakṣe
eṣa piṇḍo viṣāṇavān. sādhya-kāla-aṅgatā vā naeṣa piṇḍo viṣāṇī go-gavayayor anyataratvād iti.
eṣa pravartanīyo vyavahāro yena a-niyataḥ syāt,eṣa prasaṅga ity ekam eva kiñcit sāmānya-lakṣaṇaṃ
eṣa bhāvaṃ na karoti iti yāvat. tena ayam evaṃeṣa yad anubhavaḥ paṭīyān smṛti-bījam ādhatte,
eṣa viniścayaḥ. sa tad-a-bhāve na syāt. na ca
eṣa viśeṣo buddhi-pratibhāsa-kṛta iti tasya eva
eṣa śabdo na indriyaṃ na sannikarṣaṃ na ātmānam
eṣa sthāṇur ayaṃ mārga iti vakti iti kaścana.
eṣa smārto vikalpaḥ. api

eṣa

PVin2_0008307
PVin3_0004107
PVin3_0000601
PVin2_0006513
PVin3_0005210
PVin3_0006405
PVin3_0006901
PVin3_0002202
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PVin3_0002003
PVin3_0010311
PVin3_0001204
PVin3_0005213
PVin2_0006508
PVin3_0006110
PVin3_0013309
PVin3_0008710
PVin3_0010408
PVin3_0005212
PVin3_0003905
PVin3_0001401
PVin2_0007805
PVin2_0009213
PVin3_0011703
PVin3_0011703
PVin3_0008007
PVin1_0003306
PVin3_0009408
PVin1_0002610
PVin3_0001603
PVin1_0003703
PVin1_0003001
PVin2_0009803
PVin3_0009704
PVin2_0005210
PVin3_0000209
PVin3_0000307
PVin2_0007010
PVin1_0002408
PVin3_0001708
PVin3_0012707
PVin3_0008703
PVin3_0003502
PVin3_0007004
PVin3_0001207
PVin3_0003308
PVin3_0003412
PVin2_0007207
PVin3_0012402
PVin3_0010101
PVin3_0008804
PVin2_0008908
PVin3_0010308
PVin3_0007409
PVin3_0011406
PVin3_0008802
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162
praty an-apekṣatā bhāvasya. tasmād bhavatykṣīraṃ vā tatra na asti iti nyāyya
hetor vyāpya-vyāpaka-bhāva-sādhana-prakāra-bhāvād a-tat-phala-sādharmyāt tad-viparyāsacet, na kadācit kasyacit kiñcid ity eka-anta
vikalpa-ādir na sidhyati. a-niścaya-phalā hy
ca syād an-ṛta-arthatā. vācaḥ kasyāścid ity
nidarśane. darśayet sādhanaṃ syād ity
ete ’n-anya-saṃsargiṇo gamyāḥ, sa eva-a-bhāvāt. kevalaṃ śāstra-upagama-dvāreṇa
kevalaṃ vikalpa-viracitam a-santam apy
vyapekṣātaḥ. a-saṃhata-viṣayaṃ pārārthyam
tat kadācit kasyacid bhavati iti tat-kṛtam
jñāna-utpādana-śaktiḥ. na ca avaśyam
tadā hi tāny a-viguṇāni bhavanti, yadāvā śakyaṃ darśayitum. tad artha-āpattyāsaty api saṃyoge tan-nāntarīyakatvād-sva-bhāva-anukarṣiṇī proktā syāt. tat kim
sarve śabdā na śrūyante, api tu kiñcidśabdānāṃ na kaścid artha-niyamaḥ, atra ca-arthāḥ. saṃhata-para-artha-kriyā-upagamādkathaṃ na sa-apekṣāḥ. yāvatā sa evatayoḥ kaścit sva-bhāva-pratibandho ’py
na sapakṣāt, a-sato nivṛtty-a-yogāt. tasmādnivṛtty-a-yogāt. tasmād aikāntika-anvaya-vad
āha. bheda-sāmānyayoś ca anaikāntikayor-āśrayatvāt. vastv-a-bhedāt kriyā-karaṇayor
ca tulyam. bhede krama-abhivyakti-virodhād-a-bhedau vyavasthāpayet. a-bhinna-vedanasyaa-yogāt, yathā ’-brāhmaṇa-āditve varṇatvasya-rasa-viśeṣair a-bhinnaiḥ prāṇi-viśeṣāṇām
-ādi-bhrāntir indriya-ja ity eke. tan na,
punar anyatra anyathā dṛśyante. yathā kāścid
api śabdasya siddhe vastuni sidhyati.
viruddha eva, yena tata eva vyatirekād agnir
tad-āgamavatas tat-siddham iti cet, kasya
ca hetu-tad-ābhāsayos tattva-vyavasthānekā pramā. prasiddho loka-vādaś cet tatra
kim idaṃ saṃvedanam. anubhavaḥ.
ca deha eva pratyayaḥ, na ghaṭe. yathā
pratikāryaṃ kāraṇa-sva-bhāva-bhedāt. tat-anya-upakārād viśeṣa-utpatteḥ sāmarthyam.
sva-vāg-viruddha-abhidhānam. atra api
kalpitasya an-upalabdhir dharma iti tasyaartha-antare ca prakṛtād viśeṣe sādhye
-virodhaḥ. tataḥ pratibandha eva, na bādhā.
-vacana-upagama-virodhayor na kaścid bhedaḥ,yatra svātantryam icchāyā niyamo nāma tatravarṇyeta. anyathā ātma-sannidhāyane
bhedād a-vipakṣatvaṃ pakṣe ’sty eva.
artha-antaratve tatra eva upayoga iti
na na darśanāt. avaśyam-bhāva-niyamaḥ
tvayā upagatatvād ity arthaḥ. tatra api-ukter iha an-aṅgatvāt. tat-pūrvakatve vācet, atra api saṃhata-upakāriṇa eva itipāta-pratibandhāt sthāpaka iti cet,-vad dhetur apy evaṃ kiṃ na bhinna iti cet,-bhūtaṃ viṣāṇaṃ na asti ity abhidhātari
an-āśrita-śāstrayoḥ kasyacit parīkṣāyāṃ

kaḥeṣa sva-bhāvataḥ. yatra nāma bhavaty asmādeṣaḥ. asty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv
eṣaḥ. na viparyaya-sādhanam, hetor a-pramāṇatvāt.
eṣaḥ. vyavahitānām api hi hetoḥ phalānām utpattieṣaḥ. syād etat, na āvaraṇān nityaṃ sarve śabdā
eṣā na alaṃ vyāvṛtti-sādhane. ādya adhikriyate
eṣā bauddha-artha-viṣayā matā. iti saṅgrahaeṣā loka-uttarā sthitiḥ. a-sambaddhasya dharmasyaeṣām a-saṃsargo gamyo ’stu, tāvatā kāryaeṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti naeṣām ātmānaṃ vibhāgavantam iva anya-anyaireṣām iti vacane dharma-viśeṣaṇatvena upādānāteṣāṃ kadācit kvacic chravaṇam iti. na vai vayaṃ
eṣāṃ kārya-upalambho yena anumīyeran. na ca teeṣāṃ kārya-vṛttiḥ syāt. sā ca upalabdhir eva.
eṣāṃ nirāso veditavyaḥ. yadi punar hetu-rūpa-aeṣām, paramparā-kalpanāyāś ca vaiyarthyāt.
eṣāṃ paraspara-viraheṇa. sā eva hetur vācyaḥ syāt.
eṣāṃ pratipattau saha-kāri pratiniyatam astieṣāṃ pratiṣedhe virodha ity uktaṃ bhavati.
eṣāṃ sādhana-vaiphalyam. tasmād an-ukto ’pieṣāṃ sva-bhāvo na asti yas tad-utpādanaḥ śālieṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos
aikāntika-anvaya-vad aikāntika-vyatireko ’pi
aikāntika-vyatireko ’pi gamaka eva. na ca evaṃaikāntikatāṃ bruvāṇaṃ prativahan dvau. tac ca
aikya-virodha iti cet, na, dharma-bhedaaikyam iti cet, tat kim idānīm a-kramaaikye yan na evaṃ tad vibhedavat. sidhyed aaindriyakatvasya iva vā nitīraṇa-ājñāne. tathā hiaindriyakasya eva sukha-a-sukhasya utpatteḥ.
aindriye bhāva-a-bhāva-anurodhasya tattvaoṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa-vīrya-vipākāaulūkyasya yathā bauddhena uktaṃ mūrty-ādiauṣṇyaṃ na gamayet. kiṃ tarhi tat-tulya-vyatireko
ka āgamaḥ. bādhyamānaś ca pramāṇena sa katham
ka idānīṃ hetur a-hetur vā vastutaḥ, tasyā vastuko ’tīndriya-artha-dṛk. an-eka-artheṣu śabdeṣu
ko ’nayor bhedaḥ. viṣaya-ākāraḥ pada-artho ’ko ’py āyāta iti na parvate vṛkṣe vā śaṅkā
ko ’yaṃ sambandha-a-bhāvo vācya ity upālambhaḥ.
ko ’yam a-janya-janaka-bhūtānām upakāraḥ, svako ’yam avaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ
ko ’rthaḥ. kalpanā-viṣayatvāc chabda-artha eva
kas tayoḥ sambandhaḥ, yena evam uktaḥ sādhyakas tarhi idānīm anayor bhedaḥ. na kaścit. kathaṃ
kas tarhi viṣaya-bhedaḥ pūrva-upagama-virodhasya.
kaḥ. dyotayet tena saṅketo na iṣṭām eva asyako nairātmyād vyatirekasya upayogaḥ. kathaṃ vā akaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid dharmaḥ
kaḥ patataḥ pratibandhaḥ. pratibandhād a-pāte ’pikaḥ parasya anyathā paraiḥ. artha-antara-nimittekaḥ pāramārthiko ’-satāṃ parasparato vibhāgaḥ.
kaḥ pratijñāṃ sādhanād apākaroti. tathā ca āhakaḥ pratibandha-niyamaḥ. pratyupayogaṃ tebhya
kaḥ pratibandhaḥ. sa hi tasya pāta-pratibandho na
kaḥ pratiṣeddhā vibhettuḥ. an-ukta-sāmarthyakaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca ity
kaḥ prastāvo ’-prastuta-pakṣī-karaṇasya. nanu

ko

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PVin3_0009409
PVin3_0004707
PVin2_0006709
PVin3_0013401
PVin3_0010704
PVin1_0001113
PVin3_0011402
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PVin3_0003204
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PVin3_0002403
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PVin1_0004110
PVin2_0006503
PVin3_0007308
PVin3_0010607
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PVin3_0008810
PVin1_0003710
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PVin3_0012611
PVin2_0009801
PVin3_0005705
PVin3_0013404
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PVin3_0007302
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PVin3_0012408
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PVin2_0005813
PVin3_0006704
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PVin3_0012009
PVin2_0008213
PVin3_0007511
PVin3_0001411
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163

kathama-vipakṣatvaṃ pakṣe ’sty eva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid dharmaḥ sādhayitum-krama-abhivyakter ghaṭa-dadhy-ādir an-ekaḥ, ko vā virodhaḥ karma-abhivyakter a-bheda-vyāpanaapi viparyaya-prāptir asti, cākṣuṣatve vā ko viparyayaḥ. ubhaya-siddhyā nirdeṣṭavyasya ansambandha-a-yogāt. upakārasya tat-sambandhe kaḥ sambandho ’n-upakārya-upakārakayoḥ. ādhāra-vyabhicāra-dharmatā dṛṣṭāntena pradarśyeta, kaḥ sādhya-sādhane tasya upayogaḥ, a-sambandhāt.
ātma-viṣayatvena sandeha-hetutvād ity uktam. ko hy atra virodho yadi vaktā ca syāt sarva-jñaś-a-gocaratvataḥ. spṛśato ’py asti sā buddhiḥ ko hi indriya-a-viṣayasya arthasya tad-indriya-a-bhāvād anaikāntika eva ity a-viruddhaḥ. ko hy eṣa niyamaḥ — saṃhatāḥ para-upakāriṇa iti.
a-sata utpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’-bhāva-a-viśeṣa iti cet, na, hetoḥ
na bādhā, pratibandhas tu syāt, dvayos tulya- kakṣatvāt, yathā sva-vacane. tadā ca asya sva’pi katham a-pramāṇasya. ata eva tulya- kakṣatvāt. yadi hi tatra ekasya prāmāṇyaṃ syātbhavati. anyathā kathaṃ pratijñāṃ tulya- kakṣyām anumānaṃ vā yathā-artham apeta-yuktikā
pratiṣedhaḥ, kiṃ tu tathā asti kaścid iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ sva-bāhya-arthaḥ svayaṃ-śabdo ’pi na arthaṃ kañcana puṣṇāti. śāstreṣv icchayā pravṛtty-artha-udayaḥ. na hi śabda-arthaḥ sann a-san vā kañcit puruṣa-artham uparuṇaddhi samādadhāti vā,-antara-anugamaḥ. tan na tāvad ayaṃ puruṣaḥ kañcid arthaṃ pratyety upalambha-niṣṭhāṃ
hi pravartamānaṃ puruṣa-artha-sādhanaṃ kañcid upāyam āśritya pravartate, anyathā aiti sādhyaṃ syāt. na hi śabda-arthāḥ svataḥ kañcid guṇa-viśeṣam āviśanti. upādāna-dharmas
rūpasya a-siddhau sandehe vā anaikāntikaḥ. katamasya ekasya. vyatirekasya. a-siddhau, yathāeva ca naḥ kṛtakaṃ yathā-uktam abhidharme – katame dharmāḥ saṃskṛtāḥ. pañca-skandhā iti.
sarvadā ca asya a-darśana-prasaṅgaḥ. katipaya-avayava-pratipattau darśane ’lpa-avayava
iti hi na a-bhāvo nāma kaścit kāryaḥ, tasya kathañcit kāryatve ’-bhāva-a-yogāt, pūrva-vatartho ’pi ity arthasya iṣṭā prameyatā. yathā kathañcit tasya artha-rūpaṃ muktvā avabhāsinaḥ.
-sādhane tasya upayogaḥ, a-sambandhāt. na hi kathañcit sādṛśya-mātreṇa arthānāṃ kenacid ātma-rūpā api khalu jñeyatva-ādayo dharmāḥ kathañcid a-vastūnām api buddhyā vyavasthāpanātsmṛtim ādadhati. sā kim a-śabda-liṅgā svayaṃ kathañcid anusmarato na bhavati. asti vā anayor
na eka-anta-grāhiṇyaḥ syuḥ. tasmād yathā kathañcid apy anena a-sato niścinvatā prameyā
nityaḥ sukha-ādy-ātmako ’nyo vā iti, yathā- kathañcid api viśeṣitas tat-sva-bhāvaḥ sādhito
sarvatra śaṅkā-utpatteḥ, sarvasya kvacit kathañcid upakārāt, tad-a-jñāne tad-aṅga-a-vyabhicāraḥ, kvacid deśe kānicid dravyāṇi kathañcid dṛṣṭāni punar anyatra anyathā dṛśyante.
’-bhāvaḥ. na eva a-bhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvād iti cet, yathā te na santi, sa-mātreṇa a-yuktaḥ pratiṣedhaḥ. api ca yadi kathañcid vipakṣe ’-darśana-mātreṇa aprasiddheṣu nir-upākhyeṣu saty api viṣaye kathañcid viṣayiṇam a-smaran smāryate. na hy asādhanaṃ syāt. na hy arthasya kenacit kathañcin na sāmyam. tatas tad-ātmatāyāṃ sarvaṃ
tena ca sādhya-dharmeṇa vyāptir yadi kathañcin niścīyeta, tadā na virodha-vyabhicārāvsaṃvin-niṣṭhāś ca viṣaya-vyavasthitayaḥ. tāḥ katham a-cetano ’rtho vyavasthāpayet,tayor ekasya nivṛttir aparasya vṛttir iti katham a-nitya-a-bhāva-vyatireko ’-nitye sādhye
tena eva niścayaḥ kriyata iti cet, katham a-niścayān niścayaḥ. vyatireka-a-niścayo
rūpā sā ubhaya-bahir-bhāve syāt, antar-bhāve katham a-pratipattiḥ. evaṃ tarhi cākṣuṣatvād apyīpsitaiḥ. sādhya-arthair hetunā tena katham a-pratipāditaḥ. yadi kiñcit kvacic chāstre
na anumānaṃ pramāṇam iti. pratibandho ’pi katham a-pramāṇasya. ata eva tulya-kakṣatvāt.
hy a-vipakṣa-śabdena ucyate. tata eva katham a-bhāva-niścayaḥ. yasmād idam iha
a-sattā bhāvasya, upalambha-nivṛttyā vā katham a-bhāvaḥ, kārya-vyatireke ’pi kāraṇa-aarthasya a-bhāvān nir-viśeṣaṇā eva sā. katham a-bhāvo jñeya-abhidheya-prameyatvaiḥ so
pratiṣedhaḥ kriyate, na ca so ’pi yukta iti katham a-yuktaḥ, an-upalambhād a-bhāva-siddheḥ.
katham atas tat-siddhiḥ. sidhyan vā katham a-viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣa’stitvaṃ vyavacchidyeta. vyavacchede vā katham a-vyatirekaḥ. na hi sattā-pratiṣedhād anyoasti ity anvayinam eva hetum āha. atra api katham a-vyatireko vipakṣāt, kathaṃ vā sapakṣa
-a-yogād iti. atra idam eva punar vācyam — katham a-sato ’nvaya-pratiṣedha iti. vastu-rūpahy a-bhāvaḥ, an-upalabdhir upalabdheḥ. sā katham a-sattā bhāvasya, upalambha-nivṛttyā vāsanti pradhāna-ādayo ’n-upalabder iti. tatra katham a-sad-vyavahāra-vidhiḥ sad-vyavahāra-anantarīyakatvāt, nityo ’-sparśatvād iti. katham a-sapakṣa-apekṣayā bhede ’-sato ’na-bhāvaḥ kathyate. so ’parasya api tulya iti katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti-kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt. katham a-sāmarthyam. siddhe hi bhāve kārako na
ca. tatra yadi bhāva-dharmo hetur ucyate, sa katham a-siddha-sattāke syāt. yo hi bhāva-dharmaṃ
yadi ca na viṣayī-kṛtam eva tat sādhanena, katham atas tat-siddhiḥ. sidhyan vā katham asattā-sva-bhāvo hetuś cen na sattā sādhyate katham. an-anvayo hi bhedānāṃ vyāhato hetubhedān ayaṃ sāmānya-darśana-balena anvayan katham an-upalakṣako nāma. na hi yato yatra jñānaviśeṣa-a-bhāvāt. viśeṣe ca uktam. anyac cet, katham anya-bhāve so ’sti, upacāra-mātraṃ tu syāt.

kathamPVin2_0008314
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164
vastuto bhāvaḥ. sa ca ātmānaṃ parityajya
sarvaḥ sarva-darśī syāt. jñāna-bhāvaś cet,go-matā api kim. sannidhānāt tathā ekasya-vat. tathā ca ayam atra a-kiñcit karaḥ
kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sa-vat. an-anuyaṃś ca enāṃ pratyakṣeṇa
-śaṅkā-vyavacchedena labhyaṃ gamakatvaṃ
prāk paścād apy ātma-a-pracyuteś caitanyasya-sāmānya-vivakṣāyāṃ vyabhicārān na iṣyate.
ārambhiṇaḥ. tena tat sapakṣe dvidhā vartate.
tasmān niyamaṃ prasādhya nivṛttir vaktavyā.
sāmānyasya ca vastuno ’nyatvena a-vācyatvāt.
evaṃ-vidhe viṣaye śāstraṃ pramāṇayitavyam.
vidhi-viṣayo ’stu. tad api na iti cet,iyaṃ pratītiḥ, na sārūpyād iti cet, athabhavān vipakṣaṃ pratyeti. sādhya-a-bhāvam.
’rthaḥ sapakṣaḥ. tad-a-bhāvo ’-sapakṣaḥ.
ca śāstra-upagame ’pi vādino nirastaḥ.
tasya anyatra vastutaḥ pratibandhāt.
a-nivṛttiḥ. abhyupagamāt siddham iti cet,cet, na iti sā eva nivṛtter nivṛttir a-sataḥ
a-sato na nivṛttir iti nivṛtter nivṛttiḥ
a-siddham an-upanayanto ’n-apanayanto vātarhi idānīṃ sa tasya dharmaḥ. tad-āśrayāt.
tasmāt pāta-a-bhāvaḥ pratibandhaḥ sa-rūpa-a-karaṇād a-kiñcit-karo na apekṣyate.
pūrva-vat. sa punar ayaṃ virodhaḥ
viṣayasya saha-bhāvo viruddhaḥ. bhinna-kālaṃ
– tad-a-bhāve ’py agnau bhavati iti.
-vidhiḥ sad-vyavahāra-pratiṣedho vā.
-indriya-āyur-nirodha-lakṣaṇatvān maraṇasya.
a-sambhavāt saṃśayaḥ. rāgasya an-upayoge
sā eva tayoḥ pratyāsattir atra vicāryate –asya a-prāmāṇyāt tat-siddham a-siddham iti
yat tarhi idaṃ viṣāṇī gotvād iti tat
tarhi vipakṣa-vyatireko hetur ucyate, tadāyo hi yatra na asti iti niścitaḥ, sa bhavan
yuktā tad-gaty-a-bhāve tu śabda-bhede smṛtiḥ
-mātrād iṣṭa-siddheḥ. tad-a-nirdeśe vāsa syād a-hetukaḥ. iti saṅgraha-ślokau.
-niyama-a-bhāvāt. yady artha-antaraṃ hetuḥ,vastu-rūpam indriya-matayaḥ pratyāviśanti.
syāt. tasmān na iyam ākasmikī kvacit.
kas tarhi idānīm anayor bhedaḥ. na kaścit.
niṣpanne bhāve ’rtha-antarataḥ paścād bhavan
bhavati, tādṛśasya bhāvāt. anyādṛśād bhavan
samarthena hetunā kārya-utpādo ’numīyate, sabādhakam iti. tat tarhi śāstram a-pramāṇakaṃ
vyatīta-a-samprāpta-upalambhaṃ vā. tat
na a-vināśa-sva-bhāve bhāve tad-anumānam.
vṛttiṃ bhāṣate sattāyāṃ ca a-vyabhicāram itiśabdaḥ, prayatna-anantarīyakatvād ity eṣa
ca darśanam. na ca etac chabdānām asti iti
chabde. sambandhāt kiṃ-sambaddho ’yam iti-pratyayānāṃ kadācit tatra api sannidhānāt.
pakṣa-vacanaṃ sādhanam ity uktaṃ veditavyam.
viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣa-gatiṃ
pūrva-apara-parāmarśa-śūnye tac cākṣuṣe
saj-jñāna-śabdās tan-nimittāḥ sādhyanta iti.

kathaṃ
katham anyatra bhaved iti. artha-antare tu gamyekatham anyasya bhāve ’-sambaddhasya bhāva-niyamaḥ.
katham anyasya sannidhiḥ. gomān ity eva martyenakatham asya sthāpayitā. tad ayaṃ na kenacit
katham āgamaḥ. riktasya jantor jātasya guṇa-doṣam
katham ātmany anviyāt. a-jñāte ’rthe buddher akatham ātmasāt kuryāt. a-vyavaccheda-rūpā api
katham iti cet, ayam aparo ’sya doṣo ’stu. na tv
katham idaṃ gamyate – na dhūmo ’gniṃkatham idam avagamyate — prayatna-an-antarakatham idānīṃ kṛtako ’vaśyam a-nitya iti
katham idānīṃ dvayor api prāmāṇyasya vastukatham idānīṃ na tīrtha-snāna-ādir a-dharmakatham idānīṃ na pratiṣedha-viṣayaḥ, vidhikatham idānīṃ sato rūpaṃ na nirdiśyate. na idam
katham idānīṃ hetur a-vipakṣa-vṛttir ubhayakatham idānīm a-bhāve sann ity ucyate. na vai tan
katham idānīm a-śrūyamāṇaḥ sādhyatvena iṣṭa iti
katham idānīm a-sambhavino ’rthasya pratipattir
katham idānīm ātma-siddhiḥ. parasya apy akatham iṣṭā. a-bhāva-pratiṣedho hi bhāvo ’-satykatham iṣṭā. nivṛtty-a-bhāvas tu vidhir vastukathaṃ kasyacit sādhanam. na ca tebhyo ’rthakathaṃ kārya-kāraṇa-bhāvaḥ. ata eva, anyathā
kathaṃ kenacit kriyate. a-bhāvaṃ karoti iti hi na
kathaṃ kriyā-pratiṣedhaḥ. vināśa iti hi bhāva-akathaṃ gamyate. kvacid a-vikala-kāraṇasya bhavato
kathaṃ grāhyam iti ced grāhyatāṃ viduḥ. hetutvam
kathaṃ ca tato ’nyato vā a-taj-janana-sva-bhāvād
kathaṃ ca na syāt. tad-artha-pratiṣedhe dharmikathaṃ ca maraṇam abhyupayan na caitanyam
kathaṃ tac-chaktir upayujyate, sva-bhāva-guṇasya
kathaṃ tat tasya darśanam iti. tayor hikathaṃ tataḥ siddhiḥ. tad-āgamavatas tat-siddham
katham. tatra api, samudāya-vyavasthāyāḥ kāraṇaṃ
katham. tatra api sādhya-a-bhāvo vipakṣa iti tadkathaṃ tad-a-bhāvaṃ na gamayet. pramāṇa-antarakatham. tad-a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ
kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam agninākathaṃ tarhi idānīṃ bhinnāt saha-kāriṇaḥ kāryakathaṃ tarhi idānīṃ sa tasya dharmaḥ. tad-āśrayāt.
kathaṃ tarhi idānīm a-niścaya-ātmanaḥ pratyakṣād
kathaṃ tarhi idānīm a-hetuko vināśaḥ, jātasya tadkathaṃ tarhi pṛthag-vacanam. vākya-bhedād etatkathaṃ tasya hetuḥ syāt. phalasya api parakathaṃ tādṛśaḥ. tādṛśād dhi bhavaṃs tādṛśaḥ syāt.
kathaṃ tri-vidhe hetāv antar-bhavati. hetunā yaḥkathaṃ dharmiṇaṃ pratiṣṭhāpayati. prāmāṇyena
kathaṃ na an-upalambhād a-bhāvaḥ. na, sarvakathaṃ na anumānaṃ yāvatā na a-nityatā-a-bhāve
kathaṃ na unmattaḥ. vipakṣa-vṛttyā vyabhicāraḥ.
kathaṃ na pratijñā-artha-eka-deśaḥ. tasya eva akathaṃ na pramāṇa-antaram. te tarhi tatra akathaṃ na vimṛśet. a-parijñāta-sambandhād garbhātkathaṃ na sa-apekṣāḥ. yāvatā sa eva eṣāṃ svakathaṃ na sādhanam. sākṣāt pāramparyeṇa vā tataḥ
kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ siddhiṃ
katham. na hi idam iyato vyāpārān kartuṃ
kathaṃ nimitta-bhāve ’pi naimittika-bhāva-a-kathaṃ

PVin3_0009310
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165

kanda

-sadṛśīṃ śabda-viṣayam āha, tasya api sā kathaṃ nivṛttā a-pracyutā ca. avasthā nivartate,
so ’n-a-vadya-pakṣa-nirdeśe ’pi tulya iti kathaṃ pakṣa-doṣaḥ. na vai tad-vacanād a-niścayana jāne ’ham api īdṛśam. ity antara-ślokau. kathaṃ punar a-sati bāhye ’rthe pramāṇa-prameyasarva-vastuṣu śāstraṃ bādhakam eva iti cet, kathaṃ punar upagama-a-viśeṣa ekaṃ pramāṇaṃ
anyat kiñcid vināśo ’pekṣata iti tad-vyāpī. kathaṃ punar etad gamyate – nir-apekṣo vināśa
asti, tad aparasya bādhakaṃ bhavati. anyathā kathaṃ pratijñāṃ tulya-kakṣyām anumānaṃ vā yathātad-āgama-viruddha-abhyupagamaś ca tena eva kathaṃ bhavet, tad-upagama āgamasya tyāga-aṅgasyaatha an-agni-sva-bhāvo ’sau dhūmas tatra kathaṃ bhavet. dhūma-hetu-sva-bhāvo hi vahnis tac
anyathā eka-nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet. na aśvavān iti martyena na bhāvyaṃ
apy a-bhāvāt. sa tat-pratiniyato ’nyatra kathaṃ bhavet. bhavan vā na dhūmaḥ syāt. tajsyāt. yo hi bhāva-dharmaṃ hetum icchati, sa kathaṃ bhāvaṃ na icchet. sva-bhāva eva hi kayācid
tasyāḥ sva-bhāvaḥ. sva-bhāvaṃ ca parityajya kathaṃ bhāvo bhavet, sva-bhāvasya eva bhāvatvāda-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty asau katham. yady eṣa niyamaḥ – sva-abhidhāna-balena spaṣṭa-ābham, nir-vikalpakaṃ tu katham. yasmān na vikalpa-anubaddhasya spaṣṭako nairātmyād vyatirekasya upayogaḥ. kathaṃ vā a-prasiddha-ātma-niyamāḥ prāṇa-ādaya
āha. atra api katham a-vyatireko vipakṣāt, kathaṃ vā sapakṣa eva asti iti. kiṃ hy asyauktam. sa eva an-upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’-bhāvaḥ kasyacit kāraṇam. na eṣa
sa tarhi icchayā vyavasthita-lakṣaṇaḥ kathaṃ vipakṣasya vastu-vaśād vyavasthām apanudet.
tasmāt sa svayam ātmano hetur a-siddhaḥ. kathaṃ vai śabdo ’-siddhaḥ. siddhaḥ śabdaḥ. sa
na, tad-vyatirekasya vyabhicārāt. kathaṃ vyabhicāraḥ. na hi tasya a-sapakṣād evahetoḥ sādhya-a-bhāve ’n-upalambho ’sti iti kathaṃ vyabhicāraḥ. pratyakṣa-bādhā-śaṅkāiti. tad imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ saṃhṛta-vikalpe darśane ’-vibhāvitā nāma.
dharmo viruddho ’-bhāvasya sā sattā sādhyate katham. sattāyāṃ hi sādhyāyāṃ sarvas tad-dhetur
artha-rūpaṃ muktvā avabhāsinaḥ. artha-grahaḥ kathaṃ satyaṃ na jāne ’ham api īdṛśam. ity antara-kṛtaṃ kārya-vyatirekaṃ na brūyāt. so ’pi kathaṃ sarva-jñānānāṃ viṣayaṃ vyatirecayannbhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā api eka-sāmagry-adhīnasya rūpa-āde
a-niścita-sādhya-vyatireka-vyāvṛtti-rūpaṃ kathaṃ sādhanam, a-niścita-tal-lakṣaṇatvāt. tenasādhyata ity uktam. sa eva an-upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’-bhāvaḥ kasyacit-naimittika-vat. sā eva tāvad an-upalabdhiḥ kathaṃ siddhā iti cet, etad uttaratra vakṣyāmaḥ.
-ādi-vyavasthā, vijñapti-mātratāyāṃ sā eva kathaṃ sidhyati. uktam atra – grāhya-grāhakabhāvasya nānā-rūpa-avabhāsinaḥ. satyaṃ kathaṃ syur ākārās tad-ekatvasya hānitaḥ. anyasya
tathā hi sa tasya sva-bhāvo hetur vā. kathaṃ sva-bhāvaṃ hetuṃ vā antareṇa bhaved ity-abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt kathama niścinvan pratipadyeta. mā bhūt puruṣa-ātmakau vibhajya tatra a-bhāvena gamakatvaṃ kathayatā āgamikatvam ātmani pratipannaṃ syāt, navisaṃvādaṃ ca upalabhya tal lakṣaṇaṃ vyāptyā kathayed yathā-upadeśaṃ pravartamānasya asyād api paryāyeṇa. lakṣaṇa-bhedas tu kathita eva. na hy a-vipakṣa-śaṅkāyāṃ sādhya-asaṃśayaḥ. anvayas tu na dṛṣṭa iti vyatirekī kathyate. na ca evaṃ-vidho vyatireko gamakaḥ. yasnanv evam asya sapakṣe ’nuvṛtty-a-bhāvaḥ kathyate. so ’parasya api tulya iti katham asva-bhāva-bhedo hetu-sva-bhāva-bhedāt, yathā kadalī bīja-kanda-udbhavā. sphuṭam eva tādṛśaṃ
kārya-dravyāṇāṃ tulyam, yathā pravṛddhayoḥ kadalyoḥ kanda-udbhavaḥ. yatra tu sākṣād dhetusā iyaṃ nir-apekṣatā vināśasya kvacit kadācic ca bhāva-virodhinī tad-a-bhāvaṃ svasva-viṣayāṇi jñānāni janayeyuḥ. na cet, na kadācit kasyacit kiñcid ity eka-anta eṣaḥ. syādasti indriya-upakāry anyad vā. tat kadācit kasyacid bhavati iti tat-kṛtam eṣāṃkadācit kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit kvacic chravaṇam iti. na vai vayaṃ
janye ’n-apekṣāḥ, tad-utpatti-pratyayānāṃ kadācit tatra api sannidhānāt. kathaṃ na satad ayaṃ na kenacit pratibaddha iti na kadācit tiṣṭhet. tasmāt pāta-pratibandha ity api
tad-bhāvaḥ, bhūmi-bīja-udaka-sāmagryām api kadācid aṅkura-an-utpatteḥ. na, tatra api santāna-pariṇāma-apekṣatvāt. na evaṃ bhāvasya kadācid apekṣā. tatra apy antyā sāmagrī yā a-hāni-nāntarīyakatvāt, nityaṃ tad-ātmatāyāṃ kadācid upalambha-an-upalambha-a-bhāva-prasaṅgāt.
doṣāt. na ca asya prayatna-an-ārambha-virāme kadācid upalambhaḥ. tena tad-ātmānaṃ praty asyahi tat-samudāya-viparyāsād eva viruddhaḥ. sa kadācid dharma-mukhena dharmi-mukhena tad-viśeṣayo hi sva-bhāvo nir-apekṣaḥ, sa yadi kadācid bhavet kvacid vā tat-kāla-dravya-apekṣa
ity eke. na, pakṣī-kṛta-viṣaye ’-bhāvāt. kadācid bhaved iti cet, tathā śaṅkāyāmtarhi sattā iti na iyaṃ kasyacit kvacit kadācid viramet. tad dhi kiñcid upalīyeta na vāayam upalabhya-sva-bhāvaḥ svasmāt sva-bhāvāt kadācin na apaiti iti nityam upalabhyeta. evaṃ hi
sa hi dhūmo ’-hetur bhavan nir-apekṣatvān na kadācin na bhavet, tad-bhāve vaikalya-a-bhāvādāvṛty-akṣa-śabdeṣu sarvathā an-upayogataḥ. kadācin nir-apekṣasya kārya-ākṛti-virodhataḥ.
tulyam, yathā pravṛddhayoḥ kadalyoḥ kanda-udbhavaḥ. yatra tu sākṣād dhetu-bhedaḥ,tatra rūpa-bhedo ’pi, yathā tayor eva bīja- kanda-udbhavayoḥ. tad yato yādṛśaṃ dṛṣṭam, tatas

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166

karotihetu-sva-bhāva-bhedāt, yathā kadalī bīja- kanda-udbhavā. sphuṭam eva tādṛśaṃ bhedaṃ lokoāvaraṇam anyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti khaṇḍayanti vā, yenana pramāṇa-antaram. te tarhi tatra a-dṛṣṭāḥ kam artham upanayanty apanayanti vā. yat prāga-doṣaḥ. na hi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ punar atra bhavān vipakṣaṃ pratyeti. sādhya-a
api sukha-ādi-nīla-ādy-ākārayor a-nānātvāt kaṃ bata ayam āśritya hetuṃ bheda-a-bhedau
iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ sva-arthaṃ puṣṇāti. tasmād anena upātta-bhedatathā-avabhāsī, pāṇy-ādi-kampe sarvasya kampa-prāpteḥ. a-kampane vā cala-a-calayoḥ pṛthak
pāṇy-ādi-kampe sarvasya kampa-prāpteḥ. a- kampane vā cala-a-calayoḥ pṛthak-siddhi-prasaṅgād
sthūla eko viṣayas tathā-avabhāsī, pāṇy-ādi- kampe sarvasya kampa-prāpteḥ. a-kampane vā cala-a
sa kathaṃ bhāvaṃ na icchet. sva-bhāva eva hi kayācid apekṣayā dharma iti vyatirekī iva-kṣipta-vat. tathā ca ayam atra a-kiñcit karaḥ katham asya sthāpayitā. tad ayaṃ na kenacit’sya kṛtaḥ syāt. tathā apy ayam a-kiñcit- karaḥ kim ity apekṣyata iti siddhā vināśaṃ pratytena ayaṃ tad-a-tad-rūpa-a-karaṇād a-kiñcit- karo na apekṣyate. kathaṃ kriyā-pratiṣedhaḥ.
eva yogyaṃ vijñānam utpaśyāmaḥ, antaḥ- karaṇa-abhipātināṃ sukha-ādīnāṃ vijñāna-bhāvanāvyatireko ’-cetaneṣu sambhavati. caitanya- karaṇa-guṇa-āder eva dṛṣṭa-śakter hetos teṣv aarthe ’-bhāva-nirṇayo ’naikāntikaḥ. tasmāt karaṇa-guṇa-vaktu-kāmate vacanam anumāpayet. nanv
na bhedena niyāmakaḥ, kriyā-nibandhanatvāt karaṇa-tattvasya tad-a-viśeṣe tasyā api viśeṣa-aviśeṣa-a-bhāvāt, sarva-prakārāṇāṃ puruṣaiḥ karaṇa-darśanāt. na evam a-sambhavad-viśeṣapṛthak-karaṇasya. sva-vacanasya api pṛthak- karaṇa-nimittaṃ vāṅ-mātra-vacane pratibandhaḥ. aapy etad bhrānter a-pratyakṣam. ata eva-iti- karaṇa-vyavacchinnād vikalpa-vargāt pṛthak
-rūpasya tat-prāptir viśeṣo vā vācyaḥ. antaḥ- karaṇatva-ādayo ’pi tan-nibandhanā na vā asato ’pi vā viśeṣasya tad-an-aṅgatayā a- karaṇatvāt. tasmād yato ’sya ātma-bhedād asya-an-āśraya-vacanena a-prakaraṇa-āpanna-pakṣī- karaṇam api pratyuktam. yathā ’-nityaḥ śabdo
ādiṣv a-bhinnasya prativiṣayaṃ bhedakam asya karaṇam iti. na hi indriyāṇi bhedakāni, sarva’pi hetu-lakṣaṇa-viṣaye sva-bhāvasya pṛthak- karaṇaṃ kārya-udāharaṇāt sarvasya tādātmyaiti. sati hi śāstra-āśraye tad-artha-pakṣī- karaṇaṃ yuktaṃ syāt, tad-avabodha-arthitve vāvyavasthā-āśrayatvāt. vastv-a-bhedāt kriyā- karaṇayor aikya-virodha iti cet, na, dharma-bheda
parīkṣāyāṃ kaḥ prastāvo ’-prastuta-pakṣī- karaṇasya. nanu viśeṣasya sāmānya-ākṣepāt tatatiprasaṅgaḥ syāt, vyarthatā vā pṛthak- karaṇasya. sva-vacanasya api pṛthak-karaṇana api caramasya a-sāmarthyam eva, kasyacit karaṇāt. a-kāriṇo ’pi pratyaya-vaikalye syāt.
-kāreṇa mṛd-vikārasya kasyacit. ghaṭa-ādeḥ karaṇāt sidhyed valmīkasya api tat-kṛtiḥ.
na anya-kārī. tena ayaṃ tad-a-tad-rūpa-a- karaṇād a-kiñcit-karo na apekṣyate. kathaṃ kriyā-dharma-vacanāt sādhya-dharmi-parigrahaḥ. karaṇīyo ’yaṃ vyākhyāne yatnaḥ sa pakṣa-vacanena-apekṣā, tasya tatra a-kiñcit-karatvāt, anya- karaṇe tasya iti sambandha-a-yogāt. upakārasya-vat. atra apy upayukta-vyatirikta-pakṣī- karaṇe hetoḥ sādhya-a-bhāve ’n-upalambho ’sti iti
na api para-apekṣā, tasya tatra a-kiñcit- karatvāt, anya-karaṇe tasya iti sambandha-a-yogāt.
-janane ’pekṣeta, sarvasya tatra a-kiñcit- karatvāt. etena prayatnasya indriya-śabdaan-upakārāt. ubhayathā a-kārakasya a-kiñcit- karatvena an-upakārakatvād ity ukta-prāyam.
an-utpādayat kiñcit-karaṃ nāma. a-kiñcit- karaṃ ca kiṃ kasya āvaraṇam anyad vā. kuḍya-ādayo
na hi tatra atiśayam an-utpādayat kiñcit- karaṃ nāma. a-kiñcit-karaṃ ca kiṃ kasya āvaraṇam
lakṣaṇatvāt pratibandhasya, anyathā a-kiñcit- karasya a-pratibandhāt. bhavaty eva tādṛśasya
pāṭava-darśanāt. anyathā kvacid apy a-kiñcit- karasya sannidhānasya apy a-sannidhāna-tulyatvād
na yuktaḥ, vīta-rāgatvād iti cet, na, karuṇayā api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ
-āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ karuṇā-ādayaḥ, anyathā api bhāvād iti vyākhyātaṃ
-mātreṇa abhyāsa-bala-utpādinī bhavaty eva karuṇā. tathā hi dharma-ālambana-ādayo maitryaa-siddhiḥ. na vai sa ādhāras taṃ viśeṣī- karoti, a-yoga-vyavacchedena viśeṣaṇād ity uktam.
syāt. tad a-bhāvaṃ karoti iti bhāvaṃ na karoti iti kriyā-pratiṣedho ’sya kṛtaḥ syāt.
tena ayam evaṃ vācyaḥ syāt — pātaṃ na karoti iti. tad api iṣṭam eva. na hi tasya tatmanyante. tad ayaṃ vināśa-hetur a-bhāvaṃ karoti iti prāptam. tatra yady a-bhāvo nāmaeva bhāva iti na a-bhāvaḥ syāt. tad a-bhāvaṃ karoti iti bhāvaṃ na karoti iti kriyā-pratiṣedho
tasmād bhāva-kriyā-pratiṣedha eṣa bhāvaṃ na karoti iti yāvat. tena ayam evaṃ vācyaḥ syāt —sa kathaṃ kenacit kriyate. a-bhāvaṃ karoti iti hi na a-bhāvo nāma kaścit kāryaḥ,’pi pratyaya-vaikalye syāt. sākalye tu karoty eva. na evam a-kṣaṇikasya, sarvathā avastu-dharmo vyavatiṣṭhate. yadā ayaṃ pakṣī- karoti, tadā na vyabhicāraḥ. anyadā tena
tad-rūpa-a-pratipattau svām artha-kriyāṃ karoti. tasmān niścito vyāpyo gamako vyāpako
a-sāmarthyam. siddhe hi bhāve kārako na taṃ karoti. na apy anya-kriyāyāṃ tasya kiñcit,dravya-viśeṣāḥ. na tāñ śāstraṃ viṣayī- karoti. na ca teṣāṃ tathā viprakṛṣṭānāṃ sva-utpatti-niṣedhaḥ kriyate, na kaścid evaṃ karoti. na ca śakyam evaṃ kartum, caitanyena
na vai kaścit tathā-bhūtena ātmanā anvayaṃ karoti. pratipādayatā hi paraṃ dhūmo ’gni-karotiPVin3_0006912
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167

kalpane-vikalpa-pratibhāso vastv eva adhiṣṭhānī- karoti, yatra ayaṃ puruṣa-arthaḥ pratibaddhaḥ,śabdo ’pi yadi kiñcid apekṣya kāryaṃ kuryāt, karotu. pūrva-sva-bhāva-niyata ity etan na syāt,
sūryayoḥ, kvacit phale vandhya-itarayor iva karkoṭakayoḥ, kvacid rase vanya-itarayor iva
bhavati. tasmān na avaśyaṃ pakṣa-nirdeśaḥ kartavyaḥ. vyatireky api na a-nityatva-a-bhāve
iti sa tathā-bhūtam eva khyāpayaṃs tasya kartā ity ucyate. yadi punar udbhāvite ’pi doṣeicchā-mātreṇa pravṛtteḥ. kalpanā-āgamayoḥ kartur icchā-mātra-anurodhataḥ. vastunaś ca-guṇa-upasaṃhāra-a-yogāc ca. tasmād ete kartur icchā-mātra-anurodhino dharmā na vastu-svasva-sattā-mātreṇa kṣepa-a-yogāt, prāg a- kartuḥ paścād api sva-bhāva-a-parāvṛtteḥ.
-yaugapadya-virodhāt. a-kramaḥ, an-apekṣasya kartuḥ sva-sattā-mātreṇa kṣepa-a-yogāt, prāg aan-abhyupagame ca ubhaya-nivṛttiḥ, vivekasya kartum a-śakyatvāt, tasya anyatra vastutaḥ
iti. sarva-vaktṛ-dharmatā-paricchedasya ca kartum a-śakyatvāt. sa eva hy evaṃ sarva-jñaḥ syāddṛṣṭasya aparatra vyatireka-niścayasya kartum a-śakyatvād ity uktam. na ca puruṣaca ayaṃ kvacit kurvāṇo na pratyakṣeṇa kartum arhati iti, tasya a-bhāva-viṣayatvana kaścid evaṃ karoti. na ca śakyam evaṃ kartum, caitanyena anayor virodha-a-siddheḥ
na an-ātma-nāntarīyakaṃ pratibhāsaṃ puras- kartuṃ yukto rasa-ādaya iva parasparam. na api
ca prāyaśo buddhi-pūrvam anyathā api kartuṃ śakyante, puruṣa-icchā-vṛttitvāt teṣāṃ cacākṣuṣe katham. na hi idam iyato vyāpārān kartuṃ samartham, sannihita-viṣaya-balena-a-bhāve tu syād anumānam. yathā – a-dṛṣṭa- kartṛkam api vākyaṃ puruṣa-saṃskāra-pūrvakam iti,
ity uktāv api bādhanāt. atra api loke karpūra-rajata-ādiṣu dṛṣṭatvān na a-sādhāraṇatā
ghaṭa-dadhy-ādir an-ekaḥ, ko vā virodhaḥ karma-abhivyakter a-bheda-vyāpana-a-siddhau.
bhavanti, yathā — nityaḥ śabdo ’-mūrtatvāt karma-vat parama-aṇu-vad ghaṭa-vad iti sādhya-ādi
vaidharmyeṇa api — parama-aṇu-vat karma-vad ākāśa-vad iti sādhya-ādy-a-vyatirekiṇaḥ.
-ālocana-viśeṣaṇa-jñānāni pratyuktāni, tataḥ karma-sambandha-a-siddheḥ, a-vyavadhāna-a-bhāvāt
sādhanaṃ meya-rūpatā. sādhane ’nyatra tat- karma-sambandho na prasidhyati. sā ca tasya ātma-ādiṣu hetuṣu vidyamāno ’pi bhedo bhinne karmaṇy a-bhinna-ātmano jñānasya na bhedena
smārtād a-viśeṣāt. niṣpādita-kriye karmaṇy a-viśeṣa-ādhāyi sādhanam ity api sādhanaātmanā. sa-vyāpāram iva ābhāti vyāpāreṇa sva- karmaṇi. tad-vaśāt tad-vyavasthānād a-kārakam api-mātreṇa sadṛśa-ātmano jñānasya sarvatra karmaṇi tena ātmanā bhavitavyam, yena asya idam-bhedād asya iyam adhigatir ity ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na ca iyam arthasa śrīmān a- kalaṅka-dhīḥ svayam upetya āryo ’nujagrāha yaṃetāvān eva vijñāna-utpatter api kāraṇa- kalāpaḥ. tat prakṛtes tat-kārya-sva-bhāva-niyame
ca sādhya-vikalaḥ syāt, tāvato dharma- kalāpasya kvacid an-anvayāt. tato na kutaścid
-parāvṛttau ca artha-antara-parigrahāt, kali-māry-ādi-śabdānām iva matta-kāla-atiśayabhāvanā-pariniṣpattau tat sphuṭa-a- kalpa-dhī-phalam. ity antara-ślokāḥ. tathā hy ayaj jñānam a-visaṃvādi tat pratyakṣam a- kalpakam. yoginām api śruta-mayena jñānena arthān
iti kim atra anyena sādhanena. na ca imāḥ kalpanā a-pratisaṃviditā eva udayante vyayante vā,śabda-antareṣu tādṛkṣu tādṛśy eva astu kalpanā. a-prasiddha-artha-yogasya tat-prasiddhianumānaṃ na anveti. tatra pratyakṣaṃ kalpanā-apoḍham a-bhrāntam timira-āśu-bhramaṇakā punar iyaṃ kalpanā. abhilāpinī. pratītiḥ kalpanā abhilāpa-saṃsarga-yogya-pratibhāsā-vikalpakaṃ jñānaṃ pratyakṣam. kā punar iyaṃ kalpanā. abhilāpinī. pratītiḥ
vacanasya vaktur icchā-mātreṇa pravṛtteḥ. kalpanā-āgamayoḥ kartur icchā-mātra-anurodhataḥ.
tathā hi punar vikalpayan kiñcid āsīn me kalpanā īdṛśī. iti vetti na pūrva-ukta-avasthāyām
abhilāpa-saṃsarga-yogya-pratibhāsā pratītiḥ kalpanā. tayā rahitam. na hi sā indriya-jñāne-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā na indriya-buddhaya iti cet, na, tatra
sva-citta-dhārāḥ saṅkalayaty evaṃ ca evaṃ ca kalpanā mama āsīd iti. tad imāḥ kalpanāḥ
-pratipattir eva. na ca anya-darśane ’nya- kalpanā yuktā, atiprasaṅgāt. tasyaatha vā pratyakṣa-sādhana eva indriya-dhiyaḥ kalpanā-virahaḥ. yataḥ saṃhṛtya sarvataś cintāṃ
an-upalabdhir dharma iti tasya ko ’rthaḥ. kalpanā-viṣayatvāc chabda-artha eva kalpitaḥ.
vicāra-a-yogāt. an-arthaḥ khalv api kalpanā-samāropito na liṅgam, yathā —pakṣanivartyeta tad-anya-vikalpa-vat. śakyante hi kalpanāḥ pratisaṅkhyā anena nivartayitum, na
ca evaṃ ca kalpanā mama āsīd iti. tad imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ saṃhṛtatasmān na indriya-jñānam artha-saṃyojanāṃ kalpanām āviśati. vikalpa-utthāpitā sā ca
vā vikalpasya darśane ’-dṛṣṭir vikalpa- kalpanām indriya-jñāne pratihanti. na vai buddhiḥ
-upacārād ādhīyate pāke. tasmāt satyām api kalpanāyām a-tat-parāvṛttayo bhāvā yathā-sva-a-darśanāt. tan-mātra-bhāvino ’nya-hetutva- kalpanāyām atiprasaṅgaḥ. saṃskāra ity apibhūta-guṇa-vat. tad-a-bhede ’py artha-bheda- kalpanāyām atiprasaṅgaḥ. sarva-ātmasv ekatva-aasti samāno dharmo dhvasta-itarayor a-bheda- kalpanāyām api, yam ayam a-nitya-śabdaḥ samāviśet,saṃyoge tan-nāntarīyakatvād eṣām, paramparā- kalpanāyāś ca vaiyarthyāt. sthāpakatvād ādhāraḥ,apy an-abhyupagamāt. śabda-ghaṭa-bhedena kalpane ’-nityatāyām api tulyam iti cet, na,kalpanePVin2_0007103
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168kaścindviṣṭa-kāmitam. atha prasiddhim ullaṅghya kalpane kiṃ nibandhanam. prasiddher a-pramāṇatvāt
yasmin sati bhavaty eva yat tato ’nyasya kalpane. tad-dhetutvena sarvatra hetūnām an-bhāg ity ayam eva hetuḥ. an-avasthā-anya- kalpane syāt. yasmin sati bhavaty eva yat tato-sākalye ’pi vinivartya go-buddhim aśvam api kalpayato gor-darśanāt. na api iyam arthana upalabhe iti. buddher upalabhe vā iti kalpikāyāḥ samudbhavaḥ. na hi bhāvānāṃ sva-viṣaya
siddha iti na kiñcid etat. na hi sva-icchā- kalpita-bhedeṣv an-artha-tantra-upayogiṣu padasva-tantrāṇām an-artha-āśrayatvāt. tat- kalpita-viṣayād artha-pratītāv an-artha’rthaḥ. kalpanā-viṣayatvāc chabda-artha eva kalpitaḥ. tasya vastv-āśraya-an-upalambho dharma-parīkṣāyām avadhatte. yat punar etad uktaṃ kalpitasya an-upalabdhir dharma iti tasya kokārya-ādi-śabdā hi tayor vyavahārāya kalpitāḥ. kāraṇāt kārya-saṃsiddhiḥ sva-bhāvaeṣa sthāṇur ayaṃ mārga iti vakti iti kaścana. anyaḥ svayaṃ bravīmi iti tayor bhedaḥ
na bādhā. kas tarhi idānīm anayor bhedaḥ. na kaścit. kathaṃ tarhi pṛthag-vacanam. vākya-bhedāda-bhāvaṃ karoti iti hi na a-bhāvo nāma kaścit kāryaḥ, tasya kathañcit kāryatve ’-bhāva-akaroti iti prāptam. tatra yady a-bhāvo nāma kaścit kāryaḥ syāt sva-bhāvaḥ, sa eva bhāva iti
sva-hetor eva naśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hicet, uktam atra. api ca vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo ’-nityaḥ, śabdaś ca-lakṣaṇam iti na kvacid anubhavo na apy asya kaścit, tatra api grāhya-grāhaka-lakṣaṇasāmānyena anvayo na siddha eva. na vai kaścit tathā-bhūtena ātmanā anvayaṃ karoti.
syāt. sa ca na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala eva dharmo dharmiṇi sādhyo
na tu yathā-tattvam iti. viṣaya-ākāraḥ kaścit paricchedaś ca antaraḥ sva-saṃvidita-rūpo
pūrvaḥ pariṇāmas tad-arthaḥ. na ca tāṃ kaścit pratibanddhuṃ samartha ity ukta-prāyam.
catur-vidhaḥ. pravṛtti-bhedāt. yāvān kaścit pratiṣedhaḥ sa sarvo ’n-upalabdheḥ. tathā-dharma-sāmānyena eva iti, syāt tadā na eva kaścit sapakṣaḥ, tathā-vidhasya a-sambhavāt.
asti iti prameyo ’-bhāvaḥ. na eva a-bhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvād iti cet, yathāartha-pratītir iti na pṛthag dṛṣṭānto nāma kaścit sādhana-avayavaḥ. tena na asya lakṣaṇaṃ
eka-nivṛttyā anya-nivṛttim icchatā tayoḥ kaścit sva-bhāva-pratibandho ’py eṣṭavyaḥ.
-ghaṭa-vad utpatty-āder na sambhavati. na kaścid a-nityo ghaṭaḥ, tatra api vyakti-tiro-vaśād vyavasthām apanudet. hetuś ca evaṃ na kaścid anaikāntikaḥ syāt. vipakṣasya api icchāiti cet, ukta-uttaram etat. tasmān na hetuḥ kaścid anvayī nāma. na ca prameyatvasya vipakṣe
artha-antara-bhūta-dvaya-a-yogāt. na vā kaścid artha-antara-bhūtaḥ, dvayor ekasya apy anetena saṅketa-anuvidhāyināṃ śabdānāṃ na kaścid artha-niyamaḥ, atra ca eṣāṃ pratiṣedhe
iti rakta-a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid arthaḥ, yo vijñānaṃ sarūpayati. ata eva naupādāna-mātre tu sādhye sāmānya-dharmiṇi. na kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ ca tādṛśam.
sattā-sādhane pratiṣedhaḥ, kiṃ tu tathā asti kaścid iti kañcana asya bhedam a-parāmṛśan
āpatati, sa sarvo ’bhyupagantavyaḥ, na vā kaścid iti. na apy a-siddhy-ādayaḥ, yady evamca prakāśo ’rthas tathā-vṛttiḥ. na apy anyaḥ kaścid iha anuṣaṅgī ity a-bhāva eva arthaupalambhaḥ. tena tad-ātmānaṃ praty asya kaścid upakāraḥ sambhāvyate, kāraṇa-dharmasūcayati. sa bāhyo ’rthaḥ syāt, yady atra kaścid upādāna-viśeṣa-a-bhāva-kṛtaṃ kāryaevam a-nityatā-utpatti-niṣedhaḥ kriyate, na kaścid evaṃ karoti. na ca śakyam evaṃ kartum,tad-vastv-a-bhāve śaśini nivāraṇe ’pi na kaścid doṣaḥ. tasmād a-vastu-niyata-saṅketa-śabda
bhāva-ubhaya-āśraya ity uktam. na a-bhāvasya kaścid dharma iti cet, nanv ayam eva asya dharmaeva syāt. na ca satām api parama-arthataḥ kaścid dharma-dharmi-bhāvaḥ. kevalaṃ buddhir evaṃ’sty eva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid dharmaḥ sādhayitum iṣṭaḥ, sa pakṣaḥ. tadbhavati. bhāva-mātra-viśeṣaṇo ’rtho ’sti kaścid dharmī iti prasādhayato ’-nirdiṣṭa-svaca a-hetoḥ sva-bhāva-niyamaḥ. tasmān na atra kaścid dhetoḥ sva-bhāva-pravibhāgaḥ. tad-a-bhāvāt
an-apekṣaṇāt. api ca na vināśo nāma anya eva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ, sa eva
yadi sva-vacana-upagama-virodhayor na kaścid bhedaḥ, kas tarhi viṣaya-bhedaḥ pūrvavaidharmyavāṃś ca. na anayor vastutaḥ kaścid bhedo ’nyatra prayoga-bhedāt. tad-darśanāt
vyākhyātam. tatra api bhūta-pariṇāma eva kaścid varṣa-hetuḥ pipīlikā-saṅkṣobha-ādi-hetuś
-jatve ’pi tad-anyebhyo ’-viśeṣataḥ. yo ’pi kaścid viplava indriya-jaḥ, tad-anya-indriya-ja-a
nirdiṣṭaḥ. sandehe, yathā — a-sarva-jñaḥ kaścid vivakṣitaḥ puruṣo rāga-ādimān vā, vacanaapi prasaṅgaḥ. tatra api hi na agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭa-ādhāra-viśeṣaṇasya tv
bhidyate. na hi iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity uktam. viśeṣe tu viruddha-vad
atra āgama-prāmāṇya-cintāyām. na apy asya kaścid viśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde vā nana hi dharma-dharmi-vācinoḥ śabdayor vācye kaścid viśeṣo ’sti iti nirloṭhitam etat pramāṇana hi tatra apy an-upalambham antareṇa anyaḥ kaścid vyavasthā-āśrayaḥ. tad idam upalabhya-sannidhitvān na avaśyaṃ sannidhānam iti kaścin na vinaśyed api. na hy avaśyaṃ hetavaḥ
a-hetukatvam. anyathā a-bhāva iti bhāva eva kaścin nāma-antareṇa uktaḥ syāt. tasmān na asya-kāla-dravya-niyama-a-yogāt. tathā atra api kaścin niyama-hetur vaktavyo yata ime kecinkaścin

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169
ime kecin naśvara-ātmāno jātāḥ. na ca atra
upayogiṣu pada-artheṣu vyavasthām uparacayan
kuryāt, tataḥ kiṃ syāt. a-śakyam etat.
’n-apekṣā syād viṣaya-antara-vat. tena eva-nityatve ’nyatra vā hetuḥ syāt, sādhyam api-pārārthya-viparyaya-sādhanād viruddhaḥ. sa
iti gamyante. na tv evaṃ nityānāṃ śabdānāṃ
pūrva-upagama-virodhasya. yatra an-āśrite
kiñcit-karaṃ nāma. a-kiñcit-karaṃ ca kiṃ
siddhiḥ. tad-āgamavatas tat-siddham iti cet,-lakṣaṇatā. tathā ca a-gamakatvam iti kiṃ-a-yogāt. na api caramasya a-sāmarthyam eva,kathaṃ siddhaḥ, kathaṃ vā so ’-bhāvaḥ
jñānāni janayeyuḥ. na cet, na kadācit-bhedaś ca. tataś cen na bheda-siddhiḥ, na
iti cet, ākasmikī tarhi sattā iti na iyaṃ-aśane. anyathā kumbha-kāreṇa mṛd-vikārasyavṛkṣaḥ śiṃśapām, śākhā-ādimad-viśeṣasya eva
an-apekṣāyāḥ. hetu-sattve tu vināśasya
upalambha-āvaraṇaṃ sambhavati. sato ’pi vā-sva-bhāvānāṃ sarveṣāṃ puruṣa-kriyā na vā-avadheyaḥ syāt. dvayor an-āśrita-śāstrayoḥ
ātmā eva buddher anubhavaḥ. sa ca na anyasyakvacid a-bhāva-a-pratipatteḥ. tasmāt
pramāṇa-antara-sad-bhāvaḥ pratiṣedhāc casā tena a-bhāvaṃ pratipādayantī liṅgam eva.
-a-yogyatvāt. tasmān na an-upalabhamānaḥ
prasādhayato ’-nirdiṣṭa-sva-bhāva-viśeṣasya
an-upanayanto ’n-apanayanto vā kathaṃ
hetu-sva-bhāva-a-bhāvo ’taḥ pratiṣedhe ca
tan na viśiṣṭa-upalambha-a-bhāvāt tatra-siddhiḥ. tan mā bhūt svāpa-ādy-avasthāyāṃ
-antara-avasthānāt. na, parīkṣā-kāle-nityatayā tadvataḥ śabdasya sādhanāt. tathā
sādhanam. pradhāna-ādi-śabda-vācyasya eva-sādhane vastuni tasya a-nirodhāt tataś ca
sva-pratibaddhaṃ nivartayata iti
tādātmyāt tathā-prathanam, na tad anyasya
sarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt. na vāasti indriya-upakāry anyad vā. tat kadācit’sti, yato ’yaṃ doṣaḥ syāt. sa hi kevala eva
a-hetutā tan-mātra-anubandhaś ca. tato ’pi
hi sukha-ādīnām a-sandigdho bhedo bhavati.
kāraṇaṃ vā artho ’-vyabhicāreṇa sādhayan.
pratyakṣe ’rtha-grahaṇam indriya-jñānasya’n-upalabdheḥ. tathā hi sa dvidhā kriyate,tasya apy anyata ity an-avasthānān nabhāva-pratyayaḥ kuto bhavati. na hy a-bhāvaḥ
vyatirekī ity ucyate. na hy a-pratibaddhaḥ
a-bhāva eva. tad evaṃ vidhi-pratiṣedhābhyāṃ
vā api na ca syād an-ṛta-arthatā. vācaḥ
buddhir atiśayavatī na saṃvedanam iti cet,-an-utpattiḥ, tad-bhāvād itarasya iti. atha
a-vyaktis tulyā ity asty eva sāmānyam. atha-kṛta iti tasya eva prāmāṇyaṃ yuktam. atha
ca. avasthā nivartate, na avasthātā iti cet,a-nāntarīyake ca arthe bādhite ’nyasya-vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam.
khādec chva-māṃsam ity eṣa na artha ity atrakākaścin niyāmakaḥ sva-bhāvasya asti, sarvakaścin nivāryate. na hi tathā-uparacito ’kasmāt. hetor viśeṣeṇa anvaya-a-bhāvāt. nanv ayaṃkasmād upakriyata iti cet, atra vastu-sva-bhāvair
kasmān na iṣyate. tat kila evaṃ prasādhyamānaṃ
kasmān na uktaḥ. sādhyatā-a-bhedāt. na hy ayam
kasmiṃścit saty atiśaya-hānir utpattir vā. tadkasmiṃścit samaye na pravartate vicāraḥ, sokasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ
kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sakasya sādhanaṃ, yad-artham a-vyabhicāraś cintyate.
kasyacit karaṇāt. a-kāriṇo ’pi pratyaya-vaikalye
kasyacit kāraṇam. na eṣa doṣaḥ, yasmāt —ekakasyacit kiñcid ity eka-anta eṣaḥ. syād etat, nakasyacit kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ
kasyacit kvacit kadācid viramet. tad dhi kiñcid
kasyacit. ghaṭa-ādeḥ karaṇāt sidhyed valmīkasya
kasyacit tathā-prasiddheḥ. sa tasyāḥ sva-bhāvaḥ.
kasyacit tathā-bhāve ’py anyatra hetor vaikalyādkasyacit tad-ātmānam a-khaṇḍayataḥ sāmarthyakasyacit. tasmāt tan-mātra-sambaddhaḥ sva-bhāvokasyacit parīkṣāyāṃ kaḥ prastāvo ’-prastuta-pakṣī
kasyacit. pratyakṣa-prativedyatvam apy asyāṃ tadkasyacit pratyakṣatāyāṃ tat-pramāṇa-balena dvau
kasyacit. sa khalu pratyakṣaṃ pramāṇaṃ na
kasyacit saṃvāde ’pi taj-jātīyasya vyabhicārakasyacit saṃvedanaṃ vedayate nāma kiñcit.
kasyacit sattā-mātre virodha-a-bhāvān na iha
kasyacit sādhanam. na ca tebhyo ’rtha-siddhiḥ,kasyacit. hetuḥ tāv eva hi nivartamānau svakasyacid a-bhāva-a-pratipattiḥ, kiṃ tarhi tādṛśo
kasyacid a-bhāva-pratītiḥ, tatra indriya-sādguṇya
kasyacid an-abhyupagamāt. sa yam arthaṃ
kasyacid artha-antara-bhūtasya upagame syādkasyacid arthasya a-bhāvān nir-viśeṣaṇā eva sā.
kasyacid arthasya a-siddheḥ. ata eva sad api
kasyacid arthasya pratiṣedham api sādhayitukasyacid ātma-saṃvedana-vat. tato ’pi na tadkasyacid āvaraṇam ity a-vikalaṃ dṛśyeta.
kasyacid bhavati iti tat-kṛtam eṣāṃ kadācitkasyacid bhāva-a-bhāvayor vṛtti-vyatirekavān
kasyacid bhāve tad-an-upayogād a-pracyutir iti
kasyacid rūpasya anukārād avasthā-bhede ’py akasyacid vāda-bādhāyāṃ sva-bhāvān na nivartate.
kasyacid vitatha-arthatvāt tat-parihāreṇa pramāṇa
kasyacid vidhinā pratiṣedhena vā. vidhau viruddho
kasyacid viśeṣa-siddhiḥ syāt. arthasya tu svakasyacin nimittam. a-sāmarthyāt, sāmarthyakasyacin nivṛttau niyamena nivartate. tasmādkasyacin niṣedhe sarva-gamakānām an-upalabdhīkasyāścid ity eṣā bauddha-artha-viṣayā matā. iti
kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃkā iyaṃ śaktiḥ. sa eva bhāva uta anyad eva kiñcit.
kā iyam a-vyaktiḥ. a-dṛśya-ātmatā. nanv anena
kā iyam artha-saṃvid yā pramāṇa-phalam. yad eva
kā iyam avasthā. yā iyam udaka-dhāraṇa-ādy-arthakā kṣatiḥ. uktaṃ ca na āgama-apekṣam anumānaṃ sva
kā punar iyaṃ kalpanā. abhilāpinī. pratītiḥ
kā pramā. prasiddho loka-vādaś cet tatra kokācitPVin3_0005604
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170kāraṇananu yathā-ukta-lakṣaṇa-an-upalabdhir api kācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi
vicitra-śaktayo hi sāmagryo dṛśyante. tatra kācit syād api yā a-naśvara-ātmānaṃ janayet. na,-a-niṣpattes tulya-a-tat-sva-bhāvatā. na vai kācid a-nityatā nāma anyā yā paścān niṣpadyeta.
sādhāraṇatā syāt. na ca samayād vartamānasya kācid a-sādhāraṇatā. yadi hi tasya kvacit sidhyet,
nir-apekṣasya kārya-ākṛti-virodhataḥ. kādācitka-phalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam.
sva-bhāvasya eva tad-bhāve sāmarthyāt. etena kādācitka-sva-bhāvatā-an-apekṣatayor virodhoapekṣāyāṃ ca pūrva-vat prasaṅgaḥ. tasmāt kādācitkaḥ śabdasya upalambha-yogya ātmā, sa ca
anya-an-apekṣaṇāt. apekṣāto hi bhāvānāṃ kādācitkatva-sambhavaḥ. sa hi dhūmo ’-hetura-bhāva-kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ kādācitkā bhavanti, bhāva-a-bhāva-kālayos tadapi tad-a-vyabhicāraḥ, kvacid deśe kānicid dravyāṇi kathañcid dṛṣṭāni punar anyatra
bhavati. sa hi śaśinaś candratvam an-icchan kām anyāṃ pratītim icched iti taṃ praty akuto gatiḥ. tena agni-hotraṃ juhuyāt svarga- kāma iti śrutau. khādec chva-māṃsam ity eṣa na
yathā nirṇītam asmābhiḥ pramāṇa-vārttike. kāma-śoka-bhaya-unmāda-caura-svapna-ādy-upaplutāḥ.
yadi. sarva eva āgamam an-āgamaṃ vā pravṛtti- kāmo ’nveṣate prekṣā-pūrva-kārī, na vyasanena.
icchā-mātra-anurodhinam arthaṃ niyantu- kāmo jīvati, tasya sa-uras-tāḍaṃ krandato ’pi
eva kāryaṃ spanda-vacana-ādayaḥ, vaktu- kāmatā-sāmānya-hetutvāt. sā eva rāga iti cet,’naikāntikaḥ. tasmāt karaṇa-guṇa-vaktu- kāmate vacanam anumāpayet. nanv atra apy eṣatataś ca bhūyo ’rtha-gatiḥ kim etad dviṣṭa- kāmitam. atha prasiddhim ullaṅghya kalpane kiṃkasyacid arthasya pratiṣedham api sādhayitu- kāmena hetor vyāpakasya vā sva-bhāvasya nivṛttir
ceto-dharmatvena atīndriyatvāt sva-prabhava- kāya-vāg-vyavahāra-anumeyāḥ syuḥ. vyavahārāś caprayujyanta iti tais tadvantaḥ syuḥ kāya-vijñapty-ādi-vat. a-tad-āgamebhyo na tatra
tad-ātmānam a-khaṇḍayataḥ sāmarthya-tiras- kāra-a-yogāt. na hi tatra atiśayam an-utpādayat-sādhanāv ekatra saṃśayaṃ janayataḥ. śāstra- kāro viruddha-dharma-nāntarīyakatāṃ dvayor a-vāraṇaṃ sva-vṛttau svayaṃ-śruter āha sūtra- kāraḥ — svayam iti śāstra-an-apekṣam
-sambandha-a-siddheḥ, a-vyavadhāna-a-bhāvāt kāraka-atiśaya-a-siddheḥ, sarva-kāraka-upayoge ’pi-a-bhāvāt kāraka-atiśaya-a-siddheḥ, sarva- kāraka-upayoge ’pi kriyāyām antyasya tasya evaśabdāt. katham a-sāmarthyam. siddhe hi bhāve kārako na taṃ karoti. na apy anya-kriyāyāṃ tasyasva-karmaṇi. tad-vaśāt tad-vyavasthānād a- kārakam api svayam. ity antara-ślokāḥ. etena-kriyāyām api tatra an-upakārāt. ubhayathā a- kārakasya a-kiñcit-karatvena an-upakārakatvād ity
vā katham a-bhāvaḥ, kārya-vyatireke ’pi kāraṇa-a-bhāva-a-siddheḥ. upalambha-nibandhanā hica etat sva-bhāva-viveke yuktam, pratibandha- kāraṇa-a-bhāvāt. rūpa-ālokayos tu taj-jñānanirodhād vā sati vyavadhāne ’nyasya utpitsoḥ kāraṇa-a-bhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñāna
na an-āloko rūpa-upalambhaḥ syāt, kāryasya kāraṇa-a-vyabhicārāt. nāntarīyakatayā ālokaḥ saha
-virodha-a-siddheḥ. dṛśyasya darśana-a-bhāva- kāraṇa-a-sambhave sati. bhāvasya an-upalabdhasya
yathā – na agnir atra dhūma-a-bhāvād iti. kāraṇa-an-upalabdhir a-bhāvaṃ gamayati. sva-bhāva
samartheṣv anyeṣu hetuṣu kārya-an-utpattiḥ kāraṇa-antara-bhāvaṃ gamayati ity uktam. buddhyanyeṣu hetuṣu jñāna-kārya-a-niṣpattiḥ kāraṇa-antara-vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ
tad-anyeṣu kāraṇeṣu kārya-an-utpattiḥ kāraṇa-antaram anumāpayati. na ca evaṃ-vidho-kāraṇa-vicchedāt tan-nivṛttis tad-upādāna- kāraṇa-apekṣiṇaś ca śīta-sparśa-āder apara-kārya-upalabdhyā apy a-bhāva-siddhiḥ, tat- kāraṇa-upalabdhyā kiṃ na sidhyati. na, tad’-bhāvāt. etāvān eva vijñāna-utpatter api kāraṇa-kalāpaḥ. tat prakṛtes tat-kārya-sva-bhāva-an-antara-bhāvi-jñānam a-nitya-sva-bhāva- kāraṇa-kāryam iti siddham. prayatna-an-antaraṃ
-sāmarthyāni śīta-kāraṇāni santy agner iti kāraṇa-dravya-sāmānyam abhipretya kārya-aneva na anumīyate. yena na samagrāṇī ity eva kāraṇa-dravyāṇi sva-kāryaṃ janayanti, sāmagrīpraty asya kaścid upakāraḥ sambhāvyate, kāraṇa-dharma-darśanāt. ataḥ prayatna-an-antaraa-bhāve taj-jaṃ jñānaṃ tat-prabhavā vā bhāva- kāraṇa-pratipattiḥ. tathā sati dṛśye vastuny auktaṃ hi prāk — na an-upalabdhāv a-kārya- kāraṇa-pratiṣedho gamaka iti. sa ca kāraṇa-bhāvorasa-upādāna-kāraṇa-pravṛttī rūpa-upādāna- kāraṇa-pravṛtti-saha-kāriṇī. tasmād yathā-bhūtādpravṛtti-kāraṇam. sā api rasa-upādāna- kāraṇa-pravṛttī rūpa-upādāna-kāraṇa-pravṛtti-sahaprabhava-tan-mātra-anubandha-siddhau kāraṇa-bhāva-an-upalabdhyā grāhya-viṣayayā siddhā,pratyakṣī-bhavati. na ca a-pratyakṣe kārye kāraṇa-bhāva-gatiḥ, yataḥ kāraṇāt tat pratīyeta.
na, tayor iha anvaya-vyatirekābhyāṃ kārya- kāraṇa-bhāva-siddher anyatra anumānāt. na tv evamsa tasya dharmaḥ. tad-āśrayāt. kathaṃ kārya- kāraṇa-bhāvaḥ. ata eva, anyathā āśraya-a-siddheḥ.
a-kārya-bhūtād a-siddheś ca. na hi kārya- kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś ca sidhyati,
tad-dhetur ato bhinnān na sambhavaḥ. kārya- kāraṇa-bhāvād vā sva-bhāvād vā niyāmakāt.
eva upayoga-viśeṣa-vaśāt pravibhāgena kārya- kāraṇa-bhāvād vyavasthāpyante. tad ayaṃ kuṇḍaghaṭa-ādi-vad iti, tad apy a-kārya- kāraṇa-bhāve na sidhyati. uktaṃ hi prāk — na ana-kārya-kāraṇa-pratiṣedho gamaka iti. sa ca kāraṇa-bhāvo ’-darśanād ātmano na sidhyati ity
tat tasya kāryam eva na syāt. ataḥ kārya- kāraṇa-bhāvo ’pi sva-bhāvaṃ niyamayati itykāraṇa

PVin3_0008404
PVin2_0008605
PVin2_0008914
PVin3_0006510
PVin1_0002704
PVin3_0005105
PVin2_0004608
PVin3_0011107
PVin3_0008408
PVin3_0006603
PVin3_0008305
PVin2_0007710
PVin3_0011904
PVin3_0012706
PVin3_0005801
PVin3_0011106
PVin3_0011112
PVin2_0008510
PVin2_0009912
PVin3_0004905
PVin2_0008807
PVin2_0008406
PVin1_0001701
PVin2_0006102
PVin3_0005809
PVin3_0002207
PVin2_0009911
PVin1_0001615
PVin2_0008604
PVin1_0001701
PVin2_0008902
PVin3_0005311
PVin3_0008508
PVin3_0008412
PVin3_0008301
PVin2_0006011
PVin2_0007301
PVin2_0006105
PVin2_0005909
PVin3_0004112
PVin3_0004911
PVin2_0004701
PVin3_0000604
PVin3_0008410
PVin2_0006006
PVin3_0006503
PVin3_0005803
PVin2_0006312
PVin2_0006311
PVin2_0008508
PVin2_0006210
PVin2_0006306
PVin2_0006601
PVin3_0008210
PVin2_0007404
PVin2_0008406
PVin3_0005301
PVin3_0011403
PVin3_0005302

171kāraṇāni

etad vyabhicāri liṅgam. yā tarhy a-kārya- kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ,doṣaḥ. sarvaṃ ca sarvasmāj jāyeta. tasmāt kāraṇa-bheda-a-bhedābhyāṃ kārya-bheda-a-bhedau.
vā bhāvānāṃ yad uta viruddha-dharma-adhyāsaḥ kāraṇa-bhedaś ca. tataś cen na bheda-siddhiḥ, napramāṇaṃ punaḥ — na vināśa-niyatās tat- kāraṇa-vādinā utpattimanto ’bhyupeyāḥ, tad-bhāvea-vibhāgaḥ. punas tad-dravya-santāna-sthiti- kāraṇa-vicchedāt tan-nivṛttis tad-upādāna-kāraṇa’nyasya utpitsoḥ kāraṇa-a-bhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñāna-an-utpattir iti kuḍyapramāṇam. na hi sva-bhāvaḥ kāryaṃ vā bhāva- kāraṇa-vyatireke bhavataḥ, a-bhedād ātma-niṣpatteś
-viṣaya iti cet, na evaṃ-vidhād vyatirekāt kāraṇa-śakti-siddhiḥ. satsu hi samartheṣu tadbhūto ’numīyate. pravṛtta-śakti-rūpa-upādāna- kāraṇa-saha-kāri-pratyayo hi rasa-hetū rasaṃ
niyama-a-sambhavāt. na hi tasmin bhavati sva- kāraṇa-sāmagry-adhīnair anyair api tad-unmukhairuttara-uttara-śakti-pariṇāmena samarthā iyaṃ kāraṇa-sāmagrī kārya-utpādane, śakti-pariṇāma-bhāva-niyataḥ, a-sambhavat-pratibandhā iva kāraṇa-sāmagrī sva-kārya-utpādane. nanv an-viṣayā iti cet, na evaṃ-vidhād vyatirekāt kāraṇa-sāmarthya-siddhiḥ. satsu samartheṣv anyeṣu
-sva-bhāvaḥ. sva-bhāvo ’pi, pratikāryaṃ kāraṇa-sva-bhāva-bhedāt. tat ko ’yaṃ sambandha-a-sādharmyāt smāryate samayaṃ paraḥ. kārya- kāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ. kāryatad-anumāne vyatireka-a-siddher na kārya- kāraṇatā-siddhiḥ. a-cetanā vyatireka-viṣaya iti
asti iti. tasmān nāntarīyakam eva kāryaṃ kāraṇam anumāpayati, tat-pratibandhāt. na anyad
uṣṇa-sparśa-viśeṣasya agnitvāt. kāryasya ca kāraṇam antareṇa bhāve ’-hetutā eva syāt. na hi
vā kāryam a-vyabhicārataḥ. nivartayet. kāraṇam api nivartamānaṃ kāryaṃ nivartayati.
ity a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa-dharmo vibhajyate. sva
loko vivecayaty ākāra-bhedāt. an-antaraṃ vā kāraṇaṃ kāryam anumāpayati. tat-tulya-rūpāṇāṃ
-a-siddheḥ. nanu ca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi hi dhūmasya tatviṣayaḥ. na an-anukṛta-anvaya-vyatirekaṃ kāraṇam, na a-kāraṇaṃ viṣayaḥ. tasmān na vastubhavanti iti kutas tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na ca śaktiḥ kenacit
siddhaḥ, kathaṃ vā so ’-bhāvaḥ kasyacit kāraṇam. na eṣa doṣaḥ, yasmāt —eka-upalambha’nveti caitanya-dahana-ādikam. sva-bhāvaṃ kāraṇaṃ vā artho ’-vyabhicāreṇa sādhayan.
tasya sva-bhāva-pratibandhād a-vyabhicāraḥ. kāraṇaṃ vā kāryam a-vyabhicārataḥ. nivartayet.
-vac ca rūpasya. ākāra-arpaṇa-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na an-anukṛta-anvaya-niyama-a-bhāvān na hetu-bhedo bhedaka ity a- kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatra ca uktoan-anukṛta-anvaya-vyatirekaṃ kāraṇam, na a- kāraṇaṃ viṣayaḥ. tasmān na vastu-viṣayāḥ śābdaharītakyoḥ. tasmān na su-vivecitaṃ kāryaṃ kāraṇaṃ vyabhicarati. hetu-viśeṣe ’pi kārya-apratyuktam. indriya-upakāreṇa api saha-kāri- kāraṇaṃ śabdasya upasaṃharet. tac ca antat katham. tatra api, samudāya-vyavasthāyāḥ kāraṇaṃ samudāyinaḥ. a-satsu teṣu sā na syād iti
tad eva ca rūpa-upādāna-hetūnāṃ pravṛtti- kāraṇam. sā api rasa-upādāna-kāraṇa-pravṛttī rūpa
iti sva-bhāva-bhūtā eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na anumīyate. yena
tatra apy artha-antara-niṣedhe sādhye kārya- kāraṇayor an-ubhayasya vā niṣedho hetuḥ. tatra
eva an-upalabdhir a-bhāva-sādhanī, sakala- kāraṇasya asya artha-sattāyām a-bhāva-a-sambhavāt.
a-pratibandhāt. bhavaty eva tādṛśasya kāraṇasya kārya-vivekād a-bhāva-gatiḥ, yathā – naa-sattā. tayā viṣayī sādhyate. etena iha kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. atra apy
ity ukta-prāyam. tasmād utpattes tat- kāraṇasya taj-janana-sva-bhāvaḥ sidhyet, na tadsarvatra sapakṣe sattvam, kārya-vyabhicārāt kāraṇasya. tasmāt sapakṣe dvidhā-vṛtti kāryam. natathā sati dṛśye vastuny a-vikala-tad-anya- kāraṇasya darśanasya vyāvṛttiḥ. na ca sa eva
a-gamakatvāt. ekasya bhāve ’-vikala- kāraṇasya prāg-bhavato ’-bhāvād virodhaḥ,pratyaya-agni-dhūma-janana-vat. tathā hi sva- kāraṇasya phala-utpādanaṃ praty ābhimukhyena vinā
virodha-a-pratipattiḥ. tathā hy a-paryanta- kāraṇasya bhavato ’nya-bhāve ’-bhāvād virodhavirodhaḥ kathaṃ gamyate. kvacid a-vikala- kāraṇasya bhavato ’nya-bhāve ’-bhāvād virodha-ādi-śabdā hi tayor vyavahārāya kalpitāḥ. kāraṇāt kārya-saṃsiddhiḥ sva-bhāva-antar-gamādyataḥ kāraṇāt tat pratīyeta. tasmān na kāraṇāt kārya-siddhiḥ. nimittayoḥ punar virodhea-pratyakṣe kārye kāraṇa-bhāva-gatiḥ, yataḥ kāraṇāt tat pratīyeta. tasmān na kāraṇāt kārya-darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve ’- kāraṇāt sakṛd apy a-bhāvāt. nanv araṇi-nirmathanatad-viruddhānāṃ ca sannihita-anya-upalambha- kāraṇād a-siddhiḥ siddhiś ca veditavyā, anyeṣāṃ
yathā – na śīta-sparśo ’tra kāṣṭhād iti. kāraṇānāṃ kārya-ārambha-a-niyamān na avaśyaṃ śītabhāvānām arthānāṃ vā darśana-pāṭava-a-bhāvāt kāraṇānāṃ kārya-utpādana-niyama-a-bhāvāc ca bhavej-bhāvo bhāvasya. tatra hi kevalaṃ samagrāṇāṃ kāraṇānāṃ kārya-utpādana-yogyatā anumīyate.
-bhāve ’-bhūtasya paścāt tādātmya-virodhāt kāraṇānāṃ ca kārya-vyabhicārāt. tasmāt tad-bhāvakāraṇaṃ dhūmasya. so ’pi hi dhūmasya tat- kāraṇānāṃ vā pratiṣṭhānād dhetur eva. yadi tadkadācit kvacic chravaṇam iti. na vai vayaṃ kāraṇānāṃ saha-kārīṇi pratikṣipāmaḥ, kiṃ tv
sāmagrī saṅghātaḥ, tathā api na avaśyaṃ kāraṇāni kāryavanti bhavanti, pratibandha-ādi-kārīṇi pratikṣipāmaḥ, kiṃ tv apekṣanta eva kāraṇāni tad-avasthā-upakāriṇam artham, tatokāraṇāni

PVin2_0006101
PVin3_0008308
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PVin3_0006105
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PVin3_0005311
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PVin3_0008410
PVin3_0008409
PVin2_0007912
PVin2_0008714
PVin2_0008213
PVin2_0004804
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PVin1_0001908
PVin2_0008215
PVin2_0006611
PVin3_0005301
PVin3_0011007
PVin3_0009605
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PVin1_0004310
PVin2_0006402
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PVin2_0009812
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PVin2_0007909
PVin3_0011905
PVin3_0011108
PVin2_0006101
PVin3_0012807
PVin2_0006110
PVin3_0008304
PVin3_0008309
PVin3_0005410
PVin2_0005605
PVin3_0012301
PVin3_0005802
PVin2_0006306
PVin3_0005002
PVin2_0006103
PVin2_0008714
PVin2_0007801
PVin2_0006308
PVin2_0006601

172

kārya

yuktaḥ. kārya-an-upalabdhāv api na avaśyaṃ kāraṇāni tadvanti bhavanti iti kutas tad-a-bhāvaḥ.
an-anya-apekṣaṇī ity ucyate. samagrāṇy eva kāraṇāni yogyatām apy anumāpayanti, a-samagrasya–na iha a-pratibaddha-sāmarthyāni śīta- kāraṇāni santy agner iti kāraṇa-dravya-sāmānyam
nityatā api syāt. yady api bahulaṃ vināśa- kāraṇāni santi, teṣām api sva-pratyaya-adhīna– na iha a-pratibaddha-sāmarthyāni dhūma- kāraṇāni santi dhūma-a-bhāvād iti. tat kāryaṃ hetu
-rūpa-liṅga-ākhyānaṃ para-artham anumānam, kāraṇe kārya-upacārāt. atra sva-dṛṣṭa-arthakāryaṃ sva-bhāvair yāvadbhir avinābhāvi kāraṇe. teṣāṃ
’-bhāva-a-pratipatteḥ. nanu satsu upalambha- kāraṇeṣv anyeṣu upalabhyasya an-upalambhād aeva a-bhāvāt. atra api satsu upalambha- kāraṇeṣv iti teṣām indriya-ādīnāṃ vṛtti-siddhiḥ. satsu hi samartheṣu tad-anyeṣu kāraṇeṣu kārya-an-utpattiḥ kāraṇa-antaram’nunaya-pratigha-a-bhāvāt. a-yoniśo-manas- kāram antareṇa doṣāṇām an-utpatteḥ. deha-ādīnāṃ
upanidhau ca punaḥ sambhavāt. na apy a-manas- kārāḥ, ubhaya-sannidhāv api middha-ādi-vipluta-a-vyabhicārī sādhana-doṣa uktaḥ, śāstra- kārāṇām artheṣu bhrāntyā viparīta-sva-bhāvapratyuktam. indriya-upakāreṇa api saha- kāri-kāraṇaṃ śabdasya upasaṃharet. tac ca anapi tu kiñcid eṣāṃ pratipattau saha- kāri pratiniyatam asti indriya-upakāry anyad vā.
janayati, indhana-vikāra-upādāna-hetu-saha- kāri-pratyaya-agni-dhūma-janana-vat. tathā hi svapravṛtta-śakti-rūpa-upādāna-kāraṇa-saha- kāri-pratyayo hi rasa-hetū rasaṃ janayati,a-sāmarthyam eva, kasyacit karaṇāt. a- kāriṇo ’pi pratyaya-vaikalye syāt. sākalye tu-ślokau. kathaṃ tarhi idānīṃ bhinnāt saha- kāriṇaḥ kārya-utpattir yathā cakṣū-rūpa-āder
iti. a-sāmarthyāc ca tad-dhetoḥ a-bhāva- kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt.
hi kiñcit parīkṣante prekṣā-pūrva- kāriṇaḥ, na vyasanitayā. na ca anumāna-pratibhāsa-pratyayena sva-viṣaya-an-antara-kṣaṇa-saha- kāriṇā janitaṃ pratyakṣam. ata eva ca na an-bhāva-sthity-āśrayaḥ kāryasya. ata eva saha- kāriṇām apy a-paryāyeṇa jananam. yad api kiñcid’-tad-upakāra-ādayo ’py uktāḥ. an-ubhaya- kāriṇām ānarthakyāt tādarthya-sādhanaṃ
-pravṛttī rūpa-upādāna-kāraṇa-pravṛtti-saha- kāriṇī. tasmād yathā-bhūtād dheto rasa utpannas
upakāriṇaḥ, a-vyavadhāna-deśa-yogyatā-saha- kāritvāt teṣām. vyavadhāne hetv-a-bhāvāt samartha-bhāvī tad-a-tulya-kriyā-kālo na arthaḥ saha- kārī iti cet, na, ubhayos tulya-kālatvāt. a-sataḥ
tādavasthyāt. atas tan-nāśano na anya- kārī. tena ayaṃ tad-a-tad-rūpa-a-karaṇād a-kiñcit
vā pravṛtti-kāmo ’nveṣate prekṣā-pūrva- kārī, na vyasanena. tasya puruṣa-parīkṣayā
chravaṇam iti. na vai vayaṃ kāraṇānāṃ saha- kārīṇi pratikṣipāmaḥ, kiṃ tv apekṣanta eva
rāga-ādayaḥ, viparyāsa-a-bhāve ’-bhāvāt. kāruṇikasya api niṣ-phala ārambho viparyāsād itipāṇḍu-dravyād iva huta-aśane. anyathā kumbha- kāreṇa mṛd-vikārasya kasyacit. ghaṭa-ādeḥ karaṇāt
-viśeṣeṇa ātma-darśana-a-yoniśo-manas- kāreṇa yogāt. tadā apy apārthako vacana-udāhāraḥ.
eka-dharmasya apy a-jñāne para-artha-vṛtteḥ kārya-a-kārya-an-avabodhāt, sarvatra śaṅkāsatsu samartheṣu anyeṣu hetuṣu jñāna- kārya-a-niṣpattiḥ kāraṇa-antara-vaikalyaṃ
bhāva iti. etena tat-kāryād api tad-viruddha- kārya-a-bhāva-gatir uktā veditavyā, yathā – nakāryaṃ kāraṇaṃ vyabhicarati. hetu-viśeṣe ’pi kārya-a-viśeṣe doṣāt. anvaya-vyatireka-ādyo yasya-sambhavāt. etena vyabhicāritvam uktaṃ kārya-a-vyavasthiteḥ. sarveṣāṃ nāśa-hetūnāṃ
-bhāva-a-siddheḥ, rāga-ādy-a-vyabhicāri- kārya-a-sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum
tridhā-anumānaṃ bhittvā. tatra abhyupāyaḥ kārya-aṅgaṃ sva-bhāva-aṅgaṃ jagat-sthitiḥ. āptaapy a-jñāne para-artha-vṛtteḥ kārya-a- kārya-an-avabodhāt, sarvatra śaṅkā-utpatteḥ,-siddhiḥ. satsu samartheṣv anyeṣu hetuṣu kārya-an-utpattiḥ kāraṇa-antara-bhāvaṃ gamayati
satsu hi samartheṣu tad-anyeṣu kāraṇeṣu kārya-an-utpattiḥ kāraṇa-antaram anumāpayati. na
tad-a-bhāve ’nya-a-bhāvo na yuktaḥ. kārya-an-upalabdhāv api na avaśyaṃ kāraṇāni
sambhavo yathā-avasthita-vastu-sthitiṣv ātma- kārya-an-upalambheṣu. tatra udāharaṇam — sarvaagner iti kāraṇa-dravya-sāmānyam abhipretya kārya-an-upalambho ’-gamaka ucyate, yathā – naatra antare ca pratibandha-sambhavān na kārya-anumānam. yogyatāyās tu dravya-antara-aneka-anta-a-sāmarthyād iti na tataḥ kārya-anumānam. vipakṣe vṛtty-a-darśane ’pi
an-upayogataḥ. kadācin nir-apekṣasya kārya-ākṛti-virodhataḥ. kādācitka-phalaṃ siddhaṃ
-ślokāḥ. etal-lakṣaṇā an-upalambha-ātma- kārya-ākhyā hetavas trayaḥ. eva. an-upalabdhiḥ
vyatirekaḥ. ātma-pratiniyame hi tat- kārya-ātmatayā prāṇa-ādīnāṃ nairātmyena saha-kāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ. kārya-ādi-śabdā hi tayor vyavahārāya kalpitāḥ.
na śīta-sparśo ’tra kāṣṭhād iti. kāraṇānāṃ kārya-ārambha-a-niyamān na avaśyaṃ śīta-bādhako
ity eva sarve prayatna-an-antara-bhāvi-jñāna- kārya-ārambhiṇaḥ. tena tat sapakṣe dvidhā vartate.
pariṇāma-a-bhāvāt kṣaṇasya-a-vivekāt. kārya-utpatti-viguṇa-utpādana-lakṣaṇatvātkathaṃ tarhi idānīṃ bhinnāt saha-kāriṇaḥ kārya-utpattir yathā cakṣū-rūpa-āder vijñānasya.
tatra apy antyā sāmagrī yā a-vyavahitā kārya-utpatteḥ, sā phalavaty eva. sā eva tatra-viśeṣasya a-vyabhicāra iti cet, na, tataḥ kārya-utpatter a-kṣepāt. ā antya-kṣaṇa-utpatteḥ
vā darśana-pāṭava-a-bhāvāt kāraṇānāṃ kārya-utpādana-niyama-a-bhāvāc ca bhavej jñāpaka-akāryaPVin3_0008210
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PVin1_0001910
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PVin3_0004906
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173

kārya

tatra hi kevalaṃ samagrāṇāṃ kāraṇānāṃ kārya-utpādana-yogyatā anumīyate. yogyatā casambhavat-pratibandhā iva kāraṇa-sāmagrī sva- kārya-utpādane. nanv an-apekṣāṇām api keṣāñcit
-pariṇāmena samarthā iyaṃ kāraṇa-sāmagrī kārya-utpādane, śakti-pariṇāma-pratyayasya anyasya-janmanāṃ śaktīnāṃ pariṇāma-apekṣatvāt kārya-utpādasya. atra antare ca pratibandhahetāv antar-bhavati. hetunā yaḥ samarthena kārya-utpādo ’numīyate. artha-antara-andarśayati. yas tarhi samarthena hetunā kārya-utpādo ’numīyate, sa kathaṃ tri-vidhe hetāv-lakṣaṇa-viṣaye sva-bhāvasya pṛthak-karaṇaṃ kārya-udāharaṇāt sarvasya tādātmya-pratītir mā-liṅga-ākhyānaṃ para-artham anumānam, kāraṇe kārya-upacārāt. atra sva-dṛṣṭa-artha-grahaṇam
upakāriṇam artham, tato labhyasya atiśayasya kārya-upayogāt. tathā śabdo ’pi yadi kiñcid
iti saṅgraha-ślokaḥ. yadi viruddha- kārya-upalabdhyā apy a-bhāva-siddhiḥ, tat-kāraṇajñāna-utpādana-śaktiḥ. na ca avaśyam eṣāṃ kārya-upalambho yena anumīyeran. na ca te pramāṇa
uktaṃ hi prāk — na an-upalabdhāv a- kārya-kāraṇa-pratiṣedho gamaka iti. sa ca kāraṇaiti. na, tayor iha anvaya-vyatirekābhyāṃ kārya-kāraṇa-bhāva-siddher anyatra anumānāt. naidānīṃ sa tasya dharmaḥ. tad-āśrayāt. kathaṃ kārya-kāraṇa-bhāvaḥ. ata eva, anyathā āśraya-a-antarād a-kārya-bhūtād a-siddheś ca. na hi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś catasya tad-dhetur ato bhinnān na sambhavaḥ. kārya-kāraṇa-bhāvād vā sva-bhāvād vā niyāmakāt.
eva upayoga-viśeṣa-vaśāt pravibhāgena kārya-kāraṇa-bhāvād vyavasthāpyante. tad ayaṃnairātmyād ghaṭa-ādi-vad iti, tad apy a- kārya-kāraṇa-bhāve na sidhyati. uktaṃ hi prākanyathā tat tasya kāryam eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi sva-bhāvaṃ niyamayati ityśeṣavad etad vyabhicāri liṅgam. yā tarhy a- kārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādisiddha-sādharmyāt smāryate samayaṃ paraḥ. kārya-kāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ.
-darśanāt tad-anumāne vyatireka-a-siddher na kārya-kāraṇatā-siddhiḥ. a-cetanā vyatireka-viṣaya
tatra apy artha-antara-niṣedhe sādhye kārya-kāraṇayor an-ubhayasya vā niṣedho hetuḥ.
-apekṣatvāt syād vyabhicāro ’pi iti cet, na, kārya-kāle ’-bhāva-pratipatteḥ, anya-upalambhedhūma iti. tathā hetur api tathā-bhūta- kārya-janana-sva-bhāvaḥ. anyato ’pi bhāve na sa
kāryam anumāpayati. tat-tulya-rūpāṇāṃ kārya-dravyāṇāṃ tulyam, yathā pravṛddhayoḥ
a-sataḥ prāg a-sāmarthyāt sāmarthya-kāle ca kārya-niṣpatter an-upayogāj jñāna-hetor viṣayasya
sa eva eṣām a-saṃsargo gamyo ’stu, tāvatā kārya-parisamāpteḥ. kim antar-gaḍunā sāmānyena
tad-ākāra-vikalpa-jananāc ca. na ca upādāna- kārya-pratyaya-a-pratibhāsi rūpaṃ śakyaṃ tadtatra prāṇa-ādīnām api. artha-antarād a- kārya-bhūtād a-siddheś ca. na hi kārya-kāraṇajāyeta. tasmāt kāraṇa-bheda-a-bhedābhyāṃ kārya-bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭatad-artha-hetūnāṃ buddhīnām, anyair a- kārya-bhedasya apekṣa-a-yogād an-apekṣāc ca krama
sva-bhāva-aṅgaṃ jagat-sthitiḥ. āpta-vacanaṃ kārya-lakṣaṇaṃ liṅgam, sva-bhāva-lakṣaṇaṃ
iti. eṣa dvi-vidho hetuḥ sva-bhāva-lakṣaṇaḥ kārya-lakṣaṇaś ca. sa eva sva-vyāpaka-viparyaye-mātram ākhyātam, lakṣaṇaṃ tu tad eva. etena kārya-liṅga-udāharaṇena sva-bhāvo ’py eka-deśaadhastād ādhāra-sambhavo ’numīyate, tad api kārya-liṅga-jam eva, tādṛśasya ātmano ’mbhasas-ādi-hetuś ca iti. rūpāt sparśa-anumānaṃ kārya-liṅga-jam, rūpa-ādīnāṃ bhūta-āśrayatvāt.
sūcayati iti gotvād viṣāṇitā-pratipattiḥ kārya-liṅga-jā. ādhārato ’bhinirvṛtter ātmanasna an-āgatānām, vyabhicārāt. tasmād iyam api kārya-liṅga-jā. etena pipīlikā-utsaraṇa-matsyaiyam iti vyaktam īśvara-ceṣṭitam. vadann a- kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate. apañca-indriyāṇi sva-bhāva-cyutimanti, tat- kārya-vijñāna-viccheda-vikāra-darśanāt,bhavaty eva tādṛśasya kāraṇasya kārya-vivekād a-bhāva-gatiḥ, yathā – na iha atadā hi tāny a-viguṇāni bhavanti, yadā eṣāṃ kārya-vṛttiḥ syāt. sā ca upalabdhir eva.
atra kaścid upādāna-viśeṣa-a-bhāva-kṛtaṃ kārya-vyatirekaṃ na brūyāt. so ’pi kathaṃ sarvaupalambha-nivṛttyā vā katham a-bhāvaḥ, kārya-vyatireke ’pi kāraṇa-a-bhāva-a-siddheḥ.
tayā viṣayī sādhyate. etena iha kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. atra apy ansva-bhāvād anyasya sarvatra sapakṣe sattvam, kārya-vyabhicārāt kāraṇasya. tasmāt sapakṣe
paścāt tādātmya-virodhāt kāraṇānāṃ ca kārya-vyabhicārāt. tasmāt tad-bhāva-mātraśabdā hi tayor vyavahārāya kalpitāḥ. kāraṇāt kārya-saṃsiddhiḥ sva-bhāva-antar-gamād iyam. hetu-bhāvaṃ pravartata iti kāryaṃ tasya. sa sva- kārya-saṃsūcitaḥ sva-viparyaya-upagamaṃ
sādhane. sambandhi-bhedād bheda-ukti-doṣaḥ kārya-samo mataḥ. jāty-antare prasiddhasya śabdanavadhā pakṣa-dharmo vibhajyate. sva-bhāva- kārya-siddhy-arthaṃ dvau dvau hetu-viparyayau.
kāraṇāt tat pratīyeta. tasmān na kāraṇāt kārya-siddhiḥ. nimittayoḥ punar virodhe gamikāna tuṣāra-sparśo ’tra agner iti. viruddha- kārya-siddhyā, yathā – na śīta-sparśo ’tra dhūmādna atiśete, a-pratyayatvāt. uktaṃ ca — na kārya-sva-bhāva-an-upalambha-viśeṣebhyo ’paraṃ
api kāraṇa-kalāpaḥ. tat prakṛtes tat- kārya-sva-bhāva-niyame na an-upalambha-ātmānaḥ
-viṣaye ’-sambhavāt. na hi sambhavo ’sti kārya-sva-bhāvayor ukta-lakṣaṇayor anrūpam uktam a-bhedena. punar viśeṣeṇa kārya-sva-bhāvayor janma-tan-mātra-anubandhau
jñānasya tat-pratibandho vācyaḥ. sa ca kārya-sva-bhāvayor liṅgayor anumāne ’pi tulya itikāryaḥ

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174

kāla

-bhāvaṃ karoti iti hi na a-bhāvo nāma kaścit kāryaḥ, tasya kathañcit kāryatve ’-bhāva-a-yogāt,na hi tatra avaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san-mātra-āśraye ’pi sādhana-sāmarthyāt.
’py asti. sa sakṛd api tathā-darśanāt tat- kāryaḥ siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd apy aiti prāptam. tatra yady a-bhāvo nāma kaścit kāryaḥ syāt sva-bhāvaḥ, sa eva bhāva iti na a-rūpatvāt sva-vid api iyam artha-vid eva kāryato draṣṭavyā. ata eva na pramāṇa-phalayortataḥ śarīra-sthitiṃ pratilabhamānā tat- kāryatayā pratibandhena toyaṃ gamayati deśa-ādyyathā-ukta-prakāre śakye darśayitum, tat- kāryatā-pratiniyamaḥ sva-bhāva-vyāptir vā. asmiṃś
sā api tatra pratibaddhā bhāva-a-bhāvābhyāṃ kāryatāṃ na atipatati, tan-mātra-lakṣaṇatvādteṣāṃ hetuḥ tat- kāryatva-niyamāt. tair eva dharmair ye tair vināupādīyamāna upādhy-apekṣaḥ śuddho vā nāśe kāryatva-sattva-vat. upādīyate. apekṣita-paraa-bheda-vyāpana-a-siddhau. kramas tu tat- kāryatvāt tasya tad-a-niṣpattāv a-niṣpatteḥ. a-bhūtānām upakāraḥ, sva-rūpasya siddher a- kāryatvāt. para-rūpa-kriyāyām api tatra ana-kramatva-prasaṅgaḥ, eka-ātmatva-vat. kāryatvād eva a-bheda iti cet, yukto yadi
api tathā-darśanāt tat-kāryaḥ siddhaḥ. a- kāryatve ’-kāraṇāt sakṛd apy a-bhāvāt. nanv araṇi
a-bhāvo nāma kaścit kāryaḥ, tasya kathañcit kāryatve ’-bhāva-a-yogāt, pūrva-vat-prasaṅgāc ca.
a-sann iti. tasyāḥ siddhāv a-sandigdhau tat- kāryatve ’pi dhī-dhvanī. na hy eṣa pravartanīyo
bhāva-pratibandhād a-vyabhicāraḥ. kāraṇaṃ vā kāryam a-vyabhicārataḥ. nivartayet. kāraṇam apiākāra-bhedāt. an-antaraṃ vā kāraṇaṃ kāryam anumāpayati. tat-tulya-rūpāṇāṃ kārya— prayatna-an-antara-bhāvi-jñānam a-nitya- kāryam iti. prayatna-an-antaraṃ jñānasya prāk sato
antara-bhāvi-jñānam a-nitya-sva-bhāva-kāraṇa- kāryam iti siddham. prayatna-an-antaraṃ jñānaṃ
’numeya-pratipattau tad-utpatteḥ prāk kāryam eva antya-kṣaṇa-an-antaratvād utpannaṃ
bhāva-bhūtā eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na anumīyate. yena na samagrāṇī ity
kāryaṃ nivartayati. anyathā tat tasya kāryam eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi
iva harītakyoḥ. tasmān na su-vivecitaṃ kāryaṃ kāraṇaṃ vyabhicarati. hetu-viśeṣe ’pisāmarthyam asti iti. tasmān nāntarīyakam eva kāryaṃ kāraṇam anumāpayati, tat-pratibandhāt. natathā śabdo ’pi yadi kiñcid apekṣya kāryaṃ kuryāt, karotu. pūrva-sva-bhāva-niyata ity
pratiṣṭhānād dhetur eva. yadi tad-utpatteḥ kāryaṃ gamakam, tadā sarvathā gamya-gamaka-bhāvaḥ,trayaḥ. eva. an-upalabdhiḥ sva-bhāvaḥ kāryaṃ ca iti trīṇy eva liṅgāni. yathā pradeśana samagrāṇī ity eva kāraṇa-dravyāṇi sva- kāryaṃ janayanti, sāmagrī-janmanāṃ śaktīnāṃ
eka-a-bhāve ’pi na upalabhyate, tat tasya kāryam. tac ca dhūme ’py asti. sa sakṛd api tathāutpattiḥ. balākā api vṛttes toya-samāśrayāt. kāryaṃ tasya ity anuvartate. toya-āśritā hi’bhinirvṛtter ātmanas tādṛśo ’mbhasaḥ. kāryaṃ tasya yo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo
antareṇa artha-tathā-bhāvaṃ pravartata iti kāryaṃ tasya. sa sva-kārya-saṃsūcitaḥ sva-nirmathana-ādiṣv a-saty apy agnau bhāvād a- kāryam. na, indhana-vikāra-hetor uṣṇa-sparśakāraṇasya. tasmāt sapakṣe dvidhā-vṛtti kāryam. na hy a-nityā ity eva sarve prayatna-annivartayet. kāraṇam api nivartamānaṃ kāryaṃ nivartayati. anyathā tat tasya kāryam eva
tad-a-vyabhicārāt pramāṇam. na hi sva-bhāvaḥ kāryaṃ vā bhāva-kāraṇa-vyatireke bhavataḥ, aa-niścito vyatirekaḥ. na hi rāga-ādīnām eva kāryaṃ spanda-vacana-ādayaḥ, vaktu-kāmatā-sāmānyabhavatas tad-utpatti-niyama-a-bhāvāt. tasmāt kāryaṃ sva-bhāvair yāvadbhir avinābhāvi kāraṇe.
dhūma-kāraṇāni santi dhūma-a-bhāvād iti. tat kāryaṃ hetu-vyāpty-a-vyatirekāt tat-sva-bhāva-aanyatra bhaved iti. artha-antare tu gamye kāryaṃ hetuḥ, a-vyabhicārāt. na hy a-tad-utpatter-sāmānye śeṣo vyāvṛtti-sādhanaḥ. sva-bhāva- kāryayor eva ātma-pratibandhād gamakatvaṃ
saṅghātaḥ, tathā api na avaśyaṃ kāraṇāni kāryavanti bhavanti, pratibandha-ādi-sambhavādsādhyate ’-bhāvo vā tad-bhāva-vyāpinaḥ kāryasya a-bhāvena. yadā api vyāpaka-dharma-ansā eva ca sāmagrī sva-bhāva-sthity-āśrayaḥ kāryasya. ata eva saha-kāriṇām apy a-paryāyeṇa
agneḥ śītena virodhāc chīta-vicchede tat- kāryasya apy a-bhāva iti. etena tat-kāryād api tad
tena bhinnā vyavasthitiḥ. ity antara-ślokāḥ. kāryasya api sva-bhāva-pratibandhaḥ, tat-svavā iti na an-āloko rūpa-upalambhaḥ syāt, kāryasya kāraṇa-a-vyabhicārāt. nāntarīyakatayāvikāra-hetor uṣṇa-sparśa-viśeṣasya agnitvāt. kāryasya ca kāraṇam antareṇa bhāve ’-hetutā eva
tat-kāryasya apy a-bhāva iti. etena tat- kāryād api tad-viruddha-kārya-a-bhāva-gatir uktādaśa-vidha-an-upalabdhiḥ. iṣṭaṃ viruddha- kārye ’pi deśa-kāla-ādy-apekṣaṇam. anyathāsaṃhatāḥ para-upakāriṇa iti. yady api kvacit kārye ’vadhānavatām arthānāṃ sāmagrī saṅghātaḥ,pratyakṣī-bhavati. na ca a-pratyakṣe kārye kāraṇa-bhāva-gatiḥ, yataḥ kāraṇāt tatvalmīkasya api tat-kṛtiḥ. sādhyena anugamāt kārye sāmānyena api sādhane. sambandhi-bhedād-kāla-vat. tadā api vā na bhavet, a-bhāva- kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ kādācitkāna viṣāṇitvād eṣa piṇḍo viṣāṇavān. sādhya- kāla-aṅgatā vā na nivṛtter upalakṣya tat. tataparigrahāt, kali-māry-ādi-śabdānām iva matta- kāla-atiśaya-varṣa-upasarga-ādiṣu dramiḍa-āryanānā-sva-bhāva-upakāra-sādhanam etat. na eka- kāla-an-eka-upakāra-sādhanam. upakārasya arthapara-parikalpitaiḥ prasaṅgaḥ, yathā — deśa- kāla-avasthā-viśeṣa-niyata-eka-dravya-saṃsarga-a-kāla

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175

kiñcitan-upalabdhiḥ. iṣṭaṃ viruddha-kārye ’pi deśa- kāla-ādy-apekṣaṇam. anyathā vyabhicāri syādan-upalabdhyā a-sthiti-pratipatter niścaya- kāla iti tadā a-nityatā vyavasthāpyata ity apy’rthānāṃ sva-bhāva-a-parāvṛtter na samaya- kāla-utpattiḥ sva-bhāvasya. parāvṛttau ca tasya
sa yadi kadācid bhavet kvacid vā tat- kāla-dravya-apekṣa iti nir-apekṣa eva na syāt. sa’rthānām ākasmiko yuktaḥ, an-apekṣasya deśa- kāla-dravya-niyama-a-yogāt. tathā atra api kaścin
nyāyena nañ-arthaḥ pralayaṃ gataḥ. deśa- kāla-niṣedhaś ced yathā asti sa niṣidhyate. na
hetu-bhāvāt kim anyat. tasmād eka-deśa- kāla-parihāreṇa anya-deśa-kālayor vartamāno
tad-anyebhyo ’nya iti, ākasmikatve deśa- kāla-prakṛti-niyama-a-yogāt. tatra sukha-ādyso ’rtho vyavahito bhavet. na hi saṅketa- kāla-bhāvitam abhilāpa-sāmānyam a-smaratas tad-lakṣaṇa-mukhena āyāto dharmo na pratyāyana- kāla-bhāvī ity an-aṅgam. yat tarhi idam itara-tad-dṛṣṭir na api viṣaya-antarasya. sva-jñāna- kāla-bhāvī tad-a-tulya-kriyā-kālo na arthaḥ sahagamayet. kvacit tathā-dṛṣṭānām api deśa- kāla-bhedena anyathā-darśanāt, yathā āmalakyaḥ
na bhavet, tad-bhāve vaikalya-a-bhāvād iṣṭa- kāla-vat. tadā api vā na bhavet, a-bhāva-kāla-ana ete śabdāḥ sva-lakṣaṇa-viṣayāḥ, an-ādi- kāla-vāsanā-prabhava-vikalpa-pratibhāsinam arthaṃ
ceto-vṛttayo ’-niyata-nimitta-bhāvinyo deśa- kāla-vyavahitā vā prakaraṇa-an-upayogino dravya-vīrya-vipākā bhavanti, na anyatra. tathā kāla-saṃskāra-bhedāt. na ca tad-deśais tathātri-vidhā hi viprakarṣiṇo deśa- kāla-sva-bhāva-viprakarṣair na teṣv an-upalambho
doṣa-udbhāvanam. sa hi tasya upagama- kālaḥ. tatra yāvān artho yukti-sāmarthyād āpatati,
sva-jñāna-kāla-bhāvī tad-a-tulya-kriyā- kālo na arthaḥ saha-kārī iti cet, na, ubhayos-dvaye śāstra-parigraham. cikīrṣoḥ sa hi kālaḥ syāt tadā śāstreṇa bādhanam. tad-virodhena
arthaḥ saha-kārī iti cet, na, ubhayos tulya- kālatvāt. a-sataḥ prāg a-sāmarthyāt sāmarthyatan-niyama-a-yogāt. tan niyata-deśa- kālatvād dhūmo yatra dṛṣṭaḥ sakṛd vaikalye ca
hetor viṣayasya saha-bhāvo viruddhaḥ. bhinna- kālaṃ kathaṃ grāhyam iti ced grāhyatāṃ viduḥ.
tasmād eka-deśa-kāla-parihāreṇa anya-deśa- kālayor vartamāno bhāvas tat-sa-apekṣo nāmahi bhāvāḥ kādācitkā bhavanti, bhāva-a-bhāva- kālayos tad-bhāva-yogyatā-a-yogyatā-a-yogāt, tulya-a-yogāt, tulya-yogyatā-a-yogyatayor deśa- kālayos tadvattā-itarayor niyama-a-yogāt. sā carūpam anumāpayati. tatra apy atīta-eka- kālānāṃ gatiḥ, na an-āgatānām, vyabhicārāt.
nanv an-artha-antara-hetutve ’pi bhāva- kāle ’-nityatā-a-niṣpattes tulya-a-tat-sva-bhāvatā.
syād vyabhicāro ’pi iti cet, na, kārya- kāle ’-bhāva-pratipatteḥ, anya-upalambhe tad-anabhyupagama-antara-avasthānāt. na, parīkṣā- kāle kasyacid an-abhyupagamāt. sa yam arthaṃ
a-sataḥ prāg a-sāmarthyāt sāmarthya- kāle ca kārya-niṣpatter an-upayogāj jñāna-hetor
na siddhaḥ siddher a-siddheḥ, anya-upalambha- kāle tu siddha ity upalambhe ’pi tadā na siddho
iti cet, sa tāvad viṣayaḥ sva-upalambha- kāle na siddhaḥ siddher a-siddheḥ, anya-upalambha
ucyate. na ca hetoḥ sambandha-upadarśana- kāle pakṣa-ādi-vikalpo ’sti, yato ’yaṃ doṣaḥ syāt.
api sādhayati iti. anena eva ca anumāna- kāle śāstra-an-āśraya-vacanena a-prakaraṇa-āpannaavaśyaṃ nirdeśyāḥ, yathā pratyātma-niyatāḥ kāścana puruṣāṇāṃ ceto-vṛttayo ’-niyata-nimittapunar anyatra anyathā dṛśyante. yathā kāścid oṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa-vīrya-vyabhicārāt, yathā – na śīta-sparśo ’tra kāṣṭhād iti. kāraṇānāṃ kārya-ārambha-a-niyamān na
pratyakṣaṃ pramāṇaṃ na anumānam iti bruvāṇaḥ kāsāñcij jñāna-vyaktīnāṃ pravṛttau saṃvādaṃ
viṣāṇa-sva-bhāva-bhedaḥ, na tad-vat kiñcic chaśasya bhinna-sva-bhāvaṃ viṣāṇam iti cet,indriyaṃ na sannikarṣaṃ na ātmānam anyad vā kiñcij jñāna-utpatti-samāśrayaṃ sva-vijñāna’n-upalambhāt siddhā vyāvṛttiḥ. uktam atra kiñcit. api ca yady a-dṛṣṭyā nivṛttiḥ syāckasyacit saṃvedanaṃ vedayate nāma kiñcit. upalabhyate saṃvedanam anyena iti cet, saatiśayam an-utpādayat kiñcit-karaṃ nāma. a- kiñcit-karaṃ ca kiṃ kasya āvaraṇam anyad vā.
-a-yogāt. na hi tatra atiśayam an-utpādayat kiñcit-karaṃ nāma. a-kiñcit-karaṃ ca kiṃ kasyaākāśa-kṣipta-vat. tathā ca ayam atra a- kiñcit karaḥ katham asya sthāpayitā. tad ayaṃ na
pratiṣedho ’sya kṛtaḥ syāt. tathā apy ayam a- kiñcit-karaḥ kim ity apekṣyata iti siddhā vināśaṃ
prasaṅgāt. na api para-apekṣā, tasya tatra a- kiñcit-karatvāt, anya-karaṇe tasya iti sambandha-vijñāna-janane ’pekṣeta, sarvasya tatra a- kiñcit-karatvāt. etena prayatnasya indriya-śabdatatra an-upakārāt. ubhayathā a-kārakasya a- kiñcit-karatvena an-upakārakatvād ity ukta-prāyam.
-lakṣaṇatvāt pratibandhasya, anyathā a- kiñcit-karasya a-pratibandhāt. bhavaty eva
māndya-pāṭava-darśanāt. anyathā kvacid apy a- kiñcit-karasya sannidhānasya apy a-sannidhāna-kārī. tena ayaṃ tad-a-tad-rūpa-a-karaṇād a- kiñcit-karo na apekṣyate. kathaṃ kriyāsandehād iti vakṣyāmaḥ tau punar hetū yat kiñcit kṛtakaṃ tat sarvam a-nityam, yathā ghaṭasaṅkalayya etat tathā pratyeti na anyathā. kiñcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇahetunā tena katham a-pratipāditaḥ. yadi kiñcit kvacic chāstre na yuktaṃ pratiṣidhyate.
-buddhiṃ janayati. tatra sādhya-nirdeśena na kiñcit, tatra darśana-sambandha-ākhyāna-mātrād
na taṃ karoti. na apy anya-kriyāyāṃ tasya kiñcit, tādavasthyāt. atas tan-nāśano na anyaapi sattā-mātram anveti, na tena siddhena kiñcit. nanv evam agny-ādiṣv api prasaṅgaḥ. tatra

kiñcit

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176-sādhane jñātvā yathā-arhaṃ pratipitsavo hi
tad dhi kiñcid upalīyeta na vā yasya yatra
atipatati. tac ca a-siddham iti na
kā iyaṃ śaktiḥ. sa eva bhāva uta anyad eva
api parasparam eṣa prasaṅga ity ekam evavā anayor avasthayor viśeṣaḥ. tad ime kvacit
vā, yena āvaraṇam iṣyante. na brūmaḥ — tekārya-upayogāt. tathā śabdo ’pi yadi
a-lakṣitāḥ syuḥ. tathā hi punar vikalpayan
janayeyuḥ. na cet, na kadācit kasyacitkasyacit kvacit kadācid viramet. tad dhi
yathā cakṣū-rūpa-āder vijñānasya. na vai
eva āśrayaḥ prasiddhaḥ siddha iti naekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti yat
nityaṃ sarve śabdā na śrūyante, api tusyān mithyā-uttaraṃ yadi dvayor api iṣṭaṃ
sa punaḥ pratisaṃhārād vyutthita-cittaḥ
-kāriṇām apy a-paryāyeṇa jananam. yad apijñaiḥ. tad ayaṃ sattā-a-vyatirekeṇa na anyat
iti na atra evam a-vacane ’pi pakṣe
na hy a-sad-vyavahārasya kvacid aparaṃ
-viśeṣa-hetavaḥ puruṣāḥ, yena vacana-ādeḥ
tad-a-tad-rūpa-hetu-jāḥ. tat sukha-ādi
na vyaktir buddhir artha-ātmā iti cet, sa
yat prāg dṛṣṭaṃ tatra smṛtim ādadhati. sāvipakṣe tad-vyatireko yadi dharmiṇi siddhaḥ,-uttarā sthitiḥ. a-sambaddhasya dharmasya
eva sarva-prāṇinām indriya-buddhir iti
vādinā api tad-deśa-sannidhir iṣyata eva iti
gamyo ’stu, tāvatā kārya-parisamāpteḥ.
niyama-a-yogāt. sā ca yogyatā hetu-bhāvāt
mahato ’pi mahīyaso yad avamanyata itivā sa eva asya sva-ātma-bhūtā a-nityatā iti
avatiṣṭhate. tathā ca pūrva-vad abhidheyaṃ
eva bādhane tad-bhāva-pramāṇa-a-pratītau vāvyavasthitāḥ sad-a-sattvaṃ cintayanti —iti. tad vastutaḥ siddha-lakṣaṇam a-siddhaṃ
a-bhinna-ābhe vibhinne ced bheda-a-bhedau
gomān ity eva martyena bhāvyam aśvavatā apikṛtaḥ syāt. tathā apy ayam a-kiñcit-karaḥ
iti cet, nanu tad eva idaṃ paryanuyuktam –iti cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ.
-prameyatvaiḥ so ’pi siddha eva. tat
anvaya-a-dṛṣṭer a-siddhir iti cet, tat
eva prāṇa-ādaya ātmānaṃ gamayanti iti cet,’-nitye sādhye dharmiṇi sidhyet. tat-adhigatiḥ. sā hi jñānam, tac ca phalam itia-bhāvād a-pratiṣedha-viṣayatā iti cet, tatvidhīyamānasya vikalpa-samuccaya-a-yoge
sādhanam upanyastaṃ tac cen na sādhyam,-abhivyakti-virodhād aikyam iti cet, tatnivṛttir yadi tasmin na hetor vṛttiḥ
saṃyogaḥ, tābhyāṃ jananāt samavāyād vā, sa
sa ca na iṣyate. tataś ca bhūyo ’rtha-gatiḥ
-vastu-sva-bhāva-anukarṣiṇī proktā syāt. tat
kiñcit-karaṃ nāma. a-kiñcit-karaṃ caniścaya-lakṣaṇatā. tathā ca a-gamakatvam iti-a-bhāvāt siddham a-vikalpakaṃ pratyakṣam.
saṃśayād a-vyatireko vyabhicāraḥ śeṣavataḥ.

kiṃ
kiñcit parīkṣante prekṣā-pūrva-kāriṇaḥ, na
kiñcit pratibaddham a-pratibaddhaṃ vā. sā iyaṃkiñcit pramāṇam a-pramāṇaṃ vā ’nyatra anubhūtakiñcit. sa eva cet, tathā eva upalabhyeta, viśeṣa
kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe ’nkiñcid a-siddham an-upanayanto ’n-apanayanto vākiñcid atiśāyayanti iti. api tu na sarve ghaṭakiñcid apekṣya kāryaṃ kuryāt, karotu. pūrva-svakiñcid āsīn me kalpanā īdṛśī. iti vetti na pūrvakiñcid ity eka-anta eṣaḥ. syād etat, na āvaraṇān
kiñcid upalīyeta na vā yasya yatra kiñcit
kiñcid ekaṃ janakaṃ tat-sva-bhāvaṃ vā. kiṃ tu
kiñcid etat. na hi sva-icchā-kalpita-bhedeṣv ankiñcid etat. puruṣa-icchā-kṛtā ca asya paripūrṇā
kiñcid eṣāṃ pratipattau saha-kāri pratiniyatam
kiñcid vastu sāmānyaṃ syāt, yan-nibandhano ’yam akiñcid vikalpayan sva-citta-dhārāḥ saṅkalayaty
kiñcid vijātīyād bhavad dṛṣṭaṃ go-maya-ādeḥ
kiñcid vināśo ’pekṣata iti tad-vyāpī. kathaṃ
kiñcid virudhyate. atha dharmiṇam eva sādhyaṃ
kiñcin nibandhanam asti. sa ca anena a-sakṛd
kiñcin-mātra-sādharmyāt sarva-ākāra-sāmyam
kim a-jñānaṃ vijñāna-a-bhinna-hetu-jam. tad-a-tat
kim a-buddhi-janmā buddhiṃ gamayet, pratibandha-akim a-śabda-liṅgā svayaṃ kathañcid anusmarato na
kim a-siddham, yad-arthaṃ hetur ucyate. na vai
kim a-siddhau na sidhyati. hetus tat-sādhanāya
kim atra anyena sādhanena. na ca imāḥ kalpanā akim an-iṣṭam. a-kriyasya eka-vyakti-sambandhino
kim antar-gaḍunā sāmānyena iti vyāvṛtti-sādhanena
kim anyat. tasmād eka-deśa-kāla-parihāreṇa anyakim anyad an-ātma-jñatāyāḥ. so ’yaṃ tair eva
kim anyayā, sva-bhāvena vā a-calasya artha-antara
kim apy asti iti sādhyaṃ syāt. na hi śabda-arthāḥ
kim abhivyakti-vādena. tasmāc chāstra-āśraya eva
kim ayaṃ pradhāna-śabda-pratibhāsy artho bhāvakim ātmanaḥ. pareṇa apy anyataḥ pratipattum akim āśrayau. iti saṅgraha-ślokau. ayo-golake ’pikim. ity antara-ślokau. tasmāt sva-bhāvakim ity apekṣyata iti siddhā vināśaṃ praty ankim idaṃ darśanaṃ nāma iti. tasmāj jñāna-bhāvād
kim idaṃ saṃvedanam. anubhavaḥ. ko ’nayor bhedaḥ.
kim idānīṃ jñeyam asti iti siddhir astu. tathākim idānīṃ dharmī dharmy-antare ’nvayī-bhavitā.
kim idānīṃ nairātmyād vyatirekasya phalam. sa hi
kim idānīṃ pakṣo ’pi vipakṣaḥ. syād api paryāyeṇa.
kim idānīṃ pramāṇam. yata iyaṃ prameya-adhigatir
kim idānīṃ vidhi-viṣayo ’stu. tad api na iti cet,
kim idānīṃ vidheḥ sāmarthyam iti riktā vācokim idānīṃ sādhyam. tathā ca viparyaya-siddhir
kim idānīm a-krama-abhivyakter ghaṭa-dadhy-ādir
kim iṣyate. sā api na pratiṣedho ’yaṃ nivṛttiḥ
kim ekatra na samavaiti janyate vā. tasya akim etad dviṣṭa-kāmitam. atha prasiddhim
kim eṣāṃ paraspara-viraheṇa. sā eva hetur vācyaḥ
kiṃ kasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭakiṃ kasya sādhanaṃ, yad-artham a-vyabhicāraś
kiṃ ca viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ laukikīṃ
kiṃ ca vyatireky api hetuḥ syāt. na idaṃ nir-kiṃ

PVin3_0006906
PVin1_0000606
PVin2_0008106
PVin1_0001513
PVin1_0000301
PVin2_0006813
PVin2_0005210
PVin1_0004101
PVin3_0004903
PVin3_0010107
PVin3_0010405
PVin3_0006108
PVin3_0013506
PVin3_0012506
PVin3_0003407
PVin3_0006209
PVin3_0007805
PVin3_0003706
PVin3_0012310
PVin3_0009304
PVin3_0004807
PVin3_0010804
PVin3_0012703
PVin3_0008610
PVin3_0004407
PVin3_0004706
PVin3_0005703
PVin3_0005909
PVin3_0005902
PVin3_0007104
PVin3_0005301
PVin3_0007305
PVin3_0007201
PVin2_0007212
PVin3_0008201
PVin3_0013505
PVin2_0008206
PVin1_0003103
PVin2_0008715
PVin3_0002204
PVin3_0009405
PVin3_0006607
PVin3_0005604
PVin3_0010802
PVin3_0004114
PVin3_0008807
PVin3_0002308
PVin3_0011309
PVin2_0007108
PVin2_0006304
PVin2_0005807
PVin2_0007104
PVin2_0007103
PVin2_0005409
PVin3_0006607
PVin3_0008301
PVin3_0004905
PVin3_0008611
PVin1_0003009

177śabda-prayogāt, tad-a-bhāve tad-a-yogāt.
a-vyabhicārād artha-saṃvādanaṃ pratyakṣasya,eva iti na virodhaḥ. etena sattā vyākhyātā.
priya iti. na artha-jñānaṃ buddher liṅgam,na vai pratibandha eva liṅga-lakṣaṇam,-bhāvo niyato ’rtheṣu, yatas tad-utpattiḥ.
eva vyatirekād agnir auṣṇyaṃ na gamayet.
na hi viṣaya-sattayā viṣaya-upalambhaḥ,iti na sarva-anya-dharma-yogini pratītiḥ,vai sādhya-a-siddhi-mātreṇa sarvo vipakṣaḥ,tarhi tato nānā-bhāvād evam-bhāvo bhavati,bhāvāt tatra kasyacid a-bhāva-a-pratipattiḥ,kriyete, teṣāṃ sarvadā tādavasthyāt,na hi paryudāsa eva eko naño viṣayaḥ,-vacanād a-niścaya-utpatter duṣṭa-vacanaḥ,’yaṃ doṣaḥ. na api sva-viśiṣṭa-jñāna-bhāvāt,— sarvo ’-pakṣaḥ kṛtako ’-nitya iti,-pratibhā-vaśāt pramāṇayor lakṣaṇam ucyate,
sambhavena nairātmya-vyāvartanād ātma-gatiḥ,-dhānam. na vai paras tad a-nityatvam āha,ca dharma-antara-samāveśāl loke pratīyate,
yukte virodha-sambhavāt. na darśana-mātreṇa,-mātram apahnute, yatas tena pratirudhyeta,
ātma-viśeṣa-utpatter ambhasas tathā-sthitiḥ,na vai tan-niṣedha-mātram a-sapakṣaḥ,asti. na vai viparyaya-prāptyā eva dūṣaṇam,pravartanīyo vyavahāro yena a-niyataḥ syāt,tu sva-sattā-viśeṣābhyāṃ na tat-siddhiḥ,na upalabha iti yato ’-bhāva-vyavahāraḥ,so ’yaṃ viśeṣo na sādhya eva vyāhanyate,vayaṃ kāraṇānāṃ saha-kārīṇi pratikṣipāmaḥ,sva-lakṣaṇa-upādānatā sādhyate. sādhyatām,-a-bhāvān na iha sattā-sādhane pratiṣedhaḥ,a-sati viṣaye ’-prayogāt. yuktam etat,na ca eteṣāṃ bheda-mātraṃ gamyate,sāmarthyān na bhavati prasiddhiḥ. evam etat.
ca na vināśo nāma anya eva kaścid bhāvāt,ity eva sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam,
vai kiñcid ekaṃ janakaṃ tat-sva-bhāvaṃ vā.
na sidhyati. hetus tat-sādhanāya uktaḥ
sa eva avasthā-bhedo vastu-bheda-lakṣaṇaṃ
sva-bhāvas tat-sva-bhāva-janana-sva-bhāvo vā-an-upalabdhir api kācit tṛtīyo hetuḥ, sa-viruddhasya an-upanaya iti cet, tulye nyāyesidhyet, na tad-bhāvaḥ. yady a-sata utpattiḥ
-a-pracyuta-an-utpanna-ātma-bhūta-viśeṣaḥ
-doṣa iti cet, astu, viṣaya-antare ’pi
upādānāt. viruddha-vad dhetur apy evaṃgrāhyaṃ laukikaṃ yadi. gṛhyate vāta-putrīyaṃ
apy a-bhāva-siddhiḥ, tat-kāraṇa-upalabdhyāna an-upalabdheḥ. tathā anya-sattayā a-sattāprasiddher a-pramāṇatvāt tad-grahe-kāmitam. atha prasiddhim ullaṅghya kalpaneiṣyate. sā api na pratiṣedho ’yaṃ nivṛttiḥ
sva-bhāva-janana-sva-bhāvo vā kiṃ na iṣyate.
-mātra-anubandhinī iti sva-bhāva-bhūtā eva.
dharma-virahiṇi ity a-doṣo ’nya-grahaṇe ’pi.
ambhasas tathā-sthitiḥ, kiṃ tarhi saṃyogāt.
-nīla-ādy-ābhāsa-vijñāna-hetutva-vacanāt.

kiṃkiṃ ca, sad-a-sat-pakṣa-bhedena śabda-artha-ankiṃ tarhy artha-darśanād iti cet, tat punar artha
kiṃ tarhi idānīṃ vināśe ’n-apekṣāyāḥ sāmarthyam,
kiṃ tarhi indriya-arthāv iti cet, a-vyabhicārī
kiṃ tarhi grāhya-dharmaṇi dharmiṇi ca darśanam.
kiṃ tarhi jñāpana-śaktir ayam asya eva pratipādaka
kiṃ tarhi tat-tulya-vyatireko ’pi. tena ayam akiṃ tarhi tad-upalambha-sattayā. sā ca akiṃ tarhi tad-dharma-virahiṇi ity a-doṣo ’nyakiṃ tarhi tad-vyatirekeṇa ubhaya-niścita ity akiṃ tarhi tan-mateḥ, punar icchā-parāvṛttāv
kiṃ tarhi tādṛśo ’n-upalambhasya eva a-bhāvāt.
kiṃ tarhi puruṣa-sāmarthya-siddhiḥ. sā vacanam
kiṃ tarhi prasajya-pratiṣedho ’pi. na hi tasya akiṃ tarhi yad yāvatā vacanena samarthanīyaṃ tasyakiṃ tarhi yo ’yam upalambho na asti ghaṭa iti,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 vyatirekād api. tad-a-bhāvād an-anyakiṃ tarhi śaśa-sambandhi. yady evaṃ sambandho na
kiṃ tarhi saṃyogāt. kiṃ punaḥ sa tayoḥ saṃyogaḥ,kiṃ tarhi sarvaḥ pratiyogī niṣedhaḥ paryudastaś
kiṃ tarhi sādhana-sāmarthya-vighātāt. tathā hi na
kiṃ tarhi siddha eva dṛśyasya sva-bhāvasya akiṃ tarhi sva-jñāna-sattā-viśeṣābhyām iti na svakiṃ tarhi sva-viśiṣṭa-jñāna-bhāvāt, sarva-akiṃ tarhi hetāv api, tulya-doṣatvāt. na hi heturkiṃ tv apekṣanta eva kāraṇāni tad-avasthākiṃ tv asāv api pradhāna-ādi-lakṣaṇa-bheda-ankiṃ tu tathā asti kaścid iti kañcana asya bhedamkiṃ tu tathā prasiddhāv api icchāyā a-nivāraṇād
kiṃ tu tad eva sāmānyam a-pratipakṣam —idam eva
kiṃ tu na arthānāṃ niṣpatty-a-niṣpattī sādhanakiṃ tu bhāva eva vināśaḥ, sa eva kṣaṇa-sthāyīkiṃ tu yā yataḥ. tatra anubhava-mātreṇa sadṛśakiṃ tu sāmagrī janikā tat-sva-bhāvā. sā eva
kiṃ duṣṭas tatra sidhyati. dharmān an-upanīya eva
kiṃ na iṣyate. evaṃ hi sukha-ādīnām a-sandigdho
kiṃ na iṣyate. kiṃ pāramparyeṇa, ante ’pi tat-sva
kiṃ na udāhṛtaḥ. so ’pi sva-bhāva-hetāv antarkiṃ na upanayaḥ. na ca eṣa nyāyaḥ, lakṣaṇa-yukte
kiṃ na kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’-bhāva
kiṃ na patati iti. pratibandhād atiśayakiṃ na bhavati. bādhanīya-dharmaṇo dharmiṇo
kiṃ na bhinna iti cet, kaḥ pratiṣeddhā vibhettuḥ.
kiṃ na yuktyā na bādhitam. āgama-artha-āśrayā
kiṃ na sidhyati. na, tad-vyabhicārāt, yathā – nakiṃ na sidhyati. yadā punar evaṃ-vidhā ankiṃ nibandhanam. utpāditā prasiddhyā eva śaṅkā
kiṃ nibandhanam. prasiddher a-pramāṇatvāt tadkiṃ niṣidhyate. vidhānaṃ pratiṣedhaṃ ca muktvākiṃ pāramparyeṇa, ante ’pi tat-sva-bhāvasya eva
kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na
kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa-dharmo
kiṃ punaḥ sa tayoḥ saṃyogaḥ, tābhyāṃ jananātkiṃ punar asya pramāṇasya phalam. prameya-kiṃ

PVin2_0009207
PVin3_0002901
PVin3_0003302
PVin2_0006515
PVin3_0012011
PVin2_0009501
PVin3_0012705
PVin2_0010002
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PVin3_0001410
PVin3_0007304
PVin3_0002507
PVin3_0012408
PVin3_0007102
PVin3_0005105
PVin3_0005009
PVin3_0001407
PVin3_0001407
PVin3_0008708
PVin3_0004203
PVin2_0007007
PVin2_0007201
PVin2_0006101
PVin3_0011809
PVin1_0000509
PVin3_0011010
PVin3_0002404
PVin1_0004308
PVin3_0006211
PVin3_0010310
PVin2_0007206
PVin2_0009107
PVin2_0007204
PVin3_0002007
PVin3_0005402
PVin3_0010301
PVin1_0000806
PVin2_0005601
PVin3_0001210
PVin2_0008201
PVin2_0009001
PVin2_0005302
PVin2_0009614
PVin3_0010404
PVin3_0009611
PVin3_0009605
PVin3_0007703
PVin3_0005303
PVin3_0002507
PVin3_0007809
PVin3_0002504
PVin1_0004405
PVin3_0006801
PVin1_0000505
PVin3_0001502
PVin3_0002212
PVin2_0008813
PVin3_0003506
PVin3_0000511

178

kṛta

anyathā śeṣavad etad anumānaṃ vyabhicāri. kiṃ punar etac cheṣavat. yasya a-darśana-mātreṇa
-parihāreṇa pramāṇa-viṣaya-parigraha-artham. kiṃ punar nirākṛto na pakṣaḥ. sandigdhe hetuyatra tu dharmy eva a-siddhas tatra kva kena kiṃ pratibadhyate, prastāvasya eva a-bhāvāt.
atra an-upalabdhi-mātram a-pramāṇam. bhāve kiṃ pramāṇam iti cet, ata eva saṃśayo ’stu,
anyathā vyavacchedya-a-bhāvād avadhāraṇasya kiṃ phalaṃ syāt. an-avadhāraṇe ca vākyasyaa-dṛṣṭyā nivṛttiḥ syāc cheśavad vyabhicāri kim. yathā pakvāny etāni phalāny evaṃ-rasāni vāsambandho na asti iti vaktavyam, na viṣāṇam. kiṃ vai sambandha-mātraṃ viśiṣyate viṣāṇinām apiaśvavān iti martyena na bhāvyaṃ go-matā api kim. sannidhānāt tathā ekasya katham anyasya
jāyate, yathā cākṣuṣatvāc chabde. sambandhāt kiṃ-sambaddho ’yam iti kathaṃ na vimṛśet. aviśeṣa-ākṣepaḥ. uktam atra —tad-an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca iti. yadi ca na
jñeyam asti iti siddhir astu. tathā api kiṃ siddhaṃ syāt. nanu bauddho vikalpaatha dharmiṇam eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-śakyam etat. kasmāt. hetor viśeṣeṇa
vipakṣāt, kathaṃ vā sapakṣa eva asti iti. kiṃ hy asya avadhāraṇasya phalaṃ yadi na vipakṣe
syāt, sādhyam api kasmān na iṣyate. tat kila evaṃ prasādhyamānaṃ viśeṣī-bhavati. na cakāraṇa-vaikalyāj jñāna-an-utpattir iti kuḍya-ādaya āvaraṇam ucyante. na prāg yogyasya
kiñcit-karaṃ ca kiṃ kasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti-anyatara-sa-dvitīyo ghaṭaḥ, an-utpalatvāt, kuḍya-vad iti. tathā-bhūtena puruṣeṇa sa-bhūtena puruṣeṇa sa-dvitīyatva-a-siddheḥ kuḍyasya. atha sāmānyena sādhyam iṣṭam iti na-kāraṇa-bhāvād vyavasthāpyante. tad ayaṃ kuṇḍa-bhūtala-ādīnām apy ādhāra-bhāvo badara-janano na śaśa-viṣāṇa-jananaḥ. sa tasya kuta iti cet, sva-hetu-samuttha ity an-ādi-hetuanyataḥ. na vedayati vedo ’pi veda-arthasya kuto gatiḥ. tena agni-hotraṃ juhuyāt svarga-kāmasarvatra yogyasya eka-artha-dyotane niyatiḥ kutaḥ. jñātā vā atīndriyāḥ kena vivakṣā-vacanādna avaśyaṃ kāraṇāni tadvanti bhavanti iti kutas tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam.
cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. tena a-jñāta-vyatirekasya vyāvṛtti-vyāptir
pratipattir iti. nivṛtter vā asya a-sad iti kutaḥ, niyama-a-bhāvāt. bhāve vā sa eva aan-anya-anumāna iha a-vyabhicāra iti kuto niścayaḥ. a-darśane ’py uktam. dṛśya-ātmanorśāstreṣv icchayā pravṛtty-artha iti cet, kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ
buddher a-bhinnaḥ, tato bhinnam asti iti kutaḥ. bāhya-siddhiḥ syād vyatirekataḥ. satsu
pramāṇam iti. sa tarhy a-bhāva-pratyayaḥ kuto bhavati. na hy a-bhāvaḥ kasyacin nimittam. aasmād vibhaktam iti pratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve vā na a-santaḥ syuḥ, tal-lakṣaṇatvāt
ca nir-arthaḥ syād vyaktau ca niyamaḥ kutaḥ. yatra svātantryam icchāyā niyamo nāma
bhāvān na hetutvaṃ phale ’py eka-antatā kutaḥ. sa hi niṣpanne bhāve ’rtha-antarataḥ
a-pauruṣeye sā na asti tasya sā eka-arthatā kutaḥ. sva-bhāva-niyame ’nyatra na yojyeta tayā-pravṛttyor a-virāma-prasaṅgāt. tasmād iyaṃ kutaścit prakaraṇād bhavantī tena eva gamyate.
upalabhyeta. evaṃ hi sa nityaḥ syād yadi na kutaścit sāmarthyaṃ labhyeta pracyaveta vā, tato-virahaḥ sādhya-dharmaḥ syāt, na punaḥ kutaścid a-sata ity asti sādhya-sādhanayor-utthāpitam a-niyata-indriya-artha-grāhi kutaścid anubhava-sambandhāt saha pṛthag vā-apacayair iva. a-tadvān api sambandhāt kutaścid upanīyate. dṛṣṭiṃ bheda-āśrayais te ’pi
dharma-kalāpasya kvacid an-anvayāt. tato na kutaścid gatiḥ syāt. ukta-dharma-an-anvaya eṣatādṛśasya eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti cet, ākasmikī tarhi sattā iti
ca. tataś cen na bheda-siddhiḥ, na kasyacit kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ syāt.
gamakam. na, a-vyatirekāt. na hi śrāvaṇatvaṃ kutaścid vyatiricyate, sandeha-sādhanāt.
anyat tad-vyavacchedanam. a-vyavacchedas tu kutaścid vyāvṛtter eva a-niścayāt. yo hi yatra naiti, vyabhicāri vā. atha api tad-abhimatāt kutaścin nānā-bhāva evam-bhāvaḥ syāt. na tarhi
vat. vivakṣā-para-tantratvān na śabdāḥ santi kutra vā. tad-bhāvād artha-siddhau tu sarvaṃ
pāṇḍu-dravyād iva huta-aśane. anyathā kumbha-kāreṇa mṛd-vikārasya kasyacit. ghaṭa-ādeḥ
labhyaṃ gamakatvaṃ katham ātmasāt kuryāt. a-vyavaccheda-rūpā api khalu jñeyatvatathā śabdo ’pi yadi kiñcid apekṣya kāryaṃ kuryāt, karotu. pūrva-sva-bhāva-niyata ity etanvirudhyate. atha dharmiṇam eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-śakyam etat. kasmāt.
vyabhicāra-viṣayaṃ paśyati, tam eva pakṣī- kuryāt. na ca anumāna-viṣaye pratyakṣa-ādi-bādhā
parigraha-a-vacane dharmiṇam eva sādhyaṃ kuryād iti cet, na, anumānasya sāmānya-viṣayatvena
an-apāyi pāramārthika-pramāṇam abhimukhī- kurvanti. tad api leśataḥ sūcitam eva iti.
-pratibhāsinam arthaṃ viṣayatvena ātmasāt kurvanti. vaktuḥ śrotuś ca tad-vikalpa-bhājaḥ,anveti. pratiṣedhaṃ ca ayaṃ kvacit kurvāṇo na pratyakṣeṇa kartum arhati iti, tasya ana paro dūṣaṇam iti vyaktam iyaṃ rāja- kula-sthitiḥ. tasmād yāvatīm artha-gatiṃ sādhanaṃ
bruvāṇo yuktam apy anyad iti rāja- kula-sthitiḥ. sarvān arthān samī-kṛtya vaktuṃ
-ādīnām. kvacit puṣpe bhedo nīla-itara- kusumayor iva sūryayoḥ, kvacit phale vandhyaśabdena uktaḥ. yogyaṃ hi viśvaṃ sva-bhāvataḥ kṛta-a-kṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayāeka-dharmaṇo ’vaśyam apara-abhyupagamo yukti- kṛta iti. a-sati tu hetau maulasya hetor vyāpya-kṛta

PVin1_0003310
PVin2_0008701
PVin3_0009508
PVin1_0003302
PVin2_0009505
PVin1_0003604
PVin3_0012711
PVin3_0003207
PVin3_0010906
PVin3_0009810
PVin3_0008805
PVin3_0008903
PVin3_0001810
PVin1_0003113
PVin3_0010312
PVin3_0006305
PVin2_0008304
PVin2_0007604
PVin3_0001006
PVin2_0007606
PVin3_0009501
PVin2_0007409
PVin2_0010009
PVin3_0007804
PVin2_0007611
PVin2_0007408
PVin2_0007701
PVin3_0001005
PVin3_0008105
PVin3_0009303
PVin2_0005303
PVin3_0011207
PVin3_0013104
PVin3_0007008
PVin3_0009707
PVin3_0013207
PVin2_0010013
PVin3_0013103
PVin2_0007606
PVin3_0013207
PVin2_0007607
PVin3_0013101
PVin3_0004910
PVin3_0004909
PVin3_0004711
PVin3_0013304
PVin3_0004712
PVin3_0001908
PVin3_0007805
PVin3_0013305
PVin2_0007603
PVin2_0008011
PVin2_0008010
PVin2_0007806
PVin1_0002212
PVin3_0010105
PVin1_0000813
PVin2_0004508
PVin3_0001410

179

kṛtam

-a-viśeṣe ’py eṣa viśeṣo buddhi-pratibhāsa- kṛta iti tasya eva prāmāṇyaṃ yuktam. atha kā iyamtathā hi tathā-vṛttir eva apekṣā, tat- kṛta-upakāra-an-apekṣasya tan-niyama-a-yogāt. tandṛṣṭaṃ yad-dṛṣṭer a-kriyā-darśino ’pi kṛta-buddhir bhavati, yadi tādṛśaṃ syāt, sarva-a-siddheḥ. tathā viśeṣaṇa-jñānam, a-viṣaya- kṛta-viśeṣasya viśeṣaṇa-jñāna-viśeṣya-jñāna-a-bādhā-śaṅkā-vyabhicāra ity eke. na, pakṣī- kṛta-viṣaye ’-bhāvāt. kadācid bhaved iti cet,-lakṣaṇa-grāhya-grāhaka-ākāra-viplavā. tathā- kṛta-vyavasthā iyaṃ keśa-ādi-jñāna-bheda-vat.
na sambandha iti ca nipuṇā vāco yuktiḥ. aṅgī- kṛta-sambandhaṃ dravyam api na iti cet, priyam
eva viṣaya-bheda-pradarśana-arthaṃ pṛthak- kṛto ’numānād a-bahir-bhūto ’py abhyupāyaḥ,rāgam āhuḥ. tad-ānanda-viṣaya-uparodhini tat- kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva ubhayaity a-siddha ucyate. sa ca śabdaḥ pakṣī- kṛtaḥ, na ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasyaa-pāte ’pi tulyaḥ paryanuyogaḥ — kṛto nāma sa tena pratibandha-ākhyaḥ pada-arthaḥ,iti. tad api iṣṭam eva. na hi tasya tat- kṛtaḥ pātaḥ, svayaṃ patina-dharmatayā pātāt,tathā-iṣṭa-samudāyasya siddhir vighāto vā kṛto bhavati. sarvatra hi tat-samudāya-viparyāsād-a-bhāvāt. asty anubhava-viśeṣo ’rtha- kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād iti cet,vaktāraḥ pradarśayanti. na ca tat- kṛto vibhāgo vastu-vyavasthāyāḥ samāśrayaḥ,bhāvān na bhavati iti hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś ca a-hetukatvam. anyathā abhāvaṃ na karoti iti kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā apy ayam a-kiñcit-karaḥ kim ity
a-nityam, yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka ity anvayī. sāmarthyād eva atra a-nityaḥ
kaścit kṛtakaḥ sa sarvo ’-nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo ’-nitya ity arthād-a-bhāve kṛtakatvaṃ bhavati, śabdaś ca kṛtaka iti. siddha-tat-sva-bhāvatayā tad-a-bhāve-śabdaḥ samāviśet, yathā-utpattiṃ hetubhyaḥ kṛtaka-śabdaḥ sambandhi-bheda-vyudāse ’pi. tathā-bhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ sva-bhāva-abhidhāyiny api para-bhāvas tan-mātra-anubandhena khyāpyate. yaḥ kṛtaka-sva-bhāvaṃ janayati, so ’-nityaṃ svavyavasthayā darśyate — sarvo ’-pakṣaḥ kṛtako ’-nitya iti, kiṃ tarhi vastu-bala-āyātā
prasādhya nivṛttir vaktavyā. katham idānīṃ kṛtako ’vaśyam a-nitya iti pratyetavyaḥ, yena
-para-vyāpāro hi sva-bhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ sva-bhāvaeva naśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hi saatra. api ca vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo ’-nityaḥ, śabdaś ca kṛtaka ity
vipakṣād a-vyāvṛtter iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’-nitya eva iti nitya-vyavacchedena
syāt, yan-nibandhano ’yam a-nitya-śabdaḥ, kṛtakatva-ādi-vat. nanv asty eva tiro-dhānam. na-sādhanāt. vyatirekiṇaś ca sandeha-a-yogāt kṛtakatva-ādinā a-nityatve, vastu-dharmasya sarva
dvayor viruddho ’-siddhau ca, yathā kṛtakatva-prayatna-anantarīyakatve nityatvavastu-bala-āyātaṃ kṛtakatvaṃ pratibadhnāti. kṛtakatva-prastāve ca an-āgama-āśrayān na āgamasa punar upādhi-bheda-apekṣaḥ kevalo vā kṛtakatva-sattva-van nāśe nirdiśyata ity uktam.
siddhir udbhāvyate, yathā abhivyakti-vādinaḥ kṛtakatvam a-siddham iti, na tat sarvatra anumāne,dhūmaḥ, yathā mahānasa-itarayoḥ. yatra kṛtakatvaṃ tatra a-nityatvam, a-nityatva-a-bhāve
tad-bhāve hetu-bhāve vā a-nityatva-a-bhāve kṛtakatvaṃ na bhavati dahana-a-bhāve ca dhūmaḥ.
vṛttiḥ. tan na etad vastu-bala-āyātaṃ kṛtakatvaṃ pratibadhnāti. kṛtakatva-prastāve ca
vyatireky api na a-nityatva-a-bhāve kṛtakatvaṃ bhavati, śabdaś ca kṛtaka iti. siddhatatra a-nityatvam, a-nityatva-a-bhāve kṛtakatvasya a-sambhavaḥ, yathā ghaṭa-ākāśayor
-tat-sva-bhāvatayā tad-a-bhāve na bhavataḥ kṛtakatvasya śabde ca bhāva-khyātau tad-ātmanaḥ
idam udāharaṇam uktam — a-nityaḥ śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād iti. atra hi-anantarīyakatvāc ca iti dvau hetū, nityaḥ kṛtakatvāt prayatna-anantarīyakatvāc ca iti
vā viparyāsanam iti darśana-artham a-nityaḥ kṛtakatvāt prayatna-anantarīyakatvāc ca iti dvau
-dharmā nirdiśyante — prameyatvān nityaḥ, kṛtakatvād a-nityaḥ, a-nityatvāt prayatnarāga-ādimān iṣṭa-puruṣa-vat. a-nityaḥ śabdaḥ kṛtakatvād ghaṭa-vad iti. tathā viparīta-anvayaḥ
-nityaḥ, a-nityatvāt prayatna-anantarīyakaḥ, kṛtakatvān nityaḥ, sa-ātmakaṃ jīvac-charīraṃ
ca hetu-pratijñayor doṣa ity eke. teṣāṃ kṛtakatvena śabda-nāśe sādhye gandhe pṛthivīvyāptiḥ pramāṇair upadarśyate — sarvaṃ kṛtakam a-nityam iti. tathā-siddhāv eva hi satathā viparīta-anvayaḥ — yad a-nityaṃ tat kṛtakam iti. sādharmyeṇa. vaidharmyeṇa api —iti vakṣyāmaḥ tau punar hetū yat kiñcit kṛtakaṃ tat sarvam a-nityam, yathā ghaṭa-ādayaḥ,anvaya-vidhāna-a-yogāt. tad eva ca naḥ kṛtakaṃ yathā-uktam abhidharme – katame dharmāḥ
-ślokaḥ. skandha-dhātv-āyatana-lakṣaṇasya vā kṛtakasya a-nityatā-sādhanād a-doṣaḥ, a-taditi tat-sva-bhāva-apekṣāḥ. evaṃ tarhi kṛtakānām api keṣāñcit satāṃ vā sa eva sva-bhāvocet, na, tasyāḥ sāmagryā eva antara-viśeṣa- kṛtatvāt saṃśaya-nirṇaya-ādi-bheda-vat. na
anaikāntikaḥ syāt. vipakṣasya api icchā- kṛtatvād ity ukta-prāyam. sādhya-vyatireke caśabda-viśeṣe smṛtir yuktā, tasyā a-tat- kṛtatve tan-nāma-a-grahaṇa-prasaṅgāt. tataḥ
pratipipādayiṣor vacana-anukrama-darśanaṃ kṛtam eva, anyathā-abhidhāne gamaka-dharma-a-phalam, an-iṣṭaṃ ca iti. yadi ca na viṣayī- kṛtam eva tat sādhanena, katham atas tat-siddhiḥ.

kṛtamPVin3_0005213
PVin1_0004312
PVin3_0010501
PVin3_0003006
PVin3_0003909
PVin3_0002113
PVin3_0008709
PVin3_0003404
PVin3_0012603
PVin3_0000703
PVin3_0000310
PVin2_0004708
PVin3_0000805
PVin1_0000104
PVin3_0003506
PVin3_0009606
PVin1_0000812
PVin3_0002306
PVin3_0002307
PVin1_0000908
PVin3_0002608
PVin3_0002213
PVin2_0008812
PVin2_0008812
PVin3_0010505
PVin1_0002807
PVin3_0009702
PVin3_0011311
PVin3_0001304
PVin3_0011301
PVin1_0000105
PVin3_0011808
PVin3_0010604
PVin3_0012208
PVin2_0007811
PVin3_0000302
PVin3_0002112
PVin1_0003312
PVin3_0003302
PVin3_0002405
PVin3_0004607
PVin3_0012603
PVin3_0002406
PVin2_0007202
PVin3_0013404
PVin3_0008809
PVin3_0012512
PVin3_0008905
PVin2_0006102
PVin3_0011603
PVin3_0013403
PVin2_0006411
PVin1_0000913
PVin3_0013701
PVin3_0010209
PVin3_0001809
PVin3_0007008
PVin3_0009210
PVin3_0010301

180

kevalovā. tat kadācit kasyacid bhavati iti tat- kṛtam eṣāṃ kadācit kvacic chravaṇam iti. na vai
yady atra kaścid upādāna-viśeṣa-a-bhāva- kṛtaṃ kārya-vyatirekaṃ na brūyāt. so ’pi kathaṃ
anayā diśā sarva-prayogeṣu vacana-parāvṛtti- kṛtaṃ vibhramam utsṛjya artha-vyavasthāpana-nītir
sva-vacanena asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam apy atra sadṛśam āhatasmād viṣaya-bhedasya darśanāya pṛthak- kṛtā. anumāna-a-bahir-bhūtā pratītir api pūrvasarva-cintāsu śāstraṃ grāhyam iti sthitiḥ. kṛtā idānīm a-siddha-antair grāhyo dhūmena na-ātmanā vyapadeśa-ādayo janya-janaka-bhāva- kṛtā eva bhavantu, saty api saṃyoge tanna aparam iti yat kiñcid etat. puruṣa-icchā- kṛtā ca asya paripūrṇā pramāṇatā. yadi sva-vacana
uparacayati ity uktaṃ vārttike. buddhi- kṛtā ca ghaṭanā a-satsu kena nivāryate. sad-a-sad
vāstavī pratyāsattiḥ, api tu vaktur vivakṣā- kṛtā, tad-a-bhāve vivakṣita-itarayor āsatti-upagatena siddhiḥ syāt. sato ’py a-vastu- kṛtā pratipattir a-sat-pratipattiṃ na atiśete, a-adhyavasāyataḥ. tad-rūpa-a-vañcakatve ’pi kṛtā bhrānti-vyavasthitiḥ. maṇi-pradīpa-prabhayor-anurodhataḥ. vastunaś ca anyathā-bhāvāt tat- kṛtā vyabhicāriṇaḥ. iti saṅgraha-ślokaḥ. tri-rūpa
garīyaḥ padam. tatra upāsita-loka-bhartari kṛtā sv-alpā apy an-artha-udayā sammohāduktaḥ. yogyaṃ hi viśvaṃ sva-bhāvataḥ kṛta-a- kṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayā artha-ādeḥ karaṇāt sidhyed valmīkasya api tat- kṛtiḥ. sādhyena anugamāt kārye sāmānyena apiśabda-antara iva. na ca artha-abhipāta- kṛte ’-satya-antare vikāre śabda-viśeṣe smṛtir
’pi śāstra-uparodhād virodhe so ’nya- kṛte ’pi tulya iti virodhaḥ syāt. bhavaty eva
tulya iti virodhaḥ syāt. bhavaty eva anya- kṛte ’pi pratijñā-doṣa iti cet, astu, viṣayabuddhir bhāvam apekṣeta. artha-abhipāta- kṛte ca buddhi-janmany abhilāpa-smṛty-antara-a-iṣṭa-śrutibhyāṃ gata-arthe ’py avadhāraṇe kṛtya-antena abhisambandhān mā bhūn nirdekṣyamāṇe
iti rāja-kula-sthitiḥ. sarvān arthān samī- kṛtya vaktuṃ śakyaṃ na sādhanam. sarvatra tenanibandhanam, api tu sva-bhāva-antaram api. kṛtrima-a-kṛtrimāṇām iva maṇi-muktā-pravālaapi tu sva-bhāva-antaram api. kṛtrima-a- kṛtrimāṇām iva maṇi-muktā-pravāla-ādīnām. kvacit
uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ kṛtvā sāmānyaṃ hetuṃ bruvāṇasya dharma-bhedād
ity antara-ślokāḥ. tathā hy a-śubha-pṛthivī- kṛtsna-ādikam a-bhūta-viṣayam api spaṣṭa-siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-doṣa- kṛd a-siddhāv apy ākāśa-āśraya-vad dhvaneḥ. aiti tad-abhiprāya-vaśād iṣṭa-vighāta- kṛd ity ucyate, na punar lakṣaṇa-bhedāt. ata eva’-siddha iti. tasya eva ca iṣṭasya vighāta- kṛd viruddhaḥ. tad api na sādhyam an-uktatvād iti
viruddhau. nanu tṛtīyo ’pi iṣṭa-vighāta- kṛd viruddho ’sti, yathā — para-arthāś cakṣurapy an-artha-udayā sammohād avadhīraṇā iti kṛpayā tan-nītir uddyotyate. hita-a-hita-prāptitau ca atyanta-parokṣasya na sidhyataḥ. ke ca nir-ātmānaḥ prāṇa-ādy-a-bhāvena vyāptāḥ.
-siddhau. yathā ca — iha nikuñje mayūraḥ, kekāyitād iti tad-āpāta-deśa-vibhrame. dharmy-ahy a-sakala-vyakti-bheda-vyāpino ’py arthāḥ kecit taj-jāti-sambhavino dṛṣṭāḥ, pārthiva-a-loha
api kaścin niyama-hetur vaktavyo yata ime kecin naśvara-ātmāno jātāḥ. na ca atra kaścin
jātasya guṇa-doṣam a-paśyataḥ. vilabdhā vata kena ime siddha-anta-viṣama-grahāḥ. ity antarana ca anyeṣām an-avasthā-prasaṅgataḥ. kena iyaṃ sarva-cintāsu śāstraṃ grāhyam iti
asti idaṃ vedanam, tad artha-vedanaṃ kena. utpatti-sārūpyābhyām. an-antaraṃ tarhi
yatra tu dharmy eva a-siddhas tatra kva kena kiṃ pratibadhyate, prastāvasya eva a-bhāvāt.
so ’-nivāritaḥ pramāṇena pravartamānaḥ kena nivartyate. nivārito vā pramāṇena vācā kena-niścaye viśeṣasya vyavaccheda-hetutā asya kena nivāryata iti. niścaya-hetāv apy avārttike. buddhi-kṛtā ca ghaṭanā a-satsu kena nivāryate. sad-a-sad-ubhaya-an-ubhayakena nivartyate. nivārito vā pramāṇena vācā kena pravartyate. samaya-lakṣaṇa-āhita-bhedasya-dyotane niyatiḥ kutaḥ. jñātā vā atīndriyāḥ kena vivakṣā-vacanād ṛte. vivakṣā niyame hetuḥ
yena upamānāt sādhanaṃ syāt. na hy arthasya kenacit kathañcin na sāmyam. tatas tad-ātmatāyāṃ
tasmāt pāta-a-bhāvaḥ pratibandhaḥ sa kathaṃ kenacit kriyate. a-bhāvaṃ karoti iti hi na ana hi vastu-rūpam eva dharmaḥ, a-santo ’pi kenacit prakaraṇena imaṃ vyavahāra-pathamkaraḥ katham asya sthāpayitā. tad ayaṃ na kenacit pratibaddha iti na kadācit tiṣṭhet.
śaktaṃ kāraṇaṃ na a-śaktam. na ca śaktiḥ kenacit pratibandhuṃ śakyate, antya-avasthāyāṃ
ato ’-niścayāt. na apy a-pratipattiḥ, kenacit sambandhāt. a-sambandhād vimarśo na
na hi kathañcit sādṛśya-mātreṇa arthānāṃ kenacid ātma-antara-pratiniyamaḥ, yena upamānāt
an-upalambho ’-bhāvaṃ gamayati. sad avaśyaṃ kenacid upalabhyate vyatīta-a-samprāptaetat tathā pratyeti na anyathā. kiñcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇa-viśeṣya-tat-dharmi-bahir-bhāvāc ca ity uktam. tāny api kenacil leśena āsv eva antar-bhavanti iti cet,-vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. sa hi kevala eva kasyacid bhāva-a-bhāvayor vṛttina iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala eva dharmo dharmiṇi sādhyo viparyāsanīyo
eva udāhṛtā. sa punar upādhi-bheda-apekṣaḥ kevalo vā kṛtakatva-sattva-van nāśe nirdiśyata ity-ādīnāṃ vyākhyātāḥ. tatra api hi śabda eva kevalaḥ siddhaḥ, na arthaḥ. na hi pare ’-pracyuta
iti. na tatra eṣa doṣaḥ, itara-grahaṇāt. kevalo hi tad-viparīta-virahaḥ sādhya-dharmaḥ

kevalatvād

PVin3_0008101
PVin3_0012602
PVin3_0010311
PVin2_0006112
PVin3_0002002
PVin3_0008210
PVin3_0005711
PVin1_0004007
PVin3_0008402
PVin1_0003604
PVin2_0007711
PVin2_0007806
PVin2_0006516
PVin2_0008107
PVin2_0006603
PVin2_0007703
PVin3_0002009
PVin1_0004008
PVin3_0010808
PVin1_0003309
PVin3_0004103
PVin3_0007611
PVin2_0008008
PVin1_0004201
PVin3_0009408
PVin3_0009408
PVin1_0002005
PVin1_0002004
PVin1_0003304
PVin2_0008002
PVin2_0008008
PVin2_0008002
PVin3_0009410
PVin3_0009411
PVin3_0010110
PVin2_0009313
PVin3_0001901
PVin3_0008809
PVin1_0003812
PVin3_0008804
PVin2_0006003
PVin3_0000602
PVin2_0009708
PVin3_0000610
PVin1_0002014
PVin3_0002405
PVin2_0009901
PVin1_0002507
PVin2_0005010
PVin3_0012908
PVin1_0000904
PVin2_0008005
PVin2_0004712
PVin3_0007002
PVin3_0001401
PVin1_0003306
PVin1_0001908
PVin2_0008004
PVin3_0009508

181

kriyā

a-gateḥ. mā bhūd ato gatiḥ, kevalatvād a-vyatirekatayā anvayasya iti cet, ihaparama-arthataḥ kaścid dharma-dharmi-bhāvaḥ. kevalaṃ buddhir evaṃ-sambandham uparacayati ity
na a-santaḥ syuḥ, tal-lakṣaṇatvāt sattvasya. kevalaṃ vikalpa-viracitam a-santam apy eṣām-an-upalabdhis tu svayam a-sattā eva. tatra kevalaṃ viṣayī sādhyate ’-bhāvo vā tad-bhāva-prakrame ’pi vastu-pratibandha-a-bhāvāt. kevalaṃ śāstra-upagama-dvāreṇa eṣām anuṣaṅgaḥ, samātra-anubandhī sva-bhāvo bhāvasya. tatra hi kevalaṃ samagrāṇāṃ kāraṇānāṃ kārya-utpādana’pi viṣaye mohād atra an-anubruvan. kevalaṃ siddha-sādharmyāt smāryate samayaṃ paraḥ.
rūpeṇa grāhya-lakṣaṇatvād gṛhyeta. na vā kevalasya apy ālokasya darśanād an-ālokasya vāan-utpatteḥ. deha-ādīnāṃ hetutve ’pi na kevalānāṃ sāmarthyam asti iti vipakṣa-vṛtter a-ākāra-viplavā. tathā-kṛta-vyavasthā iyaṃ keśa-ādi-jñāna-bheda-vat. yadā tadā na sañcodyasva-kārya-utpādane. nanv an-apekṣāṇām api keṣāñcit kvacin na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja-sva-bhāva-apekṣāḥ. evaṃ tarhi kṛtakānām api keṣāñcit satāṃ vā sa eva sva-bhāvo na asti yovā pramāṇam ity a-pratikṣepaḥ. tad atra keṣāñcit sva-bhāvānām arthānāṃ vā darśana-pāṭava’nyair eva hetubhir a-nityāḥ sādhyante. keṣāñcid a-nityatva-siddhau tathā-vidhānāṃ tadna iyatā tad-a-bhāvaḥ. punaḥ paryāyeṇa keṣāñcid abhivyakteḥ. na api śabdā yathā-bhāvaṃ
bhāvo vināśe. sa-apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin nityatā api syāt. yady api bahulaṃ
iti sādhayann adhyakṣa-viruddham ācarati. kaiścit prakaraṇair icchā bhavet sā gamyate ca
apy ālokasya darśanād an-ālokasya vā rūpasya kaiścit prāṇi-viśeṣair iti na tayor api sahaniścīyante. tad ayaṃ puruṣa ātmānam āntaraiḥ kaiścid an-anya-vedyair dharmair yuktaṃ
pramāṇam, sarva-ātmanā sannikṛṣṭasya api kaiścid eva dharmaiḥ pratipatteḥ. tad-a-viśeṣe
tac ca upalabhya-madhya-rūpaṃ pūrva-aparayoḥ koṭyor asti iti bruvāṇaḥ pada-artha-vyavasthāṃ
niyantu-kāmo jīvati, tasya sa-uras-tāḍaṃ krandato ’pi lokasya a-nivṛtteḥ. yathā-saṅketaṃ
parama-artha-sat. a-santo ’-kṣaṇikās tasyāṃ krama-a-krama-virodhataḥ. iti saṅgraha-ślokaḥ.
siddhaḥ saha-upalambha-niyamaḥ, eka-vyāpāre krama-a-yogāt, tasya a-viśeṣāt. saṃvedanam ity
etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam. bhede krama-abhivyakti-virodhād aikyam iti cet, tat kim-virodhād aikyam iti cet, tat kim idānīm a- krama-abhivyakter ghaṭa-dadhy-ādir an-ekaḥ, ko vā-kārya-bhedasya apekṣa-a-yogād an-apekṣāc ca krama-utpatty-a-yogāt. ādheya-bhedatve casādhanam ity api sādhana-nyāyam atipatati . krama-bhāva-virodhaś ca sarvāsāṃ tad-arthaca. a-bhinna-viṣayatve dvayaṃ vyartham. krama-bhāvaś ca a-bhinna-nimittayoḥ pratiṣiddhaḥ.
tasya a-kṣaṇikasya artha-kriyā sambhavati, krama-yaugapadya-virodhāt. a-kramaḥ, an-apekṣasya
artha-sat. a-santo ’-kṣaṇikās tasyāṃ krama-a- krama-virodhataḥ. iti saṅgraha-ślokaḥ. skandhasambhavati, krama-yaugapadya-virodhāt. a- kramaḥ, an-apekṣasya kartuḥ sva-sattā-mātreṇa
karma-abhivyakter a-bheda-vyāpana-a-siddhau. kramas tu tat-kāryatvāt tasya tad-a-niṣpattāv aa-niṣpatteḥ. a-bheda eva atitarām a- kramatva-prasaṅgaḥ, eka-ātmatva-vat. kāryatvāda-niścita-tal-lakṣaṇatvāt. tena eva niścayaḥ kriyata iti cet, katham a-niścayān niścayaḥ.
vacanena nivartyeta. smṛtir vācā a-darśane kriyata iti cet, darśanaṃ khalv a-pratīyamānam an
mukhena dharmi-mukhena tad-viśeṣa-mukhena vā kriyata iti tena vyapadiśyate. svayaṃ-śrutiḥ
pāta-a-bhāvaḥ pratibandhaḥ sa kathaṃ kenacit kriyate. a-bhāvaṃ karoti iti hi na a-bhāvo nāmaanudarśanaṃ ca iyaṃ meya-māna-phala-sthitiḥ. kriyate ’-vidyamānā api grāhya-grāhaka-saṃvidām.
na artha-antaram eva, yaḥ sthāpayitrā kriyate. artha-antaratve tatra eva upayoga iti
sa sarvo ’n-upalabdheḥ. tathā hi sa dvidhā kriyate, kasyacid vidhinā pratiṣedhena vā. vidhau
viparyayeṇa evam a-nityatā-utpatti-niṣedhaḥ kriyate, na kaścid evaṃ karoti. na ca śakyam evaṃa-darśana-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na ca so ’pi yukta iti katham a-yuktaḥ,virodhāt tathā-vidha-sva-bhāva-niṣedhaḥ kriyate. viruddhayor eka-upagamasya apara-tyāgaan-uditaḥ pratiniyataḥ sukha-ādy-ātmā viṣayī- kriyate saṃvittyā, tasyās tad-ātma-rūpatvāt. na
punar iyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ kriyate. so ’-nivāritaḥ pramāṇena pravartamānaḥ
-virodhāt, tad-viśeṣāṇām anyatra api śakya- kriyatvāt, pratyakṣāṇāṃ śabdānām a-pratyakṣa-svavivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ sañjñāḥ kriyantām. a-pratyakṣā saṃvit pratyakṣo buddhinipāto vyatirecakaḥ. viśeṣaṇa-viśeṣyābhyāṃ kriyayā ca saha-uditaḥ. vivakṣāto ’-prayoge ’pi-sannidhir iṣyata eva iti kim an-iṣṭam. a- kriyasya eka-vyakti-sambandhino deśa-antare ’bhedena sāmarthya-a-viśeṣān na ekasya ekatra kriyā-a-kriye syātām. tena syād artha-apāye ’pi
yugapat kriyā, tat-sva-bhāvasya paścād apy a- kriyā-a-yogāt. tad ayaṃ bhāvo nivṛtta-sarva-arthatve ’py anumāna-tad-ābhayoḥ. artha- kriyā-anurodhena pramāṇatvaṃ vyavasthitam. iti-āptāv api tad-a-bhāvāt. tad ayam artha- kriyā-arthī tad-a-samarthaṃ prati na datta-a-viśeṣe na ātma-arthāḥ. saṃhata-para-artha- kriyā-upagamād eṣāṃ sādhana-vaiphalyam. tasmād an-bhāvo vyavasthā-āśrayatvāt. vastv-a-bhedāt kriyā-karaṇayor aikya-virodha iti cet, na, dharma-antarasya. sva-jñāna-kāla-bhāvī tad-a-tulya- kriyā-kālo na arthaḥ saha-kārī iti cet, na,apekṣāyāṃ ca uktam. na api yugapat kriyā, tat-sva-bhāvasya paścād apy a-kriyā-abuddhi-pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer a- kriyā-darśino ’pi kṛta-buddhir bhavati, yadi

kriyā

PVin2_0009905
PVin1_0003107
PVin3_0008901
PVin2_0008301
PVin2_0008213
PVin2_0008304
PVin2_0004803
PVin2_0007903
PVin2_0008007
PVin2_0008002
PVin1_0003103
PVin1_0003303
PVin3_0005203
PVin2_0007506
PVin2_0004710
PVin3_0008808
PVin1_0003103
PVin1_0003213
PVin3_0008704
PVin3_0009312
PVin2_0008214
PVin1_0000110
PVin1_0001001
PVin1_0002003
PVin1_0000904
PVin3_0013505
PVin1_0001501
PVin3_0003302
PVin1_0003401
PVin3_0002211
PVin3_0005213
PVin2_0008204
PVin2_0007910
PVin2_0008110
PVin2_0008202
PVin3_0011402
PVin1_0000305
PVin1_0000505
PVin3_0011201
PVin2_0008813
PVin2_0008901
PVin2_0008814
PVin3_0007301
PVin3_0003810
PVin2_0007501
PVin2_0007411
PVin3_0003512
PVin2_0004505
PVin3_0005902
PVin2_0009509
PVin3_0008103
PVin3_0006503
PVin3_0002803
PVin3_0007908
PVin2_0006502
PVin3_0001209
PVin2_0007411
PVin1_0003510
PVin3_0005706

182

kvacidtad a-bhinna-sva-bhāvānāṃ sarveṣāṃ puruṣa- kriyā na vā kasyacit. tasmāt tan-mātra-sambaddhaḥ
bhinna-ātmano jñānasya na bhedena niyāmakaḥ, kriyā-nibandhanatvāt karaṇa-tattvasya tad-a-yogāt, pūrva-vat-prasaṅgāc ca. tasmād bhāva- kriyā-pratiṣedha eṣa bhāvaṃ na karoti iti yāvat.
a-karaṇād a-kiñcit-karo na apekṣyate. kathaṃ kriyā-pratiṣedhaḥ. vināśa iti hi bhāva-a-bhāvaṃ
a-sāmarthyāc ca tad-dhetoḥ a-bhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt. katham atad a-bhāvaṃ karoti iti bhāvaṃ na karoti iti kriyā-pratiṣedho ’sya kṛtaḥ syāt. tathā apy ayam-viṣayaṃ dvayoḥ pratyakṣa-anumānayoḥ, artha- kriyā-yogya-viṣayatvād vicārasya. sukha-duḥkhaapi yā a-naśvara-ātmānaṃ janayet. na, artha- kriyā-śakti-lakṣaṇatvād vastunaḥ. sarva-sāmarthya-sāmarthyaḥ sattā-lakṣaṇam atipatati. artha- kriyā-samarthaṃ yat tad atra parama-artha-sat. aa-sambhavāt. na hi tasya a-kṣaṇikasya artha- kriyā sambhavati, krama-yaugapadya-virodhāt. a-adhigateḥ pramāṇaṃ meya-rūpatā. na hi kriyā-sādhanam ity eva sarvaṃ sarvasyāḥ kriyāyāḥ
viśeṣya-jñāna-a-viśeṣād vyavasthā-a-siddheḥ. kriyā-sādhanayor viṣaya-nānātva-virodhāc ca. a-āśrayaḥ. na ca samāropa-anuvidhāyinyo ’rtha- kriyāḥ. na hi māṇavako dahana-upacārād ādhīyate
pradīpas tad-rūpa-a-pratipattau svām artha- kriyāṃ karoti. tasmān niścito vyāpyo gamako
mithyā-jñāna-a-viśeṣe ’pi viśeṣo ’rtha- kriyāṃ prati. yathā tathā a-yathā-arthatve ’py
an-avasthā ca. na ca tathā-bhūta-ātma- kriyāṃ pratibandham abhyupaiti. tasmāt pāta-ahi kriyā-sādhanam ity eva sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam, kiṃ tu yā yataḥ. tatra-atiśaya-a-siddheḥ, sarva-kāraka-upayoge ’pi kriyāyām antyasya tasya eva bhedakasya
sva-rūpasya siddher a-kāryatvāt. para-rūpa- kriyāyām api tatra an-upakārāt. ubhayathā aavasthā. yā iyam udaka-dhāraṇa-ādy-artha- kriyāyām upanidhīyate, yām ayaṃ jantur adhyakṣam
hi bhāve kārako na taṃ karoti. na apy anya- kriyāyāṃ tasya kiñcit, tādavasthyāt. atas tanābhyām arthaṃ paricchidya pravartamāno ’rtha- kriyāyāṃ visaṃvādyate. nanv anyad api śābda-vyavasthā-a-parijñāne ’-bhāvāt. jāti-guṇa- kriyāvatām etan na sambhavaty eva, rūpa-viveka-grahaṇasya smārtād a-viśeṣāt. niṣpādita- kriye karmaṇy a-viśeṣa-ādhāyi sādhanam ity api
sāmarthya-a-viśeṣān na ekasya ekatra kriyā-a- kriye syātām. tena syād artha-apāye ’pi netraniṣpatty-a-niṣpattī sādhana-dūṣaṇābhyāṃ kriyete, teṣāṃ sarvadā tādavasthyāt, kiṃ tarhiayaṃ vikalpaḥ saṃvidita upayann apayaṃś ca kva antar-bhāvyatām arthe buddhau vā. na arthe,-gataḥ. yatra tu dharmy eva a-siddhas tatra kva kena kiṃ pratibadhyate, prastāvasya eva avijñānaṃ tulya-viṣayaṃ viṣayaḥ prāpnoti. kva tarhi idānīm ayam anubhavaḥ. nanv asya eva
tena katham a-pratipāditaḥ. yadi kiñcit kvacic chāstre na yuktaṃ pratiṣidhyate. bruvāṇo
kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit kvacic chravaṇam iti. na vai vayaṃ kāraṇānāṃ sahana niyamavatī syāt. tasmān na iyam ākasmikī kvacit. kathaṃ tarhi idānīm a-hetuko vināśaḥ,avabodhāt, sarvatra śaṅkā-utpatteḥ, sarvasya kvacit kathañcid upakārāt, tad-a-jñāne tad-aṅgaa-vyāptiḥ. sā iyaṃ nir-apekṣatā vināśasya kvacit kadācic ca bhāva-virodhinī tad-a-bhāvaṃ
ākasmikī tarhi sattā iti na iyaṃ kasyacit kvacit kadācid viramet. tad dhi kiñcid upalīyeta
— saṃhatāḥ para-upakāriṇa iti. yady api kvacit kārye ’vadhānavatām arthānāṃ sāmagrī
asti vā anayor avasthayor viśeṣaḥ. tad ime kvacit kiñcid a-siddham an-upanayanto ’nmātra-pratyakṣam anveti. pratiṣedhaṃ ca ayaṃ kvacit kurvāṇo na pratyakṣeṇa kartum arhati iti,hi darśana-vyāvṛttiḥ sarva-a-bhāvaṃ gamayet. kvacit tathā-dṛṣṭānām api deśa-kāla-bhedena-a-kṛtrimāṇām iva maṇi-muktā-pravāla-ādīnām. kvacit puṣpe bhedo nīla-itara-kusumayor iva
kvacid rase vanya-itarayor iva trapuṣayoḥ, kvacit prabhāve sparśa-upayoga-sraṃsinyor iva
bhedo nīla-itara-kusumayor iva sūryayoḥ, kvacit phale vandhya-itarayor iva karkoṭakayoḥ,tad-a-yoga-vyavacchedena. na tathā iha api kvacit sattāyāḥ sādhanam. pradhāna-ādi-śabdakācid a-sādhāraṇatā. yadi hi tasya kvacit sidhyet, siddhaṃ vastu-balena tat, pratīti
an-apekṣo yathā a-nityatva eva sattvam, kvacit sva-bhāva-bhūta-dharma-bheda-parigraheṇa
’pi vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ kvacit sva-bhāvo hetur ucyate, kvacid an-apekṣo
iti. tata eva bādhā-hetor a-sādhāraṇatvam, kvacid a-candre ’-siddheḥ. a-śakya-niṣedhatām asyaiti. na, lakṣaṇa-antarasya a-vācyatvāt. yat kvacid a-dṛṣṭam, tasya yatra pratibandhas tad-viśiṣṭa-jñāna-bhāvāt, sarva-a-pratipattau kvacid a-bhāva-a-pratipatteḥ. tasmāt kasyacit-bhāve niścayam apekṣate. an-upalambhāt tu kvacid a-bhāva-siddhāv apy a-pratibaddhasya tad-a
dur-balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe ca kvacid a-bhāvāt, yathā — prayatna-anantarīyako
-vat. sa punar ayaṃ virodhaḥ kathaṃ gamyate. kvacid a-vikala-kāraṇasya bhavato ’nya-bhāve ’a-nāntarīyakatvāt. na ca evaṃ-vidhā dharmāḥ kvacid a-samaya-sthāyinaṃ praty anvayinaḥ, avadato ’sya viruddho hetuḥ syāt, tasya bhāve kvacid a-sambhavāt, a-bhāve ca sarvatra bhāvaekasya vṛttir iti cet, na, śāstrasya kvacid an-adhikārāt. śāstraṃ hi pravartamānaṃ
sādhya-vikalaḥ syāt, tāvato dharma-kalāpasya kvacid an-anvayāt. tato na kutaścid gatiḥ syāt.
bheda-apekṣaḥ kvacit sva-bhāvo hetur ucyate, kvacid an-apekṣo yathā a-nityatva eva sattvam,
prakāśate. vyastaṃ hi viṣaya-lakṣaṇam iti na kvacid anubhavo na apy asya kaścit, tatra api
a-smaran smāryate. na hy a-sad-vyavahārasya kvacid aparaṃ kiñcin nibandhanam asti. sa ca

kvacid

PVin3_0005110
PVin3_0000709
PVin3_0011308
PVin2_0009113
PVin3_0011810
PVin3_0012206
PVin2_0009802
PVin3_0013206
PVin2_0008309
PVin2_0009408
PVin2_0008814
PVin2_0008111
PVin3_0011308
PVin2_0009713
PVin1_0001705
PVin2_0007711
PVin2_0005607
PVin2_0006904
PVin1_0004112
PVin2_0006310
PVin3_0005103
PVin2_0007905
PVin3_0005012
PVin2_0006308
PVin2_0009011
PVin1_0001906
PVin2_0008207
PVin2_0009007
PVin2_0006309
PVin2_0006103
PVin2_0007905
PVin3_0005011
PVin3_0006605
PVin1_0002007
PVin2_0008001
PVin2_0008001
PVin3_0005107
PVin3_0008906
PVin2_0008008
PVin3_0002101
PVin3_0002606
PVin1_0001912
PVin1_0001615
PVin3_0008904
PVin3_0011202
PVin3_0004106
PVin3_0004108
PVin1_0001003
PVin3_0004107
PVin3_0004202
PVin3_0004114
PVin2_0007911
PVin2_0009803
PVin2_0008003
PVin2_0006308
PVin3_0005007
PVin3_0005009
PVin2_0009313
PVin3_0012504

183

khalv

-ādau śruti-māndya-pāṭava-darśanāt. anyathā kvacid apy a-kiñcit-karasya sannidhānasya apy atu syāt, yathā tādṛśaṃ rūpa-sādharmyaṃ kvacid abhisamīkṣya āhuḥ — eṣa piṇḍo viṣāṇī go’py eka eva. prayoga-bhedāt tu tad-bhedaḥ, kvacid ukti-sāmarthyābhyām, kvacid vivakṣayā,na anumānaṃ yāvatā na a-nityatā-a-bhāve kvacid utpattir dṛṣṭā, a-darśanāc ca vipakṣe
-vyāptir a-siddhā. prāṇa-ādayo ’pi hi kvacid darśanād eva sad-a-santaḥ pratīyante, na
siddhe ’nya-nivartanaṃ sidhyet. anyathā hi kvacid dṛṣṭe ’-bhāva-siddhāv api syād eva aa-pratibaddhasya api tad-a-vyabhicāraḥ, kvacid deśe kānicid dravyāṇi kathañcid dṛṣṭāni
yatra dhūmas tatra agniḥ, a-saty agnau na kvacid dhūmaḥ, yathā mahānasa-itarayoḥ. yatraasmād anyatra api sva-bhāvataḥ. so ’yaṃ kvacid bhavan dṛṣṭo ’n-apekṣatvāt sva-bhāvata eva-darśane ’-bhāvaḥ, sa tad-a-bhāve na yuktaḥ. kvacid yad-ṛcchayā tathā-bhāve ’pi tayor aphale vandhya-itarayor iva karkoṭakayoḥ, kvacid rase vanya-itarayor iva trapuṣayoḥ, kvacit-bhāvo nir-apekṣaḥ, sa yadi kadācid bhavet kvacid vā tat-kāla-dravya-apekṣa iti nir-apekṣa
tu tad-bhedaḥ, kvacid ukti-sāmarthyābhyām, kvacid vivakṣayā, dharma-dharmiṇor viśeṣaṇatvena-ādiṣu tad-bhāve ’pi sparśa-bheda-darśanāt. kvacid viśeṣasya api sambhavāc chaṅkayā
pratīyeta. tathā hi ekatra dṛṣṭo bhedo hi kvacin na anyatra dṛśyate. na hi vyakty-ātmānaḥ
-utpādane. nanv an-apekṣāṇām api keṣāñcit kvacin na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja-udakaiti trīṇy eva liṅgāni. yathā pradeśa-viśeṣe kvacin na ghaṭa upalabdhi-lakṣaṇa-prāptasya anca na sidhyati. tasmāt sarvathā sarva eva kvacin niyamaḥ sva-bhāva-bhūtaḥ sva-hetu-prakṛter
utpatti-niṣṭhā ity andha-mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-ākāraṃ
tad-utpatteḥ prāk kāryam eva antya- kṣaṇa-an-antaratvād utpannaṃ pratyakṣī-bhavati.
teṣām. vyavadhāne hetv-a-bhāvāt samartha- kṣaṇa-antara-an-utpatter jñāna-an-utpattiḥ. pūrva
an-upākhyatā-prasaṅgaḥ. na, sattva-saṅkhyāta- kṣaṇa-antara-an-upādānatā-lakṣaṇatvāc caramatvasya.
tu viṣaya-indriya-ālokāḥ parasparato viśiṣṭa- kṣaṇa-antara-utpādād vijñāna-hetavaḥ. anna, tataḥ kārya-utpatter a-kṣepāt. ā antya- kṣaṇa-utpatteḥ pratibandhaḥ sambhāvyate, antyasadṛśa-apara-utpatti-vipralabdho vā. antya- kṣaṇa-darśināṃ niścayāt paścād asya an-upalabdhyā
samanantara-pratyayena sva-viṣaya-an-antara- kṣaṇa-saha-kāriṇā janitaṃ pratyakṣam. ata eva cabhāvāt, kiṃ tu bhāva eva vināśaḥ, sa eva kṣaṇa-sthāyī jāta iti. tam asya mandāḥ sva-bhāvam
anyā yā paścān niṣpadyeta. sa eva hi bhāvaḥ kṣaṇa-sthiti-dharmā a-nityatā ity ukta-prāyam.
-utpatteḥ pratibandhaḥ sambhāvyate, antya- kṣaṇo ’-pratibandhaḥ. tal-liṅga-darśanāt
śakyate, antya-avasthāyāṃ pariṇāma-a-bhāvāt kṣaṇasya-a-vivekāt. kārya-utpatti-viguṇa-utpādana-lakṣaṇaṃ hi nir-upākhyam. caramasya tarhi kṣaṇasya an-upākhyatā-prasaṅgaḥ. na, sattvaatiśāyayanti iti. api tu na sarve ghaṭa- kṣaṇāḥ sarvasya indriya-jñānasya hetavaḥ.
an-āyattatvāt. tad-dharmatāyāṃ vā tataḥ kṣaṇikatā tasya iṣṭā syāt. tattve viśeṣa-a-bhāvād-a-yogāt. ādheya-bhedatve ca anyatvam. kṣaṇikatvād arthānām atipātāc ca na a-satāṃ
sarvathā a-sambhavāt. na hi tasya a- kṣaṇikasya artha-kriyā sambhavati, kramasyāt. sākalye tu karoty eva. na evam a- kṣaṇikasya, sarvathā a-sambhavāt. na hi tasya aa-pracyuteḥ. atha vā sambhavaty api bhāvānāṃ kṣaṇikānām anyonya-upakāraḥ, a-cintyatvād dhetutiṣṭhet. tasmāt pāta-pratibandha ity api kṣaṇikānāṃ bhāvānām upādāna-samāna-deśa-utpāda
yat tad atra parama-artha-sat. a-santo ’- kṣaṇikās tasyāṃ krama-a-krama-virodhataḥ. itia-nāntarīyake ca arthe bādhite ’nyasya kā kṣatiḥ. uktaṃ ca na āgama-apekṣam anumānaṃ svaatra ākārṣīt svayaṃ-śrutim. iṣṭa-a- kṣatim a-sādhyatvam an-avasthāṃ ca darśayan. ity
hetutvam eva yukti-jñā jñāna-ākāra-arpaṇa- kṣamam. ity antara-ślokaḥ. na ca idaṃ pūrvacakṣur-buddhi-vac ca rūpasya. ākāra-arpaṇa- kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na anpātaḥ, svayaṃ patina-dharmatayā pātāt, ākāśa- kṣipta-vat. tathā ca ayam atra a-kiñcit karaḥ
-bhedena anyathā-darśanāt, yathā āmalakyaḥ kṣīra-avasekena madhura-phalā bhavanti, na ca
tad idam upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra nanyāyya eṣaḥ. asty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ. na
a-pratibhāsanena ghaṭana-a-yogāt kṣīra-udaka-vad a-tad-vedini. yatra api vivekadadhy-ādi kṣīra-ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra na asti iti nyāyya eṣaḥ. asty evahetoḥ sva-bhāva-bhedāt. a-tad-ātmatve ’pi kṣīrasya sa tasya sva-bhāvaḥ, yo dadhi-janano na
na tad-bhāvaḥ. yady a-sata utpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’-bhāva-aupakārāt, tad-a-jñāne tad-aṅga-vikalatvād a- kṣūṇa-vidhāna-a-yogāt. na api caramasya aanyathā dṛśyante. yathā kāścid oṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa-vīrya-vipākā bhavanti,
an-apekṣasya kartuḥ sva-sattā-mātreṇa kṣepa-a-yogāt, prāg a-kartuḥ paścād api sva-bhāva
iti cet, na, tataḥ kārya-utpatter a- kṣepāt. ā antya-kṣaṇa-utpatteḥ pratibandhaḥ
sato ’pi vā kasyacit tad-ātmānam a- khaṇḍayataḥ sāmarthya-tiras-kāra-a-yogāt. na hi-ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti khaṇḍayanti vā, yena āvaraṇam iṣyante. na brūmaḥ
vācā a-darśane kriyata iti cet, darśanaṃ khalv a-pratīyamānam an-aṅgam iti yuktaṃ tatra’nvaya-pratiṣedha iti. vastu-rūpa-anukarṣī khalv a-sati pratiṣedho na sambhavet. na hi

khalv

PVin3_0000308
PVin3_0000701
PVin3_0003504
PVin3_0007704
PVin3_0012501
PVin1_0000408
PVin3_0012406
PVin3_0007805
PVin2_0007009
PVin3_0002205
PVin2_0005505
PVin1_0002214
PVin2_0007608
PVin1_0000402
PVin1_0000401
PVin3_0001004
PVin2_0009405
PVin3_0013507
PVin3_0001004
PVin2_0009311
PVin2_0009412
PVin2_0010009
PVin3_0008203
PVin3_0002505
PVin3_0013203
PVin3_0002608
PVin2_0009204
PVin2_0005413
PVin3_0003301
PVin3_0002502
PVin1_0004103
PVin3_0012913
PVin3_0012808
PVin1_0001211
PVin2_0010111
PVin2_0010111
PVin1_0002803
PVin3_0005601
PVin3_0008108
PVin2_0007602
PVin2_0007601
PVin1_0003505
PVin3_0008001
PVin3_0011713
PVin3_0002801
PVin2_0006402
PVin3_0012310
PVin2_0007102
PVin3_0008101
PVin2_0004507
PVin3_0006103
PVin2_0007007
PVin3_0008502
PVin2_0006311
PVin2_0006106
PVin3_0006504
PVin3_0010901
PVin2_0006006
PVin3_0005905

184

gatiḥ

tasyā vastu-vṛtti-niyama-a-bhāvāt. san khalv apy arthaḥ pratīty-apekṣaḥ sādhanam. na aabhyupagamya vicāra-a-yogāt. an-arthaḥ khalv api kalpanā-samāropito na liṅgam, yathā —punar vyutthāpayati iti. prasiddhiḥ khalv api virodhinaṃ pratijñā-arthaṃ bādhate,ātmasāt kuryāt. a-vyavaccheda-rūpā api khalu jñeyatva-ādayo dharmāḥ kathañcid a-vastūnām
etat — na anvayo na vyatireka iti. ya eva khalu na ity anvaya-pratiṣedhaḥ, sa eva vyatireka-sad-bhāvaḥ pratiṣedhāc ca kasyacit. sa khalu pratyakṣaṃ pramāṇaṃ na anumānam iti-anaikāntika eva prāṇa-ādiḥ. sādhāraṇam api khalu prameyatvam a-saṃskṛta-apavādino ’-saty’-nitya iti, kiṃ tarhi vastu-bala-āyātā eva khalu vyāptiḥ pramāṇair upadarśyate — sarvaṃ
agni-hotraṃ juhuyāt svarga-kāma iti śrutau. khādec chva-māṃsam ity eṣa na artha ity atra kādharmān an-upanīya eva dṛṣṭānte dharmiṇo ’- khilān. vāg-dhūma-āder jano ’nveti caitanya-niṣedhanam. tābhyāṃ sa dharmī sambaddhaḥ khyāty-a-bhāve ’pi tādṛśaḥ. śabda-pravṛtter asti-ātmanāṃ śabda-ādīnām anubhavāt tad-anubhava- khyātir ity aparaḥ. tasya api a-viśeṣe ’pi
na bhavataḥ kṛtakatvasya śabde ca bhāva- khyātau tad-ātmanaḥ sato bhāva iti sāmarthyāt tata-bhāvāt sad-vyavahāra-pratiṣedhaḥ, a-janana- khyātyā a-pitṛtva-vat. tasmāt sarvaṃ svato ’iti vyavahāraḥ sādhyate mūḍhṃ prati, janana- khyātyā pitṛtva-vat. a-dṛśya-an-upalambhe ’piviṣaye hetu-pravṛtter a-sambhavād viṣaya- khyāpanād eva sāmarthyam iti cet, uktam atra. api
pratyeṣyati. tad api hy an-upalambham eva khyāpayati. na ca eka-an-upalambho ’nya-a-bhāvaṃ
antareṇa na sidhyati iti sa tathā-bhūtam eva khyāpayaṃs tasya kartā ity ucyate. yadi punar
tad-vacasi iti tad eva sādhanam. a- khyāpite viṣaye hetu-pravṛtter a-sambhavād viṣaya
-pratipakṣeṇa, yadi tena vipakṣe ’-darśanaṃ khyāpyate, tad an-ukte ’pi gamyate. na hi tasya
tan na asty eva yathā yadi. na asti sa khyāpyate nyāyas tadā na asti iti gamyate. iti-dharmasya tad-bhāvas tan-mātra-anubandhena khyāpyate. yaḥ kṛtaka-sva-bhāvaṃ janayati, so ’’stu, tāvatā kārya-parisamāpteḥ. kim antar- gaḍunā sāmānyena iti vyāvṛtti-sādhanena darśayati.
cet, na, anumānasya sāmānya-viṣayatvena eva gata-arthatvāt. dharmi-sattāyāṃ sādhyāyāṃ svatena na asya lakṣaṇaṃ pṛthag ucyate, gata-arthatvāt. hetoḥ sapakṣa eva sattvaṃ
antara-ślokāḥ. atra svayam-iṣṭa-śrutibhyāṃ gata-arthe ’py avadhāraṇe kṛtya-antena
na hi bahulaṃ pāka-darśane ’pi sthāly-antar- gata-mātreṇa pākaḥ sidhyati, vyabhicāra-darśanāt.
jagaty anena nyāyena nañ-arthaḥ pralayaṃ gataḥ. deśa-kāla-niṣedhaś ced yathā asti sayoṣiti prasava-itara-dharmatvayoḥ sa dharma- gataḥ. yatra tu dharmy eva a-siddhas tatra kva
na, sva-rūpeṇa eva nirdeśya ity anena eva gatatvāt. siddha-sādhana-rūpeṇa hi nirdeśaviṣayasya apy a-prasiddhir ity astaṅ- gataṃ viśvaṃ syāt. sato ’py a-siddhau sattāiti. dvitīyo ’pi prayogaḥ — na sarva- gataṃ sāmānyam, upalabdhi-lakṣaṇa-prāptasya tad-an-upalambheṣu. tatra udāharaṇam — sarva- gataṃ sāmānyam, sarva-deśa-avasthitaiḥ svatad-dṛṣṭes tad-dhvanau smṛtiḥ. yuktā tad- gaty-a-bhāve tu śabda-bhede smṛtiḥ katham. tad-aan-upalabdhir iti sa tat-tad-viruddha-ādy-a- gati-gati-prayoga-bhedena an-eka-prakāra uktaḥ.
iti sa tat-tad-viruddha-ādy-a-gati- gati-prayoga-bhedena an-eka-prakāra uktaḥ. svaāvega-pratipatti-pradarśanāt. parokṣa- gati-sañjñāyāṃ tathā-vṛtter a-darśanāt. tasmādsambhavāt. sati vā pratibandhe ’stu sa eva gati-sādhanaḥ. niyamo hy avinābhāvo ’-niyataś cana bhāva-mātreṇa na sāmyena na prādhānyena gatiḥ. a-prādhānye ’py anvayasya vyatireka-a-bhāvāt. tathā vaidharmyeṇa apy anvaya- gatiḥ, a-sati tasmin sādhya-a-bhāve hetv-asādharmyeṇa api hi prayoge ’rthād vaidharmya- gatiḥ, a-sati tasmin sādhyena hetor anvaya-asyāt. rakte ca ekasmin rāgaḥ, a-raktasya vā gatiḥ. avayava-rāge vā avayavi-rūpam a-raktam iti-sādhane na hetu-lakṣaṇa-bhāk, na ca anyā gatir asti. tasmān na sattā sādhyate. sādhanatve
vyatireka uktaḥ. na tāvatā a-bhāva- gatir ity uktam. anyathā saṃśaya-hetur eva na syāt.
ata eva prakaraṇena sādhya-dharma-iṣṭi- gatir ity ucyate. na hy avaśyaṃ sāmānya-arthī
tat-kāryād api tad-viruddha-kārya-a-bhāva- gatir uktā veditavyā, yathā – na roma-harṣa-ādi-ādi-sambhavena nairātmya-vyāvartanād ātma- gatiḥ, kiṃ tarhi vidhi-mukhena eva prāṇa-ādaya
sa ca na iṣyate. tataś ca bhūyo ’rtha- gatiḥ kim etad dviṣṭa-kāmitam. atha prasiddhim-anantarīyakatvasya a-gateḥ. mā bhūd ato gatiḥ, kevalatvād a-vyatirekatayā anvayasya iti
tad-vidas tasya tad-gamakaṃ tatra iti vastu- gatiḥ. tatra gamaka-lakṣaṇa-vidhānena
me hasta iti bhavati, tata eva anya-a-bhāva- gatiḥ, tad-a-bhāve ’-bhāva-a-pratipatteḥ. nanu
na vedayati vedo ’pi veda-arthasya kuto gatiḥ. tena agni-hotraṃ juhuyāt svarga-kāma itianumāpayati. tatra apy atīta-eka-kālānāṃ gatiḥ, na an-āgatānām, vyabhicārāt. tasmād iyamna ca a-pratyakṣe kārye kāraṇa-bhāva- gatiḥ, yataḥ kāraṇāt tat pratīyeta. tasmān natādṛśasya kāraṇasya kārya-vivekād a-bhāva- gatiḥ, yathā – na iha a-pratibaddha-sāmarthyānibhavato ’nya-bhāve ’-bhāvād virodha- gatiḥ, yathā śīta-uṣṇa-sparśayoḥ. anyonya-bhedaunneyam. rāga-ādīnām apy artha-antaratvād a- gatir vacanād anumāna-lakṣaṇād abhyūhyā, abhavato ’nya-bhāve ’-bhāvād virodha- gatiḥ. sa ca an-upalabdheḥ. anyonya-vyatirekana upalabhe ca iti. yasmād artha-viśeṣa- gatiḥ saṃvedana-viśeṣāt. saṃvedanasya tu tathā-gatiḥ

PVin3_0008404
PVin2_0009513
PVin3_0001210
PVin3_0008406
PVin3_0001501
PVin3_0001503
PVin1_0000406
PVin3_0008010
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PVin3_0008112
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PVin1_0003702
PVin1_0001614
PVin3_0001908
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PVin3_0011703
PVin2_0004508
PVin2_0008408
PVin2_0004507
PVin3_0008010
PVin2_0007504
PVin3_0009002
PVin3_0008110
PVin2_0005305
PVin2_0007507
PVin2_0007405
PVin2_0005305
PVin3_0007806
PVin2_0009213
PVin3_0008106
PVin2_0007509
PVin3_0007902
PVin3_0007703
PVin2_0009604
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PVin3_0000604
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PVin2_0008408
PVin2_0005301
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PVin3_0011701
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PVin3_0009001
PVin3_0012011
PVin3_0002807
PVin3_0009104
PVin2_0005213
PVin3_0011905
PVin3_0003711
PVin2_0004505

185

gamayati-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādi- gatiḥ, sā katham. sā api eka-sāmagry-adhīnasyavyāptes tan-nivṛttau vyāpy-a-nivṛtter ātma- gatiḥ syāt. a-dṛśya-an-upalambhād a-bhāva-akvacid an-anvayāt. tato na kutaścid gatiḥ syāt. ukta-dharma-an-anvaya eṣa doṣo na
sā api eka-sāmagry-adhīnasya rūpa-āde rasato gatiḥ. hetu-dharma-anumānena dhūma-indhana-vikāraa-viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣa- gatiṃ kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ
iyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm artha- gatiṃ sādhanaṃ sāmarthyena vyāpnoti siddher
pramāṇa-itara-sāmānya-sthiter anya-dhiyo gateḥ. pramāṇa-antara-sad-bhāvaḥ pratiṣedhāc ca
a-nityatvād a-prayatna-anantarīyakatvasya a- gateḥ. mā bhūd ato gatiḥ, kevalatvād aantara-sparśa-viśeṣa-upalambhād anya-a-bhāva- gateḥ. yato hi sparśa-viśeṣa-upalambhāt saty aan-utpatteḥ. sākṣāt tāvat —arthād artha- gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ. na arthe
vivakṣite pratiyogini ca tulyam. vyatireka- gateḥ sarvatra tulyatvāt sākṣād artha-āpattyā vā.
pakṣa-vacanena samāhitaḥ. sāmarthyād artha- gatau pratipatti-gauravaṃ ca parihṛtaṃ bhavati.
iti vetti na pūrva-ukta-avasthāyām indriyād gatau. sa punaḥ pratisaṃhārād vyutthita-cittaḥ
-ādiṣu nitya-an-agni-vyavacchedena vyatireka- gatau sāmarthya-parisamāpteḥ. na ca eteṣāṃ bhedasidhyati. tad eka-sambandhino deśa-antare ’- gatvā a-tad-deśair a-pūrvair abhisambandha ekasya
a-pratisandhāna-darśanāt, anyatra api śabda- gandha-rasa-viśeṣair a-bhinnaiḥ prāṇi-viśeṣāṇām
-a-bhāvayor an-anukārāt, rasa-buddhi-vad gandhasya cakṣur-buddhi-vac ca rūpasya. ākāraity eke. teṣāṃ kṛtakatvena śabda-nāśe sādhye gandhe pṛthivī-guṇatva-viparyāsanād dhetur
na an-upalabdhāv a-kārya-kāraṇa-pratiṣedho gamaka iti. sa ca kāraṇa-bhāvo ’-darśanād ātmano-sāmānyam abhipretya kārya-an-upalambho ’- gamaka ucyate, yathā – na agnir atra dhūma-aaikāntika-anvaya-vad aikāntika-vyatireko ’pi gamaka eva. na ca evaṃ śrāvaṇatvam, ubhayato-darśanaṃ kṛtam eva, anyathā-abhidhāne gamaka-dharma-a-dyotanāt. na hi ye yathā yam
utpatteḥ kāryaṃ gamakam, tadā sarvathā gamya- gamaka-bhāvaḥ, sarvathā janya-janaka-bhāvāt. na,
tad-gamakaṃ tatra iti vastu-gatiḥ. tatra gamaka-lakṣaṇa-vidhānena pratipipādayiṣor vacanaāha. tathā hi na anvaya-mukhena hetur gamakaḥ, a-nityatvād a-prayatnavyāptir yadi pramāṇena niścīyate, tadā gamakaḥ, a-niścitāyāṃ tu vyāptau dharmi-samāśraye
sādhyaḥ. tan na tri-vidhād dhetor anyo gamako ’sti, a-pratibaddha-sva-bhāvasya-anantarīyakatvād iti. tasmād evam eva hetur gamakaḥ — yaḥ prayatna-anantarīyaḥ so ’-nitya
kathyate. na ca evaṃ-vidho vyatireko gamakaḥ. yas tu gamakaḥ, sa saṃvarṇita eva. sa ca
artha-kriyāṃ karoti. tasmān niścito vyāpyo gamako vyāpako gamyaḥ. tasya vyāpyasya ayaṃ-mātra-anubandhina eva ātmanaḥ sva-bhāvo gamakaḥ. sa ca ayaṃ hetutvena upādīyamāna upādhyna ca evaṃ-vidho vyatireko gamakaḥ. yas tu gamakaḥ, sa saṃvarṇita eva. sa ca na a-saty
iti. tathā-siddhāv eva hi sa dharmas tasya gamakaḥ syāt, na anyathā. puruṣa-pravṛtter a-bhāva-pratibandho ’py eṣṭavyaḥ. anyathā a- gamako hetuḥ syāt. hetos triṣv api rūpeṣu
so ’-nitya eva iti nitya-vyavacchedena gamakatā iṣṭā syāt, anyathā sarvato vipakṣād
tad anena dvi-vidhasya api hetor gamya- gamakatā-lakṣaṇam uktaṃ veditavyam. dvi-vidho hitasya a-niścaya-lakṣaṇatā. tathā ca a- gamakatvam iti kiṃ kasya sādhanaṃ, yad-artham a-vipakṣa-pracāra-śaṅkā-vyavacchedena labhyaṃ gamakatvaṃ katham ātmasāt kuryāt. a-vyavaccheda-ātmaka-an-ātmakau vibhajya tatra a-bhāvena gamakatvaṃ kathayatā āgamikatvam ātmanisva-bhāva-kāryayor eva ātma-pratibandhād gamakatvaṃ viparyaye vā viparyāsanam iti darśana-a-siddheḥ prasaṅga-viparyaya-sādhanayor a- gamakatvāt. ekasya bhāve ’-vikala-kāraṇasya prāg-samāśraye vā tat-sva-bhāvatayā gamakasya a- gamakatvāt. na hi prakāśatayā prakāśayan pradīpas
yad yena vyāptam a-vyāptaṃ vā, tat tasya gamakam a-gamakaṃ ca iti na puruṣa-icchayā vastuvyāptam a-vyāptaṃ vā, tat tasya gamakam a- gamakaṃ ca iti na puruṣa-icchayā vastu-dharmo
tasya yatra pratibandhas tad-vidas tasya tad- gamakaṃ tatra iti vastu-gatiḥ. tatra gamakadhetur eva. yadi tad-utpatteḥ kāryaṃ gamakam, tadā sarvathā gamya-gamaka-bhāvaḥ,syād iti. nanu śrāvaṇatvaṃ vyatireky apy a- gamakam. na, a-vyatirekāt. na hi śrāvaṇatvaṃ
dharmi-samāśraye vā tat-sva-bhāvatayā gamakasya a-gamakatvāt. na hi prakāśatayāa-pratibaddhasya bhāve bhāva iti saṃśayaḥ. gamakā eva ātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya
siddha-tan-mātra-anubandha eva sādhya-dharme gamakā veditavyāḥ. yo hi bhāva-mātra-anubandhīvidhi-pratiṣedhābhyāṃ kasyacin niṣedhe sarva- gamakānām an-upalabdhī rūpam. na aparaḥ
deśa-ādy-apekṣayā. anayā diśā anyeṣv api gamakeṣu pratibandhaḥ sādhyaḥ. tan na tri-vidhād’stitā ucyate, pratiṣedha-dvayena prakṛta- gamanāt. anyathā vyavacchedya-a-bhāvād
sādhyam ākarṇanīyaṃ vā. anyathā artha-antara- gamanād avasādaḥ syāt. sa ca ayaṃ sādhyaśabda-vat. trairūpyāc ca hetur arthaṃ gamayati, a-sambaddhād a-pratipatteḥ, mahānasa-ādi
api rūpaṃ prayuktam artha-āpattyā dvitīyaṃ gamayati iti. ata ekasya prayogaḥ syād iti. nanu
kārya-an-utpattiḥ kāraṇa-antara-bhāvaṃ gamayati ity uktam. buddhy-ādayo ’pi hi prāṇaāha. tataḥ sa-pratipakṣa-sambhāvanām astaṅ- gamayati. tato ’numāna-viṣaye viruddha-acet, na, pravṛtti-bhedāt. artho hi liṅginaṃ gamayati, tal-liṅgaṃ śabda iti. na, lakṣaṇa-gamayati

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186

guṇa

tat-kāryatayā pratibandhena toyaṃ gamayati deśa-ādy-apekṣayā. anayā diśā anyeṣv api
sādhana-saṃsthitiḥ. artha eva hy arthaṃ gamayati, nāntarīyakatvāt. na abhidhānam,na āgamasya api nivṛttir artha-a-bhāvaṃ gamayati. pratyakṣa-nivṛttir eva an-upalabdhir aca tad-a-pratibaddha-sva-bhāvo bhāvo ’nyaṃ gamayati. yathā-artha-darśana-ādi-guṇa-yuktaḥ
sva-bhāva-pratibandhād eva hetuḥ sādhyaṃ gamayati. sa ca tad-bhāva-lakṣaṇas tad-utpatti-viprakarṣair na teṣv an-upalambho ’-bhāvaṃ gamayati. sad avaśyaṃ kenacid upalabhyate vyatīta-a-bhāvād iti. kāraṇa-an-upalabdhir a-bhāvaṃ gamayati. sva-bhāva-an-upalabdhis tu svayam atarhi vidhi-mukhena eva prāṇa-ādaya ātmānaṃ gamayanti iti cet, kim idānīṃ nairātmyād
tatra prasiddhaṃ tad-yuktaṃ dharmiṇaṃ gamayiṣyati. iti. tasmān na agny-ādi-sādhana-vat
yena tata eva vyatirekād agnir auṣṇyaṃ na gamayet. kiṃ tarhi tat-tulya-vyatireko ’pi. tena-darśino hi darśana-vyāvṛttiḥ sarva-a-bhāvaṃ gamayet. kvacit tathā-dṛṣṭānām api deśa-kāla-ātmā iti cet, sa kim a-buddhi-janmā buddhiṃ gamayet, pratibandha-a-bhāvāt. artha-ātmanaś caniścitaḥ, sa bhavan kathaṃ tad-a-bhāvaṃ na gamayet. pramāṇa-antara-bādhanān na ubhayavivakṣā-vṛttaya iti tan-nāntarīyakās tām eva gamayeyuḥ. na ca puruṣa-icchāḥ sarvā yathā-arthakāraṇāt kārya-saṃsiddhiḥ sva-bhāva-antar- gamād iyam. hetu-prabheda-ākhyāne na darśitakārya-siddhiḥ. nimittayoḥ punar virodhe gamikā eva, yathā – na asya roma-harṣa-āditad-utpatteḥ kāryaṃ gamakam, tadā sarvathā gamya-gamaka-bhāvaḥ, sarvathā janya-janaka-bhāvāt.
na bhavet. tad anena dvi-vidhasya api hetor gamya-gamakatā-lakṣaṇam uktaṃ veditavyam. dvi-saṃsargiṇo gamyāḥ, sa eva eṣām a-saṃsargo gamyo ’stu, tāvatā kārya-parisamāpteḥ. kim antarkaroti. tasmān niścito vyāpyo gamako vyāpako gamyaḥ. tasya vyāpyasya ayaṃ nivartako vyāpakakṛtaka ity ukte ’pi śabdo ’-nitya ity arthād gamyata eva. tan na avaśyam asya nirdeśaḥ. tena
vyabhicārān na iṣyate. katham idaṃ gamyate – na dhūmo ’gniṃ vyabhicarati iti. tad’pekṣata iti tad-vyāpī. kathaṃ punar etad gamyate – nir-apekṣo vināśa iti. a-sāmarthyāc ca-an-upalabdhiḥ. anyathā arthasya nāstitvaṃ gamyate ’n-upalambhataḥ. upalambhasya nāstitvam
na asti sa khyāpyate nyāyas tadā na asti iti gamyate. iti saṅgraha-ślokaḥ. nanu tad-a-bhāve ’n-parisamāpteḥ. na ca eteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad eva sāmānyam a-pratipakṣam
pūrva-vat. sa punar ayaṃ virodhaḥ kathaṃ gamyate. kvacid a-vikala-kāraṇasya bhavato ’nyaācarati. kaiścit prakaraṇair icchā bhavet sā gamyate ca taiḥ. balāt tava icchā iyam iti
pratiyogi-vyavacchedas tatra apy artheṣu gamyate. tathā prasiddheḥ sāmarthyād vivakṣāiyaṃ kutaścit prakaraṇād bhavantī tena eva gamyate. tām a-prakaraṇām api viparīta-anubhava’-darśanaṃ khyāpyate, tad an-ukte ’pi gamyate. na hi tasya prāg darśana-bhrāntiḥ, yāidānīm a-śrūyamāṇaḥ sādhyatvena iṣṭa iti gamyate. prakaraṇāt, yathā saṃhatānāṃ pārārthyesādhya-dharmasya tan-mātra-anubandho gamyate. hetu-bhāvo vā tasmin saty eva bhāvād ity
na ca tathā. tasmāt tena ādheya-viśeṣā iti gamyante. na tv evaṃ nityānāṃ śabdānāṃ kasmiṃścit
— vyatireki-śabdatva-sāmānyam indriya- gamyaṃ nityaṃ ca. ato ’sya pramāṇasya vṛttiḥ. tanśabda-mātram icchā-vṛtti vidyata iti vastu- gamyaṃ vastu sidhyati. etena a-nityatva-saṃsthānaiti. yady avaśyam ete ’n-anya-saṃsargiṇo gamyāḥ, sa eva eṣām a-saṃsargo gamyo ’stu, tāvatā
katham anyatra bhaved iti. artha-antare tu gamye kāryaṃ hetuḥ, a-vyabhicārāt. na hy a-tadśīta-bādhako ’gniḥ, yatas tad-a-bhāvo gamyeta. antyasya avasthā-viśeṣasya a-vyabhicāra
vyaktaṃ tasya na vetty ayaṃ jaḍa-matir loko garīyaḥ padam. tatra upāsita-loka-bhartari kṛtā-bhāva-samāna-guṇa-puruṣa-sambhāvita-strī- garbha iva puruṣeṣu. yathā āha — yo hy akathaṃ na vimṛśet. a-parijñāta-sambandhād garbhāt puruṣa-viśeṣa-sambandhe ’-sambandha-ana api iyam artha-sannidhim apekṣeta. na hi gava-ādi-vikalpo ’rtha-sannidhāv eva bhavati. na
abhisamīkṣya āhuḥ — eṣa piṇḍo viṣāṇī go- gavayayor anyataratvād iti. atha punar mayā evaṃtathā bhavanti, sambhavad-viśeṣa-hetūnāṃ guṇa-antara-sambhavāt. viśeṣa-hetv-a-bhāve tu-ākṣiptaṃ sa-āsrava-dharma-viṣayam a-bhūta- guṇa-abhinandanaṃ rāgam āhuḥ. tad-ānanda-viṣaya’-cetaneṣu sambhavati. caitanya-karaṇa- guṇa-āder eva dṛṣṭa-śakter hetos teṣv a-sambhavāt
parāvṛtty-a-yogāt. yugapad ekatra viruddha- guṇa-upasaṃhāra-a-yogāc ca. tasmād ete kartur-vyavasthā-a-parijñāne ’-bhāvāt. jāti- guṇa-kriyāvatām etan na sambhavaty eva, rūpaa-vitatha-abhidhānāt. tathā hi na anya- guṇa-doṣa-niścaye liṅgam asti. te hi cetosa katham āgamaḥ. riktasya jantor jātasya guṇa-doṣam a-paśyataḥ. vilabdhā vata kena ime
na anyatra iti cet, na, hetoḥ sarvasya guṇa-doṣayoḥ sva-sādhye cintyatvāt. tasya svaekatra viruddhayor upasaṃhāre ’pi. vacana- guṇa-doṣau hi para-arthe ’numāne ’dhikriyete, na
anaikāntikaḥ. tan niścita-tad-bhāvo nirdiṣṭa- guṇa-niścayād eva ity a-niścito na anaikāntikaḥ
saṃśaya-hetuḥ, viniścita-apara-bhāva-samāna- guṇa-puruṣa-sambhāvita-strī-garbha iva puruṣeṣu.
’nyaṃ gamayati. yathā-artha-darśana-ādi- guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo ’’-bhāva-nirṇayo ’naikāntikaḥ. tasmāt karaṇa- guṇa-vaktu-kāmate vacanam anumāpayet. nanv atra-nānātve hi buddhi-nānātvaṃ dṛṣṭaṃ bhūta- guṇa-vat. tad-a-bhede ’py artha-bheda-kalpanāyām
syāt. na hi śabda-arthāḥ svataḥ kañcid guṇa-viśeṣam āviśanti. upādāna-dharmas teṣuguṇatva

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187

grahaṇe

yathā-sādhyam a-bādhanāt. yathā ākāśa- guṇatva-eka-artha-samavāyy-a-nityatva-a-bhāvamkṛtakatvena śabda-nāśe sādhye gandhe pṛthivī- guṇatva-viparyāsanād dhetur viruddhaḥ syāt. akathaṃ tac-chaktir upayujyate, sva-bhāva- guṇasya śaktāv upacārāt. yatra so ’-samarthaḥ, na-anvaya-viparīta-anvaya-vat. tena hi nirṇīta- guṇe vaktavye ’nyathā-abhidhānād doṣa eva. pakṣasarva-ākāra-sāmyam anumīyeta, sarva- guṇeṣu viśeṣa-darśanāt, saṃskāra-bhedena viśeṣaatiprasaṅgāt, a-bhraṣṭa-darśana-saṃskārasya gṛhīta-grahaṇasya smārtād a-viśeṣāt. niṣpādita-mātra-a-pratiṣedhāt. pṛthivy-ādi sāmānyena gṛhītvā ayaṃ pratiṣedham āha. tatra ca tūla-upalayoginām api śruta-mayena jñānena arthān gṛhītvā yukti-cintā-mayena vyavasthāpyaviśeṣyaṃ ca sambandhaṃ laukikīṃ sthitim. gṛhītvā saṅkalayya etat tathā pratyeti na anyathā.
yadi. tan na. spārśanam api dravyaṃ spṛṣṭvā gṛhṇāti iti cet, na ayaṃ ghaṭa iti jñāne varṇakutaścid anubhava-sambandhāt saha pṛthag vā gṛhṇīyāt. api ca artha-upayoge ’pi punaḥ smārtaṃ
-loka-vyavasthā-pratītau tat-saṅkalanena gṛhyate daṇḍy-ādi-vat. na anyathā, artha-sambandha-bādhā yatra asti tad-grāhyaṃ laukikaṃ yadi. gṛhyate vāta-putrīyaṃ kiṃ na yuktyā na bādhitam.
pratyeti na anyathā. kiñcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇa-viśeṣya-tat-sambandha-lokaālokaḥ saha rūpeṇa grāhya-lakṣaṇatvād gṛhyeta. na vā kevalasya apy ālokasya darśanād anabhisamīkṣya āhuḥ — eṣa piṇḍo viṣāṇī go-gavayayor anyataratvād iti. atha punar mayā-buddhiḥ, sāmagrī-sākalye ’pi vinivartya go-buddhim aśvam api kalpayato gor-darśanāt. na
bhavet. na aśvavān iti martyena na bhāvyaṃ go-matā api kim. sannidhānāt tathā ekasya katham
yad api kiñcid vijātīyād bhavad dṛṣṭaṃ go-maya-ādeḥ śālūka-ādiḥ, tatra api tathā-śabdayos tad-yogyatā, sāsnā-ādi-siddhāv iva go-vyavahāraḥ. vidyamāne ’pi viṣaye mohād atra anbādhanāt tad-balena uktaḥ śrāvaṇena akṣa- gocaraḥ. ity antara-ślokāḥ. anumāna-virodhe ’pi,
a-vastu-rūpaṃ sāmānyam atas tan na akṣa- gocaraḥ. tena sāmānya-dharmāṇām a-pratyakṣatvayasmād a-vidyamāna-a-bhede ’pi tad-akṣa-a- gocaratvataḥ. spṛśato ’py asti sā buddhiḥ ko hiuktaṃ ca na āgama-apekṣam anumānaṃ sva- gocare. siddhaṃ tena su-siddhaṃ tan na tadābhūta-āśrayatvāt. yat tarhi idaṃ viṣāṇī gotvād iti tat katham. tatra api, samudāyaśabda-sāmānya-darśanāt. na yuktaṃ sādhanaṃ gotvād vāg-ādīnāṃ viṣāṇi-vat. vivakṣā-parabhavantī sva-nimitta-sannidhiṃ sūcayati iti gotvād viṣāṇitā-pratipattiḥ kārya-liṅga-jā.
samudāyinaḥ. a-satsu teṣu sā na syād iti gotvād viṣāṇitā. sāsnā-viṣāṇa-ādi-samudāyo hitathā ekasya katham anyasya sannidhiḥ. gomān ity eva martyena bhāvyam aśvavatā api kim.
vinivartya go-buddhim aśvam api kalpayato gor-darśanāt. na api iyam artha-sannidhim
anyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced ayo- golaka-vahni-vat. vibhaktāv api cetanāsaṃsarga-vipralabdho ’yaṃ na vivecayaty ayo- golakam iva vahneḥ, tad-rūpa-sparśa-adhyavasāyāt.
bhedau kim āśrayau. iti saṅgraha-ślokau. ayo- golake ’pi vahni-sambandhād artha-antaram eva tat-pradarśanena samaye pravartanāt, yathā – gaur ayaṃ sāsnā-ādi-samudāya-ātmakatvād iti.
na anyathā idantayā iti cet. na hy ayaṃ gaur ity a-sannihite ’rthe bhavati. idaṃ ca naḥviṣāṇitā. sāsnā-viṣāṇa-ādi-samudāyo hi gauḥ. tad iyaṃ samudāya-vyavasthā samudāyisamāhitaḥ. sāmarthyād artha-gatau pratipatti- gauravaṃ ca parihṛtaṃ bhavati. pakṣasya dharmatve
tasya artha-rūpaṃ muktvā avabhāsinaḥ. artha- grahaḥ kathaṃ satyaṃ na jāne ’ham api īdṛśam. ity
siddha-a-sādhana-artha-ukta-vādy-abhyupagama- grahaḥ. veditavyaḥ. tena siddhaṃ yathā —a-bhede ca atīta-an-āgata-vastu-prabheda- grahaṇa-a-grahaṇa-ūha-an-ūha-artha-bhāva-apekṣapratyukta iti. pakṣa-dharma-prabhedena sukha- grahaṇa-arthaṃ hetu-prakaraṇasya sūtra-saṅkṣepa
ca atīta-an-āgata-vastu-prabheda-grahaṇa-a- grahaṇa-ūha-an-ūha-artha-bhāva-apekṣa-an-apekṣasmṛtir yuktā, tasyā a-tat-kṛtatve tan-nāma-a- grahaṇa-prasaṅgāt. tataḥ smṛtyā vyavadhānān na
ātma-pratyakṣa-nivṛtti-pramāṇayatas tad- grahaṇa-yogya-pratiṣedho yuktaḥ, na ca sarvam-vacanena api dharmy-āśraya-siddhau dharmi- grahaṇa-sāmarthyāt pratyāsattyā sādhya-dharmi-artha-vyavasthāpanād apārthakam anyatara- grahaṇam. anyathā vipratiṣiddham etad vacanaṃ
vyāptaṃ sādhyam iti darśana-artham iṣṭa- grahaṇam. ayam eva dharma-dharmiṇor viśeṣa uktokāraṇe kārya-upacārāt. atra sva-dṛṣṭa-artha- grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy an’bhyupagamo hetum apekṣate. pratyakṣe ’rtha- grahaṇam indriya-jñānasya kasyacid vitatha-grahaṇena a-prasaṅgāt. tasmād idam anyatara- grahaṇam eka-parigrahe ’py a-virodhe samarthaṃ
kṣaṇikatvād arthānām atipātāc ca na a-satāṃ grahaṇam. tasmād artha-antaram eva pratyayayatra api viveka-pratipattir asti, tasya api grahaṇam. saṅketa-smaraṇa-upāyaṃ dṛṣṭa-saṅkalanana hi tasya a-sattā-an-abhyupagama itara- grahaṇaṃ samarthaṃ bhavati, yathā — māṭharād
sva-saṃvedanam api pratyakṣam. sukha-ādi- grahaṇaṃ spaṣṭa-saṃvedana-pradarśana-artham, sarva
a-bhraṣṭa-darśana-saṃskārasya gṛhīta- grahaṇasya smārtād a-viśeṣāt. niṣpādita-kriye-dharmatva-ādi-sandeha-vat. lakṣaṇe jñāna- grahaṇāc ca. ukta-lakṣaṇe ’numāne tal-lakṣaṇasya
iti. na tatra eṣa doṣaḥ, itara- grahaṇāt. kevalo hi tad-viparīta-virahaḥ sādhyatarhi tad-dharma-virahiṇi ity a-doṣo ’nya- grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa
-prasaṅga iti cet, na, taj-janya-viśeṣa- grahaṇe ’bhimatatvāl liṅga-viśeṣa-upādhīnāṃ cagrahaṇena

PVin3_0001611
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188

ghaṭa

ity abhiprāyād a-doṣa iti cet, na, anyatara- grahaṇena a-prasaṅgāt. tasmād idam anyataravilabdhā vata kena ime siddha-anta-viṣama- grahāḥ. ity antara-ślokaḥ. tad-āgama-viruddha-vikalpo vijñeyaḥ. tad etad a-tasmiṃs tad- grahād bhrāntir api sambandhataḥ pramā. svanibandhanam. prasiddher a-pramāṇatvāt tad- grahe kiṃ nibandhanam. utpāditā prasiddhyā eva
a-viparyāsa-udbhavā sā na doṣaḥ. a-saty ātma- grahe duḥkha-viśeṣa-darśana-mātreṇa abhyāsa-balanirīkṣyate. vibhakta-lakṣaṇa-grāhya- grāhaka-ākāra-viplavā. tathā-kṛta-vyavasthā iyaṃsā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit. grāhaka-ākāra-saṅkhyātā pariccheda-ātmatā ātmani.
ātmanoḥ prakāśakaḥ syāt, prakāśa-vat. tasmād grāhaka-ākāraḥ sva-saṃvidaḥ sādhanam iṣṭam, tatoiṣyate. yeṣāṃ buddhir eva upadarśita-grāhya- grāhaka-ākārā utpadyate, teṣām anyasya
sā eva kathaṃ sidhyati. uktam atra – grāhya- grāhaka-lakṣaṇa-a-yogād iti. api ca sahana apy asya kaścit, tatra api grāhya- grāhaka-lakṣaṇa-vaidhuryāt. tasmād ātmā eva-bheda-vat. yadā tadā na sañcodya-grāhya- grāhaka-lakṣaṇā. ity antara-ślokau. tadā anyaasti tasyā na anubhavo ’paraḥ. grāhya- grāhaka-vaidhuryāt svayaṃ sā eva prakāśate.
buddhy-ātmā viparyāsita-darśanaiḥ. grāhya- grāhaka-saṃvitti-bhedavān iva lakṣyate. mantra-sthitiḥ. kriyate ’-vidyamānā api grāhya- grāhaka-saṃvidām. anyathā ekasya bhāvasya nānā-ayāt tad-a-vivekena saṃvido ’py a-grāhya- grāhakasya ca samayasya a-bhāvāt, anyena apy-ślokaḥ. na ca idaṃ pūrva-pramāṇa-viṣaya- grāhi, an-adhigata-viṣayatvāt pramāṇasya, anyathā-vāsanā-utthāpitam a-niyata-indriya-artha- grāhi kutaścid anubhava-sambandhāt saha pṛthag vā-pratyaya-udbhavam. tad-artha-an-antara- grāhi pratyakṣam iti vartate. mānasam api indriya-jñānaṃ pratyeti iti cet, na, yathā-ukta-a- grāhiṇas tathā-pratipatty-a-yogād a-viṣaye ’-a-viśeṣāt saty api pratītir a-tad-ātma- grāhiṇī, tad-bhāva-a-bhāvayor an-anukārāt, rasa-samayavatām a-niścita-sādhanā na eka-anta- grāhiṇyaḥ syuḥ. tasmād yathā kathañcid apy anena
an-upalambhaḥ. tadā api tathā-vidha-indriya- grāhya-a-bhāvo ’sty eva. tasmāj jñānaṃ tadyathā bhrāntair nirīkṣyate. vibhakta-lakṣaṇa- grāhya-grāhaka-ākāra-viplavā. tathā-kṛtaphalam iṣyate. yeṣāṃ buddhir eva upadarśita- grāhya-grāhaka-ākārā utpadyate, teṣām anyasya
sā eva kathaṃ sidhyati. uktam atra – grāhya-grāhaka-lakṣaṇa-a-yogād iti. api ca sahaanubhavo na apy asya kaścit, tatra api grāhya-grāhaka-lakṣaṇa-vaidhuryāt. tasmād ātmā-ādi-jñāna-bheda-vat. yadā tadā na sañcodya- grāhya-grāhaka-lakṣaṇā. ity antara-ślokau. tadābuddhyā asti tasyā na anubhavo ’paraḥ. grāhya-grāhaka-vaidhuryāt svayaṃ sā eva prakāśate.
’pi buddhy-ātmā viparyāsita-darśanaiḥ. grāhya-grāhaka-saṃvitti-bhedavān iva lakṣyate.
-māna-phala-sthitiḥ. kriyate ’-vidyamānā api grāhya-grāhaka-saṃvidām. anyathā ekasya bhāvasya
pratyastam-ayāt tad-a-vivekena saṃvido ’py a- grāhya-grāhakasya ca samayasya a-bhāvāt, anyena
pratibandha eva liṅga-lakṣaṇam, kiṃ tarhi grāhya-dharmaṇi dharmiṇi ca darśanam. na ca etac
nāntarīyakatayā ālokaḥ saha rūpeṇa grāhya-lakṣaṇatvād gṛhyeta. na vā kevalasya apy
anubandha-siddhau kāraṇa-bhāva-an-upalabdhyā grāhya-viṣayayā siddhā, na itarayā iti yāvat. annityo vā iti prakaraṇe vyatirikta-indriya- grāhya-sāmānya-eka-artha-samavāyy-a-nityatvaiti sthitiḥ. kṛtā idānīm a-siddha-antair grāhyo dhūmena na analaḥ. yadi sādhana ekatra
bhinna-kālaṃ kathaṃ grāhyam iti ced grāhyatāṃ viduḥ. hetutvam eva yukti-jñā jñānasaha-bhāvo viruddhaḥ. bhinna-kālaṃ kathaṃ grāhyam iti ced grāhyatāṃ viduḥ. hetutvam evaa-bādhitaṃ dṛśya-a-dṛśyayor viṣayayoḥ, tad grāhyam iti. śāstravato ’py a-tad-ālambane
prasaṅgataḥ. kena iyaṃ sarva-cintāsu śāstraṃ grāhyam iti sthitiḥ. kṛtā idānīm a-siddha-antair
tatra dṛśyate. na yukti-bādhā yatra asti tad- grāhyaṃ laukikaṃ yadi. gṛhyate vāta-putrīyaṃ kiṃ
yathā-svaṃ pratipatti-sādhanair niścitaṃ grāhyam, sandigdha-viparyasta-rūpayor iṣṭa-an-iṣṭa
abhivyakta-caitanya-śarīra-lakṣaṇa-puruṣa- ghaṭa-anyatara-sa-dvitīyo ghaṭaḥ, an-utpalatvāt,-a-bhāve kṛtakatvasya a-sambhavaḥ, yathā ghaṭa-ākāśayor iti darśanīyam. na hy anyathākiñcit kṛtakaṃ tat sarvam a-nityam, yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka ity anvayī.
ca nir-ātmānaḥ prāṇa-ādy-a-bhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādaudarśane ’pi vyatireka-a-siddher na sidhyati. ghaṭa-ādayo vyatireka-viṣayā iti cet, na evaṃprāṇa-ādi-viraha-prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad iti, tad apy a-kārya-kāraṇa-bhāve-antaraṃ sādhya-dharma-sāmānyaṃ samāviśad ghaṭa-ādikaṃ sapakṣayati. tena a-sapakṣa iti na
antarāla-vyāpti-nāntarīyakaḥ, ātapa-āder iva ghaṭa-ādibhir iti. dvitīyo ’pi prayogaḥ — naa-tad-āgamebhyo na tatra pratītir ākāśād iva ghaṭa-ādiṣu. na vai śabda-sva-bhāvo niyato
nanu na ākāśa-deśe rūpa-ādayas tad-deśāṃś ca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ pradeśaca kiṃ kasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam utpādayanti khaṇḍayanti
nir-apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin nityatā api syāt. yady apiprāṇa-ādimattva-prasaṅgād iti. nir-ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy-a-bhāvena
a-dṛśya-an-upalambhād a-bhāva-a-siddhau ghaṭa-ādīnāṃ nairātmya-a-siddheḥ prāṇa-āder akumbha-kāreṇa mṛd-vikārasya kasyacit. ghaṭa-ādeḥ karaṇāt sidhyed valmīkasya api tatghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. tena a-jñāta-vyatirekasyaghaṭaPVin3_0011906
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189

ca

uktam. buddhy-ādayo ’pi hi prāṇa-āder hetavo ghaṭa-ādau na santi. tasmāt sandigdha-sāmarthyaślokāḥ. anumāna-virodhe ’pi, yathā — nityo ghaṭa iti, abhighāta-sahatvaṃ paśyato bhrāntyā
iti jñāne varṇa-pratyavabhāsanāt. na hy ayaṃ ghaṭa iti jñānaṃ sparśana-indriya-jaṃ yuktam,
api dravyaṃ spṛṣṭvā gṛhṇāti iti cet, na ayaṃ ghaṭa iti jñāne varṇa-pratyavabhāsanāt. na hy-bhāvāt, kiṃ tarhi yo ’yam upalambho na asti ghaṭa iti, tata eva a-bhāva-upalambhāt, tac ca sva
a-bhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti pratipadan na pratyakṣī-bhavitum arhati.
eva liṅgāni. yathā pradeśa-viśeṣe kvacin na ghaṭa upalabdhi-lakṣaṇa-prāptasya an-upalabdheḥ,te kiñcid atiśāyayanti iti. api tu na sarve ghaṭa-kṣaṇāḥ sarvasya indriya-jñānasya hetavaḥ.
iti cet, tat kim idānīm a-krama-abhivyakter ghaṭa-dadhy-ādir an-ekaḥ, ko vā virodhaḥ karmadvayor ekasya apy an-abhyupagamāt. śabda- ghaṭa-bhedena kalpane ’-nityatāyām api tulyam iti
iṣṭa-puruṣa-vat. a-nityaḥ śabdaḥ kṛtakatvād ghaṭa-vad iti. tathā viparīta-anvayaḥ — yad aśabdo ’-mūrtatvāt karma-vat parama-aṇu-vad ghaṭa-vad iti sādhya-ādi-vikalāḥ. sandigdhāś cabhrāntyā etat syāt. tac ca dṛṣṭa-avarugṇa- ghaṭa-vad utpatty-āder na sambhavati. na kaścid atathā śrāvaṇa-ādy api iti naindriyam. tathā ghaṭa-śarīrayor anyatarad artha-antara-bhūtam iti-lakṣaṇa-puruṣa-ghaṭa-anyatara-sa-dvitīyo ghaṭaḥ, an-utpalatvāt, kuḍya-vad iti. tathāyām ayaṃ jantur adhyakṣam adhyavasyati ghaṭo ’yam iti, tan-nivṛttāv a-nivṛttāv apy
sarvasya a-bhāvāt. evaṃ tarhi sā eva avasthā ghaṭo ’stu, yathā-ukta-lakṣaṇatvād asya. sa ca-āder na sambhavati. na kaścid a-nityo ghaṭaḥ, tatra api vyakti-tiro-dhānād iti cet, a-avasthitaḥ paryanuyojyaḥ. san vā na ghaṭo bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekam eva
rūpa-viveka-sambandhayor a-pratibhāsanena ghaṭana-a-yogāt kṣīra-udaka-vad a-tad-vedini.
ity uktaṃ vārttike. buddhi-kṛtā ca ghaṭanā a-satsu kena nivāryate. sad-a-sad-ubhayaniyamaḥ, tat sādhanam. na ca iyam artha- ghaṭanā artha-sārūpyād anyato jñānasya sambhavati.
tattvaṃ pratilabhate. tatra arthena ghaṭayaty enāṃ na hi muktvā artha-rūpatām. tasmātbhedakam api indriya-ādy-arthena etad ghaṭayati, tatra pratyāsatti-nibandhana-a-bhāvāt.
tāṃ tu sārūpyam āviśat sarūpayantaṃ ghaṭayet. idam eva ca naḥ sukhaṃ yat sātaṃ
-nityaḥ śabdo nityo vā iti. na hy atra śabda- ghaṭayoḥ śabda-ākāśayor vā vāstavī pratyāsattiḥ,eva tathā ucyeta. anyatara-vacana-sāmarthyād ghaṭasya api sa iti virodhaḥ. itaś ca na sāmānyaanyathā vipratiṣiddham etad vacanaṃ syāt, ghaṭasya ātmanā tad-bhāva-artha-antara-bhāvasa ca na śarīrasya, an-anvaya-śaṅkayā, na ghaṭasya, virodhād iti sāmānyena api na
vā. ito ’pi na anyatara-artha-antara-bhāvaḥ, ghaṭasya svato ’rtha-antara-bhāvasya antad-dūṣaṇam api. tathā-vidhasya ca dehasya ghaṭād artha-antara-bhāva-an-abhyupagamebādhyate. tad-yogyatā-balād eva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte ’piviśeṣa-sthiteś ca deha eva pratyayaḥ, na ghaṭe. yathā ko ’py āyāta iti na parvate vṛkṣe vā-bhojane. vikalpa-viṣayatvād asya. tatra hi ghaṭena eva sa-dvitīyo dehena eva vā iti na’numānād anveti iti cet, jitaṃ jaḍair jaya- ghoṣaṇām avaghuṣya, yena evaṃ-vādino ’py avadheyalakṣaṇatve tasya a-niścaya-lakṣaṇatā. tathā ca a-gamakatvam iti kiṃ kasya sādhanaṃ, yaditi sambandha-a-bhāva-ādayo ’py uktāḥ. tasya ca a-jñeyatvam, upakārād eva jñāna-utpatteḥ.
atra — yathā ’-sati niṣedhaḥ, a-sapakṣaś ca a-tattva-lakṣaṇa iti. nanv etasminn a-sapakṣe
tarhi sarvaḥ pratiyogī niṣedhaḥ paryudastaś ca, a-tattva-lakṣaṇatvād a-sapakṣasya. tad
pratibhāsanād etāvan-mātra-nibandhanatvāc ca a-tattvasya. vastv-a-bhāve ’pi śābdapārthiva-a-loha-lekhya-vat. virodhasya ca a-dṛṣṭeḥ sandeha eva. nairātmyena prāṇa-ādīnāmiṣṭasya apy a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣa-hetvor ukto veditavyaḥ, yathā-arthena anumānena āptābhyāṃ prasiddhena ca a-nirākṛto ’bhyupagamo hetum apekṣate.
-pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti ca a-paśyato ’nunaya-pratigha-a-bhāvāt. a-yoniśo’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ ca a-pratikṣepa-arhatvāt. na evaṃ vākyāni, dṛśya-aya-a-yogāc ca. buddhir atra vivarteta, sā ca a-pratyakṣā vivṛttā api na prakāśeta. na ca
an-antaratvād utpannaṃ pratyakṣī-bhavati. na ca a-pratyakṣe kārye kāraṇa-bhāva-gatiḥ, yataḥ
kiṃ tarhi tad-upalambha-sattayā. sā ca a-prāmāṇikā na sattā-nibandhanān vyavahārān
vastu-bala-pravṛttena pramāṇena sva-vacanena ca a-bādhitaṃ dṛśya-a-dṛśyayor viṣayayoḥ, tad-viṣayatve dvayaṃ vyartham. krama-bhāvaś ca a-bhinna-nimittayoḥ pratiṣiddhaḥ. sakṛd-bhāve
kriyā-sādhanayor viṣaya-nānātva-virodhāc ca. a-bhinna-viṣayatve dvayaṃ vyartham. krama’py a-sad-a-viśeṣāl laiṅgika-upabhogasya ca a-bhogatvād anya-bhoga-vat. liṅga-a-yogād ato
yathā-svam indriya-viṣayau hetū. pūrvakaṃ ca a-viguṇaṃ vijñānam, tasya viṣaya-antarabādhaka-bhāve hy apara-a-bhāvo niścīyate. na ca a-viruddha-lakṣaṇam atīndriyaṃ su-jñānabhāsamānasya nīla-ādes tat-saṃvidaś ca a-vivekaḥ siddhaḥ. dvairūpyaṃ tad-dhiyaḥ
apy artha-a-visaṃvādād eva pramāṇam. sa ca a-visaṃvādas tasmād ātma-lābhāt, anyato bhavato’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca a-vyabhicāram iti kathaṃ na unmattaḥ. vipakṣanityaṃ jananam a-jananaṃ vā anyathā syāt. te ca a-vyavahitāḥ pratighātinā anyena anyonyasya
muktvā śabdo ’sti na aparaḥ. vyavahāraḥ sa ca a-satsu na iti prāptā atra mūkatā. satāṃ ca na

ca

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PVin1_0002002
PVin1_0001009
PVin3_0013102
PVin3_0011808
PVin3_0007401
PVin2_0007812
PVin3_0009412
PVin1_0001804
PVin3_0005312
PVin2_0006902
PVin3_0013104
PVin3_0010813
PVin2_0010110
PVin2_0006007
PVin2_0010106
PVin3_0002705
PVin2_0004805
PVin3_0007809
PVin3_0001104
PVin3_0005707
PVin3_0010402
PVin3_0008007
PVin1_0003803
PVin1_0000210
PVin3_0005807
PVin1_0002007
PVin3_0000805
PVin3_0002209
PVin3_0007910
PVin3_0002111
PVin3_0012803
PVin3_0000608
PVin3_0009810
PVin3_0013407
PVin1_0002306
PVin2_0007001
PVin3_0003003
PVin3_0000509
PVin3_0000501
PVin1_0000505
PVin1_0003407
PVin3_0013712
PVin3_0012612
PVin3_0002808
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190
ity atra antare. tena na iha pratanyate. nayathā-abhiniveśam a-tattvāt, yathā-tattvaṃ
prasādhitaṃ na anumeyatām atipatati. tac-vaiguṇye ’nyatra vijñāna-an-utpatteḥ. tac
iti hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś
na vai janma nāśi-sva-bhāvasya hetuḥ, natasmāt pratyakṣa-ābhāsaḥ. viplavaś
-vāsanā-vivṛttir ato vṛttiś ca. mānasaṃ
an-adhigata-viṣayatvāt pramāṇasya, anyathā-mano-vijñānayor a-bheda-prasaṅgāt. a-bhede-śabdatva-sāmānyam indriya-gamyaṃ nityaṃ
hi tayoḥ pratibandhaṃ jānīyāt, tau-sāmānyaṃ tatra a-siddham iti sādhyate. nanu
yata ime kecin naśvara-ātmāno jātāḥ. na
iti cet, yukto yadi pratibandhaḥ sidhyet. sa
tatra sāmānya-a-pratibhāsanāt pratibhāsināṃ
saha-kāri-kāraṇaṃ śabdasya upasaṃharet. tac
tad-vyatikrame ca niyama-a-yogāt. śakteś
kṛtakatvaṃ pratibadhnāti. kṛtakatva-prastāveataḥ sandigdho vyatirekaḥ. pūrva-uktāctathā-bhāva-niścaye vyāpakasya sva-ātmanaś
’nya-bhāve ’-bhāvād virodha-gatiḥ. sa-nivṛtty-a-siddheḥ. yukta-upalambhasya tasya-a-bhāvam api sādhayati iti. anena evaprekṣā-pūrva-kāriṇaḥ, na vyasanitayā. na-viṣayaṃ paśyati, tam eva pakṣī-kuryāt. na
vipratipatti-darśanāt tan-nirāsa-artham. sa
kvacid aparaṃ kiñcin nibandhanam asti. sa
atiprasaṅgād ity uktam. itara-itara-vibhāgaṃ
caturaḥ pakṣa-dharmān āha. bheda-sāmānyayoś
iti. viṣaya-ākāraḥ kaścit paricchedaś
sāmarthya-rahito ’-yukta-pratipattir eva. na
vyāpakaḥ sva-bhāvaḥ sādhyate. vyāptiś
ca krama-utpatty-a-yogāt. ādheya-bhedatve
kartur icchā-mātra-anurodhataḥ. vastunaś
sva-bhāvān na nivartate. prapadyamānaś
sattā-sādhane na hetu-lakṣaṇa-bhāk, na
sambaddhasya eva bādhanam. parihāryaṃ na
vā viruddha-a-vyabhicāritāyām. na
yoga-a-bhāvaḥ, tad-a-bhāvasya tad-bhāvasya-siddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na
tad ayaṃ na sva-tantraḥ. tad-a-sambandhībauddhā eva prajñā-ādi-vat. cetanāś
ārya-deśayoḥ. tasmād ime darśanam a-darśanaṃ
pratibadhnāti. tad evaṃ sva-vacanaṃ śāstraṃ
-prāptasya avaśyaṃ parigraha-arhatvāt. nananu tathā apy a-siddhir hetoḥ pratijñāyāś
puruṣa-mātra-pratyakṣam anveti. pratiṣedhaṃ
pratyekaṃ parama-aṇuṣv a-bhāvāt. ekaś-artha-anumāna-paricchedas tṛtīyaḥ. samāptaś
santi, sa prakāro ’-bhāvaḥ. śaśa-viṣāṇayoś
artha-antara-gamanād avasādaḥ syāt. sa
eva ātmanaḥ sva-bhāvo gamakaḥ. saśabde tataḥ smṛtiḥ syāt, agni-dhūma-vat. na-dharmatayā pātāt, ākāśa-kṣipta-vat. tathāsiddhā iti cet, etad uttaratra vakṣyāmaḥ. sa
pratibhāsamāne te ’pi pratibhāseran. na
ity-evam-ādi ca vyavaharati. nirloṭhitaś
vyavasthāṃ vidhurayati. vistareṇa

ca
ca a-sann ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ
ca a-samīhitatvāt. tasmād ayaṃ pravartamānaḥ
ca a-siddham iti na kiñcit pramāṇam a-pramāṇaṃ vāca a-siddham. vyakto viṣaya iti cet, nanu sāca a-hetukatvam. anyathā a-bhāva iti bhāva eva
ca a-hetoḥ sva-bhāva-niyamaḥ. tasmān na atra
ca akṣa-jatve ’pi tad-anyebhyo ’-viśeṣataḥ. yo
ca akṣa-vijñāna-an-antara-pratyaya-udbhavam. tadca atiprasaṅgāt, a-bhraṣṭa-darśana-saṃskārasya
ca atīta-an-āgata-vastu-prabheda-grahaṇa-aca. ato ’sya pramāṇasya vṛttiḥ. tan na etad vastu
ca atyanta-parokṣasya na sidhyataḥ. ke ca nirca atra api tad-a-yoga-virahiṇā sāmānyena anvayo
ca atra kaścin niyāmakaḥ sva-bhāvasya asti, sarva
ca an-anvayasya na sidhyati iti vakṣyāmaḥ.
ca an-anvayād viśiṣṭam eva an-abhilāpyaṃ vastuca an-apekṣatvād asya nirastam. tad ayam
ca an-artha-antaratvāt sa eva sva-bhāva-niyamaḥ.
ca an-āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś
ca an-upalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ
ca an-upalabdhir iti sa tat-tad-viruddha-ādy-aca an-upalabdheḥ. anyonya-vyatireka-sthitaca an-upalambhanam. pratiṣedha-hetuḥ. pratiṣedhaca anumāna-kāle śāstra-an-āśraya-vacanena aca anumāna-pratibhāsa eva artha-sādhanam,ca anumāna-viṣaye pratyakṣa-ādi-bādhā asti,
ca anumeyaḥ sva-rūpeṇa eva nirdeśyaḥ svayam iṣṭoca anena a-sakṛd ācarita-pūrva iti na anayoḥ
ca anena sattā-anuṣaṅgiṇaṃ prathayatā a-sattā eva
ca anaikāntikayor aikāntikatāṃ bruvāṇaṃ
ca antaraḥ sva-saṃvidita-rūpo jāyamāno lakṣyate.
ca anya-darśane ’nya-kalpanā yuktā, atiprasaṅgāt.
ca anyatra vyavahārasya tan-mātra-siddhyā, viśeṣa
ca anyatvam. kṣaṇikatvād arthānām atipātāc ca na
ca anyathā-bhāvāt tat-kṛtā vyabhicāriṇaḥ. iti
ca anyas taṃ nāntarīyakam īpsitaiḥ. sādhyaca anyā gatir asti. tasmān na sattā sādhyate.
ca anyeṣām an-avasthā-prasaṅgataḥ. kena iyaṃca anyo ’-vyabhicārī. tasmād a-vastu-darśana-balaca anyonya-parihāra-sthita-lakṣaṇatvena virodhāt.
ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva ca
ca apārthakaḥ, tena eva artha-parisamāpter iti.
ca api vedyatvād a-tad-rūpa-a-pravedanāt. cetanāś
ca apekṣamāṇās tat-sādhanam a-vyabhicāram eva
ca abhisamasya sāmyād ekam uktam. yathā ātmano ’ca abhyupagamo yukti-bādhane samartha iti
ca abhyupeta-ādi-bādhā, svayam abhyupagama-antara
ca ayaṃ kvacit kurvāṇo na pratyakṣeṇa kartum
ca ayaṃ jñāna-sanniveśī iti na ca bahūni rūpāṇi
ca ayaṃ pramāṇa-viniścayaḥ.
ca ayaṃ bhāvāc chaśa-viṣāṇa-a-bhāva-vādinamca ayaṃ sādhya-abhyupagamaḥ pratyakṣa-arthaca ayaṃ hetutvena upādīyamāna upādhy-apekṣaḥ
ca ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś ca
ca ayam atra a-kiñcit karaḥ katham asyaca ayam an-upalambhaś catur-vidhaḥ. pravṛttica ayam artha-a-saṃsparśī saṃvedana-dharmaḥ,ca ayam artho ’-sati nāstitā ity atra antare.
ca ayam asmābhir vādaḥ pramāṇa-vārttike

ca

191

PVin3_0000606
paraspara-parihāra-sthita-lakṣaṇatayā vā. na
PVin2_0008911
vāsasi rāga-vat. iti saṅgraha-ślokāḥ. api
PVin2_0006912
yathā-darśana-pratīter darśana-parāvṛttau
PVin3_0005306
apekṣyata ity ukta-prāyam. tad-upakārasya
PVin2_0009104-antara-yoge ’pi tad-bhāva-an-upapatteḥ. sa
PVin1_0000812
tad-yojanā sambhavati, śabda-antara iva. na
PVin3_0004002
yathā — a-śrāvaṇaḥ śabda iti. tad-arthāPVin1_0000808-sambandhāt saha pṛthag vā gṛhṇīyāt. api
PVin3_0013202
ucyate. tri-lakṣaṇo hetur uktaḥ. tāvatā
PVin3_0013210-pratiniyamaḥ sva-bhāva-vyāptir vā. asmiṃś
PVin3_0002101
tāṃ vyabhicāreṇa bādhyate. a-nāntarīyake
PVin2_0005517’rthaṃ na laukikam. tat-phalo ’-tat-phalaś
PVin2_0006508-upadhānāj jñāna-utpādana-śaktiḥ. na
PVin3_0009310
āha, tasya api sā kathaṃ nivṛttā a-pracyutā
PVin3_0011708-siddhir iti na vyatirekī. pratibandhaś
PVin1_0003503
ca yugapad draṣṭum a-śakyatvāt sarvadā
PVin1_0002405
āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. na
PVin1_0003106
iti pratikarma vibhajyate. an-ātma-bhūtaś
PVin2_0009707
cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ
PVin3_0003404
iti yat kiñcid etat. puruṣa-icchā-kṛtā
PVin3_0005405-antaratvāt, artha-antaratve ca doṣāt. na
PVin3_0012010-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti iti
PVin3_0003202
tulya-kakṣatvāt, yathā sva-vacane. tadāPVin3_0003710
vivakṣā apy atra viṣaye na iṣṭā eva. viṣayaṃ
PVin2_0006209
na atra śiṃśapā vṛkṣa-a-bhāvād iti. sarvatra
PVin3_0003205
apeta-yuktikā pratijñā bādheta. pratiṣiddhaṃ
PVin2_0004808
tat-pratibaddha-vastu-liṅga-apekṣaṇāc
PVin3_0000609-sthita-lakṣaṇatvena virodhāt. ayam eva
PVin3_0011708
vyatirekī. pratibandhaś ca avinābhāvaḥ. sa
PVin2_0008314-bhāva iti sa eva svayaṃ vastuto bhāvaḥ. sa
PVin2_0005112
anyad vyavacchinatti, naraṃ ca nārāyaṇam eva
PVin1_0003412-siddhi-prasaṅgād vastra-udaka-vat. ekasya
PVin1_0003003-vikāre ca vikārāt, tan-nibandhanatvāc
PVin3_0007409
vā kaḥ pratijñāṃ sādhanād apākaroti. tathā
PVin2_0005613
cet, na, dharma-bheda-parikalpanāt. tathā
PVin3_0013608-padayor virodhāt pratijñā-doṣa iti. yathā
PVin3_0003604
evam-phalam. saṅketa-āśrayāḥ śabdāḥ, sa
PVin2_0004910
api tathā-rūpatvād anvaya-apekṣaṇāc
PVin2_0007109
āgama-artha-āśrayā yuktir atyakṣeṣu na
PVin3_0013611-pratiṣedhāt, sādhya-dharmi-bahir-bhāvāc
PVin3_0012702
kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ
PVin3_0004405
bhavati — a-sapakṣe sann a-san dvedhāPVin2_0008213
tad-dhetoḥ a-bhāva-kāriṇaḥ kriyā-pratiṣedhāc
PVin3_0004603
tadvatāṃ tat-saṅgrahād eka-anta-vyāvṛtteś
PVin2_0005606
trayaḥ. eva. an-upalabdhiḥ sva-bhāvaḥ kāryaṃ
PVin3_0011208
tayoḥ sapakṣe ’-sattvaṃ vipakṣe bhāvaś
PVin3_0004909-nityaḥ kṛtakatvāt prayatna-anantarīyakatvāc
PVin3_0007904
a-vyāptaṃ vā, tat tasya gamakam a-gamakaṃ
PVin1_0000109 dvi-vidhaṃ samyag-jñānaṃ pratyakṣam anumānaṃ
PVin3_0013607
prayuñjāno ’rtham upasthāpayati, apahnute
PVin3_0001410
tad-an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ
PVin3_0005904— idam upalabhe , aparaṃ na upalabhe
PVin3_0008505
varṣa-hetuḥ pipīlikā-saṅkṣobha-ādi-hetuś
PVin3_0004910
nityaḥ kṛtakatvāt prayatna-anantarīyakatvāc
PVin3_0004404
bhidyate — sapakṣe sann a-san dvedhāPVin1_0002001-ākāra-arpaṇa-kṣamam. ity antara-ślokaḥ. na
PVin1_0001609
dṛṣṭāv iva tad a-nirdeśyasya vedakam. tac
PVin1_0001703
artha-pratipattaye ca śabdāḥ prayujyante. na
PVin1_0001008-balena utpatter a-vicārakatvāt. vicārakatve

ca
ca ayam utpatti-vināśābhyāṃ caitanyasya
ca artha-antara-nimitto hi dharmaḥ syād anya eva
ca artha-antara-parigrahāt, kali-māry-ādi-śabdānām
ca artha-antaratve tasya iti sambandha-a-bhāvaca artha-antarād bhavann a-nityatā anyo vā dharmo
ca artha-abhipāta-kṛte ’-satya-antare vikāre
ca artha-uktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ
ca artha-upayoge ’pi punaḥ smārtaṃ śabdaca artha-pratītir iti na pṛthag dṛṣṭānto nāmaca arthe darśite darśita eva dṛṣṭānto bhavati,
ca arthe bādhite ’nyasya kā kṣatiḥ. uktaṃ ca na
ca artho bhinna ekas tatas tataḥ. tais tairca avaśyam eṣāṃ kārya-upalambho yena anumīyeran.
ca. avasthā nivartate, na avasthātā iti cet, kāca avinābhāvaḥ. sa ca ātma-pratibandhas tādātmyaca asya a-darśana-prasaṅgaḥ. katipaya-avayavaca asya ayam ātmā para-upadhāno yuktaḥ, tad-aca asya indriya-artha-sannikarṣa-ādiṣu hetuṣu
ca asya nivedayiṣyāmaḥ. yad apy āha – yady aca asya paripūrṇā pramāṇatā. yadi sva-vacanaca asya prayatna-an-ārambha-virāme kadācid
ca asya sapakṣe ’stitā ucyate, pratiṣedha-dvayenaca asya sva-vacanena virodhaḥ, na śāstreṇa. tayor
ca asyā nivedayiṣyāmaḥ. tad evaṃ pramāṇe bādhake
ca asyām a-bhāva-vyavahāra-sādhanyām anca āgamānāṃ prāmāṇyam. tasmād abhyupetya vicāreṣv
ca. ācāryaḥ punar artha-bhidāṃ jagau.
ca ācāryair avayavi-pratiṣedha-ādiṣu bahu-mukhairca ātma-pratibandhas tādātmya-tad-utpattibhyāmca ātmānaṃ parityajya katham anyatra bhaved iti.
ca ādau svataḥ sutau dvau janayāṃ babhūva. iti
ca āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt.
ca āśraya-sthiteḥ, sarpa-ādi-bhrānti-van manoca āha —liṅgasya a-vyabhicāras tu dharmeṇa
ca āha – sarva eva ayam anumāna-anumeyaca āha — dharmi-viśeṣaṇatvena upādānād a-nityaḥ
ca icchā-mātra-āśrayaḥ. tan na a-siddhiḥ śabdaca. itarat punar bheda-antara-vimarśa-vivekena
ca itarā. tad-arthasya a-pratiṣṭhānād yukter atra
ca ity uktam. tāny api kenacil leśena āsv eva
ca ity uttarasya. na hy ayaṃ viṣāṇa-mātram
ca ity evam. sādhya-dharma-sāmānyena samāno
ca iti ca-śabdāt. katham a-sāmarthyam. siddhe hi
ca iti. tadvatāṃ tat-saṅgrahād iti prabhedaca iti trīṇy eva liṅgāni. yathā pradeśa-viśeṣe
ca iti dvayo rūpayor a-siddhir viparyaya-siddhir
ca iti dvau hetū, nityaḥ kṛtakatvāt prayatnaca iti na puruṣa-icchayā vastu-dharmo
ca iti. na hy ābhyām arthaṃ paricchidya
ca iti pratijñā-padayor virodhāt pratijñā-doṣa
ca iti. yadi ca na viṣayī-kṛtam eva tat sādhanena,ca iti. yasmād artha-viśeṣa-gatiḥ saṃvedanaca iti. rūpāt sparśa-anumānaṃ kārya-liṅga-jam,ca iti viruddhau dvau ca nirdiṣṭau. na hi svaca iti. sa tri-vidhaḥ pratyekaṃ punas tridhāca idaṃ pūrva-pramāṇa-viṣaya-grāhi, an-adhigataca idaṃ pratyakṣam an-abhilāpya-viṣayam, aca indriya-artho ’nvayī, yataḥ śabdena dṛṣṭaca indriya-mano-vijñānayor a-bheda-prasaṅgāt. a-ca

PVin1_0001404
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PVin3_0010603
PVin3_0009206
PVin3_0003708
PVin3_0004207
PVin2_0008004
PVin2_0008605
PVin3_0013705
PVin3_0012202
PVin1_0000907
PVin3_0006111
PVin1_0000409
PVin3_0004102
PVin2_0006705
PVin2_0005902
PVin1_0004111
PVin3_0006803
PVin3_0000408
PVin2_0009405
PVin3_0004605
PVin1_0002601
PVin2_0006910
PVin1_0003504
PVin3_0004508
PVin1_0000302
PVin3_0012501
PVin1_0004403
PVin1_0004003
PVin3_0013405
PVin1_0002307
PVin3_0008201
PVin1_0001507
PVin1_0001410
PVin3_0010104
PVin3_0004104
PVin3_0011202
PVin1_0002909
PVin3_0002803
PVin3_0011108
PVin2_0005305
PVin3_0011704
PVin3_0003706
PVin3_0011811
PVin3_0010803
PVin3_0003905
PVin3_0010711
PVin1_0001410
PVin1_0000407
PVin2_0010101
PVin2_0004806
PVin3_0011901
PVin2_0008510
PVin1_0001909
PVin2_0007404

192-buddhir iti kim atra anyena sādhanena. namahān alpo ’pi dṛśyate. yathā-anudarśanaṃ
icchayā matiḥ. na artha-sannidhim īkṣeta api
ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na
iti cet, na, sādhyatva-a-viśeṣāt. a-doṣeātmā paraś cet so ’-siddha iti. tasya eva
sandigdho bhūta-saṃhāto ’gni-siddhau. yathā
tasmāc choṣam ayaṃ taruṣu maraṇam āha. na-ādi-sandeha-vat. lakṣaṇe jñāna-grahaṇāc
eva upalabhyeta, viśeṣa-a-bhāvāt. viśeṣe
paścād api sva-bhāva-a-parāvṛtteḥ. apekṣāyāṃ
a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatraa-pratibandhāt, pratibandha-lakṣaṇa-virahāc
tathā eva bhavati, atiprasaṅgāt. nasākṣād buddhāv an-upayogāt smṛti-prabodhebhavanti, yadā eṣāṃ kārya-vṛttiḥ syāt. sā-vyaktīnāṃ pravṛttau saṃvādaṃ visaṃvādaṃ
tiro-dhānād vā iti na atra nirbandhaḥ. tacartha-abhidhāne puruṣa-upadeśa-apekṣatvācbhāvasya anya-hetu-sākalye tad-a-vyabhicārāc
eka-a-siddhau sarva-a-siddheḥ. na-prayogāt, tad-ākāra-vikalpa-jananāc ca. na-san-darśana-arthaḥ. tad-an-abhyupagame
tad api hy an-upalambham eva khyāpayati. na-dharmas tṛtīyam āśrayet. eka-anta-vyāvṛttyā
ity apārthakam aparaṃ caitanyam. taṃ
pratipatteḥ, sandehe sandehād bahuṣu darśane
’pi tathā sthūlasya darśanaṃ syāt. rakte
tu saṃśaye dvayor ekasya vā viparyaye
grāhya-dharmaṇi dharmiṇi ca darśanam. na-pratiṣedhād anyo vyatirekaḥ. vipratiṣiddhaṃ
-apekṣayā pramāṇam. sāṃvyavahārikasya-ākāra-an-upalambhe ’nya-upalambho ’sti. na
tad-ātmatāyāṃ sarvaṃ sarva-ātmakaṃ syāt. na
vedyatvād a-tad-rūpa-a-pravedanāt. cetanāś
vyatireka-gatau sāmarthya-parisamāpteḥ. napuruṣa-antara-saṃvedana-vat. an-anuyaṃś
vikalpayan sva-citta-dhārāḥ saṅkalayaty evaṃvastu-vaśād vyavasthām apanudet. hetuś
bādhate. sattva-rajas-tamasāṃ caitanyasyakṣīra-avasekena madhura-phalā bhavanti, na-a-bhāve tad-ābhāsa-pracyuter ity uktam. navivādaḥ, tadā tasya a-nāntarīyakatvāt. na-an-utpattiḥ kāraṇa-antaram anumāpayati. na
tu na dṛṣṭa iti vyatirekī kathyate. na-vad aikāntika-vyatireko ’pi gamaka eva. nalakṣaṇam ucyate, kiṃ tarhi vastu-sthityā. sādarśanād eva sad-a-santaḥ pratīyante, na
iti cet, tulye nyāye kiṃ na upanayaḥ. naśabdānāṃ na kaścid artha-niyamaḥ, atra-jña iti. sarva-vaktṛ-dharmatā-paricchedasya
sva-citta-dhārāḥ saṅkalayaty evaṃ ca evaṃgateḥ. pramāṇa-antara-sad-bhāvaḥ pratiṣedhāc
hetu-sva-bhāva-a-bhāvo ’taḥ pratiṣedhe
artha-sādhane vastuni tasya a-nirodhāt tataś
a-kārya-kāraṇa-pratiṣedho gamaka iti. sa
uṣṇa-sparśa-viśeṣasya agnitvāt. kāryasya
a-sataḥ prāg a-sāmarthyāt sāmarthya-kāle-bhūtasya paścāt tādātmya-virodhāt kāraṇānāṃ

caca imāḥ kalpanā a-pratisaṃviditā eva udayanteca iyaṃ meya-māna-phala-sthitiḥ. kriyate ’ca iyaṃ viśeṣaṇa-ādi-vikalpa-utthāpitā satī
ca iyam artha-ghaṭanā artha-sārūpyād anyato
ca iṣṭa-vighāto ’pi na syāt, tasya sādhya-vipakṣa
ca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na
ca — iha nikuñje mayūraḥ, kekāyitād iti tadca īdṛśaṃ prāṇi-maraṇam iti na idaṃ taruṣu
ca. ukta-lakṣaṇe ’numāne tal-lakṣaṇasya
ca uktam. anyac cet, katham anya-bhāve so ’sti,
ca uktam. na api yugapat kriyā, tat-sva-bhāvasya
ca ukto doṣaḥ. sarvaṃ ca sarvasmāj jāyeta. tasmātca, uttara-ābhāsatvena su-jñānāḥ. prabhedaḥ punar
ca upagama-balena sapakṣa-a-sapakṣau vyavasthāpya
ca upayuktatvān na asya an-upakāriṇo buddhir
ca upalabdhir eva. upalabhyasya an-upalambhena
ca upalabhya tal lakṣaṇaṃ vyāptyā kathayed yathāca upalabhya-madhya-rūpaṃ pūrva-aparayoḥ koṭyor
ca. upalambha-yogya-a-yogya-ātmanoḥ prāptica upalambhaḥ sattā ucyate. sāmagrī-pariṇāmaca upalambhānām utpatti-niṣṭhā ity andha-mūkaṃ
ca upādāna-kārya-pratyaya-a-pratibhāsi rūpaṃ
ca ubhaya-nivṛttiḥ, vivekasya kartum a-śakyatvāt,
ca eka-an-upalambho ’nya-a-bhāvaṃ sādhayati,
ca eka-bhāve pratīti-sādhana-a-bhāvam āha. asyaca eka-rūpam eva paśyāma iti na anyā buddhir anyo
ca, ekatra draṣṭur a-bhāvāt, punar darśane ca
ca ekasmin rāgaḥ, a-raktasya vā gatiḥ. avayavaca ekasya na sādhanaṃ na dūṣaṇam, tathāca etac chabdānām asti iti kathaṃ na pramāṇaca etat — na anvayo na vyatireka iti. ya eva
ca etat pramāṇasya rūpam uktam, atra api pareca etat sva-bhāva-viveke yuktam, pratibandhaca etad yuktam. tasmāt tad-abhivyāpta-dharmaca ete sukha-ādayaḥ saṃvedyatvāt. na hi yad yadca eteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad eva
ca enāṃ pratyakṣeṇa katham ātmany anviyāt. aca evaṃ ca kalpanā mama āsīd iti. tad imāḥca evaṃ na kaścid anaikāntikaḥ syāt. vipakṣasya
ca evaṃ paraspara-rūpa-vivekena vyavasthā-a-yogāt.
ca evaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ
ca evaṃ vikalpaḥ, tat-pratibhāsasya vastuny anca evaṃ-vidhā dharmāḥ kvacid a-samaya-sthāyinaṃ
ca evaṃ-vidho vyatireko ’-cetaneṣu sambhavati.
ca evaṃ-vidho vyatireko gamakaḥ. yas tu gamakaḥ,ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter iti. tenaca evam a-śakya-niścayā iti na tat sandigdhaca evam ātmā iti na tasya sad-a-sattva-pratītiḥ.
ca eṣa nyāyaḥ, lakṣaṇa-yukte virodha-sambhavāt.
ca eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati.
ca kartum a-śakyatvāt. sa eva hy evaṃ sarva-jñaḥ
ca kalpanā mama āsīd iti. tad imāḥ kalpanāḥ
ca kasyacit. sa khalu pratyakṣaṃ pramāṇaṃ na
ca kasyacit. hetuḥ tāv eva hi nivartamānau svaca kasyacid arthasya a-siddheḥ. ata eva sad api
ca kāraṇa-bhāvo ’-darśanād ātmano na sidhyati ity
ca kāraṇam antareṇa bhāve ’-hetutā eva syāt. na
ca kārya-niṣpatter an-upayogāj jñāna-hetor
ca kārya-vyabhicārāt. tasmāt tad-bhāva-mātra-ca

PVin1_0000611
PVin3_0005008
PVin2_0007604
PVin3_0001006
PVin2_0007606
PVin1_0002005
PVin1_0001501
PVin3_0008103
PVin3_0012901
PVin3_0012603
PVin3_0004306
PVin2_0006702
PVin2_0006712
PVin2_0004502
PVin3_0010312
PVin1_0002814
PVin2_0005209
PVin2_0009001
PVin2_0008514
PVin2_0009111
PVin3_0001309
PVin3_0004101
PVin3_0007510
PVin1_0000207
PVin2_0004609
PVin3_0005206
PVin3_0007207
PVin1_0000307
PVin3_0008808
PVin1_0003409
PVin2_0008014
PVin3_0001605
PVin3_0012605
PVin2_0006606
PVin2_0005513
PVin2_0005610
PVin2_0009804
PVin3_0006606
PVin2_0008212
PVin2_0010006
PVin3_0006801
PVin3_0010806
PVin3_0000706
PVin3_0008901
PVin1_0003206
PVin3_0006308
PVin1_0001310
PVin1_0000601
PVin2_0007802
PVin1_0004207
PVin1_0003513
PVin3_0007108
PVin1_0000413
PVin1_0003207
PVin3_0009407
PVin3_0004409
PVin2_0009712
PVin1_0002901
PVin2_0006414

193
icchatā jñānasya tat-pratibandho vācyaḥ. sa-utpādayat kiñcit-karaṃ nāma. a-kiñcit-karaṃ
sarvam a-nityam, yathā ghaṭa-ādayaḥ, śabdaś
kaścit kṛtakaḥ sa sarvo ’-nityaḥ, śabdaś
-nityatva-a-bhāve kṛtakatvaṃ bhavati, śabdaś
a-kārya-bhedasya apekṣa-a-yogād an-apekṣāc
ayaṃ vikalpaḥ saṃvidita upayann apayaṃś
ca dur-balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe
nanu na ākāśa-deśe rūpa-ādayas tad-deśāṃś
uparacayati ity uktaṃ vārttike. buddhi-kṛtā
-yogya-dharmi-pratipatty-artham. tathāśakyante, puruṣa-icchā-vṛttitvāt teṣāṃ
para-ātmani tulyaḥ paryanuyogo ’n-avasthā
anumānaṃ dvidhā sva-arthaṃ para-arthaṃ
vyapadeśair vaktāraḥ pradarśayanti. natathā hi svapne ’pi smaryate smārtaṃ naniṣedhe ’pi tatra eva niṣedhe doṣaḥ syāt. na
uta viruddha-dharma-adhyāsaḥ kāraṇa-bhedaś
tad-a-bhāve ’py agnau bhavati iti. kathaṃ
-an-apekṣaṇād a-hetutā tan-mātra-anubandhaś
na ca sva-rūpa-mātra-arthavat. arthavac
tādavasthyam a-nityatāṃ brūmaḥ, tādavasthyaṃ
ativartate, a-siddhiṃ vyabhicāraṃ virodhaṃ
dvi-vidha eva hy arthaḥ pratyakṣaḥ parokṣaś
-vyatireke bhavataḥ, a-bhedād ātma-niṣpatteś
āvaraṇe jñāpayeyur eva indriya-ādayaḥ, naviśeṣitas tat-sva-bhāvaḥ sādhito bhavati. sa
abhipretaṃ tv arthaṃ sūcayeyur iti sa eva
vastunas tādātmyāt patanam an-avasthā ca. na
yuktam, eka-rūpasya bāhulya-virodhāt. bahuṣu
ca teṣāṃ tad-a-yogād apekṣā-virodhāc
tad-vikāra-an-anukārāt, tad-a-bhāve bhāvāc
sad-a-sad-ubhaya-an-ubhaya-vyavasthāś
-icchāḥ sarvā yathā-artha-bhāvinyaḥ. na
iva anyeṣām upekṣakam. niṣedhe tad-viviktaṃ
hi saty artho ’rthaṃ na vyabhicarati. sa
na anyatra. tathā kāla-saṃskāra-bhedāt. na-bhāvinaḥ paścād apy a-bhāva-prasaṅgāt. sa– nir-apekṣo vināśa iti. a-sāmarthyāc-pratibandhād eva hetuḥ sādhyaṃ gamayati. saviṣayatvena ātmasāt kurvanti. vaktuḥ śrotuś
a-bhāva-a-siddhir ity an-upanayaḥ. dṛśyatayā
ekatra viruddha-guṇa-upasaṃhāra-a-yogāc’-bhāva-a-yogāt, pūrva-vat-prasaṅgāc
tat-karma-sambandho na prasidhyati. sāca sva-tantrasya na syāt. tad-bala-utpattau-kāla-utpattiḥ sva-bhāvasya. parāvṛttau
sva-bhāva-pratibandho hi liṅga-lakṣaṇam. na-hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ. natathā iti nīla-ādy-anubhavaḥ syāt. sa-prativedyatvam apy asyāṃ tad-ātmatā eva. sāna kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ
’-nirdeśya-lakṣaṇābhyo jñāna-vyaktibhyaḥ. na
tena na artha-antaraṃ phalam. dadhānaṃ tac
iti cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ
a-sapakṣasya. tad vivakṣite pratiyoginigṛhītvā ayaṃ pratiṣedham āha. tatra
anubhūta-smaraṇa-ākārā vikalpā bhavanti. na
pratikṣipati. sā viprakṛṣṭeṣv apy asti, nacaca kārya-sva-bhāvayor liṅgayor anumāne ’pi tulya
ca kiṃ kasya āvaraṇam anyad vā. kuḍya-ādayo ghaṭa
ca kṛtaka ity anvayī. sāmarthyād eva atra a-nityaḥ
ca kṛtaka ity ukte ’pi śabdo ’-nitya ity arthādca kṛtaka iti. siddha-tat-sva-bhāvatayā tad-aca krama-utpatty-a-yogāt. ādheya-bhedatve ca
ca kva antar-bhāvyatām arthe buddhau vā. na arthe,ca kvacid a-bhāvāt, yathā — prayatnaca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad ayaṃca ghaṭanā a-satsu kena nivāryate. sad-a-sadca cākṣuṣatva-ādi-parihāraḥ. dharma-vacanena api
ca citra-abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt
ca. janya-janaka-bhāve so ’n-apekṣasya nityaṃ
ca. jñāna-abhidhāna-rūpatvān na para-aparaca tat-kṛto vibhāgo vastu-vyavasthāyāḥ samāśrayaḥ,ca tat tādṛg-arthavat. middha-upaplutānām apy
ca tat-tulya eva vṛttir ity a-tat-tulyo viruddha
ca. tataś cen na bheda-siddhiḥ, na kasyacit
ca tato ’nyato vā a-taj-janana-sva-bhāvād bhavet.
ca. tato ’pi kasyacid bhāve tad-an-upayogād aca. tato bāhyena arthena arthavattvam an-iṣṭaṃ
ca tattvam. tad avarugṇe ’sti, vināśāt tiroca. tatra yadi bhāva-dharmo hetur ucyate, sa
ca. tatra yo jñāna-pratibhāsam anvaya-vyatirekāv
ca. tathā tayor a-bhāve taj-jaṃ jñānaṃ tatca tathā. tasmāt tena ādheya-viśeṣā iti gamyante.
ca tathā na anveti. yad api sattā-mātram anveti,
ca tathā-pratipādyamāna āśrayo ’stu. tad-bhāvaca tathā-bhūta-ātma-kriyāṃ pratibandhamca tathā-vidho na asti iti na tayoḥ sārūpyam. na
ca. tathā viṣayāḥ sukha-duḥkhe nimittaca. tathā śrāvaṇa-ādy api iti naindriyam. tathāca tad-a-tat-samayavatām a-niścita-sādhanā na eka
ca tad-a-pratibaddha-sva-bhāvo bhāvo ’nyaṃ
ca tad-anyeṣām apekṣakam. vyavahāram a-satyaca tad-ātmatvāt. tad-ātmatve sādhya-sādhana-bheda
ca tad-deśais tathā-dṛṣṭā iti sarvās tattvena
ca tad-dhetur vā a-nityatā-hetu-niyamana-svaca tad-dhetoḥ a-bhāva-kāriṇaḥ kriyā-pratiṣedhāc
ca tad-bhāva-lakṣaṇas tad-utpatti-lakṣaṇo vā. sa
ca tad-vikalpa-bhājaḥ, yathā-pratibhāsi-vastuca tayor ātmanor virodha-upalabdhir ity aca. tasmād ete kartur icchā-mātra-anurodhino
ca. tasmād bhāva-kriyā-pratiṣedha eṣa bhāvaṃ na
ca tasya ātma-bhūtā eva tena na artha-antaraṃ
ca tasya eva tatra sāmarthyam iti tad eva
ca tasya tādātmyād anyasya a-samaya-darśino ’pi
ca tasya vyabhicāraḥ, tad-a-bhāve sva-bhāva-aca tāṃ kaścit pratibanddhuṃ samartha ity uktaca tādātmyāt tathā prakāśamāno ’pi sva-paraca tādātmyāt svayaṃ prakāśate. tena ātmanaḥ
ca tādṛśam. na sarvathā sattā-sādhane viśeṣaḥ
ca tābhiḥ sva-santāna-bhāvinībhir a-lakṣitābhir
ca tām ātmany artha-adhigamana-ātmanā. saca tulyam. bhede krama-abhivyakti-virodhād aikyam
ca tulyam. vyatireka-gateḥ sarvatra tulyatvāt
ca tūla-upala-pallava-ādiṣu tad-bhāve ’pi sparśaca te tathā-avabhāsinaḥ smaryante. tan na viplavo
ca te na santy eva. tatra api sati pratyakṣa-ca

PVin2_0006509
PVin1_0001212
PVin3_0000304
PVin1_0000306
PVin2_0006507
PVin2_0008014
PVin1_0002105
PVin3_0002009
PVin1_0000302
PVin3_0011709
PVin3_0013205
PVin3_0002606
PVin3_0008103
PVin3_0013610
PVin3_0004011
PVin2_0005811
PVin3_0001403
PVin2_0007012
PVin3_0001510
PVin3_0001707
PVin3_0001505
PVin3_0005403
PVin3_0001703
PVin3_0001701
PVin3_0004807
PVin2_0005005
PVin2_0010013
PVin2_0008507
PVin2_0008512
PVin1_0003815
PVin1_0002007
PVin2_0005306
PVin3_0007506
PVin1_0001906
PVin2_0007511
PVin3_0013604
PVin1_0003512
PVin3_0003403
PVin1_0003307
PVin2_0009411
PVin1_0000508
PVin3_0002102
PVin3_0001807
PVin2_0007101
PVin3_0004609
PVin3_0004809
PVin3_0000401
PVin3_0006803
PVin3_0008808
PVin3_0002802
PVin2_0005412
PVin2_0005412
PVin2_0008205
PVin3_0001410
PVin1_0001304
PVin3_0001607
PVin3_0005602
PVin3_0001602
PVin3_0012302

194eṣāṃ kārya-upalambho yena anumīyeran. natu śabda-bhede smṛtiḥ katham. tad-a-smṛtau
-ślokaḥ. tad-āgama-viruddha-abhyupagamaś
-apanayanto vā kathaṃ kasyacit sādhanam. na-viśeṣāḥ. na tāñ śāstraṃ viṣayī-karoti. na-viccheda-vikāra-darśanāt, tādavasthye
a-punar-bhāvini samayasya vaiyarthyāckaiścit prakaraṇair icchā bhavet sā gamyatelakṣaṇam, kiṃ tarhi grāhya-dharmaṇi dharmiṇi
-tad-utpattibhyām anyo na asti ity uktam. te-tan-mātra-anubandhau darśanīyāv uktau. tac
iṣṭa-a-kṣatim a-sādhyatvam an-avasthāṃ
iti cet, iha tu balavān anvayo vyatirekaś
-ukta-lakṣaṇāsu jātiṣv antar-bhavanti. na-sahatvaṃ paśyato bhrāntyā etat syāt. tacsāsnā-ādi-samudāya-ātmakatvād iti. tathāicchayā vyāptaḥ sādhyaḥ. tad-vaikalya-ādayaś
’yaṃ vivecitaḥ. svarga-urvaśy-ādi-śabdaś
-antara-bhāvasya an-abhyupagamād virodhāc
apy artheṣu sāmarthyād viśeṣa-sthiteś
tāvatīṃ tad-dūṣaṇam api. tathā-vidhasya
an-artha-antaratvāt, artha-antaratve-sapakṣa-anyataratvam api pratyuktam. api
dehena eva vā iti na iṣyate. vidher a-yogāc
sa eva brāhmaṇas taj-jāti-yogād a-brāhmaṇaś
’numānato vā. tathā tat-tulya eva
a-bhāve kṛtakatvaṃ na bhavati dahana-a-bhāve’pi na upalabhyate, tat tasya kāryam. tacbhāvaḥ, sa tasya hetur bhavati. bhavati
tad-ekatvasya hānitaḥ. anyasya anyatva-hāneś
ca anyatvam. kṣaṇikatvād arthānām atipātāc
yas tu gamakaḥ, sa saṃvarṇita eva. sa-sāmarthyāt. na sādhyatve, vaiphalyāt. api-saha-kāriṇā janitaṃ pratyakṣam. ata evahetuḥ prayogataḥ sādharmyavān vaidharmyavāṃś
na tā iha. mithyā-uttarāṇi jātayaḥ. teṣāṃ
tasmād ātmā eva buddher anubhavaḥ. sa
upagama-a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ
śakti-bhedena vyavasthā-bheda-darśanāc
yato ’sya vyāvṛttam iti bhavati. na-bhāva-niścaya iti cet, vyāhatam etat – tac
ca arthe bādhite ’nyasya kā kṣatiḥ. uktaṃ
-prasādhanāt, a-nitya-śabdaḥ śabdaḥ syāt. sa
prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa-hetāv apy a-pratibhānāt syāt saṃśayaḥ, saniyoga-vṛtteḥ. sapakṣa-lakṣaṇa-virodhāc
na atiśete, a-pratyayatvāt. uktaṃ
-samīhā-prayogāt, tad-ākāra-vikalpa-jananāceva vastunas tādātmyāt patanam an-avasthābhavati, viśeṣa-antare vivāda-a-sambhavāc
ca a-satsu na iti prāptā atra mūkatā. satāṃ
mūkatā. satāṃ ca na niṣedho ’sti so ’-satsu
jātasya tad-bhāve ’nya-an-apekṣaṇāt. api
kiṃ sādhana-phalam, an-iṣṭaṃ ca iti. yadi
ca ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś
tayor ekasya tathā-abhyupagame syāt. sa-sādhanaḥ. niyamo hy avinābhāvo ’-niyataś
ghaṭasya api sa iti virodhaḥ. itaś-ādīnāṃ nairātmyena saha virodhaḥ syāt. saca
ca te pramāṇa-traya-nivṛttāv api na santi iti
ca tena arthaṃ saṃsṛṣṭaṃ vetty asau katham. yadyca tena eva kathaṃ bhavet, tad-upagama āgamasya
ca tebhyo ’rtha-siddhiḥ, teṣāṃ tatra pratibandhaca teṣāṃ tathā viprakṛṣṭānāṃ sva-sāmarthyaca teṣāṃ tad-a-yogād apekṣā-virodhāc ca. tathāca. teṣām ataḥ sva-saṃvittir na abhijalpaca taiḥ. balāt tava icchā iyam iti vyaktam īśvara
ca darśanam. na ca etac chabdānām asti iti kathaṃ
ca darśanena vinā na sidhyataḥ. tan na ātmaca darśayatā — yatra dhūmas tatra agniḥ, a-saty
ca darśayan. ity antara-ślokāḥ. atra svayam-iṣṭaca dur-balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe ca
ca dūṣaṇāni, śabda-artha-an-apahnavena sva-lakṣaṇa
ca dṛṣṭa-avarugṇa-ghaṭa-vad utpatty-āder na
ca dṛṣṭānta-a-siddhi-codanā api prativyūḍhā,ca dṛṣṭānta-ādi-doṣāḥ. etena sa-dvitīya-prayogeṣu
ca dṛṣṭo ’-rūḍha-artha-vācakaḥ. śabda-antareṣu
ca deha eva artha-antara-bhūta iti sāmarthyena
ca deha eva pratyayaḥ, na ghaṭe. yathā ko ’py
ca dehasya ghaṭād artha-antara-bhāva-anca doṣāt. na ca asya prayatna-an-ārambha-virāmeca dvayor api sambhava-a-virodha etad evaṃ syāt.
ca dvayor ekasya vidhīyamānasya vikalpa-samuccaya
ca dharma-antara-samāveśāl loke pratīyate, kiṃ
ca. dharmi-viśiṣṭasya anyatra vṛtti-virodho ’ca dhūmaḥ. tathā hi sa tasya sva-bhāvo hetur vā.
ca dhūme ’py asti. sa sakṛd api tathā-darśanāt
ca dhūmo ’gnim antareṇa, tan na tad-dhetuḥ syāt.
ca na a-bhedo ’-rūpa-darśanāt. rūpa-a-bhedaṃ hi
ca na a-satāṃ grahaṇam. tasmād artha-antaram eva
ca na a-saty anvaye śakyo darśayitum, tad-bhāvaca, na a-siddhe bhāva-dharmo ’sti vyabhicāry
ca na an-indriya-dṛṣṭir na api viṣaya-antarasya.
ca. na anayor vastutaḥ kaścid bhedo ’nyatra
ca na antaḥ, a-yoniśo-vikalpānām a-pratiṣṭhānāt.
ca na anyasya kasyacit. pratyakṣa-prativedyatvam
ca na aparam iti yat kiñcid etat. puruṣa-icchāca na ayaṃ vastu-sanniveśī vyavahāraḥ. na api
ca na asti iti vacanāt tan na asty eva yathā yadi.
ca na asti tena ca pratipattir iti. nivṛtter vāca na āgama-apekṣam anumānaṃ sva-gocare. siddhaṃ
ca na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt
ca na iṣyate. tataś ca bhūyo ’rtha-gatiḥ kim etad
ca na eka-antena anaikāntikaḥ. tan niścita-tadca na evaṃ pratītiḥ. sādhya-dharma-sāmānyena
ca — na kārya-sva-bhāva-an-upalambha-viśeṣebhyo
ca. na ca upādāna-kārya-pratyaya-a-pratibhāsi
ca. na ca tathā-bhūta-ātma-kriyāṃ pratibandham
ca. na ca śāstra-dvāreṇa vivādaḥ, tadā tasya aca na niṣedho ’sti so ’-satsu ca na vartate.
ca na vartate. 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 śabda-viśeṣam anusmarati, an-anusmaran na
ca na śarīrasya, an-anvaya-śaṅkayā, na ghaṭasya,ca na sādhanam. ity antara-ślokāḥ. nanu yathāca na sāmānya-āśrayaḥ, sarva-vyakti-sambhava-aca na sidhyati ity uktam. astu nāma nir-

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PVin2_0006904
śabdo ’-vācakaḥ syāt tasya iti sambandhaś ca na sidhyati. tasmāt sarvathā sarva eva kvacin
PVin3_0006705-vidhiḥ sad-vyavahāra-pratiṣedho vā. kathaṃ ca na syāt. tad-artha-pratiṣedhe dharmi-vācino ’PVin3_0011611
api. artha-antarād a-kārya-bhūtād a-siddheś ca. na hi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś
PVin3_0007802
idānīṃ hetur a-vipakṣa-vṛttir ubhaya-dharmaś ca. na hi pakṣa-vipakṣa-pravibhāga-apekṣayā hetor
PVin2_0008011
a-siddher anvaya-vidhāna-a-yogāt. tad eva ca naḥ kṛtakaṃ yathā-uktam abhidharme – katame
PVin1_0001109
gaur ity a-sannihite ’rthe bhavati. idaṃ ca naḥ pratyakṣaṃ, sannihita-artha-niścayaPVin1_0002401
āviśat sarūpayantaṃ ghaṭayet. idam eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti siddhāḥ
PVin3_0001501
sva-āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ siddhiṃ sādhanād upajīvati,
PVin1_0001511’py avadheya-vacaso loke. artha-jñānaṃ ca nāma buddhi-sādhanaṃ pratyeti na buddhim iti
PVin2_0005112-avadhāraṇam anyad vyavacchinatti, naraṃ ca nārāyaṇam eva ca ādau svataḥ sutau dvau
PVin3_0009812’-punar-nirdeśya ity uktam. a-vivādaś ca, nityaṃ tad-bhāva-siddheḥ. anvaya-a-dṛṣṭer aPVin2_0008608
bhavati, a-hetutva-prasaṅgāt. tathā ca nityaṃ sattvam a-sattvaṃ vā a-hetor anya-anPVin1_0000310’sti, sādhana-antara-a-bhāvāt tat-sādhanatve ca nidarśana-an-avasthā-prasaṅgāt. na, tatra
PVin2_0005105
a-tattvaṃ syād viśeṣaṇa-viśeṣya-yoginaś ca nipātasya a-viśeṣaḥ. etena sādhya-dharme ’pi
PVin3_0012711
a-bhāvaḥ. sambandhī vidyate na sambandha iti ca nipuṇā vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ
PVin2_0006902
lakṣaṇatvād anyeṣv apy asyāḥ, tad-vyatikrame ca niyama-a-yogāt. śakteś ca an-artha-antaratvāt
PVin2_0007206
punaḥ. saṅketaś ca nir-arthaḥ syād vyaktau ca niyamaḥ kutaḥ. yatra svātantryam icchāyā
PVin2_0007206’nyatra na yojyeta tayā punaḥ. saṅketaś ca nir-arthaḥ syād vyaktau ca niyamaḥ kutaḥ.
PVin3_0011808
tau ca atyanta-parokṣasya na sidhyataḥ. ke ca nir-ātmānaḥ prāṇa-ādy-a-bhāvena vyāptāḥ. ghaṭa
PVin3_0004910-anantarīyakatvāc ca iti viruddhau dvau ca nirdiṣṭau. na hi sva-bhāvād anyasya sarvatra
PVin1_0001101
kalpanām āviśati. vikalpa-utthāpitā sā ca nivartyeta icchayā matiḥ. na artha-sannidhim
PVin3_0009402
ghaṭo ’stu, yathā-ukta-lakṣaṇatvād asya. sa ca nivṛtta ity a-nivṛtto ’vasthātā-avasthitaḥ
PVin2_0005202
liṅgasya a-sati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. ante vacanān niścitatvaṃ triṣv api
PVin2_0007101
śaktas tulyaḥ paryanuyogataḥ. prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate. tataś ca
PVin3_0012303
ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ tad-bhāve ca nairātmya-vyāvṛttiḥ, tathā api na a-nairātmyād
PVin3_0002904-jñāna-a-yogāt. viṣaya-upadarśana-arthaṃ ca pakṣa ucyate. sa nirākṛte viṣayiṇo ’-sambhavād
PVin3_0013007
vācyāḥ. tad ayam an-upalambhaḥ sva-bhāvaś ca paraspara-viruddha-artha-sādhanāv ekatra
PVin2_0009909
prasiddheḥ. sa tasyāḥ sva-bhāvaḥ. sva-bhāvaṃ ca parityajya kathaṃ bhāvo bhavet, sva-bhāvasya
PVin3_0004311
sāmarthyād artha-gatau pratipatti-gauravaṃ ca parihṛtaṃ bhavati. pakṣasya dharmatve tadPVin3_0012111
sattā-sādhana-vṛtteḥ. sandigdhaḥ syāt. na ca pareṇa tathā upagata ity a-pramāṇād
PVin1_0001506
sukha-ādi-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti na anugraha-upaghātau tataḥ syātām,PVin1_0002113 -sva-bhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ ca paryanuyuktā hetu-prakṛtim eva te ’py
PVin1_0002204’-darśanād an-upahata-indriya-upanidhau ca punaḥ sambhavāt. na apy a-manas-kārāḥ, ubhayaPVin2_0008702-kālatvād dhūmo yatra dṛṣṭaḥ sakṛd vaikalye ca punar na dṛṣṭaḥ, taj-janyo ’sya sva-bhāvaḥ,PVin3_0000704-viprakarṣa-a-bhāvāt. vastu-sva-bhāvatve ca punar vivakṣā-antare parāvṛtty-a-yogāt.
PVin2_0006605
iti tan-nāntarīyakās tām eva gamayeyuḥ. na ca puruṣa-icchāḥ sarvā yathā-artha-bhāvinyaḥ. na
PVin3_0003705-niścayasya kartum a-śakyatvād ity uktam. na ca puruṣa-pratibhā-vaśāt pramāṇayor lakṣaṇam
PVin2_0006713
kādācitkaḥ śabdasya upalambha-yogya ātmā, sa ca puruṣa-vyāpāra-anvaya-vyatireka-anuvidhāyī
PVin2_0006712
bhāve so ’n-apekṣasya nityaṃ syāt. apekṣāyāṃ ca pūrva-vat prasaṅgaḥ. tasmāt kādācitkaḥ
PVin3_0007307
śabda-artha-mātratāyām avatiṣṭhate. tathā ca pūrva-vad abhidheyaṃ kim apy asti iti sādhyaṃ
PVin2_0006504
a-sambaddha-pralāpasya a-prāmāṇyāt. tatra ca prakaraṇe bahavo ’rthā na avaśyaṃ nirdeśyāḥ,PVin1_0001504
ca a-pratyakṣā vivṛttā api na prakāśeta. na ca prakāśo ’rthas tathā-vṛttiḥ. na apy anyaḥ
PVin3_0001207-mātraṃ bhidyate, na arthaḥ. artha-antare ca prakṛtād viśeṣe sādhye kas tayoḥ sambandhaḥ,PVin3_0002506
sādhyāyāṃ sva-lakṣaṇaṃ sādhyaṃ syāt, tac ca pratikṣiptam iti na atra evam a-vacane ’pi
PVin1_0000508
cet, vyāhatam etat – tac ca na asti tena ca pratipattir iti. nivṛtter vā asya a-sad iti
PVin3_0008303-apekṣatvāt kārya-utpādasya. atra antare ca pratibandha-sambhavān na kārya-anumānam.
PVin3_0013104
an-āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś ca pratibandho yac chrāvaṇaṃ tan nityam ity aPVin1_0001605-anumānam. tasmāt pratyakṣā iyam an-abhilāpā ca pratibhāti iti. śabdena a-vyāpṛta-akṣasya
PVin2_0008101-upalakṣaṇaṃ rāga-ādayo viṣaya-upalambhaś ca pratividitā eva upayanty apayanti ity a-nityāḥ.
PVin3_0006707
tasya pratiṣedhāt, nir-viṣayasya ca pratiṣedhasya a-yogāt. na eṣa doṣaḥ, yasmāt
PVin3_0004511-bhūtasya a-bhāvāt. ubhayor ekatra bhāve ca pratīti-sādhana-a-bhāvāt pravṛtti-nivṛttyoḥ
PVin1_0002512’py a-siddhir eva, yathā uktaṃ prāk. tatra ca pratyakṣe viṣaya-upalambhe samāpto vyavahāra
PVin3_0012001-bhāga-avasthā-bheda upādāna-hetuḥ, buddhiś ca pratyaya ity etāvato ’yam ātma-bhāvo ’nvayaPVin3_0006807
vā iti. tasya bhāva-an-upādānatve sādhye sa ca pratyātma-vedyatvād a-pratikṣepa-arho ’rtho
PVin3_0002804
vā hetur asti. sa-dvitīya-prayogāś ca pratyuktāḥ. śāstra-āśraye ’pi prastāvaPVin2_0008405
ata eva, anyathā āśraya-a-siddheḥ. nanu ca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi
PVin3_0003611
pratyakṣasya apy evam-bhāvaḥ syāt. na ca pramāṇa-lakṣaṇa-vyatirikto ’nyo ’sti viśeṣaḥ
PVin3_0000209
iti cet, kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sa katham āgamaḥ. riktasya jantor
PVin2_0010011
iti pramāṇaṃ dṛṣṭāntena upadarśyate. tena ca pramāṇena sādhya-dharmasya tan-mātra-anubandho

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PVin3_0012510
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PVin3_0011008
PVin3_0012103
PVin1_0003407
PVin2_0009811
PVin2_0009812
PVin1_0000908
PVin1_0001506
PVin1_0001503
PVin1_0002502
PVin2_0006602
PVin3_0006805
PVin2_0007607
PVin2_0008110
PVin1_0002808
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PVin2_0009101
PVin3_0006303
PVin3_0006301
PVin2_0006911
PVin3_0010003
PVin2_0007102
PVin3_0009203
PVin1_0001902
PVin2_0005410
PVin1_0000901
PVin1_0001209
PVin3_0011207
PVin3_0003409
PVin3_0013303
PVin3_0004501
PVin3_0006903
PVin2_0009501
PVin3_0010704
PVin2_0009801
PVin1_0004113
PVin1_0003502
PVin2_0008615
PVin3_0013301
PVin3_0008411
PVin1_0003903
PVin1_0001614
PVin3_0011104
PVin3_0000803
PVin3_0010408
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etat. tasmān na hetuḥ kaścid anvayī nāma. na
ity etan na syāt, tasya pracyuteḥ, apekṣyāc
-vacanād upamāna-sādhya-tad-āvṛtti-vacanānāṃ
’-vyaktir a-nityatā iti cet, anya-dharmākāya-vāg-vyavahāra-anumeyāḥ syuḥ. vyavahārāś
pariccheda-ātmatā ātmani. sā yogyatā iti
phalam. prameya-adhigatiḥ. sā hi jñānam, tac
eva phalatvena iṣṭatvāt, tal-lakṣaṇatvāc
vyabhicāro ’n-anvayeṣu na sidhyati. sidhyaṃś
-bhāvāt. ekaś ca ayaṃ jñāna-sanniveśī iti na
vad anyasya api sambhavād a-sambhava-anumāne-a-sambhavāt, vairāgya-a-dṛṣṭer a-dṛṣṭena
buddhir bhāvam apekṣeta. artha-abhipāta-kṛte-ātmano vikalpasya. sukha-ādi-saṃvedanaṃ
īhā-vaśena udaya-astam-aya-a-yogācvyavasthāpayet, atiprasaṅgāt. atiśayavackāraṇānāṃ kārya-utpādana-niyama-a-bhāvāc
iti tat-pratibhāsy-ākāra-adhyavasāya-vaśena
tad-a-bhāve na bhavataḥ kṛtakatvasya śabde
iyaṃ nir-apekṣatā vināśasya kvacit kadācic
api spaṣṭa-pratibhāsaṃ nir-vikalpakaṃ
tasmād āntarāḥ sukha-ādayaḥ saṃvedanāś
syād anya-nimittatve ’-nimittatve vā. tathā-pratilambha-lakṣaṇatvāt, tal-lakṣaṇatvāc
a-sāmarthyāt, sāmarthya-lakṣaṇatvācca, ekatra draṣṭur a-bhāvāt, punar darśane
pratyayeṣu vivekinaḥ. dharmī dharmāś
nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate. tataś
-āyur-nirodha-lakṣaṇatvān maraṇasya. kathaṃ
prabodho ’bhilāṣa-vāsanā-vivṛttir ato vṛttiś
kiṃ niṣidhyate. vidhānaṃ pratiṣedhaṃ
-upayogo ’n-antara-vyāpāra-phalaḥ syāt. ataś-anvayo mānasam eṣa smārto vikalpaḥ. api
anaikāntikaḥ. dvayor viruddho ’-siddhau-abhiprāyaḥ pratijñā-vacanena darśanīyaḥ. sa
ity-ādayaḥ. an-anvayo ’-pradarśita-anvayaś
tattvaṃ sapakṣa-vipakṣayoḥ sad-a-sattvaṃ
-viṣayā matā. iti saṅgraha-ślokau. tasyasiddhā vyāvṛttiḥ. uktam atra kiñcit. api
atra virodho yadi vaktā ca syāt sarva-jñaś
a-darśana-mātreṇa a-yuktaḥ pratiṣedhaḥ. api
niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-ākāraṃ
a-pratipatti-prasaṅgāt. sarva-avayavānāṃ
kālayos tadvattā-itarayor niyama-a-yogāt. sāghaṭa-vad iti sādhya-ādi-vikalāḥ. sandigdhāś
praty ābhimukhyena vinā na rasaḥ. tad evarūpaṃ na asti tattvataḥ. yasmād ekam an-ekaṃ
rasa-buddhi-vad gandhasya cakṣur-buddhi-vac
na tv evam a-śubha-abhinandena viparyāsena
ādayo hetu-prayogā vyākhyātāḥ, āgama-siddhāś
-viraheṇa. sā eva hetur vācyaḥ syāt. tatra-an-anuvidhānāt pratyakṣa-vat sāmānyasyabādhakatvād a-samānaṃ para-bhūtasya
avadhāraṇasya kiṃ phalaṃ syāt. an-avadhāraṇe
-jñāna-utpattāv a-sāmarthyād atiprasaṅgāc
tasya iha api tulyatvāt, indriya-vikāreeva sāmarthyam iti cet, uktam atra. api-kṛtatvād ity ukta-prāyam. sādhya-vyatireke-a-bhāve kvacid utpattir dṛṣṭā, a-darśanāc

ca
ca prameyatvasya vipakṣe ’nvaya-a-yogaḥ. trica prayatnāt prayatna-saṃskṛtād indriyād anyato
ca prayogāt tatra sva-arthaṃ tri-rūpāl liṅgato
ca prāg a-pracyuta-ātmā iti ca su-vyāhṛtam. etena
ca prāyaśo buddhi-pūrvam anyathā api kartuṃ
ca proktaṃ pramāṇaṃ sva-ātma-vedanam. ity antaraca phalam iti kim idānīṃ pramāṇam. yata iyaṃca phalasya. vaktary ātmani rāga-ādi-darśanena
ca balād anvayam āpādayati, pratiṣedha-niṣedhasya
ca bahūni rūpāṇi sañcitāni tathā pratibhānti iti
ca bādhaka-hetv-a-sambhavāt, vairāgya-a-dṛṣṭer aca bādhya-bādhaka-bhāva-a-siddheḥ, rāga-ādy-aca buddhi-janmany abhilāpa-smṛty-antara-a-bhāvāt
ca buddhiḥ. sā ca parokṣā iti na anugrahaca. buddhir atra vivarteta, sā ca a-pratyakṣā
ca bauddhaṃ sukham an-atiśaye ’pi śabda-ādi-sukhāca bhavej jñāpaka-a-siddhiḥ. na iyatā tad-aca bhāva-a-bhāva-ubhaya-dharma ity ucyate. tad
ca bhāva-khyātau tad-ātmanaḥ sato bhāva iti
ca bhāva-virodhinī tad-a-bhāvaṃ sva-bhāvena
ca bhāvanā-bala-niṣpannam iṣyate. astu nāma
ca. bhāvanā-balataḥ spaṣṭaṃ bhaya-ādāv iva
ca bhāvas tadvān na syāt, an-upayogāt. upayoge vāca bhāvasya a-bhāvo na syāt. a-bhāva ity api
ca bhāvasya. tad-apāya-a-bhāvāt tan-mātra-bhāvino
ca bhāvāt, viśeṣa-antara-dṛṣṭāv anyathā prayoge
ca bhāsante vyavahāras tad-āśrayaḥ. vyavahāraca bhūyo ’rtha-gatiḥ kim etad dviṣṭa-kāmitam.
ca maraṇam abhyupayan na caitanyam abhyupeyāt.
ca. mānasaṃ ca akṣa-vijñāna-an-antara-pratyayaca muktvā śabdo ’sti na aparaḥ. vyavahāraḥ sa ca
ca yaḥ prāg a-janako buddher upayoga-a-viśeṣataḥ.
ca yat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tadca, yathā kṛtakatva-prayatna-anantarīyakatve
ca yathā pramāṇa-bādhāyāṃ na sambhavati, tathāca, yathā — yo vaktā sa rāga-ādimān iṣṭa-puruṣa
ca yathā-yogaṃ hetv-ādiṣu yathā-svaṃ pratipattica yathā-samīhita-rūpa-an-upādānatve sādhye tathāca yady a-dṛṣṭyā nivṛttiḥ syāc cheśavad
ca. yady atra bhavato manda-buddhi-cakṣuṣo ’nca yadi kathañcid vipakṣe ’-darśana-mātreṇa aca yugapad upalabhata iti tad-anye ’pi tathā syuḥ,ca yugapad draṣṭum a-śakyatvāt sarvadā ca asya aca yogyatā hetu-bhāvāt kim anyat. tasmād eka-deśa
ca — rāga-ādimān vacanād rathyā-puruṣa-vad ityca rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam. sā api
ca rūpaṃ teṣāṃ na vidyate. sādharmya-darśanāl
ca rūpasya. ākāra-arpaṇa-kṣamaṃ hi kāraṇaṃ
ca vacanasya tat-siddhiḥ, ātmany eva anyathāca. vacanasya vaktur icchā-mātreṇa pravṛtteḥ.
ca vastu-pratibandho vācyaḥ, anyathā a-siddheḥ.
ca vastuno ’nyatvena a-vācyatvāt. katham idānīṃ
ca vākya-viśeṣasya a-tad-viśeṣatvāt. tad a-bhinna
ca vākyasya vyatirekasya a-vyabhicāra-a-siddheḥ.
ca. vikalpakaṃ tu mano-vijñānam artha-śaktica vikārāt, tan-nibandhanatvāc ca āśraya-sthiteḥ,ca vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo
ca vipakṣe tad-vyatireko yadi dharmiṇi siddhaḥ,ca vipakṣe vyatirekaḥ, tato ’-vyabhicāra iti. na

ca

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197
cen na sādhyam, kim idānīṃ sādhyam. tathākila evaṃ prasādhyamānaṃ viśeṣī-bhavati. na
ity antara-ślokāḥ. anya-yoga-vyavacchedena-bhāvāt siddham a-vikalpakaṃ pratyakṣam. kiṃ-saṃvedana-rūpā eva artha-pratītiḥ. tasyāś
-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-a-bhāve na syāt. na-anya-upalambha-kāraṇād a-siddhiḥ siddhiś
-nāntarīyakatvād eṣām, paramparā-kalpanāyāś
-tyāga eva hi tasya vināśaḥ, apara-bhāvaś
upalambhe tad-a-bhāvāt. an-upalambhāca-vyatireko vyabhicāraḥ śeṣavataḥ. kiṃa-yogaṃ yogam aparair atyanta-a-yogam eva
na icchaty a-sad a-bhāva ity-evam-ādi
sarveṣu prabhedeṣu saṃśayaḥ. uktaṃ
tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na-niṣedhaḥ kriyate, na kaścid evaṃ karoti. naśabda-arthaḥ, yaḥ śābde na pratibhāsate. na
hetu-rūpo na siddha ity a-siddha ucyate. sa-viṣayāḥ śābda-vikalpāḥ. artha-pratipattayea-bhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti
an-upadeśād a-pratipatter upadeśe
eka-sva-bhāvo na bhavati iti viruddhaḥ.
tasya a-prāmāṇye vṛtti-vaiphalyāt. na-doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt. api-āśrayaḥ, a-nāntarīyaka-abhyupagamaś
viśeṣa-antare vivāda-a-sambhavāc ca. na
sva-vācā viḍambayati. para-avabodha-arthaṃ
’-siddhi-codanā-a-yogāt, an-adhikārāc
tan-nivṛttis tad-upādāna-kāraṇa-apekṣiṇaś
an-avasthitiḥ. iti saṅgraha-ślokaḥ. tulyaś
a-pramāṇikā nairātmya-siddhiḥ. abhyupagamena-janana-sva-bhāvād bhāvāt. tat-sva-bhāvatve
vedyatvād a-pratikṣepa-arho ’rtho dharmī. na
dharmiṇaṃ pratiṣṭhāpayati. dharma-antaraṃ
-tad-anya-kāraṇasya darśanasya vyāvṛttiḥ. nahetuḥ sva-bhāva-lakṣaṇaḥ kārya-lakṣaṇaś
tad-a-bhāva-vyavahāra-siddhi-hetuś
-ādayo maitrya-ādayaḥ sūtre deśitāḥ. etāśso ’-tat-sva-bhāvaḥ syāt. niyata-śaktiś
anyathā hi tatra a-vyavahāra eva syāt. naśabda-prayogāt, tad-a-bhāve tad-a-yogāt. kiṃ’py eka-deśa-bhāg ukto veditavyaḥ. tena eva
dvayor iti vartate. yatra anvayo vyatirekaś
vyatiricyate, sandeha-sādhanāt. vyatirekiṇaś
vyabhicāra-bhāk. dvayor viruddho ’-siddhau
ca-śabdo dvayor ekasya a-siddhāv aparasyadṛśya-ātmanām eva teṣāṃ tad-viruddhānāṃ
-a-vivekena saṃvido ’py a-grāhya-grāhakasya-ādiṣu dṛṣṭatvān na a-sādhāraṇatā syāt. naa-bhedād eva, āśraya-a-samaveta-rūpa-virahaś
-nirmita eva syāt, na vastv-āśrayaḥ. na
pratyakṣam. kiṃ ca viśeṣaṇaṃ viśeṣyaṃ
tathā-vidha-sannidhānaṃ sūcayati. sāmānyenasyāt, pratyakṣeṇa yogyatā ’-niścayāt. tatra-dhūmād iva udadhāv agneḥ, a-pratibandhāccaca viparyaya-siddhir vaiphalyam eva vā. yathāca viśeṣaḥ sādhayituṃ śakyate, an-anvayāt. yathāca viśeṣaṇa ekasya tad-bhāve ’nyasya a-tattvaṃ
ca viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ laukikīṃ
ca viṣaya-ākāratā eva sādhanam, yathā-ākāram
ca viṣaya-upabhogaḥ prāptaḥ, tad-bhogasya aca viṣaya-pratyastam-ayāt tad-a-vivekena saṃvido
ca, viṣaya-pradarśanena samaye pravartanāt, yathāca viṣaya-vyavasthitayaḥ. tāḥ katham a-cetano
ca viṣaya-sārūpyaṃ vijñānasya, tat-pratibhāsinaḥ
ca veditavyā, anyeṣāṃ hetu-phala-bhāva-a-bhāvaca vaiyarthyāt. sthāpakatvād ādhāraḥ, na
ca vailakṣaṇyam, viruddha-sva-bhāva-lakṣaṇatvād
ca vyatireka iti saṃśayito ’-nivāryaḥ syāt. yathāca vyatireky api hetuḥ syāt. na idaṃ nir-ātmakaṃ
ca. vyavacchinatti dharmasya nipāto vyatirecakaḥ.
ca vyavaharati. nirloṭhitaś ca ayam artho ’-sati
ca — vyāvṛtti-niścaye viśeṣasya vyavacchedaca śaktiḥ kenacit pratibandhuṃ śakyate, antyaca śakyam evaṃ kartum, caitanyena anayor virodhaca śabda-viṣaya eva vastu, ākāra-antareṇa darśane
ca śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ śabdaḥ, yo
ca śabdāḥ prayujyante. na ca indriya-artho ’nvayī,ca-śabdāt. katham a-sāmarthyam. siddhe hi bhāveca śabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣaca-śabdo dvayor ekasya a-siddhāv aparasya ca
ca śarīram eva buddhiḥ, tat-siddhāv api buddhica śāstra-upagamāt sarvaḥ śāstra-dṛṣṭaḥ
ca śāstra-upagame ’pi vādino nirastaḥ. kathamca śāstra-dvāreṇa vivādaḥ, tadā tasya aca śāstraṃ praṇayann anumānaṃ pratikṣipati ity aca śāstrasya anumāne. pramāṇena eva bādhane tadca śīta-sparśa-āder apara-utpattiḥ. tasmādca śrāvaṇatvena prāṇa-ādir vyabhicāreṇa. na, tadca sa-ātmaka-an-ātmakau vibhajya tatra a-bhāvena
ca sa eva agnir ity a-vyabhicāraḥ. agni-svaca sa eva arthaḥ sva-lakṣaṇam iti śakyaṃ vaktum,
ca sa eva punaḥ prativahati iti na bhidyate svaca sa eva pratibhāso ’rtho yuktaḥ, tasya punaḥ
ca. sa eva sva-vyāpaka-viparyaye sādhye viruddha
ca. sa ca sva-saṃvedana-pratyakṣa-siddhaḥ. nanu
ca sa-jātīya-abhyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ,ca sa hetuḥ sva-rūpeṇa pratīta eva. na ca svaca satām api parama-arthataḥ kaścid dharma-dharmi
ca, sad-a-sat-pakṣa-bhedena śabda-artha-anca sadṛśam udāharaṇam āha, prayatna-an-antaraṃ
ca sandigdhaḥ, yathā — sa-ātmakaṃ jīvacca sandeha-a-yogāt kṛtakatva-ādinā a-nityatve,
ca sandehe vyabhicāra-bhāk. eka-ekasya rūpasya aca sandehe vyabhicāra-bhāg iti sūcana-arthaḥ,ca sannihita-anya-upalambha-kāraṇād a-siddhiḥ
ca samayasya a-bhāvāt, anyena apy atīta-rūpasya aca samayād vartamānasya kācid a-sādhāraṇatā. yadi
ca. samāna-deśa-āśraya-indriya-yoga-apekṣāyām
ca samāropa-anuvidhāyinyo ’rtha-kriyāḥ. na hi
ca sambandhaṃ laukikīṃ sthitim. gṛhītvā
ca sambandhino ’rthasya pratipattir anumānam iti
ca sarva-hetūnām a-sādhāraṇatā, yatra sattvam eva
ca, sarvataḥ sarva-pratipatti-prasaṅgāt. tasmātca

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198cakṣuṣā

hetoḥ sapakṣa eva sattvaṃ vipakṣāc ca sarvato vyāvṛttī rūpam uktam a-bhedena. punarsyāt. tataḥ saha-utpatti-vināśau sarvasya ca sarvatra upayogaḥ syāt. anyathā ekam ity evaśāstra-upagama-dvāreṇa eṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti na anayor bhedaḥ. athatasya bhāve kvacid a-sambhavāt, a-bhāve ca sarvatra bhāva-vyavacchedasya bhāvāt. tad ayaṃtad-grahaṇa-yogya-pratiṣedho yuktaḥ, na ca sarvam evam ity a-pratiṣedhaḥ sarvatra.
syāt. tatra ca ukto doṣaḥ. sarvaṃ ca sarvasmāj jāyeta. tasmāt kāraṇa-bheda-a-nyāyam atipatati . krama-bhāva-virodhaś ca sarvāsāṃ tad-artha-hetūnāṃ buddhīnām, anyair a-dharmo ’nvākarṣati, atiprasaṅgāt. tathā ca sarvo hetur viruddho dṛṣṭāntaś ca sādhyavyatirecakaḥ. viśeṣaṇa-viśeṣyābhyāṃ kriyayā ca saha-uditaḥ. vivakṣāto ’-prayoge ’pi tasya– grāhya-grāhaka-lakṣaṇa-a-yogād iti. api ca saha-upalambha-niyamād a-bhedo nīla-tad-dhiyoḥ.
gamayet, pratibandha-a-bhāvāt. artha-ātmanaś ca sādhāraṇatvād anya-buddher apy anumānasiddha-sattāke dharmiṇi na a-siddhiḥ. tena ca sādhya-dharmeṇa vyāptir yadi kathañcin
tathā ca sarvo hetur viruddho dṛṣṭāntaś ca sādhya-vikalaḥ syāt, tāvato dharma-kalāpasya
api viśeṣaṇe na an-anvayaḥ. tathā sāmānyaṃ ca sādhyam. na ca siddha-sādhanam, tad-a-yogakārya-utpādana-yogyatā anumīyate. yogyatā ca sāmagrī-mātra-anubandhinī iti sva-bhāva-bhūtā
tat-sva-bhāvā. sā eva anumīyate. sā eva ca sāmagrī sva-bhāva-sthity-āśrayaḥ kāryasya. ata
vācyaṃ syāt, viśeṣe ’n-antar-bhāvāt. tac ca sāmānya-lakṣaṇam uktam eva dūṣaṇa-ābhāsās tu-grahaṇe ’bhimatatvāl liṅga-viśeṣa-upādhīnāṃ ca sāmānyānām. a-viśiṣṭa-sāmānya-vivakṣāyāṃ
na an-anvayaḥ. tathā sāmānyaṃ ca sādhyam. na ca siddha-sādhanam, tad-a-yoga-vyavacchedasya asyāt, sarva eva hetavas tathā syuḥ. api ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-a-bhāvahi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś ca sidhyati, tasya upalambha-an-upalambhaiha sandigdham, tasmād idam iha na asti iti ca su-bhāṣitam. tasmād an-apekṣita-pakṣasādhana-dharmaḥ, tasmād vastu-sthitir iti ca su-vyavasthitāni vastūni. puruṣa-icchayā cacet, anya-dharmā ca prāg a-pracyuta-ātmā iti ca su-vyāhṛtam. etena tad-avasthā-nivṛttir
-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na ca so ’pi yukta iti katham a-yuktaḥ, anartha-siddhau sāmarthyam avasthitam, tatra ca smṛti-samādhānaṃ tad-vacasi iti tad eva
ity uktam. ko hy atra virodho yadi vaktā ca syāt sarva-jñaś ca. yady atra bhavato manda-avayavaḥ syāt, tadā tad-rūpa-a-sparśane ca syād a-sambandhād apārthakaḥ. yadi na hetor a-antara-bhediṣu. atīta-a-jātayor vā api na ca syād an-ṛta-arthatā. vācaḥ kasyāścid ity eṣāghaṭa iti, tata eva a-bhāva-upalambhāt, tac ca sva-tantraṃ pramāṇam iti. sa tarhy a-bhāvapratyayasya sambhavaḥ. darśana-ānantaryaṃ ca sva-tantrasya na syāt. tad-bala-utpattau ca
ca sa hetuḥ sva-rūpeṇa pratīta eva. na ca sva-bhāva-niyamo ’rthānām ākasmiko yuktaḥ, ansādhayantas tathā-vidha-janmanām anyeṣāṃ ca sva-bhāvam enam ālagayanti. etena dhātvsva-bhāva-hetu-pravibhāgā draṣṭavyāḥ. tasya ca sva-bhāvasya svena sādhya-dharmeṇa vyāptir
chabda-rūpaṃ vibhakti-darśanāt sādhyam. na ca sva-rūpa-mātra-arthavat. arthavac ca. tato
vikalpa-pratibhāsaḥ śabda-arthaḥ, tasya ca sva-lakṣaṇa-upādānatā sādhyate. sādhyatām, kiṃsanti, te ’py etena vyākhyātāḥ. sa ca sva-vāco-ubhaya-dharmatāṃ bruvāṇaḥ sato
tad-a-bhāva-vyavahāra-siddhi-hetuś ca. sa ca sva-saṃvedana-pratyakṣa-siddhaḥ. nanu svaiti vyaktam etad rāja-śāsanam. na ca svayam a-bruvan paraṃ bodhayitum īśo bruvan vā-puruṣavān ayaṃ pradeśo dhūmād iti. iyaṃ ca hetv-a-siddhyā eva tad-viruddha-siddhiḥ prāgaikāntikatāṃ bruvāṇaṃ prativahan dvau. tac ca hetv-ābhāseṣv eva avasara-prāptaṃ vakṣyāmaḥ.
a-siddhau sandehe vā a-siddho ’naikāntikaś ca hetv-ābhāso bhavati. dharmi-sambandha-aca su-vyavasthitāni vastūni. puruṣa-icchayā ca hetu-tad-ābhāsayos tattva-vyavasthāne ka
eva śāstra-dṛṣṭaṃ sādhyam, tat-prabādhane ca hetu-pratijñayor doṣa ity eke. teṣāṃ
-pratītir mā bhūd iti. vyutpatty-arthaṃ ca hetu-vacanam ukta-artham apy anumāne
ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva ca hetutve ’-punar-nirdeśya ity uktam. a-vivādaś
vā na jñāpakaḥ, śabda-vat. trairūpyāc ca hetur arthaṃ gamayati, a-sambaddhād a-a-bhāva-vyavaccheda-arthaṃ hetur ucyate. na ca hetoḥ sambandha-upadarśana-kāle pakṣa-ādi-sādhanaṃ vipratiṣiddham. tasmād upakurvāṇāś cakṣur-ādaya ādheya-atiśayam eva upakurvate. sa
iti vyabhicāra eva. a-pratibaddha-upakārāś cakṣur-ādayaḥ para-upakāriṇaś cet, atra api-kṛd viruddho ’sti, yathā — para-arthāś cakṣur-ādayaḥ saṅghātatvāc chayana-āsana-ādy-aṅgaan-iṣṭaṃ syāt. tathā para-arthāś cakṣur-ādayaḥ saṅghātatvāt siddhā api pārārthya-aupādānāt tasya viśeṣaḥ. para-arthāḥ santaś cakṣur-ādayo ’-saṃhata-arthā iti dharmiṇo viśeṣa
āha sa-apavādatva-sūcana-artham, anyatra cakṣur-ādi-parama-aṇūnāṃ dvi-candra-nīla-ādyna, tatra anyeṣām eva sāmarthya-darśanāt. cakṣur-ādi-buddhīnāṃ tāvad yathā-svam indriyaan-anukārāt, rasa-buddhi-vad gandhasya cakṣur-buddhi-vac ca rūpasya. ākāra-arpaṇa-kṣamaṃ
-jñaś ca. yady atra bhavato manda-buddhi- cakṣuṣo ’n-upalabdhir arthān apākuryāt, hanta
api. tathā eva a-darśanāt teṣām an-upapluta- cakṣuṣā. dūre yathā vā maruṣu mahān alpo ’picintāṃ stimitena antara-ātmanā. sthito ’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ. a-cakṣū

PVin2_0008714
PVin2_0006001
PVin3_0010609
PVin3_0002908
PVin3_0002907
PVin3_0008006
PVin2_0006203
PVin3_0001106
PVin1_0003001
PVin1_0004002
PVin1_0003008
PVin3_0003805
PVin3_0003512
PVin2_0007906
PVin2_0007911
PVin2_0007905
PVin1_0003411
PVin1_0003411
PVin2_0009103
PVin3_0004306
PVin3_0011604
PVin3_0009201
PVin3_0011608
PVin3_0004707
PVin3_0001604
PVin1_0001006
PVin3_0002107
PVin1_0001409
PVin1_0001409
PVin2_0006702
PVin3_0006806
PVin3_0003101
PVin1_0002709
PVin3_0003110
PVin1_0001401
PVin1_0004404
PVin3_0006911
PVin1_0003707
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PVin3_0002112
PVin3_0007903
PVin3_0006908
PVin3_0002305
PVin3_0005107
PVin3_0003606
PVin3_0004013
PVin1_0004012
PVin1_0001513
PVin3_0002311
PVin2_0006515
PVin3_0011405
PVin2_0006807
PVin1_0003201
PVin2_0009706
PVin3_0009308
PVin3_0011809
PVin1_0002312
PVin1_0003414

199

cet

bhinnāt saha-kāriṇaḥ kārya-utpattir yathā cakṣū-rūpa-āder vijñānasya. na vai kiñcid ekaṃvakṣyāmaḥ. sa ca ayam an-upalambhaś catur-vidhaḥ. pravṛtti-bhedāt. yāvān kaścit
ekasya. vyatirekasya. a-siddhau, yathā catur-vidhaḥ sādhāraṇaḥ pakṣa-dharma-prabhedeuktā catur-vidhā. sā iyaṃ pakṣasya bādhā catur-vidhā darśitā tridhā-anumānaṃ bhittvā.
-viṣayaḥ. anumānasya bhedena sā bādhā uktā catur-vidhā. sā iyaṃ pakṣasya bādhā catur-vidhā-viparyaye sādhye viruddha iti darśayaṃś caturaḥ pakṣa-dharmān āha. bheda-sāmānyayoś ca-viṣayā an-upalabdhiḥ prayoga-bhedena caturdhā bhavati. viruddha-siddhyā, yathā – na
eva nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ. atra caturbhiḥ sva-rūpa-nipāta-iṣṭa-svayam-padaiḥ, amānaso ’pi viplavo vyākhyātaḥ. na eva dvi- candra-ādi-bhrāntir indriya-ja ity eke. tan na,
anubhavāt tayoḥ saha-upalambha-niyamād dvi- candra-ādi-vat. na hy anayor eka-ākāra-anartham, anyatra cakṣur-ādi-parama-aṇūnāṃ dvi- candra-nīla-ādy-ābhāsa-vijñāna-hetutva-vacanāt.
vṛttir iti sūcitaṃ bhavati. sa hi śaśinaś candratvam an-icchan kām anyāṃ pratītim icched
eva bādhā-hetor a-sādhāraṇatvam, kvacid a- candre ’-siddheḥ. a-śakya-niṣedhatām asya-kṣaṇa-antara-an-upādānatā-lakṣaṇatvāc caramatvasya. bhavaty eva hi tasya api jñeya-vikalatvād a-kṣūṇa-vidhāna-a-yogāt. na api caramasya a-sāmarthyam eva, kasyacit karaṇāt. a-upākhyā-viraha-lakṣaṇaṃ hi nir-upākhyam. caramasya tarhi kṣaṇasya an-upākhyatā-prasaṅgaḥ.
-kampe sarvasya kampa-prāpteḥ. a-kampane vā cala-a-calayoḥ pṛthak-siddhi-prasaṅgād vastrasarvasya kampa-prāpteḥ. a-kampane vā cala-a- calayoḥ pṛthak-siddhi-prasaṅgād vastra-udaka-vat.
a-nityatā iti kim anyayā, sva-bhāvena vā a- calasya artha-antara-yoge ’pi tad-bhāva-an-yogya-dharmi-pratipatty-artham. tathā ca cākṣuṣatva-ādi-parihāraḥ. dharma-vacanena api
a-sambandhād vimarśo na jāyate, yathā cākṣuṣatvāc chabde. sambandhāt kiṃ-sambaddho ’yamsiddhāv a-siddhaḥ, yathā — a-nityaḥ śabdaś cākṣuṣatvāt. cetanās taravaḥ sarva-tvag-apaharaṇe
antar-bhāve katham a-pratipattiḥ. evaṃ tarhi cākṣuṣatvād apy astu. na, a-sambandhād ity uktam.
prameyatva-ādiṣv api viparyaya-prāptir asti, cākṣuṣatve vā ko viparyayaḥ. ubhaya-siddhyā
iva vā nitīraṇa-ājñāne. tathā hi na tac cākṣuṣaṃ taj-jñānavat, tad-artha-a-pratipatteḥ,-ātmakam. pūrva-apara-parāmarśa-śūnye tac cākṣuṣe katham. na hi idam iyato vyāpārān kartuṃ
viśuddhe viṣaya-dvaye śāstra-parigraham. cikīrṣoḥ sa hi kālaḥ syāt tadā śāstreṇa bādhanam.
vyutthita-cittaḥ kiñcid vikalpayan sva- citta-dhārāḥ saṅkalayaty evaṃ ca evaṃ ca kalpanāgatau. sa punaḥ pratisaṃhārād vyutthita- cittaḥ kiñcid vikalpayan sva-citta-dhārāḥ
śakyante, puruṣa-icchā-vṛttitvāt teṣāṃ ca citra-abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt
tad atra dharmiṇi vyavasthitāḥ sad-a-sattvaṃ cintayanti — kim ayaṃ pradhāna-śabda-pratibhāsy’dhikaraṇa-pratyastam-ayān na viśeṣa- cintā-pravṛttir ity avaśyam evaṃ-vidhe viṣaye
śruta-mayena jñānena arthān gṛhītvā yukti- cintā-mayena vyavasthāpya bhāvayatāṃ tan-dṛṣṭeṣv artheṣu virodha-udbhāvana-prāyā cintā. yac chāstraṃ vastu-bala-pravṛttena
kalpanā-virahaḥ. yataḥ saṃhṛtya sarvataś cintāṃ stimitena antara-ātmanā. sthito ’pi
api pare mūḍhā visaṃvādayanti lokam iti. cintāmayīm eva tu prajñām anuśīlayanto vibhramatasmād ayaṃ pravartamānaḥ sarvadā sad-a-sac- cintāyām avadhīrita-vikalpa-pratibhāso vastv eva
na pramāṇa-phalayor viṣaya-bhedaḥ. sva-bhāva- cintāyāṃ tādātmyād artha-saṃvidaḥ sva-saṃvit
a-doṣa iti cet, uktam atra āgama-prāmāṇya- cintāyām. na apy asya kaścid viśeṣaḥ pramāṇa-asyāt tadā śāstreṇa bādhanam. tad-virodhena cintāyās tat-siddha-artheṣv a-yogataḥ. tṛtīyaan-avasthā-prasaṅgataḥ. kena iyaṃ sarva- cintāsu śāstraṃ grāhyam iti sthitiḥ. kṛtā idānīm
kiṃ kasya sādhanaṃ, yad-artham a-vyabhicāraś cintyate. tasmād vastuto yad yena vyāptam aśabda-artha-an-apavādibhiḥ. vastv eva cintyate hy atra pratibaddhaḥ phala-udayaḥ. na hi
na, hetoḥ sarvasya guṇa-doṣayoḥ sva-sādhye cintyatvāt. tasya sva-sādhya-an-uparodhe ’pi
api bhāvānāṃ kṣaṇikānām anyonya-upakāraḥ, a- cintyatvād dhetu-pratyaya-sāmarthyasya a-sarvaśaṅkita-pratibandhānāṃ saṃśayād a-siddheḥ, ciram a-dṛṣṭānām api punaḥ pratibhā-utpattighaṭaḥ, tatra api vyakti-tiro-dhānād iti cet, a-tādavasthyam a-nityatāṃ brūmaḥ,prāg upalambhaḥ paścāt saṃvedanasya iti cet, a-pratyakṣa-upalambhasya na artha-dṛṣṭiḥ
buddher liṅgam, kiṃ tarhi indriya-arthāv iti cet, a-vyabhicārī hetuḥ. mana iti cet, tad api
sarvaḥ śāstra-dṛṣṭaḥ sādhyatvena īpsitaś cet, a-siddha-hetv-abhidhānam api pratijñā syāt.
-mātram a-pramāṇam. bhāve kiṃ pramāṇam iti cet, ata eva saṃśayo ’stu, bhaved vā pramāṇam ity-upakārāś cakṣur-ādayaḥ para-upakāriṇaś cet, atra api saṃhata-upakāriṇa eva iti kaḥ-antara-vat. tena eva kasmād upakriyata iti cet, atra vastu-sva-bhāvair uttaraṃ vācyam, ya-kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād iti cet, atha katham idānīṃ sato rūpaṃ na nirdiśyate.
-bhāvāt. viruddha-a-vyabhicāry-a-vacanam iti cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca
prāg anya-dharmaṇo ’-vyaktir a-nityatā iti cet, anya-dharmā ca prāg a-pracyuta-ātmā iti caprāṇa-ādy-a-bhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ.
apy ātma-a-pracyuteś caitanyasya katham iti cet, ayam aparo ’sya doṣo ’stu. na tv a-sa-rūpaṃ
avayavasya āvaraṇam, na avayavina iti cet, ardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad asyacet

PVin3_0003703
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PVin3_0011001
PVin2_0005903

200-pratidvandvinaḥ prāmāṇyād a-doṣa iti
bhavaty eva anya-kṛte ’pi pratijñā-doṣa itibhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti
kenacil leśena āsv eva antar-bhavanti itimaraṇa-śabda-pravṛtteḥ siddham eva iti
na, karuṇayā api vṛtteḥ. sā eva rāga iti-kāmatā-sāmānya-hetutvāt. sā eva rāga itiāptaḥ, tat-praṇīta āgamo ’-visamvādī iti
kevalatvād a-vyatirekatayā anvayasya iti
iti. na, atra apy anvayasya a-prādhānyād itiviṣaya-upadarśanīnāṃ vibhaktīnām a-yogād itiviṣaya-khyāpanād eva sāmarthyam iti
vacana-viśeṣasya prāmāṇyād a-doṣa iti
bheda-a-siddheḥ sarvatra eṣa doṣas tulya iti’n-adhikaraṇatvād a-sattvaṃ sattvaṃ vā iti
sā eva tāvad an-upalabdhiḥ kathaṃ siddhā iti
na bhavati, sarvato vipakṣād a-vyāvṛtter iti
vyākhyāte. pāta-pratibandhāt sthāpaka iti-vad dhetur apy evaṃ kiṃ na bhinna iti
sarva-vastuṣu śāstraṃ bādhakam eva iti-lakṣaṇatvāt. tena eva niścayaḥ kriyata itiviśeṣa-a-bhāvāt. viśeṣe ca uktam. anyac
iti sarvaḥ sarva-darśī syāt. jñāna-bhāvaś
kim idānīṃ vidhi-viṣayo ’stu. tad api na iti-āder a-nivṛttiḥ. abhyupagamāt siddham iti
siddhiḥ. tad-āgamavatas tat-siddham iti
buddhir atiśayavatī na saṃvedanam iti
ca. avasthā nivartate, na avasthātā iti
eva prāṇa-ādaya ātmānaṃ gamayanti itipuṣṇāti. śāstreṣv icchayā pravṛtty-artha iti
a-siddhes taj-jñāne ’numānād anveti itibhāva-siddheḥ. anvaya-a-dṛṣṭer a-siddhir itia-bhāvād a-pratiṣedha-viṣayatā itibhede krama-abhivyakti-virodhād aikyam iti
pratyakṣasya, kiṃ tarhy artha-darśanād iti
ity atra kā pramā. prasiddho loka-vādaś
sa eva bhāva uta anyad eva kiñcit. sa eva-kṛta-viṣaye ’-bhāvāt. kadācid bhaved iti
dhetur viruddhaḥ syāt. a-prakaraṇān na itiarthāv iti cet, a-vyabhicārī hetuḥ. mana iti
api. tad-a-bhāvād an-anya-upanaya itidṛṣṭa-viruddhasya an-upanaya itismṛtir vācā a-darśane kriyata iti
tan na an-upākhyeṣv a-mūrtatva-ādikam itivyāpter ātma-nivṛttau prāṇa-ādi-nivṛttir iti’-viśeṣaṇe vā na anumeya-dharmatā iti
anyatra-an-anuvṛtter a-sādhāraṇatā 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 itispārśanam api dravyaṃ spṛṣṭvā gṛhṇāti iti
na nivṛttir ity a-sapakṣa eva na asti iti-a-tulya-kriyā-kālo na arthaḥ saha-kārī iti-siddhiḥ. a-cetanā vyatireka-viṣaya iti
sidhyati. ghaṭa-ādayo vyatireka-viṣayā iti
sarvāṇi sva-viṣayāṇi jñānāni janayeyuḥ. na
para-arthatvāt. na yuktaḥ, vīta-rāgatvād iti-pariṇāma-apekṣatvāt syād vyabhicāro ’pi iti

cetcet, asti nāma īdṛśasya viniścaye sambhavo nacet, astu, viṣaya-antare ’pi kiṃ na bhavati.
cet, ākasmikī tarhi sattā iti na iyaṃ kasyacit
cet, āsām api parasparam eṣa prasaṅga ity ekamcet, icchātaḥ śabdāḥ pravartante. na tad-vaśād
cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, acet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātma-ātmīyacet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo
cet, iha tarhi bhavatv a-sparśatvān nitya iti. na,
cet, iha tu balavān anvayo vyatirekaś ca durcet, ukta-uttaram etat. tasmān na hetuḥ kaścid
cet, uktam atra. api ca vinā apy anena yāvāncet, uktam atra āgama-prāmāṇya-cintāyām. na apy
cet, uktam atra — bhāvānāṃ vyāvṛtti-samāśrayacet, uktam atra — yathā ’-sati niṣedhaḥ, acet, etad uttaratra vakṣyāmaḥ. sa ca ayam ancet, evaṃ tarhi yaḥ kṛtakaḥ so ’-nitya eva iti
cet, kaḥ pratibandhaḥ. sa hi tasya pātacet, kaḥ pratiṣeddhā vibhettuḥ. an-ukta-sāmarthya
cet, kathaṃ punar upagama-a-viśeṣa ekaṃ pramāṇaṃ
cet, katham a-niścayān niścayaḥ. vyatireka-acet, katham anya-bhāve so ’sti, upacāra-mātraṃ tu
cet, katham anyasya bhāve ’-sambaddhasya bhāvacet, katham idānīṃ na pratiṣedha-viṣayaḥ, vidhicet, katham idānīm ātma-siddhiḥ. parasya apy acet, kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sacet, kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃcet, kā iyam avasthā. yā iyam udaka-dhāraṇa-ādycet, kim idānīṃ nairātmyād vyatirekasya phalam.
cet, kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ
cet, jitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya, yena
cet, tat kim idānīṃ dharmī dharmy-antare ’nvayīcet, tat kim idānīṃ vidhi-viṣayo ’stu. tad api nacet, tat kim idānīm a-krama-abhivyakter ghaṭacet, tat punar artha-darśanam artha-bhāvo jñānacet tatra ko ’tīndriya-artha-dṛk. an-eka-artheṣu
cet, tathā eva upalabhyeta, viśeṣa-a-bhāvāt.
cet, tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy acet, tad anyatra api samānam. na, atra dharmiṇaḥ
cet, tad api pūrvakam eva an-antara-vijñāna-hetuṃ
cet, tulyā vṛtti-tat-sandehābhyām a-bhāva-acet, tulye nyāye kiṃ na upanayaḥ. na ca eṣa
cet, darśanaṃ khalv a-pratīyamānam an-aṅgam iti
cet, duḥkhaṃ vata ayaṃ tapasvī sāṅketikam icchācet, na, a-pratibaddha-a-bhāvena an-upayogino ’cet, na, a-yoga-vyavacchedena viśeṣaṇāt. a-yogaṃ
cet, na, a-yoga-vyavacchedena viśeṣaṇāt, yathācet, 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. tasmādcet, na ayaṃ ghaṭa iti jñāne varṇacet, na iti sā eva nivṛtter nivṛttir a-sataḥ
cet, na, ubhayos tulya-kālatvāt. a-sataḥ prāg acet, na evaṃ-vidhād vyatirekāt kāraṇa-śakticet, na evaṃ-vidhād vyatirekāt kāraṇa-sāmarthyacet, na kadācit kasyacit kiñcid ity eka-anta eṣaḥ.
cet, na, karuṇayā api vṛtteḥ. sā eva rāga iti cet,cet, na, kārya-kāle ’-bhāva-pratipatteḥ, anya-cetPVin2_0008501
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PVin2_0008513
PVin1_0000512
PVin1_0002208
PVin1_0002211
PVin3_0006602
PVin1_0002404
PVin3_0004308
PVin1_0003306
PVin2_0005612
PVin3_0002001
PVin2_0008203
PVin3_0002401
PVin3_0010911
PVin3_0011007
PVin2_0004504
PVin1_0003501
PVin2_0009609
PVin1_0001011
PVin2_0009705
PVin2_0005905
PVin2_0007813
PVin2_0006501
PVin3_0004304
PVin3_0001301
PVin3_0001713
PVin1_0001108
PVin3_0002304
PVin3_0004201
PVin3_0012511
PVin3_0009407
PVin3_0010801
PVin1_0000609
PVin1_0003403
PVin1_0001601
PVin1_0002508
PVin3_0012712
PVin3_0002309
PVin3_0012611
PVin3_0001306
PVin3_0009411
PVin3_0012709
PVin1_0000507
PVin3_0009404
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PVin1_0004106
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201
aṃśena janya-janakatva-prasaṅga iti
tena smṛtiḥ, na artha-darśanād iti
antyasya avasthā-viśeṣasya a-vyabhicāra 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-jātīyasya vyabhicāra-darśanād an-āśvāsa iti-ātmānaḥ sukha-ādayaḥ. saṃskārān niyama iti-sāmyāt sukha-ādi-bheda-a-bhāva-prasaṅga iti
tad-dhetūnām api tatra niyamād a-doṣa iti
tādātmye ’-saṃvedanāḥ sukha-ādaya iti
pratyāsattyā sādhya-dharmi-siddhir iti-a-bhedāt kriyā-karaṇayor aikya-virodha iti
tad-ātmatve sādhya-sādhana-bheda-a-bhāva itisamānam. na, atra dharmiṇaḥ prakṛtatvād iti
vā. sā iyaṃ sattā a-pratibandhinīsādhanatvena iṣṭasya pratikṣepād a-doṣa iti
prayojana-a-bhāvād a-vyāhāra iti
api niṣ-phala ārambho viparyāsād iti-pṛthag-vacanaṃ śabdasya viśeṣa-a-bhāvād iti
a-dṛṣṭa-avayavasya asya a-pratipattir iti
syāt. yathā-yoga-vacanād a-nivārita eva iti-abhisaṃskṛtam indriya-jñānaṃ pratyeti iti-virodha-darśanād an-āśvāsa-prasaṅga iti’dhiṣṭhānāt sato ’py an-upalabdhir itivināśa-siddheḥ. janmi-sva-bhāvo nāśī iti
pratyakṣa-anumāna-āgamānām ekasya vṛttir iti
dharmī. prayojana-a-bhāvād an-upacāra iti-dharma-an-anvaya eṣa doṣo na anyatra iti-bhedena kalpane ’-nityatāyām api tulyam iti
eva bhavati. na anyathā idantayā iti
tatra eva bādhane bhavati, na anyatra iti-viṣāṇam, ko hi viśeṣo ’-bhāva-a-viśeṣa iti
ity uktam. na a-bhāvasya kaścid dharma iti
anukārād avasthā-bhede ’py a-bheda iti-saṃviditena anena aparatra pariccheda itibhāva-niyamaḥ. darśanād bhāva-siddhir itiavasāya-pratyayaḥ, te tasya anubhava iti
tac ca a-siddham. vyakto viṣaya itisaṃvit pratyakṣo buddhi-vivarta iti
aṅgī-kṛta-sambandhaṃ dravyam api na iti’bhidhānād iha eva bhavati, na anyatra itibhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvād iti
tad api na sādhyam an-uktatvād iti
eka-ātmatva-vat. kāryatvād eva a-bheda itichaśasya bhinna-sva-bhāvaṃ viṣāṇam iti
eva nivṛtter a-bhāva-niścaya iti
eva avasthā-antara-āveśād bheda-dṛṣṭir iti
eva. na vyaktir buddhir artha-ātmā iti
kiñcit. upalabhyate saṃvedanam anyena iti
hetu-vacana-pravṛttes tad api śaktam eva iti-bhāvo jñāna-bhāvo vā syāt. artha-bhāvaś
eva an-anvaya-doṣaḥ. yad āha — ātmā paraś
idānīm a-sambhavino ’rthasya pratipattir iti-upakārya-upakārakayoḥ. ādhāra-ādheya-bhāvaś
sthāpakatvād ādhāraḥ, na janakatvād iti
sidhyan vā katham a-viṣayaḥ. viṣayaś
tat sad-a-satī tad-bhāvena vyavasthāpayan na

cetcet, na, taj-janya-viśeṣa-grahaṇe ’bhimatatvālcet, na, tat-sambandhasya a-svābhāvikatvāt,cet, na, tataḥ kārya-utpatter a-kṣepāt. ā antyacet, 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-a-bhāve ’py
cet, na, tad-rūpa-an-upalakṣaṇāt. sva-bhāvacet, na, tasya sāmarthya-a-darśanāt. tan-mātracet, na, tasyāḥ sāmagryā eva antara-viśeṣacet, na, teṣāṃ sākalya-a-pratibandha-niyama-acet, na, tvat-pakṣe ’py asti sukha-ādi-saṃvedanam
cet, na, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ.
cet, na, dharma-bheda-abhyupagamāt. a-bhinne ’picet, na, dharma-bheda-parikalpanāt. tathā ca āha
cet, na, dharmi-prakrame ’pi vastu-pratibandha-acet, na niyamavatī syāt. tasmān na iyam ākasmikī
cet, na, nyāya-prāptasya sādhyasya vacanena
cet, na, para-arthatvāt. na yuktaḥ, vīta-rāgatvādcet, na, para-arthasya eva phalatvena iṣṭatvāt,cet, na, pravṛtti-bhedāt. artho hi liṅginaṃ
cet, na, bheda-a-bhāvena sarvathā a-pratipatticet, na, ya eva tu ubhaya-niścita-vāci-ity-ādicet, na, yathā-ukta-a-grāhiṇas tathā-pratipatty-acet, na, yathā-ukte ’-bhāvāt. viruddha-acet, na, viṣaya-indriyayor ekasya dvayor vā ancet, na vai janma nāśi-sva-bhāvasya hetuḥ, na ca acet, na, śāstrasya kvacid an-adhikārāt. śāstraṃ
cet, na, sarva-dharmi-dharma-pratiṣedha-arthatvāt.
cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭacet, na, siddhayā a-nityatayā tadvataḥ śabdasyacet. na hy ayaṃ gaur ity a-sannihite ’rthecet, na, hetoḥ sarvasya guṇa-doṣayoḥ sva-sādhye
cet, na, hetoḥ sva-bhāva-bhedāt. a-tad-ātmatvecet, nanv ayam eva asya dharma-viraho dharmaḥ. nacet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam.
cet, nanv evam ātmani dṛṣṭasya aparatra-upanaye
cet, nanu tad eva idaṃ paryanuyuktam – kim idaṃcet, nanu sā eva tayoḥ pratyāsattir atracet, nanu sā vyaktir buddhir eva. tad-upādhiḥ socet, pratyakṣo viṣaya-upabhogaḥ, tad-acet, priyam anuṣṭhitam. yadi idam eva prathamam
cet, bādhanīya-arthasya śāstrasya upagamādcet, yathā te na santi, sa prakāro ’-bhāvaḥ. śaśacet, yad-vivādena sādhanam upanyastaṃ tac cen na
cet, yukto yadi pratibandhaḥ sidhyet. sa ca ancet, vayam apy etad eva brūmaḥ. yo vā sambandhocet, vyāhatam etat – tac ca na asti tena cacet, sa eva avasthā-bhedo vastu-bheda-lakṣaṇaṃ
cet, sa kim a-buddhi-janmā buddhiṃ gamayet,cet, sa tāvad viṣayaḥ sva-upalambha-kāle nacet, saṃśayena jijñāsoḥ prakaraṇa-pravṛttes teṣvcet, sarve ’rthāḥ pratyakṣā iti sarvaḥ sarvacet so ’-siddha iti. tasya eva ca iṣṭasya vighātacet, so ’pi tatra a-sambhavī yo ’-sambhavinācet, so ’pi tad-ātma-an-upakāre na sidhyati. paracet, sthiter artha-antara-an-artha-antaratve
cet, sva-āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa
cet sva-viṣaye pareṇa bādhyate. tad asya pramāṇa-cet

PVin3_0004203
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PVin1_0002213
PVin1_0002402
PVin3_0000109
PVin2_0006512
PVin1_0002306
PVin1_0002307
PVin3_0009202
PVin3_0011108
PVin3_0010906
PVin2_0004703
PVin3_0012308
PVin1_0002603
PVin1_0001911
PVin3_0012307
PVin3_0004109
PVin1_0002613
PVin2_0005501
PVin3_0002104
PVin2_0009001
PVin3_0007011
PVin3_0001307
PVin3_0002010
PVin3_0011109
PVin3_0002206
PVin3_0001406
PVin3_0009203
PVin1_0002601
PVin1_0002311
PVin3_0004104
PVin3_0000606
PVin1_0002504
PVin3_0000603
PVin3_0009505
PVin3_0004402
PVin2_0005012
PVin3_0009708
PVin2_0005811
PVin3_0009301
PVin3_0001612
PVin1_0002713
PVin2_0008013
PVin1_0002912
PVin1_0003001
PVin1_0002912
PVin3_0003505
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PVin1_0001711
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202

jagatyna śaśa-viṣāṇa-jananaḥ. sa tasya kuta iti cet, sva-hetu-samuttha ity an-ādi-hetu-prakṛti-bhāva-viśeṣo vā, yathā – na asti viraktaṃ ceto devatā-viśeṣo vā, na asti dāna-hiṃsā-ādina anya-guṇa-doṣa-niścaye liṅgam asti. te hi ceto-dharmatvena atīndriyatvāt sva-prabhava-kāyayathā pratyātma-niyatāḥ kāścana puruṣāṇāṃ ceto-vṛttayo ’-niyata-nimitta-bhāvinyo deśa-kālaca viṣaya-vyavasthitayaḥ. tāḥ katham a- cetano ’rtho vyavasthāpayet, atiprasaṅgāt.
etena a-nityatva-saṃsthāna-viśeṣa-ādayo ’- cetanatva-viśiṣṭa-buddhi-pūrvakatva-ādi-sādhanā
ced ayo-golaka-vahni-vat. vibhaktāv api cetanā-adhyavasāyau saṃsarga-vipralabdho ’yaṃ na-a-siddher na kārya-kāraṇatā-siddhiḥ. a- cetanā vyatireka-viṣaya iti cet, na evaṃ-vidhādādi-bheda-vat. na antarāḥ sukha-ādayo na api cetanāḥ. tad-ātmanāṃ śabda-ādīnām anubhavāt tadsātaṃ saṃvedanam iti siddhāḥ sukha-ādayaś cetanāḥ. viṣaya-sārūpyāt saṃvedanasya tādātmye ’api parair dṛṣṭaṃ sādhanam, yathā — a- cetanāḥ sukha-ādayo buddhir vā, utpatter a-viśeṣo vā, na asti dāna-hiṃsā-ādi-virati- cetanānām abhyudaya-hetutā iti. pratyakṣe ’py-anurodhino bauddhā eva prajñā-ādi-vat. cetanāś ca api vedyatvād a-tad-rūpa-a-pravedanāt.
ca api vedyatvād a-tad-rūpa-a-pravedanāt. cetanāś ca ete sukha-ādayaḥ saṃvedyatvāt. na hiyathā — a-nityaḥ śabdaś cākṣuṣatvāt. cetanās taravaḥ sarva-tvag-apaharaṇe maraṇād itianumāpayati. na ca evaṃ-vidho vyatireko ’- cetaneṣu sambhavati. caitanya-karaṇa-guṇa-āder
āhuḥ. tad-ānanda-viṣaya-uparodhini tat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva ubhaya-āśrayaḥ
yo hi bhāvo yathā-bhūtaḥ sa tādṛg-liṅga- cetasaḥ. hetus taj-jā tathā-bhūte tasmād vastuni
hetur ato ’nvayī. na anvayy a-vyatirekī ced a-nairātmyaṃ na sa-ātmakam. iti saṅgrahabuddhir anyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced ayo-golaka-vahni-vat. vibhaktāv api cetanāviruddhaḥ. bhinna-kālaṃ kathaṃ grāhyam iti ced grāhyatāṃ viduḥ. hetutvam eva yukti-jñā jñānaprāṇa-ādir na iṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur hetur ato ’nvayī. na anvayy a-viṣayaḥ. sa hi san dṛśya eva bhavati. sa ced bhaven madhya-avasthā-vad upalabhyeta. talbhinno buddhi-vedane. a-bhinna-ābhe vibhinne ced bheda-a-bhedau kim āśrayau. iti saṅgraha-arthaḥ pralayaṃ gataḥ. deśa-kāla-niṣedhaś ced yathā asti sa niṣidhyate. na tathā na yathā
tadā śāstram īkṣyate. vāda-tyāgas tadā syāc cen na tadā an-abhyupāyataḥ. upāyo hy abhyupāye-dharma-adhyāsaḥ kāraṇa-bhedaś ca. tataś cen na bheda-siddhiḥ, na kasyacit kutaścid bheda
ity uktam. tatra, sattā-sva-bhāvo hetuś cen na sattā sādhyate katham. an-anvayo hicet, yad-vivādena sādhanam upanyastaṃ tac cen na sādhyam, kim idānīṃ sādhyam. tathā cabalāt tava icchā iyam iti vyaktam īśvara- ceṣṭitam. vadann a-kārya-liṅgāṃ tāṃ vyabhicāreṇa
evaṃ-vidho vyatireko ’-cetaneṣu sambhavati. caitanya-karaṇa-guṇa-āder eva dṛṣṭa-śakter hetos’-khilān. vāg-dhūma-āder jano ’nveti caitanya-dahana-ādikam. sva-bhāvaṃ kāraṇaṃ vā-anvaya-doṣo vyākhyātaḥ, yathā —abhivyakta- caitanya-śarīra-lakṣaṇa-puruṣa-ghaṭa-anyatara-samaraṇasya. kathaṃ ca maraṇam abhyupayan na caitanyam abhyupeyāt. maraṇa-śabda-pravṛtteḥ
samāpto vyavahāra ity apārthakam aparaṃ caitanyam. taṃ ca eka-rūpam eva paśyāma iti na
tad-ātmanaḥ prāk paścād apy ātma-a-pracyuteś caitanyasya katham iti cet, ayam aparo ’sya doṣo-vyavasthāṃ bādhate. sattva-rajas-tamasāṃ caitanyasya ca evaṃ paraspara-rūpa-vivekena
vā. na ca ayam utpatti-vināśābhyāṃ caitanyasya prasidhyati. ekasya tu yathā-ukta-svaekatra yugapad anayor virodhāt. tasmān na caitanyād anya-atiśayavatī buddhiḥ. tad-rūpaevaṃ karoti. na ca śakyam evaṃ kartum, caitanyena anayor virodha-a-siddheḥ prasaṅgamaraṇa-śabdena vadet, tasya api pratibandhaś caitanyena sampradhāryaḥ, yataḥ sidhyet. tathāa-yoga-vyavacchedena viśeṣaṇāt, yathā — caitro dhanur-dharaḥ, na anya-yoga-vyavacchedena,
pratīyate. vyavaccheda-phalaṃ vākyaṃ yataś caitro dhanur-dharaḥ. pārtho dhanur-dharo nīlaṃ
pramāṇa-dṛṣṭasya pratijñayā ’-siddhi- codanā-a-yogāt, an-adhikārāc ca śāstrasya anumāne.
-ātmakatvād iti. tathā ca dṛṣṭānta-a-siddhi- codanā api prativyūḍhā, viṣaya-pratipattāv apy aeva. tat-siddhau viśeṣa-vikalpena a-siddhi- codanā mithyā-uttaram eva bhavati. syān mithyāsamarthaṃ bhavati, yathā anyatara-bhojana- codanāyām eka-bhojane. vikalpa-viṣayatvād asya.
pramāṇa-vārttike. kāma-śoka-bhaya-unmāda- caura-svapna-ādy-upaplutāḥ. a-bhūtān api paśyanti
skandhā iti. tatra pañca-indriyāṇi sva-bhāva- cyutimanti, tat-kārya-vijñāna-viccheda-vikārakaścid viplava indriya-jaḥ, tad-anya-indriya- ja-a-viśeṣāt, asāv api vastv-an-anurodhina eva dvi-candra-ādi-bhrāntir indriya- ja ity eke. tan na, aindriye bhāva-a-bhāva’-viśeṣataḥ. yo ’pi kaścid viplava indriya- jaḥ, tad-anya-indriya-ja-a-viśeṣāt, asāv api-śabda-abhidheyatvasya. sa dharmo vyavahāra- jaḥ prasiddhi-śabdena uktaḥ. yogyaṃ hi viśvaṃ sva
tatra abhyupāyaḥ kārya-aṅgaṃ sva-bhāva-aṅgaṃ jagat-sthitiḥ. āpta-vacanaṃ kārya-lakṣaṇaṃ liṅgam,a-niścayād a-nānātva-pratipatter a-nānā-ekaṃ jagat syāt. atha api syāt, pratibhāsamānam api
upalambhānām utpatti-niṣṭhā ity andha-mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa svayam ātmānaṃ
na pratyeti ity āyātam āndhyam a-śeṣasya jagataḥ. abhipatann eva arthaḥ prabodhayaty
ca na niṣedho ’sti so ’-satsu ca na vartate. jagaty anena nyāyena nañ-arthaḥ pralayaṃ gataḥ.
tādātmya-vyavasāyena na iha tat. a-darśanāj jagaty asminn ekasya api tad-ātmanaḥ. asti iyam

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203

janmanām-apekṣaṇāc ca. ācāryaḥ punar artha-bhidāṃ jagau. pratibhāsasya bhinnatvād ekasmiṃs tad-a’nujagrāha yaṃ vyaktaṃ tasya na vetty ayaṃ jaḍa-matir loko garīyaḥ padam. tatra upāsita-loka
taj-jñāne ’numānād anveti iti cet, jitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya, yena evaṃ-vādino
tasmāt pratyakṣa-ābhāsaḥ. viplavaś ca akṣa- jatve ’pi tad-anyebhyo ’-viśeṣataḥ. yo ’pi kaścid
dṛṣṭānte dharmiṇo ’-khilān. vāg-dhūma-āder jano ’nveti caitanya-dahana-ādikam. sva-bhāvaṃ
eteṣu tad-ātmanā vyapadeśa-ādayo janya- janaka-bhāva-kṛtā eva bhavantu, saty api saṃyoge
sarvathā gamya-gamaka-bhāvaḥ, sarvathā janya- janaka-bhāvāt. na, tad-a-bhāve bhavatas tadtulyaḥ paryanuyogo ’n-avasthā ca. janya- janaka-bhāve so ’n-apekṣasya nityaṃ syāt.
viśeṣa-utpatteḥ sāmarthyam. ko ’yam a-janya- janaka-bhūtānām upakāraḥ, sva-rūpasya siddher a-vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg a- janako buddher upayoga-a-viśeṣataḥ. sa paścād api-bhāva-bhūtaḥ sva-hetu-prakṛter niyāmakasya janakatām eva dīpayati. na vai nāntarīyakatayā
ye tair vinā na bhavanti. aṃśena janya- janakatva-prasaṅga iti cet, na, taj-janya-viśeṣaca vaiyarthyāt. sthāpakatvād ādhāraḥ, na janakatvād iti cet, sthiter artha-antara-an-artha-rūpa-āder vijñānasya. na vai kiñcid ekaṃ janakaṃ tat-sva-bhāvaṃ vā. kiṃ tu sāmagrī janikā-prāyam. tasmāt sarva eva vastu-sambandhā janakasya eva upayoga-viśeṣa-vaśāt pravibhāgena
-a-bhāvāt sad-vyavahāra-pratiṣedhaḥ, a- janana-khyātyā a-pitṛtva-vat. tasmāt sarvaṃ svato
na asti iti vyavahāraḥ sādhyate mūḍhṃ prati, janana-khyātyā pitṛtva-vat. a-dṛśya-an-upalambhe-upādāna-hetu-saha-kāri-pratyaya-agni-dhūma- janana-vat. tathā hi sva-kāraṇasya phala-ādīnām apy ādhāra-bhāvo badara-udaka-ādiṣu janana-śaktir eva. tasmād eteṣu tad-ātmanā
labhyeta pracyaveta vā, tato jñāna- janana-sāmarthyasya an-artha-antaratvāt, arthadhūma iti. tathā hetur api tathā-bhūta-kārya- janana-sva-bhāvaḥ. anyato ’pi bhāve na sa tasya-prāyam. tasmād utpattes tat-kāraṇasya taj- janana-sva-bhāvaḥ sidhyet, na tad-bhāvaḥ. yady aan-ādi-hetu-prakṛti-paramparā, tasmāt taj- janana-sva-bhāvasya hetor a-bhāvāc chaśa-viṣāṇabhavati iti. kathaṃ ca tato ’nyato vā a-taj- janana-sva-bhāvād bhavet. svayam a-tat-svaapi na janayet. na vā sa dhūmaḥ, a-dhūma- janana-sva-bhāvād bhāvāt. tat-sva-bhāvatve ca sa-sva-bhāvas tat-sva-bhāvas tat-sva-bhāva- janana-sva-bhāvo vā kiṃ na iṣyate. kiṃ’pi kṣīrasya sa tasya sva-bhāvaḥ, yo dadhi- janano na śaśa-viṣāṇa-jananaḥ. sa tasya kuta iti
sva-bhāvaḥ, yo dadhi-janano na śaśa-viṣāṇa- jananaḥ. sa tasya kuta iti cet, sva-hetu-samuttha-hānir utpattir vā. tad yadi teṣāṃ jñāna- jananaḥ sva-bhāvaḥ, sarvasya sarvadā sarvāṇi svaapekṣā-a-yogāt. śakta-sva-bhāvasya nityaṃ jananam a-jananaṃ vā anyathā syāt. te ca aata eva saha-kāriṇām apy a-paryāyeṇa jananam. yad api kiñcid vijātīyād bhavad dṛṣṭaṃ
a-yogāt. śakta-sva-bhāvasya nityaṃ jananam a- jananaṃ vā anyathā syāt. te ca a-vyavahitāḥ
-samīhā-prayogāt, tad-ākāra-vikalpa- jananāc ca. na ca upādāna-kārya-pratyaya-a-bhāvād bhavet. svayam a-tat-sva-bhāvasya a- jananāt tasya a-hetutā syāt. na vai sa eva
kiṃ punaḥ sa tayoḥ saṃyogaḥ, tābhyāṃ jananāt samavāyād vā, sa kim ekatra na samavaiti
kiñcij jñāna-utpatti-samāśrayaṃ sva-vijñāna- janane ’pekṣeta, sarvasya tatra a-kiñcit-karatvāt.
-viruddha-artha-sādhanāv ekatra saṃśayaṃ janayataḥ. śāstra-kāro viruddha-dharma-lakṣaṇatvāt tad-upakṛtam indriyaṃ jñānaṃ janayati iti, anyathā an-upakāriṇo ’n-apekṣā syādjanayati, so ’-nityaṃ sva-bhāvaṃ santaṃ janayati iti pramāṇaṃ dṛṣṭāntena upadarśyate.
kāraṇa-saha-kāri-pratyayo hi rasa-hetū rasaṃ janayati, indhana-vikāra-upādāna-hetu-saha-kārieva svayaṃ dṛśyate, tatra eva agni-buddhiṃ janayati. tatra sādhya-nirdeśena na kiñcit, tatra
anubandhena khyāpyate. yaḥ kṛtaka-sva-bhāvaṃ janayati, so ’-nityaṃ sva-bhāvaṃ santaṃ janayati-prasaṅgāt. tasmād ayam upanipatya vijñānaṃ janayan na an-ātma-nāntarīyakaṃ pratibhāsaṃ purassamagrāṇī ity eva kāraṇa-dravyāṇi sva-kāryaṃ janayanti, sāmagrī-janmanāṃ śaktīnāṃ pariṇāmaca nārāyaṇam eva ca ādau svataḥ sutau dvau janayāṃ babhūva. iti yathā. tasya sādhya-satatra kācit syād api yā a-naśvara-ātmānaṃ janayet. na, artha-kriyā-śakti-lakṣaṇatvādbhāve na sa tasya sva-bhāva iti sakṛd api na janayet. na vā sa dhūmaḥ, a-dhūma-janana-svasarvadā sarvāṇi sva-viṣayāṇi jñānāni janayeyuḥ. na cet, na kadācit kasyacit kiñcid ity
janakaṃ tat-sva-bhāvaṃ vā. kiṃ tu sāmagrī janikā tat-sva-bhāvā. sā eva anumīyate. sā eva ca
kathaṃ bhavet. bhavan vā na dhūmaḥ syāt. taj- janito hi sva-bhāva-viśeṣo dhūma iti. tathā hetursva-viṣaya-an-antara-kṣaṇa-saha-kāriṇā janitaṃ pratyakṣam. ata eva ca na an-indriya’yam eva bhāvo ’-vibhāvita-dhiyā a-vidito janena. pramāṇa-viniścaye para-artha-anumāna-ādy-artha-kriyāyām upanidhīyate, yām ayaṃ jantur adhyakṣam adhyavasyati ghaṭo ’yam iti, tan
ca pramāṇena sa katham āgamaḥ. riktasya jantor jātasya guṇa-doṣam a-paśyataḥ. vilabdhāa-bhedena. punar viśeṣeṇa kārya-sva-bhāvayor janma-tan-mātra-anubandhau darśanīyāv uktau. tac
janmi-sva-bhāvo nāśī iti cet, na vai janma nāśi-sva-bhāvasya hetuḥ, na ca a-hetoḥ svacet, na, tatra apy eka-pratiniyamasya taj- janma-lakṣaṇatvāt tad-upakṛtam indriyaṃ jñānaṃ
yava-bījāt. evaṃ śabdānām api yady arthebhyo janma syāt, syād yogyatā-niyamaḥ. tad-a-bhāve-prakṛtim evaṃ-rūpāṃ sādhayantas tathā-vidha- janmanām anyeṣāṃ ca sva-bhāvam enam ālagayanti.

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204

jijñāsoḥ

-dravyāṇi sva-kāryaṃ janayanti, sāmagrī- janmanāṃ śaktīnāṃ pariṇāma-apekṣatvāt kāryaapekṣeta. artha-abhipāta-kṛte ca buddhi- janmany abhilāpa-smṛty-antara-a-bhāvāt siddham audāharaṇam āha, prayatna-an-antaraṃ vyakti- janmanos tathā-abhidhānāt. yan-nāntarīyakā sattābuddhir artha-ātmā iti cet, sa kim a-buddhi- janmā buddhiṃ gamayet, pratibandha-a-bhāvāt.
idam apy a-niśceyam eva – sarva-sāmagrī- janmāno naśyanti iti, tāsām a-niḥ-śeṣa-darśanāt.
asti, sarva-janmināṃ vināśa-siddheḥ. janmi-sva-bhāvo nāśī iti cet, na vai janma nāśikaścin niyāmakaḥ sva-bhāvasya asti, sarva- janmināṃ vināśa-siddheḥ. janmi-sva-bhāvo nāśīeva. tasmād eteṣu tad-ātmanā vyapadeśa-ādayo janya-janaka-bhāva-kṛtā eva bhavantu, saty apitadā sarvathā gamya-gamaka-bhāvaḥ, sarvathā janya-janaka-bhāvāt. na, tad-a-bhāve bhavatas tad-ātmani tulyaḥ paryanuyogo ’n-avasthā ca. janya-janaka-bhāve so ’n-apekṣasya nityaṃ syāt.
viśeṣa-utpatteḥ sāmarthyam. ko ’yam a- janya-janaka-bhūtānām upakāraḥ, sva-rūpasyadharmair ye tair vinā na bhavanti. aṃśena janya-janakatva-prasaṅga iti cet, na, taj-janyajanya-janakatva-prasaṅga iti cet, na, taj- janya-viśeṣa-grahaṇe ’bhimatatvāl liṅga-viśeṣasakṛd vaikalye ca punar na dṛṣṭaḥ, taj- janyo ’sya sva-bhāvaḥ, anyathā sakṛd apy a-bhāvāt.
samavāyād vā, sa kim ekatra na samavaiti janyate vā. tasya a-sāmarthyāt. tad a-samarthaṃ
prāyam. nanu yava-bīja-ādayo ’pi śāly-aṅkure janye ’n-apekṣāḥ, tad-utpatti-pratyayānāṃ kadācit
apy a-nivṛtti-prasaṅgāt. tasmād indriya- jam apy etad bhrānter a-pratyakṣam. ata eva-iti-dharaḥ. pārtho dhanur-dharo nīlaṃ saro- jam iti vā yathā. pratiyogi-vyavacchedas tatra-sambhavo ’numīyate, tad api kārya-liṅga- jam eva, tādṛśasya ātmano ’mbhasas tata ādhārād
ātma-niṣpatteś ca. tathā tayor a-bhāve taj- jaṃ jñānaṃ tat-prabhavā vā bhāva-kāraṇasukha-ādi kim a-jñānaṃ vijñāna-a-bhinna-hetu- jam. tad-a-tat-sva-bhāvānāṃ bhāvānāṃ tādrūpyam ana hy ayaṃ ghaṭa iti jñānaṃ sparśana-indriya- jaṃ yuktam, tathā samanvāhāre varṇasya api
ca iti. rūpāt sparśa-anumānaṃ kārya-liṅga- jam, rūpa-ādīnāṃ bhūta-āśrayatvāt. yat tarhi idaṃ-jñāne ’numānād anveti iti cet, jitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya, yena evaṃ-vādino ’py
tad-rūpa-hetu-jās tad-rūpā a-tad-rūpa-hetu- jā a-tad-rūpāḥ, yathā śāli-bīja-ādibhyas tatiti gotvād viṣāṇitā-pratipattiḥ kārya-liṅga- jā. ādhārato ’bhinirvṛtter ātmanas tādṛśo
vyabhicārāt. tasmād iyam api kārya-liṅga- jā. etena pipīlikā-utsaraṇa-matsya-vikāra-āder-bhūtaḥ sa tādṛg-liṅga-cetasaḥ. hetus taj- jā tathā-bhūte tasmād vastuni liṅgi-dhīḥ. liṅgasthito ’pi cakṣuṣā rūpam īkṣate sā akṣa- jā matiḥ. a-pratibhāsamāna-abhijalpā-vat. tasmād viśeṣa-viṣayā sarvā eva idriya- jā matiḥ. tatra sāmānya-a-pratibhāsanāttad-a-tad-rūpiṇo bhāvās tad-a-tad-rūpa-hetu- jāḥ. tat sukha-ādi kim a-jñānaṃ vijñāna-a-bhinnatu bhāva eva vināśaḥ, sa eva kṣaṇa-sthāyī jāta iti. tam asya mandāḥ sva-bhāvam ūrdhvaṃ
sāmānya-lakṣaṇam uktam eva dūṣaṇa-ābhāsās tu jātaya iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād eva
pratanyante na tā iha. mithyā-uttarāṇi jātayaḥ. teṣāṃ ca na antaḥ, a-yoniśo-vikalpānām adūṣaka eva tasya sādhanasya. tad-ābhāsās tu jātayaḥ. mithyā-uttarāṇām ānantyāt pratanyante na
artheṣu darśana-antara-bhediṣu. atīta-a- jātayor vā api na ca syād an-ṛta-arthatā. vācaḥ
pramāṇena sa katham āgamaḥ. riktasya jantor jātasya guṇa-doṣam a-paśyataḥ. vilabdhā vata kenakathaṃ tarhi idānīm a-hetuko vināśaḥ, jātasya tad-bhāve ’nya-an-apekṣaṇāt. api ca na
hetur vaktavyo yata ime kecin naśvara-ātmāno jātāḥ. na ca atra kaścin niyāmakaḥ sva-bhāvasya-bhedād bheda-ukti-doṣaḥ kārya-samo mataḥ. jāty-antare prasiddhasya śabda-sāmānya-darśanāt.
-pratipatty-a-yogād a-viṣaye ’-pravṛtter jāty-ādi-sambandha-atīta-śabda-vyavahāra-ādīnām-abhidhāna-vyavasthā-a-parijñāne ’-bhāvāt. jāti-guṇa-kriyāvatām etan na sambhavaty eva, rūpa
yato ’rthānāṃ vyāvṛttis tan-nibandhanāḥ. jāti-bhedāḥ prakalpyante tad-viśeṣa-avagāhinaḥ.
apekṣaṇīyasya a-bhāvād iti. pūrva-sva- jāti-mātra-hetutvāc chakti-prasūteḥ sāmagryā
a-brāhmaṇa iti. na hi sa eva brāhmaṇas taj- jāti-yogād a-brāhmaṇaś ca dharma-antara-samāveśāl
-vyakti-bheda-vyāpino ’py arthāḥ kecit taj- jāti-sambhavino dṛṣṭāḥ, pārthiva-a-loha-lekhya-vat.
sādhyāyāṃ sarvas tad-dhetur na trayīṃ doṣa- jātim ativartate, a-siddhiṃ vyabhicāraṃ virodhaṃ
iti, na hy evam-ādīni yathā-ukta-lakṣaṇāsu jātiṣv antar-bhavanti. na ca dūṣaṇāni, śabda-artha
maitrya-ādayaḥ sūtre deśitāḥ. etāś ca sa- jātīya-abhyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ,janayāṃ babhūva. iti yathā. tasya sādhya-sa- jātīya-vṛttino liṅgasya a-sati nāstitā tṛtīyaṃ
liṅgam eva. kasyacit saṃvāde ’pi taj- jātīyasya vyabhicāra-darśanād an-āśvāsa iti cet,-an-upalambhābhyāṃ hi tayoḥ pratibandhaṃ jānīyāt, tau ca atyanta-parokṣasya na sidhyataḥ.
avabhāsinaḥ. artha-grahaḥ kathaṃ satyaṃ na jāne ’ham api īdṛśam. ity antara-ślokau. kathaṃ
kenacit sambandhāt. a-sambandhād vimarśo na jāyate, yathā cākṣuṣatvāc chabde. sambandhāt kiṃparicchedaś ca antaraḥ sva-saṃvidita-rūpo jāyamāno lakṣyate. tatra yathā-lakṣaṇam eva iyaṃtatra ca ukto doṣaḥ. sarvaṃ ca sarvasmāj jāyeta. tasmāt kāraṇa-bheda-a-bhedābhyāṃ kārya-prakṛtim eva te ’py ālamberan tad-rūpa-hetu- jās tad-rūpā a-tad-rūpa-hetu-jā a-tad-rūpāḥ,-bhāvo nāstitā a-sati. niścitā anumeyo ’tra jijñāsita-viśeṣo dharmī. tatra darśanaṃ
tad api śaktam eva iti cet, saṃśayena jijñāsoḥ prakaraṇa-pravṛttes teṣv api prasaṅgaḥ.

jitaṃ

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205

jñāna

a-siddhes taj-jñāne ’numānād anveti iti cet, jitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya, yena evaṃtādātmyena prasiddhe ’-siddheḥ. tasmāj jīvac-charīra-sambandhī prāṇa-ādir an-ubhayaanantarīyakaḥ, kṛtakatvān nityaḥ, sa-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvāt, prayatnaca sandigdhaḥ, yathā — sa-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād iti. na hi saapi hetuḥ syāt. na idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇa-ādimattva-prasaṅgād iti.
pratītiḥ. yad apy āha — yadi na sa-ātmakaṃ jīvac-charīram, prāṇa-ādi-viraha-prasaṅgaḥ,-vyāvṛttiḥ, tathā api na a-nairātmyād ātmā jīvac-charīre sidhyati, yena ayaṃ na vyatirekasyaicchā-mātra-anurodhinam arthaṃ niyantu-kāmo jīvati, tasya sa-uras-tāḍaṃ krandato ’pi lokasya
veda-arthasya kuto gatiḥ. tena agni-hotraṃ juhuyāt svarga-kāma iti śrutau. khādec chvatan na vyāpti-siddhiḥ sarvo vaktā a-sarva- jña iti. sarva-vaktṛ-dharmatā-paricchedasya ca’tra a-siddhaḥ, sandigdho ’nvayaḥ. sarva- jña-vīta-rāgayor viprakarṣād vacana-ādes tatra
nirdiṣṭaḥ. sandehe, yathā — a-sarva- jñaḥ kaścid vivakṣitaḥ puruṣo rāga-ādimān vā,ko hy atra virodho yadi vaktā ca syāt sarva- jñaś ca. yady atra bhavato manda-buddhi-cakṣuṣo
-āder iti. sandigdho ’tra vyatirekaḥ, sarva- jño vaktā na upalabdha ity evam-prakārasya ansūcana-arthaḥ, yathā — vīta-rāgaḥ sarva- jño vā vacanād iti. vyatireko ’tra a-siddhaḥ,-vidhasya api virodhasya a-bhāvāt, yaḥ sarva- jñaḥ, sa vaktā na bhavati iti vyatireko ’-darśane
ca kartum a-śakyatvāt. sa eva hy evaṃ sarva- jñaḥ syād ity a-pratiṣedhaḥ. sva-ātmani svayad avamanyata iti kim anyad an-ātma- jñatāyāḥ. so ’yaṃ tair eva artha-vyatirekaapy apāvṛtti-prasaṅgāt. vacana-sarva- jñatvayor dvi-vidhasya api virodhasya a-bhāvāt,iti ced grāhyatāṃ viduḥ. hetutvam eva yukti- jñā jñāna-ākāra-arpaṇa-kṣamam. ity antara-ślokaḥ.
na hi ye yathā yam arthaṃ vidanti vacana- jñāḥ, te tat-pratipādane punar upadeśa-antaramdṛṣṭiṃ bheda-āśrayais te ’pi tasmād a- jñāta-viplavāḥ. ity antara-ślokāḥ. etala-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. tena a- jñāta-vyatirekasya vyāvṛtti-vyāptir a-siddhā.
yogyasya eka-artha-dyotane niyatiḥ kutaḥ. jñātā vā atīndriyāḥ kena vivakṣā-vacanād ṛte.
pravṛttāv a-pravṛttir eva, tathā-bhūtasya jñātum a-śakyatvāt. na an-iṣṭeḥ, tādṛśām abheda-a-pratiṣṭhiteḥ. yat-prayojanā hy arthā jñātum iṣṭāḥ, tad-viparyaya-vyatirekiṇo ’rtha-visamvādī iti cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi. sarva eva āgamam anca enāṃ pratyakṣeṇa katham ātmany anviyāt. a- jñāte ’rthe buddher a-siddhes taj-jñāne ’numānād-viṣayatvād vicārasya. sukha-duḥkha-sādhane jñātvā yathā-arhaṃ pratipitsavo hi kiñcit-sādhanam, na evam a-bhāvaḥ. na sva-viṣaya- jñāna-a-bhāvād a-bhāva-siddhiḥ, yato ’yaṃ doṣaḥ.
samudbhavaḥ. na hi bhāvānāṃ sva-viṣaya- jñāna-a-bhāvād evaṃ bhavati idaṃ na upalabha iti
ity an-avasthitiḥ. anyathā yadi sva-viṣaya- jñāna-a-bhāvena a-bhāva-siddhiḥ syāt, tad-a-bhāvo
pratipramāṇasya. viruddhayor ekatra samyag- jñāna-a-yogāt. viṣaya-upadarśana-arthaṃ ca pakṣa
viṣaya-kṛta-viśeṣasya viśeṣaṇa-jñāna-viśeṣya- jñāna-a-viśeṣād vyavasthā-a-siddheḥ. kriyā-prabhayor maṇi-buddhyā abhidhāvataḥ. mithyā- jñāna-a-viśeṣe ’pi viśeṣo ’rtha-kriyāṃ prati.
-atīta-śabda-vyavahāra-ādīnām indriya- jñāna-a-viṣayatvāt. tasmān na indriya-jñānam
sakṛd-bhāve sādhya-sādhanatā-a-bhāvaḥ, jñāna-aṃśayos tu sādhya-sādhana-bhāvo vyavasthā-a-bhāvāt samartha-kṣaṇa-antara-an-utpatter jñāna-an-utpattiḥ. pūrva-utpanna-samartha-nirodhādkāraṇa-a-bhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñāna-an-utpattir iti kuḍya-ādaya āvaraṇam
anumānaṃ dvidhā sva-arthaṃ para-arthaṃ ca. jñāna-abhidhāna-rūpatvān na para-apara-pratipattikatham an-upalakṣako nāma. na hi yato yatra jñāna-abhidhāna-vṛttiḥ, tad-an-upalakṣaṇe tasya
ced grāhyatāṃ viduḥ. hetutvam eva yukti-jñā jñāna-ākāra-arpaṇa-kṣamam. ity antara-ślokaḥ. na
na sannikarṣaṃ na ātmānam anyad vā kiñcij jñāna-utpatti-samāśrayaṃ sva-vijñāna-janane-bhāva-niyamaḥ. artha-antaratve tato ’rtheṣu jñāna-utpattir iti śabdo ’-vācakaḥ syāt tasya itiuktāḥ. tasya ca a-jñeyatvam, upakārād eva jñāna-utpatteḥ. tasmād eṣa śabdo na indriyaṃ na
hi indriya-a-viṣayasya arthasya tad-indriya- jñāna-utpattāv a-vidyamānād bhedaḥ, tat-vat. sato ’pi vā tad-ātmana indriya-antara- jñāna-utpattāv a-sāmarthyād atiprasaṅgāc ca.
-kāraṇa-a-bhāvāt. rūpa-ālokayos tu taj- jñāna-utpādana-yogyatā-pratilambha-lakṣaṇo ’stitathā viprakṛṣṭānāṃ sva-sāmarthya-upadhānāj jñāna-utpādana-śaktiḥ. na ca avaśyam eṣāṃ kāryaliṅgini jñānam utpannam, tathā paratra liṅgi- jñāna-utpipādayiṣayā tri-rūpa-liṅga-ākhyānaṃ para
vyatirekataḥ. satsu samartheṣu anyeṣu hetuṣu jñāna-kārya-a-niṣpattiḥ kāraṇa-antara-vaikalyaṃ
nityā ity eva sarve prayatna-an-antara-bhāvi- jñāna-kārya-ārambhiṇaḥ. tena tat sapakṣe dvidhā-indriya-dṛṣṭir na api viṣaya-antarasya. sva- jñāna-kāla-bhāvī tad-a-tulya-kriyā-kālo na arthaḥ
pakṣa-dharmatva-ādi-sandeha-vat. lakṣaṇe jñāna-grahaṇāc ca. ukta-lakṣaṇe ’numāne talsāmarthyaṃ labhyeta pracyaveta vā, tato jñāna-janana-sāmarthyasya an-artha-antaratvāt,atiśaya-hānir utpattir vā. tad yadi teṣāṃ jñāna-jananaḥ sva-bhāvaḥ, sarvasya sarvadā-a-hita-prāpti-parihārayor niyamena samyag- jñāna-pūrvakatvād a-viduṣāṃ tad-vyutpādana-artham
hy arthaḥ pratyakṣaḥ parokṣaś ca. tatra yo jñāna-pratibhāsam anvaya-vyatirekāv ātmano
na ca a-viruddha-lakṣaṇam atīndriyaṃ su- jñāna-bādhanam. tan na vyāpti-siddhiḥ sarvo vaktā

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206

jñānānāmpratyakṣā iti sarvaḥ sarva-darśī syāt. jñāna-bhāvaś cet, katham anyasya bhāve ’siddhiḥ, yato ’yaṃ doṣaḥ. na api sva-viśiṣṭa- jñāna-bhāvāt, kiṃ tarhi yo ’yam upalambho na asti’-bhāva-vyavahāraḥ, kiṃ tarhi sva-viśiṣṭa- jñāna-bhāvāt, sarva-a-pratipattau kvacid a-bhāva– kim idaṃ darśanaṃ nāma iti. tasmāj jñāna-bhāvād artha-bhāvam icchatā jñānasya tatcet, tat punar artha-darśanam artha-bhāvo jñāna-bhāvo vā syāt. artha-bhāvaś cet, sarve-viplavā. tathā-kṛta-vyavasthā iyaṃ keśa-ādi- jñāna-bheda-vat. yadā tadā na sañcodya-grāhyasiddhaḥ. dvairūpyaṃ tad-dhiyaḥ viṣaya- jñāna-rūpābhyām ato dvi-rūpā buddhiḥ siddhāartha-antaram anusartuṃ yuktaṃ rasa-ādi- jñāna-vat. sato ’pi vā tad-ātmana indriya-antara-jñānam, a-viṣaya-kṛta-viśeṣasya viśeṣaṇa- jñāna-viśeṣya-jñāna-a-viśeṣād vyavasthā-a-siddheḥ.
bheda-āśrayatvāt tad-bhāvasya. na hi svayaṃ jñāna-viṣayatā liṅgasya liṅgi-pratipādanam.
anubhūta-viṣayābhyo ’-nirdeśya-lakṣaṇābhyo jñāna-vyaktibhyaḥ. na ca tābhiḥ sva-santānapramāṇaṃ na anumānam iti bruvāṇaḥ kāsāñcij jñāna-vyaktīnāṃ pravṛttau saṃvādaṃ visaṃvādaṃ ca-viṣayaḥ pratyakṣa-anumāna-a-bhāvaḥ saj- jñāna-śabda-vyavahāra-pratiṣedha-phalaḥ, upalabdhidarśanāt. pūrvakaḥ punar an-upalambho ’-saj- jñāna-śabda-vyavahāra-pravartana-phalo ’pi,sattā, tadā siddhena viṣayeṇa viṣayiṇo ’-saj- jñāna-śabda-vyavahārān pratipadyate pratipādayati
a-sandigdhā eva tan-nimittatve ’py a-saj- jñāna-śabdayos tad-yogyatā, sāsnā-ādi-siddhāv iva
an-upalabhyeṣu nāstitā-an-upalambhanāt. taj jñāna-śabdāḥ sādhyante tad-bhāvāt tan-nibandhanāḥ.
dṛśya-sva-bhāva-a-sattā, tayā siddhayā a-saj- jñāna-śabdās tan-nimittāḥ sādhyanta iti. kathaṃ
-viśeṣābhyāṃ na tat-siddhiḥ, kiṃ tarhi sva- jñāna-sattā-viśeṣābhyām iti na sva-tantrā siddhiḥ.
parama-aṇuṣv a-bhāvāt. ekaś ca ayaṃ jñāna-sanniveśī iti na ca bahūni rūpāṇi sañcitāniiti. na hi indriyāṇi bhedakāni, sarva- jñāna-hetutvāt. na artha-ālocanam, a-tādrūpye-kāle ca kārya-niṣpatter an-upayogāj jñāna-hetor viṣayasya saha-bhāvo viruddhaḥ.
idam avagamyate — prayatna-an-antara-bhāvi- jñānam a-nitya-kāryam iti. prayatna-an-antaraṃ
-darśanāt. ataḥ prayatna-an-antara-bhāvi- jñānam a-nitya-sva-bhāva-kāraṇa-kāryam iti-artha-ālocanatva-a-siddheḥ. tathā viśeṣaṇa- jñānam, a-viṣaya-kṛta-viśeṣasya viśeṣaṇa-jñāna-balataḥ spaṣṭaṃ bhaya-ādāv iva bhāsate. yaj jñānam a-visaṃvādi tat pratyakṣam a-kalpakam.
-jñāna-a-viṣayatvāt. tasmān na indriya- jñānam artha-saṃyojanāṃ kalpanām āviśati. vikalpa
kādācitka-phalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam. iti saṅgraha-ślokau. etena eva
yathā eva hi svayaṃ tri-rūpāl liṅgāl liṅgini jñānam utpannam, tathā paratra liṅgi-jñānapradīpa-ādayas tu sva-bhāva-yogyatayā ātmani jñānam utpādayantas tathā prakāśamānāḥ sva-ātmaevaṃ-vādino ’py avadheya-vacaso loke. artha- jñānaṃ ca nāma buddhi-sādhanaṃ pratyeti na
taj-janma-lakṣaṇatvāt tad-upakṛtam indriyaṃ jñānaṃ janayati iti, anyathā an-upakāriṇo ’npramāṇasya phalam. prameya-adhigatiḥ. sā hi jñānam, tac ca phalam iti kim idānīṃ pramāṇam.
-niṣpatteś ca. tathā tayor a-bhāve taj-jaṃ jñānaṃ tat-prabhavā vā bhāva-kāraṇa-pratipattiḥ.
-dṛk. tri-lakṣaṇāl liṅgād yad anumeye ’rthe jñānam, tat sva-artham anumānam. pratyakṣa-vad-indriya-grāhya-a-bhāvo ’sty eva. tasmāj jñānaṃ tad-yogyatā vā asya sattā, tad-vyatireko
a-vikalpaka eva sphuṭa-avabhāsa iti. svapna- jñānaṃ tarhi viśada-ābhaṃ pratyakṣaṃ bhavatv aartham idam ārabhyate. tad dvi-vidhaṃ samyag- jñānaṃ pratyakṣam anumānaṃ ca iti. na hy ābhyām-ādy-an-āhita-vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam. kā punar iyaṃ kalpanā.
mano-vijñāna-abhisaṃskṛtam indriya- jñānaṃ pratyeti iti cet, na, yathā-ukta-a-grāhiṇas
-kāryam iti siddham. prayatna-an-antaraṃ jñānaṃ prāk sato niyamena na. tasya āvṛty-akṣa-prajño devānāṃ priya iti. na artha- jñānaṃ buddher liṅgam, kiṃ tarhi indriya-arthāv
tad-a-tad-rūpa-hetu-jāḥ. tat sukha-ādi kim a- jñānaṃ vijñāna-a-bhinna-hetu-jam. tad-a-tat-svavarṇa-pratyavabhāsanāt. na hy ayaṃ ghaṭa iti jñānaṃ sparśana-indriya-jaṃ yuktam, tathā-ājñāne. tathā hi na tac cākṣuṣaṃ taj- jñānavat, tad-artha-a-pratipatteḥ, tad-vikāra-anapekṣate. pratyakṣe ’rtha-grahaṇam indriya- jñānasya kasyacid vitatha-arthatvāt tattasmāj jñāna-bhāvād artha-bhāvam icchatā jñānasya tat-pratibandho vācyaḥ. sa ca kārya-sva’pi bhedo bhinne karmaṇy a-bhinna-ātmano jñānasya na bhedena niyāmakaḥ, kriyāa-nitya-kāryam iti. prayatna-an-antaraṃ jñānasya prāk sato niyamena a-yogāt, prayatnasya
na vai buddhiḥ pratyakṣā, yena indriya- jñānasya vikalpa-upagame bādhā syāt. sa eva tāvad
ca iyam artha-ghaṭanā artha-sārūpyād anyato jñānasya sambhavati. na hi paṭu-mandatā-ādibhiḥ
yataḥ. tatra anubhava-mātreṇa sadṛśa-ātmano jñānasya sarvatra karmaṇi tena ātmanā bhavitavyam,
tu na sarve ghaṭa-kṣaṇāḥ sarvasya indriya- jñānasya hetavaḥ. paraspara-sahitās tu viṣayaavabhāsamānasya tādṛśo ’nyādṛśo ’pi vā. jñānasya hetur artho ’pi ity arthasya iṣṭā-lakṣaṇa-virahāc ca, uttara-ābhāsatvena su- jñānāḥ. prabhedaḥ punar āsām ānantyād a-śakya’nyatara-a-siddhiḥ śāstreṇa. anyatra tv a- jñānād iti na vāda-udāharaṇam. udāharaṇa-diśaṃ tv
tu jātaya iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa- jñānād eva a-viṣaye ’-pravṛtteḥ, pratipatter aspaṣṭa-saṃvedana-pradarśana-artham, sarva- jñānānām ātma-saṃvedanasya pratyakṣatvāt. na hiyathā-sva-bhāvaṃ vyavasthitiḥ, sarva- jñānānām eka-ākāratva-prasaṅgāt. an-eka-ākārās tu

jñānānāṃ

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207

taj

-vyatirekaṃ na brūyāt. so ’pi kathaṃ sarva- jñānānāṃ viṣayaṃ vyatirecayann upaplava-itarayoḥ
sarvasya sarvadā sarvāṇi sva-viṣayāṇi jñānāni janayeyuḥ. na cet, na kadācit kasyacit
indriya-sannikarṣa-artha-ālocana-viśeṣaṇa- jñānāni pratyuktāni, tataḥ karma-sambandha-aanviyāt. a-jñāte ’rthe buddher a-siddhes taj- jñāne ’numānād anveti iti cet, jitaṃ jaḍair jayabhavaty eva hi tasya api jñeya-vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe ’pi dhātau. dhātvsarvasya kvacit kathañcid upakārāt, tad-a- jñāne tad-aṅga-vikalatvād a-kṣūṇa-vidhāna-a-yogāt.
an-ābhoga-a-sambhavāt, eka-dharmasya apy a- jñāne para-artha-vṛtteḥ kārya-a-kārya-andarśane ’-dṛṣṭir vikalpa-kalpanām indriya- jñāne pratihanti. na vai buddhiḥ pratyakṣā, yenaspṛṣṭvā gṛhṇāti iti cet, na ayaṃ ghaṭa iti jñāne varṇa-pratyavabhāsanāt. na hy ayaṃ ghaṭa
kalpanā. tayā rahitam. na hi sā indriya- jñāne sambhavati, arthasya sāmarthyena
a-kalpakam. yoginām api śruta-mayena jñānena arthān gṛhītvā yukti-cintā-mayenasaṃvedana-rūpāḥ. eka-artha-samavāyinā tu jñānena saṃvedyanta ity eke. teṣām api tad-a-tadpratyakṣam iti vartate. mānasam api indriya- jñānena samanantara-pratyayena sva-viṣaya-anna santi iti śakyante ’dhyavasātum. yo ’pi jñāpaka-a-bhāvād atīndriyaḥ pratikṣipyate ’rthaḥ
kārya-utpādana-niyama-a-bhāvāc ca bhavej jñāpaka-a-siddhiḥ. na iyatā tad-a-bhāvaḥ. punaḥ
jñāpayati, tad-a-siddhau sandehe vā na jñāpakaḥ, śabda-vat. trairūpyāc ca hetur arthaṃ
-a-siddhi-sandehe prapattṝṇām a-sādhanam. jñāpako hi hetur yad-ātmatayā jñāpayati, tad-aavinābhāva-niyama-a-bhāvād iti. a-siddha- jñāpana-aṅgasya jñāpanaṃ praty a-śaktitaḥ.
darśana-ādāv upayujyate, saṃśayāt, a-niścita- jñāpana-aṅgād a-pratīteḥ. prathamā tv atrana sādhanaṃ na apy an-arthataḥ. siddhir iti jñāpana-artham. yathā āhur eke — parasya
na sidhyati. na apy arthavattā. arthebhyo jñāpana-icchā, tayā artha-jñāpanāya prayujyanta’rtheṣu, yatas tad-utpattiḥ. kiṃ tarhi jñāpana-śaktir ayam asya eva pratipādaka iti. sā-a-bhāvād iti. a-siddha-jñāpana-aṅgasya jñāpanaṃ praty a-śaktitaḥ. trairūpya-a-siddhiarthebhyo jñāpana-icchā, tayā artha- jñāpanāya prayujyanta iti tais tadvantaḥ syuḥa-sādhanam. jñāpako hi hetur yad-ātmatayā jñāpayati, tad-a-siddhau sandehe vā na jñāpakaḥ,-sva-bhāva-vṛttaya eva. tat saty apy āvaraṇe jñāpayeyur eva indriya-ādayaḥ, na ca tathā.
a-bhāvān nir-viśeṣaṇā eva sā. katham a-bhāvo jñeya-abhidheya-prameyatvaiḥ so ’pi siddha eva.
caramatvasya. bhavaty eva hi tasya api jñeya-vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe ’piātmasāt kuryāt. a-vyavaccheda-rūpā api khalu jñeyatva-ādayo dharmāḥ kathañcid a-vastūnām api-a-bhāva-ādayo ’py uktāḥ. tasya ca a- jñeyatvam, upakārād eva jñāna-utpatteḥ. tasmādso ’pi siddha eva. tat kim idānīṃ jñeyam asti iti siddhir astu. tathā api kiṃ
vyavasthāpyate, vikāra-darśanena iva viṣam a- jñaiḥ. tad ayaṃ sattā-a-vyatirekeṇa na anyat
eva niścayāt sādhanaṃ dūṣaṇaṃ vā. ta ete nava pakṣa-dharmā nirdiśyante —eva upayanty apayanti ity a-nityāḥ. ta evam-prakṛtayaḥ sva-hetu-prakṛtim evaṃ-rūpāṃ
tathā prasādhitaṃ na anumeyatām atipatati. tac ca a-siddham iti na kiñcit pramāṇam a-vaiguṇye ’nyatra vijñāna-an-utpatteḥ. tac ca a-siddham. vyakto viṣaya iti cet, nanu sāapi saha-kāri-kāraṇaṃ śabdasya upasaṃharet. tac ca an-apekṣatvād asya nirastam. tad ayamdṛṣṭāv iva tad a-nirdeśyasya vedakam. tac ca idaṃ pratyakṣam an-abhilāpya-viṣayam, atiro-dhānād vā iti na atra nirbandhaḥ. tac ca upalabhya-madhya-rūpaṃ pūrva-aparayoḥ
eva tena na artha-antaraṃ phalam. dadhānaṃ tac ca tām ātmany artha-adhigamana-ātmanā. sajanma-tan-mātra-anubandhau darśanīyāv uktau. tac ca darśayatā — yatra dhūmas tatra agniḥ, a-sahatvaṃ paśyato bhrāntyā etat syāt. tac ca dṛṣṭa-avarugṇa-ghaṭa-vad utpatty-āder na-bhāve ’pi na upalabhyate, tat tasya kāryam. tac ca dhūme ’py asti. sa sakṛd api tathāa-bhāva-niścaya iti cet, vyāhatam etat – tac ca na asti tena ca pratipattir iti. nivṛtter
sādhyāyāṃ sva-lakṣaṇaṃ sādhyaṃ syāt, tac ca pratikṣiptam iti na atra evam a-vacane ’piphalam. prameya-adhigatiḥ. sā hi jñānam, tac ca phalam iti kim idānīṃ pramāṇam. yata iyaṃvācyaṃ syāt, viśeṣe ’n-antar-bhāvāt. tac ca sāmānya-lakṣaṇam uktam eva dūṣaṇa-ābhāsās
asti ghaṭa iti, tata eva a-bhāva-upalambhāt, tac ca sva-tantraṃ pramāṇam iti. sa tarhy a-bhāva
aikāntikatāṃ bruvāṇaṃ prativahan dvau. tac ca hetv-ābhāseṣv eva avasara-prāptaṃ
iva vā nitīraṇa-ājñāne. tathā hi na tac cākṣuṣaṃ taj-jñānavat, tad-artha-a-ātmakam. pūrva-apara-parāmarśa-śūnye tac cākṣuṣe katham. na hi idam iyato vyāpārān
iti cet, yad-vivādena sādhanam upanyastaṃ tac cen na sādhyam, kim idānīṃ sādhyam. tathā catādṛśaḥ syāt. anyādṛśād api tādṛśa-udbhave tac-chakti-niyama-a-bhāvān na hetu-bhedo bhedaka
bhavet. dhūma-hetu-sva-bhāvo hi vahnis tac-chakti-bhedavān. a-dhūma-hetor dhūmasya bhāvesaṃśayaḥ. rāgasya an-upayoge kathaṃ tac-chaktir upayujyate, sva-bhāva-guṇasya śaktāv
etad evaṃ syāt. anyathā tv a-siddham eva tac chabde. tathā hi pakṣa eva sa tathā-vidhaḥ
ātma-niṣpatteś ca. tathā tayor a-bhāve taj-jaṃ jñānaṃ tat-prabhavā vā bhāva-kāraṇaukta-prāyam. tasmād utpattes tat-kāraṇasya taj-janana-sva-bhāvaḥ sidhyet, na tad-bhāvaḥ.
ity an-ādi-hetu-prakṛti-paramparā, tasmāt taj-janana-sva-bhāvasya hetor a-bhāvāc chaśa-taj

PVin2_0008514
PVin2_0008704
PVin2_0006805
PVin2_0008501
PVin2_0008703
PVin2_0004704
PVin3_0004807
PVin3_0012208
PVin1_0000511
PVin1_0004004
PVin3_0005607
PVin3_0001604
PVin1_0001509
PVin2_0009203
PVin1_0003905
PVin2_0006411
PVin3_0008507
PVin3_0005212
PVin1_0003205
PVin2_0005702
PVin2_0006304
PVin3_0006510
PVin3_0004112
PVin2_0008406
PVin3_0012301
PVin2_0008013
PVin1_0002206
PVin2_0006107
PVin2_0008508
PVin3_0008910
PVin3_0013209
PVin2_0008414
PVin3_0009410
PVin3_0005702
PVin2_0006401
PVin2_0006402
PVin2_0008112
PVin3_0007303
PVin3_0009812
PVin3_0010206
PVin3_0007607
PVin3_0009408
PVin3_0010408
PVin3_0007102
PVin2_0008701
PVin3_0008903
PVin3_0013305
PVin1_0000813
PVin3_0005213
PVin3_0010906
PVin3_0000805
PVin3_0009606
PVin3_0010312
PVin3_0012707
PVin3_0010511
PVin1_0002702
PVin3_0006312
PVin3_0010211
PVin2_0010110

208

tat

bhavati iti. kathaṃ ca tato ’nyato vā a- taj-janana-sva-bhāvād bhavet. svayam a-tat-svakathaṃ bhavet. bhavan vā na dhūmaḥ syāt. taj-janito hi sva-bhāva-viśeṣo dhūma iti. tathā
iti cet, na, tatra apy eka-pratiniyamasya taj-janma-lakṣaṇatvāt tad-upakṛtam indriyaṃ
aṃśena janya-janakatva-prasaṅga iti cet, na, taj-janya-viśeṣa-grahaṇe ’bhimatatvāl liṅgadṛṣṭaḥ sakṛd vaikalye ca punar na dṛṣṭaḥ, taj-janyo ’sya sva-bhāvaḥ, anyathā sakṛd apy ayathā-bhūtaḥ sa tādṛg-liṅga-cetasaḥ. hetus taj-jā tathā-bhūte tasmād vastuni liṅgi-dhīḥ.
— a-brāhmaṇa iti. na hi sa eva brāhmaṇas taj-jāti-yogād a-brāhmaṇaś ca dharma-antarasakala-vyakti-bheda-vyāpino ’py arthāḥ kecit taj-jāti-sambhavino dṛṣṭāḥ, pārthiva-a-lohaliṅgam eva. kasyacit saṃvāde ’pi taj-jātīyasya vyabhicāra-darśanād an-āśvāsa iti-kāraṇa-a-bhāvāt. rūpa-ālokayos tu taj-jñāna-utpādana-yogyatā-pratilambha-lakṣaṇo
anyā an-upalabhyeṣu nāstitā-an-upalambhanāt. taj jñāna-śabdāḥ sādhyante tad-bhāvāt tanvā nitīraṇa-ājñāne. tathā hi na tac cākṣuṣaṃ taj-jñānavat, tad-artha-a-pratipatteḥ, tad-vikāraanviyāt. a-jñāte ’rthe buddher a-siddhes taj-jñāne ’numānād anveti iti cet, jitaṃ jaḍair
sambhāvy-a-vyabhicāratvāt sthālī- taṇḍula-pāka-vat. na hi bahulaṃ pāka-darśane ’pi
a-tad-ātmani tādātmya-vyavasāyena na iha tat. a-darśanāj jagaty asminn ekasya api tadvyatīta-a-samprāpta-upalambhaṃ vā. tat kathaṃ na an-upalambhād a-bhāvaḥ. na, sarvaāśrayatvāt. yat tarhi idaṃ viṣāṇī gotvād iti tat katham. tatra api, samudāya-vyavasthāyāḥ
pratiniyatam asti indriya-upakāry anyad vā. tat kadācit kasyacid bhavati iti tat-kṛtam eṣāṃsādhanaṃ meya-rūpatā. sādhane ’nyatra tat-karma-sambandho na prasidhyati. sā ca tasya-bhedānāṃ sva-tantrāṇām an-artha-āśrayatvāt. tat-kalpita-viṣayād artha-pratītāv an-artha-kārya-upalabdhyā apy a-bhāva-siddhiḥ, tat-kāraṇa-upalabdhyā kiṃ na sidhyati. na, tadpramāṇaṃ punaḥ — na vināśa-niyatās tat-kāraṇa-vādinā utpattimanto ’bhyupeyāḥ, tadbhedasya ity ukta-prāyam. tasmād utpattes tat-kāraṇasya taj-janana-sva-bhāvaḥ sidhyet, na’gniḥ kāraṇaṃ dhūmasya. so ’pi hi dhūmasya tat-kāraṇānāṃ vā pratiṣṭhānād dhetur eva. yadinairātmyād vyatirekaḥ. ātma-pratiniyame hi tat-kārya-ātmatayā prāṇa-ādīnāṃ nairātmyena sahatatra pañca-indriyāṇi sva-bhāva-cyutimanti, tat-kārya-vijñāna-viccheda-vikāra-darśanāt,-utpatter api kāraṇa-kalāpaḥ. tat prakṛtes tat-kārya-sva-bhāva-niyame na an-upalambha-ātmānaḥ
dhūma-kāraṇāni santi dhūma-a-bhāvād iti. tat kāryaṃ hetu-vyāpty-a-vyatirekāt tat-sva-bhāva
dhūme ’py asti. sa sakṛd api tathā-darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd
vṛttiḥ. tataḥ śarīra-sthitiṃ pratilabhamānā tat-kāryatayā pratibandhena toyaṃ gamayati deśa-sattve yathā-ukta-prakāre śakye darśayitum, tat-kāryatā-pratiniyamaḥ sva-bhāva-vyāptir vā.
teṣāṃ hetuḥ tat-kāryatva-niyamāt. tair eva dharmair ye taira-bheda-vyāpana-a-siddhau. kramas tu tat-kāryatvāt tasya tad-a-niṣpattāv a-niṣpatteḥ.
a-sann iti. tasyāḥ siddhāv a-sandigdhau tat-kāryatve ’pi dhī-dhvanī. na hy eṣa
hetor agneḥ śītena virodhāc chīta-vicchede tat-kāryasya apy a-bhāva iti. etena tat-kāryād api
vicchede tat-kāryasya apy a-bhāva iti. etena tat-kāryād api tad-viruddha-kārya-a-bhāva-gatir-apekṣaḥ, sa yadi kadācid bhavet kvacid vā tat-kāla-dravya-apekṣa iti nir-apekṣa eva na syāt.
-abhidheya-prameyatvaiḥ so ’pi siddha eva. tat kim idānīṃ jñeyam asti iti siddhir astu.
-siddheḥ. anvaya-a-dṛṣṭer a-siddhir iti cet, tat kim idānīṃ dharmī dharmy-antare ’nvayī-vyatireko ’-nitye sādhye dharmiṇi sidhyet. tat kim idānīṃ pakṣo ’pi vipakṣaḥ. syād apia-bhāvād a-pratiṣedha-viṣayatā iti cet, tat kim idānīṃ vidhi-viṣayo ’stu. tad api na iti
krama-abhivyakti-virodhād aikyam iti cet, tat kim idānīm a-krama-abhivyakter ghaṭa-dadhyiṣṭa-vastu-sva-bhāva-anukarṣiṇī proktā syāt. tat kim eṣāṃ paraspara-viraheṇa. sā eva heturvā hetuḥ syāt, sādhyam api kasmān na iṣyate. tat kila evaṃ prasādhyamānaṃ viśeṣī-bhavati. nabhavati. tathā hi tathā-vṛttir eva apekṣā, tat-kṛta-upakāra-an-apekṣasya tan-niyama-a-yogāt.
karoti iti. tad api iṣṭam eva. na hi tasya tat-kṛtaḥ pātaḥ, svayaṃ patina-dharmatayā pātāt,iti. tathā viparīta-anvayaḥ — yad a-nityaṃ tat kṛtakam iti. sādharmyeṇa. vaidharmyeṇa apivikāre śabda-viśeṣe smṛtir yuktā, tasyā a- tat-kṛtatve tan-nāma-a-grahaṇa-prasaṅgāt. tataḥ
anyad vā. tat kadācit kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit kvacic chravaṇam iti. narāgam āhuḥ. tad-ānanda-viṣaya-uparodhini tat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva ubhaya-anurodhataḥ. vastunaś ca anyathā-bhāvāt tat-kṛtā vyabhicāriṇaḥ. iti saṅgraha-ślokaḥ. trighaṭa-ādeḥ karaṇāt sidhyed valmīkasya api tat-kṛtiḥ. sādhyena anugamāt kārye sāmānyena api
vyapadeśair vaktāraḥ pradarśayanti. na ca tat-kṛto vibhāgo vastu-vyavasthāyāḥ samāśrayaḥ,’pi, pratikāryaṃ kāraṇa-sva-bhāva-bhedāt. tat ko ’yaṃ sambandha-a-bhāvo vācya ity
sādhya-kāla-aṅgatā vā na nivṛtter upalakṣya tat. tata eva a-pratijñā-artho viśeṣo dharma’pi vahni-sambandhād artha-antaram eva tat tathā-utpannam ekaṃ dṛśyate, na nānā-rūpayor-vikalpo na pramāṇam. darśanam eva hi tat tathā utpannam, yena an-antaraṃ vidhiupadarśitaḥ svayaṃ bhavat-sāmarthyena tat tathā-bhūtam āpādayati iti sa tasya pāścāt
sva-ātmanaś ca an-upalabdhir iti sa tat-tad-viruddha-ādy-a-gati-gati-prayoga-bhedenatat

PVin3_0003304
PVin2_0009912
PVin2_0008507
PVin3_0007903
PVin1_0003404
PVin1_0002308
PVin1_0002814
PVin2_0005206
PVin2_0005109
PVin2_0005005
PVin2_0005209
PVin2_0008807
PVin2_0005210
PVin2_0005002
PVin2_0005209
PVin3_0007708
PVin2_0009306
PVin3_0005204
PVin3_0002812
PVin1_0000607
PVin3_0012503
PVin2_0005001
PVin3_0007408
PVin2_0007203
PVin1_0002206
PVin2_0006608
PVin2_0008704
PVin2_0004509
PVin2_0004808
PVin3_0011112
PVin1_0000611
PVin1_0002909
PVin2_0004815
PVin3_0006805
PVin2_0005712
PVin1_0003406
PVin2_0009611
PVin3_0003901
PVin2_0006312
PVin1_0002708
PVin3_0007407
PVin3_0003011
PVin3_0001907
PVin2_0004610
PVin3_0005508
PVin3_0005903
PVin1_0002115
PVin2_0007014
PVin3_0003005
PVin1_0002410
PVin2_0006513
PVin2_0005517
PVin2_0005517
PVin2_0008616
PVin1_0002410
PVin1_0000605
PVin1_0004304
PVin2_0005906
PVin1_0000914

209

tat

pratiṣṭhāpayati, tatas tad bādhakam iti. tat tarhi śāstram a-pramāṇakaṃ kathaṃ dharmiṇaṃ
api nivartamānaṃ kāryaṃ nivartayati. anyathā tat tasya kāryam eva na syāt. ataḥ kārya-kāraṇatatra eka-a-bhāve ’pi na upalabhyate, tat tasya kāryam. tac ca dhūme ’py asti. sa sakṛd
vastuto yad yena vyāptam a-vyāptaṃ vā, tat tasya gamakam a-gamakaṃ ca iti na puruṣatayoḥ pratyāsattir atra vicāryate – kathaṃ tat tasya darśanam iti. tayor hi sambandham
yad yad-viṣaya-ākāraṃ saṃvedanaṃ na bhavati, tat tasya vedakam, a-paraspara-rūpam iva sukhatathā hi svapne ’pi smaryate smārtaṃ na ca tat tādṛg-arthavat. middha-upaplutānām apy
pratyakṣa-vṛttir vyatireka-niścayaḥ. tat-tulya eva asti iti vyatireke siddhe ’-sati
tad-a-yoga-vyavacchedasya a-siddheḥ. tat-tulya eva ity avadhāraṇād dharmiṇy a-vṛttir
darśanaṃ pratyakṣato ’numānato vā. tathā tat-tulya eva ca. dharmi-viśiṣṭasya anyatra vṛtti
’pi tatra eva niṣedhe doṣaḥ syāt. na ca tat-tulya eva vṛttir ity a-tat-tulyo viruddha eva,
an-antaraṃ vā kāraṇaṃ kāryam anumāpayati. tat-tulya-rūpāṇāṃ kārya-dravyāṇāṃ tulyam, yathāagnir auṣṇyaṃ na gamayet. kiṃ tarhi tat-tulya-vyatireko ’pi. tena ayam a-doṣa ity aprāmāṇyam. tat punas trairūpyam anumeye ’tha tat-tulye sad-bhāvo nāstitā a-sati. niścitā
doṣaḥ syāt. na ca tat-tulya eva vṛttir ity a- tat-tulyo viruddha eva, yena tata eva vyatirekādna unmattaḥ. vipakṣa-vṛttyā vyabhicāraḥ. tat-pakṣa-sapakṣa-anyataratva-ādīnām a-vipakṣaiti. tatra anvaya-niścayena viruddha- tat-pakṣyāṇāṃ nirāsaḥ, vyatireka-niścayenapāke. tasmāt satyām api kalpanāyām a- tat-parāvṛttayo bhāvā yathā-sva-bhāva-vṛttaya eva.
indriya-jñānasya kasyacid vitatha-arthatvāt tat-parihāreṇa pramāṇa-viṣaya-parigraha-artham.
kiṃ tarhy artha-darśanād iti cet, tat punar artha-darśanam artha-bhāvo jñāna-bhāvoanvaya-pratiṣedhaḥ, sa eva vyatireka iti. tat punar idam āyātam — a-sato vyatireka-aapi tulya iti vastu-viṣayaṃ prāmāṇyam. tat punas trairūpyam anumeye ’tha tat-tulye sad’nvayaḥ, sādhya-ukter iha an-aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ sādhanād-vacanād ṛte. vivakṣā niyame hetuḥ saṅketas tat-prakāśanaḥ. a-pauruṣeye sā na asti tasya sāeva vijñāna-utpatter api kāraṇa-kalāpaḥ. tat prakṛtes tat-kārya-sva-bhāva-niyame na an-artha-darśana-ādi-guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo ’-visamvādī iti cet, iṣṭo ’yamsva-bhāvaḥ, anyathā sakṛd apy a-bhāvāt. sa tat-pratiniyato ’nyatra kathaṃ bhavet. bhavan vāye yathā yam arthaṃ vidanti vacana-jñāḥ, te tat-pratipādane punar upadeśa-antaram apekṣante.
-rūpa-a-visaṃvādanam eva asya api prāmāṇyam, tat-pratibaddha-vastu-liṅga-apekṣaṇāc ca. ācāryaḥ
nāntarīyakam eva kāryaṃ kāraṇam anumāpayati, tat-pratibandhāt. na anyad vipakṣe ’-darśane ’pi.
jñāna-bhāvād artha-bhāvam icchatā jñānasya tat-pratibandho vācyaḥ. sa ca kārya-sva-bhāvayor-pracyuter ity uktam. na ca evaṃ vikalpaḥ, tat-pratibhāsasya vastuny an-anurodhāt. tasmātviṣayatā, anumāna-vikalpasya nir-viṣayatvāt, tat-pratibhāsasya sva-viṣaya-sammata-anvaya-ubhaya-pratyaya-āhita-vāsanā-prabhava iti tat-pratibhāsy-ākāra-adhyavasāya-vaśena ca bhāvadvāv anumeya-pratyayau sākṣād an-utpatter a- tat-pratibhāsitve ’pi tad-utpattes tad-ana syāt. na ca viṣaya-sārūpyaṃ vijñānasya, tat-pratibhāsinaḥ sthūla-ākārasya pratyekaṃ
upalambhe ’pi saṃśayād a-nivṛttiṃ manyamānas tat-pratiṣedham āha. śrāvaṇatvasya api nitya-atasya kvacit sidhyet, siddhaṃ vastu-balena tat, pratīti-siddha-abhyupagame śaśiny apy akārye kāraṇa-bhāva-gatiḥ, yataḥ kāraṇāt tat pratīyeta. tasmān na kāraṇāt kārya-siddhiḥ.
-ādāv iva bhāsate. yaj jñānam a-visaṃvādi tat pratyakṣam a-kalpakam. yoginām api śrutaagninā avinābhāvī siddhaḥ. arthād eva agnes tat-pradeśa-a-yogaṃ vyavacchinatti iti sa tathādharma iti. dharmi-vyavasthites tad-āśrayāt tat-prabādhane ’dhikaraṇa-pratyastam-ayān naeva. bhavaty eva śāstra-dṛṣṭaṃ sādhyam, tat-prabādhane ca hetu-pratijñayor doṣa ity eke.
ca. tathā tayor a-bhāve taj-jaṃ jñānaṃ tat-prabhavā vā bhāva-kāraṇa-pratipattiḥ. tathāsa tena a-vyabhicārī syād ity arthaṃ tat-prabhedanam. saṃyogya-ādiṣu yeṣv asti
-pratipatteḥ. tasmāt kasyacit pratyakṣatāyāṃ tat-pramāṇa-balena dvau vikalpau bhavataḥ —-jā a-tad-rūpāḥ, yathā śāli-bīja-ādibhyas tat-prasavās tad-anyebhyo ’nya iti, ākasmikatve
eva astu kalpanā. a-prasiddha-artha-yogasya tat-prasiddhi-prasādhane. na a-siddha-arthaḥ
a-pravṛttiḥ, tathā śāstra-an-āśraye tat-prasiddhe vicārasya iti prastāva-āśrayatve-lakṣaṇam ity anyasya api tat-sa-rūpasya tat-prāptir viśeṣo vā vācyaḥ. antaḥ-karaṇatva’py arthe phalasya an-antarya-a-bhāvād a- tat-phala-sādharmyāt tad-viparyāsa eṣaḥ.
bādhante ’rthaṃ na laukikam. tat-phalo ’- tat-phalaś ca artho bhinna ekas tatas tataḥ. taisvāsanā-udbhūtaṃ bādhante ’rthaṃ na laukikam. tat-phalo ’-tat-phalaś ca artho bhinna ekas tatas
anya-deśa-kālayor vartamāno bhāvas tat-sa-apekṣo nāma bhavati. tathā hi tathā-vṛttir
sārūpyaṃ buddhi-lakṣaṇam ity anyasya api tat-sa-rūpasya tat-prāptir viśeṣo vā vācyaḥ.
anyato bhavato ’-bhavato vā bhāve niyamena tat-saṃvāda-a-yogāt. na artha-a-vyabhicārād artha
upalambha-vedanābhyāṃ bhāsamānasya nīla-ādes tat-saṃvidaś ca a-vivekaḥ siddhaḥ. dvairūpyaṃ tadvā an-anyathātve ’-yogād adhiṣṭhānasya. tat-saṃskāre tu syād an-upalambhaḥ. tadā api-tat-sambandha-loka-vyavasthā-pratītau tat-saṅkalanena gṛhyate daṇḍy-ādi-vat. na anyathā,tat

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210

tat

eka-anta-vyāvṛtteś ca iti. tadvatāṃ tat-saṅgrahād iti prabheda-bāhyasya a-bhāvam āha,-saṅgrahas tatra saṃśaya-hetuḥ, tadvatāṃ tat-saṅgrahād eka-anta-vyāvṛtteś ca iti. tadvatāṃ
bhāvā yathā-sva-bhāva-vṛttaya eva. tat saty apy āvaraṇe jñāpayeyur eva indriyaa-visaṃvāda-lakṣaṇatvāt pramāṇasya. tat sad-a-satī tad-bhāvena vyavasthāpayan na cet-sthityā. sā ca evam a-śakya-niścayā iti na tat sandigdha-lakṣaṇaṃ vyavahāra-yogyam, pakṣa-bhāvād an-anya-upanaya iti cet, tulyā vṛtti- tat-sandehābhyām a-bhāva-a-siddhir ity an-svaṃ viṣaya-upanibandhanānāṃ sukha-ādīnāṃ tat-sannidhāna-a-bhāve ’-bhāvāt. na apy anan-antara-bhāvi-jñāna-kārya-ārambhiṇaḥ. tena tat sapakṣe dvidhā vartate. katham idam
-a-sad-ubhaya-an-ubhaya-vyavasthāś ca tad-a- tat-samayavatām a-niścita-sādhanā na eka-antahetavo vyākhyātāḥ, yathā — a-vipakṣatvāt, tat-samudāya-eka-deśatvād ity-ādayaḥ. anayā diśāsiddhir vighāto vā kṛto bhavati. sarvatra hi tat-samudāya-viparyāsād eva viruddhaḥ. sa kadācid
pūrva-vyakti-prādur-bhāve prāk tatra a-satas tat-sambandha-a-yogaḥ. tasmād bhinna-deśair
kenacid viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇa-viśeṣya- tat-sambandha-loka-vyavasthā-pratītau tattena smṛtiḥ, na artha-darśanād iti cet, na, tat-sambandhasya a-svābhāvikatvāt, samaya-ayugapat-sambandhāt, ākāśa-vad iti. tat-sambandhi-sva-bhāva-mātra-anubandhinī tad-mātra-anubandhini tad-deśa-sannidhau sādhye tat-sambandhitā hetuḥ. nanu sva-āśraya-vyāptitasya iti sambandha-a-yogāt. upakārasya tat-sambandhe kaḥ sambandho ’n-upakārya-vādinaḥ kṛtakatvam a-siddham iti, na tat sarvatra anumāne, pramāṇa-dṛṣṭasya pratijñayāvakṣyāmaḥ tau punar hetū yat kiñcit kṛtakaṃ tat sarvam a-nityam, yathā ghaṭa-ādayaḥ, śabdaś
atra dṛṣṭānto ’sti, sādhana-antara-a-bhāvāt tat-sādhanatve ca nidarśana-an-avasthā-prasaṅgāt.
ime darśanam a-darśanaṃ ca apekṣamāṇās tat-sādhanam a-vyabhicāram eva pratipādane liṅgaadhigatir ity ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na ca iyam artha-ghaṭanā arthadharmasya kim a-siddhau na sidhyati. hetus tat-sādhanāya uktaḥ kiṃ duṣṭas tatra sidhyati.
an-iṣṭaṃ ca iti. yadi ca na viṣayī-kṛtam eva tat sādhanena, katham atas tat-siddhiḥ. sidhyan-indriya-jñāna-utpattāv a-vidyamānād bhedaḥ, tat-sāmarthyasya tataḥ sarvathā sākṣād vinivṛtteḥ,-āśrayaḥ, sarva-vyakti-sambhava-a-bhāve tat-sāmānya-a-yogāt, yathā ’-brāhmaṇa-āditveśāstreṇa bādhanam. tad-virodhena cintāyās tat-siddha-artheṣv a-yogataḥ. tṛtīya-sthānaviśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde vā na tat-siddhaṃ parasya eva siddham. tan na-anye ’pi tathā syuḥ, viśeṣa-hetv-a-bhāvāt. tat siddhaḥ saha-upalambha-niyamaḥ, eka-vyāpāre
’syāṃ sarvaḥ śabda ity a-pratīte ’pi tasmiṃs tat-siddhatām āha — yatra apy a-sādhāraṇatvād
prati sādhana-uktes tadā asya a-prāmāṇyāt tat-siddham a-siddham iti kathaṃ tataḥ siddhiḥ.
iti kathaṃ tataḥ siddhiḥ. tad-āgamavatas tat-siddham iti cet, kasya ka āgamaḥ. bādhyamānaś
tad-a-bhāve tu siddha eva ity apārthakaṃ tat-siddhaye vacanam. na an-upalabhamānasyaa-śubha-abhinandena viparyāsena ca vacanasya tat-siddhiḥ, ātmany eva anyathā-darśanāt. rāgasyāt. arthasya tu sva-sattā-viśeṣābhyāṃ na tat-siddhiḥ, kiṃ tarhi sva-jñāna-sattā-viśeṣābhyāmsaṃvedana-antara-sattā-viśeṣābhyāṃ tat-siddhiḥ, sarva-a-pratipatti-prasaṅgāt. tasmātviṣayī-kṛtam eva tat sādhanena, katham atas tat-siddhiḥ. sidhyan vā katham a-viṣayaḥ. viṣayaś
tad-ātmanaḥ sato bhāva iti sāmarthyāt tat-siddher na anumeya-vacanam. anvayas tv arthavṛtti-vaiphalyāt. na ca śarīram eva buddhiḥ, tat-siddhāv api buddhi-vikalpe saṃśayāt. na enam
a-vivakṣita-viśeṣaṃ sāmānyaṃ siddham eva. tat-siddhau viśeṣa-vikalpena a-siddhi-codanā-karaṇasya. nanu viśeṣasya sāmānya-ākṣepāt tat-siddhau siddham eva iṣṭaṃ bhavati. na,
a-tad-rūpiṇo bhāvās tad-a-tad-rūpa-hetu-jāḥ. tat sukha-ādi kim a-jñānaṃ vijñāna-a-bhinna-hetuna pratyakṣī-bhavitum arhati. dravyaṃ tat-spārśanaṃ yadi. tan na. spārśanam api dravyaṃ
yad eva atibhāvyate. bhāvanā-pariniṣpattau tat sphuṭa-a-kalpa-dhī-phalam. ity antara-ślokāḥ.
-lakṣaṇāl liṅgād yad anumeye ’rthe jñānam, tat sva-artham anumānam. pratyakṣa-vad asya phalaiti. tat kāryaṃ hetu-vyāpty-a-vyatirekāt tat-sva-bhāva-a-viśiṣṭam iti tad-an-upalambhaḥ sva
vā sa eva sva-bhāvo na asti yo vinaśvaraḥ. tat-sva-bhāva-apekṣatvān na naśvarāḥ. śāly-ādina asti yas tad-utpādanaḥ śāli-bījasya iti tat-sva-bhāva-apekṣāḥ. evaṃ tarhi kṛtakānām api-hetu-niyamana-sva-bhāvas tat-sva-bhāvas tat-sva-bhāva-janana-sva-bhāvo vā kiṃ na iṣyate.
yukta eva pratiṣedhaḥ. na yuktaḥ, dṛśya- tat-sva-bhāva-viṣaya-mātra-a-pratiṣedhāt. pṛthivy-āder vijñānasya. na vai kiñcid ekaṃ janakaṃ tat-sva-bhāvaṃ vā. kiṃ tu sāmagrī janikā tat-sva’nyo vā iti, yathā-kathañcid api viśeṣitas tat-sva-bhāvaḥ sādhito bhavati. sa ca tathā na-bhāvaḥ sva-hetor iti yo na tad-dhetuḥ so ’- tat-sva-bhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ
a-niścitāyāṃ tu vyāptau dharmi-samāśraye vā tat-sva-bhāvatayā gamakasya a-gamakatvāt. na hibhavati, śabdaś ca kṛtaka iti. siddha- tat-sva-bhāvatayā tad-a-bhāve na bhavataḥ
’pi bhāva-kāle ’-nityatā-a-niṣpattes tulya-a- tat-sva-bhāvatā. na vai kācid a-nityatā nāma anyāsaṃvedyasya a-bhāvāt sva-saṃvedanaṃ phalam, tat-sva-bhāvatvād artha-pratipatteḥ. yadi hi iṣṭasa dhūmaḥ, a-dhūma-janana-sva-bhāvād bhāvāt. tat-sva-bhāvatve ca sa eva agnir ity adhetur vā a-nityatā-hetu-niyamana-sva-bhāvas tat-sva-bhāvas tat-sva-bhāva-janana-sva-bhāvo vātat

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211

tataḥ

vā a-taj-janana-sva-bhāvād bhavet. svayam a- tat-sva-bhāvasya a-jananāt tasya a-hetutā syāt.
vā kiṃ na iṣyate. kiṃ pāramparyeṇa, ante ’pi tat-sva-bhāvasya eva tad-bhāve sāmarthyāt. etenaślokāḥ. kāryasya api sva-bhāva-pratibandhaḥ, tat-sva-bhāvasya tad-utpatter iti. etau dvāvapekṣāyāṃ ca uktam. na api yugapat kriyā, tat-sva-bhāvasya paścād apy a-kriyā-a-yogāt. tad
tat-sva-bhāvaṃ vā. kiṃ tu sāmagrī janikā tat-sva-bhāvā. sā eva anumīyate. sā eva caa-jñānaṃ vijñāna-a-bhinna-hetu-jam. tad-a- tat-sva-bhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ
prakāśa-vat. nīla-ādy-anubhava ity api tat-sva-bhāvo ’nubhava eva. a-vedya-vedaka-ākārā
tasmin niṣpanne ’-niṣpanno bhinna-hetuko vā tat-sva-bhāvo yuktaḥ. ayaṃ hi bhedo bheda-hetur-vidha-ātma-saṃvedanād eva bheda-pratītiḥ. tat svayaṃ svataḥ siddha-viśeṣam artham arthād
upakārasya artha-antaratve ’py uktam. na vai tata ātma-viśeṣa-utpatter ambhasas tathā-sthitiḥ,-liṅga-jam eva, tādṛśasya ātmano ’mbhasas tata ādhārād abhinirvṛtteḥ. na hi tasmād upakāram-kāla-aṅgatā vā na nivṛtter upalakṣya tat. tata eva a-pratijñā-artho viśeṣo dharma-bhedataḥ.
tarhi yo ’yam upalambho na asti ghaṭa iti, tata eva a-bhāva-upalambhāt, tac ca sva-tantraṃ
vā prayatne sañcarati me hasta iti bhavati, tata eva anya-a-bhāva-gatiḥ, tad-a-bhāve ’-bhāva-vṛttiḥ sūcitā bhavati. sā eva avinābhāvaḥ. tata eva anvaya-siddhir iti na vyatirekī.
pramāṇaṃ pratiyoginaṃ sādhayati, bādhā punas tata eva iti na pramāṇa-bādhanād virodhaḥ. satyam,-a-niścayo hy a-vipakṣa-śabdena ucyate. tata eva katham a-bhāva-niścayaḥ. yasmād idam iha
eva tu vacanena sādhyatā-a-viśeṣo darśitaḥ. tata eva tad-viparyaya-sādhano viruddho ’py eka
tan na ātma-avinābhāvī prāṇa-ādiḥ. tata eva na ātma-nivṛttāv asya nivṛttir api, yato
arthena apodyate, na sa pakṣa iti. tata eva bādhā-hetor a-sādhāraṇatvam, kvacid avṛttir ity a-tat-tulyo viruddha eva, yena tata eva vyatirekād agnir auṣṇyaṃ na gamayet. kiṃ
vyatirekasya a-vyabhicāra-a-siddheḥ. tata eva sapakṣa eva asti, a-sapakṣa eva na asti
etena dharmo ’pi vyākhyātaḥ. tatra api yadi tata eva siddhiḥ, sa prāg eva nirdiṣṭa iti pūrva-vedanam. ity antara-ślokāḥ. bāhye ’py arthe tato ’-bhedo bhāsamāna-artha-tad-vidoḥ. saty apidṛṣṭā, a-darśanāc ca vipakṣe vyatirekaḥ, tato ’-vyabhicāra iti. na yuktā a-dṛṣṭi-mātreṇa
sa-pratipakṣa-sambhāvanām astaṅ-gamayati. tato ’numāna-viṣaye viruddha-a-vyabhicāriṇo ’tad-a-bhāve ’py agnau bhavati iti. kathaṃ ca tato ’nyato vā a-taj-janana-sva-bhāvād bhavet.
-kalpane syāt. yasmin sati bhavaty eva yat tato ’nyasya kalpane. tad-dhetutvena sarvatra
dharmeṇa viśeṣaḥ sampratīyate. na sa śakyas tato ’nyena tena bhinnā vyavasthitiḥ. ity antara-apekṣaṇād a-hetutā tan-mātra-anubandhaś ca. tato ’pi kasyacid bhāve tad-an-upayogād ana tad anyasya kasyacid ātma-saṃvedana-vat. tato ’pi na tad artha-antare yuktam. an-artha-a-viśeṣād ubhayatra-a-pratīti-prasaṅgāt. tato ’pi pratīteḥ samāśrayāt. tasya anyatra api
anuvidadhati, tasya evam a-vṛtteḥ. tasmān na tato ’rtha-siddhiḥ, vastu-rūpayoḥ pratyāsattisaṃvedana-dharmaḥ, artheṣu tan-niyojanāt, tato ’rthānām a-pratīti-prasaṅgāt. tasmād ayamsa eva sva-bhāva-niyamaḥ. artha-antaratve tato ’rtheṣu jñāna-utpattir iti śabdo ’-vācakaḥ
na hi tasmād upakāram an-anubhavatas tato ’vasthā-viśeṣa-pratilambho yuktaḥ.
grāhaka-ākāraḥ sva-saṃvidaḥ sādhanam iṣṭam, tato ’syās tad-bhāva-vyavasthāpanāt. tatra ātma-artha-ālocana-viśeṣaṇa-jñānāni pratyuktāni, tataḥ karma-sambandha-a-siddheḥ, a-vyavadhāna-aa-samagrasya eka-anta-a-sāmarthyād iti na tataḥ kārya-anumānam. vipakṣe vṛtty-a-darśane ’pi
avasthā-viśeṣasya a-vyabhicāra iti cet, na, tataḥ kārya-utpatter a-kṣepāt. ā antya-kṣaṇaatha dharmiṇam eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-śakyam etat. kasmāt. hetor
an-āyattatvāt. tad-dharmatāyāṃ vā tataḥ kṣaṇikatā tasya iṣṭā syāt. tattve viśeṣa-abhavati iti hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś ca a-hetukatvam. anyathā a-bhāva iti bhāva’py artha-sādhane vastuni tasya a-nirodhāt tataś ca kasyacid arthasya a-siddheḥ. ata eva sadca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate. tataś ca bhūyo ’rtha-gatiḥ kim etad dviṣṭaviruddha-dharma-adhyāsaḥ kāraṇa-bhedaś ca. tataś cen na bheda-siddhiḥ, na kasyacit kutaścid
kutaścit sāmarthyaṃ labhyeta pracyaveta vā, tato jñāna-janana-sāmarthyasya an-arthatat-phalo ’-tat-phalaś ca artho bhinna ekas tatas tataḥ. tais tair upaplavair nīta-sañcayana hy arthasya kenacit kathañcin na sāmyam. tatas tad-ātmatāyāṃ sarvaṃ sarva-ātmakaṃ syāt. na
pratiṣṭhāpayañ śāstraṃ pratiṣṭhāpayati, tatas tad bādhakam iti. tat tarhi śāstram a-kanda-udbhavayoḥ. tad yato yādṛśaṃ dṛṣṭam, tatas tādṛśam anumīyate. viprakṛṣṭāyāṃ tu hetu’-tat-phalaś ca artho bhinna ekas tatas tataḥ. tais tair upaplavair nīta-sañcayaa-yuktam, yasmāt dhī-śabda-vṛtter anyatra tato na an-upalakṣaṇam. a-buddhi-śabda-anvayatadā sidhyaty artha-śūnyaṃ vivakṣā-mātram. tato na artha-siddhiḥ, tad-icchāyā vastuni vṛttitāvato dharma-kalāpasya kvacid an-anvayāt. tato na kutaścid gatiḥ syāt. ukta-dharma-anna abhidhānam, sambandha-niyama-a-bhāvāt. tato na pakṣasya hetor vā vacanaṃ sādhanaṃ svatonānā-bhāva evam-bhāvaḥ syāt. na tarhi tato nānā-bhāvād evam-bhāvo bhavati, kiṃ tarhi
tad evaṃ pramāṇe bādhake bruvāṇas tato niścayam āha. tataḥ sa-pratipakṣasva-vacana-virodhāc chāstra-virodhaḥ. tataḥ pratibandha eva, na bādhā. kas tarhi idānīmtato

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212

tatra

na ca sva-rūpa-mātra-arthavat. arthavac ca. tato bāhyena arthena arthavattvam an-iṣṭaṃ syāt.
bhāsamāno viṣaya-ākāro buddher a-bhinnaḥ, tato bhinnam asti iti kutaḥ. bāhya-siddhiḥ syādliṅgam iti sāmānya-viṣayaṃ proktam, tato bheda-a-pratiṣṭhānāt, na vastu-sattāeva kāraṇāni tad-avasthā-upakāriṇam artham, tato labhyasya atiśayasya kārya-upayogāt. tathāsva-sambhavena tad-a-sambhavaṃ sādhayati iti tato vyatirekī varṇyeta. anyathā ātmaanuvartate. toya-āśritā hi balākāyā vṛttiḥ. tataḥ śarīra-sthitiṃ pratilabhamānā tat-kāryatayā
pramāṇe bādhake bruvāṇas tato niścayam āha. tataḥ sa-pratipakṣa-sambhāvanām astaṅ-gamayati.
vastuno vyāvṛtti-virodhāt. vṛtti-śaṅkayā eva tataḥ saṃśayaḥ. anvayas tu na dṛṣṭa iti vyatirekī
na hi hetur an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt. na eṣa doṣaḥ, yasmāt—bhāvaa-vidyamānād bhedaḥ, tat-sāmarthyasya tataḥ sarvathā sākṣād vinivṛtteḥ, paramparakutaścid bheda ity ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saha-utpatti-vināśau sarvasya ca sarvatraa-pratipatti-yogyatvāt. tad-upagamād āgamaḥ, tataḥ sādhana-dharmaḥ, tasmād vastu-sthitir itia-prāmāṇyāt tat-siddham a-siddham iti kathaṃ tataḥ siddhiḥ. tad-āgamavatas tat-siddham iti cet,kathaṃ na sādhanam. sākṣāt pāramparyeṇa vā tataḥ siddher an-utpatteḥ. sākṣāt tāvat
hy artha-darśane ’rtha-sannidhau dṛṣṭe śabde tataḥ smṛtiḥ syāt, agni-dhūma-vat. na ca ayam aa-tat-kṛtatve tan-nāma-a-grahaṇa-prasaṅgāt. tataḥ smṛtyā vyavadhānān na artha-upayogo ’nsā ca parokṣā iti na anugraha-upaghātau tataḥ syātām, puruṣa-antara-saṃvedana-vat. anvācakam iti sādhanam iṣṭam upacāreṇa. tato hetu-vacana-pravṛttes tad api śaktam eva iti
parama-artha-vicāreṣu tathā-bhūta-a-siddhes tattva-anyatvaṃ pada-artheṣu sāṃvṛteṣu
— yathā ’-sati niṣedhaḥ, a-sapakṣaś ca a- tattva-lakṣaṇa iti. nanv etasminn a-sapakṣe hetvtan na, aindriye bhāva-a-bhāva-anurodhasya tattva-lakṣaṇatvāt tasya iha api tulyatvāt,sarvaḥ pratiyogī niṣedhaḥ paryudastaś ca, a- tattva-lakṣaṇatvād a-sapakṣasya. tad vivakṣite
puruṣa-icchayā ca hetu-tad-ābhāsayos tattva-vyavasthāne ka idānīṃ hetur a-hetur vābhāvā yena nirūpyante tad-rūpaṃ na asti tattvataḥ. yasmād ekam an-ekaṃ ca rūpaṃ teṣāṃ na
yathā-darśanam iyaṃ vyavasthā, na tu yathā- tattvam iti. viṣaya-ākāraḥ kaścit paricchedaś cavā, yathā-abhiniveśam a-tattvāt, yathā- tattvaṃ ca a-samīhitatvāt. tasmād ayaṃa-nityatāṃ brūmaḥ, tādavasthyaṃ ca tattvam. tad avarugṇe ’sti, vināśāt tiro-dhānād
yata iyaṃ prameya-adhigatir a-vyavadhānā tattvaṃ pratilabhate. tatra arthena ghaṭayaty
artha-āpattyā vā. tasya asya pakṣa-dharmasya tattvaṃ sapakṣa-vipakṣayoḥ sad-a-sattvaṃ ca yathāca viśeṣaṇa ekasya tad-bhāve ’nyasya a- tattvaṃ syād viśeṣaṇa-viśeṣya-yoginaś caniyāmakaḥ, kriyā-nibandhanatvāt karaṇa- tattvasya tad-a-viśeṣe tasyā api viśeṣa-a-siddheḥ,etāvan-mātra-nibandhanatvāc ca a- tattvasya. vastv-a-bhāve ’pi śābda-pratibhāsa-asamādadhāti vā, yathā-abhiniveśam a- tattvāt, yathā-tattvaṃ ca a-samīhitatvāt. tasmāda-vyabhicāraḥ. na apy ākāra-bheda eva tad-a- tattve nibandhanam, api tu sva-bhāva-antaram api.
sa-apekṣa-dhruva-bhāva-vat. pramāṇaṃ vā yadi tattve bādhakaṃ syāt tal-liṅgena api virodhaḥ,vā tataḥ kṣaṇikatā tasya iṣṭā syāt. tattve viśeṣa-a-bhāvād a-pūrva-bhāvinaḥ paścād apy
na ca tad-deśais tathā-dṛṣṭā iti sarvās tattvena tathā bhavanti, sambhavad-viśeṣa-hetūnāṃ
a-bhāva-prasaṅgāt. na api para-apekṣā, tasya tatra a-kiñcit-karatvāt, anya-karaṇe tasya iti
sva-vijñāna-janane ’pekṣeta, sarvasya tatra a-kiñcit-karatvāt. etena prayatnasyaasti iti kathaṃ na pramāṇa-antaram. te tarhi tatra a-dṛṣṭāḥ kam artham upanayanty apanayanti
yathā mahānasa-itarayoḥ. yatra kṛtakatvaṃ tatra a-nityatvam, a-nityatva-a-bhāve
ca sa-ātmaka-an-ātmakau vibhajya tatra a-bhāvena gamakatvaṃ kathayatā āgamikatvamimaṃ vyavahāra-patham upanīyante. anyathā hi tatra a-vyavahāra eva syāt. na ca satām api
deśa-antare ’-pūrva-vyakti-prādur-bhāve prāk tatra a-satas tat-sambandha-a-yogaḥ. tasmād
idānīṃ nairātmyād vyatirekasya phalam. sa hi tatra a-sambhavan sva-sambhavena tad-a-sambhavaṃ
na viruddha iti niyama-artham ity āha. tatra a-sambhavād eva na anya-dharma-vṛtti’rthasya pratipattir iti cet, so ’pi tatra a-sambhavī yo ’-sambhavinā vyāpta iti tadapārthakam. anyatra tu tad eva agni-sāmānyaṃ tatra a-siddham iti sādhyate. nanu ca atra api
uktau. tac ca darśayatā — yatra dhūmas tatra agniḥ, a-saty agnau na kvacid dhūmaḥ, yathā’gni-nāntarīyako darśanīyaḥ — yatra dhūmas tatra agnir iti. sa tathā agni-mātreṇa vyāptaḥ
kārya-utpatteḥ, sā phalavaty eva. sā eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ.
sāmarthya-tiras-kāra-a-yogāt. na hi tatra atiśayam an-utpādayat kiñcit-karaṃ nāma. asiddher a-kāryatvāt. para-rūpa-kriyāyām api tatra an-upakārāt. ubhayathā a-kārakasya a-kiñcit
kriyāyāḥ sādhanam, kiṃ tu yā yataḥ. tatra anubhava-mātreṇa sadṛśa-ātmano jñānasya
buddhy-ādayo nairātmye na syur iti cet, na, tatra anyeṣām eva sāmarthya-darśanāt. cakṣur-ādi– prasiddhas tu dvayor api sādhanam iti. tatra anvaya-niścayena viruddha-tat-pakṣyāṇāṃ
-bahir-bhāvāt tābhyāṃ na vyatiricyate. na tatra anveti, eka-ātmany apy a-siddheḥ. ata eva
punas tan-nirdeśasya vaiyarthyāt. na hi tatra aparo viśeṣo nirdiśyate. sa śabdatayā tathākalpanā na indriya-buddhaya iti cet, na, tatra apy a-riṣṭa-ādāv a-pratisandhāna-darśanāt,tatraPVin3_0008502
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213
tathā-bhūtam anumāpayan rūpam anumāpayati.
-rūpa-vivekena vyavasthā-a-yogāt. na hi-kāraṇayor an-ubhayasya vā niṣedho hetuḥ.
sarvatra saṃyojyā māna-meya-phala-sthitiḥ.
apekṣatvāt. na evaṃ bhāvasya kadācid apekṣā.
niṣedhasya an-upalabdhi-rūpatvāt.
-jam iti vā yathā. pratiyogi-vyavacchedas-lakṣaṇatā vā virodho nitya-a-nityatva-vat.
-vat paraspara-yogyatā niyāmikā iti cet, na,a-sad-viraheṇa tvayā upagatatvād ity arthaḥ.
iti na kvacid anubhavo na apy asya kaścit,bhavad dṛṣṭaṃ go-maya-ādeḥ śālūka-ādiḥ,yathā santamase hasta-sañcāreṇa. na,
anya-hetukatvān na a-hetuka iti cet, na,
a-pramāṇatvaṃ śāstre ’pi tulyam iti-vikāra-āder varṣa-ādy-anumānaṃ vyākhyātam.
-a-siddheḥ. etena dharmo ’pi vyākhyātaḥ.
parigraha-arthāṃ svayaṃ-śrutim aparaḥ prāha.
na sambhavati. na kaścid a-nityo ghaṭaḥ,iti darśana-arthatvād upakṣepasya.
apy asti, na ca te na santy eva.
api kadācid aṅkura-an-utpatteḥ. na,’n-apekṣāḥ, tad-utpatti-pratyayānāṃ kadācit
yat tarhi idaṃ viṣāṇī gotvād iti tat katham.
vipakṣa-vyatireko hetur ucyate, tadā katham.
sthāna-saṅkrāntau nyāyyaḥ śāstra-parigrahaḥ.
kiñcit. nanv evam agny-ādiṣv api prasaṅgaḥ.
-sādhanā buddhi-bhuvana-ādīnāṃ vyākhyātāḥ.
-dharma-anumānena dhūma-indhana-vikāra-vat.
catur-vidhā darśitā tridhā-anumānaṃ bhittvā.
iti. tad-arthā ca artha-uktiḥ. tad eva rūpaṃ
adhigatir a-vyavadhānā tattvaṃ pratilabhate.
asya artha-sattāyām a-bhāva-a-sambhavāt.
sādhya-dharme na anvaya-vyāghātaḥ. na hiiṣṭam, tato ’syās tad-bhāva-vyavasthāpanāt.
pratibandhas tad-vidas tasya tad-gamakaṃ
-ādy-avasthāyāṃ kasyacid a-bhāva-pratītiḥ,-vastu-sthitiṣv ātma-kārya-an-upalambheṣu.
na vetty ayaṃ jaḍa-matir loko garīyaḥ padam.
-anvaya-vyatirekā dharmā hetv-ābhāsāḥ.
tal-lakṣaṇam an-upalabdhaṃ yad upalabhyate,
pramāṇasya. ata eva tulya-kakṣatvāt. yadi hi
siddhaḥ — yatra eva svayaṃ dṛśyate,
yo hi bhāva-mātra-anubandhī sva-bhāvaḥ,-bhāva-bhūta-dharma-bheda-parigraheṇa yathāyaḥ sthāpayitrā kriyate. artha-antaratve-vṛtti-niṣedha-āśaṅkā. viruddha-niṣedhe ’pi-viṣaye ’pi tulyā iti viruddhaḥ syāt. tenaitara-tad-viparīta-vinirmuktatvād iti. nakutaḥ. yatra svātantryam icchāyā niyamo nāmaeva saḥ. atha an-agni-sva-bhāvo ’sau dhūmasna santi pradhāna-ādayo ’n-upalabder iti.
a-bhāvāt. tan na viśiṣṭa-upalambha-a-bhāvāt
vicitra-śaktayo hi sāmagryo dṛśyante.
-bhāva-an-upalabdhis tu svayam a-sattā eva.
ity atra kā pramā. prasiddho loka-vādaś cetdharma-gataḥ. yatra tu dharmy eva a-siddhas
tasya tad-gamakaṃ tatra iti vastu-gatiḥ.
ity a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt.

tatratatra apy atīta-eka-kālānāṃ gatiḥ, na an-āgatānām,tatra apy an-upalambham antareṇa anyaḥ kaścid
tatra apy an-ubhayasya a-pratibandhāt tad-a-bhāvetatra apy anubhava-ātmatvāt te yogyāḥ sva-ātmatatra apy antyā sāmagrī yā a-vyavahitā kāryatatra apy artha-antara-niṣedhe sādhye kāryatatra apy artheṣu gamyate. tathā prasiddheḥ
tatra apy eka-upalabdhyā anya-an-upalabdhir eva
tatra apy eka-pratiniyamasya taj-janma-lakṣaṇatvāttatra api kaḥ pāramārthiko ’-satāṃ parasparato
tatra api grāhya-grāhaka-lakṣaṇa-vaidhuryāt.
tatra api tathā-abhidhāne ’py asty eva sva-bījatatra api tathā-sañcāriṇo hastasya antara-sparśatatra api tulyatvāt – tad-a-bhāve ’py agnau
tatra api pratibandho ’stu. pratibandho hytatra api bhūta-pariṇāma eva kaścid varṣa-hetuḥ
tatra api yadi tata eva siddhiḥ, sa prāg eva
tatra api vicāra-prastāvād eva āśrayaḥ prasiddhaḥ
tatra api vyakti-tiro-dhānād iti cet, atatra api saṃvedanam eva ekam āntaraṃ prītitatra api sati pratyakṣa-anumāna-āgamānām ekasyatatra api santāna-pariṇāma-apekṣatvāt. na evaṃtatra api sannidhānāt. kathaṃ na sa-apekṣāḥ.
tatra api, samudāya-vyavasthāyāḥ kāraṇaṃ
tatra api sādhya-a-bhāvo vipakṣa iti tadtatra api sādhya-dharmasya sambaddhasya eva
tatra api hi na agni-sattāyāṃ kaścid vivādaḥ.
tatra api hi śabda eva kevalaḥ siddhaḥ, na arthaḥ.
tatra api hetur eva tathā-bhūto ’numīyate.
tatra abhyupāyaḥ kārya-aṅgaṃ sva-bhāva-aṅgaṃ
tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam. a-vastutatra arthena ghaṭayaty enāṃ na hi muktvā arthatatra arvāg-darśanasya ātma-pratyakṣa-nivṛttitatra avaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san-mātra
tatra ātma-viṣaye māne yathā rāga-ādi-vedanam.
tatra iti vastu-gatiḥ. tatra gamaka-lakṣaṇatatra indriya-sādguṇya-āder upalambha-pratyayasya
tatra udāharaṇam — sarva-gataṃ sāmānyam, sarvatatra upāsita-loka-bhartari kṛtā sv-alpā apy antatra, eka-a-prasiddhi-sandehe ’-prasiddho
tatra eka-a-bhāve ’pi na upalabhyate, tat tasyatatra ekasya prāmāṇyaṃ syāt siddhir eva, na
tatra eva agni-buddhiṃ janayati. tatra sādhyatatra eva avinābhāvo bhāvasya. bhāva-mātratatra eva utpattiḥ. anayā diśā anye ’pi sva-bhāva
tatra eva upayoga iti kaḥ patataḥ pratibandhaḥ.
tatra eva niṣedhe doṣaḥ syāt. na ca tat-tulya eva
tatra eva bādhane bhavati, na anyatra iti cet, na,tatra eṣa doṣaḥ, itara-grahaṇāt. kevalo hi tadtatra kaḥ. dyotayet tena saṅketo na iṣṭām eva
tatra kathaṃ bhavet. dhūma-hetu-sva-bhāvo hitatra katham a-sad-vyavahāra-vidhiḥ sad-vyavahāratatra kasyacid a-bhāva-a-pratipattiḥ, kiṃ tarhi
tatra kācit syād api yā a-naśvara-ātmānaṃ janayet.
tatra kevalaṃ viṣayī sādhyate ’-bhāvo vā tadtatra ko ’tīndriya-artha-dṛk. an-eka-artheṣu
tatra kva kena kiṃ pratibadhyate, prastāvasya eva
tatra gamaka-lakṣaṇa-vidhānena pratipipādayiṣor
tatra ca ukto doṣaḥ. sarvaṃ ca sarvasmāj jāyeta.

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PVin3_0000505
PVin1_0000207
PVin2_0008809
PVin3_0000801
PVin1_0000311
PVin2_0005110
PVin3_0011111
PVin3_0004603
PVin3_0011714
PVin3_0007010
PVin3_0011505
PVin3_0001903
PVin3_0008701
PVin3_0007404
PVin3_0006309
PVin1_0001804
PVin3_0007212
PVin3_0002204
PVin1_0002202
PVin2_0009314
PVin1_0000303
PVin2_0004601
PVin3_0008210
PVin3_0001613
PVin2_0004711
PVin1_0003004
PVin3_0007403
PVin2_0007811
PVin3_0006903
PVin2_0005807
PVin2_0009703

214-ādi sāmānyena gṛhītvā ayaṃ pratiṣedham āha.
anyathā a-sambaddha-pralāpasya a-prāmāṇyāt.
ato ’py a-siddhir eva, yathā uktaṃ prāk.
-viraheṇa. sā eva hetur vācyaḥ syāt.
syāt, pratyakṣeṇa yogyatā ’-niścayāt.
-aṅgam artha-siddhau sāmarthyam avasthitam,
janayati. tatra sādhya-nirdeśena na kiñcit,anumeyo ’tra jijñāsita-viśeṣo dharmī.
yasmān nānā-artha-vṛttitvaṃ śabdānāṃ
tulyam, ekatra saṃśayād anyatra viparyayāt.
-ādi kṣīra-ādiṣv an-upalabhyamānaṃ kṣīraṃ vāiṣyante, vāsāṃsi iva rāge. tad-dhetūnām api
atiprasaṅgāt. tasmād vyāvṛttim icchatākatame dharmāḥ saṃskṛtāḥ. pañca-skandhā iti.
tatra bhāva-anumānasya a-sambhavāt.
śaktir ayam asya eva pratipādaka iti. sā api
sādhanam. na ca tebhyo ’rtha-siddhiḥ, teṣāṃ
kāya-vijñapty-ādi-vat. a-tad-āgamebhyo na
iti na pramāṇa-lakṣaṇam anumānaṃ na anveti.
api indriya-ādy-arthena etad ghaṭayati,
a-vyabhicāras tu dharmeṇa anyatra darśyate.
viprakarṣād ātmano vṛtti-vyatireka-a-siddhes
phalaṃ vā syāt, a-hetu-phalasya a-sambandhāt-viṣāda-ādy-an-eka-ākāra-vivartaṃ paśyāmaḥ.
anyathā api bhāvād iti vyākhyātaṃ vārttike.
sva-saṃvidita-rūpo jāyamāno lakṣyate.
vināśa-hetur a-bhāvaṃ karoti iti prāptam.
a-siddhiṃ vyabhicāraṃ virodhaṃ ca.
doṣa-udbhāvanam. sa hi tasya upagama-kālaḥ.
-vidha eva hy arthaḥ pratyakṣaḥ parokṣaś ca.
-udbhavaḥ. yatra tu sākṣād dhetu-bhedaḥ,hy a-śakya-darśanam etat — yatra tad-icchā
ca nidarśana-an-avasthā-prasaṅgāt. na,-vṛttir iti cet, na, anya-niṣedha-arthatvāt.
śaktāv upacārāt. yatra so ’-samarthaḥ, na-dharmaḥ, sa yāvatā bhedena sarva-saṅgrahas
na hi yo yatra na sambhavati, tad-upalabdhyā-sattva-van nāśe nirdiśyata ity uktam.
-jña-vīta-rāgayor viprakarṣād vacana-ādes
-upagame ’pi na itara iti darśana-arthā.
tasya a-sāmarthyāt. tad a-samarthaṃ pṛthak
dṛśyate, tatra eva agni-buddhiṃ janayati.
na syāt. tad-bala-utpattau ca tasya evaviśeṣa-viṣayā sarvā eva idriya-jā matiḥ.
-vyavacchedena viśeṣaṇād ity uktam. tasmāthetus tat-sādhanāya uktaḥ kiṃ duṣṭas
deśa-kāla-prakṛti-niyama-a-yogāt.
khalv a-pratīyamānam an-aṅgam iti yuktaṃ
upanayanty apanayanti vā. yat prāg dṛṣṭaṃ
-sādhya-tad-āvṛtti-vacanānāṃ ca prayogāt
iti tan-mātra-anubandhī sva-bhāvo bhāvasya.
eka-bhojane. vikalpa-viṣayatvād asya.
-viśeṣe ’pi viśeṣo ’rtha-kriyāṃ prati. yathābhrānter akṣa-vikṛtāv api nivṛtti-prasaṅgāt,— yatra dhūmas tatra agnir iti. sa-apekṣasya deśa-kāla-dravya-niyama-a-yogāt.
ca yathā-samīhita-rūpa-an-upādānatve sādhye
iti pratyakṣa-siddhā na an-upalabdheḥ.
idānīm a-darśanaṃ pramāṇam, bādhā-sambhavāt.

tathā
tatra ca tūla-upala-pallava-ādiṣu tad-bhāve ’pitatra ca prakaraṇe bahavo ’rthā na avaśyaṃ
tatra ca pratyakṣe viṣaya-upalambhe samāptotatra ca vastu-pratibandho vācyaḥ, anyathā atatra ca sarva-hetūnām a-sādhāraṇatā, yatra
tatra ca smṛti-samādhānaṃ tad-vacasi iti tad eva
tatra darśana-sambandha-ākhyāna-mātrād iṣṭatatra darśanaṃ pratyakṣato ’numānato vā. tathā
tatra dṛśyate. na yukti-bādhā yatra asti tadtatra dvitīyā sad-vyavahāra-niṣedha-upayogāttatra na asti iti nyāyya eṣaḥ. asty eva upalambho
tatra niyamād a-doṣa iti cet, na, teṣāṃ sākalya-atatra nyāyo vaktavyaḥ, yato ’sya vyāvṛttam iti
tatra pañca-indriyāṇi sva-bhāva-cyutimanti, tattatra paścād bhāvān na hetutvaṃ phale ’py ekatatra pratibaddhā bhāva-a-bhāvābhyāṃ kāryatāṃ natatra pratibandha-a-siddheḥ. vaktur abhipretaṃ tv
tatra pratītir ākāśād iva ghaṭa-ādiṣu. na vai
tatra pratyakṣaṃ kalpanā-apoḍham a-bhrāntam
tatra pratyāsatti-nibandhana-a-bhāvāt. asty
tatra prasiddhaṃ tad-yuktaṃ dharmiṇaṃ gamayiṣyati.
tatra prāṇa-ādīnām api. artha-antarād a-kāryatatra bhāva-anumānasya a-sambhavāt. tatra paścād
tatra yathā-iṣṭaṃ sañjñāḥ kriyantām. a-pratyakṣā
tatra yathā rakto bravīti, tathā virakto ’pi iti
tatra yathā-lakṣaṇam eva iyaṃ meya-māna-phalatatra yady a-bhāvo nāma kaścit kāryaḥ syāt svatatra yadi bhāva-dharmo hetur ucyate, sa katham atatra yāvān artho yukti-sāmarthyād āpatati, sa
tatra yo jñāna-pratibhāsam anvaya-vyatirekāv
tatra rūpa-bhedo ’pi, yathā tayor eva bīja-kandatatra vastu-bhāva iti vyāpty-a-siddher vyabhicāraḥ.
tatra viṣaya-darśanena viṣayiṇo vṛttatatra vṛttau labdhāyāṃ samuccīyamāna-avadhāraṇam
tatra śakteḥ sāmarthyam asti iti. tasmāntatra saṃśaya-hetuḥ, tadvatāṃ tat-saṅgrahād ekatatra saṃśayo yuktaḥ. prāṇa-ādy-a-bhāvena
tatra, sattā-sva-bhāvo hetuś cen na sattātatra sattvam a-sattvaṃ vā sandigdham. sandehetatra sarva-anya-iṣṭa-nirākaraṇe ’py āśaṅkātatra sahitam api tādṛśam eva ity antatra sādhya-nirdeśena na kiñcit, tatra darśanatatra sāmarthyam iti tad eva pramāṇaṃ syāt. tadtatra sāmānya-a-pratibhāsanāt pratibhāsināṃ ca antatra sāmānyam eva sādhyate tad-a-yogatatra sidhyati. dharmān an-upanīya eva dṛṣṭānte
tatra sukha-ādy-utpattir na a-viṣayā, yathā-svaṃ
tatra smaraṇa-arthaṃ vacanam. a-darśanaṃ tu
tatra smṛtim ādadhati. sā kim a-śabda-liṅgā
tatra sva-arthaṃ tri-rūpāl liṅgato ’rtha-dṛk. tri
tatra hi kevalaṃ samagrāṇāṃ kāraṇānāṃ kāryatatra hi ghaṭena eva sa-dvitīyo dehena eva vā iti
tathā a-yathā-arthatve ’py anumāna-tad-ābhayoḥ.
tathā akṣa-vikāra-nivṛttāv apy a-nivṛtti-prasaṅgāt.
tathā agni-mātreṇa vyāptaḥ siddhaḥ — yatra eva
tathā atra api kaścin niyama-hetur vaktavyo yatatathā-an-upalambho dharmo ’sti iti na sādhanatathā anya-sattayā a-sattā kiṃ na sidhyati. yadā
tathā anyatra api pramāṇa-antara-bādhā

tathā

PVin2_0008309
PVin3_0000501
PVin3_0003405
PVin2_0008304
PVin3_0010403
PVin3_0007303
PVin3_0012304
PVin3_0011403
PVin2_0005502
PVin2_0004510
PVin2_0009004
PVin3_0005506
PVin2_0008804
PVin3_0001607
PVin1_0003708
PVin1_0002902
PVin1_0003410
PVin3_0007201
PVin3_0007408
PVin1_0004205
PVin3_0001810
PVin3_0007301
PVin3_0011606
PVin3_0001513
PVin2_0008114
PVin1_0002702
PVin3_0006312
PVin3_0012201
PVin3_0011407
PVin3_0002410
PVin3_0003409
PVin2_0010003
PVin3_0010607
PVin1_0003809
PVin2_0005515
PVin3_0004207
PVin3_0012201
PVin3_0001801
PVin2_0009804
PVin1_0003604
PVin3_0001606
PVin3_0007902
PVin3_0008904
PVin3_0007409
PVin2_0005613
PVin3_0004306
PVin2_0005811
PVin2_0008608
PVin3_0007306
PVin2_0009101
PVin3_0001307
PVin3_0001208
PVin2_0005005
PVin3_0013011
PVin2_0006108
PVin2_0004609
PVin3_0005206
PVin2_0008508
PVin2_0009805

215dṛṣṭo ’n-apekṣatvāt sva-bhāvata eva bhavati.
’paro niyata-prāptir iti dur-nivāraḥ. nanu
-abhyupagama-virodhayoḥ pratibandho doṣaḥ,karoti iti kriyā-pratiṣedho ’sya kṛtaḥ syāt.
a-sattā eva sarvatra utsāditā bhavati.
tat kim idānīṃ jñeyam asti iti siddhir astu.
-ādīnāṃ tad-bhāve ca nairātmya-vyāvṛttiḥ,’vadhānavatām arthānāṃ sāmagrī saṅghātaḥ,sa niṣidhyate. na tathā na yathā so ’sti
upadeśa-antaram apekṣante. satyam etat,nāma-antaraṃ vā, artha-bhedam abhyupagamyaāha, prayatna-an-antaraṃ vyakti-janmanosdṛṣṭaṃ go-maya-ādeḥ śālūka-ādiḥ, tatra api
anyatara-artha-antara-bhāvas tayor ekasyaartha-saṃvidaḥ sva-saṃvit phalam ucyate.
-smaraṇa-ākārā vikalpā bhavanti. na ca tena tayoḥ sārūpyam. na api sthūla eko viṣayas
na iha sattā-sādhane pratiṣedhaḥ, kiṃ tu
iti sa tathā sādhya ucyate. na punas-āder anubhavāt tad-ātma-bhūtaḥ prakāśate
eva dharmo dharmiṇi sādhyo viparyāsanīyo vā.
eva sādhyate tad-a-yoga-vyavacchedena. na
sambandhe ’-sambandha-a-yogād yathā saṃśete,dehād eva artha-antara-bhāvaḥ syāt, sa evasyāt. na a-hetukaḥ, sattā-hetor eva bhāvāt’pi vahni-sambandhād artha-antaram eva tat-vikalpo na pramāṇam. darśanam eva hi tat-vṛtteḥ. sandigdhaḥ syāt. na ca pareṇa
tebhya upakāryasya sva-bhāva-antara-utpattes
uparacayan kaścin nivāryate. na hi
sa ca yathā pramāṇa-bādhāyāṃ na sambhavati,
na bhāvyaṃ go-matā api kim. sannidhānāta-siddhau sandehe vā a-siddho hetv-ābhāsaḥ.
anyathā eva avabhāsante tad-rūpa-rahitā api.
a-satya-arthaṃ prakalpayati dhīr yathā. taṃeva bhāva uta anyad eva kiñcit. sa eva cet,tathā upagata ity a-pramāṇād abhyupagamāta-nityatayā tadvataḥ śabdasya sādhanāt.
-rasa-vīrya-vipākā bhavanti, na anyatra.
-lakṣaṇa-grāhya-grāhaka-ākāra-viplavā.
ca. tathā śrāvaṇa-ādy api iti naindriyam.
api lakṣaṇatve tasya a-niścaya-lakṣaṇatā.
patina-dharmatayā pātāt, ākāśa-kṣipta-vat.
vā kaḥ pratijñāṃ sādhanād apākaroti.
iti cet, na, dharma-bheda-parikalpanāt.
tad-upacāra-yogya-dharmi-pratipatty-artham.
gaur ayaṃ sāsnā-ādi-samudāya-ātmakatvād iti.
-vijātīyād bhavati, a-hetutva-prasaṅgāt.
-āśrayaḥ śabda-artha-mātratāyām avatiṣṭhate.
syād anya-nimittatve ’-nimittatve vā.
tac cen na sādhyam, kim idānīṃ sādhyam.
sādhya-dharmo ’nvākarṣati, atiprasaṅgāt.
tatra darśanaṃ pratyakṣato ’numānato vā.
anumāne yathā virodhinor ekatra a-sambhavaḥ,upalambhaḥ sva-bhāva-an-upalambha eva uktaḥ.
bhavataḥ, a-bhedād ātma-niṣpatteś ca.
āvaraṇe jñāpayeyur eva indriya-ādayaḥ, na ca
kāryam. tac ca dhūme ’py asti. sa sakṛd api
tathā kāla-saṃskāra-bhedāt. na ca tad-deśais

tathā
tathā anyatra api sva-bhāva-bhāvī, viśeṣa-atathā apy a-siddhir hetoḥ pratijñāyāś catathā apy ato ’rtha-saṃśaya eva. so ’n-a-vadyatathā apy ayam a-kiñcit-karaḥ kim ity apekṣyata
tathā api idam a-siddham eva a-sato virahād iti,tathā api kiṃ siddhaṃ syāt. nanu bauddho vikalpatathā api na a-nairātmyād ātmā jīvac-charīre
tathā api na avaśyaṃ kāraṇāni kāryavanti bhavanti,tathā api na niṣidhyate. tasmād āśritya śabdatathā api bāla-vyutpatti-nimitto ’yam ārambhaḥ.
tathā-abhidhānāt. nanv an-artha-antara-hetutve
tathā-abhidhānāt. yan-nāntarīyakā sattā yo vātathā-abhidhāne ’py asty eva sva-bīja-prabhavāt
tathā-abhyupagame syāt. sa ca na śarīrasya, antathā avabhāsamānasya tādṛśo ’nyādṛśo ’pi vā.
tathā-avabhāsinaḥ smaryante. tan na viplavo ’nyotathā-avabhāsī, pāṇy-ādi-kampe sarvasya kampatathā asti kaścid iti kañcana asya bhedam atathā asya upanyāsa-pūrvako ’nvayaḥ, sādhya-uktertathā iti nīla-ādy-anubhavaḥ syāt. sa catathā-iṣṭa-samudāyasya siddhir vighāto vā kṛtotathā iha api kvacit sattāyāḥ sādhanam. pradhānatathā iha api sarva-an-antar-bhāva-a-yogāt
tathā ucyeta. anyatara-vacana-sāmarthyād ghaṭasya
tathā-utpatteḥ, sato hi bhavatas tādṛśasya eva
tathā-utpannam ekaṃ dṛśyate, na nānā-rūpayor
tathā utpannam, yena an-antaraṃ vidhi-pratiṣedhatathā upagata ity a-pramāṇād abhyupagamāt tathā
tathā upayogināṃ nānā-sva-bhāva-upakāra-sādhanam
tathā-uparacito ’-prasiddha-rūpa-sāmānyo viśeṣatathā ekatra viruddhayor upasaṃhāre ’pi. vacanatathā ekasya katham anyasya sannidhiḥ. gomān ity
tathā ekasya rūpasya a-siddhau sandehe vātathā eva a-darśanāt teṣām an-upapluta-cakṣuṣā.
tathā eva a-vikalpya-artha-bheda-āśrayam upāgatāḥ.
tathā eva upalabhyeta, viśeṣa-a-bhāvāt. viśeṣe catathā eva bhavati, atiprasaṅgāt. na ca upagamatathā kasyacid artha-antara-bhūtasya upagame syād
tathā kāla-saṃskāra-bhedāt. na ca tad-deśais
tathā-kṛta-vyavasthā iyaṃ keśa-ādi-jñāna-bhedatathā ghaṭa-śarīrayor anyatarad artha-antaratathā ca a-gamakatvam iti kiṃ kasya sādhanaṃ, yadtathā ca ayam atra a-kiñcit karaḥ katham asyatathā ca āha —liṅgasya a-vyabhicāras tu dharmeṇa
tathā ca āha – sarva eva ayam anumāna-anumeyatathā ca cākṣuṣatva-ādi-parihāraḥ. dharmatathā ca dṛṣṭānta-a-siddhi-codanā api prativyūḍhā,tathā ca nityaṃ sattvam a-sattvaṃ vā a-hetor anya
tathā ca pūrva-vad abhidheyaṃ kim apy asti iti
tathā ca bhāvas tadvān na syāt, an-upayogāt.
tathā ca viparyaya-siddhir vaiphalyam eva vā.
tathā ca sarvo hetur viruddho dṛṣṭāntaś ca sādhya
tathā tat-tulya eva ca. dharmi-viśiṣṭasya anyatra
tathā tad-abhivyāptayor api iti na tāv ekatra
tathā tad-viruddha-upalambhaḥ, yathā –na iha atathā tayor a-bhāve taj-jaṃ jñānaṃ tat-prabhavā
tathā. tasmāt tena ādheya-viśeṣā iti gamyante. natathā-darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve ’tathā-dṛṣṭā iti sarvās tattvena tathā bhavanti,tathā

PVin3_0011201
PVin3_0007207
PVin2_0005502
PVin3_0003808
PVin3_0001310
PVin3_0000102
PVin3_0009902
PVin1_0004207
PVin1_0001012
PVin3_0004509
PVin1_0000308
PVin1_0003408
PVin1_0001802
PVin1_0000912
PVin1_0004203
PVin1_0000410
PVin2_0010012
PVin2_0009908
PVin2_0005015
PVin2_0007213
PVin2_0009409
PVin3_0009806
PVin2_0009805
PVin2_0010110
PVin3_0001506
PVin3_0003002
PVin3_0009807
PVin2_0008108
PVin2_0009408
PVin2_0009508
PVin3_0009908
PVin2_0010107
PVin3_0008808
PVin2_0008705
PVin3_0000406
PVin3_0008502
PVin3_0010211
PVin3_0013507
PVin2_0006612
PVin2_0004704
PVin3_0007402
PVin3_0001407
PVin3_0008408
PVin3_0009503
PVin1_0000313
PVin2_0004909
PVin3_0005905
PVin2_0005907
PVin3_0004507
PVin2_0008103
PVin1_0000212
PVin3_0000610
PVin3_0001705
PVin3_0004901
PVin1_0002412
PVin3_0001505
PVin2_0008107
PVin1_0003409
PVin3_0013304

216

tathā

-vyāvṛttiḥ sarva-a-bhāvaṃ gamayet. kvacit tathā-dṛṣṭānām api deśa-kāla-bhedena anyathātat-sva-bhāvaḥ sādhito bhavati. sa ca tathā na anveti. yad api sattā-mātram anveti, na-niṣedhaś ced yathā asti sa niṣidhyate. na tathā na yathā so ’sti tathā api na niṣidhyate.
-pratīti-virodhānāṃ sāmānyena lakṣaṇatvāt. tathā na vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt.
bāhyena arthena arthavattvam an-iṣṭaṃ syāt. tathā para-arthāś cakṣur-ādayaḥ saṅghātatvāt
tri-rūpāl liṅgāl liṅgini jñānam utpannam, tathā paratra liṅgi-jñāna-utpipādayiṣayā tri-rūpa-bhāva-yogyatayā ātmani jñānam utpādayantas tathā prakāśamānāḥ sva-ātma-prakāśakā ity ucyante.
iti nīla-ādy-anubhavaḥ syāt. sa ca tādātmyāt tathā prakāśamāno ’pi sva-para-ātmanoḥ prakāśakaḥ
pratyeti iti cet, na, yathā-ukta-a-grāhiṇas tathā-pratipatty-a-yogād a-viṣaye ’-pravṛtter
viparyaye ca ekasya na sādhanaṃ na dūṣaṇam, tathā-pratipatty-aṅgasya a-sāmarthyāt. aabhipretaṃ tv arthaṃ sūcayeyur iti sa eva ca tathā-pratipādyamāna āśrayo ’stu. tad-bhāva-bhāva-sanniveśī iti na ca bahūni rūpāṇi sañcitāni tathā pratibhānti iti yuktam, eka-rūpasya bāhulya-abhidhāna-vṛttiḥ, tad-an-upalakṣaṇe tasya tathā-pratītir daṇḍi-vat. tasmād viśeṣa-viṣayā
laukikīṃ sthitim. gṛhītvā saṅkalayya etat tathā pratyeti na anyathā. kiñcit kenacid-viśeṣāt. saṃvedanam ity api tasya tādātmyāt tathā-prathanam, na tad anyasya kasyacid ātma-artham. tad yathā-a-dṛṣṭa-sādharmyāt tathā prasādhitaṃ na anumeyatām atipatati. tac ca
tasmin saty eva bhāvād ity artha-antarasya. tathā prasiddhe tad-bhāve hetu-bhāve vā aśākhā-ādimad-viśeṣasya eva kasyacit tathā-prasiddheḥ. sa tasyāḥ sva-bhāvaḥ. sva-vyavacchedas tatra apy artheṣu gamyate. tathā prasiddheḥ sāmarthyād vivakṣā-anugamād-sati viṣaye ’-prayogāt. yuktam etat, kiṃ tu tathā prasiddhāv api icchāyā a-nivāraṇād anyathā-a-siddheḥ. na api tena na asti iti vacanāt tathā bhavati, atiprasaṅgāt. tasmād vyāvṛttim
tatra aparo viśeṣo nirdiśyate. sa śabdatayā tathā-bhavan pakṣa-nirdeśa eva tathā sidhyati,
tad-deśais tathā-dṛṣṭā iti sarvās tattvena tathā bhavanti, sambhavad-viśeṣa-hetūnāṃ guṇapratiṣedha-hetur upalabhya-sattvasya hetos tathā-bhāva-niścaye vyāpakasya sva-ātmanaś ca an-artha-antara-bhāva-a-bhāvāt. dvayor hi tathā-bhāva-sambhave ’nyatara-uktiḥ samarthāāptaḥ. tad-vacanaṃ na antareṇa artha- tathā-bhāvaṃ pravartata iti kāryaṃ tasya. sa svaeva tathā sidhyati, punar api svata eva tathā-bhāvāt. tasmāt sa svayam ātmano hetur aapekṣāyāḥ. hetu-sattve tu vināśasya kasyacit tathā-bhāve ’py anyatra hetor vaikalyād a-vināśo
sa tad-a-bhāve na yuktaḥ. kvacid yad-ṛcchayā tathā-bhāve ’pi tayor a-pratibandhād vyāpty-avyatirekas tu siddha eva sādhanam iti tathā-bhāve niścayam apekṣate. an-upalambhāt tu-sādhana-bheda iti. parama-artha-vicāreṣu tathā-bhūta-a-siddhes tattva-anyatvaṃ padavyavahāra-hetus tad-dhetur ity uktaḥ, svayaṃ tathā-bhūta-an-upalambhasya pratiṣedha-rūpatvāt.
tādātmyāt patanam an-avasthā ca. na ca tathā-bhūta-ātma-kriyāṃ pratibandham abhyupaiti.
sva-bhāva-viśeṣo dhūma iti. tathā hetur api tathā-bhūta-kārya-janana-sva-bhāvaḥ. anyato ’pi
ekasya na deśa-ādi-viśeṣavatā anyena yogaḥ, tathā-bhūta-sva-bhāvasya virodhād bhinna-deśa-āditasmād yathā-bhūtād dheto rasa utpannas tathā-bhūtam anumāpayan rūpam anumāpayati. tatra
upadarśitaḥ svayaṃ bhavat-sāmarthyena tat tathā-bhūtam āpādayati iti sa tasya pāścāt yaḥsā vacanam antareṇa na sidhyati iti sa tathā-bhūtam eva khyāpayaṃs tasya kartā itypuruṣa-parīkṣayā pravṛttāv a-pravṛttir eva, tathā-bhūtasya jñātum a-śakyatvāt. na an-iṣṭeḥ,-bhūtaḥ sa tādṛg-liṅga-cetasaḥ. hetus taj-jā tathā-bhūte tasmād vastuni liṅgi-dhīḥ. liṅgaanvayo na siddha eva. na vai kaścit tathā-bhūtena ātmanā anvayaṃ karoti.
ghaṭaḥ, an-utpalatvāt, kuḍya-vad iti. tathā-bhūtena puruṣeṇa sa-dvitīyatva-a-siddheḥ
-indhana-vikāra-vat. tatra api hetur eva tathā-bhūto ’numīyate. pravṛtta-śakti-rūpakṛtaka-śabdaḥ sambandhi-bheda-vyudāse ’pi. tathā maraṇa-sāmānyaṃ vṛkṣa-puruṣayoḥ. yadanyo hetu-phalayos tad-bhāvaḥ. tathā yukta-upalambham an-upalabhamānā na asti
-sattā-viprakarṣāt, liṅga-pratipatter api tathā-rūpatvād anvaya-apekṣaṇāc ca. itarat punar-gatiḥ saṃvedana-viśeṣāt. saṃvedanasya tu tathā-vidha-ātma-saṃvedanād eva bheda-pratītiḥ.
tat-saṃskāre tu syād an-upalambhaḥ. tadā api tathā-vidha-indriya-grāhya-a-bhāvo ’sty eva.
eva doṣāt. so ’-niścaye ’pi tulya iti tathā-vidha-udbhāvanam apy atra dūṣaṇam eva.
sva-hetu-prakṛtim evaṃ-rūpāṃ sādhayantas tathā-vidha-janmanām anyeṣāṃ ca sva-bhāvam enam
pratibaddha-sva-bhāvo yathā-vidhe siddhaḥ, tathā-vidha-sannidhānaṃ sūcayati. sāmānyena caupanyāsair ekatva-an-eka-vṛttyor virodhāt tathā-vidha-sva-bhāva-niṣedhaḥ kriyate.
eva tac chabde. tathā hi pakṣa eva sa tathā-vidhaḥ śabdaḥ, na pakṣa-sapakṣayor
eva iti, syāt tadā na eva kaścit sapakṣaḥ, tathā-vidhasya a-sambhavāt. tasmād a-pratikṣiptana vā a-pratipatty-aṅgam ity anughoṣyāḥ, tathā-vidhasya anyatra api sv-acchatva-āder
siddher ākṣepāt, tāvatīṃ tad-dūṣaṇam api. tathā-vidhasya ca dehasya ghaṭād artha-antarasādhyante. keṣāñcid a-nityatva-siddhau tathā-vidhānāṃ tad-vyāptir an-apekṣāyāḥ. hetueka-rūpasya bāhulya-virodhāt. bahuṣu ca tathā-vidho na asti iti na tayoḥ sārūpyam. na api
a-nityaḥ śabdaḥ kṛtakatvād ghaṭa-vad iti. tathā viparīta-anvayaḥ — yad a-nityaṃ tat

tathā

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217
na tāñ śāstraṃ viṣayī-karoti. na ca teṣāṃ
vārttike. tatra yathā rakto bravīti,
hy abhyupāye ’yam an-aṅgaṃ sa tadā api san.
tasya eva tad-artha-ālocanatva-a-siddheḥ.
ca teṣāṃ tad-a-yogād apekṣā-virodhāc ca.
api na prakāśeta. na ca prakāśo ’rthasbhāvas tat-sa-apekṣo nāma bhavati. tathā hi-pradarśanāt. parokṣa-gati-sañjñāyāṃ
rūpatvāt. na enam iyam abhilāpena saṃsṛjati,-sati tasmin sādhyena hetor anvaya-a-bhāvāt.
-viṣaye ’-bhāvāt. kadācid bhaved iti cet,tato labhyasya atiśayasya kārya-upayogāt.
ātmano ’-prāmāṇye vacanasya a-pravṛttiḥ,-vikāra-an-anukārāt, tad-a-bhāve bhāvāc ca.
caitanyena sampradhāryaḥ, yataḥ sidhyet.
santamase hasta-sañcāreṇa. na, tatra api
tat-prabhavā vā bhāva-kāraṇa-pratipattiḥ.
upalabdhy-a-bhāvo vinā an-upalabdhyā syāt,vad ākāśa-vad iti sādhya-ādy-a-vyatirekiṇaḥ.
na anumeyatvam. yā apy a-siddhi-yojanā –iti jñānaṃ sparśana-indriya-jaṃ yuktam,
tat-pradeśa-a-yogaṃ vyavacchinatti iti satena saty api viśeṣaṇe na an-anvayaḥ.
upadarśyate — sarvaṃ kṛtakam a-nityam iti.
sa śabdatayā tathā-bhavan pakṣa-nirdeśa eva
na vai tata ātma-viśeṣa-utpatter ambhasas
pratipattau darśane ’lpa-avayava-darśane ’pi-bhedāt. tad-darśanāt svayam api pratipattau
yadi tādṛśaṃ syāt, sarva eva hetavas
ca yugapad upalabhata iti tad-anye ’piviśeṣo dharma-bhedataḥ. ity antara-ślokāḥ.
-bhāva-hetāv antar-bhavati ity udāhṛta eva.
-upalabdhim antareṇa virodha-a-pratipattiḥ.
tad-icchāyā vastuni vṛtti-niyama-a-bhāvāt.
-a-kalpa-dhī-phalam. ity antara-ślokāḥ.
-siddhāv api syād eva a-dṛṣṭeṣu saṃśayaḥ.
vyabhicāraḥ, tad-a-bhāve sva-bhāva-a-bhāvāt.
varṇayatā avinābhāva eva ukto bhavati.
iti prayoga-samāsa ucyate na rūpa-samāsaḥ.
śabdena dṛṣṭa-sambandho vyavahāre pratīyeta.
vartamāno bhāvas tat-sa-apekṣo nāma bhavati.
abhyāsa-bala-utpādinī bhavaty eva karuṇā.
na an-iṣṭeḥ, tādṛśām a-vitatha-abhidhānāt.
sādhana-arthaṃ hetos trīn pakṣa-dharmān āha.
aindriyakatvasya iva vā nitīraṇa-ājñāne.
kiṃ tarhi sādhana-sāmarthya-vighātāt.
-bhāvair uttaraṃ vācyam, ya evaṃ bhavanti.
syāt. anyathā tv a-siddham eva tac chabde.
vyayante vā, yena satyo ’py a-lakṣitāḥ syuḥ.
yaḥ kaścit kṛtakaḥ sa prakṛtyā eva naśvaraḥ.
na bhavati dahana-a-bhāve ca dhūmaḥ.
kaścit pratiṣedhaḥ sa sarvo ’n-upalabdheḥ.
-saha-kāri-pratyaya-agni-dhūma-janana-vat.
sphuṭa-pratibhāso vikalpako bhavitum arhati.
taj-janito hi sva-bhāva-viśeṣo dhūma iti.
-an-upādāne sādhye ’sya an-upalambhanam.
sarvasya kvacit kathañcid upakārāt,sad-a-sad-ubhaya-an-ubhaya-vyavasthāś ca-ādi kim a-jñānaṃ vijñāna-a-bhinna-hetu-jam.

tadtathā viprakṛṣṭānāṃ sva-sāmarthya-upadhānāj jñāna
tathā virakto ’pi iti vacana-mātrād a-pratītiḥ.
tathā viśuddhe viṣaya-dvaye śāstra-parigraham.
tathā viśeṣaṇa-jñānam, a-viṣaya-kṛta-viśeṣasya
tathā viṣayāḥ sukha-duḥkhe nimitta-upalakṣaṇaṃ
tathā-vṛttiḥ. na apy anyaḥ kaścid iha anuṣaṅgī
tathā-vṛttir eva apekṣā, tat-kṛta-upakāra-antathā-vṛtter a-darśanāt. tasmād bhūtam a-bhūtaṃ
tathā-vṛtter ātmani virodhāt, tad-rūpasya prāg atathā vaidharmyeṇa apy anvaya-gatiḥ, a-satitathā śaṅkāyām atiprasaṅgaḥ, anyatra apy a-bhāvatathā śabdo ’pi yadi kiñcid apekṣya kāryaṃ kuryāt,
tathā śāstra-an-āśraye tat-prasiddhe vicārasya
tathā śrāvaṇa-ādy api iti naindriyam. tathā ghaṭa
tathā saṃsthānam api, yādṛśaṃ prāsāda-ādi-bhedeṣv
tathā-sañcāriṇo hastasya antara-sparśa-viśeṣatathā sati dṛśye vastuny a-vikala-tad-anyatathā sattā a-bhāvo ’pi syād ity apārthikā antathā sandigdha-vyatireka-ādayo vācyāḥ. na hytathā sapakṣe sann a-sann ity evam-ādiṣv api
tathā samanvāhāre varṇasya api pratyavabhāsanāt.
tathā sādhya ucyate. na punas tathā asya upanyāsa
tathā sāmānyaṃ ca sādhyam. na ca siddha-sādhanam,tathā-siddhāv eva hi sa dharmas tasya gamakaḥ
tathā sidhyati, punar api svata eva tathā-bhāvāt.
tathā-sthitiḥ, kiṃ tarhi saṃyogāt. kiṃ punaḥ satathā sthūlasya darśanaṃ syāt. rakte ca ekasmintathā syād iti sva-arthe ’py anumāne vibhajya
tathā syuḥ. api ca, siddhaṃ yādṛg adhiṣṭhātṛtathā syuḥ, viśeṣa-hetv-a-bhāvāt. tat siddhaḥ
tathā svayaṃ tad-āśrayasya vā sandehe ’-hetuḥ,tathā hi —na hy anyā an-upalabhyeṣu nāstitā-antathā hy a-paryanta-kāraṇasya bhavato ’nya-bhāve
tathā hy a-śakya-darśanam etat — yatra tadtathā hy a-śubha-pṛthivī-kṛtsna-ādikam a-bhūtatathā hy a-sakala-vyakti-bheda-vyāpino ’py arthāḥ
tathā hi arthasya a-sambhave ’-bhāvāt pratyakṣe
tathā hy ātma-a-bhāva eva na bhavaty eva itytathā hy āha – artha-āpattyā vā anyatareṇa
tathā hi ekatra dṛṣṭo bhedo hi kvacin na anyatra
tathā hi tathā-vṛttir eva apekṣā, tat-kṛtatathā hi dharma-ālambana-ādayo maitrya-ādayaḥ
tathā hi na anya-guṇa-doṣa-niścaye liṅgam asti. tetathā hi na anvaya-mukhena hetur gamakaḥ, atathā hi na tac cākṣuṣaṃ taj-jñānavat, tad-arthatathā hi na prameyatva-ādiṣv api viparyaya-prāptir
tathā hi na yava-aṅkuraḥ śāli-bījād bhavati, apitathā hi pakṣa eva sa tathā-vidhaḥ śabdaḥ, natathā hi punar vikalpayan kiñcid āsīn me kalpanā
tathā hi sa-apekṣāṇāṃ hi dharmāṇāṃ na avaśyamtathā hi sa tasya sva-bhāvo hetur vā. kathaṃ svatathā hi sa dvidhā kriyate, kasyacid vidhinā
tathā hi sva-kāraṇasya phala-utpādanaṃ pratytathā hi svapne ’pi smaryate smārtaṃ na ca tattathā hetur api tathā-bhūta-kārya-janana-svatathā hetur na tasya eva a-bhāvaḥ śabdatad-a-jñāne tad-aṅga-vikalatvād a-kṣūṇa-vidhāna-a
tad-a-tat-samayavatām a-niścita-sādhanā na ekatad-a-tat-sva-bhāvānāṃ bhāvānāṃ tādrūpyam a-tad

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218
ity a-vyabhicāraḥ. na apy ākāra-bheda eva
atas tan-nāśano na anya-kārī. tena ayaṃity eke. teṣām api tad-a-tad-rūpiṇo bhāvāstu jñānena saṃvedyanta ity eke. teṣām api
api viṣaya-antarasya. sva-jñāna-kāla-bhāvīvat. nanv asty eva tiro-dhānam. na vai paras-sambandha-ākhyāna-mātrād iṣṭa-siddheḥ.
buddhāv a-pratibhāsanāt. arthasya dṛṣṭāv iva-a-siddhau. kramas tu tat-kāryatvāt tasya-icchāḥ sarvā yathā-artha-bhāvinyaḥ. na ca
vivarta iti cet, pratyakṣo viṣaya-upabhogaḥ,na sattā-nibandhanān vyavahārān anuruṇaddhi.
eka-niyata-upalambho ’nya-an-upalambhas-bhāvaḥ, sa eva bhāva iti na a-bhāvaḥ syāt.
yatra na asti iti niścitaḥ, sa bhavan kathaṃ
vināśasya kvacit kadācic ca bhāva-virodhinībhāvāc ca bhavej jñāpaka-a-siddhiḥ. na iyatāavaśyaṃ kāraṇāni tadvanti bhavanti iti kutas
eva bhinna-deśa-ādibhir yoga-a-bhāvaḥ,punaḥ pratibhā-utpatti-dṛṣṭeḥ sati sambhavevācyā, an-upalambha eva saṃśayāt, upalambhe-arthaḥ samarthaḥ, tad-anubhava-āptāv api
na atra kaścid dhetoḥ sva-bhāva-pravibhāgaḥ.
darśana-mātreṇa, kiṃ tarhi vyatirekād api.
na syāt. a-bhāva ity api bhāva-pratiṣedhaḥ.
iti bhavati, tata eva anya-a-bhāva-gatiḥ,tadā prāṇa-ādy-a-bhāvo nairātmyaṃ vyāpnuyāt.
asti iti gamyate. iti saṅgraha-ślokaḥ. nanuhetuḥ. tatra apy an-ubhayasya a-pratibandhāta-hetuka iti cet, na, tatra api tulyatvāt –arthebhyo janma syāt, syād yogyatā-niyamaḥ.
tasya buddhāv upasthāpanāya śabda-prayogāt,ucyate. vastu-pratibhāsaṃ hi pratyakṣam,tu darśana-a-bhāvaḥ. sa darśanena bādhyate.
ca kṛtaka iti. siddha-tat-sva-bhāvatayā
yukto dṛśyasya a-darśane ’-bhāvaḥ, saāśritya draṣṭur eṣa viniścayaḥ. sa
samudāya-vyavasthā samudāyi-nibandhanatvāt-bhāvaḥ, sarvathā janya-janaka-bhāvāt. na,
artha-a-pratipatteḥ, tad-vikāra-an-anukārāt,pratyāsattiḥ, api tu vaktur vivakṣā-kṛtā,kvacid a-bhāva-siddhāv apy a-pratibaddhasya
hi liṅga-lakṣaṇam. na ca tasya vyabhicāraḥ,-dharma-sāmānyena samāno ’rthaḥ sapakṣaḥ.
viṣaya-jñāna-a-bhāvena a-bhāva-siddhiḥ syāt,niyamān na avaśyaṃ śīta-bādhako ’gniḥ, yatas
ca vākya-viśeṣasya a-tad-viśeṣatvāt.
hi buddhi-nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat.
utpatter a-nityatvād vā, rūpa-ādi-vad iti,
an-upalakṣaṇān na vivekena niścīyata iti.
na a-pratyakṣaṃ pramāṇam asti ity aparaḥ.
a-siddham iti sādhyate. nanu ca atra api
sāmānyaṃ ca sādhyam. na ca siddha-sādhanam,sāmarthyād vivakṣā-anugamād dhvaneḥ.
uktam. tasmāt tatra sāmānyam eva sādhyatejagau. pratibhāsasya bhinnatvād ekasmiṃs
upasthāpanāya śabda-prayogāt, tad-a-bhāve-vikāra-darśanāt, tādavasthye ca teṣāṃ
buddhir idam asmād vibhaktam iti pratyeti.

tadtad-a-tattve nibandhanam, api tu sva-bhāvatad-a-tad-rūpa-a-karaṇād a-kiñcit-karo na
tad-a-tad-rūpa-hetu-jāḥ. tat sukha-ādi kim atad-a-tad-rūpiṇo bhāvās tad-a-tad-rūpa-hetu-jāḥ.
tad-a-tulya-kriyā-kālo na arthaḥ saha-kārī iti
tad a-nityatvam āha, kiṃ tarhi vināśam. nanu
tad-a-nirdeśe vā kathaṃ tad-viśiṣṭena anvayaḥ.
tad a-nirdeśyasya vedakam. tac ca idaṃ pratyakṣam
tad-a-niṣpattāv a-niṣpatteḥ. a-bheda eva atitarām
tad-a-pratibaddha-sva-bhāvo bhāvo ’nyaṃ gamayati.
tad-a-pratyakṣatve ’nya-pratyakṣa-vat sarva-atad-a-prasiddhau viṣayasya apy a-prasiddhir ity
tad-a-bhāva-vyavahāra-siddhi-hetuś ca. sa ca svatad a-bhāvaṃ karoti iti bhāvaṃ na karoti iti
tad-a-bhāvaṃ na gamayet. pramāṇa-antara-bādhanān
tad-a-bhāvaṃ sva-bhāvena sādhayati. yo hi svatad-a-bhāvaḥ. punaḥ paryāyeṇa keṣāñcid
tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na ca
tad-a-bhāvasya tad-bhāvasya ca anyonya-parihāratad-a-bhāvasya puruṣa-mātreṇa a-niścayāt, ataḥtad-a-bhāvāt. an-upalambhāc ca vyatireka iti
tad-a-bhāvāt. tad ayam artha-kriyā-arthī tad-atad-a-bhāvāt phalasya api na asti ity a-samānam.
tad-a-bhāvād an-anya-upanaya iti cet, tulyā vṛtti
tad a-bhāvād bhavati iti bhāvān na bhavati iti
tad-a-bhāve ’-bhāva-a-pratipatteḥ. nanu satsu
tad-a-bhāve ’-bhāva-siddhyā vyāptir iti sā natad-a-bhāve ’n-upalambhāt siddhā vyāvṛttiḥ. uktam
tad-a-bhāve ’nya-a-bhāvo na yuktaḥ. kārya-antad-a-bhāve ’py agnau bhavati iti. kathaṃ ca tato
tad-a-bhāve ’sya idam iti na sidhyati. na apy
tad-a-bhāve tad-a-yogāt. kiṃ ca, sad-a-sat-pakṣatad-a-bhāve tad-ābhāsa-pracyuter ity uktam. na ca
tad-a-bhāve tu siddha eva ity apārthakaṃ tattad-a-bhāve na bhavataḥ kṛtakatvasya śabde ca
tad-a-bhāve na yuktaḥ. kvacid yad-ṛcchayā tathātad-a-bhāve na syāt. na ca viṣaya-sārūpyaṃ
tad-a-bhāve na syāt. bhavantī sva-nimittatad-a-bhāve bhavatas tad-utpatti-niyama-a-bhāvāt.
tad-a-bhāve bhāvāc ca. tathā śrāvaṇa-ādy api iti
tad-a-bhāve vivakṣita-itarayor āsatti-viprakarṣatad-a-bhāve sarvatra-a-bhāva-a-siddheḥ saṃśayād atad-a-bhāve sva-bhāva-a-bhāvāt. tathā hi arthasya
tad-a-bhāvo ’-sapakṣaḥ. katham idānīm a-bhāvetad-a-bhāvo ’py anyena an-upalambhena sādhanīya
tad-a-bhāvo gamyeta. antyasya avasthā-viśeṣasya a
tad a-bhinna-sva-bhāvānāṃ sarveṣāṃ puruṣa-kriyā
tad-a-bhede ’py artha-bheda-kalpanāyām
tad a-yuktam, anumāna-viṣaye vācaḥ prāmāṇya-atad a-yuktam, yasmāt dhī-śabda-vṛtter anyatra
tad a-yuktam, yasmāt pramāṇa-itara-sāmānyatad-a-yoga-virahiṇā sāmānyena anvayo na siddha
tad-a-yoga-vyavacchedasya a-siddheḥ. tat-tulya
tad a-yoga-vyavacchedād dharmī dharma-viśeṣaṇam.
tad-a-yoga-vyavacchedena. na tathā iha api kvacit
tad-a-yogataḥ. na hy ekasya tāv anyonyatad-a-yogāt. kiṃ ca, sad-a-sat-pakṣa-bhedena
tad-a-yogād apekṣā-virodhāc ca. tathā viṣayāḥ
tad a-rūpāṇāṃ kutaḥ. bhāve vā na a-santaḥ syuḥ,tad

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219

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yat spaṣṭa-avabhāsi bhaya-ādāv iva, tad a-vikalpakam a-vitatha-viṣayaṃ pramāṇaṃ
-sādhya-dharmā apy evam a-vipakṣa iti tad a-vipakṣatvam a-niścita-sādhya-vyatirekaabhilāpa-ābhoge ca viṣaya-pratyastam-ayāt tad-a-vivekena saṃvido ’py a-grāhya-grāhakasya ca
na hi saṃvedana-a-bhāvaḥ svataḥ sidhyati, tad-a-viśeṣād viṣaye ’pi prasaṅgāt. saṃvedanaṃ hy
api kaiścid eva dharmaiḥ pratipatteḥ. tad-a-viśeṣe ’py eṣa viśeṣo buddhi-pratibhāsana ca asya ayam ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe ’pi sva-bhāva-abhyāsa-viśeṣāt tadkriyā-nibandhanatvāt karaṇa-tattvasya tad-a-viśeṣe tasyā api viśeṣa-a-siddheḥ, sato ’pi’-darśana-mātreṇa a-pratibaddhasya api tad-a-vyabhicāraḥ, kvacid deśe kānicid dravyāṇi
-yogya-sva-bhāvasya anya-hetu-sākalye tad-a-vyabhicārāc ca upalambhaḥ sattā ucyate.
pravartanād bhrāntir apy artha-sambandhena tad-a-vyabhicārāt pramāṇam. na hi sva-bhāvaḥ
a-tat-pratibhāsitve ’pi tad-utpattes tad-a-vyabhicāriṇāv iti pramāṇaṃ pratyakṣa-vat. a
sad-vyavahāra-pravartana-phalo ’n-upalambhas tad-a-vyabhicārī, siddhe vyavahāre sato viṣayasyana samavaiti janyate vā. tasya a-sāmarthyāt. tad a-samarthaṃ pṛthak tatra sahitam api tādṛśam
api tad-a-bhāvāt. tad ayam artha-kriyā-arthī tad-a-samarthaṃ prati na datta-anuyogo bhavituṃ
pradarśyate. tad ayaṃ na sva-tantraḥ. tad-a-sambandhī ca apārthakaḥ, tena eva arthasa hi tatra a-sambhavan sva-sambhavena tad-a-sambhavaṃ sādhayati iti tato vyatirekīātmano ’nukārayati, sa pratyakṣaḥ. tad a-sādhāraṇaṃ vastu-rūpaṃ sva-lakṣaṇam. anyasāviśanti. upādāna-dharmas teṣu upacaryate. tad a-siddha-upādāneṣu na sambhavati. tad ime nirjñāpako hi hetur yad-ātmatayā jñāpayati, tad-a-siddhau sandehe vā na jñāpakaḥ, śabda-vat.
-gaty-a-bhāve tu śabda-bhede smṛtiḥ katham. tad-a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty asau
na etad asti, yasmād a-vidyamāna-a-bhede ’pi tad-akṣa-a-gocaratvataḥ. spṛśato ’py asti sākvacit kathañcid upakārāt, tad-a-jñāne tad-aṅga-vikalatvād a-kṣūṇa-vidhāna-a-yogāt. nanīla-ādy-ābhāsa-viśeṣa-vat. te ’n-apekṣita- tad-atiśayā bhāvanā-anurodhino bauddhā eva prajñā’stu, bhaved vā pramāṇam ity a-pratikṣepaḥ. tad atra keṣāñcit sva-bhāvānām arthānāṃ vāca bhāva-a-bhāva-ubhaya-dharma ity ucyate. tad atra dharmiṇi vyavasthitāḥ sad-a-sattvaṃ
atipatati. artha-kriyā-samarthaṃ yat tad atra parama-artha-sat. a-santo ’-kṣaṇikās
api viśeṣa-a-siddheḥ, sato ’pi vā viśeṣasya tad-an-aṅgatayā a-karaṇatvāt. tasmād yato ’sya’para-dharma-upagama-san-darśana-arthaḥ. tad-an-abhyupagame ca ubhaya-nivṛttiḥ, vivekasyaiṣṭam iti na viśeṣa-ākṣepaḥ. uktam atra — tad-an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca iti.
saṃhatānāṃ pārārthye sādhya ātma-arthatvam. tad an-uktam api icchayā vyāptaṃ sādhyam iti
yadi tena vipakṣe ’-darśanaṃ khyāpyate, tad an-ukte ’pi gamyate. na hi tasya prāg darśana
mātra-anubandhaś ca. tato ’pi kasyacid bhāve tad-an-upayogād a-pracyutir iti pūrvaḥ prasaṅgaḥ.
na hi yato yatra jñāna-abhidhāna-vṛttiḥ, tad-an-upalakṣaṇe tasya tathā-pratītir daṇḍi-vat.
-kāle ’-bhāva-pratipatteḥ, anya-upalambhe tad-an-upalambha-siddheḥ. prabhāvavato-a-vyatirekāt tat-sva-bhāva-a-viśiṣṭam iti tad-an-upalambhaḥ sva-bhāva-an-upalambha eva uktaḥ.
-ādiḥ. na hy atra śabda-arthaḥ samarthaḥ, tad-anubhava-āptāv api tad-a-bhāvāt. tad ayam
cetanāḥ. tad-ātmanāṃ śabda-ādīnām anubhavāt tad-anubhava-khyātir ity aparaḥ. tasya api aprasaṅgaḥ. tan na a-vināśa-sva-bhāve bhāve tad-anumānam. kathaṃ na anumānaṃ yāvatā na avaktary ātmani rāga-ādi-darśanena anyatra tad-anumāne ’tiprasaṅgo ’py uktaḥ. vyabhicārād an-utpatti-yogyatā-rahite vacana-a-darśanāt tad-anumāne vyatireka-a-siddher na kārya-kāraṇatāsiddho bhavati, yady asya a-bhāve na bhavet. tad anena dvi-vidhasya api hetor gamya-gamakatāa-tad-deśair a-pūrvair abhisambandha ekasya tad-antarāla-vyāpti-nāntarīyakaḥ, ātapa-āder iva-gataṃ sāmānyam, upalabdhi-lakṣaṇa-prāptasya tad-antarāleṣv an-upalambhāt. upalabdhi-lakṣaṇayo ’pi kaścid viplava indriya-jaḥ, tad-anya-indriya-ja-a-viśeṣāt, asāv api vastv-anna saṃyogena tadvat syāt. sahitasya tad-anya-upakārād viśeṣa-utpatteḥ sāmarthyam. kotathā sati dṛśye vastuny a-vikala- tad-anya-kāraṇasya darśanasya vyāvṛttiḥ. na ca sa
samagra-sāmagrīkā punar icchayā nivartyeta tad-anya-vikalpa-vat. śakyante hi kalpanāḥ
viruddhaḥ syāt. a-prakaraṇān na iti cet, tad anyatra api samānam. na, atra dharmiṇaḥ
ity api tasya tādātmyāt tathā-prathanam, na tad anyasya kasyacid ātma-saṃvedana-vat. tato ’piviṣaya-ākāraṃ ca yugapad upalabhata iti tad-anye ’pi tathā syuḥ, viśeṣa-hetv-a-bhāvāt.
-ābhāsaḥ. viplavaś ca akṣa-jatve ’pi tad-anyebhyo ’-viśeṣataḥ. yo ’pi kaścid viplavarūpāḥ, yathā śāli-bīja-ādibhyas tat-prasavās tad-anyebhyo ’nya iti, ākasmikatve deśa-kālaanyeṣām upekṣakam. niṣedhe tad-viviktaṃ ca tad-anyeṣām apekṣakam. vyavahāram a-satya-arthaṃ
kāraṇa-śakti-siddhiḥ. satsu hi samartheṣu tad-anyeṣu kāraṇeṣu kārya-an-utpattiḥ kāraṇana śāstreṇa. tayor yasya pramāṇam asti, tad aparasya bādhakaṃ bhavati. anyathā kathaṃ
sāmarthya-lakṣaṇatvāc ca bhāvasya. tad-apāya-a-bhāvāt tan-mātra-bhāvino nityaṃ bhāva-prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad iti, tad apy a-kārya-kāraṇa-bhāve na sidhyati. uktaṃ
evaṃ vācyaḥ syāt — pātaṃ na karoti iti. tad api iṣṭam eva. na hi tasya tat-kṛtaḥ pātaḥ,’py adhastād ādhāra-sambhavo ’numīyate, tad api kārya-liṅga-jam eva, tādṛśasya ātmanotadPVin3_0001001
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pratipakṣa-hetu-vacana-pravṛtteḥ sambhavāt tad api tena saha sādhanaṃ syāt. tasmāt triṣv eva
iti cet, tat kim idānīṃ vidhi-viṣayo ’stu. tad api na iti cet, katham idānīṃ na pratiṣedhatasya eva ca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na sādhyam an-uktatvād iti cet, yaditi cet, a-vyabhicārī hetuḥ. mana iti cet, tad api pūrvakam eva an-antara-vijñāna-hetuṃ
pāramārthika-pramāṇam abhimukhī-kurvanti. tad api leśataḥ sūcitam eva iti. pramāṇaiṣṭam upacāreṇa. tato hetu-vacana-pravṛttes tad api śaktam eva iti cet, saṃśayena jijñāsoḥ
na pratīyāt, vacanād api na eva pratyeṣyati. tad api hy an-upalambham eva khyāpayati. na casāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraiti iti tad-abhiprāya-vaśād iṣṭa-vighāta-kṛd ity ucyate,syāt. parasya ayam abhiprāyo ’-sad iti. tad-abhiprāya-vaśād evam uktam. tena itara-a-sada-sato virahād iti, vyabhicāri vā. atha api tad-abhimatāt kutaścin nānā-bhāva evam-bhāvaḥ
-ātmakaṃ syāt. na ca etad yuktam. tasmāt tad-abhivyāpta-dharma-yogād eva bhāvās tadvantaḥ
yathā virodhinor ekatra a-sambhavaḥ, tathā tad-abhivyāptayor api iti na tāv ekatra staḥ. tan
tatra a-sambhavī yo ’-sambhavinā vyāpta iti tad-abhyupagame ’paro niyata-prāptir iti durkārya-kāraṇa-bhāvād vyavasthāpyante. tad ayaṃ kuṇḍa-bhūtala-ādīnām apy ādhāra-bhāvo
ca sarvatra bhāva-vyavacchedasya bhāvāt. tad ayaṃ tri-prakāro ’pi dharmaḥ sattā-sādhane na
atra a-kiñcit karaḥ katham asya sthāpayitā. tad ayaṃ na kenacit pratibaddha iti na kadācit
ity abhivyāptir asya dṛṣṭāntena pradarśyate. tad ayaṃ na sva-tantraḥ. tad-a-sambandhī cayena nirasta-pratipakṣā niyamena niścīyante. tad ayaṃ puruṣa ātmānam āntaraiḥ kaiścid an-anyahetuman-nāśa-vādinām. ity antara-ślokaḥ. tad ayaṃ bhāvo ’n-apekṣas tad-bhāvaṃ prati tadtat-sva-bhāvasya paścād apy a-kriyā-a-yogāt. tad ayaṃ bhāvo nivṛtta-sarva-sāmarthyaḥ sattā-vṛttitvāt teṣāṃ ca citra-abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt kathama niścinvanvināśa iti hi bhāva-a-bhāvaṃ manyante. tad ayaṃ vināśa-hetur a-bhāvaṃ karoti iti prāptam.
vikāra-darśanena iva viṣam a-jñaiḥ. tad ayaṃ sattā-a-vyatirekeṇa na anyat kiñcid
parampara-upayogasya atītād api darśanāt. tad ayam a-viṣayatvād a-bhūta-a-viśiṣṭam apisaṃhṛta-vikalpe darśane ’-vibhāvitā nāma. tad ayam a-saṃsṛṣṭa-vikalpo vā pratyakṣo darśana-a-nirdeśe vā kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam agninā avinābhāvī siddhaḥ. arthād evadṛśya-a-dṛśya-ātmatā-ādi-virodhā api vācyāḥ. tad ayam an-upalambhaḥ sva-bhāvaś ca parasparastaḥ. tan na atra viruddha-a-vyabhicārī. tad ayam abhyupagama-bala-pravṛttaḥ. ācāryeṇa
tad-anubhava-āptāv api tad-a-bhāvāt. tad ayam artha-kriyā-arthī tad-a-samarthaṃ prati
tac ca an-apekṣatvād asya nirastam. tad ayam upalabhya-sva-bhāvaḥ svasmāt sva-bhāvāt
tathā hi na tac cākṣuṣaṃ taj-jñānavat, tad-artha-a-pratipatteḥ, tad-vikāra-an-anukārāt,ca akṣa-vijñāna-an-antara-pratyaya-udbhavam. tad-artha-an-antara-grāhi pratyakṣam iti vartate.
kasyacid ātma-saṃvedana-vat. tato ’pi na tad artha-antare yuktam. an-artha-antaratve tuviśeṣa-lakṣaṇaṃ vā śakyaṃ darśayitum. tad artha-āpattyā eṣāṃ nirāso veditavyaḥ. yadina artha-ālocanam, a-tādrūpye tasya eva tad-artha-ālocanatva-a-siddheḥ. tathā viśeṣaṇa-yuktaḥ śabda iti. sati hi śāstra-āśraye tad-artha-pakṣī-karaṇaṃ yuktaṃ syāt, tad-avabodha-vyavahāra-pratiṣedho vā. kathaṃ ca na syāt. tad-artha-pratiṣedhe dharmi-vācino ’-prayogād-pravṛttam āgama-āśrayam anumānam āśritya tad-artha-vicāreṣu viruddha-a-vyabhicārī sādhanapratyakṣaṃ prativedanam. asti idaṃ vedanam, tad artha-vedanaṃ kena. utpatti-sārūpyābhyām. anatipatati . krama-bhāva-virodhaś ca sarvāsāṃ tad-artha-hetūnāṃ buddhīnām, anyair a-kārya-artha iti cet, kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ kriyate. so ’-nivāritaḥ
-upalabhamānasya tāvatā na asti iti bhavati. tad-arthaṃ vacanam. yady an-upalabhamāno ’pi nasā eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ. na ca tāṃ kaścit pratibanddhuṃ
-artha-āśrayā yuktir atyakṣeṣu na ca itarā. tad-arthasya a-pratiṣṭhānād yukter atra na
virodhaḥ, yathā — a-śrāvaṇaḥ śabda iti. tad-arthā ca artha-uktiḥ. tad eva rūpaṃ tatra-āśraye tad-artha-pakṣī-karaṇaṃ yuktaṃ syāt, tad-avabodha-arthitve vā prativādinaḥ, anyathā ’a-nityatāṃ brūmaḥ, tādavasthyaṃ ca tattvam. tad avarugṇe ’sti, vināśāt tiro-dhānād vā iti na
pratikṣipāmaḥ, kiṃ tv apekṣanta eva kāraṇāni tad-avasthā-upakāriṇam artham, tato labhyasya
a-pracyuta-ātmā iti ca su-vyāhṛtam. etena tad-avasthā-nivṛttir vyākhyātā. yo ’py avasthāvipakṣād vyāvṛtter darśayitum a-śakyatvāt. tad asya na bhāva-mātreṇa na sāmyena na
na cet sva-viṣaye pareṇa bādhyate. tad asya pramāṇa-lakṣaṇam asti iti prameyo ’tatra sāmarthyam iti tad eva pramāṇaṃ syāt. tad-ākāra-niyama-sāmarthyena apara-pratikṣepāt,-vastu-pratipādana-samīhā-prayogāt, tad-ākāra-vikalpa-jananāc ca. na ca upādāna-kāryaabhyupagama iti na para-upagatena sādhanam. tad-āgama-bādhanāya paraṃ prati sādhana-uktes-anta-viṣama-grahāḥ. ity antara-ślokaḥ. tad-āgama-viruddha-abhyupagamaś ca tena eva-siddham a-siddham iti kathaṃ tataḥ siddhiḥ. tad-āgamavatas tat-siddham iti cet, kasya katais tadvantaḥ syuḥ kāya-vijñapty-ādi-vat. a- tad-āgamebhyo na tatra pratītir ākāśād iva ghaṭahi tāvad yad a-yuktaṃ paśyanti, na tadā eva tad ācaranti. so ’yaṃ paśor api paśuḥ. mahato ’pi
tad-a-viśeṣe ’pi sva-bhāva-abhyāsa-viśeṣāt tad-ātma-atiśaya-siddheḥ. buddhir atiśayavatī natadPVin2_0006710
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tad

ādhāra-ādheya-bhāvaś cet, so ’pi tad-ātma-an-upakāre na sidhyati. para-ātmani-pratibhāsa-a-viśeṣāt saty api pratītir a- tad-ātma-grāhiṇī, tad-bhāva-a-bhāvayor ananvayas tv artha-āpattyā siddhaḥ. na hy a- tad-ātma-niyatasya tan-nivṛttyā nivṛttiḥ. tasmānan-artha-antaratve tu nīla-āder anubhavāt tad-ātma-bhūtaḥ prakāśate tathā iti nīla-ādy-ādy-ātmā viṣayī-kriyate saṃvittyā, tasyās tad-ātma-rūpatvāt. na enam iyam abhilāpena
bhāvasya vyāpty-a-siddheḥ. yadi prāṇa-ādayas tad-ātmatayā tad-utpattyā vā ātma-pratibaddhāḥ
kasyacit. pratyakṣa-prativedyatvam apy asyāṃ tad-ātmatā eva. sā ca tādātmyāt svayaṃ prakāśate.
-antara-utpatti-hāni-nāntarīyakatvāt, nityaṃ tad-ātmatāyāṃ kadācid upalambha-an-upalambha-aarthasya kenacit kathañcin na sāmyam. tatas tad-ātmatāyāṃ sarvaṃ sarva-ātmakaṃ syāt. na ca
hi saty artho ’rthaṃ na vyabhicarati. sa ca tad-ātmatvāt. tad-ātmatve sādhya-sādhana-bheda-aiti cet, na, hetoḥ sva-bhāva-bhedāt. a- tad-ātmatve ’pi kṣīrasya sa tasya sva-bhāvaḥ, yo’rthaṃ na vyabhicarati. sa ca tad-ātmatvāt. tad-ātmatve sādhya-sādhana-bheda-a-bhāva iti cet,yuktaṃ rasa-ādi-jñāna-vat. sato ’pi vā tad-ātmana indriya-antara-jñāna-utpattāv aiha tat. a-darśanāj jagaty asminn ekasya api tad-ātmanaḥ. asti iyam api yā tv antar-upaplavaeva tad-vedana-lakṣaṇam. sārūpyam apy a- tad-ātmanaḥ prāk paścād apy ātma-a-pracyuteś
bhavataḥ kṛtakatvasya śabde ca bhāva-khyātau tad-ātmanaḥ sato bhāva iti sāmarthyāt tat-siddher-udaka-ādiṣu janana-śaktir eva. tasmād eteṣu tad-ātmanā vyapadeśa-ādayo janya-janaka-bhāva-vat. na antarāḥ sukha-ādayo na api cetanāḥ. tad-ātmanāṃ śabda-ādīnām anubhavāt tad-anubhava-darśanāl loke bhrāntir nāma upajāyate. a- tad-ātmani tādātmya-vyavasāyena na iha tat. a-an-ārambha-virāme kadācid upalambhaḥ. tena tad-ātmānaṃ praty asya kaścid upakāraḥ
-āvaraṇaṃ sambhavati. sato ’pi vā kasyacit tad-ātmānam a-khaṇḍayataḥ sāmarthya-tiras-kāra-aeva anukuryāt. na hy arthe śabdāḥ santi tad-ātmāno vā, yena tasmin pratibhāsamāne te ’pia-bhūta-guṇa-abhinandanaṃ rāgam āhuḥ. tad-ānanda-viṣaya-uparodhini tat-kṛtaś cetaso
ca — iha nikuñje mayūraḥ, kekāyitād iti tad-āpāta-deśa-vibhrame. dharmy-a-siddhāv api,yathā tathā a-yathā-arthatve ’py anumāna- tad-ābhayoḥ. artha-kriyā-anurodhena pramāṇatvaṃ
vastu-pratibhāsaṃ hi pratyakṣam, tad-a-bhāve tad-ābhāsa-pracyuter ity uktam. na ca evaṃevaṃ pāramparyeṇa vastuni. pratibandhāt tad-ābhāsa-śūnyayor apy a-vañcanam. tasyās tadvastūni. puruṣa-icchayā ca hetu- tad-ābhāsayos tattva-vyavasthāne ka idānīṃ heturudbhāvayan dūṣaka eva tasya sādhanasya. tad-ābhāsās tu jātayaḥ. mithyā-uttarāṇām ānantyāt
tāv anyonya-vilakṣaṇāv ākārau yujyete. tad ālambana-viṣaya-bhedāt pramāṇayor viṣayaviṣayayoḥ, tad grāhyam iti. śāstravato ’py a- tad-ālambane vastuni viruddha-uktāv api na bādhā,dṛṣṭāḥ, avinābhāva-a-vacanād upamāna-sādhya- tad-āvṛtti-vacanānāṃ ca prayogāt tatra sva-arthaṃ
dharmī dharmāś ca bhāsante vyavahāras tad-āśrayaḥ. vyavahāra-upanīto ’tra sa eva-bhedataḥ. ity antara-ślokāḥ. tathā svayaṃ tad-āśrayasya vā sandehe ’-hetuḥ, yathā bāṣpa-ādidoṣa-gatiṃ kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ siddhiṃ sādhanād upajīvati, na parohetuḥ, kathaṃ tarhi idānīṃ sa tasya dharmaḥ. tad-āśrayāt. kathaṃ kārya-kāraṇa-bhāvaḥ. ata eva,
-sukha-prado dharma iti. dharmi-vyavasthites tad-āśrayāt tat-prabādhane ’dhikaraṇa-pratyastamtathā hy a-śakya-darśanam etat — yatra tad-icchā tatra vastu-bhāva iti vyāpty-a-siddher
vivakṣā-mātram. tato na artha-siddhiḥ, tad-icchāyā vastuni vṛtti-niyama-a-bhāvāt. tathā
antareṇa anyaḥ kaścid vyavasthā-āśrayaḥ. tad idam upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv
buddhiḥ ko hi indriya-a-viṣayasya arthasya tad-indriya-jñāna-utpattāv a-vidyamānād bhedaḥ,evaṃ ca evaṃ ca kalpanā mama āsīd iti. tad imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ
bhavati. asti vā anayor avasthayor viśeṣaḥ. tad ime kvacit kiñcid a-siddham an-upanayanto ’ntad a-siddha-upādāneṣu na sambhavati. tad ime nir-viśeṣaṇāḥ. teṣv artha-upādānatvaviṣāṇitā. sāsnā-viṣāṇa-ādi-samudāyo hi gauḥ. tad iyaṃ samudāya-vyavasthā samudāyisaṃyoga-samavāyāv iti śāstre ’pi vyavasthā. tad iyaṃ sva-sattā-mātra-anubandhini tad-deśasaṅghātatvāc chayana-āsana-ādy-aṅga-vad iti. tad iṣṭa-a-saṃhata-pārārthya-viparyaya-sādhanād
sampūrṇa-vacana-ādinā pratisamādadhīta na tad iṣṭa-pratibandha iti na dūṣaṇaṃ syāt. na,
anyatra apy evam-bhāvasya abhimateḥ. tad iha icchāyām eva sāmarthyam avasthitam iti sā-janaka-bhāvāt. na, tad-a-bhāve bhavatas tad-utpatti-niyama-a-bhāvāt. tasmāt kāryaṃ svabīja-ādayo ’pi śāly-aṅkure janye ’n-apekṣāḥ, tad-utpatti-pratyayānāṃ kadācit tatra api
sādhyaṃ gamayati. sa ca tad-bhāva-lakṣaṇas tad-utpatti-lakṣaṇo vā. sa eva avinābhāvona vai śabda-sva-bhāvo niyato ’rtheṣu, yatas tad-utpattiḥ. kiṃ tarhi jñāpana-śaktir ayam asyasa ca ātma-pratibandhas tādātmya- tad-utpattibhyām anyo na asti ity uktam. te ca-kāraṇānāṃ vā pratiṣṭhānād dhetur eva. yadi tad-utpatteḥ kāryaṃ gamakam, tadā sarvathā gamyasambandha-smṛty-apekṣiṇo ’numeya-pratipattau tad-utpatteḥ prāk kāryam eva antya-kṣaṇa-angamye kāryaṃ hetuḥ, a-vyabhicārāt. na hy a- tad-utpatter a-vyabhicāraḥ, an-āyatta-rūpāṇāṃ saha
api sva-bhāva-pratibandhaḥ, tat-sva-bhāvasya tad-utpatter iti. etau dvāv anumeya-pratyayausākṣād an-utpatter a-tat-pratibhāsitve ’pi tad-utpattes tad-a-vyabhicāriṇāv iti pramāṇaṃ

tad

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-a-siddheḥ. yadi prāṇa-ādayas tad-ātmatayā tad-utpattyā vā ātma-pratibaddhāḥ syuḥ, te tanyāvatā sa eva eṣāṃ sva-bhāvo na asti yas tad-utpādanaḥ śāli-bījasya iti tat-sva-bhāvasva-bhāva-hetāv antar-bhavati iti, sā tad udāharaṇena eva udāhṛtā. sa punar upādhi-mātrasya tasya saṃśaya-hetutvāc cheṣavat tad udāhṛtam. na hi sarva-an-upalabdhir a-bhāvasva-kāraṇa-sāmagry-adhīnair anyair api tad-unmukhair bhavitavyam, an-āyattatvāt. tad-sādhanam. upakārasya artha-antaratve ’- tad-upakāra-ādayo ’py uktāḥ. an-ubhaya-kāriṇām
na hy an-upakāry apekṣyata ity ukta-prāyam. tad-upakārasya ca artha-antaratve tasya iti
apy eka-pratiniyamasya taj-janma-lakṣaṇatvāt tad-upakṛtam indriyaṃ jñānaṃ janayati iti,
-abhyupagamaś ca tena eva kathaṃ bhavet, tad-upagama āgamasya tyāga-aṅgasya a-pramāṇatvena
a-pramāṇatvena a-pratipatti-yogyatvāt. tad-upagamād āgamaḥ, tataḥ sādhana-dharmaḥ,-pratiṣedha-arthatvāt. tad-eka-deśatvāt tad-upacāra-yogya-dharmi-pratipatty-artham. tathā-vyāptena api sva-bhāvena arthato virodhāt. tad-upanyāsena an-upalabdheḥ prayogaḥ syād iti
eva na syāt. na hi yo yatra na sambhavati, tad-upalabdhyā tatra saṃśayo yuktaḥ. prāṇa-ādy-aviṣaya-sattayā viṣaya-upalambhaḥ, kiṃ tarhi tad-upalambha-sattayā. sā ca a-prāmāṇikā na sattā-vedyair dharmair yuktaṃ pratisaṃvedayamānas tad-upasaṃhāreṇa sarvatra vyavaharan prakāmam
santāna-sthiti-kāraṇa-vicchedāt tan-nivṛttis tad-upādāna-kāraṇa-apekṣiṇaś ca śīta-sparśa-āderviṣaya iti cet, nanu sā vyaktir buddhir eva. tad-upādhiḥ so ’py a-siddha eva. na vyaktirsarva-dharmi-dharma-pratiṣedha-arthatvāt. tad-eka-deśatvāt tad-upacāra-yogya-dharmia-sambhavo ’numāne viruddha-a-vyabhicāriṇaḥ. tad eka-saṅkhyā-vivakṣā apy atra viṣaye na iṣṭāyugapat-sambandhaḥ sarva-vyāpini sidhyati. tad eka-sambandhino deśa-antare ’-gatvā a-tad-rūpa-avabhāsinaḥ. satyaṃ kathaṃ syur ākārās tad-ekatvasya hānitaḥ. anyasya anyatva-hāneś capratyakṣa-vad asya phala-vikalpo vijñeyaḥ. tad etad a-tasmiṃs tad-grahād bhrāntir apisamāśrayāt. tasya anyatra api tulyatvāt. tad etad vyavaccheda-mātraṃ dvayor api sambhavada-siddhir viparyaya-siddhir iti yāvat. tad etau dvau hetū viparyaya-sādhanād viruddhau.
-viśeṣa-sādhanam ity apārthakam. anyatra tu tad eva agni-sāmānyaṃ tatra a-siddham iti
anyo ’nya-pratikṣepaḥ. sa eva hi tan-niyamāt tad eva asti iti niścāyayan na aparo ’sty aparadarśanād bhāva-siddhir iti cet, nanu tad eva idaṃ paryanuyuktam – kim idaṃ darśanaṃ
iha prabheda-mātram ākhyātam, lakṣaṇaṃ tu tad eva. etena kārya-liṅga-udāharaṇena sva-bhāvoa-siddher anvaya-vidhāna-a-yogāt. tad eva ca naḥ kṛtakaṃ yathā-uktam abhidharme –-utpādanaṃ praty ābhimukhyena vinā na rasaḥ. tad eva ca rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam.
-utpattau ca tasya eva tatra sāmarthyam iti tad eva pramāṇaṃ syāt. tad-ākāra-niyamayathā-sva-saṃvedanam eva artha-niṣpattes tad eva phalaṃ yuktam. na hy arthasya yathā-svaśabda iti. tad-arthā ca artha-uktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛttiatiśaya-pratipattau tasya apy ātma-antaratve tad eva vastunas tādātmyāt patanam an-avasthā ca.
ata eva pūrva-abhyupagamena ity āha. tad eva vākyaṃ sva-arthaṃ virundhānaṃ sva-vāgtatra ca smṛti-samādhānaṃ tad-vacasi iti tad eva sādhanam. a-khyāpite viṣaye hetuna ca eteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad eva sāmānyam a-pratipakṣam —idam eva iha na
upadeśe ca śabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣa-icchāyāḥ svātantryaṃ vyavasthāṃ
na iṣṭā eva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tad evaṃ pramāṇe bādhake bruvāṇas tato niścayam
vyāpya-a-bhāvam āha, tadā apy a-bhāva eva. tad evaṃ vidhi-pratiṣedhābhyāṃ kasyacin niṣedhe
sva-viparyaya-upagamaṃ pratibadhnāti. tad evaṃ sva-vacanaṃ śāstraṃ ca abhisamasyadṛṣṭas tad-dṛṣṭes tad-dhvanau smṛtiḥ. yuktā tad-gaty-a-bhāve tu śabda-bhede smṛtiḥ katham.
tasya yatra pratibandhas tad-vidas tasya tad-gamakaṃ tatra iti vastu-gatiḥ. tatra gamakaātma-pratyakṣa-nivṛtti-pramāṇayatas tad-grahaṇa-yogya-pratiṣedho yuktaḥ, na ca sarvam
phala-vikalpo vijñeyaḥ. tad etad a-tasmiṃs tad-grahād bhrāntir api sambandhataḥ pramā. svakiṃ nibandhanam. prasiddher a-pramāṇatvāt tad-grahe kiṃ nibandhanam. utpāditā prasiddhyātatra dṛśyate. na yukti-bādhā yatra asti tad-grāhyaṃ laukikaṃ yadi. gṛhyate vāta-putrīyaṃ
ca a-bādhitaṃ dṛśya-a-dṛśyayor viṣayayoḥ, tad grāhyam iti. śāstravato ’py a-tad-ālambanekaścid bhedo ’nyatra prayoga-bhedāt. tad-darśanāt svayam api pratipattau tathā syād-vad asya darśana-prasaṅgaḥ. avayava-dvāreṇa tad-darśanād a-dṛṣṭa-avayavasya asya avyāpnoti siddher ākṣepāt, tāvatīṃ tad-dūṣaṇam api. tathā-vidhasya ca dehasya ghaṭād
darśayati iti. śāstra-upagamāt sarvas tad-dṛṣṭaḥ sādhya iti syād āśaṅkā-sambhavaḥ.
vikalpaḥ. api ca yat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tad-dhvanau smṛtiḥ. yuktā tad-gaty-a-bhāvino ’nubhūta-pratisandhāyinaḥ smaraṇāt tad-dṛṣṭāv eva dṛṣṭeṣv abhilāṣa-itarābhyāṃ
parihārāya pravartate. na ayaṃ doṣaḥ, yasmāt tad-dṛṣṭāv eva dṛṣṭeṣu saṃvit-sāmarthya-bhāvinaḥ.
hetuḥ. nanu sva-āśraya-vyāpti-vādinā api tad-deśa-sannidhir iṣyata eva iti kim an-iṣṭam. atad iyaṃ sva-sattā-mātra-anubandhini tad-deśa-sannidhau sādhye tat-sambandhitā hetuḥ.
tat-sambandhi-sva-bhāva-mātra-anubandhinī tad-deśa-sannihita-sva-bhāvatā. na hi yo yatra na-sva-bhāvatā. na hi yo yatra na asti, sa tad-deśam ātmanā vyāpnoti. nanu na ākāśa-deśetad

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tad

vyāpnoti. nanu na ākāśa-deśe rūpa-ādayas tad-deśāṃś ca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad
tad eka-sambandhino deśa-antare ’-gatvā a- tad-deśair a-pūrvair abhisambandha ekasya tadanyatra. tathā kāla-saṃskāra-bhedāt. na ca tad-deśais tathā-dṛṣṭā iti sarvās tattvena tathādravyayoḥ saṃsargād a-vibhāgaḥ. punas tad-dravya-santāna-sthiti-kāraṇa-vicchedāt tantad-vyutpādana-artham idam ārabhyate. tad dvi-vidhaṃ samyag-jñānaṃ pratyakṣam anumānaṃ
ārambhaḥ. yathā-vastu-pratipadyamānā api tad-dharma-a-vyāpti-vyatirekābhyāṃ nigadanto
sarva-anya-dharma-yogini pratītiḥ, kiṃ tarhi tad-dharma-virahiṇi ity a-doṣo ’nya-grahaṇe ’pi.
tad-unmukhair bhavitavyam, an-āyattatvāt. tad-dharmatāyāṃ vā tataḥ kṣaṇikatā tasya iṣṭāarthasya sāmarthyena samudbhavāt. tad dhy artha-sāmarthyena utpadyamānaṃ tad-rūpam
iti na iyaṃ kasyacit kvacit kadācid viramet. tad dhi kiñcid upalīyeta na vā yasya yatra kiñcit-saṃvidaś ca a-vivekaḥ siddhaḥ. dvairūpyaṃ tad-dhiyaḥ viṣaya-jñāna-rūpābhyām ato dvi-rūpā
api ca saha-upalambha-niyamād a-bhedo nīla- tad-dhiyoḥ. na hi bhinna-avabhāsitve ’py arthaapi sa sva-bhāvaḥ sva-hetor iti yo na tad-dhetuḥ so ’-tat-sva-bhāvaḥ syāt. niyatabhavati ca dhūmo ’gnim antareṇa, tan na tad-dhetuḥ syāt. anya-hetukatvān na a-hetuka iti’pi pramāṇatā. pratibaddha-sva-bhāvasya tad-dhetutve samaṃ dvayam. pratyakṣam apy artha-asati bhavaty eva yat tato ’nyasya kalpane. tad-dhetutvena sarvatra hetūnām an-avasthitiḥ.
yasya dṛṣṭo ’nuvartakaḥ. sva-bhāvas tasya tad-dhetur ato bhinnān na sambhavaḥ. kārya-kāraṇa
-hetuḥ. pratiṣedha-viṣaya-vyavahāra-hetus tad-dhetur ity uktaḥ, svayaṃ tathā-bhūta-ankatham. sattāyāṃ hi sādhyāyāṃ sarvas tad-dhetur na trayīṃ doṣa-jātim ativartate, abhāvinaḥ paścād apy a-bhāva-prasaṅgāt. sa ca tad-dhetur vā a-nityatā-hetu-niyamana-sva-bhāvas
tad-bhāva-niyatā iṣyante, vāsāṃsi iva rāge. tad-dhetūnām api tatra niyamād a-doṣa iti cet, na,– nir-apekṣo vināśa iti. a-sāmarthyāc ca tad-dhetoḥ a-bhāva-kāriṇaḥ kriyā-pratiṣedhāc ca
api ca yat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tad-dhvanau smṛtiḥ. yuktā tad-gaty-a-bhāve tudarśana-ānantaryaṃ ca sva-tantrasya na syāt. tad-bala-utpattau ca tasya eva tatra sāmarthyam-rūpatvāt siddhyā tasya samāśrayāt. bādhanāt tad-balena uktaḥ śrāvaṇena akṣa-gocaraḥ. ity
yukto rasa-ādaya iva parasparam. na api tad-balena udīyamānaṃ vijñānam artha-antaramśāstraṃ pratiṣṭhāpayati, tatas tad bādhakam iti. tat tarhi śāstram a-pramāṇakaṃ
-iṣṭa-saṃsṛṣṭasya iṣṭasya apy a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣa-hetvor uktonānā-dharma-samāśrayam. vidhāv ekasya tad-bhājam iva anyeṣām upekṣakam. niṣedhe tad-viśeṣa ity eva a-prakaraṇa-icchā bhavati, tad-bhāva-a-parityāgād arthasya icchā-pravṛttyor
saty api pratītir a-tad-ātma-grāhiṇī, tad-bhāva-a-bhāvayor an-anukārāt, rasa-buddhi-vad
pratipatter a-bhāvāt pradīpād iva rūpe. tad-bhāva-a-bhāvayor darśana-a-darśana-smṛty-bhāvena vā a-calasya artha-antara-yoge ’pi tad-bhāva-an-upapatteḥ. sa ca artha-antarād
etad vacanaṃ syāt, ghaṭasya ātmanā tad-bhāva-artha-antara-bhāva-virodhāt. yadi dehāda-nityo hi śabdaḥ, na a-nitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na a-nityaḥ śabdaḥ syāt, śabde ’tad ayaṃ bhāvo ’n-apekṣas tad-bhāvaṃ prati tad-bhāva-niyataḥ, a-sambhavat-pratibandhā iva-bhāve para-apekṣatvena upagamyante, na te tad-bhāva-niyatā iṣyante, vāsāṃsi iva rāge. tadca śāstrasya anumāne. pramāṇena eva bādhane tad-bhāva-pramāṇa-a-pratītau vā kim abhivyaktisa eva ca tathā-pratipādyamāna āśrayo ’stu. tad-bhāva-bhāva-an-upalabdhī tarhi prabhava-akāraṇānāṃ ca kārya-vyabhicārāt. tasmāt tad-bhāva-mātra-anubandhina eva ātmanaḥ sva-bhāvoucyate. na hi sa eva tasya sādhanaṃ bhavati, tad-bhāva-mātra-anuṣaṅgiṇi punas tan-nirdeśasya
tv atra pramāṇam, niścaya-phalatvāt. tad-bhāva-mātra-anvayini sva-bhāvo hetur ātmani.
kādācitkā bhavanti, bhāva-a-bhāva-kālayos tad-bhāva-yogyatā-a-yogyatā-a-yogāt, tulya-yogyatāeva hetuḥ sādhyaṃ gamayati. sa ca tad-bhāva-lakṣaṇas tad-utpatti-lakṣaṇo vā. sa eva-darśanān mūṣika-alarka-viṣa-vikāra-vat. tad-bhāva-virodha-a-bhāvād atra an-upalabdhisva-saṃvidaḥ sādhanam iṣṭam, tato ’syās tad-bhāva-vyavasthāpanāt. tatra ātma-viṣaye mānetatra kevalaṃ viṣayī sādhyate ’-bhāvo vā tad-bhāva-vyāpinaḥ kāryasya a-bhāvena. yadā api
api na vyavasyati sattā-upalambhena sarvadā tad-bhāva-śaṅkā-vipralabdhaḥ sadṛśa-apara-utpatti-nirdeśya ity uktam. a-vivādaś ca, nityaṃ tad-bhāva-siddheḥ. anvaya-a-dṛṣṭer a-siddhir iti
sa ca na a-saty anvaye śakyo darśayitum, tad-bhāva-hetu-bhāvayor darśana-sādhanatvāt. dviupaskāra-apekṣiṇo na avaśyaṃ hetau bhāva iti tad-bhāva-hetor anaikāntikatvam. bhāva-mātraity antara-ślokaḥ. tad ayaṃ bhāvo ’n-apekṣas tad-bhāvaṃ prati tad-bhāva-niyataḥ, a-sambhavathy anvaya-vyatirekābhyām anyo hetu-phalayos tad-bhāvaḥ. tathā yukta-upalambham an-upalabhamānāan-apekṣāṇām api keṣāñcit kvacin na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja-udaka-sāmagryām api kadācid-kāraṇasya taj-janana-sva-bhāvaḥ sidhyet, na tad-bhāvaḥ. yady a-sata utpattiḥ kiṃ na kṣīrāc
na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya tad-bhāvas tan-mātra-anubandhena khyāpyate. yaḥ-deśa-ādibhir yoga-a-bhāvaḥ, tad-a-bhāvasya tad-bhāvasya ca anyonya-parihāra-sthitana evaṃ liṅga-liṅginoḥ, bheda-āśrayatvāt tad-bhāvasya. na hi svayaṃ jñāna-viṣayatā-an-upalambhanāt. taj jñāna-śabdāḥ sādhyante tad-bhāvāt tan-nibandhanāḥ. uktam etat — na

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tad

-para-tantratvān na śabdāḥ santi kutra vā. tad-bhāvād artha-siddhau tu sarvaṃ sarvasya
hetor a-bhāvāc chaśa-viṣāṇa-an-utpattiḥ, tad-bhāvād itarasya iti. atha kā iyaṃ śaktiḥ. sa
tan-mātra-anurodhiny eva, na anya-āyatte, tad-bhāve ’-bhūtasya paścāt tādātmya-virodhāttarhi idānīm a-hetuko vināśaḥ, jātasya tad-bhāve ’nya-an-apekṣaṇāt. api ca na vināśo
anya-yoga-vyavacchedena ca viśeṣaṇa ekasya tad-bhāve ’nyasya a-tattvaṃ syād viśeṣaṇa-viśeṣya
āha. tatra ca tūla-upala-pallava-ādiṣu tad-bhāve ’pi sparśa-bheda-darśanāt. kvacidnāma nir-ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ tad-bhāve ca nairātmya-vyāvṛttiḥ, tathā api na atat-kāraṇa-vādinā utpattimanto ’bhyupeyāḥ, tad-bhāve para-apekṣatvena upagatatvāt. ye yadbhavan nir-apekṣatvān na kadācin na bhavet, tad-bhāve vaikalya-a-bhāvād iṣṭa-kāla-vat. tadā
pāramparyeṇa, ante ’pi tat-sva-bhāvasya eva tad-bhāve sāmarthyāt. etena kādācitka-sva-bhāvatābhāvād ity artha-antarasya. tathā prasiddhe tad-bhāve hetu-bhāve vā a-nityatva-a-bhāve-bhāvād anubandhitā. na hi bhāvā vinaśyantas tad-bhāve hetum apekṣante, sva-hetor eva-lakṣaṇatvāt pramāṇasya. tat sad-a-satī tad-bhāvena vyavasthāpayan na cet sva-viṣaye
ca na eka-antena anaikāntikaḥ. tan niścita- tad-bhāvo nirdiṣṭa-guṇa-niścayād eva ity aviruddho ’py eka eva. prayoga-bhedāt tu tad-bhedaḥ, kvacid ukti-sāmarthyābhyām, kvacidsattā-sādhanam apy an-a-vadyam. a-parāmṛṣṭa- tad-bhede vastu-mātre tu sādhane. tan-mātraviṣayo ’sti iti ca viṣaya-upabhogaḥ prāptaḥ, tad-bhogasya a-pratyakṣatvād a-siddheḥ sato ’py a’pi, yathā tayor eva bīja-kanda-udbhavayoḥ. tad yato yādṛśaṃ dṛṣṭam, tatas tādṛśam anumīyate.
pravartamānasya a-vipralambha-artham. tad yathā-a-dṛṣṭa-sādharmyāt tathā prasādhitaṃ na
kasmiṃścit saty atiśaya-hānir utpattir vā. tad yadi teṣāṃ jñāna-jananaḥ sva-bhāvaḥ, sarvasya-bhāva-a-bhāva-anuvṛttimat. sanniveśa-ādi tad yuktaṃ tasmād yad anumīyate. vastu-bhede
dharmeṇa anyatra darśyate. tatra prasiddhaṃ tad-yuktaṃ dharmiṇaṃ gamayiṣyati. iti. tasmān naśabda-yogyatayā tāṃ pratirundhāno bādhyate. tad-yogyatā-balād eva vastuto ghaṭito ’syāṃ-grāhya-a-bhāvo ’sty eva. tasmāj jñānaṃ tad-yogyatā vā asya sattā, tad-vyatireko ’neva tan-nimittatve ’py a-saj-jñāna-śabdayos tad-yogyatā, sāsnā-ādi-siddhāv iva go-vyavahāraḥ.
-kāla-bhāvitam abhilāpa-sāmānyam a-smaratas tad-yojanā sambhavati, śabda-antara iva. na ca
tan-nāśano na anya-kārī. tena ayaṃ tad-a- tad-rūpa-a-karaṇād a-kiñcit-karo na apekṣyate.
na hi prakāśatayā prakāśayan pradīpas tad-rūpa-a-pratipattau svām artha-kriyāṃ karoti.
prajñā-ādi-vat. cetanāś ca api vedyatvād a- tad-rūpa-a-pravedanāt. cetanāś ca ete sukhatad-rūpa-śūnyāyās tad-rūpa-adhyavasāyataḥ. tad-rūpa-a-vañcakatve ’pi kṛtā bhrāntieva dṛṣṭāntaḥ sādhana-avayavaḥ syāt, tadā tad-rūpa-a-sparśane ca syād a-sambandhād
apy a-vañcanam. tasyās tad-rūpa-śūnyāyās tad-rūpa-adhyavasāyataḥ. tad-rūpa-a-vañcakatve
vyabhicāra-darśanād an-āśvāsa iti cet, na, tad-rūpa-an-upalakṣaṇāt. sva-bhāva-pratibandho hiliṅgād anyataḥ sva-lakṣaṇasya ity āha –a- tad-rūpa-parāvṛtta-vastu-mātra-prasādhanāt.
mṛc-chakala-ādayaḥ. anyathā eva avabhāsante tad-rūpa-rahitā api. tathā eva a-darśanāt teṣām
na caitanyād anya-atiśayavatī buddhiḥ. tad-rūpa-vyatirekeṇa buddher an-upalakṣaṇāt. ekamtad-ābhāsa-śūnyayor apy a-vañcanam. tasyās tad-rūpa-śūnyāyās tad-rūpa-adhyavasāyataḥ. tad’yaṃ na vivecayaty ayo-golakam iva vahneḥ, tad-rūpa-sparśa-adhyavasāyāt. bheda-a-bheda’py ālamberan tad-rūpa-hetu-jās tad-rūpā a- tad-rūpa-hetu-jā a-tad-rūpāḥ, yathā śāli-bījaeke. teṣām api tad-a-tad-rūpiṇo bhāvās tad-a- tad-rūpa-hetu-jāḥ. tat sukha-ādi kim a-jñānaṃ
hetu-prakṛtim eva te ’py ālamberan tad-rūpa-hetu-jās tad-rūpā a-tad-rūpa-hetu-jā aa-bhedaṃ vyavasyati. bhāvā yena nirūpyante tad-rūpaṃ na asti tattvataḥ. yasmād ekam an-ekaṃ
tad dhy artha-sāmarthyena utpadyamānaṃ tad-rūpam eva anukuryāt. na hy arthe śabdāḥ santivā kṛtakasya a-nityatā-sādhanād a-doṣaḥ, a- tad-rūpasya a-pramāṇatayā a-siddher anvayasaṃsṛjati, tathā-vṛtter ātmani virodhāt, tad-rūpasya prāg a-darśanād abhilāpa-ābhoge ca
eva te ’py ālamberan tad-rūpa-hetu-jās tad-rūpā a-tad-rūpa-hetu-jā a-tad-rūpāḥ, yathā-rūpa-hetu-jās tad-rūpā a-tad-rūpa-hetu-jā a- tad-rūpāḥ, yathā śāli-bīja-ādibhyas tat-prasavās
jñānena saṃvedyanta ity eke. teṣām api tad-a- tad-rūpiṇo bhāvās tad-a-tad-rūpa-hetu-jāḥ. tat-artha-darśana-pravṛtta-vāg-abhimata āptaḥ. tad-vacanaṃ na antareṇa artha-tathā-bhāvaṃ
’pi tulya iti kathaṃ pakṣa-doṣaḥ. na vai tad-vacanād a-niścaya-utpatter duṣṭa-vacanaḥ, kiṃavasthitam, tatra ca smṛti-samādhānaṃ tad-vacasi iti tad eva sādhanam. a-khyāpite
asti viṣāṇināṃ viṣāṇa-sva-bhāva-bhedaḥ, na tad-vat kiñcic chaśasya bhinna-sva-bhāvaṃ viṣāṇam
saṃskāra-bhedena viśeṣa-pratipatteḥ, tad-vad anyasya api sambhavād a-sambhava-anumāne-vyāpāram iva ābhāti vyāpāreṇa sva-karmaṇi. tad-vaśāt tad-vyavasthānād a-kārakam api svayam.
eva iti cet, icchātaḥ śabdāḥ pravartante. na tad-vaśād vastu-sthitiḥ, atiprasaṅgāt. tasmācna prāk, darśane ’pi pāṭava-a-bhāvād iti tad-vaśena paścād vyavasthāpyate, vikāravastuni siddhaṃ śaśiny apy a-nivāryam eva. tad-vastv-a-bhāve śaśini nivāraṇe ’pi na kaścid
viśeṣebhyo ’paraṃ pratipatty-aṅgam asti iti. tad vastutaḥ siddha-lakṣaṇam a-siddhaṃ kim-siddha-abhyupagame śaśiny apy a-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy a-nivāryam eva.

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225

tadā

ātmasāt kurvanti. vaktuḥ śrotuś ca tad-vikalpa-bhājaḥ, yathā-pratibhāsi-vastutaj-jñānavat, tad-artha-a-pratipatteḥ, tad-vikāra-an-anukārāt, tad-a-bhāve bhāvāc ca.
kvacid a-dṛṣṭam, tasya yatra pratibandhas tad-vidas tasya tad-gamakaṃ tatra iti vastu-gatiḥ.
bāhye ’py arthe tato ’-bhedo bhāsamāna-artha- tad-vidoḥ. saty api bāhye ’rthe saha-upalambhadeśa-a-visaṃvādanam apy āgama-lakṣaṇam āhuḥ. tad vipakṣe ’-darśana-mātrād a-vyabhicāra-a-bhāvī ity an-aṅgam. yat tarhi idam itara- tad-viparīta-vinirmuktatvād iti. na tatra eṣa
tatra eṣa doṣaḥ, itara-grahaṇāt. kevalo hi tad-viparīta-virahaḥ sādhya-dharmaḥ syāt, na
yat-prayojanā hy arthā jñātum iṣṭāḥ, tad-viparyaya-vyatirekiṇo ’rtha-mātrasyasādhyatā-a-viśeṣo darśitaḥ. tata eva tad-viparyaya-sādhano viruddho ’py eka eva.
an-antarya-a-bhāvād a-tat-phala-sādharmyāt tad-viparyāsa eṣaḥ. vyavahitānām api hi hetoḥ
’pi na syāt, tasya sādhya-vipakṣa eva vṛttyā tad-viparyāsana-lakṣaṇatvāt. yathā-ukte tu dharmaa-bhinna-vedanasya aikye yan na evaṃ tad vibhedavat. sidhyed a-sādhanatve ’sya na
sva-ātmanaś ca an-upalabdhir iti sa tat- tad-viruddha-ādy-a-gati-gati-prayoga-bhedena ansva-bhāva-an-upalambha eva uktaḥ. tathā tad-viruddha-upalambhaḥ, yathā –na iha aapy a-bhāva iti. etena tat-kāryād api tad-viruddha-kārya-a-bhāva-gatir uktā veditavyā,
dhūmād iti. iyaṃ ca hetv-a-siddhyā eva tad-viruddha-siddhiḥ prāg eva nirdiṣṭā iti iyaṃan-upalabdhau dṛśya-ātmanām eva teṣāṃ tad-viruddhānāṃ ca sannihita-anya-upalambhasa hi kālaḥ syāt tadā śāstreṇa bādhanam. tad-virodhena cintāyās tat-siddha-artheṣv aca, a-tattva-lakṣaṇatvād a-sapakṣasya. tad vivakṣite pratiyogini ca tulyam. vyatirekatad-bhājam iva anyeṣām upekṣakam. niṣedhe tad-viviktaṃ ca tad-anyeṣām apekṣakam. vyavahāram-rūpa-anubhavād anyā na anya-nirākriyā. tad-viśiṣṭa-upalambho ’tas tasya apy ana-yoga-vyavacchedād dharmī dharma-viśeṣaṇam. tad-viśiṣṭatayā dharmo na nir-anvaya-doṣa-bhāk.
mātrād iṣṭa-siddheḥ. tad-a-nirdeśe vā kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam agninā avinābhāvī
tan-nibandhanāḥ. jāti-bhedāḥ prakalpyante tad-viśeṣa-avagāhinaḥ. tasmād yo yena dharmeṇa
eka-anta-sādhanatvaṃ vyavasthāpayati, yatas tad-viśeṣa-bahir-bhāvād a-pramāṇam anumānaṃ syāt.
sa kadācid dharma-mukhena dharmi-mukhena tad-viśeṣa-mukhena vā kriyata iti tenaca parihṛtaṃ bhavati. pakṣasya dharmatve tad-viśeṣaṇa-apekṣasya anyatra-an-anuvṛtter aa-samānaṃ para-bhūtasya ca vākya-viśeṣasya a- tad-viśeṣatvāt. tad a-bhinna-sva-bhāvānāṃ
-viśeṣāṇāṃ vijātīyatva-upagama-virodhāt, tad-viśeṣāṇām anyatra api śakya-kriyatvāt,na apy an-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣaya-indriya-virahe ’-darśanād an-upahataity a-skhalita-prajño devānāṃ priyaḥ, yas tad-viṣayaṃ pratiṣedhaṃ na icchaty a-sad a-bhāva-kārya-pratyaya-a-pratibhāsi rūpaṃ śakyaṃ tad-viṣayatvena adhyavasātum. sa tu vikalpaḥ sadindriya-ādiṣv api prasaṅgāt sārūpyam eva tad-vedana-lakṣaṇam. sārūpyam apy a-tad-ātmanaḥ
sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattā eva tad-vedanā yuktā, tasyāḥ sarvatra-a-viśeṣāt sarvaghaṭana-a-yogāt kṣīra-udaka-vad a- tad-vedini. yatra api viveka-pratipattir asti,tasmād an-ukto ’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya-ādayaś ca dṛṣṭānta-ādi-doṣāḥ. etena
tan-mātra-lakṣaṇatvād anyeṣv apy asyāḥ, tad-vyatikrame ca niyama-a-yogāt. śakteś ca ankatham. tatra api sādhya-a-bhāvo vipakṣa iti tad-vyatirekaḥ sādhya-dharma eva ity a-siddhaḥ.
saṃśayaḥ. gamakā eva ātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya eka-antikatvād ity aparaḥ.
ca śrāvaṇatvena prāṇa-ādir vyabhicāreṇa. na, tad-vyatirekasya vyabhicārāt. kathaṃ vyabhicāraḥ.
-a-siddhi-mātreṇa sarvo vipakṣaḥ, kiṃ tarhi tad-vyatirekeṇa ubhaya-niścita ity a-niścayāttasmāj jñānaṃ tad-yogyatā vā asya sattā, tad-vyatireko ’n-upalabdhir a-sattā. tayā viṣayī
ity ukta-prāyam. sādhya-vyatireke ca vipakṣe tad-vyatireko yadi dharmiṇi siddhaḥ, kim a-siddham,kaścid dharmaḥ sādhayitum iṣṭaḥ, sa pakṣaḥ. tad-vyatireko vipakṣaḥ. sa tarhi icchayā
tat-kāraṇa-upalabdhyā kiṃ na sidhyati. na, tad-vyabhicārāt, yathā – na śīta-sparśo ’tragamyate – na dhūmo ’gniṃ vyabhicarati iti. tad-vyabhicāre ’sya hetumattā-vyatikramāt. yeṣām
mā bhūn nirdekṣyamāṇe ’pi prasaṅga iti tad-vyavaccheda-artham āha. tena an-aṅgam iṣer-a-nityayor a-darśanāt tad-vyāvṛttir iti tad-vyavaccheda-hetutā syāt. na hi tad-vyāvṛtter
-hetutā syāt. na hi tad-vyāvṛtter anyat tad-vyavacchedanam. a-vyavacchedas tu kutaścid
iva ābhāti vyāpāreṇa sva-karmaṇi. tad-vaśāt tad-vyavasthānād a-kārakam api svayam. ity antaraa-dṛṣṭāv a-sann iti. sa tu pratipanna- tad-vyavahāro ’pi prasiddheṣu nir-upākhyeṣu satyna anyat kiñcid vināśo ’pekṣata iti tad-vyāpī. kathaṃ punar etad gamyate – nirkeṣāñcid a-nityatva-siddhau tathā-vidhānāṃ tad-vyāptir an-apekṣāyāḥ. hetu-sattve tu
api nitya-a-nityayor a-darśanāt tad-vyāvṛttir iti tad-vyavaccheda-hetutā syāt. na
iti tad-vyavaccheda-hetutā syāt. na hi tad-vyāvṛtter anyat tad-vyavacchedanam. aniyamena samyag-jñāna-pūrvakatvād a-viduṣāṃ tad-vyutpādana-artham idam ārabhyate. tad dvia-sthiti-pratipatter niścaya-kāla iti tadā a-nityatā vyavasthāpyata ity apy uktam.
īkṣyate. vāda-tyāgas tadā syāc cen na tadā an-abhyupāyataḥ. upāyo hy abhyupāye ’yam an-grāhya-grāhaka-lakṣaṇā. ity antara-ślokau. tadā anya-saṃvido ’-bhāvāt sva-saṃvit phalamtadā

PVin2_0006114
PVin3_0011204
PVin2_0005907
PVin2_0008612
PVin3_0002105
PVin3_0000207
PVin1_0003610
PVin2_0005312
PVin3_0010011
PVin2_0007504
PVin3_0003202
PVin3_0013311
PVin3_0002802
PVin2_0009412
PVin3_0004810
PVin3_0008004
PVin3_0007905
PVin1_0003605
PVin1_0004108
PVin3_0011805
PVin3_0002103
PVin3_0002107
PVin2_0008408
PVin2_0005808
PVin3_0000711
PVin3_0002104
PVin3_0006411
PVin3_0006110
PVin3_0008702
PVin3_0001801
PVin3_0004604
PVin3_0004603
PVin2_0008615
PVin2_0006811
PVin3_0013405
PVin2_0006101
PVin2_0005601
PVin2_0009102
PVin2_0009112
PVin3_0003604
PVin3_0004004
PVin3_0013012
PVin3_0007609
PVin3_0000205
PVin2_0006907
PVin1_0002813
PVin3_0001007
PVin2_0009411
PVin3_0011709
PVin3_0013103
PVin1_0003001
PVin2_0008512
PVin3_0002103
PVin1_0004110
PVin3_0009001
PVin2_0008606
PVin1_0002902
PVin3_0006107
PVin3_0010710

226

tan

-dharma-an-upalabdhyā vyāpya-a-bhāvam āha, tadā apy a-bhāva eva. tad evaṃ vidhiātma-darśana-a-yoniśo-manas-kāreṇa yogāt. tadā apy apārthako vacana-udāhāraḥ. tasmān na
tat-saṃskāre tu syād an-upalambhaḥ. tadā api tathā-vidha-indriya-grāhya-a-bhāvo ’sty
tad-bhāve vaikalya-a-bhāvād iṣṭa-kāla-vat. tadā api vā na bhavet, a-bhāva-kāla-a-viśeṣāt.
upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā api san. tathā viśuddhe viṣaya-dvaye śāstra-āgama-bādhanāya paraṃ prati sādhana-uktes tadā asya a-prāmāṇyāt tat-siddham a-siddham iti
hi iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ pratividito bhavati.
’pi hi tāvad yad a-yuktaṃ paśyanti, na tadā eva tad ācaranti. so ’yaṃ paśor api paśuḥ.
yadā tarhi vipakṣa-vyatireko hetur ucyate, tadā katham. tatra api sādhya-a-bhāvo vipakṣa iti-dharmeṇa vyāptir yadi pramāṇena niścīyate, tadā gamakaḥ, a-niścitāyāṃ tu vyāptau dharmidvayos tulya-kakṣatvāt, yathā sva-vacane. tadā ca asya sva-vacanena virodhaḥ, na śāstreṇa.
-tantra eva dṛṣṭāntaḥ sādhana-avayavaḥ syāt, tadā tad-rūpa-a-sparśane ca syād a-sambandhād-sambhavāc ca. na ca śāstra-dvāreṇa vivādaḥ, tadā tasya a-nāntarīyakatvāt. na ca evaṃ-vidhāeva yathā yadi. na asti sa khyāpyate nyāyas tadā na asti iti gamyate. iti saṅgraha-ślokaḥ.
yadi sādhya-dharma-sāmānyena eva iti, syāt tadā na eva kaścit sapakṣaḥ, tathā-vidhasya a-dharmeṇa vyāptir yadi kathañcin niścīyeta, tadā na virodha-vyabhicārāv iti na ayaṃ prasaṅga
vyavatiṣṭhate. yadā ayaṃ pakṣī-karoti, tadā na vyabhicāraḥ. anyadā tena vyabhicāra itiiyaṃ keśa-ādi-jñāna-bheda-vat. yadā tadā na sañcodya-grāhya-grāhaka-lakṣaṇā. ity-upalambha-kāle tu siddha ity upalambhe ’pi tadā na siddho ’nyadā viparyaye siddha iti susyuḥ, te tan-nivṛttyā nivarteran. tadā prāṇa-ādy-a-bhāvo nairātmyaṃ vyāpnuyāt. tad-a
sva-gocare. siddhaṃ tena su-siddhaṃ tan na tadā śāstram īkṣyate. vāda-tyāgas tadā syāc cenśāstra-parigraham. cikīrṣoḥ sa hi kālaḥ syāt tadā śāstreṇa bādhanam. tad-virodhena cintāyāseva. yadi tad-utpatteḥ kāryaṃ gamakam, tadā sarvathā gamya-gamaka-bhāvaḥ, sarvathā janya-vidhā an-upalabdhir eva a-satām a-sattā, tadā siddhena viṣayeṇa viṣayiṇo ’-saj-jñāna-śabda
atha punar mayā evaṃ-vivakṣitatvād ity āha, tadā sidhyaty artha-śūnyaṃ vivakṣā-mātram. tato
tan na tadā śāstram īkṣyate. vāda-tyāgas tadā syāc cen na tadā an-abhyupāyataḥ. upāyo hyyadā svayam a-bhāva-sādhanāya prayujyate, tadā sva-rūpeṇa vā prayujyate, yathā — na astivṛtti-sādguṇyena upalambha-vṛttiṃ darśayati. tadā hi tāny a-viguṇāni bhavanti, yadā eṣāṃ kārya
eva ity an-upakārakatvān na saṃyogena tadvat syāt. sahitasya tad-anya-upakārād viśeṣaapi tulyam iti cet, na, siddhayā a-nityatayā tadvataḥ śabdasya sādhanāt. tathā kasyacid arthatat-saṅgrahād eka-anta-vyāvṛtteś ca iti. tadvatāṃ tat-saṅgrahād iti prabheda-bāhyasya abhedena sarva-saṅgrahas tatra saṃśaya-hetuḥ, tadvatāṃ tat-saṅgrahād eka-anta-vyāvṛtteś ca iti.
tulya-yogyatā-a-yogyatayor deśa-kālayos tadvattā-itarayor niyama-a-yogāt. sā ca yogyatā
tayā artha-jñāpanāya prayujyanta iti tais tadvantaḥ syuḥ kāya-vijñapty-ādi-vat. a-tadtad-abhivyāpta-dharma-yogād eva bhāvās tadvantaḥ syur ity abhivyāptir asya dṛṣṭāntenakārya-an-upalabdhāv api na avaśyaṃ kāraṇāni tadvanti bhavanti iti kutas tad-a-bhāvaḥ. śaktaṃ
upaplavair nīta-sañcaya-apacayair iva. a- tadvān api sambandhāt kutaścid upanīyate. dṛṣṭiṃ
-nimittatve ’-nimittatve vā. tathā ca bhāvas tadvān na syāt, an-upayogāt. upayoge vā sa eva-upayogād a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na a-vināśa-sva-bhāve bhāve tad-anumānam.
-āśrayāḥ śabdāḥ, sa ca icchā-mātra-āśrayaḥ. tan na a-siddhiḥ śabda-siddhānām iti darśayan,-lakṣaṇam. a-vastu-rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ. tena sāmānya-dharmāṇām a-abhivyāptayor api iti na tāv ekatra staḥ. tan na atra viruddha-a-vyabhicārī. tad ayam
parisaṅkhyāteṣv eva pratiṣedha-vṛttir iṣṭā, tan na an-upākhyeṣv a-mūrtatva-ādikam iti cet,vā na tat-siddhaṃ parasya eva siddham. tan na abhyupagamāt parīkṣā-a-vṛttiḥ, api tu
api tu yogyatayā pradīpād iva rūpe. tan na ayaṃ doṣaḥ pratibandha-a-bhāvād a-dhiyo ’pi saṃsṛṣṭa-abhilāpaḥ pratyayaḥ. tan na ayaṃ sphuṭa-pratibhāso vikalpako bhavitum’pi śabdo ’-nitya ity arthād gamyata eva. tan na avaśyam asya nirdeśaḥ. tena an-uktāv api
iti bhavati. na ca na asti iti vacanāt tan na asty eva yathā yadi. na asti sa khyāpyate
uktam. te ca darśanena vinā na sidhyataḥ. tan na ātma-avinābhāvī prāṇa-ādiḥ. tata eva na
nityaṃ ca. ato ’sya pramāṇasya vṛttiḥ. tan na etad vastu-bala-āyātaṃ kṛtakatvaṃ
dvi-candra-ādi-bhrāntir indriya-ja ity eke. tan na, aindriye bhāva-a-bhāva-anurodhasya tattvabhavati. bhavati ca dhūmo ’gnim antareṇa, tan na tad-dhetuḥ syāt. anya-hetukatvān na aanumānaṃ sva-gocare. siddhaṃ tena su-siddhaṃ tan na tadā śāstram īkṣyate. vāda-tyāgas tadāna sādhayati ity upalambha-antara-anugamaḥ. tan na tāvad ayaṃ puruṣaḥ kañcid arthaṃ pratyetyanyeṣv api gamakeṣu pratibandhaḥ sādhyaḥ. tan na tri-vidhād dhetor anyo gamako ’sti, a-bheda-a-bhedābhyāṃ kārya-bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭa-ākāra-vijātīyād bhavati,na ca te tathā-avabhāsinaḥ smaryante. tan na viplavo ’nyo vā vikalpaṃ sphuṭayati. a-āder upalambha-pratyayasya eva a-bhāvāt. tan na viśiṣṭa-upalambha-a-bhāvāt tatra kasyacid-lakṣaṇam atīndriyaṃ su-jñāna-bādhanam. tan na vyāpti-siddhiḥ sarvo vaktā a-sarva-jña iti.

tan

PVin1_0001204
PVin3_0008710
PVin2_0006605
PVin1_0000813
PVin2_0008215
PVin3_0013105
PVin1_0003003
PVin1_0002411
PVin3_0005607
PVin2_0005706
PVin1_0000313
PVin2_0005910
PVin2_0005910
PVin3_0005708
PVin2_0007308
PVin3_0005609
PVin2_0008702
PVin2_0008702
PVin3_0006007
PVin1_0000712
PVin3_0001102
PVin3_0001101
PVin3_0009805
PVin1_0002704
PVin3_0009401
PVin2_0009513
PVin3_0011804
PVin2_0007609
PVin3_0004610
PVin3_0004407
PVin3_0003601
PVin1_0002710
PVin1_0000105
PVin3_0010405
PVin3_0006105
PVin2_0008311
PVin2_0005203
PVin2_0009110
PVin3_0008209
PVin2_0010009
PVin2_0010011
PVin3_0013205
PVin2_0007403
PVin3_0002510
PVin3_0007612
PVin1_0002208
PVin3_0006302
PVin2_0006901
PVin3_0007502
PVin3_0008002
PVin2_0009906
PVin3_0005807
PVin3_0002409
PVin3_0013310
PVin3_0013406
PVin3_0009611
PVin3_0006210
PVin3_0006308
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227

tantrā

bhavitum arhati. dravyaṃ tat-spārśanaṃ yadi. tan na. spārśanam api dravyaṃ spṛṣṭvā gṛhṇāti iti-bhāva-kṛtā eva bhavantu, saty api saṃyoge tan-nāntarīyakatvād eṣām, paramparā-kalpanāyāś caniścīyeta. te hi vaktur vivakṣā-vṛttaya iti tan-nāntarīyakās tām eva gamayeyuḥ. na ca puruṣa-viśeṣe smṛtir yuktā, tasyā a-tat-kṛtatve tan-nāma-a-grahaṇa-prasaṅgāt. tataḥ smṛtyā
-kriyāyāṃ tasya kiñcit, tādavasthyāt. atas tan-nāśano na anya-kārī. tena ayaṃ tad-a-tad-rūpa
sādhyaś ca pratibandho yac chrāvaṇaṃ tan nityam ity a-vyabhicāro ’pi na sidhyati iti.
api tulyatvāt, indriya-vikāre ca vikārāt, tan-nibandhanatvāc ca āśraya-sthiteḥ, sarpa-ādiviśeṣo vā vācyaḥ. antaḥ-karaṇatva-ādayo ’pi tan-nibandhanā na vā a-pratipatty-aṅgam ity
taj jñāna-śabdāḥ sādhyante tad-bhāvāt tan-nibandhanāḥ. uktam etat — na anyā eva antasmād yato yato ’rthānāṃ vyāvṛttis tan-nibandhanāḥ. jāti-bhedāḥ prakalpyante tadupalambham an-upalabhamānā na asti ity āhuḥ. tan nimitta-upadarśanena an-upalabdher na asti
upalabdhyā tan-nimittaḥ siddho vyavahāro ’pi tan-nimitta-sattayā sādhyate, anya-naimittika-vat.
pratyuktaḥ. atra apy an-upalabdhyā tan-nimittaḥ siddho vyavahāro ’pi tan-nimittatasmād dṛśya-a-dṛṣṭi-siddhāv a-sandigdhā eva tan-nimittatve ’py a-saj-jñāna-śabdayos tad-pūrvakatvāt teṣām. anyaḥ pravartana-phalas tan-nimittasya darśanāt. pūrvakaḥ punar an-a-sattā, tayā siddhayā a-saj-jñāna-śabdās tan-nimittāḥ sādhyanta iti. kathaṃ nimitta-bhāve-upakāra-an-apekṣasya tan-niyama-a-yogāt. tan niyata-deśa-kālatvād dhūmo yatra dṛṣṭaḥ sakṛd
eva apekṣā, tat-kṛta-upakāra-an-apekṣasya tan-niyama-a-yogāt. tan niyata-deśa-kālatvād’nubhavād anyo ’nya-pratikṣepaḥ. sa eva hi tan-niyamāt tad eva asti iti niścāyayan na aparo
artha-a-saṃsparśī saṃvedana-dharmaḥ, artheṣu tan-niyojanāt, tato ’rthānām a-pratīti-prasaṅgāt.
-a-sādhya-viparyayeṇa vipratipatti-darśanāt tan-nirāsa-artham. sa ca
veditavyam. na tarhi idānīṃ sādhanasya a- tan-nirdeśa-nāntarīyakatvāt pakṣasya lakṣaṇaṃ
bhavati, tad-bhāva-mātra-anuṣaṅgiṇi punas tan-nirdeśasya vaiyarthyāt. na hi tatra aparo
tad-dravya-santāna-sthiti-kāraṇa-vicchedāt tan-nivṛttis tad-upādāna-kāraṇa-apekṣiṇaś ca śītaadhyakṣam adhyavasyati ghaṭo ’yam iti, tan-nivṛttāv a-nivṛttāv apy aparasya asyadṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy-a-bhāvena vyāptes tan-nivṛttau vyāpy-a-nivṛtter ātma-gatiḥ syāt. atad-utpattyā vā ātma-pratibaddhāḥ syuḥ, te tan-nivṛttyā nivarteran. tadā prāṇa-ādy-a-bhāvo-āpattyā siddhaḥ. na hy a-tad-ātma-niyatasya tan-nivṛttyā nivṛttiḥ. tasmān niyamaṃ prasādhya
saṃśayaḥ, sa ca na eka-antena anaikāntikaḥ. tan niścita-tad-bhāvo nirdiṣṭa-guṇa-niścayād eva
idānīm a-bhāve sann ity ucyate. na vai tan-niṣedha-mātram a-sapakṣaḥ, kiṃ tarhi sarvaḥ
evam āha, a-pratipramāṇatayā niścayaṃ vā. tan-niṣedho hy anumānāt syāt, pratyakṣeṇa yogyatā
yukti-cintā-mayena vyavasthāpya bhāvayatāṃ tan-niṣpattau yat spaṣṭa-avabhāsi bhaya-ādāv iva,
-artha-udayā sammohād avadhīraṇā iti kṛpayā tan-nītir uddyotyate. hita-a-hita-prāptinānā-bhāvād evam-bhāvo bhavati, kiṃ tarhi tan-mateḥ, punar icchā-parāvṛttāv anyatra apy
upalabhyasya an-upalambhād a-bhāva-siddhiḥ. tan mā bhūt svāpa-ādy-avasthāyāṃ kasyacid a-bhāva
sva-bhāva-hetavo yathā-svaṃ pramāṇaiḥ siddha- tan-mātra-anubandha eva sādhya-dharme gamakāartha-antara-sva-bhāvayoḥ prabhava- tan-mātra-anubandha-siddhau kāraṇa-bhāva-an-bhāvitve siddha-anya-an-apekṣaṇād a-hetutā tan-mātra-anubandhaś ca. tato ’pi kasyacid bhāve
api yathā-sannihitān na anyam apekṣata iti tan-mātra-anubandhī sva-bhāvo bhāvasya. tatra hidṛṣṭānte hi sādhya-dharmasya tad-bhāvas tan-mātra-anubandhena khyāpyate. yaḥ kṛtaka-svatena ca pramāṇena sādhya-dharmasya tan-mātra-anubandho gamyate. hetu-bhāvo vā tasmin
punar viśeṣeṇa kārya-sva-bhāvayor janma- tan-mātra-anubandhau darśanīyāv uktau. tac ca-bhāvo hetur ātmani. tādātmyaṃ hy arthasya tan-mātra-anurodhiny eva, na anya-āyatte, tadsarvatra pakṣasya eva uparodhāt. tasmāt tan-mātra-anuṣaṅgiṇa eva pakṣa-doṣāḥ, pratyakṣaa-nivṛtteḥ. yathā-saṅketaṃ pratipatteḥ, tan-mātra-prayojanatvāc chabda-prayogasya. iṣṭa-aiti cet, na, tasya sāmarthya-a-darśanāt. tan-mātra-bhāvino ’nya-hetutva-kalpanāyām-lakṣaṇatvāc ca bhāvasya. tad-apāya-a-bhāvāt tan-mātra-bhāvino nityaṃ bhāva-prasaṅgāt. anbhāva-a-bhāvābhyāṃ kāryatāṃ na atipatati, tan-mātra-lakṣaṇatvād anyeṣv apy asyāḥ, tad-parāmṛṣṭa-tad-bhede vastu-mātre tu sādhane. tan-mātra-vyāpinaḥ sādhyasya anvayo na vihanyate.
sādhyate. sādhanatve punar asyāḥ sāmānyena tan-mātra-vyāpini vastu-dharme siddha-sattākesarveṣāṃ puruṣa-kriyā na vā kasyacit. tasmāt tan-mātra-sambaddhaḥ sva-bhāvo bhāvam eva vā.
sādhyate. vyāptiś ca anyatra vyavahārasya tan-mātra-siddhyā, viśeṣa-a-bhāvāt. siddhena anna hi sva-icchā-kalpita-bhedeṣv an-artha- tantra-upayogiṣu pada-artheṣu vyavasthāmyadi punar hetu-rūpa-a-saṃsparśī sva- tantra eva dṛṣṭāntaḥ sādhana-avayavaḥ syāt, tadāasya dṛṣṭāntena pradarśyate. tad ayaṃ na sva- tantraḥ. tad-a-sambandhī ca apārthakaḥ, tena eva
gotvād vāg-ādīnāṃ viṣāṇi-vat. vivakṣā-para- tantratvān na śabdāḥ santi kutra vā. tad-bhāvāditi, tata eva a-bhāva-upalambhāt, tac ca sva- tantraṃ pramāṇam iti. sa tarhy a-bhāva-pratyayaḥ
sambhavaḥ. darśana-ānantaryaṃ ca sva- tantrasya na syāt. tad-bala-utpattau ca tasya eva
tarhi sva-jñāna-sattā-viśeṣābhyām iti na sva- tantrā siddhiḥ. na evaṃ saṃvedanasya saṃvedana-tantrāṇām

PVin2_0005702
PVin3_0007610
PVin3_0003503
PVin2_0008207
PVin2_0009009
PVin2_0009304
PVin3_0007808
PVin2_0008214
PVin1_0002601
PVin2_0005515
PVin3_0002209
PVin3_0003805
PVin3_0000503
PVin3_0007211
PVin3_0004104
PVin3_0002610
PVin2_0006811
PVin3_0003507
PVin2_0007205
PVin1_0000707
PVin2_0005908
PVin3_0005608
PVin2_0009408
PVin2_0004609
PVin3_0013009
PVin1_0004009
PVin3_0010806
PVin3_0011102
PVin3_0001607
PVin3_0010204
PVin2_0008809
PVin2_0009213
PVin3_0000901
PVin3_0011807
PVin1_0003404
PVin2_0007114
PVin3_0003203
PVin3_0005802
PVin3_0008611
PVin3_0011208
PVin3_0001207
PVin1_0004001
PVin1_0003409
PVin1_0003404
PVin3_0009202
PVin3_0009504
PVin3_0009206
PVin3_0009206
PVin3_0008404
PVin3_0006211
PVin1_0000606
PVin3_0010103
PVin3_0008507
PVin3_0010214
PVin2_0008714
PVin2_0008106
PVin2_0008404
PVin3_0001101
PVin2_0009702

228

tarhi

na artho ’pi, vikalpa-bhedānāṃ sva- tantrāṇām an-artha-āśrayatvāt. tat-kalpitaa-mūrtatva-ādikam iti cet, duḥkhaṃ vata ayaṃ tapasvī sāṅketikam icchā-mātra-anurodhinam arthaṃ
api ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ para-mukhena vyavasthāpya punar
eva vināśaḥ, sa eva kṣaṇa-sthāyī jāta iti. tam asya mandāḥ sva-bhāvam ūrdhvaṃ vyavasyanti,
ity-ādi-prasaṅgaḥ pramāṇa-vārttike nirṇītaḥ. tam asya sva-bhāvaṃ manda-buddhiḥ paśyann api na’nvaya-vyatireka-niścayo ’sti. tena tam eva darśayan niścayam āha – prasiddhas tu
sa yam evaṃ vyabhicāra-viṣayaṃ paśyati, tam eva pakṣī-kuryāt. na ca anumāna-viṣaye
a-sāmarthyam. siddhe hi bhāve kārako na taṃ karoti. na apy anya-kriyāyāṃ tasya kiñcit,vyavahāra ity apārthakam aparaṃ caitanyam. taṃ ca eka-rūpam eva paśyāma iti na anyā buddhir
a-satya-arthaṃ prakalpayati dhīr yathā. taṃ tathā eva a-vikalpya-artha-bheda-āśrayam-bhāvān na nivartate. prapadyamānaś ca anyas taṃ nāntarīyakam īpsitaiḥ. sādhya-arthair hetunāan-icchan kām anyāṃ pratītim icched iti taṃ praty a-dṛṣṭāntam anumānam. tena a-sādhāraṇam
an-abhyupagamāt. sa yam arthaṃ pratipadyate, taṃ pratipadyamāno ’param api sāmarthya-āyātaman-anvayād a-siddhiḥ. na vai sa ādhāras taṃ viśeṣī-karoti, a-yoga-vyavacchedena viśeṣaṇād
pada-artha-vyavasthāṃ bādhate. sattva-rajas- tamasāṃ caitanyasya ca evaṃ paraspara-rūpaniṣṭhā atra, īpsita-pade punar aṅgam eva. tayā a-siddha-hetv-ādiḥ pratiṣidhyate. etena
na apy arthavattā. arthebhyo jñāpana-icchā, tayā artha-jñāpanāya prayujyanta iti tais
kṛta-a-kṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayā artha-mātra-anurodhinyā bhāvinyā bhūtayā vākutaḥ. sva-bhāva-niyame ’nyatra na yojyeta tayā punaḥ. saṅketaś ca nir-arthaḥ syād vyaktau-saṃsarga-yogya-pratibhāsā pratītiḥ kalpanā. tayā rahitam. na hi sā indriya-jñāne sambhavati,sattā, tad-vyatireko ’n-upalabdhir a-sattā. tayā viṣayī sādhyate. etena iha kāraṇasya kāryaeva an-upalabdher dṛśya-sva-bhāva-a-sattā, tayā siddhayā a-saj-jñāna-śabdās tan-nimittāḥ
yuktaḥ. kvacid yad-ṛcchayā tathā-bhāve ’pi tayor a-pratibandhād vyāpty-a-siddheḥ. na api
bhavataḥ, a-bhedād ātma-niṣpatteś ca. tathā tayor a-bhāve taj-jaṃ jñānaṃ tat-prabhavā vā-dharma-nāntarīyakatāṃ dvayor a-paśyaṃs tayor a-virodha-darśitayā prāha iti sambhavo
vā rūpasya kaiścit prāṇi-viśeṣair iti na tayor api saha-upalambha-niyamaḥ. nīla-ākāra-a-siddhir ity an-upanayaḥ. dṛśyatayā ca tayor ātmanor virodha-upalabdhir ity a-sādhyatvam.
— na ātmani darśanena anumānam iti. na, tayor iha anvaya-vyatirekābhyāṃ kārya-kāraṇaiti sāmānyena anyatara-artha-antara-bhāvas tayor ekasya tathā-abhyupagame syāt. sa ca na-lakṣaṇau na tṛtīyaṃ rāśiṃ vyatirecayataḥ. tayor ekasya nivṛttir aparasya vṛttir iti kathamdhetu-bhedaḥ, tatra rūpa-bhedo ’pi, yathā tayor eva bīja-kanda-udbhavayoḥ. tad yato yādṛśaṃ
tasmād eka-nivṛttyā anya-nivṛttim icchatā tayoḥ kaścit sva-bhāva-pratibandho ’py eṣṭavyaḥ.
pakṣa-hetv-abhidhānayoḥ. na arthe tena tayor na asti svataḥ sādhana-saṃsthitiḥ. artha-a-siddheḥ. upalambha-an-upalambhābhyāṃ hi tayoḥ pratibandhaṃ jānīyāt, tau ca atyantate tasya anubhava iti cet, nanu sā eva tayoḥ pratyāsattir atra vicāryate – kathaṃ tat
vakti iti kaścana. anyaḥ svayaṃ bravīmi iti tayor bhedaḥ parīkṣyatām. sarvatra yogyasya ekaca asya sva-vacanena virodhaḥ, na śāstreṇa. tayor yasya pramāṇam asti, tad aparasya bādhakaṃ
dṛṣṭy-a-dṛṣṭitaḥ. kārya-ādi-śabdā hi tayor vyavahārāya kalpitāḥ. kāraṇāt kārya-sthitiḥ, kiṃ tarhi saṃyogāt. kiṃ punaḥ sa tayoḥ saṃyogaḥ, tābhyāṃ jananāt samavāyād vā, sa-prayatna-anantarīyakatve nityatva-sādhane, tayoḥ sapakṣe ’-sattvaṃ vipakṣe bhāvaś ca iti
artha-antare ca prakṛtād viśeṣe sādhye kas tayoḥ sambandhaḥ, yena evam uktaḥ sādhya-dharmo
artha-antaram eva rūpaṃ nīlasya anubhavāt tayoḥ saha-upalambha-niyamād dvi-candra-ādi-vat.
bahuṣu ca tathā-vidho na asti iti na tayoḥ sārūpyam. na api sthūla eko viṣayas tathāvicāryate – kathaṃ tat tasya darśanam iti. tayor hi sambandham āśritya draṣṭur eṣa— a-nityaḥ śabdaś cākṣuṣatvāt. cetanās taravaḥ sarva-tvag-apaharaṇe maraṇād itiprāṇy-antare mṛta-pratipattiḥ, tādṛśaṃ yadi taruṣu upalabhyeta, syād etat. atha śoṣa-ādikam-sthitiḥ, atiprasaṅgāt. tasmāc choṣam ayaṃ taruṣu maraṇam āha. na ca īdṛśaṃ prāṇi-maraṇam
āha. na ca īdṛśaṃ prāṇi-maraṇam iti na idaṃ taruṣu sidhyati. na hy an-apekṣita-vastukaṃ śabda
api śeṣavad etad vyabhicāri liṅgam. yā tarhy a-kārya-kāraṇa-bhūtena anyena rasa-ādinā
tac ca sva-tantraṃ pramāṇam iti. sa tarhy a-bhāva-pratyayaḥ kuto bhavati. na hy aartha-saṃvādanaṃ pratyakṣasya, kiṃ tarhy artha-darśanād iti cet, tat punar arthaiṣṭaḥ, sa pakṣaḥ. tad-vyatireko vipakṣaḥ. sa tarhi icchayā vyavasthita-lakṣaṇaḥ kathaṃ
liṅga-jam, rūpa-ādīnāṃ bhūta-āśrayatvāt. yat tarhi idaṃ viṣāṇī gotvād iti tat katham. tatra
na pratyāyana-kāla-bhāvī ity an-aṅgam. yat tarhi idam itara-tad-viparīta-vinirmuktatvād iti.
syād a-hetukaḥ. iti saṅgraha-ślokau. kathaṃ tarhi idānīṃ bhinnāt saha-kāriṇaḥ kārya-utpattir
iti na virodhaḥ. etena sattā vyākhyātā. kiṃ tarhi idānīṃ vināśe ’n-apekṣāyāḥ sāmarthyam,-a-bhāvāt. yady artha-antaraṃ hetuḥ, kathaṃ tarhi idānīṃ sa tasya dharmaḥ. tad-āśrayāt.
-sādhana-doṣa ity uktaṃ veditavyam. na tarhi idānīṃ sādhanasya a-tan-nirdeśavidhi-pratiṣedhayor virodhāt. na tarhi idānīm a-darśanaṃ pramāṇam, bādhā-sambhavāt.

tarhi

PVin1_0001805
PVin2_0008204
PVin3_0003308
PVin1_0003401
PVin1_0001513
PVin2_0007806
PVin2_0007905
PVin1_0000301
PVin3_0011608
PVin2_0006813
PVin2_0005210
PVin3_0010404
PVin1_0000302
PVin1_0004101
PVin3_0004903
PVin3_0010107
PVin3_0010405
PVin3_0006108
PVin3_0004708
PVin3_0013506
PVin3_0003308
PVin1_0000309
PVin3_0012506
PVin3_0003305
PVin3_0008101
PVin3_0008105
PVin3_0003407
PVin3_0006209
PVin2_0005308
PVin3_0007805
PVin3_0003706
PVin1_0003401
PVin3_0012310
PVin2_0008113
PVin3_0009304
PVin3_0010011
PVin3_0004808
PVin1_0002904
PVin3_0003412
PVin3_0010804
PVin3_0012703
PVin3_0003304
PVin3_0008610
PVin2_0008201
PVin3_0004704
PVin3_0008205
PVin3_0004407
PVin3_0009401
PVin3_0004706
PVin3_0005703
PVin3_0005909
PVin3_0005902
PVin3_0007104
PVin3_0004110
PVin3_0010212
PVin3_0003610
PVin1_0000409
PVin3_0011008
PVin3_0006303

229-rūpam indriya-matayaḥ pratyāviśanti. kathaṃ
syāt. tasmān na iyam ākasmikī kvacit. kathaṃ
tataḥ pratibandha eva, na bādhā. kasvijñānaṃ tulya-viṣayaṃ viṣayaḥ prāpnoti. kva
iti. na artha-jñānaṃ buddher liṅgam, kiṃśāli-bījasya iti tat-sva-bhāva-apekṣāḥ. evaṃ-viraha-lakṣaṇaṃ hi nir-upākhyam. caramasyana vai pratibandha eva liṅga-lakṣaṇam, kiṃsyāt, antar-bhāve katham a-pratipattiḥ. evaṃniyato ’rtheṣu, yatas tad-utpattiḥ. kiṃeva vyatirekād agnir auṣṇyaṃ na gamayet. kiṃkutaścin nānā-bhāva evam-bhāvaḥ syāt. na
asti iti kathaṃ na pramāṇa-antaram. tena hi viṣaya-sattayā viṣaya-upalambhaḥ, kiṃna sarva-anya-dharma-yogini pratītiḥ, kiṃsādhya-a-siddhi-mātreṇa sarvo vipakṣaḥ, kiṃtato nānā-bhāvād evam-bhāvo bhavati, kiṃtatra kasyacid a-bhāva-a-pratipattiḥ, kiṃnirdeṣṭavyasya an-ubhaya-siddhiḥ. iha api
kriyete, teṣāṃ sarvadā tādavasthyāt, kiṃidānīm anayor bhedaḥ. na kaścit. kathaṃ
āśrayo ’stu. tad-bhāva-bhāva-an-upalabdhī
na hi paryudāsa eva eko naño viṣayaḥ, kiṃprāmāṇyena abhyupagamāt. sva-upagama eva
a-vyatirekatayā anvayasya iti cet, ihasarvato vipakṣād a-vyāvṛtter iti cet, evaṃa-niścaya-utpatter duṣṭa-vacanaḥ, kiṃdoṣaḥ. na api sva-viśiṣṭa-jñāna-bhāvāt, kiṃ
hetu-bhāvayor darśana-sādhanatvāt. dvi-rūpaṃ
— sarvo ’-pakṣaḥ kṛtako ’-nitya iti, kiṃ-vaśāt pramāṇayor lakṣaṇam ucyate, kiṃkena. utpatti-sārūpyābhyām. an-antaraṃ
nairātmya-vyāvartanād ātma-gatiḥ, kiṃdravya-apekṣa iti nir-apekṣa eva na syāt. sa
na vai paras tad a-nityatvam āha, kiṃsa eva ātmānam anveti ity a-sambaddham. yadādharma-antara-samāveśāl loke pratīyate, kiṃeva sphuṭa-avabhāsa iti. svapna-jñānaṃ
-upagama-virodhayor na kaścid bhedaḥ, kas
virodha-sambhavāt. na darśana-mātreṇa, kiṃapahnute, yatas tena pratirudhyeta, kiṃpratiṣṭhāpayati, tatas tad bādhakam iti. tat-viśeṣa-utpatter ambhasas tathā-sthitiḥ, kiṃsataḥ kutaścid bhāva iti cet, ākasmikī-abhidhānād doṣa eva. pakṣa-dharme ’pi
iti vyāvṛtti-sādhanena darśayati. yas
na vai tan-niṣedha-mātram a-sapakṣaḥ, kiṃapy aparasya asya sarvasya a-bhāvāt. evaṃna vai viparyaya-prāptyā eva dūṣaṇam, kiṃvyavahāro yena a-niyataḥ syāt, kiṃtu sva-sattā-viśeṣābhyāṃ na tat-siddhiḥ, kiṃna upalabha iti yato ’-bhāva-vyavahāraḥ, kiṃso ’yaṃ viśeṣo na sādhya eva vyāhanyate, kiṃced bhaven madhya-avasthā-vad upalabhyeta.
yaḥ sāmarthya-viṣayaḥ pakṣa ucyate. tenadvayor api prāmāṇya-a-viśeṣāt. ekasyapravṛttau saṃvādaṃ visaṃvādaṃ ca upalabhyana, para-arthasya eva phalatvena iṣṭatvāt,apekṣāyā viśeṣa-pratilambha-lakṣaṇatvāt,taltarhi idānīm a-niścaya-ātmanaḥ pratyakṣād
tarhi idānīm a-hetuko vināśaḥ, jātasya tad-bhāvetarhi idānīm anayor bhedaḥ. na kaścit. kathaṃ
tarhi idānīm ayam anubhavaḥ. nanv asya eva rūpaṃ
tarhi indriya-arthāv iti cet, a-vyabhicārī hetuḥ.
tarhi kṛtakānām api keṣāñcit satāṃ vā sa eva svatarhi kṣaṇasya an-upākhyatā-prasaṅgaḥ. na, sattva
tarhi grāhya-dharmaṇi dharmiṇi ca darśanam. na catarhi cākṣuṣatvād apy astu. na, a-sambandhād ity
tarhi jñāpana-śaktir ayam asya eva pratipādaka iti.
tarhi tat-tulya-vyatireko ’pi. tena ayam a-doṣa
tarhi tato nānā-bhāvād evam-bhāvo bhavati, kiṃtarhi tatra a-dṛṣṭāḥ kam artham upanayanty
tarhi tad-upalambha-sattayā. sā ca a-prāmāṇikā natarhi tad-dharma-virahiṇi ity a-doṣo ’nya-grahaṇe
tarhi tad-vyatirekeṇa ubhaya-niścita ity atarhi tan-mateḥ, punar icchā-parāvṛttāv anyatra
tarhi tādṛśo ’n-upalambhasya eva a-bhāvāt. atra
tarhi niścayena nirdeṣṭavyasya a-niścayo ’stutarhi puruṣa-sāmarthya-siddhiḥ. sā vacanamtarhi pṛthag-vacanam. vākya-bhedād etat syāt.
tarhi prabhava-a-bhāva-sādhane na anumānam, antarhi prasajya-pratiṣedho ’pi. na hi tasya a-sati
tarhi prāmāṇyam ādadhad dharmiṇaṃ pratiṣṭhāpayati.
tarhi bhavatv a-sparśatvān nitya iti. na, atra
tarhi yaḥ kṛtakaḥ so ’-nitya eva iti nityatarhi yad yāvatā vacanena samarthanīyaṃ tasya atarhi yo ’yam upalambho na asti ghaṭa iti, tatatarhi liṅgam. na, anvaya-vyatirekayoḥ pṛthagtarhi vastu-bala-āyātā eva khalu vyāptiḥ
tarhi vastu-sthityā. sā ca evam a-śakya-niścayā
tarhi vijñānaṃ tulya-viṣayaṃ viṣayaḥ prāpnoti.
tarhi vidhi-mukhena eva prāṇa-ādaya ātmānaṃ
tarhi vinaśvara-sva-bhāvo nir-apekṣa ity atarhi vināśam. nanu vinaṣṭa-tiro-hitayor dvayor
tarhi vipakṣa-vyatireko hetur ucyate, tadā katham.
tarhi vivakṣita-dharma-an-āśrayo vastu. anyatarhi viśada-ābhaṃ pratyakṣaṃ bhavatv atarhi viṣaya-bhedaḥ pūrva-upagama-virodhasya.
tarhi vyatirekād api. tad-a-bhāvād an-anyatarhi śaśa-sambandhi. yady evaṃ sambandho na asti
tarhi śāstram a-pramāṇakaṃ kathaṃ dharmiṇaṃ
tarhi saṃyogāt. kiṃ punaḥ sa tayoḥ saṃyogaḥ,tarhi sattā iti na iyaṃ kasyacit kvacit kadācidtarhi sandeha-anyatara-a-siddher dūṣaṇaṃ syāt.
tarhi samarthena hetunā kārya-utpādo ’numīyate,tarhi sarvaḥ pratiyogī niṣedhaḥ paryudastaś ca, atarhi sā eva avasthā ghaṭo ’stu, yathā-uktatarhi sādhana-sāmarthya-vighātāt. tathā hi natarhi siddha eva dṛśyasya sva-bhāvasya a-dṛṣṭāv atarhi sva-jñāna-sattā-viśeṣābhyām iti na svatarhi sva-viśiṣṭa-jñāna-bhāvāt, sarva-atarhi hetāv api, tulya-doṣatvāt. na hi hetur antal-lakṣaṇa-tyāga eva hi tasya vināśaḥ, aparatal-lakṣaṇa-mukhena āyāto dharmo na pratyāyanatal-lakṣaṇa-yoge ’pi pratidvandvi-darśanāt
tal lakṣaṇaṃ vyāptyā kathayed yathā-upadeśaṃ
tal-lakṣaṇatvāc ca phalasya. vaktary ātmani rāgatal-lakṣaṇatvāc ca bhāvasya a-bhāvo na syāt. a-tal

PVin3_0010110
PVin3_0009404
PVin3_0010311
PVin2_0008506
PVin3_0007901
PVin2_0009704
PVin3_0003708
PVin2_0006309
PVin3_0005411
PVin2_0004505
PVin3_0006508
PVin3_0002010
PVin3_0009709
PVin3_0009205
PVin3_0011511
PVin1_0000610
PVin2_0005907
PVin3_0006002
PVin3_0011012
PVin3_0005903
PVin2_0006713
PVin2_0008605
PVin2_0008410
PVin3_0001809
PVin3_0004204
PVin3_0007212
PVin3_0013405
PVin2_0007404
PVin3_0002510
PVin2_0009906
PVin3_0005206
PVin3_0001001
PVin3_0008809
PVin3_0008905
PVin3_0002805
PVin3_0009106
PVin1_0002910
PVin1_0001605
PVin1_0003102
PVin1_0003204
PVin3_0009807
PVin3_0011609
PVin3_0005204
PVin3_0011907
PVin3_0002905
PVin3_0005001
PVin3_0008706
PVin1_0000402
PVin2_0006904
PVin3_0002302
PVin3_0008907
PVin2_0010005
PVin1_0003703
PVin2_0005602
PVin3_0004901
PVin3_0012804
PVin3_0003903
PVin3_0012204
PVin3_0010203

230

tasmād-vyāvṛtti-rūpaṃ kathaṃ sādhanam, a-niścita- tal-lakṣaṇatvāt. tena eva niścayaḥ kriyata iti
paryanuyojyaḥ. san vā na ghaṭo bhāvikaḥ, a- tal-lakṣaṇatvāt. vastv ekam eva avasthā-antaraa-rūpāṇāṃ kutaḥ. bhāve vā na a-santaḥ syuḥ, tal-lakṣaṇatvāt sattvasya. kevalaṃ vikalpa’sya hetumattā-vyatikramāt. yeṣām upalambhe tal-lakṣaṇam an-upalabdhaṃ yad upalabhyate, tatra-prasaṅgāt. lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād ity uktam. asambhāvyeta. lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād iti sarvatra anjñāna-grahaṇāc ca. ukta-lakṣaṇe ’numāne tal-lakṣaṇasya pratiyogino ’-sambhavād a-sambhavo
sambhāvyate, antya-kṣaṇo ’-pratibandhaḥ. tal-liṅga-darśanāt sambandha-smṛty-apekṣiṇo
-ākṛti-virodhataḥ. kādācitka-phalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam. iti saṅgraha-ślokau.
pravṛtti-bhedāt. artho hi liṅginaṃ gamayati, tal-liṅgaṃ śabda iti. na, lakṣaṇa-antarasya a-vat. pramāṇaṃ vā yadi tattve bādhakaṃ syāt tal-liṅgena api virodhaḥ, yathā sa-apekṣa-dhruvaicchā bhavet sā gamyate ca taiḥ. balāt tava icchā iyam iti vyaktam īśvara-ceṣṭitam.
pramāṇa-a-pratītau vā kim abhivyakti-vādena. tasmāc chāstra-āśraya eva anumāne ’nyatara-ana tad-vaśād vastu-sthitiḥ, atiprasaṅgāt. tasmāc choṣam ayaṃ taruṣu maraṇam āha. na ca-niścayaḥ, tādātmyena prasiddhe ’-siddheḥ. tasmāj jīvac-charīra-sambandhī prāṇa-ādir anparyanuyuktam – kim idaṃ darśanaṃ nāma iti. tasmāj jñāna-bhāvād artha-bhāvam icchatā jñānasya
tathā-vidha-indriya-grāhya-a-bhāvo ’sty eva. tasmāj jñānaṃ tad-yogyatā vā asya sattā, tadtat-siddhiḥ, sarva-a-pratipatti-prasaṅgāt. tasmāt —viśiṣṭa-rūpa-anubhavād anyā na anyapunar arthe ’-bhāva-nirṇayo ’naikāntikaḥ. tasmāt karaṇa-guṇa-vaktu-kāmate vacanam-a-pratipattau kvacid a-bhāva-a-pratipatteḥ. tasmāt kasyacit pratyakṣatāyāṃ tat-pramāṇa-balenasyāt. apekṣāyāṃ ca pūrva-vat prasaṅgaḥ. tasmāt kādācitkaḥ śabdasya upalambha-yogya ātmā,ca ukto doṣaḥ. sarvaṃ ca sarvasmāj jāyeta. tasmāt kāraṇa-bheda-a-bhedābhyāṃ kārya-bheda-a-bhāve bhavatas tad-utpatti-niyama-a-bhāvāt. tasmāt kāryaṃ sva-bhāvair yāvadbhir avinābhāvi
sa ca na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala eva dharmo dharmiṇi sādhyo
-samuttha ity an-ādi-hetu-prakṛti-paramparā, tasmāt taj-janana-sva-bhāvasya hetor a-bhāvāca-yoga-vyavacchedena viśeṣaṇād ity uktam. tasmāt tatra sāmānyam eva sādhyate tad-a-yogasarva-ātmakaṃ syāt. na ca etad yuktam. tasmāt tad-abhivyāpta-dharma-yogād eva bhāvās-virodhāt kāraṇānāṃ ca kārya-vyabhicārāt. tasmāt tad-bhāva-mātra-anubandhina eva ātmanaḥ svadoṣāḥ syuḥ, sarvatra pakṣasya eva uparodhāt. tasmāt tan-mātra-anuṣaṅgiṇa eva pakṣa-doṣāḥ,sarveṣāṃ puruṣa-kriyā na vā kasyacit. tasmāt tan-mātra-sambaddhaḥ sva-bhāvo bhāvam eva
jñāpayeyur eva indriya-ādayaḥ, na ca tathā. tasmāt tena ādheya-viśeṣā iti gamyante. na tv
sambhavāt tad api tena saha sādhanaṃ syāt. tasmāt triṣv eva rūpeṣv antar-aṅgam artha-siddhau-bhūta-ātma-kriyāṃ pratibandham abhyupaiti. tasmāt pāta-a-bhāvaḥ pratibandhaḥ sa kathaṃ
kenacit pratibaddha iti na kadācit tiṣṭhet. tasmāt pāta-pratibandha ity api kṣaṇikānāṃ
’pi prastāva-atikrame ’tiprasaṅga uktaḥ. tasmāt prakaraṇa-āpannam eva a-viśeṣaṇaṃ dharmaca, sarvataḥ sarva-pratipatti-prasaṅgāt. tasmāt pratipādya-pratipādakayor a-siddhatat-pratibhāsasya vastuny an-anurodhāt. tasmāt pratyakṣa-ābhāsaḥ. viplavaś ca akṣa-jatvebuddhyā sambandha-a-bhāvād an-anumānam. tasmāt pratyakṣā iyam an-abhilāpā ca pratibhātighaṭayaty enāṃ na hi muktvā artha-rūpatām. tasmāt prameya-adhigateḥ pramāṇaṃ meya-rūpatā. na
idam asya idaṃ na iti su-vyavasthitā bhāvāḥ. tasmāt prameya-adhigateḥ sādhanaṃ meya-rūpatā.
sidhyati, punar api svata eva tathā-bhāvāt. tasmāt sa svayam ātmano hetur a-siddhaḥ. kathaṃ
apy astu. na, a-sambandhād ity uktam. tasmāt saṃśaya-hetur a-sādhāraṇaḥ. viśeṣataḥ
hi māṇavako dahana-upacārād ādhīyate pāke. tasmāt satyām api kalpanāyām a-tat-parāvṛttayo
hi prāṇa-āder hetavo ghaṭa-ādau na santi. tasmāt sandigdha-sāmarthya ātmano vyatirekaḥ. tenirākṛte viṣayiṇo ’-sambhavād a-pakṣa eva. tasmāt sandigdho hetu-vyāpāra-viṣayaḥ. anumānasya
sattvam, kārya-vyabhicārāt kāraṇasya. tasmāt sapakṣe dvidhā-vṛtti kāryam. na hy a-nityā-karatvena an-upakārakatvād ity ukta-prāyam. tasmāt sarva eva vastu-sambandhā janakasya eva
pratiṣedhaḥ, a-janana-khyātyā a-pitṛtva-vat. tasmāt sarvaṃ svato ’-siddham anyat sādhanam asyāt tasya iti sambandhaś ca na sidhyati. tasmāt sarvathā sarva eva kvacin niyamaḥ sva-sādhana-saṃsthitiḥ. ity antara-ślokāḥ. tasmāt sādhya-bādhaka eva viruddhaḥ. a-bādhyabhāvānām upādāna-samāna-deśa-utpāda ucyate. tasmāt siddhā tādṛśo ’mbhasa ādhārād utpattiḥ.
bhāvyam aśvavatā api kim. ity antara-ślokau. tasmāt sva-bhāva-pratibandhād eva hetuḥ sādhyaṃ
aindriyakasya eva sukha-a-sukhasya utpatteḥ. tasmāt sva-saṃvedana-rūpā eva artha-pratītiḥ.
upanīyate. dṛṣṭiṃ bheda-āśrayais te ’pi tasmād a-jñāta-viplavāḥ. ity antara-ślokāḥ. etalkaścit sapakṣaḥ, tathā-vidhasya a-sambhavāt. tasmād a-pratikṣipta-dharma-antaraṃ sādhya-dharma-a-vyabhicāritāyām. na ca anyo ’-vyabhicārī. tasmād a-vastu-darśana-bala-pravṛttam āgamaa-bhāve śaśini nivāraṇe ’pi na kaścid doṣaḥ. tasmād a-vastu-niyata-saṅketa-śabda-bhāvināṃ
āgama-siddha ātmā syāt, na anumāna-siddhaḥ. tasmād a-vyatireke ’py a-sataḥ sapakṣād
tasmād idam iha na asti iti ca su-bhāṣitam. tasmād an-apekṣita-pakṣa-vyavasthau dharmāṇāṃ

tasmād

PVin3_0001403
PVin3_0006005
PVin3_0007202
PVin3_0003205
PVin3_0006310
PVin3_0006910
PVin1_0001312
PVin2_0006413
PVin1_0000801
PVin1_0002008
PVin1_0000604
PVin3_0010811
PVin1_0003511
PVin1_0002706
PVin2_0005503
PVin3_0001611
PVin3_0010201
PVin1_0003005
PVin2_0007001
PVin3_0002006
PVin3_0008503
PVin3_0012102
PVin3_0004112
PVin3_0008608
PVin3_0011501
PVin2_0008616
PVin3_0006009
PVin2_0009212
PVin3_0011502
PVin3_0000706
PVin3_0008708
PVin3_0008110
PVin3_0005308
PVin3_0011703
PVin1_0004208
PVin3_0005708
PVin3_0003303
PVin3_0004710
PVin2_0008306
PVin3_0008901
PVin3_0012909
PVin1_0001707
PVin1_0002804
PVin2_0007701
PVin1_0003109
PVin2_0005706
PVin3_0012606
PVin3_0008501
PVin3_0009602
PVin3_0001503
PVin2_0005708
PVin2_0004807
PVin3_0000306
PVin3_0007903
PVin2_0004704
PVin3_0006112
PVin1_0001803
PVin3_0011712
PVin3_0003909

231-kriyā-upagamād eṣāṃ sādhana-vaiphalyam.
-upalambho ’tas tasya apy an-upalambhanam.
a-parāmṛśan bruvāṇaḥ kaṃ sva-arthaṃ puṣṇāti.
bādheta. pratiṣiddhaṃ ca āgamānāṃ prāmāṇyam.
ākāra-antara-saṃsarge tasya a-bhāvāt.
a-tattvāt, yathā-tattvaṃ ca a-samīhitatvāt.
nairātmya-prasaṅgāt, ātma-sthiter a-bhāvāt.
a-liṅgatvāt, ātma-parayor a-pratipatteḥ.
tato ’rthānām a-pratīti-prasaṅgāt.
arthānām atipātāc ca na a-satāṃ grahaṇam.
-visaṃvādād eva pramāṇam. sa ca a-visaṃvādas-śūdra-sādhāraṇam api vivekaṃ na avagāhate.
tatra api grāhya-grāhaka-lakṣaṇa-vaidhuryāt.
ca śīta-sparśa-āder apara-utpattiḥ.
na yathā so ’sti tathā api na niṣidhyate.
iti cet, na, anyatara-grahaṇena a-prasaṅgāt.
-bhāva-niścayaḥ. yasmād idam iha sandigdham,-vikāra-nivṛttāv apy a-nivṛtti-prasaṅgāt.
-varṣa-upasarga-ādiṣu dramiḍa-ārya-deśayoḥ.
icchā-pravṛttyor a-virāma-prasaṅgāt.
-kālānāṃ gatiḥ, na an-āgatānām, vyabhicārāt.
artha-āpattyā ubhaya-pradarśanam āha.
-bhāva-lakṣaṇatvād bhedasya ity ukta-prāyam.
’mbhasas tata ādhārād abhinirvṛtteḥ. na hitādarthya-sādhanaṃ vipratiṣiddham.
-yogāt. sā ca yogyatā hetu-bhāvāt kim anyat.
-anubhavo vā iti niścāyayati sāmarthyāt.
hi sarva-an-upalabdhir a-bhāva-pratipādikā.
-ādaya ādheya-atiśayam eva upakurvate. sa
ekatra viruddha-guṇa-upasaṃhāra-a-yogāc ca.
-bhāvo badara-udaka-ādiṣu janana-śaktir eva.
— a-nityaḥ prayatna-anantarīyakatvād iti.
ca a-jñeyatvam, upakārād eva jñāna-utpatteḥ.
na sapakṣāt, a-sato nivṛtty-a-yogāt.
-para-ātmanoḥ prakāśakaḥ syāt, prakāśa-vat.
-pūrva iti na anayoḥ sambandhaḥ sādhanīyaḥ.
kiṃ pratibadhyate, prastāvasya eva a-bhāvāt.
nirdeṣṭavyasya a-niścayo ’stu viparyayaḥ.
siddhā vināśaṃ praty an-apekṣatā bhāvasya.
’-bhāva-a-yogāt, pūrva-vat-prasaṅgāc ca.
prāk tatra a-satas tat-sambandha-a-yogaḥ.
anuyanti, śakti-pratibhāsa-ādi-bhedāt. na-gati-sañjñāyāṃ tathā-vṛtter a-darśanāt.
apekṣante, sva-hetor eva naśvarāṇāṃ bhāvāt.
vā viśeṣasya tad-an-aṅgatayā a-karaṇatvāt.
-para-bhāvābhyāṃ yasmād vyāvṛtti-bhāginaḥ.
-niścita-sādhanā na eka-anta-grāhiṇyaḥ syuḥ.
rūpa-upādāna-kāraṇa-pravṛtti-saha-kāriṇī.
-bhāva-anuvṛttimat. sanniveśa-ādi tad yuktaṃ
dūṣaṇam iti vyaktam iyaṃ rāja-kula-sthitiḥ.
-bhedāḥ prakalpyante tad-viśeṣa-avagāhinaḥ.
siddheḥ. ata eva sad api sāmānyaṃ na arthaḥ.
tad-upagamād āgamaḥ, tataḥ sādhana-dharmaḥ,sādhanaṃ, yad-artham a-vyabhicāraś cintyate.
-liṅga-cetasaḥ. hetus taj-jā tathā-bhūteviśiṣṭa-upalabdher eka-ākāra-pratiniyamaḥ.
-upalakṣaṇe tasya tathā-pratītir daṇḍi-vat.
kasyacin nivṛttau niyamena nivartate.
pratirundhāno na bādhyas tena varṇitaḥ.

tasmādtasmād an-ukto ’pi icchayā vyāptaḥ sādhyaḥ. tadtasmād an-upalambho ’yaṃ pratyakṣeṇa eva sidhyati.
tasmād anena upātta-bheda eva sādhyaḥ. upāttatasmād abhyupetya vicāreṣv ayaṃ doṣaḥ. ata evatasmād ayaṃ pramāṇa-antara-bala-utpanno ’n-akṣatasmād ayaṃ pravartamānaḥ sarvadā sad-a-sactasmād ayam a-śabda-saṃyojanam eva arthaṃ paśyati
tasmād ayam ātma-upalambha-nivṛttim evatasmād ayam upanipatya vijñānaṃ janayan na an-ātmatasmād artha-antaram eva pratyaya-viśeṣa-utpattertasmād ātma-lābhāt, anyato bhavato ’-bhavato vā
tasmād ātmani darśana-mātreṇa an-upasaṃhāraḥ,tasmād ātmā eva buddher anubhavaḥ. sa ca natasmād āntarāḥ sukha-ādayaḥ saṃvedanāś ca.
tasmād āśritya śabda-arthaṃ bhāva-a-bhāvatasmād idam anyatara-grahaṇam eka-parigrahe ’py atasmād idam iha na asti iti ca su-bhāṣitam.
tasmād indriya-jam apy etad bhrānter a-pratyakṣam.
tasmād ime darśanam a-darśanaṃ ca apekṣamāṇās tattasmād iyaṃ kutaścit prakaraṇād bhavantī tena evatasmād iyam api kārya-liṅga-jā. etena pipīlikātasmād īdṛśo vyatireka-a-vyabhicāro ’n-anvayeṣu na
tasmād utpattes tat-kāraṇasya taj-janana-svatasmād upakāram an-anubhavatas tato ’vasthātasmād upakurvāṇāś cakṣur-ādaya ādheya-atiśayam
tasmād eka-deśa-kāla-parihāreṇa anya-deśa-kālayor
tasmād eka-niyata-upalambho ’nya-an-upalambhastasmād eka-nivṛttyā anya-nivṛttim icchatā tayoḥ
tasmād eka-sva-bhāvo na bhavati iti viruddhaḥ. catasmād ete kartur icchā-mātra-anurodhino dharmā
tasmād eteṣu tad-ātmanā vyapadeśa-ādayo janyatasmād evam eva hetur gamakaḥ — yaḥ prayatnatasmād eṣa śabdo na indriyaṃ na sannikarṣaṃ na
tasmād aikāntika-anvaya-vad aikāntika-vyatireko
tasmād grāhaka-ākāraḥ sva-saṃvidaḥ sādhanam iṣṭam,tasmād dṛśya-a-dṛṣṭi-siddhāv a-sandigdhā eva tantasmād dharmiṇaṃ pratiṣṭhāpayañ śāstraṃ
tasmād dhetu-viruddhayor eva niścayāt sādhanaṃ
tasmād bhavaty eṣa sva-bhāvataḥ. yatra nāmatasmād bhāva-kriyā-pratiṣedha eṣa bhāvaṃ na
tasmād bhinna-deśair yugapat-sambandhaḥ sarvatasmād bhinnam asty anyat sāmānyaṃ buddhy-atasmād bhūtam a-bhūtaṃ vā yad yad eva atibhāvyate.
tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā eva
tasmād yato ’sya ātma-bhedād asya iyam adhigatirtasmād yato yato ’rthānāṃ vyāvṛttis tantasmād yathā kathañcid apy anena a-sato
tasmād yathā-bhūtād dheto rasa utpannas tathātasmād yad anumīyate. vastu-bhede prasiddhasyatasmād yāvatīm artha-gatiṃ sādhanaṃ sāmarthyenatasmād yo yena dharmeṇa viśeṣaḥ sampratīyate. natasmād vastu-rūpa-a-visaṃvādanam eva asya apitasmād vastu-sthitir iti ca su-vyavasthitāni
tasmād vastuto yad yena vyāptam a-vyāptaṃ vā, tattasmād vastuni liṅgi-dhīḥ. liṅga-liṅgi-dhiyortasmād viśiṣṭa-upalabdhir eva anya-an-upalabdhiḥ.
tasmād viśeṣa-viṣayā sarvā eva idriya-jā matiḥ.
tasmād viśeṣasya na vyatireko na anvayaḥ. atasmād viṣaya-bhedasya darśanāya pṛthak-kṛtā.

tasmād

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PVin2_0010012
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PVin2_0007601
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PVin2_0004806
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PVin1_0000502
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PVin3_0006310
PVin2_0006705
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232

tasya

iti vacanāt tathā bhavati, atiprasaṅgāt. tasmād vyāvṛttim icchatā tatra nyāyo vaktavyaḥ,tad-yuktaṃ dharmiṇaṃ gamayiṣyati. iti. tasmān na agny-ādi-sādhana-vat sattā-sādhanam apyhetuḥ, na ca a-hetoḥ sva-bhāva-niyamaḥ. tasmān na atra kaścid dhetoḥ sva-bhāva’py a-siddhau sattā-vyavahāra-a-yogyatvāt. tasmān na an-upalabhamānaḥ kasyacit saṃvedanaṃ
api tu prakaraṇa-sāmarthya-ādikam api iti. tasmān na anyatarat sāmānyena artha-antara-bhūtam,eva atra a-nityaḥ śabda iti bhavati. tasmān na avaśyaṃ pakṣa-nirdeśaḥ kartavyaḥ.
yogāt. tadā apy apārthako vacana-udāhāraḥ. tasmān na asya api vipakṣe ’-dṛṣṭi-mātreṇa
bhāva eva kaścin nāma-antareṇa uktaḥ syāt. tasmān na asya pratyayasya sambhavaḥ. darśanaapi loke vyavahāro dṛṣṭa iti saṃśayaḥ. tasmān na āgamasya api nivṛttir artha-a-bhāvaṃ
śāstrasya upagamād anyatra apy astu. tasmān na idaṃ pratijñā-doṣa-lakṣaṇaṃ nyāyyam,
vyavahāra-ādīnām indriya-jñāna-a-viṣayatvāt. tasmān na indriya-jñānam artha-saṃyojanāṃ kalpanāma-pratibandhinī cet, na niyamavatī syāt. tasmān na iyam ākasmikī kvacit. kathaṃ tarhi-rūpam a-raktam iti rakta-a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid arthaḥ, yo vijñānaṃ
-bhāva-gatiḥ, yataḥ kāraṇāt tat pratīyeta. tasmān na kāraṇāt kārya-siddhiḥ. nimittayoḥ punar-mātram, ekatra yugapad anayor virodhāt. tasmān na caitanyād anya-atiśayavatī buddhiḥ. tad-bhāvam anuvidadhati, tasya evam a-vṛtteḥ. tasmān na tato ’rtha-siddhiḥ, vastu-rūpayoḥ
yathā nīlaṃ paśyato nīlam etan na pītam iti. tasmān na tau pramāṇam. a-dṛśye niścaya-a-yogāta-siddhaḥ prakāśitaḥ. iti saṅgraha-ślokau. tasmān na dharmī hetuḥ, ubhaya-a-siddheḥ. etena-vyatirekaṃ kāraṇam, na a-kāraṇaṃ viṣayaḥ. tasmān na vastu-viṣayāḥ śābda-vikalpāḥ. arthana hetu-lakṣaṇa-bhāk, na ca anyā gatir asti. tasmān na sattā sādhyate. sādhanatve punar asyāḥ
sparśa-upayoga-sraṃsinyor iva harītakyoḥ. tasmān na su-vivecitaṃ kāryaṃ kāraṇaṃ
a-yogād iti cet, ukta-uttaram etat. tasmān na hetuḥ kaścid anvayī nāma. na ca
na tatra śakteḥ sāmarthyam asti iti. tasmān nāntarīyakam eva kāryaṃ kāraṇam
a-tad-ātma-niyatasya tan-nivṛttyā nivṛttiḥ. tasmān niyamaṃ prasādhya nivṛttir vaktavyā.
rūpa-a-pratipattau svām artha-kriyāṃ karoti. tasmān niścito vyāpyo gamako vyāpako gamyaḥ.
ghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte ’pi tasmiṃs tat-siddhatām āha — yatra apy a-vad asya phala-vikalpo vijñeyaḥ. tad etad a- tasmiṃs tad-grahād bhrāntir api sambandhataḥ
eva iti na dūṣaṇa-avasaraḥ, sthita-vacane tu tasmin doṣam udbhāvayan dūṣaka eva tasya
iti paśya bāndhya-vijṛmbhitam. nivṛttir yadi tasmin na hetor vṛttiḥ kim iṣyate. sā api na-nimitto hi dharmaḥ syād anya eva saḥ. na hi tasmin niṣpanne ’-niṣpanno bhinna-hetuko vā tatna hy arthe śabdāḥ santi tad-ātmāno vā, yena tasmin pratibhāsamāne te ’pi pratibhāseran. na ca-a-pratibandha-niyama-a-sambhavāt. na hi tasmin bhavati sva-kāraṇa-sāmagry-adhīnair anyair-vidho dharmo bhāva-a-bhāva-ubhaya-āśrayaḥ. tasmin bhāva-an-upādāne sādhye ’sya antan-mātra-anubandho gamyate. hetu-bhāvo vā tasmin saty eva bhāvād ity artha-antarasya. tathā
tathā vaidharmyeṇa apy anvaya-gatiḥ, a-sati tasmin sādhya-a-bhāve hetv-a-bhāvasya sandehādhi prayoge ’rthād vaidharmya-gatiḥ, a-sati tasmin sādhyena hetor anvaya-a-bhāvāt. tathāa-kṣaṇikasya, sarvathā a-sambhavāt. na hi tasya a-kṣaṇikasya artha-kriyā sambhavati, kramaca. na ca śāstra-dvāreṇa vivādaḥ, tadā tasya a-nāntarīyakatvāt. na ca evaṃ-vidhā dharmāḥ
sādhanam, niruddhe ’py artha-sādhane vastuni tasya a-nirodhāt tataś ca kasyacid arthasya asyād ity uktam. a-bādhanasya api lakṣaṇatve tasya a-niścaya-lakṣaṇatā. tathā ca a-gamakatvam
asti, pramāṇasya pramāṇa-antareṇa bādhāyāṃ tasya a-prāmāṇya-prasaṅgāt. lakṣaṇa-yukte bādhāanumānaṃ pratikṣipati ity a-yuktam, tasya a-prāmāṇye vṛtti-vaiphalyāt. na ca śarīram
kurvāṇo na pratyakṣeṇa kartum arhati iti, tasya a-bhāva-viṣayatva-virodhād artha-sāmarthyaapara-pratikṣepāt, ākāra-antara-saṃsarge tasya a-bhāvāt. tasmād ayaṃ pramāṇa-antara-balaa-pauruṣeyam a-vitathaṃ syāt. na, tasya a-yogād artha-abhidhāne puruṣa-upadeśa-niyamaḥ, eka-vyāpāre krama-a-yogāt, tasya a-viśeṣāt. saṃvedanam ity api tasyakiṃ tarhi prasajya-pratiṣedho ’pi. na hi tasya a-sati virodhaḥ. so ’pi na sambhavati,-upādānam iṣṭasya eva bādhakam. na hi tasya a-sattā-an-abhyupagama itara-grahaṇaṃ
vyabhicārāt. kathaṃ vyabhicāraḥ. na hi tasya a-sapakṣād eva vyatireka iti. nanv evam
kiṃ tarhi yad yāvatā vacanena samarthanīyaṃ tasya a-samarthanāt. sambhavī sva-abhiprāyaḥ
pratipatteḥ. na tv evaṃ para-aṅgāt pratītiḥ, tasya a-sāmarthyāt. artha-a-visaṃvādas tu dvayor
vā, sa kim ekatra na samavaiti janyate vā. tasya a-sāmarthyāt. tad a-samarthaṃ pṛthak tatra
bhavet. svayam a-tat-sva-bhāvasya a-jananāt tasya a-hetutā syāt. na vai sa eva bhavati,
vaktum, a-samprāpta-vinaṣṭayor apy arthayos tasya an-apāyāt. vastu-viparīta-ākāra-niveśiṣv
-śravaṇābhyāṃ yatra avasāya-pratyayaḥ, te tasya anubhava iti cet, nanu sā eva tayoḥ
-prasaṅgāt. tato ’pi pratīteḥ samāśrayāt. tasya anyatra api tulyatvāt. tad etad vyavaccheda-nivṛttiḥ, vivekasya kartum a-śakyatvāt, tasya anyatra vastutaḥ pratibandhāt. kathamanubhavāt tad-anubhava-khyātir ity aparaḥ. tasya api a-viśeṣe ’pi bāhyasya viśeṣāt prītianya-nirākriyā. tad-viśiṣṭa-upalambho ’tas tasya apy an-upalambhanam. tasmād an-upalambho

tasyaPVin3_0005908
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233
api saṃvedana-antara-viśeṣād viśeṣa-siddhiḥ,draṣṭur mayā āgamitam āgamam adhyupekṣya.
patati iti. pratibandhād atiśaya-pratipattau-vedini. yatra api viveka-pratipattir asti,-lakṣaṇatvāc caramatvasya. bhavaty eva hi
atha śoṣa-ādikam eva maraṇa-śabdena vadet,tiro-dhāna-sadṛśīṃ śabda-viṣayam āha,vihanyate, na aparam, an-abhyupagamāt.
ity arthasya iṣṭā prameyatā. yathā kathañcit
ca saha-uditaḥ. vivakṣāto ’-prayoge ’pi
sarvatra tulyatvāt sākṣād artha-āpattyā vā.
tat-karma-sambandho na prasidhyati. sā ca-an-antaraṃ jñānaṃ prāk sato niyamena na.
balākā api vṛttes toya-samāśrayāt. kāryaṃ
-prāyam. tad-upakārasya ca artha-antaratvetasya tatra a-kiñcit-karatvāt, anya-karaṇe
jñāna-utpattir iti śabdo ’-vācakaḥ syāttad-dharmatāyāṃ vā tataḥ kṣaṇikatābhāva-a-bhāva-anurodhasya tattva-lakṣaṇatvāt-antara-avasthitasya doṣa-udbhāvanam. sa hidṛṣṭāntena pradarśyeta, kaḥ sādhya-sādhane-bhāvaḥ prāṇa-ādīnām ātmanaś ca sidhyati,āvaraṇa-indriya-śabdeṣv an-upayogāt. na hi
eva dṛṣṭānto bhavati, etāvan-mātra-rūpatvātsādhye ’sya an-upalambhanam. tathā hetur na
ity eṣa kathaṃ na pratijñā-artha-eka-deśaḥ.
yad āha — ātmā paraś cet so ’-siddha iti.
-kṛtaḥ, na ca aparaḥ śabdaḥ, yo hetuḥ syāt.
sva-tantrasya na syāt. tad-bala-utpattau ca-hetutvāt. na artha-ālocanam, a-tādrūpye-a-bhāvāc chabala-ābhāsāyā buddher a-dṛṣṭeḥ,’py eṣa viśeṣo buddhi-pratibhāsa-kṛta iti
sarva-kāraka-upayoge ’pi kriyāyām antyasya
dharmā na vastu-sva-bhāvam anuvidadhati,
karoti iti hi na a-bhāvo nāma kaścit kāryaḥ,sidhyati iti sa tathā-bhūtam eva khyāpayaṃs
nivartamānaṃ kāryaṃ nivartayati. anyathā tat
tatra eka-a-bhāve ’pi na upalabhyate, tatkārako na taṃ karoti. na apy anya-kriyāyāṃ
yo dadhi-janano na śaśa-viṣāṇa-jananaḥ. sauktaṃ kalpitasya an-upalabdhir dharma iti
vartamānasya kācid a-sādhāraṇatā. yadi hi-nityam iti. tathā-siddhāv eva hi sa dharmas
vastuto yad yena vyāptam a-vyāptaṃ vā, tattasya iti sambandha-a-bhāva-ādayo ’py uktāḥ.
anya-nivṛtty-a-siddheḥ. yukta-upalambhasya-artha-viṣayā matā. iti saṅgraha-ślokau.
’pi sva-bhāva-hetu-pravibhāgā draṣṭavyāḥ.
bauddho vikalpa-pratibhāsaḥ śabda-arthaḥ,na karoti iti. tad api iṣṭam eva. na hi-a-bhāva-prasaṅgāt. na api para-apekṣā,jñāna-abhidhāna-vṛttiḥ, tad-an-upalakṣaṇe
-vyāpana-a-siddhau. kramas tu tat-kāryatvāta-dṛṣṭam, tasya yatra pratibandhas tad-vidas-ādyo yasya dṛṣṭo ’nuvartakaḥ. sva-bhāvasa-yogāt, tasya a-viśeṣāt. saṃvedanam ity api-kāla-utpattiḥ sva-bhāvasya. parāvṛttau ca
pratyāsattir atra vicāryate – kathaṃ tatartha-antaraṃ hetuḥ, kathaṃ tarhi idānīṃ satasyatasya apy anyata ity an-avasthānān na kasyacidtasya apy avaśyam avadāta-dhiyo ’yam eva bhāvo ’tasya apy ātma-antaratve tad eva vastunas
tasya api grahaṇam. saṅketa-smaraṇa-upāyaṃ dṛṣṭatasya api jñeya-vyāpini jñāne ’ntaśaḥ sāmarthyaṃ
tasya api pratibandhaś caitanyena sampradhāryaḥ,tasya api sā kathaṃ nivṛttā a-pracyutā ca.
tasya api snānāc chuddhi-vādinaḥ śāstrasya svatasya artha-rūpaṃ muktvā avabhāsinaḥ. arthatasya artho ’yaṃ pratīyate. vyavaccheda-phalaṃ
tasya asya pakṣa-dharmasya tattvaṃ sapakṣatasya ātma-bhūtā eva tena na artha-antaraṃ phalam.
tasya āvṛty-akṣa-śabdeṣu sarvathā an-upayogataḥ.
tasya ity anuvartate. toya-āśritā hi balākāyā
tasya iti sambandha-a-bhāva-ādayo ’py uktāḥ.
tasya iti sambandha-a-yogāt. upakārasya tattasya iti sambandhaś ca na sidhyati. tasmāttasya iṣṭā syāt. tattve viśeṣa-a-bhāvād a-pūrvatasya iha api tulyatvāt, indriya-vikāre catasya upagama-kālaḥ. tatra yāvān artho yuktitasya upayogaḥ, a-sambandhāt. na hi kathañcit
tasya upalambha-an-upalambha-āśrayatvāt. tena natasya upalambha-āvaraṇaṃ sambhavati. sato ’pi vātasya. etena eva dṛṣṭānta-doṣā api nirastātasya eva a-bhāvaḥ śabda-prayogataḥ. na etetasya eva a-bhinna-vyāvṛtti-samāśrayatvād atasya eva ca iṣṭasya vighāta-kṛd viruddhaḥ. tadtasya eva ca hetutve ’-punar-nirdeśya ity uktam.
tasya eva tatra sāmarthyam iti tad eva pramāṇaṃ
tasya eva tad-artha-ālocanatva-a-siddheḥ. tathā
tasya eva pratikṣepe virodhaḥ, yathā — atasya eva prāmāṇyaṃ yuktam. atha kā iyam arthatasya eva bhedakasya sādhakatamatvāt. satsv api
tasya evam a-vṛtteḥ. tasmān na tato ’rtha-siddhiḥ,tasya kathañcit kāryatve ’-bhāva-a-yogāt, pūrvatasya kartā ity ucyate. yadi punar udbhāvite ’pitasya kāryam eva na syāt. ataḥ kārya-kāraṇa-bhāvotasya kāryam. tac ca dhūme ’py asti. sa sakṛd api
tasya kiñcit, tādavasthyāt. atas tan-nāśano na
tasya kuta iti cet, sva-hetu-samuttha ity an-āditasya ko ’rthaḥ. kalpanā-viṣayatvāc chabda-artha
tasya kvacit sidhyet, siddhaṃ vastu-balena tat,tasya gamakaḥ syāt, na anyathā. puruṣa-pravṛtter
tasya gamakam a-gamakaṃ ca iti na puruṣa-icchayātasya ca a-jñeyatvam, upakārād eva jñāna-utpatteḥ.
tasya ca an-upalambhanam. pratiṣedha-hetuḥ.
tasya ca yathā-samīhita-rūpa-an-upādānatve sādhye
tasya ca sva-bhāvasya svena sādhya-dharmeṇa
tasya ca sva-lakṣaṇa-upādānatā sādhyate.
tasya tat-kṛtaḥ pātaḥ, svayaṃ patina-dharmatayātasya tatra a-kiñcit-karatvāt, anya-karaṇe tasyatasya tathā-pratītir daṇḍi-vat. tasmād viśeṣatasya tad-a-niṣpattāv a-niṣpatteḥ. a-bheda eva
tasya tad-gamakaṃ tatra iti vastu-gatiḥ. tatra
tasya tad-dhetur ato bhinnān na sambhavaḥ. kāryatasya tādātmyāt tathā-prathanam, na tad anyasya
tasya tādātmyād anyasya a-samaya-darśino ’pi syāt.
tasya darśanam iti. tayor hi sambandham āśritya
tasya dharmaḥ. tad-āśrayāt. kathaṃ kārya-kāraṇa-tasyaPVin1_0000103
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PVin3_0009804
PVin3_0013601
PVin3_0001302
PVin2_0005201
PVin1_0002208
PVin3_0005106
PVin2_0008706
PVin2_0009910
PVin3_0004202
PVin2_0010014
PVin3_0002305
PVin2_0009108
PVin2_0008511
PVin1_0000813
PVin1_0003108
PVin3_0006112
PVin1_0003508
PVin3_0000308
PVin2_0006803
PVin1_0002313
PVin1_0002212
PVin3_0005702
PVin2_0009909
PVin3_0006408
PVin2_0008008
PVin1_0003704
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PVin2_0004707

234
svayam upetya āryo ’nujagrāha yaṃ vyaktaṃ
-darśane ’nya-kalpanā yuktā, atiprasaṅgāt.
sthāpaka iti cet, kaḥ pratibandhaḥ. sa hi
tat tathā-bhūtam āpādayati iti sa
na ca sa eva pratibhāso ’rtho yuktaḥ,’nveṣate prekṣā-pūrva-kārī, na vyasanena.
pūrva-sva-bhāva-niyata ity etan na syāt,āśrayaṇīyaḥ, nāntarīyakatvād iti sa eva
dharmi-vācino ’-prayogād abhidhānasya,khyāpyate, tad an-ukte ’pi gamyate. na hiśabda-vikalpa-pratibhāsy artho ’pahnūyate,-pratibhāsy artho bhāva-upādāno na vā iti.
sattāyāṃ vadato ’sya viruddho hetuḥ syāt,-antarasya a-vācyatvāt. yat kvacid a-dṛṣṭam,ātmanas tādṛśo ’mbhasaḥ. kāryaṃ
-viṣayatvāc chabda-artha eva kalpitaḥ.
-vad upalabhyeta. tal-lakṣaṇa-tyāga eva hi
iti vacane dharma-viśeṣaṇatvena upādānāt
eva an-antara-vijñāna-hetuṃ vijñānaṃ vidmaḥ,hetū. pūrvakaṃ ca a-viguṇaṃ vijñānam,yad-viṣaya-ākāraṃ saṃvedanaṃ na bhavati, tata-darśana-mātreṇa vyatirekaḥ pradarśyate. sa-bhāva-pratibandho hi liṅga-lakṣaṇam. na catasmān niścito vyāpyo gamako vyāpako gamyaḥ.
-anurodhinam arthaṃ niyantu-kāmo jīvati,
artha-tathā-bhāvaṃ pravartata iti kāryaṃ
vyatireka-sādhanasya a-darśana-mātrasya-a-santaḥ pratīyante, na ca evam ātmā iti na
sarvathā ’-vācya-rūpatvāt siddhyātat-prakāśanaḥ. a-pauruṣeye sā na asti
iṣṭa-pratibandha iti na dūṣaṇaṃ syāt. na,
hetu-bhāvena a-siddha ucyate. na hi sa eva
vacane tu tasmin doṣam udbhāvayan dūṣaka evaviśeṣāt. a-doṣe ca iṣṭa-vighāto ’pi na syāt,sutau dvau janayāṃ babhūva. iti yathā.
sukha-ādayaḥ. saṃskārān niyama iti cet, na,ucyante. na prāg yogyasya pratibandhāt,-janana-sva-bhāvaḥ. anyato ’pi bhāve na sabhāvo bhavet, sva-bhāvasya eva bhāvatvād iti-bhāva-bhedāt. a-tad-ātmatve ’pi kṣīrasya sa
dahana-a-bhāve ca dhūmaḥ. tathā hi sasarvasya guṇa-doṣayoḥ sva-sādhye cintyatvāt.
bhāve ’rtha-antarataḥ paścād bhavan kathaṃ
syāt. na hi yasya yam antareṇa bhāvaḥ, sa-antare vikāre śabda-viśeṣe smṛtir yuktā,nibandhanatvāt karaṇa-tattvasya tad-a-viśeṣe
eva. upalabhyasya an-upalambhena api
ata eva na anyo ’nubhāvyo buddhyā asti
ka idānīṃ hetur a-hetur vā vastutaḥ,hi sattā śabdasya artha-viśeṣe pratibaddhā,na hi vitti-sattā eva tad-vedanā yuktā,-ādi-bheda-a-bhāva-prasaṅga iti cet, na,
hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv a-sann iti.
-viśeṣasya eva kasyacit tathā-prasiddheḥ. saniścitena eva sādhanāt. ity antara-ślokau.
atra parama-artha-sat. a-santo ’-kṣaṇikās
sva-saṃvedana-rūpā eva artha-pratītiḥ.
sukha-ādy-ātmā viṣayī-kriyate saṃvittyā,tad-ābhāsa-śūnyayor apy a-vañcanam.

tasyāstasya na vetty ayaṃ jaḍa-matir loko garīyaḥ padam.
tasya nāntarīyakatāyāṃ tu syāt. sa hi pratibaddha
tasya pāta-pratibandho na artha-antaram eva, yaḥtasya pāścāt yaḥ sāmarthya-viṣayaḥ pakṣa ucyate.
tasya punaḥ pratyakṣeṇa anyathā darśanāt. yo hitasya puruṣa-parīkṣayā pravṛttāv a-pravṛttir eva,tasya pracyuteḥ, apekṣyāc ca prayatnāt prayatnatasya pratibandha-viṣayaḥ, sarvatra sva-vāgtasya pratiṣedhāt, nir-viṣayasya ca pratiṣedhasya
tasya prāg darśana-bhrāntiḥ, yā vacanena
tasya buddhāv upasthāpanāya śabda-prayogāt, tad-a
tasya bhāva-an-upādānatve sādhye sa ca pratyātmatasya bhāve kvacid a-sambhavāt, a-bhāve catasya yatra pratibandhas tad-vidas tasya tadtasya yo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo ’pytasya vastv-āśraya-an-upalambho dharma ity ayam
tasya vināśaḥ, apara-bhāvaś ca vailakṣaṇyam,tasya viśeṣaḥ. para-arthāḥ santaś cakṣur-ādayo ’tasya viṣaya-antara-avadhāna-vaiguṇye ’nyatra
tasya viṣaya-antara-vikṣepa-pratighāta-ādāv
tasya vedakam, a-paraspara-rūpam iva sukha-āditasya vyatireko ’-niścita iti vipakṣe vṛttir
tasya vyabhicāraḥ, tad-a-bhāve sva-bhāva-a-bhāvāt.
tasya vyāpyasya ayaṃ nivartako vyāpaka-dharmaḥ
tasya sa-uras-tāḍaṃ krandato ’pi lokasya atasya. sa sva-kārya-saṃsūcitaḥ sva-viparyayatasya saṃśaya-hetutvāc cheṣavat tad udāhṛtam. na
tasya sad-a-sattva-pratītiḥ. yad apy āha — yaditasya samāśrayāt. bādhanāt tad-balena uktaḥ
tasya sā eka-arthatā kutaḥ. sva-bhāva-niyame
tasya sādhana-antaratvāt. yadi pūrva-pakṣa-vādī
tasya sādhanaṃ bhavati, tad-bhāva-mātratasya sādhanasya. tad-ābhāsās tu jātayaḥ. mithyātasya sādhya-vipakṣa eva vṛttyā tad-viparyāsanatasya sādhya-sa-jātīya-vṛttino liṅgasya a-satitasya sāmarthya-a-darśanāt. tan-mātra-bhāvino
tasya sva-bhāva-a-pracyuteḥ. atha vā sambhavaty
tasya sva-bhāva iti sakṛd api na janayet. na vātasya sva-bhāva-pratibandhād a-vyabhicāraḥ.
tasya sva-bhāvaḥ, yo dadhi-janano na śaśa-viṣāṇatasya sva-bhāvo hetur vā. kathaṃ sva-bhāvaṃ hetuṃ
tasya sva-sādhya-an-uparodhe ’pi śāstra-uparodhādtasya hetuḥ syāt. phalasya api para-upaskāratasya hetur bhavati. bhavati ca dhūmo ’gnimtasyā a-tat-kṛtatve tan-nāma-a-grahaṇa-prasaṅgāt.
tasyā api viśeṣa-a-siddheḥ, sato ’pi vā viśeṣasya
tasyā eva viśiṣṭa-upalabdher eka-ākāratasyā na anubhavo ’paraḥ. grāhya-grāhakatasyā vastu-vṛtti-niyama-a-bhāvāt. san khalv apy
tasyāḥ sarvatra-a-viśeṣāt. indriya-viṣaya-vattasyāḥ sarvatra-a-viśeṣāt sarva-vedana-prasaṅgāt.
tasyāḥ sāmagryā eva antara-viśeṣa-kṛtatvāt
tasyāḥ siddhāv a-sandigdhau tat-kāryatve ’pi dhītasyāḥ sva-bhāvaḥ. sva-bhāvaṃ ca parityajya
tasyāḥ svayaṃ prayogeṣu sva-rūpaṃ vā prayujyate.
tasyāṃ krama-a-krama-virodhataḥ. iti saṅgrahatasyāś ca viṣaya-ākāratā eva sādhanam, yathātasyās tad-ātma-rūpatvāt. na enam iyam abhilāpena
tasyās tad-rūpa-śūnyāyās tad-rūpa-adhyavasāyataḥ.

tā

PVin3_0013603
PVin1_0002501
PVin3_0013704
PVin2_0006506
PVin3_0007611
PVin3_0011501
PVin3_0004101
PVin3_0004101
PVin2_0008215
PVin3_0013506
PVin2_0008014
PVin3_0011708
PVin3_0005502
PVin2_0007404
PVin1_0003905
PVin2_0007403
PVin1_0004207
PVin1_0004203
PVin3_0008808
PVin1_0003513
PVin1_0001310
PVin1_0003707
PVin1_0002403
PVin3_0011511
PVin2_0007013
PVin1_0002814
PVin2_0004703
PVin2_0008603
PVin1_0001901
PVin3_0006108
PVin1_0003708
PVin3_0008907
PVin3_0008604
PVin2_0008602
PVin3_0005509
PVin2_0005505
PVin2_0008603
PVin2_0008810
PVin3_0008702
PVin3_0007108
PVin2_0008805
PVin3_0009504
PVin3_0000708
PVin3_0009508
PVin3_0008607
PVin2_0008114
PVin2_0006105
PVin2_0008602
PVin2_0008603
PVin2_0006613
PVin3_0004109
PVin2_0005901
PVin2_0007013
PVin1_0002113
PVin1_0002113
PVin1_0003301
PVin3_0006811
PVin3_0006110
PVin3_0013701

235

tāny

mithyā-uttarāṇām ānantyāt pratanyante na tā iha. mithyā-uttarāṇi jātayaḥ. teṣāṃ ca nasaṃvin-niṣṭhāś ca viṣaya-vyavasthitayaḥ. tāḥ katham a-cetano ’rtho vyavasthāpayet,uktam eva dūṣaṇa-ābhāsās tu jātaya iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād eva a-viṣaye ’vā prakaraṇa-an-upayogino dravya-viśeṣāḥ. na tāñ śāstraṃ viṣayī-karoti. na ca teṣāṃ tathāarthaṃ niyantu-kāmo jīvati, tasya sa-uras- tāḍaṃ krandato ’pi lokasya a-nivṛtteḥ. yathā’py uktāḥ. an-ubhaya-kāriṇām ānarthakyāt tādarthya-sādhanaṃ vipratiṣiddham. tasmādtatra api vyakti-tiro-dhānād iti cet, a- tādavasthyam a-nityatāṃ brūmaḥ, tādavasthyaṃ ca
iti cet, a-tādavasthyam a-nityatāṃ brūmaḥ, tādavasthyaṃ ca tattvam. tad avarugṇe ’sti,
karoti. na apy anya-kriyāyāṃ tasya kiñcit, tādavasthyāt. atas tan-nāśano na anya-kārī. tenasādhana-dūṣaṇābhyāṃ kriyete, teṣāṃ sarvadā tādavasthyāt, kiṃ tarhi puruṣa-sāmarthya-siddhiḥ.
tat-kārya-vijñāna-viccheda-vikāra-darśanāt, tādavasthye ca teṣāṃ tad-a-yogād apekṣā-virodhāc
ca avinābhāvaḥ. sa ca ātma-pratibandhas tādātmya-tad-utpattibhyām anyo na asti ity uktam.
pṛthak-karaṇaṃ kārya-udāharaṇāt sarvasya tādātmya-pratītir mā bhūd iti. vyutpatty-arthaṃ
na anya-āyatte, tad-bhāve ’-bhūtasya paścāt tādātmya-virodhāt kāraṇānāṃ ca kārya-vyabhicārāt.
loke bhrāntir nāma upajāyate. a-tad-ātmani tādātmya-vyavasāyena na iha tat. a-darśanāj
bhāva-mātra-anvayini sva-bhāvo hetur ātmani. tādātmyaṃ hy arthasya tan-mātra-anurodhiny eva,
tathā iti nīla-ādy-anubhavaḥ syāt. sa ca tādātmyāt tathā prakāśamāno ’pi sva-para-ātmanoḥ
tasya a-viśeṣāt. saṃvedanam ity api tasya tādātmyāt tathā-prathanam, na tad anyasya
tasya apy ātma-antaratve tad eva vastunas tādātmyāt patanam an-avasthā ca. na ca tathāapy asyāṃ tad-ātmatā eva. sā ca tādātmyāt svayaṃ prakāśate. tena ātmanaḥ
-utpattiḥ sva-bhāvasya. parāvṛttau ca tasya tādātmyād anyasya a-samaya-darśino ’pi syāt. na-phalayor viṣaya-bhedaḥ. sva-bhāva-cintāyāṃ tādātmyād artha-saṃvidaḥ sva-saṃvit phalam ucyate.
ādayaś cetanāḥ. viṣaya-sārūpyāt saṃvedanasya tādātmye ’-saṃvedanāḥ sukha-ādaya iti cet, na,
na apy anayor ekatra vṛtti-niścayaḥ, tādātmyena prasiddhe ’-siddheḥ. tasmāj jīvacdṛṣṭo ’-rūḍha-artha-vācakaḥ. śabda-antareṣu tādṛkṣu tādṛśy eva astu kalpanā. a-prasiddhahi svapne ’pi smaryate smārtaṃ na ca tat tādṛg-arthavat. middha-upaplutānām apy anubhūtadarśanāt. yo hi bhāvo yathā-bhūtaḥ sa tādṛg-liṅga-cetasaḥ. hetus taj-jā tathā-bhūtedhi bhavaṃs tādṛśaḥ syāt. anyādṛśād api tādṛśa-udbhave tac-chakti-niyama-a-bhāvān na hetu
yad anubhavaḥ paṭīyān smṛti-bījam ādhatte, tādṛśa-darśanād asya prabodho ’bhilāṣa-vāsanākasyacid a-bhāva-a-pratipattiḥ, kiṃ tarhi tādṛśo ’n-upalambhasya eva a-bhāvāt. atra api-saṃvit phalam ucyate. tathā avabhāsamānasya tādṛśo ’nyādṛśo ’pi vā. jñānasya hetur artho ’pi-samāna-deśa-utpāda ucyate. tasmāt siddhā tādṛśo ’mbhasa ādhārād utpattiḥ. balākā api-liṅga-jā. ādhārato ’bhinirvṛtter ātmanas tādṛśo ’mbhasaḥ. kāryaṃ tasya yo ’pi sthiramtādṛśasya bhāvāt. anyādṛśād bhavan kathaṃ tādṛśaḥ. tādṛśād dhi bhavaṃs tādṛśaḥ syāt.
saṃyogya-ādiṣu yeṣv asti pratibandho na tādṛśaḥ. na te hetava ity uktaṃ vyabhicārasyasa dharmī sambaddhaḥ khyāty-a-bhāve ’pi tādṛśaḥ. śabda-pravṛtter asti iti so ’pi iṣṭobhavan kathaṃ tādṛśaḥ. tādṛśād dhi bhavaṃs tādṛśaḥ syāt. anyādṛśād api tādṛśa-udbhave tac-udbhavayoḥ. tad yato yādṛśaṃ dṛṣṭam, tatas tādṛśam anumīyate. viprakṛṣṭāyāṃ tu hetutad a-samarthaṃ pṛthak tatra sahitam api tādṛśam eva ity an-upakārakatvān na saṃyogena
na kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ ca tādṛśam. na sarvathā sattā-sādhane viśeṣaḥ
yathā kadalī bīja-kanda-udbhavā. sphuṭam eva tādṛśaṃ bhedaṃ loko vivecayaty ākāra-bhedāt. anyad-darśanāt prāṇy-antare mṛta-pratipattiḥ, tādṛśaṃ yadi taruṣu upalabhyeta, syād etat. athaa-siddheḥ. siddhau tu syāt, yathā tādṛśaṃ rūpa-sādharmyaṃ kvacid abhisamīkṣya āhuḥkriyā-darśino ’pi kṛta-buddhir bhavati, yadi tādṛśaṃ syāt, sarva eva hetavas tathā syuḥ. api’numīyate, tad api kārya-liṅga-jam eva, tādṛśasya ātmano ’mbhasas tata ādhārād
eva bhāvāt tathā-utpatteḥ, sato hi bhavatas tādṛśasya eva bhāvāt. na avaśyaṃ sataḥ kutaścid
a-kiñcit-karasya a-pratibandhāt. bhavaty eva tādṛśasya kāraṇasya kārya-vivekād a-bhāva-gatiḥ,tasya a-hetutā syāt. na vai sa eva bhavati, tādṛśasya bhāvāt. anyādṛśād bhavan kathaṃ tādṛśaḥ.
bhāvāt. anyādṛśād bhavan kathaṃ tādṛśaḥ. tādṛśād dhi bhavaṃs tādṛśaḥ syāt. anyādṛśād api-bhūtasya jñātum a-śakyatvāt. na an-iṣṭeḥ, tādṛśām a-vitatha-abhidhānāt. tathā hi na anya-ādiṣv anumānam, a-śaktād an-utpatteḥ. na tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa hi san dṛśya
-a-bhāva-a-siddheḥ. upalambha-nibandhanā hi tādṛśāṃ sattā-prajñaptir upalabdhi-yogya-sva-rūḍha-artha-vācakaḥ. śabda-antareṣu tādṛkṣu tādṛśy eva astu kalpanā. a-prasiddha-artha-hetu-jam. tad-a-tat-sva-bhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ ca paryanuyuktā hetutad-a-tat-sva-bhāvānāṃ bhāvānāṃ tādrūpyam a- tādrūpyaṃ ca paryanuyuktā hetu-prakṛtim eva tesarva-jñāna-hetutvāt. na artha-ālocanam, a- tādrūpye tasya eva tad-artha-ālocanatva-a-siddheḥ.
antarīya-pratyayeṣu bhāvāt. parama-artha-eka- tānatve śabdānām a-nibandhanā. na syāt pravṛttir
upalambha-vṛttiṃ darśayati. tadā hi tāny a-viguṇāni bhavanti, yadā eṣāṃ kārya-vṛttiḥ
sādhya-dharmi-bahir-bhāvāc ca ity uktam. tāny api kenacil leśena āsv eva antar-bhavantitāpayoḥ

PVin1_0002301
PVin1_0000413
PVin3_0008611
PVin3_0011512
PVin2_0005505
PVin3_0002007
PVin1_0003207
PVin2_0006605
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PVin1_0002401
PVin3_0003508
PVin3_0002011
PVin3_0005109
PVin3_0000810
PVin3_0001209
PVin3_0011713
PVin3_0008203
PVin3_0013202
PVin2_0009403
PVin3_0010811
PVin3_0001504
PVin2_0005405
PVin2_0005912
PVin1_0004110
PVin3_0012901
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PVin3_0011909
PVin2_0005312
PVin1_0004106
PVin2_0009309
PVin2_0007901
PVin1_0000703
PVin3_0009309
PVin3_0009304
PVin3_0004013
PVin3_0004102
PVin3_0009305
PVin3_0005007
PVin3_0008905
PVin3_0006810
PVin3_0003102
PVin3_0009710
PVin1_0002312
PVin3_0001704
PVin2_0007401
PVin2_0009406
PVin2_0007907
PVin1_0003907
PVin3_0005301
PVin3_0007210
PVin2_0007609
PVin1_0000307
PVin3_0007305
PVin3_0009801
PVin2_0009609
PVin2_0005309
PVin3_0005207
PVin2_0004911
PVin3_0011103

236

tv

api a-viśeṣe ’pi bāhyasya viśeṣāt prīti- tāpayoḥ. bhāvanāyā viśeṣeṇa na artha-rūpāḥ sukha-lakṣaṇābhyo jñāna-vyaktibhyaḥ. na ca tābhiḥ sva-santāna-bhāvinībhir a-lakṣitābhir ayaṃtarhi saṃyogāt. kiṃ punaḥ sa tayoḥ saṃyogaḥ, tābhyāṃ jananāt samavāyād vā, sa kim ekatra naprāṇa-ādir an-ubhaya-ātmatā-bahir-bhāvāt tābhyāṃ na vyatiricyate. na tatra anveti, eka-āśrayam atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam. tābhyāṃ sa dharmī sambaddhaḥ khyāty-a-bhāve ’pi
prakaraṇād bhavantī tena eva gamyate. tām a-prakaraṇām api viparīta-anubhava-pratiṣiddhana artha-antaraṃ phalam. dadhānaṃ tac ca tām ātmany artha-adhigamana-ātmanā. sa-vyāpāramvaktur vivakṣā-vṛttaya iti tan-nāntarīyakās tām eva gamayeyuḥ. na ca puruṣa-icchāḥ sarvā-hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ. na ca tāṃ kaścit pratibanddhuṃ samartha ity ukta-prāyam.
sarvatra-a-viśeṣāt sarva-vedana-prasaṅgāt. tāṃ tu sārūpyam āviśat sarūpayantaṃ ghaṭayet.
bhāvinyā bhūtayā vā śabda-yogyatayā tāṃ pratirundhāno bādhyate. tad-yogyatā-balād evaīśvara-ceṣṭitam. vadann a-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate. a-nāntarīyake ca artheāvaraṇam, tau vijñāna-utpādana-vaiguṇya- tāratamyena atiśāyayed api, āvaraṇa-bhedena śabda
vā tataḥ siddher an-utpatteḥ. sākṣāt tāvat —arthād artha-gateḥ śaktiḥ pakṣa-hetvviruddho dṛṣṭāntaś ca sādhya-vikalaḥ syāt, tāvato dharma-kalāpasya kvacid an-anvayāt. tatoācāryeṇa śrāvaṇatve vyatireka uktaḥ. na tāvatā a-bhāva-gatir ity uktam. anyathā saṃśayagamyāḥ, sa eva eṣām a-saṃsargo gamyo ’stu, tāvatā kārya-parisamāpteḥ. kim antar-gaḍunā
pṛthag ucyate. tri-lakṣaṇo hetur uktaḥ. tāvatā ca artha-pratītir iti na pṛthag dṛṣṭānto
tat-siddhaye vacanam. na an-upalabhamānasya tāvatā na asti iti bhavati. tad-arthaṃ vacanam.
ātmani darśana-mātreṇa an-upasaṃhāraḥ, tāvatā vyāpty-a-siddheḥ. ataḥ sandigdho vyatirekaḥ.
sāmarthyena vyāpnoti siddher ākṣepāt, tāvatīṃ tad-dūṣaṇam api. tathā-vidhasya caa-bhāva-vyatireka-lakṣaṇatvād asya. sā eva tāvad a-sato na nivṛttir iti nivṛtter nivṛttiḥ
sādhyate, anya-naimittika-vat. sā eva tāvad an-upalabdhiḥ kathaṃ siddhā iti cet, etad
ity upalambha-antara-anugamaḥ. tan na tāvad ayaṃ puruṣaḥ kañcid arthaṃ pratyety
tad-deśāṃś ca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ pradeśa-pradeśi-bhāvo yaḥ saṃyoga-jñānasya vikalpa-upagame bādhā syāt. sa eva tāvad ayaṃ vikalpaḥ saṃvidita upayann apayaṃś ca
eva sāmarthya-darśanāt. cakṣur-ādi-buddhīnāṃ tāvad yathā-svam indriya-viṣayau hetū. pūrvakaṃ
-ādy-a-yogād ity aparaḥ. paśavo ’pi hi tāvad yad a-yuktaṃ paśyanti, na tadā eva tad
upalabhyate saṃvedanam anyena iti cet, sa tāvad viṣayaḥ sva-upalambha-kāle na siddhaḥ
’-darśana-mātreṇa vyatireke yad āha – eṣa tāvan nyāyo yad ubhayaṃ vaktavyaṃ viruddhaeva – sarva-sāmagrī-janmāno naśyanti iti, tāsām a-niḥ-śeṣa-darśanāt. vicitra-śaktayo hitatra pratyakṣaṃ kalpanā-apoḍham a-bhrāntam timira-āśu-bhramaṇa-nauyāna-saṃkṣobha-ādy-an-nivṛttir vyākhyātā. yo ’py avasthā-nivṛttiṃ tiro-dhāna-sadṛśīṃ śabda-viṣayam āha, tasya api sā-śabdaḥ, kṛtakatva-ādi-vat. nanv asty eva tiro-dhānam. na vai paras tad a-nityatvam āha,na kaścid a-nityo ghaṭaḥ, tatra api vyakti- tiro-dhānād iti cet, a-tādavasthyam a-nityatāṃ
ca tattvam. tad avarugṇe ’sti, vināśāt tiro-dhānād vā iti na atra nirbandhaḥ. tac caāha, kiṃ tarhi vināśam. nanu vinaṣṭa- tiro-hitayor dvayor apy a-vyaktis tulyā ity astykasyacit tad-ātmānam a-khaṇḍayataḥ sāmarthya- tiras-kāra-a-yogāt. na hi tatra atiśayam anayaṃ na kenacit pratibaddha iti na kadācit tiṣṭhet. tasmāt pāta-pratibandha ity api
an-apāyāt. vastu-viparīta-ākāra-niveśiṣv api tīrtha-antarīya-pratyayeṣu bhāvāt. parama-arthaśāstraṃ pramāṇayitavyam. katham idānīṃ na tīrtha-snāna-ādir a-dharma-śodhana iti naanumāne ’nyatara-a-siddhiḥ śāstreṇa. anyatra tv a-jñānād iti na vāda-udāharaṇam. udāharaṇaiti cet, ayam aparo ’sya doṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattā eva
sambhava-a-virodha etad evaṃ syāt. anyathā tv a-siddham eva tac chabde. tathā hi pakṣa eva
a-niścita-jñāpana-aṅgād a-pratīteḥ. prathamā tv atra pramāṇam, niścaya-phalatvāt. tad-bhāvaatiprasaṅgāt. na sa tena sādhyate, api tv an-upalambhena svayam. yukto dṛśyasya asāmarthyaṃ virūpe ’pi dhātau. dhātv-antare tv an-eka-upakāra eva syāt. an-ābhoge ’ekasya api tad-ātmanaḥ. asti iyam api yā tv antar-upaplava-samudbhavā. doṣa-udbhavātkāraṇānāṃ saha-kārīṇi pratikṣipāmaḥ, kiṃ tv apekṣanta eva kāraṇāni tad-avasthā-upakāriṇam
kaścid vivādaḥ. viśiṣṭa-ādhāra-viśeṣaṇasya tv abhimatasya an-anvayād a-siddhiḥ. na vai sa
tat-siddher na anumeya-vacanam. anvayas tv artha-āpattyā siddhaḥ. na hy a-tad-ātmapratibandha-a-siddheḥ. vaktur abhipretaṃ tv arthaṃ sūcayeyur iti sa eva ca tathā-lakṣaṇa-upādānatā sādhyate. sādhyatām, kiṃ tv asāv api pradhāna-ādi-lakṣaṇa-bheda-an-āśrayaḥ
iti na vāda-udāharaṇam. udāharaṇa-diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ pratijñā-artha-eka-vacanād a-nivārita eva iti cet, na, ya eva tu ubhaya-niścita-vāci-ity-ādi-vacanāt. tena anna, anvaya-vyatirekayoḥ pṛthag-rūpatvāt. te tv ekena api vākyena śakye darśayitum iti prayoga
tasmāt tena ādheya-viśeṣā iti gamyante. na tv evaṃ nityānāṃ śabdānāṃ kasmiṃścit saty atiśaya
-viṣayam, aparasmād artha-pratipatteḥ. na tv evaṃ para-aṅgāt pratītiḥ, tasya a-sāmarthyāt.
-kāraṇa-bhāva-siddher anyatra anumānāt. na tv evam a-śubha-abhinandena viparyāsena ca

tu

PVin1_0002809
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PVin3_0005211
PVin2_0009613
PVin2_0009509
PVin2_0005305
PVin2_0008402
PVin3_0013703
PVin3_0013602
PVin1_0002109
PVin1_0004004
PVin3_0009410
PVin3_0007201
PVin2_0007212
PVin3_0005905
PVin3_0007311
PVin3_0005504
PVin3_0008201
PVin3_0011308
PVin3_0013601
PVin2_0009314
PVin3_0003009
PVin3_0001907
PVin3_0008304
PVin2_0004912
PVin2_0009305
PVin3_0001303
PVin3_0003301
PVin3_0007410
PVin3_0013505
PVin2_0005407
PVin2_0005304
PVin3_0012107
PVin3_0005010
PVin1_0004009
PVin1_0004205
PVin3_0004505
PVin3_0000904
PVin3_0000404
PVin3_0000206
PVin3_0006905
PVin3_0001709
PVin1_0004404
PVin3_0005704
PVin3_0012902
PVin3_0008103
PVin1_0000209
PVin2_0008206
PVin3_0007907
PVin3_0008806
PVin3_0011002
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237
bhāvanā-balena spaṣṭa-ābham, nir-vikalpakaṃ
vipakṣaḥ. syād api paryāyeṇa. lakṣaṇa-bhedasa-kāriṇo ’pi pratyaya-vaikalye syāt. sākalyeāvaraṇān nityaṃ sarve śabdā na śrūyante, api
anyat tad-vyavacchedanam. a-vyavacchedas
tathā-bhāve niścayam apekṣate. an-upalambhātna ca evaṃ-vidho vyatireko gamakaḥ. yas
katham anyatra bhaved iti. artha-antareca sāmānya-lakṣaṇam uktam eva dūṣaṇa-ābhāsāsdūṣaka eva tasya sādhanasya. tad-ābhāsāsādayaḥ saṃvedana-rūpāḥ. eka-artha-samavāyinā
pratibandha-kāraṇa-a-bhāvāt. rūpa-ālokayos
a-bheda-vyāpana-a-siddhau. kramasbhāvān na iha sattā-sādhane pratiṣedhaḥ, kiṃa-sati viṣaye ’-prayogāt. yuktam etat, kiṃviśeṣa-gatiḥ saṃvedana-viśeṣāt. saṃvedanasya-viśeṣa-sādhanam ity apārthakam. anyatra
tena iha prabheda-mātram ākhyātam, lakṣaṇaṃ
na ca eteṣāṃ bheda-mātraṃ gamyate, kiṃsādhano viruddho ’py eka eva. prayoga-bhedāt
eva iti na dūṣaṇa-avasaraḥ, sthita-vacane
tatra smaraṇa-arthaṃ vacanam. a-darśanaṃ
sva-vacana-virodhe spaṣṭam udāharaṇam, āgame
iti syād āśaṅkā-sambhavaḥ. vipratipattis-sambhavān na kārya-anumānam. yogyatāyās
tasya a-sāmarthyāt. artha-a-visaṃvādas
tam eva darśayan niścayam āha – prasiddhas
tad-viparyāsana-lakṣaṇatvāt. yathā-ukte-itara-dharmatvayoḥ sa dharma-gataḥ. yatra
tathā ca āha —liṅgasya a-vyabhicārasna bhavati prasiddhiḥ. evam etat. kiṃ
vastu-bhāvo ’-sato ’pi san. vastv-a-bhāvasvṛtti-śaṅkayā eva tataḥ saṃśayaḥ. anvayas
hi bhāvo ’-saty apy asti, bhāva-pratiṣedhas
brūmaḥ — te kiñcid atiśāyayanti iti. api-upalambha-niyamaḥ. nīla-ākāra-saṃvedanayos
tad artha-antare yuktam. an-artha-antaratve-pratipatti-śruti-vat. anaikāntikasyasādhanaṃ svato ’rtha-siddheḥ. saṃśayas
apy anyataḥ pratipattum a-yuktam eva. yas
tan na abhyupagamāt parīkṣā-a-vṛttiḥ, api’sti iti na sādhana-dharma-a-siddhiḥ. na
sāmānya-śabdānāṃ viśeṣa-avasthiti-hetuḥ, apivisaṃvādayanti lokam iti. cintāmayīm eva
sva-bhāvasya a-dṛṣṭāv a-sann iti. sa-bhāvo yaḥ saṃyoga-samavāyābhyām, laukikaṃ
atra apy anvayasya a-prādhānyād iti cet, ihaa-sādhāraṇaṃ vastu-rūpaṃ sva-lakṣaṇam. anyas
na vināśo nāma anya eva kaścid bhāvāt, kiṃ
iti su-vyavadātaṃ prāmāṇyam. a-bhāva-dharmaṃ
sa tena pratibandha-ākhyaḥ pada-arthaḥ, sarāga iti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ
a-sāmarthyād atiprasaṅgāc ca. vikalpakaṃ
-vināśābhyāṃ caitanyasya prasidhyati. ekasya
atra – yathā-darśanam iyaṃ vyavasthā, na
hi na yava-aṅkuraḥ śāli-bījād bhavati, api
eva sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam, kiṃśabdād artha-pratipattiḥ, apiśabda-ākāśayor vā vāstavī pratyāsattiḥ, apitutu katham. yasmān na vikalpa-anubaddhasya spaṣṭatu kathita eva. na hy a-vipakṣa-śaṅkāyāṃ sādhya-a
tu karoty eva. na evam a-kṣaṇikasya, sarvathā atu kiñcid eṣāṃ pratipattau saha-kāri pratiniyatamtu kutaścid vyāvṛtter eva a-niścayāt. yo hi yatra
tu kvacid a-bhāva-siddhāv apy a-pratibaddhasya
tu gamakaḥ, sa saṃvarṇita eva. sa ca na a-saty
tu gamye kāryaṃ hetuḥ, a-vyabhicārāt. na hy a-tadtu jātaya iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād
tu jātayaḥ. mithyā-uttarāṇām ānantyāt pratanyante
tu jñānena saṃvedyanta ity eke. teṣām api tad-atu taj-jñāna-utpādana-yogyatā-pratilambha-lakṣaṇo
tu tat-kāryatvāt tasya tad-a-niṣpattāv atu tathā asti kaścid iti kañcana asya bhedam atu tathā prasiddhāv api icchāyā a-nivāraṇād
tu tathā-vidha-ātma-saṃvedanād eva bheda-pratītiḥ.
tu tad eva agni-sāmānyaṃ tatra a-siddham iti
tu tad eva. etena kārya-liṅga-udāharaṇena svatu tad eva sāmānyam a-pratipakṣam —idam eva iha
tu tad-bhedaḥ, kvacid ukti-sāmarthyābhyām, kvacid
tu tasmin doṣam udbhāvayan dūṣaka eva tasyatu darśana-a-bhāvaḥ. sa darśanena bādhyate. tad-atu diṅ-mātra-darśanam etat. atra udāharaṇam —tu dṛśyata eva. bhavaty eva śāstra-dṛṣṭaṃ sādhyam,tu dravya-antara-an-apekṣatvād a-viruddham.
tu dvayor api tulya iti vastu-viṣayaṃ prāmāṇyam.
tu dvayor api sādhanam iti. tatra anvayatu dharma-dharmi-viśeṣa iṣṭa eva an-anvaya-doṣaḥ.
tu dharmy eva a-siddhas tatra kva kena kiṃtu dharmeṇa anyatra darśyate. tatra prasiddhaṃ
tu na arthānāṃ niṣpatty-a-niṣpattī sādhanatu na asti iti paśya bāndhya-vijṛmbhitam.
tu na dṛṣṭa iti vyatirekī kathyate. na ca evaṃtu na sambhavati ity a-skhalita-prajño devānāṃ
tu na sarve ghaṭa-kṣaṇāḥ sarvasya indriyatu niyama eva. na sa nānātve yuktaḥ, nīla-pītatu nīla-āder anubhavāt tad-ātma-bhūtaḥ prakāśate
tu pakṣa-dharmatvam eva, a-sambaddhād vimarśa-atu pakṣa-vacanād arthe dṛṣṭaḥ, na niścaya ititu para-parikalpitaiḥ prasaṅgaḥ, yathā — deśatu parīkṣāyā abhyupagama iti na para-upagatena
tu punar atra ayam eva śabda-vikalpa-pratibhāsytu prakaraṇa-sāmarthya-ādikam api iti. tasmān na
tu prajñām anuśīlayanto vibhrama-viveka-nir-malamtu pratipanna-tad-vyavahāro ’pi prasiddheṣu nirtu pradeśam āśritya brūmo vicchinna-a-vicchinnatu balavān anvayo vyatirekaś ca dur-balaḥ, hetoḥ
tu buddhau sākṣāt sva-bhāva-upadhāna-sāmarthyatu bhāva eva vināśaḥ, sa eva kṣaṇa-sthāyī jātatu bhāva-mātra-vyāpino ’rthasya vyavacchedaṃ
tu bhāvaḥ prasarpaṇa-dharma-a-pracyuta-an-utpanna
tu bhinnam, a-śubha-abhinandinaḥ pratisandhitu mano-vijñānam artha-śakti-sannidhāna-antu yathā-ukta-sva-bhāva-antara-viraha-upagamād eva
tu yathā-tattvam iti. viṣaya-ākāraḥ kaścit
tu yava-bījāt. evaṃ śabdānām api yady arthebhyo
tu yā yataḥ. tatra anubhava-mātreṇa sadṛśa-ātmano
tu yogyatayā pradīpād iva rūpe. tan na ayaṃ doṣaḥ
tu vaktur vivakṣā-kṛtā, tad-a-bhāve vivakṣita-tu

PVin3_0004702
PVin3_0011306
PVin3_0006804
PVin1_0003613
PVin2_0005406
PVin2_0008108
PVin3_0011305
PVin3_0005011
PVin2_0007313
PVin2_0007504
PVin1_0001211
PVin3_0004508
PVin3_0004505
PVin3_0009612
PVin2_0008808
PVin3_0007501
PVin1_0003305
PVin3_0007107
PVin2_0008715
PVin1_0002401
PVin1_0004107
PVin2_0009401
PVin2_0009508
PVin2_0009205
PVin3_0004208
PVin3_0003202
PVin3_0000708
PVin1_0000211
PVin2_0005906
PVin2_0009806
PVin3_0000101
PVin3_0010807
PVin2_0008812
PVin3_0009901
PVin3_0005909
PVin3_0009904
PVin3_0000907
PVin2_0006112
PVin2_0008810
PVin3_0000511
PVin2_0009005
PVin3_0003406
PVin3_0012008
PVin3_0009906
PVin3_0004507
PVin3_0002003
PVin1_0000612
PVin2_0004912
PVin3_0002306
PVin2_0005206
PVin2_0005109
PVin2_0005005
PVin2_0005209
PVin3_0003202
PVin3_0003312
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238

tulya

-arthe ’numāne sādhana-doṣa-udbhāvanam, api tu vaktṛ-doṣeṇa api, nyūnatā-an-anvaya-viparītapṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya eva tu vacanena sādhyatā-a-viśeṣo darśitaḥ. tata evaśakyaṃ tad-viṣayatvena adhyavasātum. sa tu vikalpaḥ sad-a-sad-ubhaya-pratyaya-āhitaeka-ākāratva-prasaṅgāt. an-eka-ākārās tu vijñaptayaḥ, yena ekaṃ rūpam ekasya mana-āpamnivṛttiḥ katham iṣṭā. nivṛtty-a-bhāvas tu vidhir vastu-bhāvo ’-sato ’pi san. vastv-atad-vyāptir an-apekṣāyāḥ. hetu-sattve tu vināśasya kasyacit tathā-bhāve ’py anyatra
sādhyatve kaścid viśeṣa ity uktam. viśeṣe tu viruddha-vad dhetur api pṛthag iṣṭa-sādhano
indriya-jñānasya hetavaḥ. paraspara-sahitās tu viṣaya-indriya-ālokāḥ parasparato viśiṣṭavyavahāra-niṣedha-upayogāt pramāṇam uktā. na tu vyatireka-darśana-ādāv upayujyate, saṃśayāt, aniścīyate, tadā gamakaḥ, a-niścitāyāṃ tu vyāptau dharmi-samāśraye vā tat-sva-bhāvatayā
tad-dhvanau smṛtiḥ. yuktā tad-gaty-a-bhāve tu śabda-bhede smṛtiḥ katham. tad-a-smṛtau ca-udbhāvanam apy atra dūṣaṇam eva. anyatra tu saṃśaye dvayor ekasya vā viparyaye ca ekasyaeva, a-sambaddhād vimarśa-a-yogāt. na tu sapakṣa-vipakṣayoḥ sattvam a-sattvaṃ vāsanti kutra vā. tad-bhāvād artha-siddhau tu sarvaṃ sarvasya sidhyati. vastu-sva-rūpe ’pravṛddhayoḥ kadalyoḥ kanda-udbhavaḥ. yatra tu sākṣād dhetu-bhedaḥ, tatra rūpa-bhedo ’pi,
-a-vadyam. a-parāmṛṣṭa-tad-bhede vastu-mātre tu sādhane. tan-mātra-vyāpinaḥ sādhyasya anvayo
sādhya-sādhanatā-a-bhāvaḥ, jñāna-aṃśayos tu sādhya-sādhana-bhāvo vyavasthā-āśrayatvāt.
na eṣa doṣaḥ, yasmāt—bhāva-upādāna-mātre tu sādhye sāmānya-dharmiṇi. na kaścid arthaḥ
kiñcid ekaṃ janakaṃ tat-sva-bhāvaṃ vā. kiṃ tu sāmagrī janikā tat-sva-bhāvā. sā eva anumīyate.
-a-viśeṣāt sarva-vedana-prasaṅgāt. tāṃ tu sārūpyam āviśat sarūpayantaṃ ghaṭayet. idam
siddher a-siddheḥ, anya-upalambha-kāle tu siddha ity upalambhe ’pi tadā na siddho ’nyadāa-bhāvaḥ. sa darśanena bādhyate. tad-a-bhāve tu siddha eva ity apārthakaṃ tat-siddhaye vacanam.
-bādhane sarvatra an-āśvāsaḥ. vyatirekas tu siddha eva sādhanam iti tathā-bhāve niścayampākaḥ sidhyati, vyabhicāra-darśanāt. etāvat tu syāt – evaṃ-sva-bhāvā etat samāna-pāka-hetavaḥ
katham anya-bhāve so ’sti, upacāra-mātraṃ tu syāt. etena apara-bhāvaḥ pratyukta iti. pakṣaviruddha-uktāv api na bādhā, pratibandhas tu syāt, dvayos tulya-kakṣatvāt, yathā sva-vacane.
pratyāsatti-viprakarṣayor a-siddheḥ. siddhau tu syāt, yathā tādṛśaṃ rūpa-sādharmyaṃ kvacidyuktā, atiprasaṅgāt. tasya nāntarīyakatāyāṃ tu syāt. sa hi pratibaddha-sva-bhāvo yathā-vidhe’-yogād adhiṣṭhānasya. tat-saṃskāre tu syād an-upalambhaḥ. tadā api tathā-vidhaguṇa-antara-sambhavāt. viśeṣa-hetv-a-bhāve tu syād anumānam. yathā – a-dṛṣṭa-kartṛkam api-paricchedo dvitīyaḥ. para-artham anumānaṃ tu sva-dṛṣṭa-artha-prakāśanam. yathā eva hi
upalabdhir ity a-sādhyatvam. a-dṛśya-ātmanāṃ tu sva-pratiyogibhir virodho ’pi mā bhūt, yena-bheda eva tad-a-tattve nibandhanam, api tu sva-bhāva-antaram api. kṛtrima-a-kṛtrimāṇām
dharmy-antare ’nvayī-bhavitā. pradīpa-ādayas tu sva-bhāva-yogyatayā ātmani jñānam utpādayantas
na kasyacid viśeṣa-siddhiḥ syāt. arthasya tu sva-sattā-viśeṣābhyāṃ na tat-siddhiḥ, kiṃliṅgasya liṅgi-pratipādanam. dharmiṇas tu sva-sādhane ’yaṃ prasaṅgaḥ. sarva-bhāveṣu
sādhyasya eva abhidhānāt. hetu-vacanaṃ tu svayam a-śaktam api śaktasya vācakam itia-bhāvaṃ gamayati. sva-bhāva-an-upalabdhis tu svayam a-sattā eva. tatra kevalaṃ viṣayī
tatas tādṛśam anumīyate. viprakṛṣṭāyāṃ tu hetu-paramparāyām an-anumānam eva ity aapara-abhyupagamo yukti-kṛta iti. a-sati tu hetau maulasya hetor vyāpya-vyāpaka-bhāvahetutve ’pi bhāva-kāle ’-nityatā-a-niṣpattes tulya-a-tat-sva-bhāvatā. na vai kācid a-nityatāsaṃśaya eva. so ’n-a-vadya-pakṣa-nirdeśe ’pi tulya iti kathaṃ pakṣa-doṣaḥ. na vai tad-vacanād’nuvṛtty-a-bhāvaḥ kathyate. so ’parasya api tulya iti katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa
-dharma-bheda-a-siddheḥ sarvatra eṣa doṣas tulya iti cet, uktam atra — bhāvānāṃ vyāvṛttisandeha-mukhena eva doṣāt. so ’-niścaye ’pi tulya iti tathā-vidha-udbhāvanam apy atra dūṣaṇam
-dvāreṇa eṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti na anayor bhedaḥ. atha vādino ’pi iṣṭiṃ
ca kārya-sva-bhāvayor liṅgayor anumāne ’pi tulya iti na pramāṇa-lakṣaṇam anumānaṃ na anveti.
sāmarthyāt. artha-a-visaṃvādas tu dvayor api tulya iti vastu-viṣayaṃ prāmāṇyam. tat punas
śāstra-uparodhād virodhe so ’nya-kṛte ’pi tulya iti virodhaḥ syāt. bhavaty eva anya-kṛte
pratyakṣa-vṛttir vyatireka-niścayaḥ. tat- tulya eva asti iti vyatireke siddhe ’-sati
tad-a-yoga-vyavacchedasya a-siddheḥ. tat- tulya eva ity avadhāraṇād dharmiṇy a-vṛttir itidarśanaṃ pratyakṣato ’numānato vā. tathā tat- tulya eva ca. dharmi-viśiṣṭasya anyatra vṛtti’pi tatra eva niṣedhe doṣaḥ syāt. na ca tat- tulya eva vṛttir ity a-tat-tulyo viruddha eva,
api na bādhā, pratibandhas tu syāt, dvayos tulya-kakṣatvāt, yathā sva-vacane. tadā ca asyapratibandho ’pi katham a-pramāṇasya. ata eva tulya-kakṣatvāt. yadi hi tatra ekasya prāmāṇyaṃ
bādhakaṃ bhavati. anyathā kathaṃ pratijñāṃ tulya-kakṣyām anumānaṃ vā yathā-artham apetana arthaḥ saha-kārī iti cet, na, ubhayos tulya-kālatvāt. a-sataḥ prāg a-sāmarthyātviṣaya-antarasya. sva-jñāna-kāla-bhāvī tad-a- tulya-kriyā-kālo na arthaḥ saha-kārī iti cet, na,sādhya eva vyāhanyate, kiṃ tarhi hetāv api, tulya-doṣatvāt. na hi hetur an-anvayaḥ siddher

tulyaPVin2_0008614
PVin2_0008807
PVin1_0003401
PVin2_0005210
PVin3_0012006
PVin3_0008805
PVin2_0007015
PVin2_0006711
PVin3_0011101
PVin2_0005209
PVin2_0008513
PVin1_0003002
PVin3_0007702
PVin3_0004409
PVin3_0005201
PVin3_0001713
PVin3_0003211
PVin2_0007311
PVin3_0009407
PVin2_0008808
PVin3_0004409
PVin3_0009305
PVin3_0002303
PVin3_0010805
PVin3_0010802
PVin2_0005002
PVin2_0006205
PVin2_0009712
PVin3_0002109
PVin3_0011301
PVin3_0013711
PVin3_0005604
PVin3_0004605
PVin3_0010204
PVin2_0005211
PVin2_0005201
PVin1_0002304
PVin1_0002114
PVin3_0007705
PVin2_0005602
PVin1_0000711
PVin3_0011907
PVin3_0005010
PVin3_0005101
PVin3_0011709
PVin2_0004509
PVin1_0002901
PVin3_0006601
PVin3_0011804
PVin1_0000302
PVin1_0003403
PVin2_0005308
PVin2_0006414
PVin3_0012611
PVin2_0006509
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239

te

kālayos tad-bhāva-yogyatā-a-yogyatā-a-yogāt, tulya-yogyatā-a-yogyatayor deśa-kālayos tadvattā-antaraṃ vā kāraṇaṃ kāryam anumāpayati. tat- tulya-rūpāṇāṃ kārya-dravyāṇāṃ tulyam, yathā-sārūpyābhyām. an-antaraṃ tarhi vijñānaṃ tulya-viṣayaṃ viṣayaḥ prāpnoti. kva tarhi idānīm
agnir auṣṇyaṃ na gamayet. kiṃ tarhi tat- tulya-vyatireko ’pi. tena ayam a-doṣa ity ahetūnām an-avasthitiḥ. iti saṅgraha-ślokaḥ. tulyaś ca śrāvaṇatvena prāṇa-ādir vyabhicāreṇa.
pratibandhaḥ. pratibandhād a-pāte ’pi tulyaḥ paryanuyogaḥ — kṛto nāma sa tenaprasādhane. na a-siddha-arthaḥ svayaṃ śaktas tulyaḥ paryanuyogataḥ. prasiddhiś ca nṛṇāṃ vādaḥ
tad-ātma-an-upakāre na sidhyati. para-ātmani tulyaḥ paryanuyogo ’n-avasthā ca. janya-janakakāmate vacanam anumāpayet. nanv atra apy eṣa tulyaḥ prasaṅgaḥ — na ātmani darśanena anumānam
syāt. na ca tat-tulya eva vṛttir ity a-tat- tulyo viruddha eva, yena tata eva vyatirekādna a-hetuka iti cet, na, tatra api tulyatvāt – tad-a-bhāve ’py agnau bhavati iti.
anurodhasya tattva-lakṣaṇatvāt tasya iha api tulyatvāt, indriya-vikāre ca vikārāt, tan’pi pratīteḥ samāśrayāt. tasya anyatra api tulyatvāt. tad etad vyavaccheda-mātraṃ dvayor api
ca tulyam. vyatireka-gateḥ sarvatra tulyatvāt sākṣād artha-āpattyā vā. tasya asya-karasya sannidhānasya apy a-sannidhāna- tulyatvād asya idam ity upasaṃhāro ’pi vikalpaśabda-ghaṭa-bhedena kalpane ’-nityatāyām api tulyam iti cet, na, siddhayā a-nityatayā tadvataḥ
pratibandhaḥ. a-pramāṇatvaṃ śāstre ’pi tulyam iti tatra api pratibandho ’stu.
sad-vyavahāra-pratiṣedha-phalatvaṃ tulyam, ekatra saṃśayād anyatra viparyayāt. tatra
iti cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam. bhede krama-abhivyakti-virodhād aikyam
tat-tulya-rūpāṇāṃ kārya-dravyāṇāṃ tulyam, yathā pravṛddhayoḥ kadalyoḥ kandaa-sapakṣasya. tad vivakṣite pratiyogini ca tulyam. vyatireka-gateḥ sarvatra tulyatvāt sākṣād
vinaṣṭa-tiro-hitayor dvayor apy a-vyaktis tulyā ity asty eva sāmānyam. atha kā iyam ayadi viruddhā iṣyate, sā anya-viṣaye ’pi tulyā iti viruddhaḥ syāt. tena tatra eva bādhane
api. tad-a-bhāvād an-anya-upanaya iti cet, tulyā vṛtti-tat-sandehābhyām a-bhāva-a-siddhirdṛṣṭa-viruddhasya an-upanaya iti cet, tulye nyāye kiṃ na upanayaḥ. na ca eṣa nyāyaḥ,tat punas trairūpyam anumeye ’tha tat- tulye sad-bhāvo nāstitā a-sati. niścitā anumeyo
viruddha-siddhir uktā veditavyā, yathā – na tuṣāra-sparśo ’tra agner iti. viruddha-kāryagṛhītvā ayaṃ pratiṣedham āha. tatra ca tūla-upala-pallava-ādiṣu tad-bhāve ’pi sparśacintāyās tat-siddha-artheṣv a-yogataḥ. tṛtīya-sthāna-saṅkrāntau nyāyyaḥ śāstradvau hetū viparyaya-sādhanād viruddhau. nanu tṛtīyo ’pi iṣṭa-vighāta-kṛd viruddho ’sti, yathā-viniścaye para-artha-anumāna-paricchedas tṛtīyaḥ. samāptaś ca ayaṃ pramāṇa-viniścayaḥ.
yathā-ukta-lakṣaṇa-an-upalabdhir api kācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi svaa-bhāvam āha, yam ayaṃ vastu-dharmas tṛtīyam āśrayet. eka-anta-vyāvṛttyā ca eka-bhāve
paraspara-parihāra-sthita-lakṣaṇau na tṛtīyaṃ rāśiṃ vyatirecayataḥ. tayor ekasya’pi. tena ayam a-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ syāt. prayoga-darśana-arthatvād a-sa-jātīya-vṛttino liṅgasya a-sati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. ante vacanān-viśeṣo na syān nīla-ādy-ābhāsa-viśeṣa-vat. te ’n-apekṣita-tad-atiśayā bhāvanā-anurodhino-tādrūpyaṃ ca paryanuyuktā hetu-prakṛtim eva te ’py ālamberan tad-rūpa-hetu-jās tad-rūpā a-tad
api buddhyā vyavasthāpanāt sādhāraṇāḥ santi, te ’py etena vyākhyātāḥ. sa ca sva-vāco-ubhayakutaścid upanīyate. dṛṣṭiṃ bheda-āśrayais te ’pi tasmād a-jñāta-viplavāḥ. ity antara-ślokāḥ.
tad-ātmāno vā, yena tasmin pratibhāsamāne te ’pi pratibhāseran. na ca ayam artha-asandigdha-sāmarthya ātmano vyatirekaḥ. te ’pi buddhy-ādayo nairātmye na syur iti cet, na,vā, yena āvaraṇam iṣyante. na brūmaḥ — te kiñcid atiśāyayanti iti. api tu na sarve ghaṭa
nityaṃ jananam a-jananaṃ vā anyathā syāt. te ca a-vyavahitāḥ pratighātinā anyena anyonyasya-tad-utpattibhyām anyo na asti ity uktam. te ca darśanena vinā na sidhyataḥ. tan na ātmahi ye yathā yam arthaṃ vidanti vacana-jñāḥ, te tat-pratipādane punar upadeśa-antaram-smaraṇa-ākārā vikalpā bhavanti. na ca te tathā-avabhāsinaḥ smaryante. tan na viplavo
yad-bhāve para-apekṣatvena upagamyante, na te tad-bhāva-niyatā iṣyante, vāsāṃsi iva rāge.
tad-utpattyā vā ātma-pratibaddhāḥ syuḥ, te tan-nivṛttyā nivarteran. tadā prāṇa-ādy-a-bhāvoasti iti kathaṃ na pramāṇa-antaram. te tarhi tatra a-dṛṣṭāḥ kam artham upanayanty-śravaṇābhyāṃ yatra avasāya-pratyayaḥ, te tasya anubhava iti cet, nanu sā eva tayoḥ
na, anvaya-vyatirekayoḥ pṛthag-rūpatvāt. te tv ekena api vākyena śakye darśayitum iti
sā viprakṛṣṭeṣv apy asti, na ca te na santy eva. tatra api sati pratyakṣa-anumānasarveṣāṃ kathañcid bhāvād iti cet, yathā te na santi, sa prakāro ’-bhāvaḥ. śaśa-viṣāṇayoś
eṣāṃ kārya-upalambho yena anumīyeran. na ca te pramāṇa-traya-nivṛttāv api na santi iti-phala-sthitiḥ. tatra apy anubhava-ātmatvāt te yogyāḥ sva-ātma-saṃvidi. iti sā yogyatā mānam
hi na anya-guṇa-doṣa-niścaye liṅgam asti. te hi ceto-dharmatvena atīndriyatvāt sva-prabhavayatas tebhyo ’rtha-prakṛtir niścīyeta. te hi vaktur vivakṣā-vṛttaya iti tan-nāntarīyakās-ādiṣu yeṣv asti pratibandho na tādṛśaḥ. na te hetava ity uktaṃ vyabhicārasya sambhavāt. sati

tena

PVin3_0011809
PVin1_0000510
PVin3_0005508
PVin3_0004902
PVin3_0003806
PVin3_0010005
PVin2_0007008
PVin3_0002609
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PVin2_0005211
PVin3_0011206
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PVin1_0003513
PVin1_0003105
PVin3_0005206
PVin3_0010307
PVin2_0007409
PVin3_0005503
PVin3_0002214
PVin3_0003402
PVin3_0013407
PVin3_0000304
PVin2_0006806
PVin3_0002007
PVin3_0005505
PVin3_0010110
PVin3_0011203
PVin3_0011705
PVin3_0002210
PVin1_0000508
PVin2_0010011
PVin3_0008003
PVin3_0005002
PVin3_0002304
PVin3_0005405
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PVin3_0000901
PVin3_0010212
PVin3_0011612
PVin1_0003206
PVin2_0009408
PVin3_0013203
PVin3_0012109
PVin3_0013502
PVin3_0008805
PVin3_0012703
PVin3_0003802
PVin2_0005709
PVin3_0005108
PVin1_0001207
PVin2_0009302
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240
anyatra a-dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ.
vā sa eva a-vyabhicāro ’n-upalabdher iti sāsattā yo vā ātmā svo ’-vibhāgavān. sasāmānyaṃ samāviśad ghaṭa-ādikaṃ sapakṣayati.
icched iti taṃ praty a-dṛṣṭāntam anumānam.
āśliṣṭa-bheda-dhīḥ. sādhyaḥ sādhanatāṃ nītas
vedayati vedo ’pi veda-arthasya kuto gatiḥ.
’pi prasaṅga iti tad-vyavaccheda-artham āha.
gamyata eva. tan na avaśyam asya nirdeśaḥ.
eva tu ubhaya-niścita-vāci-ity-ādi-vacanāt.
-viṣayā pratītir anumānād ity uktaṃ bhavati.
tādavasthyāt. atas tan-nāśano na anya-kārī.
gamayet. kiṃ tarhi tat-tulya-vyatireko ’pi.
’-dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā.
-pratiṣedha eṣa bhāvaṃ na karoti iti yāvat.
śabda-bhede smṛtiḥ katham. tad-a-smṛtau ca
eva. sā ca tādātmyāt svayaṃ prakāśate.
sadṛśa-ātmano jñānasya sarvatra karmaṇi
eva indriya-ādayaḥ, na ca tathā. tasmāt’-sad iti. tad-abhiprāya-vaśād evam uktam.
hi sva-bhāva-niṣpattau bhāvaḥ kṛtakaḥ.
vacanam ukta-artham apy anumāne ’dhikriyate.
-kṛtya vaktuṃ śakyaṃ na sādhanam. sarvatra
pramāṇena a-pramāṇasya bādhanāt.
sva-tantraḥ. tad-a-sambandhī ca apārthakaḥ,-ślokaḥ. tad-āgama-viruddha-abhyupagamaś ca-upakāriṇo ’n-apekṣā syād viṣaya-antara-vat.
tasmād iyaṃ kutaścit prakaraṇād bhavantī
sva-bhāvo ’py eka-deśa-bhāg ukto veditavyaḥ.
kathaṃ sādhanam, a-niścita-tal-lakṣaṇatvāt.
phalā bhavanti, na ca evaṃ bahulaṃ dṛśyante.
ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter iti.
nāntarīyakam īpsitaiḥ. sādhya-arthair hetunā
iti cet, vyāhatam etat – tac ca na asti
iti pramāṇaṃ dṛṣṭāntena upadarśyate.
dharme siddha-sattāke dharmiṇi na a-siddhiḥ.
-an-antara-bhāvi-jñāna-kārya-ārambhiṇaḥ.
sā anya-viṣaye ’pi tulyā iti viruddhaḥ syāt.
-an-ārambha-virāme kadācid upalambhaḥ.
pratibandhe ’nvaya-vyatireka-niścayo ’sti.
śaktiḥ pakṣa-hetv-abhidhānayoḥ. na arthepāścāt yaḥ sāmarthya-viṣayaḥ pakṣa ucyate.
tasya upalambha-an-upalambha-āśrayatvāt.
na prasidhyati. sā ca tasya ātma-bhūtā eva
a-pratibandhād vyāpty-a-siddheḥ. na apidṛṣṭānto nāma kaścit sādhana-avayavaḥ.
ayam artho ’-sati nāstitā ity atra antare.
-doṣā uktāḥ, teṣām udbhāvanaṃ dūṣaṇam,’pi tulyaḥ paryanuyogaḥ — kṛto nāma sa
na hy ayaṃ viṣāṇa-mātram apahnute, yatas
vā lokasya bruvato ’numāna-a-bhāvam āha.
sampratīyate. na sa śakyas tato ’nyena
dhetu-pratyaya-sāmarthyasya a-sarva-vidā.
samanvāhāre varṇasya api pratyavabhāsanāt.
hetuḥ syāt. hetos triṣv api rūpeṣu niścayasśabdānāṃ pratirundhāno na bādhyas-vacanam anaikāntika-pratipakṣeṇa, yadi
-mukhena tad-viśeṣa-mukhena vā kriyata itipakṣī-karoti, tadā na vyabhicāraḥ. anyadā

tena
tena a-jñāta-vyatirekasya vyāvṛtti-vyāptir atena a-bhāvaṃ pratipādayantī liṅgam eva. kasyacit
tena a-vyabhicārī syād ity arthaṃ tat-prabhedanam.
tena a-sapakṣa iti na sarva-anya-dharma-yogini
tena a-sādhāraṇam āha. yasmān na etad eva ekamtena a-siddhaḥ prakāśitaḥ. iti saṅgraha-ślokau.
tena agni-hotraṃ juhuyāt svarga-kāma iti śrutau.
tena an-aṅgam iṣer niṣṭhā atra, īpsita-pade punar
tena an-uktāv api pakṣasya siddher a-pratibandhāt
tena an-upalambhe ’pi saṃśayād a-nivṛttiṃ
tena anumānād vastu-sad-a-sattā-anurodhino bhinna
tena ayaṃ tad-a-tad-rūpa-a-karaṇād a-kiñcit-karo
tena ayam a-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ
tena ayam apy ekasya rūpasya sandehādtena ayam evaṃ vācyaḥ syāt — pātaṃ na karoti
tena arthaṃ saṃsṛṣṭaṃ vetty asau katham. yady eṣa
tena ātmanaḥ prakāśikā ity apy ucyate prakāśa-vat.
tena ātmanā bhavitavyam, yena asya idam iti
tena ādheya-viśeṣā iti gamyante. na tv evaṃtena itara-a-sad-viraheṇa tvayā upagatatvād ity
tena iyaṃ kṛtaka-śrutiḥ sva-bhāva-abhidhāyiny api
tena iha prabheda-mātram ākhyātam, lakṣaṇaṃ tu
tena utsannā iyaṃ sādhya-sādhana-saṃsthitiḥ. ity
tena upagamāt pramāṇaṃ sarva-vastuṣu śāstraṃ
tena eva artha-parisamāpter iti. dūṣaṇā nyūnatātena eva kathaṃ bhavet, tad-upagama āgamasyatena eva kasmād upakriyata iti cet, atra vastutena eva gamyate. tām a-prakaraṇām api viparītatena eva ca sadṛśam udāharaṇam āha, prayatna-antena eva niścayaḥ kriyata iti cet, katham atena evaṃ syād yuktaṃ vaktum — mādṛśo vaktā
tena evam-prakāraṃ vyatirekaṃ varṇayatā
tena katham a-pratipāditaḥ. yadi kiñcit kvacic
tena ca pratipattir iti. nivṛtter vā asya a-sad
tena ca pramāṇena sādhya-dharmasya tan-mātratena ca sādhya-dharmeṇa vyāptir yadi kathañcin
tena tat sapakṣe dvidhā vartate. katham idam
tena tatra eva bādhane bhavati, na anyatra iti
tena tad-ātmānaṃ praty asya kaścid upakāraḥ
tena tam eva darśayan niścayam āha – prasiddhas
tena tayor na asti svataḥ sādhana-saṃsthitiḥ.
tena tal-lakṣaṇa-mukhena āyāto dharmo na
tena na a-pratibaddhasya bhāve bhāva iti saṃśayaḥ.
tena na artha-antaraṃ phalam. dadhānaṃ tac ca tāmtena na asti iti vacanāt tathā bhavati,
tena na asya lakṣaṇaṃ pṛthag ucyate, gatatena na iha pratanyate. na ca a-sann ātmā, sattātena para-iṣṭa-artha-siddhi-pratibandhāt. nanv an
tena pratibandha-ākhyaḥ pada-arthaḥ, sa tu bhāvaḥ
tena pratirudhyeta, kiṃ tarhi śaśa-sambandhi. yadytena bhinna-viṣayā pratītir anumānād ity uktaṃ
tena bhinnā vyavasthitiḥ. ity antara-ślokāḥ.
tena yad indriya-viṣaya-madhya-sthitam āvaraṇam,tena rūpa-sparśa-vijñāna-anvayo mānasam eṣa
tena varṇitaḥ. a-siddha-viparīta-artha-vyabhicāri
tena varṇitaḥ. tasmād viṣaya-bhedasya darśanāya
tena vipakṣe ’-darśanaṃ khyāpyate, tad an-ukte
tena vyapadiśyate. svayaṃ-śrutiḥ punar ekasyatena vyabhicāra iti su-vyavadātaṃ prāmāṇyam. a-tena

PVin2_0007208
PVin2_0005106
PVin3_0001001
PVin2_0009406
PVin3_0007205
PVin3_0004005
PVin3_0001108
PVin3_0007208
PVin3_0002103
PVin1_0001307
PVin1_0000906
PVin3_0004703
PVin3_0011407
PVin2_0006604
PVin1_0000306
PVin1_0002106
PVin1_0003809
PVin2_0007307
PVin1_0003608
PVin1_0002110
PVin2_0007704
PVin3_0006109
PVin3_0013502
PVin3_0001908
PVin2_0009813
PVin2_0006702
PVin3_0013604
PVin3_0005208
PVin1_0000307
PVin2_0006507
PVin2_0008014
PVin2_0006210
PVin1_0003903
PVin3_0005102
PVin3_0013506
PVin3_0006602
PVin2_0008412
PVin3_0002603
PVin3_0011109
PVin2_0006410
PVin3_0000910
PVin3_0007309
PVin3_0007308
PVin3_0008509
PVin2_0005518
PVin2_0005401
PVin2_0008414
PVin3_0002009
PVin2_0008414
PVin1_0003909
PVin1_0003006
PVin2_0006811
PVin2_0005518
PVin3_0008909
PVin3_0008908
PVin3_0008910
PVin2_0004812
PVin3_0013011
PVin2_0010103

241
icchāyā niyamo nāma tatra kaḥ. dyotayet-dharme ’pi viśeṣaṇa-viśeṣya-bhāva unneyaḥ.
-hetu-vacana-pravṛtteḥ sambhavāt tad api’nya-a-bhāvaṃ sādhayati, atiprasaṅgāt. na sa’smin bhaved dhetur an-anvayaḥ. sattāyāṃ
-rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ.
-ukta-vādy-abhyupagama-grahaḥ. veditavyaḥ.
na anveti. yad api sattā-mātram anveti, naāgama-apekṣam anumānaṃ sva-gocare. siddhaṃ
eva arthaḥ prabodhayaty āntaraṃ saṃskāram.
na ekasya ekatra kriyā-a-kriye syātām.
api, nyūnatā-an-anvaya-viparīta-anvaya-vat.
iti kaḥ pratibandha-niyamaḥ. pratyupayogaṃ
na api śabdā yathā-bhāvaṃ vartante, yatas
vā kathaṃ kasyacit sādhanam. na ca
a-punar-bhāvini samayasya vaiyarthyāc ca.
tad-rūpa-rahitā api. tathā eva a-darśanāt
-pratiṣedha-phalaḥ, upalabdhi-pūrvakatvāt
upadarśita-grāhya-grāhaka-ākārā utpadyate,-samavāyinā tu jñānena saṃvedyanta ity eke.
yady api bahulaṃ vināśa-kāraṇāni santi,
atra api satsu upalambha-kāraṇeṣv iti
ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā uktāḥ,prabādhane ca hetu-pratijñayor doṣa ity eke.
sambhave ’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt
api kartuṃ śakyante, puruṣa-icchā-vṛttitvāt
na tā iha. mithyā-uttarāṇi jātayaḥ.
saty atiśaya-hānir utpattir vā. tad yadi
sādhanam. na ca tebhyo ’rtha-siddhiḥ,viśeṣāḥ. na tāñ śāstraṃ viṣayī-karoti. na ca-viccheda-vikāra-darśanāt, tādavasthye ca-sādhanyām an-upalabdhau dṛśya-ātmanām eva
asti tattvataḥ. yasmād ekam an-ekaṃ ca rūpaṃ
a-vyavadhāna-deśa-yogyatā-saha-kāritvāt-a-niṣpattī sādhana-dūṣaṇābhyāṃ kriyete,
api tatra niyamād a-doṣa iti cet, na,sva-bhāvair yāvadbhir avinābhāvi kāraṇe.
-bādhanī. sādhya-abhyupagamaḥ pakṣa-lakṣaṇaṃ
-karaṇa-guṇa-āder eva dṛṣṭa-śakter hetos
deśa-kāla-sva-bhāva-viprakarṣair nacet, saṃśayena jijñāsoḥ prakaraṇa-pravṛttes
na sambhavati. tad ime nir-viśeṣaṇāḥ.
guṇa-viśeṣam āviśanti. upādāna-dharmas-vyavasthāyāḥ kāraṇaṃ samudāyinaḥ. a-satsu
ca artho bhinna ekas tatas tataḥ. tais
iti kim anyad an-ātma-jñatāyāḥ. so ’yaṃteṣāṃ hetuḥ tat-kāryatva-niyamāt.
prakaraṇair icchā bhavet sā gamyate ca
tat-kāryatva-niyamāt. tair eva dharmair ye
pratibhāsinī. an-apekṣita-sādharmya-dṛg-ādis-karaṇa-vyavacchinnād vikalpa-vargāt pṛthak
-icchā, tayā artha-jñāpanāya prayujyanta iti
tat-phalaś ca artho bhinna ekas tatas tataḥ.
-samāśrayāt. kāryaṃ tasya ity anuvartate.
’mbhasa ādhārād utpattiḥ. balākā api vṛttes
pratilabhamānā tat-kāryatayā pratibandhena
ekasmiṃs tad-a-yogataḥ. na hy ekasya
tathā tad-abhivyāptayor api iti na-a-bhāvo ’taḥ pratiṣedhe ca kasyacit. hetuḥ

tāv
tena saṅketo na iṣṭām eva asya yogyatām. ity
tena saty api viśeṣaṇe na an-anvayaḥ. tathā
tena saha sādhanaṃ syāt. tasmāt triṣv eva rūpeṣv
tena sādhyate, api tv an-upalambhena svayam.
tena sādhyāyāṃ viśeṣaḥ sādhito bhavet. sa hitena sāmānya-dharmāṇām a-pratyakṣatva-siddhitaḥ.
tena siddhaṃ yathā — śrāvaṇaḥ śabda iti, atena siddhena kiñcit. nanv evam agny-ādiṣv api
tena su-siddhaṃ tan na tadā śāstram īkṣyate. vāda
tena smṛtiḥ, na artha-darśanād iti cet, na, tattena syād artha-apāye ’pi netra-dhīḥ. arthasyatena hi nirṇīta-guṇe vaktavye ’nyathā-abhidhānād
tebhya upakāryasya sva-bhāva-antara-utpattes
tebhyo ’rtha-prakṛtir niścīyeta. te hi vaktur
tebhyo ’rtha-siddhiḥ, teṣāṃ tatra pratibandha-ateṣām ataḥ sva-saṃvittir na abhijalpa-anuṣaṅgiṇī.
teṣām an-upapluta-cakṣuṣā. dūre yathā vā maruṣu
teṣām. anyaḥ pravartana-phalas tan-nimittasyateṣām anyasya saṃvedyasya a-bhāvāt sva-saṃvedanaṃ
teṣām api tad-a-tad-rūpiṇo bhāvās tad-a-tad-rūpateṣām api sva-pratyaya-adhīna-sannidhitvān nateṣām indriya-ādīnāṃ vṛtti-sādguṇyena upalambhateṣām udbhāvanaṃ dūṣaṇam, tena para-iṣṭa-arthateṣāṃ kṛtakatvena śabda-nāśe sādhye gandheteṣāṃ ca a-pratikṣepa-arhatvāt. na evaṃ vākyāni,teṣāṃ ca citra-abhisandhitvāt. tad ayaṃ liṅgateṣāṃ ca na antaḥ, a-yoniśo-vikalpānām ateṣāṃ jñāna-jananaḥ sva-bhāvaḥ, sarvasya sarvadāteṣāṃ tatra pratibandha-a-siddheḥ. vakturteṣāṃ tathā viprakṛṣṭānāṃ sva-sāmarthya-upadhānājteṣāṃ tad-a-yogād apekṣā-virodhāc ca. tathāteṣāṃ tad-viruddhānāṃ ca sannihita-anya-upalambhateṣāṃ na vidyate. sādharmya-darśanāl loketeṣām. vyavadhāne hetv-a-bhāvāt samartha-kṣaṇateṣāṃ sarvadā tādavasthyāt, kiṃ tarhi puruṣateṣāṃ sākalya-a-pratibandha-niyama-a-sambhavāt. nateṣāṃ hetuḥ tat-kāryatva-niyamāt. tair evateṣv a-pakṣatā. nirākṛte bādhanataḥ śeṣe ’teṣv a-sambhavāt saṃśayaḥ. rāgasya an-upayogeteṣv an-upalambho ’-bhāvaṃ gamayati. sad avaśyaṃ
teṣv api prasaṅgaḥ. vipakṣa-vacana-mātrād apiteṣv artha-upādānatva-sādhanam artha-sattā-mātrateṣu upacaryate. tad a-siddha-upādāneṣu nateṣu sā na syād iti gotvād viṣāṇitā. sāsnā-viṣāṇa
tair upaplavair nīta-sañcaya-apacayair iva. atair eva artha-vyatireka-samāveśibhiḥ padair atair eva dharmair ye tair vinā na bhavanti.
taiḥ. balāt tava icchā iyam iti vyaktam īśvaratair vinā na bhavanti. aṃśena janya-janakatvataimira-ādi-vat. ity antara-ślokāḥ. bhavatu nāmataimira-upalakṣitaṃ viplavaṃ pratyakṣa-ābhāsam
tais tadvantaḥ syuḥ kāya-vijñapty-ādi-vat. a-tadtais tair upaplavair nīta-sañcaya-apacayair iva.
toya-āśritā hi balākāyā vṛttiḥ. tataḥ śarīratoya-samāśrayāt. kāryaṃ tasya ity anuvartate.
toyaṃ gamayati deśa-ādy-apekṣayā. anayā diśātāv anyonya-vilakṣaṇāv ākārau yujyete. tadtāv ekatra staḥ. tan na atra viruddha-atāv eva hi nivartamānau sva-pratibaddhaṃ

tau

PVin3_0011808
PVin2_0007603
PVin3_0006402
PVin3_0005109
PVin3_0000305
PVin3_0004110
PVin3_0000611
PVin3_0002104
PVin2_0008901
PVin2_0006509
PVin2_0008104
PVin2_0005605
PVin3_0013101
PVin3_0007509
PVin3_0007910
PVin3_0000103
PVin3_0000807
PVin2_0004602
PVin3_0000102
PVin3_0013201
PVin2_0004603
PVin3_0013202
PVin2_0010109
PVin3_0004404
PVin2_0006409
PVin3_0009002
PVin3_0008205
PVin3_0006709
PVin3_0012510
PVin3_0002908
PVin3_0004302
PVin3_0004405
PVin3_0004404
PVin3_0001007
PVin2_0005202
PVin2_0009302
PVin3_0001001
PVin2_0005606
PVin3_0008009
PVin3_0009102
PVin2_0005001
PVin3_0009104
PVin3_0009202
PVin1_0002404
PVin3_0010308
PVin1_0000914
PVin1_0001802
PVin3_0007002
PVin1_0003207
PVin3_0004106
PVin3_0009409
PVin3_0004108
PVin3_0004202
PVin2_0006908
PVin2_0006301
PVin2_0009314
PVin3_0011204
PVin3_0000504
PVin3_0006812

242darśana

hi tayoḥ pratibandhaṃ jānīyāt, tau ca atyanta-parokṣasya na sidhyataḥ. ke ca nirbhāve hetv-a-bhāvasya sandehād iti vakṣyāmaḥ tau punar hetū yat kiñcit kṛtakaṃ tat sarvam apaśyato nīlam etan na pītam iti. tasmān na tau pramāṇam. a-dṛśye niścaya-a-yogāt sthitir
yad indriya-viṣaya-madhya-sthitam āvaraṇam, tau vijñāna-utpādana-vaiguṇya-tāratamyena
tena eva kathaṃ bhavet, tad-upagama āgamasya tyāga-aṅgasya a-pramāṇatvena a-pratipattimadhya-avasthā-vad upalabhyeta. tal-lakṣaṇa- tyāga eva hi tasya vināśaḥ, apara-bhāvaś cakriyate. viruddhayor eka-upagamasya apara- tyāga-nāntarīyakatvān na ubhaya-dharmā asti iti.
su-siddhaṃ tan na tadā śāstram īkṣyate. vāda- tyāgas tadā syāc cen na tadā an-abhyupāyataḥ.
karkoṭakayoḥ, kvacid rase vanya-itarayor iva trapuṣayoḥ, kvacit prabhāve sparśa-upayoga-upalambho yena anumīyeran. na ca te pramāṇa- traya-nivṛttāv api na santi iti śakyantevyākhyāte. dharma-dhātv-āyatane ’pi skandha- traya-sva-bhāva eva iti na virodhaḥ. etena sattāan-upalambha-ātma-kārya-ākhyā hetavas trayaḥ. eva. an-upalabdhiḥ sva-bhāvaḥ kāryaṃ cakṛtakatvāt, nityaḥ śrāvaṇatvād iti. atra hi trayam a-pramāṇakam abhyupeyam — vyatirekisattāyāṃ hi sādhyāyāṃ sarvas tad-dhetur na trayīṃ doṣa-jātim ativartate, a-siddhiṃ
bhāva-vyavacchedasya bhāvāt. tad ayaṃ tri-prakāro ’pi dharmaḥ sattā-sādhane na hetutathā paratra liṅgi-jñāna-utpipādayiṣayā tri-rūpa-liṅga-ākhyānaṃ para-artham anumānam,tat-kṛtā vyabhicāriṇaḥ. iti saṅgraha-ślokaḥ. tri-rūpa-liṅga-ākhyānaṃ para-artham anumānam ity-vacanānāṃ ca prayogāt tatra sva-arthaṃ tri-rūpāl liṅgato ’rtha-dṛk. tri-lakṣaṇāl liṅgād
-dṛṣṭa-artha-prakāśanam. yathā eva hi svayaṃ tri-rūpāl liṅgāl liṅgini jñānam utpannam, tathā
ity a-vyabhicāro ’pi na sidhyati iti. hetos tri-lakṣaṇatvān na dṛṣṭāntaḥ pṛthag ucyate. trisva-arthaṃ tri-rūpāl liṅgato ’rtha-dṛk. tri-lakṣaṇāl liṅgād yad anumeye ’rthe jñānam, tat
tri-lakṣaṇatvān na dṛṣṭāntaḥ pṛthag ucyate. tri-lakṣaṇo hetur uktaḥ. tāvatā ca artha-pratītir-an-upalabdhir ubhayasya api hetur iti. eṣa tri-vidha eva pratiṣedha-hetur upalabhya— sapakṣe sann a-san dvedhā ca iti. sa tri-vidhaḥ pratyekaṃ punas tridhā bhavati — a-ślokaḥ. na a-sattā-niścayo viprakarṣiṇām. tri-vidhā hi viprakarṣiṇo deśa-kāla-sva-bhāvaapi gamakeṣu pratibandhaḥ sādhyaḥ. tan na tri-vidhād dhetor anyo gamako ’sti, a-pratibaddha
hetunā kārya-utpādo ’numīyate, sa kathaṃ tri-vidhe hetāv antar-bhavati. hetunā yaḥ-udbhūta-vikalpa-pariniṣṭhitaḥ. śabda-arthas tri-vidho dharmo bhāva-a-bhāva-ubhaya-āśrayaḥ.
na ca prameyatvasya vipakṣe ’nvaya-a-yogaḥ. tri-vidho hi dharmo bhāva-a-bhāva-ubhaya-āśraya
sā iyaṃ pakṣasya bādhā catur-vidhā darśitā tridhā-anumānaṃ bhittvā. tatra abhyupāyaḥ kāryasann a-san dvedhā pakṣa-dharmaḥ punas tridhā. pratyekam a-sapakṣe ’pi sad-a-sad-dvidvedhā ca iti. sa tri-vidhaḥ pratyekaṃ punas tridhā bhavati — a-sapakṣe sann a-san dvedhā ca-dhara ity ukta-prāyam. sa eṣa pakṣa-dharmas tridhā bhidyate — sapakṣe sann a-san dvedhā caan-uktāv api pakṣasya siddher a-pratibandhāt triṣv anyatama-rūpasya eva an-uktir nyūnatāsā ca niścitā. ante vacanān niścitatvaṃ triṣv api rūpeṣu draṣṭavyam. artha-antara-svaeṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos triṣv api rūpeṣu niścayas tena varṇitaḥ. a-siddha
tad api tena saha sādhanaṃ syāt. tasmāt triṣv eva rūpeṣv antar-aṅgam artha-siddhau
eva. an-upalabdhiḥ sva-bhāvaḥ kāryaṃ ca iti trīṇy eva liṅgāni. yathā pradeśa-viśeṣe kvacin navyāvṛtti-prādhānya-sādhana-arthaṃ hetos trīn pakṣa-dharmān āha. tathā hi na anvaya-mukhena-jñāpana-aṅgasya jñāpanaṃ praty a-śaktitaḥ. trairūpya-a-siddhi-sandehe prapattṝṇām a-sādhanam.
tulya iti vastu-viṣayaṃ prāmāṇyam. tat punas trairūpyam anumeye ’tha tat-tulye sad-bhāvoa-siddhau sandehe vā na jñāpakaḥ, śabda-vat. trairūpyāc ca hetur arthaṃ gamayati, a-sambaddhādśabdaś cākṣuṣatvāt. cetanās taravaḥ sarva- tvag-apaharaṇe maraṇād iti prativādy-an’-saṃvedanāḥ sukha-ādaya iti cet, na, tvat-pakṣe ’py asti sukha-ādi-saṃvedanam iti-vaśād evam uktam. tena itara-a-sad-viraheṇa tvayā upagatatvād ity arthaḥ. tatra api kaḥ-vyavasthā-pratītau tat-saṅkalanena gṛhyate daṇḍy-ādi-vat. na anyathā, artha-sambandhatad-an-upalakṣaṇe tasya tathā-pratītir daṇḍi-vat. tasmād viśeṣa-viṣayā sarvā eva idriyaartha-kriyā-arthī tad-a-samarthaṃ prati na datta-anuyogo bhavituṃ yuktaḥ. na hi vṛṣasyantīātma-bhūtā eva tena na artha-antaraṃ phalam. dadhānaṃ tac ca tām ātmany artha-adhigamana-āśrayaḥ. tad idam upalabhya-lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv an-upalabhyamānaṃ kṣīraṃ vātat kim idānīm a-krama-abhivyakter ghaṭa- dadhy-ādir an-ekaḥ, ko vā virodhaḥ karmana asti iti nyāyya eṣaḥ. asty eva upalambho dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, a-śaktād anātmatve ’pi kṣīrasya sa tasya sva-bhāvaḥ, yo dadhi-janano na śaśa-viṣāṇa-jananaḥ. sa tasya
pradīpād iva rūpe. tad-bhāva-a-bhāvayor darśana-a-darśana-smṛty-apekṣe hi śabda-liṅge sva-bhāva-a-bhāva-virodha-a-siddheḥ. dṛśyasya darśana-a-bhāva-kāraṇa-a-sambhave sati. bhāvasya
tatra smaraṇa-arthaṃ vacanam. a-darśanaṃ tu darśana-a-bhāvaḥ. sa darśanena bādhyate. tad-aiti, rāga-utpatti-pratyaya-viśeṣeṇa ātma- darśana-a-yoniśo-manas-kāreṇa yogāt. tadā apy-abhyupagama-vad iti pratipattir eva sā, na darśana-antara-avasthitasya doṣa-udbhāvanam. sa hi
a-nibandhanā. na syāt pravṛttir artheṣu darśana-antara-bhediṣu. atīta-a-jātayor vā api nadarśana

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243darśanaṃ

eka-dharma-upagame ’para-dharma-upagama-san- darśana-arthaḥ. tad-an-abhyupagame ca ubhayaity a-vācyam eva tṛtīyaṃ rūpaṃ syāt. prayoga- darśana-arthatvād a-doṣaḥ – anvaya-vyatirekayor
tvat-pakṣe ’py asti sukha-ādi-saṃvedanam iti darśana-arthatvād upakṣepasya. tatra api
gamakatvaṃ viparyaye vā viparyāsanam iti darśana-artham a-nityaḥ kṛtakatvāt prayatnatad an-uktam api icchayā vyāptaṃ sādhyam iti darśana-artham iṣṭa-grahaṇam. ayam eva dharma-upanyāsena an-upalabdheḥ prayogaḥ syād iti darśana-artham etad uktam, yathā ayam eva ansādhyaḥ, śāstra-upagame ’pi na itara iti darśana-arthā. tatra sarva-anya-iṣṭa-nirākaraṇe
iṣṭatvād a-doṣaḥ. nitya-sukha-ātma-ātmīya- darśana-ākṣiptaṃ sa-āsrava-dharma-viṣayam a-bhūta
tad ayam a-saṃsṛṣṭa-vikalpo vā pratyakṣo darśana-ātmā dṛśya-ātmano vā vikalpasya darśane
-sva-bhāvo bhāvo ’nyaṃ gamayati. yathā-artha- darśana-ādi-guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta
-upayogāt pramāṇam uktā. na tu vyatireka- darśana-ādāv upayujyate, saṃśayāt, a-niścitasyāt. tasmān na asya pratyayasya sambhavaḥ. darśana-ānantaryaṃ ca sva-tantrasya na syāt. tadprayoge viparyayāt, yathā-darśana-pratīter darśana-parāvṛttau ca artha-antara-parigrahāt,tad atra keṣāñcit sva-bhāvānām arthānāṃ vā darśana-pāṭava-a-bhāvāt kāraṇānāṃ kārya-utpādana-dṛṣṭāv anyathā prayoge viparyayāt, yathā- darśana-pratīter darśana-parāvṛttau ca arthaprasiddhiḥ. ātmā aparo vā yathā-artha- darśana-pravṛtta-vāg-abhimata āptaḥ. tad-vacanaṃ
ardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad asya darśana-prasaṅgaḥ. avayava-dvāreṇa tad-darśanād adraṣṭum a-śakyatvāt sarvadā ca asya a- darśana-prasaṅgaḥ. katipaya-avayava-pratipattau
na ca anyo ’-vyabhicārī. tasmād a-vastu- darśana-bala-pravṛttam āgama-āśrayam anumānam-śabda-anvaya-bhājo hi bhedān ayaṃ sāmānya- darśana-balena anvayan katham an-upalakṣako nāma.
tad an-ukte ’pi gamyate. na hi tasya prāg darśana-bhrāntiḥ, yā vacanena nivartyeta. smṛtir
tasmād viśeṣasya na vyatireko na anvayaḥ. a- darśana-mātram āśritya ācāryeṇa śrāvaṇatve
vṛttir āśaṅkhyate. vyatireka-sādhanasya a- darśana-mātrasya tasya saṃśaya-hetutvāc cheṣavat
apy āgama-lakṣaṇam āhuḥ. tad vipakṣe ’- darśana-mātrād a-vyabhicāra-a-siddhyā a-niścitapratiṣedhaḥ. api ca yadi kathañcid vipakṣe ’- darśana-mātreṇa a-pratibaddhasya api tad-achaṅkayā bhavitavyam iti sarvatra a- darśana-mātreṇa a-yuktaḥ pratiṣedhaḥ. api ca yadi
api vivekaṃ na avagāhate. tasmād ātmani darśana-mātreṇa an-upasaṃhāraḥ, tāvatā vyāpty-asā na doṣaḥ. a-saty ātma-grahe duḥkha-viśeṣa- darśana-mātreṇa abhyāsa-bala-utpādinī bhavaty eva
nyāyaḥ, lakṣaṇa-yukte virodha-sambhavāt. na darśana-mātreṇa, kiṃ tarhi vyatirekād api. tad-aasya nivedayiṣyāmaḥ. yad apy āha – yady a- darśana-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate,
vyabhicāri. kiṃ punar etac cheṣavat. yasya a- darśana-mātreṇa vyatirekaḥ pradarśyate. sa tasyasapakṣa-vipakṣayoḥ. a-saty api pratibandhe ’- darśana-mātreṇa vyatireke yad āha – eṣa tāvanan-abhilāpya-viṣayam, a-vyāpṛta-indriyasya darśana-vad buddhau śabdena a-pratibhāsanāt. na-viṣayaṃ pramāṇaṃ pratyakṣam, ārya-satya- darśana-vad yathā nirṇītam asmābhiḥ pramāṇavipakṣe ’-darśane ’pi. sarva-darśino hi darśana-vyāvṛttiḥ sarva-a-bhāvaṃ gamayet. kvacit
anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vā iti darśana-śravaṇābhyāṃ yatra avasāya-pratyayaḥ, teanyathā ca atiprasaṅgāt, a-bhraṣṭa- darśana-saṃskārasya gṛhīta-grahaṇasya smārtād atatra sādhya-nirdeśena na kiñcit, tatra darśana-sambandha-ākhyāna-mātrād iṣṭa-siddheḥ.
śakyo darśayitum, tad-bhāva-hetu-bhāvayor darśana-sādhanatvāt. dvi-rūpaṃ tarhi liṅgam. na,
iva rūpe. tad-bhāva-a-bhāvayor darśana-a- darśana-smṛty-apekṣe hi śabda-liṅge sva-viṣayaṃ
hi śabda-liṅge sva-viṣayaṃ pratipādayataḥ, a- darśana-smṛti-vipramoṣayor a-pratipatteḥ, sandehe’py uktam. dṛśya-ātmanor nāma ayam arvāg- darśanaḥ saha-bhāvam itaraṃ vā paśyet, viprakṛṣṭe
-ādiṣu dramiḍa-ārya-deśayoḥ. tasmād ime darśanam a-darśanaṃ ca apekṣamāṇās tat-sādhanam aartha-darśanād iti cet, tat punar artha- darśanam artha-bhāvo jñāna-bhāvo vā syāt. arthaatra vicāryate – kathaṃ tat tasya darśanam iti. tayor hi sambandham āśritya draṣṭur
-prameya-phala-sthitiḥ. uktam atra – yathā- darśanam iyaṃ vyavasthā, na tu yathā-tattvam iti.
spaṣṭam udāharaṇam, āgame tu diṅ-mātra- darśanam etat. atra udāharaṇam —pretya a-sukhavṛtti-niyama-a-bhāvāt. tathā hy a-śakya- darśanam etat — yatra tad-icchā tatra vastu-āśrayo ’n-upalambha-vikalpo na pramāṇam. darśanam eva hi tat tathā utpannam, yena an-vidhānena pratipipādayiṣor vacana-anukrama- darśanaṃ kṛtam eva, anyathā-abhidhāne gamakasmṛtir vācā a-darśane kriyata iti cet, darśanaṃ khalv a-pratīyamānam an-aṅgam iti yuktaṃ
-pratipakṣeṇa, yadi tena vipakṣe ’- darśanaṃ khyāpyate, tad an-ukte ’pi gamyate. na
dramiḍa-ārya-deśayoḥ. tasmād ime darśanam a- darśanaṃ ca apekṣamāṇās tat-sādhanam aiti yuktaṃ tatra smaraṇa-arthaṃ vacanam. a- darśanaṃ tu darśana-a-bhāvaḥ. sa darśanena
kiṃ tarhi grāhya-dharmaṇi dharmiṇi ca darśanam. na ca etac chabdānām asti iti kathaṃ na
nanu tad eva idaṃ paryanuyuktam – kim idaṃ darśanaṃ nāma iti. tasmāj jñāna-bhāvād arthaanumeyo ’tra jijñāsita-viśeṣo dharmī. tatra darśanaṃ pratyakṣato ’numānato vā. tathā tat-vat. ity antara-ślokāḥ. bhavatu nāma yathā- darśanaṃ pramāṇa-ādi-vyavasthā, vijñapti-pratiṣedhayor virodhāt. na tarhi idānīm a- darśanaṃ pramāṇam, bādhā-sambhavāt. tathā anyatradarśanaṃ

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244darśanīyaḥ

’lpa-avayava-darśane ’pi tathā sthūlasya darśanaṃ syāt. rakte ca ekasmin rāgaḥ, a-raktasya-sattāyām a-bhāva-a-sambhavāt. tatra arvāg- darśanasya ātma-pratyakṣa-nivṛtti-pramāṇayatas-a-bhāvād bhrānty-a-siddheḥ. puruṣeṣu viśeṣa- darśanasya bādhakatvād a-samānaṃ para-bhūtasya cadṛśye vastuny a-vikala-tad-anya-kāraṇasya darśanasya vyāvṛttiḥ. na ca sa eva pratibhāso’pi vastuni śakti-bhedena vyavasthā-bheda- darśanāc ca na ayaṃ vastu-sanniveśī vyavahāraḥ.
a-nityatā-a-bhāve kvacid utpattir dṛṣṭā, a- darśanāc ca vipakṣe vyatirekaḥ, tato ’-vyabhicāra-ātmani tādātmya-vyavasāyena na iha tat. a- darśanāj jagaty asminn ekasya api tad-ātmanaḥ.
kaścid upakāraḥ sambhāvyate, kāraṇa-dharma- darśanāt. ataḥ prayatna-an-antara-bhāvi-jñānam aayam a-śabda-saṃyojanam eva arthaṃ paśyati darśanāt. atha vā pratyakṣa-sādhana eva indriyana, tatra apy a-riṣṭa-ādāv a-pratisandhāna- darśanāt, anyatra api śabda-gandha-rasa-viśeṣair
-bhedena śabda-ādau śruti-māndya-pāṭava- darśanāt. anyathā kvacid apy a-kiñcit-karasya
avinābhāva-niyamo ’-darśanān na na darśanāt. avaśyam-bhāva-niyamaḥ kaḥ parasya-gata-mātreṇa pākaḥ sidhyati, vyabhicāra- darśanāt. etāvat tu syāt – evaṃ-sva-bhāvā etat
-pallava-ādiṣu tad-bhāve ’pi sparśa-bheda- darśanāt. kvacid viśeṣasya api sambhavāc chaṅkayā
iti cet, na, tatra anyeṣām eva sāmarthya- darśanāt. cakṣur-ādi-buddhīnāṃ tāvad yathā-svam
tac ca dhūme ’py asti. sa sakṛd api tathā- darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve ’-kāraṇāt
rāga-utpatti-yogyatā-rahite vacana-a- darśanāt tad-anumāne vyatireka-a-siddher na kārya
vinivṛtteḥ, parampara-upayogasya atītād api darśanāt. tad ayam a-viṣayatvād a-bhūta-aāha. śrāvaṇatvasya api nitya-a-nityayor a- darśanāt tad-vyāvṛttir iti tad-vyavaccheda-hetutā
sādhya-a-sādhya-viparyayeṇa vipratipatti- darśanāt tan-nirāsa-artham. sa caniyama iti cet, na, tasya sāmarthya-a- darśanāt. tan-mātra-bhāvino ’nya-hetutvaparokṣa-gati-sañjñāyāṃ tathā-vṛtter a- darśanāt. tasmād bhūtam a-bhūtaṃ vā yad yad eva
tat-kārya-vijñāna-viccheda-vikāra- darśanāt, tādavasthye ca teṣāṃ tad-a-yogād apekṣā
avabhāsante tad-rūpa-rahitā api. tathā eva a- darśanāt teṣām an-upapluta-cakṣuṣā. dūre yathā vāgo-buddhim aśvam api kalpayato gor- darśanāt. na api iyam artha-sannidhim apekṣeta.
-a-bhāvāt, sarva-prakārāṇāṃ puruṣaiḥ karaṇa- darśanāt. na evam a-sambhavad-viśeṣa-hetavaḥ
jāty-antare prasiddhasya śabda-sāmānya- darśanāt. na yuktaṃ sādhanaṃ gotvād vāg-ādīnāṃ
anyaḥ pravartana-phalas tan-nimittasya darśanāt. pūrvakaḥ punar an-upalambho ’-saj-jñāna
ekasya tal-lakṣaṇa-yoge ’pi pratidvandvi- darśanāt pratyakṣasya apy evam-bhāvaḥ syāt. na catathā maraṇa-sāmānyaṃ vṛkṣa-puruṣayoḥ. yad- darśanāt prāṇy-antare mṛta-pratipattiḥ, tādṛśaṃ
-pratipattāv apy a-pratipanna-viṣayiṇāṃ darśanāt. bhāva-vyatireko hy a-bhāvaḥ, anādāv uttara-vijñāna-an-utpatti-vyākulatā-ādi- darśanāt. mano-vijñānasya pūrvakam a-viguṇaṃ
tathā-dṛṣṭānām api deśa-kāla-bhedena anyathā- darśanāt, yathā āmalakyaḥ kṣīra-avasekena madhura
yuktaḥ, tasya punaḥ pratyakṣeṇa anyathā darśanāt. yo hi bhāvo yathā-bhūtaḥ sa tādṛg-liṅga
ca vacanasya tat-siddhiḥ, ātmany eva anyathā- darśanāt. rāga-utpatti-yogyatā-rahite vacana-aanyasya anyatva-hāneś ca na a-bhedo ’-rūpa- darśanāt. rūpa-a-bhedaṃ hi paśyantī dhīr a-bhedaṃ
-janmāno naśyanti iti, tāsām a-niḥ-śeṣa- darśanāt. vicitra-śaktayo hi sāmagryo dṛśyante.
-ākāra-sāmyam anumīyeta, sarva-guṇeṣu viśeṣa- darśanāt, saṃskāra-bhedena viśeṣa-pratipatteḥ,antya-kṣaṇo ’-pratibandhaḥ. tal-liṅga- darśanāt sambandha-smṛty-apekṣiṇo ’numeyaarthavac chabda-rūpaṃ vibhakti- darśanāt sādhyam. na ca sva-rūpa-mātra-arthavat.
kaścid bhedo ’nyatra prayoga-bhedāt. tad- darśanāt svayam api pratipattau tathā syād iti
asya darśana-prasaṅgaḥ. avayava-dvāreṇa tad- darśanād a-dṛṣṭa-avayavasya asya a-pratipattirgṛhyeta. na vā kevalasya apy ālokasya darśanād an-ālokasya vā rūpasya kaiścit prāṇisaṃvāde ’pi taj-jātīyasya vyabhicāra- darśanād an-āśvāsa iti cet, na, tad-rūpa-ananumāna-viṣaye ’pi pratyakṣa-anumāna-virodha- darśanād an-āśvāsa-prasaṅga iti cet, na, yathā-ādy-anuṣaṅgiṇāṃ tad-viṣaya-indriya-virahe ’- darśanād an-upahata-indriya-upanidhau ca punaḥ
-vṛtter ātmani virodhāt, tad-rūpasya prāg a- darśanād abhilāpa-ābhoge ca viṣaya-pratyastam-ayātpaṭīyān smṛti-bījam ādhatte, tādṛśa- darśanād asya prabodho ’bhilāṣa-vāsanā-vivṛttir
-pratiṣedho gamaka iti. sa ca kāraṇa-bhāvo ’- darśanād ātmano na sidhyati ity uktam. darśane
-saṃvādanaṃ pratyakṣasya, kiṃ tarhy artha- darśanād iti cet, tat punar artha-darśanam arthaāntaraṃ saṃskāram. tena smṛtiḥ, na artha- darśanād iti cet, na, tat-sambandhasya a-vyāptir a-siddhā. prāṇa-ādayo ’pi hi kvacid darśanād eva sad-a-santaḥ pratīyante, na ca evamanyasya bhāve ’-sambaddhasya bhāva-niyamaḥ. darśanād bhāva-siddhir iti cet, nanu tad eva idaṃsva-bhāvād vā niyāmakāt. avinābhāva-niyamo ’- darśanān na na darśanāt. avaśyam-bhāva-niyamaḥ
vyavahitānām api hi hetoḥ phalānām utpatti- darśanān mūṣika-alarka-viṣa-vikāra-vat. tad-bhāva-bala-pravṛttaḥ. ācāryeṇa punar diṅ-mātra- darśanāya idam udāharaṇam uktam — a-nityaḥ
tena varṇitaḥ. tasmād viṣaya-bhedasya darśanāya pṛthak-kṛtā. anumāna-a-bahir-bhūtāan-ekaṃ ca rūpaṃ teṣāṃ na vidyate. sādharmya- darśanāl loke bhrāntir nāma upajāyate. a-tadhi paraṃ dhūmo ’gni-nāntarīyako darśanīyaḥ — yatra dhūmas tatra agnir iti. sadarśanīyaḥ

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245darśyatesambhavī sva-abhiprāyaḥ pratijñā-vacanena darśanīyaḥ. sa ca yathā pramāṇa-bādhāyāṃ na
a-sambhavaḥ, yathā ghaṭa-ākāśayor iti darśanīyam. na hy anyathā sapakṣa-vipakṣayoḥ sad-a-sva-bhāvayor janma-tan-mātra-anubandhau darśanīyāv uktau. tac ca darśayatā — yatradarśana-ātmā dṛśya-ātmano vā vikalpasya darśane ’-dṛṣṭir vikalpa-kalpanām indriya-jñāne
tv an-upalambhena svayam. yukto dṛśyasya a- darśane ’-bhāvaḥ, sa tad-a-bhāve na yuktaḥ.
tat-sambandhasya a-svābhāvikatvāt, samaya-a- darśane ’-bhāvāt. puruṣa-icchāto ’rthānāṃ svapratyakṣa-bhāvinyaḥ kathaṃ saṃhṛta-vikalpe darśane ’-vibhāvitā nāma. tad ayam a-saṃsṛṣṭa-rahito ’-yukta-pratipattir eva. na ca anya- darśane ’nya-kalpanā yuktā, atiprasaṅgāt. tasya
iha a-vyabhicāra iti kuto niścayaḥ. a- darśane ’py uktam. dṛśya-ātmanor nāma ayam arvāg-avayava-pratipattau darśane ’lpa-avayava- darśane ’pi tathā sthūlasya darśanaṃ syāt. rakte-jñaḥ, sa vaktā na bhavati iti vyatireko ’- darśane ’pi na sidhyati, sandehāt. bādhaka-bhāve
sva-bhāvam ūrdhvaṃ vyavasyanti, na prāk, darśane ’pi pāṭava-a-bhāvād iti tad-vaśena paścād
’-darśanād ātmano na sidhyati ity uktam. darśane ’pi vyatireka-a-siddher na sidhyati.
iti na tataḥ kārya-anumānam. vipakṣe vṛtty-a- darśane ’pi śeṣavat, yathā deha-indriyatat-pratibandhāt. na anyad vipakṣe ’- darśane ’pi. sarva-darśino hi darśana-vyāvṛttiḥ
sthālī-taṇḍula-pāka-vat. na hi bahulaṃ pāka- darśane ’pi sthāly-antar-gata-mātreṇa pākaḥ
-viśeṣe smṛter a-yogāt. sati hy artha- darśane ’rtha-sannidhau dṛṣṭe śabde tataḥ smṛtiḥ
-prasaṅgaḥ. katipaya-avayava-pratipattau darśane ’lpa-avayava-darśane ’pi tathā sthūlasya
yā vacanena nivartyeta. smṛtir vācā a- darśane kriyata iti cet, darśanaṃ khalv aa-pratipatteḥ, sandehe sandehād bahuṣu darśane ca, ekatra draṣṭur a-bhāvāt, punar darśane
darśane ca, ekatra draṣṭur a-bhāvāt, punar darśane ca bhāvāt, viśeṣa-antara-dṛṣṭāv anyathāna ca śabda-viṣaya eva vastu, ākāra-antareṇa darśane pratibhāsanād etāvan-mātra-nibandhanatvāc
atra apy eṣa tulyaḥ prasaṅgaḥ — na ātmani darśanena anumānam iti. na, tayor iha anvayaca phalasya. vaktary ātmani rāga-ādi- darśanena anyatra tad-anumāne ’tiprasaṅgo ’py
iti tad-vaśena paścād vyavasthāpyate, vikāra- darśanena iva viṣam a-jñaiḥ. tad ayaṃ sattā-aśabda-vyavahāra-pravartana-phalo ’pi, viṣaya- darśanena prasiddhasya vyavahārasya sādhanāt.
vacanam. a-darśanaṃ tu darśana-a-bhāvaḥ. sa darśanena bādhyate. tad-a-bhāve tu siddha eva ity-utpattibhyām anyo na asti ity uktam. te ca darśanena vinā na sidhyataḥ. tan na ātma-an-avasthā-prasaṅgāt. na, tatra viṣaya- darśanena viṣayiṇo vṛtta-sambandhasya smaraṇāt.
a-vibhāgo ’pi buddhy-ātmā viparyāsita- darśanaiḥ. grāhya-grāhaka-saṃvitti-bhedavān iva-mātra-anubandhau darśanīyāv uktau. tac ca darśayatā — yatra dhūmas tatra agniḥ, a-satysvayam iti śāstra-an-apekṣam abhyupagamaṃ darśayati iti. śāstra-upagamāt sarvas tad-dṛṣṭaḥ
-a-vyabhicāriṇo ’-sambhavam artha-āpattyā darśayati. etena pratyakṣa-anumāne vyākhyāte,-ādīnāṃ vṛtti-sādguṇyena upalambha-vṛttiṃ darśayati. tadā hi tāny a-viguṇāni bhavanti, yadā-gaḍunā sāmānyena iti vyāvṛtti-sādhanena darśayati. yas tarhi samarthena hetunā kāryaiṣṭa-a-kṣatim a-sādhyatvam an-avasthāṃ ca darśayan. ity antara-ślokāḥ. atra svayam-iṣṭasva-vyāpaka-viparyaye sādhye viruddha iti darśayaṃś caturaḥ pakṣa-dharmān āha. bheda’nvaya-vyatireka-niścayo ’sti. tena tam eva darśayan niścayam āha – prasiddhas tu dvayor api
padair a-satsu vyavahāra-a-yogaṃ darśayan paraṃ pratiruṇaddhi iti vyaktam etad
tan na a-siddhiḥ śabda-siddhānām iti darśayan, śābda-prasiddhena ity āha. śaṅkitaa-candre ’-siddheḥ. a-śakya-niṣedhatām asya darśayann evam āha, a-pratipramāṇatayā niścayaṃ
syāt, anyathā sarvato vipakṣād vyāvṛtter darśayitum a-śakyatvāt. tad asya na bhāva-mātreṇa
-rūpatvāt. te tv ekena api vākyena śakye darśayitum iti prayoga-samāsa ucyate na rūpasad-a-sattve yathā-ukta-prakāre śakye darśayitum, tat-kāryatā-pratiniyamaḥ sva-bhāvasāmānya-lakṣaṇaṃ viśeṣa-lakṣaṇaṃ vā śakyaṃ darśayitum. tad artha-āpattyā eṣāṃ nirāsosaṃvarṇita eva. sa ca na a-saty anvaye śakyo darśayitum, tad-bhāva-hetu-bhāvayor darśanasādhana ekatra sarvaṃ śāstraṃ nidarśane. darśayet sādhanaṃ syād ity eṣā loka-uttarā-antar-gamād iyam. hetu-prabheda-ākhyāne na darśita-udāhṛtiḥ pṛthak. ity antara-ślokāḥ. a-sad-bhāva-vyāptir vā. asmiṃś ca arthe darśite darśita eva dṛṣṭānto bhavati, etāvan-mātraekasya eva tu vacanena sādhyatā-a-viśeṣo darśitaḥ. tata eva tad-viparyaya-sādhano viruddho
dvayor a-paśyaṃs tayor a-virodha- darśitayā prāha iti sambhavo viruddha-a-vidhā. sā iyaṃ pakṣasya bādhā catur-vidhā darśitā tridhā-anumānaṃ bhittvā. tatra abhyupāyaḥ
sva-bhāva-vyāptir vā. asmiṃś ca arthe darśite darśita eva dṛṣṭānto bhavati, etāvanbuddhi-pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer a-kriyā- darśino ’pi kṛta-buddhir bhavati, yadi tādṛśaṃ
ca tasya tādātmyād anyasya a-samaya- darśino ’pi syāt. na hi pratipuruṣam arthānām
na anyad vipakṣe ’-darśane ’pi. sarva- darśino hi darśana-vyāvṛttiḥ sarva-a-bhāvaṃ
-apara-utpatti-vipralabdho vā. antya-kṣaṇa- darśināṃ niścayāt paścād asya an-upalabdhyā acet, sarve ’rthāḥ pratyakṣā iti sarvaḥ sarva- darśī syāt. jñāna-bhāvaś cet, katham anyasyaliṅgasya a-vyabhicāras tu dharmeṇa anyatra darśyate. tatra prasiddhaṃ tad-yuktaṃ dharmiṇaṃ

darśyate

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PVin3_0008103
PVin3_0010909
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246

dṛśya

na hy avinābhāvo hetor vyavasthayā darśyate — sarvo ’-pakṣaḥ kṛtako ’-nitya iti,prāg eva nirdiṣṭā iti iyaṃ prayoga-bhedād daśa-vidha-an-upalabdhiḥ. iṣṭaṃ viruddha-kārye
vā a-nityatva-a-bhāve kṛtakatvaṃ na bhavati dahana-a-bhāve ca dhūmaḥ. tathā hi sa tasya sva-khilān. vāg-dhūma-āder jano ’nveti caitanya- dahana-ādikam. sva-bhāvaṃ kāraṇaṃ vā artho ’-anuvidhāyinyo ’rtha-kriyāḥ. na hi māṇavako dahana-upacārād ādhīyate pāke. tasmāt satyām api
asya roma-harṣa-ādi-viśeṣāḥ santi sannihita- dahana-viśeṣatvāt. roma-harṣa-ādi-viśeṣaasti viraktaṃ ceto devatā-viśeṣo vā, na asti dāna-hiṃsā-ādi-virati-cetanānām abhyudaya-hetutā-vacana-virodhe spaṣṭam udāharaṇam, āgame tu diṅ-mātra-darśanam etat. atra udāharaṇam —pretya
abhyupagama-bala-pravṛttaḥ. ācāryeṇa punar diṅ-mātra-darśanāya idam udāharaṇam uktam — aa-jñānād iti na vāda-udāharaṇam. udāharaṇa- diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ pratijñā-artha-parigraheṇa yathā tatra eva utpattiḥ. anayā diśā anye ’pi sva-bhāva-hetu-pravibhāgātoyaṃ gamayati deśa-ādy-apekṣayā. anayā diśā anyeṣv api gamakeṣu pratibandhaḥ sādhyaḥ.
tat-samudāya-eka-deśatvād ity-ādayaḥ. anayā diśā sarva-prayogeṣu vacana-parāvṛtti-kṛtaṃ
sva-hetu-prakṛter niyāmakasya janakatām eva dīpayati. na vai nāntarīyakatayā śabdād arthana siddhaṃ bheda-sādhanam. bhinna-ābhaḥ sita- duḥkha-ādir a-bhinno buddhi-vedane. a-bhinna-ābhe
-udbhavā sā na doṣaḥ. a-saty ātma-grahe duḥkha-viśeṣa-darśana-mātreṇa abhyāsa-balavyavahāraḥ. niścinvan hi idantayā sukha- duḥkha-sādhanayoḥ prāpti-parihārāya pravartate.
-kriyā-yogya-viṣayatvād vicārasya. sukha- duḥkha-sādhane jñātvā yathā-arhaṃ pratipitsavo hi
na an-upākhyeṣv a-mūrtatva-ādikam iti cet, duḥkhaṃ vata ayaṃ tapasvī sāṅketikam icchā-mātraapekṣā-virodhāc ca. tathā viṣayāḥ sukha- duḥkhe nimitta-upalakṣaṇaṃ rāga-ādayo viṣayabhūt puruṣa-āśrayaṃ vacanam āgamaḥ, praṇetur dur-anvayatvāt. a-pauruṣeyam a-vitathaṃ syāt. na,
iti tad-abhyupagame ’paro niyata-prāptir iti dur-nivāraḥ. nanu tathā apy a-siddhir hetoḥ
iti cet, iha tu balavān anvayo vyatirekaś ca dur-balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe ca
a-pratītiḥ. na api viśeṣāt, abhiprāyasya dur-bodhatvād vyavahāra-saṅkareṇa sarveṣāṃ
doṣaḥ. na vai tad-vacanād a-niścaya-utpatter duṣṭa-vacanaḥ, kiṃ tarhi yad yāvatā vacanena
na sidhyati. hetus tat-sādhanāya uktaḥ kiṃ duṣṭas tatra sidhyati. dharmān an-upanīya eva
a-vyakta-rūpa-virahaḥ. a-vyavadhānam a- dūra-sthānaṃ dṛśya-ātmatā indriyasya sva-āśrayeṇa
eva a-darśanāt teṣām an-upapluta-cakṣuṣā. dūre yathā vā maruṣu mahān alpo ’pi dṛśyate.
sthita-vacane tu tasmin doṣam udbhāvayan dūṣaka eva tasya sādhanasya. tad-ābhāsās tu
sa-ākāṅkṣaḥ syād a-samāpta-vākya eva iti na dūṣaṇa-avasaraḥ, sthita-vacane tu tasmin doṣam
-bhāvāt. tac ca sāmānya-lakṣaṇam uktam eva dūṣaṇa-ābhāsās tu jātaya iti. tāḥ sādhana-dūṣaṇadūṣaṇa-ābhāsās tu jātaya iti. tāḥ sādhana- dūṣaṇa-lakṣaṇa-jñānād eva a-viṣaye ’-pravṛtteḥ,vyāpnoti siddher ākṣepāt, tāvatīṃ tad- dūṣaṇam api. tathā-vidhasya ca dehasya ghaṭād
-āśrayāṃ siddhiṃ sādhanād upajīvati, na paro dūṣaṇam iti vyaktam iyaṃ rāja-kula-sthitiḥ. tasmādtulya iti tathā-vidha-udbhāvanam apy atra dūṣaṇam eva. anyatra tu saṃśaye dvayor ekasya vāna eva asti. na vai viparyaya-prāptyā eva dūṣaṇam, kiṃ tarhi sādhana-sāmarthya-vighātāt.
ekasya vā viparyaye ca ekasya na sādhanaṃ na dūṣaṇam, tathā-pratipatty-aṅgasya a-sāmarthyāt. a-ādayaḥ sādhana-doṣā uktāḥ, teṣām udbhāvanaṃ dūṣaṇam, tena para-iṣṭa-artha-siddhi-pratibandhāt.
dhetu-viruddhayor eva niścayāt sādhanaṃ dūṣaṇaṃ vā. ta ete nava pakṣa-dharmā nirdiśyante-dharme ’pi tarhi sandeha-anyatara-a-siddher dūṣaṇaṃ syāt. evam etat, iṣṭa-a-prāpteḥ. nanu
na tad iṣṭa-pratibandha iti na dūṣaṇaṃ syāt. na, tasya sādhana-antaratvāt. yadi
apārthakaḥ, tena eva artha-parisamāpter iti. dūṣaṇā nyūnatā-ādy-uktiḥ ye pūrvaṃ nyūnatā-ādayaḥ
-ukta-lakṣaṇāsu jātiṣv antar-bhavanti. na ca dūṣaṇāni, śabda-artha-an-apahnavena sva-lakṣaṇatu na arthānāṃ niṣpatty-a-niṣpattī sādhana- dūṣaṇābhyāṃ kriyete, teṣāṃ sarvadā tādavasthyāt,-yukte bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād ity uktam. a-bādhanasya api-yukte bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ. anumānaloka-vādaś cet tatra ko ’tīndriya-artha- dṛk. an-eka-artheṣu śabdeṣu yena artho ’yaṃ
tatra sva-arthaṃ tri-rūpāl liṅgato ’rtha- dṛk. tri-lakṣaṇāl liṅgād yad anumeye ’rthe jñānam,vitatha-pratibhāsinī. an-apekṣita-sādharmya- dṛg-ādis taimira-ādi-vat. ity antara-ślokāḥ.
aparam āsaṃsāram a-viśliṣṭa-anubandhaṃ dṛḍha-vāsanatvād iha vyavahāra-a-visaṃvāda-a-samāna-deśa-rūpasya a-bheda-virodhaḥ. dṛśya-a-dṛśya-ātmatā-ādi-virodhā api vācyāḥ. tadpramāṇena sva-vacanena ca a-bādhitaṃ dṛśya-a-dṛśyayor viṣayayoḥ, tad grāhyam iti.
iti na anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya-a-dṛṣṭi-siddhāv a-sandigdhā eva tanevam-pratītiḥ. siddho hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv a-sann iti. tasyāḥ siddhāv anivṛttau vyāpy-a-nivṛtter ātma-gatiḥ syāt. a- dṛśya-an-upalambhād a-bhāva-a-siddhau ghaṭamūḍhṃ prati, janana-khyātyā pitṛtva-vat. a- dṛśya-an-upalambhe ’pi nimitta-a-bhāvāt sadity evam-prakārasya an-upalambhasya a- dṛśya-ātma-viṣayatvena sandeha-hetutvād ity uktam.
-deśa-rūpasya a-bheda-virodhaḥ. dṛśya-a- dṛśya-ātmatā-ādi-virodhā api vācyāḥ. tad ayam an-rūpa-virahaḥ. a-vyavadhānam a-dūra-sthānaṃ dṛśya-ātmatā indriyasya sva-āśrayeṇa sambandhaḥ,dṛśyaPVin3_0009306
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PVin3_0006403
PVin2_0004610
PVin1_0003413
PVin1_0003506
PVin2_0009512
PVin3_0000105
PVin3_0000101
PVin1_0003501
PVin3_0004011
PVin2_0008606
PVin2_0005304
PVin2_0007213
PVin2_0009806
PVin3_0009105
PVin3_0003103
PVin3_0010802
PVin2_0009814
PVin3_0011109
PVin1_0001005
PVin1_0001704
PVin1_0000410
PVin2_0007012
PVin2_0008309
PVin2_0008904
PVin3_0008606
PVin2_0008703
PVin1_0001210
PVin3_0000904
PVin1_0001705
PVin3_0011809
PVin2_0008702
PVin3_0001906
PVin3_0002311
PVin3_0003809
PVin3_0000108

247

dṛṣṭamasty eva sāmānyam. atha kā iyam a-vyaktiḥ. a- dṛśya-ātmatā. nanv anena lakṣaṇena pradhāna-puruṣa
virodha-upalabdhir ity a-sādhyatvam. a- dṛśya-ātmanāṃ tu sva-pratiyogibhir virodho ’pi māa-bhāva-vyavahāra-sādhanyām an-upalabdhau dṛśya-ātmanām eva teṣāṃ tad-viruddhānāṃ caa-saṃsṛṣṭa-vikalpo vā pratyakṣo darśana-ātmā dṛśya-ātmano vā vikalpasya darśane ’-dṛṣṭir
iti kuto niścayaḥ. a-darśane ’py uktam. dṛśya-ātmanor nāma ayam arvāg-darśanaḥ sahana tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa hi san dṛśya eva bhavati. sa ced bhaven madhya-avasthāsparśasya yukta eva pratiṣedhaḥ. na yuktaḥ, dṛśya-tat-sva-bhāva-viṣaya-mātra-a-pratiṣedhāt.
ca a-pratikṣepa-arhatvāt. na evaṃ vākyāni, dṛśya-viśeṣatvāt. a-dṛśyatve ’py a-dṛṣṭauktam etat — na anyā eva an-upalabdher dṛśya-sva-bhāva-a-sattā, tayā siddhayā a-saj-jñāna
iti syād āśaṅkā-sambhavaḥ. vipratipattis tu dṛśyata eva. bhavaty eva śāstra-dṛṣṭaṃ sādhyam,a-bhāva-a-siddhir ity an-upanayaḥ. dṛśyatayā ca tayor ātmanor virodha-upalabdhir ity
mātreṇa vyāptaḥ siddhaḥ — yatra eva svayaṃ dṛśyate, tatra eva agni-buddhiṃ janayati. tatra
artha-antaram eva tat tathā-utpannam ekaṃ dṛśyate, na nānā-rūpayor dravyayoḥ saṃsargād ayasmān nānā-artha-vṛttitvaṃ śabdānāṃ tatra dṛśyate. na yukti-bādhā yatra asti tad-grāhyaṃ
hi ekatra dṛṣṭo bhedo hi kvacin na anyatra dṛśyate. na hi vyakty-ātmānaḥ parasparam anuyanti,cakṣuṣā. dūre yathā vā maruṣu mahān alpo ’pi dṛśyate. yathā-anudarśanaṃ ca iyaṃ meya-mānana evaṃ vākyāni, dṛśya-viśeṣatvāt. a- dṛśyatve ’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva-upagama-śeṣa-darśanāt. vicitra-śaktayo hi sāmagryo dṛśyante. tatra kācit syād api yā a-naśvaramadhura-phalā bhavanti, na ca evaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ vaktum — mādṛśo
kathañcid dṛṣṭāni punar anyatra anyathā dṛśyante. yathā kāścid oṣadhayaḥ kṣetra-viśeṣe
pramāṇena sva-vacanena ca a-bādhitaṃ dṛśya-a- dṛśyayor viṣayayoḥ, tad grāhyam iti. śāstravato
api tv an-upalambhena svayam. yukto dṛśyasya a-darśane ’-bhāvaḥ, sa tad-a-bhāve na
hetu-phala-bhāva-a-bhāva-virodha-a-siddheḥ. dṛśyasya darśana-a-bhāva-kāraṇa-a-sambhave sati.
yena a-niyataḥ syāt, kiṃ tarhi siddha eva dṛśyasya sva-bhāvasya a-dṛṣṭāv a-sann iti. sa tu
etan na pītam iti. tasmān na tau pramāṇam. a- dṛśye niścaya-a-yogāt sthitir anyatra vāryate.
vā bhāva-kāraṇa-pratipattiḥ. tathā sati dṛśye vastuny a-vikala-tad-anya-kāraṇasya
na vā kasyacid āvaraṇam ity a-vikalaṃ dṛśyeta. avayavasya āvaraṇam, na avayavina itivā avayavi-rūpam a-raktam iti rakta-a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid arthaḥ, yo-prasaṅgād iti. nir-ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy-a-bhāvena vyāptes tananumānam, kāraṇe kārya-upacārāt. atra sva- dṛṣṭa-artha-grahaṇam āgamāt para-dṛṣṭaṃ na
dvitīyaḥ. para-artham anumānaṃ tu sva- dṛṣṭa-artha-prakāśanam. yathā eva hi svayaṃ tri-prasaṅgaḥ. avayava-dvāreṇa tad-darśanād a- dṛṣṭa-avayavasya asya a-pratipattir iti cet, na,-sahatvaṃ paśyato bhrāntyā etat syāt. tac ca dṛṣṭa-avarugṇa-ghaṭa-vad utpatty-āder nakārya-bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭa-ākāra-vijātīyād bhavati, a-hetutva-śaṅkayā eva tataḥ saṃśayaḥ. anvayas tu na dṛṣṭa iti vyatirekī kathyate. na ca evaṃ-vidho
a-nivāraṇād anyathā api loke vyavahāro dṛṣṭa iti saṃśayaḥ. tasmān na āgamasya api-hetv-a-bhāve tu syād anumānam. yathā – a- dṛṣṭa-kartṛkam api vākyaṃ puruṣa-saṃskāra-pūrvakam
a-sambaddhād a-pratipatteḥ, mahānasa-ādi- dṛṣṭa-dhūmād iva udadhāv agneḥ, a-pratibandhāc ca,-śodhana iti na abhyupeta-bādhā. sarveṣām a- dṛṣṭa-pratipatti-śāstrāṇām evam a-vacanān nadṛṣṭasya aparatra-upanaye ’tiprasaṅgaḥ. dṛṣṭa-viruddhasya an-upanaya iti cet, tulye nyāye
vākyāni, dṛśya-viśeṣatvāt. a-dṛśyatve ’py a- dṛṣṭa-viśeṣāṇāṃ vijātīyatva-upagama-virodhāt, tadsambhavati. caitanya-karaṇa-guṇa-āder eva dṛṣṭa-śakter hetos teṣv a-sambhavāt saṃśayaḥ.
tasya api grahaṇam. saṅketa-smaraṇa-upāyaṃ dṛṣṭa-saṅkalana-ātmakam. pūrva-apara-parāmarśana ca indriya-artho ’nvayī, yataḥ śabdena dṛṣṭa-sambandho vyavahāre pratīyeta. tathā hia-vipralambha-artham. tad yathā-a- dṛṣṭa-sādharmyāt tathā prasādhitaṃ na anumeyatām’yaṃ vivecitaḥ. svarga-urvaśy-ādi-śabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ. śabda-antareṣu
api sva-bhāvataḥ. so ’yaṃ kvacid bhavan dṛṣṭo ’n-apekṣatvāt sva-bhāvata eva bhavati.
-a-viśeṣe doṣāt. anvaya-vyatireka-ādyo yasya dṛṣṭo ’nuvartakaḥ. sva-bhāvas tasya tad-dhetur
kāryaṃ tasya yo ’pi sthiram ambho dṛṣṭvā a- dṛṣṭo ’py adhastād ādhāra-sambhavo ’numīyate, tadyatra dṛṣṭaḥ sakṛd vaikalye ca punar na dṛṣṭaḥ, taj-janyo ’sya sva-bhāvaḥ, anyathā sakṛd
smārto vikalpaḥ. api ca yat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tad-dhvanau smṛtiḥ. yuktā tad-siddheḥ. saṃśayas tu pakṣa-vacanād arthe dṛṣṭaḥ, na niścaya iti sākṣān na sādhanam. sādhya
vyavahāre pratīyeta. tathā hi ekatra dṛṣṭo bhedo hi kvacin na anyatra dṛśyate. na hibhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra a- dṛṣṭaḥ sa ghaṭa-ādau na iti kutaḥ. tena a-jñāta-yogāt. tan niyata-deśa-kālatvād dhūmo yatra dṛṣṭaḥ sakṛd vaikalye ca punar na dṛṣṭaḥ, tajdarśayati iti. śāstra-upagamāt sarvas tad- dṛṣṭaḥ sādhya iti syād āśaṅkā-sambhavaḥ.
api ca śāstra-upagamāt sarvaḥ śāstra- dṛṣṭaḥ sādhyatvena īpsitaś cet, a-siddha-hetvbādhanāt. atra api loke karpūra-rajata-ādiṣu dṛṣṭatvān na a-sādhāraṇatā syāt. na ca samayādāhur eke — parasya pratipādyatvāt svayam a- dṛṣṭam api parair dṛṣṭaṃ sādhanam, yathā — a-dṛṣṭam

PVin1_0003614
PVin2_0008803
PVin2_0008810
PVin1_0000303
PVin2_0004506
PVin3_0000106
PVin1_0001709
PVin3_0009507
PVin1_0003402
PVin3_0000108
PVin3_0001907
PVin3_0003006
PVin3_0010801
PVin3_0003704
PVin3_0009707
PVin2_0009113
PVin2_0009805
PVin2_0004511
PVin1_0000303
PVin3_0012208
PVin3_0011201
PVin3_0003606
PVin2_0009512
PVin2_0009802
PVin2_0005811
PVin3_0001403
PVin3_0013212
PVin3_0004309
PVin3_0004308
PVin1_0000310
PVin3_0001209
PVin3_0013202
PVin3_0013201
PVin3_0013210
PVin3_0013310
PVin3_0003805
PVin3_0012101
PVin3_0002508
PVin2_0010006
PVin2_0010008
PVin3_0002205
PVin2_0010015
PVin2_0010008
PVin2_0010010
PVin3_0013406
PVin3_0013401
PVin3_0001109
PVin3_0005801
PVin2_0009202
PVin3_0011205
PVin3_0005708
PVin3_0009404
PVin1_0001907
PVin1_0004013
PVin1_0001413
PVin3_0005801
PVin2_0005602
PVin3_0012206
PVin1_0001303

248

dṛṣṭe

rūpam ekasya mana-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā najananam. yad api kiñcid vijātīyād bhavad dṛṣṭaṃ go-maya-ādeḥ śālūka-ādiḥ, tatra api tathāeva bīja-kanda-udbhavayoḥ. tad yato yādṛśaṃ dṛṣṭam, tatas tādṛśam anumīyate. viprakṛṣṭāyāṃ tu
artham upanayanty apanayanti vā. yat prāg dṛṣṭaṃ tatra smṛtim ādadhati. sā kim a-śabdalakṣaṇa-antarasya a-vācyatvāt. yat kvacid a- dṛṣṭam, tasya yatra pratibandhas tad-vidas tasyaatra sva-dṛṣṭa-artha-grahaṇam āgamāt para- dṛṣṭaṃ na sādhanaṃ na apy an-arthataḥ. siddhir’nudhāvet. artha-nānātve hi buddhi-nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat. tad-a-bhede ’py artha-ādi-bhedeṣv anuvṛttimad buddhi-pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer a-kriyā-darśino ’pi kṛta-buddhir
eva rūpaṃ vayam apy anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vā iti darśana-śravaṇābhyāṃ yatra
pratipādyatvāt svayam a-dṛṣṭam api parair dṛṣṭaṃ sādhanam, yathā — a-cetanāḥ sukha-ādayo
tu dṛśyata eva. bhavaty eva śāstra- dṛṣṭaṃ sādhyam, tat-prabādhane ca hetuvaktuṃ sva-vacanena asya saha uktiḥ sāmya- dṛṣṭaye kṛtā. ata eva udāharaṇam apy atra sadṛśam
pariccheda iti cet, nanv evam ātmani dṛṣṭasya aparatra-upanaye ’tiprasaṅgaḥ. dṛṣṭapratidvandvī vidyata iti. a-viśiṣṭa-lakṣaṇe dṛṣṭasya aparatra vyatireka-niścayasya kartum aiti, na tat sarvatra anumāne, pramāṇa- dṛṣṭasya pratijñayā ’-siddhi-codanā-a-yogāt, anyāvatā na a-nityatā-a-bhāve kvacid utpattir dṛṣṭā, a-darśanāc ca vipakṣe vyatirekaḥ, tato ’kāla-saṃskāra-bhedāt. na ca tad-deśais tathā- dṛṣṭā iti sarvās tattvena tathā bhavanti,
tad-dharma-a-vyāpti-vyatirekābhyāṃ nigadanto dṛṣṭāḥ, avinābhāva-a-vacanād upamāna-sādhya-tadkathaṃ na pramāṇa-antaram. te tarhi tatra a- dṛṣṭāḥ kam artham upanayanty apanayanti vā. yat
vyāpino ’py arthāḥ kecit taj-jāti-sambhavino dṛṣṭāḥ, pārthiva-a-loha-lekhya-vat. virodhasya casarva-a-bhāvaṃ gamayet. kvacit tathā- dṛṣṭānām api deśa-kāla-bhedena anyathā-darśanāt,-pratibandhānāṃ saṃśayād a-siddheḥ, ciram a- dṛṣṭānām api punaḥ pratibhā-utpatti-dṛṣṭeḥ satiiti. nir-ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-a- dṛṣṭānāṃ prāṇa-ādy-a-bhāvena vyāptes tan-nivṛttau
kvacid deśe kānicid dravyāṇi kathañcid dṛṣṭāni punar anyatra anyathā dṛśyante. yathā
sāsnā-ādi-samudāya-ātmakatvād iti. tathā ca dṛṣṭānta-a-siddhi-codanā api prativyūḍhā, viṣayavyāptaḥ sādhyaḥ. tad-vaikalya-ādayaś ca dṛṣṭānta-ādi-doṣāḥ. etena sa-dvitīya-prayogeṣu
etāvan-mātra-rūpatvāt tasya. etena eva dṛṣṭānta-doṣā api nirastā bhavanti, yathā —’pi pratyāsatteḥ. sapakṣe sattva-vacanena dṛṣṭānta-dharmiṇi sattva-siddher dharmi-dharmasādhya-dharmi-siddhir iti cet, na, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. sapakṣe
-sādhane na anumānam, an-anvayāt. na hy atra dṛṣṭānto ’sti, sādhana-antara-a-bhāvāt tatatiprasaṅgāt. tathā ca sarvo hetur viruddho dṛṣṭāntaś ca sādhya-vikalaḥ syāt, tāvato dharmatāvatā ca artha-pratītir iti na pṛthag dṛṣṭānto nāma kaścit sādhana-avayavaḥ. tena na
na sidhyati iti. hetos tri-lakṣaṇatvān na dṛṣṭāntaḥ pṛthag ucyate. tri-lakṣaṇo hetur uktaḥ.
vā. asmiṃś ca arthe darśite darśita eva dṛṣṭānto bhavati, etāvan-mātra-rūpatvāt tasya.
punar hetu-rūpa-a-saṃsparśī sva-tantra eva dṛṣṭāntaḥ sādhana-avayavaḥ syāt, tadā tad-rūpa-akām anyāṃ pratītim icched iti taṃ praty a- dṛṣṭāntam anumānam. tena a-sādhāraṇam āha. yasmānsapakṣa eva asti, a-sapakṣa eva na asti iti dṛṣṭāntayor anyatareṇa artha-āpattyā ubhayaviśeṣeṇa anvaya-a-bhāvāt. nanv ayaṃ hetu- dṛṣṭāntayor doṣaḥ, na pakṣasya, uttara-avayavatad-utpatti-lakṣaṇo vā. sa eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. ata eva vaidharmyapradarśyate. ata eva vaidharmya- dṛṣṭānte ’vaśyam iha āśrayo na iṣṭaḥ. dṛṣṭānte hitatra sidhyati. dharmān an-upanīya eva dṛṣṭānte dharmiṇo ’-khilān. vāg-dhūma-āder janobhaved ity āśrayam antareṇa api vaidharmya- dṛṣṭānte prasidhyati vyatirekaḥ. hetu-sva-bhāva-a-dṛṣṭānte ’vaśyam iha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya tad-bhāvas tan-mātrasva-bhāvaṃ santaṃ janayati iti pramāṇaṃ dṛṣṭāntena upadarśyate. tena ca pramāṇena sādhyabhāvās tadvantaḥ syur ity abhivyāptir asya dṛṣṭāntena pradarśyate. tad ayaṃ na sva-tantraḥ.
yadi na hetor a-vyabhicāra-dharmatā dṛṣṭāntena pradarśyeta, kaḥ sādhya-sādhane tasya
api sādhanatvena iṣṭaṃ yathā ’-siddhau hetu- dṛṣṭāntau, a-prakaraṇa-āśrayaḥ, a-nāntarīyakaparaḥ. kārya-kāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ. kārya-ādi-śabdā hi tayor
tato ’-vyabhicāra iti. na yuktā a- dṛṣṭi-mātreṇa vipakṣe ’-vyabhicāritā. sambhāvy-a-udāhāraḥ. tasmān na asya api vipakṣe ’- dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā. tena ayam
anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya-a- dṛṣṭi-siddhāv a-sandigdhā eva tan-nimittatve ’py
vastv ekam eva avasthā-antara-āveśād bheda- dṛṣṭir iti cet, sa eva avasthā-bhedo vastu-bhedajanitaṃ pratyakṣam. ata eva ca na an-indriya- dṛṣṭir na api viṣaya-antarasya. sva-jñāna-kālaiti cet, a-pratyakṣa-upalambhasya na artha- dṛṣṭiḥ prasidhyati. na hi viṣaya-sattayā viṣaya-ātmā dṛśya-ātmano vā vikalpasya darśane ’- dṛṣṭir vikalpa-kalpanām indriya-jñāne pratihanti.
kārya-kāraṇatā yadvat sādhyate dṛṣṭy-a- dṛṣṭitaḥ. kārya-ādi-śabdā hi tayor vyavahārāya
a-tadvān api sambandhāt kutaścid upanīyate. dṛṣṭiṃ bheda-āśrayais te ’pi tasmād a-jñāta’nya-nivartanaṃ sidhyet. anyathā hi kvacid dṛṣṭe ’-bhāva-siddhāv api syād eva a-dṛṣṭeṣu
yogāt. sati hy artha-darśane ’rtha-sannidhau dṛṣṭe śabde tataḥ smṛtiḥ syāt, agni-dhūma-vat. nadṛṣṭer

PVin3_0009508
PVin2_0009811
PVin3_0009812
PVin3_0004001
PVin3_0002605
PVin3_0003606
PVin3_0012209
PVin2_0009812
PVin2_0009708
PVin1_0001811
PVin3_0003109
PVin1_0001808
PVin3_0012207
PVin1_0001210
PVin3_0005701
PVin3_0005704
PVin2_0006911
PVin3_0008402
PVin1_0001608
PVin1_0001811
PVin1_0001808
PVin2_0009501
PVin3_0008606
PVin2_0006511
PVin3_0001610
PVin3_0001507
PVin3_0001609
PVin3_0001610
PVin1_0001512
PVin3_0012107
PVin3_0012713
PVin2_0007210
PVin3_0012910
PVin3_0012908
PVin3_0012808
PVin3_0008910
PVin3_0000406
PVin3_0000406
PVin3_0000607
PVin3_0013004
PVin3_0013609
PVin3_0008906
PVin3_0000404
PVin2_0006406
PVin2_0007810
PVin2_0005501
PVin2_0008616
PVin1_0002201
PVin3_0011201
PVin2_0006505
PVin2_0006409
PVin2_0008702
PVin2_0008616
PVin2_0008614
PVin3_0005504
PVin3_0005102
PVin3_0013005
PVin3_0010604
PVin3_0002005

249

deśa

anuvṛttimad buddhi-pūrvakaṃ dṛṣṭaṃ yad- dṛṣṭer a-kriyā-darśino ’pi kṛta-buddhir bhavati,ca bādhaka-hetv-a-sambhavāt, vairāgya-a- dṛṣṭer a-dṛṣṭena ca bādhya-bādhaka-bhāva-aca, nityaṃ tad-bhāva-siddheḥ. anvaya-a- dṛṣṭer a-siddhir iti cet, tat kim idānīṃ dharmī-antara-a-bhāvāc chabala-ābhāsāyā buddher a- dṛṣṭeḥ, tasya eva pratikṣepe virodhaḥ, yathā —nirākṛte bādhanataḥ śeṣe ’-lakṣaṇa-vṛttitaḥ. dṛṣṭer vipratipattīnām atra ākārṣīt svayaṃ-śrutim.
ciram a-dṛṣṭānām api punaḥ pratibhā-utpatti- dṛṣṭeḥ sati sambhave tad-a-bhāvasya puruṣapārthiva-a-loha-lekhya-vat. virodhasya ca a- dṛṣṭeḥ sandeha eva. nairātmyena prāṇa-ādīnām ukta
-hetv-a-sambhavāt, vairāgya-a-dṛṣṭer a- dṛṣṭena ca bādhya-bādhaka-bhāva-a-siddheḥ, rāgayad apy āha – yady a-darśana-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na ca so ’pi-pratisandhāyinaḥ smaraṇāt tad-dṛṣṭāv eva dṛṣṭeṣv abhilāṣa-itarābhyāṃ vyavahāro bhavati.
iva vyādheḥ ślaiṣmikasya iti. ata eva śāstra- dṛṣṭeṣv artheṣu virodha-udbhāvana-prāyā cintā.
na ayaṃ doṣaḥ, yasmāt tad-dṛṣṭāv eva dṛṣṭeṣu saṃvit-sāmarthya-bhāvinaḥ. smaraṇād
kvacid dṛṣṭe ’-bhāva-siddhāv api syād eva a- dṛṣṭeṣu saṃśayaḥ. tathā hy a-sakala-vyakti-bhedaapi ca yat-sannidhāne yo dṛṣṭas tad- dṛṣṭes tad-dhvanau smṛtiḥ. yuktā tad-gaty-a-bhāve-pratītiḥ. siddho hi vyavahāro ’yaṃ dṛśya-a- dṛṣṭāv a-sann iti. tasyāḥ siddhāv a-sandigdhau
kiṃ tarhi siddha eva dṛśyasya sva-bhāvasya a- dṛṣṭāv a-sann iti. sa tu pratipanna-tad-vyavahāro
punar darśane ca bhāvāt, viśeṣa-antara- dṛṣṭāv anyathā prayoge viparyayāt, yathā-darśanasāmarthyam asti iti vipakṣa-vṛtter a- dṛṣṭāv api śeṣavad etad vyabhicāri liṅgam. yā-akṣasya buddhāv a-pratibhāsanāt. arthasya dṛṣṭāv iva tad a-nirdeśyasya vedakam. tac ca idaṃ’nubhūta-pratisandhāyinaḥ smaraṇāt tad- dṛṣṭāv eva dṛṣṭeṣv abhilāṣa-itarābhyāṃ vyavahāro
pravartate. na ayaṃ doṣaḥ, yasmāt tad- dṛṣṭāv eva dṛṣṭeṣu saṃvit-sāmarthya-bhāvinaḥ.
vyāvṛttiḥ. uktam atra kiñcit. api ca yady a- dṛṣṭyā nivṛttiḥ syāc cheśavad vyabhicāri kim.
’mbhasaḥ. kāryaṃ tasya yo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo ’py adhastād ādhāra-sambhavo-viśeṣo vā, yathā – na asti viraktaṃ ceto devatā-viśeṣo vā, na asti dāna-hiṃsā-ādi-viratina devadatto na yajñadatta iti. na devadatta eva ity abhiprāyād a-doṣa iti cet, na,’nyatara-uktiḥ samarthā bhavati, yathā — devadatta-yajñadattayor anyataraṃ bhojayeti, na
sambhavati. asti nāma īdṛśasya sambhavaḥ — devadatta-yajñadattayor anyataro bhojanīyaḥ, na-yajñadattayor anyataro bhojanīyaḥ, na devadatto na yajñadatta iti. na devadatta eva ity
pratyeti na buddhim iti ślāghanīya-prajño devānāṃ priya iti. na artha-jñānaṃ buddher liṅgam,tu na sambhavati ity a-skhalita-prajño devānāṃ priyaḥ, yas tad-viṣayaṃ pratiṣedhaṃ na
idam eva prathamam ucyeta, na parikleśito devānāṃ priyaḥ syād iti. viruddha-a-vyabhicāry
eva asya yogyatām. ity antara-ślokāḥ. eka- deśa-a-visaṃvādanam apy āgama-lakṣaṇam āhuḥ. tadsarva-vyāpini sidhyati. tad eka-sambandhino deśa-antare ’-gatvā a-tad-deśair a-pūrvairan-iṣṭam. a-kriyasya eka-vyakti-sambandhino deśa-antare ’-pūrva-vyakti-prādur-bhāve prāk tatraudāharaṇam — sarva-gataṃ sāmānyam, sarva- deśa-avasthitaiḥ sva-sambandhibhir yugapattat-kāryatayā pratibandhena toyaṃ gamayati deśa-ādy-apekṣayā. anayā diśā anyeṣv api gamakeṣu
tathā-bhūta-sva-bhāvasya virodhād bhinna- deśa-ādi-yogena, sa eka-dharma-upagame ’parabhāva-antara-virahād an-eka-vṛtter ekasya na deśa-ādi-viśeṣavatā anyena yogaḥ, tathā-bhūta-sva-sva-bhāva-antara-viraha-upagamād eva bhinna- deśa-ādibhir yoga-a-bhāvaḥ, tad-a-bhāvasya tadāśraya-a-samaveta-rūpa-virahaś ca. samāna- deśa-āśraya-indriya-yoga-apekṣāyām āśraya-samāna-a-anantarīyakatvād iti pratijñā-artha-eka- deśa iti, na hy evam-ādīni yathā-ukta-lakṣaṇāsu
ity api kṣaṇikānāṃ bhāvānām upādāna-samāna- deśa-utpāda ucyate. tasmāt siddhā tādṛśo ’mbhasa
tu para-parikalpitaiḥ prasaṅgaḥ, yathā — deśa-kāla-avasthā-viśeṣa-niyata-eka-dravya-an-upalabdhiḥ. iṣṭaṃ viruddha-kārye ’pi deśa-kāla-ādy-apekṣaṇam. anyathā vyabhicāri syād’rthānām ākasmiko yuktaḥ, an-apekṣasya deśa-kāla-dravya-niyama-a-yogāt. tathā atra api
anena nyāyena nañ-arthaḥ pralayaṃ gataḥ. deśa-kāla-niṣedhaś ced yathā asti sa niṣidhyate.
ca yogyatā hetu-bhāvāt kim anyat. tasmād eka- deśa-kāla-parihāreṇa anya-deśa-kālayor vartamāno-prasavās tad-anyebhyo ’nya iti, ākasmikatve deśa-kāla-prakṛti-niyama-a-yogāt. tatra sukha-ādy-a-bhāvaṃ gamayet. kvacit tathā-dṛṣṭānām api deśa-kāla-bhedena anyathā-darśanāt, yathā
ceto-vṛttayo ’-niyata-nimitta-bhāvinyo deśa-kāla-vyavahitā vā prakaraṇa-an-upayogino
viprakarṣiṇām. tri-vidhā hi viprakarṣiṇo deśa-kāla-sva-bhāva-viprakarṣair na teṣv an-an-apekṣasya tan-niyama-a-yogāt. tan niyata- deśa-kālatvād dhūmo yatra dṛṣṭaḥ sakṛd vaikalye
anyat. tasmād eka-deśa-kāla-parihāreṇa anya- deśa-kālayor vartamāno bhāvas tat-sa-apekṣo nāma-yogyatā-a-yogāt, tulya-yogyatā-a-yogyatayor deśa-kālayos tadvattā-itarayor niyama-a-yogāt. sākārya-liṅga-udāharaṇena sva-bhāvo ’py eka- deśa-bhāg ukto veditavyaḥ. tena eva ca sadṛśam
anyena anyonyasya upakāriṇaḥ, a-vyavadhāna- deśa-yogyatā-saha-kāritvāt teṣām. vyavadhāne hetv
-yoga-apekṣāyām āśraya-samāna-a-samāna- deśa-rūpasya a-bheda-virodhaḥ. dṛśya-a-dṛśyaiha nikuñje mayūraḥ, kekāyitād iti tad-āpāta- deśa-vibhrame. dharmy-a-siddhāv api, yathā —-eka-deśa-viśeṣatvāt. na sādhya-samudāya-eka- deśa-viśeṣa ity eva a-prakaraṇa-icchā bhavati,deśa

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250

doṣo

sādhya-dharma-vat, sādhya-samudāya-eka- deśa-viśeṣatvāt. na sādhya-samudāya-eka-deśahetuḥ. nanu sva-āśraya-vyāpti-vādinā api tad- deśa-sannidhir iṣyata eva iti kim an-iṣṭam. atad iyaṃ sva-sattā-mātra-anubandhini tad- deśa-sannidhau sādhye tat-sambandhitā hetuḥ. nanu
-sambandhi-sva-bhāva-mātra-anubandhinī tad- deśa-sannihita-sva-bhāvatā. na hi yo yatra naācāryaḥ prāha. yaḥ punaḥ pratijñā-artha-eka- deśo ’-siddha ucyate, yathā — a-nityaḥ śabdaḥ
ity eṣa kathaṃ na pratijñā-artha-eka- deśaḥ. tasya eva a-bhinna-vyāvṛtti-samāśrayatvād-dharmiṇaḥ sādhanatve pratijñā-artha-eka- deśatvam uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ
-dharmi-dharma-pratiṣedha-arthatvāt. tad-eka- deśatvāt tad-upacāra-yogya-dharmi-pratipattyyathā — a-vipakṣatvāt, tat-samudāya-eka- deśatvād ity-ādayaḥ. anayā diśā sarva-prayogeṣu
-sva-bhāvatā. na hi yo yatra na asti, sa tad- deśam ātmanā vyāpnoti. nanu na ākāśa-deśe rūpa-atiśaya-varṣa-upasarga-ādiṣu dramiḍa-ārya- deśayoḥ. tasmād ime darśanam a-darśanaṃ cavyāpnoti. nanu na ākāśa-deśe rūpa-ādayas tad- deśāṃś ca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvaddharma-ālambana-ādayo maitrya-ādayaḥ sūtre deśitāḥ. etāś ca sa-jātīya-abhyāsa-vṛttayaḥ. na
pratibaddhasya api tad-a-vyabhicāraḥ, kvacid deśe kānicid dravyāṇi kathañcid dṛṣṭāni punar
sa tad-deśam ātmanā vyāpnoti. nanu na ākāśa- deśe rūpa-ādayas tad-deśāṃś ca ghaṭa-ādīneka-sambandhino deśa-antare ’-gatvā a-tad- deśair a-pūrvair abhisambandha ekasya tada-satas tat-sambandha-a-yogaḥ. tasmād bhinna- deśair yugapat-sambandhaḥ sarva-vyāpini sidhyati.
tathā kāla-saṃskāra-bhedāt. na ca tad- deśais tathā-dṛṣṭā iti sarvās tattvena tathā-manas-kāram antareṇa doṣāṇām an-utpatteḥ. deha-ādīnāṃ hetutve ’pi na kevalānāṃ sāmarthyam
vipakṣe vṛtty-a-darśane ’pi śeṣavat, yathā deha-indriya-buddhibhyo rāga-ādy-anumānam. ātma-antara-bhāvasya an-abhyupagamād virodhāc ca deha eva artha-antara-bhūta iti sāmarthyena vākya
apy artheṣu sāmarthyād viśeṣa-sthiteś ca deha eva pratyayaḥ, na ghaṭe. yathā ko ’py āyāta
tāvatīṃ tad-dūṣaṇam api. tathā-vidhasya ca dehasya ghaṭād artha-antara-bhāva-an-abhyupagame
tad-bhāva-artha-antara-bhāva-virodhāt. yadi dehād eva artha-antara-bhāvaḥ syāt, sa eva tathāasya. tatra hi ghaṭena eva sa-dvitīyo dehena eva vā iti na iṣyate. vidher a-yogāc catarhi tat-tulya-vyatireko ’pi. tena ayam a- doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ syāt. prayoga-rūpasya eva an-uktir nyūnatā-sādhana- doṣa ity uktaṃ veditavyam. na tarhi idānīṃ
sādhyam, tat-prabādhane ca hetu-pratijñayor doṣa ity eke. teṣāṃ kṛtakatvena śabda-nāśe sādhye
a-pradarśita-pratidvandvinaḥ prāmāṇyād a- doṣa iti cet, asti nāma īdṛśasya viniścaye
syāt. bhavaty eva anya-kṛte ’pi pratijñā- doṣa iti cet, astu, viṣaya-antare ’pi kiṃ na-vaiyarthyāt. vacana-viśeṣasya prāmāṇyād a- doṣa iti cet, uktam atra āgama-prāmāṇya-cintāyām.
iti. na devadatta eva ity abhiprāyād a- doṣa iti cet, na, anyatara-grahaṇena a-prasaṅgāt.
iva rāge. tad-dhetūnām api tatra niyamād a- doṣa iti cet, na, teṣāṃ sākalya-a-pratibandha-vacanena sādhanatvena iṣṭasya pratikṣepād a- doṣa iti cet, na, nyāya-prāptasya sādhyasya
ca iti pratijñā-padayor virodhāt pratijñā- doṣa iti. yathā ca āha — dharmi-viśeṣaṇatvena
artha-vicāreṣu viruddha-a-vyabhicārī sādhana- doṣa uktaḥ, śāstra-kārāṇām artheṣu bhrāntyā
iyam api yā tv antar-upaplava-samudbhavā. doṣa-udbhavāt prakṛtyā sā vitatha-pratibhāsinī.
-samāśrayeṇa eva para-arthe ’numāne sādhana- doṣa-udbhāvanam, api tu vaktṛ-doṣeṇa api, nyūnatā
eva sā, na darśana-antara-avasthitasya doṣa-udbhāvanam. sa hi tasya upagama-kālaḥ. tatra
hi nirṇīta-guṇe vaktavye ’nyathā-abhidhānād doṣa eva. pakṣa-dharme ’pi tarhi sandeha-anyatara’-siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam. a- doṣa-kṛd a-siddhāv apy ākāśa-āśraya-vad dhvaneḥ.
katham a-viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa ca nāma tadhi sādhyāyāṃ sarvas tad-dhetur na trayīṃ doṣa-jātim ativartate, a-siddhiṃ vyabhicāraṃ
a-vitatha-abhidhānāt. tathā hi na anya-guṇa- doṣa-niścaye liṅgam asti. te hi ceto-dharmatvena
tad-viśiṣṭatayā dharmo na nir-anvaya- doṣa-bhāk. ity antara-ślokāḥ. anya-yogaanyatra apy astu. tasmān na idaṃ pratijñā- doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt. api carūpaṃ syāt. prayoga-darśana-arthatvād a- doṣaḥ – anvaya-vyatirekayor niścita-vyāptikamlakṣaṇasya vā kṛtakasya a-nityatā-sādhanād a- doṣaḥ, a-tad-rūpasya a-pramāṇatayā a-siddher-bandhāt. ata eva a-viparyāsa-udbhavā sā na doṣaḥ. a-saty ātma-grahe duḥkha-viśeṣa-darśanaprāmāṇyam. tasmād abhyupetya vicāreṣv ayaṃ doṣaḥ. ata eva viṣaya-bheda-pradarśana-arthaṃ
kiṃ tarhi tad-dharma-virahiṇi ity a- doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃasty ātmā iti pratijñā-virodho nāma pratijñā- doṣaḥ, artha-apahnave śabda-prayoga-a-sambhavāt.
caitanyasya katham iti cet, ayam aparo ’sya doṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na hi-viparīta-vinirmuktatvād iti. na tatra eṣa doṣaḥ, itara-grahaṇāt. kevalo hi tad-viparītaapi sādhane. sambandhi-bhedād bheda-ukti- doṣaḥ kārya-samo mataḥ. jāty-antare prasiddhasya-vacana-abhyupagama-virodhayoḥ pratibandho doṣaḥ, tathā apy ato ’rtha-saṃśaya eva. so ’n-a-vastv-a-bhāve śaśini nivāraṇe ’pi na kaścid doṣaḥ. tasmād a-vastu-niyata-saṅketa-śabdadharmi-dharma-bheda-a-siddheḥ sarvatra eṣa doṣas tulya iti cet, uktam atra — bhāvānāṃ
gatiḥ syāt. ukta-dharma-an-anvaya eṣa doṣo na anyatra iti cet, na, sādhyatva-a-viśeṣāt.

doṣaḥ

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251

dravyāṇi

-jñāna-a-bhāvād a-bhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na api sva-viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi
anvaya-a-bhāvāt. nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ, na pakṣasya, uttara-avayava-apekṣatvāt.
-upadarśanāt. eka-anta-parigrahe syād eṣa doṣaḥ. na vā sati hetau, yukti-prāptasya avaśyaṃ
-pakṣa-nirdeśe ’pi tulya iti kathaṃ pakṣa- doṣaḥ. na vai tad-vacanād a-niścaya-utpattera-vipakṣa-vṛtter ubhaya-dharmatve ’py a- doṣaḥ. na hi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ-hetutvāt. sā eva rāga iti cet, iṣṭatvād a- doṣaḥ. nitya-sukha-ātma-ātmīya-darśana-ākṣiptaṃ saiṣṭasya apy a-sādhyatvam, tad-bādhāyāṃ ca a- doṣaḥ pakṣa-hetvor ukto veditavyaḥ, yathā-sādhyam
tu yogyatayā pradīpād iva rūpe. tan na ayaṃ doṣaḥ pratibandha-a-bhāvād a-pratipādaka iti, na,tu dharma-dharmi-viśeṣa iṣṭa eva an-anvaya- doṣaḥ. yad āha — ātmā paraś cet so ’-siddha iti.
-viṣayasya ca pratiṣedhasya a-yogāt. na eṣa doṣaḥ, yasmāt —an-ādi-vāsanā-udbhūta-vikalpavā so ’-bhāvaḥ kasyacit kāraṇam. na eṣa doṣaḥ, yasmāt —eka-upalambha-anubhavād idaṃ na
siddher aṅgam, tataḥ saṃśayāt. na eṣa doṣaḥ, yasmāt—bhāva-upādāna-mātre tu sādhye
prāpti-parihārāya pravartate. na ayaṃ doṣaḥ, yasmāt tad-dṛṣṭāv eva dṛṣṭeṣu saṃvitdoṣāḥ. etena sa-dvitīya-prayogeṣu nir-anvaya- doṣo vyākhyātaḥ, yathā —abhivyakta-caitanyaviśvasya vaiśvarūpyaṃ syāt. tatra ca ukto doṣaḥ. sarvaṃ ca sarvasmāj jāyeta. tasmāt kāraṇaviruddha-niṣedhe ’pi tatra eva niṣedhe doṣaḥ syāt. na ca tat-tulya eva vṛttir ity a-tat-kāle pakṣa-ādi-vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. sa hi kevala eva kasyacid bhāva-a-śāstrāṇām evam a-vacanān na pratiṣedhe doṣaḥ. sva-upagama-āśrayaṃ hi śāstraṃ virundhāno
eva vyāhanyate, kiṃ tarhi hetāv api, tulya- doṣatvāt. na hi hetur an-anvayaḥ siddher aṅgam,katham āgamaḥ. riktasya jantor jātasya guṇa- doṣam a-paśyataḥ. vilabdhā vata kena ime siddhaa-bruvan paraṃ bodhayitum īśo bruvan vā doṣam imaṃ parihartum. a-sati hetor a-pratiṣedhe
na dūṣaṇa-avasaraḥ, sthita-vacane tu tasmin doṣam udbhāvayan dūṣaka eva tasya sādhanasya. tadna anyatra iti cet, na, hetoḥ sarvasya guṇa- doṣayoḥ sva-sādhye cintyatvāt. tasya sva-sādhya-mātra-rūpatvāt tasya. etena eva dṛṣṭānta- doṣā api nirastā bhavanti, yathā — nityaḥ śabdo
-ādy-uktiḥ ye pūrvaṃ nyūnatā-ādayaḥ sādhana- doṣā uktāḥ, teṣām udbhāvanaṃ dūṣaṇam, tena parasādhyaḥ. tad-vaikalya-ādayaś ca dṛṣṭānta-ādi- doṣāḥ. etena sa-dvitīya-prayogeṣu nir-anvaya-doṣo
-avayava-apekṣatvāt. anyathā sarve hetv-ādi- doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra pakṣasya evatasmāt tan-mātra-anuṣaṅgiṇa eva pakṣa- doṣāḥ, pratyakṣa-ādi-virodha-vat. hetv-ādianyathā sarve hetv-ādi-doṣāḥ pakṣa- doṣāḥ syuḥ, sarvatra pakṣasya eva uparodhāt.
-a-bhāvāt. a-yoniśo-manas-kāram antareṇa doṣāṇām an-utpatteḥ. deha-ādīnāṃ hetutve ’pi na
vyabhicarati. hetu-viśeṣe ’pi kārya-a-viśeṣe doṣāt. anvaya-vyatireka-ādyo yasya dṛṣṭo
an-artha-antaratvāt, artha-antaratve ca doṣāt. na ca asya prayatna-an-ārambha-virāme-apekṣam, niścaye ’pi sandeha-mukhena eva doṣāt. so ’-niścaye ’pi tulya iti tathā-vidhaviśeṣa-a-bhāvāt. upaplava-vāsanā-a-visandhi- doṣād a-prabuddhasya apy an-āśvāsikaṃ vyavahāram-siddhi-pratibandhāt. nanv an-udbhāvite ’pi doṣe ’rthasya eva a-sāmarthyān na bhavati
anyatra iti cet, na, sādhyatva-a-viśeṣāt. a- doṣe ca iṣṭa-vighāto ’pi na syāt, tasya sādhyakartā ity ucyate. yadi punar udbhāvite ’pi doṣe sampūrṇa-vacana-ādinā pratisamādadhīta nasādhana-doṣa-udbhāvanam, api tu vaktṛ- doṣeṇa api, nyūnatā-an-anvaya-viparīta-anvaya-vat.
viruddhayor upasaṃhāre ’pi. vacana-guṇa- doṣau hi para-arthe ’numāne ’dhikriyete, nakṛtam eva, anyathā-abhidhāne gamaka-dharma-a- dyotanāt. na hi ye yathā yam arthaṃ vidanti
parīkṣyatām. sarvatra yogyasya eka-artha- dyotane niyatiḥ kutaḥ. jñātā vā atīndriyāḥ kenasvātantryam icchāyā niyamo nāma tatra kaḥ. dyotayet tena saṅketo na iṣṭām eva asya yogyatām.
iva matta-kāla-atiśaya-varṣa-upasarga-ādiṣu dramiḍa-ārya-deśayoḥ. tasmād ime darśanam a-sambhavān na kārya-anumānam. yogyatāyās tu dravya-antara-an-apekṣatvād a-viruddham. uttarasa yadi kadācid bhavet kvacid vā tat-kāla- dravya-apekṣa iti nir-apekṣa eva na syāt. saākasmiko yuktaḥ, an-apekṣasya deśa-kāla- dravya-niyama-a-yogāt. tathā atra api kaścin
-kāla-vyavahitā vā prakaraṇa-an-upayogino dravya-viśeṣāḥ. na tāñ śāstraṃ viṣayī-karoti. na— deśa-kāla-avasthā-viśeṣa-niyata-eka- dravya-saṃsarga-a-vyavacchinna-sva-bhāva-antaradravyayoḥ saṃsargād a-vibhāgaḥ. punas tad- dravya-santāna-sthiti-kāraṇa-vicchedāt tanśīta-kāraṇāni santy agner iti kāraṇa- dravya-sāmānyam abhipretya kārya-an-upalambho ’-mātraṃ viśiṣyate viṣāṇinām api viṣāṇeṣu, na dravya-sva-bhāvaḥ. sva-bhāvo ’pi, pratikāryaṃ
ca nipuṇā vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam api na iti cet, priyam anuṣṭhitam. yadi
iti pratipadan na pratyakṣī-bhavitum arhati. dravyaṃ tat-spārśanaṃ yadi. tan na. spārśanam api
siddhiḥ, na kasyacit kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saha-utpatti-vināśau
tat-spārśanaṃ yadi. tan na. spārśanam api dravyaṃ spṛṣṭvā gṛhṇāti iti cet, na ayaṃ ghaṭa
tathā-utpannam ekaṃ dṛśyate, na nānā-rūpayor dravyayoḥ saṃsargād a-vibhāgaḥ. punas tad-dravyakāryam anumāpayati. tat-tulya-rūpāṇāṃ kārya- dravyāṇāṃ tulyam, yathā pravṛddhayoḥ kadalyoḥ
api tad-a-vyabhicāraḥ, kvacid deśe kānicid dravyāṇi kathañcid dṛṣṭāni punar anyatra anyathā
anumīyate. yena na samagrāṇī ity eva kāraṇa- dravyāṇi sva-kāryaṃ janayanti, sāmagrī-janmanāṃ

dravyād

PVin3_0009604
PVin2_0004814
PVin2_0005202
PVin1_0003706
PVin2_0007502
PVin2_0006910
PVin1_0003405
PVin3_0013708
PVin2_0009813
PVin1_0003502
PVin3_0001711
PVin3_0011208
PVin1_0000603
PVin1_0003303
PVin3_0004001
PVin3_0004606
PVin3_0002106
PVin3_0012010
PVin3_0013009
PVin3_0002709
PVin3_0009305
PVin2_0007310
PVin3_0009302
PVin2_0004912
PVin3_0003609
PVin2_0004903
PVin3_0001703
PVin3_0007702
PVin2_0009305
PVin2_0009306
PVin3_0011507
PVin3_0011503
PVin3_0001712
PVin3_0004508
PVin3_0001701
PVin2_0004802
PVin2_0005906
PVin3_0011207
PVin3_0009110
PVin3_0001506
PVin3_0003202
PVin3_0002002
PVin1_0003501
PVin3_0002802
PVin1_0003001
PVin1_0004002
PVin1_0003007
PVin2_0005308
PVin1_0004307
PVin1_0002908
PVin1_0000207
PVin1_0000108
PVin3_0004303
PVin3_0010706
PVin2_0007509
PVin2_0007511
PVin3_0008005
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252

dvitīya-sāmyād a-bhedinaḥ. na yuktā anumitiḥ pāṇḍu- dravyād iva huta-aśane. anyathā kumbha-kāreṇa mṛdbheda ity apy asya a-bheda-pratiṣedha eva draṣṭavyaḥ, na nānā-viṣayatā, anumāna-vikalpasya
ante vacanān niścitatvaṃ triṣv api rūpeṣu draṣṭavyam. artha-antara-sva-bhāvayoḥ prabhavasva-vid api iyam artha-vid eva kāryato draṣṭavyā. ata eva na pramāṇa-phalayor viṣayadiśā anye ’pi sva-bhāva-hetu-pravibhāgā draṣṭavyāḥ. tasya ca sva-bhāvasya svena sādhyasandehe sandehād bahuṣu darśane ca, ekatra draṣṭur a-bhāvāt, punar darśane ca bhāvāt, viśeṣadarśanam iti. tayor hi sambandham āśritya draṣṭur eṣa viniścayaḥ. sa tad-a-bhāve na syāt.
yukto ’yam artha iti sūtram a-mogha-nīter draṣṭur mayā āgamitam āgamam adhyupekṣya. tasya-kārya-a-sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ ca a-pratikṣepa-prasaṅgāt. sarva-avayavānāṃ ca yugapad draṣṭum a-śakyatvāt sarvadā ca asya a-darśanaartha-antara-bhūtam, artha-antara-bhūta- dvaya-a-yogāt. na vā kaścid artha-antara-bhūtaḥ,sapakṣe ’-sattvaṃ vipakṣe bhāvaś ca iti dvayo rūpayor a-siddhir viparyaya-siddhir iti
pratibaddha-sva-bhāvasya tad-dhetutve samaṃ dvayam. pratyakṣam apy artha-a-visaṃvādād eva-nānātva-virodhāc ca. a-bhinna-viṣayatve dvayaṃ vyartham. krama-bhāvaś ca a-bhinna-rūpasya yad eva śrutau rūpaṃ pratibhāsate ’- dvayaṃ sambandhy-antara-a-bhāvāc chabala-ābhāsāyā
-bhāve pratīti-sādhana-a-bhāvam āha. asya hi dvayasya ekatra samuccayāt sarveṣu prabhedeṣu
aṅgaṃ sa tadā api san. tathā viśuddhe viṣaya- dvaye śāstra-parigraham. cikīrṣoḥ sa hi kālaḥ
ca asya sapakṣe ’stitā ucyate, pratiṣedha- dvayena prakṛta-gamanāt. anyathā vyavacchedya-aśāstra-kāro viruddha-dharma-nāntarīyakatāṃ dvayor a-paśyaṃs tayor a-virodha-darśitayā prāha-pralāpa eva ayam ity an-avadheyaḥ syāt. dvayor an-āśrita-śāstrayoḥ kasyacit parīkṣāyāṃ
kiṃ tarhi vināśam. nanu vinaṣṭa-tiro-hitayor dvayor apy a-vyaktis tulyā ity asty eva sāmānyam.
prasiddhasya vyavahārasya sādhanāt. dvayor apy an-upalabdhyoḥ sva-viparyaya-hetv-aeva bhavati. syān mithyā-uttaraṃ yadi dvayor api iṣṭaṃ kiñcid vastu sāmānyaṃ syāt, yantasya a-sāmarthyāt. artha-a-visaṃvādas tu dvayor api tulya iti vastu-viṣayaṃ prāmāṇyam. tat
etena pratyakṣa-anumāne vyākhyāte, dvayor api prāmāṇya-a-viśeṣāt. ekasya tal-lakṣaṇa
vastuno ’nyatvena a-vācyatvāt. katham idānīṃ dvayor api prāmāṇyasya vastu-viṣayatve sāmānyasya-sapakṣa-anyataratvam api pratyuktam. api ca dvayor api sambhava-a-virodha etad evaṃ syāt.
api tulyatvāt. tad etad vyavaccheda-mātraṃ dvayor api sambhavad-vipakṣa-pracāra-śaṅkāeva darśayan niścayam āha – prasiddhas tu dvayor api sādhanam iti. tatra anvaya-niścayenanirāsaḥ, vyatireka-niścayena anaikāntikasya. dvayor ity eka-prasiddha-pratiṣedhaḥ, prasiddha
vā sandigdham. sandehe vyabhicāra-bhāk. dvayor iti vartate. yatra anvayo vyatirekaś ca
sva-bhāvo na bhavati iti viruddhaḥ. ca-śabdo dvayor ekasya a-siddhāv aparasya ca sandehe-a-yogāt. na vā kaścid artha-antara-bhūtaḥ, dvayor ekasya apy an-abhyupagamāt. śabda-ghaṭaapy atra dūṣaṇam eva. anyatra tu saṃśaye dvayor ekasya vā viparyaye ca ekasya na sādhanaṃ
eva vā iti na iṣyate. vidher a-yogāc ca dvayor ekasya vidhīyamānasya vikalpa-samuccaya-a-ślokāḥ. ata eva prāmāṇyaṃ vastu-viṣayaṃ dvayoḥ pratyakṣa-anumānayoḥ, artha-kriyā-yogyaiti cet, na, viṣaya-indriyayor ekasya dvayor vā an-anyathātve ’-yogād adhiṣṭhānasya.
apy ekasya rūpasya sandehād anaikāntikaḥ. dvayor viruddho ’-siddhau ca, yathā kṛtakatva-sandehe ’-prasiddho vyabhicāra-bhāk. dvayor viruddho ’-siddhau ca sandehe vyabhicāraanyatara-artha-antara-bhāva-a-bhāvāt. dvayor hi tathā-bhāva-sambhave ’nyatara-uktiḥ
-uktāv api na bādhā, pratibandhas tu syāt, dvayos tulya-kakṣatvāt, yathā sva-vacane. tadā capratibandha-a-bhāvāt. kevalaṃ śāstra-upagama- dvāreṇa eṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti
prāg-vad asya darśana-prasaṅgaḥ. avayava- dvāreṇa tad-darśanād a-dṛṣṭa-avayavasya asya a-antare vivāda-a-sambhavāc ca. na ca śāstra- dvāreṇa vivādaḥ, tadā tasya a-nāntarīyakatvāt. na
etena mānaso ’pi viplavo vyākhyātaḥ. na eva dvi-candra-ādi-bhrāntir indriya-ja ity eke. tan
anubhavāt tayoḥ saha-upalambha-niyamād dvi-candra-ādi-vat. na hy anayor eka-ākāra-an-artham, anyatra cakṣur-ādi-parama-aṇūnāṃ dvi-candra-nīla-ādy-ābhāsa-vijñāna-hetutva-vacanāt.
tad-bhāva-hetu-bhāvayor darśana-sādhanatvāt. dvi-rūpaṃ tarhi liṅgam. na, anvaya-vyatirekayoḥ
tad-dhiyaḥ viṣaya-jñāna-rūpābhyām ato dvi-rūpā buddhiḥ siddhā bhavati. yadi bhāsamānovisaṃvādād upaplavaḥ. pratyakṣa-ābho dvi-vidha ucyate. vastu-pratibhāsaṃ hi pratyakṣam,sambandhād anyataḥ pratipattitaḥ. dvi-vidha eva hy arthaḥ pratyakṣaḥ parokṣaś ca.
tad-vyutpādana-artham idam ārabhyate. tad dvi-vidhaṃ samyag-jñānaṃ pratyakṣam anumānaṃ ca
tridhā. pratyekam a-sapakṣe ’pi sad-a-sad- dvi-vidhatvataḥ. pakṣo dharmī. prayojana-a-bhāvādapāvṛtti-prasaṅgāt. vacana-sarva-jñatvayor dvi-vidhasya api virodhasya a-bhāvāt, yaḥ sarvayady asya a-bhāve na bhavet. tad anena dvi-vidhasya api hetor gamya-gamakatā-lakṣaṇam
gamya-gamakatā-lakṣaṇam uktaṃ veditavyam. dvi-vidho hi hetuḥ prayogataḥ sādharmyavān-vyabhicārāv iti na ayaṃ prasaṅga iti. eṣa dvi-vidho hetuḥ sva-bhāva-lakṣaṇaḥ kārya-lakṣaṇaś
anvayinaḥ, a-vyabhicārī vā hetur asti. sa- dvitīya-prayogāś ca pratyuktāḥ. śāstra-āśraye ’pi-ādayaś ca dṛṣṭānta-ādi-doṣāḥ. etena sa- dvitīya-prayogeṣu nir-anvaya-doṣo vyākhyātaḥ,dvitīyo

PVin3_0012913
PVin3_0001406
PVin3_0001613
PVin2_0010112
PVin3_0001407
PVin2_0005213
PVin2_0007312
PVin2_0006003
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PVin3_0004906
PVin2_0005609
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PVin3_0004906
PVin3_0004909
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PVin3_0004402
PVin2_0005012
PVin2_0005013
PVin3_0004403
PVin3_0004402
PVin2_0005013
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PVin2_0004508
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PVin3_0006904
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PVin2_0006113
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PVin3_0004807
PVin3_0003305
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PVin3_0011005
PVin3_0007006
PVin3_0006805
PVin3_0012511
PVin3_0007004
PVin3_0003010
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253

dharmaātapa-āder iva ghaṭa-ādibhir iti. dvitīyo ’pi prayogaḥ — na sarva-gataṃ sāmānyam,-śarīra-lakṣaṇa-puruṣa-ghaṭa-anyatara-sa- dvitīyo ghaṭaḥ, an-utpalatvāt, kuḍya-vad iti.
-viṣayatvād asya. tatra hi ghaṭena eva sa- dvitīyo dehena eva vā iti na iṣyate. vidher a-prakāra uktaḥ. sva-artha-anumāna-paricchedo dvitīyaḥ. para-artham anumānaṃ tu sva-dṛṣṭa-arthakuḍya-vad iti. tathā-bhūtena puruṣeṇa sa- dvitīyatva-a-siddheḥ kuḍyasya. atha sāmānyenaekam api rūpaṃ prayuktam artha-āpattyā dvitīyaṃ gamayati iti. ata ekasya prayogaḥ syādekatra saṃśayād anyatra viparyayāt. tatra dvitīyā sad-vyavahāra-niṣedha-upayogāt pramāṇam
sa sarvo ’n-upalabdheḥ. tathā hi sa dvidhā kriyate, kasyacid vidhinā pratiṣedhena vā.
-jñāna-kārya-ārambhiṇaḥ. tena tat sapakṣe dvidhā vartate. katham idam avagamyate —kārya-vyabhicārāt kāraṇasya. tasmāt sapakṣe dvidhā-vṛtti kāryam. na hy a-nityā ity eva sarve
pratyakṣa-paricchedaḥ prathamaḥ. anumānaṃ dvidhā sva-arthaṃ para-arthaṃ ca. jñāna-abhidhāna
iti sarva-śāstreṣu vyavasthā, a-lubdha-a- dviṣṭa-a-mūḍhānāṃ pāpa-an-abhyupagamāt. sāiṣyate. tataś ca bhūyo ’rtha-gatiḥ kim etad dviṣṭa-kāmitam. atha prasiddhim ullaṅghya kalpane’rthasya pratipattir anumānam iti dve eva pramāṇe, anyathā-pratipatty-a-yogāt. na
tridhā bhavati — a-sapakṣe sann a-san dvedhā ca ity evam. sādhya-dharma-sāmānyena
tridhā bhidyate — sapakṣe sann a-san dvedhā ca iti. sa tri-vidhaḥ pratyekaṃ punas
sūtra-saṅkṣepa ucyate —sapakṣe sann a-san dvedhā pakṣa-dharmaḥ punas tridhā. pratyekam a-viṣaya-uparodhini tat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva ubhaya-āśrayaḥ pūrvako viparyāso
nīla-ādes tat-saṃvidaś ca a-vivekaḥ siddhaḥ. dvairūpyaṃ tad-dhiyaḥ viṣaya-jñāna-rūpābhyām ato
tat-sva-bhāvasya tad-utpatter iti. etau dvāv anumeya-pratyayau sākṣād an-utpatter a-tatprayatna-anantarīyakatvāc ca iti viruddhau dvau ca nirdiṣṭau. na hi sva-bhāvād anyasyanaraṃ ca nārāyaṇam eva ca ādau svataḥ sutau dvau janayāṃ babhūva. iti yathā. tasya sādhya-saaikāntikatāṃ bruvāṇaṃ prativahan dvau. tac ca hetv-ābhāseṣv eva avasara-prāptaṃ
vibhajyate. sva-bhāva-kārya-siddhy-arthaṃ dvau dvau hetu-viparyayau. vivādād bheda-sāmānye’yaṃ śiṃśapātvāt, agnir atra dhūmāt. atra dvau vastu-sādhanāv ekaḥ pratiṣedha-hetuḥ. svakasyacit pratyakṣatāyāṃ tat-pramāṇa-balena dvau vikalpau bhavataḥ — idam upalabhe , aparaṃ
sva-bhāva-kārya-siddhy-arthaṃ dvau dvau hetu-viparyayau. vivādād bheda-sāmānye śeṣokṛtakatvāt prayatna-anantarīyakatvāc ca iti dvau hetū, nityaḥ kṛtakatvāt prayatnaviparyaya-siddhir iti yāvat. tad etau dvau hetū viparyaya-sādhanād viruddhau. nanu
na anya-yoga-vyavacchedena, yathā — pārtho dhanur-dhara ity ukta-prāyam. sa eṣa pakṣa-vyavacchedena viśeṣaṇāt, yathā — caitro dhanur-dharaḥ, na anya-yoga-vyavacchedena, yathā
vyavaccheda-phalaṃ vākyaṃ yataś caitro dhanur-dharaḥ. pārtho dhanur-dharo nīlaṃ saro-jam
vākyaṃ yataś caitro dhanur-dharaḥ. pārtho dhanur-dharo nīlaṃ saro-jam iti vā yathā.
-yoga-vyavacchedena, yathā — pārtho dhanur- dhara ity ukta-prāyam. sa eṣa pakṣa-dharmasviśeṣaṇāt, yathā — caitro dhanur- dharaḥ, na anya-yoga-vyavacchedena, yathā —yataś caitro dhanur-dharaḥ. pārtho dhanur- dharo nīlaṃ saro-jam iti vā yathā. pratiyogi-phalaṃ vākyaṃ yataś caitro dhanur- dharaḥ. pārtho dhanur-dharo nīlaṃ saro-jam iti vādarśanaṃ kṛtam eva, anyathā-abhidhāne gamaka- dharma-a-dyotanāt. na hi ye yathā yam arthaṃ
-ākhyaḥ pada-arthaḥ, sa tu bhāvaḥ prasarpaṇa- dharma-a-pracyuta-an-utpanna-ātma-bhūta-viśeṣaḥ
ārambhaḥ. yathā-vastu-pratipadyamānā api tad- dharma-a-vyāpti-vyatirekābhyāṃ nigadanto dṛṣṭāḥ,-an-upalambho dharmo ’sti iti na sādhana- dharma-a-siddhiḥ. na tu punar atra ayam eva śabda
bheda-hetur vā bhāvānāṃ yad uta viruddha- dharma-adhyāsaḥ kāraṇa-bhedaś ca. tataś cen na-anvayāt. tato na kutaścid gatiḥ syāt. ukta- dharma-an-anvaya eṣa doṣo na anyatra iti cet, na,loke pratīyate, kiṃ tarhi vivakṣita- dharma-an-āśrayo vastu. anya-viṣaye ’pi nañi
kāryasya a-bhāvena. yadā api vyāpaka- dharma-an-upalabdhyā vyāpya-a-bhāvam āha, tadā apy-adhīnasya rūpa-āde rasato gatiḥ. hetu- dharma-anumānena dhūma-indhana-vikāra-vat. tatra
eva brāhmaṇas taj-jāti-yogād a-brāhmaṇaś ca dharma-antara-samāveśāl loke pratīyate, kiṃ tarhi
prāmāṇyam ādadhad dharmiṇaṃ pratiṣṭhāpayati. dharma-antaraṃ ca sa eva punaḥ prativahati iti na-vidhasya a-sambhavāt. tasmād a-pratikṣipta- dharma-antaraṃ sādhya-dharma-sāmānyaṃ samāviśad
-bala-utpādinī bhavaty eva karuṇā. tathā hi dharma-ālambana-ādayo maitrya-ādayaḥ sūtrekalpitaḥ. tasya vastv-āśraya-an-upalambho dharma ity ayam atra abhiprāyaḥ. sthitam etat-adhyavasāya-vaśena ca bhāva-a-bhāva-ubhaya- dharma ity ucyate. tad atra dharmiṇi vyavasthitāḥ
-āśraya ity uktam. na a-bhāvasya kaścid dharma iti cet, nanv ayam eva asya dharma-viraho
punar etad uktaṃ kalpitasya an-upalabdhir dharma iti tasya ko ’rthaḥ. kalpanā-viṣayatvāc
atra udāharaṇam —pretya a-sukha-prado dharma iti. dharmi-vyavasthites tad-āśrayāt tatna icchet. sva-bhāva eva hi kayācid apekṣayā dharma iti vyatirekī iva dharmiṇo nirdiśyate. na
arthasya pratibādhanāt. lobha-ādi-mūlo ’- dharma iti sarva-śāstreṣu vyavasthā, a-lubdha-aprakaraṇāt. ata eva prakaraṇena sādhya- dharma-iṣṭi-gatir ity ucyate. na hy avaśyaṃ
deśa-ādi-yogena, sa eka-dharma-upagame ’para- dharma-upagama-san-darśana-arthaḥ. tad-an-dharma

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254

dharmasvirodhād bhinna-deśa-ādi-yogena, sa eka- dharma-upagame ’para-dharma-upagama-san-darśana-a-bhāvo vipakṣa iti tad-vyatirekaḥ sādhya- dharma eva ity a-siddhaḥ. nanu pakṣa-ādīnāṃ
dṛṣṭāntaś ca sādhya-vikalaḥ syāt, tāvato dharma-kalāpasya kvacid an-anvayāt. tato na
vā yoṣiti prasava-itara-dharmatvayoḥ sa dharma-gataḥ. yatra tu dharmy eva a-siddhas tatra
asya kaścid upakāraḥ sambhāvyate, kāraṇa- dharma-darśanāt. ataḥ prayatna-an-antara-bhāvianumāna-anumeya-vyavahāro buddhy-ārūḍhena dharma-dharmi-nyāyena iti. dharma-dharmitayāsyāt. na ca satām api parama-arthataḥ kaścid dharma-dharmi-bhāvaḥ. kevalaṃ buddhir evaṃiti vyatirekī iva dharmiṇo nirdiśyate. na hi dharma-dharmi-vācinoḥ śabdayor vācye kaścid viśeṣo
tad-viparyāsana-lakṣaṇatvāt. yathā-ukte tu dharma-dharmi-viśeṣa iṣṭa eva an-anvaya-doṣaḥ.
iti darśana-artham iṣṭa-grahaṇam. ayam eva dharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ. aukti-sāmarthyābhyām, kvacid vivakṣayā, dharma-dharmiṇor viśeṣaṇatvena upādānāt. viruddha-vacanena dharmi-dharmābhyāṃ viśiṣṭau dharma-dharmiṇau nirākurvan pratyākhyātaḥ, yathābuddhy-ārūḍhena dharma-dharmi-nyāyena iti. dharma-dharmitayā bhedo buddhi-parikalpito naālagayanti. etena dhātv-āyatane vyākhyāte. dharma-dhātv-āyatane ’pi skandha-traya-sva-bhāvasaṃśayaṃ janayataḥ. śāstra-kāro viruddha- dharma-nāntarīyakatāṃ dvayor a-paśyaṃs tayor a-bhāvād an-upacāra iti cet, na, sarva-dharmi- dharma-pratiṣedha-arthatvāt. tad-eka-deśatvāt tad
siddhau, yathā catur-vidhaḥ sādhāraṇaḥ pakṣa- dharma-prabhede nirdiṣṭaḥ. sandehe, yathā — aetena apara-bhāvaḥ pratyukta iti. pakṣa- dharma-prabhedena sukha-grahaṇa-arthaṃ hetusādhane ’yaṃ prasaṅgaḥ. sarva-bhāveṣu dharmi- dharma-bheda-a-siddheḥ sarvatra eṣa doṣas tulyakriyā-karaṇayor aikya-virodha iti cet, na, dharma-bheda-abhyupagamāt. a-bhinne ’pi vastuni
sādhya-sādhana-bheda-a-bhāva iti cet, na, dharma-bheda-parikalpanāt. tathā ca āha – sarva
nityatva eva sattvam, kvacit sva-bhāva-bhūta- dharma-bheda-parigraheṇa yathā tatra eva utpattiḥ.
tat. tata eva a-pratijñā-artho viśeṣo dharma-bhedataḥ. ity antara-ślokāḥ. tathā svayaṃ
aṅga-aṅgitā na virudhyate. bheda-sāmānyayor dharma-bhedād aṅga-aṅgitā iṣyate. yathā a-nityaḥ
-dharmiṇaṃ kṛtvā sāmānyaṃ hetuṃ bruvāṇasya dharma-bhedād aṅga-aṅgitā na virudhyate. bhedatasmāt prakaraṇa-āpannam eva a-viśeṣaṇaṃ dharma-mātraṃ sādhyam ākarṇanīyaṃ vā. anyathā-viparyāsād eva viruddhaḥ. sa kadācid dharma-mukhena dharmi-mukhena tad-viśeṣa-mukhena
hetv-a-bhāva-prasaṅgaḥ, sarvasya anya- dharma-yogāt. na bhavati, yathā — a-brāhmaṇa
na ca etad yuktam. tasmāt tad-abhivyāpta- dharma-yogād eva bhāvās tadvantaḥ syur ity
tena a-sapakṣa iti na sarva-anya- dharma-yogini pratītiḥ, kiṃ tarhi tad-dharmadṛṣṭānta-dharmiṇi sattva-siddher dharmi- dharma-vacanāt sādhya-dharmi-parigrahaḥ. karaṇīyo
-artham. tathā ca cākṣuṣatva-ādi-parihāraḥ. dharma-vacanena api dharmy-āśraya-siddhau dharmiatha vādino ’pi iṣṭiṃ sādhayet sādhya- dharma-vat, sādhya-samudāya-eka-deśa-viśeṣatvāt.
-anya-dharma-yogini pratītiḥ, kiṃ tarhi tad- dharma-virahiṇi ity a-doṣo ’nya-grahaṇe ’pi. kiṃkaścid dharma iti cet, nanv ayam eva asya dharma-viraho dharmaḥ. na hi vastu-rūpam eva
a-saṃhata-viṣayaṃ pārārthyam eṣām iti vacane dharma-viśeṣaṇatvena upādānāt tasya viśeṣaḥ. paradhvaneḥ. tad a-yoga-vyavacchedād dharmī dharma-viśeṣaṇam. tad-viśiṣṭatayā dharmo na nirsukha-ātma-ātmīya-darśana-ākṣiptaṃ sa-āsrava- dharma-viṣayam a-bhūta-guṇa-abhinandanaṃ rāgam
ity āha. tatra a-sambhavād eva na anya- dharma-vṛtti-niṣedha-āśaṅkā. viruddha-niṣedhe ’pi-śrutiḥ punar ekasya dharmiṇaḥ śāstre nānā- dharma-vyavasthāyām api svayam ātmanā eva iṣṭaḥ
katham idānīṃ na tīrtha-snāna-ādir a- dharma-śodhana iti na abhyupeta-bādhā. sarveṣām a-pratiṣedhayoḥ. ekaṃ dharmiṇam uddiśya nānā- dharma-samāśrayam. vidhāv ekasya tad-bhājam iva
a-niścito na anaikāntikaḥ syāt. na vai vastu- dharma-samāśrayeṇa eva para-arthe ’numāne sādhanatasmād a-pratikṣipta-dharma-antaraṃ sādhya- dharma-sāmānyaṃ samāviśad ghaṭa-ādikaṃ
dharma-sāmānyena samāna ity atra yadi sādhya- dharma-sāmānyena eva iti, syāt tadā na eva kaścit
lakṣaṇa-virodhāc ca na evaṃ pratītiḥ. sādhya- dharma-sāmānyena samāna ity atra yadi sādhyasann a-san dvedhā ca ity evam. sādhya- dharma-sāmānyena samāno ’rthaḥ sapakṣaḥ. tad-adharma-viraho dharmaḥ. na hi vastu-rūpam eva dharmaḥ, a-santo ’pi kenacit prakaraṇena imaṃkas tayoḥ sambandhaḥ, yena evam uktaḥ sādhya- dharmo ’nvākarṣati, atiprasaṅgāt. tathā ca sarvo
na dharmī hetuḥ, ubhaya-a-siddheḥ. etena dharmo ’pi vyākhyātaḥ. tatra api yadi tata eva
na ca ayam artha-a-saṃsparśī saṃvedana- dharmaḥ, artheṣu tan-niyojanāt, tato ’rthānām arūpa-an-upādānatve sādhye tathā-an-upalambho dharmo ’sti iti na sādhana-dharma-a-siddhiḥ. na
vaiphalyāt. api ca, na a-siddhe bhāva- dharmo ’sti vyabhicāry ubhaya-āśrayaḥ. dharmo
katham idānīṃ hetur a-vipakṣa-vṛttir ubhaya- dharmaś ca. na hi pakṣa-vipakṣa-pravibhāga-antaraṃ hetuḥ, kathaṃ tarhi idānīṃ sa tasya dharmaḥ. tad-āśrayāt. kathaṃ kārya-kāraṇa-bhāvaḥ.
tad-upagamād āgamaḥ, tataḥ sādhana- dharmaḥ, tasmād vastu-sthitir iti ca sua-nityam iti. tathā-siddhāv eva hi sa dharmas tasya gamakaḥ syāt, na anyathā. puruṣa-bāhyasya a-bhāvam āha, yam ayaṃ vastu- dharmas tṛtīyam āśrayet. eka-anta-vyāvṛttyā casvataḥ kañcid guṇa-viśeṣam āviśanti. upādāna- dharmas teṣu upacaryate. tad a-siddha-upādāneṣu na

dharmas

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255

dharmā

dhanur-dhara ity ukta-prāyam. sa eṣa pakṣa- dharmas tridhā bhidyate — sapakṣe sann a-sanna iṣṭa-vighātaḥ kaścit. tasmāt kevala eva dharmo dharmiṇi sādhyo viparyāsanīyo vā. tathāiti vakṣyāmaḥ. sarvathā na asti samāno dharmo dhvasta-itarayor a-bheda-kalpanāyām api,
dharmī dharma-viśeṣaṇam. tad-viśiṣṭatayā dharmo na nir-anvaya-doṣa-bhāk. ity antara-ślokāḥ.
pakṣa ucyate. tena tal-lakṣaṇa-mukhena āyāto dharmo na pratyāyana-kāla-bhāvī ity an-aṅgam. yat
iti cet, nanv ayam eva asya dharma-viraho dharmaḥ. na hi vastu-rūpam eva dharmaḥ, a-santoucyate —sapakṣe sann a-san dvedhā pakṣa- dharmaḥ punas tridhā. pratyekam a-sapakṣe ’pi sad
vipakṣe ’nvaya-a-yogaḥ. tri-vidho hi dharmo bhāva-a-bhāva-ubhaya-āśraya ity uktam. na a-pariniṣṭhitaḥ. śabda-arthas tri-vidho dharmo bhāva-a-bhāva-ubhaya-āśrayaḥ. tasmin bhāva’pi. kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa- dharmo vibhajyate. sva-bhāva-kārya-siddhy-arthaṃ
bhāva-dharmo ’sti vyabhicāry ubhaya-āśrayaḥ. dharmo viruddho ’-bhāvasya sā sattā sādhyate
a-gamakaṃ ca iti na puruṣa-icchayā vastu- dharmo vyavatiṣṭhate. yadā ayaṃ pakṣī-karoti, tadāiṣṭa-śabda-abhidheyatvasya. sa dharmo vyavahāra-jaḥ prasiddhi-śabdena uktaḥ.
yathā āha — yo hy a-sādhāraṇaḥ sādhya- dharmaḥ, sa yāvatā bhedena sarva-saṅgrahas tatrabhāvāt. tad ayaṃ tri-prakāro ’pi dharmaḥ sattā-sādhane na hetu-lakṣaṇa-bhāk, na ca
eva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid dharmaḥ sādhayitum iṣṭaḥ, sa pakṣaḥ. tadkevalo hi tad-viparīta-virahaḥ sādhya- dharmaḥ syāt, na punaḥ kutaścid a-sata ity asti-ślokāḥ. api ca artha-antara-nimitto hi dharmaḥ syād anya eva saḥ. na hi tasmin niṣpannetasya vyāpyasya ayaṃ nivartako vyāpaka- dharmaḥ svayaṃ nivartamānaḥ. evaṃ hy ayam asyaabhilāṣa-itarābhyāṃ vyavahāro bhavati. vastu- dharmo hy eṣa yad anubhavaḥ paṭīyān smṛti-bījam
ca artha-antarād bhavann a-nityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, a-hetu-phalasya avyabhicāraṃ virodhaṃ ca. tatra yadi bhāva- dharmo hetur ucyate, sa katham a-siddha-sattāke-ādayo ’py a-nityāḥ prasajanti. prāg anya- dharmaṇo ’-vyaktir a-nityatā iti cet, anya-dharmāsamartha iti vakṣyāmaḥ. abhyupagata-eka- dharmaṇo ’vaśyam apara-abhyupagamo yukti-kṛta iti.
viṣaya-antare ’pi kiṃ na bhavati. bādhanīya- dharmaṇo dharmiṇo ’bhidhānād iha eva bhavati, na
eva liṅga-lakṣaṇam, kiṃ tarhi grāhya- dharmaṇi dharmiṇi ca darśanam. na ca etac
ity ukta-prāyam. vacana-bhede ’pi dharmi- dharmatayā nimittaṃ bheda-antara-ākṣepa-anna hi tasya tat-kṛtaḥ pātaḥ, svayaṃ patina- dharmatayā pātāt, ākāśa-kṣipta-vat. tathā ca ayamvṛtti-virodho ’-viśeṣaṇe vā na anumeya- dharmatā iti cet, na, a-yoga-vyavacchedena
apārthakaḥ. yadi na hetor a-vyabhicāra- dharmatā dṛṣṭāntena pradarśyeta, kaḥ sādhyasarvo vaktā a-sarva-jña iti. sarva-vaktṛ- dharmatā-paricchedasya ca kartum a-śakyatvāt. sa’py etena vyākhyātāḥ. sa ca sva-vāco-ubhaya- dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya vṛttiṃ
-unmukhair bhavitavyam, an-āyattatvāt. tad- dharmatāyāṃ vā tataḥ kṣaṇikatā tasya iṣṭā syāt.
sandigdha-lakṣaṇaṃ vyavahāra-yogyam, pakṣa- dharmatva-ādi-sandeha-vat. lakṣaṇe jñāna-grahaṇāc
-śruti-vat. anaikāntikasya tu pakṣa- dharmatvam eva, a-sambaddhād vimarśa-a-yogāt. na
anyonyam, siddhāyāṃ vā yoṣiti prasava-itara- dharmatvayoḥ sa dharma-gataḥ. yatra tu dharmy eva-anyataratva-ādīnām a-vipakṣa-vṛtter ubhaya- dharmatve ’py a-doṣaḥ. na hi pakṣa eva vyabhicāra-gauravaṃ ca parihṛtaṃ bhavati. pakṣasya dharmatve tad-viśeṣaṇa-apekṣasya anyatra-an-guṇa-doṣa-niścaye liṅgam asti. te hi ceto- dharmatvena atīndriyatvāt sva-prabhava-kāya-vāgiti su-vyavadātaṃ prāmāṇyam. a-bhāva- dharmaṃ tu bhāva-mātra-vyāpino ’rthasya
etat pramāṇa-vārttike. atha punar ubhaya- dharmaṃ brūyāt, an-āśrita-vastuno ’-paryudāsena
sa katham a-siddha-sattāke syāt. yo hi bhāva- dharmaṃ hetum icchati, sa kathaṃ bhāvaṃ na icchet.
yady evam idam api syān na vā ubhayam iti dharmayoḥ sambandha-upadarśanāt. eka-antaiti cet, na, an-ābhoga-a-sambhavāt, eka- dharmasya apy a-jñāne para-artha-vṛtteḥ kārya-aity eṣā loka-uttarā sthitiḥ. a-sambaddhasya dharmasya kim a-siddhau na sidhyati. hetus tatsākṣād artha-āpattyā vā. tasya asya pakṣa- dharmasya tattvaṃ sapakṣa-vipakṣayoḥ sad-aiha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya- dharmasya tad-bhāvas tan-mātra-anubandhena
upadarśyate. tena ca pramāṇena sādhya- dharmasya tan-mātra-anubandho gamyate. hetu-bhāvoatyanta-a-yogam eva ca. vyavacchinatti dharmasya nipāto vyatirecakaḥ. viśeṣaṇanyāyyaḥ śāstra-parigrahaḥ. tatra api sādhya- dharmasya sambaddhasya eva bādhanam. parihāryaṃ
syāt pada-arthānāṃ vidhāna-pratiṣedhane. eka- dharmasya sarva-ātma-vidhāna-pratiṣedhanam. a-a-yogāt kṛtakatva-ādinā a-nityatve, vastu- dharmasya sarva-vastuno vyāvṛtti-virodhāt. vṛttisambhavād vibhur ātmā iti. evam ekasya pakṣa- dharmasya hetu-rūpasya a-siddhau sandehe vā aniṣpadyeta. sa eva hi bhāvaḥ kṣaṇa-sthiti- dharmā a-nityatā ity ukta-prāyam. vacana-bhede
a-vipakṣatvaṃ dharmiṇi. sandigdha-sādhya- dharmā apy evam a-vipakṣa iti tad a-vipakṣatvam aapara-tyāga-nāntarīyakatvān na ubhaya- dharmā asti iti. siddha-anta-upagama-nibandhaneṣu
-dharmaṇo ’-vyaktir a-nityatā iti cet, anya- dharmā ca prāg a-pracyuta-ātmā iti ca su-vyāhṛtam.
ca. tasmād ete kartur icchā-mātra-anurodhino dharmā na vastu-sva-bhāvam anuvidadhati, tasyasādhanaṃ dūṣaṇaṃ vā. ta ete nava pakṣa- dharmā nirdiśyante — prameyatvān nityaḥ,dharmāPVin3_0009107
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256

dharmiṇaṃ

-sandigdha-dharmi-sambandha-anvaya-vyatirekā dharmā hetv-ābhāsāḥ. tatra, eka-a-prasiddhia-vyavaccheda-rūpā api khalu jñeyatva-ādayo dharmāḥ kathañcid a-vastūnām api buddhyātasya a-nāntarīyakatvāt. na ca evaṃ-vidhā dharmāḥ kvacid a-samaya-sthāyinaṃ praty anvayinaḥ,naḥ kṛtakaṃ yathā-uktam abhidharme – katame dharmāḥ saṃskṛtāḥ. pañca-skandhā iti. tatra pañca
atas tan na akṣa-gocaraḥ. tena sāmānya- dharmāṇām a-pratyakṣatva-siddhitaḥ. pratikṣepe
eva naśvaraḥ. tathā hi sa-apekṣāṇāṃ hi dharmāṇāṃ na avaśyam-bhāvitā īkṣyate. nir-apekṣo
tasmād a-vastu-niyata-saṅketa-śabda-bhāvināṃ dharmāṇāṃ yogyāḥ sarva-pada-arthāḥ, icchāyā
tasmād an-apekṣita-pakṣa-vyavasthau dharmāṇāṃ vṛtti-vyatirekau paraspara-parihāra-sādhanāya uktaḥ kiṃ duṣṭas tatra sidhyati. dharmān an-upanīya eva dṛṣṭānte dharmiṇo ’-khilān.
-prādhānya-sādhana-arthaṃ hetos trīn pakṣa- dharmān āha. tathā hi na anvaya-mukhena hetur
sādhye viruddha iti darśayaṃś caturaḥ pakṣa- dharmān āha. bheda-sāmānyayoś ca anaikāntikayor
bhāvaḥ. etena iṣṭa-sādhyatva-vacanena dharmi- dharmābhyāṃ viśiṣṭau dharma-dharmiṇau nirākurvanbheda-niṣṭheṣu pratyayeṣu vivekinaḥ. dharmī dharmāś ca bhāsante vyavahāras tad-āśrayaḥ.
kekāyitād iti tad-āpāta-deśa-vibhrame. dharmy-a-siddhāv api, yathā — sarvatra sukhaa-siddhir iti cet, tat kim idānīṃ dharmī dharmy-antare ’nvayī-bhavitā. pradīpa-ādayas tu-ādi-parihāraḥ. dharma-vacanena api dharmy-āśraya-siddhau dharmi-grahaṇa-sāmarthyāt
itara-dharmatvayoḥ sa dharma-gataḥ. yatra tu dharmy eva a-siddhas tatra kva kena kiṃ
dharma-vacanena api dharmy-āśraya-siddhau dharmi-grahaṇa-sāmarthyāt pratyāsattyā sādhya-a-bhāvād an-upacāra iti cet, na, sarva- dharmi-dharma-pratiṣedha-arthatvāt. tad-ekatu sva-sādhane ’yaṃ prasaṅgaḥ. sarva-bhāveṣu dharmi-dharma-bheda-a-siddheḥ sarvatra eṣa doṣas
-vacanena dṛṣṭānta-dharmiṇi sattva-siddher dharmi-dharma-vacanāt sādhya-dharmi-parigrahaḥ.
a-nityatā ity ukta-prāyam. vacana-bhede ’pi dharmi-dharmatayā nimittaṃ bheda-antara-ākṣepa-anantara-bhāvaḥ. etena iṣṭa-sādhyatva-vacanena dharmi-dharmābhyāṃ viśiṣṭau dharma-dharmiṇau
-anumeya-vyavahāro buddhy-ārūḍhena dharma- dharmi-nyāyena iti. dharma-dharmitayā bhedo-bhedasya dharmiṇaḥ parihāreṇa prasiddha- dharmi-parigraha-arthāṃ svayaṃ-śrutim aparaḥ prāha.
sattva-siddher dharmi-dharma-vacanāt sādhya- dharmi-parigrahaḥ. karaṇīyo ’yaṃ vyākhyāne yatnaḥ
na, atra dharmiṇaḥ prakṛtatvād iti cet, na, dharmi-prakrame ’pi vastu-pratibandha-a-bhāvāt.
tad-eka-deśatvāt tad-upacāra-yogya- dharmi-pratipatty-artham. tathā ca cākṣuṣatva-ādi-apahnavena sva-lakṣaṇa-pratiṣedhāt, sādhya- dharmi-bahir-bhāvāc ca ity uktam. tāny api
ca satām api parama-arthataḥ kaścid dharma- dharmi-bhāvaḥ. kevalaṃ buddhir evaṃ-sambandham
eva viruddhaḥ. sa kadācid dharma-mukhena dharmi-mukhena tad-viśeṣa-mukhena vā kriyata iti
vā. kathaṃ ca na syāt. tad-artha-pratiṣedhe dharmi-vācino ’-prayogād abhidhānasya, tasya
iva dharmiṇo nirdiśyate. na hi dharma- dharmi-vācinoḥ śabdayor vācye kaścid viśeṣo ’sti’numānato vā. tathā tat-tulya eva ca. dharmi-viśiṣṭasya anyatra vṛtti-virodho ’-lakṣaṇatvāt. yathā-ukte tu dharma- dharmi-viśeṣa iṣṭa eva an-anvaya-doṣaḥ. yad āha
virodhāt pratijñā-doṣa iti. yathā ca āha — dharmi-viśeṣaṇatvena upādānād a-nityaḥ prayatna—pretya a-sukha-prado dharma iti. dharmi-vyavasthites tad-āśrayāt tat-prabādhane
sāmānya-viṣayatvena eva gata-arthatvāt. dharmi-sattāyāṃ sādhyāyāṃ sva-lakṣaṇaṃ sādhyaṃ
tadā gamakaḥ, a-niścitāyāṃ tu vyāptau dharmi-samāśraye vā tat-sva-bhāvatayā gamakasya a-siddho ’naikāntikaś ca hetv-ābhāso bhavati. dharmi-sambandha-a-siddhāv a-siddhaḥ, yathā — apratipādya-pratipādakayor a-siddha-sandigdha- dharmi-sambandha-anvaya-vyatirekā dharmā hetv-grahaṇa-sāmarthyāt pratyāsattyā sādhya- dharmi-siddhir iti cet, na, dṛṣṭānta-dharmiṇo ’pi
sidhyati. dharmān an-upanīya eva dṛṣṭānte dharmiṇo ’-khilān. vāg-dhūma-āder jano ’nveti
sādhya-dharmi-siddhir iti cet, na, dṛṣṭānta- dharmiṇo ’pi pratyāsatteḥ. sapakṣe sattva’pi kiṃ na bhavati. bādhanīya-dharmaṇo dharmiṇo ’bhidhānād iha eva bhavati, na anyatra
jñāna-viṣayatā liṅgasya liṅgi-pratipādanam. dharmiṇas tu sva-sādhane ’yaṃ prasaṅgaḥ. sarvahi kayācid apekṣayā dharma iti vyatirekī iva dharmiṇo nirdiśyate. na hi dharma-dharmi-vācinoḥ
iti idaṃ phalavat syāt. svayaṃ-siddhasya dharmiṇaḥ parigraha-a-vacane dharmiṇam eva sādhyaṃ
pravartyate. samaya-lakṣaṇa-āhita-bhedasya dharmiṇaḥ parihāreṇa prasiddha-dharmi-parigrahaiti cet, tad anyatra api samānam. na, atra dharmiṇaḥ prakṛtatvād iti cet, na, dharmisantaś cakṣur-ādayo ’-saṃhata-arthā iti dharmiṇo viśeṣa iti vyavasthā-mātraṃ bhidyate, na
vyapadiśyate. svayaṃ-śrutiḥ punar ekasya dharmiṇaḥ śāstre nānā-dharma-vyavasthāyām api-viṣayasya vyavahāra-upanītasya sādhya- dharmiṇaḥ sādhanatve pratijñā-artha-eka-deśatvam
vicāram āśrayate. atha prasiddha-apadeśena dharmiṇaḥ siddhasya a-sādhyatām āha. na, svaso ’pi, sādhya-sādhanayor bhedāt sādhyasya dharmiṇaḥ sva-sādhane sādhanatva-a-siddher hetua-saṃhāro vidhāna-pratiṣedhayoḥ. ekaṃ dharmiṇam uddiśya nānā-dharma-samāśrayam. vidhāv
a-vacane ’pi pakṣe kiñcid virudhyate. atha dharmiṇam eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-siddhasya dharmiṇaḥ parigraha-a-vacane dharmiṇam eva sādhyaṃ kuryād iti cet, na,-eka-deśatvam uktam. viśeṣaṃ punaḥ sādhya- dharmiṇaṃ kṛtvā sāmānyaṃ hetuṃ bruvāṇasya dharma-dharmiṇaṃ

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257

dhiyo

darśyate. tatra prasiddhaṃ tad-yuktaṃ dharmiṇaṃ gamayiṣyati. iti. tasmān na agny-ādiprastāvasya eva a-bhāvāt. tasmād dharmiṇaṃ pratiṣṭhāpayañ śāstraṃ pratiṣṭhāpayati,
sva-upagama eva tarhi prāmāṇyam ādadhad dharmiṇaṃ pratiṣṭhāpayati. dharma-antaraṃ ca sa
iti. tat tarhi śāstram a-pramāṇakaṃ kathaṃ dharmiṇaṃ pratiṣṭhāpayati. prāmāṇyena
-a-nityatvavān vā iti, samudāya-apavādasya dharmiṇy a-virodhāt. a-nityo hi śabdaḥ, na a-nitya
a-siddheḥ. tat-tulya eva ity avadhāraṇād dharmiṇy a-vṛttir iti cet, na, anya-niṣedha-ātmatayā bhede nānā-vidhi-niṣedha-vat. eka- dharmiṇy a-saṃhāro vidhāna-pratiṣedhayoḥ. ekaṃliṅga-lakṣaṇam, kiṃ tarhi grāhya-dharmaṇi dharmiṇi ca darśanam. na ca etac chabdānām asti-mātra-vyāpini vastu-dharme siddha-sattāke dharmiṇi na a-siddhiḥ. tena ca sādhya-dharmeṇa
—bhāva-upādāna-mātre tu sādhye sāmānya- dharmiṇi. na kaścid arthaḥ siddhaḥ syād a-aṅgatve ’py a-bādhatvān na a-siddhir bhinna- dharmiṇi. yathā aśvo na viṣāṇitvād eṣa piṇḍo
-a-bhāva-ubhaya-dharma ity ucyate. tad atra dharmiṇi vyavasthitāḥ sad-a-sattvaṃ cintayanti
sapakṣe sattva-vacanena dṛṣṭānta- dharmiṇi sattva-siddher dharmi-dharma-vacanātniścita ity a-niścayāt siddham a-vipakṣatvaṃ dharmiṇi. sandigdha-sādhya-dharmā apy evam a-vighātaḥ kaścit. tasmāt kevala eva dharmo dharmiṇi sādhyo viparyāsanīyo vā. tathā-iṣṭa-vyatireke ca vipakṣe tad-vyatireko yadi dharmiṇi siddhaḥ, kim a-siddham, yad-arthaṃ hetur
a-nitya-a-bhāva-vyatireko ’-nitye sādhye dharmiṇi sidhyet. tat kim idānīṃ pakṣo ’pi-artham iṣṭa-grahaṇam. ayam eva dharma- dharmiṇor viśeṣa ukto vyapekṣātaḥ. a-saṃhata-sāmarthyābhyām, kvacid vivakṣayā, dharma- dharmiṇor viśeṣaṇatvena upādānāt. viruddha-vad-vacanena dharmi-dharmābhyāṃ viśiṣṭau dharma- dharmiṇau nirākurvan pratyākhyātaḥ, yathā — na-ārūḍhena dharma-dharmi-nyāyena iti. dharma- dharmitayā bhedo buddhi-parikalpito na artho ’pi,bhāva-mātra-viśeṣaṇo ’rtho ’sti kaścid dharmī iti prasādhayato ’-nirdiṣṭa-sva-bhāva-sati. niścitā anumeyo ’tra jijñāsita-viśeṣo dharmī. tatra darśanaṃ pratyakṣato ’numānato vā.
-anugamād dhvaneḥ. tad a-yoga-vyavacchedād dharmī dharma-viśeṣaṇam. tad-viśiṣṭatayā dharmo-svaṃ bheda-niṣṭheṣu pratyayeṣu vivekinaḥ. dharmī dharmāś ca bhāsante vyavahāras tad-āśrayaḥ.
-a-dṛṣṭer a-siddhir iti cet, tat kim idānīṃ dharmī dharmy-antare ’nvayī-bhavitā. pradīpapratyātma-vedyatvād a-pratikṣepa-arho ’rtho dharmī. na ca sa eva arthaḥ sva-lakṣaṇam iti
tena sādhyāyāṃ viśeṣaḥ sādhito bhavet. sa hi dharmī pradhāna-lakṣaṇa eko nityaḥ sukha-ādysapakṣe ’pi sad-a-sad-dvi-vidhatvataḥ. pakṣo dharmī. prayojana-a-bhāvād an-upacāra iti cet, na,iṣṭaṃ sarvaṃ vidhi-niṣedhanam. tābhyāṃ sa dharmī sambaddhaḥ khyāty-a-bhāve ’pi tādṛśaḥ.
prakāśitaḥ. iti saṅgraha-ślokau. tasmān na dharmī hetuḥ, ubhaya-a-siddheḥ. etena dharmo ’pi
vaktavye ’nyathā-abhidhānād doṣa eva. pakṣa- dharme ’pi tarhi sandeha-anyatara-a-siddher
yoginaś ca nipātasya a-viśeṣaḥ. etena sādhya- dharme ’pi viśeṣaṇa-viśeṣya-bhāva unneyaḥ. tenasiddha-tan-mātra-anubandha eva sādhya- dharme gamakā veditavyāḥ. yo hi bhāva-mātra-a-parigraheṇa vastu-mātra-vyāpini sādhya- dharme na anvaya-vyāghātaḥ. na hi tatra avaśyaṃ
anyathā paraiḥ. artha-antara-nimitte vā dharme vāsasi rāga-vat. iti saṅgraha-ślokāḥ. api
asyāḥ sāmānyena tan-mātra-vyāpini vastu- dharme siddha-sattāke dharmiṇi na a-siddhiḥ. tenatathā ca āha —liṅgasya a-vyabhicāras tu dharmeṇa anyatra darśyate. tatra prasiddhaṃ tadtad-viśeṣa-avagāhinaḥ. tasmād yo yena dharmeṇa viśeṣaḥ sampratīyate. na sa śakyas tato
dharmiṇi na a-siddhiḥ. tena ca sādhya- dharmeṇa vyāptir yadi kathañcin niścīyeta, tadātasya ca sva-bhāvasya svena sādhya- dharmeṇa vyāptir yadi pramāṇena niścīyate, tadāsarva-ātmanā sannikṛṣṭasya api kaiścid eva dharmaiḥ pratipatteḥ. tad-a-viśeṣe ’py eṣa viśeṣo
ātmānam āntaraiḥ kaiścid an-anya-vedyair dharmair yuktaṃ pratisaṃvedayamānas tadteṣāṃ hetuḥ tat-kāryatva-niyamāt. tair eva dharmair ye tair vinā na bhavanti. aṃśena janyajñāne ’ntaśaḥ sāmarthyaṃ virūpe ’pi dhātau. dhātv-antare tv an-eka-upakāra eva syāt. an-virodhataḥ. iti saṅgraha-ślokaḥ. skandha- dhātv-āyatana-lakṣaṇasya vā kṛtakasya a-nityatāetena dhātv-āyatane vyākhyāte. dharma- dhātv-āyatane ’pi skandha-traya-sva-bhāva eva itianyeṣāṃ ca sva-bhāvam enam ālagayanti. etena dhātv-āyatane vyākhyāte. dharma-dhātv-āyatane ’pi-vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe ’pi dhātau. dhātv-antare tv an-eka-upakāra eva syāt.
vyākhyātā. yo ’py avasthā-nivṛttiṃ tiro- dhāna-sadṛśīṃ śabda-viṣayam āha, tasya api sākṛtakatva-ādi-vat. nanv asty eva tiro- dhānam. na vai paras tad a-nityatvam āha, kiṃkaścid a-nityo ghaṭaḥ, tatra api vyakti-tiro- dhānād iti cet, a-tādavasthyam a-nityatāṃ brūmaḥ,ca tattvam. tad avarugṇe ’sti, vināśāt tiro- dhānād vā iti na atra nirbandhaḥ. tac ca
iti cet, kā iyam avasthā. yā iyam udaka- dhāraṇa-ādy-artha-kriyāyām upanidhīyate, yām ayaṃvyutthita-cittaḥ kiñcid vikalpayan sva-citta- dhārāḥ saṅkalayaty evaṃ ca evaṃ ca kalpanā mamaarthasya sāmarthyena samudbhavāt. tad dhy artha-sāmarthyena utpadyamānaṃ tad-rūpam eva
ubhaya-sannidhāv api middha-ādi-vipluta- dhiyo ’-bhāvāt. etāvān eva vijñāna-utpatter api-ita-artha-vaiśadyo hi sarva eva vipluta- dhiyo ’pi saṃsṛṣṭa-abhilāpaḥ pratyayaḥ. tan na
adhyupekṣya. tasya apy avaśyam avadāta- dhiyo ’yam eva bhāvo ’-vibhāvita-dhiyā a-vidito

dhiyaḥ

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258

dhvaniḥ

atha vā pratyakṣa-sādhana eva indriya- dhiyaḥ kalpanā-virahaḥ. yataḥ saṃhṛtya sarvataś
yasmāt pramāṇa-itara-sāmānya-sthiter anya- dhiyo gateḥ. pramāṇa-antara-sad-bhāvaḥ
ca a-vivekaḥ siddhaḥ. dvairūpyaṃ tad- dhiyaḥ viṣaya-jñāna-rūpābhyām ato dvi-rūpā
avadāta-dhiyo ’yam eva bhāvo ’-vibhāvita- dhiyā a-vidito janena. pramāṇa-viniścaye parabhūte tasmād vastuni liṅgi-dhīḥ. liṅga-liṅgi- dhiyor evaṃ pāramparyeṇa vastuni. pratibandhātca saha-upalambha-niyamād a-bhedo nīla-tad- dhiyoḥ. na hi bhinna-avabhāsitve ’py arthatasyāḥ siddhāv a-sandigdhau tat-kāryatve ’pi dhī-dhvanī. na hy eṣa pravartanīyo vyavahāro yenabhāvanā-pariniṣpattau tat sphuṭa-a-kalpa- dhī-phalam. ity antara-ślokāḥ. tathā hy a-śubhavivekena niścīyata iti. tad a-yuktam, yasmāt dhī-śabda-vṛtter anyatra tato na an-upalakṣaṇam.
’-rūpa-darśanāt. rūpa-a-bhedaṃ hi paśyantī dhīr a-bhedaṃ vyavasyati. bhāvā yena nirūpyantesyātām. tena syād artha-apāye ’pi netra- dhīḥ. arthasya sākṣād buddhāv an-upayogāt smṛtivyavahāram a-satya-arthaṃ prakalpayati dhīr yathā. taṃ tathā eva a-vikalpya-artha-bheda’pi punaḥ smārtaṃ śabda-anuyojanam. akṣa- dhīr yady apekṣeta so ’rtho vyavahito bhavet. na
taj-jā tathā-bhūte tasmād vastuni liṅgi- dhīḥ. liṅga-liṅgi-dhiyor evaṃ pāramparyeṇa
vyavahāra-upanīto ’tra sa eva āśliṣṭa-bheda- dhīḥ. sādhyaḥ sādhanatāṃ nītas tena a-siddhaḥ
sa śrīmān a-kalaṅka- dhīḥ svayam upetya āryo ’nujagrāha yaṃ vyaktaṃ
’-gamaka ucyate, yathā – na agnir atra dhūma-a-bhāvād iti. kāraṇa-an-upalabdhir a-bhāvaṃ
pratibaddha-sāmarthyāni dhūma-kāraṇāni santi dhūma-a-bhāvād iti. tat kāryaṃ hetu-vyāpty-a-upanīya eva dṛṣṭānte dharmiṇo ’-khilān. vāg- dhūma-āder jano ’nveti caitanya-dahana-ādikam.
dhūmaḥ syāt. taj-janito hi sva-bhāva-viśeṣo dhūma iti. tathā hetur api tathā-bhūta-kāryarūpa-āde rasato gatiḥ. hetu-dharma-anumānena dhūma-indhana-vikāra-vat. tatra api hetur eva
yathā – na iha a-pratibaddha-sāmarthyāni dhūma-kāraṇāni santi dhūma-a-bhāvād iti. tat-vikāra-upādāna-hetu-saha-kāri-pratyaya-agni- dhūma-janana-vat. tathā hi sva-kāraṇasya phalaiti sakṛd api na janayet. na vā sa dhūmaḥ, a- dhūma-janana-sva-bhāvād bhāvāt. tat-sva-bhāvatvedṛṣṭe śabde tataḥ smṛtiḥ syāt, agni- dhūma-vat. na ca ayam a-śabdakam arthaṃ paśyati,-sva-bhāvo ’sau dhūmas tatra kathaṃ bhavet. dhūma-hetu-sva-bhāvo hi vahnis tac-chakti-sva-bhāvo hi vahnis tac-chakti-bhedavān. a- dhūma-hetor dhūmasya bhāve sa syād a-hetukaḥ. iti
sva-bhāva iti sakṛd api na janayet. na vā sa dhūmaḥ, a-dhūma-janana-sva-bhāvād bhāvāt. tat-sva
hi bhāvānāṃ kādācitkatva-sambhavaḥ. sa hi dhūmo ’-hetur bhavan nir-apekṣatvān na kadācin na
anvayaṃ karoti. pratipādayatā hi paraṃ dhūmo ’gni-nāntarīyako darśanīyaḥ — yatrana iṣyate. katham idaṃ gamyate – na dhūmo ’gniṃ vyabhicarati iti. tad-vyabhicāre ’syabhāvaḥ, sa tasya hetur bhavati. bhavati ca dhūmo ’gnim antareṇa, tan na tad-dhetuḥ syāt.
’tra dhūmād iti. hetv-a-siddhyā, yathā – na dhūmo ’tra an-agner iti. sva-bhāva-a-siddhyā,asti iha śiṃśapā vṛkṣa-a-bhāvāt, na asti iha dhūmo ’n-agner iti. pratiṣedhya-artha-bādhaka-rūpeṇa vā prayujyate, yathā — na asti iha dhūmo ’n-upalabdheḥ, na asti iha śiṃśapā vṛkṣa-aiti. sva-bhāva-a-siddhyā, yathā – na atra dhūmo ’n-upalabdher iti. etena vyāpaka-sva-bhāva-a-bhedābhyāṃ kārya-bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭa-ākāra-vijātīyād bhavati, adarśanīyāv uktau. tac ca darśayatā — yatra dhūmas tatra agniḥ, a-saty agnau na kvacid dhūmaḥ,dhūmo ’gni-nāntarīyako darśanīyaḥ — yatra dhūmas tatra agnir iti. sa tathā agni-mātreṇa
agnir eva saḥ. atha an-agni-sva-bhāvo ’sau dhūmas tatra kathaṃ bhavet. dhūma-hetu-sva-bhāvokṛtakatvaṃ na bhavati dahana-a-bhāve ca dhūmaḥ. tathā hi sa tasya sva-bhāvo hetur vā.
tan-niyama-a-yogāt. tan niyata-deśa-kālatvād dhūmo yatra dṛṣṭaḥ sakṛd vaikalye ca punar na
dhūmas tatra agniḥ, a-saty agnau na kvacid dhūmaḥ, yathā mahānasa-itarayoḥ. yatra kṛtakatvaṃ
’nyatra kathaṃ bhavet. bhavan vā na dhūmaḥ syāt. taj-janito hi sva-bhāva-viśeṣo dhūmaāśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi hi dhūmasya tat-kāraṇānāṃ vā pratiṣṭhānād dhetur eva.
hi vahnis tac-chakti-bhedavān. a-dhūma-hetor dhūmasya bhāve sa syād a-hetukaḥ. iti saṅgrahananu ca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi hi dhūmasya tat-kāraṇānāṃ vāiti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir atra dhūmāt. atra dvau vastu-sādhanāv ekaḥ pratiṣedha-ādi-viśeṣa-yukta-puruṣavān ayaṃ pradeśo dhūmād iti. iyaṃ ca hetv-a-siddhyā eva tad-kārya-siddhyā, yathā – na śīta-sparśo ’tra dhūmād iti. hetv-a-siddhyā, yathā – na dhūmo
sambaddhād a-pratipatteḥ, mahānasa-ādi-dṛṣṭa- dhūmād iva udadhāv agneḥ, a-pratibandhāc ca,’pi na upalabhyate, tat tasya kāryam. tac ca dhūme ’py asti. sa sakṛd api tathā-darśanāt tatsthitiḥ. kṛtā idānīm a-siddha-antair grāhyo dhūmena na analaḥ. yadi sādhana ekatra sarvaṃ
-pravṛtti-saha-kāriṇī. tasmād yathā-bhūtād dheto rasa utpannas tathā-bhūtam anumāpayan rūpam-bhāva-niyatā iṣyante, vāsāṃsi iva rāge. tad- dhetūnām api tatra niyamād a-doṣa iti cet, na,-vat. pramāṇa-bādhanād vā api sa-apekṣa- dhruva-bhāva-vat. pramāṇaṃ vā yadi tattve-uṣṇa-sparśayoḥ. anyonya-bheda-siddher vā dhruva-bhāva-vināśa-vat. anyonya-parihāra-sthitatal-liṅgena api virodhaḥ, yathā sa-apekṣa- dhruva-bhāvayoḥ. pramāṇaṃ punaḥ — na vināśaa-nityaḥ prayatna-utthaḥ prayatna-utthatayā dhvaniḥ. pakṣa-aṅgatve ’py a-bādhatvān na a-dhvanīPVin3_0005702
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259

na

siddhāv a-sandigdhau tat-kāryatve ’pi dhī- dhvanī. na hy eṣa pravartanīyo vyavahāro yena aa-doṣa-kṛd a-siddhāv apy ākāśa-āśraya-vad dhvaneḥ. a-siddhāv api śabdasya siddhe vastuni
a-sambhava-a-bhāvān nānā-śakteḥ svayaṃ dhvaneḥ. avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam atathā prasiddheḥ sāmarthyād vivakṣā-anugamād dhvaneḥ. tad a-yoga-vyavacchedād dharmī dharmaca yat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tad- dhvanau smṛtiḥ. yuktā tad-gaty-a-bhāve tu śabdavakṣyāmaḥ. sarvathā na asti samāno dharmo dhvasta-itarayor a-bheda-kalpanāyām api, yam ayam
na an-anukṛta-anvaya-vyatirekaṃ kāraṇam, na a-kāraṇaṃ viṣayaḥ. tasmān na vastu-viṣayāḥ
dharmiṇy a-virodhāt. a-nityo hi śabdaḥ, na a-nitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na anirākurvan pratyākhyātaḥ, yathā — na a-nitya-śabdaḥ śabdo na śabda-a-nityatvavān vāna a-nitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na a-nityaḥ śabdaḥ syāt, śabde ’-nitya-śabdatvatad-anumānam. kathaṃ na anumānaṃ yāvatā na a-nityatā-a-bhāve kvacid utpattir dṛṣṭā, apakṣa-nirdeśaḥ kartavyaḥ. vyatireky api na a-nityatva-a-bhāve kṛtakatvaṃ bhavati, śabdaś
tad-bhāve ca nairātmya-vyāvṛttiḥ, tathā api na a-nairātmyād ātmā jīvac-charīre sidhyati, yena
ātma-nivṛttau prāṇa-ādi-nivṛttir iti cet, na, a-pratibaddha-a-bhāvena an-upayogino ’upalambha-an-upalambha-āśrayatvāt. tena na a-pratibaddhasya bhāve bhāva iti saṃśayaḥ.
a-vyabhicāry-ātma-sambandham apekṣata iti na a-pratyakṣaṃ pramāṇam anumānād vyatiriktam
pramāṇam anumānād vyatiriktam asti. na a-pratyakṣaṃ pramāṇam asti ity aparaḥ. tad akāryaḥ syāt sva-bhāvaḥ, sa eva bhāva iti na a-bhāvaḥ syāt. tad a-bhāvaṃ karoti iti bhāvaṃ
bhāva-a-bhāva-ubhaya-āśraya ity uktam. na a-bhāvasya kaścid dharma iti cet, nanv ayam
kenacit kriyate. a-bhāvaṃ karoti iti hi na a-bhāvo nāma kaścit kāryaḥ, tasya kathañcit-ekatvasya hānitaḥ. anyasya anyatva-hāneś ca na a-bhedo ’-rūpa-darśanāt. rūpa-a-bhedaṃ hi-ābhaṃ pratyakṣaṃ bhavatv a-vikalpanāt. na, a-bhrāntam iti nirdeśāt. ata eva vikalpo ’’-viśeṣaṇe vā na anumeya-dharmatā iti cet, na, a-yoga-vyavacchedena viśeṣaṇāt. a-yogaṃ yogam
anyatra-an-anuvṛtter a-sādhāraṇatā iti cet, na, a-yoga-vyavacchedena viśeṣaṇāt, yathā —a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na a-vināśa-sva-bhāve bhāve tad-anumānam. kathaṃ
-niyama-a-yogāt. tatra sukha-ādy-utpattir na a-viṣayā, yathā-svaṃ viṣaya-upanibandhanānāṃ
nanu śrāvaṇatvaṃ vyatireky apy a-gamakam. na, a-vyatirekāt. na hi śrāvaṇatvaṃ kutaścid
iti kutas tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na ca śaktiḥ kenacit pratibandhuṃ
anyatvam. kṣaṇikatvād arthānām atipātāc ca na a-satāṃ grahaṇam. tasmād artha-antaram eva
yas tu gamakaḥ, sa saṃvarṇita eva. sa ca na a-saty anvaye śakyo darśayitum, tad-bhāva-hetu
vā anyatareṇa ubhaya-pradarśanād iti. na a-sati nāstitā-siddhiḥ, a-sato hy
iva a-śīta-sādhane. ity antara-ślokaḥ. na a-sattā-niścayo viprakarṣiṇām. tri-vidhā hikhalv apy arthaḥ pratīty-apekṣaḥ sādhanam. na a-san-pratīti-mātreṇa, yataḥ para-upagatena
iti pratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve vā na a-santaḥ syuḥ, tal-lakṣaṇatvāt sattvasya.
evaṃ tarhi cākṣuṣatvād apy astu. na, a-sambandhād ity uktam. tasmāt saṃśaya-hetur
atra api loke karpūra-rajata-ādiṣu dṛṣṭatvān na a-sādhāraṇatā syāt. na ca samayād vartamānasya-artha-yogasya tat-prasiddhi-prasādhane. na a-siddha-arthaḥ svayaṃ śaktas tulyaḥ
vyāpini vastu-dharme siddha-sattāke dharmiṇi na a-siddhiḥ. tena ca sādhya-dharmeṇa vyāptir
śabdāḥ, sa ca icchā-mātra-āśrayaḥ. tan na a-siddhiḥ śabda-siddhānām iti darśayan, śābdadhvaniḥ. pakṣa-aṅgatve ’py a-bādhatvān na a-siddhir bhinna-dharmiṇi. yathā aśvo nana sādhyatve, vaiphalyāt. api ca, na a-siddhe bhāva-dharmo ’sti vyabhicāry ubhayatan na tad-dhetuḥ syāt. anya-hetukatvān na a-hetuka iti cet, na, tatra api tulyatvāt –-sva-bhāvo nir-apekṣa ity a-hetukaḥ syāt. na a-hetukaḥ, sattā-hetor eva bhāvāt tathā-lakṣaṇam. a-vastu-rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ. tena sāmānya-dharmāṇām a-yuktaṃ dharmiṇaṃ gamayiṣyati. iti. tasmān na agny-ādi-sādhana-vat sattā-sādhanam apy an-aevam agny-ādiṣv api prasaṅgaḥ. tatra api hi na agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭa-ādhārakārya-an-upalambho ’-gamaka ucyate, yathā – na agnir atra dhūma-a-bhāvād iti. kāraṇa-anpratibaddhā bhāva-a-bhāvābhyāṃ kāryatāṃ na atipatati, tan-mātra-lakṣaṇatvād anyeṣv apy
a-vastu-kṛtā pratipattir a-sat-pratipattiṃ na atiśete, a-pratyayatvāt. uktaṃ ca — na kārya
iha tarhi bhavatv a-sparśatvān nitya iti. na, atra apy anvayasya a-prādhānyād iti cet, ihasādhyaṃ syāt, tac ca pratikṣiptam iti na atra evam a-vacane ’pi pakṣe kiñcid virudhyate.
na ca a-hetoḥ sva-bhāva-niyamaḥ. tasmān na atra kaścid dhetoḥ sva-bhāva-pravibhāgaḥ. tadna iti cet, tad anyatra api samānam. na, atra dharmiṇaḥ prakṛtatvād iti cet, na,an-agner iti. sva-bhāva-a-siddhyā, yathā – na atra dhūmo ’n-upalabdher iti. etena vyāpakaavarugṇe ’sti, vināśāt tiro-dhānād vā iti na atra nirbandhaḥ. tac ca upalabhya-madhya-rūpaṃ
api iti na tāv ekatra staḥ. tan na atra viruddha-a-vyabhicārī. tad ayam
sva-bhāva-a-siddhir uktā veditavyā, yathā – na atra śiṃśapā vṛkṣa-a-bhāvād iti. sarvatra ca-rūpa-upanyāsena vā prayujyate, yathā — na atra śīta-sparśo ’gner ity udāharaṇāni pūrvaarpaṇa-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na an-anukṛta-anvaya-vyatirekaṃ kāraṇam, na a-naPVin2_0005106
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PVin1_0001108

260-bhāva unneyaḥ. tena saty api viśeṣaṇe
tatra apy atīta-eka-kālānāṃ gatiḥ,tasmād ayam upanipatya vijñānaṃ janayan
eva syāt. an-ābhoge ’-sāmarthyam iti cet,indriya-yogyatā-utpatti-lakṣaṇo vā iti-saha-kāriṇā janitaṃ pratyakṣam. ata eva caeva, tathā-bhūtasya jñātum a-śakyatvāt.
-samayo hy ātmā sukha-ādīnām an-anya-bhāk.
yuktam, yasmāt dhī-śabda-vṛtter anyatra tato
an-upalabdhi-siddhir iti pratyakṣa-siddhā-kāraṇa-bhāve na sidhyati. uktaṃ hi prāk —-siddhau sattā-vyavahāra-a-yogyatvāt. tasmāneva ity apārthakaṃ tat-siddhaye vacanam.
tat prakṛtes tat-kārya-sva-bhāva-niyame-a-samprāpta-upalambhaṃ vā. tat kathaṃ
eva pratiṣedha-vṛttir iṣṭā, tanasti. sa ca anena a-sakṛd ācarita-pūrva itieṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti
prayogataḥ sādharmyavān vaidharmyavāṃś ca.
kṛtā idānīm a-siddha-antair grāhyo dhūmena
ādi-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti
ata eva na anyo ’nubhāvyo buddhyā asti tasyā-viṣaye vācaḥ prāmāṇya-a-bhāvāt. prāmāṇye vāyuktam. evaṃ hy āgama-siddha ātmā syāt,virundhānaṃ sva-vāg-viruddham, yathā —-vināśa-sva-bhāve bhāve tad-anumānam. kathaṃ
-an-upalabdhī tarhi prabhava-a-bhāva-sādhaneca kasyacit. sa khalu pratyakṣaṃ pramāṇaṃ
vacane dharmiṇam eva sādhyaṃ kuryād iti cet,eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva
anyatra vṛtti-virodho ’-viśeṣaṇe vāsato bhāva iti sāmarthyāt tat-siddher
yathā-a-dṛṣṭa-sādharmyāt tathā prasādhitaṃ
āgamikatvam ātmani pratipannaṃ syāt,
nirdiṣṭa-guṇa-niścayād eva ity a-niścito
na tā iha. mithyā-uttarāṇi jātayaḥ. teṣāṃ ca-kṛtatvāt saṃśaya-nirṇaya-ādi-bheda-vat.
-pravṛtta-vāg-abhimata āptaḥ. tad-vacanaṃ
hy arthasya tan-mātra-anurodhiny eva,tasya kiñcit, tādavasthyāt. atas tan-nāśano
tādṛśām a-vitatha-abhidhānāt. tathā hiniyama-artham ity āha. tatra a-sambhavād eva
tasmāt —viśiṣṭa-rūpa-anubhavād anyā
ity avadhāraṇād dharmiṇy a-vṛttir iti cet,viśeṣaṇāt, yathā — caitro dhanur-dharaḥ,viṣam a-jñaiḥ. tad ayaṃ sattā-a-vyatirekeṇa
svayaṃ rāga-ādimān na arthaṃ vetti vedasyabhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā. ito ’pi
devadatta eva ity abhiprāyād a-doṣa iti cet,prakaraṇa-sāmarthya-ādikam api iti. tasmāngatiḥ syāt. ukta-dharma-an-anvaya eṣa doṣosyāt. tena tatra eva bādhane bhavati,
dharmiṇo ’bhidhānād iha eva bhavati,-viśeṣe viśiṣṭa-rasa-vīrya-vipākā bhavanti,tathā hi ekatra dṛṣṭo bhedo hi kvacin’-sati nāstitā-abhidhānam a-saty eva nāstitātat-saṅkalanena gṛhyate daṇḍy-ādi-vat.
yadi hi syāt, upalabhya-sattva eva syān-ādi-vikalpo ’rtha-sannidhāv eva bhavati.

nana an-anvayaḥ. tathā sāmānyaṃ ca sādhyam. na ca
na an-āgatānām, vyabhicārāt. tasmād iyam api
na an-ātma-nāntarīyakaṃ pratibhāsaṃ puras-kartuṃ
na, an-ābhoga-a-sambhavāt, eka-dharmasya apy ana an-āloko rūpa-upalambhaḥ syāt, kāryasya kāraṇa
na an-indriya-dṛṣṭir na api viṣaya-antarasya. sva
na an-iṣṭeḥ, tādṛśām a-vitatha-abhidhānāt. tathāna an-uditaḥ pratiniyataḥ sukha-ādy-ātmā viṣayīna an-upalakṣaṇam. a-buddhi-śabda-anvaya-bhājo hi
na an-upalabdheḥ. tathā anya-sattayā a-sattā kiṃ
na an-upalabdhāv a-kārya-kāraṇa-pratiṣedho gamaka
na an-upalabhamānaḥ kasyacit saṃvedanaṃ vedayate
na an-upalabhamānasya tāvatā na asti iti bhavati.
na an-upalambha-ātmānaḥ sukha-ādayaḥ. saṃskārān
na an-upalambhād a-bhāvaḥ. na, sarva-upalambhana an-upākhyeṣv a-mūrtatva-ādikam iti cet,na anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya-ana anayor bhedaḥ. atha vādino ’pi iṣṭiṃ sādhayet
na anayor vastutaḥ kaścid bhedo ’nyatra prayogana analaḥ. yadi sādhana ekatra sarvaṃ śāstraṃ
na anugraha-upaghātau tataḥ syātām, puruṣa-antara
na anubhavo ’paraḥ. grāhya-grāhaka-vaidhuryātna anumāna-pravṛttiḥ syāt, vacana-mātreṇa arthana anumāna-siddhaḥ. tasmād a-vyatireke ’py ana anumānaṃ pramāṇam iti. pratibandho ’pi kathamna anumānaṃ yāvatā na a-nityatā-a-bhāve kvacidna anumānam, an-anvayāt. na hy atra dṛṣṭānto ’sti,na anumānam iti bruvāṇaḥ kāsāñcij jñāna-vyaktīnāṃ
na, anumānasya sāmānya-viṣayatvena eva gatana anumīyate. yena na samagrāṇī ity eva kāraṇana anumeya-dharmatā iti cet, na, a-yogana anumeya-vacanam. anvayas tv artha-āpattyāna anumeyatām atipatati. tac ca a-siddham iti nana anumeyatvam. yā apy a-siddhi-yojanā – tathāna anaikāntikaḥ syāt. na vai vastu-dharmana antaḥ, a-yoniśo-vikalpānām a-pratiṣṭhānāt.
na antarāḥ sukha-ādayo na api cetanāḥ. tadna antareṇa artha-tathā-bhāvaṃ pravartata iti
na anya-āyatte, tad-bhāve ’-bhūtasya paścāt
na anya-kārī. tena ayaṃ tad-a-tad-rūpa-a-karaṇād
na anya-guṇa-doṣa-niścaye liṅgam asti. te hi cetona anya-dharma-vṛtti-niṣedha-āśaṅkā. viruddhana anya-nirākriyā. tad-viśiṣṭa-upalambho ’tasna, anya-niṣedha-arthatvāt. tatra vṛttau
na anya-yoga-vyavacchedena, yathā — pārtho
na anyat kiñcid vināśo ’pekṣata iti tad-vyāpī.
na anyataḥ. na vedayati vedo ’pi veda-arthasya
na anyatara-artha-antara-bhāvaḥ, ghaṭasya svatona, anyatara-grahaṇena a-prasaṅgāt. tasmād idam
na anyatarat sāmānyena artha-antara-bhūtam, artha
na anyatra iti cet, na, sādhyatva-a-viśeṣāt. ana anyatra iti cet, na, hetoḥ sarvasya guṇana anyatra iti cet, bādhanīya-arthasya śāstrasya
na anyatra. tathā kāla-saṃskāra-bhedāt. na ca tad
na anyatra dṛśyate. na hi vyakty-ātmānaḥ
na anyatra na viruddha iti niyama-artham ity āha.
na anyathā, artha-sambandha-abhidhāna-vyavasthā-ana anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir
na anyathā idantayā iti cet. na hy ayaṃ gaur ity

na

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261gṛhītvā saṅkalayya etat tathā pratyeti
eva hi sa dharmas tasya gamakaḥ syāt,eva sāmānyam a-pratipakṣam —idam eva ihakāraṇam anumāpayati, tat-pratibandhāt.
bhāvo ’nuvarṇitaḥ. asāv api yathā-sannihitān
tasmād ātmā eva buddher anubhavaḥ. sa ca
tad-bhāvāt tan-nibandhanāḥ. uktam etat —caitanyam. taṃ ca eka-rūpam eva paśyāma iti
arthaḥ, yo vijñānaṃ sarūpayati. ata eva
hetos trīn pakṣa-dharmān āha. tathā hidarśana-sādhanatvāt. dvi-rūpaṃ tarhi liṅgam.
vastu-mātra-vyāpini sādhya-dharmenivartate. tasmād viśeṣasya na vyatireko-a-vyatirekī ced dhetur hetur ato ’nvayī.
-hetūnām a-sādhāraṇatā, yatra sattvam eva
anyo vyatirekaḥ. vipratiṣiddhaṃ ca etat —’pi tulya iti na pramāṇa-lakṣaṇam anumānaṃ
tat-sva-bhāvaḥ sādhito bhavati. sa ca tathāniṣedhe sarva-gamakānām an-upalabdhī rūpam.
vidhānaṃ pratiṣedhaṃ ca muktvā śabdo ’sti-āśrayaṃ hi śāstraṃ virundhāno vihanyate,
upagama-a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca
hi tan-niyamāt tad eva asti iti niścāyayan
sādhya-itarayor ato ’-niścayāt.
-indriya-upanidhau ca punaḥ sambhavāt.
sa sarvo ’bhyupagantavyaḥ, na vā kaścid iti.
-grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ
-ādīnāṃ tat-sannidhāna-a-bhāve ’-bhāvāt.
-vṛtti-vyavacchedābhyāṃ sarvasya saṅgrahāt.
siddhe hi bhāve kārako na taṃ karoti.
na ca prakāśo ’rthas tathā-vṛttiḥ.
tad-a-bhāve ’sya idam iti na sidhyati.
sādhya-abhidhānāt pakṣa-uktiḥ pāramparyeṇa
hi viṣaya-lakṣaṇam iti na kvacid anubhavo
iti cet, uktam atra āgama-prāmāṇya-cintāyām.
an-anumānam eva ity a-vyabhicāraḥ.
go-buddhim aśvam api kalpayato gor-darśanāt.
tad-aṅga-vikalatvād a-kṣūṇa-vidhāna-a-yogāt.
-ādi-bheda-vat. na antarāḥ sukha-ādayo
-kartuṃ yukto rasa-ādaya iva parasparam.
’pi tayor a-pratibandhād vyāpty-a-siddheḥ.
upalambha-an-upalambha-a-bhāva-prasaṅgāt.
sūcakaṃ hetu-vaco ’-śaktam api svayam.
sva-bhāva-a-parāvṛtteḥ. apekṣāyāṃ ca uktam.
virakto ’pi iti vacana-mātrād a-pratītiḥ.
pratyakṣam. ata eva ca na an-indriya-dṛṣṭir
punaḥ paryāyeṇa keṣāñcid abhivyakteḥ.
ca na ayaṃ vastu-sanniveśī vyavahāraḥ.
tathā-vidho na asti iti na tayoḥ sārūpyam.
-a-bhāvād a-bhāva-siddhiḥ, yato ’yaṃ doṣaḥ.
ayaṃ tad-a-tad-rūpa-a-karaṇād a-kiñcit-karo-sva-bhāvaḥ svasmāt sva-bhāvāt kadācin
vaiyarthyāc ca. teṣām ataḥ sva-saṃvittir
eva hy arthaṃ gamayati, nāntarīyakatvāt.
vā na tat-siddhaṃ parasya eva siddham. tan
na tīrtha-snāna-ādir a-dharma-śodhana iti
api dravyaṃ spṛṣṭvā gṛhṇāti iti cet,
api tu yogyatayā pradīpād iva rūpe. tan-sādhanayoḥ prāpti-parihārāya pravartate.

nana anyathā. kiñcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ
na anyathā. puruṣa-pravṛtter a-vastu-pāratantryāt.
na anyad iti. yady avaśyam ete ’n-anya-saṃsargiṇo
na anyad vipakṣe ’-darśane ’pi. sarva-darśino hi
na anyam apekṣata iti tan-mātra-anubandhī svana anyasya kasyacit. pratyakṣa-prativedyatvam apy
na anyā eva an-upalabdher dṛśya-sva-bhāva-a-sattā,na anyā buddhir anyo ’nubhavaḥ. saṃsargād ana anyo ’nubhāvyo buddhyā asti tasyā na anubhavo
na anvaya-mukhena hetur gamakaḥ, a-nityatvād ana, anvaya-vyatirekayoḥ pṛthag-rūpatvāt. te tv
na anvaya-vyāghātaḥ. na hi tatra avaśyaṃ viśeṣana anvayaḥ. a-darśana-mātram āśritya ācāryeṇa
na anvayy a-vyatirekī ced a-nairātmyaṃ na sana anvayi ity udāharaṇam evam-phalam. saṅketana anvayo na vyatireka iti. ya eva khalu na ity
na anveti. tatra pratyakṣaṃ kalpanā-apoḍham ana anveti. yad api sattā-mātram anveti, na tenana aparaḥ pratiṣedha-hetuḥ. sā iyaṃ pratiṣedhana aparaḥ. vyavahāraḥ sa ca a-satsu na iti prāptāna aparam, an-abhyupagamāt. tasya api snānāc
na aparam iti yat kiñcid etat. puruṣa-icchā-kṛtā
na aparo ’sty apara-anubhavo vā iti niścāyayati
na apy a-pratipattiḥ, kenacit sambandhāt. ana apy a-manas-kārāḥ, ubhaya-sannidhāv api middha
na apy a-siddhy-ādayaḥ, yady evam idam api syānna apy an-arthataḥ. siddhir iti jñāpana-artham.
na apy an-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tadna apy anayor ekatra vṛtti-niścayaḥ, tādātmyena
na apy anya-kriyāyāṃ tasya kiñcit, tādavasthyāt.
na apy anyaḥ kaścid iha anuṣaṅgī ity a-bhāva eva
na apy arthavattā. arthebhyo jñāpana-icchā, tayāna apy alam. śaktasya sūcakaṃ hetu-vaco ’-śaktamna apy asya kaścit, tatra api grāhya-grāhakana apy asya kaścid viśeṣaḥ pramāṇa-a-saṃvāde.
na apy ākāra-bheda eva tad-a-tattve nibandhanam,na api iyam artha-sannidhim apekṣeta. na hi gavana api caramasya a-sāmarthyam eva, kasyacit
na api cetanāḥ. tad-ātmanāṃ śabda-ādīnām
na api tad-balena udīyamānaṃ vijñānam arthana api tena na asti iti vacanāt tathā bhavati,
na api para-apekṣā, tasya tatra a-kiñcit-karatvāt,na api pāramparyeṇa, sādhyasya eva abhidhānāt.
na api yugapat kriyā, tat-sva-bhāvasya paścād apy
na api viśeṣāt, abhiprāyasya dur-bodhatvādna api viṣaya-antarasya. sva-jñāna-kāla-bhāvī tad
na api śabdā yathā-bhāvaṃ vartante, yatas tebhyo
na api sannikarṣaḥ pramāṇam, sarva-ātmanāna api sthūla eko viṣayas tathā-avabhāsī, pāṇyna api sva-viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi yo ’yamna apekṣyate. kathaṃ kriyā-pratiṣedhaḥ. vināśa
na apaiti iti nityam upalabhyeta. evaṃ hi sa
na abhijalpa-anuṣaṅgiṇī. a-śakya-samayatvān na
na abhidhānam, sambandha-niyama-a-bhāvāt. tato na
na abhyupagamāt parīkṣā-a-vṛttiḥ, api tu
na abhyupeta-bādhā. sarveṣām a-dṛṣṭa-pratipattina ayaṃ ghaṭa iti jñāne varṇa-pratyavabhāsanāt.
na ayaṃ doṣaḥ pratibandha-a-bhāvād a-pratipādaka
na ayaṃ doṣaḥ, yasmāt tad-dṛṣṭāv eva dṛṣṭeṣu

na

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PVin1_0000814
PVin2_0007903
PVin1_0001513
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PVin1_0004013
PVin1_0002302
PVin3_0007310
PVin1_0001102
PVin3_0000712
PVin3_0002403
PVin2_0007006
PVin3_0001206
PVin2_0004807
PVin3_0009211
PVin1_0001908
PVin3_0003411
PVin3_0013505
PVin1_0001502
PVin3_0000901
PVin2_0005701
PVin3_0006405
PVin3_0010811
PVin1_0003413
PVin3_0011403
PVin2_0006101
PVin2_0007711
PVin2_0006504
PVin2_0007605
PVin2_0006306
PVin2_0008201
PVin2_0007705
PVin2_0009109
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PVin2_0010002
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PVin2_0007815
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PVin3_0011709
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PVin3_0012010
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PVin2_0009614

262niścīyeta, tadā na virodha-vyabhicārāv itiśakti-bhedena vyavasthā-bheda-darśanāc ca-dhiyo ’pi saṃsṛṣṭa-abhilāpaḥ pratyayaḥ. tanvā bhāve niyamena tat-saṃvāda-a-yogāt.
prasidhyati. sā ca tasya ātma-bhūtā eva tenapratibandhaḥ. sa hi tasya pāta-pratibandho
indriyāṇi bhedakāni, sarva-jñāna-hetutvāt.
-kāma iti śrutau. khādec chva-māṃsam ity eṣa-grahaṇa-prasaṅgāt. tataḥ smṛtyā vyavadhānān
kācit syād api yā a-naśvara-ātmānaṃ janayet.
iti ślāghanīya-prajño devānāṃ priya iti.
prabodhayaty āntaraṃ saṃskāram. tena smṛtiḥ,iti cet, a-pratyakṣa-upalambhasyaviśeṣāt prīti-tāpayoḥ. bhāvanāyā viśeṣeṇa
-sādhanam artha-sattā-mātra-sādhanam eva,-utthāpitā sā ca nivartyeta icchayā matiḥ.
sidhyaty artha-śūnyaṃ vivakṣā-mātram. tatopakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ-śabdo ’pi
iti na iha pratanyate. svayaṃ rāga-ādimānviśeṣa iti vyavasthā-mātraṃ bhidyate,arthasya a-siddheḥ. ata eva sad api sāmānyaṃ
tatra api hi śabda eva kevalaḥ siddhaḥ,sva-jñāna-kāla-bhāvī tad-a-tulya-kriyā-kālo-doṣau hi para-arthe ’numāne ’dhikriyete,na bhavati prasiddhiḥ. evam etat. kiṃ tu
ca kva antar-bhāvyatām arthe buddhau vā.
artha-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ.
dharma-dharmitayā bhedo buddhi-parikalpito-ādir na sidhyati. a-niścaya-phalā hy eṣāyaḥ strī-śūdra-sādhāraṇam api vivekaṃ
ity a-vikalaṃ dṛśyeta. avayavasya āvaraṇam,arthānāṃ sāmagrī saṅghātaḥ, tathā api-a-bhāvo na yuktaḥ. kārya-an-upalabdhāv api
nanv an-apekṣāṇām api keṣāñcit kvacina-prāmāṇyāt. tatra ca prakaraṇe bahavo ’rthāeva atra a-nityaḥ śabda iti bhavati. tasmāniti. kāraṇānāṃ kārya-ārambha-a-niyamānsato hi bhavatas tādṛśasya eva bhāvāt.
teṣām api sva-pratyaya-adhīna-sannidhitvānsyāt. phalasya api para-upaskāra-apekṣiṇo
śabdo ’-nitya ity arthād gamyata eva. tannaśvaraḥ. tathā hi sa-apekṣāṇāṃ hi dharmāṇāṃ
nivṛttā a-pracyutā ca. avasthā nivartate,
eka-nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet.
a-pratiṣṭhānāt. yathā āha paraḥ —a-pratibandhāt. a-sati rāge vacanaṃ
bhāva-pravibhāgaḥ. tad-a-bhāvāt phalasya api
eva upahasati. śaśa-avayava-bhūtaṃ viṣāṇaṃ
tathā yukta-upalambham an-upalabhamānā-pratibandhas tādātmya-tad-utpattibhyām anyo
vayam apy etad eva brūmaḥ. yo vā sambandhoyathā yadi. na asti sa khyāpyate nyāyas tadāiti katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa evayasmād idam iha sandigdham, tasmād idam ihasataḥ sapakṣān na nivṛttir ity a-sapakṣa eva
tata eva sapakṣa eva asti, a-sapakṣa evabāhulya-virodhāt. bahuṣu ca tathā-vidho
tad-arthaṃ vacanam. yady an-upalabhamāno ’pivyāvṛtter eva a-niścayāt. yo hi yatranana ayaṃ prasaṅga iti. eṣa dvi-vidho hetuḥ svana ayaṃ vastu-sanniveśī vyavahāraḥ. na api
na ayaṃ sphuṭa-pratibhāso vikalpako bhavitumna artha-a-vyabhicārād artha-saṃvādanaṃ
na artha-antaraṃ phalam. dadhānaṃ tac ca tām
na artha-antaram eva, yaḥ sthāpayitrā kriyate.
na artha-ālocanam, a-tādrūpye tasya eva tad-arthana artha ity atra kā pramā. prasiddho loka-vādaś
na artha-upayogo ’n-antara-vyāpāra-phalaḥ syāt.
na, artha-kriyā-śakti-lakṣaṇatvād vastunaḥ. sarva
na artha-jñānaṃ buddher liṅgam, kiṃ tarhi indriyana artha-darśanād iti cet, na, tat-sambandhasya ana artha-dṛṣṭiḥ prasidhyati. na hi viṣaya-sattayāna artha-rūpāḥ sukha-ādayaḥ. yadi hi śabda-ādyna artha-viśeṣa-sādhanam ity apārthakam. anyatra
na artha-sannidhim īkṣeta api ca iyaṃ viśeṣaṇana artha-siddhiḥ, tad-icchāyā vastuni vṛttina arthaṃ kañcana puṣṇāti. śāstreṣv icchayāna arthaṃ vetti vedasya na anyataḥ. na vedayati
na arthaḥ. artha-antare ca prakṛtād viśeṣe sādhye
na arthaḥ. tasmād vastu-rūpa-a-visaṃvādanam eva
na arthaḥ. na hi pare ’-pracyuta-ātmanana arthaḥ saha-kārī iti cet, na, ubhayos tulyana arthasya, vaktur upālambhād a-yathā-arthana arthānāṃ niṣpatty-a-niṣpattī sādhanana arthe, adhyātmaṃ parisyandād īhā-vaśena udayana arthe tena tayor na asti svataḥ sādhanana artho ’pi, vikalpa-bhedānāṃ sva-tantrāṇām anna alaṃ vyāvṛtti-sādhane. ādya adhikriyate hetau
na avagāhate. tasmād ātmani darśana-mātreṇa anna avayavina iti cet, ardha-āvaraṇe ’py anna avaśyaṃ kāraṇāni kāryavanti bhavanti,
na avaśyaṃ kāraṇāni tadvanti bhavanti iti kutasna avaśyaṃ tad-bhāvaḥ, bhūmi-bīja-udaka-sāmagryāmna avaśyaṃ nirdeśyāḥ, yathā pratyātma-niyatāḥ
na avaśyaṃ pakṣa-nirdeśaḥ kartavyaḥ. vyatireky
na avaśyaṃ śīta-bādhako ’gniḥ, yatas tad-a-bhāvo
na avaśyaṃ sataḥ kutaścid bhāva iti cet, ākasmikī
na avaśyaṃ sannidhānam iti kaścin na vinaśyed api.
na avaśyaṃ hetau bhāva iti tad-bhāva-hetor
na avaśyam asya nirdeśaḥ. tena an-uktāv api
na avaśyam-bhāvitā īkṣyate. nir-apekṣo bhāvo
na avasthātā iti cet, kā iyam avasthā. yā iyamna aśvavān iti martyena na bhāvyaṃ go-matā api
na asty ātmā iti pratijñā-virodho nāma pratijñāna asti ity a-niścito vyatirekaḥ. na hi rāgana asti ity a-samānam. nanv idam apy a-niśceyam
na asti ity abhidhātari kaḥ prastāvaḥ śaśo ’py
na asti ity āhuḥ. tan nimitta-upadarśanena anna asti ity uktam. te ca darśanena vinā na
na asti ity ucyate, sa eva a-bhāvaḥ. sambandhīna asti iti gamyate. iti saṅgraha-ślokaḥ. nanu
na asti iti ca asya sapakṣe ’stitā ucyate,na asti iti ca su-bhāṣitam. tasmād an-apekṣitana asti iti cet, na iti sā eva nivṛtter nivṛttir
na asti iti dṛṣṭāntayor anyatareṇa artha-āpattyāna asti iti na tayoḥ sārūpyam. na api sthūla eko
na asti iti na pratīyāt, vacanād api na eva
na asti iti niścitaḥ, sa bhavan kathaṃ tad-a-naPVin3_0004107
PVin2_0005407
PVin2_0009403
PVin3_0012704
PVin2_0009409
PVin2_0009411
PVin1_0000314
PVin3_0006412
PVin3_0006411
PVin3_0006412
PVin2_0009411
PVin3_0006209
PVin1_0003902
PVin2_0007204
PVin1_0000508
PVin2_0006511
PVin2_0007805
PVin2_0007807
PVin2_0006511
PVin2_0009412
PVin3_0012811
PVin3_0009413
PVin3_0000901
PVin1_0000907
PVin3_0011205
PVin3_0003703
PVin3_0006306
PVin2_0006313
PVin3_0013203
PVin3_0012811
PVin3_0002102
PVin3_0013104
PVin2_0007214
PVin3_0001401
PVin3_0011709
PVin3_0011710
PVin3_0011102
PVin3_0005308
PVin3_0005211
PVin3_0012108
PVin3_0007512
PVin3_0001903
PVin2_0005204
PVin3_0012501
PVin3_0011809
PVin3_0007607
PVin3_0001909
PVin3_0012712
PVin2_0005411
PVin3_0012105
PVin1_0003203
PVin3_0009206
PVin2_0009511
PVin3_0002310
PVin1_0003201
PVin1_0001013
PVin1_0003701
PVin1_0001105
PVin3_0005308

263-ādiṣv an-upalabhyamānaṃ kṣīraṃ vā tatra-bhāvo ’-sato ’pi san. vastv-a-bhāvas tu
vacanam. na an-upalabhamānasya tāvatā
tarhi śaśa-sambandhi. yady evaṃ sambandho
a-pratibandhād vyāpty-a-siddheḥ. na api tenayato ’sya vyāvṛttam iti bhavati. na ca
āhuḥ. tan nimitta-upadarśanena an-upalabdher
na asti iha śiṃśapā vṛkṣa-a-bhāvāt,tadā sva-rūpeṇa vā prayujyate, yathā —yathā — na asti iha dhūmo ’n-upalabdheḥ,iti bhavati. na ca na asti iti vacanāt tan-jñāna-bhāvāt, kiṃ tarhi yo ’yam upalambho
vyavasyati. bhāvā yena nirūpyante tad-rūpaṃ
saṅketas tat-prakāśanaḥ. a-pauruṣeye sā-niścaya iti cet, vyāhatam etat – tac ca– na asti viraktaṃ ceto devatā-viśeṣo vā,na sa-apekṣāḥ. yāvatā sa eva eṣāṃ sva-bhāvo
api keṣāñcit satāṃ vā sa eva sva-bhāvo’rthaḥ sva-bhāva-viśeṣo vā, yathā –asti iti vacanāt tan na asty eva yathā yadi.
-deśa-sannihita-sva-bhāvatā. na hi yo yatra
na sidhyati iti vakṣyāmaḥ. sarvathāpakṣa-hetv-abhidhānayoḥ. na arthe tena tayor
an-upayogāt smṛti-prabodhe ca upayuktatvāntadā apy apārthako vacana-udāhāraḥ. tasmāncet, asti nāma īdṛśasya viniścaye sambhavo
eva kaścin nāma-antareṇa uktaḥ syāt. tasmān
punar virodhe gamikā eva, yathā –dṛṣṭānto nāma kaścit sādhana-avayavaḥ. tenana asti, sa tad-deśam ātmanā vyāpnoti. nanu
ca arthe bādhite ’nyasya kā kṣatiḥ. uktaṃ cakṛtakatva-prastāve ca an-āgama-āśrayān
loke vyavahāro dṛṣṭa iti saṃśayaḥ. tasmānsaṅghātatvāt siddhā api pārārthya-a-viśeṣe
te ca darśanena vinā na sidhyataḥ. tan
tan na ātma-avinābhāvī prāṇa-ādiḥ. tata eva
nanv atra apy eṣa tulyaḥ prasaṅgaḥ —tasmād eṣa śabdo na indriyaṃ na sannikarṣaṃ
kiñcid ity eka-anta eṣaḥ. syād etat,devānāṃ priyaḥ, yas tad-viṣayaṃ pratiṣedhaṃ
-dharmaṃ hetum icchati, sa kathaṃ bhāvaṃ
ātmanā eva iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi-bhāva-an-upalabdhyā grāhya-viṣayayā siddhā,na anvayo na vyatireka iti. ya eva khalu-ādayaś cet, anyatra a-dṛṣṭaḥ sa ghaṭa-ādau
tat kim idānīṃ vidhi-viṣayo ’stu. tad api
dhetur viruddhaḥ syāt. a-prakaraṇān
yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam api’sti na aparaḥ. vyavahāraḥ sa ca a-satsunivṛttir ity a-sapakṣa eva na asti iti cet,ātmanā bhāvān vyavasthāpayati idam asya idaṃmaraṇam āha. na ca īdṛśaṃ prāṇi-maraṇam itiśeṣavataḥ. kiṃ ca vyatireky api hetuḥ syāt.
śāstrasya upagamād anyatra apy astu. tasmānatha katham idānīṃ sato rūpaṃ na nirdiśyate.
-ādīnām indriya-jñāna-a-viṣayatvāt. tasmāndṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā
hi kalpanāḥ pratisaṅkhyā anena nivartayitum,
eva jñāna-utpatteḥ. tasmād eṣa śabdo

na
na asti iti nyāyya eṣaḥ. asty eva upalambho dadhy
na asti iti paśya bāndhya-vijṛmbhitam. nivṛttir
na asti iti bhavati. tad-arthaṃ vacanam. yady anna asti iti vaktavyam, na viṣāṇam. kiṃ vai
na asti iti vacanāt tathā bhavati, atiprasaṅgāt.
na asti iti vacanāt tan na asty eva yathā yadi.
na asti iti vyavahāraḥ sādhyate mūḍhṃ prati,na asti iha dhūmo ’n-agner iti. pratiṣedhya-artha
na asti iha dhūmo ’n-upalabdheḥ, na asti iha
na asti iha śiṃśapā vṛkṣa-a-bhāvāt, na asti iha
na asty eva yathā yadi. na asti sa khyāpyatena asti ghaṭa iti, tata eva a-bhāva-upalambhāt,na asti tattvataḥ. yasmād ekam an-ekaṃ ca rūpaṃ
na asti tasya sā eka-arthatā kutaḥ. sva-bhāvana asti tena ca pratipattir iti. nivṛtter vā asyana asti dāna-hiṃsā-ādi-virati-cetanānām abhyudayana asti yas tad-utpādanaḥ śāli-bījasya iti tatna asti yo vinaśvaraḥ. tat-sva-bhāva-apekṣatvān
na asti viraktaṃ ceto devatā-viśeṣo vā, na astina asti sa khyāpyate nyāyas tadā na asti iti
na asti, sa tad-deśam ātmanā vyāpnoti. nanu na
na asti samāno dharmo dhvasta-itarayor a-bhedana asti svataḥ sādhana-saṃsthitiḥ. artha eva hy
na asya an-upakāriṇo buddhir bhāvam apekṣeta.
na asya api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir ana asya pratidvandvī vidyata iti. a-viśiṣṭana asya pratyayasya sambhavaḥ. darśana-ānantaryaṃ
na asya roma-harṣa-ādi-viśeṣāḥ santi sannihitana asya lakṣaṇaṃ pṛthag ucyate, gata-arthatvāt.
na ākāśa-deśe rūpa-ādayas tad-deśāṃś ca ghaṭana āgama-apekṣam anumānaṃ sva-gocare. siddhaṃ
na āgama-upanyāsaḥ. sādhyaś ca pratibandho yacna āgamasya api nivṛttir artha-a-bhāvaṃ gamayati.
na ātma-arthāḥ. saṃhata-para-artha-kriyā-upagamādna ātma-avinābhāvī prāṇa-ādiḥ. tata eva na ātmana ātma-nivṛttāv asya nivṛttir api, yatona ātmani darśanena anumānam iti. na, tayor ihana ātmānam anyad vā kiñcij jñāna-utpattina āvaraṇān nityaṃ sarve śabdā na śrūyante, api
na icchaty a-sad a-bhāva ity-evam-ādi ca
na icchet. sva-bhāva eva hi kayācid apekṣayā
na itara iti darśana-arthā. tatra sarva-anya-iṣṭana itarayā iti yāvat. an-upalabdhāv api viparyayena ity anvaya-pratiṣedhaḥ, sa eva vyatireka iti.
na iti kutaḥ. tena a-jñāta-vyatirekasya vyāvṛttina iti cet, katham idānīṃ na pratiṣedha-viṣayaḥ,na iti cet, tad anyatra api samānam. na, atra
na iti cet, priyam anuṣṭhitam. yadi idam eva
na iti prāptā atra mūkatā. satāṃ ca na niṣedho
na iti sā eva nivṛtter nivṛttir a-sataḥ kathamna iti su-vyavasthitā bhāvāḥ. tasmāt prameyana idaṃ taruṣu sidhyati. na hy an-apekṣitana idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇana idaṃ pratijñā-doṣa-lakṣaṇaṃ nyāyyam,
na idam idantayā śakyaṃ nirdeṣṭum. a-nirūpitena
na indriya-jñānam artha-saṃyojanāṃ kalpanāmna indriya-buddhaya iti cet, na, tatra apy ana indriya-buddhiḥ, sāmagrī-sākalye ’pi
na indriyaṃ na sannikarṣaṃ na ātmānam anyad vāna

PVin2_0008509
PVin2_0008201
PVin2_0006602
PVin2_0008204
PVin3_0001807
PVin3_0001807
PVin2_0010008
PVin3_0012306
PVin3_0003710
PVin2_0007208
PVin3_0009405
PVin2_0008503
PVin3_0006607
PVin3_0007101
PVin2_0007101
PVin3_0001613
PVin2_0006106
PVin2_0006109
PVin1_0003905
PVin3_0012109
PVin2_0007004
PVin3_0007201
PVin3_0012801
PVin3_0011303
PVin3_0005604
PVin3_0007707
PVin3_0010802
PVin3_0010702
PVin3_0005901
PVin3_0005811
PVin3_0005904
PVin2_0008507
PVin3_0000611
PVin2_0009615
PVin1_0001909
PVin3_0012605
PVin3_0004609
PVin3_0011408
PVin1_0003506
PVin1_0000904
PVin3_0001508
PVin1_0001110
PVin3_0003807
PVin3_0013103
PVin3_0006712
PVin1_0000503
PVin1_0002101
PVin3_0012611
PVin3_0004705
PVin3_0004810
PVin1_0003001
PVin2_0009404
PVin1_0002109
PVin3_0010907
PVin1_0002610
PVin3_0004809
PVin2_0007713
PVin3_0011006
PVin3_0009903

264

na

-ādiṣv a-saty apy agnau bhāvād a-kāryam. na, indhana-vikāra-hetor uṣṇa-sparśa-viśeṣasya
bhāva iti cet, ākasmikī tarhi sattā iti na iyaṃ kasyacit kvacit kadācid viramet. tad dhi
niyama-a-bhāvāc ca bhavej jñāpaka-a-siddhiḥ. na iyatā tad-a-bhāvaḥ. punaḥ paryāyeṇa keṣāñcid
cet, na niyamavatī syāt. tasmān na iyam ākasmikī kvacit. kathaṃ tarhi idānīm aa-nitya-śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt-nitya-śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmāt kevala eva dharmo
eva vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya tad-bhāvas
vyatireka-a-bhāve ’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur hetur
tad eka-saṅkhyā-vivakṣā apy atra viṣaye na iṣṭā eva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tadniyamo nāma tatra kaḥ. dyotayet tena saṅketo na iṣṭām eva asya yogyatām. ity antara-ślokāḥ.
eva avasthā-bhedo vastu-bheda-lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukha-ādīnām a-sandigdho bhedoa-viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na iṣyate. katham idaṃ gamyate – na dhūmo ’gniṃbhāvas tat-sva-bhāva-janana-sva-bhāvo vā kiṃ na iṣyate. kiṃ pāramparyeṇa, ante ’pi tat-sva’nyatra vā hetuḥ syāt, sādhyam api kasmān na iṣyate. tat kila evaṃ prasādhyamānaṃ viśeṣīprasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate. tataś ca bhūyo ’rtha-gatiḥ kim etad
hi ghaṭena eva sa-dvitīyo dehena eva vā iti na iṣyate. vidher a-yogāc ca dvayor ekasya
kārya-vivekād a-bhāva-gatiḥ, yathā – na iha a-pratibaddha-sāmarthyāni dhūma-kāraṇāni
tathā tad-viruddha-upalambhaḥ, yathā – na iha a-pratibaddha-sāmarthyāni śīta-kāraṇāni
upajāyate. a-tad-ātmani tādātmya-vyavasāyena na iha tat. a-darśanāj jagaty asminn ekasya api
artho ’-sati nāstitā ity atra antare. tena na iha pratanyate. na ca a-sann ātmā, sattāvādaḥ pramāṇa-vārttike pratiṣiddha iti na iha pratanyate. svayaṃ rāga-ādimān na arthaṃ
kasyacit sattā-mātre virodha-a-bhāvān na iha sattā-sādhane pratiṣedhaḥ, kiṃ tu tathāa-vyabhicāry api saṃśaya-hetur uktaḥ, sa iha na uktaḥ, anumāna-viṣaye ’-sambhavāt. na hi-viparyaya-sādhanād viruddhaḥ. sa kasmān na uktaḥ. sādhyatā-a-bhedāt. na hy ayam ābhyāṃ
an-upalabdhir api kācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi sva-bhāva-hetāv antar-bhavatibhāṣate sattāyāṃ ca a-vyabhicāram iti kathaṃ na unmattaḥ. vipakṣa-vṛttyā vyabhicāraḥ. tatan-upanaya iti cet, tulye nyāye kiṃ na upanayaḥ. na ca eṣa nyāyaḥ, lakṣaṇa-yukte
sandigdho ’tra vyatirekaḥ, sarva-jño vaktā na upalabdha ity evam-prakārasya an-upalambhasya
sva-viṣaya-jñāna-a-bhāvād evaṃ bhavati idaṃ na upalabha iti yato ’-bhāva-vyavahāraḥ, kiṃyasmāt —eka-upalambha-anubhavād idaṃ na upalabhe iti. buddher upalabhe vā itivikalpau bhavataḥ — idam upalabhe , aparaṃ na upalabhe ca iti. yasmād artha-viśeṣa-gatiḥ
yad upalabhyate, tatra eka-a-bhāve ’pi na upalabhyate, tat tasya kāryam. tac ca dhūmeeka-upagamasya apara-tyāga-nāntarīyakatvān na ubhaya-dharmā asti iti. siddha-anta-upagamaa-bhāvaṃ na gamayet. pramāṇa-antara-bādhanān na ubhaya-vyavacchedaḥ. anyonya-vyavacheda-kriyā-kālo na arthaḥ saha-kārī iti cet, na, ubhayos tulya-kālatvāt. a-sataḥ prāg aca tad-a-tat-samayavatām a-niścita-sādhanā na eka-anta-grāhiṇyaḥ syuḥ. tasmād yathā kathañcid
hetāv apy a-pratibhānāt syāt saṃśayaḥ, sa ca na eka-antena anaikāntikaḥ. tan niścita-tad-bhāvo
nānā-sva-bhāva-upakāra-sādhanam etat. na eka-kāla-an-eka-upakāra-sādhanam. upakārasya
a-raktam iti rakta-a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid arthaḥ, yo vijñānaṃ sarūpayati.
api syāt. ātma-a-bhedena sāmarthya-a-viśeṣān na ekasya ekatra kriyā-a-kriye syātām. tena syād
devadatta-yajñadattayor anyataraṃ bhojayeti, na ekasya bhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā.
sannihita-artha-niścaya-lakṣaṇatvāt. na etad asti, yasmād a-vidyamāna-a-bhede ’pi tadanumānam. tena a-sādhāraṇam āha. yasmān na etad eva ekam udāharaṇam adhikṛtya idam ucyate,nityaṃ ca. ato ’sya pramāṇasya vṛttiḥ. tan na etad vastu-bala-āyātaṃ kṛtakatvaṃ
na tasya eva a-bhāvaḥ śabda-prayogataḥ. na ete śabdāḥ sva-lakṣaṇa-viṣayāḥ, an-ādi-kālatat-siddhāv api buddhi-vikalpe saṃśayāt. na enam anya-sambandhinaṃ puruṣa-mātra-pratyakṣam
kriyate saṃvittyā, tasyās tad-ātma-rūpatvāt. na enam iyam abhilāpena saṃsṛjati, tathā-vṛtter
pramāṇa-lakṣaṇam asti iti prameyo ’-bhāvaḥ. na eva a-bhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvādiṣṭa-a-prāpteḥ. nanu viparyaya-prāptir api na eva asti. na vai viparyaya-prāptyā eva dūṣaṇam,sādhya-dharma-sāmānyena eva iti, syāt tadā na eva kaścit sapakṣaḥ, tathā-vidhasya aetena mānaso ’pi viplavo vyākhyātaḥ. na eva dvi-candra-ādi-bhrāntir indriya-ja ity eke.
’pi na asti iti na pratīyāt, vacanād api na eva pratyeṣyati. tad api hy an-upalambham evaāviṣṭa-abhilāpā. sā pratyakṣaṃ pramāṇam. na eva sukha-ādayaḥ saṃvedana-rūpāḥ. eka-arthaeva ubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ karuṇā-ādayaḥ, anyathā api bhāvād iti
vyavasthāpayet. a-bhinna-vedanasya aikye yan na evaṃ tad vibhedavat. sidhyed a-sādhanatve ’syaniyoga-vṛtteḥ. sapakṣa-lakṣaṇa-virodhāc ca na evaṃ pratītiḥ. sādhya-dharma-sāmānyena samānana, tatra api santāna-pariṇāma-apekṣatvāt. na evaṃ bhāvasya kadācid apekṣā. tatra apy antyādeśitāḥ. etāś ca sa-jātīya-abhyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ, viparyāsa-a-bhāve ’-bhāvāt.
prakāśamānāḥ sva-ātma-prakāśakā ity ucyante. na evaṃ liṅga-liṅginoḥ, bheda-āśrayatvāt tad-na

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PVin1_0000411
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PVin3_0005402
PVin3_0001210
PVin3_0008905
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PVin3_0013206
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PVin2_0005210
PVin2_0009615
PVin2_0005607
PVin3_0001608
PVin3_0001708
PVin3_0009403
PVin2_0006311
PVin3_0010709
PVin3_0012111
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265
a-śakyatvāt teṣāṃ ca a-pratikṣepa-arhatvāt.
-siddhiḥ. a-cetanā vyatireka-viṣaya iti cet,ghaṭa-ādayo vyatireka-viṣayā iti cet,sattā-viśeṣābhyām iti na sva-tantrā siddhiḥ.
-vaikalye syāt. sākalye tu karoty eva.
saṃvedanaṃ hy ātma-viśeṣād apara-sādhanam,sarva-prakārāṇāṃ puruṣaiḥ karaṇa-darśanāt.
nir-viṣayasya ca pratiṣedhasya a-yogāt.
kathaṃ vā so ’-bhāvaḥ kasyacit kāraṇam.
an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt.
-candra-ādi-bhrāntir indriya-ja ity eke. tan
sva-viṣayāṇi jñānāni janayeyuḥ. na cet,tad ayaṃ na kenacit pratibaddha iti
sa hi dhūmo ’-hetur bhavan nir-apekṣatvānarthatvāt. na yuktaḥ, vīta-rāgatvād iti cet,-bhāvaḥ syāt. tad a-bhāvaṃ karoti iti bhāvaṃ
yāvat. tena ayam evaṃ vācyaḥ syāt — pātaṃ
ca. tasmād bhāva-kriyā-pratiṣedha eṣa bhāvaṃ
na bādhā. kas tarhi idānīm anayor bhedaḥ.
-ghaṭa-vad utpatty-āder na sambhavati.
-vaśād vyavasthām apanudet. hetuś ca evaṃbhāvāt. etena saṅketa-anuvidhāyināṃ śabdānāṃ
-upādāna-mātre tu sādhye sāmānya-dharmiṇi.
evam a-nityatā-utpatti-niṣedhaḥ kriyate,eva. tad-vastv-a-bhāve śaśini nivāraṇe ’pi
yadi sva-vacana-upagama-virodhayor-bhedaś ca. tataś cen na bheda-siddhiḥ,-siddhiḥ, tasya apy anyata ity an-avasthānān-gatiḥ, yataḥ kāraṇāt tat pratīyeta. tasmānatra antare ca pratibandha-sambhavān-a-darśanāt tad-anumāne vyatireka-a-siddher-apekṣatvāt syād vyabhicāro ’pi iti cet,na atiśete, a-pratyayatvāt. uktaṃ ca —-buddhiṃ janayati. tatra sādhya-nirdeśena
anumeyatām atipatati. tac ca a-siddham iti-prastāvād eva āśrayaḥ prasiddhaḥ siddha iti
upalabhyeta. evaṃ hi sa nityaḥ syād yadi
dharma-kalāpasya kvacid an-anvayāt. tatokaraḥ katham asya sthāpayitā. tad ayaṃdoṣāṇām an-utpatteḥ. deha-ādīnāṃ hetutve ’pi
prakāśate. vyastaṃ hi viṣaya-lakṣaṇam iti— yatra dhūmas tatra agniḥ, a-saty agnau
na tad-bhāvaḥ. yady a-sata utpattiḥ kiṃeva, yena tata eva vyatirekād agnir auṣṇyaṃ
iti niścitaḥ, sa bhavan kathaṃ tad-a-bhāvaṃ
eva liṅgāni. yathā pradeśa-viśeṣe kvacinsyāt. sa ca na śarīrasya, an-anvaya-śaṅkayā,viśeṣa-sthiteś ca deha eva pratyayaḥ,’vasthātā-avasthitaḥ paryanuyojyaḥ. san vā-an-antaratvād utpannaṃ pratyakṣī-bhavati.
bādhaka-bhāve hy apara-a-bhāvo niścīyate.
ity atra antare. tena na iha pratanyate.
cet, na vai janma nāśi-sva-bhāvasya hetuḥ,yata ime kecin naśvara-ātmāno jātāḥ.
prekṣā-pūrva-kāriṇaḥ, na vyasanitayā.
-viṣayaṃ paśyati, tam eva pakṣī-kuryāt.
-sāmarthya-rahito ’-yukta-pratipattir eva.
dharmaḥ sattā-sādhane na hetu-lakṣaṇa-bhāk,
sambaddhasya eva bādhanam. parihāryaṃ

na
na evaṃ vākyāni, dṛśya-viśeṣatvāt. a-dṛśyatve ’py
na evaṃ-vidhād vyatirekāt kāraṇa-śakti-siddhiḥ.
na evaṃ-vidhād vyatirekāt kāraṇa-sāmarthyana evaṃ saṃvedanasya saṃvedana-antara-sattāna evam a-kṣaṇikasya, sarvathā a-sambhavāt. na hi
na evam a-bhāvaḥ. na sva-viṣaya-jñāna-a-bhāvād ana evam a-sambhavad-viśeṣa-hetavaḥ puruṣāḥ, yenana eṣa doṣaḥ, yasmāt —an-ādi-vāsanā-udbhūtana eṣa doṣaḥ, yasmāt —eka-upalambha-anubhavādna eṣa doṣaḥ, yasmāt—bhāva-upādāna-mātre tu
na, aindriye bhāva-a-bhāva-anurodhasya tattvana kadācit kasyacit kiñcid ity eka-anta eṣaḥ.
na kadācit tiṣṭhet. tasmāt pāta-pratibandha ity
na kadācin na bhavet, tad-bhāve vaikalya-a-bhāvādna, karuṇayā api vṛtteḥ. sā eva rāga iti cet,na karoti iti kriyā-pratiṣedho ’sya kṛtaḥ syāt.
na karoti iti. tad api iṣṭam eva. na hi tasya tat
na karoti iti yāvat. tena ayam evaṃ vācyaḥ syātna kaścit. kathaṃ tarhi pṛthag-vacanam. vākyana kaścid a-nityo ghaṭaḥ, tatra api vyakti-tirona kaścid anaikāntikaḥ syāt. vipakṣasya api icchāna kaścid artha-niyamaḥ, atra ca eṣāṃ pratiṣedhe
na kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ ca
na kaścid evaṃ karoti. na ca śakyam evaṃ kartum,na kaścid doṣaḥ. tasmād a-vastu-niyata-saṅketana kaścid bhedaḥ, kas tarhi viṣaya-bhedaḥ pūrvana kasyacit kutaścid bheda ity ekaṃ dravyaṃ
na kasyacid viśeṣa-siddhiḥ syāt. arthasya tu svana kāraṇāt kārya-siddhiḥ. nimittayoḥ punarna kārya-anumānam. yogyatāyās tu dravya-antara-anna kārya-kāraṇatā-siddhiḥ. a-cetanā vyatirekana, kārya-kāle ’-bhāva-pratipatteḥ, anyana kārya-sva-bhāva-an-upalambha-viśeṣebhyo ’paraṃ
na kiñcit, tatra darśana-sambandha-ākhyāna-mātrād
na kiñcit pramāṇam a-pramāṇaṃ vā ’nyatra anubhūtana kiñcid etat. na hi sva-icchā-kalpita-bhedeṣv
na kutaścit sāmarthyaṃ labhyeta pracyaveta vā,na kutaścid gatiḥ syāt. ukta-dharma-an-anvaya eṣa
na kenacit pratibaddha iti na kadācit tiṣṭhet.
na kevalānāṃ sāmarthyam asti iti vipakṣa-vṛtter ana kvacid anubhavo na apy asya kaścit, tatra api
na kvacid dhūmaḥ, yathā mahānasa-itarayoḥ. yatrana kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’-bhāva-ana gamayet. kiṃ tarhi tat-tulya-vyatireko ’pi.
na gamayet. pramāṇa-antara-bādhanān na ubhayana ghaṭa upalabdhi-lakṣaṇa-prāptasya anna ghaṭasya, virodhād iti sāmānyena api na
na ghaṭe. yathā ko ’py āyāta iti na parvate vṛkṣe
na ghaṭo bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekamna ca a-pratyakṣe kārye kāraṇa-bhāva-gatiḥ, yataḥ
na ca a-viruddha-lakṣaṇam atīndriyaṃ su-jñānana ca a-sann ātmā, sattā-sādhana-vṛtteḥ.
na ca a-hetoḥ sva-bhāva-niyamaḥ. tasmān na atra
na ca atra kaścin niyāmakaḥ sva-bhāvasya asti,na ca anumāna-pratibhāsa eva artha-sādhanam,na ca anumāna-viṣaye pratyakṣa-ādi-bādhā asti,na ca anya-darśane ’nya-kalpanā yuktā,na ca anyā gatir asti. tasmān na sattā sādhyate.
na ca anyeṣām an-avasthā-prasaṅgataḥ. kena iyaṃna

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266-upalambhasya vā viruddha-a-vyabhicāritāyām.
a-siddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ,yukti-prāptasya avaśyaṃ parigraha-arhatvāt.
śabde tataḥ smṛtiḥ syāt, agni-dhūma-vat.
tasmin pratibhāsamāne te ’pi pratibhāseran.
paraspara-parihāra-sthita-lakṣaṇatayā vā.
tad-yojanā sambhavati, śabda-antara iva.
-sāmarthya-upadhānāj jñāna-utpādana-śaktiḥ.
ekam āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ.
-artha-antaratvāt, artha-antaratve ca doṣāt.
āgama-artha-āśrayā yuktir atyakṣeṣu
-ākāra-arpaṇa-kṣamam. ity antara-ślokaḥ.
artha-pratipattaye ca śabdāḥ prayujyante.
-buddhir iti kim atra anyena sādhanena.
ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam.
tasmāc choṣam ayaṃ taruṣu maraṇam āha.
tathā eva bhavati, atiprasaṅgāt.
eka-a-siddhau sarva-a-siddheḥ.
-prayogāt, tad-ākāra-vikalpa-jananāc ca.
tad api hy an-upalambham eva khyāpayati.
tarhi grāhya-dharmaṇi dharmiṇi ca darśanam.
eka-ākāra-an-upalambhe ’nya-upalambho ’sti.
tad-ātmatāyāṃ sarvaṃ sarva-ātmakaṃ syāt.
vyatireka-gatau sāmarthya-parisamāpteḥ.
kṣīra-avasekena madhura-phalā bhavanti,
tad-a-bhāve tad-ābhāsa-pracyuter ity uktam.
vivādaḥ, tadā tasya a-nāntarīyakatvāt.
-an-utpattiḥ kāraṇa-antaram anumāpayati.
anvayas tu na dṛṣṭa iti vyatirekī kathyate.
-vad aikāntika-vyatireko ’pi gamaka eva.
kvacid darśanād eva sad-a-santaḥ pratīyante,
iti cet, tulye nyāye kiṃ na upanayaḥ.
-anyair vyapadeśair vaktāraḥ pradarśayanti.
arhati. tathā hi svapne ’pi smaryate smārtaṃ
-niṣedhe ’pi tatra eva niṣedhe doṣaḥ syāt.
apy āvaraṇe jñāpayeyur eva indriya-ādayaḥ,vastunas tādātmyāt patanam an-avasthā ca.
puruṣa-icchāḥ sarvā yathā-artha-bhāvinyaḥ.
na anyatra. tathā kāla-saṃskāra-bhedāt.
sva-bhāva-pratibandho hi liṅga-lakṣaṇam.
aṅkura-hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ.
’-nirdeśya-lakṣaṇābhyo jñāna-vyaktibhyaḥ.
apy anubhūta-smaraṇa-ākārā vikalpā bhavanti.
pratikṣipati. sā viprakṛṣṭeṣv apy asti,eṣāṃ kārya-upalambho yena anumīyeran.
’n-apanayanto vā kathaṃ kasyacit sādhanam.
-viśeṣāḥ. na tāñ śāstraṃ viṣayī-karoti.
yathā-ukta-lakṣaṇāsu jātiṣv antar-bhavanti.
vaktavyaḥ, yato ’sya vyāvṛttam iti bhavati.
ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ syāt.
iti tan-nāntarīyakās tām eva gamayeyuḥ.
-niścayasya kartum a-śakyatvād ity uktam.
sā ca a-pratyakṣā vivṛttā api na prakāśeta.
-darśanāt pratyakṣasya apy evam-bhāvaḥ syāt.
etat. tasmān na hetuḥ kaścid anvayī nāma.
a-bhāvāt. ekaś ca ayaṃ jñāna-sanniveśī iti
tat kila evaṃ prasādhyamānaṃ viśeṣī-bhavati.
eṣa viniścayaḥ. sa tad-a-bhāve na syāt.
tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam.

na
na ca anyo ’-vyabhicārī. tasmād a-vastu-darśanana ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva ca
na ca abhyupagamo yukti-bādhane samartha iti
na ca ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś
na ca ayam artha-a-saṃsparśī saṃvedana-dharmaḥ,na ca ayam utpatti-vināśābhyāṃ caitanyasyana ca artha-abhipāta-kṛte ’-satya-antare vikārena ca avaśyam eṣāṃ kārya-upalambho yenana ca asya ayam ātmā para-upadhāno yuktaḥ, tad-ana ca asya prayatna-an-ārambha-virāme kadācidna ca itarā. tad-arthasya a-pratiṣṭhānād yukterna ca idaṃ pūrva-pramāṇa-viṣaya-grāhi, anna ca indriya-artho ’nvayī, yataḥ śabdena dṛṣṭana ca imāḥ kalpanā a-pratisaṃviditā eva udayantena ca iyam artha-ghaṭanā artha-sārūpyād anyato
na ca īdṛśaṃ prāṇi-maraṇam iti na idaṃ taruṣu
na ca upagama-balena sapakṣa-a-sapakṣau
na ca upalambhānām utpatti-niṣṭhā ity andha-mūkaṃ
na ca upādāna-kārya-pratyaya-a-pratibhāsi rūpaṃ
na ca eka-an-upalambho ’nya-a-bhāvaṃ sādhayati,na ca etac chabdānām asti iti kathaṃ na pramāṇana ca etat sva-bhāva-viveke yuktam, pratibandhana ca etad yuktam. tasmāt tad-abhivyāpta-dharmana ca eteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad eva
na ca evaṃ bahulaṃ dṛśyante. tena evaṃ syādna ca evaṃ vikalpaḥ, tat-pratibhāsasya vastuny an
na ca evaṃ-vidhā dharmāḥ kvacid a-samayana ca evaṃ-vidho vyatireko ’-cetaneṣu sambhavati.
na ca evaṃ-vidho vyatireko gamakaḥ. yas tu
na ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter iti.
na ca evam ātmā iti na tasya sad-a-sattvana ca eṣa nyāyaḥ, lakṣaṇa-yukte virodha-sambhavāt.
na ca tat-kṛto vibhāgo vastu-vyavasthāyāḥ
na ca tat tādṛg-arthavat. middha-upaplutānām apy
na ca tat-tulya eva vṛttir ity a-tat-tulyona ca tathā. tasmāt tena ādheya-viśeṣā iti
na ca tathā-bhūta-ātma-kriyāṃ pratibandhamna ca tad-a-pratibaddha-sva-bhāvo bhāvo ’nyaṃna ca tad-deśais tathā-dṛṣṭā iti sarvās tattvena
na ca tasya vyabhicāraḥ, tad-a-bhāve sva-bhāva-ana ca tāṃ kaścit pratibanddhuṃ samartha ity uktana ca tābhiḥ sva-santāna-bhāvinībhir ana ca te tathā-avabhāsinaḥ smaryante. tan na
na ca te na santy eva. tatra api sati pratyakṣana ca te pramāṇa-traya-nivṛttāv api na santi iti
na ca tebhyo ’rtha-siddhiḥ, teṣāṃ tatra
na ca teṣāṃ tathā viprakṛṣṭānāṃ sva-sāmarthyana ca dūṣaṇāni, śabda-artha-an-apahnavena svana ca na asti iti vacanāt tan na asty eva yathāna ca pareṇa tathā upagata ity a-pramāṇād
na ca puruṣa-icchāḥ sarvā yathā-artha-bhāvinyaḥ.
na ca puruṣa-pratibhā-vaśāt pramāṇayor lakṣaṇam
na ca prakāśo ’rthas tathā-vṛttiḥ. na apy anyaḥ
na ca pramāṇa-lakṣaṇa-vyatirikto ’nyo ’stina ca prameyatvasya vipakṣe ’nvaya-a-yogaḥ. trina ca bahūni rūpāṇi sañcitāni tathā pratibhānti
na ca viśeṣaḥ sādhayituṃ śakyate, an-anvayāt.
na ca viṣaya-sārūpyaṃ vijñānasya, tatna ca śaktiḥ kenacit pratibandhuṃ śakyate, antya-naPVin3_0000603
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267-niṣedhaḥ kriyate, na kaścid evaṃ karoti.
sa śabda-arthaḥ, yaḥ śābde na pratibhāsate.
a-yuktam, tasya a-prāmāṇye vṛtti-vaiphalyāt.
viśeṣa-antare vivāda-a-sambhavāc ca.
-vedyatvād a-pratikṣepa-arho ’rtho dharmī.
-tad-anya-kāraṇasya darśanasya vyāvṛttiḥ.
anyathā hi tatra a-vyavahāra eva syāt.
-ādiṣu dṛṣṭatvān na a-sādhāraṇatā syāt.
vikalpa-nirmita eva syāt, na vastv-āśrayaḥ.
tad-grahaṇa-yogya-pratiṣedho yuktaḥ,na an-anvayaḥ. tathā sāmānyaṃ ca sādhyam.
-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate,-antara-bhediṣu. atīta-a-jātayor vā api-śaktiś ca sa hetuḥ sva-rūpeṇa pratīta eva.
chabda-rūpaṃ vibhakti-darśanāt sādhyam.
pratiruṇaddhi iti vyaktam etad rāja-śāsanam.
-a-bhāva-vyavaccheda-arthaṃ hetur ucyate.
sarvāṇi sva-viṣayāṇi jñānāni janayeyuḥ.
tat sad-a-satī tad-bhāvena vyavasthāpayanmaraṇasya. kathaṃ ca maraṇam abhyupayan
ekatra yugapad anayor virodhāt. tasmān
ca vaiyarthyāt. sthāpakatvād ādhāraḥ,bhāve na sa tasya sva-bhāva iti sakṛd api
avabhāsinaḥ. artha-grahaḥ kathaṃ satyaṃ
kenacit sambandhāt. a-sambandhād vimarśo
ātmatayā jñāpayati, tad-a-siddhau sandehe vākatham a-sāmarthyam. siddhe hi bhāve kārako
iva vā nitīraṇa-ājñāne. tathā hiaṃśena janya-janakatva-prasaṅga iti cet,-sthityā. sā ca evam a-śakya-niścayā iti
tena smṛtiḥ, na artha-darśanād iti cet,abhivyakti-vādinaḥ kṛtakatvam a-siddham iti,kaścid viśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde vāsyāt. arthasya tu sva-sattā-viśeṣābhyāṃ
a-samagrasya eka-anta-a-sāmarthyād iti
avasthā-viśeṣasya a-vyabhicāra iti cet,anuvidadhati, tasya evam a-vṛtteḥ. tasmān’pi buddhy-ādayo nairātmye na syur iti cet,ātmatā-bahir-bhāvāt tābhyāṃ na vyatiricyate.
kalpanā na indriya-buddhaya iti cet,-vat paraspara-yogyatā niyāmikā iti cet,-buddhiḥ, yathā santamase hasta-sañcāreṇa.
syāt. anya-hetukatvān na a-hetuka iti cet,-sāmagryām api kadācid aṅkura-an-utpatteḥ.
idam itara-tad-viparīta-vinirmuktatvād iti.
syuḥ kāya-vijñapty-ādi-vat. a-tad-āgamebhyo
ca nidarśana-an-avasthā-prasaṅgāt.
śaktāv upacārāt. yatra so ’-samarthaḥ,eva sādhyate tad-a-yoga-vyavacchedena.
-kāla-niṣedhaś ced yathā asti sa niṣidhyate.
gamaka-bhāvaḥ, sarvathā janya-janaka-bhāvāt.
ity api tasya tādātmyāt tathā-prathanam,kasyacid ātma-saṃvedana-vat. tato ’pidoṣe sampūrṇa-vacana-ādinā pratisamādadhīta-bījānām api sa sva-bhāvaḥ sva-hetor iti yobhavati ca dhūmo ’gnim antareṇa, tan
tat-kāraṇasya taj-janana-sva-bhāvaḥ sidhyet,
vyabhicāra-darśanād an-āśvāsa iti cet,asti viṣāṇināṃ viṣāṇa-sva-bhāva-bhedaḥ,na
na ca śakyam evaṃ kartum, caitanyena anayor
na ca śabda-viṣaya eva vastu, ākāra-antareṇa
na ca śarīram eva buddhiḥ, tat-siddhāv api buddhi
na ca śāstra-dvāreṇa vivādaḥ, tadā tasya ana ca sa eva arthaḥ sva-lakṣaṇam iti śakyaṃ
na ca sa eva pratibhāso ’rtho yuktaḥ, tasya punaḥ
na ca satām api parama-arthataḥ kaścid dharmana ca samayād vartamānasya kācid a-sādhāraṇatā.
na ca samāropa-anuvidhāyinyo ’rtha-kriyāḥ. na hi
na ca sarvam evam ity a-pratiṣedhaḥ sarvatra.
na ca siddha-sādhanam, tad-a-yoga-vyavacchedasyana ca so ’pi yukta iti katham a-yuktaḥ, anna ca syād an-ṛta-arthatā. vācaḥ kasyāścid ity
na ca sva-bhāva-niyamo ’rthānām ākasmiko yuktaḥ,na ca sva-rūpa-mātra-arthavat. arthavac ca. tatona ca svayam a-bruvan paraṃ bodhayitum īśo bruvan
na ca hetoḥ sambandha-upadarśana-kāle pakṣa-ādina cet, na kadācit kasyacit kiñcid ity eka-anta
na cet sva-viṣaye pareṇa bādhyate. tad asyana caitanyam abhyupeyāt. maraṇa-śabda-pravṛtteḥ
na caitanyād anya-atiśayavatī buddhiḥ. tad-rūpana janakatvād iti cet, sthiter artha-antara-anna janayet. na vā sa dhūmaḥ, a-dhūma-janana-svana jāne ’ham api īdṛśam. ity antara-ślokau.
na jāyate, yathā cākṣuṣatvāc chabde. sambandhāt
na jñāpakaḥ, śabda-vat. trairūpyāc ca hetur
na taṃ karoti. na apy anya-kriyāyāṃ tasya kiñcit,na tac cākṣuṣaṃ taj-jñānavat, tad-artha-ana, taj-janya-viśeṣa-grahaṇe ’bhimatatvāl liṅgana tat sandigdha-lakṣaṇaṃ vyavahāra-yogyam, pakṣana, tat-sambandhasya a-svābhāvikatvāt, samaya-ana tat sarvatra anumāne, pramāṇa-dṛṣṭasya
na tat-siddhaṃ parasya eva siddham. tan na
na tat-siddhiḥ, kiṃ tarhi sva-jñāna-sattāna tataḥ kārya-anumānam. vipakṣe vṛtty-a-darśane
na, tataḥ kārya-utpatter a-kṣepāt. ā antya-kṣaṇana tato ’rtha-siddhiḥ, vastu-rūpayoḥ pratyāsattina, tatra anyeṣām eva sāmarthya-darśanāt. cakṣurna tatra anveti, eka-ātmany apy a-siddheḥ. ata
na, tatra apy a-riṣṭa-ādāv a-pratisandhānana, tatra apy eka-pratiniyamasya taj-janmana, tatra api tathā-sañcāriṇo hastasya antarana, tatra api tulyatvāt – tad-a-bhāve ’py agnau
na, tatra api santāna-pariṇāma-apekṣatvāt. na evaṃna tatra eṣa doṣaḥ, itara-grahaṇāt. kevalo hi tad
na tatra pratītir ākāśād iva ghaṭa-ādiṣu. na vaina, tatra viṣaya-darśanena viṣayiṇo vṛttana tatra śakteḥ sāmarthyam asti iti. tasmānna tathā iha api kvacit sattāyāḥ sādhanam.
na tathā na yathā so ’sti tathā api na niṣidhyate.
na, tad-a-bhāve bhavatas tad-utpatti-niyama-ana tad anyasya kasyacid ātma-saṃvedana-vat. tatona tad artha-antare yuktam. an-artha-antaratve tu
na tad iṣṭa-pratibandha iti na dūṣaṇaṃ syāt. na,
na tad-dhetuḥ so ’-tat-sva-bhāvaḥ syāt. niyatana tad-dhetuḥ syāt. anya-hetukatvān na a-hetuka
na tad-bhāvaḥ. yady a-sata utpattiḥ kiṃ na kṣīrāc
na, tad-rūpa-an-upalakṣaṇāt. sva-bhāvana tad-vat kiñcic chaśasya bhinna-sva-bhāvaṃ

na

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268
eva iti cet, icchātaḥ śabdāḥ pravartante.
ca śrāvaṇatvena prāṇa-ādir vyabhicāreṇa.
tat-kāraṇa-upalabdhyā kiṃ na sidhyati.
śāstram īkṣyate. vāda-tyāgas tadā syāc cenpaśavo ’pi hi tāvad yad a-yuktaṃ paśyanti,
sva-gocare. siddhaṃ tena su-siddhaṃ tan-virodhāt. bahuṣu ca tathā-vidho na asti iti
vā rūpasya kaiścit prāṇi-viśeṣair iti— na ātmani darśanena anumānam iti.
nyūnatā-sādhana-doṣa ity uktaṃ veditavyam.
a-pratiṣedhaḥ, vidhi-pratiṣedhayor virodhāt.
kutaścin nānā-bhāva evam-bhāvaḥ syāt.
anuyanti, śakti-pratibhāsa-ādi-bhedāt.
-anvayatvāt. a-pauruṣeyam a-vitathaṃ syāt.
-an-antaraṃ jñānaṃ prāk sato niyamena
sādhye ’sya an-upalambhanam. tathā hetur
sad-a-santaḥ pratīyante, na ca evam ātmā iti
na tad iṣṭa-pratibandha iti na dūṣaṇaṃ syāt.
sukha-ādayaḥ. saṃskārān niyama iti cet,sukha-ādi-bheda-a-bhāva-prasaṅga iti cet,mithyā-uttarāṇām ānantyāt pratanyantevā prakaraṇa-an-upayogino dravya-viśeṣāḥ.
saṃyogya-ādiṣu yeṣv asti pratibandhokṣīra-ādiṣv anumānam, a-śaktād an-utpatteḥ.
āśritya ācāryeṇa śrāvaṇatve vyatireka uktaḥ.
sādhayati ity upalambha-antara-anugamaḥ. tanśāstraṃ pramāṇayitavyam. katham idānīṃ
katham iti cet, ayam aparo ’sya doṣo ’stu.
tasmāt tena ādheya-viśeṣā iti gamyante.
-viṣayam, aparasmād artha-pratipatteḥ.
kārya-kāraṇa-bhāva-siddher anyatra anumānāt.
dharmo ’sti iti na sādhana-dharma-a-siddhiḥ.
uktam atra – yathā-darśanam iyaṃ vyavasthā,-vyavahāra-niṣedha-upayogāt pramāṇam uktā.
eva, a-sambaddhād vimarśa-a-yogāt.
-viruddha-siddhir uktā veditavyā, yathā –paraspara-parihāra-sthita-lakṣaṇau
ye yad-bhāve para-apekṣatvena upagamyante,-ādiṣu yeṣv asti pratibandho na tādṛśaḥ.
na anveti. yad api sattā-mātram anveti,-dhetūnām api tatra niyamād a-doṣa iti cet,deśa-kāla-sva-bhāva-viprakarṣair
a-sambhavaḥ, tathā tad-abhivyāptayor api itipaśyato nīlam etan na pītam iti. tasmānsattāyāṃ hi sādhyāyāṃ sarvas tad-dhetur
api gamakeṣu pratibandhaḥ sādhyaḥ. tantādātmye ’-saṃvedanāḥ sukha-ādaya iti cet,ayam artha-kriyā-arthī tad-a-samarthaṃ prati-abhyupagama-vad iti pratipattir eva sā,eṣa nyāyaḥ, lakṣaṇa-yukte virodha-sambhavāt.
niyāmakāt. avinābhāva-niyamo ’-darśanān na-antar-gamād iyam. hetu-prabheda-ākhyānesa-ākāṅkṣaḥ syād a-samāpta-vākya eva iti
pratisamādadhīta na tad iṣṭa-pratibandha iti
ekasya vā viparyaye ca ekasya na sādhanaṃ
vṛtti-śaṅkayā eva tataḥ saṃśayaḥ. anvayas tu
dhūmo yatra dṛṣṭaḥ sakṛd vaikalye ca punar
pratyāsattyā sādhya-dharmi-siddhir iti cet,’pi na sidhyati iti. hetos tri-lakṣaṇatvānnana tad-vaśād vastu-sthitiḥ, atiprasaṅgāt. tasmācna, tad-vyatirekasya vyabhicārāt. kathaṃ
na, tad-vyabhicārāt, yathā – na śīta-sparśo ’trana tadā an-abhyupāyataḥ. upāyo hy abhyupāye ’yamna tadā eva tad ācaranti. so ’yaṃ paśor api paśuḥ.
na tadā śāstram īkṣyate. vāda-tyāgas tadā syācna tayoḥ sārūpyam. na api sthūla eko viṣayas
na tayor api saha-upalambha-niyamaḥ. nīla-ākārana, tayor iha anvaya-vyatirekābhyāṃ kārya-kāraṇana tarhi idānīṃ sādhanasya a-tan-nirdeśana tarhi idānīm a-darśanaṃ pramāṇam, bādhāna tarhi tato nānā-bhāvād evam-bhāvo bhavati, kiṃna tasmād bhinnam asty anyat sāmānyaṃ buddhy-ana, tasya a-yogād artha-abhidhāne puruṣa-upadeśana. tasya āvṛty-akṣa-śabdeṣu sarvathā anna tasya eva a-bhāvaḥ śabda-prayogataḥ. na ete
na tasya sad-a-sattva-pratītiḥ. yad apy āha —na, tasya sādhana-antaratvāt. yadi pūrva-pakṣana, tasya sāmarthya-a-darśanāt. tan-mātra-bhāvino
na, tasyāḥ sāmagryā eva antara-viśeṣa-kṛtatvāt
na tā iha. mithyā-uttarāṇi jātayaḥ. teṣāṃ ca na
na tāñ śāstraṃ viṣayī-karoti. na ca teṣāṃ tathāna tādṛśaḥ. na te hetava ity uktaṃ vyabhicārasyana tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa hi san dṛśya
na tāvatā a-bhāva-gatir ity uktam. anyathā
na tāvad ayaṃ puruṣaḥ kañcid arthaṃ pratyety
na tīrtha-snāna-ādir a-dharma-śodhana iti na
na tv a-sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattāna tv evaṃ nityānāṃ śabdānāṃ kasmiṃścit saty
na tv evaṃ para-aṅgāt pratītiḥ, tasya ana tv evam a-śubha-abhinandena viparyāsena ca
na tu punar atra ayam eva śabda-vikalpana tu yathā-tattvam iti. viṣaya-ākāraḥ kaścit
na tu vyatireka-darśana-ādāv upayujyate, saṃśayāt,na tu sapakṣa-vipakṣayoḥ sattvam a-sattvaṃ vāna tuṣāra-sparśo ’tra agner iti. viruddha-kāryana tṛtīyaṃ rāśiṃ vyatirecayataḥ. tayor ekasya
na te tad-bhāva-niyatā iṣyante, vāsāṃsi iva rāge.
na te hetava ity uktaṃ vyabhicārasya sambhavāt.
na tena siddhena kiñcit. nanv evam agny-ādiṣv api
na, teṣāṃ sākalya-a-pratibandha-niyama-a-sambhavāt.
na teṣv an-upalambho ’-bhāvaṃ gamayati. sadna tāv ekatra staḥ. tan na atra viruddha-ana tau pramāṇam. a-dṛśye niścaya-a-yogāt sthitirna trayīṃ doṣa-jātim ativartate, a-siddhiṃ
na tri-vidhād dhetor anyo gamako ’sti, ana, tvat-pakṣe ’py asti sukha-ādi-saṃvedanam iti
na datta-anuyogo bhavituṃ yuktaḥ. na hi
na darśana-antara-avasthitasya doṣa-udbhāvanam. sa
na darśana-mātreṇa, kiṃ tarhi vyatirekād api. tadna darśanāt. avaśyam-bhāva-niyamaḥ kaḥ parasya
na darśita-udāhṛtiḥ pṛthak. ity antara-ślokāḥ. ana dūṣaṇa-avasaraḥ, sthita-vacane tu tasmin doṣam
na dūṣaṇaṃ syāt. na, tasya sādhana-antaratvāt.
na dūṣaṇam, tathā-pratipatty-aṅgasya a-sāmarthyāt.
na dṛṣṭa iti vyatirekī kathyate. na ca evaṃ-vidhona dṛṣṭaḥ, taj-janyo ’sya sva-bhāvaḥ, anyathāna, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. sapakṣe
na dṛṣṭāntaḥ pṛthag ucyate. tri-lakṣaṇo hetur

na

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PVin2_0008606
PVin2_0008907
PVin2_0007807
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PVin3_0011002
PVin2_0008203
PVin2_0005102
PVin1_0003201
PVin3_0013706
PVin3_0002208
PVin3_0012105
PVin2_0005405
PVin3_0010511
PVin3_0000904
PVin2_0005502
PVin2_0005412
PVin3_0002401
PVin3_0000807
PVin3_0001705
PVin3_0002901
PVin3_0002509
PVin3_0000903
PVin2_0009505
PVin3_0008807
PVin2_0004503
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PVin3_0000502
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PVin3_0006401
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269
bhojanīyaḥ, na devadatto na yajñadatta iti.
devadatta-yajñadattayor anyataro bhojanīyaḥ,-bhāva-antara-virahād an-eka-vṛtter ekasya-bandhāt. ata eva a-viparyāsa-udbhavā sā-mātraṃ viśiṣyate viṣāṇinām api viṣāṇeṣu,kriyā-karaṇayor aikya-virodha iti cet,sādhya-sādhana-bheda-a-bhāva iti cet,na, atra dharmiṇaḥ prakṛtatvād iti cet,prakāśitaḥ. iti saṅgraha-ślokau. tasmānpratiniyato ’nyatra kathaṃ bhavet. bhavan vāna iṣyate. katham idaṃ gamyate –’tra dhūmād iti. hetv-a-siddhyā, yathā –bheda-a-bhedābhyāṃ kārya-bheda-a-bhedau. tanvā niyāmakāt. avinābhāva-niyamo ’-darśanān
asti yo vinaśvaraḥ. tat-sva-bhāva-apekṣatvānantaram eva tat tathā-utpannam ekaṃ dṛśyate,
apy asya a-bheda-pratiṣedha eva draṣṭavyaḥ,api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ
vā. sā iyaṃ sattā a-pratibandhinī cet,dharma-viśeṣaṇam. tad-viśiṣṭatayā dharmo
iti cet, atha katham idānīṃ sato rūpaṃ
punar āsām ānantyād a-śakya-nirdeśa iti
sādhayan. kasyacid vāda-bādhāyāṃ sva-bhāvān
vidhāna-rūpatvāt. a-sataḥ sapakṣān
-lakṣaṇatvād asya. sā eva tāvad a-sato
eṣa piṇḍo viṣāṇavān. sādhya-kāla-aṅgatā vāsaṃśayas tu pakṣa-vacanād arthe dṛṣṭaḥ,na tathā na yathā so ’sti tathā api
a-satsu na iti prāptā atra mūkatā. satāṃ caiṣṭasya pratikṣepād a-doṣa iti cet,-ākhyānaṃ para-artham anumānam ity arthāntathā hi pakṣa eva sa tathā-vidhaḥ śabdaḥ,-viṣaya-parigraha-artham. kiṃ punar nirākṛto
-a-bhāvāt. nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ,abhidhānam, sambandha-niyama-a-bhāvāt. tato
pratyakṣa-bādhā-śaṅkā-vyabhicāra ity eke.
a-pracyuta-an-utpanna-ātma-bhūta-viśeṣaḥ kiṃ
para-arthaṃ ca. jñāna-abhidhāna-rūpatvān
prayojana-a-bhāvād a-vyāhāra iti cet,
api niṣ-phala ārambho viparyāsād iti cet,anyathā api nāntarīyakatā-a-bhāvān-a-vṛttiḥ, api tu parīkṣāyā abhyupagama itianuṣṭhitam. yadi idam eva prathamam ucyeta,bādhā, svayam abhyupagama-antara-avasthānāt.
nāma tad-āśrayāṃ siddhiṃ sādhanād upajīvati,
pratyayaḥ, na ghaṭe. yathā ko ’py āyāta iti
bhavataḥ, yathā nīlaṃ paśyato nīlam etan
hi tad-viparīta-virahaḥ sādhya-dharmaḥ syāt,abhiprāya-vaśād iṣṭa-vighāta-kṛd ity ucyate,
vyavacchinatti iti sa tathā sādhya ucyate.
vā, tat tasya gamakam a-gamakaṃ ca iti
kiñcid āsīn me kalpanā īdṛśī. iti vetti
hetur uktaḥ. tāvatā ca artha-pratītir iti
vivarteta, sā ca a-pratyakṣā vivṛttā api
prayatna-anantarīyakatvād ity eṣa kathaṃ
tat-siddhau siddham eva iṣṭaṃ bhavati.
hi tatra ekasya prāmāṇyaṃ syāt siddhir eva,
na hi sa śabda-arthaḥ, yaḥ śābde
’stu. tad api na iti cet, katham idānīṃ

na
na devadatta eva ity abhiprāyād a-doṣa iti cet,na devadatto na yajñadatta iti. na devadatta eva
na deśa-ādi-viśeṣavatā anyena yogaḥ, tathā-bhūtana doṣaḥ. a-saty ātma-grahe duḥkha-viśeṣa-darśana
na dravya-sva-bhāvaḥ. sva-bhāvo ’pi, pratikāryaṃ
na, dharma-bheda-abhyupagamāt. a-bhinne ’pina, dharma-bheda-parikalpanāt. tathā ca āha –na, dharmi-prakrame ’pi vastu-pratibandha-ana dharmī hetuḥ, ubhaya-a-siddheḥ. etena dharmo
na dhūmaḥ syāt. taj-janito hi sva-bhāva-viśeṣo
na dhūmo ’gniṃ vyabhicarati iti. tad-vyabhicārena dhūmo ’tra an-agner iti. sva-bhāva-a-siddhyā,na dhūmo ’rthād dṛṣṭa-ākāra-vijātīyād bhavati, ana na darśanāt. avaśyam-bhāva-niyamaḥ kaḥ parasyana naśvarāḥ. śāly-ādi-bījānām api sa sva-bhāvaḥ
na nānā-rūpayor dravyayoḥ saṃsargād a-vibhāgaḥ.
na nānā-viṣayatā, anumāna-vikalpasya nirna nāma nivāryate. rūpaṃ tu bhinnam, a-śubhana niyamavatī syāt. tasmān na iyam ākasmikī
na nir-anvaya-doṣa-bhāk. ity antara-ślokāḥ. anyana nirdiśyate. na idam idantayā śakyaṃ nirdeṣṭum.
na nirdiśyate. yukto ’yam artha iti sūtram ana nivartate. prapadyamānaś ca anyas taṃna nivṛttir ity a-sapakṣa eva na asti iti cet, na
na nivṛttir iti nivṛtter nivṛttiḥ katham iṣṭā.
na nivṛtter upalakṣya tat. tata eva a-pratijñāna niścaya iti sākṣān na sādhanam. sādhyana niṣidhyate. tasmād āśritya śabda-arthaṃ bhāvana niṣedho ’sti so ’-satsu ca na vartate. jagaty
na, nyāya-prāptasya sādhyasya vacanena
na pakṣa-vacanaṃ sādhanam ity uktaṃ veditavyam.
na pakṣa-sapakṣayor anyataraḥ, vikalpa-ekana pakṣaḥ. sandigdhe hetu-vacanād vyasto hetor anna pakṣasya, uttara-avayava-apekṣatvāt. anyathāna pakṣasya hetor vā vacanaṃ sādhanaṃ svato ’rthana, pakṣī-kṛta-viṣaye ’-bhāvāt. kadācid bhaved
na patati iti. pratibandhād atiśaya-pratipattau
na para-apara-pratipatti-nibandhane. a-pṛthagna, para-arthatvāt. na yuktaḥ, vīta-rāgatvād iti
na, para-arthasya eva phalatvena iṣṭatvāt, talna para-ātmanaḥ pratipattir arthasya. na hi sattāna para-upagatena sādhanam. tad-āgama-bādhanāyana parikleśito devānāṃ priyaḥ syād iti. viruddhana, parīkṣā-kāle kasyacid an-abhyupagamāt. sa yam
na paro dūṣaṇam iti vyaktam iyaṃ rāja-kula-sthitiḥ.
na parvate vṛkṣe vā śaṅkā bhavati. na hi viśeṣana pītam iti. tasmān na tau pramāṇam. a-dṛśye
na punaḥ kutaścid a-sata ity asti sādhyana punar lakṣaṇa-bhedāt. ata eva a-pṛthag-nirdeśa
na punas tathā asya upanyāsa-pūrvako ’nvayaḥ,na puruṣa-icchayā vastu-dharmo vyavatiṣṭhate.
na pūrva-ukta-avasthāyām indriyād gatau. sa punaḥ
na pṛthag dṛṣṭānto nāma kaścit sādhana-avayavaḥ.
na prakāśeta. na ca prakāśo ’rthas tathā-vṛttiḥ.
na pratijñā-artha-eka-deśaḥ. tasya eva a-bhinnana, pratipattṛ-vāñchāyāḥ prakaraṇāt. ata eva
na pratibandhaḥ, pramāṇena a-pramāṇasya bādhanāt.
na pratibhāsate. na ca śabda-viṣaya eva vastu,
na pratiṣedha-viṣayaḥ, vidhi-nivṛtti-rūpatvāt

na

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PVin3_0006311
PVin3_0004706
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PVin3_0012310
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PVin1_0001511
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PVin3_0011706
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PVin2_0007509
PVin2_0008611
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PVin2_0010002
PVin3_0003306
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270
a-dṛṣṭa-pratipatti-śāstrāṇām evam a-vacanāntasmin na hetor vṛttiḥ kim iṣyate. sā api
yady an-upalabhamāno ’pi na asti iti
api spṛṣṭvā ayaṃ ghaṭa iti pratipadan
anveti. pratiṣedhaṃ ca ayaṃ kvacit kurvāṇo
tena tal-lakṣaṇa-mukhena āyāto dharmo
an-anusmaran na yojayati, a-yojayan
na ca etac chabdānām asti iti kathaṃ
artha-vid eva kāryato draṣṭavyā. ata eva
sādhayati, bādhā punas tata eva iti-sva-bhāvayor liṅgayor anumāne ’pi tulya iti-viṣaya-bhedāt pramāṇayor viṣaya-bhedam āha,’n-akṣa-liṅga-āśrayo ’n-upalambha-vikalpo
tarhi sādhana-sāmarthya-vighātāt. tathā hiyatra an-āśrite kasmiṃścit samaye-vacanaṃ śabdasya viśeṣa-a-bhāvād iti cet,-rūpatā. sādhane ’nyatra tat-karma-sambandho
asya mandāḥ sva-bhāvam ūrdhvaṃ vyavasyanti,-utpattir iti kuḍya-ādaya āvaraṇam ucyante.
na sa-ātmakam. iti saṅgraha-ślokaḥ.
tad asya na bhāva-mātreṇa na sāmyena
chāstra-virodhaḥ. tataḥ pratibandha eva,
a-tad-ālambane vastuni viruddha-uktāv api
yadi. gṛhyate vāta-putrīyaṃ kiṃ na yuktyā
vā pāramārthikam. śabdānāṃ pratirundhāno-jñānaṃ ca nāma buddhi-sādhanaṃ pratyetikhaṇḍayanti vā, yena āvaraṇam iṣyante.
-viśeṣa-a-bhāva-kṛtaṃ kārya-vyatirekaṃ
iti. siddha-tat-sva-bhāvatayā tad-a-bhāvea-śabda-liṅgā svayaṃ kathañcid anusmarato
eva upakurvate. sa tasmād eka-sva-bhāvoa-bhāvāt, yaḥ sarva-jñaḥ, sa vaktā
pratiṣedhaḥ. tad a-bhāvād bhavati iti bhāvāneva ukto bhavati. tathā hy ātma-a-bhāva eva
na hi yad yad-viṣaya-ākāraṃ saṃvedanaṃ
hetu-bhāve vā a-nityatva-a-bhāve kṛtakatvaṃ
udbhāvite ’pi doṣe ’rthasya eva a-sāmarthyān-doṣa iti cet, astu, viṣaya-antare ’pi kiṃ-mātrasya a-bhāve ’py a-virodhāt, yathābhāva-prasaṅgaḥ, sarvasya anya-dharma-yogāt.
— prayatna-anantarīyako ’-nityatvād iti.
-niyamāt. tair eva dharmair ye tair vināvaikalya-a-bhāvād iṣṭa-kāla-vat. tadā api vāvyāpakaḥ siddho bhavati, yady asya a-bhāve’-hetur bhavan nir-apekṣatvān na kadācinvyāvṛtter darśayitum a-śakyatvāt. tad asyakathaṃ bhavet. na aśvavān iti martyena-antaraṃ ca sa eva punaḥ prativahati iti
upādānāt. viruddha-vad dhetur apy evaṃ kiṃdṛṣṭa-avayavasya asya a-pratipattir iti cet,-dharma-adhyāsaḥ kāraṇa-bhedaś ca. tataś cenbhinne karmaṇy a-bhinna-ātmano jñānasya
yathā-yoga-vacanād a-nivārita eva iti cet,anyataro bhojanīyaḥ, na devadatto
indriya-jñānaṃ pratyeti iti cet,virodha-darśanād an-āśvāsa-prasaṅga iti cet,ced yathā asti sa niṣidhyate. na tathāuttaraṃ vācyam, ya evaṃ bhavanti. tathā hia-pratipāditaḥ. yadi kiñcit kvacic chāstre

na
na pratiṣedhe doṣaḥ. sva-upagama-āśrayaṃ hi
na pratiṣedho ’yaṃ nivṛttiḥ kiṃ niṣidhyate.
na pratīyāt, vacanād api na eva pratyeṣyati. tadna pratyakṣī-bhavitum arhati. dravyaṃ tatna pratyakṣeṇa kartum arhati iti, tasya a-bhāvana pratyāyana-kāla-bhāvī ity an-aṅgam. yat tarhi
na pratyeti ity āyātam āndhyam a-śeṣasya jagataḥ.
na pramāṇa-antaram. te tarhi tatra a-dṛṣṭāḥ kam
na pramāṇa-phalayor viṣaya-bhedaḥ. sva-bhāvana pramāṇa-bādhanād virodhaḥ. satyam, virodhina pramāṇa-lakṣaṇam anumānaṃ na anveti. tatra
na pramāṇa-vyāpāra-viṣaya-bhedāt. bheda ity apy
na pramāṇam. darśanam eva hi tat tathā utpannam,
na prameyatva-ādiṣv api viparyaya-prāptir asti,na pravartate vicāraḥ, so ’vaśyam āśrayaṇīyaḥ,na, pravṛtti-bhedāt. artho hi liṅginaṃ gamayati,na prasidhyati. sā ca tasya ātma-bhūtā eva tenana prāk, darśane ’pi pāṭava-a-bhāvād iti tadna prāg yogyasya pratibandhāt, tasya sva-bhāva-ana prāṇa-ādi-sambhavena nairātmya-vyāvartanādna prādhānyena gatiḥ. a-prādhānye ’py anvayasyana bādhā. kas tarhi idānīm anayor bhedaḥ. nana bādhā, pratibandhas tu syāt, dvayos tulyana bādhitam. āgama-artha-āśrayā yuktir atyakṣeṣu
na bādhyas tena varṇitaḥ. tasmād viṣaya-bhedasyana buddhim iti ślāghanīya-prajño devānāṃ priyana brūmaḥ — te kiñcid atiśāyayanti iti. api tu
na brūyāt. so ’pi kathaṃ sarva-jñānānāṃ viṣayaṃ
na bhavataḥ kṛtakatvasya śabde ca bhāva-khyātau
na bhavati. asti vā anayor avasthayor viśeṣaḥ.
na bhavati iti viruddhaḥ. ca-śabdo dvayor ekasya
na bhavati iti vyatireko ’-darśane ’pi na
na bhavati iti hetu-pratiṣedho ’sya kṛtaḥ syāt.
na bhavaty eva ity arthād an-anya-saṃsargiṇy ātmana bhavati, tat tasya vedakam, a-paraspara-rūpam
na bhavati dahana-a-bhāve ca dhūmaḥ. tathā hi sa
na bhavati prasiddhiḥ. evam etat. kiṃ tu nana bhavati. bādhanīya-dharmaṇo dharmiṇo
na bhavati mūrta ity a-mūrtatvaṃ nir-upākhye ’pi
na bhavati, yathā — a-brāhmaṇa iti. na hi sa
na bhavati, sarvato vipakṣād a-vyāvṛtter iti cet,na bhavanti. aṃśena janya-janakatva-prasaṅga iti
na bhavet, a-bhāva-kāla-a-viśeṣāt. apekṣayā hina bhavet. tad anena dvi-vidhasya api hetor gamyana bhavet, tad-bhāve vaikalya-a-bhāvād iṣṭa-kālana bhāva-mātreṇa na sāmyena na prādhānyena gatiḥ.
na bhāvyaṃ go-matā api kim. sannidhānāt tathāna bhidyate sva-vacana-virodhāc chāstra-virodhaḥ.
na bhinna iti cet, kaḥ pratiṣeddhā vibhettuḥ. anna, bheda-a-bhāvena sarvathā a-pratipattina bheda-siddhiḥ, na kasyacit kutaścid bheda ity
na bhedena niyāmakaḥ, kriyā-nibandhanatvāt karaṇa
na, ya eva tu ubhaya-niścita-vāci-ity-ādi-vacanāt.
na yajñadatta iti. na devadatta eva ity
na, yathā-ukta-a-grāhiṇas tathā-pratipatty-a-yogādna, yathā-ukte ’-bhāvāt. viruddha-a-vyabhicāry-ana yathā so ’sti tathā api na niṣidhyate. tasmādna yava-aṅkuraḥ śāli-bījād bhavati, api tu yavana yuktaṃ pratiṣidhyate. bruvāṇo yuktam apy anyad

na

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PVin2_0007107
PVin2_0007108
PVin1_0001305
PVin2_0007205
PVin3_0008411
PVin2_0005309
PVin2_0006403
PVin2_0004505
PVin3_0000701
PVin2_0005516
PVin2_0005412
PVin3_0005202
PVin3_0003804
PVin1_0001701
PVin2_0004909
PVin3_0000706
PVin1_0002411
PVin3_0006807
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PVin1_0003412
PVin1_0004007
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PVin3_0009710
PVin1_0002811
PVin1_0003903
PVin2_0007705
PVin3_0006510
PVin2_0008205
PVin3_0012409
PVin3_0000601
PVin1_0002902
PVin3_0011604
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PVin3_0010506
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271-antare prasiddhasya śabda-sāmānya-darśanāt.
a-pratibandhāt tad-a-bhāve ’nya-a-bhāvodṛśyasya a-darśane ’-bhāvaḥ, sa tad-a-bhāve-prāpteḥ sparśasya yukta eva pratiṣedhaḥ.
a-vyāhāra iti cet, na, para-arthatvāt.
vipakṣe vyatirekaḥ, tato ’-vyabhicāra iti.
-bhede prasiddhasya śabda-sāmyād a-bhedinaḥ.
nānā-artha-vṛttitvaṃ śabdānāṃ tatra dṛśyate.
laukikaṃ yadi. gṛhyate vāta-putrīyaṃ kiṃ
ca na śabda-viśeṣam anusmarati, an-anusmaran
eka-arthatā kutaḥ. sva-bhāva-niyame ’nyatra
phala-utpādanaṃ praty ābhimukhyena vināśakye darśayitum iti prayoga-samāsa ucyate
kārya-a-bhāva-gatir uktā veditavyā, yathā –hi liṅginaṃ gamayati, tal-liṅgaṃ śabda iti.
an-arthaḥ khalv api kalpanā-samāropito
an-ādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ
satāṃ ca na niṣedho ’sti so ’-satsu ca
ity upasaṃhāro ’pi vikalpa-nirmita eva syāt,a-sattā-anurodhino bhinna-viṣayāyāḥ pratīterkāraṇam, na a-kāraṇaṃ viṣayaḥ. tasmān-viṣayaṃ proktam, tato bheda-a-pratiṣṭhānāt,ete kartur icchā-mātra-anurodhino dharmāantaḥ-karaṇatva-ādayo ’pi tan-nibandhanā-śabda-pratibhāsy artho bhāva-upādāno
apy a-siddhy-ādayaḥ, yady evam idam api syān-bhūtam, artha-antara-bhūta-dvaya-a-yogāt.
āpatati, sa sarvo ’bhyupagantavyaḥ,a-bhinna-sva-bhāvānāṃ sarveṣāṃ puruṣa-kriyāsarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt.
saha rūpeṇa grāhya-lakṣaṇatvād gṛhyeta.
kadācid viramet. tad dhi kiñcid upalīyeta
sa tasya sva-bhāva iti sakṛd api na janayet.
eka-anta-parigrahe syād eṣa doṣaḥ.
-ādiṣv api yathā-yogam udāhāryam iti, sā api-a-siddhiḥ śāstreṇa. anyatra tv a-jñānād iti-ābham, nir-vikalpakaṃ tu katham. yasmān
yasmād ekam an-ekaṃ ca rūpaṃ teṣāṃ
na avaśyaṃ sannidhānam iti kaścin
-apekṣa-dhruva-bhāvayoḥ. pramāṇaṃ punaḥ —jātasya tad-bhāve ’nya-an-apekṣaṇāt. api ca
iti. kiṃ hy asya avadhāraṇasya phalaṃ yadi
vyāpya-vyāpaka-bhāva-sādhana-prakāra eṣaḥ.
na ca te tathā-avabhāsinaḥ smaryante. tan
sambandhāt kiṃ-sambaddho ’yam iti kathaṃ
-abhidhānam a-saty eva nāstitā na anyatrahetuṃ bruvāṇasya dharma-bhedād aṅga-aṅgitā
vyāptir yadi kathañcin niścīyeta, tadā-āyatane ’pi skandha-traya-sva-bhāva eva iti
pratibhāsamānam api sāmānyam an-upalakṣaṇān
-adhyavasāyau saṃsarga-vipralabdho ’yaṃāder upalambha-pratyayasya eva a-bhāvāt. tankuḍyasya. atha sāmānyena sādhyam iṣṭam iti
tat-prabādhane ’dhikaraṇa-pratyastam-ayān’dhiṣṭhānāt sato ’py an-upalabdhir iti cet,kiṃ sādhana-phalam, an-iṣṭaṃ ca iti. yadi ca
yady evaṃ sambandho na asti iti vaktavyam,
na a-siddhir bhinna-dharmiṇi. yathā aśvosādhane. tan-mātra-vyāpinaḥ sādhyasya anvayonana yuktaṃ sādhanaṃ gotvād vāg-ādīnāṃ viṣāṇi-vat.
na yuktaḥ. kārya-an-upalabdhāv api na avaśyaṃ
na yuktaḥ. kvacid yad-ṛcchayā tathā-bhāve ’pi
na yuktaḥ, dṛśya-tat-sva-bhāva-viṣaya-mātra-ana yuktaḥ, vīta-rāgatvād iti cet, na, karuṇayā
na yuktā a-dṛṣṭi-mātreṇa vipakṣe ’-vyabhicāritā.
na yuktā anumitiḥ pāṇḍu-dravyād iva huta-aśane.
na yukti-bādhā yatra asti tad-grāhyaṃ laukikaṃ
na yuktyā na bādhitam. āgama-artha-āśrayā yuktirna yojayati, a-yojayan na pratyeti ity āyātam
na yojyeta tayā punaḥ. saṅketaś ca nir-arthaḥ
na rasaḥ. tad eva ca rūpa-upādāna-hetūnāṃ pravṛtti
na rūpa-samāsaḥ. tathā hy āha – artha-āpattyā vāna roma-harṣa-ādi-viśeṣa-yukta-puruṣavān ayaṃna, lakṣaṇa-antarasya a-vācyatvāt. yat kvacid ana liṅgam, yathā —pakṣa-sapakṣa-anyataratvād ana laukikam. tat-phalo ’-tat-phalaś ca artho
na vartate. jagaty anena nyāyena nañ-arthaḥ
na vastv-āśrayaḥ. na ca samāropa-anuvidhāyinyona vastu-vaśād vṛttir iti sūcitaṃ bhavati. sa hi
na vastu-viṣayāḥ śābda-vikalpāḥ. arthana vastu-sattā-viprakarṣāt, liṅga-pratipatter api
na vastu-sva-bhāvam anuvidadhati, tasya evam ana vā a-pratipatty-aṅgam ity anughoṣyāḥ, tathāna vā iti. tasya bhāva-an-upādānatve sādhye sa ca
na vā ubhayam iti dharmayoḥ sambandha-upadarśanāt.
na vā kaścid artha-antara-bhūtaḥ, dvayor ekasyana vā kaścid iti. na apy a-siddhy-ādayaḥ, yadyna vā kasyacit. tasmāt tan-mātra-sambaddhaḥ svana vā kasyacid āvaraṇam ity a-vikalaṃ dṛśyeta.
na vā kevalasya apy ālokasya darśanād an-ālokasyana vā yasya yatra kiñcit pratibaddham ana vā sa dhūmaḥ, a-dhūma-janana-sva-bhāvād bhāvāt.
na vā sati hetau, yukti-prāptasya avaśyaṃ
na vācyā, an-upalambha eva saṃśayāt, upalambhena vāda-udāharaṇam. udāharaṇa-diśaṃ tv ācāryaḥ
na vikalpa-anubaddhasya spaṣṭa-artha-pratibhāsitā.
na vidyate. sādharmya-darśanāl loke bhrāntir nāma
na vinaśyed api. na hy avaśyaṃ hetavaḥ
na vināśa-niyatās tat-kāraṇa-vādinā utpattimantona vināśo nāma anya eva kaścid bhāvāt, kiṃ tu
na vipakṣe ’stitvaṃ vyavacchidyeta. vyavacchedena viparyaya-sādhanam, hetor a-pramāṇatvāt. ihana viplavo ’nyo vā vikalpaṃ sphuṭayati. ana vimṛśet. a-parijñāta-sambandhād garbhāt puruṣa
na viruddha iti niyama-artham ity āha. tatra ana virudhyate. bheda-sāmānyayor dharma-bhedādna virodha-vyabhicārāv iti na ayaṃ prasaṅga iti.
na virodhaḥ. etena sattā vyākhyātā. kiṃ tarhi
na vivekena niścīyata iti. tad a-yuktam, yasmātna vivecayaty ayo-golakam iva vahneḥ, tad-rūpana viśiṣṭa-upalambha-a-bhāvāt tatra kasyacid ana viśeṣa-ākṣepaḥ. uktam atra —tad-an-ākṣepe kiṃna viśeṣa-cintā-pravṛttir ity avaśyam evaṃ-vidhena, viṣaya-indriyayor ekasya dvayor vā anna viṣayī-kṛtam eva tat sādhanena, katham atas
na viṣāṇam. kiṃ vai sambandha-mātraṃ viśiṣyate
na viṣāṇitvād eṣa piṇḍo viṣāṇavān. sādhya-kālana vihanyate. sādhane punaḥ sattve sva-bhāva-

na

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PVin1_0001414
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PVin2_0006813
PVin3_0007210
PVin2_0008602
PVin3_0010107
PVin1_0001602
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PVin3_0012501
PVin3_0012304
PVin3_0011707
PVin3_0011712
PVin2_0005610
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PVin2_0006611
PVin3_0010710
PVin3_0001804
PVin1_0001304
PVin3_0009611
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PVin3_0004202
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PVin3_0011812
PVin3_0012308
PVin2_0008706
PVin2_0009406
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PVin3_0003511
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272-virodhānāṃ sāmānyena lakṣaṇatvāt. tathā
upetya āryo ’nujagrāha yaṃ vyaktaṃ tasya-ādimān na arthaṃ vetti vedasya na anyataḥ.
-virahiṇā sāmānyena anvayo na siddha eva.
nityatā-a-niṣpattes tulya-a-tat-sva-bhāvatā.
-utpattir yathā cakṣū-rūpa-āder vijñānasya.
-siddheḥ. janmi-sva-bhāvo nāśī iti cet,upakārasya artha-antaratve ’py uktam.
-nirdeśe ’pi tulya iti kathaṃ pakṣa-doṣaḥ.
katham idānīm a-bhāve sann ity ucyate.
prakṛter niyāmakasya janakatām eva dīpayati.
-ādi-vat. nanv asty eva tiro-dhānam.
dve eva pramāṇe, anyathā-pratipatty-a-yogāt.
vikalpa-kalpanām indriya-jñāne pratihanti.
tat-kṛtam eṣāṃ kadācit kvacic chravaṇam iti.
eva ity a-niścito na anaikāntikaḥ syāt.
nanu viparyaya-prāptir api na eva asti.
na tatra pratītir ākāśād iva ghaṭa-ādiṣu.
tv abhimatasya an-anvayād a-siddhiḥ.
-sva-bhāvasya a-jananāt tasya a-hetutā syāt.
kim a-siddham, yad-arthaṃ hetur ucyate.
eva. tad-upādhiḥ so ’py a-siddha eva.
-ādir an-ubhaya-ātmatā-bahir-bhāvāt tābhyāṃ
vipratiṣiddhaṃ ca etat — na anvayoātmā jīvac-charīre sidhyati, yena ayaṃeva avinābhāvaḥ. tata eva anvaya-siddhir iti
niyamena nivartate. tasmād viśeṣasya
sva-bhāva-pratibandhe hi saty artho ’rthaṃ
vyavatiṣṭhate. yadā ayaṃ pakṣī-karoti, tadāasya sva-bhāvaṃ manda-buddhiḥ paśyann api
hi kiñcit parīkṣante prekṣā-pūrva-kāriṇaḥ,vā pravṛtti-kāmo ’nveṣate prekṣā-pūrva-kārī,-lakṣaṇam atīndriyaṃ su-jñāna-bādhanam. tanyathā — na a-nitya-śabdaḥ śabdo
ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś ca-ādīnāṃ viṣāṇi-vat. vivakṣā-para-tantratvāntayor ekasya tathā-abhyupagame syāt. sa ca
sa tasya sva-bhāvaḥ, yo dadhi-janano-anumāna-āgamānām ekasya vṛttir iti cet,-vacane. tadā ca asya sva-vacanena virodhaḥ,caturdhā bhavati. viruddha-siddhyā, yathā –na sidhyati. na, tad-vyabhicārāt, yathā –agner iti. viruddha-kārya-siddhyā, yathā –syād etat, na āvaraṇān nityaṃ sarve śabdā
kadācit tatra api sannidhānāt. kathaṃ
sad-a-sattva-pratītiḥ. yad apy āha — yadina anvayy a-vyatirekī ced a-nairātmyaṃ
-kārya-janana-sva-bhāvaḥ. anyato ’pi bhāve’nya-a-bhāvaṃ sādhayati, atiprasaṅgāt.
nīla-ākāra-saṃvedanayos tu niyama eva.
-prasiddhena viruddhena arthena apodyate,
yo yena dharmeṇa viśeṣaḥ sampratīyate.
sahitam api tādṛśam eva ity an-upakārakatvān-ātma-atiśaya-siddheḥ. buddhir atiśayavatīiyaṃ keśa-ādi-jñāna-bheda-vat. yadā tadātad-upalambha-sattayā. sā ca a-prāmāṇikā
ity uktam. tatra, sattā-sva-bhāvo hetuś cen-lakṣaṇa-bhāk, na ca anyā gatir asti. tasmāntarhi kṣaṇasya an-upākhyatā-prasaṅgaḥ.

nana vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. atra
na vetty ayaṃ jaḍa-matir loko garīyaḥ padam.
na vedayati vedo ’pi veda-arthasya kuto gatiḥ.
na vai kaścit tathā-bhūtena ātmanā anvayaṃ karoti.
na vai kācid a-nityatā nāma anyā yā paścān
na vai kiñcid ekaṃ janakaṃ tat-sva-bhāvaṃ vā. kiṃna vai janma nāśi-sva-bhāvasya hetuḥ, na ca ana vai tata ātma-viśeṣa-utpatter ambhasas tathāna vai tad-vacanād a-niścaya-utpatter duṣṭana vai tan-niṣedha-mātram a-sapakṣaḥ, kiṃ tarhi
na vai nāntarīyakatayā śabdād artha-pratipattiḥ,na vai paras tad a-nityatvam āha, kiṃ tarhi
na vai pratibandha eva liṅga-lakṣaṇam, kiṃ tarhi
na vai buddhiḥ pratyakṣā, yena indriya-jñānasya
na vai vayaṃ kāraṇānāṃ saha-kārīṇi pratikṣipāmaḥ,na vai vastu-dharma-samāśrayeṇa eva para-arthe
na vai viparyaya-prāptyā eva dūṣaṇam, kiṃ tarhi
na vai śabda-sva-bhāvo niyato ’rtheṣu, yatas tadna vai sa ādhāras taṃ viśeṣī-karoti, a-yogana vai sa eva bhavati, tādṛśasya bhāvāt.
na vai sādhya-a-siddhi-mātreṇa sarvo vipakṣaḥ,na vyaktir buddhir artha-ātmā iti cet, sa kim ana vyatiricyate. na tatra anveti, eka-ātmany apy
na vyatireka iti. ya eva khalu na ity anvayana vyatirekasya a-bhāvaṃ bhāvam icchati, yathāna vyatirekī. pratibandhaś ca avinābhāvaḥ. sa ca
na vyatireko na anvayaḥ. a-darśana-mātram āśritya
na vyabhicarati. sa ca tad-ātmatvāt. tad-ātmatve
na vyabhicāraḥ. anyadā tena vyabhicāra iti suna vyavasyati sattā-upalambhena sarvadā tad-bhāvana vyasanitayā. na ca anumāna-pratibhāsa eva
na vyasanena. tasya puruṣa-parīkṣayā pravṛttāv ana vyāpti-siddhiḥ sarvo vaktā a-sarva-jña iti.
na śabda-a-nityatvavān vā iti, samudāyana śabda-viśeṣam anusmarati, an-anusmaran na
na śabdāḥ santi kutra vā. tad-bhāvād arthana śarīrasya, an-anvaya-śaṅkayā, na ghaṭasya,na śaśa-viṣāṇa-jananaḥ. sa tasya kuta iti cet,na, śāstrasya kvacid an-adhikārāt. śāstraṃ hina śāstreṇa. tayor yasya pramāṇam asti, tadna śīta-sparśo ’tra agner iti. etena vyāpakana śīta-sparśo ’tra kāṣṭhād iti. kāraṇānāṃ kāryana śīta-sparśo ’tra dhūmād iti. hetv-a-siddhyā,na śrūyante, api tu kiñcid eṣāṃ pratipattau sahana sa-apekṣāḥ. yāvatā sa eva eṣāṃ sva-bhāvo na
na sa-ātmakaṃ jīvac-charīram, prāṇa-ādi-virahana sa-ātmakam. iti saṅgraha-ślokaḥ. na prāṇa-ādina sa tasya sva-bhāva iti sakṛd api na janayet.
na sa tena sādhyate, api tv an-upalambhena svayam.
na sa nānātve yuktaḥ, nīla-pīta-vat. viṣayasyana sa pakṣa iti. tata eva bādhā-hetor ana sa śakyas tato ’nyena tena bhinnā vyavasthitiḥ.
na saṃyogena tadvat syāt. sahitasya tad-anyana saṃvedanam iti cet, kā iyaṃ buddhiḥ.
na sañcodya-grāhya-grāhaka-lakṣaṇā. ity antarana sattā-nibandhanān vyavahārān anuruṇaddhi. tadna sattā sādhyate katham. an-anvayo hi bhedānāṃ
na sattā sādhyate. sādhanatve punar asyāḥ
na, sattva-saṅkhyāta-kṣaṇa-antara-an-upādānatā-

na

273

na

PVin2_0006509
na ca te pramāṇa-traya-nivṛttāv api na santi iti śakyante ’dhyavasātum. yo ’pi
PVin2_0006414
sā viprakṛṣṭeṣv apy asti, na ca te na santy eva. tatra api sati pratyakṣa-anumānaPVin3_0011906-ādayo ’pi hi prāṇa-āder hetavo ghaṭa-ādau na santi. tasmāt sandigdha-sāmarthya ātmano
PVin3_0006704
an-antara-udāhṛtaḥ prayogaḥ. atha yad idaṃ na santi pradhāna-ādayo ’n-upalabder iti. tatra
PVin3_0003007
ata eva udāharaṇam apy atra sadṛśam āha — na santi pramāṇāni prameya-arthāni iti,
PVin3_0012611
sarveṣāṃ kathañcid bhāvād iti cet, yathā te na santi, sa prakāro ’-bhāvaḥ. śaśa-viṣāṇayoś ca
PVin3_0005308
jñāna-utpatteḥ. tasmād eṣa śabdo na indriyaṃ na sannikarṣaṃ na ātmānam anyad vā kiñcij jñānaPVin3_0011702
vipakṣād eva hi prāṇa-ādayo nivartante, na sapakṣāt, a-sato nivṛtty-a-yogāt. tasmād
PVin3_0008301
sāmagryāḥ kāryam eva na anumīyate. yena na samagrāṇī ity eva kāraṇa-dravyāṇi sva-kāryaṃ
PVin1_0001309-icchāto ’rthānāṃ sva-bhāva-a-parāvṛtter na samaya-kāla-utpattiḥ sva-bhāvasya. parāvṛttau
PVin3_0008701
tābhyāṃ jananāt samavāyād vā, sa kim ekatra na samavaiti janyate vā. tasya a-sāmarthyāt. tad
PVin3_0012710
ucyate, sa eva a-bhāvaḥ. sambandhī vidyate na sambandha iti ca nipuṇā vāco yuktiḥ. aṅgī-kṛta
PVin2_0007110
tad-arthasya a-pratiṣṭhānād yukter atra na sambhavaḥ. anyathā a-sambhava-a-bhāvān nānāPVin2_0008905
sva-bhāvas tasya tad-dhetur ato bhinnān na sambhavaḥ. kārya-kāraṇa-bhāvād vā sva-bhāvād
PVin3_0012507’pi. na hi tasya a-sati virodhaḥ. so ’pi na sambhavati, adhikaraṇa-ādy-arthānāṃ pratiṣedha
PVin3_0001506 -bhāva-an-abhyupagame sāmānyena api sādhanaṃ na sambhavati, anyatara-artha-antara-bhāva-aPVin3_0001608
na ghaṭasya, virodhād iti sāmānyena api na sambhavati. asti nāma īdṛśasya sambhavaḥ —PVin3_0012107
bhāvo ’-saty apy asti, bhāva-pratiṣedhas tu na sambhavati ity a-skhalita-prajño devānāṃ
PVin1_0001002’-bhāvāt. jāti-guṇa-kriyāvatām etan na sambhavaty eva, rūpa-viveka-sambandhayor aPVin3_0003409
darśanīyaḥ. sa ca yathā pramāṇa-bādhāyāṃ na sambhavati, tathā ekatra viruddhayor
PVin3_0007309
teṣu upacaryate. tad a-siddha-upādāneṣu na sambhavati. tad ime nir-viśeṣaṇāḥ. teṣv arthaPVin3_0011714
saṃśaya-hetur eva na syāt. na hi yo yatra na sambhavati, tad-upalabdhyā tatra saṃśayo
PVin3_0004011
tac ca dṛṣṭa-avarugṇa-ghaṭa-vad utpatty-āder na sambhavati. na kaścid a-nityo ghaṭaḥ, tatra
PVin3_0012505
vastu-rūpa-anukarṣī khalv a-sati pratiṣedho na sambhavet. na hi paryudāsa eva eko naño
PVin3_0004902
ghaṭa-ādikaṃ sapakṣayati. tena a-sapakṣa iti na sarva-anya-dharma-yogini pratītiḥ, kiṃ tarhi
PVin2_0006412
vā. tat kathaṃ na an-upalambhād a-bhāvaḥ. na, sarva-upalambha-nivṛtter atra a-liṅgatvāt,
PVin3_0012913
ghaṭa-ādibhir iti. dvitīyo ’pi prayogaḥ — na sarva-gataṃ sāmānyam, upalabdhi-lakṣaṇaPVin3_0004304
prayojana-a-bhāvād an-upacāra iti cet, na, sarva-dharmi-dharma-pratiṣedha-arthatvāt. tadPVin3_0007109
arthaḥ siddhaḥ syād a-niṣiddhaṃ ca tādṛśam. na sarvathā sattā-sādhane viśeṣaḥ sādhito bhavati.
PVin3_0005011— te kiñcid atiśāyayanti iti. api tu na sarve ghaṭa-kṣaṇāḥ sarvasya indriya-jñānasya
PVin3_0006904
sādhye tathā-an-upalambho dharmo ’sti iti na sādhana-dharma-a-siddhiḥ. na tu punar atra
PVin3_0000106
sva-dṛṣṭa-artha-grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy an-arthataḥ. siddhir iti
PVin3_0004508
saṃśaye dvayor ekasya vā viparyaye ca ekasya na sādhanaṃ na dūṣaṇam, tathā-pratipatty-aṅgasya
PVin3_0005602-sādhanaḥ. niyamo hy avinābhāvo ’-niyataś ca na sādhanam. ity antara-ślokāḥ. nanu yathā-uktaPVin3_0002213
sarvān arthān samī-kṛtya vaktuṃ śakyaṃ na sādhanam. sarvatra tena utsannā iyaṃ sādhyaPVin3_0000808
sādhanam ity uktaṃ veditavyam. kathaṃ na sādhanam. sākṣāt pāramparyeṇa vā tataḥ siddher
PVin3_0000904-vacanād arthe dṛṣṭaḥ, na niścaya iti sākṣān na sādhanam. sādhya-abhidhānāt pakṣa-uktiḥ
PVin1_0004109-upalambhe so ’py a-siddhaḥ saṃvedanaṃ na sādhayati ity upalambha-antara-anugamaḥ. tan na
PVin3_0007104-viṣaya-a-parijñānād iti. so ’yaṃ viśeṣo na sādhya eva vyāhanyate, kiṃ tarhi hetāv api,
PVin3_0002005-vat, sādhya-samudāya-eka-deśa-viśeṣatvāt. na sādhya-samudāya-eka-deśa-viśeṣa ity eva aPVin3_0001301-an-anvaya eṣa doṣo na anyatra iti cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭa-vighāto
PVin3_0007505
san-mātra-āśraye ’pi sādhana-sāmarthyāt. na sādhyatve, vaiphalyāt. api ca, na a-siddhe
PVin3_0001306
ca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na sādhyam an-uktatvād iti cet, yad-vivādena
PVin3_0001307
yad-vivādena sādhanam upanyastaṃ tac cen na sādhyam, kim idānīṃ sādhyam. tathā caPVin3_0001602
ghaṭasya api sa iti virodhaḥ. itaś ca na sāmānya-āśrayaḥ, sarva-vyakti-sambhava-a-bhāve
PVin3_0013404
syāt. na hy arthasya kenacit kathañcin na sāmyam. tatas tad-ātmatāyāṃ sarvaṃ sarvaPVin3_0008107
a-śakyatvāt. tad asya na bhāva-mātreṇa na sāmyena na prādhānyena gatiḥ. a-prādhānye ’py
PVin1_0003113-viśeṣo ’rtha-kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād iti cet, atha katham idānīṃ sato
PVin3_0009809
siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetu-rūpo na siddha ity a-siddha ucyate. sa ca śabdaḥ pakṣī
PVin3_0007401
api tad-a-yoga-virahiṇā sāmānyena anvayo na siddha eva. na vai kaścit tathā-bhūtena ātmanāPVin1_0002611
tad vibhedavat. sidhyed a-sādhanatve ’sya na siddhaṃ bheda-sādhanam. bhinna-ābhaḥ sitaPVin1_0004107
iti cet, sa tāvad viṣayaḥ sva-upalambha-kāle na siddhaḥ siddher a-siddheḥ, anya-upalambha-kāle
PVin3_0001713
kalpane ’-nityatāyām api tulyam iti cet, na, siddhayā a-nityatayā tadvataḥ śabdasya
PVin1_0004108-kāle tu siddha ity upalambhe ’pi tadā na siddho ’nyadā viparyaye siddha iti su-vyāhṛtam.
PVin3_0011808
jānīyāt, tau ca atyanta-parokṣasya na sidhyataḥ. ke ca nir-ātmānaḥ prāṇa-ādy-aPVin3_0011709
anyo na asti ity uktam. te ca darśanena vinā na sidhyataḥ. tan na ātma-avinābhāvī prāṇa-ādiḥ.
PVin3_0006404
yathā ’-liṅgo ’nya-sattveṣu vikalpa-ādir na sidhyati. a-niścaya-phalā hy eṣā na alaṃPVin3_0012302
ādīnāṃ nairātmyena saha virodhaḥ syāt. sa ca na sidhyati ity uktam. astu nāma nir-ātmakebhyo
PVin3_0011902
iti. sa ca kāraṇa-bhāvo ’-darśanād ātmano na sidhyati ity uktam. darśane ’pi vyatireka-a-na

PVin3_0009412
PVin3_0013507
PVin3_0013105
PVin3_0011813
PVin3_0011903
PVin2_0006904
PVin2_0006810
PVin2_0006305
PVin2_0006711
PVin2_0005807
PVin3_0011806
PVin3_0010708
PVin3_0012103
PVin3_0002203
PVin2_0008902
PVin1_0002107
PVin1_0001204
PVin3_0001501
PVin3_0006303
PVin2_0009913
PVin2_0009102
PVin3_0006705
PVin3_0006308
PVin3_0005304
PVin3_0001302
PVin1_0003405
PVin3_0011714
PVin3_0006812
PVin3_0008602
PVin2_0008112
PVin3_0008509
PVin2_0009003
PVin1_0002304
PVin3_0011908
PVin3_0013406
PVin3_0005910
PVin2_0006907
PVin3_0002501
PVin3_0006208
PVin2_0007609
PVin2_0008402
PVin3_0005001
PVin3_0011711
PVin3_0006211
PVin3_0010207
PVin2_0009304
PVin3_0005706
PVin1_0000310
PVin3_0007001
PVin3_0000702
PVin3_0009206
PVin3_0005306
PVin1_0004002
PVin3_0013208
PVin3_0005606
PVin1_0000312
PVin1_0001109
PVin1_0001206
PVin3_0012703

274

na

pratibandhaḥ sidhyet. sa ca an-anvayasya na sidhyati iti vakṣyāmaḥ. sarvathā na asti-sāmarthya-siddhiḥ. sā vacanam antareṇa na sidhyati iti sa tathā-bhūtam eva khyāpayaṃs
chrāvaṇaṃ tan nityam ity a-vyabhicāro ’pi na sidhyati iti. hetos tri-lakṣaṇatvān na-ādi-vad iti, tad apy a-kārya-kāraṇa-bhāve na sidhyati. uktaṃ hi prāk — na an-upalabdhāv aity uktam. darśane ’pi vyatireka-a-siddher na sidhyati. ghaṭa-ādayo vyatireka-viṣayā iti cet,śabdo ’-vācakaḥ syāt tasya iti sambandhaś ca na sidhyati. tasmāt sarvathā sarva eva kvacin
yogyatā-niyamaḥ. tad-a-bhāve ’sya idam iti na sidhyati. na apy arthavattā. arthebhyo jñāpana
a-bhāva-siddhiḥ, tat-kāraṇa-upalabdhyā kiṃ na sidhyati. na, tad-vyabhicārāt, yathā – na-bhāvaś cet, so ’pi tad-ātma-an-upakāre na sidhyati. para-ātmani tulyaḥ paryanuyogo ’n-upalabdheḥ. tathā anya-sattayā a-sattā kiṃ na sidhyati. yadā punar evaṃ-vidhā an-upalabdhir
tad-a-bhāve ’-bhāva-siddhyā vyāptir iti sā na sidhyati, viparyaye pratibandha-a-siddheḥ.
vaktā na bhavati iti vyatireko ’-darśane ’pi na sidhyati, sandehāt. bādhaka-bhāve hy apara-aīdṛśo vyatireka-a-vyabhicāro ’n-anvayeṣu na sidhyati. sidhyaṃś ca balād anvayam āpādayati,
a-sambaddhasya dharmasya kim a-siddhau na sidhyati. hetus tat-sādhanāya uktaḥ kiṃ duṣṭas
-upayoga-sraṃsinyor iva harītakyoḥ. tasmān na su-vivecitaṃ kāryaṃ kāraṇaṃ vyabhicarati. hetu
na abhijalpa-anuṣaṅgiṇī. a-śakya-samayatvān na sukha-ādīnām ātma-saṃvittir āviṣṭa-abhilāpā.
arhati. dravyaṃ tat-spārśanaṃ yadi. tan na. spārśanam api dravyaṃ spṛṣṭvā gṛhṇāti iti cet,viṣayaś cet, sva-āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ siddhiṃ
tal-lakṣaṇatvāc ca bhāvasya a-bhāvo na syāt. a-bhāva ity api bhāva-pratiṣedhaḥ. tad anivartayati. anyathā tat tasya kāryam eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi sva-bhāvaṃ
’-nimittatve vā. tathā ca bhāvas tadvān na syāt, an-upayogāt. upayoge vā sa eva asya svasad-vyavahāra-pratiṣedho vā. kathaṃ ca na syāt. tad-artha-pratiṣedhe dharmi-vācino ’darśana-ānantaryaṃ ca sva-tantrasya na syāt. tad-bala-utpattau ca tasya eva tatra
karotu. pūrva-sva-bhāva-niyata ity etan na syāt, tasya pracyuteḥ, apekṣyāc ca prayatnāt-a-viśeṣāt. a-doṣe ca iṣṭa-vighāto ’pi na syāt, tasya sādhya-vipakṣa eva vṛttyā taddraṣṭur eṣa viniścayaḥ. sa tad-a-bhāve na syāt. na ca viṣaya-sārūpyaṃ vijñānasya, tat-gatir ity uktam. anyathā saṃśaya-hetur eva na syāt. na hi yo yatra na sambhavati, tad-artha-eka-tānatve śabdānām a-nibandhanā. na syāt pravṛttir artheṣu darśana-antara-bhediṣu.
samudāyi-nibandhanatvāt tad-a-bhāve na syāt. bhavantī sva-nimitta-sannidhiṃ sūcayati
vā tat-kāla-dravya-apekṣa iti nir-apekṣa eva na syāt. sa tarhi vinaśvara-sva-bhāvo nir-apekṣa
kāraṇaṃ samudāyinaḥ. a-satsu teṣu sā na syād iti gotvād viṣāṇitā. sāsnā-viṣāṇa-ādisarvatra upayogaḥ syāt. anyathā ekam ity eva na syān nāma-antaraṃ vā, artha-bhedamviśeṣe bhāvanā-viśeṣāt prīti-paritāpa-viśeṣo na syān nīla-ādy-ābhāsa-viśeṣa-vat. te ’nvyatirekaḥ. te ’pi buddhy-ādayo nairātmye na syur iti cet, na, tatra anyeṣām eva sāmarthyaasya dṛṣṭāntena pradarśyate. tad ayaṃ na sva-tantraḥ. tad-a-sambandhī ca apārthakaḥ,kiṃ tarhi sva-jñāna-sattā-viśeṣābhyām iti na sva-tantrā siddhiḥ. na evaṃ saṃvedanasya
pratibandha-a-bhāvād a-pratipādaka iti, na, sva-bhāvataḥ pratipatter a-bhāvāt pradīpād
dharmiṇaḥ siddhasya a-sādhyatām āha. na, sva-rūpeṇa eva nirdeśya ity anena eva-viśeṣād apara-sādhanam, na evam a-bhāvaḥ. na sva-viṣaya-jñāna-a-bhāvād a-bhāva-siddhiḥ,-vacanam. anvayas tv artha-āpattyā siddhaḥ. na hy a-tad-ātma-niyatasya tan-nivṛttyā nivṛttiḥ.
antare tu gamye kāryaṃ hetuḥ, a-vyabhicārāt. na hy a-tad-utpatter a-vyabhicāraḥ, an-āyattatasmāt sapakṣe dvidhā-vṛtti kāryam. na hy a-nityā ity eva sarve prayatna-an-antaranivṛttir api, yato vyatirekī ity ucyate. na hy a-pratibaddhaḥ kasyacin nivṛttau niyamena
sa tarhy a-bhāva-pratyayaḥ kuto bhavati. na hy a-bhāvaḥ kasyacin nimittam. a-sāmarthyāt,
paryāyeṇa. lakṣaṇa-bhedas tu kathita eva. na hy a-vipakṣa-śaṅkāyāṃ sādhya-a-bhāvasiddha-viparīta-artha-vyabhicāri-vipakṣataḥ. na hy a-sati pratibandhe ’nvaya-vyatireka-niścayo
kathañcid viṣayiṇam a-smaran smāryate. na hy a-sad-vyavahārasya kvacid aparaṃ kiñcin-a-bhāva-sādhane na anumānam, an-anvayāt. na hy atra dṛṣṭānto ’sti, sādhana-antara-a-bhāvāt
yathā agnau śīta-vinodana-ādiḥ. na hy atra śabda-arthaḥ samarthaḥ, tad-anubhava-anyataratvād a-nityaḥ śabdo nityo vā iti. na hy atra śabda-ghaṭayoḥ śabda-ākāśayor vāprāṇi-maraṇam iti na idaṃ taruṣu sidhyati. na hy an-apekṣita-vastukaṃ śabda-mātram icchāanyato vā sva-bhāva-antara-pratilambhāt. na hy an-upakāry apekṣyata ity ukta-prāyam. tadsaha-upalambha-niyamād dvi-candra-ādi-vat. na hy anayor eka-ākāra-an-upalambhe ’nyayathā ghaṭa-ākāśayor iti darśanīyam. na hy anyathā sapakṣa-vipakṣayoḥ sad-a-sattve
antar-bhavati ity udāhṛta eva. tathā hi — na hy anyā an-upalabhyeṣu nāstitā-an-upalambhanāt.
viṣayiṇo vṛtta-sambandhasya smaraṇāt. na hy anvaya-vyatirekābhyām anyo hetu-phalayos
eva bhavati. na anyathā idantayā iti cet. na hy ayaṃ gaur ity a-sannihite ’rthe bhavati.
ayaṃ ghaṭa iti jñāne varṇa-pratyavabhāsanāt. na hy ayaṃ ghaṭa iti jñānaṃ sparśana-indriya-jaṃśaśo ’py asti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ viṣāṇa-mātram apahnute, yatas tenana

PVin3_0011304
PVin3_0013403
PVin1_0003612
PVin1_0000710
PVin3_0002801
PVin2_0007705
PVin3_0007803
PVin3_0012806
PVin1_0000110
PVin1_0001007
PVin1_0003215
PVin3_0011304
PVin3_0006006
PVin2_0004812
PVin3_0013308
PVin3_0013609
PVin3_0005703
PVin3_0013402
PVin3_0011611
PVin1_0003103
PVin1_0001107
PVin3_0005007
PVin3_0009805
PVin3_0004105
PVin3_0007504
PVin3_0002410
PVin2_0009613
PVin3_0008608
PVin2_0008913
PVin3_0006603
PVin2_0008001
PVin3_0012506
PVin3_0010303
PVin3_0012007
PVin3_0005006
PVin3_0008903
PVin2_0009312
PVin3_0007601
PVin3_0007708
PVin3_0007802
PVin1_0003111
PVin3_0009212
PVin3_0012505
PVin2_0007505
PVin1_0001311
PVin2_0009204
PVin3_0012607
PVin2_0007614
PVin3_0005901
PVin1_0004001
PVin3_0005203
PVin1_0003101
PVin1_0001801
PVin1_0002307
PVin2_0008511
PVin2_0004508
PVin3_0012810
PVin3_0011714
PVin3_0010903

275
sa kasmān na uktaḥ. sādhyatā-a-bhedāt.
-pratiniyamaḥ, yena upamānāt sādhanaṃ syāt.
eva artha-niṣpattes tad eva phalaṃ yuktam.
utpadyamānaṃ tad-rūpam eva anukuryāt.
sādhya-dharma-iṣṭi-gatir ity ucyate.
sannidhānam iti kaścin na vinaśyed api.
-apekṣayā hetor a-vyabhicāraḥ, vāstavatvāt.
viparīta-sva-bhāva-upasaṃhāra-sambhavāt.
samyag-jñānaṃ pratyakṣam anumānaṃ ca iti.
-apara-parāmarśa-śūnye tac cākṣuṣe katham.
prativiṣayaṃ bhedakam asya karaṇam iti.
sādhya-viparyaya-sādhanatvena bhidyate.
an-upalambho ’yaṃ pratyakṣeṇa eva sidhyati.
bhinnatvād ekasmiṃs tad-a-yogataḥ.
tathā sandigdha-vyatireka-ādayo vācyāḥ.
iti pratijñā-artha-eka-deśa iti,
a-sandigdhau tat-kāryatve ’pi dhī-dhvanī.
sādhya-sādhane tasya upayogaḥ, a-sambandhāt.
artha-antarād a-kārya-bhūtād a-siddheś ca.
prameya-adhigateḥ pramāṇaṃ meya-rūpatā.
na api iyam artha-sannidhim apekṣeta.
a-khaṇḍayataḥ sāmarthya-tiras-kāra-a-yogāt.
anuṣaṅgiṇi punas tan-nirdeśasya vaiyarthyāt.
paraspara-rūpa-vivekena vyavasthā-a-yogāt.
-vyāpini sādhya-dharme na anvaya-vyāghātaḥ.
vyavasthām uparacayan kaścin nivāryate.
-vyāvṛttir iti tad-vyavaccheda-hetutā syāt.
ātmano ’mbhasas tata ādhārād abhinirvṛtteḥ.
antara-nimitto hi dharmaḥ syād anya eva saḥ.
sākalya-a-pratibandha-niyama-a-sambhavāt.
na evam a-kṣaṇikasya, sarvathā a-sambhavāt.
viṣayaḥ, kiṃ tarhi prasajya-pratiṣedho ’pi.
api viśeṣaṇa-upādānam iṣṭasya eva bādhakam.
vyabhicārāt. kathaṃ vyabhicāraḥ.
āvaraṇa-indriya-śabdeṣv an-upayogāt.
— pātaṃ na karoti iti. tad api iṣṭam eva.
darśanaṃ khyāpyate, tad an-ukte ’pi gamyate.
iti vyatirekī iva dharmiṇo nirdiśyate.
vipakṣa-vṛtter ubhaya-dharmatve ’py a-doṣaḥ.
hetur a-vipakṣa-vṛttir ubhaya-dharmaś ca.
artha-sārūpyād anyato jñānasya sambhavati.
api hi śabda eva kevalaḥ siddhaḥ, na arthaḥ.
khalv a-sati pratiṣedho na sambhavet.
vā tat-sva-bhāvatayā gamakasya a-gamakatvāt.
tādātmyād anyasya a-samaya-darśino ’pi syāt.
-a-vyabhicāratvāt sthālī-taṇḍula-pāka-vat.
anena a-sato niścinvatā prameyā vaktavyāḥ.
a-hetutvād vināśasya sva-bhāvād anubandhitā.
upalabhe vā iti kalpikāyāḥ samudbhavaḥ.
-upalambha-niyamād a-bhedo nīla-tad-dhiyoḥ.
na ca samāropa-anuvidhāyinyo ’rtha-kriyāḥ.
pratilabhate. tatra arthena ghaṭayaty enāṃ-balena anvayan katham an-upalakṣako nāma.
cetanāś ca ete sukha-ādayaḥ saṃvedyatvāt.
ca kāraṇam antareṇa bhāve ’-hetutā eva syāt.
anyathā-abhidhāne gamaka-dharma-a-dyotanāt.
-anubandhinī tad-deśa-sannihita-sva-bhāvatā.
uktam. anyathā saṃśaya-hetur eva na syāt.
vacanaṃ na asti ity a-niścito vyatirekaḥ.

na
na hy ayam ābhyāṃ sādhya-viparyaya-sādhanatvena
na hy arthasya kenacit kathañcin na sāmyam. tatas
na hy arthasya yathā-sva-bhāvaṃ vyavasthitiḥ,na hy arthe śabdāḥ santi tad-ātmāno vā, yena
na hy avaśyaṃ sāmānya-arthī viśeṣa-pratiniyamana hy avaśyaṃ hetavaḥ phalavantaḥ, vaikalyana hy avinābhāvo hetor vyavasthayā darśyate —na hy asti sambhavo yathā-avasthita-vastu-sthitiṣv
na hy ābhyām arthaṃ paricchidya pravartamāno
na hi idam iyato vyāpārān kartuṃ samartham,na hi indriyāṇi bhedakāni, sarva-jñāna-hetutvāt.
na hi iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity
na hy eka-ākāra-pratiniyatād a-saṃsargiṇo
na hy ekasya tāv anyonya-vilakṣaṇāv ākārau
na hy ebhir hetoḥ sāmānya-lakṣaṇaṃ viśeṣana hy evam-ādīni yathā-ukta-lakṣaṇāsu jātiṣv antar
na hy eṣa pravartanīyo vyavahāro yena a-niyataḥ
na hi kathañcit sādṛśya-mātreṇa arthānāṃ kenacid
na hi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś ca
na hi kriyā-sādhanam ity eva sarvaṃ sarvasyāḥ
na hi gava-ādi-vikalpo ’rtha-sannidhāv eva
na hi tatra atiśayam an-utpādayat kiñcit-karaṃ
na hi tatra aparo viśeṣo nirdiśyate. sa śabdatayāna hi tatra apy an-upalambham antareṇa anyaḥ
na hi tatra avaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, sanna hi tathā-uparacito ’-prasiddha-rūpa-sāmānyona hi tad-vyāvṛtter anyat tad-vyavacchedanam. ana hi tasmād upakāram an-anubhavatas tato ’vasthāna hi tasmin niṣpanne ’-niṣpanno bhinna-hetuko vāna hi tasmin bhavati sva-kāraṇa-sāmagry-adhīnair
na hi tasya a-kṣaṇikasya artha-kriyā sambhavati,
na hi tasya a-sati virodhaḥ. so ’pi na sambhavati,
na hi tasya a-sattā-an-abhyupagama itara-grahaṇaṃ
na hi tasya a-sapakṣād eva vyatireka iti. nanv
na hi tasya upalambha-āvaraṇaṃ sambhavati. satona hi tasya tat-kṛtaḥ pātaḥ, svayaṃ patinana hi tasya prāg darśana-bhrāntiḥ, yā vacanena
na hi dharma-dharmi-vācinoḥ śabdayor vācye kaścid
na hi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ punar
na hi pakṣa-vipakṣa-pravibhāga-apekṣayā hetor ana hi paṭu-mandatā-ādibhiḥ sva-bhedair bhedakam
na hi pare ’-pracyuta-ātmana upalayanam ana hi paryudāsa eva eko naño viṣayaḥ, kiṃ tarhi
na hi prakāśatayā prakāśayan pradīpas tad-rūpa-ana hi pratipuruṣam arthānām ātma-bhedaḥ,na hi bahulaṃ pāka-darśane ’pi sthāly-antar-gatana hi bhāva-viṣayam eva pramāṇam, a-visaṃvādana hi bhāvā vinaśyantas tad-bhāve hetum apekṣante,
na hi bhāvānāṃ sva-viṣaya-jñāna-a-bhāvād evaṃna hi bhinna-avabhāsitve ’py artha-antaram eva
na hi māṇavako dahana-upacārād ādhīyate pāke.
na hi muktvā artha-rūpatām. tasmāt prameyana hi yato yatra jñāna-abhidhāna-vṛttiḥ, tad-anna hi yad yad-viṣaya-ākāraṃ saṃvedanaṃ na bhavati,
na hi yasya yam antareṇa bhāvaḥ, sa tasya hetur
na hi ye yathā yam arthaṃ vidanti vacana-jñāḥ, tena hi yo yatra na asti, sa tad-deśam ātmanāna hi yo yatra na sambhavati, tad-upalabdhyāna hi rāga-ādīnām eva kāryaṃ spanda-vacana-ādayaḥ,na

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276
nanv ayam eva asya dharma-viraho dharmaḥ.
doṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ nāma.
āyāta iti na parvate vṛkṣe vā śaṅkā bhavati.
-upalambhasya na artha-dṛṣṭiḥ prasidhyati.
prati na datta-anuyogo bhavituṃ yuktaḥ.
asty anyat sāmānyaṃ buddhy-a-bhedataḥ.
dṛṣṭo bhedo hi kvacin na anyatra dṛśyate.
cintyate hy atra pratibaddhaḥ phala-udayaḥ.
abhidheyaṃ kim apy asti iti sādhyaṃ syāt.
vyatireky apy a-gamakam. na, a-vyatirekāt.
ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād iti.
prasaṅgo vācyaḥ. anvaya-a-siddhi-vacane ’pi,
-a-siddher hetu-bhāvena a-siddha ucyate.
yogāt. na bhavati, yathā — a-brāhmaṇa iti.
darśana-vad buddhau śabdena a-pratibhāsanāt.
an-avasthānād a-pratipattir eva a-bhāvasya.
yady apekṣeta so ’rtho vyavahito bhavet.
vyavacchede vā katham a-vyatirekaḥ.
bhāvān na para-ātmanaḥ pratipattir arthasya.
sa iha na uktaḥ, anumāna-viṣaye ’-sambhavāt.
saṃśaya-hetutvāc cheṣavat tad udāhṛtam.
-pratibhāsā pratītiḥ kalpanā. tayā rahitam.
-jñānānām ātma-saṃvedanasya pratyakṣatvāt.
prasiddhaḥ siddha iti na kiñcid etat.
-sambandhena tad-a-vyabhicārāt pramāṇam.
ca iti viruddhau dvau ca nirdiṣṭau.
-liṅginoḥ, bheda-āśrayatvāt tad-bhāvasya.
kiṃ tarhi hetāv api, tulya-doṣatvāt.
tādṛśa-udbhave tac-chakti-niyama-a-bhāvānayaṃ tri-prakāro ’pi dharmaḥ sattā-sādhane
a-yogād iti cet, ukta-uttaram etat. tasmān-anumānasya a-sambhavāt. tatra paścād bhāvāneva bādhane bhavati, na anyatra iti cet,ko hi viśeṣo ’-bhāva-a-viśeṣa iti cet,ca syād a-sambandhād apārthakaḥ. yadi
bāndhya-vijṛmbhitam. nivṛttir yadi tasmin
a-siddher anvaya-vidhāna-a-yogāt. tad eva ca
gaur ity a-sannihite ’rthe bhavati. idaṃ caāviśat sarūpayantaṃ ghaṭayet. idam eva ca’-satsu ca na vartate. jagaty anena nyāyena
na sambhavet. na hi paryudāsa eva eko-dharma-an-āśrayo vastu. anya-viṣaye ’pi-ātmana upalayanam a-nityatām icchanti,karaṇa-guṇa-vaktu-kāmate vacanam anumāpayet.
iva kāraṇa-sāmagrī sva-kārya-utpādane.
artha-bhedam abhyupagamya tathā-abhidhānāt.
tena para-iṣṭa-artha-siddhi-pratibandhāt.
atha kā iyam a-vyaktiḥ. a-dṛśya-ātmatā.
pravartamāno ’rtha-kriyāyāṃ visaṃvādyate.
kasmāt. hetor viśeṣeṇa anvaya-a-bhāvāt.
uktam. na a-bhāvasya kaścid dharma iti cet,a-kāryatve ’-kāraṇāt sakṛd apy a-bhāvāt.
’yam a-nitya-śabdaḥ, kṛtakatva-ādi-vat.
prāpnoti. kva tarhi idānīm ayam anubhavaḥ.
a-bhāvāt phalasya api na asti ity a-samānam.
a-yuktaḥ, an-upalambhād a-bhāva-siddheḥ.
anukārād avasthā-bhede ’py a-bheda iti cet,a-sapakṣaś ca a-tattva-lakṣaṇa iti.
-mātram anveti, na tena siddhena kiñcit.

nanv
na hi vastu-rūpam eva dharmaḥ, a-santo ’pi
na hi vitti-sattā eva tad-vedanā yuktā, tasyāḥ
na hi viśeṣa-śabda-sannidhir eva sāmānya-śabdānāṃ
na hi viṣaya-sattayā viṣaya-upalambhaḥ, kiṃ tarhi
na hi vṛṣasyantī ṣaṇḍhasya rūpa-vairūpyana hi vyakty-ātmano vyatiriktam anvayinam arthaṃ
na hi vyakty-ātmānaḥ parasparam anuyanti, śaktina hi śabda-arthaḥ sann a-san vā kañcit puruṣana hi śabda-arthāḥ svataḥ kañcid guṇa-viśeṣam
na hi śrāvaṇatvaṃ kutaścid vyatiricyate, sandehana hi sa-ātmaka-an-ātmakābhyām anyo rāśir asti,
na hi sa eva ātmānam anveti ity a-sambaddham.
na hi sa eva tasya sādhanaṃ bhavati, tad-bhāvana hi sa eva brāhmaṇas taj-jāti-yogād a-brāhmaṇaś
na hi sa śabda-arthaḥ, yaḥ śābde na pratibhāsate.
na hi saṃvedana-a-bhāvaḥ svataḥ sidhyati, tad-ana hi saṅketa-kāla-bhāvitam abhilāpa-sāmānyam ana hi sattā-pratiṣedhād anyo vyatirekaḥ.
na hi sattā śabdasya artha-viśeṣe pratibaddhā,na hi sambhavo ’sti kārya-sva-bhāvayor uktana hi sarva-an-upalabdhir a-bhāva-pratipādikā.
na hi sā indriya-jñāne sambhavati, arthasya
na hi sukha-ādīnām ātma-saṃvedane vikalpaḥ
na hi sva-icchā-kalpita-bhedeṣv an-artha-tantrana hi sva-bhāvaḥ kāryaṃ vā bhāva-kāraṇa-vyatireke
na hi sva-bhāvād anyasya sarvatra sapakṣe sattvam,
na hi svayaṃ jñāna-viṣayatā liṅgasya liṅgina hi hetur an-anvayaḥ siddher aṅgam, tataḥ
na hetu-bhedo bhedaka ity a-kāraṇaṃ viśvasyana hetu-lakṣaṇa-bhāk, na ca anyā gatir asti.
na hetuḥ kaścid anvayī nāma. na ca prameyatvasyana hetutvaṃ phale ’py eka-antatā kutaḥ. sa hi
na, hetoḥ sarvasya guṇa-doṣayoḥ sva-sādhye
na, hetoḥ sva-bhāva-bhedāt. a-tad-ātmatve ’pi
na hetor a-vyabhicāra-dharmatā dṛṣṭāntena
na hetor vṛttiḥ kim iṣyate. sā api na pratiṣedho
naḥ kṛtakaṃ yathā-uktam abhidharme – katamenaḥ pratyakṣaṃ, sannihita-artha-niścayanaḥ sukhaṃ yat sātaṃ saṃvedanam iti siddhāḥ sukha
nañ-arthaḥ pralayaṃ gataḥ. deśa-kāla-niṣedhaś ced
naño viṣayaḥ, kiṃ tarhi prasajya-pratiṣedho ’pi.
nañi vibhāgena niyoga-vṛtteḥ. sapakṣa-lakṣaṇananv a-vivakṣita-viśeṣaṃ sāmānyaṃ siddham eva. tatnanv atra apy eṣa tulyaḥ prasaṅgaḥ — na ātmani
nanv an-apekṣāṇām api keṣāñcit kvacin na avaśyaṃ
nanv an-artha-antara-hetutve ’pi bhāva-kāle ’nanv an-udbhāvite ’pi doṣe ’rthasya eva ananv anena lakṣaṇena pradhāna-puruṣa-ādayo ’py ananv anyad api śābda-upamāna-ādikaṃ pramāṇam asti,
nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ, na pakṣasya,nanv ayam eva asya dharma-viraho dharmaḥ. na hinanv araṇi-nirmathana-ādiṣv a-saty apy agnau
nanv asty eva tiro-dhānam. na vai paras tad ananv asya eva rūpaṃ vayam apy anububhutsavaḥ.
nanv idam apy a-niśceyam eva – sarva-sāmagrīnanu upalabdhi-lakṣaṇa-prāpteḥ sparśasya yukta eva
nanv etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam. bhede
nanv etasminn a-sapakṣe hetv-a-bhāva-prasaṅgaḥ,nanv evam agny-ādiṣv api prasaṅgaḥ. tatra api hi

nanv

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277

nāntarīyakatayā-bhāvatā-an-apekṣatayor virodho vyākhyātaḥ. nanv evam api virodhinoḥ paraspara-parihārana hi tasya a-sapakṣād eva vyatireka iti. nanv evam asya sapakṣe ’nuvṛtty-a-bhāvaḥ kathyate.
anena aparatra pariccheda iti cet, nanv evam ātmani dṛṣṭasya aparatra-upanaye
agni-sāmānyaṃ tatra a-siddham iti sādhyate. nanu ca atra api tad-a-yoga-virahiṇā sāmānyena-bhāvaḥ. ata eva, anyathā āśraya-a-siddheḥ. nanu ca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so’paro niyata-prāptir iti dur-nivāraḥ. nanu tathā apy a-siddhir hetoḥ pratijñāyāś ca
na asti iti gamyate. iti saṅgraha-ślokaḥ. nanu tad-a-bhāve ’n-upalambhāt siddhā vyāvṛttiḥ.
-niyamaḥ. darśanād bhāva-siddhir iti cet, nanu tad eva idaṃ paryanuyuktam – kim idaṃetau dvau hetū viparyaya-sādhanād viruddhau. nanu tṛtīyo ’pi iṣṭa-vighāta-kṛd viruddho ’sti,
yatra na asti, sa tad-deśam ātmanā vyāpnoti. nanu na ākāśa-deśe rūpa-ādayas tad-deśāṃś ca-vyatirekaḥ sādhya-dharma eva ity a-siddhaḥ. nanu pakṣa-ādīnāṃ parasparato bhedād aa-vyabhicāra-a-siddhyā a-niścita-artham. nanu prayoga-sāmarthyād eva artha-anubandhaḥ
siddhir astu. tathā api kiṃ siddhaṃ syāt. nanu bauddho vikalpa-pratibhāsaḥ śabda-arthaḥ,’-niyataś ca na sādhanam. ity antara-ślokāḥ. nanu yathā-ukta-lakṣaṇa-an-upalabdhir api kācit
pratibanddhuṃ samartha ity ukta-prāyam. nanu yava-bīja-ādayo ’pi śāly-aṅkure janye ’ntad a-nityatvam āha, kiṃ tarhi vināśam. nanu vinaṣṭa-tiro-hitayor dvayor apy a-vyaktisdūṣaṇaṃ syāt. evam etat, iṣṭa-a-prāpteḥ. nanu viparyaya-prāptir api na eva asti. na vai
kaḥ prastāvo ’-prastuta-pakṣī-karaṇasya. nanu viśeṣasya sāmānya-ākṣepāt tat-siddhau
gamayati iti. ata ekasya prayogaḥ syād iti. nanu śrāvaṇatvaṃ vyatireky apy a-gamakam. na, a-bhedāt. ata eva a-pṛthag-nirdeśa ity uktam. nanu saṃhatānām a-saṃhata-para-upakāra-niyama-a-gatiḥ, tad-a-bhāve ’-bhāva-a-pratipatteḥ. nanu satsu upalambha-kāraṇeṣv anyeṣu upalabhyasya-pratyayaḥ, te tasya anubhava iti cet, nanu sā eva tayoḥ pratyāsattir atra vicāryate –tac ca a-siddham. vyakto viṣaya iti cet, nanu sā vyaktir buddhir eva. tad-upādhiḥ so ’py adeśa-sannidhau sādhye tat-sambandhitā hetuḥ. nanu sva-āśraya-vyāpti-vādinā api tad-deśaca. sa ca sva-saṃvedana-pratyakṣa-siddhaḥ. nanu sva-viśiṣṭa-pratyayam antareṇa api bhavaty a-avadhāraṇam anyad vyavacchinatti, naraṃ ca nārāyaṇam eva ca ādau svataḥ sutau dvau
eva niścayāt sādhanaṃ dūṣaṇaṃ vā. ta ete nava pakṣa-dharmā nirdiśyante — prameyatvān’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa-dharmo vibhajyate. sva-bhāva-kāryaapy a-niśceyam eva – sarva-sāmagrī-janmāno naśyanti iti, tāsām a-niḥ-śeṣa-darśanāt. vicitrasāmagryo dṛśyante. tatra kācit syād api yā a- naśvara-ātmānaṃ janayet. na, artha-kriyā-śaktikaścin niyama-hetur vaktavyo yata ime kecin naśvara-ātmāno jātāḥ. na ca atra kaścin niyāmakaḥ
tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hi sa-apekṣāṇāṃ hi dharmāṇāṃ na
yo vinaśvaraḥ. tat-sva-bhāva-apekṣatvān na naśvarāḥ. śāly-ādi-bījānām api sa sva-bhāvaḥ svatad-bhāve hetum apekṣante, sva-hetor eva naśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit kṛtakaḥ saeva śaṅkā śabda-artha-niścaye. yasmān nānā-artha-vṛttitvaṃ śabdānāṃ tatra dṛśyate. na
sarva-ātma-vidhāna-pratiṣedhanam. a- nānā-ātmatayā bhede nānā-vidhi-niṣedha-vat. ekaekatva-a-niścayād a-nānātva-pratipatter a- nānā-ekaṃ jagat syāt. atha api syāt,svayaṃ-śrutiḥ punar ekasya dharmiṇaḥ śāstre nānā-dharma-vyavasthāyām api svayam ātmanā eva-pratiṣedhayoḥ. ekaṃ dharmiṇam uddiśya nānā-dharma-samāśrayam. vidhāv ekasya tad-bhājam
vā. atha api tad-abhimatāt kutaścin nānā-bhāva evam-bhāvaḥ syāt. na tarhi tato nānānānā-bhāva evam-bhāvaḥ syāt. na tarhi tato nānā-bhāvād evam-bhāvo bhavati, kiṃ tarhi tan-grāhaka-saṃvidām. anyathā ekasya bhāvasya nānā-rūpa-avabhāsinaḥ. satyaṃ kathaṃ syur ākārās
eva tat tathā-utpannam ekaṃ dṛśyate, na nānā-rūpayor dravyayoḥ saṃsargād a-vibhāgaḥ.
ity antara-ślokau. pratyakṣa-virodhe ’pi nānā-rūpasya yad eva śrutau rūpaṃ pratibhāsate ’vidhāna-pratiṣedhanam. a-nānā-ātmatayā bhede nānā-vidhi-niṣedha-vat. eka-dharmiṇy a-saṃhāro
asya a-bheda-pratiṣedha eva draṣṭavyaḥ, na nānā-viṣayatā, anumāna-vikalpasya nir-viṣayatvāt,na sambhavaḥ. anyathā a-sambhava-a-bhāvān nānā-śakteḥ svayaṃ dhvaneḥ. avaśyaṃ śaṅkayā
sva-bhāva-antara-utpattes tathā upayogināṃ nānā-sva-bhāva-upakāra-sādhanam etat. na eka-kālasarva-ātmasv ekatva-a-niścayād a- nānātva-pratipatter a-nānā-ekaṃ jagat syāt. atha
vyavasthā-a-siddheḥ. kriyā-sādhanayor viṣaya- nānātva-virodhāc ca. a-bhinna-viṣayatve dvayaṃyaṃ śabdo ’nudhāvet. artha-nānātve hi buddhi- nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat. tad-a-bhede ’py
api sukha-ādi-nīla-ādy-ākārayor a- nānātvāt kaṃ bata ayam āśritya hetuṃ bheda-anīla-ākāra-saṃvedanayos tu niyama eva. na sa nānātve yuktaḥ, nīla-pīta-vat. viṣayasya vijñānaarthaṃ paśyāmaḥ, yaṃ śabdo ’nudhāvet. artha- nānātve hi buddhi-nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat.
hetu-dṛṣṭāntau, a-prakaraṇa-āśrayaḥ, a- nāntarīyaka-abhyupagamaś ca śāstra-upagame ’pi
abhisambandha ekasya tad-antarāla-vyāpti- nāntarīyakaḥ, ātapa-āder iva ghaṭa-ādibhir iti.
karoti. pratipādayatā hi paraṃ dhūmo ’gni- nāntarīyako darśanīyaḥ — yatra dhūmas tatrasyāt, kāryasya kāraṇa-a-vyabhicārāt. nāntarīyakatayā ālokaḥ saha rūpeṇa grāhyaniyāmakasya janakatām eva dīpayati. na vai nāntarīyakatayā śabdād artha-pratipattiḥ, api tu

nāntarīyakatā

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PVin3_0011112
PVin1_0000802
PVin3_0005507
PVin2_0006605
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PVin3_0005008
PVin1_0000813
PVin2_0009003
PVin3_0006306
PVin2_0008206
PVin2_0009006
PVin3_0011011
PVin1_0003202
PVin1_0000610
PVin3_0003703
PVin3_0001609
PVin1_0003904
PVin3_0008810
PVin2_0008302
PVin3_0013202
PVin1_0004105
PVin2_0007207
PVin1_0001411
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PVin2_0008308
PVin2_0008701
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278

nāstitāvyatireka-anuvidhāyī pauruṣeyaḥ. anyathā api nāntarīyakatā-a-bhāvān na para-ātmanaḥ pratipattir
janayataḥ. śāstra-kāro viruddha-dharma- nāntarīyakatāṃ dvayor a-paśyaṃs tayor a-virodha’nya-kalpanā yuktā, atiprasaṅgāt. tasya nāntarīyakatāyāṃ tu syāt. sa hi pratibaddha-sva-saṃsthitiḥ. artha eva hy arthaṃ gamayati, nāntarīyakatvāt. na abhidhānam, sambandha-niyama-a
na ca śāstra-dvāreṇa vivādaḥ, tadā tasya a- nāntarīyakatvāt. na ca evaṃ-vidhā dharmāḥ kvacid-parityāgayoḥ sva-bhāva-antara-utpatti-hāni- nāntarīyakatvāt, nityaṃ tad-ātmatāyāṃ kadācidna tarhi idānīṃ sādhanasya a-tan-nirdeśa- nāntarīyakatvāt pakṣasya lakṣaṇaṃ vācyam. vācyam,
pravartate vicāraḥ, so ’vaśyam āśrayaṇīyaḥ, nāntarīyakatvād iti sa eva tasya pratibandha-kṛtā eva bhavantu, saty api saṃyoge tan- nāntarīyakatvād eṣām, paramparā-kalpanāyāś ca
viruddhayor eka-upagamasya apara-tyāga- nāntarīyakatvān na ubhaya-dharmā asti iti. siddha
na nivartate. prapadyamānaś ca anyas taṃ nāntarīyakam īpsitaiḥ. sādhya-arthair hetunā tenana tatra śakteḥ sāmarthyam asti iti. tasmān nāntarīyakam eva kāryaṃ kāraṇam anumāpayati, tatayam upanipatya vijñānaṃ janayan na an-ātma- nāntarīyakaṃ pratibhāsaṃ puras-kartuṃ yukto rasavyakti-janmanos tathā-abhidhānāt. yan- nāntarīyakā sattā yo vā ātmā svo ’-vibhāgavān. sa
te hi vaktur vivakṣā-vṛttaya iti tan- nāntarīyakās tām eva gamayeyuḥ. na ca puruṣaa-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate. a- nāntarīyake ca arthe bādhite ’nyasya kā kṣatiḥ.
hi tatra atiśayam an-utpādayat kiñcit-karaṃ nāma. a-kiñcit-karaṃ ca kiṃ kasya āvaraṇam anyadviśeṣe smṛtir yuktā, tasyā a-tat-kṛtatve tan- nāma-a-grahaṇa-prasaṅgāt. tataḥ smṛtyā
upayogaḥ syāt. anyathā ekam ity eva na syān nāma-antaraṃ vā, artha-bhedam abhyupagamya tathāanyathā a-bhāva iti bhāva eva kaścin nāma-antareṇa uktaḥ syāt. tasmān na asya-bhāve ’nya-an-apekṣaṇāt. api ca na vināśo nāma anya eva kaścid bhāvāt, kiṃ tu bhāva eva-a-tat-sva-bhāvatā. na vai kācid a-nityatā nāma anyā yā paścān niṣpadyeta. sa eva hi bhāvaḥ
niścayaḥ. a-darśane ’py uktam. dṛśya-ātmanor nāma ayam arvāg-darśanaḥ saha-bhāvam itaraṃ vāidam idantayā śakyaṃ nirdeṣṭum. a-nirūpitena nāma ayam ātmanā bhāvān vyavasthāpayati idam asyaeva idaṃ paryanuyuktam – kim idaṃ darśanaṃ nāma iti. tasmāj jñāna-bhāvād artha-bhāvam
prāmāṇyād a-doṣa iti cet, asti nāma īdṛśasya viniścaye sambhavo na asyaiti sāmānyena api na sambhavati. asti nāma īdṛśasya sambhavaḥ — devadattana vidyate. sādharmya-darśanāl loke bhrāntir nāma upajāyate. a-tad-ātmani tādātmya-vyavasāyena
kriyate. a-bhāvaṃ karoti iti hi na a-bhāvo nāma kaścit kāryaḥ, tasya kathañcit kāryatve ’karoti iti prāptam. tatra yady a-bhāvo nāma kaścit kāryaḥ syāt sva-bhāvaḥ, sa eva bhāva
ca artha-pratītir iti na pṛthag dṛṣṭānto nāma kaścit sādhana-avayavaḥ. tena na asya
-upalabhamānaḥ kasyacit saṃvedanaṃ vedayate nāma kiñcit. upalabhyate saṃvedanam anyena itikutaḥ. yatra svātantryam icchāyā niyamo nāma tatra kaḥ. dyotayet tena saṅketo na iṣṭām
kathaṃ saṃhṛta-vikalpe darśane ’-vibhāvitā nāma. tad ayam a-saṃsṛṣṭa-vikalpo vā pratyakṣo
-āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ siddhiṃ sādhanād upajīvati, na-uttaram etat. tasmān na hetuḥ kaścid anvayī nāma. na ca prameyatvasya vipakṣe ’nvaya-a-yogaḥ.
-darśana-balena anvayan katham an-upalakṣako nāma. na hi yato yatra jñāna-abhidhāna-vṛttiḥ,’sya doṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattā eva tad-vedanā yuktā,syāt. sa ca na sidhyati ity uktam. astu nāma nir-ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ tad-prasiddhena a-nirākṛtaḥ. nirdeśyaḥ. yadi nāma nirdeśyaḥ, pratyakṣa-arthena anumānena
api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, a-śubhaparaḥ — na asty ātmā iti pratijñā-virodho nāma pratijñā-doṣaḥ, artha-apahnave śabda-prayoga’py avadheya-vacaso loke. artha-jñānaṃ ca nāma buddhi-sādhanaṃ pratyeti na buddhim ititasmād bhavaty eṣa sva-bhāvataḥ. yatra nāma bhavaty asmād anyatra api sva-bhāvataḥ. so-deśa-kālayor vartamāno bhāvas tat-sa-apekṣo nāma bhavati. tathā hi tathā-vṛttir eva apekṣā,ca bhāvanā-bala-niṣpannam iṣyate. astu nāma bhāvanā-balena spaṣṭa-ābham, nir-vikalpakaṃ
taimira-ādi-vat. ity antara-ślokāḥ. bhavatu nāma yathā-darśanaṃ pramāṇa-ādi-vyavasthā,a-pāte ’pi tulyaḥ paryanuyogaḥ — kṛto nāma sa tena pratibandha-ākhyaḥ pada-arthaḥ, sa tu-avadhāraṇam anyad vyavacchinatti, naraṃ ca nārāyaṇam eva ca ādau svataḥ sutau dvau janayāṃ
-vyavasthiteḥ. sarveṣāṃ nāśa-hetūnāṃ hetuman- nāśa-vādinām. ity antara-ślokaḥ. tad ayaṃ bhāvouktaṃ kārya-a-vyavasthiteḥ. sarveṣāṃ nāśa-hetūnāṃ hetuman-nāśa-vādinām. ity antaratasya kiñcit, tādavasthyāt. atas tan- nāśano na anya-kārī. tena ayaṃ tad-a-tad-rūpa-ajanmi-sva-bhāvo nāśī iti cet, na vai janma nāśi-sva-bhāvasya hetuḥ, na ca a-hetoḥ sva-bhāva-janmināṃ vināśa-siddheḥ. janmi-sva-bhāvo nāśī iti cet, na vai janma nāśi-sva-bhāvasya hetuḥ,upādīyamāna upādhy-apekṣaḥ śuddho vā nāśe kāryatva-sattva-vat. upādīyate. apekṣitabheda-apekṣaḥ kevalo vā kṛtakatva-sattva-van nāśe nirdiśyata ity uktam. tatra, sattā-sva-bhāvodoṣa ity eke. teṣāṃ kṛtakatvena śabda- nāśe sādhye gandhe pṛthivī-guṇatva-viparyāsanādtrairūpyam anumeye ’tha tat-tulye sad-bhāvo nāstitā a-sati. niścitā anumeyo ’tra jijñāsitaeva. tathā hi —na hy anyā an-upalabhyeṣu nāstitā-an-upalambhanāt. taj jñāna-śabdāḥ

nāstitāPVin2_0005206
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279

nityaḥ

-tulya eva asti iti vyatireke siddhe ’-sati nāstitā-abhidhānam a-saty eva nāstitā na anyatra
nirloṭhitaś ca ayam artho ’-sati nāstitā ity atra antare. tena na iha pratanyate.
sādhya-sa-jātīya-vṛttino liṅgasya a-sati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. ante
siddhe ’-sati nāstitā-abhidhānam a-saty eva nāstitā na anyatra na viruddha iti niyama-artham
anyatareṇa ubhaya-pradarśanād iti. na a-sati nāstitā-siddhiḥ, a-sato hy adhikaraṇatva-ādy-agamyate ’n-upalambhataḥ. upalambhasya nāstitvam anyena ity an-avasthitiḥ. anyathā yadi
eva anya-an-upalabdhiḥ. anyathā arthasya nāstitvaṃ gamyate ’n-upalambhataḥ. upalambhasya
sarva-sāmagrī-janmāno naśyanti iti, tāsām a- niḥ-śeṣa-darśanāt. vicitra-śaktayo hi sāmagryo
bhūta-saṃhāto ’gni-siddhau. yathā ca — iha nikuñje mayūraḥ, kekāyitād iti tad-āpāta-deśaapi tad-dharma-a-vyāpti-vyatirekābhyāṃ nigadanto dṛṣṭāḥ, avinābhāva-a-vacanād upamāna-āditve varṇatvasya aindriyakatvasya iva vā nitīraṇa-ājñāne. tathā hi na tac cākṣuṣaṃ taj-vyatireka-sthita-lakṣaṇatā vā virodho nitya-a-nityatva-vat. tatra apy eka-upalabdhyā-parihāra-sthita-lakṣaṇatayā vā virodhaḥ, nitya-a-nityatva-vat. pramāṇa-bādhanād vā api satat-pratiṣedham āha. śrāvaṇatvasya api nitya-a-nityayor a-darśanāt tad-vyāvṛttir iti tadekasya nivṛttir aparasya vṛttir iti katham a- nitya-a-bhāva-vyatireko ’-nitye sādhye dharmiṇi
asya vākyasya śabda-pradeśa-ādiṣu nitya-an-agni-vyavacchedena vyatireka-gatauśabdaś ca kṛtaka ity ukte ’pi śabdo ’- nitya ity arthād gamyata eva. tan na avaśyam asyadarśyate — sarvo ’-pakṣaḥ kṛtako ’- nitya iti, kiṃ tarhi vastu-bala-āyātā eva khalu
iti cet, iha tarhi bhavatv a-sparśatvān nitya iti. na, atra apy anvayasya a-prādhānyād
vaktavyā. katham idānīṃ kṛtako ’vaśyam a- nitya iti pratyetavyaḥ, yena evam ucyate. yasmād
gamakaḥ — yaḥ prayatna-anantarīyaḥ so ’- nitya eva iti nitya-vyavacchedena, asya vākyasya
iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’- nitya eva iti nitya-vyavacchedena gamakatā iṣṭā— prayatna-an-antara-bhāvi-jñānam a- nitya-kāryam iti. prayatna-an-antaraṃ jñānasya
yaḥ prayatna-anantarīyaḥ so ’-nitya eva iti nitya-vyavacchedena, asya vākyasya śabda-pradeśaevaṃ tarhi yaḥ kṛtakaḥ so ’-nitya eva iti nitya-vyavacchedena gamakatā iṣṭā syāt, anyathā
vastu sāmānyaṃ syāt, yan-nibandhano ’yam a- nitya-śabdaḥ, kṛtakatva-ādi-vat. nanv asty eva
dharmiṇy a-virodhāt. a-nityo hi śabdaḥ, na a- nitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na a-nityaḥ
syāt, śabde ’-nitya-śabdatva-prasādhanāt, a- nitya-śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti nanirākurvan pratyākhyātaḥ, yathā — na a- nitya-śabdaḥ śabdo na śabda-a-nityatvavān vā iti,
-itarayor a-bheda-kalpanāyām api, yam ayam a- nitya-śabdaḥ samāviśet, yathā-utpattiṃ hetubhyaḥ
bhāva-iṣṭau na a-nityaḥ śabdaḥ syāt, śabde ’- nitya-śabdatva-prasādhanāt, a-nitya-śabdaḥ śabdaḥ
sā eva rāga iti cet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātma-ātmīya-darśana-ākṣiptaṃ sa-āsravaataḥ prayatna-an-antara-bhāvi-jñānam a- nitya-sva-bhāva-kāraṇa-kāryam iti siddham.
— prameyatvān nityaḥ, kṛtakatvād a- nityaḥ, a-nityatvāt prayatna-anantarīyakaḥ,prāṇa-ādimattvāt, prayatna-anantarīyakatvān nityaḥ, a-nityatvād a-prayatna-anantarīyakaḥ, aa-nityaḥ prayatna-anantarīyakatvāt, nityo ’-sparśatvād iti. katham a-sapakṣa-apekṣayā
vā viparyāsanam iti darśana-artham a- nityaḥ kṛtakatvāt prayatna-anantarīyakatvāc ca
prayatna-anantarīyakatvāc ca iti dvau hetū, nityaḥ kṛtakatvāt prayatna-anantarīyakatvāc capakṣa-dharmā nirdiśyante — prameyatvān nityaḥ, kṛtakatvād a-nityaḥ, a-nityatvāt prayatna-ślokāḥ. anumāna-virodhe ’pi, yathā — nityo ghaṭa iti, abhighāta-sahatvaṃ paśyato
-vad utpatty-āder na sambhavati. na kaścid a- nityo ghaṭaḥ, tatra api vyakti-tiro-dhānād iti
artha-vyavasthāpana-nītir anusartavyā. a- nityaḥ prayatna-anantarīyakaḥ śabdaḥ, prayatnaca āha — dharmi-viśeṣaṇatvena upādānād a- nityaḥ prayatna-anantarīyakaḥ śabdaḥ prayatnaa-nityatvād a-prayatna-anantarīyakaḥ, a- nityaḥ prayatna-anantarīyakatvāt, nityo ’vyatireka-vyāptāv asti, yathā — a- nityaḥ prayatna-anantarīyakatvād iti. tasmād evam
dharma-bhedād aṅga-aṅgitā iṣyate. yathā a- nityaḥ prayatna-utthaḥ prayatna-utthatayā dhvaniḥ.
pakṣa-sapakṣa-anyataratvād a-nityaḥ śabdo nityo vā iti. na hy atra śabda-ghaṭayoḥ śabdakaraṇam api pratyuktam. yathā ’-nityaḥ śabdo nityo vā iti prakaraṇe vyatirikta-indriya-grāhyaca kṛtaka ity anvayī. sāmarthyād eva atra a- nityaḥ śabda iti bhavati. tasmān na avaśyaṃ pakṣa
-mātra-darśanāya idam udāharaṇam uktam — a- nityaḥ śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād iti.
yo vaktā sa rāga-ādimān iṣṭa-puruṣa-vat. a- nityaḥ śabdaḥ kṛtakatvād ghaṭa-vad iti. tathā-artha-eka-deśo ’-siddha ucyate, yathā — a- nityaḥ śabdaḥ śabdatvād iti, so ’pi, sādhyaa-nitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na a- nityaḥ śabdaḥ syāt, śabde ’-nitya-śabdatvaapy anena yāvān kaścit kṛtakaḥ sa sarvo ’- nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo ’-sambandha-a-siddhāv a-siddhaḥ, yathā — a- nityaḥ śabdaś cākṣuṣatvāt. cetanās taravaḥ sarva-doṣā api nirastā bhavanti, yathā — nityaḥ śabdo ’-mūrtatvāt karma-vat parama-aṇu-vadyathā —pakṣa-sapakṣa-anyataratvād a- nityaḥ śabdo nityo vā iti. na hy atra śabdaāpanna-pakṣī-karaṇam api pratyuktam. yathā ’- nityaḥ śabdo nityo vā iti prakaraṇe vyatiriktauktam — a-nityaḥ śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād iti. atra hi trayam a-nityaḥ

280

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nityatvāt prayatna-anantarīyakaḥ, kṛtakatvān nityaḥ, sa-ātmakaṃ jīvac-charīraṃ prāṇaPVin3_0007206
bhavet. sa hi dharmī pradhāna-lakṣaṇa eko nityaḥ sukha-ādy-ātmako ’nyo vā iti, yathāPVin3_0005402
na apaiti iti nityam upalabhyeta. evaṃ hi sa nityaḥ syād yadi na kutaścit sāmarthyaṃ labhyeta
PVin3_0001805
samudāya-apavādasya dharmiṇy a-virodhāt. a- nityo hi śabdaḥ, na a-nitya-śabdaḥ śabdaḥ. tadPVin3_0001801
api tulyam iti cet, na, siddhayā a- nityatayā tadvataḥ śabdasya sādhanāt. tathā
PVin2_0009005
an-artha-antara-hetutve ’pi bhāva-kāle ’- nityatā-a-niṣpattes tulya-a-tat-sva-bhāvatā. na
PVin2_0009113 tad-anumānam. kathaṃ na anumānaṃ yāvatā na a- nityatā-a-bhāve kvacid utpattir dṛṣṭā, a-darśanāc
PVin2_0009104-an-upapatteḥ. sa ca artha-antarād bhavann a- nityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, aPVin2_0007703
sa-apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin nityatā api syāt. yady api bahulaṃ vināśaPVin2_0009007
sa eva hi bhāvaḥ kṣaṇa-sthiti-dharmā a- nityatā ity ukta-prāyam. vacana-bhede ’pi dharmiPVin2_0009103
upayoge vā sa eva asya sva-ātma-bhūtā a- nityatā iti kim anyayā, sva-bhāvena vā a-calasya
PVin3_0009307
prasajanti. prāg anya-dharmaṇo ’-vyaktir a- nityatā iti cet, anya-dharmā ca prāg a-pracyutaPVin3_0000602
pramāṇatvāt. iha api yadi viparyayeṇa evam a- nityatā-utpatti-niṣedhaḥ kriyate, na kaścid evaṃPVin2_0009006
tulya-a-tat-sva-bhāvatā. na vai kācid a- nityatā nāma anyā yā paścān niṣpadyeta. sa eva hi
PVin2_0009012
a-sthiti-pratipatter niścaya-kāla iti tadā a- nityatā vyavasthāpyata ity apy uktam. anyathā
PVin2_0008010-dhātv-āyatana-lakṣaṇasya vā kṛtakasya a- nityatā-sādhanād a-doṣaḥ, a-tad-rūpasya aPVin2_0009101
ity apy uktam. anyathā artha-antaram eva a- nityatā syād anya-nimittatve ’-nimittatve vā.
PVin3_0006606
apy a-bhāva-prasaṅgāt. sa ca tad-dhetur vā a- nityatā-hetu-niyamana-sva-bhāvas tat-sva-bhāvas
PVin3_0009212
na hi pare ’-pracyuta-ātmana upalayanam a- nityatām icchanti, nanv a-vivakṣita-viśeṣaṃ
PVin3_0004101
vyakti-tiro-dhānād iti cet, a-tādavasthyam a- nityatāṃ brūmaḥ, tādavasthyaṃ ca tattvam. tad
PVin3_0001713-abhyupagamāt. śabda-ghaṭa-bhedena kalpane ’- nityatāyām api tulyam iti cet, na, siddhayā aPVin3_0002703
yathā ākāśa-guṇatva-eka-artha-samavāyy-a- nityatva-a-bhāvam api sādhayati iti. anena eva ca
PVin2_0010013
tathā prasiddhe tad-bhāve hetu-bhāve vā a- nityatva-a-bhāve kṛtakatvaṃ na bhavati dahana-aPVin2_0007606
pakṣa-nirdeśaḥ kartavyaḥ. vyatireky api na a- nityatva-a-bhāve kṛtakatvaṃ bhavati, śabdaś ca
PVin3_0013207
yatra kṛtakatvaṃ tatra a-nityatvam, a- nityatva-a-bhāve kṛtakatvasya a-sambhavaḥ, yathā
PVin2_0007411
bhāvo hetur ucyate, kvacid an-apekṣo yathā a- nityatva eva sattvam, kvacit sva-bhāva-bhūtaPVin3_0002707-indriya-grāhya-sāmānya-eka-artha-samavāyy-a- nityatva-yuktaḥ śabda iti. sati hi śāstra-āśraye
PVin2_0006008-sthita-lakṣaṇatā vā virodho nitya-a- nityatva-vat. tatra apy eka-upalabdhyā anya-anPVin3_0006506-sthita-lakṣaṇatayā vā virodhaḥ, nitya-a- nityatva-vat. pramāṇa-bādhanād vā api sa-apekṣaPVin3_0009209
iti vastu-gamyaṃ vastu sidhyati. etena a- nityatva-saṃsthāna-viśeṣa-ādayo ’-cetanatvaPVin3_0011207
ca, yathā kṛtakatva-prayatna-anantarīyakatve nityatva-sādhane, tayoḥ sapakṣe ’-sattvaṃ vipakṣe
PVin2_0008107
eva hetubhir a-nityāḥ sādhyante. keṣāñcid a- nityatva-siddhau tathā-vidhānāṃ tad-vyāptir anPVin3_0013207
mahānasa-itarayoḥ. yatra kṛtakatvaṃ tatra a- nityatvam, a-nityatva-a-bhāve kṛtakatvasya aPVin3_0009304
asty eva tiro-dhānam. na vai paras tad a- nityatvam āha, kiṃ tarhi vināśam. nanu vinaṣṭaPVin3_0001804
yathā — na a-nitya-śabdaḥ śabdo na śabda-a- nityatvavān vā iti, samudāya-apavādasya dharmiṇy
PVin3_0004712
prameyatvān nityaḥ, kṛtakatvād a-nityaḥ, a- nityatvāt prayatna-anantarīyakaḥ, kṛtakatvān
PVin3_0004801
prayatna-anantarīyakatvān nityaḥ, a- nityatvād a-prayatna-anantarīyakaḥ, a-nityaḥ
PVin3_0008010
tathā hi na anvaya-mukhena hetur gamakaḥ, a- nityatvād a-prayatna-anantarīyakatvasya a-gateḥ.
PVin3_0008104
a-bhāvāt, yathā — prayatna-anantarīyako ’- nityatvād iti. na bhavati, sarvato vipakṣād aPVin3_0000109
a-cetanāḥ sukha-ādayo buddhir vā, utpatter a- nityatvād vā, rūpa-ādi-vad iti, tad a-yuktam,
PVin3_0007101
vyāhato hetu-sādhyayoḥ. yadi sattvam a- nityatve ’nyatra vā hetuḥ syāt, sādhyam api
PVin2_0005303
ca sandeha-a-yogāt kṛtakatva-ādinā a- nityatve, vastu-dharmasya sarva-vastuno vyāvṛttiPVin3_0013105
sādhyaś ca pratibandho yac chrāvaṇaṃ tan nityam ity a-vyabhicāro ’pi na sidhyati iti.
PVin3_0007806
pramāṇair upadarśyate — sarvaṃ kṛtakam a- nityam iti. tathā-siddhāv eva hi sa dharmas tasya
PVin3_0005401
svasmāt sva-bhāvāt kadācin na apaiti iti nityam upalabhyeta. evaṃ hi sa nityaḥ syād yadi
PVin3_0013102
vyatireki-śabdatva-sāmānyam indriya-gamyaṃ nityaṃ ca. ato ’sya pramāṇasya vṛttiḥ. tan na
PVin3_0005013
apekṣā-a-yogāt. śakta-sva-bhāvasya nityaṃ jananam a-jananaṃ vā anyathā syāt. te ca a
PVin3_0013304-vad iti. tathā viparīta-anvayaḥ — yad a- nityaṃ tat kṛtakam iti. sādharmyeṇa. vaidharmyeṇa
PVin2_0006707-bhāva-antara-utpatti-hāni-nāntarīyakatvāt, nityaṃ tad-ātmatāyāṃ kadācid upalambha-anPVin3_0009812’-punar-nirdeśya ity uktam. a-vivādaś ca, nityaṃ tad-bhāva-siddheḥ. anvaya-a-dṛṣṭer aPVin3_0006302
tad-apāya-a-bhāvāt tan-mātra-bhāvino nityaṃ bhāva-prasaṅgāt. an-apekṣatvāt, apekṣāyā
PVin2_0007603
punar hetū yat kiñcit kṛtakaṃ tat sarvam a- nityam, yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka ity
PVin2_0008609
a-hetutva-prasaṅgāt. tathā ca nityaṃ sattvam a-sattvaṃ vā a-hetor anya-anPVin3_0005211
ity eka-anta eṣaḥ. syād etat, na āvaraṇān nityaṃ sarve śabdā na śrūyante, api tu kiñcid
PVin2_0006712
ca. janya-janaka-bhāve so ’n-apekṣasya nityaṃ syāt. apekṣāyāṃ ca pūrva-vat prasaṅgaḥ.
PVin2_0010010
yaḥ kṛtaka-sva-bhāvaṃ janayati, so ’- nityaṃ sva-bhāvaṃ santaṃ janayati iti pramāṇaṃ
PVin2_0009612-pratiṣedham āha. śrāvaṇatvasya api nitya-a- nityayor a-darśanāt tad-vyāvṛttir iti tadPVin3_0005001
tasmāt sapakṣe dvidhā-vṛtti kāryam. na hy a- nityā ity eva sarve prayatna-an-antara-bhāvi-jñāna
PVin2_0008102
ca pratividitā eva upayanty apayanti ity a- nityāḥ. ta evam-prakṛtayaḥ sva-hetu-prakṛtim evaṃ

nityāḥ

PVin3_0009307
PVin2_0008107
PVin3_0005207
PVin3_0010205
PVin1_0000311
PVin3_0002201
PVin3_0005501
PVin3_0003108
PVin3_0003108
PVin3_0001106
PVin3_0002601
PVin3_0002312
PVin2_0005009
PVin2_0005105
PVin3_0012711
PVin1_0003112
PVin3_0009303
PVin1_0001612
PVin1_0003003
PVin1_0003107
PVin3_0008602
PVin2_0008812
PVin3_0005706
PVin2_0007104
PVin2_0007103
PVin3_0010706
PVin1_0002411
PVin3_0006811
PVin2_0005901
PVin3_0005607
PVin2_0005706
PVin1_0004102
PVin2_0004503
PVin3_0000611
PVin2_0009902
PVin1_0000401
PVin1_0000313
PVin2_0008101
PVin2_0006505
PVin3_0005610
PVin2_0005910
PVin3_0008602
PVin2_0004510
PVin2_0005910
PVin2_0008912
PVin1_0002309
PVin2_0009101
PVin3_0005708
PVin2_0009101
PVin3_0006211
PVin2_0009008
PVin3_0003209
PVin2_0006313
PVin1_0003304
PVin2_0007308
PVin3_0005609
PVin2_0008909
PVin3_0005304
PVin1_0000806

281

niyataanena lakṣaṇena pradhāna-puruṣa-ādayo ’py a- nityāḥ prasajanti. prāg anya-dharmaṇo ’-vyaktir ayāvatā skandha-ādayo ’nyair eva hetubhir a- nityāḥ sādhyante. keṣāñcid a-nityatva-siddhau
tena ādheya-viśeṣā iti gamyante. na tv evaṃ nityānāṃ śabdānāṃ kasmiṃścit saty atiśaya-hānir
iti katham a-nitya-a-bhāva-vyatireko ’- nitye sādhye dharmiṇi sidhyet. tat kim idānīṃ
sādhana-antara-a-bhāvāt tat-sādhanatve ca nidarśana-an-avasthā-prasaṅgāt. na, tatra viṣayaanalaḥ. yadi sādhana ekatra sarvaṃ śāstraṃ nidarśane. darśayet sādhanaṃ syād ity eṣā lokaiti saṅgraha-ślokau. etena eva udāharaṇena nidarśite ’pi hetu-lakṣaṇa-viṣaye sva-bhāvasyasnāna-ādīnāṃ pāpa-śodhana-vādaṃ bādhate, nidāna-a-praśamanena nidānino ’-vicchedāt,-śodhana-vādaṃ bādhate, nidāna-a-praśamanena nidānino ’-vicchedāt, madhura-śītala-snigdhairiṣṭo ’-nirākṛtaḥ. atra caturbhiḥ sva-rūpa- nipāta-iṣṭa-svayam-padaiḥ, a-siddha-a-sādhana-artham a-vyāpti-vyatirekayoḥ. svayaṃ- nipāta-rūpa-ākhyā vyatirekasya bādhikāḥ. saha aa-siddha-hetv-abhidhānam api pratijñā syāt. nipāta-vacanena sādhanatvena iṣṭasya pratikṣepād
-a-yogam eva ca. vyavacchinatti dharmasya nipāto vyatirecakaḥ. viśeṣaṇa-viśeṣyābhyāṃ
a-tattvaṃ syād viśeṣaṇa-viśeṣya-yoginaś ca nipātasya a-viśeṣaḥ. etena sādhya-dharme ’pi
sambandhī vidyate na sambandha iti ca nipuṇā vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam-arthena etad ghaṭayati, tatra pratyāsatti- nibandhana-a-bhāvāt. asty anubhava-viśeṣo ’rthaapi iṣṭaṃ kiñcid vastu sāmānyaṃ syāt, yan- nibandhano ’yam a-nitya-śabdaḥ, kṛtakatva-ādi-vat.
-antareṇa darśane pratibhāsanād etāvan-mātra- nibandhanatvāc ca a-tattvasya. vastv-a-bhāve ’pitulyatvāt, indriya-vikāre ca vikārāt, tan- nibandhanatvāc ca āśraya-sthiteḥ, sarpa-ādi-ātmano jñānasya na bhedena niyāmakaḥ, kriyā- nibandhanatvāt karaṇa-tattvasya tad-a-viśeṣe
gauḥ. tad iyaṃ samudāya-vyavasthā samudāyi- nibandhanatvāt tad-a-bhāve na syāt. bhavantī svana apy ākāra-bheda eva tad-a-tattve nibandhanam, api tu sva-bhāva-antaram api.
hy a-sad-vyavahārasya kvacid aparaṃ kiñcin nibandhanam asti. sa ca anena a-sakṛd ācaritaprasiddher a-pramāṇatvāt tad-grahe kiṃ nibandhanam. utpāditā prasiddhyā eva śaṅkā śabdaatha prasiddhim ullaṅghya kalpane kiṃ nibandhanam. prasiddher a-pramāṇatvāt tad-graheapākuryāt, hanta hato ’si, pitṛ-vyapadeśa- nibandhanasya apy apāvṛtti-prasaṅgāt. vacanavā vācyaḥ. antaḥ-karaṇatva-ādayo ’pi tan- nibandhanā na vā a-pratipatty-aṅgam itybhāvāt. parama-artha-eka-tānatve śabdānām a- nibandhanā. na syāt pravṛttir artheṣu darśana’pi kāraṇa-a-bhāva-a-siddheḥ. upalambha- nibandhanā hi tādṛśāṃ sattā-prajñaptir upalabdhitaj jñāna-śabdāḥ sādhyante tad-bhāvāt tan- nibandhanāḥ. uktam etat — na anyā eva antasmād yato yato ’rthānāṃ vyāvṛttis tan- nibandhanāḥ. jāti-bhedāḥ prakalpyante tad-viśeṣa-sattayā. sā ca a-prāmāṇikā na sattā- nibandhanān vyavahārān anuruṇaddhi. tad-a-abhidhāna-rūpatvān na para-apara-pratipatti- nibandhane. a-pṛthag-vacanaṃ śabdasya viśeṣa-aubhaya-dharmā asti iti. siddha-anta-upagama- nibandhaneṣu vicāra-prastāveṣu, anyathāa-pratyakṣa-sva-bhāva-a-bhāvāt. bhrānti- nimitta-a-bhāvāt, bādhaka-a-bhāvād bhrānty-apitṛtva-vat. a-dṛśya-an-upalambhe ’pi nimitta-a-bhāvāt sad-vyavahāra-pratiṣedhaḥ, aan-upalabhamānā na asti ity āhuḥ. tan nimitta-upadarśanena an-upalabdher na asti iti-virodhāc ca. tathā viṣayāḥ sukha-duḥkhe nimitta-upalakṣaṇaṃ rāga-ādayo viṣaya-upalambhaś
kāścana puruṣāṇāṃ ceto-vṛttayo ’-niyata- nimitta-bhāvinyo deśa-kāla-vyavahitā vā prakaraṇa-śabdās tan-nimittāḥ sādhyanta iti. kathaṃ nimitta-bhāve ’pi naimittika-bhāva-a-niyamād evam
tan-nimittaḥ siddho vyavahāro ’pi tan- nimitta-sattayā sādhyate, anya-naimittika-vat. sātad-a-bhāve na syāt. bhavantī sva- nimitta-sannidhiṃ sūcayati iti gotvād viṣāṇitāsatyam etat, tathā api bāla-vyutpatti- nimitto ’yam ārambhaḥ. yathā-vastu-pratipadyamānā
pratyuktaḥ. atra apy an-upalabdhyā tan- nimittaḥ siddho vyavahāro ’pi tan-nimitta-sattayā
iti saṅgraha-ślokāḥ. api ca artha-antara- nimitto hi dharmaḥ syād anya eva saḥ. na hiasya saṃvedanam iti sambandhasya abhivyakti- nimittatvāt. indriya-ādiṣv api prasaṅgāt sārūpyam
artha-antaram eva a-nityatā syād anya- nimittatve ’-nimittatve vā. tathā ca bhāvasdṛśya-a-dṛṣṭi-siddhāv a-sandigdhā eva tan- nimittatve ’py a-saj-jñāna-śabdayos tad-yogyatā,antaram eva a-nityatā syād anya-nimittatve ’- nimittatve vā. tathā ca bhāvas tadvān na syāt, ankuto bhavati. na hy a-bhāvaḥ kasyacin nimittam. a-sāmarthyāt, sāmarthya-lakṣaṇatvāc ca-prāyam. vacana-bhede ’pi dharmi-dharmatayā nimittaṃ bheda-antara-ākṣepa-an-ākṣepāv ity-ādi-karaṇasya. sva-vacanasya api pṛthak-karaṇa- nimittaṃ vāṅ-mātra-vacane pratibandhaḥ. apratīyeta. tasmān na kāraṇāt kārya-siddhiḥ. nimittayoḥ punar virodhe gamikā eva, yathā – nadvayaṃ vyartham. krama-bhāvaś ca a-bhinna- nimittayoḥ pratiṣiddhaḥ. sakṛd-bhāve sādhyateṣām. anyaḥ pravartana-phalas tan- nimittasya darśanāt. pūrvakaḥ punar an-upalambho-sattā, tayā siddhayā a-saj-jñāna-śabdās tan- nimittāḥ sādhyanta iti. kathaṃ nimitta-bhāve ’pikaḥ parasya anyathā paraiḥ. artha-antara- nimitte vā dharme vāsasi rāga-vat. iti saṅgrahakāryaṃ kuryāt, karotu. pūrva-sva-bhāva- niyata ity etan na syāt, tasya pracyuteḥ,-an-apekṣaṃ vikalpa-vāsanā-utthāpitam a- niyata-indriya-artha-grāhi kutaścid anubhava-

niyata

PVin3_0006009
PVin3_0000405
PVin2_0008702
PVin2_0006505
PVin3_0000411
PVin2_0007809
PVin3_0003903
PVin2_0007709
PVin2_0006813
PVin3_0005602
PVin3_0005703
PVin2_0007609
PVin3_0006601
PVin2_0006504
PVin3_0006510
PVin2_0007201
PVin3_0007610
PVin2_0006601
PVin3_0000902
PVin3_0000712
PVin2_0008409
PVin1_0000509
PVin2_0008403
PVin2_0009506
PVin3_0000308
PVin3_0011401
PVin3_0009003
PVin2_0008604
PVin1_0002201
PVin2_0007810
PVin2_0008702
PVin2_0006902
PVin2_0008615
PVin3_0006603
PVin2_0005207
PVin1_0002207
PVin1_0004009
PVin3_0006611
PVin3_0006309
PVin2_0007811
PVin1_0001301
PVin2_0008907
PVin3_0003905
PVin2_0006902
PVin2_0007810
PVin1_0004201
PVin2_0008908
PVin2_0007206
PVin1_0003110
PVin2_0006809
PVin2_0007814
PVin1_0000609
PVin2_0007207
PVin1_0004009
PVin3_0011406
PVin3_0011402
PVin2_0006904
PVin3_0005602
PVin3_0006606

282

niyamanavā iti niścāyayati sāmarthyāt. tasmād eka- niyata-upalambho ’nya-an-upalambhas tad-a-bhāvayathā — deśa-kāla-avasthā-viśeṣa- niyata-eka-dravya-saṃsarga-a-vyavacchinna-svaupakāra-an-apekṣasya tan-niyama-a-yogāt. tan niyata-deśa-kālatvād dhūmo yatra dṛṣṭaḥ sakṛd
-niyatāḥ kāścana puruṣāṇāṃ ceto-vṛttayo ’- niyata-nimitta-bhāvinyo deśa-kāla-vyavahitā vā-sambhavinā vyāpta iti tad-abhyupagame ’paro niyata-prāptir iti dur-nivāraḥ. nanu tathā apy ayo na tad-dhetuḥ so ’-tat-sva-bhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ sva-rūpeṇa pratīta eva.
nivāraṇe ’pi na kaścid doṣaḥ. tasmād a-vastu- niyata-saṅketa-śabda-bhāvināṃ dharmāṇāṃ yogyāḥ
bhāvo ’n-apekṣas tad-bhāvaṃ prati tad-bhāva- niyataḥ, a-sambhavat-pratibandhā iva kāraṇaiva ghaṭa-ādiṣu. na vai śabda-sva-bhāvo niyato ’rtheṣu, yatas tad-utpattiḥ. kiṃ tarhi
sa eva gati-sādhanaḥ. niyamo hy avinābhāvo ’- niyataś ca na sādhanam. ity antara-ślokāḥ. nanu
na hy eṣa pravartanīyo vyavahāro yena a- niyataḥ syāt, kiṃ tarhi siddha eva dṛśyasya svatv artha-āpattyā siddhaḥ. na hy a-tad-ātma- niyatasya tan-nivṛttyā nivṛttiḥ. tasmān niyamaṃ
-apekṣatvena upagamyante, na te tad-bhāva- niyatā iṣyante, vāsāṃsi iva rāge. tad-dhetūnām’rthā na avaśyaṃ nirdeśyāḥ, yathā pratyātma- niyatāḥ kāścana puruṣāṇāṃ ceto-vṛttayo ’-niyata-bhāvayoḥ. pramāṇaṃ punaḥ — na vināśa- niyatās tat-kāraṇa-vādinā utpattimanto ’bhyupeyāḥ,sarvatra yogyasya eka-artha-dyotane niyatiḥ kutaḥ. jñātā vā atīndriyāḥ kena vivakṣāsāṅketikam icchā-mātra-anurodhinam arthaṃ niyantu-kāmo jīvati, tasya sa-uras-tāḍaṃ krandato-pāṭava-a-bhāvāt kāraṇānāṃ kārya-utpādana- niyama-a-bhāvāc ca bhavej jñāpaka-a-siddhiḥ. nanāntarīyakatvāt. na abhidhānam, sambandha- niyama-a-bhāvāt. tato na pakṣasya hetor vā vacanaṃ
na artha-siddhiḥ, tad-icchāyā vastuni vṛtti- niyama-a-bhāvāt. tathā hy a-śakya-darśanam etatbhāvāt. na, tad-a-bhāve bhavatas tad-utpatti- niyama-a-bhāvāt. tasmāt kāryaṃ sva-bhāvair
iti. nivṛtter vā asya a-sad iti kutaḥ, niyama-a-bhāvāt. bhāve vā sa eva a-vyabhicāro ’na-vyabhicāraḥ, an-āyatta-rūpāṇāṃ saha-bhāva- niyama-a-bhāvāt. yady artha-antaraṃ hetuḥ, kathaṃ
śaṅkāyām atiprasaṅgaḥ, anyatra apy a-bhāva- niyama-a-bhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a-vṛtta
hetur a-hetur vā vastutaḥ, tasyā vastu-vṛtti- niyama-a-bhāvāt. san khalv apy arthaḥ pratītynanu saṃhatānām a-saṃhata-para-upakāra- niyama-a-bhāvād anaikāntika eva ity a-viruddhaḥ.
’sti, a-pratibaddha-sva-bhāvasya avinābhāva- niyama-a-bhāvād iti. a-siddha-jñāpana-aṅgasya
anyādṛśād api tādṛśa-udbhave tac-chakti- niyama-a-bhāvān na hetu-bhedo bhedaka ity a’nya iti, ākasmikatve deśa-kāla-prakṛti- niyama-a-yogāt. tatra sukha-ādy-utpattir na ayuktaḥ, an-apekṣasya deśa-kāla-dravya- niyama-a-yogāt. tathā atra api kaścin niyama-heturapekṣā, tat-kṛta-upakāra-an-apekṣasya tan- niyama-a-yogāt. tan niyata-deśa-kālatvād dhūmoanyeṣv apy asyāḥ, tad-vyatikrame ca niyama-a-yogāt. śakteś ca an-artha-antaratvāt sa-a-yogyatayor deśa-kālayos tadvattā-itarayor niyama-a-yogāt. sā ca yogyatā hetu-bhāvāt kim
iti cet, na, teṣāṃ sākalya-a-pratibandha- niyama-a-sambhavāt. na hi tasmin bhavati sva-saty eva nāstitā na anyatra na viruddha iti niyama-artham ity āha. tatra a-sambhavād eva na
an-upalambha-ātmānaḥ sukha-ādayaḥ. saṃskārān niyama iti cet, na, tasya sāmarthya-a-darśanāt.
-niyamaḥ. nīla-ākāra-saṃvedanayos tu niyama eva. na sa nānātve yuktaḥ, nīla-pīta-vat.
-sthita-lakṣaṇatayā eva virodhaḥ, a-niyamena niyama-bādhanāt. pramāṇaṃ pratiyoginaṃ sādhayati,
iti tad eva pramāṇaṃ syāt. tad-ākāra- niyama-sāmarthyena apara-pratikṣepāt, ākāra-antara
dravya-niyama-a-yogāt. tathā atra api kaścin niyama-hetur vaktavyo yata ime kecin naśvaraarthaṃ saṃsṛṣṭaṃ vetty asau katham. yady eṣa niyamaḥ – sva-abhidhāna-viśeṣaṇa-apekṣā eva
vā sva-bhāvād vā niyāmakāt. avinābhāva- niyamo ’-darśanān na na darśanāt. avaśyam-bhāva-anuvidhāyināṃ śabdānāṃ na kaścid artha- niyamaḥ, atra ca eṣāṃ pratiṣedhe virodha ity
ca an-artha-antaratvāt sa eva sva-bhāva- niyamaḥ. artha-antaratve tato ’rtheṣu jñānasva-rūpeṇa pratīta eva. na ca sva-bhāva- niyamo ’rthānām ākasmiko yuktaḥ, an-apekṣasya
-hetv-a-bhāvāt. tat siddhaḥ saha-upalambha- niyamaḥ, eka-vyāpāre krama-a-yogāt, tasya a’-darśanān na na darśanāt. avaśyam-bhāva- niyamaḥ kaḥ parasya anyathā paraiḥ. artha-antarasaṅketaś ca nir-arthaḥ syād vyaktau ca niyamaḥ kutaḥ. yatra svātantryam icchāyā niyamo
asya iyam adhigatir ity ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na ca iyam artha-ghaṭanā
api yady arthebhyo janma syāt, syād yogyatā- niyamaḥ. tad-a-bhāve ’sya idam iti na sidhyati.
-sva-bhāvasya hetuḥ, na ca a-hetoḥ sva-bhāva- niyamaḥ. tasmān na atra kaścid dhetoḥ sva-bhāvakatham anyasya bhāve ’-sambaddhasya bhāva- niyamaḥ. darśanād bhāva-siddhir iti cet, nanu tad
ca niyamaḥ kutaḥ. yatra svātantryam icchāyā niyamo nāma tatra kaḥ. dyotayet tena saṅketo na-viśeṣair iti na tayor api saha-upalambha- niyamaḥ. nīla-ākāra-saṃvedanayos tu niyama eva.
saṃhata-upakāriṇa eva iti kaḥ pratibandha- niyamaḥ. pratyupayogaṃ tebhya upakāryasya svaanaikāntika eva ity a-viruddhaḥ. ko hy eṣa niyamaḥ — saṃhatāḥ para-upakāriṇa iti. yady api
sidhyati. tasmāt sarvathā sarva eva kvacin niyamaḥ sva-bhāva-bhūtaḥ sva-hetu-prakṛter
vā pratibandhe ’stu sa eva gati-sādhanaḥ. niyamo hy avinābhāvo ’-niyataś ca na sādhanam.
sa ca tad-dhetur vā a-nityatā-hetu- niyamana-sva-bhāvas tat-sva-bhāvas tat-sva-bhāva-

niyamaṃ

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nirastamātma-niyatasya tan-nivṛttyā nivṛttiḥ. tasmān niyamaṃ prasādhya nivṛttir vaktavyā. kathamsyāt. ataḥ kārya-kāraṇa-bhāvo ’pi sva-bhāvaṃ niyamayati ity ubhayathā sva-bhāva-pratibandhādvā. sā iyaṃ sattā a-pratibandhinī cet, na niyamavatī syāt. tasmān na iyam ākasmikī kvacit.
upayogaḥ. kathaṃ vā a-prasiddha-ātma- niyamāḥ prāṇa-ādaya ātmānaṃ vidadhati iti
anyo ’nya-pratikṣepaḥ. sa eva hi tan- niyamāt tad eva asti iti niścāyayan na aparo ’styteṣāṃ hetuḥ tat-kāryatva- niyamāt. tair eva dharmair ye tair vinā navāsāṃsi iva rāge. tad-dhetūnām api tatra niyamād a-doṣa iti cet, na, teṣāṃ sākalya-a-lakṣaṇa-a-yogād iti. api ca saha-upalambha- niyamād a-bhedo nīla-tad-dhiyoḥ. na hi bhinnakathaṃ nimitta-bhāve ’pi naimittika-bhāva-a- niyamād evam-pratītiḥ. siddho hi vyavahāro ’yaṃrūpaṃ nīlasya anubhavāt tayoḥ saha-upalambha- niyamād dvi-candra-ādi-vat. na hy anayor eka’tra kāṣṭhād iti. kāraṇānāṃ kārya-ārambha-a- niyamān na avaśyaṃ śīta-bādhako ’gniḥ, yatas tadasti tasya sā eka-arthatā kutaḥ. sva-bhāva- niyame ’nyatra na yojyeta tayā punaḥ. saṅketaś ca-kalāpaḥ. tat prakṛtes tat-kārya-sva-bhāva- niyame na an-upalambha-ātmānaḥ sukha-ādayaḥ.
sandehāt. ata eva vipakṣād api. ekatra hi niyame siddhe ’nya-nivartanaṃ sidhyet. anyathā hiatīndriyāḥ kena vivakṣā-vacanād ṛte. vivakṣā niyame hetuḥ saṅketas tat-prakāśanaḥ. a-pauruṣeye
iti. prayatna-an-antaraṃ jñānasya prāk sato niyamena a-yogāt, prayatnasya āvaraṇa-indriya-lābhāt, anyato bhavato ’-bhavato vā bhāve niyamena tat-saṃvāda-a-yogāt. na artha-aprayatna-an-antaraṃ jñānaṃ prāk sato niyamena na. tasya āvṛty-akṣa-śabdeṣu sarvathā an-parihāra-sthita-lakṣaṇatayā eva virodhaḥ, a- niyamena niyama-bādhanāt. pramāṇaṃ pratiyoginaṃ
na hy a-pratibaddhaḥ kasyacin nivṛttau niyamena nivartate. tasmād viśeṣasya na vyatireko
virodho ’pi mā bhūt, yena nirasta-pratipakṣā niyamena niścīyante. tad ayaṃ puruṣa ātmānamuddyotyate. hita-a-hita-prāpti-parihārayor niyamena samyag-jñāna-pūrvakatvād a-viduṣāṃ tadkarmaṇy a-bhinna-ātmano jñānasya na bhedena niyāmakaḥ, kriyā-nibandhanatvāt karaṇa-tattvasyanaśvara-ātmāno jātāḥ. na ca atra kaścin niyāmakaḥ sva-bhāvasya asti, sarva-janmināṃ
svayaṃ dhvaneḥ. avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam a-paśyatām. eṣa sthāṇur ayaṃ mārga iti
niyamaḥ sva-bhāva-bhūtaḥ sva-hetu-prakṛter niyāmakasya janakatām eva dīpayati. na vai
kārya-kāraṇa-bhāvād vā sva-bhāvād vā niyāmakāt. avinābhāva-niyamo ’-darśanān na na
indriya-viṣaya-vat paraspara-yogyatā niyāmikā iti cet, na, tatra apy eka-pratiniyamasyaāśrayo vastu. anya-viṣaye ’pi nañi vibhāgena niyoga-vṛtteḥ. sapakṣa-lakṣaṇa-virodhāc ca na evaṃ-a-saṃsparśī saṃvedana-dharmaḥ, artheṣu tan- niyojanāt, tato ’rthānām a-pratīti-prasaṅgāt.
dharma-viśeṣaṇam. tad-viśiṣṭatayā dharmo na nir-anvaya-doṣa-bhāk. ity antara-ślokāḥ. anya-ādi-doṣāḥ. etena sa-dvitīya-prayogeṣu nir-anvaya-doṣo vyākhyātaḥ, yathā —abhivyaktaeva na syāt. sa tarhi vinaśvara-sva-bhāvo nir-apekṣa ity a-hetukaḥ syāt. na a-hetukaḥ,bhavet kvacid vā tat-kāla-dravya-apekṣa iti nir-apekṣa eva na syāt. sa tarhi vinaśvara-svasva-bhāvena sādhayati. yo hi sva-bhāvo nir-apekṣaḥ, sa yadi kadācid bhavet kvacid vā tat
a-vināśo ’pi syād ity a-vyāptiḥ. sā iyaṃ nir-apekṣatā vināśasya kvacit kadācic ca bhāva-sambhavaḥ. sa hi dhūmo ’-hetur bhavan nir-apekṣatvān na kadācin na bhavet, tad-bhāveakṣa-śabdeṣu sarvathā an-upayogataḥ. kadācin nir-apekṣasya kārya-ākṛti-virodhataḥ. kādācitkahi dharmāṇāṃ na avaśyam-bhāvitā īkṣyate. nir-apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭaiti tad-vyāpī. kathaṃ punar etad gamyate – nir-apekṣo vināśa iti. a-sāmarthyāc ca tad-dhetoḥ
’nyatra na yojyeta tayā punaḥ. saṅketaś ca nir-arthaḥ syād vyaktau ca niyamaḥ kutaḥ. yatrakiṃ ca vyatireky api hetuḥ syāt. na idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇa-ādimattva-charīram a-prāṇa-ādimattva-prasaṅgād iti. nir-ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa
syāt. sa ca na sidhyati ity uktam. astu nāma nir-ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ tad-bhāve
ca atyanta-parokṣasya na sidhyataḥ. ke ca nir-ātmānaḥ prāṇa-ādy-a-bhāvena vyāptāḥ. ghaṭasarva-sāmarthya-upākhyā-viraha-lakṣaṇaṃ hi nir-upākhyam. caramasya tarhi kṣaṇasya anmūrta ity a-mūrtatvaṃ nir-upākhye ’pi syāt. nir-upākhyasya a-bhāvād a-pratiṣedha-viṣayatā iti
yathā na bhavati mūrta ity a-mūrtatvaṃ nir-upākhye ’pi syāt. nir-upākhyasya a-bhāvād atu pratipanna-tad-vyavahāro ’pi prasiddheṣu nir-upākhyeṣu saty api viṣaye kathañcid viṣayiṇam
eva tu prajñām anuśīlayanto vibhrama-viveka- nir-malam an-apāyi pāramārthika-pramāṇam abhimukhīa-bhūta-viṣayam api spaṣṭa-pratibhāsaṃ nir-vikalpakaṃ ca bhāvanā-bala-niṣpannam iṣyate.
astu nāma bhāvanā-balena spaṣṭa-ābham, nir-vikalpakaṃ tu katham. yasmān na vikalpa-vācyasya eva kasyacid arthasya a-bhāvān nir-viśeṣaṇā eva sā. katham a-bhāvo jñeyaa-siddha-upādāneṣu na sambhavati. tad ime nir-viśeṣaṇāḥ. teṣv artha-upādānatva-sādhanam
na nānā-viṣayatā, anumāna-vikalpasya nir-viṣayatvāt, tat-pratibhāsasya sva-viṣaya’-prayogād abhidhānasya, tasya pratiṣedhāt, nir-viṣayasya ca pratiṣedhasya a-yogāt. na eṣa
sva-pratiyogibhir virodho ’pi mā bhūt, yena nirasta-pratipakṣā niyamena niścīyante. tad ayaṃ-abhyupagamaś ca śāstra-upagame ’pi vādino nirastaḥ. katham idānīm a-śrūyamāṇaḥ sādhyatvena
upasaṃharet. tac ca an-apekṣatvād asya nirastam. tad ayam upalabhya-sva-bhāvaḥ svasmātnirastāPVin3_0013212
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nirdeśyaḥ

-rūpatvāt tasya. etena eva dṛṣṭānta-doṣā api nirastā bhavanti, yathā — nityaḥ śabdo ’iti darśana-arthā. tatra sarva-anya-iṣṭa- nirākaraṇe ’py āśaṅkā-āsthāna-vāraṇaṃ sva-vṛttau
dharmi-dharmābhyāṃ viśiṣṭau dharma-dharmiṇau nirākurvan pratyākhyātaḥ, yathā — na a-nityasva-rūpeṇa eva nirdeśyaḥ svayam iṣṭo ’- nirākṛtaḥ. atra caturbhiḥ sva-rūpa-nipāta-iṣṭaarthena anumānena āptābhyāṃ prasiddhena ca a- nirākṛto ’bhyupagamo hetum apekṣate. pratyakṣe
pramāṇa-viṣaya-parigraha-artham. kiṃ punar nirākṛto na pakṣaḥ. sandigdhe hetu-vacanād vyasto
pratyakṣa-artha-anumāna-āpta-prasiddhena a- nirākṛtaḥ. nirdeśyaḥ. yadi nāma nirdeśyaḥ,hetor an-āśrayaḥ. vyastaḥ pramāṇābhyāṃ nirākṛto viparyaye pramāṇa-vṛtter an-āśrayaḥ
-abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣv a-pakṣatā. nirākṛte bādhanataḥ śeṣe ’-lakṣaṇa-vṛttitaḥ.
viṣaya-upadarśana-arthaṃ ca pakṣa ucyate. sa nirākṛte viṣayiṇo ’-sambhavād a-pakṣa eva. tasmāt-rūpa-ākhyā vyatirekasya bādhikāḥ. saha a- nirākṛtena iṣṭa-śrutir a-vyāpti-bādhanī. sādhya—viśiṣṭa-rūpa-anubhavād anyā na anya- nirākriyā. tad-viśiṣṭa-upalambho ’tas tasya apy
sādhya-viparyayeṇa vipratipatti-darśanāt tan- nirāsa-artham. sa cavā śakyaṃ darśayitum. tad artha-āpattyā eṣāṃ nirāso veditavyaḥ. yadi punar hetu-rūpa-aanvaya-niścayena viruddha-tat-pakṣyāṇāṃ nirāsaḥ, vyatireka-niścayena anaikāntikasya.
eva. a-vedya-vedaka-ākārā yathā bhrāntair nirīkṣyate. vibhakta-lakṣaṇa-grāhya-grāhaka-ākāra
na ca anumāna-pratibhāsa eva artha-sādhanam, niruddhe ’py artha-sādhane vastuni tasya ana idam idantayā śakyaṃ nirdeṣṭum. a- nirūpitena nāma ayam ātmanā bhāvān
dhīr a-bhedaṃ vyavasyati. bhāvā yena nirūpyante tad-rūpaṃ na asti tattvataḥ. yasmāddharmāṇāṃ yogyāḥ sarva-pada-arthāḥ, icchāyā nirodha-a-bhāvāt. etena saṅketa-anuvidhāyināṃ
-an-abhyupagataḥ, vijñāna-indriya-āyur- nirodha-lakṣaṇatvān maraṇasya. kathaṃ ca maraṇam
niruddhe ’py artha-sādhane vastuni tasya a- nirodhāt tataś ca kasyacid arthasya a-siddheḥ.
jñāna-an-utpattiḥ. pūrva-utpanna-samartha- nirodhād vā sati vyavadhāne ’nyasya utpitsoḥ
sāmagryā eva antara-viśeṣa-kṛtatvāt saṃśaya- nirṇaya-ādi-bheda-vat. na antarāḥ sukha-ādayo na
vā paśyet, viprakṛṣṭe punar arthe ’-bhāva- nirṇayo ’naikāntikaḥ. tasmāt karaṇa-guṇa-vaktu-an-anvaya-viparīta-anvaya-vat. tena hi nirṇīta-guṇe vaktavye ’nyathā-abhidhānād doṣa eva.
-ākṣepāv ity-ādi-prasaṅgaḥ pramāṇa-vārttike nirṇītaḥ. tam asya sva-bhāvaṃ manda-buddhiḥ
pratyakṣam, ārya-satya-darśana-vad yathā nirṇītam asmābhiḥ pramāṇa-vārttike. kāma-śoka-apekṣaḥ kevalo vā kṛtakatva-sattva-van nāśe nirdiśyata ity uktam. tatra, sattā-sva-bhāvo
iti cet, atha katham idānīṃ sato rūpaṃ na nirdiśyate. na idam idantayā śakyaṃ nirdeṣṭum. aapekṣayā dharma iti vyatirekī iva dharmiṇo nirdiśyate. na hi dharma-dharmi-vācinoḥ śabdayor
punar āsām ānantyād a-śakya-nirdeśa iti na nirdiśyate. yukto ’yam artha iti sūtram a-moghavaiyarthyāt. na hi tatra aparo viśeṣo nirdiśyate. sa śabdatayā tathā-bhavan pakṣadūṣaṇaṃ vā. ta ete nava pakṣa-dharmā nirdiśyante — prameyatvān nityaḥ, kṛtakatvād atatra api yadi tata eva siddhiḥ, sa prāg eva nirdiṣṭa iti pūrva-vat prasaṅgo vācyaḥ. anvaya-a-antena anaikāntikaḥ. tan niścita-tad-bhāvo nirdiṣṭa-guṇa-niścayād eva ity a-niścito na’rtho ’sti kaścid dharmī iti prasādhayato ’- nirdiṣṭa-sva-bhāva-viśeṣasya kasyacit sattā-mātre-vidhaḥ sādhāraṇaḥ pakṣa-dharma-prabhede nirdiṣṭaḥ. sandehe, yathā — a-sarva-jñaḥ kaścid
-a-siddhyā eva tad-viruddha-siddhiḥ prāg eva nirdiṣṭā iti iyaṃ prayoga-bhedād daśa-vidha-an-anantarīyakatvāc ca iti viruddhau dvau ca nirdiṣṭau. na hi sva-bhāvād anyasya sarvatrakṛtya-antena abhisambandhān mā bhūn nirdekṣyamāṇe ’pi prasaṅga iti tad-vyavacchedana punar lakṣaṇa-bhedāt. ata eva a-pṛthag- nirdeśa ity uktam. nanu saṃhatānām a-saṃhata-paraprabhedaḥ punar āsām ānantyād a-śakya- nirdeśa iti na nirdiśyate. yukto ’yam artha iti
nirdiśyate. sa śabdatayā tathā-bhavan pakṣa- nirdeśa eva tathā sidhyati, punar api svata eva
veditavyam. na tarhi idānīṃ sādhanasya a-tan- nirdeśa-nāntarīyakatvāt pakṣasya lakṣaṇaṃ vācyam.
anena eva gatatvāt. siddha-sādhana-rūpeṇa hi nirdeśa-sambhave sādhyatvena eva nirdeśya itiśabda iti bhavati. tasmān na avaśyaṃ pakṣa- nirdeśaḥ kartavyaḥ. vyatireky api na a-nityatva-a
ity arthād gamyata eva. tan na avaśyam asya nirdeśaḥ. tena an-uktāv api pakṣasya siddher atad-bhāva-mātra-anuṣaṅgiṇi punas tan- nirdeśasya vaiyarthyāt. na hi tatra aparo viśeṣo
bhavatv a-vikalpanāt. na, a-bhrāntam iti nirdeśāt. ata eva vikalpo ’-vastu-nirbhāsād
ato ’rtha-saṃśaya eva. so ’n-a-vadya-pakṣa- nirdeśe ’pi tulya iti kathaṃ pakṣa-doṣaḥ. na vai
sambandha-ākhyāna-mātrād iṣṭa-siddheḥ. tad-a- nirdeśe vā kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam
eva agni-buddhiṃ janayati. tatra sādhya- nirdeśena na kiñcit, tatra darśana-sambandhaa-sādhyatām āha. na, sva-rūpeṇa eva nirdeśya ity anena eva gatatvāt. siddha-sādhana-rūpeṇa hi nirdeśa-sambhave sādhyatvena eva nirdeśya iti idaṃ phalavat syāt. svayaṃ-siddhasya
yo hetuḥ syāt. tasya eva ca hetutve ’-punar- nirdeśya ity uktam. a-vivādaś ca, nityaṃ tada-pramāṇaṃ vā ’nyatra anubhūta-viṣayābhyo ’- nirdeśya-lakṣaṇābhyo jñāna-vyaktibhyaḥ. na ca
a-nirākṛtaḥ. nirdeśyaḥ. yadi nāma nirdeśyaḥ, pratyakṣa-arthena anumānena āptābhyāṃ
-artha-anumāna-āpta-prasiddhena a-nirākṛtaḥ. nirdeśyaḥ. yadi nāma nirdeśyaḥ, pratyakṣa-arthenanirdeśyaḥ

PVin3_0001105
PVin1_0001608
PVin2_0006504
PVin3_0004708
PVin3_0004707
PVin1_0003202
PVin3_0004102
PVin1_0002906
PVin2_0008509
PVin3_0005202
PVin3_0012109
PVin3_0007602
PVin2_0007507
PVin3_0011711
PVin3_0009311
PVin3_0002208
PVin3_0012206
PVin3_0011702
PVin2_0007508
PVin2_0009912
PVin2_0010103
PVin2_0010103
PVin2_0009912
PVin3_0002401
PVin1_0001105
PVin2_0009912
PVin2_0009907
PVin3_0011805
PVin3_0002405
PVin1_0001101
PVin1_0001104
PVin2_0009313
PVin3_0000412
PVin3_0003901
PVin2_0007213
PVin3_0003903
PVin2_0009609
PVin3_0002405
PVin3_0002405
PVin2_0009608
PVin3_0004607
PVin3_0002410
PVin3_0011002
PVin3_0012604
PVin3_0003902
PVin3_0009402
PVin2_0008005
PVin3_0009403
PVin3_0009310
PVin1_0001302
PVin2_0005406
PVin3_0011702
PVin2_0010105
PVin2_0007302
PVin1_0003004
PVin1_0003004
PVin3_0007608
PVin3_0012106
PVin2_0009914

285nivṛttiḥ

artham. sa ca anumeyaḥ sva-rūpeṇa eva nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ. atra caturbhiḥ
a-pratibhāsanāt. arthasya dṛṣṭāv iva tad a- nirdeśyasya vedakam. tac ca idaṃ pratyakṣam antatra ca prakaraṇe bahavo ’rthā na avaśyaṃ nirdeśyāḥ, yathā pratyātma-niyatāḥ kāścana
an-ubhaya-siddhiḥ. iha api tarhi niścayena nirdeṣṭavyasya a-niścayo ’stu viparyayaḥ. tasmādcākṣuṣatve vā ko viparyayaḥ. ubhaya-siddhyā nirdeṣṭavyasya an-ubhaya-siddhiḥ. iha api tarhirūpaṃ na nirdiśyate. na idam idantayā śakyaṃ nirdeṣṭum. a-nirūpitena nāma ayam ātmanā bhāvān’sti, vināśāt tiro-dhānād vā iti na atra nirbandhaḥ. tac ca upalabhya-madhya-rūpaṃ pūrvaiti nirdeśāt. ata eva vikalpo ’-vastu- nirbhāsād visaṃvādād upaplavaḥ. pratyakṣa-ābho’-kāraṇāt sakṛd apy a-bhāvāt. nanv araṇi- nirmathana-ādiṣv a-saty apy agnau bhāvād a-kāryam.
asya idam ity upasaṃhāro ’pi vikalpa- nirmita eva syāt, na vastv-āśrayaḥ. na ca
a-sad a-bhāva ity-evam-ādi ca vyavaharati. nirloṭhitaś ca ayam artho ’-sati nāstitā ity atraśabdayor vācye kaścid viśeṣo ’sti iti nirloṭhitam etat pramāṇa-vārttike. atha punar
gamako vyāpako gamyaḥ. tasya vyāpyasya ayaṃ nivartako vyāpaka-dharmaḥ svayaṃ nivartamānaḥ.
hy a-pratibaddhaḥ kasyacin nivṛttau niyamena nivartate. tasmād viśeṣasya na vyatireko na
api sā kathaṃ nivṛttā a-pracyutā ca. avasthā nivartate, na avasthātā iti cet, kā iyam avasthā.
kasyacid vāda-bādhāyāṃ sva-bhāvān na nivartate. prapadyamānaś ca anyas taṃ
vipakṣād api. ekatra hi niyame siddhe ’nya- nivartanaṃ sidhyet. anyathā hi kvacid dṛṣṭe ’ity aparaḥ. vipakṣād eva hi prāṇa-ādayo nivartante, na sapakṣāt, a-sato nivṛtty-a-yogāt.
ayaṃ nivartako vyāpaka-dharmaḥ svayaṃ nivartamānaḥ. evaṃ hy ayam asya vyāpakaḥ siddho
a-vyabhicārataḥ. nivartayet. kāraṇam api nivartamānaṃ kāryaṃ nivartayati. anyathā tat
pratiṣedhe ca kasyacit. hetuḥ tāv eva hi nivartamānau sva-pratibaddhaṃ nivartayata ititāv eva hi nivartamānau sva-pratibaddhaṃ nivartayata iti kasyacid arthasya pratiṣedham api
nivartayet. kāraṇam api nivartamānaṃ kāryaṃ nivartayati. anyathā tat tasya kāryam eva na syāt.
cet, na, nyāya-prāptasya sādhyasya vacanena nivartayitum a-śakyatvāt. pakṣa-lakṣaṇa-bāhyavat. śakyante hi kalpanāḥ pratisaṅkhyā anena nivartayitum, na indriya-buddhiḥ, sāmagrī-sākalyekāraṇaṃ vā kāryam a-vyabhicārataḥ. nivartayet. kāraṇam api nivartamānaṃ kāryaṃ
-mātra-sambaddhaḥ sva-bhāvo bhāvam eva vā. nivartayet yathā vṛkṣaḥ śiṃśapām, śākhā-ādimadvā ātma-pratibaddhāḥ syuḥ, te tan-nivṛttyā nivarteran. tadā prāṇa-ādy-a-bhāvo nairātmyaṃ
so ’-nivāritaḥ pramāṇena pravartamānaḥ kena nivartyate. nivārito vā pramāṇena vācā kena
kalpanām āviśati. vikalpa-utthāpitā sā ca nivartyeta icchayā matiḥ. na artha-sannidhimpravṛttā api samagra-sāmagrīkā punar icchayā nivartyeta tad-anya-vikalpa-vat. śakyante hi
hi tasya prāg darśana-bhrāntiḥ, yā vacanena nivartyeta. smṛtir vācā a-darśane kriyata iti cet,tad-abhyupagame ’paro niyata-prāptir iti dur- nivāraḥ. nanu tathā apy a-siddhir hetoḥ
tat, pratīti-siddha-abhyupagame śaśiny apy a- nivāraṇāt. tad vastuni siddhaṃ śaśiny apy aetat, kiṃ tu tathā prasiddhāv api icchāyā a- nivāraṇād anyathā api loke vyavahāro dṛṣṭa iti
apy a-nivāryam eva. tad-vastv-a-bhāve śaśini nivāraṇe ’pi na kaścid doṣaḥ. tasmād a-vastu’-nivāryaḥ syāt. yathā-yoga-vacanād a- nivārita eva iti cet, na, ya eva tu ubhaya-niścita
śaṅkā, yena tad-arthaṃ yatnaḥ kriyate. so ’- nivāritaḥ pramāṇena pravartamānaḥ kena nivartyate.
pramāṇena pravartamānaḥ kena nivartyate. nivārito vā pramāṇena vācā kena pravartyate.
an-upalambhāc ca vyatireka iti saṃśayito ’- nivāryaḥ syāt. yathā-yoga-vacanād a-nivārita evaviśeṣasya vyavaccheda-hetutā asya kena nivāryata iti. niścaya-hetāv apy a-pratibhānāt
pada-artheṣu vyavasthām uparacayan kaścin nivāryate. na hi tathā-uparacito ’-prasiddha-rūpavṛtteḥ. sā eva rāga iti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, a-śubha-abhinandinaḥ
buddhi-kṛtā ca ghaṭanā a-satsu kena nivāryate. sad-a-sad-ubhaya-an-ubhaya-vyavasthāś
-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy a- nivāryam eva. tad-vastv-a-bhāve śaśini nivāraṇe
’stu, yathā-ukta-lakṣaṇatvād asya. sa ca nivṛtta ity a-nivṛtto ’vasthātā-avasthitaḥ
paścād apy a-kriyā-a-yogāt. tad ayaṃ bhāvo nivṛtta-sarva-sāmarthyaḥ sattā-lakṣaṇam atipatati.
-ukta-lakṣaṇatvād asya. sa ca nivṛtta ity a- nivṛtto ’vasthātā-avasthitaḥ paryanuyojyaḥ. sanśabda-viṣayam āha, tasya api sā kathaṃ nivṛttā a-pracyutā ca. avasthā nivartate, naapekṣā eva arthā vijñānair vyavasīyanta iti, nivṛttā idānīm indriya-vijñāna-vārttā, abhidhānanivṛttir iti nivṛtter nivṛttiḥ katham iṣṭā. nivṛtty-a-bhāvas tu vidhir vastu-bhāvo ’-sato ’piprāṇa-ādayo nivartante, na sapakṣāt, a-sato nivṛtty-a-yogāt. tasmād aikāntika-anvaya-vadākhyeyā. anyathā a-pratibaddha-nivṛttyā anya- nivṛtty-a-siddheḥ. yukta-upalambhasya tasya ca antatra arvāg-darśanasya ātma-pratyakṣa- nivṛtti-pramāṇayatas tad-grahaṇa-yogya-pratiṣedho
-bhrānti-van mano-bhrānter akṣa-vikṛtāv api nivṛtti-prasaṅgāt, tathā akṣa-vikāra-nivṛttāv apy-prasaṅgāt, tathā akṣa-vikāra-nivṛttāv apy a- nivṛtti-prasaṅgāt. tasmād indriya-jam apy etadkatham idānīṃ na pratiṣedha-viṣayaḥ, vidhi- nivṛtti-rūpatvāt pratiṣedhasya. parisaṅkhyāteṣv
eva na asti iti cet, na iti sā eva nivṛtter nivṛttir a-sataḥ katham iṣṭā. a-bhāva-pratiṣedho
ity ubhayathā sva-bhāva-pratibandhād eva nivṛttiḥ. anyathā eka-nivṛttyā anya-vinivṛttiḥ

nivṛttir

PVin3_0010204
PVin3_0011710
PVin2_0009601
PVin2_0007214
PVin3_0012105
PVin3_0011802
PVin2_0005405
PVin2_0007301
PVin2_0005405
PVin2_0005409
PVin2_0007609
PVin2_0005408
PVin2_0007610
PVin3_0000408
PVin3_0009309
PVin2_0009501
PVin2_0010104
PVin2_0009212
PVin2_0006413
PVin3_0009309
PVin2_0009610
PVin1_0002704
PVin1_0000507
PVin2_0006412
PVin2_0009513
PVin3_0010511
PVin2_0005405
PVin3_0012106
PVin3_0007611
PVin1_0000508
PVin3_0009401
PVin1_0003004
PVin3_0009401
PVin2_0006509
PVin3_0011710
PVin3_0011711
PVin3_0011802
PVin2_0009513
PVin2_0010105
PVin2_0009212
PVin2_0010001
PVin3_0011805
PVin2_0007609
PVin2_0005814
PVin3_0004511
PVin3_0003710
PVin2_0009707
PVin3_0006810
PVin3_0004510
PVin3_0006403
PVin3_0004506
PVin3_0003607
PVin1_0001806
PVin1_0000507
PVin3_0000904
PVin3_0003407
PVin2_0009012
PVin2_0007401
PVin3_0006410

286niścayatṛtīyaṃ rāśiṃ vyatirecayataḥ. tayor ekasya nivṛttir aparasya vṛttir iti katham a-nitya-aprāṇa-ādiḥ. tata eva na ātma-nivṛttāv asya nivṛttir api, yato vyatirekī ity ucyate. na hy a-ādīnāṃ nairātmya-a-siddheḥ prāṇa-āder a- nivṛttiḥ. abhyupagamāt siddham iti cet, kathamdṛṣṭa iti saṃśayaḥ. tasmān na āgamasya api nivṛttir artha-a-bhāvaṃ gamayati. pratyakṣavidhāna-rūpatvāt. a-sataḥ sapakṣān na nivṛttir ity a-sapakṣa eva na asti iti cet, nanairātmyasya vyāpter ātma-nivṛttau prāṇa-ādi- nivṛttir iti cet, na, a-pratibaddha-a-bhāvena an-lakṣaṇatvād asya. sā eva tāvad a-sato na nivṛttir iti nivṛtter nivṛttiḥ katham iṣṭā.
nivṛttir artha-a-bhāvaṃ gamayati. pratyakṣa- nivṛttir eva an-upalabdhir a-bhāva-sādhanī,
sā eva tāvad a-sato na nivṛttir iti nivṛtter nivṛttiḥ katham iṣṭā. nivṛtty-a-bhāvas tu vidhirvṛttiḥ kim iṣyate. sā api na pratiṣedho ’yaṃ nivṛttiḥ kiṃ niṣidhyate. vidhānaṃ pratiṣedhaṃ cana hy a-tad-ātma-niyatasya tan-nivṛttyā nivṛttiḥ. tasmān niyamaṃ prasādhya nivṛttir
tu na asti iti paśya bāndhya-vijṛmbhitam. nivṛttir yadi tasmin na hetor vṛttiḥ kim iṣyate.
-nivṛttyā nivṛttiḥ. tasmān niyamaṃ prasādhya nivṛttir vaktavyā. katham idānīṃ kṛtako ’vaśyam adarśana-arthaḥ. tad-an-abhyupagame ca ubhaya- nivṛttiḥ, vivekasya kartum a-śakyatvāt, tasya-ātmā iti ca su-vyāhṛtam. etena tad-avasthā- nivṛttir vyākhyātā. yo ’py avasthā-nivṛttiṃ tirouktam atra kiñcit. api ca yady a-dṛṣṭyā nivṛttiḥ syāc cheśavad vyabhicāri kim. yathā-kāmena hetor vyāpakasya vā sva-bhāvasya nivṛttir hetutvena ākhyeyā. anyathā a-pratibaddha-bhāva-pratipādikā. tasmād eka-nivṛttyā anya- nivṛttim icchatā tayoḥ kaścit sva-bhāvaa-pratipatteḥ. tasmād ayam ātma-upalambha- nivṛttim eva pramāṇayan pratikṣipati. sā-avasthā-nivṛttir vyākhyātā. yo ’py avasthā- nivṛttiṃ tiro-dhāna-sadṛśīṃ śabda-viṣayam āha,-vacanāt. tena an-upalambhe ’pi saṃśayād a- nivṛttiṃ manyamānas tat-pratiṣedham āha.
-dravya-santāna-sthiti-kāraṇa-vicchedāt tan- nivṛttis tad-upādāna-kāraṇa-apekṣiṇaś ca śīta-bhāve ’pi bhāva-prasaṅgāt. pratyakṣasya eva nivṛtter a-bhāva-niścaya iti cet, vyāhatam etat
an-upalambhād a-bhāvaḥ. na, sarva-upalambha- nivṛtter atra a-liṅgatvāt, ātma-parayor a-ādy-a-bhāvena vyāptes tan-nivṛttau vyāpy-a- nivṛtter ātma-gatiḥ syāt. a-dṛśya-an-upalambhād apiṇḍo viṣāṇavān. sādhya-kāla-aṅgatā vā na nivṛtter upalakṣya tat. tata eva a-pratijñā-artho
asya. sā eva tāvad a-sato na nivṛttir iti nivṛtter nivṛttiḥ katham iṣṭā. nivṛtty-a-bhāvasa-sapakṣa eva na asti iti cet, na iti sā eva nivṛtter nivṛttir a-sataḥ katham iṣṭā. a-bhāvatasya sa-uras-tāḍaṃ krandato ’pi lokasya a- nivṛtteḥ. yathā-saṅketaṃ pratipatteḥ, tan-mātra– tac ca na asti tena ca pratipattir iti. nivṛtter vā asya a-sad iti kutaḥ, niyama-a-bhāvāt.
adhyakṣam adhyavasyati ghaṭo ’yam iti, tan- nivṛttāv a-nivṛttāv apy aparasya asya sarvasya aapi nivṛtti-prasaṅgāt, tathā akṣa-vikāra- nivṛttāv apy a-nivṛtti-prasaṅgāt. tasmād indriyaadhyavasyati ghaṭo ’yam iti, tan-nivṛttāv a- nivṛttāv apy aparasya asya sarvasya a-bhāvāt.
yena anumīyeran. na ca te pramāṇa-traya- nivṛttāv api na santi iti śakyante ’dhyavasātum.
ātma-avinābhāvī prāṇa-ādiḥ. tata eva na ātma- nivṛttāv asya nivṛttir api, yato vyatirekī ity
ity ucyate. na hy a-pratibaddhaḥ kasyacin nivṛttau niyamena nivartate. tasmād viśeṣasya na-ādy-a-bhāvena nairātmyasya vyāpter ātma- nivṛttau prāṇa-ādi-nivṛttir iti cet, na, a-a-dṛṣṭānāṃ prāṇa-ādy-a-bhāvena vyāptes tan- nivṛttau vyāpy-a-nivṛtter ātma-gatiḥ syāt. ahetutvena ākhyeyā. anyathā a-pratibaddha- nivṛttyā anya-nivṛtty-a-siddheḥ. yukta-upalabdhir a-bhāva-pratipādikā. tasmād eka- nivṛttyā anya-nivṛttim icchatā tayoḥ kaścit svabhāva-pratibandhād eva nivṛttiḥ. anyathā eka- nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet. na-utpattyā vā ātma-pratibaddhāḥ syuḥ, te tan- nivṛttyā nivarteran. tadā prāṇa-ādy-a-bhāvosiddhaḥ. na hy a-tad-ātma-niyatasya tan- nivṛttyā nivṛttiḥ. tasmān niyamaṃ prasādhya
sā katham a-sattā bhāvasya, upalambha- nivṛttyā vā katham a-bhāvaḥ, kārya-vyatireke ’pibhāve ca pratīti-sādhana-a-bhāvāt pravṛtti- nivṛttyoḥ saṃśayād eva saṃśaya-hetuḥ, viniścitaapy atra viṣaye na iṣṭā eva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tad evaṃ pramāṇe bādhake bruvāṇas
-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. yad apy āha – yady a-darśanatasya an-apāyāt. vastu-viparīta-ākāra- niveśiṣv api tīrtha-antarīya-pratyayeṣu bhāvāt.
sāmarthyāt. a-sādhāraṇo ’py ubhaya-vyāvṛtter niścaya-a-yogāt, ubhaya-bahir-bhūtasya a-bhāvāt.
pītam iti. tasmān na tau pramāṇam. a-dṛśye niścaya-a-yogāt sthitir anyatra vāryate. yathā ’tu sapakṣa-vipakṣayoḥ sattvam a-sattvaṃ vā niścaya-apekṣam, niścaye ’pi sandeha-mukhena evapuruṣa-mātreṇa a-niścayāt, ataḥ pramāṇān niścaya-abhidhānād anumāna-viṣaye viruddha-amatayaḥ pratyāviśanti. kathaṃ tarhi idānīm a- niścaya-ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan
prasaṅgāt. pratyakṣasya eva nivṛtter a-bhāva- niścaya iti cet, vyāhatam etat – tac ca na astisaṃśayas tu pakṣa-vacanād arthe dṛṣṭaḥ, na niścaya iti sākṣān na sādhanam. sādhya-abhidhānāt
iti kathaṃ pakṣa-doṣaḥ. na vai tad-vacanād a- niścaya-utpatter duṣṭa-vacanaḥ, kiṃ tarhi yadasya an-upalabdhyā a-sthiti-pratipatter niścaya-kāla iti tadā a-nityatā vyavasthāpyataaṅgād a-pratīteḥ. prathamā tv atra pramāṇam, niścaya-phalatvāt. tad-bhāva-mātra-anvayini svavā bhāve bhāvād a-bhāvataḥ. sā iyam a-bhāva- niścaya-phalā vyatireka-sādhany an-upalabdhirniścayaPVin3_0006405
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287

niścitaṃ

’nya-sattveṣu vikalpa-ādir na sidhyati. a- niścaya-phalā hy eṣā na alaṃ vyāvṛtti-sādhane.
iti pramāṇaṃ pratyakṣa-vat. a-sattā- niścaya-phalo ’n-upalambhaḥ a-sad-vyavahārauktam. a-bādhanasya api lakṣaṇatve tasya a- niścaya-lakṣaṇatā. tathā ca a-gamakatvam iti kiṃidaṃ ca naḥ pratyakṣaṃ, sannihita-artha- niścaya-lakṣaṇatvāt. na etad asti, yasmād avyavaccheda-hetutā asya kena nivāryata iti. niścaya-hetāv apy a-pratibhānāt syāt saṃśayaḥ, saan-anya-anumāna iha a-vyabhicāra iti kuto niścayaḥ. a-darśane ’py uktam. dṛśya-ātmanor nāmana hy a-sati pratibandhe ’nvaya-vyatireka- niścayo ’sti. tena tam eva darśayan niścayam āha
iha api tarhi niścayena nirdeṣṭavyasya a- niścayo ’stu viparyayaḥ. tasmād dhetu-viruddhayora-niścita-tal-lakṣaṇatvāt. tena eva niścayaḥ kriyata iti cet, katham a-niścayān
api viparyaye pratyakṣa-vṛttir vyatireka- niścayaḥ. tat-tulya eva asti iti vyatireke siddhesaṅgrahāt. na apy anayor ekatra vṛtti- niścayaḥ, tādātmyena prasiddhe ’-siddheḥ. tasmāja-gamako hetuḥ syāt. hetos triṣv api rūpeṣu niścayas tena varṇitaḥ. a-siddha-viparīta-artha-śabdena ucyate. tata eva katham a-bhāva- niścayaḥ. yasmād idam iha sandigdham, tasmād idam-śīta-sādhane. ity antara-ślokaḥ. na a-sattā- niścayo viprakarṣiṇām. tri-vidhā hi viprakarṣiṇo
niścayaḥ kriyata iti cet, katham a-niścayān niścayaḥ. vyatireka-a-niścayo hy a-vipakṣacet, katham a-niścayān niścayaḥ. vyatireka-a- niścayo hy a-vipakṣa-śabdena ucyate. tata eva
tu siddha eva sādhanam iti tathā-bhāve niścayam apekṣate. an-upalambhāt tu kvacid a-niścayo ’sti. tena tam eva darśayan niścayam āha – prasiddhas tu dvayor api sādhanam
tad evaṃ pramāṇe bādhake bruvāṇas tato niścayam āha. tataḥ sa-pratipakṣa-sambhāvanāmasya darśayann evam āha, a-pratipramāṇatayā niścayaṃ vā. tan-niṣedho hy anumānāt syāt,-viśiṣṭa-lakṣaṇe dṛṣṭasya aparatra vyatireka- niścayasya kartum a-śakyatvād ity uktam. na ca
kiṃ tarhi vastu-sthityā. sā ca evam a-śakya- niścayā iti na tat sandigdha-lakṣaṇaṃ vyavahārasambhave tad-a-bhāvasya puruṣa-mātreṇa a- niścayāt, ataḥ pramāṇān niścaya-abhidhānād
hy anumānāt syāt, pratyakṣeṇa yogyatā ’- niścayāt. tatra ca sarva-hetūnām a-sādhāraṇatā,sandehād anaikāntikaḥ, sādhya-itarayor ato ’- niścayāt. na apy a-pratipattiḥ, kenacit
utpatti-vipralabdho vā. antya-kṣaṇa-darśināṃ niścayāt paścād asya an-upalabdhyā a-sthitia-vyavacchedas tu kutaścid vyāvṛtter eva a- niścayāt. yo hi yatra na asti iti niścitaḥ, sa
viparyayaḥ. tasmād dhetu-viruddhayor eva niścayāt sādhanaṃ dūṣaṇaṃ vā. ta ete nava pakṣatarhi tad-vyatirekeṇa ubhaya-niścita ity a- niścayāt siddham a-vipakṣatvaṃ dharmiṇi.
atiprasaṅgaḥ. sarva-ātmasv ekatva-a- niścayād a-nānātva-pratipatter a-nānā-ekaṃ jagat
tan niścita-tad-bhāvo nirdiṣṭa-guṇa- niścayād eva ity a-niścito na anaikāntikaḥ syāt.
tena eva niścayaḥ kriyata iti cet, katham a- niścayān niścayaḥ. vyatireka-a-niścayo hy aniścaye ’pi sandeha-mukhena eva doṣāt. so ’- niścaye ’pi tulya iti tathā-vidha-udbhāvanam apy
sattvam a-sattvaṃ vā niścaya-apekṣam, niścaye ’pi sandeha-mukhena eva doṣāt. so ’utpāditā prasiddhyā eva śaṅkā śabda-artha- niścaye. yasmān nānā-artha-vṛttitvaṃ śabdānāṃ
-abhidhānāt. tathā hi na anya-guṇa-doṣa- niścaye liṅgam asti. te hi ceto-dharmatvena
prabhedeṣu saṃśayaḥ. uktaṃ ca — vyāvṛtti- niścaye viśeṣasya vyavaccheda-hetutā asya kena
-hetur upalabhya-sattvasya hetos tathā-bhāva- niścaye vyāpakasya sva-ātmanaś ca an-upalabdhir
viruddha-tat-pakṣyāṇāṃ nirāsaḥ, vyatireka- niścayena anaikāntikasya. dvayor ity ekaan-ubhaya-siddhiḥ. iha api tarhi niścayena nirdeṣṭavyasya a-niścayo ’stu
tu dvayor api sādhanam iti. tatra anvaya- niścayena viruddha-tat-pakṣyāṇāṃ nirāsaḥ,na aparo ’sty apara-anubhavo vā iti niścāyayati sāmarthyāt. tasmād eka-niyatasa eva hi tan-niyamāt tad eva asti iti niścāyayan na aparo ’sty apara-anubhavo vā iti’-darśana-mātrād a-vyabhicāra-a-siddhyā a- niścita-artham. nanu prayoga-sāmarthyād eva artha
vipakṣaḥ, kiṃ tarhi tad-vyatirekeṇa ubhaya- niścita ity a-niścayāt siddham a-vipakṣatvaṃ
vyatirekaḥ pradarśyate. sa tasya vyatireko ’- niścita iti vipakṣe vṛttir āśaṅkhyate. vyatireka-darśana-ādāv upayujyate, saṃśayāt, a- niścita-jñāpana-aṅgād a-pratīteḥ. prathamā tv atrasa ca na eka-antena anaikāntikaḥ. tan niścita-tad-bhāvo nirdiṣṭa-guṇa-niścayād eva ity-vyatireka-vyāvṛtti-rūpaṃ kathaṃ sādhanam, a- niścita-tal-lakṣaṇatvāt. tena eva niścayaḥ
a-nivārita eva iti cet, na, ya eva tu ubhaya- niścita-vāci-ity-ādi-vacanāt. tena an-upalambhe-arthatvād a-doṣaḥ – anvaya-vyatirekayor niścita-vyāptikam ekam api rūpaṃ prayuktam arthaubhaya-vyavasthāś ca tad-a-tat-samayavatām a- niścita-sādhanā na eka-anta-grāhiṇyaḥ syuḥ. tasmādapy evam a-vipakṣa iti tad a-vipakṣatvam a- niścita-sādhya-vyatireka-vyāvṛtti-rūpaṃ kathaṃ
-tad-bhāvo nirdiṣṭa-guṇa-niścayād eva ity a- niścito na anaikāntikaḥ syāt. na vai vastu-dharma
a-sati rāge vacanaṃ na asti ity a- niścito vyatirekaḥ. na hi rāga-ādīnām eva kāryaṃ
pratipattau svām artha-kriyāṃ karoti. tasmān niścito vyāpyo gamako vyāpako gamyaḥ. tasya
eva a-niścayāt. yo hi yatra na asti iti niścitaḥ, sa bhavan kathaṃ tad-a-bhāvaṃ natṛtīyaṃ rūpam. sā ca niścitā. ante vacanān niścitatvaṃ triṣv api rūpeṣu draṣṭavyam. arthahetv-ādiṣu yathā-svaṃ pratipatti-sādhanair niścitaṃ grāhyam, sandigdha-viparyasta-rūpayorniścitāPVin2_0005003
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niṣpattau’tha tat-tulye sad-bhāvo nāstitā a-sati. niścitā anumeyo ’tra jijñāsita-viśeṣo dharmī.
liṅgasya a-sati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. ante vacanān niścitatvaṃ triṣv api
yadi pramāṇena niścīyate, tadā gamakaḥ, a- niścitāyāṃ tu vyāptau dharmi-samāśraye vā tat-sva
vyāvṛtti-sādhane. ādya adhikriyate hetau niścitena eva sādhanāt. ity antara-ślokau. tasyāḥ
tasmād yathā kathañcid apy anena a-sato niścinvatā prameyā vaktavyāḥ. na hi bhāva-viṣayam
tad ayaṃ liṅga-saṅkarāt kathama niścinvan pratipadyeta. mā bhūt puruṣa-āśrayaṃ
a-niścaya-ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan hi idantayā sukha-duḥkha-sādhanayoḥ
api sāmānyam an-upalakṣaṇān na vivekena niścīyata iti. tad a-yuktam, yasmāt dhī-śabdasvena sādhya-dharmeṇa vyāptir yadi pramāṇena niścīyate, tadā gamakaḥ, a-niścitāyāṃ tu vyāptau
sandehāt. bādhaka-bhāve hy apara-a-bhāvo niścīyate. na ca a-viruddha-lakṣaṇam atīndriyaṃ
mā bhūt, yena nirasta-pratipakṣā niyamena niścīyante. tad ayaṃ puruṣa ātmānam āntaraiḥ
ca sādhya-dharmeṇa vyāptir yadi kathañcin niścīyeta, tadā na virodha-vyabhicārāv iti nabhāvaṃ vartante, yatas tebhyo ’rtha-prakṛtir niścīyeta. te hi vaktur vivakṣā-vṛttaya iti tanapi na asti ity a-samānam. nanv idam apy a- niśceyam eva – sarva-sāmagrī-janmāno naśyanti
viparyāsa-a-bhāve ’-bhāvāt. kāruṇikasya api niṣ-phala ārambho viparyāsād iti cet, na, paraanya-an-upalabdhir eva ucyate, anyathā hy a- niṣiddha-upalabdher a-bhāva-a-siddheḥ. eka-dharmiṇi. na kaścid arthaḥ siddhaḥ syād a- niṣiddhaṃ ca tādṛśam. na sarvathā sattā-sādhanena tathā na yathā so ’sti tathā api na niṣidhyate. tasmād āśritya śabda-arthaṃ bhāva-agataḥ. deśa-kāla-niṣedhaś ced yathā asti sa niṣidhyate. na tathā na yathā so ’sti tathā api
sā api na pratiṣedho ’yaṃ nivṛttiḥ kiṃ niṣidhyate. vidhānaṃ pratiṣedhaṃ ca muktvā śabdo
dharmiṇy a-vṛttir iti cet, na, anya- niṣedha-arthatvāt. tatra vṛttau labdhāyāṃ
tatra a-sambhavād eva na anya-dharma-vṛtti- niṣedha-āśaṅkā. viruddha-niṣedhe ’pi tatra eva
viparyayāt. tatra dvitīyā sad-vyavahāra- niṣedha-upayogāt pramāṇam uktā. na tu vyatirekaidānīm a-bhāve sann ity ucyate. na vai tan- niṣedha-mātram a-sapakṣaḥ, kiṃ tarhi sarvaḥ
a-nānā-ātmatayā bhede nānā-vidhi- niṣedha-vat. eka-dharmiṇy a-saṃhāro vidhānavā iti cet, uktam atra — yathā ’-sati niṣedhaḥ, a-sapakṣaś ca a-tattva-lakṣaṇa iti.
satsu na iti prāptā atra mūkatā. satāṃ ca na niṣedho ’sti so ’-satsu ca na vartate. jagaty
api yadi viparyayeṇa evam a-nityatā-utpatti- niṣedhaḥ kriyate, na kaścid evaṃ karoti. na ca-eka-vṛttyor virodhāt tathā-vidha-sva-bhāva- niṣedhaḥ kriyate. viruddhayor eka-upagamasyanyāyena nañ-arthaḥ pralayaṃ gataḥ. deśa-kāla- niṣedhaś ced yathā asti sa niṣidhyate. na tathāa-sapakṣaḥ, kiṃ tarhi sarvaḥ pratiyogī niṣedhaḥ paryudastaś ca, a-tattva-lakṣaṇatvād aāha, a-pratipramāṇatayā niścayaṃ vā. tan- niṣedho hy anumānāt syāt, pratyakṣeṇa yogyatā ’sādhye kārya-kāraṇayor an-ubhayasya vā niṣedho hetuḥ. tatra apy an-ubhayasya akvacid a-candre ’-siddheḥ. a-śakya- niṣedhatām asya darśayann evam āha, aa-bāhya-āśrayam atra iṣṭaṃ sarvaṃ vidhi- niṣedhanam. tābhyāṃ sa dharmī sambaddhaḥ khyāty-a-a-bhāva-sādhane siddhā eva an-upalabdhiḥ, niṣedhasya an-upalabdhi-rūpatvāt. tatra apy arthaca balād anvayam āpādayati, pratiṣedha- niṣedhasya vidhāna-rūpatvāt. a-sataḥ sapakṣān naanya-dharma-vṛtti-niṣedha-āśaṅkā. viruddha- niṣedhe ’pi tatra eva niṣedhe doṣaḥ syāt. na caekasya tad-bhājam iva anyeṣām upekṣakam. niṣedhe tad-viviktaṃ ca tad-anyeṣām apekṣakam.
-āśaṅkā. viruddha-niṣedhe ’pi tatra eva niṣedhe doṣaḥ syāt. na ca tat-tulya eva vṛttir
eva. tad evaṃ vidhi-pratiṣedhābhyāṃ kasyacin niṣedhe sarva-gamakānām an-upalabdhī rūpam. na-upalabdhi-rūpatvāt. tatra apy artha-antara- niṣedhe sādhye kārya-kāraṇayor an-ubhayasya vāa-niṣiddha-upalabdher a-bhāva-a-siddheḥ. eka- niṣedhena anya-a-bhāva-sādhane siddhā eva an-vyavaccheda-artham āha. tena an-aṅgam iṣer niṣṭhā atra, īpsita-pade punar aṅgam eva. tayā asarva-a-siddheḥ. na ca upalambhānām utpatti- niṣṭhā ity andha-mūkaṃ jagat syāt. kvacinpuruṣaḥ kañcid arthaṃ pratyety upalambha- niṣṭhāṃ pratīkṣamāṇaḥ, eka-a-siddhau sarva-a-niṣṭhā ity andha-mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-ākāraṃ ca
sv-acchatva-āder viśeṣasya bhāvāt. saṃvin- niṣṭhāś ca viṣaya-vyavasthitayaḥ. tāḥ katham aavalambya prakalpyate. yathā-svaṃ bheda- niṣṭheṣu pratyayeṣu vivekinaḥ. dharmī dharmāś ca
prasiddhiḥ. evam etat. kiṃ tu na arthānāṃ niṣpatty-a-niṣpattī sādhana-dūṣaṇābhyāṃ kriyete,satsu samartheṣu anyeṣu hetuṣu jñāna-kārya-a- niṣpattiḥ kāraṇa-antara-vaikalyaṃ sūcayati. sa
evam etat. kiṃ tu na arthānāṃ niṣpatty-a- niṣpattī sādhana-dūṣaṇābhyāṃ kriyete, teṣāṃ
tu tat-kāryatvāt tasya tad-a-niṣpattāv a- niṣpatteḥ. a-bheda eva atitarām a-kramatvaprāg a-sāmarthyāt sāmarthya-kāle ca kārya- niṣpatter an-upayogāj jñāna-hetor viṣayasya saha-kāraṇa-vyatireke bhavataḥ, a-bhedād ātma- niṣpatteś ca. tathā tayor a-bhāve taj-jaṃ jñānaṃ
bāhye ’rthe yathā-sva-saṃvedanam eva artha- niṣpattes tad eva phalaṃ yuktam. na hy arthasya-antara-hetutve ’pi bhāva-kāle ’-nityatā-a- niṣpattes tulya-a-tat-sva-bhāvatā. na vai kācid asiddhau. kramas tu tat-kāryatvāt tasya tad-a- niṣpattāv a-niṣpatteḥ. a-bheda eva atitarām aapekṣita-para-vyāpāro hi sva-bhāva- niṣpattau bhāvaḥ kṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ

niṣpattau

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289

nyāyena-cintā-mayena vyavasthāpya bhāvayatāṃ tan- niṣpattau yat spaṣṭa-avabhāsi bhaya-ādāv iva, tadna vai kācid a-nityatā nāma anyā yā paścān niṣpadyeta. sa eva hi bhāvaḥ kṣaṇa-sthiti-dharmāsyād anya eva saḥ. na hi tasmin niṣpanne ’- niṣpanno bhinna-hetuko vā tat-sva-bhāvo yuktaḥ.
-pratibhāsaṃ nir-vikalpakaṃ ca bhāvanā-bala- niṣpannam iṣyate. astu nāma bhāvanā-balena spaṣṭa
hi dharmaḥ syād anya eva saḥ. na hi tasmin niṣpanne ’-niṣpanno bhinna-hetuko vā tat-svahetutvaṃ phale ’py eka-antatā kutaḥ. sa hi niṣpanne bhāve ’rtha-antarataḥ paścād bhavangṛhīta-grahaṇasya smārtād a-viśeṣāt. niṣpādita-kriye karmaṇy a-viśeṣa-ādhāyi sādhanamekas tatas tataḥ. tais tair upaplavair nīta-sañcaya-apacayair iva. a-tadvān api
eva āśliṣṭa-bheda-dhīḥ. sādhyaḥ sādhanatāṃ nītas tena a-siddhaḥ prakāśitaḥ. iti saṅgraha-kṛtaṃ vibhramam utsṛjya artha-vyavasthāpana- nītir anusartavyā. a-nityaḥ prayatna-udayā sammohād avadhīraṇā iti kṛpayā tan- nītir uddyotyate. hita-a-hita-prāpti-parihārayor
yukto ’yam artha iti sūtram a-mogha- nīter draṣṭur mayā āgamitam āgamam adhyupekṣya.
iti na tayor api saha-upalambha-niyamaḥ. nīla-ākāra-saṃvedanayos tu niyama eva. na sa
prakāśikā ity apy ucyate prakāśa-vat. nīla-ādy-anubhava ity api tat-sva-bhāvo ’nubhava
tad-ātma-bhūtaḥ prakāśate tathā iti nīla-ādy-anubhavaḥ syāt. sa ca tādātmyāt tathābhinna-upalambhayor api sukha-ādi- nīla-ādy-ākārayor a-nānātvāt kaṃ bata ayam
anyatra cakṣur-ādi-parama-aṇūnāṃ dvi-candra- nīla-ādy-ābhāsa-vijñāna-hetutva-vacanāt. kiṃ-viśeṣāt prīti-paritāpa-viśeṣo na syān nīla-ādy-ābhāsa-viśeṣa-vat. te ’n-apekṣita-tadartha-antare yuktam. an-artha-antaratve tu nīla-āder anubhavāt tad-ātma-bhūtaḥ prakāśate
saha-upalambha-vedanābhyāṃ bhāsamānasya nīla-ādes tat-saṃvidaś ca a-vivekaḥ siddhaḥ.
-muktā-pravāla-ādīnām. kvacit puṣpe bhedo nīla-itara-kusumayor iva sūryayoḥ, kvacit phaleiti. api ca saha-upalambha-niyamād a-bhedo nīla-tad-dhiyoḥ. na hi bhinna-avabhāsitve ’py
tu niyama eva. na sa nānātve yuktaḥ, nīla-pīta-vat. viṣayasya vijñāna-hetutayā-vikalpau bhavataḥ, yathā nīlaṃ paśyato nīlam etan na pītam iti. tasmān na tau pramāṇam.
vidhi-pratiṣedha-vikalpau bhavataḥ, yathā nīlaṃ paśyato nīlam etan na pītam iti. tasmān na
caitro dhanur-dharaḥ. pārtho dhanur-dharo nīlaṃ saro-jam iti vā yathā. pratiyogi-avabhāsitve ’py artha-antaram eva rūpaṃ nīlasya anubhavāt tayoḥ saha-upalambha-niyamādśaktas tulyaḥ paryanuyogataḥ. prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate. tataś ca-a-kriye syātām. tena syād artha-apāye ’pi netra-dhīḥ. arthasya sākṣād buddhāv an-upayogāta-bhāve bhāvāc ca. tathā śrāvaṇa-ādy api iti naindriyam. tathā ghaṭa-śarīrayor anyatarad artha
sādhyanta iti. kathaṃ nimitta-bhāve ’pi naimittika-bhāva-a-niyamād evam-pratītiḥ. siddho’pi tan-nimitta-sattayā sādhyate, anya- naimittika-vat. sā eva tāvad an-upalabdhiḥ kathaṃ
eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati. naimittikyāḥ śruter artham arthaṃ vāan-upalambhād a-bhāva-a-siddhau ghaṭa-ādīnāṃ nairātmya-a-siddheḥ prāṇa-āder a-nivṛttiḥ.
na hi pratipuruṣam arthānām ātma-bhedaḥ, nairātmya-prasaṅgāt, ātma-sthiter a-bhāvāt.
iti saṅgraha-ślokaḥ. na prāṇa-ādi-sambhavena nairātmya-vyāvartanād ātma-gatiḥ, kiṃ tarhi vidhi
vyatirekaḥ prāṇa-ādīnāṃ tad-bhāve ca nairātmya-vyāvṛttiḥ, tathā api na a-nairātmyād
idānīm ātma-siddhiḥ. parasya apy a-pramāṇikā nairātmya-siddhiḥ. abhyupagamena ca sa-ātmaka-anato ’nvayī. na anvayy a-vyatirekī ced a- nairātmyaṃ na sa-ātmakam. iti saṅgraha-ślokaḥ. na-nivṛttyā nivarteran. tadā prāṇa-ādy-a-bhāvo nairātmyaṃ vyāpnuyāt. tad-a-bhāve ’-bhāva-siddhyātatra saṃśayo yuktaḥ. prāṇa-ādy-a-bhāvena nairātmyasya vyāpter ātma-nivṛttau prāṇa-ādibhāve ca nairātmya-vyāvṛttiḥ, tathā api na a- nairātmyād ātmā jīvac-charīre sidhyati, yena ayaṃjīvac-charīram, prāṇa-ādi-viraha-prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad iti, tad apy a-kārya-lakṣaṇasya virodhasya a-siddheḥ sandigdho nairātmyād vyatirekaḥ. ātma-pratiniyame hi tatvarṇyeta. anyathā ātma-sannidhāyane ko nairātmyād vyatirekasya upayogaḥ. kathaṃ vā a-ādaya ātmānaṃ gamayanti iti cet, kim idānīṃ nairātmyād vyatirekasya phalam. sa hi tatra aātmano vyatirekaḥ. te ’pi buddhy-ādayo nairātmye na syur iti cet, na, tatra anyeṣām eva-vat. virodhasya ca a-dṛṣṭeḥ sandeha eva. nairātmyena prāṇa-ādīnām ukta-lakṣaṇasya
hi tat-kārya-ātmatayā prāṇa-ādīnāṃ nairātmyena saha virodhaḥ syāt. sa ca na sidhyati-apoḍham a-bhrāntam timira-āśu-bhramaṇa- nauyāna-saṃkṣobha-ādy-an-āhita-vibhramam aiṣṭasya pratikṣepād a-doṣa iti cet, na, nyāya-prāptasya sādhyasya vacanena nivartayitum ana asty eva yathā yadi. na asti sa khyāpyate nyāyas tadā na asti iti gamyate. iti saṅgraha-mātreṇa vyatireke yad āha – eṣa tāvan nyāyo yad ubhayaṃ vaktavyaṃ viruddha-anaikāntikacet, tulye nyāye kiṃ na upanayaḥ. na ca eṣa nyāyaḥ, lakṣaṇa-yukte virodha-sambhavāt. na
atiprasaṅgāt. tasmād vyāvṛttim icchatā tatra nyāyo vaktavyaḥ, yato ’sya vyāvṛttam iti bhavati.
sidhyati. vastu-sva-rūpe ’-siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-doṣa-kṛd a-siddhāv apy
a-viśeṣa-ādhāyi sādhanam ity api sādhana- nyāyam atipatati . krama-bhāva-virodhaś cadṛṣṭa-viruddhasya an-upanaya iti cet, tulye nyāye kiṃ na upanayaḥ. na ca eṣa nyāyaḥ, lakṣaṇa-vyavahāro buddhy-ārūḍhena dharma-dharmi- nyāyena iti. dharma-dharmitayā bhedo buddhi-

nyāyena

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290

pakṣo

’sti so ’-satsu ca na vartate. jagaty anena nyāyena nañ-arthaḥ pralayaṃ gataḥ. deśa-kāla-upalabhyamānaṃ kṣīraṃ vā tatra na asti iti nyāyya eṣaḥ. asty eva upalambho dadhy-ādīnāṃ
-artheṣv a-yogataḥ. tṛtīya-sthāna-saṅkrāntau nyāyyaḥ śāstra-parigrahaḥ. tatra api sādhyaastu. tasmān na idaṃ pratijñā-doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt. api ca śāstra-upagamāt-doṣa-udbhāvanam, api tu vaktṛ-doṣeṇa api, nyūnatā-an-anvaya-viparīta-anvaya-vat. tena hiiti. dūṣaṇā nyūnatā-ādy-uktiḥ ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā uktāḥ, teṣām
tena eva artha-parisamāpter iti. dūṣaṇā nyūnatā-ādy-uktiḥ ye pūrvaṃ nyūnatā-ādayaḥ
triṣv anyatama-rūpasya eva an-uktir nyūnatā-sādhana-doṣa ity uktaṃ veditavyam. na– evaṃ-sva-bhāvā etat samāna-pāka-hetavaḥ pakvā iti. anyathā śeṣavad etad anumānaṃ
nivṛttiḥ syāc cheśavad vyabhicāri kim. yathā pakvāny etāni phalāny evaṃ-rasāni vā rūpa-aprayatna-utthaḥ prayatna-utthatayā dhvaniḥ. pakṣa-aṅgatve ’py a-bādhatvān na a-siddhir bhinnana ca hetoḥ sambandha-upadarśana-kāle pakṣa-ādi-vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. sasādhya-dharma eva ity a-siddhaḥ. nanu pakṣa-ādīnāṃ parasparato bhedād a-vipakṣatvaṃ
viruddhena arthena apodyate, na sa pakṣa iti. tata eva bādhā-hetor a-sādhāraṇatvam,
iti sākṣān na sādhanam. sādhya-abhidhānāt pakṣa-uktiḥ pāramparyeṇa na apy alam. śaktasya
iti sa tasya pāścāt yaḥ sāmarthya-viṣayaḥ pakṣa ucyate. tena tal-lakṣaṇa-mukhena āyāto
-jñāna-a-yogāt. viṣaya-upadarśana-arthaṃ ca pakṣa ucyate. sa nirākṛte viṣayiṇo ’-sambhavād aucyate. sa nirākṛte viṣayiṇo ’-sambhavād a- pakṣa eva. tasmāt sandigdho hetu-vyāpāra-viṣayaḥ.
-vṛtter ubhaya-dharmatve ’py a-doṣaḥ. na hi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ punar atra
tv a-siddham eva tac chabde. tathā hi pakṣa eva sa tathā-vidhaḥ śabdaḥ, na pakṣa-a-vadya-pakṣa-nirdeśe ’pi tulya iti kathaṃ pakṣa-doṣaḥ. na vai tad-vacanād a-niścayauparodhāt. tasmāt tan-mātra-anuṣaṅgiṇa eva pakṣa-doṣāḥ, pratyakṣa-ādi-virodha-vat. hetv-ādi-apekṣatvāt. anyathā sarve hetv-ādi-doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra pakṣasya eva uparodhāt.
a-siddhau, yathā catur-vidhaḥ sādhāraṇaḥ pakṣa-dharma-prabhede nirdiṣṭaḥ. sandehe, yathātu syāt. etena apara-bhāvaḥ pratyukta iti. pakṣa-dharma-prabhedena sukha-grahaṇa-arthaṃ hetusaṅkṣepa ucyate —sapakṣe sann a-san dvedhā pakṣa-dharmaḥ punas tridhā. pratyekam a-sapakṣe
na tat sandigdha-lakṣaṇaṃ vyavahāra-yogyam, pakṣa-dharmatva-ādi-sandeha-vat. lakṣaṇe jñāna-pratipatti-śruti-vat. anaikāntikasya tu pakṣa-dharmatvam eva, a-sambaddhād vimarśa-apārtho dhanur-dhara ity ukta-prāyam. sa eṣa pakṣa-dharmas tridhā bhidyate — sapakṣe sann asākṣād artha-āpattyā vā. tasya asya pakṣa-dharmasya tattvaṃ sapakṣa-vipakṣayoḥ sad-a-ādi-sambhavād vibhur ātmā iti. evam ekasya pakṣa-dharmasya hetu-rūpasya a-siddhau sandehe vāniścayāt sādhanaṃ dūṣaṇaṃ vā. ta ete nava pakṣa-dharmā nirdiśyante — prameyatvān nityaḥ,vyāvṛtti-prādhānya-sādhana-arthaṃ hetos trīn pakṣa-dharmān āha. tathā hi na anvaya-mukhenasādhye viruddha iti darśayaṃś caturaḥ pakṣa-dharmān āha. bheda-sāmānyayoś ca-guṇe vaktavye ’nyathā-abhidhānād doṣa eva. pakṣa-dharme ’pi tarhi sandeha-anyatara-a-siddher-grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa-dharmo vibhajyate. sva-bhāva-kārya-siddhyviśeṣo nirdiśyate. sa śabdatayā tathā-bhavan pakṣa-nirdeśa eva tathā sidhyati, punar api svata-nityaḥ śabda iti bhavati. tasmān na avaśyaṃ pakṣa-nirdeśaḥ kartavyaḥ. vyatireky api na aapy ato ’rtha-saṃśaya eva. so ’n-a-vadya- pakṣa-nirdeśe ’pi tulya iti kathaṃ pakṣa-doṣaḥ.
tad-a-bhāve tad-a-yogāt. kiṃ ca, sad-a-sat- pakṣa-bhedena śabda-artha-an-apavādibhiḥ. vastv
sādhyasya vacanena nivartayitum a-śakyatvāt. pakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ-śabdo ’pi naśrutir a-vyāpti-bādhanī. sādhya-abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣv a-pakṣatā. nirākṛte
-ākhyānaṃ para-artham anumānam ity arthān na pakṣa-vacanaṃ sādhanam ity uktaṃ veditavyam.
sādhanaṃ svato ’rtha-siddheḥ. saṃśayas tu pakṣa-vacanād arthe dṛṣṭaḥ, na niścaya iti sākṣān
karaṇīyo ’yaṃ vyākhyāne yatnaḥ sa pakṣa-vacanena samāhitaḥ. sāmarthyād artha-gatau
na, tasya sādhana-antaratvāt. yadi pūrva- pakṣa-vādī sa-ākāṅkṣaḥ syād a-samāpta-vākya eva
a-vipakṣa-vṛttir ubhaya-dharmaś ca. na hi pakṣa-vipakṣa-pravibhāga-apekṣayā hetor aasti iti ca su-bhāṣitam. tasmād an-apekṣita- pakṣa-vyavasthau dharmāṇāṃ vṛtti-vyatirekau
na unmattaḥ. vipakṣa-vṛttyā vyabhicāraḥ. tat- pakṣa-sapakṣa-anyataratva-ādīnām a-vipakṣa-vṛtter
sāmarthyam iti riktā vāco-yuktiḥ. etena pakṣa-sapakṣa-anyataratvam api pratyuktam. api ca
api kalpanā-samāropito na liṅgam, yathā — pakṣa-sapakṣa-anyataratvād a-nityaḥ śabdo nityo
hi pakṣa eva sa tathā-vidhaḥ śabdaḥ, na pakṣa-sapakṣayor anyataraḥ, vikalpa-ekasākṣāt tāvat —arthād artha-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ. na arthe tena tayor na
apy a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣa-hetvor ukto veditavyaḥ, yathā-sādhyam asādhye dharmiṇi sidhyet. tat kim idānīṃ pakṣo ’pi vipakṣaḥ. syād api paryāyeṇa. lakṣaṇahetor vyavasthayā darśyate — sarvo ’- pakṣaḥ kṛtako ’-nitya iti, kiṃ tarhi vastu-balabhedād a-vipakṣatvaṃ pakṣe ’sty eva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid dharmaḥ
yatra kaścid dharmaḥ sādhayitum iṣṭaḥ, sa pakṣaḥ. tad-vyatireko vipakṣaḥ. sa tarhi icchayāa-sapakṣe ’pi sad-a-sad-dvi-vidhatvataḥ. pakṣo dharmī. prayojana-a-bhāvād an-upacāra itipakṣaḥ

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PVin3_0002710
PVin2_0009503
PVin3_0007904
PVin3_0007809
PVin2_0009505
PVin3_0009810
PVin1_0002404
PVin3_0010101
PVin3_0002506
PVin2_0009306
PVin2_0008013
PVin2_0008012
PVin1_0001901
PVin1_0002210
PVin1_0003111
PVin3_0008804
PVin3_0008807
PVin3_0008808
PVin3_0008903
PVin3_0012601
PVin3_0004103
PVin3_0008806
PVin3_0003904
PVin2_0005507
PVin3_0002409
PVin3_0009908
PVin1_0002409
PVin1_0000103
PVin3_0013607
PVin3_0002610
PVin2_0005401
PVin3_0001106
PVin2_0004911
PVin2_0004503
PVin3_0006511
PVin3_0006511
PVin2_0006708
PVin3_0013711
PVin3_0001401
PVin2_0007909
PVin2_0004502
PVin3_0010911
PVin3_0000101
PVin3_0000807
PVin3_0000103
PVin3_0011007

291

para

yaṃ hi puruṣaḥ sādhayitum icchati, sa pakṣaḥ. sa yam evaṃ vyabhicāra-viṣayaṃ paśyati,-parigraha-artham. kiṃ punar nirākṛto na pakṣaḥ. sandigdhe hetu-vacanād vyasto hetor ansādhya-abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣv a- pakṣatā. nirākṛte bādhanataḥ śeṣe ’-lakṣaṇabhāvāt. nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ, na pakṣasya, uttara-avayava-apekṣatvāt. anyathā
hetv-ādi-doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra pakṣasya eva uparodhāt. tasmāt tan-mātrapratipatti-gauravaṃ ca parihṛtaṃ bhavati. pakṣasya dharmatve tad-viśeṣaṇa-apekṣasya anyatrabhedena sā bādhā uktā catur-vidhā. sā iyaṃ pakṣasya bādhā catur-vidhā darśitā tridhāsādhanasya a-tan-nirdeśa-nāntarīyakatvāt pakṣasya lakṣaṇaṃ vācyam. vācyam, sādhya-a-sādhya
-vat. hetv-ādi-lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam. ucyate parihāra-artham ana avaśyam asya nirdeśaḥ. tena an-uktāv api pakṣasya siddher a-pratibandhāt triṣv anyatamasambandha-niyama-a-bhāvāt. tato na pakṣasya hetor vā vacanaṃ sādhanaṃ svato ’rthaśabda iti. sati hi śāstra-āśraye tad-artha- pakṣī-karaṇaṃ yuktaṃ syāt, tad-avabodha-arthitveśāstra-an-āśraya-vacanena a-prakaraṇa-āpanna- pakṣī-karaṇam api pratyuktam. yathā ’-nityaḥ
kasyacit parīkṣāyāṃ kaḥ prastāvo ’-prastuta- pakṣī-karaṇasya. nanu viśeṣasya sāmānya-ākṣepāt
-phala-vat. atra apy upayukta-vyatirikta- pakṣī-karaṇe hetoḥ sādhya-a-bhāve ’n-upalambho
vastu-dharmo vyavatiṣṭhate. yadā ayaṃ pakṣī-karoti, tadā na vyabhicāraḥ. anyadā tena
yam evaṃ vyabhicāra-viṣayaṃ paśyati, tam eva pakṣī-kuryāt. na ca anumāna-viṣaye pratyakṣa-ādi-bādhā-śaṅkā-vyabhicāra ity eke. na, pakṣī-kṛta-viṣaye ’-bhāvāt. kadācid bhaved iti
na siddha ity a-siddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ śabdaḥ, yo hetuḥ syāt.
’-saṃvedanāḥ sukha-ādaya iti cet, na, tvat- pakṣe ’py asti sukha-ādi-saṃvedanam iti darśana-ādīnāṃ parasparato bhedād a-vipakṣatvaṃ pakṣe ’sty eva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra
pratikṣiptam iti na atra evam a-vacane ’pi pakṣe kiñcid virudhyate. atha dharmiṇam eva
iti. tatra anvaya-niścayena viruddha-tat- pakṣyāṇāṃ nirāsaḥ, vyatireka-niścayena
dharmāḥ saṃskṛtāḥ. pañca-skandhā iti. tatra pañca-indriyāṇi sva-bhāva-cyutimanti, tat-kāryaabhidharme – katame dharmāḥ saṃskṛtāḥ. pañca-skandhā iti. tatra pañca-indriyāṇi svabhavati. vastu-dharmo hy eṣa yad anubhavaḥ paṭīyān smṛti-bījam ādhatte, tādṛśa-darśanād asya-abhipātināṃ sukha-ādīnāṃ vijñāna-bhāvanā- paṭu-mandatā-ādi-bheda-anuvidhānāt. hetu-sāmyāt
-sārūpyād anyato jñānasya sambhavati. na hi paṭu-mandatā-ādibhiḥ sva-bhedair bhedakam api
artha-antaratve tatra eva upayoga iti kaḥ patataḥ pratibandhaḥ. pratibandhād a-pāte ’pi-an-utpanna-ātma-bhūta-viśeṣaḥ kiṃ na patati iti. pratibandhād atiśaya-pratipattau
ātma-antaratve tad eva vastunas tādātmyāt patanam an-avasthā ca. na ca tathā-bhūta-ātmaeva. na hi tasya tat-kṛtaḥ pātaḥ, svayaṃ patina-dharmatayā pātāt, ākāśa-kṣipta-vat. tathā
santo ’pi kenacit prakaraṇena imaṃ vyavahāra- patham upanīyante. anyathā hi tatra a-vyavahāra
pūrva-aparayoḥ koṭyor asti iti bruvāṇaḥ pada-artha-vyavasthāṃ bādhate. sattva-rajas— kṛto nāma sa tena pratibandha-ākhyaḥ pada-arthaḥ, sa tu bhāvaḥ prasarpaṇa-dharma-a-śabda-bhāvināṃ dharmāṇāṃ yogyāḥ sarva- pada-arthāḥ, icchāyā nirodha-a-bhāvāt. etena
iti so ’pi iṣṭo vyavahāra-bhāk. anyathā syāt pada-arthānāṃ vidhāna-pratiṣedhane. eka-dharmasya-kalpita-bhedeṣv an-artha-tantra-upayogiṣu pada-artheṣu vyavasthām uparacayan kaścin
tathā-bhūta-a-siddhes tattva-anyatvaṃ pada-artheṣu sāṃvṛteṣu pratiṣidhyate. anumānaanubhavaḥ. ko ’nayor bhedaḥ. viṣaya-ākāraḥ pada-artho ’-saṃvedano ’nyā saṃvit. a-saṃvedanaṃ
tasya na vetty ayaṃ jaḍa-matir loko garīyaḥ padam. tatra upāsita-loka-bhartari kṛtā sv-alpā
upasthāpayati, apahnute ca iti pratijñā- padayor virodhāt pratijñā-doṣa iti. yathā ca āhaāha. tena an-aṅgam iṣer niṣṭhā atra, īpsita- pade punar aṅgam eva. tayā a-siddha-hetv-ādiḥ’yaṃ tair eva artha-vyatireka-samāveśibhiḥ padair a-satsu vyavahāra-a-yogaṃ darśayan paraṃ
atra caturbhiḥ sva-rūpa-nipāta-iṣṭa-svayam- padaiḥ, a-siddha-a-sādhana-artha-ukta-vādyaparasmād artha-pratipatteḥ. na tv evaṃ para-aṅgāt pratītiḥ, tasya a-sāmarthyāt. artha-apara-arthaṃ ca. jñāna-abhidhāna-rūpatvān na para-apara-pratipatti-nibandhane. a-pṛthag-vādinā utpattimanto ’bhyupeyāḥ, tad-bhāve para-apekṣatvena upagatatvāt. ye yad-bhāve parapara-apekṣatvena upagatatvāt. ye yad-bhāve para-apekṣatvena upagamyante, na te tad-bhāva-an-upalambha-a-bhāva-prasaṅgāt. na api para-apekṣā, tasya tatra a-kiñcit-karatvāt, anya-dhiyā a-vidito janena. pramāṇa-viniścaye para-artha-anumāna-paricchedas tṛtīyaḥ. samāptaś
pārārthya-a-viśeṣe na ātma-arthāḥ. saṃhata- para-artha-kriyā-upagamād eṣāṃ sādhana-vaiphalyam.
-a-sambhavāt, eka-dharmasya apy a-jñāne para-artha-vṛtteḥ kārya-a-kārya-an-avabodhāt,
anumānaṃ dvidhā sva-arthaṃ para-arthaṃ ca. jñāna-abhidhāna-rūpatvān na paraprayojana-a-bhāvād a-vyāhāra iti cet, na, para-arthatvāt. na yuktaḥ, vīta-rāgatvād iti cet,sva-artha-anumāna-paricchedo dvitīyaḥ. para-artham anumānaṃ tu sva-dṛṣṭa-arthaiti saṅgraha-ślokaḥ. tri-rūpa-liṅga-ākhyānaṃ para-artham anumānam ity arthān na pakṣa-vacanaṃ
jñāna-utpipādayiṣayā tri-rūpa-liṅga-ākhyānaṃ para-artham anumānam, kāraṇe kārya-upacārāt. atra
niṣ-phala ārambho viparyāsād iti cet, na, para-arthasya eva phalatvena iṣṭatvāt, tal-para

PVin3_0001205
PVin3_0011301
PVin3_0001310
PVin3_0003410
PVin3_0004701
PVin1_0000501
PVin2_0006802
PVin2_0006711
PVin1_0004207
PVin3_0003502
PVin3_0013503
PVin3_0011401
PVin3_0011402
PVin3_0011405
PVin3_0000206
PVin3_0000309
PVin3_0010409
PVin1_0002406
PVin2_0009109
PVin2_0007409
PVin3_0009611
PVin3_0000106
PVin3_0000404
PVin2_0005705
PVin2_0009904
PVin3_0003503
PVin3_0008704
PVin2_0007408
PVin3_0011310
PVin3_0005711
PVin3_0001304
PVin3_0009304
PVin3_0001502
PVin3_0013605
PVin3_0000102
PVin3_0007402
PVin3_0000207
PVin2_0005402
PVin2_0005403
PVin1_0000413
PVin3_0013306
PVin3_0013301
PVin1_0003407
PVin1_0003007
PVin3_0006811
PVin3_0009908
PVin2_0008007
PVin3_0012602
PVin1_0001114
PVin3_0008710
PVin3_0004203
PVin2_0008810
PVin2_0006412
PVin3_0006610
PVin3_0000605
PVin3_0010203
PVin2_0006804
PVin3_0004104
PVin1_0002308

292

paraspara

dharma-viśeṣaṇatvena upādānāt tasya viśeṣaḥ. para-arthāḥ santaś cakṣur-ādayo ’-saṃhata-arthāiṣṭa-vighāta-kṛd viruddho ’sti, yathā — para-arthāś cakṣur-ādayaḥ saṅghātatvāc chayanaarthena arthavattvam an-iṣṭaṃ syāt. tathā para-arthāś cakṣur-ādayaḥ saṅghātatvāt siddhā api
upasaṃhāre ’pi. vacana-guṇa-doṣau hi para-arthe ’numāne ’dhikriyete, na arthasya,syāt. na vai vastu-dharma-samāśrayeṇa eva para-arthe ’numāne sādhana-doṣa-udbhāvanam, api tuvā svām eva vṛttiṃ sva-vācā viḍambayati. para-avabodha-arthaṃ ca śāstraṃ praṇayann
anyathā api nāntarīyakatā-a-bhāvān na para-ātmanaḥ pratipattir arthasya. na hi sattācet, so ’pi tad-ātma-an-upakāre na sidhyati. para-ātmani tulyaḥ paryanuyogo ’n-avasthā ca.
sa ca tādātmyāt tathā prakāśamāno ’pi sva- para-ātmanoḥ prakāśakaḥ syāt, prakāśa-vat. tasmād-abhidhānam. atra api ko ’yam avaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ para-mukhena-doṣā uktāḥ, teṣām udbhāvanaṃ dūṣaṇam, tena para-iṣṭa-artha-siddhi-pratibandhāt. nanv annirdeśa ity uktam. nanu saṃhatānām a-saṃhata- para-upakāra-niyama-a-bhāvād anaikāntika eva ity
a-viruddhaḥ. ko hy eṣa niyamaḥ — saṃhatāḥ para-upakāriṇa iti. yady api kvacit kāryeeva. a-pratibaddha-upakārāś cakṣur-ādayaḥ para-upakāriṇaś cet, atra api saṃhata-upakāriṇa
-vṛttiḥ, api tu parīkṣāyā abhyupagama iti na para-upagatena sādhanam. tad-āgama-bādhanāya
sādhanam. na a-san-pratīti-mātreṇa, yataḥ para-upagatena siddhiḥ syāt. sato ’py a-vastuvācyaḥ, anyathā a-siddheḥ. etena ātma- para-upagama-ādayaḥ puruṣa-vyavasthā-samāśrayāḥ
-rūpaṃ paśyāmaḥ. na ca asya ayam ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe ’pi sva-bhāvabhavan kathaṃ tasya hetuḥ syāt. phalasya api para-upaskāra-apekṣiṇo na avaśyaṃ hetau bhāva itiiyaṃ kṛtaka-śrutiḥ sva-bhāva-abhidhāyiny api para-upādhim enam ākṣipati. etena pratyaya-bhedagotvād vāg-ādīnāṃ viṣāṇi-vat. vivakṣā- para-tantratvān na śabdāḥ santi kutra vā. tadatra sva-dṛṣṭa-artha-grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy an-arthataḥ.
apy anyataḥ pratipattum a-yuktam eva. yas tu para-parikalpitaiḥ prasaṅgaḥ, yathā — deśa-kālasva-sva-bhāva-vyavasthiteḥ. sva-bhāva- para-bhāvābhyāṃ yasmād vyāvṛtti-bhāginaḥ. tasmādviśeṣa-darśanasya bādhakatvād a-samānaṃ para-bhūtasya ca vākya-viśeṣasya a-tad-viśeṣatvāt.
’yam avaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ para-mukhena vyavasthāpya punar vyutthāpayati iti.
upakāraḥ, sva-rūpasya siddher a-kāryatvāt. para-rūpa-kriyāyām api tatra an-upakārāt.
kāryatva-sattva-vat. upādīyate. apekṣita- para-vyāpāro hi sva-bhāva-niṣpattau bhāvaḥ
vibhettuḥ. an-ukta-sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraiti iti tad-abhiprāya-vaśād iṣṭakevalaṃ siddha-sādharmyāt smāryate samayaṃ paraḥ. kārya-kāraṇatā yadvat sādhyate dṛṣṭy-aiṣṭa eva an-anvaya-doṣaḥ. yad āha — ātmā paraś cet so ’-siddha iti. tasya eva ca iṣṭasya
-ādi-vat. nanv asty eva tiro-dhānam. na vai paras tad a-nityatvam āha, kiṃ tarhi vināśam.
tad-āśrayāṃ siddhiṃ sādhanād upajīvati, na paro dūṣaṇam iti vyaktam iyaṃ rāja-kula-sthitiḥ.
-yoniśo-vikalpānām a-pratiṣṭhānāt. yathā āha paraḥ — na asty ātmā iti pratijñā-virodho nāma
-rūpāl liṅgāl liṅgini jñānam utpannam, tathā paratra liṅgi-jñāna-utpipādayiṣayā tri-rūpa-liṅgaātmanā anvayaṃ karoti. pratipādayatā hi paraṃ dhūmo ’gni-nāntarīyako darśanīyaḥ — yatra
para-upagatena sādhanam. tad-āgama-bādhanāya paraṃ prati sādhana-uktes tadā asya a-prāmāṇyāt
padair a-satsu vyavahāra-a-yogaṃ darśayan paraṃ pratiruṇaddhi iti vyaktam etad rāja-śāsanam.
etad rāja-śāsanam. na ca svayam a-bruvan paraṃ bodhayitum īśo bruvan vā doṣam imaṃsva-santāna-bhāvinībhir a-lakṣitābhir ayaṃ paraṃ vyavahārayitum īśa ity a-praṇayanam eva
iti. sādharmyeṇa. vaidharmyeṇa api — parama-aṇu-vat karma-vad ākāśa-vad iti sādhya-ādyyathā — nityaḥ śabdo ’-mūrtatvāt karma-vat parama-aṇu-vad ghaṭa-vad iti sādhya-ādi-vikalāḥ.
tat-pratibhāsinaḥ sthūla-ākārasya pratyekaṃ parama-aṇuṣv a-bhāvāt. ekaś ca ayaṃ jñānaapavādatva-sūcana-artham, anyatra cakṣur-ādi- parama-aṇūnāṃ dvi-candra-nīla-ādy-ābhāsa-vijñānaapi tīrtha-antarīya-pratyayeṣu bhāvāt. parama-artha-eka-tānatve śabdānām a-nibandhanā.
-vyavahāra-bhedāt sādhya-sādhana-bheda iti. parama-artha-vicāreṣu tathā-bhūta-a-siddhes
artha-kriyā-samarthaṃ yat tad atra parama-artha-sat. a-santo ’-kṣaṇikās tasyāṃ krama
tatra a-vyavahāra eva syāt. na ca satām api parama-arthataḥ kaścid dharma-dharmi-bhāvaḥ.
tataḥ sarvathā sākṣād vinivṛtteḥ, parampara-upayogasya atītād api darśanāt. tadsaty api saṃyoge tan-nāntarīyakatvād eṣām, paramparā-kalpanāyāś ca vaiyarthyāt. sthāpakatvādsva-hetu-samuttha ity an-ādi-hetu-prakṛti- paramparā, tasmāt taj-janana-sva-bhāvasya hetor atādṛśam anumīyate. viprakṛṣṭāyāṃ tu hetu- paramparāyām an-anumānam eva ity a-vyabhicāraḥ.
-upalambha-nivṛtter atra a-liṅgatvāt, ātma- parayor a-pratipatteḥ. tasmād ayam ātma-upalambha
virodho vyākhyātaḥ. nanv evam api virodhinoḥ paraspara-parihāra-sthita-lakṣaṇatayā eva-kāraṇasya prāg-bhavato ’-bhāvād virodhaḥ, paraspara-parihāra-sthita-lakṣaṇatayā vā. na ca-pakṣa-vyavasthau dharmāṇāṃ vṛtti-vyatirekau paraspara-parihāra-sthita-lakṣaṇau na tṛtīyaṃ
sarvatra-a-viśeṣāt. indriya-viṣaya-vat paraspara-yogyatā niyāmikā iti cet, na, tatra apy
sattva-rajas-tamasāṃ caitanyasya ca evaṃ paraspara-rūpa-vivekena vyavasthā-a-yogāt. na hisaṃvedanaṃ na bhavati, tat tasya vedakam, a- paraspara-rūpam iva sukha-ādi-saṃvedanam, idam

paraspara

PVin3_0010408
PVin3_0013007
PVin3_0005011
PVin3_0010101
PVin3_0010308
PVin3_0005012
PVin1_0001706
PVin3_0013701
PVin1_0000802
PVin2_0008908
PVin2_0009602
PVin3_0010307
PVin3_0000205
PVin3_0000108
PVin1_0001006
PVin3_0007202
PVin3_0007501
PVin2_0004905
PVin3_0005204
PVin3_0000705
PVin3_0010501
PVin2_0008003
PVin1_0001309
PVin3_0010406
PVin2_0006912
PVin1_0001310
PVin2_0005612
PVin2_0005701
PVin3_0000404
PVin3_0012712
PVin3_0002503
PVin3_0002812
PVin3_0002407
PVin3_0000509
PVin3_0004309
PVin3_0007504
PVin3_0002109
PVin3_0002106
PVin2_0006912
PVin3_0001611
PVin3_0000508
PVin2_0007501
PVin3_0007503
PVin1_0000110
PVin1_0004214
PVin3_0010712
PVin1_0003802
PVin3_0013711
PVin2_0010112
PVin1_0004407
PVin3_0010711
PVin3_0011605
PVin3_0007103
PVin1_0001001
PVin2_0006103
PVin3_0008303
PVin2_0007712
PVin2_0005903
PVin3_0008505

293pariṇāma

-bhāva-anukarṣiṇī proktā syāt. tat kim eṣāṃ paraspara-viraheṇa. sā eva hetur vācyaḥ syāt.
vācyāḥ. tad ayam an-upalambhaḥ sva-bhāvaś ca paraspara-viruddha-artha-sādhanāv ekatra saṃśayaṃ
-kṣaṇāḥ sarvasya indriya-jñānasya hetavaḥ. paraspara-sahitās tu viṣaya-indriya-ālokāḥ
-dharma eva ity a-siddhaḥ. nanu pakṣa-ādīnāṃ parasparato bhedād a-vipakṣatvaṃ pakṣe ’sty eva.
arthaḥ. tatra api kaḥ pāramārthiko ’-satāṃ parasparato vibhāgaḥ. ekasya hi rūpam anyatra aparaspara-sahitās tu viṣaya-indriya-ālokāḥ parasparato viśiṣṭa-kṣaṇa-antara-utpādād vijñānana anyatra dṛśyate. na hi vyakty-ātmānaḥ parasparam anuyanti, śakti-pratibhāsa-ādi-bhedāt.
āsv eva antar-bhavanti iti cet, āsām api parasparam eṣa prasaṅga ity ekam eva kiñcit
puras-kartuṃ yukto rasa-ādaya iva parasparam. na api tad-balena udīyamānaṃ vijñānam
na na darśanāt. avaśyam-bhāva-niyamaḥ kaḥ parasya anyathā paraiḥ. artha-antara-nimitte vāsiddham iti cet, katham idānīm ātma-siddhiḥ. parasya apy a-pramāṇikā nairātmya-siddhiḥ.
brāhmaṇo bhojanīya ity eva vācyaṃ syāt. parasya ayam abhiprāyo ’-sad iti. tad-abhiprāyapramāṇa-a-saṃvāde. saṃvāde vā na tat-siddhaṃ parasya eva siddham. tan na abhyupagamāt parīkṣāiti jñāpana-artham. yathā āhur eke — parasya pratipādyatvāt svayam a-dṛṣṭam api parair-upāyaṃ dṛṣṭa-saṅkalana-ātmakam. pūrva-apara- parāmarśa-śūnye tac cākṣuṣe katham. na hi idam
tathā asti kaścid iti kañcana asya bhedam a- parāmṛśan bruvāṇaḥ kaṃ sva-arthaṃ puṣṇāti. tasmād-vat sattā-sādhanam apy an-a-vadyam. a- parāmṛṣṭa-tad-bhede vastu-mātre tu sādhane. tananyataḥ sva-lakṣaṇasya ity āha –a-tad-rūpa- parāvṛtta-vastu-mātra-prasādhanāt. sāmānyapāke. tasmāt satyām api kalpanāyām a-tat- parāvṛttayo bhāvā yathā-sva-bhāva-vṛttaya eva.
vastu-sva-bhāvatve ca punar vivakṣā-antare parāvṛtty-a-yogāt. yugapad ekatra viruddha-guṇa-ādayaḥ. anayā diśā sarva-prayogeṣu vacana- parāvṛtti-kṛtaṃ vibhramam utsṛjya artha-yogāt, prāg a-kartuḥ paścād api sva-bhāva-a- parāvṛtteḥ. apekṣāyāṃ ca uktam. na api yugapat-bhāvāt. puruṣa-icchāto ’rthānāṃ sva-bhāva-a- parāvṛtter na samaya-kāla-utpattiḥ sva-bhāvasya.
bhavati, kiṃ tarhi tan-mateḥ, punar icchā- parāvṛttāv anyatra apy evam-bhāvasya abhimateḥ.
viparyayāt, yathā-darśana-pratīter darśana- parāvṛttau ca artha-antara-parigrahāt, kali-māryna samaya-kāla-utpattiḥ sva-bhāvasya. parāvṛttau ca tasya tādātmyād anyasya a-samaya-bheda-a-bhāva iti cet, na, dharma-bheda- parikalpanāt. tathā ca āha – sarva eva ayam-nyāyena iti. dharma-dharmitayā bhedo buddhi- parikalpito na artho ’pi, vikalpa-bhedānāṃ svapratipattum a-yuktam eva. yas tu para- parikalpitaiḥ prasaṅgaḥ, yathā — deśa-kālayadi idam eva prathamam ucyeta, na parikleśito devānāṃ priyaḥ syād iti. viruddha-aphalavat syāt. svayaṃ-siddhasya dharmiṇaḥ parigraha-a-vacane dharmiṇam eva sādhyaṃ kuryād-arthatvāt tat-parihāreṇa pramāṇa-viṣaya- parigraha-artham. kiṃ punar nirākṛto na pakṣaḥ.
dharmiṇaḥ parihāreṇa prasiddha-dharmi- parigraha-arthāṃ svayaṃ-śrutim aparaḥ prāha. tatrana vā sati hetau, yukti-prāptasya avaśyaṃ parigraha-arhatvāt. na ca abhyupagamo yukti-siddher dharmi-dharma-vacanāt sādhya-dharmi- parigrahaḥ. karaṇīyo ’yaṃ vyākhyāne yatnaḥ saanvaya-vyāghātaḥ. na hi tatra avaśyaṃ viśeṣa- parigrahaḥ kāryaḥ, san-mātra-āśraye ’pi sādhanatṛtīya-sthāna-saṅkrāntau nyāyyaḥ śāstra- parigrahaḥ. tatra api sādhya-dharmasya
api san. tathā viśuddhe viṣaya-dvaye śāstra- parigraham. cikīrṣoḥ sa hi kālaḥ syāt tadā-pratīter darśana-parāvṛttau ca artha-antara- parigrahāt, kali-māry-ādi-śabdānām iva matta-kālaprasaṅgāt. tasmād idam anyatara-grahaṇam eka- parigrahe ’py a-virodhe samarthaṃ bhavati, yathādharmayoḥ sambandha-upadarśanāt. eka-anta- parigrahe syād eṣa doṣaḥ. na vā sati hetau, yukti
sattvam, kvacit sva-bhāva-bhūta-dharma-bheda- parigraheṇa yathā tatra eva utpattiḥ. anayā diśāsādhane punaḥ sattve sva-bhāva-viśeṣa-a- parigraheṇa vastu-mātra-vyāpini sādhya-dharme naanumānaṃ ca iti. na hy ābhyām arthaṃ paricidya pravartamāno ’rtha-kriyāyāṃ
phalaṃ sva-vit. grāhaka-ākāra-saṅkhyātā pariceda-ātmatā ātmani. sā yogyatā iti ca
sva-ātmani sva-saṃviditena anena aparatra pariceda iti cet, nanv evam ātmani dṛṣṭasya
tu yathā-tattvam iti. viṣaya-ākāraḥ kaścit paricedaś ca antaraḥ sva-saṃvidita-rūpo
janena. pramāṇa-viniścaye para-artha-anumāna- paricedas tṛtīyaḥ. samāptaś ca ayaṃ pramāṇaan-eka-prakāra uktaḥ. sva-artha-anumāna- paricedo dvitīyaḥ. para-artham anumānaṃ tu svasūcitam eva iti. pramāṇa-viniścaye pratyakṣa- paricedaḥ prathamaḥ. anumānaṃ
vaktā a-sarva-jña iti. sarva-vaktṛ-dharmatā- paricedasya ca kartum a-śakyatvāt. sa eva hy
kiṃ-sambaddho ’yam iti kathaṃ na vimṛśet. a- parijñāta-sambandhād garbhāt puruṣa-viśeṣaan-anvayāt. yathā āha — pramāṇa-viṣaya-a- parijñānād iti. so ’yaṃ viśeṣo na sādhya eva
artha-sambandha-abhidhāna-vyavasthā-a- parijñāne ’-bhāvāt. jāti-guṇa-kriyāvatām etan na
pratibandhuṃ śakyate, antya-avasthāyāṃ pariṇāma-a-bhāvāt kṣaṇasya-a-vivekāt. kārya-kāryaṃ janayanti, sāmagrī-janmanāṃ śaktīnāṃ pariṇāma-apekṣatvāt kārya-utpādasya. atra antareaṅkura-an-utpatteḥ. na, tatra api santāna- pariṇāma-apekṣatvāt. na evaṃ bhāvasya kadācid
ca upalambhaḥ sattā ucyate. sāmagrī- pariṇāma-apekṣatvāt syād vyabhicāro ’pi iti cet,-ādy-anumānaṃ vyākhyātam. tatra api bhūta- pariṇāma eva kaścid varṣa-hetuḥ pipīlikā-pariṇāma

PVin3_0008306
PVin2_0007802
PVin3_0008305
PVin1_0002405
PVin1_0002304
PVin2_0006401
PVin2_0009909
PVin2_0008314
PVin2_0006706
PVin3_0002006
PVin3_0006708
PVin1_0002805
PVin3_0003404
PVin3_0007608
PVin3_0013407
PVin3_0008203
PVin3_0008112
PVin1_0001502
PVin2_0005403
PVin3_0002513
PVin3_0006610
PVin3_0000605
PVin3_0006506
PVin3_0000608
PVin3_0010203
PVin3_0004306
PVin1_0000106
PVin1_0001807
PVin2_0008616
PVin3_0002812
PVin3_0002407
PVin3_0002111
PVin3_0004311
PVin2_0004804
PVin2_0006612
PVin3_0000205
PVin3_0000502
PVin3_0000206
PVin3_0007003
PVin3_0002710
PVin2_0007114
PVin3_0009212
PVin1_0004403
PVin3_0000402
PVin3_0012111
PVin3_0012609
PVin2_0008908
PVin3_0000108
PVin1_0002803
PVin1_0000207
PVin3_0011808
PVin1_0001506
PVin1_0000610
PVin1_0002113
PVin2_0006711
PVin3_0008805
PVin2_0007015
PVin3_0009403
PVin2_0006006

294

paryantaiyaṃ kāraṇa-sāmagrī kārya-utpādane, śakti- pariṇāma-pratyayasya anyasya apekṣaṇīyasya aeva. sā eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ. na ca tāṃ kaścit
-apekṣatvād a-viruddham. uttara-uttara-śakti- pariṇāmena samarthā iyaṃ kāraṇa-sāmagrī kāryatatra api saṃvedanam eva ekam āntaraṃ prīti- paritāpa-rūpaṃ paśyāmaḥ. na ca asya ayam ātmāśabda-ādy-a-viśeṣe bhāvanā-viśeṣāt prīti- paritāpa-viśeṣo na syān nīla-ādy-ābhāsa-viśeṣaroma-harṣa-ādi-viśeṣa-viruddhasya paritāpasya hetor agneḥ śītena virodhāc chītasa tasyāḥ sva-bhāvaḥ. sva-bhāvaṃ ca parityajya kathaṃ bhāvo bhavet, sva-bhāvasya eva
sa eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ parityajya katham anyatra bhaved iti. arthaca. upalambha-yogya-a-yogya-ātmanoḥ prāpti- parityāgayoḥ sva-bhāva-antara-utpatti-hānieva a-prakaraṇa-icchā bhavati, tad-bhāva-a- parityāgād arthasya icchā-pravṛttyor a-virāmayasmāt —an-ādi-vāsanā-udbhūta-vikalpa- pariniṣṭhitaḥ. śabda-arthas tri-vidho dharmoa-bhūtaṃ vā yad yad eva atibhāvyate. bhāvanā- pariniṣpattau tat sphuṭa-a-kalpa-dhī-phalam. ity
yat kiñcid etat. puruṣa-icchā-kṛtā ca asya paripūrṇā pramāṇatā. yadi sva-vacana-abhyupagamavidhi-nivṛtti-rūpatvāt pratiṣedhasya. parisaṅkhyāteṣv eva pratiṣedha-vṛttir iṣṭā, tan-a-sambandhī ca apārthakaḥ, tena eva artha- parisamāpter iti. dūṣaṇā nyūnatā-ādy-uktiḥ ye
eva eṣām a-saṃsargo gamyo ’stu, tāvatā kārya- parisamāpteḥ. kim antar-gaḍunā sāmānyena iti
agni-vyavacchedena vyatireka-gatau sāmarthya- parisamāpteḥ. na ca eteṣāṃ bheda-mātraṃ gamyate,arthe buddhau vā. na arthe, adhyātmaṃ parisyandād īhā-vaśena udaya-astam-aya-a-yogāc ca.
paraṃ bodhayitum īśo bruvan vā doṣam imaṃ parihartum. a-sati hetor a-pratiṣedhe vidhiḥ
bādhyaṃ muktvā pakṣasya lakṣaṇam. ucyate parihāra-artham a-vyāpti-vyatirekayoḥ. svayaṃnanv evam api virodhinoḥ paraspara- parihāra-sthita-lakṣaṇatayā eva virodhaḥ, aprāg-bhavato ’-bhāvād virodhaḥ, paraspara- parihāra-sthita-lakṣaṇatayā vā. na ca ayam
-siddher vā dhruva-bhāva-vināśa-vat. anyonya- parihāra-sthita-lakṣaṇatayā vā virodhaḥ, nitya-atad-a-bhāvasya tad-bhāvasya ca anyonya- parihāra-sthita-lakṣaṇatvena virodhāt. ayam eva
dharmāṇāṃ vṛtti-vyatirekau paraspara- parihāra-sthita-lakṣaṇau na tṛtīyaṃ rāśiṃ
-pratipatty-artham. tathā ca cākṣuṣatva-ādi- parihāraḥ. dharma-vacanena api dharmy-āśrayatan-nītir uddyotyate. hita-a-hita-prāpti- parihārayor niyamena samyag-jñāna-pūrvakatvād ahi idantayā sukha-duḥkha-sādhanayoḥ prāpti- parihārāya pravartate. na ayaṃ doṣaḥ, yasmāt tadhetu-bhāvāt kim anyat. tasmād eka-deśa-kāla- parihāreṇa anya-deśa-kālayor vartamāno bhāvas tat-jñānasya kasyacid vitatha-arthatvāt tat- parihāreṇa pramāṇa-viṣaya-parigraha-artham. kiṃsamaya-lakṣaṇa-āhita-bhedasya dharmiṇaḥ parihāreṇa prasiddha-dharmi-parigraha-arthāṃ
sādhya-dharmasya sambaddhasya eva bādhanam. parihāryaṃ na ca anyeṣām an-avasthā-prasaṅgataḥ.
artha-gatau pratipatti-gauravaṃ ca parihṛtaṃ bhavati. pakṣasya dharmatve tadjñātvā yathā-arhaṃ pratipitsavo hi kiñcit parīkṣante prekṣā-pūrva-kāriṇaḥ, na vyasanitayā.
-pūrva-kārī, na vyasanena. tasya puruṣa- parīkṣayā pravṛttāv a-pravṛttir eva, tathāparasya eva siddham. tan na abhyupagamāt parīkṣā-a-vṛttiḥ, api tu parīkṣāyā abhyupagama
svayam abhyupagama-antara-avasthānāt. na, parīkṣā-kāle kasyacid an-abhyupagamāt. sa yam
tan na abhyupagamāt parīkṣā-a-vṛttiḥ, api tu parīkṣāyā abhyupagama iti na para-upagatena
na hi vṛṣasyantī ṣaṇḍhasya rūpa-vairūpya- parīkṣāyām avadhatte. yat punar etad uktaṃ
syāt. dvayor an-āśrita-śāstrayoḥ kasyacit parīkṣāyāṃ kaḥ prastāvo ’-prastuta-pakṣīanyaḥ svayaṃ bravīmi iti tayor bhedaḥ parīkṣyatām. sarvatra yogyasya eka-artha-dyotaneśabda eva kevalaḥ siddhaḥ, na arthaḥ. na hi pare ’-pracyuta-ātmana upalayanam a-nityatām
ca etat pramāṇasya rūpam uktam, atra api pare mūḍhā visaṃvādayanti lokam iti. cintāmayīm
siddha-lakṣaṇam a-siddhaṃ kim ātmanaḥ. pareṇa apy anyataḥ pratipattum a-yuktam eva. yassattā-sādhana-vṛtteḥ. sandigdhaḥ syāt. na ca pareṇa tathā upagata ity a-pramāṇād abhyupagamāttad-bhāvena vyavasthāpayan na cet sva-viṣaye pareṇa bādhyate. tad asya pramāṇa-lakṣaṇam astiavaśyam-bhāva-niyamaḥ kaḥ parasya anyathā paraiḥ. artha-antara-nimitte vā dharme vāsasi
parasya pratipādyatvāt svayam a-dṛṣṭam api parair dṛṣṭaṃ sādhanam, yathā — a-cetanāḥ sukha
yathā-viplavam āvega-pratipatti-pradarśanāt. parokṣa-gati-sañjñāyāṃ tathā-vṛtter a-darśanāt.
dvi-vidha eva hy arthaḥ pratyakṣaḥ parokṣaś ca. tatra yo jñāna-pratibhāsam anvayatayoḥ pratibandhaṃ jānīyāt, tau ca atyanta- parokṣasya na sidhyataḥ. ke ca nir-ātmānaḥ prāṇasukha-ādi-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti na anugraha-upaghātau tataḥ syātām,bhāva-siddhir iti cet, nanu tad eva idaṃ paryanuyuktam – kim idaṃ darśanaṃ nāma iti.
-bhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ ca paryanuyuktā hetu-prakṛtim eva te ’py ālamberan-an-upakāre na sidhyati. para-ātmani tulyaḥ paryanuyogo ’n-avasthā ca. janya-janaka-bhāve so
pratibandhaḥ. pratibandhād a-pāte ’pi tulyaḥ paryanuyogaḥ — kṛto nāma sa tena pratibandhana a-siddha-arthaḥ svayaṃ śaktas tulyaḥ paryanuyogataḥ. prasiddhiś ca nṛṇāṃ vādaḥ
nivṛtta ity a-nivṛtto ’vasthātā-avasthitaḥ paryanuyojyaḥ. san vā na ghaṭo bhāvikaḥ, a-talantareṇa virodha-a-pratipattiḥ. tathā hy a- paryanta-kāraṇasya bhavato ’nya-bhāve ’-bhāvādparyāyeṇa

295

pātaḥ

PVin2_0006602-a-siddhiḥ. na iyatā tad-a-bhāvaḥ. punaḥ paryāyeṇa keṣāñcid abhivyakteḥ. na api śabdā
PVin2_0008802
āśrayaḥ kāryasya. ata eva saha-kāriṇām apy a- paryāyeṇa jananam. yad api kiñcid vijātīyād
PVin3_0010206
tat kim idānīṃ pakṣo ’pi vipakṣaḥ. syād api paryāyeṇa. lakṣaṇa-bhedas tu kathita eva. na hy aPVin3_0004408
kiṃ tarhi sarvaḥ pratiyogī niṣedhaḥ paryudastaś ca, a-tattva-lakṣaṇatvād a-sapakṣasya.
PVin3_0012505
khalv a-sati pratiṣedho na sambhavet. na hi paryudāsa eva eko naño viṣayaḥ, kiṃ tarhi
PVin3_0007604
ubhaya-dharmaṃ brūyāt, an-āśrita-vastuno ’- paryudāsena vyatireka-mātrasya a-bhāve ’py aPVin3_0001708
na ghaṭe. yathā ko ’py āyāta iti na parvate vṛkṣe vā śaṅkā bhavati. na hi viśeṣaPVin2_0009712
ayaṃ pratiṣedham āha. tatra ca tūla-upala- pallava-ādiṣu tad-bhāve ’pi sparśa-bheda-darśanāt.
PVin2_0005312
hy adhikaraṇatva-ādy-a-yogād ity aparaḥ. paśavo ’pi hi tāvad yad a-yuktaṃ paśyanti, na
PVin2_0005313
na tadā eva tad ācaranti. so ’yaṃ paśor api paśuḥ. mahato ’pi mahīyaso yad avamanyata iti kim
PVin2_0005313
paśyanti, na tadā eva tad ācaranti. so ’yaṃ paśor api paśuḥ. mahato ’pi mahīyaso yad
PVin2_0007404
eva, na anya-āyatte, tad-bhāve ’-bhūtasya paścāt tādātmya-virodhāt kāraṇānāṃ ca kāryaPVin1_0004011
vijñāna-hetutayā upanidheḥ prāg upalambhaḥ paścāt saṃvedanasya iti cet, a-pratyakṣaPVin2_0008004
na api yugapat kriyā, tat-sva-bhāvasya paścād apy a-kriyā-a-yogāt. tad ayaṃ bhāvo
PVin3_0006606
tattve viśeṣa-a-bhāvād a-pūrva-bhāvinaḥ paścād apy a-bhāva-prasaṅgāt. sa ca tad-dhetur vāPVin1_0002311-lakṣaṇam. sārūpyam apy a-tad-ātmanaḥ prāk paścād apy ātma-a-pracyuteś caitanyasya katham
PVin1_0000903
a-janako buddher upayoga-a-viśeṣataḥ. sa paścād api syāt. ātma-a-bhedena sāmarthya-aPVin2_0008003-sattā-mātreṇa kṣepa-a-yogāt, prāg a-kartuḥ paścād api sva-bhāva-a-parāvṛtteḥ. apekṣāyāṃ ca
PVin2_0009011
vā. antya-kṣaṇa-darśināṃ niścayāt paścād asya an-upalabdhyā a-sthiti-pratipatter
PVin2_0009108
kutaḥ. sa hi niṣpanne bhāve ’rtha-antarataḥ paścād bhavan kathaṃ tasya hetuḥ syāt. phalasya
PVin2_0009107
tatra bhāva-anumānasya a-sambhavāt. tatra paścād bhāvān na hetutvaṃ phale ’py eka-antatā
PVin2_0008208
darśane ’pi pāṭava-a-bhāvād iti tad-vaśena paścād vyavasthāpyate, vikāra-darśanena iva viṣam
PVin2_0009006
bhāvatā. na vai kācid a-nityatā nāma anyā yā paścān niṣpadyeta. sa eva hi bhāvaḥ kṣaṇa-sthitiPVin2_0005407-sato ’pi san. vastv-a-bhāvas tu na asti iti paśya bāndhya-vijṛmbhitam. nivṛttir yadi tasmin
PVin3_0008311-pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti ca a- paśyato ’nunaya-pratigha-a-bhāvāt. a-yoniśo-manasPVin3_0006401-pratiṣedha-vikalpau bhavataḥ, yathā nīlaṃ paśyato nīlam etan na pītam iti. tasmān na tau
PVin3_0004011— nityo ghaṭa iti, abhighāta-sahatvaṃ paśyato bhrāntyā etat syāt. tac ca dṛṣṭa-avarugṇa
PVin3_0000301
āgamaḥ. riktasya jantor jātasya guṇa-doṣam a- paśyataḥ. vilabdhā vata kena ime siddha-antaPVin2_0007112 dhvaneḥ. avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam a- paśyatām. eṣa sthāṇur ayaṃ mārga iti vakti iti
PVin1_0001304
agni-dhūma-vat. na ca ayam a-śabdakam arthaṃ paśyati, a-paśyaṃś ca na śabda-viśeṣam anusmarati,
PVin3_0007808
sa pakṣaḥ. sa yam evaṃ vyabhicāra-viṣayaṃ paśyati, tam eva pakṣī-kuryāt. na ca anumānaPVin1_0001312
tasmād ayam a-śabda-saṃyojanam eva arthaṃ paśyati darśanāt. atha vā pratyakṣa-sādhana eva
PVin1_0001304
vat. na ca ayam a-śabdakam arthaṃ paśyati, a- paśyaṃś ca na śabda-viśeṣam anusmarati, anPVin3_0013009
kāro viruddha-dharma-nāntarīyakatāṃ dvayor a- paśyaṃs tayor a-virodha-darśitayā prāha iti
PVin2_0005312
ity aparaḥ. paśavo ’pi hi tāvad yad a-yuktaṃ paśyanti, na tadā eva tad ācaranti. so ’yaṃ paśor
PVin1_0002801-caura-svapna-ādy-upaplutāḥ. a-bhūtān api paśyanti purato ’vasthitān iva. yathā-viplavam
PVin1_0003901
na a-bhedo ’-rūpa-darśanāt. rūpa-a-bhedaṃ hi paśyantī dhīr a-bhedaṃ vyavasyati. bhāvā yena
PVin3_0010309
vibhāgaḥ. ekasya hi rūpam anyatra a- paśyantī buddhir idam asmād vibhaktam iti
PVin2_0009009
nirṇītaḥ. tam asya sva-bhāvaṃ manda-buddhiḥ paśyann api na vyavasyati sattā-upalambhena
PVin1_0002601
aparaṃ caitanyam. taṃ ca eka-rūpam eva paśyāma iti na anyā buddhir anyo ’nubhavaḥ.
PVin1_0002506
rūpaṃ harṣa-viṣāda-ādy-an-eka-ākāra-vivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ sañjñāḥ kriyantām. aPVin1_0002405
eva ekam āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. na ca asya ayam ātmā para-upadhāno
PVin1_0001708
vyakty-ātmano vyatiriktam anvayinam arthaṃ paśyāmaḥ, yaṃ śabdo ’nudhāvet. artha-nānātve hi
PVin3_0011012
ayam arvāg-darśanaḥ saha-bhāvam itaraṃ vā paśyet, viprakṛṣṭe punar arthe ’-bhāva-nirṇayo
PVin2_0009204
sthālī-taṇḍula-pāka-vat. na hi bahulaṃ pāka-darśane ’pi sthāly-antar-gata-mātreṇa pākaḥ
PVin2_0009203
sambhāvy-a-vyabhicāratvāt sthālī-taṇḍula- pāka-vat. na hi bahulaṃ pāka-darśane ’pi sthālyPVin2_0009205
etāvat tu syāt – evaṃ-sva-bhāvā etat samāna- pāka-hetavaḥ pakvā iti. anyathā śeṣavad etadPVin2_0009204
pāka-darśane ’pi sthāly-antar-gata-mātreṇa pākaḥ sidhyati, vyabhicāra-darśanāt. etāvat tu
PVin3_0005204
na hi māṇavako dahana-upacārād ādhīyate pāke. tasmāt satyām api kalpanāyām a-tatPVin2_0006601
keṣāñcit sva-bhāvānām arthānāṃ vā darśana- pāṭava-a-bhāvāt kāraṇānāṃ kārya-utpādana-niyama-aPVin2_0008208
ūrdhvaṃ vyavasyanti, na prāk, darśane ’pi pāṭava-a-bhāvād iti tad-vaśena paścād
PVin3_0005110
api, āvaraṇa-bhedena śabda-ādau śruti-māndya- pāṭava-darśanāt. anyathā kvacid apy a-kiñcitPVin1_0003410
na api sthūla eko viṣayas tathā-avabhāsī, pāṇy-ādi-kampe sarvasya kampa-prāpteḥ. a-kampane
PVin3_0009604
śabda-sāmyād a-bhedinaḥ. na yuktā anumitiḥ pāṇḍu-dravyād iva huta-aśane. anyathā kumbhaPVin3_0008809-ātma-kriyāṃ pratibandham abhyupaiti. tasmāt pāta-a-bhāvaḥ pratibandhaḥ sa kathaṃ kenacit
PVin3_0008905
pratibaddha iti na kadācit tiṣṭhet. tasmāt pāta-pratibandha ity api kṣaṇikānāṃ bhāvānām
PVin3_0008802-an-artha-antaratve upakāreṇa vyākhyāte. pāta-pratibandhāt sthāpaka iti cet, kaḥ
PVin3_0008803
iti cet, kaḥ pratibandhaḥ. sa hi tasya pāta-pratibandho na artha-antaram eva, yaḥ
PVin3_0008903
tad api iṣṭam eva. na hi tasya tat-kṛtaḥ pātaḥ, svayaṃ patina-dharmatayā pātāt, ākāśa-pātaṃ

PVin3_0008902
PVin3_0008903
PVin3_0008805
PVin3_0003107
PVin3_0003107
PVin3_0007807
PVin1_0004405
PVin3_0010308
PVin3_0003907
PVin3_0006607
PVin3_0000905
PVin2_0004705
PVin3_0000808
PVin3_0000907
PVin3_0001401
PVin3_0011302
PVin3_0001204
PVin3_0001202
PVin3_0004403
PVin2_0005013
PVin3_0012208
PVin3_0010211
PVin3_0010510
PVin3_0000709
PVin3_0010706
PVin1_0000401
PVin1_0000402
PVin3_0008504
PVin3_0008505
PVin1_0004010
PVin3_0006401
PVin2_0007108
PVin3_0006510
PVin2_0007205
PVin1_0003801
PVin3_0002610
PVin3_0006905
PVin3_0007801
PVin2_0007309
PVin3_0013010
PVin2_0009802
PVin3_0009807
PVin3_0006503
PVin1_0000607
PVin2_0004809
PVin3_0011012
PVin1_0003009
PVin3_0008002
PVin3_0013706
PVin1_0001104
PVin3_0010405
PVin3_0012503
PVin1_0000704
PVin3_0002404
PVin3_0013508
PVin3_0003403
PVin2_0004509
PVin3_0007008
PVin3_0007604

296

punar

iti yāvat. tena ayam evaṃ vācyaḥ syāt — pātaṃ na karoti iti. tad api iṣṭam eva. na hi
tat-kṛtaḥ pātaḥ, svayaṃ patina-dharmatayā pātāt, ākāśa-kṣipta-vat. tathā ca ayam atra aiti kaḥ patataḥ pratibandhaḥ. pratibandhād a- pāte ’pi tulyaḥ paryanuyogaḥ — kṛto nāma sa
vyavasthā, a-lubdha-a-dviṣṭa-a-mūḍhānāṃ pāpa-an-abhyupagamāt. sā vyavasthā snāna-ādīnāṃ
-an-abhyupagamāt. sā vyavasthā snāna-ādīnāṃ pāpa-śodhana-vādaṃ bādhate, nidāna-a-praśamanena
syāt, na anyathā. puruṣa-pravṛtter a-vastu- pāratantryāt. yaṃ hi puruṣaḥ sādhayitum icchati,
vibhrama-viveka-nir-malam an-apāyi pāramārthika-pramāṇam abhimukhī-kurvanti. tad apitvayā upagatatvād ity arthaḥ. tatra api kaḥ pāramārthiko ’-satāṃ parasparato vibhāgaḥ. ekasyanaimittikyāḥ śruter artham arthaṃ vā pāramārthikam. śabdānāṃ pratirundhāno na bādhyas
bhāva-janana-sva-bhāvo vā kiṃ na iṣyate. kiṃ pāramparyeṇa, ante ’pi tat-sva-bhāvasya eva tadna sādhanam. sādhya-abhidhānāt pakṣa-uktiḥ pāramparyeṇa na apy alam. śaktasya sūcakaṃ hetuvastuni liṅgi-dhīḥ. liṅga-liṅgi-dhiyor evaṃ pāramparyeṇa vastuni. pratibandhāt tad-ābhāsauktaṃ veditavyam. kathaṃ na sādhanam. sākṣāt pāramparyeṇa vā tataḥ siddher an-utpatteḥ. sākṣāt
hetu-vaco ’-śaktam api svayam. na api pāramparyeṇa, sādhyasya eva abhidhānāt. hetuarthāś cakṣur-ādayaḥ saṅghātatvāt siddhā api pārārthya-a-viśeṣe na ātma-arthāḥ. saṃhata-para-āsana-ādy-aṅga-vad iti. tad iṣṭa-a-saṃhata- pārārthya-viparyaya-sādhanād viruddhaḥ. sa kasmānviśeṣa ukto vyapekṣātaḥ. a-saṃhata-viṣayaṃ pārārthyam eṣām iti vacane dharma-viśeṣaṇatvena
iti gamyate. prakaraṇāt, yathā saṃhatānāṃ pārārthye sādhya ātma-arthatvam. tad an-uktam api
na anya-yoga-vyavacchedena, yathā — pārtho dhanur-dhara ity ukta-prāyam. sa eṣa pakṣa
-phalaṃ vākyaṃ yataś caitro dhanur-dharaḥ. pārtho dhanur-dharo nīlaṃ saro-jam iti vā yathā.
’py arthāḥ kecit taj-jāti-sambhavino dṛṣṭāḥ, pārthiva-a-loha-lekhya-vat. virodhasya ca a-dṛṣṭeḥ
tat tathā-bhūtam āpādayati iti sa tasya pāścāt yaḥ sāmarthya-viṣayaḥ pakṣa ucyate. tena-dharmiṇi. yathā aśvo na viṣāṇitvād eṣa piṇḍo viṣāṇavān. sādhya-kāla-aṅgatā vā na-sādharmyaṃ kvacid abhisamīkṣya āhuḥ — eṣa piṇḍo viṣāṇī go-gavayayor anyataratvād iti. atha
upalabdhir arthān apākuryāt, hanta hato ’si, pitṛ-vyapadeśa-nibandhanasya apy apāvṛttisādhyate mūḍhṃ prati, janana-khyātyā pitṛtva-vat. a-dṛśya-an-upalambhe ’pi nimitta-a-vyavahāra-pratiṣedhaḥ, a-janana-khyātyā a- pitṛtva-vat. tasmāt sarvaṃ svato ’-siddham anyattasmād iyam api kārya-liṅga-jā. etena pipīlikā-utsaraṇa-matsya-vikāra-āder varṣa-ādyapi bhūta-pariṇāma eva kaścid varṣa-hetuḥ pipīlikā-saṅkṣobha-ādi-hetuś ca iti. rūpāt sparśa
tu niyama eva. na sa nānātve yuktaḥ, nīla- pīta-vat. viṣayasya vijñāna-hetutayā upanidheḥ
bhavataḥ, yathā nīlaṃ paśyato nīlam etan na pītam iti. tasmān na tau pramāṇam. a-dṛśye
asti tad-grāhyaṃ laukikaṃ yadi. gṛhyate vāta- putrīyaṃ kiṃ na yuktyā na bādhitam. āgama-arthayathā sa-apekṣa-dhruva-bhāvayoḥ. pramāṇaṃ punaḥ — na vināśa-niyatās tat-kāraṇa-vādinā
sva-bhāva-niyame ’nyatra na yojyeta tayā punaḥ. saṅketaś ca nir-arthaḥ syād vyaktau ca’ham api īdṛśam. ity antara-ślokau. kathaṃ punar a-sati bāhye ’rthe pramāṇa-prameya-phalatena an-aṅgam iṣer niṣṭhā atra, īpsita-pade punar aṅgam eva. tayā a-siddha-hetv-ādiḥ
’sti iti na sādhana-dharma-a-siddhiḥ. na tu punar atra ayam eva śabda-vikalpa-pratibhāsy
na hi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ punar atra bhavān vipakṣaṃ pratyeti. sādhya-a-phalas tan-nimittasya darśanāt. pūrvakaḥ punar an-upalambho ’-saj-jñāna-śabda-vyavahāraviruddha-a-vyabhicāriṇaḥ. vastv-anurodhini punar anumāne yathā virodhinor ekatra a-sambhavaḥ,deśe kānicid dravyāṇi kathañcid dṛṣṭāni punar anyatra anyathā dṛśyante. yathā kāścid
-bhavan pakṣa-nirdeśa eva tathā sidhyati, punar api svata eva tathā-bhāvāt. tasmāt sa-sparśo ’gner ity udāharaṇāni pūrva-vat. sa punar ayaṃ virodhaḥ kathaṃ gamyate. kvacid akiṃ tarhy artha-darśanād iti cet, tat punar artha-darśanam artha-bhāvo jñāna-bhāvo vā-vastu-liṅga-apekṣaṇāc ca. ācāryaḥ punar artha-bhidāṃ jagau. pratibhāsasyasaha-bhāvam itaraṃ vā paśyet, viprakṛṣṭe punar arthe ’-bhāva-nirṇayo ’naikāntikaḥ. tasmātnīla-ādy-ābhāsa-vijñāna-hetutva-vacanāt. kiṃ punar asya pramāṇasya phalam. prameya-adhigatiḥ.
asti. tasmān na sattā sādhyate. sādhanatve punar asyāḥ sāmānyena tan-mātra-vyāpini vastuca, uttara-ābhāsatvena su-jñānāḥ. prabhedaḥ punar āsām ānantyād a-śakya-nirdeśa iti nasatī pravṛttā api samagra-sāmagrīkā punar icchayā nivartyeta tad-anya-vikalpa-vat.
evam-bhāvo bhavati, kiṃ tarhi tan-mateḥ, punar icchā-parāvṛttāv anyatra apy evam-bhāvasya-pratiṣedhaḥ, sa eva vyatireka iti. tat punar idam āyātam — a-sato vyatireka-a-yogād
vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam. kā punar iyaṃ kalpanā. abhilāpinī. pratītiḥ
icchayā pravṛtty-artha iti cet, kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ kriyate.
eva khyāpayaṃs tasya kartā ity ucyate. yadi punar udbhāvite ’pi doṣe sampūrṇa-vacana-ādinā
vastuṣu śāstraṃ bādhakam eva iti cet, kathaṃ punar upagama-a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca
vidanti vacana-jñāḥ, te tat-pratipādane punar upadeśa-antaram apekṣante. satyam etat,
iti, sā tad udāharaṇena eva udāhṛtā. sa punar upādhi-bheda-apekṣaḥ kevalo vā kṛtakatvaiti nirloṭhitam etat pramāṇa-vārttike. atha punar ubhaya-dharmaṃ brūyāt, an-āśrita-vastuno ’-punarPVin3_0001902
PVin2_0009207
PVin3_0007004
PVin2_0008211
PVin2_0005807
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PVin3_0010301
PVin3_0006611
PVin3_0007408
PVin1_0002703
PVin3_0009805
PVin3_0004302
PVin3_0004405
PVin2_0005001
PVin2_0006911
PVin3_0013013
PVin2_0008703
PVin3_0002901
PVin3_0009811
PVin2_0006602
PVin3_0009802
PVin3_0003606
PVin3_0003306
PVin1_0001409
PVin2_0004702
PVin3_0009909
PVin1_0002104
PVin2_0004910
PVin3_0000711
PVin3_0011311
PVin3_0012503
PVin1_0001407
PVin2_0006313
PVin3_0000705
PVin3_0013204
PVin3_0003503
PVin3_0009706
PVin3_0008611
PVin3_0007503
PVin1_0002204
PVin3_0010505
PVin1_0000809
PVin3_0013310
PVin2_0007603
PVin1_0002801
PVin1_0000802
PVin1_0001507
PVin2_0006502
PVin3_0006912
PVin3_0006909
PVin3_0010808
PVin3_0009307
PVin2_0006608
PVin2_0006704
PVin3_0000307
PVin3_0007904
PVin3_0003504
PVin3_0003404

297puruṣakriyata iti tena vyapadiśyate. svayaṃ-śrutiḥ punar ekasya dharmiṇaḥ śāstre nānā-dharmaśeṣavad etad anumānaṃ vyabhicāri. kiṃ punar etac cheṣavat. yasya a-darśana-mātreṇa
rūpa-vairūpya-parīkṣāyām avadhatte. yat punar etad uktaṃ kalpitasya an-upalabdhir dharma
kiñcid vināśo ’pekṣata iti tad-vyāpī. kathaṃ punar etad gamyate – nir-apekṣo vināśa iti. aanya-sattayā a-sattā kiṃ na sidhyati. yadā punar evaṃ-vidhā an-upalabdhir eva a-satām a-sattā,-anubandhinī iti sva-bhāva-bhūtā eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na anumīyate.
-virahiṇi ity a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ kāraṇam evaṃ navadhā pakṣa-dharmo
tad-viparīta-virahaḥ sādhya-dharmaḥ syāt, na punaḥ kutaścid a-sata ity asti sādhya-sādhanayor
pramāṇaṃ pratiyoginaṃ sādhayati, bādhā punas tata eva iti na pramāṇa-bādhanād virodhaḥ.
iti sa tathā sādhya ucyate. na punas tathā asya upanyāsa-pūrvako ’nvayaḥ, sādhya
nānā-rūpayor dravyayoḥ saṃsargād a-vibhāgaḥ. punas tad-dravya-santāna-sthiti-kāraṇa-vicchedāt
sādhanaṃ bhavati, tad-bhāva-mātra-anuṣaṅgiṇi punas tan-nirdeśasya vaiyarthyāt. na hi tatra—sapakṣe sann a-san dvedhā pakṣa-dharmaḥ punas tridhā. pratyekam a-sapakṣe ’pi sad-a-sada-san dvedhā ca iti. sa tri-vidhaḥ pratyekaṃ punas tridhā bhavati — a-sapakṣe sann a-san
api tulya iti vastu-viṣayaṃ prāmāṇyam. tat punas trairūpyam anumeye ’tha tat-tulye sad-bhāvobahuṣu darśane ca, ekatra draṣṭur a-bhāvāt, punar darśane ca bhāvāt, viśeṣa-antara-dṛṣṭāv
ayam abhyupagama-bala-pravṛttaḥ. ācāryeṇa punar diṅ-mātra-darśanāya idam udāharaṇam uktamdhūmo yatra dṛṣṭaḥ sakṛd vaikalye ca punar na dṛṣṭaḥ, taj-janyo ’sya sva-bhāvaḥ,pramāṇa-viṣaya-parigraha-artham. kiṃ punar nirākṛto na pakṣaḥ. sandigdhe hetu-vacanādyo hetuḥ syāt. tasya eva ca hetutve ’- punar-nirdeśya ity uktam. a-vivādaś ca, nityaṃ
jñāpaka-a-siddhiḥ. na iyatā tad-a-bhāvaḥ. punaḥ paryāyeṇa keṣāñcid abhivyakteḥ. na apiudāharaṇa-diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ pratijñā-artha-eka-deśo ’-siddha ucyate,saṃśayād a-siddheḥ, ciram a-dṛṣṭānām api punaḥ pratibhā-utpatti-dṛṣṭeḥ sati sambhave tad-a
pratiṣṭhāpayati. dharma-antaraṃ ca sa eva punaḥ prativahati iti na bhidyate sva-vacanana pūrva-ukta-avasthāyām indriyād gatau. sa punaḥ pratisaṃhārād vyutthita-cittaḥ kiñcid
na ca sa eva pratibhāso ’rtho yuktaḥ, tasya punaḥ pratyakṣeṇa anyathā darśanāt. yo hi bhāvo
pratiṣidhyate. anumāna-anumeya-vyavahāraḥ punaḥ pratyaya-siddhaṃ bhedam avalambya
anyena apy atīta-rūpasya a-saṃvedanāt, a- punar-bhāvini samayasya vaiyarthyāc ca. teṣām
tathā-rūpatvād anvaya-apekṣaṇāc ca. itarat punar bheda-antara-vimarśa-vivekena pratiṣṭhitenaviṣāṇī go-gavayayor anyataratvād iti. atha punar mayā evaṃ-vivakṣitatvād ity āha, tadā-vaśād iṣṭa-vighāta-kṛd ity ucyate, na punar lakṣaṇa-bhedāt. ata eva a-pṛthag-nirdeśa
a-sato vyatireka-a-yogād iti. atra idam eva punar vācyam — katham a-sato ’nvaya-pratiṣedha
vā, yena satyo ’py a-lakṣitāḥ syuḥ. tathā hi punar vikalpayan kiñcid āsīn me kalpanā īdṛśī.
tasmān na kāraṇāt kārya-siddhiḥ. nimittayoḥ punar virodhe gamikā eva, yathā – na asya roma-viprakarṣa-a-bhāvāt. vastu-sva-bhāvatve ca punar vivakṣā-antare parāvṛtty-a-yogāt. yugapadca sarvato vyāvṛttī rūpam uktam a-bhedena. punar viśeṣeṇa kārya-sva-bhāvayor janma-tan-mātrasa eva tam arthaṃ para-mukhena vyavasthāpya punar vyutthāpayati iti. prasiddhiḥ khalv api
mūrty-ādi-sādhanam. ity antara-ślokāḥ. yā punaḥ śāstra-āśrayeṇa anyatara-a-siddhirtathā-sthitiḥ, kiṃ tarhi saṃyogāt. kiṃ punaḥ sa tayoḥ saṃyogaḥ, tābhyāṃ jananātsādhyasya anvayo na vihanyate. sādhane punaḥ sattve sva-bhāva-viśeṣa-a-parigraheṇa vastu’-darśanād an-upahata-indriya-upanidhau ca punaḥ sambhavāt. na apy a-manas-kārāḥ, ubhayapratijñā-artha-eka-deśatvam uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ kṛtvā sāmānyaṃ hetuṃ
vā gṛhṇīyāt. api ca artha-upayoge ’pi punaḥ smārtaṃ śabda-anuyojanam. akṣa-dhīr yadyartha-āpattyā eṣāṃ nirāso veditavyaḥ. yadi punar hetu-rūpa-a-saṃsparśī sva-tantra eva
hetv-a-bhāvasya sandehād iti vakṣyāmaḥ tau punar hetū yat kiñcit kṛtakaṃ tat sarvam a-nityam,-svapna-ādy-upaplutāḥ. a-bhūtān api paśyanti purato ’vasthitān iva. yathā-viplavam āvegajanayan na an-ātma-nāntarīyakaṃ pratibhāsaṃ puras-kartuṃ yukto rasa-ādaya iva parasparam. na
iti na anugraha-upaghātau tataḥ syātām, puruṣa-antara-saṃvedana-vat. an-anuyaṃś ca enāṃan-adhikārāt. śāstraṃ hi pravartamānaṃ puruṣa-artha-sādhanaṃ kañcid upāyam āśritya
vastv eva adhiṣṭhānī-karoti, yatra ayaṃ puruṣa-arthaḥ pratibaddhaḥ, yathā agnau śītana hi śabda-arthaḥ sann a-san vā kañcit puruṣa-artham uparuṇaddhi samādadhāti vā, yathā-pratipakṣā niyamena niścīyante. tad ayaṃ puruṣa ātmānam āntaraiḥ kaiścid an-anya-vedyair-dṛśya-ātmatā. nanv anena lakṣaṇena pradhāna- puruṣa-ādayo ’py a-nityāḥ prasajanti. prāg anyayathā-artha-darśana-ādi-guṇa-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo ’-visamvādī iti
kathama niścinvan pratipadyeta. mā bhūt puruṣa-āśrayaṃ vacanam āgamaḥ, praṇetur dur-sthitir iti ca su-vyavasthitāni vastūni. puruṣa-icchayā ca hetu-tad-ābhāsayos tattvavā, tat tasya gamakam a-gamakaṃ ca iti na puruṣa-icchayā vastu-dharmo vyavatiṣṭhate. yadāapi virodhinaṃ pratijñā-arthaṃ bādhate, puruṣa-icchā-anurodhino ’rtheṣv a-śakyabādhakaṃ ca na aparam iti yat kiñcid etat. puruṣa-icchā-kṛtā ca asya paripūrṇā pramāṇatā.

puruṣa

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PVin2_0004804
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PVin1_0002001
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PVin3_0003910
PVin2_0006712
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PVin3_0010009
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PVin2_0007801
PVin3_0011912

298

pūrvaḥ

buddhi-pūrvam anyathā api kartuṃ śakyante, puruṣa-icchā-vṛttitvāt teṣāṃ ca citratan-nāntarīyakās tām eva gamayeyuḥ. na ca puruṣa-icchāḥ sarvā yathā-artha-bhāvinyaḥ. na caa-svābhāvikatvāt, samaya-a-darśane ’-bhāvāt. puruṣa-icchāto ’rthānāṃ sva-bhāva-a-parāvṛtter na
ca śabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣa-icchāyāḥ svātantryaṃ vyavasthāṃ
syāt. na, tasya a-yogād artha-abhidhāne puruṣa-upadeśa-apekṣatvāc ca. upalambha-yogya-atad a-bhinna-sva-bhāvānāṃ sarveṣāṃ puruṣa-kriyā na vā kasyacit. tasmāt tan-mātrayathā —abhivyakta-caitanya-śarīra-lakṣaṇa- puruṣa-ghaṭa-anyatara-sa-dvitīyo ghaṭaḥ, anprekṣā-pūrva-kārī, na vyasanena. tasya puruṣa-parīkṣayā pravṛttāv a-pravṛttir eva, tathākartum a-śakyatvād ity uktam. na ca puruṣa-pratibhā-vaśāt pramāṇayor lakṣaṇam ucyate,sa dharmas tasya gamakaḥ syāt, na anyathā. puruṣa-pravṛtter a-vastu-pāratantryāt. yaṃ hi-vikalpe saṃśayāt. na enam anya-sambandhinaṃ puruṣa-mātra-pratyakṣam anveti. pratiṣedhaṃ ca-utpatti-dṛṣṭeḥ sati sambhave tad-a-bhāvasya puruṣa-mātreṇa a-niścayāt, ataḥ pramāṇān niścayaca, yathā — yo vaktā sa rāga-ādimān iṣṭa- puruṣa-vat. a-nityaḥ śabdaḥ kṛtakatvād ghaṭa-vad
sandigdhāś ca — rāga-ādimān vacanād rathyā- puruṣa-vad ity-ādayaḥ. an-anvayo ’-pradarśitana vimṛśet. a-parijñāta-sambandhād garbhāt puruṣa-viśeṣa-sambandhe ’-sambandha-a-yogād yathāa-siddheḥ. etena ātma-para-upagama-ādayaḥ puruṣa-vyavasthā-samāśrayāḥ sarve hetavośabdasya upalambha-yogya ātmā, sa ca puruṣa-vyāpāra-anvaya-vyatireka-anuvidhāyī
yathā – a-dṛṣṭa-kartṛkam api vākyaṃ puruṣa-saṃskāra-pūrvakam iti, vākyeṣu viśeṣa-a-hetuḥ, viniścita-apara-bhāva-samāna-guṇa- puruṣa-sambhāvita-strī-garbha iva puruṣeṣu. yathāteṣāṃ sarvadā tādavasthyāt, kiṃ tarhi puruṣa-sāmarthya-siddhiḥ. sā vacanam antareṇa na
upalambha-antara-anugamaḥ. tan na tāvad ayaṃ puruṣaḥ kañcid arthaṃ pratyety upalambha-niṣṭhāṃ
yathā — a-sarva-jñaḥ kaścid vivakṣitaḥ puruṣo rāga-ādimān vā, vacana-āder iti. sandigdho-pravṛtter a-vastu-pāratantryāt. yaṃ hi puruṣaḥ sādhayitum icchati, sa pakṣaḥ. sa yam-vyudāse ’pi. tathā maraṇa-sāmānyaṃ vṛkṣa- puruṣayoḥ. yad-darśanāt prāṇy-antare mṛtayathā – na roma-harṣa-ādi-viśeṣa-yukta- puruṣavān ayaṃ pradeśo dhūmād iti. iyaṃ ca hetv-adarśanāt. na evam a-sambhavad-viśeṣa-hetavaḥ puruṣāḥ, yena vacana-ādeḥ kiñcin-mātra-sādharmyāt’py a-bheda iti cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam. bhede krama-abhivyaktinirdeśyāḥ, yathā pratyātma-niyatāḥ kāścana puruṣāṇāṃ ceto-vṛttayo ’-niyata-nimitta-bhāvinyo
an-utpalatvāt, kuḍya-vad iti. tathā-bhūtena puruṣeṇa sa-dvitīyatva-a-siddheḥ kuḍyasya. atha-guṇa-puruṣa-sambhāvita-strī-garbha iva puruṣeṣu. yathā āha — yo hy a-sādhāraṇaḥ sādhya
-bhāvāt, bādhaka-a-bhāvād bhrānty-a-siddheḥ. puruṣeṣu viśeṣa-darśanasya bādhakatvād a-samānaṃ
vākyeṣu viśeṣa-a-bhāvāt, sarva-prakārāṇāṃ puruṣaiḥ karaṇa-darśanāt. na evam a-sambhavadbhedam a-parāmṛśan bruvāṇaḥ kaṃ sva-arthaṃ puṣṇāti. tasmād anena upātta-bheda eva sādhyaḥ.
-arthaḥ svayaṃ-śabdo ’pi na arthaṃ kañcana puṣṇāti. śāstreṣv icchayā pravṛtty-artha iti cet,iva maṇi-muktā-pravāla-ādīnām. kvacit puṣpe bhedo nīla-itara-kusumayor iva sūryayoḥ,-smaraṇa-upāyaṃ dṛṣṭa-saṅkalana-ātmakam. pūrva-apara-parāmarśa-śūnye tac cākṣuṣe katham.
nirbandhaḥ. tac ca upalabhya-madhya-rūpaṃ pūrva-aparayoḥ koṭyor asti iti bruvāṇaḥ padapratihanti ity abhyupagama-virodhaḥ. ata eva pūrva-abhyupagamena ity āha. tad eva vākyaṃ svaasti. sa ca anena a-sakṛd ācarita- pūrva iti na anayoḥ sambandhaḥ sādhanīyaḥ. tasmādkiñcid āsīn me kalpanā īdṛśī. iti vetti na pūrva-ukta-avasthāyām indriyād gatau. sa punaḥ
vyāpty-a-siddheḥ. ataḥ sandigdho vyatirekaḥ. pūrva-uktāc ca an-upalabdhi-lakṣaṇād īdṛśāṃ
-kṣaṇa-antara-an-utpatter jñāna-an-utpattiḥ. pūrva-utpanna-samartha-nirodhād vā sati vyavadhānena kaścid bhedaḥ, kas tarhi viṣaya-bhedaḥ pūrva-upagama-virodhasya. yatra an-āśrite
pratipitsavo hi kiñcit parīkṣante prekṣā- pūrva-kāriṇaḥ, na vyasanitayā. na ca anumānaan-āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā- pūrva-kārī, na vyasanena. tasya puruṣa-parīkṣayā
syāt. na, tasya sādhana-antaratvāt. yadi pūrva-pakṣa-vādī sa-ākāṅkṣaḥ syād a-samāpta-vākyaarpaṇa-kṣamam. ity antara-ślokaḥ. na ca idaṃ pūrva-pramāṇa-viṣaya-grāhi, an-adhigatatasya iṣṭā syāt. tattve viśeṣa-a-bhāvād a- pūrva-bhāvinaḥ paścād apy a-bhāva-prasaṅgāt. sa-kṛtā. anumāna-a-bahir-bhūtā pratītir api pūrva-vat. ity antara-ślokau. pratyakṣa-virodhe
so ’n-apekṣasya nityaṃ syāt. apekṣāyāṃ ca pūrva-vat prasaṅgaḥ. tasmāt kādācitkaḥ śabdasya
tasya kathañcit kāryatve ’-bhāva-a-yogāt, pūrva-vat-prasaṅgāc ca. tasmād bhāva-kriyātata eva siddhiḥ, sa prāg eva nirdiṣṭa iti pūrva-vat prasaṅgo vācyaḥ. anvaya-a-siddhi-vacane
na atra śīta-sparśo ’gner ity udāharaṇāni pūrva-vat. sa punar ayaṃ virodhaḥ kathaṃ gamyate.
śabda-artha-mātratāyām avatiṣṭhate. tathā ca pūrva-vad abhidheyaṃ kim apy asti iti sādhyaṃ
eka-vyakti-sambandhino deśa-antare ’- pūrva-vyakti-prādur-bhāve prāk tatra a-satas tatanyasya apekṣaṇīyasya a-bhāvād iti. pūrva-sva-jāti-mātra-hetutvāc chakti-prasūteḥ
yadi kiñcid apekṣya kāryaṃ kuryāt, karotu. pūrva-sva-bhāva-niyata ity etan na syāt, tasyasā phalavaty eva. sā eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ. na ca tāṃ kaścit
a-viguṇaṃ vijñānam. indriya-ādīnām api pūrvaḥ pūrvaḥ sa-bhāga-avasthā-bheda upādāna-hetuḥ,pūrvaḥ

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PVin3_0001909
PVin3_0002007
PVin2_0006504

299

prakaraṇe

bhāve tad-an-upayogād a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na a-vināśa-sva-bhāve bhāve-viguṇaṃ vijñānam. indriya-ādīnām api pūrvaḥ pūrvaḥ sa-bhāga-avasthā-bheda upādāna-hetuḥ,sādhya ucyate. na punas tathā asya upanyāsa- pūrvako ’nvayaḥ, sādhya-ukter iha an-aṅgatvāt.
pravartana-phalas tan-nimittasya darśanāt. pūrvakaḥ punar an-upalambho ’-saj-jñāna-śabdacetaso vyāroṣo dveṣaḥ. sa eva ubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ karuṇā-ādayaḥ,-viśeṣa-ādayo ’-cetanatva-viśiṣṭa-buddhi- pūrvakatva-ādi-sādhanā buddhi-bhuvana-ādīnāṃ
śabda-vyavahāra-pratiṣedha-phalaḥ, upalabdhi- pūrvakatvāt teṣām. anyaḥ pravartana-phalas tan-prāpti-parihārayor niyamena samyag-jñāna- pūrvakatvād a-viduṣāṃ tad-vyutpādana-artham idam
’nvayaḥ, sādhya-ukter iha an-aṅgatvāt. tat- pūrvakatve vā kaḥ pratijñāṃ sādhanād apākaroti.
-vyākulatā-ādi-darśanāt. mano-vijñānasya pūrvakam a-viguṇaṃ vijñānam. indriya-ādīnām api
a-dṛṣṭa-kartṛkam api vākyaṃ puruṣa-saṃskāra- pūrvakam iti, vākyeṣu viśeṣa-a-bhāvāt, sarvaa-vyabhicārī hetuḥ. mana iti cet, tad api pūrvakam eva an-antara-vijñāna-hetuṃ vijñānaṃ
-kalpanāyām atiprasaṅgaḥ. saṃskāra ity api pūrvakam eva yogyaṃ vijñānam utpaśyāmaḥ, antaḥtāvad yathā-svam indriya-viṣayau hetū. pūrvakaṃ ca a-viguṇaṃ vijñānam, tasya viṣayaprāsāda-ādi-bhedeṣv anuvṛttimad buddhi- pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer a-kriyā-darśino ’pirāga-ādy-anumānam. ātma-ātmīya-abhiniveśa- pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti ca aity a-pratiṣedhaḥ sarvatra. pravṛtter buddhi- pūrvatvāt so ’-pravṛtti-phalo mataḥ. so ’yaṃ
-anumeyāḥ syuḥ. vyavahārāś ca prāyaśo buddhi- pūrvam anyathā api kartuṃ śakyante, puruṣa-icchāiti. dūṣaṇā nyūnatā-ādy-uktiḥ ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā uktāḥ, teṣām
pṛthag-vacanam. vākya-bhedād etat syāt. pūrveṇa pratiṣṭhāpitam uttaraṃ pratihanti itydeśa-antare ’-gatvā a-tad-deśair a- pūrvair abhisambandha ekasya tad-antarāla-vyāptihetu-prabheda-ākhyāne na darśita-udāhṛtiḥ pṛthak. ity antara-ślokāḥ. a-sad-vyavahāravā pṛthak-karaṇasya. sva-vacanasya api pṛthak-karaṇa-nimittaṃ vāṅ-mātra-vacane’pi hetu-lakṣaṇa-viṣaye sva-bhāvasya pṛthak-karaṇaṃ kārya-udāharaṇāt sarvasya tādātmya
anyathā atiprasaṅgaḥ syāt, vyarthatā vā pṛthak-karaṇasya. sva-vacanasya api pṛthak-karaṇa
varṇitaḥ. tasmād viṣaya-bhedasya darśanāya pṛthak-kṛtā. anumāna-a-bahir-bhūtā pratītir api
ata eva viṣaya-bheda-pradarśana-arthaṃ pṛthak-kṛto ’numānād a-bahir-bhūto ’py abhyupāyaḥ,vā. tasya a-sāmarthyāt. tad a-samarthaṃ pṛthak tatra sahitam api tādṛśam eva ity aneva-iti-karaṇa-vyavacchinnād vikalpa-vargāt pṛthak taimira-upalakṣitaṃ viplavaṃ pratyakṣakampa-prāpteḥ. a-kampane vā cala-a-calayoḥ pṛthak-siddhi-prasaṅgād vastra-udaka-vat. ekasya
ity uktam. viśeṣe tu viruddha-vad dhetur api pṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya eva tu
sādhana-avayavaḥ. tena na asya lakṣaṇaṃ pṛthag ucyate, gata-arthatvāt. hetoḥ sapakṣa eva
iti. hetos tri-lakṣaṇatvān na dṛṣṭāntaḥ pṛthag ucyate. tri-lakṣaṇo hetur uktaḥ. tāvatā cahetur uktaḥ. tāvatā ca artha-pratītir iti na pṛthag dṛṣṭānto nāma kaścit sādhana-avayavaḥ.
ucyate, na punar lakṣaṇa-bhedāt. ata eva a- pṛthag-nirdeśa ity uktam. nanu saṃhatānām a-rūpaṃ tarhi liṅgam. na, anvaya-vyatirekayoḥ pṛthag-rūpatvāt. te tv ekena api vākyena śakye
na para-apara-pratipatti-nibandhane. a- pṛthag-vacanaṃ śabdasya viśeṣa-a-bhāvād iti cet,anayor bhedaḥ. na kaścit. kathaṃ tarhi pṛthag-vacanam. vākya-bhedād etat syāt. pūrveṇa
-grāhi kutaścid anubhava-sambandhāt saha pṛthag vā gṛhṇīyāt. api-tat-sva-bhāva-viṣaya-mātra-a-pratiṣedhāt. pṛthivy-ādi sāmānyena gṛhītvā ayaṃ pratiṣedham-phalam. ity antara-ślokāḥ. tathā hy a-śubha- pṛthivī-kṛtsna-ādikam a-bhūta-viṣayam api spaṣṭateṣāṃ kṛtakatvena śabda-nāśe sādhye gandhe pṛthivī-guṇatva-viparyāsanād dhetur viruddhaḥ syāt.
puruṣa-vyāpāra-anvaya-vyatireka-anuvidhāyī pauruṣeyaḥ. anyathā api nāntarīyakatā-a-bhāvān na
vacanam āgamaḥ, praṇetur dur-anvayatvāt. a- pauruṣeyam a-vitathaṃ syāt. na, tasya a-yogādniyame hetuḥ saṅketas tat-prakāśanaḥ. a- pauruṣeye sā na asti tasya sā eka-arthatā kutaḥ.
-nimitta-bhāvinyo deśa-kāla-vyavahitā vā prakaraṇa-an-upayogino dravya-viśeṣāḥ. na tāñ
ca anumāna-kāle śāstra-an-āśraya-vacanena a- prakaraṇa-āpanna-pakṣī-karaṇam api pratyuktam.
prastāva-atikrame ’tiprasaṅga uktaḥ. tasmāt prakaraṇa-āpannam eva a-viśeṣaṇaṃ dharma-mātraṃ
iṣṭaṃ yathā ’-siddhau hetu-dṛṣṭāntau, a- prakaraṇa-āśrayaḥ, a-nāntarīyaka-abhyupagamaś cana sādhya-samudāya-eka-deśa-viśeṣa ity eva a- prakaraṇa-icchā bhavati, tad-bhāva-a-parityāgād
api śaktam eva iti cet, saṃśayena jijñāsoḥ prakaraṇa-pravṛttes teṣv api prasaṅgaḥ. vipakṣa-śabdānāṃ viśeṣa-avasthiti-hetuḥ, api tu prakaraṇa-sāmarthya-ādikam api iti. tasmān na-dharma-prabhedena sukha-grahaṇa-arthaṃ hetu- prakaraṇasya sūtra-saṅkṣepa ucyate —sapakṣe sanneva iṣṭaṃ bhavati. na, pratipattṛ-vāñchāyāḥ prakaraṇāt. ata eva prakaraṇena sādhya-dharmaa-śrūyamāṇaḥ sādhyatvena iṣṭa iti gamyate. prakaraṇāt, yathā saṃhatānāṃ pārārthye sādhya
a-virāma-prasaṅgāt. tasmād iyaṃ kutaścit prakaraṇād bhavantī tena eva gamyate. tām a-viparyāsanād dhetur viruddhaḥ syāt. a- prakaraṇān na iti cet, tad anyatra api samānam.
prakaraṇād bhavantī tena eva gamyate. tām a- prakaraṇām api viparīta-anubhava-pratiṣiddhaa-sambaddha-pralāpasya a-prāmāṇyāt. tatra ca prakaraṇe bahavo ’rthā na avaśyaṃ nirdeśyāḥ,prakaraṇe

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300

pracyuteḥ

yathā ’-nityaḥ śabdo nityo vā iti prakaraṇe vyatirikta-indriya-grāhya-sāmānya-ekavastu-rūpam eva dharmaḥ, a-santo ’pi kenacit prakaraṇena imaṃ vyavahāra-patham upanīyante.
na, pratipattṛ-vāñchāyāḥ prakaraṇāt. ata eva prakaraṇena sādhya-dharma-iṣṭi-gatir ity ucyate.
adhyakṣa-viruddham ācarati. kaiścit prakaraṇair icchā bhavet sā gamyate ca taiḥ.
anyeṣām apekṣakam. vyavahāram a-satya-arthaṃ prakalpayati dhīr yathā. taṃ tathā eva a-vikalpyapunaḥ pratyaya-siddhaṃ bhedam avalambya prakalpyate. yathā-svaṃ bheda-niṣṭheṣu pratyayeṣu
vyāvṛttis tan-nibandhanāḥ. jāti-bhedāḥ prakalpyante tad-viśeṣa-avagāhinaḥ. tasmād yo
tad-upasaṃhāreṇa sarvatra vyavaharan prakāmam āsādita-vidyā-āśrama-phalaḥ, yaḥ strī-ādy-a-gati-gati-prayoga-bhedena an-eka- prakāra uktaḥ. sva-artha-anumāna-paricchedo
maulasya hetor vyāpya-vyāpaka-bhāva-sādhana- prakāra eṣaḥ. na viparyaya-sādhanam, hetor abhāvād iti cet, yathā te na santi, sa prakāro ’-bhāvaḥ. śaśa-viṣāṇayoś ca ayaṃ bhāvāc
bhāva-vyavacchedasya bhāvāt. tad ayaṃ tri- prakāro ’pi dharmaḥ sattā-sādhane na hetu-lakṣaṇa
ubhayato vyāvṛtter iti. tena evam- prakāraṃ vyatirekaṃ varṇayatā avinābhāva eva ukto
sarva-jño vaktā na upalabdha ity evam- prakārasya an-upalambhasya a-dṛśya-ātmapūrvakam iti, vākyeṣu viśeṣa-a-bhāvāt, sarva- prakārāṇāṃ puruṣaiḥ karaṇa-darśanāt. na evam asapakṣa-vipakṣayoḥ sad-a-sattve yathā-ukta- prakāre śakye darśayitum, tat-kāryatā’pi sva-para-ātmanoḥ prakāśakaḥ syāt, prakāśa-vat. tasmād grāhaka-ākāraḥ sva-saṃvidaḥ
tena ātmanaḥ prakāśikā ity apy ucyate prakāśa-vat. nīla-ādy-anubhava ity api tat-svaa-pratyakṣā vivṛttā api na prakāśeta. na ca prakāśo ’rthas tathā-vṛttiḥ. na apy anyaḥ kaścid
tathā prakāśamāno ’pi sva-para-ātmanoḥ prakāśakaḥ syāt, prakāśa-vat. tasmād grāhakautpādayantas tathā prakāśamānāḥ sva-ātma- prakāśakā ity ucyante. na evaṃ liṅga-liṅginoḥ,-sva-bhāvatayā gamakasya a-gamakatvāt. na hi prakāśatayā prakāśayan pradīpas tad-rūpa-atu nīla-āder anubhavāt tad-ātma-bhūtaḥ prakāśate tathā iti nīla-ādy-anubhavaḥ syāt. saasyāṃ tad-ātmatā eva. sā ca tādātmyāt svayaṃ prakāśate. tena ātmanaḥ prakāśikā ity apy ucyate
grāhya-grāhaka-vaidhuryāt svayaṃ sā eva prakāśate. vyastaṃ hi viṣaya-lakṣaṇam iti na
ṛte. vivakṣā niyame hetuḥ saṅketas tat- prakāśanaḥ. a-pauruṣeye sā na asti tasya sā ekapara-artham anumānaṃ tu sva-dṛṣṭa-artha- prakāśanam. yathā eva hi svayaṃ tri-rūpāl liṅgāl
sandigdha-viparyasta-rūpayor iṣṭa-an-iṣṭa- prakāśanayor a-pratipatti-sādhanatvāt, viparīta-ādy-anubhavaḥ syāt. sa ca tādātmyāt tathā prakāśamāno ’pi sva-para-ātmanoḥ prakāśakaḥ syāt,-yogyatayā ātmani jñānam utpādayantas tathā prakāśamānāḥ sva-ātma-prakāśakā ity ucyante. na
gamakasya a-gamakatvāt. na hi prakāśatayā prakāśayan pradīpas tad-rūpa-a-pratipattau svām
ca tādātmyāt svayaṃ prakāśate. tena ātmanaḥ prakāśikā ity apy ucyate prakāśa-vat. nīla-ādysādhyaḥ sādhanatāṃ nītas tena a-siddhaḥ prakāśitaḥ. iti saṅgraha-ślokau. tasmān na dharmī
pratikṣepe ’py a-bādhā iti śrāvaṇa-uktyā prakāśitam. sarvathā ’-vācya-rūpatvāt siddhyāvivarteta, sā ca a-pratyakṣā vivṛttā api na prakāśeta. na ca prakāśo ’rthas tathā-vṛttiḥ. na
sapakṣe ’stitā ucyate, pratiṣedha-dvayena prakṛta-gamanāt. anyathā vyavacchedya-a-bhāvād
tad anyatra api samānam. na, atra dharmiṇaḥ prakṛtatvād iti cet, na, dharmi-prakrame ’pi
eva upayanty apayanti ity a-nityāḥ. ta evam- prakṛtayaḥ sva-hetu-prakṛtim evaṃ-rūpāṃ
-mātraṃ bhidyate, na arthaḥ. artha-antare ca prakṛtād viśeṣe sādhye kas tayoḥ sambandhaḥ, yena
tad-anyebhyo ’nya iti, ākasmikatve deśa-kāla- prakṛti-niyama-a-yogāt. tatra sukha-ādy-utpattir
iti cet, sva-hetu-samuttha ity an-ādi-hetu- prakṛti-paramparā, tasmāt taj-janana-sva-bhāvasya
yathā-bhāvaṃ vartante, yatas tebhyo ’rtha- prakṛtir niścīyeta. te hi vaktur vivakṣā-vṛttaya
tādrūpyam a-tādrūpyaṃ ca paryanuyuktā hetu- prakṛtim eva te ’py ālamberan tad-rūpa-hetu-jās
ity a-nityāḥ. ta evam-prakṛtayaḥ sva-hetu- prakṛtim evaṃ-rūpāṃ sādhayantas tathā-vidhaeva kvacin niyamaḥ sva-bhāva-bhūtaḥ sva-hetu- prakṛter niyāmakasya janakatām eva dīpayati. na
eva vijñāna-utpatter api kāraṇa-kalāpaḥ. tat prakṛtes tat-kārya-sva-bhāva-niyame na anbhāvāt. tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hi sa-apekṣāṇāṃ hi
tv antar-upaplava-samudbhavā. doṣa-udbhavāt prakṛtyā sā vitatha-pratibhāsinī. an-apekṣitadharmiṇaḥ prakṛtatvād iti cet, na, dharmi- prakrame ’pi vastu-pratibandha-a-bhāvāt. kevalaṃ
-mātraṃ dvayor api sambhavad-vipakṣa- pracāra-śaṅkā-vyavacchedena labhyaṃ gamakatvaṃ
syād yadi na kutaścit sāmarthyaṃ labhyeta pracyaveta vā, tato jñāna-janana-sāmarthyasya an-arthaḥ, sa tu bhāvaḥ prasarpaṇa-dharma-a- pracyuta-an-utpanna-ātma-bhūta-viśeṣaḥ kiṃ na
eva kevalaḥ siddhaḥ, na arthaḥ. na hi pare ’- pracyuta-ātmana upalayanam a-nityatām icchanti,
a-nityatā iti cet, anya-dharmā ca prāg a- pracyuta-ātmā iti ca su-vyāhṛtam. etena tad-viṣayam āha, tasya api sā kathaṃ nivṛttā a- pracyutā ca. avasthā nivartate, na avasthātā iti
tato ’pi kasyacid bhāve tad-an-upayogād a- pracyutir iti pūrvaḥ prasaṅgaḥ. tan na a-vināśavastv-a-bhāve ’pi śābda-pratibhāsa-a- pracyuter a-sad-artha-pratibhāsa-a-viśeṣāt saty
yogyasya pratibandhāt, tasya sva-bhāva-a- pracyuteḥ. atha vā sambhavaty api bhāvānāṃ
-sva-bhāva-niyata ity etan na syāt, tasya pracyuteḥ, apekṣyāc ca prayatnāt prayatna-pracyuter

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301

pratijñāhi pratyakṣam, tad-a-bhāve tad-ābhāsa- pracyuter ity uktam. na ca evaṃ vikalpaḥ, tatapy a-tad-ātmanaḥ prāk paścād apy ātma-a- pracyuteś caitanyasya katham iti cet, ayam aparo-sādhanaṃ pratyeti na buddhim iti ślāghanīya- prajño devānāṃ priya iti. na artha-jñānaṃ buddher-pratiṣedhas tu na sambhavati ity a-skhalita- prajño devānāṃ priyaḥ, yas tad-viṣayaṃ
upalambha-nibandhanā hi tādṛśāṃ sattā- prajñaptir upalabdhi-yogya-sva-bhāvasya anya-hetu-tad-atiśayā bhāvanā-anurodhino bauddhā eva prajñā-ādi-vat. cetanāś ca api vedyatvād a-tadvisaṃvādayanti lokam iti. cintāmayīm eva tu prajñām anuśīlayanto vibhrama-viveka-nir-malam anīśa ity a-praṇayanam eva śāstrasya. praṇayan vā svām eva vṛttiṃ sva-vācā viḍambayati.
ayaṃ paraṃ vyavahārayitum īśa ity a- praṇayanam eva śāstrasya. praṇayan vā svām evaviḍambayati. para-avabodha-arthaṃ ca śāstraṃ praṇayann anumānaṃ pratikṣipati ity a-yuktam,-darśana-ādi-guṇa-yuktaḥ puruṣa āptaḥ, tat- praṇīta āgamo ’-visamvādī iti cet, iṣṭo ’yammā bhūt puruṣa-āśrayaṃ vacanam āgamaḥ, praṇetur dur-anvayatvāt. a-pauruṣeyam a-vitathaṃ
’-sati nāstitā ity atra antare. tena na iha pratanyate. na ca a-sann ātmā, sattā-sādhanapramāṇa-vārttike pratiṣiddha iti na iha pratanyate. svayaṃ rāga-ādimān na arthaṃ vettitu jātayaḥ. mithyā-uttarāṇām ānantyāt pratanyante na tā iha. mithyā-uttarāṇi jātayaḥ.
an-icchan kām anyāṃ pratītim icched iti taṃ praty a-dṛṣṭāntam anumānam. tena a-sādhāraṇam āha.
iti. a-siddha-jñāpana-aṅgasya jñāpanaṃ praty a-śaktitaḥ. trairūpya-a-siddhi-sandehe-karaḥ kim ity apekṣyata iti siddhā vināśaṃ praty an-apekṣatā bhāvasya. tasmād bhavaty eṣaevaṃ-vidhā dharmāḥ kvacid a-samaya-sthāyinaṃ praty anvayinaḥ, a-vyabhicārī vā hetur asti. sa-virāme kadācid upalambhaḥ. tena tad-ātmānaṃ praty asya kaścid upakāraḥ sambhāvyate, kāraṇa-vat. tathā hi sva-kāraṇasya phala-utpādanaṃ praty ābhimukhyena vinā na rasaḥ. tad eva ca rūpa
na asti iti vyavahāraḥ sādhyate mūḍhṃ prati, janana-khyātyā pitṛtva-vat. a-dṛśya-anślokaḥ. tad ayaṃ bhāvo ’n-apekṣas tad-bhāvaṃ prati tad-bhāva-niyataḥ, a-sambhavat-pratibandhātad ayam artha-kriyā-arthī tad-a-samarthaṃ prati na datta-anuyogo bhavituṃ yuktaḥ. na hi-jñāna-a-viśeṣe ’pi viśeṣo ’rtha-kriyāṃ prati. yathā tathā a-yathā-arthatve ’py anumānasādhanam. tad-āgama-bādhanāya paraṃ prati sādhana-uktes tadā asya a-prāmāṇyāt tattena ātmanā bhavitavyam, yena asya idam iti pratikarma vibhajyate. an-ātma-bhūtaś ca asyana dravya-sva-bhāvaḥ. sva-bhāvo ’pi, pratikāryaṃ kāraṇa-sva-bhāva-bhedāt. tat ko ’yaṃ-arthaṃ ca śāstraṃ praṇayann anumānaṃ pratikṣipati ity a-yuktam, tasya a-prāmāṇye vṛtti
ayam ātma-upalambha-nivṛttim eva pramāṇayan pratikṣipati. sā viprakṛṣṭeṣv apy asti, na ca teiti. na vai vayaṃ kāraṇānāṃ saha-kārīṇi pratikṣipāmaḥ, kiṃ tv apekṣanta eva kāraṇāni tadtathā-vidhasya a-sambhavāt. tasmād a- pratikṣipta-dharma-antaraṃ sādhya-dharma-sāmānyaṃ
sādhyāyāṃ sva-lakṣaṇaṃ sādhyaṃ syāt, tac ca pratikṣiptam iti na atra evam a-vacane ’pi pakṣe
yo ’pi jñāpaka-a-bhāvād atīndriyaḥ pratikṣipyate ’rthaḥ sva-bhāva-viśeṣo vā, yathā’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ ca a- pratikṣepa-arhatvāt. na evaṃ vākyāni, dṛśyasādhye sa ca pratyātma-vedyatvād a- pratikṣepa-arho ’rtho dharmī. na ca sa eva arthaḥ
eva saṃśayo ’stu, bhaved vā pramāṇam ity a- pratikṣepaḥ. tad atra keṣāñcit sva-bhāvānāma-saṃsargiṇo ’nubhavād anyo ’nya- pratikṣepaḥ. sa eva hi tan-niyamāt tad eva astisyāt. tad-ākāra-niyama-sāmarthyena apara- pratikṣepāt, ākāra-antara-saṃsarge tasya a-bhāvāt.
syāt. nipāta-vacanena sādhanatvena iṣṭasya pratikṣepād a-doṣa iti cet, na, nyāya-prāptasyasāmānya-dharmāṇām a-pratyakṣatva-siddhitaḥ. pratikṣepe ’py a-bādhā iti śrāvaṇa-uktyāchabala-ābhāsāyā buddher a-dṛṣṭeḥ, tasya eva pratikṣepe virodhaḥ, yathā — a-śrāvaṇaḥ śabda
-ādayaḥ, ahaṃ mama iti ca a-paśyato ’nunaya- pratigha-a-bhāvāt. a-yoniśo-manas-kāram antareṇa
vijñānam, tasya viṣaya-antara-vikṣepa- pratighāta-ādāv uttara-vijñāna-an-utpatti-jananaṃ vā anyathā syāt. te ca a-vyavahitāḥ pratighātinā anyena anyonyasya upakāriṇaḥ, ana tat sarvatra anumāne, pramāṇa-dṛṣṭasya pratijñayā ’-siddhi-codanā-a-yogāt, an-adhikārāc-dṛṣṭaṃ sādhyam, tat-prabādhane ca hetu- pratijñayor doṣa ity eke. teṣāṃ kṛtakatvena śabda
śabdaḥ prayatna-anantarīyakatvād iti pratijñā-artha-eka-deśa iti, na hy evam-ādīni
prayatna-anantarīyakatvād ity eṣa kathaṃ na pratijñā-artha-eka-deśaḥ. tasya eva a-bhinna-upanītasya sādhya-dharmiṇaḥ sādhanatve pratijñā-artha-eka-deśatvam uktam. viśeṣaṃ punaḥ
udāharaṇa-diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ pratijñā-artha-eka-deśo ’-siddha ucyate, yathāiti. prasiddhiḥ khalv api virodhinaṃ pratijñā-arthaṃ bādhate, puruṣa-icchā-anurodhino
vā na nivṛtter upalakṣya tat. tata eva a- pratijñā-artho viśeṣo dharma-bhedataḥ. ity antara
iti virodhaḥ syāt. bhavaty eva anya-kṛte ’pi pratijñā-doṣa iti cet, astu, viṣaya-antare ’piapahnute ca iti pratijñā-padayor virodhāt pratijñā-doṣa iti. yathā ca āha — dharmiupagamād anyatra apy astu. tasmān na idaṃ pratijñā-doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt. api— na asty ātmā iti pratijñā-virodho nāma pratijñā-doṣaḥ, artha-apahnave śabda-prayoga-a’rtham upasthāpayati, apahnute ca iti pratijñā-padayor virodhāt pratijñā-doṣa iti.
anumānaṃ vā yathā-artham apeta-yuktikā pratijñā bādheta. pratiṣiddhaṃ ca āgamānāṃ

pratijñā

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PVin3_0003703
PVin2_0008704
PVin1_0002014
PVin3_0005212
PVin3_0006006
PVin3_0002801
PVin3_0006112
PVin3_0013403
PVin3_0013209
PVin3_0001705
PVin2_0006805
PVin3_0012301
PVin3_0003711
PVin3_0000910
PVin3_0008201
PVin3_0010807
PVin2_0009310
PVin2_0009311
PVin1_0001703
PVin1_0000213
PVin1_0001012
PVin3_0000401
PVin1_0002411
PVin3_0004509
PVin3_0004305
PVin3_0004311
PVin2_0004503
PVin1_0002802
PVin3_0006001
PVin3_0009105
PVin1_0003502
PVin3_0000305
PVin3_0003103
PVin3_0004504
PVin3_0011607
PVin3_0004503
PVin3_0004502
PVin3_0000310
PVin3_0011606
PVin1_0000213
PVin2_0006906
PVin2_0006802
PVin1_0001003
PVin1_0003501
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302

pratipattiḥ

tasya a-samarthanāt. sambhavī sva-abhiprāyaḥ pratijñā-vacanena darśanīyaḥ. sa ca yathā pramāṇa
yathā āha paraḥ — na asty ātmā iti pratijñā-virodho nāma pratijñā-doṣaḥ, arthaīpsitaś cet, a-siddha-hetv-abhidhānam api pratijñā syāt. nipāta-vacanena sādhanatvena
aparasya bādhakaṃ bhavati. anyathā kathaṃ pratijñāṃ tulya-kakṣyām anumānaṃ vā yathā-arthamukter iha an-aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ sādhanād apākaroti. tathā ca āha —dur-nivāraḥ. nanu tathā apy a-siddhir hetoḥ pratijñāyāś ca abhyupeta-ādi-bādhā, svayam-a-viśeṣāt. ekasya tal-lakṣaṇa-yoge ’pi pratidvandvi-darśanāt pratyakṣasya apy evamsyāt. eka-saṅkhyā-vivakṣayā a-pradarśita- pratidvandvinaḥ prāmāṇyād a-doṣa iti cet, astināma īdṛśasya viniścaye sambhavo na asya pratidvandvī vidyata iti. a-viśiṣṭa-lakṣaṇe
-bhāvaḥ, anyathā sakṛd apy a-bhāvāt. sa tat- pratiniyato ’nyatra kathaṃ bhavet. bhavan vā naātmā sukha-ādīnām an-anya-bhāk. na an-uditaḥ pratiniyataḥ sukha-ādy-ātmā viṣayī-kriyate
api tu kiñcid eṣāṃ pratipattau saha-kāri pratiniyatam asti indriya-upakāry anyad vā. tat
pratyakṣeṇa eva sidhyati. na hy eka-ākāra- pratiniyatād a-saṃsargiṇo ’nubhavād anyo ’nyaucyate. na hy avaśyaṃ sāmānya-arthī viśeṣa- pratiniyama-arthī bhavati, viśeṣa-antare vivāda-a
api tasyā eva viśiṣṭa-upalabdher eka-ākāra- pratiniyamaḥ. tasmād viśiṣṭa-upalabdhir eva anyasādṛśya-mātreṇa arthānāṃ kenacid ātma-antara- pratiniyamaḥ, yena upamānāt sādhanaṃ syāt. na hy-ukta-prakāre śakye darśayitum, tat-kāryatā- pratiniyamaḥ sva-bhāva-vyāptir vā. asmiṃś ca
na pakṣa-sapakṣayor anyataraḥ, vikalpa-eka- pratiniyamayor virodhāt. sāmānyena vihiteṣv apy-yogyatā niyāmikā iti cet, na, tatra apy eka- pratiniyamasya taj-janma-lakṣaṇatvāt tad-upakṛtam
sandigdho nairātmyād vyatirekaḥ. ātma- pratiniyame hi tat-kārya-ātmatayā prāṇa-ādīnāṃ
bādhake bruvāṇas tato niścayam āha. tataḥ sa- pratipakṣa-sambhāvanām astaṅ-gamayati. tatoprasaṅgaḥ. vipakṣa-vacana-mātrād api saṃśaye pratipakṣa-hetu-vacana-pravṛtteḥ sambhavāt tad api-mātraṃ gamyate, kiṃ tu tad eva sāmānyam a- pratipakṣam —idam eva iha na anyad iti. yadyvirodho ’pi mā bhūt, yena nirasta- pratipakṣā niyamena niścīyante. tad ayaṃ puruṣa
yad ubhayaṃ vaktavyaṃ viruddha-anaikāntika- pratipakṣeṇa iti, yad vaidharmya-vacanam
iti, yad vaidharmya-vacanam anaikāntika- pratipakṣeṇa, yadi tena vipakṣe ’-darśanaṃ
na vastu-viṣayāḥ śābda-vikalpāḥ. artha- pratipattaye ca śabdāḥ prayujyante. na ca indriya
anumānam iti dve eva pramāṇe, anyathā- pratipatty-a-yogāt. na vai pratibandha eva liṅgaiti cet, na, yathā-ukta-a-grāhiṇas tathā- pratipatty-a-yogād a-viṣaye ’-pravṛtter jāty-ādi-sva-bhāva-an-upalambha-viśeṣebhyo ’paraṃ pratipatty-aṅgam asti iti. tad vastutaḥ siddha-karaṇatva-ādayo ’pi tan-nibandhanā na vā a- pratipatty-aṅgam ity anughoṣyāḥ, tathā-vidhasya
ca ekasya na sādhanaṃ na dūṣaṇam, tathā- pratipatty-aṅgasya a-sāmarthyāt. a-sādhāraṇo ’py
tad-eka-deśatvāt tad-upacāra-yogya-dharmi- pratipatty-artham. tathā ca cākṣuṣatva-ādi-vacanena samāhitaḥ. sāmarthyād artha-gatau pratipatti-gauravaṃ ca parihṛtaṃ bhavati.
ca. jñāna-abhidhāna-rūpatvān na para-apara- pratipatti-nibandhane. a-pṛthag-vacanaṃ śabdasya
purato ’vasthitān iva. yathā-viplavam āvega- pratipatti-pradarśanāt. parokṣa-gati-sañjñāyāṃ
-sattā-viśeṣābhyāṃ tat-siddhiḥ, sarva-a- pratipatti-prasaṅgāt. tasmāt —viśiṣṭa-rūpaagneḥ, a-pratibandhāc ca, sarvataḥ sarva- pratipatti-prasaṅgāt. tasmāt pratipādyaiti cet, na, bheda-a-bhāvena sarvathā a- pratipatti-prasaṅgāt. sarva-avayavānāṃ ca yugapadāgamasya tyāga-aṅgasya a-pramāṇatvena a- pratipatti-yogyatvāt. tad-upagamād āgamaḥ, tataḥ
iti na abhyupeta-bādhā. sarveṣām a-dṛṣṭa- pratipatti-śāstrāṇām evam a-vacanān na pratiṣedhe
a-pratipatti-sādhanatvāt, viparīta-sandigdha- pratipatti-śruti-vat. anaikāntikasya tu pakṣa-a-yogāt saṃśayaḥ. a-pratipattir an-ubhaya- pratipatti-saṃśaya-rūpā sā ubhaya-bahir-bhāve-rūpayor iṣṭa-an-iṣṭa-prakāśanayor a- pratipatti-sādhanatvāt, viparīta-sandigdhasattvaṃ ca yathā-yogaṃ hetv-ādiṣu yathā-svaṃ pratipatti-sādhanair niścitaṃ grāhyam, sandigdhasiddhiḥ syāt. sato ’py a-vastu-kṛtā pratipattir a-sat-pratipattiṃ na atiśete, aapi sarva-an-antar-bhāva-a-yogāt saṃśayaḥ. a- pratipattir an-ubhaya-pratipatti-saṃśaya-rūpā sāsūcayati. sāmānyena ca sambandhino ’rthasya pratipattir anumānam iti dve eva pramāṇe, anyathāna vai nāntarīyakatayā śabdād artha- pratipattiḥ, api tu yogyatayā pradīpād iva rūpe.
api nāntarīyakatā-a-bhāvān na para-ātmanaḥ pratipattir arthasya. na hi sattā śabdasya artha-udaka-vad a-tad-vedini. yatra api viveka- pratipattir asti, tasya api grahaṇam. saṅketatad-darśanād a-dṛṣṭa-avayavasya asya a- pratipattir iti cet, na, bheda-a-bhāvena sarvathā
katham idānīm a-sambhavino ’rthasya pratipattir iti cet, so ’pi tatra a-sambhavī yocet, vyāhatam etat – tac ca na asti tena ca pratipattir iti. nivṛtter vā asya a-sad iti kutaḥ,an-upalambhena sādhanīya ity an-avasthānād a- pratipattir eva a-bhāvasya. na hi saṃvedana-asva-bhāva-upadhāna-sāmarthya-rahito ’-yukta- pratipattir eva. na ca anya-darśane ’nya-kalpanā-abhyupagame pradīpa-abhyupagama-vad iti pratipattir eva sā, na darśana-antara-avasthitasya-bahir-bhāve syāt, antar-bhāve katham a- pratipattiḥ. evaṃ tarhi cākṣuṣatvād apy astu. na,-sannidhiṃ sūcayati iti gotvād viṣāṇitā- pratipattiḥ kārya-liṅga-jā. ādhārato

pratipattiḥ

PVin3_0006108
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PVin2_0006005
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PVin2_0005804
PVin1_0000206
PVin3_0000310
PVin3_0000403
PVin3_0002712
PVin1_0001710
PVin3_0013704
PVin2_0006908
PVin2_0005904
PVin2_0004909
PVin2_0007002
PVin1_0003309
PVin2_0009810
PVin3_0001604
PVin3_0007612
PVin3_0005903
PVin2_0006413
PVin2_0004911
PVin3_0006104
PVin2_0009011
PVin3_0009104
PVin1_0003609
PVin2_0006910
PVin2_0005811
PVin3_0005902
PVin2_0007512
PVin2_0006310
PVin3_0008807
PVin1_0003503
PVin3_0005212
PVin2_0007506
PVin1_0001202
PVin3_0000503
PVin2_0005809
PVin3_0000503
PVin2_0004510
PVin2_0006703
PVin3_0005704
PVin2_0005811
PVin2_0009604
PVin2_0006907
PVin2_0006814
PVin3_0009106
PVin3_0006802
PVin3_0009904
PVin2_0004509
PVin2_0007002
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PVin3_0007402
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303

pratipāditaḥ

-upalambha-a-bhāvāt tatra kasyacid a-bhāva-a- pratipattiḥ, kiṃ tarhi tādṛśo ’n-upalambhasya eva
sādhya-itarayor ato ’-niścayāt. na apy a- pratipattiḥ, kenacit sambandhāt. a-sambandhād
taj-jaṃ jñānaṃ tat-prabhavā vā bhāva-kāraṇa- pratipattiḥ. tathā sati dṛśye vastuny a-vikala-tad
apy an-upalabdhim antareṇa virodha-a- pratipattiḥ. tathā hy a-paryanta-kāraṇasya
-puruṣayoḥ. yad-darśanāt prāṇy-antare mṛta- pratipattiḥ, tādṛśaṃ yadi taruṣu upalabhyeta,
api prāmāṇyasya vastu-viṣayatve sāmānyasya pratipattir liṅgād anyataḥ sva-lakṣaṇasya ity āha
an-upalabdhyā sādhyata ity an-avasthānād a- pratipattiḥ syāt. atha upalabdhy-a-bhāvo vinā an-ātmanā. a-pratyakṣasya sambandhād anyataḥ pratipattitaḥ. dvi-vidha eva hy arthaḥ pratyakṣaḥ
sato ’py a-vastu-kṛtā pratipattir a-sat- pratipattiṃ na atiśete, a-pratyayatvāt. uktaṃ ca
a-siddhaṃ kim ātmanaḥ. pareṇa apy anyataḥ pratipattum a-yuktam eva. yas tu paratat-siddhau siddham eva iṣṭaṃ bhavati. na, pratipattṛ-vāñchāyāḥ prakaraṇāt. ata eva
sarva-ātmasv ekatva-a-niścayād a-nānātva- pratipatter a-nānā-ekaṃ jagat syāt. atha api syāt,-lakṣaṇa-jñānād eva a-viṣaye ’-pravṛtteḥ, pratipatter a-pratibandhāt, pratibandha-lakṣaṇaa-bhāvād a-pratipādaka iti, na, sva-bhāvataḥ pratipatter a-bhāvāt pradīpād iva rūpe. tad-bhāva’pi iti cet, na, kārya-kāle ’-bhāva- pratipatteḥ, anya-upalambhe tad-an-upalambhana vastu-sattā-viprakarṣāt, liṅga- pratipatter api tathā-rūpatvād anvaya-apekṣaṇāc
liṅga-vad avalambante, an-upadeśād a- pratipatter upadeśe ca śabdānām artheṣv ansannikṛṣṭasya api kaiścid eva dharmaiḥ pratipatteḥ. tad-a-viśeṣe ’py eṣa viśeṣo buddhiviśeṣa-darśanāt, saṃskāra-bhedena viśeṣa- pratipatteḥ, tad-vad anyasya api sambhavād ahi na tac cākṣuṣaṃ taj-jñānavat, tad-artha-a- pratipatteḥ, tad-vikāra-an-anukārāt, tad-a-bhāve’pi lokasya a-nivṛtteḥ. yathā-saṅketaṃ pratipatteḥ, tan-mātra-prayojanatvāc chabdabhāvāt, sarva-a-pratipattau kvacid a-bhāva-a- pratipatteḥ. tasmāt kasyacit pratyakṣatāyāṃ tat-nivṛtter atra a-liṅgatvāt, ātma-parayor a- pratipatteḥ. tasmād ayam ātma-upalambha-nivṛttim
iti sva-lakṣaṇa-viṣayam, aparasmād artha- pratipatteḥ. na tv evaṃ para-aṅgāt pratītiḥ,anya-a-bhāva-gatiḥ, tad-a-bhāve ’-bhāva-a- pratipatteḥ. nanu satsu upalambha-kāraṇeṣv anyeṣu
niścayāt paścād asya an-upalabdhyā a-sthiti- pratipatter niścaya-kāla iti tadā a-nityatāca hetur arthaṃ gamayati, a-sambaddhād a- pratipatteḥ, mahānasa-ādi-dṛṣṭa-dhūmād iva udadhāv-saṃvedanaṃ phalam, tat-sva-bhāvatvād artha- pratipatteḥ. yadi hi iṣṭa-ākāraḥ so ’nubhavo ’na-darśana-smṛti-vipramoṣayor a- pratipatteḥ, sandehe sandehād bahuṣu darśane ca,-a-siddhi-codanā api prativyūḍhā, viṣaya- pratipattāv apy a-pratipanna-viṣayiṇāṃ darśanāt.
kiṃ tarhi sva-viśiṣṭa-jñāna-bhāvāt, sarva-a- pratipattau kvacid a-bhāva-a-pratipatteḥ. tasmāt
prayoga-bhedāt. tad-darśanāt svayam api pratipattau tathā syād iti sva-arthe ’py anumāne-darśanāt sambandha-smṛty-apekṣiṇo ’numeya- pratipattau tad-utpatteḥ prāk kāryam eva antyakiṃ na patati iti. pratibandhād atiśaya- pratipattau tasya apy ātma-antaratve tad eva
asya a-darśana-prasaṅgaḥ. katipaya-avayava- pratipattau darśane ’lpa-avayava-darśane ’pi tathāsarve śabdā na śrūyante, api tu kiñcid eṣāṃ pratipattau saha-kāri pratiniyatam asti indriyaprakāśatayā prakāśayan pradīpas tad-rūpa-a- pratipattau svām artha-kriyāṃ karoti. tasmān-bhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti pratipadan na pratyakṣī-bhavitum arhati. dravyaṃ
kāle kasyacid an-abhyupagamāt. sa yam arthaṃ pratipadyate, taṃ pratipadyamāno ’param apiviṣayiṇo ’-saj-jñāna-śabda-vyavahārān pratipadyate pratipādayati ca, viṣayasa yam arthaṃ pratipadyate, taṃ pratipadyamāno ’param api sāmarthya-āyātam
vyutpatti-nimitto ’yam ārambhaḥ. yathā-vastu- pratipadyamānā api tad-dharma-a-vyāptitad ayaṃ liṅga-saṅkarāt kathama niścinvan pratipadyeta. mā bhūt puruṣa-āśrayaṃ vacanamsva-bhāvasya a-dṛṣṭāv a-sann iti. sa tu pratipanna-tad-vyavahāro ’pi prasiddheṣu nirapi prativyūḍhā, viṣaya-pratipattāv apy a- pratipanna-viṣayiṇāṃ darśanāt. bhāva-vyatireko hy
gamakatvaṃ kathayatā āgamikatvam ātmani pratipannaṃ syāt, na anumeyatvam. yā apy a-siddhi
tan na ayaṃ doṣaḥ pratibandha-a-bhāvād a- pratipādaka iti, na, sva-bhāvataḥ pratipatter akiṃ tarhi jñāpana-śaktir ayam asya eva pratipādaka iti. sā api tatra pratibaddhā bhāva-a-pratipatti-prasaṅgāt. tasmāt pratipādya- pratipādakayor a-siddha-sandigdha-dharmitad-vikalpa-bhājaḥ, yathā-pratibhāsi-vastu- pratipādana-samīhā-prayogāt, tad-ākāra-vikalpana hi svayaṃ jñāna-viṣayatā liṅgasya liṅgi- pratipādanam. dharmiṇas tu sva-sādhane ’yaṃyathā yam arthaṃ vidanti vacana-jñāḥ, te tat- pratipādane punar upadeśa-antaram apekṣante.
apekṣamāṇās tat-sādhanam a-vyabhicāram eva pratipādane liṅga-vad avalambante, an-upadeśād a-smṛty-apekṣe hi śabda-liṅge sva-viṣayaṃ pratipādayataḥ, a-darśana-smṛti-vipramoṣayor akaścit tathā-bhūtena ātmanā anvayaṃ karoti. pratipādayatā hi paraṃ dhūmo ’gni-nāntarīyako
’-saj-jñāna-śabda-vyavahārān pratipadyate pratipādayati ca, viṣaya-pradarśanena samaye’n-upalabdher iti sā tena a-bhāvaṃ pratipādayantī liṅgam eva. kasyacit saṃvāde ’piudāhṛtam. na hi sarva-an-upalabdhir a-bhāva- pratipādikā. tasmād eka-nivṛttyā anya-nivṛttim
sādhya-arthair hetunā tena katham a- pratipāditaḥ. yadi kiñcit kvacic chāstre na

pratipādya

PVin3_0009106
PVin3_0000108
PVin1_0000308
PVin2_0004804
PVin2_0004507
PVin1_0001311
PVin3_0003601
PVin3_0002903
PVin3_0011803
PVin3_0008905
PVin3_0011405
PVin2_0010105
PVin2_0004808
PVin2_0006106
PVin2_0006109
PVin3_0009002
PVin1_0000603
PVin2_0006606
PVin1_0000211
PVin3_0011711
PVin3_0006908
PVin3_0006912
PVin2_0008203
PVin2_0010103
PVin2_0008203
PVin2_0009801
PVin2_0009509
PVin3_0011613
PVin2_0006803
PVin2_0006814
PVin3_0011804
PVin3_0013103
PVin3_0003003
PVin3_0003302
PVin2_0007802
PVin1_0001603
PVin3_0002002
PVin2_0006907
PVin3_0011806
PVin1_0000307
PVin3_0008805
PVin3_0011404
PVin3_0008905
PVin3_0013509
PVin1_0004005
PVin3_0003307
PVin1_0000301
PVin1_0004003
PVin3_0006603
PVin3_0011406
PVin3_0013705
PVin3_0003501
PVin2_0007706
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pratibandhaś

sarvataḥ sarva-pratipatti-prasaṅgāt. tasmāt pratipādya-pratipādakayor a-siddha-sandigdhajñāpana-artham. yathā āhur eke — parasya pratipādyatvāt svayam a-dṛṣṭam api parair dṛṣṭaṃ
tv arthaṃ sūcayeyur iti sa eva ca tathā- pratipādyamāna āśrayo ’stu. tad-bhāva-bhāva-ansukha-duḥkha-sādhane jñātvā yathā-arhaṃ pratipitsavo hi kiñcit parīkṣante prekṣā-pūrvavastu-gatiḥ. tatra gamaka-lakṣaṇa-vidhānena pratipipādayiṣor vacana-anukrama-darśanaṃ kṛtam
anyasya a-samaya-darśino ’pi syāt. na hi pratipuruṣam arthānām ātma-bhedaḥ, nairātmya-śakya-niṣedhatām asya darśayann evam āha, a- pratipramāṇatayā niścayaṃ vā. tan-niṣedho hynirākṛto viparyaye pramāṇa-vṛtter an-āśrayaḥ pratipramāṇasya. viruddhayor ekatra samyag-jñāna-nivṛttau prāṇa-ādi-nivṛttir iti cet, na, a- pratibaddha-a-bhāvena an-upayogino ’-bhāvasya
katham asya sthāpayitā. tad ayaṃ na kenacit pratibaddha iti na kadācit tiṣṭhet. tasmāt pāta-ādi-sambhavād iti vyabhicāra eva. a- pratibaddha-upakārāś cakṣur-ādayaḥ paranivṛttir hetutvena ākhyeyā. anyathā a- pratibaddha-nivṛttyā anya-nivṛtty-a-siddheḥ.
-a-visaṃvādanam eva asya api prāmāṇyam, tat- pratibaddha-vastu-liṅga-apekṣaṇāc ca. ācāryaḥ
-vivekād a-bhāva-gatiḥ, yathā – na iha a- pratibaddha-sāmarthyāni dhūma-kāraṇāni santitad-viruddha-upalambhaḥ, yathā –na iha a- pratibaddha-sāmarthyāni śīta-kāraṇāni santy agner
tan na tri-vidhād dhetor anyo gamako ’sti, a- pratibaddha-sva-bhāvasya avinābhāva-niyama-aa-sambhave ’-bhāvāt pratyakṣe ’pi pramāṇatā. pratibaddha-sva-bhāvasya tad-dhetutve samaṃ
sarvā yathā-artha-bhāvinyaḥ. na ca tad-a- pratibaddha-sva-bhāvo bhāvo ’nyaṃ gamayati. yathātasya nāntarīyakatāyāṃ tu syāt. sa hi pratibaddha-sva-bhāvo yathā-vidhe siddhaḥ, tathāapi, yato vyatirekī ity ucyate. na hy a- pratibaddhaḥ kasyacin nivṛttau niyamena nivartate.
-an-apavādibhiḥ. vastv eva cintyate hy atra pratibaddhaḥ phala-udayaḥ. na hi śabda-arthaḥ
adhiṣṭhānī-karoti, yatra ayaṃ puruṣa-arthaḥ pratibaddhaḥ, yathā agnau śīta-vinodana-ādiḥ. na
kiñcid upalīyeta na vā yasya yatra kiñcit pratibaddham a-pratibaddhaṃ vā. sā iyaṃ sattā akasyacit. hetuḥ tāv eva hi nivartamānau sva- pratibaddhaṃ nivartayata iti kasyacid arthasyana vā yasya yatra kiñcit pratibaddham a- pratibaddhaṃ vā. sā iyaṃ sattā a-pratibandhinīyadi kathañcid vipakṣe ’-darśana-mātreṇa a- pratibaddhasya api tad-a-vyabhicāraḥ, kvacid deśe-upalambhāt tu kvacid a-bhāva-siddhāv apy a- pratibaddhasya tad-a-bhāve sarvatra-a-bhāva-aupalambha-an-upalambha-āśrayatvāt. tena na a- pratibaddhasya bhāve bhāva iti saṃśayaḥ. gamakāarthasya. na hi sattā śabdasya artha-viśeṣe pratibaddhā, tasyāḥ sarvatra-a-viśeṣāt. indriyaayam asya eva pratipādaka iti. sā api tatra pratibaddhā bhāva-a-bhāvābhyāṃ kāryatāṃ na-ādayas tad-ātmatayā tad-utpattyā vā ātma- pratibaddhāḥ syuḥ, te tan-nivṛttyā nivarteran.
tan na etad vastu-bala-āyātaṃ kṛtakatvaṃ pratibadhnāti. kṛtakatva-prastāve ca an-āgamasva-kārya-saṃsūcitaḥ sva-viparyaya-upagamaṃ pratibadhnāti. tad evaṃ sva-vacanaṃ śāstraṃ catu dharmy eva a-siddhas tatra kva kena kiṃ pratibadhyate, prastāvasya eva a-bhāvāt. tasmādpariṇāmas tad-arthaḥ. na ca tāṃ kaścit pratibanddhuṃ samartha ity ukta-prāyam. nanu yava
cet, sa kim a-buddhi-janmā buddhiṃ gamayet, pratibandha-a-bhāvāt. artha-ātmanaś ca
iti cet, na, dharmi-prakrame ’pi vastu- pratibandha-a-bhāvāt. kevalaṃ śāstra-upagamapradīpād iva rūpe. tan na ayaṃ doṣaḥ pratibandha-a-bhāvād a-pratipādaka iti, na, svavyāptir iti sā na sidhyati, viparyaye pratibandha-a-siddheḥ. upalambha-an-upalambhābhyāṃ
na ca tebhyo ’rtha-siddhiḥ, teṣāṃ tatra pratibandha-a-siddheḥ. vaktur abhipretaṃ tv
tulyaḥ paryanuyogaḥ — kṛto nāma sa tena pratibandha-ākhyaḥ pada-arthaḥ, sa tu bhāvaḥ
api na avaśyaṃ kāraṇāni kāryavanti bhavanti, pratibandha-ādi-sambhavād iti vyabhicāra eva. aiti na kadācit tiṣṭhet. tasmāt pāta- pratibandha ity api kṣaṇikānāṃ bhāvānām upādāna-vacana-ādinā pratisamādadhīta na tad iṣṭa- pratibandha iti na dūṣaṇaṃ syāt. na, tasya-utpādana-yogyatā-pratilambha-lakṣaṇo ’sti pratibandha indriya-yogyatā-utpatti-lakṣaṇo vāsva-vacana-virodhāc chāstra-virodhaḥ. tataḥ pratibandha eva, na bādhā. kas tarhi idānīm
pramāṇe, anyathā-pratipatty-a-yogāt. na vai pratibandha eva liṅga-lakṣaṇam, kiṃ tarhi grāhya’sti. na ca etat sva-bhāva-viveke yuktam, pratibandha-kāraṇa-a-bhāvāt. rūpa-ālokayos tu tajniyamād a-doṣa iti cet, na, teṣāṃ sākalya-a- pratibandha-niyama-a-sambhavāt. na hi tasmin
cet, atra api saṃhata-upakāriṇa eva iti kaḥ pratibandha-niyamaḥ. pratyupayogaṃ tebhya’-pravṛtteḥ, pratipatter a-pratibandhāt, pratibandha-lakṣaṇa-virahāc ca, uttaranāntarīyakatvād iti sa eva tasya pratibandha-viṣayaḥ, sarvatra sva-vāg-viruddhana hy avaśyaṃ hetavaḥ phalavantaḥ, vaikalya- pratibandha-sambhavāt. etena vyabhicāritvam uktaṃ
-apekṣatvāt kārya-utpādasya. atra antare ca pratibandha-sambhavān na kārya-anumānam.
api pṛthak-karaṇa-nimittaṃ vāṅ-mātra-vacane pratibandhaḥ. a-pramāṇatvaṃ śāstre ’pi tulyam iti
anya-nivṛttim icchatā tayoḥ kaścit sva-bhāva- pratibandho ’py eṣṭavyaḥ. anyathā a-gamako hetuḥ
yathā — na anumānaṃ pramāṇam iti. pratibandho ’pi katham a-pramāṇasya. ata eva-pramāṇatvaṃ śāstre ’pi tulyam iti tatra api pratibandho ’stu. pratibandho hy adhikaraṇe satitata eva anvaya-siddhir iti na vyatirekī. pratibandhaś ca avinābhāvaḥ. sa ca ātma-pratibandhaś

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305

pratibhāsa-ādikam eva maraṇa-śabdena vadet, tasya api pratibandhaś caitanyena sampradhāryaḥ, yataḥ
ity antara-ślokāḥ. kāryasya api sva-bhāva- pratibandhaḥ, tat-sva-bhāvasya tad-utpatter iti.
-vācyatvāt. yat kvacid a-dṛṣṭam, tasya yatra pratibandhas tad-vidas tasya tad-gamakaṃ tatra
pratibandhaḥ sambhāvyate, antya-kṣaṇo ’- pratibandhaḥ. tal-liṅga-darśanāt sambandha-smṛtypratibandhaś ca avinābhāvaḥ. sa ca ātma- pratibandhas tādātmya-tad-utpattibhyām anyo na
vastuni viruddha-uktāv api na bādhā, pratibandhas tu syāt, dvayos tulya-kakṣatvāt,
yadi sva-vacana-abhyupagama-virodhayoḥ pratibandho doṣaḥ, tathā apy ato ’rtha-saṃśaya
iti cet, kaḥ pratibandhaḥ. sa hi tasya pāta- pratibandho na artha-antaram eva, yaḥ sthāpayitrātat-prabhedanam. saṃyogya-ādiṣu yeṣv asti pratibandho na tādṛśaḥ. na te hetava ity uktaṃ
-antaratve tatra eva upayoga iti kaḥ patataḥ pratibandhaḥ. pratibandhād a-pāte ’pi tulyaḥ
tatra ekasya prāmāṇyaṃ syāt siddhir eva, na pratibandhaḥ, pramāṇena a-pramāṇasya bādhanāt.
āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś ca pratibandho yac chrāvaṇaṃ tan nityam ity asā eva hetur vācyaḥ syāt. tatra ca vastu- pratibandho vācyaḥ, anyathā a-siddheḥ. etena ātma-bhāvād artha-bhāvam icchatā jñānasya tat- pratibandho vācyaḥ. sa ca kārya-sva-bhāvayor
abhyupaiti. tasmāt pāta-a-bhāvaḥ pratibandhaḥ sa kathaṃ kenacit kriyate. a-bhāvaṃ
pāta-pratibandhāt sthāpaka iti cet, kaḥ pratibandhaḥ. sa hi tasya pāta-pratibandho na-utpatter a-kṣepāt. ā antya-kṣaṇa-utpatteḥ pratibandhaḥ sambhāvyate, antya-kṣaṇo ’ādy-apekṣayā. anayā diśā anyeṣv api gamakeṣu pratibandhaḥ sādhyaḥ. tan na tri-vidhād dhetor
kāryatvād eva a-bheda iti cet, yukto yadi pratibandhaḥ sidhyet. sa ca an-anvayasya na’pi tulyam iti tatra api pratibandho ’stu. pratibandho hy adhikaraṇe sati bhavati, yathācet, na, tad-rūpa-an-upalakṣaṇāt. sva-bhāva- pratibandho hi liṅga-lakṣaṇam. na ca tasya
an-avasthā ca. na ca tathā-bhūta-ātma-kriyāṃ pratibandham abhyupaiti. tasmāt pāta-a-bhāvaḥ
upalambha-an-upalambhābhyāṃ hi tayoḥ pratibandhaṃ jānīyāt, tau ca atyanta-parokṣasya
kārya-utpatti-viguṇa-utpādana-lakṣaṇatvāt pratibandhasya, anyathā a-kiñcit-karasya a-bhāvaṃ prati tad-bhāva-niyataḥ, a-sambhavat- pratibandhā iva kāraṇa-sāmagrī sva-kārya-utpādane.
-ādi-dṛṣṭa-dhūmād iva udadhāv agneḥ, a- pratibandhāc ca, sarvataḥ sarva-pratipattia-gatir vacanād anumāna-lakṣaṇād abhyūhyā, a- pratibandhāt. a-sati rāge vacanaṃ na asti ity akartum a-śakyatvāt, tasya anyatra vastutaḥ pratibandhāt. katham idānīm a-sambhavino ’rthasya
vā niṣedho hetuḥ. tatra apy an-ubhayasya a- pratibandhāt tad-a-bhāve ’nya-a-bhāvo na yuktaḥ.
-liṅgi-dhiyor evaṃ pāramparyeṇa vastuni. pratibandhāt tad-ābhāsa-śūnyayor apy a-vañcanam.
-ādaya āvaraṇam ucyante. na prāg yogyasya pratibandhāt, tasya sva-bhāva-a-pracyuteḥ. athatena an-uktāv api pakṣasya siddher a- pratibandhāt triṣv anyatama-rūpasya eva an-uktireva kāryaṃ kāraṇam anumāpayati, tat- pratibandhāt. na anyad vipakṣe ’-darśane ’pi.
dūṣaṇam, tena para-iṣṭa-artha-siddhi- pratibandhāt. nanv an-udbhāvite ’pi doṣe ’rthasya
eva a-viṣaye ’-pravṛtteḥ, pratipatter a- pratibandhāt, pratibandha-lakṣaṇa-virahāc ca,
pratibandhasya, anyathā a-kiñcit-karasya a- pratibandhāt. bhavaty eva tādṛśasya kāraṇasya
an-artha-antaratve upakāreṇa vyākhyāte. pāta- pratibandhāt sthāpaka iti cet, kaḥ pratibandhaḥ.
eva upayoga iti kaḥ patataḥ pratibandhaḥ. pratibandhād a-pāte ’pi tulyaḥ paryanuyogaḥ —-bhāvasya eva bhāvatvād iti tasya sva-bhāva- pratibandhād a-vyabhicāraḥ. kāraṇaṃ vā kāryam a-ātma-bhūta-viśeṣaḥ kiṃ na patati iti. pratibandhād atiśaya-pratipattau tasya apy ātma-bhāvaṃ niyamayati ity ubhayathā sva-bhāva- pratibandhād eva nivṛttiḥ. anyathā eka-nivṛttyā
api kim. ity antara-ślokau. tasmāt sva-bhāva- pratibandhād eva hetuḥ sādhyaṃ gamayati. sa ca-sādhanaḥ. sva-bhāva-kāryayor eva ātma- pratibandhād gamakatvaṃ viparyaye vā viparyāsanam
kvacid yad-ṛcchayā tathā-bhāve ’pi tayor a- pratibandhād vyāpty-a-siddheḥ. na api tena nadarśayan, śābda-prasiddhena ity āha. śaṅkita- pratibandhānāṃ saṃśayād a-siddheḥ, ciram aa-pratibaddhaṃ vā. sā iyaṃ sattā a- pratibandhinī cet, na niyamavatī syāt. tasmān nakāraṇaṃ na a-śaktam. na ca śaktiḥ kenacit pratibandhuṃ śakyate, antya-avasthāyāṃ pariṇāma-a-sādhāraṇayoḥ sapakṣa-vipakṣayoḥ. a-saty api pratibandhe ’-darśana-mātreṇa vyatireke yad āha-artha-vyabhicāri-vipakṣataḥ. na hy a-sati pratibandhe ’nvaya-vyatireka-niścayo ’sti. tena
ity uktaṃ vyabhicārasya sambhavāt. sati vā pratibandhe ’stu sa eva gati-sādhanaḥ. niyamo hy-sādhanāv ekaḥ pratiṣedha-hetuḥ. sva-bhāva- pratibandhe hi saty artho ’rthaṃ na vyabhicarati.
śarīra-sthitiṃ pratilabhamānā tat-kāryatayā pratibandhena toyaṃ gamayati deśa-ādy-apekṣayā.
śāstrasya sva-vacanena apy asya arthasya pratibādhanāt. lobha-ādi-mūlo ’-dharma iti sarvaa-siddheḥ, ciram a-dṛṣṭānām api punaḥ pratibhā-utpatti-dṛṣṭeḥ sati sambhave tad-akartum a-śakyatvād ity uktam. na ca puruṣa- pratibhā-vaśāt pramāṇayor lakṣaṇam ucyate, kiṃtasmāt pratyakṣā iyam an-abhilāpā ca pratibhāti iti. śabdena a-vyāpṛta-akṣasya buddhāvasya kena nivāryata iti. niścaya-hetāv apy a- pratibhānāt syāt saṃśayaḥ, sa ca na eka-antena
iti na ca bahūni rūpāṇi sañcitāni tathā pratibhānti iti yuktam, eka-rūpasya bāhulyaca a-tattvasya. vastv-a-bhāve ’pi śābda- pratibhāsa-a-pracyuter a-sad-artha-pratibhāsa-a-pratibhāsa

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306

prativahati’pi śābda-pratibhāsa-a-pracyuter a-sad-artha- pratibhāsa-a-viśeṣāt saty api pratītir a-tad-ātma
hi vyakty-ātmānaḥ parasparam anuyanti, śakti- pratibhāsa-ādi-bhedāt. na tasmād bhinnam astypūrva-kāriṇaḥ, na vyasanitayā. na ca anumāna- pratibhāsa eva artha-sādhanam, niruddhe ’py artha
tad-a-viśeṣe ’py eṣa viśeṣo buddhi- pratibhāsa-kṛta iti tasya eva prāmāṇyaṃ yuktam.
kāraṇasya darśanasya vyāvṛttiḥ. na ca sa eva pratibhāso ’rtho yuktaḥ, tasya punaḥ pratyakṣeṇa
sad-a-sac-cintāyām avadhīrita-vikalpa- pratibhāso vastv eva adhiṣṭhānī-karoti, yatra-abhilāpaḥ pratyayaḥ. tan na ayaṃ sphuṭa- pratibhāso vikalpako bhavitum arhati. tathā hi-ja-a-viśeṣāt, asāv api vastv-an-anurodhi- pratibhāso vipralambhāt pratyakṣa-ābhāsaḥ. etena
api kiṃ siddhaṃ syāt. nanu bauddho vikalpa- pratibhāsaḥ śabda-arthaḥ, tasya ca sva-lakṣaṇa’pi nānā-rūpasya yad eva śrutau rūpaṃ pratibhāsate ’-dvayaṃ sambandhy-antara-a-bhāvāc
na hi sa śabda-arthaḥ, yaḥ śābde na pratibhāsate. na ca śabda-viṣaya eva vastu, ākāra
iti. śabdena a-vyāpṛta-akṣasya buddhāv a- pratibhāsanāt. arthasya dṛṣṭāv iva tad a-indriyasya darśana-vad buddhau śabdena a- pratibhāsanāt. na hi sa śabda-arthaḥ, yaḥ śābde
sarvā eva idriya-jā matiḥ. tatra sāmānya-a- pratibhāsanāt pratibhāsināṃ ca an-anvayād-viṣaya eva vastu, ākāra-antareṇa darśane pratibhāsanād etāvan-mātra-nibandhanatvāc ca asambhavaty eva, rūpa-viveka-sambandhayor a- pratibhāsanena ghaṭana-a-yogāt kṣīra-udaka-vad apratyakṣaḥ parokṣaś ca. tatra yo jñāna- pratibhāsam anvaya-vyatirekāv ātmano ’nukārayati,-kṛtsna-ādikam a-bhūta-viṣayam api spaṣṭa- pratibhāsaṃ nir-vikalpakaṃ ca bhāvanā-balavijñānaṃ janayan na an-ātma-nāntarīyakaṃ pratibhāsaṃ puras-kartuṃ yukto rasa-ādaya iva
pratyakṣa-ābho dvi-vidha ucyate. vastu- pratibhāsaṃ hi pratyakṣam, tad-a-bhāve tad-ābhāsa’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ. a- pratibhāsamāna-abhijalpā pratibhāsamānā pratyakṣā
a-nānā-ekaṃ jagat syāt. atha api syāt, pratibhāsamānam api sāmānyam an-upalakṣaṇān na
sā akṣa-jā matiḥ. a-pratibhāsamāna-abhijalpā pratibhāsamānā pratyakṣā eva sarva-prāṇinām
śabdāḥ santi tad-ātmāno vā, yena tasmin pratibhāsamāne te ’pi pratibhāseran. na ca ayamācāryaḥ punar artha-bhidāṃ jagau. pratibhāsasya bhinnatvād ekasmiṃs tad-a-yogataḥ.
ity uktam. na ca evaṃ vikalpaḥ, tat- pratibhāsasya vastuny an-anurodhāt. tasmāt
anumāna-vikalpasya nir-viṣayatvāt, tat- pratibhāsasya sva-viṣaya-sammata-anvaya-vyatireka
pratītiḥ kalpanā abhilāpa-saṃsarga-yogya- pratibhāsā pratītiḥ kalpanā. tayā rahitam. na hi
na tu punar atra ayam eva śabda-vikalpa- pratibhāsy artho ’pahnūyate, tasya buddhāv
cintayanti — kim ayaṃ pradhāna-śabda- pratibhāsy artho bhāva-upādāno na vā iti. tasya-pratyaya-āhita-vāsanā-prabhava iti tat- pratibhāsy-ākāra-adhyavasāya-vaśena ca bhāva-a-jananāc ca. na ca upādāna-kārya-pratyaya-a- pratibhāsi rūpaṃ śakyaṃ tad-viṣayatvena
vaktuḥ śrotuś ca tad-vikalpa-bhājaḥ, yathā- pratibhāsi-vastu-pratipādana-samīhā-prayogāt, tadyasmān na vikalpa-anubaddhasya spaṣṭa-artha- pratibhāsitā. pratyastam-ita-artha-vaiśadyo hi
anumeya-pratyayau sākṣād an-utpatter a-tat- pratibhāsitve ’pi tad-utpattes tad-asyāt. na ca viṣaya-sārūpyaṃ vijñānasya, tat- pratibhāsinaḥ sthūla-ākārasya pratyekaṃ paramaviṣayāḥ, an-ādi-kāla-vāsanā-prabhava-vikalpa- pratibhāsinam arthaṃ viṣayatvena ātmasāt kurvanti.
-jā matiḥ. tatra sāmānya-a-pratibhāsanāt pratibhāsināṃ ca an-anvayād viśiṣṭam eva andoṣa-udbhavāt prakṛtyā sā vitatha- pratibhāsinī. an-apekṣita-sādharmya-dṛg-ādis
-grahād bhrāntir api sambandhataḥ pramā. sva- pratibhāse ’n-arthe ’rtha-adhyavasāyena
ātmāno vā, yena tasmin pratibhāsamāne te ’pi pratibhāseran. na ca ayam artha-a-saṃsparśī
dhanur-dharo nīlaṃ saro-jam iti vā yathā. pratiyogi-vyavacchedas tatra apy artheṣu gamyate.
ca. ukta-lakṣaṇe ’numāne tal-lakṣaṇasya pratiyogino ’-sambhavād a-sambhavo ’numānea-niyamena niyama-bādhanāt. pramāṇaṃ pratiyoginaṃ sādhayati, bādhā punas tata eva iti-lakṣaṇatvād a-sapakṣasya. tad vivakṣite pratiyogini ca tulyam. vyatireka-gateḥ sarvatra
ity a-sādhyatvam. a-dṛśya-ātmanāṃ tu sva- pratiyogibhir virodho ’pi mā bhūt, yena nirasta-niṣedha-mātram a-sapakṣaḥ, kiṃ tarhi sarvaḥ pratiyogī niṣedhaḥ paryudastaś ca, a-tattvaa-satsu vyavahāra-a-yogaṃ darśayan paraṃ pratiruṇaddhi iti vyaktam etad rāja-śāsanam. na
hy ayaṃ viṣāṇa-mātram apahnute, yatas tena pratirudhyeta, kiṃ tarhi śaśa-sambandhi. yady evaṃartham arthaṃ vā pāramārthikam. śabdānāṃ pratirundhāno na bādhyas tena varṇitaḥ. tasmādbhāvinyā bhūtayā vā śabda-yogyatayā tāṃ pratirundhāno bādhyate. tad-yogyatā-balād evaiyaṃ prameya-adhigatir a-vyavadhānā tattvaṃ pratilabhate. tatra arthena ghaṭayaty enāṃ na hi
hi balākāyā vṛttiḥ. tataḥ śarīra-sthitiṃ pratilabhamānā tat-kāryatayā pratibandhena toyaṃ
-prasaṅgāt. an-apekṣatvāt, apekṣāyā viśeṣa- pratilambha-lakṣaṇatvāt, tal-lakṣaṇatvāc ca
rūpa-ālokayos tu taj-jñāna-utpādana-yogyatā- pratilambha-lakṣaṇo ’sti pratibandha indriyaupakāram an-anubhavatas tato ’vasthā-viśeṣa- pratilambho yuktaḥ. upakārasya artha-antaratve
tat-kalpita-viṣayād artha-pratītāv an-artha- pratilambhaḥ syāt. sarva-bhāvāḥ sva-bhāvena svaindriyād anyato vā sva-bhāva-antara- pratilambhāt. na hy an-upakāry apekṣyata ity uktadharma-antaraṃ ca sa eva punaḥ prativahati iti na bhidyate sva-vacana-virodhācprativahan

PVin3_0008007
PVin3_0009202
PVin3_0002708
PVin1_0003610
PVin2_0008101
PVin1_0003214
PVin1_0003311
PVin1_0003512
PVin2_0005811
PVin2_0007004
PVin3_0002008
PVin1_0003304
PVin3_0003205
PVin3_0009908
PVin3_0002610
PVin3_0002211
PVin3_0011310
PVin3_0004305
PVin3_0000609
PVin3_0012504
PVin2_0004814
PVin3_0008901
PVin3_0012010
PVin3_0012104
PVin2_0007306
PVin2_0007311
PVin2_0010108
PVin3_0006312
PVin3_0012507
PVin2_0010107
PVin3_0007608
PVin3_0007606
PVin2_0006203
PVin3_0007609
PVin2_0010107
PVin2_0006202
PVin2_0005609
PVin2_0010109
PVin1_0000402
PVin2_0009714
PVin3_0012506
PVin2_0005409
PVin3_0006305
PVin2_0008304
PVin3_0007201
PVin2_0009708
PVin3_0011901
PVin3_0006304
PVin3_0012107
PVin2_0009710
PVin3_0012505
PVin2_0009307
PVin2_0007303
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307

pratiṣedhaḥ

ca anaikāntikayor aikāntikatāṃ bruvāṇaṃ prativahan dvau. tac ca hetv-ābhāseṣv eva avasara
taravaḥ sarva-tvag-apaharaṇe maraṇād iti prativādy-an-abhyupagataḥ, vijñāna-indriya-āyuryuktaṃ syāt, tad-avabodha-arthitve vā prativādinaḥ, anyathā ’-sambaddha-pralāpa eva-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ pratividito bhavati. vidyamāne ’pi hi bāhye ’rthe-upalakṣaṇaṃ rāga-ādayo viṣaya-upalambhaś ca pratividitā eva upayanty apayanti ity a-nityāḥ.
satsv api indriya-ādiṣv a-bhinnasya prativiṣayaṃ bhedakam asya karaṇam iti. na hi
yā pramāṇa-phalam. yad eva idaṃ pratyakṣaṃ prativedanam. asti idaṃ vedanam, tad arthasa ca na anyasya kasyacit. pratyakṣa- prativedyatvam apy asyāṃ tad-ātmatā eva. sā caiti. tathā ca dṛṣṭānta-a-siddhi-codanā api prativyūḍhā, viṣaya-pratipattāv apy a-pratipannaca ayam asmābhir vādaḥ pramāṇa-vārttike pratiṣiddha iti na iha pratanyate. svayaṃ rāgatām a-prakaraṇām api viparīta-anubhava- pratiṣiddha-vṛttiṃ balād asti iti sādhayann
krama-bhāvaś ca a-bhinna-nimittayoḥ pratiṣiddhaḥ. sakṛd-bhāve sādhya-sādhanatā-ayathā-artham apeta-yuktikā pratijñā bādheta. pratiṣiddhaṃ ca āgamānāṃ prāmāṇyam. tasmādtattva-anyatvaṃ pada-artheṣu sāṃvṛteṣu pratiṣidhyate. anumāna-anumeya-vyavahāraḥ punaḥ
punar aṅgam eva. tayā a-siddha-hetv-ādiḥ pratiṣidhyate. etena svayaṃ vādinā iṣṭasya
yadi kiñcit kvacic chāstre na yuktaṃ pratiṣidhyate. bruvāṇo yuktam apy anyad iti rājadhetur apy evaṃ kiṃ na bhinna iti cet, kaḥ pratiṣeddhā vibhettuḥ. an-ukta-sāmarthya-ākṣiptam
an-upacāra iti cet, na, sarva-dharmi-dharma- pratiṣedha-arthatvāt. tad-eka-deśatvāt tadvirodhāt. ayam eva ca ācāryair avayavi- pratiṣedha-ādiṣu bahu-mukhair upanyāsair ekatvaeva punar vācyam — katham a-sato ’nvaya- pratiṣedha iti. vastu-rūpa-anukarṣī khalv a-sati-viṣaya-bhedāt. bheda ity apy asya a-bheda- pratiṣedha eva draṣṭavyaḥ, na nānā-viṣayatā,pūrva-vat-prasaṅgāc ca. tasmād bhāva-kriyā- pratiṣedha eṣa bhāvaṃ na karoti iti yāvat. tenana asti iti ca asya sapakṣe ’stitā ucyate, pratiṣedha-dvayena prakṛta-gamanāt. anyathāsidhyaṃś ca balād anvayam āpādayati, pratiṣedha-niṣedhasya vidhāna-rūpatvāt. a-sataḥ
-anumāna-a-bhāvaḥ saj-jñāna-śabda-vyavahāra- pratiṣedha-phalaḥ, upalabdhi-pūrvakatvāt teṣām.
-hetv-a-bhāva-bhāvābhyāṃ sad-vyavahāra- pratiṣedha-phalatvaṃ tulyam, ekatra saṃśayād
uktaḥ, svayaṃ tathā-bhūta-an-upalambhasya pratiṣedha-rūpatvāt. hetu-vyāpaka-an-upalabdhir
hi tat tathā utpannam, yena an-antaraṃ vidhi- pratiṣedha-vikalpau bhavataḥ, yathā nīlaṃ paśyato
’pi na sambhavati, adhikaraṇa-ādy-arthānāṃ pratiṣedha-viṣaya-upadarśanīnāṃ vibhaktīnām atasya ca an-upalambhanam. pratiṣedha-hetuḥ. pratiṣedha-viṣaya-vyavahāra-hetus tad-dhetur ity’stu. tad api na iti cet, katham idānīṃ na pratiṣedha-viṣayaḥ, vidhi-nivṛtti-rūpatvāt-upākhye ’pi syāt. nir-upākhyasya a-bhāvād a- pratiṣedha-viṣayatā iti cet, tat kim idānīṃ vidhi
rūpam. na aparaḥ pratiṣedha-hetuḥ. sā iyaṃ pratiṣedha-viṣayā an-upalabdhiḥ prayoga-bhedena-rūpatvāt pratiṣedhasya. parisaṅkhyāteṣv eva pratiṣedha-vṛttir iṣṭā, tan na an-upākhyeṣv ayukta-upalambhasya tasya ca an-upalambhanam. pratiṣedha-hetuḥ. pratiṣedha-viṣaya-vyavahāra-gamakānām an-upalabdhī rūpam. na aparaḥ pratiṣedha-hetuḥ. sā iyaṃ pratiṣedha-viṣayā anatra dhūmāt. atra dvau vastu-sādhanāv ekaḥ pratiṣedha-hetuḥ. sva-bhāva-pratibandhe hi saty
ubhayasya api hetur iti. eṣa tri-vidha eva pratiṣedha-hetur upalabhya-sattvasya hetos tathāupalambhe ’pi nimitta-a-bhāvāt sad-vyavahāra- pratiṣedhaḥ, a-janana-khyātyā a-pitṛtva-vat.
iti sarvatra a-darśana-mātreṇa a-yuktaḥ pratiṣedhaḥ. api ca yadi kathañcid vipakṣe ’eva eko naño viṣayaḥ, kiṃ tarhi prasajya- pratiṣedho ’pi. na hi tasya a-sati virodhaḥ. sotasmin na hetor vṛttiḥ kim iṣyate. sā api na pratiṣedho ’yaṃ nivṛttiḥ kiṃ niṣidhyate. vidhānaṃ
bhavati iti bhāvān na bhavati iti hetu- pratiṣedho ’sya kṛtaḥ syāt. tataś ca a-hetukatvam.
bhāvaṃ karoti iti bhāvaṃ na karoti iti kriyā- pratiṣedho ’sya kṛtaḥ syāt. tathā apy ayam a-mātre virodha-a-bhāvān na iha sattā-sādhane pratiṣedhaḥ, kiṃ tu tathā asti kaścid iti kañcana
apy āha – yady a-darśana-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na ca so ’pi yukta iti
hi prāk — na an-upalabdhāv a-kārya-kāraṇa- pratiṣedho gamaka iti. sa ca kāraṇa-bhāvo ’a-bhāvo na syāt. a-bhāva ity api bhāva- pratiṣedhaḥ. tad a-bhāvād bhavati iti bhāvān na-pratiṣedho hi bhāvo ’-saty apy asti, bhāva- pratiṣedhas tu na sambhavati ity a-skhalita-lakṣaṇa-prāpteḥ sparśasya yukta eva pratiṣedhaḥ. na yuktaḥ, dṛśya-tat-sva-bhāva-viṣaya
iti. vastu-rūpa-anukarṣī khalv a-sati pratiṣedho na sambhavet. na hi paryudāsa eva eko
anaikāntikasya. dvayor ity eka-prasiddha- pratiṣedhaḥ, prasiddha iti sandigdhayoḥ śeṣavad-a-nivṛtti-pramāṇayatas tad-grahaṇa-yogya- pratiṣedho yuktaḥ, na ca sarvam evam ity akatham a-sad-vyavahāra-vidhiḥ sad-vyavahāra- pratiṣedho vā. kathaṃ ca na syāt. tad-artha-rūpāṇām eka-vyavacchedena anya-vidhānād a- pratiṣedhaḥ, vidhi-pratiṣedhayor virodhāt. na
a-kiñcit-karo na apekṣyate. kathaṃ kriyā- pratiṣedhaḥ. vināśa iti hi bhāva-a-bhāvaṃ
api saha-bhāva-virodha-a-bhāvād a- pratiṣedhaḥ. viruddhasya apy an-upalabdhim
na vyatireka iti. ya eva khalu na ity anvaya- pratiṣedhaḥ, sa eva vyatireka iti. tat punar idam
catur-vidhaḥ. pravṛtti-bhedāt. yāvān kaścit pratiṣedhaḥ sa sarvo ’n-upalabdheḥ. tathā hi sapratiṣedhaḥ

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PVin1_0000505
PVin2_0005410
PVin3_0012108
PVin2_0005510
PVin2_0009702
PVin3_0006707
PVin3_0007608
PVin2_0008213
PVin1_0000407
PVin3_0006706
PVin2_0009711
PVin3_0013611
PVin3_0012410
PVin2_0006201
PVin2_0010101
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PVin3_0006706
PVin2_0005404
PVin3_0003905
PVin2_0006003
PVin3_0006501
PVin2_0004908
PVin3_0013605
PVin2_0008407
PVin2_0007110
PVin3_0003303
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PVin3_0003305
PVin3_0003304
PVin3_0003309
PVin2_0004906
PVin2_0004910
PVin1_0001404
PVin3_0010809
PVin1_0001409
PVin1_0001105
PVin1_0003702
PVin1_0001810
PVin3_0011002
PVin3_0013508
PVin3_0003309
PVin1_0001413
PVin1_0004111
PVin2_0007809
PVin3_0000308
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308

pratīti-pratiṣedho yuktaḥ, na ca sarvam evam ity a- pratiṣedhaḥ sarvatra. pravṛtter buddhi-pūrvatvāt
sa eva hy evaṃ sarva-jñaḥ syād ity a- pratiṣedhaḥ. sva-ātmani sva-saṃviditena anenanivṛttir a-sataḥ katham iṣṭā. a-bhāva- pratiṣedho hi bhāvo ’-saty apy asti, bhāvapuruṣa-icchā-anurodhino ’rtheṣv a-śakya- pratiṣedhatvād iṣṭa-śabda-abhidheyatvasya. sa
eka-dharmasya sarva-ātma-vidhāna- pratiṣedhanam. a-nānā-ātmatayā bhede nānā-vidhi-bhāk. anyathā syāt pada-arthānāṃ vidhāna- pratiṣedhane. eka-dharmasya sarva-ātma-vidhānanivartayata iti kasyacid arthasya pratiṣedham api sādhayitu-kāmena hetor vyāpakasyapṛthivy-ādi sāmānyena gṛhītvā ayaṃ pratiṣedham āha. tatra ca tūla-upala-pallava’pi saṃśayād a-nivṛttiṃ manyamānas tat- pratiṣedham āha. śrāvaṇatvasya api nitya-asambandhinaṃ puruṣa-mātra-pratyakṣam anveti. pratiṣedhaṃ ca ayaṃ kvacit kurvāṇo na pratyakṣeṇa
’yaṃ nivṛttiḥ kiṃ niṣidhyate. vidhānaṃ pratiṣedhaṃ ca muktvā śabdo ’sti na aparaḥ.
-prajño devānāṃ priyaḥ, yas tad-viṣayaṃ pratiṣedhaṃ na icchaty a-sad a-bhāva ity-evam-ādi-niṣedha-vat. eka-dharmiṇy a-saṃhāro vidhāna- pratiṣedhayoḥ. ekaṃ dharmiṇam uddiśya nānā-dharmaanya-vidhānād a-pratiṣedhaḥ, vidhi- pratiṣedhayor virodhāt. na tarhi idānīm atasya pratiṣedhāt, nir-viṣayasya ca pratiṣedhasya a-yogāt. na eṣa doṣaḥ, yasmāt —anpratiṣedha-viṣayaḥ, vidhi-nivṛtti-rūpatvāt pratiṣedhasya. parisaṅkhyāteṣv eva pratiṣedhaca tad-dhetoḥ a-bhāva-kāriṇaḥ kriyā- pratiṣedhāc ca iti ca-śabdāt. katham a-sāmarthyam.
anya-dhiyo gateḥ. pramāṇa-antara-sad-bhāvaḥ pratiṣedhāc ca kasyacit. sa khalu pratyakṣaṃ
dharmi-vācino ’-prayogād abhidhānasya, tasya pratiṣedhāt, nir-viṣayasya ca pratiṣedhasya ayuktaḥ, dṛśya-tat-sva-bhāva-viṣaya-mātra-a- pratiṣedhāt. pṛthivy-ādi sāmānyena gṛhītvā ayaṃśabda-artha-an-apahnavena sva-lakṣaṇa- pratiṣedhāt, sādhya-dharmi-bahir-bhāvāc ca ityvā katham a-vyatirekaḥ. na hi sattā- pratiṣedhād anyo vyatirekaḥ. vipratiṣiddhaṃ caāha, tadā apy a-bhāva eva. tad evaṃ vidhi- pratiṣedhābhyāṃ kasyacin niṣedhe sarva-gamakānām
vyatirekaḥ. hetu-sva-bhāva-a-bhāvo ’taḥ pratiṣedhe ca kasyacit. hetuḥ tāv eva hidṛṣṭa-pratipatti-śāstrāṇām evam a-vacanān na pratiṣedhe doṣaḥ. sva-upagama-āśrayaṃ hi śāstraṃ
-pratiṣedho vā. kathaṃ ca na syāt. tad-artha- pratiṣedhe dharmi-vācino ’-prayogād abhidhānasya,vā doṣam imaṃ parihartum. a-sati hetor a- pratiṣedhe vidhiḥ prāptaḥ, a-bhāva-vyatirekana kaścid artha-niyamaḥ, atra ca eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati.
tathā hi sa dvidhā kriyate, kasyacid vidhinā pratiṣedhena vā. vidhau viruddho vā vidhīyeta a-a-bhāvāt, na asti iha dhūmo ’n-agner iti. pratiṣedhya-artha-bādhaka-rūpa-upanyāsena vāiti sāmānya-viṣayaṃ proktam, tato bheda-a- pratiṣṭhānāt, na vastu-sattā-viprakarṣāt, liṅgateṣāṃ ca na antaḥ, a-yoniśo-vikalpānām a- pratiṣṭhānāt. yathā āha paraḥ — na asty ātmāso ’pi hi dhūmasya tat-kāraṇānāṃ vā pratiṣṭhānād dhetur eva. yadi tad-utpatteḥ kāryaṃ
yuktir atyakṣeṣu na ca itarā. tad-arthasya a- pratiṣṭhānād yukter atra na sambhavaḥ. anyathā aprastāvasya eva a-bhāvāt. tasmād dharmiṇaṃ pratiṣṭhāpayañ śāstraṃ pratiṣṭhāpayati, tatas tadtasmād dharmiṇaṃ pratiṣṭhāpayañ śāstraṃ pratiṣṭhāpayati, tatas tad bādhakam iti. tat
eva tarhi prāmāṇyam ādadhad dharmiṇaṃ pratiṣṭhāpayati. dharma-antaraṃ ca sa eva punaḥ
tarhi śāstram a-pramāṇakaṃ kathaṃ dharmiṇaṃ pratiṣṭhāpayati. prāmāṇyena abhyupagamāt. sva-vacanam. vākya-bhedād etat syāt. pūrveṇa pratiṣṭhāpitam uttaraṃ pratihanti ity abhyupagama
sāmānya-viṣayaṃ proktaṃ liṅgaṃ bheda-a- pratiṣṭhiteḥ. yat-prayojanā hy arthā jñātum iṣṭāḥ,itarat punar bheda-antara-vimarśa-vivekena pratiṣṭhitena eva rūpeṇa ākriyata iti sva-lakṣaṇa
atra anyena sādhanena. na ca imāḥ kalpanā a- pratisaṃviditā eva udayante vyayante vā, yenakaiścid an-anya-vedyair dharmair yuktaṃ pratisaṃvedayamānas tad-upasaṃhāreṇa sarvatra-ukta-avasthāyām indriyād gatau. sa punaḥ pratisaṃhārād vyutthita-cittaḥ kiñcid vikalpayan
tad-anya-vikalpa-vat. śakyante hi kalpanāḥ pratisaṅkhyā anena nivartayitum, na indriyaiti cet, na, tatra apy a-riṣṭa-ādāv a- pratisandhāna-darśanāt, anyatra api śabda-gandha’nubhava-sāmarthya-bhāvino ’nubhūta- pratisandhāyinaḥ smaraṇāt tad-dṛṣṭāv eva dṛṣṭeṣv
rūpaṃ tu bhinnam, a-śubha-abhinandinaḥ pratisandhi-bandhāt. ata eva a-viparyāsa-udbhavā
udbhāvite ’pi doṣe sampūrṇa-vacana-ādinā pratisamādadhīta na tad iṣṭa-pratibandha iti na
etat syāt. pūrveṇa pratiṣṭhāpitam uttaraṃ pratihanti ity abhyupagama-virodhaḥ. ata eva pūrva’-dṛṣṭir vikalpa-kalpanām indriya-jñāne pratihanti. na vai buddhiḥ pratyakṣā, yena
kañcid arthaṃ pratyety upalambha-niṣṭhāṃ pratīkṣamāṇaḥ, eka-a-siddhau sarva-a-siddheḥ. nasyāt. niyata-śaktiś ca sa hetuḥ sva-rūpeṇa pratīta eva. na ca sva-bhāva-niyamo ’rthānām-vṛtti-niyama-a-bhāvāt. san khalv apy arthaḥ pratīty-apekṣaḥ sādhanam. na a-san-pratīti-prayogasya. iṣṭa-a-viśeṣād ubhayatra-a- pratīti-prasaṅgāt. tato ’pi pratīteḥ samāśrayāt.
artheṣu tan-niyojanāt, tato ’rthānām a- pratīti-prasaṅgāt. tasmād ayam upanipatyaarthaḥ pratīty-apekṣaḥ sādhanam. na a-san- pratīti-mātreṇa, yataḥ para-upagatena siddhiḥ
ekam udāharaṇam adhikṛtya idam ucyate, sarva- pratīti-virodhānāṃ sāmānyena lakṣaṇatvāt. tathāāśrayet. eka-anta-vyāvṛttyā ca eka-bhāve pratīti-sādhana-a-bhāvam āha. asya hi dvayasyapratīti

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PVin2_0009705
PVin2_0004803
PVin3_0003609
PVin3_0002809
PVin3_0002810
PVin3_0007809
PVin3_0002511
PVin1_0002913
PVin1_0002910
PVin1_0003006
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309

pratyakṣa

-bhūtasya a-bhāvāt. ubhayor ekatra bhāve ca pratīti-sādhana-a-bhāvāt pravṛtti-nivṛttyoḥ
kvacit sidhyet, siddhaṃ vastu-balena tat, pratīti-siddha-abhyupagame śaśiny apy a-nivāraṇāt.
a-sad-artha-pratibhāsa-a-viśeṣāt saty api pratītir a-tad-ātma-grāhiṇī, tad-bhāva-a-bhāvayor’numāna-a-bhāvam āha. tena bhinna-viṣayā pratītir anumānād ity uktaṃ bhavati. tenadarśanāya pṛthak-kṛtā. anumāna-a-bahir-bhūtā pratītir api pūrva-vat. ity antara-ślokau.
-vijñapty-ādi-vat. a-tad-āgamebhyo na tatra pratītir ākāśād iva ghaṭa-ādiṣu. na vai śabda-sva
tri-lakṣaṇo hetur uktaḥ. tāvatā ca artha- pratītir iti na pṛthag dṛṣṭānto nāma kaścit
kā punar iyaṃ kalpanā. abhilāpinī. pratītiḥ kalpanā abhilāpa-saṃsarga-yogyakalpanā abhilāpa-saṃsarga-yogya-pratibhāsā pratītiḥ kalpanā. tayā rahitam. na hi sā indriyaa-sapakṣa iti na sarva-anya-dharma-yogini pratītiḥ, kiṃ tarhi tad-dharma-virahiṇi ity atu tathā-vidha-ātma-saṃvedanād eva bheda- pratītiḥ. tat svayaṃ svataḥ siddha-viśeṣam arthambhūt svāpa-ādy-avasthāyāṃ kasyacid a-bhāva- pratītiḥ, tatra indriya-sādguṇya-āder upalambhaartha-pratipatteḥ. na tv evaṃ para-aṅgāt pratītiḥ, tasya a-sāmarthyāt. artha-a-visaṃvādas
tasmāt sva-saṃvedana-rūpā eva artha- pratītiḥ. tasyāś ca viṣaya-ākāratā eva sādhanam,-vṛttiḥ, tad-an-upalakṣaṇe tasya tathā- pratītir daṇḍi-vat. tasmād viśeṣa-viṣayā sarvā
tathā virakto ’pi iti vacana-mātrād a- pratītiḥ. na api viśeṣāt, abhiprāyasya durasty anubhava-viśeṣo ’rtha-kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād iti cet, atha katham idānīṃ
-karaṇaṃ kārya-udāharaṇāt sarvasya tādātmya- pratītir mā bhūd iti. vyutpatty-arthaṃ ca hetuna ca evam ātmā iti na tasya sad-a-sattva- pratītiḥ. yad apy āha — yadi na sa-ātmakaṃ
-vṛtteḥ. sapakṣa-lakṣaṇa-virodhāc ca na evaṃ pratītiḥ. sādhya-dharma-sāmānyena samāna ity atra-bhāve ’pi naimittika-bhāva-a-niyamād evam- pratītiḥ. siddho hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv
sa hi śaśinaś candratvam an-icchan kām anyāṃ pratītim icched iti taṃ praty a-dṛṣṭāntam
eva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity a- pratīte ’pi tasmiṃs tat-siddhatām āha — yatra
anyathā prayoge viparyayāt, yathā-darśana- pratīter darśana-parāvṛttau ca artha-antara-sad-a-sattā-anurodhino bhinna-viṣayāyāḥ pratīter na vastu-vaśād vṛttir iti sūcitaṃ
saṃśayāt, a-niścita-jñāpana-aṅgād a- pratīteḥ. prathamā tv atra pramāṇam, niścayaubhayatra-a-pratīti-prasaṅgāt. tato ’pi pratīteḥ samāśrayāt. tasya anyatra api tulyatvāt.
-artha-āśrayatvāt. tat-kalpita-viṣayād artha- pratītāv an-artha-pratilambhaḥ syāt. sarva-bhāvāḥ
-viśeṣya-tat-sambandha-loka-vyavasthā- pratītau tat-saṅkalanena gṛhyate daṇḍy-ādi-vat.
pramāṇena eva bādhane tad-bhāva-pramāṇa-a- pratītau vā kim abhivyakti-vādena. tasmāc chāstra
bhāvasya an-upalabdhasya bhāva-a-bhāvaḥ pratīyate. iti saṅgraha-ślokaḥ. yadi viruddhaa-brāhmaṇaś ca dharma-antara-samāveśāl loke pratīyate, kiṃ tarhi vivakṣita-dharma-an-āśrayo
vivakṣāto ’-prayoge ’pi tasya artho ’yaṃ pratīyate. vyavaccheda-phalaṃ vākyaṃ yataś caitro’pi hi kvacid darśanād eva sad-a-santaḥ pratīyante, na ca evam ātmā iti na tasya sad-aa-darśane kriyata iti cet, darśanaṃ khalv a- pratīyamānam an-aṅgam iti yuktaṃ tatra smaraṇayady an-upalabhamāno ’pi na asti iti na pratīyāt, vacanād api na eva pratyeṣyati. tad apiyataḥ śabdena dṛṣṭa-sambandho vyavahāre pratīyeta. tathā hi ekatra dṛṣṭo bhedo hi kvacinkārye kāraṇa-bhāva-gatiḥ, yataḥ kāraṇāt tat pratīyeta. tasmān na kāraṇāt kārya-siddhiḥ.
-phalo mataḥ. so ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣa-anumāna-a-bhāvaḥ saj-jñāna-śabdaasti, na ca te na santy eva. tatra api sati pratyakṣa-anumāna-āgamānām ekasya vṛttir iti cet,iti sarvatra an-āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣa-anumāna-virodha-darśanād an-āśvāsaata eva prāmāṇyaṃ vastu-viṣayaṃ dvayoḥ pratyakṣa-anumānayoḥ, artha-kriyā-yogya’-sambhavam artha-āpattyā darśayati. etena pratyakṣa-anumāne vyākhyāte, dvayor api prāmāṇyasyāt. sa ca ayaṃ sādhya-abhyupagamaḥ pratyakṣa-artha-anumāna-āpta-prasiddhena aa-nirākṛtaḥ. nirdeśyaḥ. yadi nāma nirdeśyaḥ, pratyakṣa-arthena anumānena āptābhyāṃ prasiddhena
tam eva pakṣī-kuryāt. na ca anumāna-viṣaye pratyakṣa-ādi-bādhā asti, pramāṇasya pramāṇatasmāt tan-mātra-anuṣaṅgiṇa eva pakṣa-doṣāḥ, pratyakṣa-ādi-virodha-vat. hetv-ādi-lakṣaṇair
vastv-an-anurodhi-pratibhāso vipralambhāt pratyakṣa-ābhāsaḥ. etena mānaso ’pi viplavo-pratibhāsasya vastuny an-anurodhāt. tasmāt pratyakṣa-ābhāsaḥ. viplavaś ca akṣa-jatve ’pi tad-vargāt pṛthak taimira-upalakṣitaṃ viplavaṃ pratyakṣa-ābhāsam āha sa-apavādatva-sūcana-artham,’-vastu-nirbhāsād visaṃvādād upaplavaḥ. pratyakṣa-ābho dvi-vidha ucyate. vastuupalambhaḥ paścāt saṃvedanasya iti cet, a- pratyakṣa-upalambhasya na artha-dṛṣṭiḥ
-a-sambhavāt. tatra arvāg-darśanasya ātma- pratyakṣa-nivṛtti-pramāṇayatas tad-grahaṇa-yogyaapi nivṛttir artha-a-bhāvaṃ gamayati. pratyakṣa-nivṛttir eva an-upalabdhir a-bhāvaleśataḥ sūcitam eva iti. pramāṇa-viniścaye pratyakṣa-paricchedaḥ prathamaḥ. anumānaṃ
anubhavaḥ. sa ca na anyasya kasyacit. pratyakṣa-prativedyatvam apy asyāṃ tad-ātmatā eva.
’n-upalambho ’sti iti kathaṃ vyabhicāraḥ. pratyakṣa-bādhā-śaṅkā-vyabhicāra ity eke. na,
ca kalpanā mama āsīd iti. tad imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ saṃhṛta-vikalpe darśane
-utpattes tad-a-vyabhicāriṇāv iti pramāṇaṃ pratyakṣa-vat. a-sattā-niścaya-phalo ’n-pratyakṣa

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PVin1_0000504
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PVin1_0001905
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PVin1_0000909
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PVin1_0003311
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PVin1_0000405
PVin1_0002108
PVin1_0002904
PVin1_0002010
PVin3_0003610
PVin1_0000507
PVin1_0000606
PVin3_0003611
PVin1_0000206
PVin1_0000608
PVin1_0001605
PVin1_0001403
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PVin1_0001503
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310

pratyakṣe

viṣaya-upabhogaḥ, tad-a-pratyakṣatve ’nya- pratyakṣa-vat sarva-a-pratyakṣatva-prasaṅgāt.
-sammata-anvaya-vyatireka-an-anuvidhānāt pratyakṣa-vat sāmānyasya ca vastuno ’nyatvena a’rthe jñānam, tat sva-artham anumānam. pratyakṣa-vad asya phala-vikalpo vijñeyaḥ. tad
pratītir api pūrva-vat. ity antara-ślokau. pratyakṣa-virodhe ’pi nānā-rūpasya yad eva śrutau
iti yāvat. an-upalabdhāv api viparyaye pratyakṣa-vṛttir vyatireka-niścayaḥ. tat-tulya
eva arthaṃ paśyati darśanāt. atha vā pratyakṣa-sādhana eva indriya-dhiyaḥ kalpanā-siddhi-hetuś ca. sa ca sva-saṃvedana- pratyakṣa-siddhaḥ. nanu sva-viśiṣṭa-pratyayam
anya-upalabdhyā an-upalabdhi-siddhir iti pratyakṣa-siddhā na an-upalabdheḥ. tathā anyaapi śakya-kriyatvāt, pratyakṣāṇāṃ śabdānām a- pratyakṣa-sva-bhāva-a-bhāvāt. bhrānti-nimitta-aity a-sannihite ’rthe bhavati. idaṃ ca naḥ pratyakṣaṃ, sannihita-artha-niścaya-lakṣaṇatvāt.
anvaya-vyatirekāv ātmano ’nukārayati, sa pratyakṣaḥ. tad a-sādhāraṇaṃ vastu-rūpaṃ svanāma. tad ayam a-saṃsṛṣṭa-vikalpo vā pratyakṣo darśana-ātmā dṛśya-ātmano vā vikalpasya
pratipattitaḥ. dvi-vidha eva hy arthaḥ pratyakṣaḥ parokṣaś ca. tatra yo jñāna-iṣṭaṃ sañjñāḥ kriyantām. a-pratyakṣā saṃvit pratyakṣo buddhi-vivarta iti cet, pratyakṣo
saṃvit pratyakṣo buddhi-vivarta iti cet, pratyakṣo viṣaya-upabhogaḥ, tad-a-pratyakṣatve
’tra jijñāsita-viśeṣo dharmī. tatra darśanaṃ pratyakṣato ’numānato vā. tathā tat-tulya eva ca.
a-bhāva-a-pratipatteḥ. tasmāt kasyacit pratyakṣatāyāṃ tat-pramāṇa-balena dvau vikalpau-a-pratyakṣatve ’nya-pratyakṣa-vat sarva-a- pratyakṣatva-prasaṅgāt. viṣayo ’sti iti ca viṣaya
na akṣa-gocaraḥ. tena sāmānya-dharmāṇām a- pratyakṣatva-siddhitaḥ. pratikṣepe ’py a-bādhā-artham, sarva-jñānānām ātma-saṃvedanasya pratyakṣatvāt. na hi sukha-ādīnām ātma-saṃvedane
ca viṣaya-upabhogaḥ prāptaḥ, tad-bhogasya a- pratyakṣatvād a-siddheḥ sato ’py a-sad-a-viśeṣāl
iti cet, pratyakṣo viṣaya-upabhogaḥ, tad-a- pratyakṣatve ’nya-pratyakṣa-vat sarva-aādāv iva bhāsate. yaj jñānam a-visaṃvādi tat pratyakṣam a-kalpakam. yoginām api śruta-mayenatasmād indriya-jam apy etad bhrānter a- pratyakṣam. ata eva-iti-karaṇa-vyavacchinnād-viṣaya-an-antara-kṣaṇa-saha-kāriṇā janitaṃ pratyakṣam. ata eva ca na an-indriya-dṛṣṭir na api
iva tad a-nirdeśyasya vedakam. tac ca idaṃ pratyakṣam an-abhilāpya-viṣayam, a-vyāpṛtaidam ārabhyate. tad dvi-vidhaṃ samyag-jñānaṃ pratyakṣam anumānaṃ ca iti. na hy ābhyām arthaṃ
na enam anya-sambandhinaṃ puruṣa-mātra- pratyakṣam anveti. pratiṣedhaṃ ca ayaṃ kvacit-sva-bhāvasya tad-dhetutve samaṃ dvayam. pratyakṣam apy artha-a-visaṃvādād eva pramāṇam.
tad a-vikalpakam a-vitatha-viṣayaṃ pramāṇaṃ pratyakṣam, ārya-satya-darśana-vad yathā nirṇītam
pratyaya-udbhavam. tad-artha-an-antara-grāhi pratyakṣam iti vartate. mānasam api indriyapramāṇa-lakṣaṇam anumānaṃ na anveti. tatra pratyakṣaṃ kalpanā-apoḍham a-bhrāntam timira-āśu-ādy-an-āhita-vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam. kā punar iyaṃ kalpanā. abhilāpinī.
-smṛty-antara-a-bhāvāt siddham a-vikalpakaṃ pratyakṣam. kiṃ ca viśeṣaṇaṃ viśeṣyaṃ ca-ābho dvi-vidha ucyate. vastu-pratibhāsaṃ hi pratyakṣam, tad-a-bhāve tad-ābhāsa-pracyuter ity
artha-saṃvid yā pramāṇa-phalam. yad eva idaṃ pratyakṣaṃ prativedanam. asti idaṃ vedanam, tadsad-bhāvaḥ pratiṣedhāc ca kasyacit. sa khalu pratyakṣaṃ pramāṇaṃ na anumānam iti bruvāṇaḥ
vyabhicāry-ātma-sambandham apekṣata iti na a- pratyakṣaṃ pramāṇam anumānād vyatiriktam asti. napramāṇam anumānād vyatiriktam asti. na a- pratyakṣaṃ pramāṇam asti ity aparaḥ. tad a-yuktam,-ādīnām ātma-saṃvittir āviṣṭa-abhilāpā. sā pratyakṣaṃ pramāṇam. na eva sukha-ādayaḥ
iti. svapna-jñānaṃ tarhi viśada-ābhaṃ pratyakṣaṃ bhavatv a-vikalpanāt. na, a-bhrāntam
sva-vedanam. sukha-ādīnāṃ sva-saṃvedanam api pratyakṣam. sukha-ādi-grahaṇaṃ spaṣṭa-saṃvedanatal-lakṣaṇa-yoge ’pi pratidvandvi-darśanāt pratyakṣasya apy evam-bhāvaḥ syāt. na ca pramāṇavyavadhāna-ādi-bhāve ’pi bhāva-prasaṅgāt. pratyakṣasya eva nivṛtter a-bhāva-niścaya iti cet,na artha-a-vyabhicārād artha-saṃvādanaṃ pratyakṣasya, kiṃ tarhy artha-darśanād iti cet,pramāṇa-lakṣaṇa-vyatirikto ’nyo ’sti viśeṣaḥ pratyakṣasya, ya eka-anta-sādhanatvaṃ
eva sadṛśa-ātmanā. a- pratyakṣasya sambandhād anyataḥ pratipattitaḥ.
vā syāt. artha-bhāvaś cet, sarve ’rthāḥ pratyakṣā iti sarvaḥ sarva-darśī syāt. jñānasambandha-a-bhāvād an-anumānam. tasmāt pratyakṣā iyam an-abhilāpā ca pratibhāti iti.
a-pratibhāsamāna-abhijalpā pratibhāsamānā pratyakṣā eva sarva-prāṇinām indriya-buddhir iti
indriya-jñāne pratihanti. na vai buddhiḥ pratyakṣā, yena indriya-jñānasya vikalpa-upagame-a-yogāc ca. buddhir atra vivarteta, sā ca a- pratyakṣā vivṛttā api na prakāśeta. na ca prakāśo
tatra yathā-iṣṭaṃ sañjñāḥ kriyantām. a- pratyakṣā saṃvit pratyakṣo buddhi-vivarta iti cet,tad-viśeṣāṇām anyatra api śakya-kriyatvāt, pratyakṣāṇāṃ śabdānām a-pratyakṣa-sva-bhāva-akathaṃ tarhi idānīm a-niścaya-ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan hi idantayāeva antya-kṣaṇa-an-antaratvād utpannaṃ pratyakṣī-bhavati. na ca a-pratyakṣe kārye kāraṇa
api spṛṣṭvā ayaṃ ghaṭa iti pratipadan na pratyakṣī-bhavitum arhati. dravyaṃ tat-spārśanaṃ
pravartate. artha-ālocana-mātre ’pi pratyakṣe ’nubhava-sāmarthya-bhāvino ’nubhūta-ādi-virati-cetanānām abhyudaya-hetutā iti. pratyakṣe ’py arthe phalasya an-antarya-a-bhāvād apratyakṣe

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311

pratyuktāḥ

tathā hi arthasya a-sambhave ’-bhāvāt pratyakṣe ’pi pramāṇatā. pratibaddha-sva-bhāvasya
ca a-nirākṛto ’bhyupagamo hetum apekṣate. pratyakṣe ’rtha-grahaṇam indriya-jñānasya
utpannaṃ pratyakṣī-bhavati. na ca a- pratyakṣe kārye kāraṇa-bhāva-gatiḥ, yataḥ kāraṇāt
a-siddhir eva, yathā uktaṃ prāk. tatra ca pratyakṣe viṣaya-upalambhe samāpto vyavahāra ity
sa eva pratibhāso ’rtho yuktaḥ, tasya punaḥ pratyakṣeṇa anyathā darśanāt. yo hi bhāvo yathāan-upalambhanam. tasmād an-upalambho ’yaṃ pratyakṣeṇa eva sidhyati. na hy eka-ākāra-antara-saṃvedana-vat. an-anuyaṃś ca enāṃ pratyakṣeṇa katham ātmany anviyāt. a-jñāte ’rthepratiṣedhaṃ ca ayaṃ kvacit kurvāṇo na pratyakṣeṇa kartum arhati iti, tasya a-bhāvaniścayaṃ vā. tan-niṣedho hy anumānāt syāt, pratyakṣeṇa yogyatā ’-niścayāt. tatra ca sarva-vikalpa-jananāc ca. na ca upādāna-kārya- pratyaya-a-pratibhāsi rūpaṃ śakyaṃ tadindhana-vikāra-upādāna-hetu-saha-kāri- pratyaya-agni-dhūma-janana-vat. tathā hi svabahulaṃ vināśa-kāraṇāni santi, teṣām api sva- pratyaya-adhīna-sannidhitvān na avaśyaṃ
sa tu vikalpaḥ sad-a-sad-ubhaya- pratyaya-āhita-vāsanā-prabhava iti tat-pratibhāsy-avasthā-bheda upādāna-hetuḥ, buddhiś ca pratyaya ity etāvato ’yam ātma-bhāvo ’nvayavṛttiś ca. mānasaṃ ca akṣa-vijñāna-an-antara- pratyaya-udbhavam. tad-artha-an-antara-grāhi
api para-upādhim enam ākṣipati. etena pratyaya-bheda-bheditva-ādayo ’pi vyākhyātāḥ.
a-satāṃ grahaṇam. tasmād artha-antaram eva pratyaya-viśeṣa-utpatter manaḥ pratyeti. sukha— mādṛśo vaktā rāgī iti, rāga-utpatti- pratyaya-viśeṣeṇa ātma-darśana-a-yoniśo-manaseva a-bhinna-vyāvṛtti-samāśrayatvād a-bhinna- pratyaya-viṣayasya vyavahāra-upanītasya sādhyaeva, kasyacit karaṇāt. a-kāriṇo ’pi pratyaya-vaikalye syāt. sākalye tu karoty eva. na
anyonya-upakāraḥ, a-cintyatvād dhetu- pratyaya-sāmarthyasya a-sarva-vidā. tena yadanumāna-anumeya-vyavahāraḥ punaḥ pratyaya-siddhaṃ bhedam avalambya prakalpyate.
sva-tantraṃ pramāṇam iti. sa tarhy a-bhāva- pratyayaḥ kuto bhavati. na hy a-bhāvaḥ kasyacin
eva vipluta-dhiyo ’pi saṃsṛṣṭa-abhilāpaḥ pratyayaḥ. tan na ayaṃ sphuṭa-pratibhāso
vā iti darśana-śravaṇābhyāṃ yatra avasāya- pratyayaḥ, te tasya anubhava iti cet, nanu sā eva
sāmarthyād viśeṣa-sthiteś ca deha eva pratyayaḥ, na ghaṭe. yathā ko ’py āyāta iti napravṛtta-śakti-rūpa-upādāna-kāraṇa-saha-kāri- pratyayo hi rasa-hetū rasaṃ janayati, indhanapratipattir a-sat-pratipattiṃ na atiśete, a- pratyayatvāt. uktaṃ ca — na kārya-sva-bhāva-an-pratyakṣa-siddhaḥ. nanu sva-viśiṣṭa- pratyayam antareṇa api bhavaty a-bhāva-buddhiḥ,-sāmagrī kārya-utpādane, śakti-pariṇāma- pratyayasya anyasya apekṣaṇīyasya a-bhāvād iti.
tatra indriya-sādguṇya-āder upalambha- pratyayasya eva a-bhāvāt. tan na viśiṣṭanāma-antareṇa uktaḥ syāt. tasmān na asya pratyayasya sambhavaḥ. darśana-ānantaryaṃ ca svaśāly-aṅkure janye ’n-apekṣāḥ, tad-utpatti- pratyayānāṃ kadācit tatra api sannidhānāt. kathaṃ
mānasam api indriya-jñānena samanantara- pratyayena sva-viṣaya-an-antara-kṣaṇa-saha-kāriṇā
-viparīta-ākāra-niveśiṣv api tīrtha-antarīya- pratyayeṣu bhāvāt. parama-artha-eka-tānatve
prakalpyate. yathā-svaṃ bheda-niṣṭheṣu pratyayeṣu vivekinaḥ. dharmī dharmāś ca bhāsantebhāvasya tad-utpatter iti. etau dvāv anumeya- pratyayau sākṣād an-utpatter a-tat-pratibhāsitve-jaṃ yuktam, tathā samanvāhāre varṇasya api pratyavabhāsanāt. tena rūpa-sparśa-vijñāna-anvayo
iti cet, na ayaṃ ghaṭa iti jñāne varṇa- pratyavabhāsanāt. na hy ayaṃ ghaṭa iti jñānaṃ
prāg a-darśanād abhilāpa-ābhoge ca viṣaya- pratyastam-ayāt tad-a-vivekena saṃvido ’py atad-āśrayāt tat-prabādhane ’dhikaraṇa- pratyastam-ayān na viśeṣa-cintā-pravṛttir ity-anubaddhasya spaṣṭa-artha-pratibhāsitā. pratyastam-ita-artha-vaiśadyo hi sarva evaviśiṣṭau dharma-dharmiṇau nirākurvan pratyākhyātaḥ, yathā — na a-nitya-śabdaḥ śabdo
bahavo ’rthā na avaśyaṃ nirdeśyāḥ, yathā pratyātma-niyatāḥ kāścana puruṣāṇāṃ ceto-vṛttayo
iti. tasya bhāva-an-upādānatve sādhye sa ca pratyātma-vedyatvād a-pratikṣepa-arho ’rtho
tena tal-lakṣaṇa-mukhena āyāto dharmo na pratyāyana-kāla-bhāvī ity an-aṅgam. yat tarhi
an-abhilāpyaṃ vastu-rūpam indriya-matayaḥ pratyāviśanti. kathaṃ tarhi idānīm a-niścayaindriya-ādy-arthena etad ghaṭayati, tatra pratyāsatti-nibandhana-a-bhāvāt. asty anubhavatasmān na tato ’rtha-siddhiḥ, vastu-rūpayoḥ pratyāsatti-viprakarṣayor a-siddheḥ. siddhau tu
te tasya anubhava iti cet, nanu sā eva tayoḥ pratyāsattir atra vicāryate – kathaṃ tat tasyaśabda-ghaṭayoḥ śabda-ākāśayor vā vāstavī pratyāsattiḥ, api tu vaktur vivakṣā-kṛtā, tad-a-siddhir iti cet, na, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. sapakṣe sattva-vacanena dṛṣṭānta-āśraya-siddhau dharmi-grahaṇa-sāmarthyāt pratyāsattyā sādhya-dharmi-siddhir iti cet, na,upacāra-mātraṃ tu syāt. etena apara-bhāvaḥ pratyukta iti. pakṣa-dharma-prabhedena sukhaetena iha kāraṇasya kārya-vyabhicāraḥ pratyuktaḥ. atra apy an-upalabdhyā tan-nimittaḥ
yuktiḥ. etena pakṣa-sapakṣa-anyataratvam api pratyuktam. api ca dvayor api sambhava-a-virodha
prayatnasya indriya-śabda-upayogāt sāphalyaṃ pratyuktam. indriya-upakāreṇa api saha-kāria-prakaraṇa-āpanna-pakṣī-karaṇam api pratyuktam. yathā ’-nityaḥ śabdo nityo vā iti
vā hetur asti. sa-dvitīya-prayogāś ca pratyuktāḥ. śāstra-āśraye ’pi prastāva-atikramepratyuktāni

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312

prabādhane-sannikarṣa-artha-ālocana-viśeṣaṇa-jñānāni pratyuktāni, tataḥ karma-sambandha-a-siddheḥ, a-upakāriṇa eva iti kaḥ pratibandha-niyamaḥ. pratyupayogaṃ tebhya upakāryasya sva-bhāva-antaraa-san dvedhā pakṣa-dharmaḥ punas tridhā. pratyekam a-sapakṣe ’pi sad-a-sad-dvi-vidhatvataḥ.
tat-pratibhāsinaḥ sthūla-ākārasya pratyekaṃ parama-aṇuṣv a-bhāvāt. ekaś ca ayaṃsann a-san dvedhā ca iti. sa tri-vidhaḥ pratyekaṃ punas tridhā bhavati — a-sapakṣe sannkatham idānīṃ kṛtako ’vaśyam a-nitya iti pratyetavyaḥ, yena evam ucyate. yasmād a-hetutvādan-anusmaran na yojayati, a-yojayan na pratyeti ity āyātam āndhyam a-śeṣasya jagataḥ.
mano-vijñāna-abhisaṃskṛtam indriya-jñānaṃ pratyeti iti cet, na, yathā-ukta-a-grāhiṇas tathātan na tāvad ayaṃ puruṣaḥ kañcid arthaṃ pratyety upalambha-niṣṭhāṃ pratīkṣamāṇaḥ, eka-aa-paśyantī buddhir idam asmād vibhaktam iti pratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve vā na asthitim. gṛhītvā saṅkalayya etat tathā pratyeti na anyathā. kiñcit kenacid viśiṣṭaṃ
loke. artha-jñānaṃ ca nāma buddhi-sādhanaṃ pratyeti na buddhim iti ślāghanīya-prajño devānāṃ
-viṣayaḥ. kaṃ punar atra bhavān vipakṣaṃ pratyeti. sādhya-a-bhāvam. katham idānīṃ hetur a-antaram eva pratyaya-viśeṣa-utpatter manaḥ pratyeti. sukha-ādīnāṃ sva-vedanam. sukha-ādīnāṃ
na asti iti na pratīyāt, vacanād api na eva pratyeṣyati. tad api hy an-upalambham evasaṃvedanam ity api tasya tādātmyāt tathā- prathanam, na tad anyasya kasyacid ātma-saṃvedana-ākāratā eva sādhanam, yathā-ākāram asyāḥ prathanāt. artha-sthiteḥ sva-saṃvedana-rūpatvātiti. pramāṇa-viniścaye pratyakṣa-paricchedaḥ prathamaḥ. anumānaṃ
na iti cet, priyam anuṣṭhitam. yadi idam eva prathamam ucyeta, na parikleśito devānāṃ priyaḥ
a-niścita-jñāpana-aṅgād a-pratīteḥ. prathamā tv atra pramāṇam, niścaya-phalatvāt. tad-itara-vibhāgaṃ ca anena sattā-anuṣaṅgiṇaṃ prathayatā a-sattā eva sarvatra utsāditā bhavati.
etat. atra udāharaṇam —pretya a-sukha- prado dharma iti. dharmi-vyavasthites tad-āśrayāt
vicāreṣv ayaṃ doṣaḥ. ata eva viṣaya-bheda- pradarśana-arthaṃ pṛthak-kṛto ’numānād a-bahirsukha-ādi-grahaṇaṃ spaṣṭa-saṃvedana- pradarśana-artham, sarva-jñānānām ātmadṛṣṭāntayor anyatareṇa artha-āpattyā ubhaya- pradarśanam āha. tasmād īdṛśo vyatireka-aiva. yathā-viplavam āvega-pratipatti- pradarśanāt. parokṣa-gati-sañjñāyāṃ tathā-vṛtter
hy āha – artha-āpattyā vā anyatareṇa ubhaya- pradarśanād iti. na a-sati nāstitā-siddhiḥ, apratipadyate pratipādayati ca, viṣaya- pradarśanena samaye pravartanāt, yathā – gaur
iva anya-anyair vyapadeśair vaktāraḥ pradarśayanti. na ca tat-kṛto vibhāgo vasturathyā-puruṣa-vad ity-ādayaḥ. an-anvayo ’- pradarśita-anvayaś ca, yathā — yo vaktā sa rāga
anumānaṃ syāt. eka-saṅkhyā-vivakṣayā a- pradarśita-pratidvandvinaḥ prāmāṇyād a-doṣa iti-lakṣaṇo vā. sa eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. ata eva vaidharmya-dṛṣṭānte ’vaśyam
syur ity abhivyāptir asya dṛṣṭāntena pradarśyate. tad ayaṃ na sva-tantraḥ. tad-acheṣavat. yasya a-darśana-mātreṇa vyatirekaḥ pradarśyate. sa tasya vyatireko ’-niścita iti
na hetor a-vyabhicāra-dharmatā dṛṣṭāntena pradarśyeta, kaḥ sādhya-sādhane tasya upayogaḥ, a-āyātam abhyupagacchati, prabhā-abhyupagame pradīpa-abhyupagama-vad iti pratipattir eva sā,idānīṃ dharmī dharmy-antare ’nvayī-bhavitā. pradīpa-ādayas tu sva-bhāva-yogyatayā ātmani’pi kṛtā bhrānti-vyavasthitiḥ. maṇi- pradīpa-prabhayor maṇi-buddhyā abhidhāvataḥ.
a-gamakatvāt. na hi prakāśatayā prakāśayan pradīpas tad-rūpa-a-pratipattau svām artha-kriyāṃ
iti, na, sva-bhāvataḥ pratipatter a-bhāvāt pradīpād iva rūpe. tad-bhāva-a-bhāvayor darśana-aśabdād artha-pratipattiḥ, api tu yogyatayā pradīpād iva rūpe. tan na ayaṃ doṣaḥ pratibandhaavinābhāvī siddhaḥ. arthād eva agnes tat- pradeśa-a-yogaṃ vyavacchinatti iti sa tathā
iti nitya-vyavacchedena, asya vākyasya śabda- pradeśa-ādiṣu nitya-an-agni-vyavacchedena
ata eva, anyathā āśraya-a-siddheḥ. nanu ca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi hi
ca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ pradeśa-pradeśi-bhāvo yaḥ saṃyoga-samavāyābhyām,
kāryaṃ ca iti trīṇy eva liṅgāni. yathā pradeśa-viśeṣe kvacin na ghaṭa upalabdhi-lakṣaṇaroma-harṣa-ādi-viśeṣa-yukta-puruṣavān ayaṃ pradeśo dhūmād iti. iyaṃ ca hetv-a-siddhyā eva
bhāvo yaḥ saṃyoga-samavāyābhyām, laukikaṃ tu pradeśam āśritya brūmo vicchinna-a-vicchinna-ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ pradeśa- pradeśi-bhāvo yaḥ saṃyoga-samavāyābhyām, laukikaṃ
-udāhṛtaḥ prayogaḥ. atha yad idaṃ na santi pradhāna-ādayo ’n-upalabder iti. tatra katham asādhyate. sādhyatām, kiṃ tv asāv api pradhāna-ādi-lakṣaṇa-bheda-an-āśrayaḥ śabda-artha
na tathā iha api kvacit sattāyāḥ sādhanam. pradhāna-ādi-śabda-vācyasya eva kasyacid arthasyaa-dṛśya-ātmatā. nanv anena lakṣaṇena pradhāna-puruṣa-ādayo ’py a-nityāḥ prasajanti.
viśeṣaḥ sādhito bhavet. sa hi dharmī pradhāna-lakṣaṇa eko nityaḥ sukha-ādy-ātmako ’nyosad-a-sattvaṃ cintayanti — kim ayaṃ pradhāna-śabda-pratibhāsy artho bhāva-upādāno na
praty a-śaktitaḥ. trairūpya-a-siddhi-sandehe prapattṝṇām a-sādhanam. jñāpako hi hetur yadvāda-bādhāyāṃ sva-bhāvān na nivartate. prapadyamānaś ca anyas taṃ nāntarīyakam īpsitaiḥ.
iti. dharmi-vyavasthites tad-āśrayāt tat- prabādhane ’dhikaraṇa-pratyastam-ayān na viśeṣaeva. bhavaty eva śāstra-dṛṣṭaṃ sādhyam, tat- prabādhane ca hetu-pratijñayor doṣa ity eke.

prabuddhasya

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313

pramāṇa

a-bhāvāt. upaplava-vāsanā-a-visandhi-doṣād a- prabuddhasya apy an-āśvāsikaṃ vyavahāramsmṛti-bījam ādhatte, tādṛśa-darśanād asya prabodho ’bhilāṣa-vāsanā-vivṛttir ato vṛttiś ca.
a-śeṣasya jagataḥ. abhipatann eva arthaḥ prabodhayaty āntaraṃ saṃskāram. tena smṛtiḥ, na
arthasya sākṣād buddhāv an-upayogāt smṛti- prabodhe ca upayuktatvān na asya an-upakāriṇo
’pi kṛtā bhrānti-vyavasthitiḥ. maṇi-pradīpa- prabhayor maṇi-buddhyā abhidhāvataḥ. mithyā-jñāna’stu. tad-bhāva-bhāva-an-upalabdhī tarhi prabhava-a-bhāva-sādhane na anumānam, an-anvayāt.
sad-a-sad-ubhaya-pratyaya-āhita-vāsanā- prabhava iti tat-pratibhāsy-ākāra-adhyavasāyate hi ceto-dharmatvena atīndriyatvāt sva- prabhava-kāya-vāg-vyavahāra-anumeyāḥ syuḥ.
rūpeṣu draṣṭavyam. artha-antara-sva-bhāvayoḥ prabhava-tan-mātra-anubandha-siddhau kāraṇa-bhāva
sva-lakṣaṇa-viṣayāḥ, an-ādi-kāla-vāsanā- prabhava-vikalpa-pratibhāsinam arthaṃ viṣayatvena
evaṃ-rasāni vā rūpa-a-viśeṣād eka-śākhā- prabhavatvād vā, upayukta-phala-vat. atra apy
ca. tathā tayor a-bhāve taj-jaṃ jñānaṃ tat- prabhavā vā bhāva-kāraṇa-pratipattiḥ. tathā sati
api tathā-abhidhāne ’py asty eva sva-bīja- prabhavāt sva-bhāva-bhedo hetu-sva-bhāva-bhedāt,’param api sāmarthya-āyātam abhyupagacchati, prabhā-abhyupagame pradīpa-abhyupagama-vad iti
anya-upalambhe tad-an-upalambha-siddheḥ. prabhāvavato ’dhiṣṭhānāt sato ’py an-upalabdhirrase vanya-itarayor iva trapuṣayoḥ, kvacit prabhāve sparśa-upayoga-sraṃsinyor iva harītakyoḥ.
-saṃsiddhiḥ sva-bhāva-antar-gamād iyam. hetu- prabheda-ākhyāne na darśita-udāhṛtiḥ pṛthak. ity-prasaṅgāt. a-bhede ca atīta-an-āgata-vastu- prabheda-grahaṇa-a-grahaṇa-ūha-an-ūha-artha-bhāvavyāvṛtteś ca iti. tadvatāṃ tat-saṅgrahād iti prabheda-bāhyasya a-bhāvam āha, yam ayaṃ vastu-artham apy anumāne ’dhikriyate. tena iha prabheda-mātram ākhyātam, lakṣaṇaṃ tu tad eva.
-virahāc ca, uttara-ābhāsatvena su-jñānāḥ. prabhedaḥ punar āsām ānantyād a-śakya-nirdeśa iti
sa tena a-vyabhicārī syād ity arthaṃ tat- prabhedanam. saṃyogya-ādiṣu yeṣv asti pratibandhoyathā catur-vidhaḥ sādhāraṇaḥ pakṣa-dharma- prabhede nirdiṣṭaḥ. sandehe, yathā — a-sarvaapara-bhāvaḥ pratyukta iti. pakṣa-dharma- prabhedena sukha-grahaṇa-arthaṃ hetu-prakaraṇasya
asya hi dvayasya ekatra samuccayāt sarveṣu prabhedeṣu saṃśayaḥ. uktaṃ ca — vyāvṛttichva-māṃsam ity eṣa na artha ity atra kā pramā. prasiddho loka-vādaś cet tatra ko
tasmiṃs tad-grahād bhrāntir api sambandhataḥ pramā. sva-pratibhāse ’n-arthe ’rthaanumāne. pramāṇena eva bādhane tad-bhāva- pramāṇa-a-pratītau vā kim abhivyakti-vādena.
-cintāyām. na apy asya kaścid viśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde vā na tat-siddhaṃ
-antara-saṃsarge tasya a-bhāvāt. tasmād ayaṃ pramāṇa-antara-bala-utpanno ’n-akṣa-liṅga-āśrayo
sa bhavan kathaṃ tad-a-bhāvaṃ na gamayet. pramāṇa-antara-bādhanān na ubhaya-vyavacchedaḥ.
pramāṇam, bādhā-sambhavāt. tathā anyatra api pramāṇa-antara-bādhā sambhāvyeta. lakṣaṇa-yukte-itara-sāmānya-sthiter anya-dhiyo gateḥ. pramāṇa-antara-sad-bhāvaḥ pratiṣedhāc ca kasyacit.
na ca etac chabdānām asti iti kathaṃ na pramāṇa-antaram. te tarhi tatra a-dṛṣṭāḥ kam-viṣaye pratyakṣa-ādi-bādhā asti, pramāṇasya pramāṇa-antareṇa bādhāyāṃ tasya a-prāmāṇyaantara-ślokāḥ. bhavatu nāma yathā-darśanaṃ pramāṇa-ādi-vyavasthā, vijñapti-mātratāyāṃ sā eva
asti ity aparaḥ. tad a-yuktam, yasmāt pramāṇa-itara-sāmānya-sthiter anya-dhiyo gateḥ.
viṣayaṃ vyatirecayann upaplava-itarayoḥ pramāṇa-itaratāṃ brūyāt, viśeṣa-a-bhāvāt.
kārya-upalambho yena anumīyeran. na ca te pramāṇa-traya-nivṛttāv api na santi iti śakyantea-siddham iti, na tat sarvatra anumāne, pramāṇa-dṛṣṭasya pratijñayā ’-siddhi-codanā-a-ślokau. kathaṃ punar a-sati bāhye ’rthe pramāṇa-prameya-phala-sthitiḥ. uktam atra –-balena sapakṣa-a-sapakṣau vyavasthāpya pramāṇa-pravartanaṃ yuktam. evaṃ hy āgama-siddha
yuktam. atha kā iyam artha-saṃvid yā pramāṇa-phalam. yad eva idaṃ pratyakṣaṃ
artha-vid eva kāryato draṣṭavyā. ata eva na pramāṇa-phalayor viṣaya-bhedaḥ. sva-bhāvatasmāt kasyacit pratyakṣatāyāṃ tat- pramāṇa-balena dvau vikalpau bhavataḥ — idam
vā virodhaḥ, nitya-a-nityatva-vat. pramāṇa-bādhanād vā api sa-apekṣa-dhruva-bhāvasādhayati, bādhā punas tata eva iti na pramāṇa-bādhanād virodhaḥ. satyam, virodhipratijñā-vacanena darśanīyaḥ. sa ca yathā pramāṇa-bādhāyāṃ na sambhavati, tathā ekatra
pratyakṣasya apy evam-bhāvaḥ syāt. na ca pramāṇa-lakṣaṇa-vyatirikto ’nyo ’sti viśeṣaḥ
-bhāvayor liṅgayor anumāne ’pi tulya iti na pramāṇa-lakṣaṇam anumānaṃ na anveti. tatra
na cet sva-viṣaye pareṇa bādhyate. tad asya pramāṇa-lakṣaṇam asti iti prameyo ’-bhāvaḥ. nakaścid viśeṣo ’sti iti nirloṭhitam etat pramāṇa-vārttike. atha punar ubhaya-dharmaṃ
-satya-darśana-vad yathā nirṇītam asmābhiḥ pramāṇa-vārttike. kāma-śoka-bhaya-unmāda-caura-antara-ākṣepa-an-ākṣepāv ity-ādi-prasaṅgaḥ pramāṇa-vārttike nirṇītaḥ. tam asya sva-bhāvaṃ
vistareṇa ca ayam asmābhir vādaḥ pramāṇa-vārttike pratiṣiddha iti na iha-paricchedas tṛtīyaḥ. samāptaś ca ayaṃ pramāṇa-viniścayaḥ.
eva bhāvo ’-vibhāvita-dhiyā a-vidito janena. pramāṇa-viniścaye para-artha-anumāna-paricchedas-kurvanti. tad api leśataḥ sūcitam eva iti. pramāṇa-viniścaye pratyakṣa-paricchedaḥ prathamaḥ.
śakyate, an-anvayāt. yathā āha — pramāṇa-viṣaya-a-parijñānād iti. so ’yaṃ viśeṣo

pramāṇa

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314

pramāṇayor

-kṣamam. ity antara-ślokaḥ. na ca idaṃ pūrva- pramāṇa-viṣaya-grāhi, an-adhigata-viṣayatvātkasyacid vitatha-arthatvāt tat-parihāreṇa pramāṇa-viṣaya-parigraha-artham. kiṃ punar
vyastaḥ pramāṇābhyāṃ nirākṛto viparyaye pramāṇa-vṛtter an-āśrayaḥ pratipramāṇasya.
-bhedāt pramāṇayor viṣaya-bhedam āha, na pramāṇa-vyāpāra-viṣaya-bhedāt. bheda ity apy asyanityaḥ śrāvaṇatvād iti. atra hi trayam a- pramāṇakam abhyupeyam — vyatireki-śabdatvatatas tad bādhakam iti. tat tarhi śāstram a- pramāṇakaṃ kathaṃ dharmiṇaṃ pratiṣṭhāpayati.
a-nityatā-sādhanād a-doṣaḥ, a-tad-rūpasya a- pramāṇatayā a-siddher anvaya-vidhāna-a-yogāt. tadarthasya a-sambhave ’-bhāvāt pratyakṣe ’pi pramāṇatā. pratibaddha-sva-bhāvasya tad-dhetutve
etat. puruṣa-icchā-kṛtā ca asya paripūrṇā pramāṇatā. yadi sva-vacana-abhyupagama-virodhayoḥ
anumāna-tad-ābhayoḥ. artha-kriyā-anurodhena pramāṇatvaṃ vyavasthitam. iti saṅgraha-ślokāḥ.
-nimittaṃ vāṅ-mātra-vacane pratibandhaḥ. a- pramāṇatvaṃ śāstre ’pi tulyam iti tatra api
prakāra eṣaḥ. na viparyaya-sādhanam, hetor a- pramāṇatvāt. iha api yadi viparyayeṇa evam akalpane kiṃ nibandhanam. prasiddher a- pramāṇatvāt tad-grahe kiṃ nibandhanam. utpāditā
bhavet, tad-upagama āgamasya tyāga-aṅgasya a- pramāṇatvena a-pratipatti-yogyatvāt. tad-upagamād
nīlam etan na pītam iti. tasmān na tau pramāṇam. a-dṛśye niścaya-a-yogāt sthitir anyatra
atipatati. tac ca a-siddham iti na kiñcit pramāṇam a-pramāṇaṃ vā ’nyatra anubhūtaprameyā vaktavyāḥ. na hi bhāva-viṣayam eva pramāṇam, a-visaṃvāda-lakṣaṇatvāt pramāṇasya. tat
yatas tad-viśeṣa-bahir-bhāvād a- pramāṇam anumānaṃ syāt. eka-saṅkhyā-vivakṣayā aātma-sambandham apekṣata iti na a-pratyakṣaṃ pramāṇam anumānād vyatiriktam asti. na a-viveka-nir-malam an-apāyi pāramārthika- pramāṇam abhimukhī-kurvanti. tad api leśataḥ
anumānād vyatiriktam asti. na a-pratyakṣaṃ pramāṇam asti ity aparaḥ. tad a-yuktam, yasmāt-vacanena virodhaḥ, na śāstreṇa. tayor yasya pramāṇam asti, tad aparasya bādhakaṃ bhavati.
nanv anyad api śābda-upamāna-ādikaṃ pramāṇam asti, pramāṇasya sato ’tra eva antarapy an-āśvāsikaṃ vyavahāram utpaśyann ekam a- pramāṇam ācakṣīta, aparam āsaṃsāram a-viśliṣṭaiti cet, ata eva saṃśayo ’stu, bhaved vā pramāṇam ity a-pratikṣepaḥ. tad atra keṣāñcit sva
an-upalabdhi-mātram a-pramāṇam. bhāve kiṃ pramāṇam iti cet, ata eva saṃśayo ’stu, bhaved vāsva-vāg-viruddham, yathā — na anumānaṃ pramāṇam iti. pratibandho ’pi katham a-pramāṇasya.
eva a-bhāva-upalambhāt, tac ca sva-tantraṃ pramāṇam iti. sa tarhy a-bhāva-pratyayaḥ kuto
tatra dvitīyā sad-vyavahāra-niṣedha-upayogāt pramāṇam uktā. na tu vyatireka-darśana-ādāv
’n-akṣa-liṅga-āśrayo ’n-upalambha-vikalpo na pramāṇam. darśanam eva hi tat tathā utpannam,so ’-nityaṃ sva-bhāvaṃ santaṃ janayati iti pramāṇaṃ dṛṣṭāntena upadarśyate. tena ca
pratiṣedhāc ca kasyacit. sa khalu pratyakṣaṃ pramāṇaṃ na anumānam iti bruvāṇaḥ kāsāñcij jñāna-saṃvittir āviṣṭa-abhilāpā. sā pratyakṣaṃ pramāṇam. na eva sukha-ādayaḥ saṃvedana-rūpāḥ.
apy artha-sambandhena tad-a-vyabhicārāt pramāṇam. na hi sva-bhāvaḥ kāryaṃ vā bhāva-kāraṇa
-jñāpana-aṅgād a-pratīteḥ. prathamā tv atra pramāṇam, niścaya-phalatvāt. tad-bhāva-mātravirodhaḥ, yathā sa-apekṣa-dhruva-bhāvayoḥ. pramāṇaṃ punaḥ — na vināśa-niyatās tat-kāraṇaeva virodhaḥ, a-niyamena niyama-bādhanāt. pramāṇaṃ pratiyoginaṃ sādhayati, bādhā punas tata’pi tad-utpattes tad-a-vyabhicāriṇāv iti pramāṇaṃ pratyakṣa-vat. a-sattā-niścaya-phalo ’nādāv iva, tad a-vikalpakam a-vitatha-viṣayaṃ pramāṇaṃ pratyakṣam, ārya-satya-darśana-vad yathā
iti cet, kathaṃ punar upagama-a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti yat kiñcid
anyatra apy a-bhāva-niyama-a-bhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a-vṛtta-bādhane sarvatra anvirodhāt. na tarhi idānīm a-darśanaṃ pramāṇam, bādhā-sambhavāt. tathā anyatra api-virodha-a-bhāvād atra an-upalabdhi-mātram a- pramāṇam. bhāve kiṃ pramāṇam iti cet, ata eva
artha-rūpatām. tasmāt prameya-adhigateḥ pramāṇaṃ meya-rūpatā. na hi kriyā-sādhanam itysā hi jñānam, tac ca phalam iti kim idānīṃ pramāṇam. yata iyaṃ prameya-adhigatir atac ca a-siddham iti na kiñcit pramāṇam a- pramāṇaṃ vā ’nyatra anubhūta-viṣayābhyo ’-bādhanād vā api sa-apekṣa-dhruva-bhāva-vat. pramāṇaṃ vā yadi tattve bādhakaṃ syāt tal-liṅgena
pratyakṣam apy artha-a-visaṃvādād eva pramāṇam. sa ca a-visaṃvādas tasmād ātma-lābhāt,
paryanuyogataḥ. prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate. tataś ca bhūyo ’rtha-sanniveśī vyavahāraḥ. na api sannikarṣaḥ pramāṇam, sarva-ātmanā sannikṛṣṭasya api kaiścid
a-pramāṇasya bādhanāt. tena upagamāt pramāṇaṃ sarva-vastuṣu śāstraṃ bādhakam eva iti
iha vyavahāra-a-visaṃvāda-apekṣayā pramāṇam. sāṃvyavahārikasya ca etat pramāṇasya
ca tasya eva tatra sāmarthyam iti tad eva pramāṇaṃ syāt. tad-ākāra-niyama-sāmarthyena apara-ātmatā ātmani. sā yogyatā iti ca proktaṃ pramāṇaṃ sva-ātma-vedanam. ity antara-ślokāḥ.
arvāg-darśanasya ātma-pratyakṣa-nivṛtti- pramāṇayatas tad-grahaṇa-yogya-pratiṣedho yuktaḥ,tasmād ayam ātma-upalambha-nivṛttim eva pramāṇayan pratikṣipati. sā viprakṛṣṭeṣv apy asti,
ity avaśyam evaṃ-vidhe viṣaye śāstraṃ pramāṇayitavyam. katham idānīṃ na tīrtha-snānaity uktam. na ca puruṣa-pratibhā-vaśāt pramāṇayor lakṣaṇam ucyate, kiṃ tarhi vastuākārau yujyete. tad ālambana-viṣaya-bhedāt pramāṇayor viṣaya-bhedam āha, na pramāṇa-vyāpāra-pramāṇasya

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prayatnapramāṇam iti. pratibandho ’pi katham a- pramāṇasya. ata eva tulya-kakṣatvāt. yadi hipramāṇa-viṣaya-grāhi, an-adhigata-viṣayatvāt pramāṇasya, anyathā ca atiprasaṅgāt, a-bhraṣṭaeva pramāṇam, a-visaṃvāda-lakṣaṇatvāt pramāṇasya. tat sad-a-satī tad-bhāvena
ca anumāna-viṣaye pratyakṣa-ādi-bādhā asti, pramāṇasya pramāṇa-antareṇa bādhāyāṃ tasya a-vijñāna-hetutva-vacanāt. kiṃ punar asya pramāṇasya phalam. prameya-adhigatiḥ. sā hisiddhir eva, na pratibandhaḥ, pramāṇena a- pramāṇasya bādhanāt. tena upagamāt pramāṇaṃ sarvaapekṣayā pramāṇam. sāṃvyavahārikasya ca etat pramāṇasya rūpam uktam, atra api pare mūḍhā
-sāmānyam indriya-gamyaṃ nityaṃ ca. ato ’sya pramāṇasya vṛttiḥ. tan na etad vastu-bala-āyātaṃ
api śābda-upamāna-ādikaṃ pramāṇam asti, pramāṇasya sato ’tra eva antar-bhāvāt
syāt. na ca pareṇa tathā upagata ity a- pramāṇād abhyupagamāt tathā eva bhavati,-a-bhāvasya puruṣa-mātreṇa a-niścayāt, ataḥ pramāṇān niścaya-abhidhānād anumāna-viṣaye
— na santi pramāṇāni prameya-arthāni iti, pramāṇānām a-bhāve śāstra-sva-vacanayor a-yogāt.
udāharaṇam apy atra sadṛśam āha — na santi pramāṇāni prameya-arthāni iti, pramāṇānām a-bhāve-vacanād vyasto hetor an-āśrayaḥ. vyastaḥ pramāṇābhyāṃ nirākṛto viparyaye pramāṇa-vṛtter ankatham idānīm ātma-siddhiḥ. parasya apy a- pramāṇikā nairātmya-siddhiḥ. abhyupagamena ca sa’rthasya pratipattir anumānam iti dve eva pramāṇe, anyathā-pratipatty-a-yogāt. na vai
asti, pramāṇasya sato ’tra eva antar-bhāvāt pramāṇe eva sadṛśa-ātmanā.
viṣayaṃ ca asyā nivedayiṣyāmaḥ. tad evaṃ pramāṇe bādhake bruvāṇas tato niścayam āha. tataḥ
prāmāṇyaṃ syāt siddhir eva, na pratibandhaḥ, pramāṇena a-pramāṇasya bādhanāt. tena upagamāt-a-yogāt, an-adhikārāc ca śāstrasya anumāne. pramāṇena eva bādhane tad-bhāva-pramāṇa-a-bhāvasya svena sādhya-dharmeṇa vyāptir yadi pramāṇena niścīyate, tadā gamakaḥ, a-niścitāyāṃ
tad-arthaṃ yatnaḥ kriyate. so ’-nivāritaḥ pramāṇena pravartamānaḥ kena nivartyate. nivārito
pravartamānaḥ kena nivartyate. nivārito vā pramāṇena vācā kena pravartyate. samaya-lakṣaṇaiti cet, kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sa katham āgamaḥ. riktasya jantor
iti pramāṇaṃ dṛṣṭāntena upadarśyate. tena ca pramāṇena sādhya-dharmasya tan-mātra-anubandhocintā. yac chāstraṃ vastu-bala-pravṛttena pramāṇena sva-vacanena ca a-bādhitaṃ dṛśya-akiṃ tarhi vastu-bala-āyātā eva khalu vyāptiḥ pramāṇair upadarśyate — sarvaṃ kṛtakam a-nityam
evam anye ’pi sva-bhāva-hetavo yathā-svaṃ pramāṇaiḥ siddha-tan-mātra-anubandha eva sādhya-vacanāt. kiṃ punar asya pramāṇasya phalam. prameya-adhigatiḥ. sā hi jñānam, tac ca phalamca phalam iti kim idānīṃ pramāṇam. yata iyaṃ prameya-adhigatir a-vyavadhānā tattvaṃ
enāṃ na hi muktvā artha-rūpatām. tasmāt prameya-adhigateḥ pramāṇaṃ meya-rūpatā. na hiidaṃ na iti su-vyavasthitā bhāvāḥ. tasmāt prameya-adhigateḥ sādhanaṃ meya-rūpatā. sādhane
apy atra sadṛśam āha — na santi pramāṇāni prameya-arthāni iti, pramāṇānām a-bhāve śāstrakathaṃ punar a-sati bāhye ’rthe pramāṇa- prameya-phala-sthitiḥ. uktam atra – yathābādhyate. tad asya pramāṇa-lakṣaṇam asti iti prameyo ’-bhāvaḥ. na eva a-bhāvaḥ kaścit,jñānasya hetur artho ’pi ity arthasya iṣṭā prameyatā. yathā kathañcit tasya artha-rūpaṃ
sādhana-sāmarthya-vighātāt. tathā hi na prameyatva-ādiṣv api viparyaya-prāptir asti,
eva prāṇa-ādiḥ. sādhāraṇam api khalu prameyatvam a-saṃskṛta-apavādino ’-saty anvaya-atasmān na hetuḥ kaścid anvayī nāma. na ca prameyatvasya vipakṣe ’nvaya-a-yogaḥ. tri-vidho
vā. ta ete nava pakṣa-dharmā nirdiśyante — prameyatvān nityaḥ, kṛtakatvād a-nityaḥ, aeva sā. katham a-bhāvo jñeya-abhidheya- prameyatvaiḥ so ’pi siddha eva. tat kim idānīṃ
yathā kathañcid apy anena a-sato niścinvatā prameyā vaktavyāḥ. na hi bhāva-viṣayam eva-vṛtti kāryam. na hy a-nityā ity eva sarve prayatna-an-antara-bhāvi-jñāna-kārya-ārambhiṇaḥ.
dvidhā vartate. katham idam avagamyate — prayatna-an-antara-bhāvi-jñānam a-nitya-kāryam
sambhāvyate, kāraṇa-dharma-darśanāt. ataḥ prayatna-an-antara-bhāvi-jñānam a-nitya-sva-bhāvaa-nitya-sva-bhāva-kāraṇa-kāryam iti siddham. prayatna-an-antaraṃ jñānaṃ prāk sato niyamena na.
-an-antara-bhāvi-jñānam a-nitya-kāryam iti. prayatna-an-antaraṃ jñānasya prāk sato niyamena atena eva ca sadṛśam udāharaṇam āha, prayatna-an-antaraṃ vyakti-janmanos tathāartha-antaratve ca doṣāt. na ca asya prayatna-an-ārambha-virāme kadācid upalambhaḥ.
iti. tasmād evam eva hetur gamakaḥ — yaḥ prayatna-anantarīyaḥ so ’-nitya eva iti nitya-anantarīyakatvān nityaḥ, a-nityatvād a- prayatna-anantarīyakaḥ, a-nityaḥ prayatnanityaḥ, kṛtakatvād a-nityaḥ, a-nityatvāt prayatna-anantarīyakaḥ, kṛtakatvān nityaḥ, sa-vyavasthāpana-nītir anusartavyā. a-nityaḥ prayatna-anantarīyakaḥ śabdaḥ, prayatna— dharmi-viśeṣaṇatvena upādānād a-nityaḥ prayatna-anantarīyakaḥ śabdaḥ prayatnaanvaya-mukhena hetur gamakaḥ, a-nityatvād a- prayatna-anantarīyakatvasya a-gateḥ. mā bhūd ato
iti darśana-artham a-nityaḥ kṛtakatvāt prayatna-anantarīyakatvāc ca iti dvau hetū,ca iti dvau hetū, nityaḥ kṛtakatvāt prayatna-anantarīyakatvāc ca iti viruddhau dvau
nityatvād a-prayatna-anantarīyakaḥ, a-nityaḥ prayatna-anantarīyakatvāt, nityo ’-sparśatvād iti.
a-nityaḥ prayatna-anantarīyakaḥ śabdaḥ, prayatna-anantarīyakatvād ity eṣa kathaṃ na

prayatna

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316

pravartate

vyatireka-vyāptāv asti, yathā — a-nityaḥ prayatna-anantarīyakatvād iti. tasmād evam eva
a-nityaḥ prayatna-anantarīyakaḥ śabdaḥ prayatna-anantarīyakatvād iti pratijñā-artha-ekasa-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvāt, prayatna-anantarīyakatvān nityaḥ, a-nityatvād aviruddho ’-siddhau ca, yathā kṛtakatva- prayatna-anantarīyakatve nityatva-sādhane, tayoḥ
vipakṣe ca kvacid a-bhāvāt, yathā — prayatna-anantarīyako ’-nityatvād iti. na bhavati,-bhedād aṅga-aṅgitā iṣyate. yathā a-nityaḥ prayatna-utthaḥ prayatna-utthatayā dhvaniḥ. pakṣa
iṣyate. yathā a-nityaḥ prayatna-utthaḥ prayatna-utthatayā dhvaniḥ. pakṣa-aṅgatve ’py asyāt, tasya pracyuteḥ, apekṣyāc ca prayatnāt prayatna-saṃskṛtād indriyād anyato vā sva-bhāvaantaraṃ jñānasya prāk sato niyamena a-yogāt, prayatnasya āvaraṇa-indriya-śabdeṣv an-upayogāt.
sarvasya tatra a-kiñcit-karatvāt. etena prayatnasya indriya-śabda-upayogāt sāphalyaṃ
etan na syāt, tasya pracyuteḥ, apekṣyāc ca prayatnāt prayatna-saṃskṛtād indriyād anyato vāhi sparśa-viśeṣa-upalambhāt saty a-sati vā prayatne sañcarati me hasta iti bhavati, tata evaniścita-vyāptikam ekam api rūpaṃ prayuktam artha-āpattyā dvitīyaṃ gamayati iti.
ślokau. tasyāḥ svayaṃ prayogeṣu sva-rūpaṃ vā prayujyate. artha-bādhana-rūpaṃ vā bhāve bhāvād aan-upalabdhir yadā svayam a-bhāva-sādhanāya prayujyate, tadā sva-rūpeṇa vā prayujyate, yathā
pratiṣedhya-artha-bādhaka-rūpa-upanyāsena vā prayujyate, yathā — na atra śīta-sparśo ’gner-sādhanāya prayujyate, tadā sva-rūpeṇa vā prayujyate, yathā — na asti iha dhūmo ’njñāpana-icchā, tayā artha-jñāpanāya prayujyanta iti tais tadvantaḥ syuḥ kāya-vijñapty
śābda-vikalpāḥ. artha-pratipattaye ca śabdāḥ prayujyante. na ca indriya-artho ’nvayī, yataḥ
artha-apahnave śabda-prayoga-a-sambhavāt. prayuñjāno ’rtham upasthāpayati, apahnute ca itināma pratijñā-doṣaḥ, artha-apahnave śabda- prayoga-a-sambhavāt. prayuñjāno ’rthama-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ syāt. prayoga-darśana-arthatvād a-doṣaḥ – anvayaca. na anayor vastutaḥ kaścid bhedo ’nyatra prayoga-bhedāt. tad-darśanāt svayam api
tad-viparyaya-sādhano viruddho ’py eka eva. prayoga-bhedāt tu tad-bhedaḥ, kvacid ukti-viruddha-siddhiḥ prāg eva nirdiṣṭā iti iyaṃ prayoga-bhedād daśa-vidha-an-upalabdhiḥ. iṣṭaṃ
iti sa tat-tad-viruddha-ādy-a-gati-gati- prayoga-bhedena an-eka-prakāra uktaḥ. sva-arthasā iyaṃ pratiṣedha-viṣayā an-upalabdhiḥ prayoga-bhedena caturdhā bhavati. viruddha-siddhyā,te tv ekena api vākyena śakye darśayitum iti prayoga-samāsa ucyate na rūpa-samāsaḥ. tathā hy-vyabhicāra-a-siddhyā a-niścita-artham. nanu prayoga-sāmarthyād eva artha-anubandhaḥ siddhaḥ
uktam, yathā ayam eva an-antara-udāhṛtaḥ prayogaḥ. atha yad idaṃ na santi pradhāna-ādayo
-āder iva ghaṭa-ādibhir iti. dvitīyo ’pi prayogaḥ — na sarva-gataṃ sāmānyam, upalabdhivirodhāt. tad-upanyāsena an-upalabdheḥ prayogaḥ syād iti darśana-artham etad uktam, yathā-āpattyā dvitīyaṃ gamayati iti. ata ekasya prayogaḥ syād iti. nanu śrāvaṇatvaṃ vyatireky apy
tathā hetur na tasya eva a-bhāvaḥ śabda- prayogataḥ. na ete śabdāḥ sva-lakṣaṇa-viṣayāḥ, anuktaṃ veditavyam. dvi-vidho hi hetuḥ prayogataḥ sādharmyavān vaidharmyavāṃś ca. na
pratipatteḥ, tan-mātra-prayojanatvāc chabda- prayogasya. iṣṭa-a-viśeṣād ubhayatra-a-pratītivyabhicāraḥ. etena mad-upagama-ādayo hetu- prayogā vyākhyātāḥ, āgama-siddhāś ca. vacanasyapūrva-uktāc ca an-upalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ sandeha-hetutvam unneyam. rāga-ādīnām
upamāna-sādhya-tad-āvṛtti-vacanānāṃ ca prayogāt tatra sva-arthaṃ tri-rūpāl liṅgato ’rthatasya buddhāv upasthāpanāya śabda- prayogāt, tad-a-bhāve tad-a-yogāt. kiṃ ca, sad-ayathā-pratibhāsi-vastu-pratipādana-samīhā- prayogāt, tad-ākāra-vikalpa-jananāc ca. na ca
anubandhaḥ siddhaḥ śabdānām, a-sati viṣaye ’- prayogāt. yuktam etat, kiṃ tu tathā prasiddhāvsyāt. tad-artha-pratiṣedhe dharmi-vācino ’- prayogād abhidhānasya, tasya pratiṣedhāt, nira-vyabhicārī vā hetur asti. sa-dvitīya- prayogāś ca pratyuktāḥ. śāstra-āśraye ’pi
kriyayā ca saha-uditaḥ. vivakṣāto ’- prayoge ’pi tasya artho ’yaṃ pratīyate.
anumāne vibhajya ucyate. sādharmyeṇa api hi prayoge ’rthād vaidharmya-gatiḥ, a-sati tasminca bhāvāt, viśeṣa-antara-dṛṣṭāv anyathā prayoge viparyayāt, yathā-darśana-pratīterca dṛṣṭānta-ādi-doṣāḥ. etena sa-dvitīya- prayogeṣu nir-anvaya-doṣo vyākhyātaḥ, yathā —-eka-deśatvād ity-ādayaḥ. anayā diśā sarva- prayogeṣu vacana-parāvṛtti-kṛtaṃ vibhramam utsṛjya
sādhanāt. ity antara-ślokau. tasyāḥ svayaṃ prayogeṣu sva-rūpaṃ vā prayujyate. artha-bādhanavyavahāra-saṅkareṇa sarveṣāṃ vyabhicārāt. prayojana-a-bhāvād a-vyāhāra iti cet, na, para’pi sad-a-sad-dvi-vidhatvataḥ. pakṣo dharmī. prayojana-a-bhāvād an-upacāra iti cet, na, sarvayathā-saṅketaṃ pratipatteḥ, tan-mātra- prayojanatvāc chabda-prayogasya. iṣṭa-a-viśeṣād
proktaṃ liṅgaṃ bheda-a-pratiṣṭhiteḥ. yat- prayojanā hy arthā jñātum iṣṭāḥ, tad-viparyayana vartate. jagaty anena nyāyena nañ-arthaḥ pralayaṃ gataḥ. deśa-kāla-niṣedhaś ced yathā astivā prativādinaḥ, anyathā ’-sambaddha- pralāpa eva ayam ity an-avadheyaḥ syāt. dvayor anāśritya pravartate, anyathā a-sambaddha- pralāpasya a-prāmāṇyāt. tatra ca prakaraṇe bahavo
tad-vacanaṃ na antareṇa artha-tathā-bhāvaṃ pravartata iti kāryaṃ tasya. sa sva-kāryapuruṣa-artha-sādhanaṃ kañcid upāyam āśritya pravartate, anyathā a-sambaddha-pralāpasya a-pravartate

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317praśamanena-bhāvinaḥ. smaraṇād abhilāṣeṇa vyavahāraḥ pravartate. artha-ālocana-mātre ’pi pratyakṣe
sukha-duḥkha-sādhanayoḥ prāpti-parihārāya pravartate. na ayaṃ doṣaḥ, yasmāt tad-dṛṣṭāv eva
yatra an-āśrite kasmiṃścit samaye na pravartate vicāraḥ, so ’vaśyam āśrayaṇīyaḥ,-phalaḥ, upalabdhi-pūrvakatvāt teṣām. anyaḥ pravartana-phalas tan-nimittasya darśanāt.
-niścaya-phalo ’n-upalambhaḥ a-sad-vyavahāra- pravartana-phalo ’n-upalambhas tad-a-vyabhicārī,an-upalambho ’-saj-jñāna-śabda-vyavahāra- pravartana-phalo ’pi, viṣaya-darśanena
sapakṣa-a-sapakṣau vyavasthāpya pramāṇa- pravartanaṃ yuktam. evaṃ hy āgama-siddha ātmāpratipādayati ca, viṣaya-pradarśanena samaye pravartanāt, yathā – gaur ayaṃ sāsnā-ādisva-pratibhāse ’n-arthe ’rtha-adhyavasāyena pravartanād bhrāntir apy artha-sambandhena tad-atat-kāryatve ’pi dhī-dhvanī. na hy eṣa pravartanīyo vyavahāro yena a-niyataḥ syāt, kiṃsiddham eva iti cet, icchātaḥ śabdāḥ pravartante. na tad-vaśād vastu-sthitiḥ,ca iti. na hy ābhyām arthaṃ paricchidya pravartamāno ’rtha-kriyāyāṃ visaṃvādyate. nanv
yatnaḥ kriyate. so ’-nivāritaḥ pramāṇena pravartamānaḥ kena nivartyate. nivārito vā
yathā-tattvaṃ ca a-samīhitatvāt. tasmād ayaṃ pravartamānaḥ sarvadā sad-a-sac-cintāyāmśāstrasya kvacid an-adhikārāt. śāstraṃ hi pravartamānaṃ puruṣa-artha-sādhanaṃ kañcid upāyam
tal lakṣaṇaṃ vyāptyā kathayed yathā-upadeśaṃ pravartamānasya a-vipralambha-artham. tad yathā-anivartyate. nivārito vā pramāṇena vācā kena pravartyate. samaya-lakṣaṇa-āhita-bhedasya
api. kṛtrima-a-kṛtrimāṇām iva maṇi-muktā- pravāla-ādīnām. kvacit puṣpe bhedo nīla-itaraubhaya-dharmaś ca. na hi pakṣa-vipakṣa- pravibhāga-apekṣayā hetor a-vyabhicāraḥ,tasmān na atra kaścid dhetoḥ sva-bhāva- pravibhāgaḥ. tad-a-bhāvāt phalasya api na asti
utpattiḥ. anayā diśā anye ’pi sva-bhāva-hetu- pravibhāgā draṣṭavyāḥ. tasya ca sva-bhāvasya
sambandhā janakasya eva upayoga-viśeṣa-vaśāt pravibhāgena kārya-kāraṇa-bhāvād vyavasthāpyante.
ātmā aparo vā yathā-artha-darśana- pravṛtta-vāg-abhimata āptaḥ. tad-vacanaṃ natatra api hetur eva tathā-bhūto ’numīyate. pravṛtta-śakti-rūpa-upādāna-kāraṇa-saha-kāri-a-vyabhicārī. tad ayam abhyupagama-bala- pravṛttaḥ. ācāryeṇa punar diṅ-mātra-darśanāya’-vyabhicārī. tasmād a-vastu-darśana-bala- pravṛttam āgama-āśrayam anumānam āśritya tad-artha
ca iyaṃ viśeṣaṇa-ādi-vikalpa-utthāpitā satī pravṛttā api samagra-sāmagrīkā punar icchayāna arthaṃ kañcana puṣṇāti. śāstreṣv icchayā pravṛtty-artha iti cet, kutaḥ punar iyaṃ śaṅkā,’tiśayo yadi. sarva eva āgamam an-āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā-pūrva-kārī, na
na rasaḥ. tad eva ca rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam. sā api rasa-upādāna-kāraṇaekatra bhāve ca pratīti-sādhana-a-bhāvāt pravṛtti-nivṛttyoḥ saṃśayād eva saṃśaya-hetuḥ,sarvatra. pravṛtter buddhi-pūrvatvāt so ’- pravṛtti-phalo mataḥ. so ’yaṃ viprakṛṣṭa-viṣayaḥ
śabdasya viśeṣa-a-bhāvād iti cet, na, pravṛtti-bhedāt. artho hi liṅginaṃ gamayati, talsa ca ayam an-upalambhaś catur-vidhaḥ. pravṛtti-bhedāt. yāvān kaścit pratiṣedhaḥ sa-upādāna-kāraṇa-pravṛttī rūpa-upādāna-kāraṇa- pravṛtti-saha-kāriṇī. tasmād yathā-bhūtād dheto-eka-tānatve śabdānām a-nibandhanā. na syāt pravṛttir artheṣu darśana-antara-bhediṣu. atīta-a’dhikaraṇa-pratyastam-ayān na viśeṣa-cintā- pravṛttir ity avaśyam evaṃ-vidhe viṣaye śāstraṃ
tasya puruṣa-parīkṣayā pravṛttāv a- pravṛttir eva, tathā-bhūtasya jñātum a-śakyatvāt.
uktam. yathā ātmano ’-prāmāṇye vacanasya a- pravṛttiḥ, tathā śāstra-an-āśraye tat-prasiddheprāmāṇya-a-bhāvāt. prāmāṇye vā na anumāna- pravṛttiḥ syāt, vacana-mātreṇa artha-siddher hetv
pravṛtti-kāraṇam. sā api rasa-upādāna-kāraṇa- pravṛttī rūpa-upādāna-kāraṇa-pravṛtti-saha-kāriṇī.
tasya gamakaḥ syāt, na anyathā. puruṣa- pravṛtter a-vastu-pāratantryāt. yaṃ hi puruṣaḥ
iti tad eva sādhanam. a-khyāpite viṣaye hetu- pravṛtter a-sambhavād viṣaya-khyāpanād eva
sambaddhaḥ khyāty-a-bhāve ’pi tādṛśaḥ. śabda- pravṛtter asti iti so ’pi iṣṭo vyavahāra-bhāk.
-siddhāś ca. vacanasya vaktur icchā-mātreṇa pravṛtteḥ. kalpanā-āgamayoḥ kartur icchā-mātragrāhiṇas tathā-pratipatty-a-yogād a-viṣaye ’- pravṛtter jāty-ādi-sambandha-atīta-śabda-vyavahāra
sādhana-dūṣaṇa-lakṣaṇa-jñānād eva a-viṣaye ’- pravṛtteḥ, pratipatter a-pratibandhāt,ca sarvam evam ity a-pratiṣedhaḥ sarvatra. pravṛtter buddhi-pūrvatvāt so ’-pravṛtti-phalo-mātrād api saṃśaye pratipakṣa-hetu-vacana- pravṛtteḥ sambhavāt tad api tena saha sādhanaṃ
na caitanyam abhyupeyāt. maraṇa-śabda- pravṛtteḥ siddham eva iti cet, icchātaḥ śabdāḥ
-prāyā cintā. yac chāstraṃ vastu-bala- pravṛttena pramāṇena sva-vacanena ca a-bādhitaṃ
sādhanam iṣṭam upacāreṇa. tato hetu-vacana- pravṛttes tad api śaktam eva iti cet, saṃśayena
eva iti cet, saṃśayena jijñāsoḥ prakaraṇa- pravṛttes teṣv api prasaṅgaḥ. vipakṣa-vacana-kārī, na vyasanena. tasya puruṣa-parīkṣayā pravṛttāv a-pravṛttir eva, tathā-bhūtasya jñātum
iti bruvāṇaḥ kāsāñcij jñāna-vyaktīnāṃ pravṛttau saṃvādaṃ visaṃvādaṃ ca upalabhya tal
tad-bhāva-a-parityāgād arthasya icchā- pravṛttyor a-virāma-prasaṅgāt. tasmād iyaṃ-tulya-rūpāṇāṃ kārya-dravyāṇāṃ tulyam, yathā pravṛddhayoḥ kadalyoḥ kanda-udbhavaḥ. yatra tu-vat. cetanāś ca api vedyatvād a-tad-rūpa-a- pravedanāt. cetanāś ca ete sukha-ādayaḥ
-ādīnāṃ pāpa-śodhana-vādaṃ bādhate, nidāna-a- praśamanena nidānino ’-vicchedāt, madhura-śītala-prasaṅga

PVin3_0013702
PVin3_0008004
PVin2_0008501
PVin1_0002211
PVin2_0009705
PVin3_0002609
PVin3_0000603
PVin1_0003412
PVin1_0003414
PVin3_0009411
PVin1_0003503
PVin3_0007209
PVin2_0009112
PVin2_0006713
PVin3_0011102
PVin2_0007905
PVin3_0011812
PVin2_0009008
PVin1_0001010
PVin3_0000404
PVin3_0010009
PVin3_0000910
PVin3_0009905
PVin3_0004805
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PVin3_0002111
PVin3_0008901
PVin1_0001008
PVin3_0006302
PVin1_0003613
PVin1_0001311
PVin1_0000813
PVin3_0007701
PVin1_0003004
PVin2_0008607
PVin3_0006001
PVin3_0009106
PVin1_0000801
PVin3_0001611
PVin1_0003005
PVin3_0002006
PVin1_0002401
PVin2_0006708
PVin1_0000311
PVin1_0000507
PVin3_0007810
PVin3_0010706
PVin1_0002509
PVin3_0006606
PVin3_0006206
PVin1_0003502
PVin1_0002310
PVin2_0009512
PVin1_0003411
PVin3_0009307
PVin3_0012506
PVin3_0008806
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318

prasavās-bhavanti iti cet, āsām api parasparam eṣa prasaṅga ity ekam eva kiñcit sāmānya-lakṣaṇaṃ
tadā na virodha-vyabhicārāv iti na ayaṃ prasaṅga iti. eṣa dvi-vidho hetuḥ sva-bhāvavinā na bhavanti. aṃśena janya-janakatva- prasaṅga iti cet, na, taj-janya-viśeṣa-grahaṇe
hetu-sāmyāt sukha-ādi-bheda-a-bhāva- prasaṅga iti cet, na, tasyāḥ sāmagryā eva antarapratyakṣa-anumāna-virodha-darśanād an-āśvāsa- prasaṅga iti cet, na, yathā-ukte ’-bhāvāt.
abhisambandhān mā bhūn nirdekṣyamāṇe ’pi prasaṅga iti tad-vyavaccheda-artham āha. tena ankartum, caitanyena anayor virodha-a-siddheḥ prasaṅga-viparyaya-sādhanayor a-gamakatvāt. ekasya-vat. ekasya ca āvaraṇe sarvasya āvaraṇa- prasaṅgaḥ, a-bhedāt. na vā kasyacid āvaraṇam ity’py an-āvṛtatvāt prāg-vad asya darśana- prasaṅgaḥ. avayava-dvāreṇa tad-darśanād a-dṛṣṭaa-niṣpatteḥ. a-bheda eva atitarām a-kramatva- prasaṅgaḥ, eka-ātmatva-vat. kāryatvād eva a-bhedaa-śakyatvāt sarvadā ca asya a-darśana- prasaṅgaḥ. katipaya-avayava-pratipattau darśane
siddhena kiñcit. nanv evam agny-ādiṣv api prasaṅgaḥ. tatra api hi na agni-sattāyāṃ kaścid
bhāve tad-an-upayogād a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na a-vināśa-sva-bhāve bhāve tadnityaṃ syāt. apekṣāyāṃ ca pūrva-vat prasaṅgaḥ. tasmāt kādācitkaḥ śabdasya upalambhavacanam anumāpayet. nanv atra apy eṣa tulyaḥ prasaṅgaḥ — na ātmani darśanena anumānam iti.
caramasya tarhi kṣaṇasya an-upākhyatā- prasaṅgaḥ. na, sattva-saṅkhyāta-kṣaṇa-antara-ansa-ātmakaṃ jīvac-charīram, prāṇa-ādi-viraha- prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad iti, tad apy
bheda-antara-ākṣepa-an-ākṣepāv ity-ādi- prasaṅgaḥ pramāṇa-vārttike nirṇītaḥ. tam asya sva-ūha-an-ūha-artha-bhāva-apekṣa-an-apekṣa-ādi- prasaṅgaḥ. mano-vijñāna-abhisaṃskṛtam indriyaa-yuktam eva. yas tu para-parikalpitaiḥ prasaṅgaḥ, yathā — deśa-kāla-avasthā-viśeṣasiddhiḥ, sa prāg eva nirdiṣṭa iti pūrva-vat prasaṅgo vācyaḥ. anvaya-a-siddhi-vacane ’pi, najijñāsoḥ prakaraṇa-pravṛttes teṣv api prasaṅgaḥ. vipakṣa-vacana-mātrād api saṃśaye
-pratipādanam. dharmiṇas tu sva-sādhane ’yaṃ prasaṅgaḥ. sarva-bhāveṣu dharmi-dharma-bheda-aiti. nanv etasminn a-sapakṣe hetv-a-bhāva- prasaṅgaḥ, sarvasya anya-dharma-yogāt. na bhavati,ca sādhāraṇatvād anya-buddher apy anumāna- prasaṅgaḥ. siddhe ’pi hi liṅge ’-siddhayā buddhyāparihāryaṃ na ca anyeṣām an-avasthā- prasaṅgataḥ. kena iyaṃ sarva-cintāsu śāstraṃ
kāryatve ’-bhāva-a-yogāt, pūrva-vat- prasaṅgāc ca. tasmād bhāva-kriyā-pratiṣedha eṣa
ca indriya-mano-vijñānayor a-bheda- prasaṅgāt. a-bhede ca atīta-an-āgata-vastu-a-bhāvāt tan-mātra-bhāvino nityaṃ bhāva- prasaṅgāt. an-apekṣatvāt, apekṣāyā viśeṣavyavasthitiḥ, sarva-jñānānām eka-ākāratva- prasaṅgāt. an-eka-ākārās tu vijñaptayaḥ, yena
pratipuruṣam arthānām ātma-bhedaḥ, nairātmya- prasaṅgāt, ātma-sthiter a-bhāvāt. tasmād ayam atasyā a-tat-kṛtatve tan-nāma-a-grahaṇa- prasaṅgāt. tataḥ smṛtyā vyavadhānān na arthaiṣṭa-a-viśeṣād ubhayatra-a-pratīti- prasaṅgāt. tato ’pi pratīteḥ samāśrayāt. tasya-van mano-bhrānter akṣa-vikṛtāv api nivṛtti- prasaṅgāt, tathā akṣa-vikāra-nivṛttāv apy adṛṣṭa-ākāra-vijātīyād bhavati, a-hetutva- prasaṅgāt. tathā ca nityaṃ sattvam a-sattvaṃ vā a-viśeṣābhyāṃ tat-siddhiḥ, sarva-a-pratipatti- prasaṅgāt. tasmāt —viśiṣṭa-rūpa-anubhavād anyāa-pratibandhāc ca, sarvataḥ sarva-pratipatti- prasaṅgāt. tasmāt pratipādya-pratipādakayor atan-niyojanāt, tato ’rthānām a-pratīti- prasaṅgāt. tasmād ayam upanipatya vijñānaṃ
a-doṣa iti cet, na, anyatara-grahaṇena a- prasaṅgāt. tasmād idam anyatara-grahaṇam ekatathā akṣa-vikāra-nivṛttāv apy a-nivṛtti- prasaṅgāt. tasmād indriya-jam apy etad bhrānter aarthasya icchā-pravṛttyor a-virāma- prasaṅgāt. tasmād iyaṃ kutaścit prakaraṇād
tasyāḥ sarvatra-a-viśeṣāt sarva-vedana- prasaṅgāt. tāṃ tu sārūpyam āviśat sarūpayantaṃ
kadācid upalambha-an-upalambha-a-bhāva- prasaṅgāt. na api para-apekṣā, tasya tatra atat-sādhanatve ca nidarśana-an-avasthā- prasaṅgāt. na, tatra viṣaya-darśanena viṣayiṇo
an-apekṣāyāṃ vyavadhāna-ādi-bhāve ’pi bhāva- prasaṅgāt. pratyakṣasya eva nivṛtter a-bhāvapramāṇa-antareṇa bādhāyāṃ tasya a-prāmāṇya- prasaṅgāt. lakṣaṇa-yukte bādhā-sambhave talpitṛ-vyapadeśa-nibandhanasya apy apāvṛtti- prasaṅgāt. vacana-sarva-jñatvayor dvi-vidhasya api’nya-pratyakṣa-vat sarva-a-pratyakṣatva- prasaṅgāt. viṣayo ’sti iti ca viṣaya-upabhogaḥ
a-bhāvād a-pūrva-bhāvinaḥ paścād apy a-bhāva- prasaṅgāt. sa ca tad-dhetur vā a-nityatā-hetusvataḥ sidhyati, tad-a-viśeṣād viṣaye ’pi prasaṅgāt. saṃvedanaṃ hy ātma-viśeṣād aparana, bheda-a-bhāvena sarvathā a-pratipatti- prasaṅgāt. sarva-avayavānāṃ ca yugapad draṣṭum aabhivyakti-nimittatvāt. indriya-ādiṣv api prasaṅgāt sārūpyam eva tad-vedana-lakṣaṇam.
nir-ātmakaṃ jīvac-charīram a-prāṇa-ādimattva- prasaṅgād iti. nir-ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-aa-kampane vā cala-a-calayoḥ pṛthak-siddhi- prasaṅgād vastra-udaka-vat. ekasya ca āvaraṇe
lakṣaṇena pradhāna-puruṣa-ādayo ’py a-nityāḥ prasajanti. prāg anya-dharmaṇo ’-vyaktir ahi paryudāsa eva eko naño viṣayaḥ, kiṃ tarhi prasajya-pratiṣedho ’pi. na hi tasya a-sati
pratibandha-ākhyaḥ pada-arthaḥ, sa tu bhāvaḥ prasarpaṇa-dharma-a-pracyuta-an-utpanna-ātma-itarayor anyonyam, siddhāyāṃ vā yoṣiti prasava-itara-dharmatvayoḥ sa dharma-gataḥ. yatra
jā a-tad-rūpāḥ, yathā śāli-bīja-ādibhyas tat- prasavās tad-anyebhyo ’nya iti, ākasmikatve deśa-prasādhanāt

PVin3_0001807
PVin2_0004905
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PVin3_0007110
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PVin3_0007102
PVin3_0002501
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PVin3_0002805
PVin3_0003005
PVin3_0002710
PVin3_0012702
PVin3_0003302
PVin3_0002408
PVin3_0013104
PVin3_0000612
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319

prastuta

a-nityaḥ śabdaḥ syāt, śabde ’-nitya-śabdatva- prasādhanāt, a-nitya-śabdaḥ śabdaḥ syāt. sa ca na
ity āha –a-tad-rūpa-parāvṛtta-vastu-mātra- prasādhanāt. sāmānya-viṣayaṃ proktaṃ liṅgaṃ bheda
a-prasiddha-artha-yogasya tat-prasiddhi- prasādhane. na a-siddha-arthaḥ svayaṃ śaktas-mātra-viśeṣaṇo ’rtho ’sti kaścid dharmī iti prasādhayato ’-nirdiṣṭa-sva-bhāva-viśeṣasya
-artham. tad yathā-a-dṛṣṭa-sādharmyāt tathā prasādhitaṃ na anumeyatām atipatati. tac ca atan-nivṛttyā nivṛttiḥ. tasmān niyamaṃ prasādhya nivṛttir vaktavyā. katham idānīṃ kṛtako
sādhyam api kasmān na iṣyate. tat kila evaṃ prasādhyamānaṃ viśeṣī-bhavati. na ca viśeṣaḥ
viśeṣa-āśrayaṃ vicāram āśrayate. atha prasiddha-apadeśena dharmiṇaḥ siddhasya a-antareṣu tādṛkṣu tādṛśy eva astu kalpanā. a- prasiddha-artha-yogasya tat-prasiddhi-prasādhane.
vyatirekasya upayogaḥ. kathaṃ vā a- prasiddha-ātma-niyamāḥ prāṇa-ādaya ātmānaṃ
dvayor ity eka-prasiddha-pratiṣedhaḥ, prasiddha iti sandigdhayoḥ śeṣavad-a-sādhāraṇayoḥ
-lakṣaṇa-āhita-bhedasya dharmiṇaḥ parihāreṇa prasiddha-dharmi-parigraha-arthāṃ svayaṃ-śrutim-niścayena anaikāntikasya. dvayor ity eka- prasiddha-pratiṣedhaḥ, prasiddha iti sandigdhayoḥ
kaścin nivāryate. na hi tathā-uparacito ’- prasiddha-rūpa-sāmānyo viśeṣa-āśrayaṃ vicāram’sti. tena tam eva darśayan niścayam āha – prasiddhas tu dvayor api sādhanam iti. tatra-māṃsam ity eṣa na artha ity atra kā pramā. prasiddho loka-vādaś cet tatra ko ’tīndriya-artha-ābhāsāḥ. tatra, eka-a-prasiddhi-sandehe ’- prasiddho vyabhicāra-bhāk. dvayor viruddho ’tatra api vicāra-prastāvād eva āśrayaḥ prasiddhaḥ siddha iti na kiñcid etat. na hi svatu dharmeṇa anyatra darśyate. tatra prasiddhaṃ tad-yuktaṃ dharmiṇaṃ gamayiṣyati. iti.
-pravartana-phalo ’pi, viṣaya-darśanena prasiddhasya vyavahārasya sādhanāt. dvayor apy an-ukti-doṣaḥ kārya-samo mataḥ. jāty-antare prasiddhasya śabda-sāmānya-darśanāt. na yuktaṃ
tad yuktaṃ tasmād yad anumīyate. vastu-bhede prasiddhasya śabda-sāmyād a-bhedinaḥ. na yuktā
astu kalpanā. a-prasiddha-artha-yogasya tat- prasiddhi-prasādhane. na a-siddha-arthaḥ svayaṃ
-abhidheyatvasya. sa dharmo vyavahāra-jaḥ prasiddhi-śabdena uktaḥ. yogyaṃ hi viśvaṃ svavyatirekā dharmā hetv-ābhāsāḥ. tatra, eka-a- prasiddhi-sandehe ’-prasiddho vyabhicāra-bhāk.
kārya-lakṣaṇaṃ liṅgam, sva-bhāva-lakṣaṇaṃ prasiddhiḥ. ātmā aparo vā yathā-artha-darśanatad-a-prasiddhau viṣayasya apy a- prasiddhir ity astaṅ-gataṃ viśvaṃ syāt. sato ’pydoṣe ’rthasya eva a-sāmarthyān na bhavati prasiddhiḥ. evam etat. kiṃ tu na arthānāṃ
vyavasthāpya punar vyutthāpayati iti. prasiddhiḥ khalv api virodhinaṃ pratijñā-arthaṃ
’rtha-gatiḥ kim etad dviṣṭa-kāmitam. atha prasiddhim ullaṅghya kalpane kiṃ nibandhanam.
-arthaḥ svayaṃ śaktas tulyaḥ paryanuyogataḥ. prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na
apy anayor ekatra vṛtti-niścayaḥ, tādātmyena prasiddhe ’-siddheḥ. tasmāj jīvac-charīrasaty eva bhāvād ity artha-antarasya. tathā prasiddhe tad-bhāve hetu-bhāve vā a-nityatva-aa-pravṛttiḥ, tathā śāstra-an-āśraye tat- prasiddhe vicārasya iti prastāva-āśrayatveullaṅghya kalpane kiṃ nibandhanam. prasiddher a-pramāṇatvāt tad-grahe kiṃśākhā-ādimad-viśeṣasya eva kasyacit tathā- prasiddheḥ. sa tasyāḥ sva-bhāvaḥ. sva-bhāvaṃ catatra apy artheṣu gamyate. tathā prasiddheḥ sāmarthyād vivakṣā-anugamād dhvaneḥ.
-abhyupagamaḥ pratyakṣa-artha-anumāna-āpta- prasiddhena a-nirākṛtaḥ. nirdeśyaḥ. yadi nāma-siddhiḥ śabda-siddhānām iti darśayan, śābda- prasiddhena ity āha. śaṅkita-pratibandhānāṃ
pratyakṣa-arthena anumānena āptābhyāṃ prasiddhena ca a-nirākṛto ’bhyupagamo hetum
apy a-sādhāraṇatvād anumāna-a-bhāve śābda- prasiddhena viruddhena arthena apodyate, na sasann iti. sa tu pratipanna-tad-vyavahāro ’pi prasiddheṣu nir-upākhyeṣu saty api viṣaye
viṣaye ’-prayogāt. yuktam etat, kiṃ tu tathā prasiddhāv api icchāyā a-nivāraṇād anyathā api-nibandhanān vyavahārān anuruṇaddhi. tad-a- prasiddhau viṣayasya apy a-prasiddhir ity astaṅtad-grahe kiṃ nibandhanam. utpāditā prasiddhyā eva śaṅkā śabda-artha-niścaye. yasmānna ca ayam utpatti-vināśābhyāṃ caitanyasya prasidhyati. ekasya tu yathā-ukta-sva-bhāva-antaraa-pratyakṣa-upalambhasya na artha-dṛṣṭiḥ prasidhyati. na hi viṣaya-sattayā viṣayaity āśrayam antareṇa api vaidharmya-dṛṣṭānte prasidhyati vyatirekaḥ. hetu-sva-bhāva-a-bhāvo
sādhane ’nyatra tat-karma-sambandho na prasidhyati. sā ca tasya ātma-bhūtā eva tena na
iti. pūrva-sva-jāti-mātra-hetutvāc chakti- prasūteḥ sāmagryā yogyatā an-anya-apekṣaṇī ity-prayogāś ca pratyuktāḥ. śāstra-āśraye ’pi prastāva-atikrame ’tiprasaṅga uktaḥ. tasmātśāstra-an-āśraye tat-prasiddhe vicārasya iti prastāva-āśrayatve śāstraṃ bādhakam ity amum
an-āśrita-śāstrayoḥ kasyacit parīkṣāyāṃ kaḥ prastāvo ’-prastuta-pakṣī-karaṇasya. nanu-bhūtaṃ viṣāṇaṃ na asti ity abhidhātari kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca ity uttarasya.
a-siddhas tatra kva kena kiṃ pratibadhyate, prastāvasya eva a-bhāvāt. tasmād dharmiṇaṃ
svayaṃ-śrutim aparaḥ prāha. tatra api vicāra- prastāvād eva āśrayaḥ prasiddhaḥ siddha iti na-āyātaṃ kṛtakatvaṃ pratibadhnāti. kṛtakatva- prastāve ca an-āgama-āśrayān na āgama-upanyāsaḥ.
iti. siddha-anta-upagama-nibandhaneṣu vicāra- prastāveṣu, anyathā abhyupagamya vicāra-a-yogāt.
śāstrayoḥ kasyacit parīkṣāyāṃ kaḥ prastāvo ’- prastuta-pakṣī-karaṇasya. nanu viśeṣasya sāmānya-prāk

PVin2_0006310
PVin3_0012909
PVin1_0002512
PVin2_0008208
PVin3_0011813
PVin1_0002311
PVin3_0001308
PVin3_0005004
PVin3_0005408
PVin2_0008003
PVin1_0000902
PVin1_0002102
PVin3_0009308
PVin1_0001909
PVin3_0009307
PVin1_0004011
PVin3_0010008
PVin2_0006404
PVin2_0009312
PVin1_0000303
PVin3_0000605
PVin3_0005106
PVin1_0003414
PVin3_0012311
PVin3_0012404
PVin3_0011701
PVin3_0011610
PVin3_0011804
PVin3_0011810
PVin3_0011702
PVin3_0011802
PVin3_0011808
PVin2_0009512
PVin3_0011805
PVin3_0011802
PVin3_0011812
PVin3_0012310
PVin3_0012009
PVin3_0011710
PVin3_0012405
PVin2_0009511
PVin3_0004713
PVin3_0011508
PVin3_0011511
PVin3_0012305
PVin3_0011509
PVin3_0012006
PVin3_0012303
PVin3_0012301
PVin3_0011610
PVin3_0012205
PVin3_0011611
PVin3_0012209
PVin2_0009601
PVin3_0011906
PVin3_0009503
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PVin1_0004008

320

prāṇi

-apekṣiṇo ’numeya-pratipattau tad-utpatteḥ prāk kāryam eva antya-kṣaṇa-an-antaratvāddeśa-antare ’-pūrva-vyakti-prādur-bhāve prāk tatra a-satas tat-sambandha-a-yogaḥ. tasmād-a-yogād ato ’py a-siddhir eva, yathā uktaṃ prāk. tatra ca pratyakṣe viṣaya-upalambhe samāpto
mandāḥ sva-bhāvam ūrdhvaṃ vyavasyanti, na prāk, darśane ’pi pāṭava-a-bhāvād iti tad-vaśena
a-kārya-kāraṇa-bhāve na sidhyati. uktaṃ hi prāk — na an-upalabdhāv a-kārya-kāraṇa-vedana-lakṣaṇam. sārūpyam apy a-tad-ātmanaḥ prāk paścād apy ātma-a-pracyuteś caitanyasya
viparyaya-siddhir vaiphalyam eva vā. yathā prāk sañjñinā abhisambandhād arthavac chabda-kāryam iti. prayatna-an-antaraṃ jñānasya prāk sato niyamena a-yogāt, prayatnasya āvaraṇaiti siddham. prayatna-an-antaraṃ jñānaṃ prāk sato niyamena na. tasya āvṛty-akṣa-śabdeṣu
kartuḥ sva-sattā-mātreṇa kṣepa-a-yogāt, prāg a-kartuḥ paścād api sva-bhāva-a-parāvṛtteḥ.
’n-antara-vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg a-janako buddher upayoga-a-viśeṣataḥ. satathā-vṛtter ātmani virodhāt, tad-rūpasya prāg a-darśanād abhilāpa-ābhoge ca viṣaya’-vyaktir a-nityatā iti cet, anya-dharmā ca prāg a-pracyuta-ātmā iti ca su-vyāhṛtam. etena
iti cet, na, ubhayos tulya-kālatvāt. a-sataḥ prāg a-sāmarthyāt sāmarthya-kāle ca kārya-puruṣa-ādayo ’py a-nityāḥ prasajanti. prāg anya-dharmaṇo ’-vyaktir a-nityatā iti cet,-vat. viṣayasya vijñāna-hetutayā upanidheḥ prāg upalambhaḥ paścāt saṃvedanasya iti cet, atatra api yadi tata eva siddhiḥ, sa prāg eva nirdiṣṭa iti pūrva-vat prasaṅgo vācyaḥ.
ca hetv-a-siddhyā eva tad-viruddha-siddhiḥ prāg eva nirdiṣṭā iti iyaṃ prayoga-bhedād daśatad an-ukte ’pi gamyate. na hi tasya prāg darśana-bhrāntiḥ, yā vacanena nivartyeta.
kam artham upanayanty apanayanti vā. yat prāg dṛṣṭaṃ tatra smṛtim ādadhati. sā kim a-śabda
-gamakatvāt. ekasya bhāve ’-vikala-kāraṇasya prāg-bhavato ’-bhāvād virodhaḥ, parasparaiti kuḍya-ādaya āvaraṇam ucyante. na prāg yogyasya pratibandhāt, tasya sva-bhāva-aiti cet, ardha-āvaraṇe ’py an-āvṛtatvāt prāg-vad asya darśana-prasaṅgaḥ. avayava-dvāreṇa
ātma-gatiḥ, kiṃ tarhi vidhi-mukhena eva prāṇa-ādaya ātmānaṃ gamayanti iti cet, kim idānīṃ
upayogaḥ. kathaṃ vā a-prasiddha-ātma-niyamāḥ prāṇa-ādaya ātmānaṃ vidadhati iti vaktavyam.
bhāve bhāva iti saṃśayaḥ. gamakā eva ātmanaḥ prāṇa-ādayaḥ, tad-vyatirekasya eka-antikatvād itytasmāt saṃśaya-hetur a-sādhāraṇaḥ. viśeṣataḥ prāṇa-ādayaḥ. viprakarṣād ātmano vṛtti-vyatireka-upayogino ’-bhāvasya vyāpty-a-siddheḥ. yadi prāṇa-ādayas tad-ātmatayā tad-utpattyā vā ātma-vyatirekasya vyāvṛtti-vyāptir a-siddhā. prāṇa-ādayo ’pi hi kvacid darśanād eva sad-aeka-antikatvād ity aparaḥ. vipakṣād eva hi prāṇa-ādayo nivartante, na sapakṣāt, a-sato
tad-upalabdhyā tatra saṃśayo yuktaḥ. prāṇa-ādy-a-bhāvena nairātmyasya vyāpter ātma-parokṣasya na sidhyataḥ. ke ca nir-ātmānaḥ prāṇa-ādy-a-bhāvena vyāptāḥ. ghaṭa-ādayaś cet,nir-ātmakānāṃ ghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy-a-bhāvena vyāptes tan-nivṛttau vyāpy-asyuḥ, te tan-nivṛttyā nivarteran. tadā prāṇa-ādy-a-bhāvo nairātmyaṃ vyāpnuyāt. tad-aa-bhāvena nairātmyasya vyāpter ātma-nivṛttau prāṇa-ādi-nivṛttir iti cet, na, a-pratibaddha-aāha — yadi na sa-ātmakaṃ jīvac-charīram, prāṇa-ādi-viraha-prasaṅgaḥ, nairātmyād ghaṭa-ādina sa-ātmakam. iti saṅgraha-ślokaḥ. na prāṇa-ādi-sambhavena nairātmya-vyāvartanād ātmaso ’parasya api tulya iti katham a-samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti iti ca asyavinā na sidhyataḥ. tan na ātma-avinābhāvī prāṇa-ādiḥ. tata eva na ātma-nivṛttāv asyahy evaṃ syād ity a-sādhāraṇa-anaikāntika eva prāṇa-ādiḥ. sādhāraṇam api khalu prameyatvam asyāt. na idaṃ nir-ātmakaṃ jīvac-charīram a- prāṇa-ādimattva-prasaṅgād iti. nir-ātmakānāṃ ghaṭa
kṛtakatvān nityaḥ, sa-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvāt, prayatna-anantarīyakatvān
yathā — sa-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād iti. na hi sa-ātmaka-an’-siddheḥ. tasmāj jīvac-charīra-sambandhī prāṇa-ādir an-ubhaya-ātmatā-bahir-bhāvāt tābhyāṃ
icchati, yathā vyatireka-a-bhāve ’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa-a-vyatirekī cedātmaka-an-ātmakābhyām anyo rāśir asti, yatra prāṇa-ādir varteta, ātma-vṛtti-vyavacchedābhyāṃ
iti saṅgraha-ślokaḥ. tulyaś ca śrāvaṇatvena prāṇa-ādir vyabhicāreṇa. na, tad-vyatirekasyauktam. astu nāma nir-ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ tad-bhāve ca nairātmya-vyāvṛttiḥ,ātma-pratiniyame hi tat-kārya-ātmatayā prāṇa-ādīnāṃ nairātmyena saha virodhaḥ syāt. saātmano vṛtti-vyatireka-a-siddhes tatra prāṇa-ādīnām api. artha-antarād a-kārya-bhūtād aa-sataḥ sapakṣād vyatirekaḥ sandigdhaḥ syāt prāṇa-ādīnām, ātmanaḥ sandehāt. ata eva vipakṣād
a-siddheś ca. na hi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś ca sidhyati, tasya upalambhaca a-dṛṣṭeḥ sandeha eva. nairātmyena prāṇa-ādīnām ukta-lakṣaṇasya virodhasya a-siddheḥ
-a-siddhau ghaṭa-ādīnāṃ nairātmya-a-siddheḥ prāṇa-āder a-nivṛttiḥ. abhyupagamāt siddham iti
gamayati ity uktam. buddhy-ādayo ’pi hi prāṇa-āder hetavo ghaṭa-ādau na santi. tasmāt-sāmānyaṃ vṛkṣa-puruṣayoḥ. yad-darśanāt prāṇy-antare mṛta-pratipattiḥ, tādṛśaṃ yadichoṣam ayaṃ taruṣu maraṇam āha. na ca īdṛśaṃ prāṇi-maraṇam iti na idaṃ taruṣu sidhyati. na hy
api śabda-gandha-rasa-viśeṣair a-bhinnaiḥ prāṇi-viśeṣāṇām aindriyakasya eva sukha-adarśanād an-ālokasya vā rūpasya kaiścit prāṇi-viśeṣair iti na tayor api saha-upalambha-

prāṇinām

PVin1_0001403
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PVin3_0008009
PVin3_0008102
PVin3_0008109
PVin3_0008108
PVin2_0005404
PVin1_0002510
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PVin1_0000106
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PVin3_0004707
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PVin1_0002410
PVin1_0003411
PVin3_0004704
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PVin1_0003401
PVin1_0004102
PVin3_0000110
PVin3_0003609
PVin3_0003212
PVin3_0000203
PVin3_0007810
PVin3_0007906
PVin3_0003305
PVin2_0004913
PVin2_0004808
PVin3_0003205
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PVin2_0004802
PVin3_0003401
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PVin3_0000207
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PVin3_0003702
PVin3_0000203
PVin3_0003004
PVin3_0000201
PVin1_0000502
PVin3_0003304
PVin3_0005306
PVin3_0008706
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321

prāyaśo

abhijalpā pratibhāsamānā pratyakṣā eva sarva- prāṇinām indriya-buddhir iti kim atra anyena-sambandhino deśa-antare ’-pūrva-vyakti- prādur-bhāve prāk tatra a-satas tat-sambandha-aeva avasara-prāptaṃ vakṣyāmaḥ. vyāvṛtti- prādhānya-sādhana-arthaṃ hetos trīn pakṣa-dharmānnitya iti. na, atra apy anvayasya a- prādhānyād iti cet, iha tu balavān anvayo-mātreṇa na sāmyena na prādhānyena gatiḥ. a- prādhānye ’py anvayasya vyatireka-vyāptāv asti,
tad asya na bhāva-mātreṇa na sāmyena na prādhānyena gatiḥ. a-prādhānye ’py anvayasya
parihartum. a-sati hetor a-pratiṣedhe vidhiḥ prāptaḥ, a-bhāva-vyatireka-lakṣaṇatvād asya. sāviṣayo ’sti iti ca viṣaya-upabhogaḥ prāptaḥ, tad-bhogasya a-pratyakṣatvād a-siddheḥ
tad ayaṃ vināśa-hetur a-bhāvaṃ karoti iti prāptam. tatra yady a-bhāvo nāma kaścit kāryaḥ
dvau. tac ca hetv-ābhāseṣv eva avasara- prāptaṃ vakṣyāmaḥ. vyāvṛtti-prādhānya-sādhana-viśeṣe kvacin na ghaṭa upalabdhi-lakṣaṇa- prāptasya an-upalabdheḥ, yadi hi syāt, upalabhyasyād eṣa doṣaḥ. na vā sati hetau, yukti- prāptasya avaśyaṃ parigraha-arhatvāt. na ca
na sarva-gataṃ sāmānyam, upalabdhi-lakṣaṇa- prāptasya tad-antarāleṣv an-upalambhāt. upalabdhi
pratikṣepād a-doṣa iti cet, na, nyāya- prāptasya sādhyasya vacanena nivartayitum ana aparaḥ. vyavahāraḥ sa ca a-satsu na iti prāptā atra mūkatā. satāṃ ca na niṣedho ’sti so
ca. upalambha-yogya-a-yogya-ātmanoḥ prāpti-parityāgayoḥ sva-bhāva-antara-utpatti-hāniiti kṛpayā tan-nītir uddyotyate. hita-a-hita- prāpti-parihārayor niyamena samyag-jñānahi idantayā sukha-duḥkha-sādhanayoḥ prāpti-parihārāya pravartate. na ayaṃ doṣaḥ,evam etat, iṣṭa-a-prāpteḥ. nanu viparyaya- prāptir api na eva asti. na vai viparyaya-prāptyā
-antarāleṣv an-upalambhāt. upalabdhi-lakṣaṇa- prāptir abhivyaktiḥ. a-bhedād eka-vyaktyā sarvatathā hi na prameyatva-ādiṣv api viparyaya- prāptir asti, cākṣuṣatve vā ko viparyayaḥ. ubhayavyāpta iti tad-abhyupagame ’paro niyata- prāptir iti dur-nivāraḥ. nanu tathā apy a-siddhir-lakṣaṇam ity anyasya api tat-sa-rūpasya tat- prāptir viśeṣo vā vācyaḥ. antaḥ-karaṇatva-ādayo
-avabhāsī, pāṇy-ādi-kampe sarvasya kampa- prāpteḥ. a-kampane vā cala-a-calayoḥ pṛthak-a-siddher dūṣaṇaṃ syāt. evam etat, iṣṭa-a- prāpteḥ. nanu viparyaya-prāptir api na eva asti.
a-bhāva-siddheḥ. nanu upalabdhi-lakṣaṇa- prāpteḥ sparśasya yukta eva pratiṣedhaḥ. na-prāptir api na eva asti. na vai viparyaya- prāptyā eva dūṣaṇam, kiṃ tarhi sādhana-sāmarthyaantaraṃ tarhi vijñānaṃ tulya-viṣayaṃ viṣayaḥ prāpnoti. kva tarhi idānīm ayam anubhavaḥ. nanv
kiṃ tarhi tad-upalambha-sattayā. sā ca a- prāmāṇikā na sattā-nibandhanān vyavahārān-vad iti, tad a-yuktam, anumāna-viṣaye vācaḥ prāmāṇya-a-bhāvāt. prāmāṇye vā na anumānapratyakṣa-anumāne vyākhyāte, dvayor api prāmāṇya-a-viśeṣāt. ekasya tal-lakṣaṇa-yoge ’piadhikaraṇe sati bhavati, yathā siddhe vacane prāmāṇya-itarayor anyonyam, siddhāyāṃ vā yoṣiti
prāmāṇyād a-doṣa iti cet, uktam atra āgama- prāmāṇya-cintāyām. na apy asya kaścid viśeṣaḥ
pramāṇasya pramāṇa-antareṇa bādhāyāṃ tasya a- prāmāṇya-prasaṅgāt. lakṣaṇa-yukte bādhā-sambhave
anyadā tena vyabhicāra iti su-vyavadātaṃ prāmāṇyam. a-bhāva-dharmaṃ tu bhāva-mātra-vyāpino
abhyupagamāt. sva-upagama eva tarhi prāmāṇyam ādadhad dharmiṇaṃ pratiṣṭhāpayati.
tu dvayor api tulya iti vastu-viṣayaṃ prāmāṇyam. tat punas trairūpyam anumeye ’tha tatvastu-rūpa-a-visaṃvādanam eva asya api prāmāṇyam, tat-pratibaddha-vastu-liṅga-apekṣaṇāc
pratijñā bādheta. pratiṣiddhaṃ ca āgamānāṃ prāmāṇyam. tasmād abhyupetya vicāreṣv ayaṃ doṣaḥ.
viśeṣo buddhi-pratibhāsa-kṛta iti tasya eva prāmāṇyaṃ yuktam. atha kā iyam artha-saṃvid yāiti saṅgraha-ślokāḥ. ata eva prāmāṇyaṃ vastu-viṣayaṃ dvayoḥ pratyakṣaeva tulya-kakṣatvāt. yadi hi tatra ekasya prāmāṇyaṃ syāt siddhir eva, na pratibandhaḥ,a-vācyatvāt. katham idānīṃ dvayor api prāmāṇyasya vastu-viṣayatve sāmānyasyaparaṃ prati sādhana-uktes tadā asya a- prāmāṇyāt tat-siddham a-siddham iti kathaṃ tataḥ
pravartate, anyathā a-sambaddha-pralāpasya a- prāmāṇyāt. tatra ca prakaraṇe bahavo ’rthā na-vivakṣayā a-pradarśita-pratidvandvinaḥ prāmāṇyād a-doṣa iti cet, asti nāma īdṛśasya
hetv-ādi-vaiyarthyāt. vacana-viśeṣasya prāmāṇyād a-doṣa iti cet, uktam atra āgamasāmyād ekam uktam. yathā ātmano ’- prāmāṇye vacanasya a-pravṛttiḥ, tathā śāstra-ananumāna-viṣaye vācaḥ prāmāṇya-a-bhāvāt. prāmāṇye vā na anumāna-pravṛttiḥ syāt, vacanaanumānaṃ pratikṣipati ity a-yuktam, tasya a- prāmāṇye vṛtti-vaiphalyāt. na ca śarīram eva
pramāṇakaṃ kathaṃ dharmiṇaṃ pratiṣṭhāpayati. prāmāṇyena abhyupagamāt. sva-upagama eva tarhi
na hy an-upakāry apekṣyata ity ukta- prāyam. tad-upakārasya ca artha-antaratve tasyaa-kiñcit-karatvena an-upakārakatvād ity ukta- prāyam. tasmāt sarva eva vastu-sambandhā-sva-bhāva-lakṣaṇatvād bhedasya ity ukta- prāyam. tasmād utpattes tat-kāraṇasya taj-jananatāṃ kaścit pratibanddhuṃ samartha ity ukta- prāyam. nanu yava-bīja-ādayo ’pi śāly-aṅkure
kṣaṇa-sthiti-dharmā a-nityatā ity ukta- prāyam. vacana-bhede ’pi dharmi-dharmatayā
yathā — pārtho dhanur-dhara ity ukta- prāyam. sa eṣa pakṣa-dharmas tridhā bhidyate —syāt. vipakṣasya api icchā-kṛtatvād ity ukta- prāyam. sādhya-vyatireke ca vipakṣe tad-vyatireko-vāg-vyavahāra-anumeyāḥ syuḥ. vyavahārāś ca prāyaśo buddhi-pūrvam anyathā api kartuṃ śakyante,prāyā

PVin3_0003109
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PVin2_0004906
PVin3_0010407
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PVin2_0009503
PVin2_0004604
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PVin2_0007309
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PVin1_0000814
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PVin3_0011008
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322

phalaṃ

eva śāstra-dṛṣṭeṣv artheṣu virodha-udbhāvana- prāyā cintā. yac chāstraṃ vastu-bala-pravṛttenayataḥ sidhyet. tathā saṃsthānam api, yādṛśaṃ prāsāda-ādi-bhedeṣv anuvṛttimad buddhi-pūrvakaṃ
dvayor a-paśyaṃs tayor a-virodha-darśitayā prāha iti sambhavo viruddha-a-vyabhicāriṇaḥ.
dharmi-parigraha-arthāṃ svayaṃ-śrutim aparaḥ prāha. tatra api vicāra-prastāvād eva āśrayaḥ
vāda-udāharaṇam. udāharaṇa-diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ pratijñā-artha-eka-deśo ’-siddha
na buddhim iti ślāghanīya-prajño devānāṃ priya iti. na artha-jñānaṃ buddher liṅgam, kiṃna sambhavati ity a-skhalita-prajño devānāṃ priyaḥ, yas tad-viṣayaṃ pratiṣedhaṃ na icchaty aeva prathamam ucyeta, na parikleśito devānāṃ priyaḥ syād iti. viruddha-a-vyabhicāry api
aṅgī-kṛta-sambandhaṃ dravyam api na iti cet, priyam anuṣṭhitam. yadi idam eva prathamam ucyeta,
tasya api a-viśeṣe ’pi bāhyasya viśeṣāt prīti-tāpayoḥ. bhāvanāyā viśeṣeṇa na artha-rūpāḥ
tatra api saṃvedanam eva ekam āntaraṃ prīti-paritāpa-rūpaṃ paśyāmaḥ. na ca asya ayam
syuḥ, śabda-ādy-a-viśeṣe bhāvanā-viśeṣāt prīti-paritāpa-viśeṣo na syān nīla-ādy-ābhāsa-arhaṃ pratipitsavo hi kiñcit parīkṣante prekṣā-pūrva-kāriṇaḥ, na vyasanitayā. na caāgamam an-āgamaṃ vā pravṛtti-kāmo ’nveṣate prekṣā-pūrva-kārī, na vyasanena. tasya puruṣadiṅ-mātra-darśanam etat. atra udāharaṇam — pretya a-sukha-prado dharma iti. dharmiupanidhāyakaṃ liṅgam iti sāmānya-viṣayaṃ proktam, tato bheda-a-pratiṣṭhānāt, na vastupariccheda-ātmatā ātmani. sā yogyatā iti ca proktaṃ pramāṇaṃ sva-ātma-vedanam. ity antara-vastu-mātra-prasādhanāt. sāmānya-viṣayaṃ proktaṃ liṅgaṃ bheda-a-pratiṣṭhiteḥ. yatiti sā eva iṣṭa-vastu-sva-bhāva-anukarṣiṇī proktā syāt. tat kim eṣāṃ paraspara-viraheṇa. sā-a-bhāve ’-bhāvāt. kāruṇikasya api niṣ- phala ārambho viparyāsād iti cet, na, para-dhūma-janana-vat. tathā hi sva-kāraṇasya phala-utpādanaṃ praty ābhimukhyena vinā na rasaḥ.
vastv eva cintyate hy atra pratibaddhaḥ phala-udayaḥ. na hi śabda-arthaḥ sann a-san vāa-siddhiḥ siddhiś ca veditavyā, anyeṣāṃ hetu- phala-bhāva-a-bhāva-virodha-a-siddheḥ. dṛśyasya-viśeṣād eka-śākhā-prabhavatvād vā, upayukta- phala-vat. atra apy upayukta-vyatirikta-pakṣītat sva-artham anumānam. pratyakṣa-vad asya phala-vikalpo vijñeyaḥ. tad etad a-tasmiṃs tad’py arthe phalasya an-antarya-a-bhāvād a-tat- phala-sādharmyāt tad-viparyāsa eṣaḥ. vyavahitānām
tatra yathā-lakṣaṇam eva iyaṃ meya-māna- phala-sthitiḥ. a-vibhāgo ’pi buddhy-ātmā
punar a-sati bāhye ’rthe pramāṇa-prameya- phala-sthitiḥ. uktam atra – yathā-darśanam iyaṃdṛśyate. yathā-anudarśanaṃ ca iyaṃ meya-māna- phala-sthitiḥ. kriyate ’-vidyamānā api grāhya-vedanam. iyaṃ sarvatra saṃyojyā māna-meya- phala-sthitiḥ. tatra apy anubhava-ātmatvāt te-udbhūtaṃ bādhante ’rthaṃ na laukikam. tat- phalo ’-tat-phalaś ca artho bhinna ekas tatas
iti pramāṇaṃ pratyakṣa-vat. a-sattā-niścaya- phalo ’n-upalambhaḥ a-sad-vyavahāra-pravartana’n-upalambhaḥ a-sad-vyavahāra-pravartana- phalo ’n-upalambhas tad-a-vyabhicārī, siddhe’-saj-jñāna-śabda-vyavahāra-pravartana- phalo ’pi, viṣaya-darśanena prasiddhasya-bhāvaḥ saj-jñāna-śabda-vyavahāra-pratiṣedha- phalaḥ, upalabdhi-pūrvakatvāt teṣām. anyaḥ
bādhante ’rthaṃ na laukikam. tat-phalo ’-tat- phalaś ca artho bhinna ekas tatas tataḥ. tais-pūrvakatvāt teṣām. anyaḥ pravartana- phalas tan-nimittasya darśanāt. pūrvakaḥ punar anpravṛtter buddhi-pūrvatvāt so ’-pravṛtti- phalo mataḥ. so ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣa
vyavaharan prakāmam āsādita-vidyā-āśrama- phalaḥ, yaḥ strī-śūdra-sādhāraṇam api vivekaṃ na
na artha-upayogo ’n-antara-vyāpāra- phalaḥ syāt. ataś ca yaḥ prāg a-janako buddher-a-bhāva-bhāvābhyāṃ sad-vyavahāra-pratiṣedha- phalatvaṃ tulyam, ekatra saṃśayād anyatra
pratīteḥ. prathamā tv atra pramāṇam, niścaya- phalatvāt. tad-bhāva-mātra-anvayini sva-bhāvoviparyāsād iti cet, na, para-arthasya eva phalatvena iṣṭatvāt, tal-lakṣaṇatvāc ca phalasya.
uktam atra —tad-an-ākṣepe kiṃ sādhana- phalam, an-iṣṭaṃ ca iti. yadi ca na viṣayī-kṛtam
bhāvanā-pariniṣpattau tat sphuṭa-a-kalpa-dhī- phalam. ity antara-ślokāḥ. tathā hy a-śubhaprameya-adhigatiḥ. sā hi jñānam, tac ca phalam iti kim idānīṃ pramāṇam. yata iyaṃ prameya
tadā anya-saṃvido ’-bhāvāt sva-saṃvit phalam iṣyate. yeṣāṃ buddhir eva upadarśitacintāyāṃ tādātmyād artha-saṃvidaḥ sva-saṃvit phalam ucyate. tathā avabhāsamānasya tādṛśo
anyasya saṃvedyasya a-bhāvāt sva-saṃvedanaṃ phalam, tat-sva-bhāvatvād artha-pratipatteḥ. yaditasya ātma-bhūtā eva tena na artha-antaraṃ phalam. dadhānaṃ tac ca tām ātmany artha-hetutva-vacanāt. kiṃ punar asya pramāṇasya phalam. prameya-adhigatiḥ. sā hi jñānam, tac ca
yuktam. atha kā iyam artha-saṃvid yā pramāṇa- phalam. yad eva idaṃ pratyakṣaṃ prativedanam.
eva asti iti. kiṃ hy asya avadhāraṇasya phalaṃ yadi na vipakṣe ’stitvaṃ vyavacchidyeta.
-sva-saṃvedanam eva artha-niṣpattes tad eva phalaṃ yuktam. na hy arthasya yathā-sva-bhāvaṃ
bhavann a-nityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, a-hetu-phalasya a-sambandhāt’pi tasya artho ’yaṃ pratīyate. vyavaccheda- phalaṃ vākyaṃ yataś caitro dhanur-dharaḥ. pārtho
iti cet, kim idānīṃ nairātmyād vyatirekasya phalam. sa hi tatra a-sambhavan sva-sambhavena
sattvam eva na anvayi ity udāharaṇam evam- phalam. saṅketa-āśrayāḥ śabdāḥ, sa ca icchā-mātra-apekṣasya kārya-ākṛti-virodhataḥ. kādācitka- phalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam. iti

phalaṃ

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323

bahulaṃ

vyavacchedya-a-bhāvād avadhāraṇasya kiṃ phalaṃ syāt. an-avadhāraṇe ca vākyasya-saṃvidi. iti sā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit. grāhaka-ākāra-saṅkhyātāeva kāryato draṣṭavyā. ata eva na pramāṇa- phalayor viṣaya-bhedaḥ. sva-bhāva-cintāyāṃ
na hy anvaya-vyatirekābhyām anyo hetu- phalayos tad-bhāvaḥ. tathā yukta-upalambham an-sambhave sādhyatvena eva nirdeśya iti idaṃ phalavat syāt. svayaṃ-siddhasya dharmiṇaḥ
sāmagrī yā a-vyavahitā kārya-utpatteḥ, sā phalavaty eva. sā eva tatra aṅkura-hetuḥ, pūrvaḥ
na vinaśyed api. na hy avaśyaṃ hetavaḥ phalavantaḥ, vaikalya-pratibandha-sambhavāt.
anyo vā dharmo hetuḥ phalaṃ vā syāt, a-hetu- phalasya a-sambandhāt tatra bhāva-anumānasya aabhyudaya-hetutā iti. pratyakṣe ’py arthe phalasya an-antarya-a-bhāvād a-tat-phaladhetoḥ sva-bhāva-pravibhāgaḥ. tad-a-bhāvāt phalasya api na asti ity a-samānam. nanv idam apypaścād bhavan kathaṃ tasya hetuḥ syāt. phalasya api para-upaskāra-apekṣiṇo na avaśyaṃ
eva phalatvena iṣṭatvāt, tal-lakṣaṇatvāc ca phalasya. vaktary ātmani rāga-ādi-darśanena
yathā āmalakyaḥ kṣīra-avasekena madhura- phalā bhavanti, na ca evaṃ bahulaṃ dṛśyante. tenabhāvād a-bhāvataḥ. sā iyam a-bhāva-niścaya- phalā vyatireka-sādhany an-upalabdhir yadā svayam
sattveṣu vikalpa-ādir na sidhyati. a-niścaya- phalā hy eṣā na alaṃ vyāvṛtti-sādhane. ādya-viparyāsa eṣaḥ. vyavahitānām api hi hetoḥ phalānām utpatti-darśanān mūṣika-alarka-viṣacheśavad vyabhicāri kim. yathā pakvāny etāni phalāny evaṃ-rasāni vā rūpa-a-viśeṣād eka-śākhāa-sambhavāt. tatra paścād bhāvān na hetutvaṃ phale ’py eka-antatā kutaḥ. sa hi niṣpanne bhāvenīla-itara-kusumayor iva sūryayoḥ, kvacit phale vandhya-itarayor iva karkoṭakayoḥ, kvacidsukha-ādi-nīla-ādy-ākārayor a-nānātvāt kaṃ bata ayam āśritya hetuṃ bheda-a-bhedauayaṃ kuṇḍa-bhūtala-ādīnām apy ādhāra-bhāvo badara-udaka-ādiṣu janana-śaktir eva. tasmādtu bhinnam, a-śubha-abhinandinaḥ pratisandhi- bandhāt. ata eva a-viparyāsa-udbhavā sā na doṣaḥ.
eva ca ādau svataḥ sutau dvau janayāṃ babhūva. iti yathā. tasya sādhya-sa-jātīya’sya pramāṇasya vṛttiḥ. tan na etad vastu- bala-āyātaṃ kṛtakatvaṃ pratibadhnāti. kṛtakatva’-pakṣaḥ kṛtako ’-nitya iti, kiṃ tarhi vastu- bala-āyātā eva khalu vyāptiḥ pramāṇair
-ānantaryaṃ ca sva-tantrasya na syāt. tad- bala-utpattau ca tasya eva tatra sāmarthyam iti
tasya a-bhāvāt. tasmād ayaṃ pramāṇa-antara- bala-utpanno ’n-akṣa-liṅga-āśrayo ’n-upalambha-grahe duḥkha-viśeṣa-darśana-mātreṇa abhyāsa- bala-utpādinī bhavaty eva karuṇā. tathā hi dharmaspaṣṭa-pratibhāsaṃ nir-vikalpakaṃ ca bhāvanā- bala-niṣpannam iṣyate. astu nāma bhāvanā-balena
viruddha-a-vyabhicārī. tad ayam abhyupagama- bala-pravṛttaḥ. ācāryeṇa punar diṅ-mātraca anyo ’-vyabhicārī. tasmād a-vastu-darśana- bala-pravṛttam āgama-āśrayam anumānam āśritya tad-udbhāvana-prāyā cintā. yac chāstraṃ vastu- bala-pravṛttena pramāṇena sva-vacanena ca acet, iha tu balavān anvayo vyatirekaś ca dur- balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe ca kvacid aāntarāḥ sukha-ādayaḥ saṃvedanāś ca. bhāvanā- balataḥ spaṣṭaṃ bhaya-ādāv iva bhāsate. yajapy anvayasya a-prādhānyād iti cet, iha tu balavān anvayo vyatirekaś ca dur-balaḥ, hetoḥ
siddhā tādṛśo ’mbhasa ādhārād utpattiḥ. balākā api vṛttes toya-samāśrayāt. kāryaṃ tasyakāryaṃ tasya ity anuvartate. toya-āśritā hi balākāyā vṛttiḥ. tataḥ śarīra-sthitiṃ
prakaraṇair icchā bhavet sā gamyate ca taiḥ. balāt tava icchā iyam iti vyaktam īśvara-ceṣṭitam.
’n-anvayeṣu na sidhyati. sidhyaṃś ca balād anvayam āpādayati, pratiṣedha-niṣedhasya
api viparīta-anubhava-pratiṣiddha-vṛttiṃ balād asti iti sādhayann adhyakṣa-viruddhamtāṃ pratirundhāno bādhyate. tad-yogyatā- balād eva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity-anvaya-bhājo hi bhedān ayaṃ sāmānya-darśana- balena anvayan katham an-upalakṣako nāma. na hi
siddhyā tasya samāśrayāt. bādhanāt tad- balena uktaḥ śrāvaṇena akṣa-gocaraḥ. ity antaravyāpārān kartuṃ samartham, sannihita-viṣaya- balena utpatter a-vicārakatvāt. vicārakatve ca
yukto rasa-ādaya iva parasparam. na api tad- balena udīyamānaṃ vijñānam artha-antaram
yadi hi tasya kvacit sidhyet, siddhaṃ vastu- balena tat, pratīti-siddha-abhyupagame śaśiny apy
tasmāt kasyacit pratyakṣatāyāṃ tat-pramāṇa- balena dvau vikalpau bhavataḥ — idam upalabhe ,eva bhavati, atiprasaṅgāt. na ca upagama- balena sapakṣa-a-sapakṣau vyavasthāpya pramāṇa-bala-niṣpannam iṣyate. astu nāma bhāvanā- balena spaṣṭa-ābham, nir-vikalpakaṃ tu katham.
-pralāpasya a-prāmāṇyāt. tatra ca prakaraṇe bahavo ’rthā na avaśyaṃ nirdeśyāḥ, yathāsva-lakṣaṇa-pratiṣedhāt, sādhya-dharmi- bahir-bhāvāc ca ity uktam. tāny api kenacil-sambandhī prāṇa-ādir an-ubhaya-ātmatā- bahir-bhāvāt tābhyāṃ na vyatiricyate. na tatra
vyavasthāpayati, yatas tad-viśeṣa- bahir-bhāvād a-pramāṇam anumānaṃ syāt. ekaan-ubhaya-pratipatti-saṃśaya-rūpā sā ubhaya- bahir-bhāve syāt, antar-bhāve katham a’py ubhaya-vyāvṛtter niścaya-a-yogāt, ubhaya- bahir-bhūtasya a-bhāvāt. ubhayor ekatra bhāve ca-bhedasya darśanāya pṛthak-kṛtā. anumāna-a- bahir-bhūtā pratītir api pūrva-vat. ity antara-pradarśana-arthaṃ pṛthak-kṛto ’numānād a- bahir-bhūto ’py abhyupāyaḥ, bādhana-abhyupagamāt.
eva ca ācāryair avayavi-pratiṣedha-ādiṣu bahu-mukhair upanyāsair ekatva-an-eka-vṛttyor
avasekena madhura-phalā bhavanti, na ca evaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ vaktum

bahulaṃ

PVin2_0009204
PVin2_0007704
PVin1_0003409
PVin2_0006910
PVin1_0003407
PVin2_0009903
PVin3_0002302
PVin2_0009812
PVin3_0010708
PVin3_0006501
PVin2_0009811
PVin2_0006306
PVin2_0009903
PVin2_0009507
PVin3_0003005
PVin3_0003303
PVin3_0003402
PVin3_0003403
PVin3_0010303
PVin3_0003204
PVin3_0006508
PVin3_0002302
PVin3_0003710
PVin3_0003107
PVin3_0003504
PVin3_0004103
PVin3_0010509
PVin3_0003208
PVin3_0006409
PVin3_0002604
PVin3_0002107
PVin3_0010709
PVin3_0002110
PVin3_0007901
PVin3_0003808
PVin3_0004008
PVin3_0003401
PVin3_0006611
PVin3_0002703
PVin3_0006507
PVin3_0006701
PVin2_0009615
PVin3_0000207
PVin3_0002602
PVin3_0002309
PVin3_0002308
PVin3_0009708
PVin3_0002304
PVin3_0000509
PVin2_0009507
PVin2_0005516
PVin3_0007809
PVin3_0004006
PVin3_0002907
PVin3_0003307
PVin3_0002908
PVin3_0006611
PVin3_0003201
PVin2_0007107

324

bādhā

sthālī-taṇḍula-pāka-vat. na hi bahulaṃ pāka-darśane ’pi sthāly-antar-gata-ādīnāṃ keṣāñcin nityatā api syāt. yady api bahulaṃ vināśa-kāraṇāni santi, teṣām api svaiti yuktam, eka-rūpasya bāhulya-virodhāt. bahuṣu ca tathā-vidho na asti iti na tayoḥ
vipramoṣayor a-pratipatteḥ, sandehe sandehād bahuṣu darśane ca, ekatra draṣṭur a-bhāvāt, punarekaś ca ayaṃ jñāna-sanniveśī iti na ca bahūni rūpāṇi sañcitāni tathā pratibhānti iti-bhāva-a-bhāvāt. bhrānti-nimitta-a-bhāvāt, bādhaka-a-bhāvād bhrānty-a-siddheḥ. puruṣeṣu
saṃsthitiḥ. ity antara-ślokāḥ. tasmāt sādhya- bādhaka eva viruddhaḥ. a-bādhya-bādhakayor ekataḥ
vairāgya-a-dṛṣṭer a-dṛṣṭena ca bādhya- bādhaka-bhāva-a-siddheḥ, rāga-ādy-a-vyabhicāri’-darśane ’pi na sidhyati, sandehāt. bādhaka-bhāve hy apara-a-bhāvo niścīyate. na ca aiha dhūmo ’n-agner iti. pratiṣedhya-artha- bādhaka-rūpa-upanyāsena vā prayujyate, yathā —anyasya api sambhavād a-sambhava-anumāne ca bādhaka-hetv-a-sambhavāt, vairāgya-a-dṛṣṭer akārya-ārambha-a-niyamān na avaśyaṃ śīta- bādhako ’gniḥ, yatas tad-a-bhāvo gamyeta.
-a-siddheḥ. puruṣeṣu viśeṣa-darśanasya bādhakatvād a-samānaṃ para-bhūtasya ca vākyaapy a-bhāva-niyama-a-bhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a-vṛtta-bādhane sarvatra an-āśvāsaḥ.
vicārasya iti prastāva-āśrayatve śāstraṃ bādhakam ity amum arthaṃ vaktuṃ sva-vacanena asyaśāstraṃ pratiṣṭhāpayati, tatas tad bādhakam iti. tat tarhi śāstram a-pramāṇakaṃ
tena upagamāt pramāṇaṃ sarva-vastuṣu śāstraṃ bādhakam eva iti cet, kathaṃ punar upagama-akathaṃ punar upagama-a-viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti yat kiñcid etat. puruṣa
atra api viśeṣaṇa-upādānam iṣṭasya eva bādhakam. na hi tasya a-sattā-an-abhyupagama itara
tayor yasya pramāṇam asti, tad aparasya bādhakaṃ bhavati. anyathā kathaṃ pratijñāṃ tulya-dhruva-bhāva-vat. pramāṇaṃ vā yadi tattve bādhakaṃ syāt tal-liṅgena api virodhaḥ, yathā sasādhya-bādhaka eva viruddhaḥ. a-bādhya- bādhakayor ekataḥ siddhir a-viruddhā api śāstraca asyā nivedayiṣyāmaḥ. tad evaṃ pramāṇe bādhake bruvāṇas tato niścayam āha. tataḥ sasā vyavasthā snāna-ādīnāṃ pāpa-śodhana-vādaṃ bādhate, nidāna-a-praśamanena nidānino ’khalv api virodhinaṃ pratijñā-arthaṃ bādhate, puruṣa-icchā-anurodhino ’rtheṣv a-śakyaasti iti bruvāṇaḥ pada-artha-vyavasthāṃ bādhate. sattva-rajas-tamasāṃ caitanyasya ca evaṃ-utthatayā dhvaniḥ. pakṣa-aṅgatve ’py a- bādhatvān na a-siddhir bhinna-dharmiṇi. yathā-kṛto ’numānād a-bahir-bhūto ’py abhyupāyaḥ, bādhana-abhyupagamāt. anyathā atiprasaṅgaḥ syāt,
prayogeṣu sva-rūpaṃ vā prayujyate. artha- bādhana-rūpaṃ vā bhāve bhāvād a-bhāvataḥ. sā iyampakṣa-lakṣaṇaṃ teṣv a-pakṣatā. nirākṛte bādhanataḥ śeṣe ’-lakṣaṇa-vṛttitaḥ. dṛṣṭer
cikīrṣoḥ sa hi kālaḥ syāt tadā śāstreṇa bādhanam. tad-virodhena cintāyās tat-siddhaca a-viruddha-lakṣaṇam atīndriyaṃ su-jñāna- bādhanam. tan na vyāpti-siddhiḥ sarvo vaktā atatra api sādhya-dharmasya sambaddhasya eva bādhanam. parihāryaṃ na ca anyeṣām an-avasthātal-lakṣaṇam eva dūṣitaṃ syād ity uktam. a- bādhanasya api lakṣaṇatve tasya a-niścayatathā na vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. atra api loke karpūra-rajata-ādiṣu
’-vācya-rūpatvāt siddhyā tasya samāśrayāt. bādhanāt tad-balena uktaḥ śrāvaṇena akṣa-gocaraḥ.
eva, na pratibandhaḥ, pramāṇena a-pramāṇasya bādhanāt. tena upagamāt pramāṇaṃ sarva-vastuṣu
-lakṣaṇatayā eva virodhaḥ, a-niyamena niyama- bādhanāt. pramāṇaṃ pratiyoginaṃ sādhayati, bādhā-hetvor ukto veditavyaḥ, yathā-sādhyam a- bādhanāt. yathā ākāśa-guṇatva-eka-artha-samavāyyvā virodhaḥ, nitya-a-nityatva-vat. pramāṇa- bādhanād vā api sa-apekṣa-dhruva-bhāva-vat.
bādhā punas tata eva iti na pramāṇa- bādhanād virodhaḥ. satyam, virodhi-vyāptena api
tad-a-bhāvaṃ na gamayet. pramāṇa-antara- bādhanān na ubhaya-vyavacchedaḥ. anyonyaiti na para-upagatena sādhanam. tad-āgama- bādhanāya paraṃ prati sādhana-uktes tadā asya asaha a-nirākṛtena iṣṭa-śrutir a-vyāpti- bādhanī. sādhya-abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣviha eva bhavati, na anyatra iti cet, bādhanīya-arthasya śāstrasya upagamād anyatra apy
cet, astu, viṣaya-antare ’pi kiṃ na bhavati. bādhanīya-dharmaṇo dharmiṇo ’bhidhānād iha eva
ca śāstrasya anumāne. pramāṇena eva bādhane tad-bhāva-pramāṇa-a-pratītau vā kim’pi tulyā iti viruddhaḥ syāt. tena tatra eva bādhane bhavati, na anyatra iti cet, na, hetoḥ
parigraha-arhatvāt. na ca abhyupagamo yukti- bādhane samartha iti vakṣyāmaḥ. abhyupagata-eka-a-bhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a-vṛtta- bādhane sarvatra an-āśvāsaḥ. vyatirekas tu siddha-āśrayam upāgatāḥ. an-ādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ na laukikam. tat-phalo ’-tat-kuryāt. na ca anumāna-viṣaye pratyakṣa-ādi- bādhā asti, pramāṇasya pramāṇa-antareṇa bādhāyāṃ
a-pratyakṣatva-siddhitaḥ. pratikṣepe ’py a- bādhā iti śrāvaṇa-uktyā prakāśitam. sarvathā ’hetu-vyāpāra-viṣayaḥ. anumānasya bhedena sā bādhā uktā catur-vidhā. sā iyaṃ pakṣasya bādhā
chāstra-virodhaḥ. tataḥ pratibandha eva, na bādhā. kas tarhi idānīm anayor bhedaḥ. na kaścit.
sā bādhā uktā catur-vidhā. sā iyaṃ pakṣasya bādhā catur-vidhā darśitā tridhā-anumānaṃ bhittvā.
-bādhanāt. pramāṇaṃ pratiyoginaṃ sādhayati, bādhā punas tata eva iti na pramāṇa-bādhanāda-tad-ālambane vastuni viruddha-uktāv api na bādhā, pratibandhas tu syāt, dvayos tulya-vṛttitvaṃ śabdānāṃ tatra dṛśyate. na yukti- bādhā yatra asti tad-grāhyaṃ laukikaṃ yadi.

bādhā

PVin2_0009505
PVin2_0009702
PVin2_0009704
PVin3_0007810
PVin2_0009703
PVin3_0003102
PVin1_0001414
PVin3_0000501
PVin3_0003512
PVin3_0002702
PVin3_0007810
PVin3_0003409
PVin3_0002303
PVin3_0002208
PVin3_0002601
PVin2_0007108
PVin3_0003110
PVin3_0002101
PVin3_0003205
PVin2_0009812
PVin3_0002302
PVin3_0003908
PVin3_0002011
PVin2_0009401
PVin3_0012609
PVin3_0003508
PVin3_0002512
PVin3_0000209
PVin2_0005407
PVin2_0004510
PVin3_0010602
PVin1_0003408
PVin3_0002403
PVin2_0005504
PVin1_0004309
PVin1_0004311
PVin3_0004604
PVin1_0002301
PVin1_0004303
PVin1_0003801
PVin1_0003611
PVin1_0004304
PVin3_0001309
PVin2_0007803
PVin1_0002115
PVin2_0007711
PVin2_0008809
PVin2_0008805
PVin2_0008804
PVin1_0001901
PVin2_0007805
PVin2_0006808
PVin2_0006808
PVin2_0007807
PVin1_0003701
PVin1_0001707
PVin1_0003805
PVin3_0011906
PVin3_0011907

325

buddhy’sti iti kathaṃ vyabhicāraḥ. pratyakṣa- bādhā-śaṅkā-vyabhicāra ity eke. na, pakṣī-kṛtana tarhi idānīm a-darśanaṃ pramāṇam, bādhā-sambhavāt. tathā anyatra api pramāṇa-antara-antara-bādhā sambhāvyeta. lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād iti
tasya a-prāmāṇya-prasaṅgāt. lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād ity-sambhavāt. tathā anyatra api pramāṇa-antara- bādhā sambhāvyeta. lakṣaṇa-yukte bādhā-sambhavesnāna-ādir a-dharma-śodhana iti na abhyupeta- bādhā. sarveṣām a-dṛṣṭa-pratipatti-śāstrāṇām evamyena indriya-jñānasya vikalpa-upagame bādhā syāt. sa eva tāvad ayaṃ vikalpaḥ saṃvidita
a-siddhir hetoḥ pratijñāyāś ca abhyupeta-ādi- bādhā, svayam abhyupagama-antara-avasthānāt. na,
arthena apodyate, na sa pakṣa iti. tata eva bādhā-hetor a-sādhāraṇatvam, kvacid a-candre ’-saṃsṛṣṭasya iṣṭasya apy a-sādhyatvam, tad- bādhāyāṃ ca a-doṣaḥ pakṣa-hetvor ukto veditavyaḥ,-ādi-bādhā asti, pramāṇasya pramāṇa-antareṇa bādhāyāṃ tasya a-prāmāṇya-prasaṅgāt. lakṣaṇa-vacanena darśanīyaḥ. sa ca yathā pramāṇa- bādhāyāṃ na sambhavati, tathā ekatra viruddhayorekataḥ siddhir a-viruddhā api śāstra- bādhāyāṃ yadi viruddhā iṣyate, sā anya-viṣaye ’pi
artho ’-vyabhicāreṇa sādhayan. kasyacid vāda- bādhāyāṃ sva-bhāvān na nivartate. prapadyamānaś
svayaṃ-nipāta-rūpa-ākhyā vyatirekasya bādhikāḥ. saha a-nirākṛtena iṣṭa-śrutir a-vyāptiyadi. gṛhyate vāta-putrīyaṃ kiṃ na yuktyā na bādhitam. āgama-artha-āśrayā yuktir atyakṣeṣu na-bala-pravṛttena pramāṇena sva-vacanena ca a- bādhitaṃ dṛśya-a-dṛśyayor viṣayayoḥ, tad grāhyam
bādhyate. a-nāntarīyake ca arthe bādhite ’nyasya kā kṣatiḥ. uktaṃ ca na āgamavā yathā-artham apeta-yuktikā pratijñā bādheta. pratiṣiddhaṃ ca āgamānāṃ prāmāṇyam.
-a-sambhavāt, vairāgya-a-dṛṣṭer a-dṛṣṭena ca bādhya-bādhaka-bhāva-a-siddheḥ, rāga-ādy-atasmāt sādhya-bādhaka eva viruddhaḥ. a- bādhya-bādhakayor ekataḥ siddhir a-viruddhā api
vā pāramārthikam. śabdānāṃ pratirundhāno na bādhyas tena varṇitaḥ. tasmād viṣaya-bhedasya
vadann a-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate. a-nāntarīyake ca arthe bādhite ’nyasya
a-darśanaṃ tu darśana-a-bhāvaḥ. sa darśanena bādhyate. tad-a-bhāve tu siddha eva ity
vyavasthāpayan na cet sva-viṣaye pareṇa bādhyate. tad asya pramāṇa-lakṣaṇam asti iti
bhūtayā vā śabda-yogyatayā tāṃ pratirundhāno bādhyate. tad-yogyatā-balād eva vastuto ghaṭito
-ādi-virodha-vat. hetv-ādi-lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam. ucyate parihāra
tat-siddham iti cet, kasya ka āgamaḥ. bādhyamānaś ca pramāṇena sa katham āgamaḥ.
’pi san. vastv-a-bhāvas tu na asti iti paśya bāndhya-vijṛmbhitam. nivṛttir yadi tasmin na-antaram apekṣante. satyam etat, tathā api bāla-vyutpatti-nimitto ’yam ārambhaḥ. yathā-vastu
tad-āśrayasya vā sandehe ’-hetuḥ, yathā bāṣpa-ādi-bhāvena sandigdho bhūta-saṃhāto ’gnitathā pratibhānti iti yuktam, eka-rūpasya bāhulya-virodhāt. bahuṣu ca tathā-vidho na asti
nivartayitum a-śakyatvāt. pakṣa-lakṣaṇa- bāhya-arthaḥ svayaṃ-śabdo ’pi na arthaṃ kañcana
śabda-arthaṃ bhāva-a-bhāva-samāśrayam. a- bāhya-āśrayam atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam.
a-bhinnaḥ, tato bhinnam asti iti kutaḥ. bāhya-siddhiḥ syād vyatirekataḥ. satsu samartheṣu
kāraṇa-antara-vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ syāt, yady atra kaścid upādānaca iti. tadvatāṃ tat-saṅgrahād iti prabheda- bāhyasya a-bhāvam āha, yam ayaṃ vastu-dharmas-khyātir ity aparaḥ. tasya api a-viśeṣe ’pi bāhyasya viśeṣāt prīti-tāpayoḥ. bhāvanāyāsva-ātma-vedanam. ity antara-ślokāḥ. bāhye ’py arthe tato ’-bhedo bhāsamāna-artha-tadity antara-ślokau. kathaṃ punar a-sati bāhye ’rthe pramāṇa-prameya-phala-sthitiḥ. uktam
pratividito bhavati. vidyamāne ’pi hi bāhye ’rthe yathā-sva-saṃvedanam eva artha’-bhedo bhāsamāna-artha-tad-vidoḥ. saty api bāhye ’rthe saha-upalambha-vedanābhyāṃ
sva-rūpa-mātra-arthavat. arthavac ca. tato bāhyena arthena arthavattvam an-iṣṭaṃ syāt. tathāsamartha ity ukta-prāyam. nanu yava- bīja-ādayo ’pi śāly-aṅkure janye ’n-apekṣāḥ, tada-tad-rūpa-hetu-jā a-tad-rūpāḥ, yathā śāli- bīja-ādibhyas tat-prasavās tad-anyebhyo ’nya iti,keṣāñcit kvacin na avaśyaṃ tad-bhāvaḥ, bhūmi- bīja-udaka-sāmagryām api kadācid aṅkura-antatra rūpa-bhedo ’pi, yathā tayor eva bīja-kanda-udbhavayoḥ. tad yato yādṛśaṃ dṛṣṭam,-bhedo hetu-sva-bhāva-bhedāt, yathā kadalī bīja-kanda-udbhavā. sphuṭam eva tādṛśaṃ bhedaṃ
tatra api tathā-abhidhāne ’py asty eva sva- bīja-prabhavāt sva-bhāva-bhedo hetu-sva-bhāva-dharmo hy eṣa yad anubhavaḥ paṭīyān smṛti- bījam ādhatte, tādṛśa-darśanād asya prabodho
sva-bhāvo na asti yas tad-utpādanaḥ śāli- bījasya iti tat-sva-bhāva-apekṣāḥ. evaṃ tarhi
yava-aṅkuraḥ śāli-bījād bhavati, api tu yava- bījāt. evaṃ śabdānām api yady arthebhyo janmaevaṃ bhavanti. tathā hi na yava-aṅkuraḥ śāli- bījād bhavati, api tu yava-bījāt. evaṃ śabdānām-sva-bhāva-apekṣatvān na naśvarāḥ. śāly-ādi- bījānām api sa sva-bhāvaḥ sva-hetor iti yo na tad
iṣṭa-an-iṣṭa-avabhāsinyaḥ kalpanā na indriya- buddhaya iti cet, na, tatra apy a-riṣṭa-ādāv ana tasmād bhinnam asty anyat sāmānyaṃ buddhy-a-bhedataḥ. na hi vyakty-ātmanoiyaṃ meya-māna-phala-sthitiḥ. a-vibhāgo ’pi buddhy-ātmā viparyāsita-darśanaiḥ. grāhya-grāhaka
kāraṇa-antara-bhāvaṃ gamayati ity uktam. buddhy-ādayo ’pi hi prāṇa-āder hetavo ghaṭa-ādau-sāmarthya ātmano vyatirekaḥ. te ’pi buddhy-ādayo nairātmye na syur iti cet, na, tatra

buddhyPVin2_0005613
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PVin3_0010705
PVin1_0000908
PVin1_0001603
PVin1_0001709
PVin2_0005701
PVin3_0009507
PVin3_0009209
PVin2_0007305
PVin2_0006701
PVin1_0003310
PVin3_0009210
PVin1_0002410
PVin1_0001614
PVin1_0001614
PVin1_0000503
PVin1_0002508
PVin1_0002612
PVin1_0001715
PVin1_0001511
PVin1_0002407
PVin1_0001503
PVin1_0002408
PVin1_0002602
PVin1_0001602
PVin1_0001404
PVin3_0010309
PVin1_0003608
PVin1_0001601
PVin3_0012602
PVin1_0001112
PVin1_0000503
PVin1_0002504
PVin2_0009009
PVin1_0001414
PVin3_0009508
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buddher– sarva eva ayam anumāna-anumeya-vyavahāro buddhy-ārūḍhena dharma-dharmi-nyāyena iti. dharma-sambandham uparacayati ity uktaṃ vārttike. buddhi-kṛtā ca ghaṭanā a-satsu kena nivāryate.
syāt sarva-jñaś ca. yady atra bhavato manda- buddhi-cakṣuṣo ’n-upalabdhir arthān apākuryāt,bhāvam apekṣeta. artha-abhipāta-kṛte ca buddhi-janmany abhilāpa-smṛty-antara-a-bhāvāt
vyaktir buddhir artha-ātmā iti cet, sa kim a- buddhi-janmā buddhiṃ gamayet, pratibandha-ayaṃ śabdo ’nudhāvet. artha-nānātve hi buddhi-nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat. tad-a-dharmi-nyāyena iti. dharma-dharmitayā bhedo buddhi-parikalpito na artho ’pi, vikalpa-bhedānāṃ
api, yādṛśaṃ prāsāda-ādi-bhedeṣv anuvṛttimad buddhi-pūrvakaṃ dṛṣṭaṃ yad-dṛṣṭer a-kriyā-darśino
-saṃsthāna-viśeṣa-ādayo ’-cetanatva-viśiṣṭa- buddhi-pūrvakatva-ādi-sādhanā buddhi-bhuvanaevam ity a-pratiṣedhaḥ sarvatra. pravṛtter buddhi-pūrvatvāt so ’-pravṛtti-phalo mataḥ. so-anumeyāḥ syuḥ. vyavahārāś ca prāyaśo buddhi-pūrvam anyathā api kartuṃ śakyante, puruṣa
pratipatteḥ. tad-a-viśeṣe ’py eṣa viśeṣo buddhi-pratibhāsa-kṛta iti tasya eva prāmāṇyaṃ
-viśiṣṭa-buddhi-pūrvakatva-ādi-sādhanā buddhi-bhuvana-ādīnāṃ vyākhyātāḥ. tatra api hisaṃvedano ’nyā saṃvit. a-saṃvedanaṃ sārūpyaṃ buddhi-lakṣaṇam ity anyasya api tat-sa-rūpasya-anukārāt, rasa-buddhi-vad gandhasya cakṣur- buddhi-vac ca rūpasya. ākāra-arpaṇa-kṣamaṃ hitad-bhāva-a-bhāvayor an-anukārāt, rasa- buddhi-vad gandhasya cakṣur-buddhi-vac ca rūpasya.
na ca śarīram eva buddhiḥ, tat-siddhāv api buddhi-vikalpe saṃśayāt. na enam anyakriyantām. a-pratyakṣā saṃvit pratyakṣo buddhi-vivarta iti cet, pratyakṣo viṣayabhinna-ābhaḥ sita-duḥkha-ādir a-bhinno buddhi-vedane. a-bhinna-ābhe vibhinne ced bheda-a-vṛtter anyatra tato na an-upalakṣaṇam. a- buddhi-śabda-anvaya-bhājo hi bhedān ayaṃ sāmānyaavadheya-vacaso loke. artha-jñānaṃ ca nāma buddhi-sādhanaṃ pratyeti na buddhim iti-abhyāsa-viśeṣāt tad-ātma-atiśaya-siddheḥ. buddhir atiśayavatī na saṃvedanam iti cet, kāīhā-vaśena udaya-astam-aya-a-yogāc ca. buddhir atra vivarteta, sā ca a-pratyakṣā vivṛttā
atiśayavatī na saṃvedanam iti cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃ saṃvedanam.
taṃ ca eka-rūpam eva paśyāma iti na anyā buddhir anyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced
tad-upādhiḥ so ’py a-siddha eva. na vyaktir buddhir artha-ātmā iti cet, sa kim a-buddhi-janmāpratyakṣā eva sarva-prāṇinām indriya- buddhir iti kim atra anyena sādhanena. na ca imāḥvibhāgaḥ. ekasya hi rūpam anyatra a-paśyantī buddhir idam asmād vibhaktam iti pratyeti. tad a’-bhāvāt sva-saṃvit phalam iṣyate. yeṣāṃ buddhir eva upadarśita-grāhya-grāhaka-ākārā
vyakto viṣaya iti cet, nanu sā vyaktir buddhir eva. tad-upādhiḥ so ’py a-siddha eva. nakaścid dharma-dharmi-bhāvaḥ. kevalaṃ buddhir evaṃ-sambandham uparacayati ity uktaṃ
tad-akṣa-a-gocaratvataḥ. spṛśato ’py asti sā buddhiḥ ko hi indriya-a-viṣayasya arthasya tadprāmāṇye vṛtti-vaiphalyāt. na ca śarīram eva buddhiḥ, tat-siddhāv api buddhi-vikalpe saṃśayāt.
tasmān na caitanyād anya-atiśayavatī buddhiḥ. tad-rūpa-vyatirekeṇa buddher anvārttike nirṇītaḥ. tam asya sva-bhāvaṃ manda- buddhiḥ paśyann api na vyavasyati sattā-kalpanām indriya-jñāne pratihanti. na vai buddhiḥ pratyakṣā, yena indriya-jñānasya vikalpadṛṣṭaṃ yad-dṛṣṭer a-kriyā-darśino ’pi kṛta- buddhir bhavati, yadi tādṛśaṃ syāt, sarva eva
ca upayuktatvān na asya an-upakāriṇo buddhir bhāvam apekṣeta. artha-abhipāta-kṛte ca-pratyayam antareṇa api bhavaty a-bhāva- buddhiḥ, yathā santamase hasta-sañcāreṇa. na,sādhanam, yathā — a-cetanāḥ sukha-ādayo buddhir vā, utpatter a-nityatvād vā, rūpa-ādi-vad-ātmano vikalpasya. sukha-ādi-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti na anugraha-upaghātau
pratisaṅkhyā anena nivartayitum, na indriya- buddhiḥ, sāmagrī-sākalye ’pi vinivartya go-dhiyaḥ viṣaya-jñāna-rūpābhyām ato dvi-rūpā buddhiḥ siddhā bhavati. yadi bhāsamāno viṣaya-a-darśane ’pi śeṣavat, yathā deha-indriya- buddhibhyo rāga-ādy-anumānam. ātma-ātmīya-buddhiḥ, sāmagrī-sākalye ’pi vinivartya go- buddhim aśvam api kalpayato gor-darśanāt. na api-jñānaṃ ca nāma buddhi-sādhanaṃ pratyeti na buddhim iti ślāghanīya-prajño devānāṃ priya iti.
artha-ātmā iti cet, sa kim a-buddhi-janmā buddhiṃ gamayet, pratibandha-a-bhāvāt. arthayatra eva svayaṃ dṛśyate, tatra eva agni- buddhiṃ janayati. tatra sādhya-nirdeśena napūrvaḥ sa-bhāga-avasthā-bheda upādāna-hetuḥ, buddhiś ca pratyaya ity etāvato ’yam ātma-bhāvo
bhāva-virodhaś ca sarvāsāṃ tad-artha-hetūnāṃ buddhīnām, anyair a-kārya-bhedasya apekṣa-a-yogādanyeṣām eva sāmarthya-darśanāt. cakṣur-ādi- buddhīnāṃ tāvad yathā-svam indriya-viṣayau hetū.
sambandhy-antara-a-bhāvāc chabala-ābhāsāyā buddher a-dṛṣṭeḥ, tasya eva pratikṣepe virodhaḥ,siddhā bhavati. yadi bhāsamāno viṣaya-ākāro buddher a-bhinnaḥ, tato bhinnam asti iti kutaḥ.
katham ātmany anviyāt. a-jñāte ’rthe buddher a-siddhes taj-jñāne ’numānād anveti iti-atiśayavatī buddhiḥ. tad-rūpa-vyatirekeṇa buddher an-upalakṣaṇāt. ekam eva idaṃ saṃvid-grāhaka-lakṣaṇa-vaidhuryāt. tasmād ātmā eva buddher anubhavaḥ. sa ca na anyasya kasyacit.
-bhāvāt. artha-ātmanaś ca sādhāraṇatvād anya- buddher apy anumāna-prasaṅgaḥ. siddhe ’pi hi-phalaḥ syāt. ataś ca yaḥ prāg a-janako buddher upayoga-a-viśeṣataḥ. sa paścād api syāt.
-upalambha-anubhavād idaṃ na upalabhe iti. buddher upalabhe vā iti kalpikāyāḥ samudbhavaḥ.

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bhavatas-prajño devānāṃ priya iti. na artha-jñānaṃ buddher liṅgam, kiṃ tarhi indriya-arthāv iti cet,ca pratibhāti iti. śabdena a-vyāpṛta-akṣasya buddhāv a-pratibhāsanāt. arthasya dṛṣṭāv iva tadartha-apāye ’pi netra-dhīḥ. arthasya sākṣād buddhāv an-upayogāt smṛti-prabodhe ca-vikalpa-pratibhāsy artho ’pahnūyate, tasya buddhāv upasthāpanāya śabda-prayogāt, tad-a-bhāve
upayann apayaṃś ca kva antar-bhāvyatām arthe buddhau vā. na arthe, adhyātmaṃ parisyandād īhā-viṣayam, a-vyāpṛta-indriyasya darśana-vad buddhau śabdena a-pratibhāsanāt. na hi sa śabdavastu-rūpaṃ sva-lakṣaṇam. anyas tu buddhau sākṣāt sva-bhāva-upadhāna-sāmarthya-vyavasthitiḥ. maṇi-pradīpa-prabhayor maṇi- buddhyā abhidhāvataḥ. mithyā-jñāna-a-viśeṣe ’pisarūpayati. ata eva na anyo ’nubhāvyo buddhyā asti tasyā na anubhavo ’paraḥ. grāhya-ādayo dharmāḥ kathañcid a-vastūnām api buddhyā vyavasthāpanāt sādhāraṇāḥ santi, te ’py-prasaṅgaḥ. siddhe ’pi hi liṅge ’-siddhayā buddhyā sambandha-a-bhāvād an-anumānam. tasmāta-pratītiḥ. na api viśeṣāt, abhiprāyasya dur- bodhatvād vyavahāra-saṅkareṇa sarveṣāṃ vyabhicārāt.
rāja-śāsanam. na ca svayam a-bruvan paraṃ bodhayitum īśo bruvan vā doṣam imaṃ parihartum. asyād an-ṛta-arthatā. vācaḥ kasyāścid ity eṣā bauddha-artha-viṣayā matā. iti saṅgraha-ślokau.
astu. tathā api kiṃ siddhaṃ syāt. nanu bauddho vikalpa-pratibhāsaḥ śabda-arthaḥ, tasya
vyavasthāpayet, atiprasaṅgāt. atiśayavac ca bauddhaṃ sukham an-atiśaye ’pi śabda-ādi-sukhā ity’n-apekṣita-tad-atiśayā bhāvanā-anurodhino bauddhā eva prajñā-ādi-vat. cetanāś ca api
siddhe vastuni sidhyati. aulūkyasya yathā bauddhena uktaṃ mūrty-ādi-sādhanam. ity antaraiti vyākhyātaṃ vārttike. tatra yathā rakto bravīti, tathā virakto ’pi iti vacana-mātrād amārga iti vakti iti kaścana. anyaḥ svayaṃ bravīmi iti tayor bhedaḥ parīkṣyatām. sarvatra-a-bhāve tat-sāmānya-a-yogāt, yathā ’- brāhmaṇa-āditve varṇatvasya aindriyakatvasya iva
anya-dharma-yogāt. na bhavati, yathā — a- brāhmaṇa iti. na hi sa eva brāhmaṇas taj-jātiiti. na hi sa eva brāhmaṇas taj-jāti-yogād a- brāhmaṇaś ca dharma-antara-samāveśāl lokeyathā — a-brāhmaṇa iti. na hi sa eva brāhmaṇas taj-jāti-yogād a-brāhmaṇaś ca dharmabhojanīya iti. māṭharasya a-brāhmaṇye brāhmaṇo bhojanīya ity eva vācyaṃ syāt. parasyasamarthaṃ bhavati, yathā — māṭharād itaro brāhmaṇo bhojanīya iti. māṭharasya a-brāhmaṇye
itaro brāhmaṇo bhojanīya iti. māṭharasya a- brāhmaṇye brāhmaṇo bhojanīya ity eva vācyaṃ syāt.
’-bhāvaṃ sūcayati iti. atha vā lokasya bruvato ’numāna-a-bhāvam āha. tena bhinna-viṣayā
vyaktam etad rāja-śāsanam. na ca svayam a- bruvan paraṃ bodhayitum īśo bruvan vā doṣam imaṃna ca svayam a-bruvan paraṃ bodhayitum īśo bruvan vā doṣam imaṃ parihartum. a-sati hetor akaścid iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ sva-arthaṃ puṣṇāti. tasmād anena
sa khalu pratyakṣaṃ pramāṇaṃ na anumānam iti bruvāṇaḥ kāsāñcij jñāna-vyaktīnāṃ pravṛttau
nivedayiṣyāmaḥ. tad evaṃ pramāṇe bādhake bruvāṇas tato niścayam āha. tataḥ sa-pratipakṣa-madhya-rūpaṃ pūrva-aparayoḥ koṭyor asti iti bruvāṇaḥ pada-artha-vyavasthāṃ bādhate. sattvakvacic chāstre na yuktaṃ pratiṣidhyate. bruvāṇo yuktam apy anyad iti rāja-kula-sthitiḥ.
vyākhyātāḥ. sa ca sva-vāco-ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya vṛttiṃ bhāṣate
-sāmānyayoś ca anaikāntikayor aikāntikatāṃ bruvāṇaṃ prativahan dvau. tac ca hetv-ābhāseṣv
punaḥ sādhya-dharmiṇaṃ kṛtvā sāmānyaṃ hetuṃ bruvāṇasya dharma-bhedād aṅga-aṅgitā na-dhānād iti cet, a-tādavasthyam a-nityatāṃ brūmaḥ, tādavasthyaṃ ca tattvam. tad avarugṇe
khaṇḍayanti vā, yena āvaraṇam iṣyante. na brūmaḥ — te kiñcid atiśāyayanti iti. api tu na-bhāvaṃ viṣāṇam iti cet, vayam apy etad eva brūmaḥ. yo vā sambandho na asti ity ucyate, sa-samavāyābhyām, laukikaṃ tu pradeśam āśritya brūmo vicchinna-a-vicchinna-avabhāsi-vijñānapramāṇa-vārttike. atha punar ubhaya-dharmaṃ brūyāt, an-āśrita-vastuno ’-paryudāsena vyatireka
upaplava-itarayoḥ pramāṇa-itaratāṃ brūyāt, viśeṣa-a-bhāvāt. upaplava-vāsanā-a-viśeṣa-a-bhāva-kṛtaṃ kārya-vyatirekaṃ na brūyāt. so ’pi kathaṃ sarva-jñānānāṃ viṣayaṃ
bhāvayatāṃ tan-niṣpattau yat spaṣṭa-avabhāsi bhaya-ādāv iva, tad a-vikalpakam a-vitathasaṃvedanāś ca. bhāvanā-balataḥ spaṣṭaṃ bhaya-ādāv iva bhāsate. yaj jñānam a-visaṃvādi
asmābhiḥ pramāṇa-vārttike. kāma-śoka- bhaya-unmāda-caura-svapna-ādy-upaplutāḥ. a-bhūtānmatir loko garīyaḥ padam. tatra upāsita-loka- bhartari kṛtā sv-alpā apy an-artha-udayā sammohādvṛtti-vyatirekavān upadarśitaḥ svayaṃ bhavat-sāmarthyena tat tathā-bhūtam āpādayati iti
ca a-visaṃvādas tasmād ātma-lābhāt, anyato bhavato ’-bhavato vā bhāve niyamena tat-saṃvāda-aekasya bhāve ’-vikala-kāraṇasya prāg- bhavato ’-bhāvād virodhaḥ, paraspara-parihārasva-bhāvaḥ kāryaṃ vā bhāva-kāraṇa-vyatireke bhavataḥ, a-bhedād ātma-niṣpatteś ca. tathā tayor
kathaṃ gamyate. kvacid a-vikala-kāraṇasya bhavato ’nya-bhāve ’-bhāvād virodha-gatiḥ, yathāa-pratipattiḥ. tathā hy a-paryanta-kāraṇasya bhavato ’nya-bhāve ’-bhāvād virodha-gatiḥ. sa ca
tat-pramāṇa-balena dvau vikalpau bhavataḥ — idam upalabhe , aparaṃ na upalabheiti. siddha-tat-sva-bhāvatayā tad-a-bhāve na bhavataḥ kṛtakatvasya śabde ca bhāva-khyātau tadjanya-janaka-bhāvāt. na, tad-a-bhāve bhavatas tad-utpatti-niyama-a-bhāvāt. tasmāt-hetor eva bhāvāt tathā-utpatteḥ, sato hi bhavatas tādṛśasya eva bhāvāt. na avaśyaṃ sataḥ

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bhavatiyadi vaktā ca syāt sarva-jñaś ca. yady atra bhavato manda-buddhi-cakṣuṣo ’n-upalabdhir arthānyena an-antaraṃ vidhi-pratiṣedha-vikalpau bhavataḥ, yathā nīlaṃ paśyato nīlam etan na pītam
tasmād ātma-lābhāt, anyato bhavato ’- bhavato vā bhāve niyamena tat-saṃvāda-a-yogāt. nananu sva-viśiṣṭa-pratyayam antareṇa api bhavaty a-bhāva-buddhiḥ, yathā santamase hastaca iti. sa tri-vidhaḥ pratyekaṃ punas tridhā bhavati — a-sapakṣe sann a-san dvedhā ca ity
tan na dhūmo ’rthād dṛṣṭa-ākāra-vijātīyād bhavati, a-hetutva-prasaṅgāt. tathāna api tena na asti iti vacanāt tathā bhavati, atiprasaṅgāt. tasmād vyāvṛttim icchatā
ity a-pramāṇād abhyupagamāt tathā eva bhavati, atiprasaṅgāt. na ca upagama-balena
yasya pramāṇam asti, tad aparasya bādhakaṃ bhavati. anyathā kathaṃ pratijñāṃ tulya-kakṣyām
tathā hi na yava-aṅkuraḥ śāli-bījād bhavati, api tu yava-bījāt. evaṃ śabdānām api
a-śabda-liṅgā svayaṃ kathañcid anusmarato na bhavati. asti vā anayor avasthayor viśeṣaḥ. tadtasmād bhavaty eṣa sva-bhāvataḥ. yatra nāma bhavaty asmād anyatra api sva-bhāvataḥ. so ’yaṃna udāhṛtaḥ. so ’pi sva-bhāva-hetāv antar- bhavati ity udāhṛta eva. tathā hi —na hy anyā antatra api tulyatvāt – tad-a-bhāve ’py agnau bhavati iti. kathaṃ ca tato ’nyato vā a-taj-upakāry anyad vā. tat kadācit kasyacid bhavati iti tat-kṛtam eṣāṃ kadācit kvacic
ity api bhāva-pratiṣedhaḥ. tad a-bhāvād bhavati iti bhāvān na bhavati iti hetu-pratiṣedho
eva upakurvate. sa tasmād eka-sva-bhāvo na bhavati iti viruddhaḥ. ca-śabdo dvayor ekasya aa-bhāvāt, yaḥ sarva-jñaḥ, sa vaktā na bhavati iti vyatireko ’-darśane ’pi na sidhyati,-bhāva-an-upalabdhiḥ sva-bhāva-hetāv antar- bhavati iti, sā tad udāharaṇena eva udāhṛtā. sa
tad a-bhāvād bhavati iti bhāvān na bhavati iti hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś
cet. na hy ayaṃ gaur ity a-sannihite ’rthe bhavati. idaṃ ca naḥ pratyakṣaṃ, sannihita-arthahi bhāvānāṃ sva-viṣaya-jñāna-a-bhāvād evaṃ bhavati idaṃ na upalabha iti yato ’-bhāvaasmiṃś ca arthe darśite darśita eva dṛṣṭānto bhavati, etāvan-mātra-rūpatvāt tasya. etena eva
so ’nya-kṛte ’pi tulya iti virodhaḥ syāt. bhavaty eva anya-kṛte ’pi pratijñā-doṣa iti cet,ukto bhavati. tathā hy ātma-a-bhāva eva na bhavaty eva ity arthād an-anya-saṃsargiṇy ātmaviśeṣa-darśana-mātreṇa abhyāsa-bala-utpādinī bhavaty eva karuṇā. tathā hi dharma-ālambanaanyathā a-kiñcit-karasya a-pratibandhāt. bhavaty eva tādṛśasya kāraṇasya kārya-vivekād aan-avasthā-anya-kalpane syāt. yasmin sati bhavaty eva yat tato ’nyasya kalpane. tad-sambhavaḥ. vipratipattis tu dṛśyata eva. bhavaty eva śāstra-dṛṣṭaṃ sādhyam, tat-prabādhane-an-upādānatā-lakṣaṇatvāc caramatvasya. bhavaty eva hi tasya api jñeya-vyāpini jñānevināśaṃ praty an-apekṣatā bhāvasya. tasmād bhavaty eṣa sva-bhāvataḥ. yatra nāma bhavatyevaṃ hi sukha-ādīnām a-sandigdho bhedo bhavati. kasyacid rūpasya anukārād avasthā-bhedesyāt. na tarhi tato nānā-bhāvād evam-bhāvo bhavati, kiṃ tarhi tan-mateḥ, punar icchāyam antareṇa bhāvaḥ, sa tasya hetur bhavati. bhavati ca dhūmo ’gnim antareṇa, tan na tadna hi yad yad-viṣaya-ākāraṃ saṃvedanaṃ na bhavati, tat tasya vedakam, a-paraspara-rūpam iva
a-sati vā prayatne sañcarati me hasta iti bhavati, tata eva anya-a-bhāva-gatiḥ, tad-a-bhāve
bhavan dṛṣṭo ’n-apekṣatvāt sva-bhāvata eva bhavati. tathā anyatra api sva-bhāva-bhāvī,
prathayatā a-sattā eva sarvatra utsāditā bhavati. tathā api idam a-siddham eva a-sato
vyatirekaṃ varṇayatā avinābhāva eva ukto bhavati. tathā hy ātma-a-bhāva eva na bhavaty eva-kālayor vartamāno bhāvas tat-sa-apekṣo nāma bhavati. tathā hi tathā-vṛttir eva apekṣā, tatna an-upalabhamānasya tāvatā na asti iti bhavati. tad-arthaṃ vacanam. yady an-upalabhamāno-eka-deśa-viśeṣa ity eva a-prakaraṇa-icchā bhavati, tad-bhāva-a-parityāgād arthasya icchāa-siddha ucyate. na hi sa eva tasya sādhanaṃ bhavati, tad-bhāva-mātra-anuṣaṅgiṇi punas tansāmarthyād eva atra a-nityaḥ śabda iti bhavati. tasmān na avaśyaṃ pakṣa-nirdeśaḥ
a-jananāt tasya a-hetutā syāt. na vai sa eva bhavati, tādṛśasya bhāvāt. anyādṛśād bhavanbhinna-viṣayā pratītir anumānād ity uktaṃ bhavati. tena anumānād vastu-sad-a-sattā-bhāve vā a-nityatva-a-bhāve kṛtakatvaṃ na bhavati dahana-a-bhāve ca dhūmaḥ. tathā hi savā a-siddho ’naikāntikaś ca hetv-ābhāso bhavati. dharmi-sambandha-a-siddhāv a-siddhaḥ,iti viruddhaḥ syāt. tena tatra eva bādhane bhavati, na anyatra iti cet, na, hetoḥ sarvasya-dharmaṇo dharmiṇo ’bhidhānād iha eva bhavati, na anyatra iti cet, bādhanīya-arthasya
na hi gava-ādi-vikalpo ’rtha-sannidhāv eva bhavati. na anyathā idantayā iti cet. na hy ayaṃantya-kṣaṇa-an-antaratvād utpannaṃ pratyakṣī- bhavati. na ca a-pratyakṣe kārye kāraṇa-bhāvanyāyo vaktavyaḥ, yato ’sya vyāvṛttam iti bhavati. na ca na asti iti vacanāt tan na astyiṣyate. tat kila evaṃ prasādhyamānaṃ viśeṣī- bhavati. na ca viśeṣaḥ sādhayituṃ śakyate, an-ākṣepāt tat-siddhau siddham eva iṣṭaṃ bhavati. na, pratipattṛ-vāñchāyāḥ prakaraṇāt. ata
iti. sa tarhy a-bhāva-pratyayaḥ kuto bhavati. na hy a-bhāvaḥ kasyacin nimittam. ako ’py āyāta iti na parvate vṛkṣe vā śaṅkā bhavati. na hi viśeṣa-śabda-sannidhir eva sāmānyaatra ca eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati. naimittikyāḥ śruter artham arthaṃ vāartha-gatau pratipatti-gauravaṃ ca parihṛtaṃ bhavati. pakṣasya dharmatve tad-viśeṣaṇa-bhavati

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329

bhavitavyam’pi doṣe ’rthasya eva a-sāmarthyān na bhavati prasiddhiḥ. evam etat. kiṃ tu na arthānāṃ
doṣa iti cet, astu, viṣaya-antare ’pi kiṃ na bhavati. bādhanīya-dharmaṇo dharmiṇo ’bhidhānād
hi yasya yam antareṇa bhāvaḥ, sa tasya hetur bhavati. bhavati ca dhūmo ’gnim antareṇa, tan na
na sarvathā sattā-sādhane viśeṣaḥ sādhito bhavati. bhāva-mātra-viśeṣaṇo ’rtho ’sti kaścid
-mātrasya a-bhāve ’py a-virodhāt, yathā na bhavati mūrta ity a-mūrtatvaṃ nir-upākhye ’pi-prasaṅgaḥ, sarvasya anya-dharma-yogāt. na bhavati, yathā — a-brāhmaṇa iti. na hi sa eva
eka-parigrahe ’py a-virodhe samarthaṃ bhavati, yathā anyatara-bhojana-codanāyām ekatathā-bhāva-sambhave ’nyatara-uktiḥ samarthā bhavati, yathā — devadatta-yajñadattayor-an-abhyupagama itara-grahaṇaṃ samarthaṃ bhavati, yathā — māṭharād itaro brāhmaṇo
’stu. pratibandho hy adhikaraṇe sati bhavati, yathā siddhe vacane prāmāṇya-itarayorevaṃ hy ayam asya vyāpakaḥ siddho bhavati, yady asya a-bhāve na bhavet. tad anena
yad-dṛṣṭer a-kriyā-darśino ’pi kṛta-buddhir bhavati, yadi tādṛśaṃ syāt, sarva eva hetavas-jñāna-rūpābhyām ato dvi-rūpā buddhiḥ siddhā bhavati. yadi bhāsamāno viṣaya-ākāro buddher aeva dṛṣṭeṣv abhilāṣa-itarābhyāṃ vyavahāro bhavati. vastu-dharmo hy eṣa yad anubhavaḥ
vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ pratividito bhavati. vidyamāne ’pi hi bāhye ’rthe yathā-svaan-upalabdhiḥ prayoga-bhedena caturdhā bhavati. viruddha-siddhyā, yathā – na śīta-sparśo
sāmānya-arthī viśeṣa-pratiniyama-arthī bhavati, viśeṣa-antare vivāda-a-sambhavāc ca. na
api na a-nityatva-a-bhāve kṛtakatvaṃ bhavati, śabdaś ca kṛtaka iti. siddha-tat-svaapi viśeṣitas tat-sva-bhāvaḥ sādhito bhavati. sa ca tathā na anveti. yad api sattābhāvo ’numāna-viṣayaḥ. sa hi san dṛśya eva bhavati. sa ced bhaven madhya-avasthā-vad
pratīter na vastu-vaśād vṛttir iti sūcitaṃ bhavati. sa hi śaśinaś candratvam an-icchan kām
prayatna-anantarīyako ’-nityatvād iti. na bhavati, sarvato vipakṣād a-vyāvṛtter iti cet,-iṣṭa-samudāyasya siddhir vighāto vā kṛto bhavati. sarvatra hi tat-samudāya-viparyāsād eva
arthād an-anya-saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sā eva avinābhāvaḥ. tata eva anvayavikalpena a-siddhi-codanā mithyā-uttaram eva bhavati. syān mithyā-uttaraṃ yadi dvayor api
pratibandha-niyama-a-sambhavāt. na hi tasmin bhavati sva-kāraṇa-sāmagry-adhīnair anyair api tad’numīyate, sa kathaṃ tri-vidhe hetāv antar- bhavati. hetunā yaḥ samarthena kārya-utpādosvapna-jñānaṃ tarhi viśada-ābhaṃ pratyakṣaṃ bhavatv a-vikalpanāt. na, a-bhrāntam iti nirdeśāt.
a-vyatirekatayā anvayasya iti cet, iha tarhi bhavatv a-sparśatvān nitya iti. na, atra apy
dṛg-ādis taimira-ādi-vat. ity antara-ślokāḥ. bhavatu nāma yathā-darśanaṃ pramāṇa-ādi-vyavasthā,-paryāyeṇa jananam. yad api kiñcid vijātīyād bhavad dṛṣṭaṃ go-maya-ādeḥ śālūka-ādiḥ, tatra api
yo hi yatra na asti iti niścitaḥ, sa bhavan kathaṃ tad-a-bhāvaṃ na gamayet. pramāṇasa hi niṣpanne bhāve ’rtha-antarataḥ paścād bhavan kathaṃ tasya hetuḥ syāt. phalasya api parasa eva bhavati, tādṛśasya bhāvāt. anyādṛśād bhavan kathaṃ tādṛśaḥ. tādṛśād dhi bhavaṃs
anyādṛśād bhavan kathaṃ tādṛśaḥ. tādṛśād dhi bhavaṃs tādṛśaḥ syāt. anyādṛśād api tādṛśaanyatra api sva-bhāvataḥ. so ’yaṃ kvacid bhavan dṛṣṭo ’n-apekṣatvāt sva-bhāvata eva
kādācitkatva-sambhavaḥ. sa hi dhūmo ’-hetur bhavan nir-apekṣatvān na kadācin na bhavet, tadaparo viśeṣo nirdiśyate. sa śabdatayā tathā- bhavan pakṣa-nirdeśa eva tathā sidhyati, punar
sa tat-pratiniyato ’nyatra kathaṃ bhavet. bhavan vā na dhūmaḥ syāt. taj-janito hi sva-bhāva-niyamāt. tair eva dharmair ye tair vinā na bhavanti. aṃśena janya-janakatva-prasaṅga iti cet,-upalabdhāv api na avaśyaṃ kāraṇāni tadvanti bhavanti iti kutas tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ
uktam. tāny api kenacil leśena āsv eva antar- bhavanti iti cet, āsām api parasparam eṣa
vastu-sva-bhāvair uttaraṃ vācyam, ya evaṃ bhavanti. tathā hi na yava-aṅkuraḥ śāli-bījādkṣetra-viśeṣe viśiṣṭa-rasa-vīrya-vipākā bhavanti, na anyatra. tathā kāla-saṃskāra-bhedāt.
āmalakyaḥ kṣīra-avasekena madhura-phalā bhavanti, na ca evaṃ bahulaṃ dṛśyante. tena evaṃapy anubhūta-smaraṇa-ākārā vikalpā bhavanti. na ca te tathā-avabhāsinaḥ smaryante.
evam-ādīni yathā-ukta-lakṣaṇāsu jātiṣv antar- bhavanti. na ca dūṣaṇāni, śabda-artha-antathā api na avaśyaṃ kāraṇāni kāryavanti bhavanti, pratibandha-ādi-sambhavād iti
kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ kādācitkā bhavanti, bhāva-a-bhāva-kālayos tad-bhāva-yogyatātasya. etena eva dṛṣṭānta-doṣā api nirastā bhavanti, yathā — nityaḥ śabdo ’-mūrtatvāt-vṛttiṃ darśayati. tadā hi tāny a-viguṇāni bhavanti, yadā eṣāṃ kārya-vṛttiḥ syāt. sā cadeśais tathā-dṛṣṭā iti sarvās tattvena tathā bhavanti, sambhavad-viśeṣa-hetūnāṃ guṇa-antara-prasaṅgāt. tasmād iyaṃ kutaścit prakaraṇād bhavantī tena eva gamyate. tām a-prakaraṇām api
samudāyi-nibandhanatvāt tad-a-bhāve na syāt. bhavantī sva-nimitta-sannidhiṃ sūcayati iti
vyapadeśa-ādayo janya-janaka-bhāva-kṛtā eva bhavantu, saty api saṃyoge tan-nāntarīyakatvād
tad-bhāva-an-upapatteḥ. sa ca artha-antarād bhavann a-nityatā anyo vā dharmo hetuḥ phalaṃ vāpakṣa eva vyabhicāra-viṣayaḥ. kaṃ punar atra bhavān vipakṣaṃ pratyeti. sādhya-a-bhāvam. katham-sāmagry-adhīnair anyair api tad-unmukhair bhavitavyam, an-āyattatvāt. tad-dharmatāyāṃ vākvacid viśeṣasya api sambhavāc chaṅkayā bhavitavyam iti sarvatra a-darśana-mātreṇa a-bhavitavyam

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330

bhāva

ātmano jñānasya sarvatra karmaṇi tena ātmanā bhavitavyam, yena asya idam iti pratikarma
tat kim idānīṃ dharmī dharmy-antare ’nvayī- bhavitā. pradīpa-ādayas tu sva-bhāva-yogyatayātan na ayaṃ sphuṭa-pratibhāso vikalpako bhavitum arhati. tathā hi svapne ’pi smaryateayaṃ ghaṭa iti pratipadan na pratyakṣī- bhavitum arhati. dravyaṃ tat-spārśanaṃ yadi. tanarthī tad-a-samarthaṃ prati na datta-anuyogo bhavituṃ yuktaḥ. na hi vṛṣasyantī ṣaṇḍhasya rūpakāraṇānāṃ kārya-utpādana-niyama-a-bhāvāc ca bhavej jñāpaka-a-siddhiḥ. na iyatā tad-a-bhāvaḥ.
-a-bhāvād iṣṭa-kāla-vat. tadā api vā na bhavet, a-bhāva-kāla-a-viśeṣāt. apekṣayā hi
yo hi sva-bhāvo nir-apekṣaḥ, sa yadi kadācid bhavet kvacid vā tat-kāla-dravya-apekṣa iti nirsiddho bhavati, yady asya a-bhāve na bhavet. tad anena dvi-vidhasya api hetor gamya-viruddha-abhyupagamaś ca tena eva kathaṃ bhavet, tad-upagama āgamasya tyāga-aṅgasya a’-hetur bhavan nir-apekṣatvān na kadācin na bhavet, tad-bhāve vaikalya-a-bhāvād iṣṭa-kāla-vat.
an-agni-sva-bhāvo ’sau dhūmas tatra kathaṃ bhavet. dhūma-hetu-sva-bhāvo hi vahnis tac-chakti
anyathā eka-nivṛttyā anya-vinivṛttiḥ kathaṃ bhavet. na aśvavān iti martyena na bhāvyaṃ goakṣa-dhīr yady apekṣeta so ’rtho vyavahito bhavet. na hi saṅketa-kāla-bhāvitam abhilāpaa-bhāvāt. sa tat-pratiniyato ’nyatra kathaṃ bhavet. bhavan vā na dhūmaḥ syāt. taj-janito hisattāyāṃ tena sādhyāyāṃ viśeṣaḥ sādhito bhavet. sa hi dharmī pradhāna-lakṣaṇa eko nityaḥ
viruddham ācarati. kaiścit prakaraṇair icchā bhavet sā gamyate ca taiḥ. balāt tava icchā iyam
sva-bhāvaṃ ca parityajya kathaṃ bhāvo bhavet, sva-bhāvasya eva bhāvatvād iti tasya svaca tato ’nyato vā a-taj-janana-sva-bhāvād bhavet. svayam a-tat-sva-bhāvasya a-jananāt tasyasa ca ātmānaṃ parityajya katham anyatra bhaved iti. artha-antare tu gamye kāryaṃ hetuḥ, avā. kathaṃ sva-bhāvaṃ hetuṃ vā antareṇa bhaved ity āśrayam antareṇa api vaidharmyaeke. na, pakṣī-kṛta-viṣaye ’-bhāvāt. kadācid bhaved iti cet, tathā śaṅkāyām atiprasaṅgaḥ,bheda eva sādhyaḥ. upātta-bhede sādhye ’smin bhaved dhetur an-anvayaḥ. sattāyāṃ tena sādhyāyāṃ
kiṃ pramāṇam iti cet, ata eva saṃśayo ’stu, bhaved vā pramāṇam ity a-pratikṣepaḥ. tad atraviṣayaḥ. sa hi san dṛśya eva bhavati. sa ced bhaven madhya-avasthā-vad upalabhyeta. tal-kāla-ādy-apekṣaṇam. anyathā vyabhicāri syād bhasma iva a-śīta-sādhane. ity antara-ślokaḥ. na-pravṛtter asti iti so ’pi iṣṭo vyavahāra- bhāk. anyathā syāt pada-arthānāṃ vidhānatad-viśiṣṭatayā dharmo na nir-anvaya-doṣa- bhāk. ity antara-ślokāḥ. anya-yoga-vyavacchedena
viruddho ’-siddhau ca sandehe vyabhicāra- bhāk. eka-ekasya rūpasya a-siddhau sandehe vā aa-sattvaṃ vā sandigdham. sandehe vyabhicāra- bhāk. dvayor iti vartate. yatra anvayo vyatirekaś
-a-prasiddhi-sandehe ’-prasiddho vyabhicāra- bhāk. dvayor viruddho ’-siddhau ca sandehea-śakya-samayo hy ātmā sukha-ādīnām an-anya- bhāk. na an-uditaḥ pratiniyataḥ sukha-ādy-ātmā
’pi dharmaḥ sattā-sādhane na hetu-lakṣaṇa- bhāk, na ca anyā gatir asti. tasmān na sattā
ity etāvato ’yam ātma-bhāvo ’nvaya-vyatireka- bhāg ity ayam eva hetuḥ. an-avasthā-anya-kalpane
a-siddhāv aparasya ca sandehe vyabhicāra- bhāg iti sūcana-arthaḥ, yathā — vīta-rāgaḥ sarva-liṅga-udāharaṇena sva-bhāvo ’py eka-deśa- bhāg ukto veditavyaḥ. tena eva ca sadṛśam
indriya-ādīnām api pūrvaḥ pūrvaḥ sa- bhāga-avasthā-bheda upādāna-hetuḥ, buddhiś ca
sva-bhāva-para-bhāvābhyāṃ yasmād vyāvṛtti- bhāginaḥ. tasmād yato yato ’rthānāṃ vyāvṛttis tan
kurvanti. vaktuḥ śrotuś ca tad-vikalpa- bhājaḥ, yathā-pratibhāsi-vastu-pratipādana-samīhāna an-upalakṣaṇam. a-buddhi-śabda-anvaya- bhājo hi bhedān ayaṃ sāmānya-darśana-balenanānā-dharma-samāśrayam. vidhāv ekasya tad- bhājam iva anyeṣām upekṣakam. niṣedhe taditi. kathaṃ nimitta-bhāve ’pi naimittika- bhāva-a-niyamād evam-pratītiḥ. siddho hikṣepa-a-yogāt, prāg a-kartuḥ paścād api sva- bhāva-a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na api’-bhāvāt. puruṣa-icchāto ’rthānāṃ sva- bhāva-a-parāvṛtter na samaya-kāla-utpattiḥ svaity eva a-prakaraṇa-icchā bhavati, tad- bhāva-a-parityāgād arthasya icchā-pravṛttyor ana prāg yogyasya pratibandhāt, tasya sva- bhāva-a-pracyuteḥ. atha vā sambhavaty apiviśiṣṭa-upalambha-a-bhāvāt tatra kasyacid a- bhāva-a-pratipattiḥ, kiṃ tarhi tādṛśo ’n-jñāna-bhāvāt, sarva-a-pratipattau kvacid a- bhāva-a-pratipatteḥ. tasmāt kasyacittata eva anya-a-bhāva-gatiḥ, tad-a-bhāve ’- bhāva-a-pratipatteḥ. nanu satsu upalambhaindriya-ja ity eke. tan na, aindriye bhāva-a-bhāva-anurodhasya tattva-lakṣaṇatvāt tasya
tathā syuḥ. api ca, siddhaṃ yādṛg adhiṣṭhātṛ- bhāva-a-bhāva-anuvṛttimat. sanniveśa-ādi tad
vipakṣe ’nvaya-a-yogaḥ. tri-vidho hi dharmo bhāva-a-bhāva-ubhaya-āśraya ity uktam. na apariniṣṭhitaḥ. śabda-arthas tri-vidho dharmo bhāva-a-bhāva-ubhaya-āśrayaḥ. tasmin bhāva-antat-pratibhāsy-ākāra-adhyavasāya-vaśena ca bhāva-a-bhāva-ubhaya-dharma ity ucyate. tad atraapekṣayā hi bhāvāḥ kādācitkā bhavanti, bhāva-a-bhāva-kālayos tad-bhāva-yogyatā-a-yogyatāsiddhiś ca veditavyā, anyeṣāṃ hetu-phala- bhāva-a-bhāva-virodha-a-siddheḥ. dṛśyasya darśana
na niṣidhyate. tasmād āśritya śabda-arthaṃ bhāva-a-bhāva-samāśrayam. a-bāhya-āśrayam atra
kathaṃ kriyā-pratiṣedhaḥ. vināśa iti hi bhāva-a-bhāvaṃ manyante. tad ayaṃ vināśa-hetur a-a-sambhave sati. bhāvasya an-upalabdhasya bhāva-a-bhāvaḥ pratīyate. iti saṅgraha-ślokaḥ.

bhāvaPVin1_0001614
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331

bhāva

saty api pratītir a-tad-ātma-grāhiṇī, tad- bhāva-a-bhāvayor an-anukārāt, rasa-buddhi-vad
pratipatter a-bhāvāt pradīpād iva rūpe. tad- bhāva-a-bhāvayor darśana-a-darśana-smṛty-apekṣe hi’yaṃ doṣaḥ syāt. sa hi kevala eva kasyacid bhāva-a-bhāvayor vṛtti-vyatirekavān upadarśitaḥ
na ca tasya vyabhicāraḥ, tad-a-bhāve sva- bhāva-a-bhāvāt. tathā hi arthasya a-sambhave ’na sambhavati, anyatara-artha-antara- bhāva-a-bhāvāt. dvayor hi tathā-bhāva-sambhave
pratyakṣāṇāṃ śabdānām a-pratyakṣa-sva- bhāva-a-bhāvāt. bhrānti-nimitta-a-bhāvāt, bādhaka
pratipādaka iti. sā api tatra pratibaddhā bhāva-a-bhāvābhyāṃ kāryatāṃ na atipatati, tan-dṛṣṭānte prasidhyati vyatirekaḥ. hetu-sva- bhāva-a-bhāvo ’taḥ pratiṣedhe ca kasyacit. hetuḥ
kaścit kāryaḥ, tasya kathañcit kāryatve ’- bhāva-a-yogāt, pūrva-vat-prasaṅgāc ca. tasmād
yathā saṃśete, tathā iha api sarva-an-antar- bhāva-a-yogāt saṃśayaḥ. a-pratipattir an-ubhayatat kāryaṃ hetu-vyāpty-a-vyatirekāt tat-sva- bhāva-a-viśiṣṭam iti tad-an-upalambhaḥ sva-bhāvakiṃ na kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’- bhāva-a-viśeṣa iti cet, na, hetoḥ sva-bhāva-bhedāt.
etat — na anyā eva an-upalabdher dṛśya-sva- bhāva-a-sattā, tayā siddhayā a-saj-jñāna-śabdāssakala-kāraṇasya asya artha-sattāyām a- bhāva-a-sambhavāt. tatra arvāg-darśanasya ātmaiti cet, tulyā vṛtti-tat-sandehābhyām a- bhāva-a-siddhir ity an-upanayaḥ. dṛśyatayā cadhūmo ’n-upalabdher iti. etena vyāpaka-sva- bhāva-a-siddhir uktā veditavyā, yathā – na atraa-bhāvaḥ, kārya-vyatireke ’pi kāraṇa-a- bhāva-a-siddheḥ. upalambha-nibandhanā hi tādṛśāṃ
ucyate, anyathā hy a-niṣiddha-upalabdher a- bhāva-a-siddheḥ. eka-niṣedhena anya-a-bhāva-a-dṛṣṭer a-dṛṣṭena ca bādhya-bādhaka- bhāva-a-siddheḥ, rāga-ādy-a-vyabhicāri-kārya-aapy a-pratibaddhasya tad-a-bhāve sarvatra-a- bhāva-a-siddheḥ saṃśayād a-vyatireko vyabhicāraḥ
ātma-gatiḥ syāt. a-dṛśya-an-upalambhād a- bhāva-a-siddhau ghaṭa-ādīnāṃ nairātmya-a-siddheḥ
yathā – na dhūmo ’tra an-agner iti. sva- bhāva-a-siddhyā, yathā – na atra dhūmo ’nbhittvā. tatra abhyupāyaḥ kārya-aṅgaṃ sva- bhāva-aṅgaṃ jagat-sthitiḥ. āpta-vacanaṃ kārya-vidhasya ca dehasya ghaṭād artha-antara- bhāva-an-abhyupagame sāmānyena api sādhanaṃ na
vā a-calasya artha-antara-yoge ’pi tad- bhāva-an-upapatteḥ. sa ca artha-antarād bhavann aayam atra abhiprāyaḥ. sthitam etat — sva- bhāva-an-upalabdhiḥ sva-bhāva-hetāv antar-bhavatikāraṇa-an-upalabdhir a-bhāvaṃ gamayati. sva- bhāva-an-upalabdhis tu svayam a-sattā eva. tatra
tathā-pratipādyamāna āśrayo ’stu. tad-bhāva- bhāva-an-upalabdhī tarhi prabhava-a-bhāva-sādhane
prabhava-tan-mātra-anubandha-siddhau kāraṇa- bhāva-an-upalabdhyā grāhya-viṣayayā siddhā, na-bhāva-a-viśiṣṭam iti tad-an-upalambhaḥ sva- bhāva-an-upalambha eva uktaḥ. tathā tad-viruddhaa-pratyayatvāt. uktaṃ ca — na kārya-sva- bhāva-an-upalambha-viśeṣebhyo ’paraṃ pratipattyartho bhāva-upādāno na vā iti. tasya bhāva-an-upādānatve sādhye sa ca pratyātmadharmo bhāva-a-bhāva-ubhaya-āśrayaḥ. tasmin bhāva-an-upādāne sādhye ’sya an-upalambhanam.
avasthitam iti sā eva iṣṭa-vastu-sva- bhāva-anukarṣiṇī proktā syāt. tat kim eṣāṃvā syāt, a-hetu-phalasya a-sambandhāt tatra bhāva-anumānasya a-sambhavāt. tatra paścād bhāvān
indriya-ja ity eke. tan na, aindriye bhāva-a- bhāva-anurodhasya tattva-lakṣaṇatvāt tasya iha api
api ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-a- bhāva-anuvṛttimat. sanniveśa-ādi tad yuktaṃ
kalpitāḥ. kāraṇāt kārya-saṃsiddhiḥ sva- bhāva-antar-gamād iyam. hetu-prabheda-ākhyāne na-a-yogya-ātmanoḥ prāpti-parityāgayoḥ sva- bhāva-antara-utpatti-hāni-nāntarīyakatvāt, nityaṃ
pratyupayogaṃ tebhya upakāryasya sva- bhāva-antara-utpattes tathā upayogināṃ nānā-svaprayatna-saṃskṛtād indriyād anyato vā sva- bhāva-antara-pratilambhāt. na hy an-upakāry
prasidhyati. ekasya tu yathā-ukta-sva- bhāva-antara-viraha-upagamād eva bhinna-deśa-eka-dravya-saṃsarga-a-vyavacchinna-sva- bhāva-antara-virahād an-eka-vṛtter ekasya na deśaeva tad-a-tattve nibandhanam, api tu sva- bhāva-antaram api. kṛtrima-a-kṛtrimāṇām iva maṇi-prabheda-grahaṇa-a-grahaṇa-ūha-an-ūha-artha- bhāva-apekṣa-an-apekṣa-ādi-prasaṅgaḥ. manoeva sva-bhāvo na asti yo vinaśvaraḥ. tat-sva- bhāva-apekṣatvān na naśvarāḥ. śāly-ādi-bījānām
yas tad-utpādanaḥ śāli-bījasya iti tat-sva- bhāva-apekṣāḥ. evaṃ tarhi kṛtakānām api keṣāñcit
bhāvaḥ kṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ sva- bhāva-abhidhāyiny api para-upādhim enam ākṣipati.
para-upadhāno yuktaḥ, tad-a-viśeṣe ’pi sva- bhāva-abhyāsa-viśeṣāt tad-ātma-atiśaya-siddheḥ.
etad vacanaṃ syāt, ghaṭasya ātmanā tad- bhāva-artha-antara-bhāva-virodhāt. yadi dehād eva
ca artha-antaratve tasya iti sambandha-a- bhāva-ādayo ’py uktāḥ. tasya ca a-jñeyatvam,-lakṣaṇatvāc ca bhāvasya a-bhāvo na syāt. a- bhāva ity api bhāva-pratiṣedhaḥ. tad a-bhāvād
virodhāc chīta-vicchede tat-kāryasya apy a- bhāva iti. etena tat-kāryād api tad-viruddhatad-viṣayaṃ pratiṣedhaṃ na icchaty a-sad a- bhāva ity-evam-ādi ca vyavaharati. nirloṭhitaś ca
eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti cet, ākasmikī tarhi sattā iti na iyaṃātmatvāt. tad-ātmatve sādhya-sādhana-bheda-a- bhāva iti cet, na, dharma-bheda-parikalpanāt.
api para-upaskāra-apekṣiṇo na avaśyaṃ hetau bhāva iti tad-bhāva-hetor anaikāntikatvam. bhāvanāma kaścit kāryaḥ syāt sva-bhāvaḥ, sa eva bhāva iti na a-bhāvaḥ syāt. tad a-bhāvaṃ karotikṛtaḥ syāt. tataś ca a-hetukatvam. anyathā a- bhāva iti bhāva eva kaścin nāma-antareṇa uktaḥ

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332

bhāva

etat — yatra tad-icchā tatra vastu- bhāva iti vyāpty-a-siddher vyabhicāraḥ. etena madbhāvasya. bhāva-mātra-anurodhī sva- bhāva iti sa eva svayaṃ vastuto bhāvaḥ. sa ca-āśrayatvāt. tena na a-pratibaddhasya bhāve bhāva iti saṃśayaḥ. gamakā eva ātmanaḥ prāṇasva-bhāvaḥ. anyato ’pi bhāve na sa tasya sva- bhāva iti sakṛd api na janayet. na vā sa dhūmaḥ,śabde ca bhāva-khyātau tad-ātmanaḥ sato bhāva iti sāmarthyāt tat-siddher na anumeyahi śabdaḥ, na a-nitya-śabdaḥ śabdaḥ. tad- bhāva-iṣṭau na a-nityaḥ śabdaḥ syāt, śabde ’itarasya iti. atha kā iyaṃ śaktiḥ. sa eva bhāva uta anyad eva kiñcit. sa eva cet, tathā eva
etena sādhya-dharme ’pi viśeṣaṇa-viśeṣya- bhāva unneyaḥ. tena saty api viśeṣaṇe na an-antara-utpattes tathā upayogināṃ nānā-sva- bhāva-upakāra-sādhanam etat. na eka-kāla-an-ekasva-lakṣaṇam. anyas tu buddhau sākṣāt sva- bhāva-upadhāna-sāmarthya-rahito ’-yukta’yam upalambho na asti ghaṭa iti, tata eva a- bhāva-upalambhāt, tac ca sva-tantraṃ pramāṇam iti.
śāstra-kārāṇām artheṣu bhrāntyā viparīta-sva- bhāva-upasaṃhāra-sambhavāt. na hy asti sambhavotataḥ saṃśayāt. na eṣa doṣaḥ, yasmāt— bhāva-upādāna-mātre tu sādhye sāmānya-dharmiṇi.
kim ayaṃ pradhāna-śabda-pratibhāsy artho bhāva-upādāno na vā iti. tasya bhāva-an’nvaya-a-yogaḥ. tri-vidho hi dharmo bhāva-a- bhāva-ubhaya-āśraya ity uktam. na a-bhāvasyaśabda-arthas tri-vidho dharmo bhāva-a- bhāva-ubhaya-āśrayaḥ. tasmin bhāva-an-upādāne
-ākāra-adhyavasāya-vaśena ca bhāva-a- bhāva-ubhaya-dharma ity ucyate. tad atra dharmiṇi
na apy anyaḥ kaścid iha anuṣaṅgī ity a- bhāva eva artha-abhilāpa-anukāriṇo ’nubhavadharma-dhātv-āyatane ’pi skandha-traya-sva- bhāva eva iti na virodhaḥ. etena sattā vyākhyātā.
tataś ca a-hetukatvam. anyathā a-bhāva iti bhāva eva kaścin nāma-antareṇa uktaḥ syāt. tasmān-upalabdhyā vyāpya-a-bhāvam āha, tadā apy a- bhāva eva. tad evaṃ vidhi-pratiṣedhābhyāṃ
avinābhāva eva ukto bhavati. tathā hy ātma-a- bhāva eva na bhavaty eva ity arthād an-anyavināśo nāma anya eva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ, sa eva kṣaṇa-sthāyī jāta iti.
icchati, sa kathaṃ bhāvaṃ na icchet. sva- bhāva eva hi kayācid apekṣayā dharma itivā. atha api tad-abhimatāt kutaścin nānā- bhāva evam-bhāvaḥ syāt. na tarhi tato nānā-bhāvād-bhāva-virodha-a-siddheḥ. dṛśyasya darśana-a- bhāva-kāraṇa-a-sambhave sati. bhāvasya anprayatna-an-antara-bhāvi-jñānam a-nitya-sva- bhāva-kāraṇa-kāryam iti siddham. prayatna-antayor a-bhāve taj-jaṃ jñānaṃ tat-prabhavā vā bhāva-kāraṇa-pratipattiḥ. tathā sati dṛśye
pramāṇam. na hi sva-bhāvaḥ kāryaṃ vā bhāva-kāraṇa-vyatireke bhavataḥ, a-bhedād ātmavināśa iti. a-sāmarthyāc ca tad-dhetoḥ a- bhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti ca-śabdāt.
evaṃ navadhā pakṣa-dharmo vibhajyate. sva- bhāva-kārya-siddhy-arthaṃ dvau dvau hetubheda-sāmānye śeṣo vyāvṛtti-sādhanaḥ. sva- bhāva-kāryayor eva ātma-pratibandhād gamakatvaṃ
iṣṭa-kāla-vat. tadā api vā na bhavet, a- bhāva-kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ
hi bhāvāḥ kādācitkā bhavanti, bhāva-a- bhāva-kālayos tad-bhāva-yogyatā-a-yogyatā-a-yogāt,abhidhānāt. nanv an-artha-antara-hetutve ’pi bhāva-kāle ’-nityatā-a-niṣpattes tulya-a-tat-svasyāt, yady atra kaścid upādāna-viśeṣa-a- bhāva-kṛtaṃ kārya-vyatirekaṃ na brūyāt. so ’pi
tad-ātmanā vyapadeśa-ādayo janya-janaka- bhāva-kṛtā eva bhavantu, saty api saṃyoge tan-a-yogāt, pūrva-vat-prasaṅgāc ca. tasmād bhāva-kriyā-pratiṣedha eṣa bhāvaṃ na karoti iti-a-bhāve na bhavataḥ kṛtakatvasya śabde ca bhāva-khyātau tad-ātmanaḥ sato bhāva itime hasta iti bhavati, tata eva anya-a- bhāva-gatiḥ, tad-a-bhāve ’-bhāva-a-pratipatteḥ.
-bhavati. na ca a-pratyakṣe kārye kāraṇa- bhāva-gatiḥ, yataḥ kāraṇāt tat pratīyeta. tasmāneva tādṛśasya kāraṇasya kārya-vivekād a- bhāva-gatiḥ, yathā – na iha a-pratibaddhaśrāvaṇatve vyatireka uktaḥ. na tāvatā a- bhāva-gatir ity uktam. anyathā saṃśaya-hetur eva
etena tat-kāryād api tad-viruddha-kārya-a- bhāva-gatir uktā veditavyā, yathā – na romaantara-sparśa-viśeṣa-upalambhād anya-a- bhāva-gateḥ. yato hi sparśa-viśeṣa-upalambhāt-upayoge kathaṃ tac-chaktir upayujyate, sva- bhāva-guṇasya śaktāv upacārāt. yatra so ’eva na pramāṇa-phalayor viṣaya-bhedaḥ. sva- bhāva-cintāyāṃ tādātmyād artha-saṃvidaḥ svapañca-skandhā iti. tatra pañca-indriyāṇi sva- bhāva-cyutimanti, tat-kārya-vijñāna-viccheda-niyamana-sva-bhāvas tat-sva-bhāvas tat-sva- bhāva-janana-sva-bhāvo vā kiṃ na iṣyate. kiṃ
vyabhicāra iti su-vyavadātaṃ prāmāṇyam. a- bhāva-dharmaṃ tu bhāva-mātra-vyāpino ’rthasyasa katham a-siddha-sattāke syāt. yo hi bhāva-dharmaṃ hetum icchati, sa kathaṃ bhāvaṃ na
sādhyatve, vaiphalyāt. api ca, na a-siddhe bhāva-dharmo ’sti vyabhicāry ubhaya-āśrayaḥ.
-siddhiṃ vyabhicāraṃ virodhaṃ ca. tatra yadi bhāva-dharmo hetur ucyate, sa katham a-siddhaapekṣya kāryaṃ kuryāt, karotu. pūrva-sva- bhāva-niyata ity etan na syāt, tasya pracyuteḥ,ayaṃ bhāvo ’n-apekṣas tad-bhāvaṃ prati tad- bhāva-niyataḥ, a-sambhavat-pratibandhā iva kāraṇa
para-apekṣatvena upagamyante, na te tad- bhāva-niyatā iṣyante, vāsāṃsi iva rāge. tada-vyabhicāraḥ, an-āyatta-rūpāṇāṃ saha- bhāva-niyama-a-bhāvāt. yady artha-antaraṃ hetuḥ,tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy a- bhāva-niyama-a-bhāvāt. vṛttaṃ pramāṇaṃ bādhakam. aśakteś ca an-artha-antaratvāt sa eva sva- bhāva-niyamaḥ. artha-antaratve tato ’rtheṣu jñāna

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333

bhāva

-niyamo ’-darśanān na na darśanāt. avaśyam- bhāva-niyamaḥ kaḥ parasya anyathā paraiḥ. arthanāśi-sva-bhāvasya hetuḥ, na ca a-hetoḥ sva- bhāva-niyamaḥ. tasmān na atra kaścid dhetoḥ svacet, katham anyasya bhāve ’-sambaddhasya bhāva-niyamaḥ. darśanād bhāva-siddhir iti cet,sā na asti tasya sā eka-arthatā kutaḥ. sva- bhāva-niyame ’nyatra na yojyeta tayā punaḥ.
kāraṇa-kalāpaḥ. tat prakṛtes tat-kārya-sva- bhāva-niyame na an-upalambha-ātmānaḥ sukha-ādayaḥ.
sa hetuḥ sva-rūpeṇa pratīta eva. na ca sva- bhāva-niyamo ’rthānām ākasmiko yuktaḥ, anitaraṃ vā paśyet, viprakṛṣṭe punar arthe ’- bhāva-nirṇayo ’naikāntikaḥ. tasmāt karaṇa-guṇabhāva-prasaṅgāt. pratyakṣasya eva nivṛtter a- bhāva-niścaya iti cet, vyāhatam etat – tac ca na-rūpaṃ vā bhāve bhāvād a-bhāvataḥ. sā iyam a- bhāva-niścaya-phalā vyatireka-sādhany ana-vipakṣa-śabdena ucyate. tata eva katham a- bhāva-niścayaḥ. yasmād idam iha sandigdham,-hetur upalabhya-sattvasya hetos tathā- bhāva-niścaye vyāpakasya sva-ātmanaś ca an-an-eka-vṛttyor virodhāt tathā-vidha-sva- bhāva-niṣedhaḥ kriyate. viruddhayor ekavat. upādīyate. apekṣita-para-vyāpāro hi sva- bhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena iyaṃ kṛtakasva-bhāvena sva-sva-bhāva-vyavasthiteḥ. sva- bhāva-para-bhāvābhyāṃ yasmād vyāvṛtti-bhāginaḥ.
vyabhicāro ’pi iti cet, na, kārya-kāle ’- bhāva-pratipatteḥ, anya-upalambhe tad-antad udāhṛtam. na hi sarva-an-upalabdhir a- bhāva-pratipādikā. tasmād eka-nivṛttyā anyaity antara-ślokāḥ. kāryasya api sva- bhāva-pratibandhaḥ, tat-sva-bhāvasya tad-utpattersva-bhāvasya eva bhāvatvād iti tasya sva- bhāva-pratibandhād a-vyabhicāraḥ. kāraṇaṃ vā’pi sva-bhāvaṃ niyamayati ity ubhayathā sva- bhāva-pratibandhād eva nivṛttiḥ. anyathā ekaapi kim. ity antara-ślokau. tasmāt sva- bhāva-pratibandhād eva hetuḥ sādhyaṃ gamayati. sa
vastu-sādhanāv ekaḥ pratiṣedha-hetuḥ. sva- bhāva-pratibandhe hi saty artho ’rthaṃ naanya-nivṛttim icchatā tayoḥ kaścit sva- bhāva-pratibandho ’py eṣṭavyaḥ. anyathā a-gamako
iti cet, na, tad-rūpa-an-upalakṣaṇāt. sva- bhāva-pratibandho hi liṅga-lakṣaṇam. na ca tasya
ca bhāvasya a-bhāvo na syāt. a-bhāva ity api bhāva-pratiṣedhaḥ. tad a-bhāvād bhavati itia-bhāva-pratiṣedho hi bhāvo ’-saty apy asti, bhāva-pratiṣedhas tu na sambhavati ity a-skhalita
eva nivṛtter nivṛttir a-sataḥ katham iṣṭā. a- bhāva-pratiṣedho hi bhāvo ’-saty apy asti, bhāvatan mā bhūt svāpa-ādy-avasthāyāṃ kasyacid a- bhāva-pratītiḥ, tatra indriya-sādguṇya-āder
tac ca sva-tantraṃ pramāṇam iti. sa tarhy a- bhāva-pratyayaḥ kuto bhavati. na hy a-bhāvaḥ
śāstrasya anumāne. pramāṇena eva bādhane tad- bhāva-pramāṇa-a-pratītau vā kim abhivyakti-vādena.
-niyamaḥ. tasmān na atra kaścid dhetoḥ sva- bhāva-pravibhāgaḥ. tad-a-bhāvāt phalasya api na-anuvidhānāt. hetu-sāmyāt sukha-ādi-bheda-a- bhāva-prasaṅga iti cet, na, tasyāḥ sāmagryā eva-lakṣaṇa iti. nanv etasminn a-sapakṣe hetv-a- bhāva-prasaṅgaḥ, sarvasya anya-dharma-yogāt. na
tad-apāya-a-bhāvāt tan-mātra-bhāvino nityaṃ bhāva-prasaṅgāt. an-apekṣatvāt, apekṣāyā viśeṣa-ātmatāyāṃ kadācid upalambha-an-upalambha-a- bhāva-prasaṅgāt. na api para-apekṣā, tasya tatra
an-apekṣāyāṃ vyavadhāna-ādi-bhāve ’pi bhāva-prasaṅgāt. pratyakṣasya eva nivṛtter a-a-bhāvād a-pūrva-bhāvinaḥ paścād apy a- bhāva-prasaṅgāt. sa ca tad-dhetur vā a-nityatāsva-viśiṣṭa-pratyayam antareṇa api bhavaty a- bhāva-buddhiḥ, yathā santamase hasta-sañcāreṇa. na,
eva ca tathā-pratipādyamāna āśrayo ’stu. tad- bhāva-bhāva-an-upalabdhī tarhi prabhava-a-bhāvaapy an-upalabdhyoḥ sva-viparyaya-hetv-a- bhāva-bhāvābhyāṃ sad-vyavahāra-pratiṣedha-bhāvata eva bhavati. tathā anyatra api sva- bhāva-bhāvī, viśeṣa-a-bhāvāt. evam anye ’pi svayathā a-nityatva eva sattvam, kvacit sva- bhāva-bhūta-dharma-bheda-parigraheṇa yathā tatra
tasmāt sarvathā sarva eva kvacin niyamaḥ sva- bhāva-bhūtaḥ sva-hetu-prakṛter niyāmakasya
yogyatā ca sāmagrī-mātra-anubandhinī iti sva- bhāva-bhūtā eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ
ity upālambhaḥ. asti viṣāṇināṃ viṣāṇa-sva- bhāva-bhedaḥ, na tad-vat kiñcic chaśasya bhinna’-bhāva-a-viśeṣa iti cet, na, hetoḥ sva- bhāva-bhedāt. a-tad-ātmatve ’pi kṣīrasya sa tasyasva-bhāvo ’pi, pratikāryaṃ kāraṇa-sva- bhāva-bhedāt. tat ko ’yaṃ sambandha-a-bhāvo vācya
sva-bīja-prabhavāt sva-bhāva-bhedo hetu-sva- bhāva-bhedāt, yathā kadalī bīja-kanda-udbhavā.
’py asty eva sva-bīja-prabhavāt sva- bhāva-bhedo hetu-sva-bhāva-bhedāt, yathā kadalīkāraṇānāṃ ca kārya-vyabhicārāt. tasmāt tad- bhāva-mātra-anubandhina eva ātmanaḥ sva-bhāvo
sambandhāt, ākāśa-vad iti. tat-sambandhi-sva- bhāva-mātra-anubandhinī tad-deśa-sannihita-svaeva sādhya-dharme gamakā veditavyāḥ. yo hi bhāva-mātra-anubandhī sva-bhāvaḥ, tatra eva
sva-bhāvaḥ, tatra eva avinābhāvo bhāvasya. bhāva-mātra-anurodhī sva-bhāva iti sa eva svayaṃ
na hi sa eva tasya sādhanaṃ bhavati, tad- bhāva-mātra-anuṣaṅgiṇi punas tan-nirdeśasya
tv atra pramāṇam, niścaya-phalatvāt. tad- bhāva-mātra-anvayini sva-bhāvo hetur ātmani.
bhāva iti tad-bhāva-hetor anaikāntikatvam. bhāva-mātra-bhāvitve siddha-anya-an-apekṣaṇād asattā-sādhane viśeṣaḥ sādhito bhavati. bhāva-mātra-viśeṣaṇo ’rtho ’sti kaścid dharmī iti
su-vyavadātaṃ prāmāṇyam. a-bhāva-dharmaṃ tu bhāva-mātra-vyāpino ’rthasya vyavacchedaṃ hetuṃ
darśayitum a-śakyatvāt. tad asya na bhāva-mātreṇa na sāmyena na prādhānyena gatiḥ. aantare ’nvayī-bhavitā. pradīpa-ādayas tu sva- bhāva-yogyatayā ātmani jñānam utpādayantas tathābhāvaPVin2_0008614
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334

bhāva

bhavanti, bhāva-a-bhāva-kālayos tad- bhāva-yogyatā-a-yogyatā-a-yogāt, tulya-yogyatā-aāpta-vacanaṃ kārya-lakṣaṇaṃ liṅgam, sva- bhāva-lakṣaṇaṃ prasiddhiḥ. ātmā aparo vā yathāayaṃ prasaṅga iti. eṣa dvi-vidho hetuḥ sva- bhāva-lakṣaṇaḥ kārya-lakṣaṇaś ca. sa eva svaapara-bhāvaś ca vailakṣaṇyam, viruddha-sva- bhāva-lakṣaṇatvād bhedasya ity ukta-prāyam. tasmādeva hetuḥ sādhyaṃ gamayati. sa ca tad- bhāva-lakṣaṇas tad-utpatti-lakṣaṇo vā. sa eva
pramāṇa-bādhanād vā api sa-apekṣa-dhruva- bhāva-vat. pramāṇaṃ vā yadi tattve bādhakaṃ syātśaśa-viṣāṇayoś ca ayaṃ bhāvāc chaśa-viṣāṇa-a- bhāva-vādinam upahasann ātmānam eva upahasati.
-sparśayoḥ. anyonya-bheda-siddher vā dhruva- bhāva-vināśa-vat. anyonya-parihāra-sthitatri-vidhā hi viprakarṣiṇo deśa-kāla-sva- bhāva-viprakarṣair na teṣv an-upalambho ’-bhāvaṃ
a-viruddho vā. a-viruddhasya api saha- bhāva-virodha-a-bhāvād a-pratiṣedhaḥ. viruddhasya-darśanān mūṣika-alarka-viṣa-vikāra-vat. tad- bhāva-virodha-a-bhāvād atra an-upalabdhi-mātram aca veditavyā, anyeṣāṃ hetu-phala-bhāva-a- bhāva-virodha-a-siddheḥ. dṛśyasya darśana-a-bhāva
ity api sādhana-nyāyam atipatati . krama- bhāva-virodhaś ca sarvāsāṃ tad-artha-hetūnāṃ
syāt, ghaṭasya ātmanā tad-bhāva-artha-antara- bhāva-virodhāt. yadi dehād eva artha-antaranir-apekṣatā vināśasya kvacit kadācic ca bhāva-virodhinī tad-a-bhāvaṃ sva-bhāvena
’nya-upalambho ’sti. na ca etat sva- bhāva-viveke yuktam, pratibandha-kāraṇa-a-bhāvāt.
na vihanyate. sādhane punaḥ sattve sva- bhāva-viśeṣa-a-parigraheṇa vastu-mātra-vyāpini
dharmī iti prasādhayato ’-nirdiṣṭa-sva- bhāva-viśeṣasya kasyacit sattā-mātre virodha-abhavan vā na dhūmaḥ syāt. taj-janito hi sva- bhāva-viśeṣo dhūma iti. tathā hetur api tathāa-bhāvād atīndriyaḥ pratikṣipyate ’rthaḥ sva- bhāva-viśeṣo vā, yathā – na asti viraktaṃ cetoeva pratiṣedhaḥ. na yuktaḥ, dṛśya-tat-sva- bhāva-viṣaya-mātra-a-pratiṣedhāt. pṛthivy-ādi
na pratyakṣeṇa kartum arhati iti, tasya a- bhāva-viṣayatva-virodhād artha-sāmarthya-apekṣaṇāt,a-sato niścinvatā prameyā vaktavyāḥ. na hi bhāva-viṣayam eva pramāṇam, a-visaṃvādakalpanāyām a-tat-parāvṛttayo bhāvā yathā-sva- bhāva-vṛttaya eva. tat saty apy āvaraṇe
a-sati hetor a-pratiṣedhe vidhiḥ prāptaḥ, a- bhāva-vyatireka-lakṣaṇatvād asya. sā eva tāvad aaparasya vṛttir iti katham a-nitya-a- bhāva-vyatireko ’-nitye sādhye dharmiṇi sidhyet.
apy a-pratipanna-viṣayiṇāṃ darśanāt. bhāva-vyatireko hy a-bhāvaḥ, an-upalabdhireva. na hy a-vipakṣa-śaṅkāyāṃ sādhya-a- bhāva-vyavaccheda-arthaṃ hetur ucyate. na ca
kvacid a-sambhavāt, a-bhāve ca sarvatra bhāva-vyavacchedasya bhāvāt. tad ayaṃ tri-prakāro
sva-saṃvidaḥ sādhanam iṣṭam, tato ’syās tad- bhāva-vyavasthāpanāt. tatra ātma-viṣaye mānesyāt. sarva-bhāvāḥ sva-bhāvena sva-sva- bhāva-vyavasthiteḥ. sva-bhāva-para-bhāvābhyāṃ
vṛkṣa-a-bhāvād iti. sarvatra ca asyām a- bhāva-vyavahāra-sādhanyām an-upalabdhau dṛśya-niyata-upalambho ’nya-an-upalambhas tad-a- bhāva-vyavahāra-siddhi-hetuś ca. sa ca svaevaṃ bhavati idaṃ na upalabha iti yato ’- bhāva-vyavahāraḥ, kiṃ tarhi sva-viśiṣṭa-jñānatatra kevalaṃ viṣayī sādhyate ’-bhāvo vā tad- bhāva-vyāpinaḥ kāryasya a-bhāvena. yadā apidarśayitum, tat-kāryatā-pratiniyamaḥ sva- bhāva-vyāptir vā. asmiṃś ca arthe darśite darśita
na vyavasyati sattā-upalambhena sarvadā tad- bhāva-śaṅkā-vipralabdhaḥ sadṛśa-apara-utpattisaṃśayād eva saṃśaya-hetuḥ, viniścita-apara- bhāva-samāna-guṇa-puruṣa-sambhāvita-strī-garbhatasmād āśritya śabda-arthaṃ bhāva-a- bhāva-samāśrayam. a-bāhya-āśrayam atra iṣṭaṃ
artha-antara-bhāva-a-bhāvāt. dvayor hi tathā- bhāva-sambhave ’nyatara-uktiḥ samarthā bhavati,-sati tu hetau maulasya hetor vyāpya-vyāpaka- bhāva-sādhana-prakāra eṣaḥ. na viparyaya-sādhanam,-sādhany an-upalabdhir yadā svayam a- bhāva-sādhanāya prayujyate, tadā sva-rūpeṇa vāpratyakṣa-nivṛttir eva an-upalabdhir a- bhāva-sādhanī, sakala-kāraṇasya asya artha-bhāva-bhāva-an-upalabdhī tarhi prabhava-a- bhāva-sādhane na anumānam, an-anvayāt. na hy atraa-bhāva-a-siddheḥ. eka-niṣedhena anya-a- bhāva-sādhane siddhā eva an-upalabdhiḥ,ślokaḥ. yadi viruddha-kārya-upalabdhyā apy a- bhāva-siddhiḥ, tat-kāraṇa-upalabdhyā kiṃ nakāraṇeṣv anyeṣu upalabhyasya an-upalambhād a- bhāva-siddhiḥ. tan mā bhūt svāpa-ādy-avasthāyāṃ
a-bhāvaḥ. na sva-viṣaya-jñāna-a-bhāvād a- bhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na api svaanyathā yadi sva-viṣaya-jñāna-a-bhāvena a- bhāva-siddhiḥ syāt, tad-a-bhāvo ’py anyena anbhāve ’-sambaddhasya bhāva-niyamaḥ. darśanād bhāva-siddhir iti cet, nanu tad eva idaṃnirdeśya ity uktam. a-vivādaś ca, nityaṃ tad- bhāva-siddheḥ. anvaya-a-dṛṣṭer a-siddhir iti cet,yukta iti katham a-yuktaḥ, an-upalambhād a- bhāva-siddheḥ. nanu upalabdhi-lakṣaṇa-prāpteḥ
tayor iha anvaya-vyatirekābhyāṃ kārya-kāraṇa- bhāva-siddher anyatra anumānāt. na tv evam aniścayam apekṣate. an-upalambhāt tu kvacid a- bhāva-siddhāv apy a-pratibaddhasya tad-a-bhāvesidhyet. anyathā hi kvacid dṛṣṭe ’- bhāva-siddhāv api syād eva a-dṛṣṭeṣu saṃśayaḥ.
-a-bhāvo nairātmyaṃ vyāpnuyāt. tad-a-bhāve ’- bhāva-siddhyā vyāptir iti sā na sidhyati,
sā eva anumīyate. sā eva ca sāmagrī sva- bhāva-sthity-āśrayaḥ kāryasya. ata eva saha-bhāvī, viśeṣa-a-bhāvāt. evam anye ’pi sva- bhāva-hetavo yathā-svaṃ pramāṇaiḥ siddha-tantatra eva utpattiḥ. anayā diśā anye ’pi sva- bhāva-hetu-pravibhāgā draṣṭavyāḥ. tasya ca sva-

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335

bhāvassa ca na a-saty anvaye śakyo darśayitum, tad- bhāva-hetu-bhāvayor darśana-sādhanatvāt. dvi-apekṣiṇo na avaśyaṃ hetau bhāva iti tad- bhāva-hetor anaikāntikatvam. bhāva-mātra-bhāvitvetṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi sva- bhāva-hetāv antar-bhavati ity udāhṛta eva. tathā
sthitam etat — sva-bhāva-an-upalabdhiḥ sva- bhāva-hetāv antar-bhavati iti, sā tad udāharaṇena
-kāraṇa-pratiṣedho gamaka iti. sa ca kāraṇa- bhāvo ’-darśanād ātmano na sidhyati ity uktam.
tasya apy avaśyam avadāta-dhiyo ’yam eva bhāvo ’-vibhāvita-dhiyā a-vidito janena. pramāṇaa-sataḥ katham iṣṭā. a-bhāva-pratiṣedho hi bhāvo ’-saty apy asti, bhāva-pratiṣedhas tu na
iṣṭā. nivṛtty-a-bhāvas tu vidhir vastu- bhāvo ’-sato ’pi san. vastv-a-bhāvas tu na asti-sāmānyena samāno ’rthaḥ sapakṣaḥ. tad-a- bhāvo ’-sapakṣaḥ. katham idānīm a-bhāve sann ity
dharmaḥ. tad-āśrayāt. kathaṃ kārya-kāraṇa- bhāvaḥ. ata eva, anyathā āśraya-a-siddheḥ. nanu
prasidhyati vyatirekaḥ. hetu-sva-bhāva-a- bhāvo ’taḥ pratiṣedhe ca kasyacit. hetuḥ tāv eva-nāśa-vādinām. ity antara-ślokaḥ. tad ayaṃ bhāvo ’n-apekṣas tad-bhāvaṃ prati tad-bhāva-viṣayiṇāṃ darśanāt. bhāva-vyatireko hy a- bhāvaḥ, an-upalabdhir upalabdheḥ. sā katham a-vat. nīla-ādy-anubhava ity api tat-sva- bhāvo ’nubhava eva. a-vedya-vedaka-ākārā yathā
anumānam, a-śaktād an-utpatteḥ. na tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa hi san dṛśya eva’numīyate. artha-antara-an-apekṣatvāt sa sva- bhāvo ’nuvarṇitaḥ. asāv api yathā-sannihitān nabhāvinyaḥ. na ca tad-a-pratibaddha-sva-bhāvo bhāvo ’nyaṃ gamayati. yathā-artha-darśana-āditathā hetur api tathā-bhūta-kārya-janana-sva- bhāvaḥ. anyato ’pi bhāve na sa tasya sva-bhāva
ca punar na dṛṣṭaḥ, taj-janyo ’sya sva- bhāvaḥ, anyathā sakṛd apy a-bhāvāt. sa tatbuddhiś ca pratyaya ity etāvato ’yam ātma- bhāvo ’nvaya-vyatireka-bhāg ity ayam eva hetuḥ.
liṅgād a-sattāyāṃ sādhyāyām upalabdher a- bhāvo ’py anyayā an-upalabdhyā sādhyata ity an-jñāna-a-bhāvena a-bhāva-siddhiḥ syāt, tad-a- bhāvo ’py anyena an-upalambhena sādhanīya ity antad eva. etena kārya-liṅga-udāharaṇena sva- bhāvo ’py eka-deśa-bhāg ukto veditavyaḥ. tena eva
api viṣāṇeṣu, na dravya-sva-bhāvaḥ. sva- bhāvo ’pi, pratikāryaṃ kāraṇa-sva-bhāva-bhedāt.
bhāvo vinā an-upalabdhyā syāt, tathā sattā a- bhāvo ’pi syād ity apārthikā an-upalabdhiḥ. athatasya kāryam eva na syāt. ataḥ kārya-kāraṇa- bhāvo ’pi sva-bhāvaṃ niyamayati ity ubhayathā sva
mūrdhā yady agnir eva saḥ. atha an-agni-sva- bhāvo ’sau dhūmas tatra kathaṃ bhavet. dhūma-hetu
tadā api tathā-vidha-indriya-grāhya-a- bhāvo ’sty eva. tasmāj jñānaṃ tad-yogyatā vā asya-bhūtasya upagame syād anyatara-artha-antara- bhāvaḥ. etena iṣṭa-sādhyatva-vacanena dharmiiti. nanv evam asya sapakṣe ’nuvṛtty-a- bhāvaḥ kathyate. so ’parasya api tulya iti kathamlakṣaṇam asti iti prameyo ’-bhāvaḥ. na eva a- bhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvād iti cet,an-upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’- bhāvaḥ kasyacit kāraṇam. na eṣa doṣaḥ, yasmāt —a-bhāva-pratyayaḥ kuto bhavati. na hy a- bhāvaḥ kasyacin nimittam. a-sāmarthyāt, sāmarthyabhāvasya, upalambha-nivṛttyā vā katham a- bhāvaḥ, kārya-vyatireke ’pi kāraṇa-a-bhāva-aākhyā hetavas trayaḥ. eva. an-upalabdhiḥ sva- bhāvaḥ kāryaṃ ca iti trīṇy eva liṅgāni. yathātad-a-vyabhicārāt pramāṇam. na hi sva- bhāvaḥ kāryaṃ vā bhāva-kāraṇa-vyatireke bhavataḥ,apekṣita-para-vyāpāro hi sva-bhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ sva-bhāva
api parama-arthataḥ kaścid dharma-dharmi- bhāvaḥ. kevalaṃ buddhir evaṃ-sambandhamnāma anyā yā paścān niṣpadyeta. sa eva hi bhāvaḥ kṣaṇa-sthiti-dharmā a-nityatā ity uktatad-bhāva-mātra-anubandhina eva ātmanaḥ sva- bhāvo gamakaḥ. sa ca ayaṃ hetutvena upādīyamānana avaśyaṃ śīta-bādhako ’gniḥ, yatas tad-a- bhāvo gamyeta. antyasya avasthā-viśeṣasya avā. ito ’pi na anyatara-artha-antara- bhāvaḥ, ghaṭasya svato ’rtha-antara-bhāvasya ana-bhinna-viṣayatve dvayaṃ vyartham. krama- bhāvaś ca a-bhinna-nimittayoḥ pratiṣiddhaḥ. sakṛd
-sādhane, tayoḥ sapakṣe ’-sattvaṃ vipakṣe bhāvaś ca iti dvayo rūpayor a-siddhir viparyayaapi vācyāḥ. tad ayam an-upalambhaḥ sva- bhāvaś ca paraspara-viruddha-artha-sādhanāv-lakṣaṇa-tyāga eva hi tasya vināśaḥ, apara- bhāvaś ca vailakṣaṇyam, viruddha-sva-bhāvapratyakṣā iti sarvaḥ sarva-darśī syāt. jñāna- bhāvaś cet, katham anyasya bhāve ’-sambaddhasyaartha-bhāvo jñāna-bhāvo vā syāt. artha- bhāvaś cet, sarve ’rthāḥ pratyakṣā iti sarvaḥ
’n-upakārya-upakārakayoḥ. ādhāra-ādheya- bhāvaś cet, so ’pi tad-ātma-an-upakāre na sidhyati.
pratiṣiddhaḥ. sakṛd-bhāve sādhya-sādhanatā-a- bhāvaḥ, jñāna-aṃśayos tu sādhya-sādhana-bhāvo
iti cet, tat punar artha-darśanam artha- bhāvo jñāna-bhāvo vā syāt. artha-bhāvaś cet,a-bhāvān nir-viśeṣaṇā eva sā. katham a- bhāvo jñeya-abhidheya-prameyatvaiḥ so ’pi siddha-kāla-parihāreṇa anya-deśa-kālayor vartamāno bhāvas tat-sa-apekṣo nāma bhavati. tathā hi tathāa-nityatā-hetu-niyamana-sva-bhāvas tat-sva- bhāvas tat-sva-bhāva-janana-sva-bhāvo vā kiṃ na
ca tad-dhetur vā a-nityatā-hetu-niyamana-sva- bhāvas tat-sva-bhāvas tat-sva-bhāva-janana-svaveditavyāḥ. yo hi bhāva-mātra-anubandhī sva- bhāvaḥ, tatra eva avinābhāvo bhāvasya. bhāvaanvaya-vyatirekābhyām anyo hetu-phalayos tad- bhāvaḥ. tathā yukta-upalambham an-upalabhamānā na-upagamād eva bhinna-deśa-ādibhir yoga-a- bhāvaḥ, tad-a-bhāvasya tad-bhāvasya ca anyonyaanya-nimittatve ’-nimittatve vā. tathā ca bhāvas tadvān na syāt, an-upayogāt. upayoge vā sabhāvasPVin2_0010009
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336

bhāvaḥ

na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya tad- bhāvas tan-mātra-anubandhena khyāpyate. yaḥ-bhūtam iti sāmānyena anyatara-artha-antara- bhāvas tayor ekasya tathā-abhyupagame syāt. sa ca-vyatireka-ādyo yasya dṛṣṭo ’nuvartakaḥ. sva- bhāvas tasya tad-dhetur ato bhinnān na sambhavaḥ.
vidhir vastu-bhāvo ’-sato ’pi san. vastv-a- bhāvas tu na asti iti paśya bāndhya-vijṛmbhitam.
iti nivṛtter nivṛttiḥ katham iṣṭā. nivṛtty-a- bhāvas tu vidhir vastu-bhāvo ’-sato ’pi san.
kathaṃ na sa-apekṣāḥ. yāvatā sa eva eṣāṃ sva- bhāvo na asti yas tad-utpādanaḥ śāli-bījasya itikṛtakānām api keṣāñcit satāṃ vā sa eva sva- bhāvo na asti yo vinaśvaraḥ. tat-sva-bhāvatad asya pramāṇa-lakṣaṇam asti iti prameyo ’- bhāvaḥ. na eva a-bhāvaḥ kaścit, sarveṣāṃ
-atiśayam eva upakurvate. sa tasmād eka-sva- bhāvo na bhavati iti viruddhaḥ. ca-śabdo dvayor-ubhayasya a-pratibandhāt tad-a-bhāve ’nya-a- bhāvo na yuktaḥ. kārya-an-upalabdhāv api na
upalambhaṃ vā. tat kathaṃ na an-upalambhād a- bhāvaḥ. na, sarva-upalambha-nivṛtter atra a-lakṣaṇatvāt, tal-lakṣaṇatvāc ca bhāvasya a- bhāvo na syāt. a-bhāva ity api bhāva-pratiṣedhaḥ.
hy ātma-viśeṣād apara-sādhanam, na evam a- bhāvaḥ. na sva-viṣaya-jñāna-a-bhāvād a-bhāvakenacit kriyate. a-bhāvaṃ karoti iti hi na a- bhāvo nāma kaścit kāryaḥ, tasya kathañcit
a-bhāvaṃ karoti iti prāptam. tatra yady a- bhāvo nāma kaścit kāryaḥ syāt sva-bhāvaḥ, sa eva
sarva-janmināṃ vināśa-siddheḥ. janmi-sva- bhāvo nāśī iti cet, na vai janma nāśi-sva-bhāvasya
punas trairūpyam anumeye ’tha tat-tulye sad- bhāvo nāstitā a-sati. niścitā anumeyo ’traākāśād iva ghaṭa-ādiṣu. na vai śabda-sva- bhāvo niyato ’rtheṣu, yatas tad-utpattiḥ. kiṃ-apekṣa eva na syāt. sa tarhi vinaśvara-sva- bhāvo nir-apekṣa ity a-hetukaḥ syāt. na a-hetukaḥ,-a-bhāvaṃ sva-bhāvena sādhayati. yo hi sva- bhāvo nir-apekṣaḥ, sa yadi kadācid bhavet kvacidna eka-antena anaikāntikaḥ. tan niścita-tad- bhāvo nirdiṣṭa-guṇa-niścayād eva ity a-niścito napaścād apy a-kriyā-a-yogāt. tad ayaṃ bhāvo nivṛtta-sarva-sāmarthyaḥ sattā-lakṣaṇam
sidhyati, sandehāt. bādhaka-bhāve hy apara-a- bhāvo niścīyate. na ca a-viruddha-lakṣaṇam
te tan-nivṛttyā nivarteran. tadā prāṇa-ādy-a- bhāvo nairātmyaṃ vyāpnuyāt. tad-a-bhāve ’-bhāvaca bhavej jñāpaka-a-siddhiḥ. na iyatā tad-a- bhāvaḥ. punaḥ paryāyeṇa keṣāñcid abhivyakteḥ. na
pratibandham abhyupaiti. tasmāt pāta-a- bhāvaḥ pratibandhaḥ sa kathaṃ kenacit kriyate. asthiter anya-dhiyo gateḥ. pramāṇa-antara-sad- bhāvaḥ pratiṣedhāc ca kasyacit. sa khalu
sati. bhāvasya an-upalabdhasya bhāva-a- bhāvaḥ pratīyate. iti saṅgraha-ślokaḥ. yadi
so ’sti, upacāra-mātraṃ tu syāt. etena apara- bhāvaḥ pratyukta iti. pakṣa-dharma-prabhedena
tena pratibandha-ākhyaḥ pada-arthaḥ, sa tu bhāvaḥ prasarpaṇa-dharma-a-pracyuta-an-utpanna-bhūtād a-siddheś ca. na hi kārya-kāraṇa- bhāvaḥ prāṇa-ādīnām ātmanaś ca sidhyati, tasya
tad ayaṃ kuṇḍa-bhūtala-ādīnām apy ādhāra- bhāvo badara-udaka-ādiṣu janana-śaktir eva.
-bhāvaḥ syāt. na tarhi tato nānā-bhāvād evam- bhāvo bhavati, kiṃ tarhi tan-mateḥ, punar icchāsva-bhāvaḥ. sva-bhāvaṃ ca parityajya kathaṃ bhāvo bhavet, sva-bhāvasya eva bhāvatvād iti tasya
vā kasyacit. tasmāt tan-mātra-sambaddhaḥ sva- bhāvo bhāvam eva vā. nivartayet yathā vṛkṣaḥ
anyam apekṣata iti tan-mātra-anubandhī sva- bhāvo bhāvasya. tatra hi kevalaṃ samagrāṇāṃ
artha-bhāvinyaḥ. na ca tad-a-pratibaddha-sva- bhāvo bhāvo ’nyaṃ gamayati. yathā-artha-darśanaapekṣāṇām api keṣāñcit kvacin na avaśyaṃ tad- bhāvaḥ, bhūmi-bīja-udaka-sāmagryām api kadācidāstāṃ tāvad ayaṃ pradeśa-pradeśi- bhāvo yaḥ saṃyoga-samavāyābhyām, laukikaṃ tupunaḥ pratyakṣeṇa anyathā darśanāt. yo hi bhāvo yathā-bhūtaḥ sa tādṛg-liṅga-cetasaḥ. hetus
tu syāt. sa hi pratibaddha-sva- bhāvo yathā-vidhe siddhaḥ, tathā-vidhataj-janana-sva-bhāvaḥ sidhyet, na tad- bhāvaḥ. yady a-sata utpattiḥ kiṃ na kṣīrāc chaśaniṣpanne ’-niṣpanno bhinna-hetuko vā tat-sva- bhāvo yuktaḥ. ayaṃ hi bhedo bheda-hetur vāa-tad-ātmatve ’pi kṣīrasya sa tasya sva- bhāvaḥ, yo dadhi-janano na śaśa-viṣāṇa-jananaḥ.
tat-sva-bhāvas tat-sva-bhāva-janana-sva- bhāvo vā kiṃ na iṣyate. kiṃ pāramparyeṇa, antea-sattā eva. tatra kevalaṃ viṣayī sādhyate ’- bhāvo vā tad-bhāva-vyāpinaḥ kāryasya a-bhāvena.
-dharmasya tan-mātra-anubandho gamyate. hetu- bhāvo vā tasmin saty eva bhāvād ity arthatat punar artha-darśanam artha-bhāvo jñāna- bhāvo vā syāt. artha-bhāvaś cet, sarve ’rthāḥ
-sva-bhāva-bhedāt. tat ko ’yaṃ sambandha-a- bhāvo vācya ity upālambhaḥ. asti viṣāṇināṃ viṣāṇa
a-pratipattiḥ syāt. atha upalabdhy-a- bhāvo vinā an-upalabdhyā syāt, tathā sattā ana avaśyam-bhāvitā īkṣyate. nir-apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭa-ādīnāṃ
ucyate, tadā katham. tatra api sādhya-a- bhāvo vipakṣa iti tad-vyatirekaḥ sādhya-dharma
an-upayogāj jñāna-hetor viṣayasya saha- bhāvo viruddhaḥ. bhinna-kālaṃ kathaṃ grāhyam iti-a-bhāvaḥ, jñāna-aṃśayos tu sādhya-sādhana- bhāvo vyavasthā-āśrayatvāt. vastv-a-bhedāt kriyākāraṇāni tadvanti bhavanti iti kutas tad-a- bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na ca śaktiḥ
ca sa eva agnir ity a-vyabhicāraḥ. agni-sva- bhāvaḥ śakrasya mūrdhā yady agnir eva saḥ. atha
an-upalambhanam. tathā hetur na tasya eva a- bhāvaḥ śabda-prayogataḥ. na ete śabdāḥ svaiti cet, yathā te na santi, sa prakāro ’- bhāvaḥ. śaśa-viṣāṇayoś ca ayaṃ bhāvāc chaśayady a-bhāvo nāma kaścit kāryaḥ syāt sva- bhāvaḥ, sa eva bhāva iti na a-bhāvaḥ syāt. tad a-bhāvaḥ

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337

bhāvamanurodhī sva-bhāva iti sa eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ parityajya katham anyatra
svayam. yukto dṛśyasya a-darśane ’- bhāvaḥ, sa tad-a-bhāve na yuktaḥ. kvacid yad’-hetutā eva syāt. na hi yasya yam antareṇa bhāvaḥ, sa tasya hetur bhavati. bhavati ca dhūmo-arthaṃ vacanam. a-darśanaṃ tu darśana-a- bhāvaḥ. sa darśanena bādhyate. tad-a-bhāve tu’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣa-anumāna-a- bhāvaḥ saj-jñāna-śabda-vyavahāra-pratiṣedha-phalaḥ,yo vā sambandho na asti ity ucyate, sa eva a- bhāvaḥ. sambandhī vidyate na sambandha iti ca
kāryaṃ gamakam, tadā sarvathā gamya-gamaka- bhāvaḥ, sarvathā janya-janaka-bhāvāt. na, tad-avā. tad yadi teṣāṃ jñāna-jananaḥ sva- bhāvaḥ, sarvasya sarvadā sarvāṇi sva-viṣayāṇi
iti, yathā-kathañcid api viśeṣitas tat-sva- bhāvaḥ sādhito bhavati. sa ca tathā na anveti.
-yogyatā vā an-upalabdher vyāpakaḥ sva- bhāvaḥ sādhyate. vyāptiś ca anyatra vyavahārasyatasmād utpattes tat-kāraṇasya taj-janana-sva- bhāvaḥ sidhyet, na tad-bhāvaḥ. yady a-satasyāt sva-bhāvaḥ, sa eva bhāva iti na a- bhāvaḥ syāt. tad a-bhāvaṃ karoti iti bhāvaṃ na
pratidvandvi-darśanāt pratyakṣasya apy evam- bhāvaḥ syāt. na ca pramāṇa-lakṣaṇa-vyatirikto
api tad-abhimatāt kutaścin nānā-bhāva evam- bhāvaḥ syāt. na tarhi tato nānā-bhāvād evam-bhāvosva-hetor iti yo na tad-dhetuḥ so ’-tat-sva- bhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ sva-rūpeṇa
-bhāva-virodhāt. yadi dehād eva artha-antara- bhāvaḥ syāt, sa eva tathā ucyeta. anyatara-vacana
eva kasyacit tathā-prasiddheḥ. sa tasyāḥ sva- bhāvaḥ. sva-bhāvaṃ ca parityajya kathaṃ bhāvoviṣāṇinām api viṣāṇeṣu, na dravya-sva- bhāvaḥ. sva-bhāvo ’pi, pratikāryaṃ kāraṇa-svana naśvarāḥ. śāly-ādi-bījānām api sa sva- bhāvaḥ sva-hetor iti yo na tad-dhetuḥ so ’-tateva a-bhāvasya. na hi saṃvedana-a- bhāvaḥ svataḥ sidhyati, tad-a-viśeṣād viṣaye ’pi
asya nirastam. tad ayam upalabhya-sva- bhāvaḥ svasmāt sva-bhāvāt kadācin na apaiti iti
dhūmas tatra kathaṃ bhavet. dhūma-hetu-sva- bhāvo hi vahnis tac-chakti-bhedavān. a-dhūma-phalatvāt. tad-bhāva-mātra-anvayini sva- bhāvo hetur ātmani. tādātmyaṃ hy arthasya tanevam upādhi-bheda-apekṣaḥ kvacit sva- bhāvo hetur ucyate, kvacid an-apekṣo yathā a-a-bhāve ca dhūmaḥ. tathā hi sa tasya sva- bhāvo hetur vā. kathaṃ sva-bhāvaṃ hetuṃ vānāśe nirdiśyata ity uktam. tatra, sattā-sva- bhāvo hetuś cen na sattā sādhyate katham. an’yaṃ kvacid bhavan dṛṣṭo ’n-apekṣatvāt sva- bhāvata eva bhavati. tathā anyatra api sva-bhāva-śabdena uktaḥ. yogyaṃ hi viśvaṃ sva- bhāvataḥ kṛta-a-kṛtānāṃ śabdānām, icchā-mātra-a-bhāvād a-pratipādaka iti, na, sva- bhāvataḥ pratipatter a-bhāvāt pradīpād iva rūpe.
an-apekṣatā bhāvasya. tasmād bhavaty eṣa sva- bhāvataḥ. yatra nāma bhavaty asmād anyatra api
artha-bādhana-rūpaṃ vā bhāve bhāvād a- bhāvataḥ. sā iyam a-bhāva-niścaya-phalā vyatireka
yatra nāma bhavaty asmād anyatra api sva- bhāvataḥ. so ’yaṃ kvacid bhavan dṛṣṭo ’ntu vyāptau dharmi-samāśraye vā tat-sva- bhāvatayā gamakasya a-gamakatvāt. na hiśabdaś ca kṛtaka iti. siddha-tat-sva- bhāvatayā tad-a-bhāve na bhavataḥ kṛtakatvasyatad-bhāve sāmarthyāt. etena kādācitka-sva- bhāvatā-an-apekṣatayor virodho vyākhyātaḥ. nanv-kāle ’-nityatā-a-niṣpattes tulya-a-tat-sva- bhāvatā. na vai kācid a-nityatā nāma anyā yā-mātra-anubandhinī tad-deśa-sannihita-sva- bhāvatā. na hi yo yatra na asti, sa tad-deśam
a-bhāvāt sva-saṃvedanaṃ phalam, tat-sva- bhāvatvād artha-pratipatteḥ. yadi hi iṣṭa-ākāraḥ
kathaṃ bhāvo bhavet, sva-bhāvasya eva bhāvatvād iti tasya sva-bhāva-pratibandhād aāsatti-viprakarṣa-a-bhāvāt. vastu-sva- bhāvatve ca punar vivakṣā-antare parāvṛtty-aa-dhūma-janana-sva-bhāvād bhāvāt. tat-sva- bhāvatve ca sa eva agnir ity a-vyabhicāraḥ. agni-viśeṣa-vat. te ’n-apekṣita-tad-atiśayā bhāvanā-anurodhino bauddhā eva prajñā-ādi-vat.
-karaṇa-abhipātināṃ sukha-ādīnāṃ vijñāna- bhāvanā-paṭu-mandatā-ādi-bheda-anuvidhānāt. hetubhūtam a-bhūtaṃ vā yad yad eva atibhāvyate. bhāvanā-pariniṣpattau tat sphuṭa-a-kalpa-dhīapi spaṣṭa-pratibhāsaṃ nir-vikalpakaṃ ca bhāvanā-bala-niṣpannam iṣyate. astu nāma bhāvanātasmād āntarāḥ sukha-ādayaḥ saṃvedanāś ca. bhāvanā-balataḥ spaṣṭaṃ bhaya-ādāv iva bhāsate.
ca bhāvanā-bala-niṣpannam iṣyate. astu nāma bhāvanā-balena spaṣṭa-ābham, nir-vikalpakaṃ tu
sukha-ādayaḥ syuḥ, śabda-ādy-a-viśeṣe bhāvanā-viśeṣāt prīti-paritāpa-viśeṣo na syāna-viśeṣe ’pi bāhyasya viśeṣāt prīti-tāpayoḥ. bhāvanāyā viśeṣeṇa na artha-rūpāḥ sukha-ādayaḥ.
icchā-mātra-anurodhino dharmā na vastu-sva- bhāvam anuvidadhati, tasya evam a-vṛtteḥ. tasmān-guṇatva-eka-artha-samavāyy-a-nityatva-a- bhāvam api sādhayati iti. anena eva ca anumānaca upayuktatvān na asya an-upakāriṇo buddhir bhāvam apekṣeta. artha-abhipāta-kṛte ca buddhi-vyāvṛttyā ca eka-bhāve pratīti-sādhana-a- bhāvam āha. asya hi dvayasya ekatra samuccayāt
api vyāpaka-dharma-an-upalabdhyā vyāpya-a- bhāvam āha, tadā apy a-bhāva eva. tad evaṃ vidhiiti. atha vā lokasya bruvato ’numāna-a- bhāvam āha. tena bhinna-viṣayā pratītir anumānād
tat-saṅgrahād iti prabheda-bāhyasya a- bhāvam āha, yam ayaṃ vastu-dharmas tṛtīyamdarśanaṃ nāma iti. tasmāj jñāna-bhāvād artha- bhāvam icchatā jñānasya tat-pratibandho vācyaḥ.
sidhyati, yena ayaṃ na vyatirekasya a-bhāvaṃ bhāvam icchati, yathā vyatireka-a-bhāve ’pidṛśya-ātmanor nāma ayam arvāg-darśanaḥ saha- bhāvam itaraṃ vā paśyet, viprakṛṣṭe punar arthe

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338

bhāvasyakṣaṇa-sthāyī jāta iti. tam asya mandāḥ sva- bhāvam ūrdhvaṃ vyavasyanti, na prāk, darśane ’pitathā-vidha-janmanām anyeṣāṃ ca sva- bhāvam enam ālagayanti. etena dhātv-āyatane
tasmāt tan-mātra-sambaddhaḥ sva-bhāvo bhāvam eva vā. nivartayet yathā vṛkṣaḥ śiṃśapām,atra bhavān vipakṣaṃ pratyeti. sādhya-a- bhāvam. katham idānīṃ hetur a-vipakṣa-vṛttir
-a-bhāvaṃ manyante. tad ayaṃ vināśa-hetur a- bhāvaṃ karoti iti prāptam. tatra yady a-bhāvo
sa eva bhāva iti na a-bhāvaḥ syāt. tad a- bhāvaṃ karoti iti bhāvaṃ na karoti iti kriyāpratibandhaḥ sa kathaṃ kenacit kriyate. a- bhāvaṃ karoti iti hi na a-bhāvo nāma kaścit
āder jano ’nveti caitanya-dahana-ādikam. sva- bhāvaṃ kāraṇaṃ vā artho ’-vyabhicāreṇa sādhayan.
hetuṣu kārya-an-utpattiḥ kāraṇa-antara- bhāvaṃ gamayati ity uktam. buddhy-ādayo ’pi hitasmān na āgamasya api nivṛttir artha-a- bhāvaṃ gamayati. pratyakṣa-nivṛttir eva an-bhāva-viprakarṣair na teṣv an-upalambho ’- bhāvaṃ gamayati. sad avaśyaṃ kenacid upalabhyatedhūma-a-bhāvād iti. kāraṇa-an-upalabdhir a- bhāvaṃ gamayati. sva-bhāva-an-upalabdhis tu
sarva-darśino hi darśana-vyāvṛttiḥ sarva-a- bhāvaṃ gamayet. kvacit tathā-dṛṣṭānām api deśatathā-prasiddheḥ. sa tasyāḥ sva-bhāvaḥ. sva- bhāvaṃ ca parityajya kathaṃ bhāvo bhavet, sva-mātra-anubandhena khyāpyate. yaḥ kṛtaka-sva- bhāvaṃ janayati, so ’-nityaṃ sva-bhāvaṃ santaṃ
yo hi bhāva-dharmaṃ hetum icchati, sa kathaṃ bhāvaṃ na icchet. sva-bhāva eva hi kayācid
na a-bhāvaḥ syāt. tad a-bhāvaṃ karoti iti bhāvaṃ na karoti iti kriyā-pratiṣedho ’sya kṛtaḥ
ca. tasmād bhāva-kriyā-pratiṣedha eṣa bhāvaṃ na karoti iti yāvat. tena ayam evaṃ vācyaḥ
na asti iti niścitaḥ, sa bhavan kathaṃ tad-a- bhāvaṃ na gamayet. pramāṇa-antara-bādhanān na
eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi sva- bhāvaṃ niyamayati ity ubhayathā sva-bhāvaantara-ślokaḥ. tad ayaṃ bhāvo ’n-apekṣas tad- bhāvaṃ prati tad-bhāva-niyataḥ, a-sambhavateva a-vyabhicāro ’n-upalabdher iti sā tena a- bhāvaṃ pratipādayantī liṅgam eva. kasyacitāptaḥ. tad-vacanaṃ na antareṇa artha-tathā- bhāvaṃ pravartata iti kāryaṃ tasya. sa sva-kāryasidhyati, yena ayaṃ na vyatirekasya a- bhāvaṃ bhāvam icchati, yathā vyatireka-a-bhāve
pramāṇa-vārttike nirṇītaḥ. tam asya sva- bhāvaṃ manda-buddhiḥ paśyann api na vyavasyati
kriyā-pratiṣedhaḥ. vināśa iti hi bhāva-a- bhāvaṃ manyante. tad ayaṃ vināśa-hetur a-bhāvaṃ
keṣāñcid abhivyakteḥ. na api śabdā yathā- bhāvaṃ vartante, yatas tebhyo ’rtha-prakṛtir
na vai kiñcid ekaṃ janakaṃ tat-sva- bhāvaṃ vā. kiṃ tu sāmagrī janikā tat-sva-bhāvā.
na tad-vat kiñcic chaśasya bhinna-sva- bhāvaṃ viṣāṇam iti cet, vayam apy etad eva brūmaḥ.
eva phalaṃ yuktam. na hy arthasya yathā-sva- bhāvaṃ vyavasthitiḥ, sarva-jñānānām eka-ākāratvakṛtaka-sva-bhāvaṃ janayati, so ’-nityaṃ sva- bhāvaṃ santaṃ janayati iti pramāṇaṃ dṛṣṭāntena
khyāpayati. na ca eka-an-upalambho ’nya-a- bhāvaṃ sādhayati, atiprasaṅgāt. na sa tena’numāna-viṣaye viruddha-a-vyabhicāriṇo ’- bhāvaṃ sūcayati iti. atha vā lokasya bruvato
kvacit kadācic ca bhāva-virodhinī tad-a- bhāvaṃ sva-bhāvena sādhayati. yo hi sva-bhāvo nir
hi sa tasya sva-bhāvo hetur vā. kathaṃ sva- bhāvaṃ hetuṃ vā antareṇa bhaved ity āśrayamgṛhītvā yukti-cintā-mayena vyavasthāpya bhāvayatāṃ tan-niṣpattau yat spaṣṭa-avabhāsiapi pratītir a-tad-ātma-grāhiṇī, tad-bhāva-a- bhāvayor an-anukārāt, rasa-buddhi-vad gandhasya’-sambhavāt. na hi sambhavo ’sti kārya-sva- bhāvayor ukta-lakṣaṇayor an-upalambhasya vāuktam a-bhedena. punar viśeṣeṇa kārya-sva- bhāvayor janma-tan-mātra-anubandhau darśanīyāv
a-bhāvāt pradīpād iva rūpe. tad-bhāva-a- bhāvayor darśana-a-darśana-smṛty-apekṣe hi śabdasaty anvaye śakyo darśayitum, tad-bhāva-hetu- bhāvayor darśana-sādhanatvāt. dvi-rūpaṃ tarhi
api rūpeṣu draṣṭavyam. artha-antara-sva- bhāvayoḥ prabhava-tan-mātra-anubandha-siddhauliṅgena api virodhaḥ, yathā sa-apekṣa-dhruva- bhāvayoḥ. pramāṇaṃ punaḥ — na vināśa-niyatās
tat-pratibandho vācyaḥ. sa ca kārya-sva- bhāvayor liṅgayor anumāne ’pi tulya iti nasyāt. sa hi kevala eva kasyacid bhāva-a- bhāvayor vṛtti-vyatirekavān upadarśitaḥ svayaṃ
-janana-sva-bhāvād bhavet. svayam a-tat-sva- bhāvasya a-jananāt tasya a-hetutā syāt. na vai sasyāt, kiṃ tarhi siddha eva dṛśyasya sva- bhāvasya a-dṛṣṭāv a-sann iti. sa tu pratipanna-tad-pratilambha-lakṣaṇatvāt, tal-lakṣaṇatvāc ca bhāvasya a-bhāvo na syāt. a-bhāva ity api bhāva-antara-bhāvaḥ, ghaṭasya svato ’rtha-antara- bhāvasya an-abhyupagamād virodhāc ca deha evadarśana-a-bhāva-kāraṇa-a-sambhave sati. bhāvasya an-upalabdhasya bhāva-a-bhāvaḥ pratīyate.
tādṛśāṃ sattā-prajñaptir upalabdhi-yogya-sva- bhāvasya anya-hetu-sākalye tad-a-vyabhicārāc ca
punar icchā-parāvṛttāv anyatra apy evam- bhāvasya abhimateḥ. tad iha icchāyām eva
dhetor anyo gamako ’sti, a-pratibaddha-sva- bhāvasya avinābhāva-niyama-a-bhāvād iti. a-siddhajātāḥ. na ca atra kaścin niyāmakaḥ sva- bhāvasya asti, sarva-janmināṃ vināśa-siddheḥ.
an-upalabdhir upalabdheḥ. sā katham a-sattā bhāvasya, upalambha-nivṛttyā vā katham a-bhāvaḥ,iṣyate. kiṃ pāramparyeṇa, ante ’pi tat-sva- bhāvasya eva tad-bhāve sāmarthyāt. etena
ca parityajya kathaṃ bhāvo bhavet, sva- bhāvasya eva bhāvatvād iti tasya sva-bhāvaapi santāna-pariṇāma-apekṣatvāt. na evaṃ bhāvasya kadācid apekṣā. tatra apy antyā sāmagrībhāva-a-bhāva-ubhaya-āśraya ity uktam. na a- bhāvasya kaścid dharma iti cet, nanv ayam eva

bhāvasya

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PVin3_0004001
PVin3_0012612
PVin3_0004204
PVin3_0008401
PVin3_0006108
PVin2_0009608
PVin2_0008602
PVin1_0002103
PVin1_0001603
PVin1_0003113
PVin1_0004313
PVin3_0004510
PVin1_0003407
PVin1_0002205
PVin3_0003904
PVin3_0009401
PVin2_0008310
PVin2_0009505
PVin3_0005401
PVin1_0003212
PVin2_0006601
PVin3_0011006
PVin3_0006209
PVin2_0008206

339

bhāvāt-ādibhir yoga-a-bhāvaḥ, tad-a-bhāvasya tad- bhāvasya ca anyonya-parihāra-sthita-lakṣaṇatvenaapekṣata iti tan-mātra-anubandhī sva-bhāvo bhāvasya. tatra hi kevalaṃ samagrāṇāṃ kāraṇānāṃ
a-sāmarthyāt, sāmarthya-lakṣaṇatvāc ca bhāvasya. tad-apāya-a-bhāvāt tan-mātra-bhāvino
kāryasya api sva-bhāva-pratibandhaḥ, tat-sva- bhāvasya tad-utpatter iti. etau dvāv anumeyapratyakṣe ’pi pramāṇatā. pratibaddha-sva- bhāvasya tad-dhetutve samaṃ dvayam. pratyakṣam
eva bhinna-deśa-ādibhir yoga-a-bhāvaḥ, tad-a- bhāvasya tad-bhāvasya ca anyonya-parihāra-sthitaiti siddhā vināśaṃ praty an-apekṣatā bhāvasya. tasmād bhavaty eṣa sva-bhāvataḥ.
ity an-avasthānād a-pratipattir eva a- bhāvasya. na hi saṃvedana-a-bhāvaḥ svataḥ
na evaṃ liṅga-liṅginoḥ, bheda-āśrayatvāt tad- bhāvasya. na hi svayaṃ jñāna-viṣayatā liṅgasya
api grāhya-grāhaka-saṃvidām. anyathā ekasya bhāvasya nānā-rūpa-avabhāsinaḥ. satyaṃ kathaṃ
an-upakāryasya apekṣā-a-yogāt. śakta-sva- bhāvasya nityaṃ jananam a-jananaṃ vā anyathā syāt.
api sādhayitu-kāmena hetor vyāpakasya vā sva- bhāvasya nivṛttir hetutvena ākhyeyā. anyathā a-a-parāvṛtter na samaya-kāla-utpattiḥ sva- bhāvasya. parāvṛttau ca tasya tādātmyād anyasya aca uktam. na api yugapat kriyā, tat-sva- bhāvasya paścād apy a-kriyā-a-yogāt. tad ayaṃpratibhā-utpatti-dṛṣṭeḥ sati sambhave tad-a- bhāvasya puruṣa-mātreṇa a-niścayāt, ataḥ pramāṇān
nidarśite ’pi hetu-lakṣaṇa-viṣaye sva- bhāvasya pṛthak-karaṇaṃ kārya-udāharaṇāt sarvasya-anubandhī sva-bhāvaḥ, tatra eva avinābhāvo bhāvasya. bhāva-mātra-anurodhī sva-bhāva iti sa
ādi-viśeṣavatā anyena yogaḥ, tathā-bhūta-sva- bhāvasya virodhād bhinna-deśa-ādi-yogena, sa ekana, a-pratibaddha-a-bhāvena an-upayogino ’- bhāvasya vyāpty-a-siddheḥ. yadi prāṇa-ādayas tad-gatiḥ, a-sati tasmin sādhya-a-bhāve hetv-a- bhāvasya sandehād iti vakṣyāmaḥ tau punar hetūvyabhicāry ubhaya-āśrayaḥ. dharmo viruddho ’- bhāvasya sā sattā sādhyate katham. sattāyāṃ hi-hetu-pravibhāgā draṣṭavyāḥ. tasya ca sva- bhāvasya svena sādhya-dharmeṇa vyāptir yadi-bhāvo nāśī iti cet, na vai janma nāśi-sva- bhāvasya hetuḥ, na ca a-hetoḥ sva-bhāva-niyamaḥ.
-prakṛti-paramparā, tasmāt taj-janana-sva- bhāvasya hetor a-bhāvāc chaśa-viṣāṇa-an-utpattiḥ,-darśanāt. etāvat tu syāt – evaṃ-sva- bhāvā etat samāna-pāka-hetavaḥ pakvā iti. anyathā
satyām api kalpanāyām a-tat-parāvṛttayo bhāvā yathā-sva-bhāva-vṛttaya eva. tat saty apy
bhedaṃ hi paśyantī dhīr a-bhedaṃ vyavasyati. bhāvā yena nirūpyante tad-rūpaṃ na asti tattvataḥ.
vināśasya sva-bhāvād anubandhitā. na hi bhāvā vinaśyantas tad-bhāve hetum apekṣante, svasva-bhāvaṃ vā. kiṃ tu sāmagrī janikā tat-sva- bhāvā. sā eva anumīyate. sā eva ca sāmagrī svabhavet, a-bhāva-kāla-a-viśeṣāt. apekṣayā hi bhāvāḥ kādācitkā bhavanti, bhāva-a-bhāva-kālayos
idam asya idaṃ na iti su-vyavasthitā bhāvāḥ. tasmāt prameya-adhigateḥ sādhanaṃ meya-pratītāv an-artha-pratilambhaḥ syāt. sarva- bhāvāḥ sva-bhāvena sva-sva-bhāva-vyavasthiteḥ.
sva-lakṣaṇa-pratiṣedhāt, sādhya-dharmi-bahir- bhāvāc ca ity uktam. tāny api kenacil leśena āsv
tad-vikāra-an-anukārāt, tad-a-bhāve bhāvāc ca. tathā śrāvaṇa-ādy api iti naindriyam.
-a-bhāvāt kāraṇānāṃ kārya-utpādana-niyama-a- bhāvāc ca bhavej jñāpaka-a-siddhiḥ. na iyatā tadpratibhāsate ’-dvayaṃ sambandhy-antara-a- bhāvāc chabala-ābhāsāyā buddher a-dṛṣṭeḥ, tasyasa prakāro ’-bhāvaḥ. śaśa-viṣāṇayoś ca ayaṃ bhāvāc chaśa-viṣāṇa-a-bhāva-vādinam upahasanntasmāt taj-janana-sva-bhāvasya hetor a- bhāvāc chaśa-viṣāṇa-an-utpattiḥ, tad-bhāvād
mama iti ca a-paśyato ’nunaya-pratigha-a- bhāvāt. a-yoniśo-manas-kāram antareṇa doṣāṇām ankiṃ tarhi tādṛśo ’n-upalambhasya eva a- bhāvāt. atra api satsu upalambha-kāraṇeṣv iti
an-upalambha eva saṃśayāt, upalambhe tad-a- bhāvāt. an-upalambhāc ca vyatireka iti saṃśayito
syāt. na vai sa eva bhavati, tādṛśasya bhāvāt. anyādṛśād bhavan kathaṃ tādṛśaḥ. tādṛśād
’py a-grāhya-grāhakasya ca samayasya a- bhāvāt, anyena apy atīta-rūpasya a-saṃvedanāt, a-buddhi-janmā buddhiṃ gamayet, pratibandha-a- bhāvāt. artha-ātmanaś ca sādhāraṇatvād anyaghaṭayati, tatra pratyāsatti-nibandhana-a- bhāvāt. asty anubhava-viśeṣo ’rtha-kṛtaḥ, yata-itarayoḥ pramāṇa-itaratāṃ brūyāt, viśeṣa-a- bhāvāt. upaplava-vāsanā-a-visandhi-doṣād aniścaya-a-yogāt, ubhaya-bahir-bhūtasya a- bhāvāt. ubhayor ekatra bhāve ca pratīti-sādhana-asthūla-ākārasya pratyekaṃ parama-aṇuṣv a- bhāvāt. ekaś ca ayaṃ jñāna-sanniveśī iti na ca-sannidhāv api middha-ādi-vipluta-dhiyo ’- bhāvāt. etāvān eva vijñāna-utpatter api kāraṇayogyāḥ sarva-pada-arthāḥ, icchāyā nirodha-a- bhāvāt. etena saṅketa-anuvidhāyināṃ śabdānāṃ na
a-nivṛttāv apy aparasya asya sarvasya a- bhāvāt. evaṃ tarhi sā eva avasthā ghaṭo ’stu,tathā anyatra api sva-bhāva-bhāvī, viśeṣa-a- bhāvāt. evam anye ’pi sva-bhāva-hetavo yathā-svaṃ
-vyabhicāra ity eke. na, pakṣī-kṛta-viṣaye ’- bhāvāt. kadācid bhaved iti cet, tathā śaṅkāyām
tad ayam upalabhya-sva-bhāvaḥ svasmāt sva- bhāvāt kadācin na apaiti iti nityam upalabhyeta.
karma-sambandha-a-siddheḥ, a-vyavadhāna-a- bhāvāt kāraka-atiśaya-a-siddheḥ, sarva-kārakasva-bhāvānām arthānāṃ vā darśana-pāṭava-a- bhāvāt kāraṇānāṃ kārya-utpādana-niyama-a-bhāvāc cana evaṃ rāga-ādayaḥ, viparyāsa-a-bhāve ’- bhāvāt. kāruṇikasya api niṣ-phala ārambho
yato ’yaṃ doṣaḥ. na api sva-viśiṣṭa-jñāna- bhāvāt, kiṃ tarhi yo ’yam upalambho na asti ghaṭa
api ca na vināśo nāma anya eva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ, sa eva kṣaṇa-bhāvāt

PVin2_0008615
PVin3_0002002
PVin2_0006103
PVin1_0001001
PVin3_0013703
PVin3_0000805
PVin1_0000310
PVin1_0004113
PVin2_0008707
PVin3_0000903
PVin3_0006107
PVin2_0008114
PVin2_0007601
PVin3_0000712
PVin1_0000601
PVin3_0007909
PVin3_0007001
PVin3_0006107
PVin3_0005607
PVin3_0006301
PVin2_0008409
PVin3_0009807
PVin3_0006310
PVin1_0001312
PVin3_0003302
PVin2_0007701
PVin3_0011512
PVin3_0001506
PVin1_0002203
PVin2_0008114
PVin3_0006412
PVin2_0008409
PVin3_0002508
PVin2_0008508
PVin3_0006810
PVin2_0006911
PVin1_0001309
PVin1_0000602
PVin2_0006908
PVin1_0000202
PVin3_0004511
PVin3_0000110
PVin2_0007815
PVin2_0009902
PVin1_0000509
PVin2_0009902
PVin3_0010707
PVin3_0008104
PVin2_0008403
PVin1_0004004
PVin3_0000704
PVin2_0009706
PVin2_0006911
PVin3_0004207
PVin2_0009507
PVin2_0008703
PVin1_0002412
PVin1_0000401
PVin3_0000308

340

bhāvāt-itarayor niyama-a-yogāt. sā ca yogyatā hetu- bhāvāt kim anyat. tasmād eka-deśa-kāla-parihāreṇa
na, dharmi-prakrame ’pi vastu-pratibandha-a- bhāvāt. kevalaṃ śāstra-upagama-dvāreṇa eṣāmśakyate, antya-avasthāyāṃ pariṇāma-a- bhāvāt kṣaṇasya-a-vivekāt. kārya-utpatti-viguṇa-sambandha-abhidhāna-vyavasthā-a-parijñāne ’- bhāvāt. jāti-guṇa-kriyāvatām etan na sambhavaty-lakṣaṇaṃ vācyaṃ syāt, viśeṣe ’n-antar- bhāvāt. tac ca sāmānya-lakṣaṇam uktam eva dūṣaṇaicchā-mātra-anurodhataḥ. vastunaś ca anyathā- bhāvāt tat-kṛtā vyabhicāriṇaḥ. iti saṅgrahana hy atra dṛṣṭānto ’sti, sādhana-antara-a- bhāvāt tat-sādhanatve ca nidarśana-an-avasthāiti tad-anye ’pi tathā syuḥ, viśeṣa-hetv-a- bhāvāt. tat siddhaḥ saha-upalambha-niyamaḥ, ekana vā sa dhūmaḥ, a-dhūma-janana-sva-bhāvād bhāvāt. tat-sva-bhāvatve ca sa eva agnir ity ana abhidhānam, sambandha-niyama-a- bhāvāt. tato na pakṣasya hetor vā vacanaṃ
eva a-bhāvāt. tan na viśiṣṭa-upalambha-a- bhāvāt tatra kasyacid a-bhāva-a-pratipattiḥ, kiṃ-hetukaḥ syāt. na a-hetukaḥ, sattā-hetor eva bhāvāt tathā-utpatteḥ, sato hi bhavatas tādṛśasya
gatiḥ, a-sati tasmin sādhyena hetor anvaya-a- bhāvāt. tathā vaidharmyeṇa apy anvaya-gatiḥ, a-siddhiḥ, tad-icchāyā vastuni vṛtti-niyama-a- bhāvāt. tathā hy a-śakya-darśanam etat — yatra
tasya vyabhicāraḥ, tad-a-bhāve sva-bhāva-a- bhāvāt. tathā hi arthasya a-sambhave ’-bhāvāt
a-bhāve ca sarvatra bhāva-vyavacchedasya bhāvāt. tad ayaṃ tri-prakāro ’pi dharmaḥ sattāsamarthaḥ, tad-anubhava-āptāv api tad-a- bhāvāt. tad ayam artha-kriyā-arthī tad-a-sādguṇya-āder upalambha-pratyayasya eva a- bhāvāt. tan na viśiṣṭa-upalambha-a-bhāvāt tatra
upalambhanāt. taj jñāna-śabdāḥ sādhyante tad- bhāvāt tan-nibandhanāḥ. uktam etat — na anyā-lakṣaṇatvāc ca bhāvasya. tad-apāya-a- bhāvāt tan-mātra-bhāvino nityaṃ bhāva-prasaṅgāt.
tad-a-bhāve bhavatas tad-utpatti-niyama-a- bhāvāt. tasmāt kāryaṃ sva-bhāvair yāvadbhir
tathā sidhyati, punar api svata eva tathā- bhāvāt. tasmāt sa svayam ātmano hetur a-siddhaḥ.
-pratikṣepāt, ākāra-antara-saṃsarge tasya a- bhāvāt. tasmād ayaṃ pramāṇa-antara-bala-utpanno-bhedaḥ, nairātmya-prasaṅgāt, ātma-sthiter a- bhāvāt. tasmād ayam a-śabda-saṃyojanam eva arthaṃ
kena kiṃ pratibadhyate, prastāvasya eva a- bhāvāt. tasmād dharmiṇaṃ pratiṣṭhāpayañ śāstraṃ
hetum apekṣante, sva-hetor eva naśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā eva-sambandhī prāṇa-ādir an-ubhaya-ātmatā-bahir- bhāvāt tābhyāṃ na vyatiricyate. na tatra anveti,
na sambhavati, anyatara-artha-antara-bhāva-a- bhāvāt. dvayor hi tathā-bhāva-sambhave ’nyatarasukha-ādīnāṃ tat-sannidhāna-a-bhāve ’- bhāvāt. na apy an-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ
-utpatteḥ, sato hi bhavatas tādṛśasya eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti cet,’n-upalabdheḥ, na asti iha śiṃśapā vṛkṣa-a- bhāvāt, na asti iha dhūmo ’n-agner iti.
gamya-gamaka-bhāvaḥ, sarvathā janya-janaka- bhāvāt. na, tad-a-bhāve bhavatas tad-utpattiśakyam etat. kasmāt. hetor viśeṣeṇa anvaya-a- bhāvāt. nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ, na
siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd apy a- bhāvāt. nanv araṇi-nirmathana-ādiṣv a-saty apy-niveśiṣv api tīrtha-antarīya-pratyayeṣu bhāvāt. parama-artha-eka-tānatve śabdānām asandehād bahuṣu darśane ca, ekatra draṣṭur a- bhāvāt, punar darśane ca bhāvāt, viśeṣa-antaraa-svābhāvikatvāt, samaya-a-darśane ’- bhāvāt. puruṣa-icchāto ’rthānāṃ sva-bhāva-a-a-bhāvāt. tathā hi arthasya a-sambhave ’- bhāvāt pratyakṣe ’pi pramāṇatā. pratibaddha-svaiti, na, sva-bhāvataḥ pratipatter a- bhāvāt pradīpād iva rūpe. tad-bhāva-a-bhāvayor
asti, pramāṇasya sato ’tra eva antar- bhāvāt pramāṇe
ubhayor ekatra bhāve ca pratīti-sādhana-a- bhāvāt pravṛtti-nivṛttyoḥ saṃśayād eva saṃśayaa-yuktam, anumāna-viṣaye vācaḥ prāmāṇya-a- bhāvāt. prāmāṇye vā na anumāna-pravṛttiḥ syāt,kaścid dhetoḥ sva-bhāva-pravibhāgaḥ. tad-a- bhāvāt phalasya api na asti ity a-samānam. nanv
-sva-bhāva-a-bhāvāt. bhrānti-nimitta-a- bhāvāt, bādhaka-a-bhāvād bhrānty-a-siddheḥ.
nivṛtter vā asya a-sad iti kutaḥ, niyama-a- bhāvāt. bhāve vā sa eva a-vyabhicāro ’nśabdānām a-pratyakṣa-sva-bhāva-a- bhāvāt. bhrānti-nimitta-a-bhāvāt, bādhaka-a-jñatvayor dvi-vidhasya api virodhasya a- bhāvāt, yaḥ sarva-jñaḥ, sa vaktā na bhavati itihetoḥ sapakṣa-vyāpter vipakṣe ca kvacid a- bhāvāt, yathā — prayatna-anantarīyako ’an-āyatta-rūpāṇāṃ saha-bhāva-niyama-a- bhāvāt. yady artha-antaraṃ hetuḥ, kathaṃ tarhi-bhāva-viveke yuktam, pratibandha-kāraṇa-a- bhāvāt. rūpa-ālokayos tu taj-jñāna-utpādanabhāve vivakṣita-itarayor āsatti-viprakarṣa-a- bhāvāt. vastu-sva-bhāvatve ca punar vivakṣāan-āśvāsa-prasaṅga iti cet, na, yathā-ukte ’- bhāvāt. viruddha-a-vyabhicāry-a-vacanam iti cet,ekatra draṣṭur a-bhāvāt, punar darśane ca bhāvāt, viśeṣa-antara-dṛṣṭāv anyathā prayoge
sa eva cet, tathā eva upalabhyeta, viśeṣa-a- bhāvāt. viśeṣe ca uktam. anyac cet, katham anyaatiprasaṅgaḥ, anyatra apy a-bhāva-niyama-a- bhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a-vṛtta-bādhane-janyo ’sya sva-bhāvaḥ, anyathā sakṛd apy a- bhāvāt. sa tat-pratiniyato ’nyatra kathaṃ bhavet.
anyatra api sv-acchatva-āder viśeṣasya bhāvāt. saṃvin-niṣṭhāś ca viṣaya-vyavasthitayaḥ.
-vat. a-dṛśya-an-upalambhe ’pi nimitta-a- bhāvāt sad-vyavahāra-pratiṣedhaḥ, a-janana-khyātyā
vā vastutaḥ, tasyā vastu-vṛtti-niyama-a- bhāvāt. san khalv apy arthaḥ pratīty-apekṣaḥ

bhāvāt

PVin3_0005103
PVin3_0005902
PVin2_0009807
PVin1_0000909
PVin3_0005807
PVin1_0003607
PVin1_0003609
PVin2_0008509
PVin2_0006513
PVin3_0006605
PVin2_0006907
PVin3_0007606
PVin2_0006005
PVin3_0003701
PVin3_0006208
PVin3_0006409
PVin3_0010911
PVin2_0006510
PVin2_0006515
PVin1_0001605
PVin3_0010804
PVin3_0004304
PVin2_0007613
PVin3_0011401
PVin3_0004911
PVin1_0000610
PVin3_0009612
PVin3_0012011
PVin3_0004204
PVin3_0009003
PVin2_0010012
PVin2_0006111
PVin2_0004504
PVin3_0012611
PVin2_0006107
PVin2_0008208
PVin3_0008306
PVin3_0010907
PVin2_0006209
PVin2_0008612
PVin3_0005901
PVin3_0010405
PVin3_0006304
PVin2_0008514
PVin2_0008707
PVin2_0009903
PVin2_0008906
PVin2_0008906
PVin3_0006504
PVin2_0006006
PVin3_0000605
PVin3_0008707
PVin3_0007201
PVin3_0002208
PVin2_0006802
PVin3_0006304
PVin2_0008604
PVin2_0009107
PVin2_0007111

341

bhāvān-saha-kāritvāt teṣām. vyavadhāne hetv-a- bhāvāt samartha-kṣaṇa-antara-an-utpatter jñāna-an-vyavahāraḥ, kiṃ tarhi sva-viśiṣṭa-jñāna- bhāvāt, sarva-a-pratipattau kvacid a-bhāva-a-saṃskāra-pūrvakam iti, vākyeṣu viśeṣa-a- bhāvāt, sarva-prakārāṇāṃ puruṣaiḥ karaṇa-darśanāt.
ca buddhi-janmany abhilāpa-smṛty-antara-a- bhāvāt siddham a-vikalpakaṃ pratyakṣam. kiṃ cavyavahārasya tan-mātra-siddhyā, viśeṣa-a- bhāvāt. siddhena an-upalambha-ātmanā a-sattvena aity antara-ślokau. tadā anya-saṃvido ’- bhāvāt sva-saṃvit phalam iṣyate. yeṣāṃ buddhirākārā utpadyate, teṣām anyasya saṃvedyasya a- bhāvāt sva-saṃvedanaṃ phalam, tat-sva-bhāvatvād
nanv araṇi-nirmathana-ādiṣv a-saty apy agnau bhāvād a-kāryam. na, indhana-vikāra-hetor uṣṇapratyakṣe ’py arthe phalasya an-antarya-a- bhāvād a-tat-phala-sādharmyāt tad-viparyāsa eṣaḥ.
kṣaṇikatā tasya iṣṭā syāt. tattve viśeṣa-a- bhāvād a-pūrva-bhāvinaḥ paścād apy a-bhāvaiva rūpe. tan na ayaṃ doṣaḥ pratibandha-a- bhāvād a-pratipādaka iti, na, sva-bhāvataḥ
nir-upākhye ’pi syāt. nir-upākhyasya a- bhāvād a-pratiṣedha-viṣayatā iti cet, tat kim
vā. a-viruddhasya api saha-bhāva-virodha-a- bhāvād a-pratiṣedhaḥ. viruddhasya apy anvyavasthāpayati, yatas tad-viśeṣa-bahir- bhāvād a-pramāṇam anumānaṃ syāt. eka-saṅkhyāna evam a-bhāvaḥ. na sva-viṣaya-jñāna-a- bhāvād a-bhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na api
vā prayujyate. artha-bādhana-rūpaṃ vā bhāve bhāvād a-bhāvataḥ. sā iyam a-bhāva-niścaya-phalā-saṅkareṇa sarveṣāṃ vyabhicārāt. prayojana-a- bhāvād a-vyāhāra iti cet, na, para-arthatvāt. na
iti śakyante ’dhyavasātum. yo ’pi jñāpaka-a- bhāvād atīndriyaḥ pratikṣipyate ’rthaḥ sva-bhāva-alarka-viṣa-vikāra-vat. tad-bhāva-virodha-a- bhāvād atra an-upalabdhi-mātram a-pramāṇam. bhāve’pi hi liṅge ’-siddhayā buddhyā sambandha-a- bhāvād an-anumānam. tasmāt pratyakṣā iyam an-mātreṇa, kiṃ tarhi vyatirekād api. tad-a- bhāvād an-anya-upanaya iti cet, tulyā vṛtti-tat-dvi-vidhatvataḥ. pakṣo dharmī. prayojana-a- bhāvād an-upacāra iti cet, na, sarva-dharmi-dharma
evam ucyate. yasmād a-hetutvād vināśasya sva- bhāvād anubandhitā. na hi bhāvā vinaśyantas tadsaṃhatānām a-saṃhata-para-upakāra-niyama-a- bhāvād anaikāntika eva ity a-viruddhaḥ. ko hy eṣa
iti viruddhau dvau ca nirdiṣṭau. na hi sva- bhāvād anyasya sarvatra sapakṣe sattvam, kārya– kim idaṃ darśanaṃ nāma iti. tasmāj jñāna- bhāvād artha-bhāvam icchatā jñānasya tat-tantratvān na śabdāḥ santi kutra vā. tad- bhāvād artha-siddhau tu sarvaṃ sarvasya sidhyati.
prakṛta-gamanāt. anyathā vyavacchedya-a- bhāvād avadhāraṇasya kiṃ phalaṃ syāt. anhetor a-bhāvāc chaśa-viṣāṇa-an-utpattiḥ, tad- bhāvād itarasya iti. atha kā iyaṃ śaktiḥ. sa eva
pratibaddha-sva-bhāvasya avinābhāva-niyama-a- bhāvād iti. a-siddha-jñāpana-aṅgasya jñāpanaṃ
gamyate. hetu-bhāvo vā tasmin saty eva bhāvād ity artha-antarasya. tathā prasiddhe taducyate, yathā – na agnir atra dhūma-a- bhāvād iti. kāraṇa-an-upalabdhir a-bhāvaṃ
a-pṛthag-vacanaṃ śabdasya viśeṣa-a- bhāvād iti cet, na, pravṛtti-bhedāt. artho hi
na eva a-bhāvaḥ kaścit, sarveṣāṃ kathañcid bhāvād iti cet, yathā te na santi, sa prakāro ’-sāmarthyāni dhūma-kāraṇāni santi dhūma-a- bhāvād iti. tat kāryaṃ hetu-vyāpty-a-vyatirekātvyavasyanti, na prāk, darśane ’pi pāṭava-a- bhāvād iti tad-vaśena paścād vyavasthāpyate,pariṇāma-pratyayasya anyasya apekṣaṇīyasya a- bhāvād iti. pūrva-sva-jāti-mātra-hetutvāc chaktimohaḥ. na evaṃ karuṇā-ādayaḥ, anyathā api bhāvād iti vyākhyātaṃ vārttike. tatra yathā rakto
veditavyā, yathā – na atra śiṃśapā vṛkṣa-a- bhāvād iti. sarvatra ca asyām a-bhāva-vyavahārana kadācin na bhavet, tad-bhāve vaikalya-a- bhāvād iṣṭa-kāla-vat. tadā api vā na bhavet, ana hi bhāvānāṃ sva-viṣaya-jñāna-a- bhāvād evaṃ bhavati idaṃ na upalabha iti yato ’-bhāva evam-bhāvaḥ syāt. na tarhi tato nānā- bhāvād evam-bhāvo bhavati, kiṃ tarhi tan-mateḥ,a-bhāva ity api bhāva-pratiṣedhaḥ. tad a- bhāvād bhavati iti bhāvān na bhavati iti hetukathaṃ ca tato ’nyato vā a-taj-janana-sva- bhāvād bhavet. svayam a-tat-sva-bhāvasya a-jananātjanayet. na vā sa dhūmaḥ, a-dhūma-janana-sva- bhāvād bhāvāt. tat-sva-bhāvatve ca sa eva agnir-bhāvāt. bhrānti-nimitta-a-bhāvāt, bādhaka-a- bhāvād bhrānty-a-siddheḥ. puruṣeṣu viśeṣana sambhavaḥ. kārya-kāraṇa-bhāvād vā sva- bhāvād vā niyāmakāt. avinābhāva-niyamo ’-darśanān
ato bhinnān na sambhavaḥ. kārya-kāraṇa- bhāvād vā sva-bhāvād vā niyāmakāt. avinābhāvaa-vikala-kāraṇasya bhavato ’nya-bhāve ’- bhāvād virodha-gatiḥ, yathā śīta-uṣṇa-sparśayoḥ.
hy a-paryanta-kāraṇasya bhavato ’nya-bhāve ’- bhāvād virodha-gatiḥ. sa ca an-upalabdheḥ.
bhāve ’-vikala-kāraṇasya prāg-bhavato ’- bhāvād virodhaḥ, paraspara-parihāra-sthita-viśeṣa-vaśāt pravibhāgena kārya-kāraṇa- bhāvād vyavasthāpyante. tad ayaṃ kuṇḍa-bhūtala-viśeṣasya kasyacit sattā-mātre virodha-a- bhāvān na iha sattā-sādhane pratiṣedhaḥ, kiṃ tu
sādhayan. kasyacid vāda-bādhāyāṃ sva- bhāvān na nivartate. prapadyamānaś ca anyas taṃ
pauruṣeyaḥ. anyathā api nāntarīyakatā-a- bhāvān na para-ātmanaḥ pratipattir arthasya. nabhāva-pratiṣedhaḥ. tad a-bhāvād bhavati iti bhāvān na bhavati iti hetu-pratiṣedho ’sya kṛtaḥ
api tādṛśa-udbhave tac-chakti-niyama-a- bhāvān na hetu-bhedo bhedaka ity a-kāraṇaṃ
bhāva-anumānasya a-sambhavāt. tatra paścād bhāvān na hetutvaṃ phale ’py eka-antatā kutaḥ. sa
atra na sambhavaḥ. anyathā a-sambhava-a- bhāvān nānā-śakteḥ svayaṃ dhvaneḥ. avaśyaṃ

bhāvān

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342

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-ādi-śabda-vācyasya eva kasyacid arthasya a- bhāvān nir-viśeṣaṇā eva sā. katham a-bhāvo jñeyanirdeṣṭum. a-nirūpitena nāma ayam ātmanā bhāvān vyavasthāpayati idam asya idaṃ na iti suity a-pratikṣepaḥ. tad atra keṣāñcit sva- bhāvānām arthānāṃ vā darśana-pāṭava-a-bhāvāt
tasmāt pāta-pratibandha ity api kṣaṇikānāṃ bhāvānām upādāna-samāna-deśa-utpāda ucyate.
vā a-hetor anya-an-apekṣaṇāt. apekṣāto hi bhāvānāṃ kādācitkatva-sambhavaḥ. sa hi dhūmo ’-bhāva-a-pracyuteḥ. atha vā sambhavaty api bhāvānāṃ kṣaṇikānām anyonya-upakāraḥ, a-a-bhinna-hetu-jam. tad-a-tat-sva-bhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ ca paryanuyuktā
vijñāna-a-bhinna-hetu-jam. tad-a-tat-sva- bhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ ca-bhāvo yuktaḥ. ayaṃ hi bhedo bheda-hetur vā bhāvānāṃ yad uta viruddha-dharma-adhyāsaḥ kāraṇaeṣa doṣas tulya iti cet, uktam atra — bhāvānāṃ vyāvṛtti-samāśraya-vyavahāra-bhedātviśeṣasya a-tad-viśeṣatvāt. tad a-bhinna-sva- bhāvānāṃ sarveṣāṃ puruṣa-kriyā na vā kasyacit.
vā iti kalpikāyāḥ samudbhavaḥ. na hi bhāvānāṃ sva-viṣaya-jñāna-a-bhāvād evaṃ bhavati
iti. sā api tatra pratibaddhā bhāva-a- bhāvābhyāṃ kāryatāṃ na atipatati, tan-mātrasva-sva-bhāva-vyavasthiteḥ. sva-bhāva-para- bhāvābhyāṃ yasmād vyāvṛtti-bhāginaḥ. tasmād yato
an-upalabdhyoḥ sva-viparyaya-hetv-a-bhāva- bhāvābhyāṃ sad-vyavahāra-pratiṣedha-phalatvaṃ
ity eke. teṣām api tad-a-tad-rūpiṇo bhāvās tad-a-tad-rūpa-hetu-jāḥ. tat sukha-ādi kim
tasmāt tad-abhivyāpta-dharma-yogād eva bhāvās tadvantaḥ syur ity abhivyāptir asyahy a-nityā ity eva sarve prayatna-an-antara- bhāvi-jñāna-kārya-ārambhiṇaḥ. tena tat sapakṣe
idam avagamyate — prayatna-an-antara- bhāvi-jñānam a-nitya-kāryam iti. prayatna-an-dharma-darśanāt. ataḥ prayatna-an-antara- bhāvi-jñānam a-nitya-sva-bhāva-kāraṇa-kāryam iti-avasthitaḥ paryanuyojyaḥ. san vā na ghaṭo bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekam eva’rtho vyavahito bhavet. na hi saṅketa-kāla- bhāvitam abhilāpa-sāmānyam a-smaratas tad-yojanā
hi sa-apekṣāṇāṃ hi dharmāṇāṃ na avaśyam- bhāvitā īkṣyate. nir-apekṣo bhāvo vināśe. satad-bhāva-hetor anaikāntikatvam. bhāva-mātra- bhāvitve siddha-anya-an-apekṣaṇād a-hetutā tan-mātre ’pi pratyakṣe ’nubhava-sāmarthya- bhāvino ’nubhūta-pratisandhāyinaḥ smaraṇāt tadna, tasya sāmarthya-a-darśanāt. tan-mātra- bhāvino ’nya-hetutva-kalpanāyām atiprasaṅgaḥ.
ca bhāvasya. tad-apāya-a-bhāvāt tan-mātra- bhāvino nityaṃ bhāva-prasaṅgāt. an-apekṣatvāt,iṣṭā syāt. tattve viśeṣa-a-bhāvād a-pūrva- bhāvinaḥ paścād apy a-bhāva-prasaṅgāt. sa ca tadtad-dṛṣṭāv eva dṛṣṭeṣu saṃvit-sāmarthya- bhāvinaḥ. smaraṇād abhilāṣeṇa vyavahāraḥ
doṣaḥ. tasmād a-vastu-niyata-saṅketa-śabda- bhāvināṃ dharmāṇāṃ yogyāḥ sarva-pada-arthāḥ,apy atīta-rūpasya a-saṃvedanāt, a-punar- bhāvini samayasya vaiyarthyāc ca. teṣām ataḥ svajñāna-vyaktibhyaḥ. na ca tābhiḥ sva-santāna- bhāvinībhir a-lakṣitābhir ayaṃ paraṃ
mama āsīd iti. tad imāḥ kalpanāḥ pratyakṣa- bhāvinyaḥ kathaṃ saṃhṛta-vikalpe darśane ’puruṣāṇāṃ ceto-vṛttayo ’-niyata-nimitta- bhāvinyo deśa-kāla-vyavahitā vā prakaraṇa-anna ca puruṣa-icchāḥ sarvā yathā-artha- bhāvinyaḥ. na ca tad-a-pratibaddha-sva-bhāvo-mātra-vṛtteḥ. tayā artha-mātra-anurodhinyā bhāvinyā bhūtayā vā śabda-yogyatayā tāṃ-mukhena āyāto dharmo na pratyāyana-kāla- bhāvī ity an-aṅgam. yat tarhi idam itara-tadna api viṣaya-antarasya. sva-jñāna-kāla- bhāvī tad-a-tulya-kriyā-kālo na arthaḥ saha-kārī
eva bhavati. tathā anyatra api sva-bhāva- bhāvī, viśeṣa-a-bhāvāt. evam anye ’pi sva-bhāvabhavati, tata eva anya-a-bhāva-gatiḥ, tad-a- bhāve ’-bhāva-a-pratipatteḥ. nanu satsu upalambha-ādy-a-bhāvo nairātmyaṃ vyāpnuyāt. tad-a- bhāve ’-bhāva-siddhyā vyāptir iti sā na sidhyati,-vṛttayaḥ. na evaṃ rāga-ādayaḥ, viparyāsa-a- bhāve ’-bhāvāt. kāruṇikasya api niṣ-phala ārambho
sukha-ādīnāṃ tat-sannidhāna-a- bhāve ’-bhāvāt. na apy an-indriyāḥ, rūpa-ādykvacid a-vikala-kāraṇasya bhavato ’nya- bhāve ’-bhāvād virodha-gatiḥ, yathā śīta-uṣṇatathā hy a-paryanta-kāraṇasya bhavato ’nya- bhāve ’-bhāvād virodha-gatiḥ. sa ca an-upalabdheḥ.
-mātra-anurodhiny eva, na anya-āyatte, tad- bhāve ’-bhūtasya paścāt tādātmya-virodhāt-viparyaya-sādhanayor a-gamakatvāt. ekasya bhāve ’-vikala-kāraṇasya prāg-bhavato ’-bhāvāddarśī syāt. jñāna-bhāvaś cet, katham anyasya bhāve ’-sambaddhasya bhāva-niyamaḥ. darśanād
agnitvāt. kāryasya ca kāraṇam antareṇa bhāve ’-hetutā eva syāt. na hi yasya yam antareṇa
vā sati vyavadhāne ’nyasya utpitsoḥ kāraṇa-a- bhāve ’n-utpatteḥ kāraṇa-vaikalyāj jñāna-aniti gamyate. iti saṅgraha-ślokaḥ. nanu tad-a- bhāve ’n-upalambhāt siddhā vyāvṛttiḥ. uktam atra
-vyatirikta-pakṣī-karaṇe hetoḥ sādhya-a- bhāve ’n-upalambho ’sti iti kathaṃ vyabhicāraḥ.
tatra apy an-ubhayasya a-pratibandhāt tad-a- bhāve ’nya-a-bhāvo na yuktaḥ. kārya-an-upalabdhāv
tarhi idānīm a-hetuko vināśaḥ, jātasya tad- bhāve ’nya-an-apekṣaṇāt. api ca na vināśo nāma-yoga-vyavacchedena ca viśeṣaṇa ekasya tad- bhāve ’nyasya a-tattvaṃ syād viśeṣaṇa-viśeṣya-vastuno ’-paryudāsena vyatireka-mātrasya a- bhāve ’py a-virodhāt, yathā na bhavati mūrta ity
iti cet, na, tatra api tulyatvāt – tad-a- bhāve ’py agnau bhavati iti. kathaṃ ca tato
hetu-sattve tu vināśasya kasyacit tathā- bhāve ’py anyatra hetor vaikalyād a-vināśo ’pi-a-bhāve na yuktaḥ. kvacid yad-ṛcchayā tathā- bhāve ’pi tayor a-pratibandhād vyāpty-a-siddheḥ.

bhāvePVin2_0005505
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343

bhāve

tābhyāṃ sa dharmī sambaddhaḥ khyāty-a- bhāve ’pi tādṛśaḥ. śabda-pravṛtter asti iti so
an-upalabdhaṃ yad upalabhyate, tatra eka-a- bhāve ’pi na upalabhyate, tat tasya kāryam. tac
tan-nimittāḥ sādhyanta iti. kathaṃ nimitta- bhāve ’pi naimittika-bhāva-a-niyamād evam-apekṣaṇāt, an-apekṣāyāṃ vyavadhāna-ādi- bhāve ’pi bhāva-prasaṅgāt. pratyakṣasya eva
mātra-nibandhanatvāc ca a-tattvasya. vastv-a- bhāve ’pi śābda-pratibhāsa-a-pracyuter a-sad-arthaa-bhāvaṃ bhāvam icchati, yathā vyatireka-a- bhāve ’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa-aāha. tatra ca tūla-upala-pallava-ādiṣu tad- bhāve ’pi sparśa-bheda-darśanāt. kvacid viśeṣasya
phale ’py eka-antatā kutaḥ. sa hi niṣpanne bhāve ’rtha-antarataḥ paścād bhavan kathaṃ tasyajanma syāt, syād yogyatā-niyamaḥ. tad-a- bhāve ’sya idam iti na sidhyati. na apy-rūpā sā ubhaya-bahir-bhāve syāt, antar- bhāve katham a-pratipattiḥ. evaṃ tarhi
ca-śabdāt. katham a-sāmarthyam. siddhe hi bhāve kārako na taṃ karoti. na apy anya-kriyāyāṃ
-bhāvād atra an-upalabdhi-mātram a-pramāṇam. bhāve kiṃ pramāṇam iti cet, ata eva saṃśayo ’stu,
tad-bhāve hetu-bhāve vā a-nityatva-a- bhāve kṛtakatvaṃ na bhavati dahana-a-bhāve ca
kartavyaḥ. vyatireky api na a-nityatva-a- bhāve kṛtakatvaṃ bhavati, śabdaś ca kṛtaka iti.
kṛtakatvaṃ tatra a-nityatvam, a-nityatva-a- bhāve kṛtakatvasya a-sambhavaḥ, yathā ghaṭavadato ’sya viruddho hetuḥ syāt, tasya bhāve kvacid a-sambhavāt, a-bhāve ca sarvatra
kathaṃ na anumānaṃ yāvatā na a-nityatā-a- bhāve kvacid utpattir dṛṣṭā, a-darśanāc ca-a-bhāve kṛtakatvaṃ na bhavati dahana-a- bhāve ca dhūmaḥ. tathā hi sa tasya sva-bhāvonir-ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ tad- bhāve ca nairātmya-vyāvṛttiḥ, tathā api na a-bahir-bhūtasya a-bhāvāt. ubhayor ekatra bhāve ca pratīti-sādhana-a-bhāvāt pravṛttisyāt, tasya bhāve kvacid a-sambhavāt, a- bhāve ca sarvatra bhāva-vyavacchedasya bhāvāt.
a-bhedād ātma-niṣpatteś ca. tathā tayor a- bhāve taj-jaṃ jñānaṃ tat-prabhavā vā bhāva-kāraṇa
na sāmānya-āśrayaḥ, sarva-vyakti-sambhava-a- bhāve tat-sāmānya-a-yogāt, yathā ’-brāhmaṇa-āditve
buddhāv upasthāpanāya śabda-prayogāt, tad-a- bhāve tad-a-yogāt. kiṃ ca, sad-a-sat-pakṣatan-mātra-anubandhaś ca. tato ’pi kasyacid bhāve tad-an-upayogād a-pracyutir iti pūrvaḥ
pūrvaḥ prasaṅgaḥ. tan na a-vināśa-sva-bhāve bhāve tad-anumānam. kathaṃ na anumānaṃ yāvatā navastu-pratibhāsaṃ hi pratyakṣam, tad-a- bhāve tad-ābhāsa-pracyuter ity uktam. na ca evaṃ-dṛṣṭes tad-dhvanau smṛtiḥ. yuktā tad-gaty-a- bhāve tu śabda-bhede smṛtiḥ katham. tad-a-smṛtau
-a-bhāvaḥ. sa darśanena bādhyate. tad-a- bhāve tu siddha eva ity apārthakaṃ tat-siddhaye
hetūnāṃ guṇa-antara-sambhavāt. viśeṣa-hetv-a- bhāve tu syād anumānam. yathā – a-dṛṣṭa-kartṛkam
kṛtaka iti. siddha-tat-sva-bhāvatayā tad-a- bhāve na bhavataḥ kṛtakatvasya śabde ca bhāvaasya vyāpakaḥ siddho bhavati, yady asya a- bhāve na bhavet. tad anena dvi-vidhasya api hetor
yukto dṛśyasya a-darśane ’-bhāvaḥ, sa tad-a- bhāve na yuktaḥ. kvacid yad-ṛcchayā tathā-bhāve-bhūta-kārya-janana-sva-bhāvaḥ. anyato ’pi bhāve na sa tasya sva-bhāva iti sakṛd api naghaṭa-ādi-vad iti, tad apy a-kārya-kāraṇa- bhāve na sidhyati. uktaṃ hi prāk — na anāśritya draṣṭur eṣa viniścayaḥ. sa tad-a- bhāve na syāt. na ca viṣaya-sārūpyaṃ vijñānasya,-vyavasthā samudāyi-nibandhanatvāt tad-a- bhāve na syāt. bhavantī sva-nimitta-sannidhiṃ
ātma-lābhāt, anyato bhavato ’-bhavato vā bhāve niyamena tat-saṃvāda-a-yogāt. na artha-avyatirekas tu siddha eva sādhanam iti tathā- bhāve niścayam apekṣate. an-upalambhāt tu kvacid-kāraṇa-vādinā utpattimanto ’bhyupeyāḥ, tad- bhāve para-apekṣatvena upagatatvāt. ye yad-bhāve-bhāve para-apekṣatvena upagatatvāt. ye yad- bhāve para-apekṣatvena upagamyante, na te tadtṛtīyam āśrayet. eka-anta-vyāvṛttyā ca eka- bhāve pratīti-sādhana-a-bhāvam āha. asya hi
deśa-antare ’-pūrva-vyakti-prādur- bhāve prāk tatra a-satas tat-sambandha-a-yogaḥ.
sarvathā janya-janaka-bhāvāt. na, tad-a- bhāve bhavatas tad-utpatti-niyama-a-bhāvāt.
-āśrayatvāt. tena na a-pratibaddhasya bhāve bhāva iti saṃśayaḥ. gamakā eva ātmanaḥ
a-pratipatteḥ, tad-vikāra-an-anukārāt, tad-a- bhāve bhāvāc ca. tathā śrāvaṇa-ādy api iti-rūpaṃ vā prayujyate. artha-bādhana-rūpaṃ vā bhāve bhāvād a-bhāvataḥ. sā iyam a-bhāva-niścayaiti pūrvaḥ prasaṅgaḥ. tan na a-vināśa-sva- bhāve bhāve tad-anumānam. kathaṃ na anumānaṃ
-antarasya. tathā prasiddhe tad-bhāve hetu- bhāve vā a-nityatva-a-bhāve kṛtakatvaṃ na bhavati
vibhaktam iti pratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve vā na a-santaḥ syuḥ, tal-lakṣaṇatvāt
vā asya a-sad iti kutaḥ, niyama-a-bhāvāt. bhāve vā sa eva a-vyabhicāro ’n-upalabdher iti sāapi tu vaktur vivakṣā-kṛtā, tad-a- bhāve vivakṣita-itarayor āsatti-viprakarṣa-anir-apekṣatvān na kadācin na bhavet, tad- bhāve vaikalya-a-bhāvād iṣṭa-kāla-vat. tadā api vāśaśiny apy a-nivāryam eva. tad-vastv-a- bhāve śaśini nivāraṇe ’pi na kaścid doṣaḥ. tasmādāha — yatra apy a-sādhāraṇatvād anumāna-a- bhāve śābda-prasiddhena viruddhena arthenapramāṇāni prameya-arthāni iti, pramāṇānām a- bhāve śāstra-sva-vacanayor a-yogāt. sva-vacanatac-chakti-bhedavān. a-dhūma-hetor dhūmasya bhāve sa syād a-hetukaḥ. iti saṅgraha-ślokau.
tad-a-bhāvo ’-sapakṣaḥ. katham idānīm a- bhāve sann ity ucyate. na vai tan-niṣedha-mātram
a-bhāva-siddhāv apy a-pratibaddhasya tad-a- bhāve sarvatra-a-bhāva-a-siddheḥ saṃśayād a-bhāvePVin1_0003304
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344

bhinnaca a-bhinna-nimittayoḥ pratiṣiddhaḥ. sakṛd- bhāve sādhya-sādhanatā-a-bhāvaḥ, jñāna-aṃśayos tu
ante ’pi tat-sva-bhāvasya eva tad- bhāve sāmarthyāt. etena kādācitka-sva-bhāvatā-anparyanuyogo ’n-avasthā ca. janya-janaka- bhāve so ’n-apekṣasya nityaṃ syāt. apekṣāyāṃ caviśeṣe ca uktam. anyac cet, katham anya- bhāve so ’sti, upacāra-mātraṃ tu syāt. etena-pratipatti-saṃśaya-rūpā sā ubhaya-bahir- bhāve syāt, antar-bhāve katham a-pratipattiḥ.
-lakṣaṇam. na ca tasya vyabhicāraḥ, tad-a- bhāve sva-bhāva-a-bhāvāt. tathā hi arthasya a’-darśane ’pi na sidhyati, sandehāt. bādhaka- bhāve hy apara-a-bhāvo niścīyate. na ca a-viruddha
apy anvaya-gatiḥ, a-sati tasmin sādhya-a- bhāve hetv-a-bhāvasya sandehād iti vakṣyāmaḥ tau
ity artha-antarasya. tathā prasiddhe tad- bhāve hetu-bhāve vā a-nityatva-a-bhāve kṛtakatvaṃ
anubandhitā. na hi bhāvā vinaśyantas tad- bhāve hetum apekṣante, sva-hetor eva naśvarāṇāṃ
-avasthitiḥ. anyathā yadi sva-viṣaya-jñāna-a- bhāvena a-bhāva-siddhiḥ syāt, tad-a-bhāvo ’py
sva-sādhane sādhanatva-a-siddher hetu- bhāvena a-siddha ucyate. na hi sa eva tasya-ādi-nivṛttir iti cet, na, a-pratibaddha-a- bhāvena an-upayogino ’-bhāvasya vyāpty-a-siddheḥ.
virodhaḥ. satyam, virodhi-vyāptena api sva- bhāvena arthato virodhāt. tad-upanyāsena anca sa-ātmaka-an-ātmakau vibhajya tatra a- bhāvena gamakatvaṃ kathayatā āgamikatvam ātmani
upalabdhyā tatra saṃśayo yuktaḥ. prāṇa-ādy-a- bhāvena nairātmyasya vyāpter ātma-nivṛttau prāṇa’-bhāvo vā tad-bhāva-vyāpinaḥ kāryasya a- bhāvena. yadā api vyāpaka-dharma-an-upalabdhyā
sva-ātma-bhūtā a-nityatā iti kim anyayā, sva- bhāvena vā a-calasya artha-antara-yoge ’pi tad-lakṣaṇatvāt pramāṇasya. tat sad-a-satī tad- bhāvena vyavasthāpayan na cet sva-viṣaye pareṇa
na sidhyataḥ. ke ca nir-ātmānaḥ prāṇa-ādy-a- bhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra aghaṭa-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy-a- bhāvena vyāptes tan-nivṛttau vyāpy-a-nivṛtter
vā sandehe ’-hetuḥ, yathā bāṣpa-ādi- bhāvena sandigdho bhūta-saṃhāto ’gni-siddhau.
asya a-pratipattir iti cet, na, bheda-a- bhāvena sarvathā a-pratipatti-prasaṅgāt. sarvakadācic ca bhāva-virodhinī tad-a-bhāvaṃ sva- bhāvena sādhayati. yo hi sva-bhāvo nir-apekṣaḥ,an-artha-pratilambhaḥ syāt. sarva-bhāvāḥ sva- bhāvena sva-sva-bhāva-vyavasthiteḥ. sva-bhāvatu sva-sādhane ’yaṃ prasaṅgaḥ. sarva- bhāveṣu dharmi-dharma-bheda-a-siddheḥ sarvatrakasmād upakriyata iti cet, atra vastu-sva- bhāvair uttaraṃ vācyam, ya evaṃ bhavanti. tathā-utpatti-niyama-a-bhāvāt. tasmāt kāryaṃ sva- bhāvair yāvadbhir avinābhāvi kāraṇe. teṣāṃ
saṃvidita upayann apayaṃś ca kva antar- bhāvyatām arthe buddhau vā. na arthe, adhyātmaṃ
anyasya sannidhiḥ. gomān ity eva martyena bhāvyam aśvavatā api kim. ity antara-ślokau.
kathaṃ bhavet. na aśvavān iti martyena na bhāvyaṃ go-matā api kim. sannidhānāt tathā ekasyanānā-śakteḥ svayaṃ dhvaneḥ. avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam a-paśyatām. eṣa sthāṇur ayaṃbruvāṇaḥ sato ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca a-vyabhicāram iti kathaṃ na
tasmād idam iha na asti iti ca su- bhāṣitam. tasmād an-apekṣita-pakṣa-vyavasthau
ca. bhāvanā-balataḥ spaṣṭaṃ bhaya-ādāv iva bhāsate. yaj jñānam a-visaṃvādi tat pratyakṣam apratyayeṣu vivekinaḥ. dharmī dharmāś ca bhāsante vyavahāras tad-āśrayaḥ. vyavahāraantara-ślokāḥ. bāhye ’py arthe tato ’-bhedo bhāsamāna-artha-tad-vidoḥ. saty api bāhye ’rthe
ato dvi-rūpā buddhiḥ siddhā bhavati. yadi bhāsamāno viṣaya-ākāro buddher a-bhinnaḥ, tato
api bāhye ’rthe saha-upalambha-vedanābhyāṃ bhāsamānasya nīla-ādes tat-saṃvidaś ca a-vivekaḥ
bādhā catur-vidhā darśitā tridhā-anumānaṃ bhittvā. tatra abhyupāyaḥ kārya-aṅgaṃ sva-bhāva-liṅga-apekṣaṇāc ca. ācāryaḥ punar artha- bhidāṃ jagau. pratibhāsasya bhinnatvād ekasmiṃs
iti dharmiṇo viśeṣa iti vyavasthā-mātraṃ bhidyate, na arthaḥ. artha-antare ca prakṛtād
hy ayam ābhyāṃ sādhya-viparyaya-sādhanatvena bhidyate. na hi iṣṭa-uktayoḥ sādhyatve kaścid
ity ukta-prāyam. sa eṣa pakṣa-dharmas tridhā bhidyate — sapakṣe sann a-san dvedhā ca iti. sa-antaraṃ ca sa eva punaḥ prativahati iti na bhidyate sva-vacana-virodhāc chāstra-virodhaḥ.
-niyamād a-bhedo nīla-tad-dhiyoḥ. na hi bhinna-avabhāsitve ’py artha-antaram eva rūpaṃ
hetuṣu vidyamāno ’pi bhedo bhinne karmaṇy a- bhinna-ātmano jñānasya na bhedena niyāmakaḥ,a-sādhanatve ’sya na siddhaṃ bheda-sādhanam. bhinna-ābhaḥ sita-duḥkha-ādir a-bhinno buddhisita-duḥkha-ādir a-bhinno buddhi-vedane. a- bhinna-ābhe vibhinne ced bheda-a-bhedau kim
viruddha-vad dhetur apy evaṃ kiṃ na bhinna iti cet, kaḥ pratiṣeddhā vibhettuḥ. ansaṃsarga-śaṅkayā ekatva-an-adhyavasāyād bhinna-upalambhayor api sukha-ādi-nīla-ādyna laukikam. tat-phalo ’-tat-phalaś ca artho bhinna ekas tatas tataḥ. tais tair upaplavair
jñāna-hetor viṣayasya saha-bhāvo viruddhaḥ. bhinna-kālaṃ kathaṃ grāhyam iti ced grāhyatāṃ
yogaḥ, tathā-bhūta-sva-bhāvasya virodhād bhinna-deśa-ādi-yogena, sa eka-dharma-upagame-ukta-sva-bhāva-antara-viraha-upagamād eva bhinna-deśa-ādibhir yoga-a-bhāvaḥ, tad-a-bhāvasya
tatra a-satas tat-sambandha-a-yogaḥ. tasmād bhinna-deśair yugapat-sambandhaḥ sarva-vyāpini
pakṣa-aṅgatve ’py a-bādhatvān na a-siddhir bhinna-dharmiṇi. yathā aśvo na viṣāṇitvād eṣaviṣayatve dvayaṃ vyartham. krama-bhāvaś ca a- bhinna-nimittayoḥ pratiṣiddhaḥ. sakṛd-bhāvetasya eva a-bhinna-vyāvṛtti-samāśrayatvād a- bhinna-pratyaya-viṣayasya vyavahāra-upanītasyabhinna

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345

bhūtala-sādhanayor viṣaya-nānātva-virodhāc ca. a- bhinna-viṣayatve dvayaṃ vyartham. krama-bhāvaś calokasya bruvato ’numāna-a-bhāvam āha. tena bhinna-viṣayā pratītir anumānād ity uktaṃ bhavati.
tena anumānād vastu-sad-a-sattā-anurodhino bhinna-viṣayāyāḥ pratīter na vastu-vaśād vṛttir
hetuṃ bheda-a-bhedau vyavasthāpayet. a- bhinna-vedanasya aikye yan na evaṃ tad vibhedavat.
na pratijñā-artha-eka-deśaḥ. tasya eva a- bhinna-vyāvṛtti-samāśrayatvād a-bhinna-pratyayasva-bhāva-bhedaḥ, na tad-vat kiñcic chaśasya bhinna-sva-bhāvaṃ viṣāṇam iti cet, vayam apy etadca vākya-viśeṣasya a-tad-viśeṣatvāt. tad a- bhinna-sva-bhāvānāṃ sarveṣāṃ puruṣa-kriyā na vā-jāḥ. tat sukha-ādi kim a-jñānaṃ vijñāna-a- bhinna-hetu-jam. tad-a-tat-sva-bhāvānāṃ bhāvānāṃ
eva saḥ. na hi tasmin niṣpanne ’-niṣpanno bhinna-hetuko vā tat-sva-bhāvo yuktaḥ. ayaṃ hi
yadi bhāsamāno viṣaya-ākāro buddher a- bhinnaḥ, tato bhinnam asti iti kutaḥ. bāhya-sādhanam. bhinna-ābhaḥ sita-duḥkha-ādir a- bhinno buddhi-vedane. a-bhinna-ābhe vibhinne ced
punar artha-bhidāṃ jagau. pratibhāsasya bhinnatvād ekasmiṃs tad-a-yogataḥ. na hy ekasya
iti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, a-śubha-abhinandinaḥ pratisandhi-bandhāt.
śakti-pratibhāsa-ādi-bhedāt. na tasmād bhinnam asty anyat sāmānyaṃ buddhy-a-bhedataḥ. naviṣaya-ākāro buddher a-bhinnaḥ, tato bhinnam asti iti kutaḥ. bāhya-siddhiḥ syād
sādhakatamatvāt. satsv api indriya-ādiṣv a- bhinnasya prativiṣayaṃ bhedakam asya karaṇam iti.
sampratīyate. na sa śakyas tato ’nyena tena bhinnā vyavasthitiḥ. ity antara-ślokāḥ. kāryasya
iti saṅgraha-ślokau. kathaṃ tarhi idānīṃ bhinnāt saha-kāriṇaḥ kārya-utpattir yathā cakṣū’nuvartakaḥ. sva-bhāvas tasya tad-dhetur ato bhinnān na sambhavaḥ. kārya-kāraṇa-bhāvād vā svaiti cet, na, dharma-bheda-abhyupagamāt. a- bhinne ’pi vastuni śakti-bhedena vyavasthā-bheda-sannikarṣa-ādiṣu hetuṣu vidyamāno ’pi bhedo bhinne karmaṇy a-bhinna-ātmano jñānasya na
anyatra api śabda-gandha-rasa-viśeṣair a- bhinnaiḥ prāṇi-viśeṣāṇām aindriyakasya eva sukhaviśiṣṭa-buddhi-pūrvakatva-ādi-sādhanā buddhi- bhuvana-ādīnāṃ vyākhyātāḥ. tatra api hi śabda eva-saṅkarāt kathama niścinvan pratipadyeta. mā bhūt puruṣa-āśrayaṃ vacanam āgamaḥ, praṇetur dur-ātmanāṃ tu sva-pratiyogibhir virodho ’pi mā bhūt, yena nirasta-pratipakṣā niyamena niścīyante.
an-upalambhād a-bhāva-siddhiḥ. tan mā bhūt svāpa-ādy-avasthāyāṃ kasyacid a-bhāvaatītād api darśanāt. tad ayam a-viṣayatvād a- bhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti-bheda iti. parama-artha-vicāreṣu tathā- bhūta-a-siddhes tattva-anyatvaṃ pada-artheṣu
-hetus tad-dhetur ity uktaḥ, svayaṃ tathā- bhūta-an-upalambhasya pratiṣedha-rūpatvāt. hetutādātmyāt patanam an-avasthā ca. na ca tathā- bhūta-ātma-kriyāṃ pratibandham abhyupaiti. tasmātsparśa-anumānaṃ kārya-liṅga-jam, rūpa-ādīnāṃ bhūta-āśrayatvāt. yat tarhi idaṃ viṣāṇī gotvād
virodhāc ca deha eva artha-antara- bhūta iti sāmarthyena vākya-artha-vyavasthāpanād-viśeṣo dhūma iti. tathā hetur api tathā- bhūta-kārya-janana-sva-bhāvaḥ. anyato ’pi bhāve-darśana-ākṣiptaṃ sa-āsrava-dharma-viṣayam a- bhūta-guṇa-abhinandanaṃ rāgam āhuḥ. tad-ānandaartha-nānātve hi buddhi-nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat. tad-a-bhede ’py artha-bhedasāmānyena artha-antara-bhūtam, artha-antara- bhūta-dvaya-a-yogāt. na vā kaścid artha-antaraa-nityatva eva sattvam, kvacit sva-bhāva- bhūta-dharma-bheda-parigraheṇa yathā tatra evavarṣa-ādy-anumānaṃ vyākhyātam. tatra api bhūta-pariṇāma eva kaścid varṣa-hetuḥ pipīlikāprasarpaṇa-dharma-a-pracyuta-an-utpanna-ātma- bhūta-viśeṣaḥ kiṃ na patati iti. pratibandhādtathā hy a-śubha-pṛthivī-kṛtsna-ādikam a- bhūta-viṣayam api spaṣṭa-pratibhāsaṃ nir’-hetuḥ, yathā bāṣpa-ādi-bhāvena sandigdho bhūta-saṃhāto ’gni-siddhau. yathā ca — iha
na deśa-ādi-viśeṣavatā anyena yogaḥ, tathā- bhūta-sva-bhāvasya virodhād bhinna-deśa-ādi-yogena,-vikāra-vat. tatra api hetur eva tathā- bhūto ’numīyate. pravṛtta-śakti-rūpa-upādāna-arthaṃ pṛthak-kṛto ’numānād a-bahir- bhūto ’py abhyupāyaḥ, bādhana-abhyupagamāt.
asya idam iti pratikarma vibhajyate. an-ātma- bhūtaś ca asya indriya-artha-sannikarṣa-ādiṣu
-dvaya-a-yogāt. na vā kaścid artha-antara- bhūtaḥ, dvayor ekasya apy an-abhyupagamāt. śabda-antaratve tu nīla-āder anubhavāt tad-ātma- bhūtaḥ prakāśate tathā iti nīla-ādy-anubhavaḥ
anyathā darśanāt. yo hi bhāvo yathā- bhūtaḥ sa tādṛg-liṅga-cetasaḥ. hetus taj-jā tathāsarvathā sarva eva kvacin niyamaḥ sva-bhāva- bhūtaḥ sva-hetu-prakṛter niyāmakasya janakatām-sañjñāyāṃ tathā-vṛtter a-darśanāt. tasmād bhūtam a-bhūtaṃ vā yad yad eva atibhāvyate.
yathā-bhūtād dheto rasa utpannas tathā- bhūtam anumāpayan rūpam anumāpayati. tatra apy
tasmān na anyatarat sāmānyena artha-antara- bhūtam, artha-antara-bhūta-dvaya-a-yogāt. na vāsvayaṃ bhavat-sāmarthyena tat tathā- bhūtam āpādayati iti sa tasya pāścāt yaḥ
tathā ghaṭa-śarīrayor anyatarad artha-antara- bhūtam iti sāmānyena anyatara-artha-antara-bhāvas
sā vacanam antareṇa na sidhyati iti sa tathā- bhūtam eva khyāpayaṃs tasya kartā ity ucyate.
tathā-vṛtter a-darśanāt. tasmād bhūtam a- bhūtaṃ vā yad yad eva atibhāvyate. bhāvanāātmānam eva upahasati. śaśa-avayava- bhūtaṃ viṣāṇaṃ na asti ity abhidhātari kaḥtayā artha-mātra-anurodhinyā bhāvinyā bhūtayā vā śabda-yogyatayā tāṃ pratirundhāno-bhāvād vyavasthāpyante. tad ayaṃ kuṇḍa- bhūtala-ādīnām apy ādhāra-bhāvo badara-udaka-bhūtasya

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PVin2_0004906
PVin2_0005612
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PVin1_0003501
PVin1_0002606
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PVin1_0002613
PVin2_0008606
PVin1_0002608
PVin3_0009906
PVin3_0007306
PVin1_0002211
PVin2_0009008
PVin2_0004910
PVin3_0007008
PVin2_0007410
PVin1_0003306
PVin3_0009903
PVin2_0005515
PVin2_0005602
PVin2_0004813
PVin2_0009001
PVin3_0009406
PVin3_0009411
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PVin3_0009608
PVin3_0012001
PVin3_0009410
PVin2_0008811
PVin3_0007203
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346

bheda

-vyāvṛtter niścaya-a-yogāt, ubhaya-bahir- bhūtasya a-bhāvāt. ubhayor ekatra bhāve casādhanāt. tathā kasyacid artha-antara- bhūtasya upagame syād anyatara-artha-antaraviśeṣa-darśanasya bādhakatvād a-samānaṃ para- bhūtasya ca vākya-viśeṣasya a-tad-viśeṣatvāt. tad-parīkṣayā pravṛttāv a-pravṛttir eva, tathā- bhūtasya jñātum a-śakyatvāt. na an-iṣṭeḥ, tādṛśām
-anurodhiny eva, na anya-āyatte, tad-bhāve ’- bhūtasya paścāt tādātmya-virodhāt kāraṇānāṃ ca
an-upayogāt. upayoge vā sa eva asya sva-ātma- bhūtā a-nityatā iti kim anyayā, sva-bhāvena vā aca sāmagrī-mātra-anubandhinī iti sva-bhāva- bhūtā eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva-sambandho na prasidhyati. sā ca tasya ātma- bhūtā eva tena na artha-antaraṃ phalam. dadhānaṃ
darśanāya pṛthak-kṛtā. anumāna-a-bahir- bhūtā pratītir api pūrva-vat. ity antara-ślokau.
prāṇa-ādīnām api. artha-antarād a-kārya- bhūtād a-siddheś ca. na hi kārya-kāraṇa-bhāvaḥ
-kāraṇa-pravṛtti-saha-kāriṇī. tasmād yathā- bhūtād dheto rasa utpannas tathā-bhūtam-bhaya-unmāda-caura-svapna-ādy-upaplutāḥ. a- bhūtān api paśyanti purato ’vasthitān iva. yathā-utpatteḥ sāmarthyam. ko ’yam a-janya-janaka- bhūtānām upakāraḥ, sva-rūpasya siddher asa tādṛg-liṅga-cetasaḥ. hetus taj-jā tathā- bhūte tasmād vastuni liṅgi-dhīḥ. liṅga-liṅgivyabhicāri liṅgam. yā tarhy a-kārya-kāraṇa- bhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ, sāanvayo na siddha eva. na vai kaścit tathā- bhūtena ātmanā anvayaṃ karoti. pratipādayatā highaṭaḥ, an-utpalatvāt, kuḍya-vad iti. tathā- bhūtena puruṣeṇa sa-dvitīyatva-a-siddheḥ kuḍyasya.
a-prayatna-anantarīyakatvasya a-gateḥ. mā bhūd ato gatiḥ, kevalatvād a-vyatirekatayā-udāharaṇāt sarvasya tādātmya-pratītir mā bhūd iti. vyutpatty-arthaṃ ca hetu-vacanam uktaavadhāraṇe kṛtya-antena abhisambandhān mā bhūn nirdekṣyamāṇe ’pi prasaṅga iti tadapi keṣāñcit kvacin na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja-udaka-sāmagryām api kadācid aṅkura-anvādaḥ pramāṇaṃ sa ca na iṣyate. tataś ca bhūyo ’rtha-gatiḥ kim etad dviṣṭa-kāmitam. athaliṅgam iti sāmānya-viṣayaṃ proktam, tato bheda-a-pratiṣṭhānāt, na vastu-sattā-viprakarṣāt,-prasādhanāt. sāmānya-viṣayaṃ proktaṃ liṅgaṃ bheda-a-pratiṣṭhiteḥ. yat-prayojanā hy arthāca tad-ātmatvāt. tad-ātmatve sādhya-sādhana- bheda-a-bhāva iti cet, na, dharma-bhedaādi-bheda-anuvidhānāt. hetu-sāmyāt sukha-ādi- bheda-a-bhāva-prasaṅga iti cet, na, tasyāḥ
-avayavasya asya a-pratipattir iti cet, na, bheda-a-bhāvena sarvathā a-pratipatti-prasaṅgāt.
iva vahneḥ, tad-rūpa-sparśa-adhyavasāyāt. bheda-a-bheda-vyavasthā evam utsannā sarvasarvaṃ ca sarvasmāj jāyeta. tasmāt kāraṇa- bheda-a-bhedābhyāṃ kārya-bheda-a-bhedau. tan na
buddhi-vedane. a-bhinna-ābhe vibhinne ced bheda-a-bhedau kim āśrayau. iti saṅgraha-ślokau.
tasmāt kāraṇa-bheda-a-bhedābhyāṃ kārya- bheda-a-bhedau. tan na dhūmo ’rthād dṛṣṭa-ākāraa-nānātvāt kaṃ bata ayam āśritya hetuṃ bheda-a-bhedau vyavasthāpayet. a-bhinna-vedanasya’yaṃ prasaṅgaḥ. sarva-bhāveṣu dharmi-dharma- bheda-a-siddheḥ sarvatra eṣa doṣas tulya iti cet,kiṃ tv asāv api pradhāna-ādi-lakṣaṇa- bheda-an-āśrayaḥ śabda-artha-mātratāyām-ādīnāṃ vijñāna-bhāvanā-paṭu-mandatā-ādi- bheda-anuvidhānāt. hetu-sāmyāt sukha-ādi-bheda-avacana-bhede ’pi dharmi-dharmatayā nimittaṃ bheda-antara-ākṣepa-an-ākṣepāv ity-ādi-prasaṅgaḥ
-rūpatvād anvaya-apekṣaṇāc ca. itarat punar bheda-antara-vimarśa-vivekena pratiṣṭhitena eva
tad udāharaṇena eva udāhṛtā. sa punar upādhi- bheda-apekṣaḥ kevalo vā kṛtakatva-sattva-van nāśe-bheditva-ādayo ’pi vyākhyātāḥ. evam upādhi- bheda-apekṣaḥ kvacit sva-bhāvo hetur ucyate,-karaṇayor aikya-virodha iti cet, na, dharma- bheda-abhyupagamāt. a-bhinne ’pi vastuni śaktiity ucyante. na evaṃ liṅga-liṅginoḥ, bheda-āśrayatvāt tad-bhāvasya. na hi svayaṃ jñāna
dhīr yathā. taṃ tathā eva a-vikalpya-artha- bheda-āśrayam upāgatāḥ. an-ādi-vāsanā-udbhūtaṃ
api sambandhāt kutaścid upanīyate. dṛṣṭiṃ bheda-āśrayais te ’pi tasmād a-jñāta-viplavāḥ.
āha, na pramāṇa-vyāpāra-viṣaya-bhedāt. bheda ity apy asya a-bheda-pratiṣedha eva
cen na bheda-siddhiḥ, na kasyacit kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saharūpasya anukārād avasthā-bhede ’py a- bheda iti cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ
-prasaṅgaḥ, eka-ātmatva-vat. kāryatvād eva a- bheda iti cet, yukto yadi pratibandhaḥ sidhyet.
-samāśraya-vyavahāra-bhedāt sādhya-sādhana- bheda iti. parama-artha-vicāreṣu tathā-bhūta-asāmānyena api sādhane. sambandhi-bhedād bheda-ukti-doṣaḥ kārya-samo mataḥ. jāty-antare-ādīnām api pūrvaḥ pūrvaḥ sa-bhāga-avasthā- bheda upādāna-hetuḥ, buddhiś ca pratyaya itytasya tad-a-niṣpattāv a-niṣpatteḥ. a- bheda eva atitarām a-kramatva-prasaṅgaḥ, ekaanumānam eva ity a-vyabhicāraḥ. na apy ākāra- bheda eva tad-a-tattve nibandhanam, api tu svakaṃ sva-arthaṃ puṣṇāti. tasmād anena upātta- bheda eva sādhyaḥ. upātta-bhede sādhye ’smindṛṣṭaṃ bhūta-guṇa-vat. tad-a-bhede ’py artha- bheda-kalpanāyām atiprasaṅgaḥ. sarva-ātmasv
na asti samāno dharmo dhvasta-itarayor a- bheda-kalpanāyām api, yam ayam a-nitya-śabdaḥ
a-bhinne ’pi vastuni śakti-bhedena vyavasthā- bheda-darśanāc ca na ayaṃ vastu-sanniveśī
-upala-pallava-ādiṣu tad-bhāve ’pi sparśa- bheda-darśanāt. kvacid viśeṣasya api sambhavāc
vastv ekam eva avasthā-antara-āveśād bheda-dṛṣṭir iti cet, sa eva avasthā-bhedo vastuvyavahāra-upanīto ’tra sa eva āśliṣṭa- bheda-dhīḥ. sādhyaḥ sādhanatāṃ nītas tena a-bhedaPVin3_0011002
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347

bhedataḥ

bhedam avalambya prakalpyate. yathā-svaṃ bheda-niṣṭheṣu pratyayeṣu vivekinaḥ. dharmī-sādhana-bheda-a-bhāva iti cet, na, dharma- bheda-parikalpanāt. tathā ca āha – sarva eva
eva sattvam, kvacit sva-bhāva-bhūta-dharma- bheda-parigraheṇa yathā tatra eva utpattiḥ. anayā-vyāpāra-viṣaya-bhedāt. bheda ity apy asya a- bheda-pratiṣedha eva draṣṭavyaḥ, na nānā-viṣayatā,tu tathā-vidha-ātma-saṃvedanād eva bheda-pratītiḥ. tat svayaṃ svataḥ siddha-viśeṣam
vicāreṣv ayaṃ doṣaḥ. ata eva viṣaya- bheda-pradarśana-arthaṃ pṛthak-kṛto ’numānād avicārakatve ca indriya-mano-vijñānayor a- bheda-prasaṅgāt. a-bhede ca atīta-an-āgata-vastupara-upādhim enam ākṣipati. etena pratyaya- bheda-bheditva-ādayo ’pi vyākhyātāḥ. evam upādhi-gatau sāmarthya-parisamāpteḥ. na ca eteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad eva sāmānyam a-dṛṣṭir iti cet, sa eva avasthā-bhedo vastu- bheda-lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukhaantara-viśeṣa-kṛtatvāt saṃśaya-nirṇaya-ādi- bheda-vat. na antarāḥ sukha-ādayo na api cetanāḥ.
tathā-kṛta-vyavasthā iyaṃ keśa-ādi-jñāna- bheda-vat. yadā tadā na sañcodya-grāhya-grāhakaāśraya-samāna-a-samāna-deśa-rūpasya a- bheda-virodhaḥ. dṛśya-a-dṛśya-ātmatā-ādi-virodhātad-rūpa-sparśa-adhyavasāyāt. bheda-a- bheda-vyavasthā evam utsannā sarva-vastuṣu. sarva
an-ekaḥ, ko vā virodhaḥ karma-abhivyakter a- bheda-vyāpana-a-siddhau. kramas tu tat-kāryatvāta-dṛṣṭeṣu saṃśayaḥ. tathā hy a-sakala-vyakti- bheda-vyāpino ’py arthāḥ kecit taj-jāti-sambhavino-utpattiṃ hetubhyaḥ kṛtaka-śabdaḥ sambandhi- bheda-vyudāse ’pi. tathā maraṇa-sāmānyaṃ vṛkṣasidhyed a-sādhanatve ’sya na siddhaṃ bheda-sādhanam. bhinna-ābhaḥ sita-duḥkha-ādir adharma-bhedād aṅga-aṅgitā na virudhyate. bheda-sāmānyayor dharma-bhedād aṅga-aṅgitā iṣyate.
iti darśayaṃś caturaḥ pakṣa-dharmān āha. bheda-sāmānyayoś ca anaikāntikayor aikāntikatāṃ
-arthaṃ dvau dvau hetu-viparyayau. vivādād bheda-sāmānye śeṣo vyāvṛtti-sādhanaḥ. sva-bhāva-adhyāsaḥ kāraṇa-bhedaś ca. tataś cen na bheda-siddhiḥ, na kasyacit kutaścid bheda ity-gatiḥ, yathā śīta-uṣṇa-sparśayoḥ. anyonya- bheda-siddher vā dhruva-bhāva-vināśa-vat. anyonya
vā tat-sva-bhāvo yuktaḥ. ayaṃ hi bhedo bheda-hetur vā bhāvānāṃ yad uta viruddha-dharmahānitaḥ. anyasya anyatva-hāneś ca na a- bhedo ’-rūpa-darśanāt. rūpa-a-bhedaṃ hi paśyantīsa ca sarvatra tulya iti na anayor bhedaḥ. atha vādino ’pi iṣṭiṃ sādhayet sādhyavaidharmyavāṃś ca. na anayor vastutaḥ kaścid bhedo ’nyatra prayoga-bhedāt. tad-darśanāt svayam
yatra tu sākṣād dhetu-bhedaḥ, tatra rūpa- bhedo ’pi, yathā tayor eva bīja-kanda-udbhavayoḥ.
yadi sva-vacana-upagama-virodhayor na kaścid bhedaḥ, kas tarhi viṣaya-bhedaḥ pūrva-upagamaviruddho ’py eka eva. prayoga-bhedāt tu tad- bhedaḥ, kvacid ukti-sāmarthyābhyām, kvacid
yad uta viruddha-dharma-adhyāsaḥ kāraṇa- bhedaś ca. tataś cen na bheda-siddhiḥ, na
tad-indriya-jñāna-utpattāv a-vidyamānād bhedaḥ, tat-sāmarthyasya tataḥ sarvathā sākṣād
kanda-udbhavaḥ. yatra tu sākṣād dhetu- bhedaḥ, tatra rūpa-bhedo ’pi, yathā tayor eva’pi vipakṣaḥ. syād api paryāyeṇa. lakṣaṇa- bhedas tu kathita eva. na hy a-vipakṣa-śaṅkāyāṃ
eva, na bādhā. kas tarhi idānīm anayor bhedaḥ. na kaścit. kathaṃ tarhi pṛthag-vacanam.
upālambhaḥ. asti viṣāṇināṃ viṣāṇa-sva-bhāva- bhedaḥ, na tad-vat kiñcic chaśasya bhinna-svaiva maṇi-muktā-pravāla-ādīnām. kvacit puṣpe bhedo nīla-itara-kusumayor iva sūryayoḥ, kvacit
a-yogād iti. api ca saha-upalambha-niyamād a- bhedo nīla-tad-dhiyoḥ. na hi bhinna-avabhāsitve’pi syāt. na hi pratipuruṣam arthānām ātma- bhedaḥ, nairātmya-prasaṅgāt, ātma-sthiter aiti kaścana. anyaḥ svayaṃ bravīmi iti tayor bhedaḥ parīkṣyatām. sarvatra yogyasya eka-arthana kaścid bhedaḥ, kas tarhi viṣaya- bhedaḥ pūrva-upagama-virodhasya. yatra an-āśrite
dharma-dharmi-nyāyena iti. dharma-dharmitayā bhedo buddhi-parikalpito na artho ’pi, vikalpana iṣyate. evaṃ hi sukha-ādīnām a-sandigdho bhedo bhavati. kasyacid rūpasya anukārād avasthāity antara-ślokāḥ. bāhye ’py arthe tato ’- bhedo bhāsamāna-artha-tad-vidoḥ. saty api bāhye-artha-sannikarṣa-ādiṣu hetuṣu vidyamāno ’pi bhedo bhinne karmaṇy a-bhinna-ātmano jñānasya na-hetuko vā tat-sva-bhāvo yuktaḥ. ayaṃ hi bhedo bheda-hetur vā bhāvānāṃ yad uta viruddha-udbhave tac-chakti-niyama-a-bhāvān na hetu- bhedo bhedaka ity a-kāraṇaṃ viśvasya vaiśvarūpyaṃ
-āveśād bheda-dṛṣṭir iti cet, sa eva avasthā- bhedo vastu-bheda-lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi
kim idaṃ saṃvedanam. anubhavaḥ. ko ’nayor bhedaḥ. viṣaya-ākāraḥ pada-artho ’-saṃvedano ’nyāata eva na pramāṇa-phalayor viṣaya- bhedaḥ. sva-bhāva-cintāyāṃ tādātmyād arthavyavahāre pratīyeta. tathā hi ekatra dṛṣṭo bhedo hi kvacin na anyatra dṛśyate. na hi vyakty’py asty eva sva-bīja-prabhavāt sva-bhāva- bhedo hetu-sva-bhāva-bhedāt, yathā kadalī bījatac-chakti-niyama-a-bhāvān na hetu-bhedo bhedaka ity a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt.
na hi paṭu-mandatā-ādibhiḥ sva-bhedair bhedakam api indriya-ādy-arthena etad ghaṭayati,
api indriya-ādiṣv a-bhinnasya prativiṣayaṃ bhedakam asya karaṇam iti. na hi indriyāṇi
-upayoge ’pi kriyāyām antyasya tasya eva bhedakasya sādhakatamatvāt. satsv api indriyabhedakam asya karaṇam iti. na hi indriyāṇi bhedakāni, sarva-jñāna-hetutvāt. na arthatat. tata eva a-pratijñā-artho viśeṣo dharma- bhedataḥ. ity antara-ślokāḥ. tathā svayaṃ tadtasmād bhinnam asty anyat sāmānyaṃ buddhy-a- bhedataḥ. na hi vyakty-ātmano vyatiriktam

bhedatve

PVin1_0002007
PVin3_0007202
PVin2_0009003
PVin3_0009909
PVin2_0004813
PVin2_0008805
PVin1_0003901
PVin1_0003901
PVin2_0008711
PVin1_0003806
PVin1_0002005
PVin3_0004111
PVin3_0003909
PVin3_0002407
PVin2_0005707
PVin3_0004201
PVin3_0011311
PVin2_0008806
PVin2_0004504
PVin1_0003306
PVin3_0012707
PVin2_0007512
PVin3_0011308
PVin2_0009804
PVin1_0001706
PVin1_0003412
PVin3_0011303
PVin2_0004813
PVin2_0004813
PVin2_0008804
PVin2_0006002
PVin3_0009907
PVin3_0009803
PVin3_0010101
PVin3_0010507
PVin3_0010506
PVin1_0003109
PVin2_0004609
PVin3_0013002
PVin3_0003309
PVin3_0013004
PVin2_0006404
PVin3_0009608
PVin1_0001715
PVin3_0007012
PVin2_0005702
PVin2_0008606
PVin2_0007410
PVin3_0009603
PVin3_0006812
PVin3_0004803
PVin3_0009406
PVin1_0001709
PVin1_0001111
PVin2_0009007
PVin3_0009407
PVin1_0001009
PVin2_0005509
PVin3_0009603

348

bhede

an-apekṣāc ca krama-utpatty-a-yogāt. ādheya- bhedatve ca anyatvam. kṣaṇikatvād arthānām
kiṃ tu tathā asti kaścid iti kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ sva-arthaṃ
ekam ity eva na syān nāma-antaraṃ vā, artha- bhedam abhyupagamya tathā-abhidhānāt. nanv an-anumeya-vyavahāraḥ punaḥ pratyaya-siddhaṃ bhedam avalambya prakalpyate. yathā-svaṃ bhedatad ālambana-viṣaya-bhedāt pramāṇayor viṣaya- bhedam āha, na pramāṇa-vyāpāra-viṣaya-bhedāt.
bīja-kanda-udbhavā. sphuṭam eva tādṛśaṃ bhedaṃ loko vivecayaty ākāra-bhedāt. an-antaraṃ
-darśanāt. rūpa-a-bhedaṃ hi paśyantī dhīr a- bhedaṃ vyavasyati. bhāvā yena nirūpyante tad-hāneś ca na a-bhedo ’-rūpa-darśanāt. rūpa-a- bhedaṃ hi paśyantī dhīr a-bhedaṃ vyavasyati.
dhūma-hetu-sva-bhāvo hi vahnis tac-chakti- bhedavān. a-dhūma-hetor dhūmasya bhāve sa syād a-darśanaiḥ. grāhya-grāhaka-saṃvitti- bhedavān iva lakṣyate. mantra-ādy-upaplutatad-artha-hetūnāṃ buddhīnām, anyair a-kārya- bhedasya apekṣa-a-yogād an-apekṣāc ca kramavailakṣaṇyam, viruddha-sva-bhāva-lakṣaṇatvād bhedasya ity ukta-prāyam. tasmād utpattes tatna bādhyas tena varṇitaḥ. tasmād viṣaya- bhedasya darśanāya pṛthak-kṛtā. anumāna-a-bahirvācā kena pravartyate. samaya-lakṣaṇa-āhita- bhedasya dharmiṇaḥ parihāreṇa prasiddha-dharmi’rthānāṃ vyāvṛttis tan-nibandhanāḥ. jāti- bhedāḥ prakalpyante tad-viśeṣa-avagāhinaḥ. tasmād-bhāva-a-viśeṣa iti cet, na, hetoḥ sva-bhāva- bhedāt. a-tad-ātmatve ’pi kṣīrasya sa tasya sva-vighāta-kṛd ity ucyate, na punar lakṣaṇa- bhedāt. ata eva a-pṛthag-nirdeśa ity uktam. nanu
eva tādṛśaṃ bhedaṃ loko vivecayaty ākāra- bhedāt. an-antaraṃ vā kāraṇaṃ kāryam anumāpayati.
viśeṣa-a-bhāvād iti cet, na, pravṛtti- bhedāt. artho hi liṅginaṃ gamayati, tal-liṅgaṃ
-sādhana-bhāvo vyavasthā-āśrayatvāt. vastv-a- bhedāt kriyā-karaṇayor aikya-virodha iti cet, na,sva-bhāvo ’pi, pratikāryaṃ kāraṇa-sva-bhāva- bhedāt. tat ko ’yaṃ sambandha-a-bhāvo vācya ity
anayor vastutaḥ kaścid bhedo ’nyatra prayoga- bhedāt. tad-darśanāt svayam api pratipattau tathā-sādhano viruddho ’py eka eva. prayoga- bhedāt tu tad-bhedaḥ, kvacid ukti-sāmarthyābhyām,bhavanti, na anyatra. tathā kāla-saṃskāra- bhedāt. na ca tad-deśais tathā-dṛṣṭā iti sarvās
parasparam anuyanti, śakti-pratibhāsa-ādi- bhedāt. na tasmād bhinnam asty anyat sāmānyaṃ
ca āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ, a- bhedāt. na vā kasyacid āvaraṇam ity a-vikalaṃ
viruddhaḥ. sa kasmān na uktaḥ. sādhyatā-a- bhedāt. na hy ayam ābhyāṃ sādhya-viparyayaākārau yujyete. tad ālambana-viṣaya- bhedāt pramāṇayor viṣaya-bhedam āha, na pramāṇaviṣaya-bhedam āha, na pramāṇa-vyāpāra-viṣaya- bhedāt. bheda ity apy asya a-bheda-pratiṣedha eva-prabhavāt sva-bhāva-bhedo hetu-sva-bhāva- bhedāt, yathā kadalī bīja-kanda-udbhavā. sphuṭam
ca ayam an-upalambhaś catur-vidhaḥ. pravṛtti- bhedāt. yāvān kaścit pratiṣedhaḥ sa sarvo ’n— bhāvānāṃ vyāvṛtti-samāśraya-vyavahāra- bhedāt sādhya-sādhana-bheda iti. parama-arthaśabdatvād iti, so ’pi, sādhya-sādhanayor bhedāt sādhyasya dharmiṇaḥ sva-sādhane sādhanatvaity a-siddhaḥ. nanu pakṣa-ādīnāṃ parasparato bhedād a-vipakṣatvaṃ pakṣe ’sty eva. kaḥ pakṣaḥ
na virudhyate. bheda-sāmānyayor dharma- bhedād aṅga-aṅgitā iṣyate. yathā a-nityaḥ
kṛtvā sāmānyaṃ hetuṃ bruvāṇasya dharma- bhedād aṅga-aṅgitā na virudhyate. bhedaaṅgatayā a-karaṇatvāt. tasmād yato ’sya ātma- bhedād asya iyam adhigatir ity ayam asyāḥ karmaṇi
kāryaṃ vā bhāva-kāraṇa-vyatireke bhavataḥ, a- bhedād ātma-niṣpatteś ca. tathā tayor a-bhāve tajupalabdhi-lakṣaṇa-prāptir abhivyaktiḥ. a- bhedād eka-vyaktyā sarva-vyakter a-vyakta-rūpakaścit. kathaṃ tarhi pṛthag-vacanam. vākya- bhedād etat syāt. pūrveṇa pratiṣṭhāpitam uttaraṃ
ātmatā indriyasya sva-āśrayeṇa sambandhaḥ, a- bhedād eva, āśraya-a-samaveta-rūpa-virahaś ca.
-siddhiḥ prāg eva nirdiṣṭā iti iyaṃ prayoga- bhedād daśa-vidha-an-upalabdhiḥ. iṣṭaṃ viruddhakārye sāmānyena api sādhane. sambandhi- bhedād bheda-ukti-doṣaḥ kārya-samo mataḥ. jāty-upalakṣaṇam. a-buddhi-śabda-anvaya-bhājo hi bhedān ayaṃ sāmānya-darśana-balena anvayan katham
cen na sattā sādhyate katham. an-anvayo hi bhedānāṃ vyāhato hetu-sādhyayoḥ. yadi sattvam abuddhi-parikalpito na artho ’pi, vikalpa- bhedānāṃ sva-tantrāṇām an-artha-āśrayatvāt. tatca sarvasmāj jāyeta. tasmāt kāraṇa-bheda-a- bhedābhyāṃ kārya-bheda-a-bhedau. tan na dhūmo-upādhim enam ākṣipati. etena pratyaya-bheda- bheditva-ādayo ’pi vyākhyātāḥ. evam upādhi-bhedavastu-bhede prasiddhasya śabda-sāmyād a- bhedinaḥ. na yuktā anumitiḥ pāṇḍu-dravyād iva
na syāt pravṛttir artheṣu darśana-antara- bhediṣu. atīta-a-jātayor vā api na ca syād an-ṛta’-sparśatvād iti. katham a-sapakṣa-apekṣayā bhede ’-sato ’n-adhikaraṇatvād a-sattvaṃ sattvaṃ
bhavati. kasyacid rūpasya anukārād avasthā- bhede ’py a-bheda iti cet, nanv etat sukha-ādīnāṃ
buddhi-nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat. tad-a- bhede ’py artha-bheda-kalpanāyām atiprasaṅgaḥ.
na etad asti, yasmād a-vidyamāna-a- bhede ’pi tad-akṣa-a-gocaratvataḥ. spṛśato ’py-dharmā a-nityatā ity ukta-prāyam. vacana- bhede ’pi dharmi-dharmatayā nimittaṃ bheda-antarananv etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam. bhede krama-abhivyakti-virodhād aikyam iti cet,indriya-mano-vijñānayor a-bheda-prasaṅgāt. a- bhede ca atīta-an-āgata-vastu-prabheda-grahaṇa-a-ātma-vidhāna-pratiṣedhanam. a-nānā-ātmatayā bhede nānā-vidhi-niṣedha-vat. eka-dharmiṇy a-ādi tad yuktaṃ tasmād yad anumīyate. vastu- bhede prasiddhasya śabda-sāmyād a-bhedinaḥ. na

bhedePVin3_0007501
PVin3_0007204
PVin1_0001211
PVin2_0010111
PVin3_0011201
PVin3_0001713
PVin2_0006203
PVin1_0003107
PVin3_0013204
PVin2_0009810
PVin1_0003307
PVin3_0006907
PVin3_0005110
PVin3_0004602
PVin3_0002907
PVin1_0000904
PVin3_0002409
PVin3_0009507
PVin1_0003112
PVin1_0002613
PVin2_0008606
PVin1_0002608
PVin1_0002511
PVin1_0002511
PVin1_0002510
PVin3_0001508
PVin3_0001612
PVin3_0010305
PVin3_0010305
PVin3_0001609
PVin3_0001612
PVin3_0001508
PVin1_0000703
PVin1_0002002
PVin1_0002904
PVin1_0000702
PVin2_0009903
PVin2_0009902
PVin1_0003003
PVin2_0004708
PVin2_0004607
PVin2_0004606
PVin1_0003001
PVin1_0003904
PVin2_0009312
PVin1_0003005
PVin1_0003003
PVin1_0003602
PVin3_0004011
PVin3_0012806
PVin2_0004709
PVin2_0004709
PVin2_0008813
PVin3_0009608
PVin2_0007305
PVin1_0001805
PVin2_0010002
PVin3_0006901
PVin1_0001402

349

matiḥ

-sādhanam apy an-a-vadyam. a-parāmṛṣṭa-tad- bhede vastu-mātre tu sādhane. tan-mātra-vyāpinaḥ
anena upātta-bheda eva sādhyaḥ. upātta- bhede sādhye ’smin bhaved dhetur an-anvayaḥ.
smṛtiḥ. yuktā tad-gaty-a-bhāve tu śabda- bhede smṛtiḥ katham. tad-a-smṛtau ca tena arthaṃ
sa tat-tad-viruddha-ādy-a-gati-gati-prayoga- bhedena an-eka-prakāra uktaḥ. sva-artha-anumānagamayet. kvacit tathā-dṛṣṭānām api deśa-kāla- bhedena anyathā-darśanāt, yathā āmalakyaḥ kṣīraekasya apy an-abhyupagamāt. śabda-ghaṭa- bhedena kalpane ’-nityatāyām api tulyam iti cet,iyaṃ pratiṣedha-viṣayā an-upalabdhiḥ prayoga- bhedena caturdhā bhavati. viruddha-siddhyā, yathābhinne karmaṇy a-bhinna-ātmano jñānasya na bhedena niyāmakaḥ, kriyā-nibandhanatvāt karaṇavipakṣāc ca sarvato vyāvṛttī rūpam uktam a- bhedena. punar viśeṣeṇa kārya-sva-bhāvayor janmasarva-guṇeṣu viśeṣa-darśanāt, saṃskāra- bhedena viśeṣa-pratipatteḥ, tad-vad anyasya api-abhyupagamāt. a-bhinne ’pi vastuni śakti- bhedena vyavasthā-bheda-darśanāc ca na ayaṃ vastua-bhāve tad-a-yogāt. kiṃ ca, sad-a-sat-pakṣa- bhedena śabda-artha-an-apavādibhiḥ. vastv eva
vaiguṇya-tāratamyena atiśāyayed api, āvaraṇa- bhedena śabda-ādau śruti-māndya-pāṭava-darśanāt.
yo hy a-sādhāraṇaḥ sādhya-dharmaḥ, sa yāvatā bhedena sarva-saṅgrahas tatra saṃśaya-hetuḥ,sandigdho hetu-vyāpāra-viṣayaḥ. anumānasya bhedena sā bādhā uktā catur-vidhā. sā iyaṃ-a-viśeṣataḥ. sa paścād api syāt. ātma-a- bhedena sāmarthya-a-viśeṣān na ekasya ekatra
iti na kiñcid etat. na hi sva-icchā-kalpita- bhedeṣv an-artha-tantra-upayogiṣu pada-artheṣu
tathā saṃsthānam api, yādṛśaṃ prāsāda-ādi- bhedeṣv anuvṛttimad buddhi-pūrvakaṃ dṛṣṭaṃ yadsambhavati. na hi paṭu-mandatā-ādibhiḥ sva- bhedair bhedakam api indriya-ādy-arthena etad-vedane. a-bhinna-ābhe vibhinne ced bheda-a- bhedau kim āśrayau. iti saṅgraha-ślokau. ayokāraṇa-bheda-a-bhedābhyāṃ kārya-bheda-a- bhedau. tan na dhūmo ’rthād dṛṣṭa-ākāra-vijātīyād
nānātvāt kaṃ bata ayam āśritya hetuṃ bheda-a- bhedau vyavasthāpayet. a-bhinna-vedanasya aikyelaiṅgika-upabhogasya ca a-bhogatvād anya- bhoga-vat. liṅga-a-yogād ato ’py a-siddhir eva,
a-sad-a-viśeṣāl laiṅgika-upabhogasya ca a- bhogatvād anya-bhoga-vat. liṅga-a-yogād ato ’py a’sti iti ca viṣaya-upabhogaḥ prāptaḥ, tad- bhogasya a-pratyakṣatvād a-siddheḥ sato ’py a-sad
yajñadattayor anyataraṃ bhojayeti, na ekasya bhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā. ito ’pi na
a-virodhe samarthaṃ bhavati, yathā anyatara- bhojana-codanāyām eka-bhojane. vikalpa-viṣayatvāditi. māṭharasya a-brāhmaṇye brāhmaṇo bhojanīya ity eva vācyaṃ syāt. parasya ayam
bhavati, yathā — māṭharād itaro brāhmaṇo bhojanīya iti. māṭharasya a-brāhmaṇye brāhmaṇo
— devadatta-yajñadattayor anyataro bhojanīyaḥ, na devadatto na yajñadatta iti. nayathā anyatara-bhojana-codanāyām eka- bhojane. vikalpa-viṣayatvād asya. tatra hi ghaṭena
yathā — devadatta-yajñadattayor anyataraṃ bhojayeti, na ekasya bhojana-a-sambhave ’nkalpanā-apoḍham a-bhrāntam timira-āśu- bhramaṇa-nauyāna-saṃkṣobha-ādy-an-āhita-vibhramam
pramāṇasya, anyathā ca atiprasaṅgāt, a- bhraṣṭa-darśana-saṃskārasya gṛhīta-grahaṇasya
ābhaṃ pratyakṣaṃ bhavatv a-vikalpanāt. na, a- bhrāntam iti nirdeśāt. ata eva vikalpo ’-vastuanveti. tatra pratyakṣaṃ kalpanā-apoḍham a- bhrāntam timira-āśu-bhramaṇa-nauyāna-saṃkṣobhabhrānti-nimitta-a-bhāvāt, bādhaka-a-bhāvād bhrānty-a-siddheḥ. puruṣeṣu viśeṣa-darśanasyaśabdānām a-pratyakṣa-sva-bhāva-a-bhāvāt. bhrānti-nimitta-a-bhāvāt, bādhaka-a-bhāvād-nibandhanatvāc ca āśraya-sthiteḥ, sarpa-ādi- bhrānti-van mano-bhrānter akṣa-vikṛtāv api
tad-rūpa-a-vañcakatve ’pi kṛtā bhrānti-vyavasthitiḥ. maṇi-pradīpa-prabhayor maṇi’n-arthe ’rtha-adhyavasāyena pravartanād bhrāntir apy artha-sambandhena tad-a-vyabhicārāt
vijñeyaḥ. tad etad a-tasmiṃs tad-grahād bhrāntir api sambandhataḥ pramā. sva-pratibhāseviplavo vyākhyātaḥ. na eva dvi-candra-ādi- bhrāntir indriya-ja ity eke. tan na, aindriyeteṣāṃ na vidyate. sādharmya-darśanāl loke bhrāntir nāma upajāyate. a-tad-ātmani tādātmya-ukte ’pi gamyate. na hi tasya prāg darśana- bhrāntiḥ, yā vacanena nivartyeta. smṛtir vācā a-prasaṅgāt. tasmād indriya-jam apy etad bhrānter a-pratyakṣam. ata eva-iti-karaṇaāśraya-sthiteḥ, sarpa-ādi-bhrānti-van mano- bhrānter akṣa-vikṛtāv api nivṛtti-prasaṅgāt,’nubhava eva. a-vedya-vedaka-ākārā yathā bhrāntair nirīkṣyate. vibhakta-lakṣaṇa-grāhyanityo ghaṭa iti, abhighāta-sahatvaṃ paśyato bhrāntyā etat syāt. tac ca dṛṣṭa-avarugṇa-ghaṭasādhana-doṣa uktaḥ, śāstra-kārāṇām artheṣu bhrāntyā viparīta-sva-bhāva-upasaṃhāra-sambhavāt.
-a-vañcakatve ’pi kṛtā bhrānti-vyavasthitiḥ. maṇi-pradīpa-prabhayor maṇi-buddhyā abhidhāvataḥ.
bhrānti-vyavasthitiḥ. maṇi-pradīpa-prabhayor maṇi-buddhyā abhidhāvataḥ. mithyā-jñāna-a-viśeṣe
-bhāva-antaram api. kṛtrima-a-kṛtrimāṇām iva maṇi-muktā-pravāla-ādīnām. kvacit puṣpe bhedo
sambandhi-bhedād bheda-ukti-doṣaḥ kārya-samo mataḥ. jāty-antare prasiddhasya śabda-sāmānyabuddhi-pūrvatvāt so ’-pravṛtti-phalo mataḥ. so ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣaeva an-abhilāpyaṃ vastu-rūpam indriya- matayaḥ pratyāviśanti. kathaṃ tarhi idānīm ana aśvavān iti martyena na bhāvyaṃ go- matā api kim. sannidhānāt tathā ekasya kathamvācaḥ kasyāścid ity eṣā bauddha-artha-viṣayā matā. iti saṅgraha-ślokau. tasya ca yathāsthito ’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ. a-pratibhāsamāna-abhijalpā pratibhāsamānāmatiḥ

PVin1_0001803
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PVin3_0008504
PVin3_0000802
PVin3_0011202
PVin3_0003108
PVin3_0004110
PVin3_0004102
PVin3_0005108
PVin1_0003614
PVin1_0003614
PVin1_0001514
PVin1_0002008
PVin1_0003003
PVin1_0001011
PVin1_0000805
PVin1_0001008
PVin3_0011911
PVin3_0008401
PVin1_0002205
PVin3_0011204
PVin1_0003807
PVin3_0010705
PVin2_0009009
PVin1_0002210
PVin1_0003111
PVin2_0008207
PVin2_0008301
PVin2_0009611
PVin1_0001410
PVin3_0008311
PVin2_0008803
PVin3_0013708
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PVin3_0010603
PVin1_0002709
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350

mā

tasmād viśeṣa-viṣayā sarvā eva idriya-jā matiḥ. tatra sāmānya-a-pratibhāsanātvikalpa-utthāpitā sā ca nivartyeta icchayā matiḥ. na artha-sannidhim īkṣeta api ca iyaṃyaṃ vyaktaṃ tasya na vetty ayaṃ jaḍa- matir loko garīyaḥ padam. tatra upāsita-loka-bhāvād evam-bhāvo bhavati, kiṃ tarhi tan- mateḥ, punar icchā-parāvṛttāv anyatra apy evam-parigrahāt, kali-māry-ādi-śabdānām iva matta-kāla-atiśaya-varṣa-upasarga-ādiṣu dramiḍaapi kārya-liṅga-jā. etena pipīlikā-utsaraṇa- matsya-vikāra-āder varṣa-ādy-anumānaṃ vyākhyātam.
iti vyāpty-a-siddher vyabhicāraḥ. etena mad-upagama-ādayo hetu-prayogā vyākhyātāḥ, āgama-darśanāt, yathā āmalakyaḥ kṣīra-avasekena madhura-phalā bhavanti, na ca evaṃ bahulaṃ
nidāna-a-praśamanena nidānino ’-vicchedāt, madhura-śītala-snigdhair iva vyādheḥ ślaiṣmikasyasa hi san dṛśya eva bhavati. sa ced bhaven madhya-avasthā-vad upalabhyeta. tal-lakṣaṇa-tyāga
vā iti na atra nirbandhaḥ. tac ca upalabhya- madhya-rūpaṃ pūrva-aparayoḥ koṭyor asti iti
a-sarva-vidā. tena yad indriya-viṣaya- madhya-sthitam āvaraṇam, tau vijñāna-utpādanayena ekaṃ rūpam ekasya mana-āpam anyasya a- mana-āpaṃ dṛṣṭam. iṣṭa-an-iṣṭa-avabhāsinyaḥ
tu vijñaptayaḥ, yena ekaṃ rūpam ekasya mana-āpam anyasya a-mana-āpaṃ dṛṣṭam. iṣṭa-anindriya-arthāv iti cet, a-vyabhicārī hetuḥ. mana iti cet, tad api pūrvakam eva an-antaraartha-antaram eva pratyaya-viśeṣa-utpatter manaḥ pratyeti. sukha-ādīnāṃ sva-vedanam. sukhaca āśraya-sthiteḥ, sarpa-ādi-bhrānti-van mano-bhrānter akṣa-vikṛtāv api nivṛtti-prasaṅgāt,-artha-bhāva-apekṣa-an-apekṣa-ādi-prasaṅgaḥ. mano-vijñāna-abhisaṃskṛtam indriya-jñānaṃ
a-sāmarthyād atiprasaṅgāc ca. vikalpakaṃ tu mano-vijñānam artha-śakti-sannidhāna-an-apekṣaṃ
a-vicārakatvāt. vicārakatve ca indriya- mano-vijñānayor a-bheda-prasaṅgāt. a-bhede ca-vijñāna-an-utpatti-vyākulatā-ādi-darśanāt. mano-vijñānasya pūrvakam a-viguṇaṃ vijñānam.
-paśyato ’nunaya-pratigha-a-bhāvāt. a-yoniśo- manas-kāram antareṇa doṣāṇām an-utpatteḥ. deha-upanidhau ca punaḥ sambhavāt. na apy a- manas-kārāḥ, ubhaya-sannidhāv api middha-ādi-pratyaya-viśeṣeṇa ātma-darśana-a-yoniśo- manas-kāreṇa yogāt. tadā apy apārthako vacana-grāhaka-saṃvitti-bhedavān iva lakṣyate. mantra-ādy-upapluta-akṣāṇāṃ yathā mṛc-chakalaca syāt sarva-jñaś ca. yady atra bhavato manda-buddhi-cakṣuṣo ’n-upalabdhir arthān-vārttike nirṇītaḥ. tam asya sva-bhāvaṃ manda-buddhiḥ paśyann api na vyavasyati sattāsukha-ādīnāṃ vijñāna-bhāvanā-paṭu- mandatā-ādi-bheda-anuvidhānāt. hetu-sāmyāt sukhaanyato jñānasya sambhavati. na hi paṭu- mandatā-ādibhiḥ sva-bhedair bhedakam api indriyasa eva kṣaṇa-sthāyī jāta iti. tam asya mandāḥ sva-bhāvam ūrdhvaṃ vyavasyanti, na prāk,-pratiṣedhaḥ. vināśa iti hi bhāva-a-bhāvaṃ manyante. tad ayaṃ vināśa-hetur a-bhāvaṃ karoti
tena an-upalambhe ’pi saṃśayād a-nivṛttiṃ manyamānas tat-pratiṣedham āha. śrāvaṇatvasya api-dhārāḥ saṅkalayaty evaṃ ca evaṃ ca kalpanā mama āsīd iti. tad imāḥ kalpanāḥ pratyakṣa-abhiniveśa-pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti ca a-paśyato ’nunaya-pratigha-a-bhāvāt. a
yad api kiñcid vijātīyād bhavad dṛṣṭaṃ go- maya-ādeḥ śālūka-ādiḥ, tatra api tathā-abhidhāne’yam artha iti sūtram a-mogha-nīter draṣṭur mayā āgamitam āgamam adhyupekṣya. tasya apy
go-gavayayor anyataratvād iti. atha punar mayā evaṃ-vivakṣitatvād ity āha, tadā sidhyaty’gni-siddhau. yathā ca — iha nikuñje mayūraḥ, kekāyitād iti tad-āpāta-deśa-vibhrame.
tat pratyakṣam a-kalpakam. yoginām api śruta- mayena jñānena arthān gṛhītvā yukti-cintā-mayena-mayena jñānena arthān gṛhītvā yukti-cintā- mayena vyavasthāpya bhāvayatāṃ tan-niṣpattau yatmaraṇam abhyupayan na caitanyam abhyupeyāt. maraṇa-śabda-pravṛtteḥ siddham eva iti cet,upalabhyeta, syād etat. atha śoṣa-ādikam eva maraṇa-śabdena vadet, tasya api pratibandhaś
-śabdaḥ sambandhi-bheda-vyudāse ’pi. tathā maraṇa-sāmānyaṃ vṛkṣa-puruṣayoḥ. yad-darśanāt
-nirodha-lakṣaṇatvān maraṇasya. kathaṃ ca maraṇam abhyupayan na caitanyam abhyupeyāt.
atiprasaṅgāt. tasmāc choṣam ayaṃ taruṣu maraṇam āha. na ca īdṛśaṃ prāṇi-maraṇam iti naayaṃ taruṣu maraṇam āha. na ca īdṛśaṃ prāṇi- maraṇam iti na idaṃ taruṣu sidhyati. na hy anvijñāna-indriya-āyur-nirodha-lakṣaṇatvān maraṇasya. kathaṃ ca maraṇam abhyupayan na
cetanās taravaḥ sarva-tvag-apaharaṇe maraṇād iti prativādy-an-abhyupagataḥ, vijñānateṣām an-upapluta-cakṣuṣā. dūre yathā vā maruṣu mahān alpo ’pi dṛśyate. yathā-anudarśanaṃ
-vinivṛttiḥ kathaṃ bhavet. na aśvavān iti martyena na bhāvyaṃ go-matā api kim. sannidhānāt
katham anyasya sannidhiḥ. gomān ity eva martyena bhāvyam aśvavatā api kim. ity antaratu prajñām anuśīlayanto vibhrama-viveka-nir- malam an-apāyi pāramārthika-pramāṇam abhimukhīeva tad ācaranti. so ’yaṃ paśor api paśuḥ. mahato ’pi mahīyaso yad avamanyata iti kim anyad
an-upapluta-cakṣuṣā. dūre yathā vā maruṣu mahān alpo ’pi dṛśyate. yathā-anudarśanaṃ ca iyaṃarthaṃ gamayati, a-sambaddhād a-pratipatteḥ, mahānasa-ādi-dṛṣṭa-dhūmād iva udadhāv agneḥ, aagniḥ, a-saty agnau na kvacid dhūmaḥ, yathā mahānasa-itarayoḥ. yatra kṛtakatvaṃ tatra aso ’yaṃ paśor api paśuḥ. mahato ’pi mahīyaso yad avamanyata iti kim anyad an-ātma-saṅkarāt kathama niścinvan pratipadyeta. mā bhūt puruṣa-āśrayaṃ vacanam āgamaḥ, praṇetur
-ātmanāṃ tu sva-pratiyogibhir virodho ’pi mā bhūt, yena nirasta-pratipakṣā niyamena

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PVin3_0012905
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PVin3_0008209
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PVin2_0010011
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PVin3_0007610
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PVin3_0000706
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PVin3_0002510
PVin3_0009805
PVin2_0007402
PVin3_0001309
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PVin3_0003009
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PVin1_0001612
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PVin3_0007612
PVin2_0004905
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PVin1_0002208
PVin3_0006302
PVin3_0013211
PVin2_0006901
PVin3_0003209
PVin3_0007109
PVin3_0003507
PVin3_0007502
PVin3_0008002
PVin3_0007503
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PVin2_0009906
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351

mātraman-upalambhād a-bhāva-siddhiḥ. tan mā bhūt svāpa-ādy-avasthāyāṃ kasyacid a-bhāvaa-prayatna-anantarīyakatvasya a-gateḥ. mā bhūd ato gatiḥ, kevalatvād a-vyatirekatayā
kārya-udāharaṇāt sarvasya tādātmya-pratītir mā bhūd iti. vyutpatty-arthaṃ ca hetu-vacanam’py avadhāraṇe kṛtya-antena abhisambandhān mā bhūn nirdekṣyamāṇe ’pi prasaṅga iti tadjuhuyāt svarga-kāma iti śrutau. khādec chva- māṃsam ity eṣa na artha ity atra kā pramā.
— māṭharād itaro brāhmaṇo bhojanīya iti. māṭharasya a-brāhmaṇye brāhmaṇo bhojanīya ity eva
itara-grahaṇaṃ samarthaṃ bhavati, yathā — māṭharād itaro brāhmaṇo bhojanīya iti. māṭharasyasamāropa-anuvidhāyinyo ’rtha-kriyāḥ. na hi māṇavako dahana-upacārād ādhīyate pāke. tasmātna yuktaḥ, dṛśya-tat-sva-bhāva-viṣaya- mātra-a-pratiṣedhāt. pṛthivy-ādi sāmānyenabhāva-hetavo yathā-svaṃ pramāṇaiḥ siddha-tan- mātra-anubandha eva sādhya-dharme gamakāartha-antara-sva-bhāvayoḥ prabhava-tan- mātra-anubandha-siddhau kāraṇa-bhāva-an-upalabdhyā
siddha-anya-an-apekṣaṇād a-hetutā tan- mātra-anubandhaś ca. tato ’pi kasyacid bhāve tadca kārya-vyabhicārāt. tasmāt tad-bhāva- mātra-anubandhina eva ātmanaḥ sva-bhāvo gamakaḥ.
iti śāstre ’pi vyavasthā. tad iyaṃ sva-sattā- mātra-anubandhini tad-deśa-sannidhau sādhye tat-yogyatā anumīyate. yogyatā ca sāmagrī- mātra-anubandhinī iti sva-bhāva-bhūtā eva. kiṃākāśa-vad iti. tat-sambandhi-sva-bhāva- mātra-anubandhinī tad-deśa-sannihita-sva-bhāvatā.
sādhya-dharme gamakā veditavyāḥ. yo hi bhāva- mātra-anubandhī sva-bhāvaḥ, tatra eva avinābhāvo
yathā-sannihitān na anyam apekṣata iti tan- mātra-anubandhī sva-bhāvo bhāvasya. tatra hidṛṣṭānte hi sādhya-dharmasya tad-bhāvas tan- mātra-anubandhena khyāpyate. yaḥ kṛtaka-svatena ca pramāṇena sādhya-dharmasya tan- mātra-anubandho gamyate. hetu-bhāvo vā tasmin saty
punar viśeṣeṇa kārya-sva-bhāvayor janma-tan- mātra-anubandhau darśanīyāv uktau. tac capravṛtteḥ. kalpanā-āgamayoḥ kartur icchā- mātra-anurodhataḥ. vastunaś ca anyathā-bhāvāt tatduḥkhaṃ vata ayaṃ tapasvī sāṅketikam icchā- mātra-anurodhinam arthaṃ niyantu-kāmo jīvati,
hetur ātmani. tādātmyaṃ hy arthasya tan- mātra-anurodhiny eva, na anya-āyatte, tad-bhāve-a-yogāc ca. tasmād ete kartur icchā- mātra-anurodhino dharmā na vastu-sva-bhāvamśabdānām, icchā-mātra-vṛtteḥ. tayā artha- mātra-anurodhinyā bhāvinyā bhūtayā vā śabdabhāvaḥ, tatra eva avinābhāvo bhāvasya. bhāva- mātra-anurodhī sva-bhāva iti sa eva svayaṃ
sarvatra pakṣasya eva uparodhāt. tasmāt tan- mātra-anuṣaṅgiṇa eva pakṣa-doṣāḥ, pratyakṣa-ādihi sa eva tasya sādhanaṃ bhavati, tad-bhāva- mātra-anuṣaṅgiṇi punas tan-nirdeśasya vaiyarthyāt.
atra pramāṇam, niścaya-phalatvāt. tad-bhāva- mātra-anvayini sva-bhāvo hetur ātmani. tādātmyaṃ
vibhakti-darśanāt sādhyam. na ca sva-rūpa- mātra-arthavat. arthavac ca. tato bāhyena arthena-phalam. saṅketa-āśrayāḥ śabdāḥ, sa ca icchā- mātra-āśrayaḥ. tan na a-siddhiḥ śabda-siddhānām
tatra avaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san- mātra-āśraye ’pi sādhana-sāmarthyāt. na sādhyatve,-virodhe spaṣṭam udāharaṇam, āgame tu diṅ- mātra-darśanam etat. atra udāharaṇam —pretya a-bala-pravṛttaḥ. ācāryeṇa punar diṅ- mātra-darśanāya idam udāharaṇam uktam — aākāra-antareṇa darśane pratibhāsanād etāvan- mātra-nibandhanatvāc ca a-tattvasya. vastv-asaṃśayāt. na enam anya-sambandhinaṃ puruṣa- mātra-pratyakṣam anveti. pratiṣedhaṃ ca ayaṃa-nivṛtteḥ. yathā-saṅketaṃ pratipatteḥ, tan- mātra-prayojanatvāc chabda-prayogasya. iṣṭa-aity āha –a-tad-rūpa-parāvṛtta-vastu- mātra-prasādhanāt. sāmānya-viṣayaṃ proktaṃ liṅgaṃ
iti tad-bhāva-hetor anaikāntikatvam. bhāva- mātra-bhāvitve siddha-anya-an-apekṣaṇād a-hetutā
iti cet, na, tasya sāmarthya-a-darśanāt. tan- mātra-bhāvino ’nya-hetutva-kalpanāyām
ca bhāvasya. tad-apāya-a-bhāvāt tan- mātra-bhāvino nityaṃ bhāva-prasaṅgāt. andarśite darśita eva dṛṣṭānto bhavati, etāvan- mātra-rūpatvāt tasya. etena eva dṛṣṭānta-doṣā api-a-bhāvābhyāṃ kāryatāṃ na atipatati, tan- mātra-lakṣaṇatvād anyeṣv apy asyāḥ, tadsva-vacanasya api pṛthak-karaṇa-nimittaṃ vāṅ- mātra-vacane pratibandhaḥ. a-pramāṇatvaṃ śāstre
sattā-sādhane viśeṣaḥ sādhito bhavati. bhāva- mātra-viśeṣaṇo ’rtho ’sti kaścid dharmī iti
sva-bhāvataḥ kṛta-a-kṛtānāṃ śabdānām, icchā- mātra-vṛtteḥ. tayā artha-mātra-anurodhinyā-tad-bhede vastu-mātre tu sādhane. tan- mātra-vyāpinaḥ sādhyasya anvayo na vihanyate.
sādhanatve punar asyāḥ sāmānyena tan- mātra-vyāpini vastu-dharme siddha-sattāke
sattve sva-bhāva-viśeṣa-a-parigraheṇa vastu- mātra-vyāpini sādhya-dharme na anvaya-vyāghātaḥ.
prāmāṇyam. a-bhāva-dharmaṃ tu bhāva- mātra-vyāpino ’rthasya vyavacchedaṃ hetuṃ
puruṣa-kriyā na vā kasyacit. tasmāt tan- mātra-sambaddhaḥ sva-bhāvo bhāvam eva vā.
teṣv artha-upādānatva-sādhanam artha-sattā- mātra-sādhanam eva, na artha-viśeṣa-sādhanam ity-hetavaḥ puruṣāḥ, yena vacana-ādeḥ kiñcin- mātra-sādharmyāt sarva-ākāra-sāmyam anumīyeta,vyāptiś ca anyatra vyavahārasya tan- mātra-siddhyā, viśeṣa-a-bhāvāt. siddhena anapekṣaṇīyasya a-bhāvād iti. pūrva-sva-jāti- mātra-hetutvāc chakti-prasūteḥ sāmagryā yogyatā an-ādi-lakṣaṇa-bheda-an-āśrayaḥ śabda-artha- mātratāyām avatiṣṭhate. tathā ca pūrva-vad-darśanaṃ pramāṇa-ādi-vyavasthā, vijñapti- mātratāyāṃ sā eva kathaṃ sidhyati. uktam atra –tad-bhāva-virodha-a-bhāvād atra an-upalabdhi- mātram a-pramāṇam. bhāve kiṃ pramāṇam iti cet,mātramPVin3_0004407
PVin3_0007208
PVin3_0012703
PVin3_0005503
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PVin3_0002806
PVin3_0007605
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PVin2_0009210
PVin3_0010909
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PVin1_0001810
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PVin3_0007107
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PVin3_0003607
PVin2_0009801
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PVin3_0010811
PVin3_0011004
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PVin3_0010804
PVin2_0008003
PVin2_0009708
PVin3_0008107
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PVin3_0000803
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PVin2_0009202
PVin2_0009208
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PVin3_0007403
PVin3_0011205
PVin1_0003104
PVin3_0010107
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PVin1_0003804
PVin1_0003811
PVin1_0004211
PVin1_0004213
PVin1_0002914
PVin1_0001905
PVin1_0001207
PVin1_0001903
PVin1_0004210
PVin3_0005110
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PVin2_0007113

352

mārga

a-bhāve sann ity ucyate. na vai tan-niṣedha- mātram a-sapakṣaḥ, kiṃ tarhi sarvaḥ pratiyogī
sa ca tathā na anveti. yad api sattā- mātram anveti, na tena siddhena kiñcit. nanv evamviṣāṇaṃ ca ity uttarasya. na hy ayaṃ viṣāṇa- mātram apahnute, yatas tena pratirudhyeta, kiṃapy anumāne ’dhikriyate. tena iha prabheda- mātram ākhyātam, lakṣaṇaṃ tu tad eva. etena kāryaviśeṣasya na vyatireko na anvayaḥ. a-darśana- mātram āśritya ācāryeṇa śrāvaṇatve vyatireka
sidhyati. na hy an-apekṣita-vastukaṃ śabda- mātram icchā-vṛtti vidyata iti vastu-gamyaṃ vastu-atiśaye ’pi śabda-ādi-sukhā ity api vārttā- mātram, ekatra yugapad anayor virodhāt. tasmān nasāmarthya-parisamāpteḥ. na ca eteṣāṃ bheda- mātraṃ gamyate, kiṃ tu tad eva sāmānyam aity āha, tadā sidhyaty artha-śūnyaṃ vivakṣā- mātram. tato na artha-siddhiḥ, tad-icchāyācet, katham anya-bhāve so ’sti, upacāra- mātraṃ tu syāt. etena apara-bhāvaḥ pratyukta iti.
anyatra api tulyatvāt. tad etad vyavaccheda- mātraṃ dvayor api sambhavad-vipakṣa-pracāra-śaṅkā-arthā iti dharmiṇo viśeṣa iti vyavasthā- mātraṃ bhidyate, na arthaḥ. artha-antare ca
iti vaktavyam, na viṣāṇam. kiṃ vai sambandha- mātraṃ viśiṣyate viṣāṇinām api viṣāṇeṣu, na
prakaraṇa-āpannam eva a-viśeṣaṇaṃ dharma- mātraṃ sādhyam ākarṇanīyaṃ vā. anyathā arthaan-āśrita-vastuno ’-paryudāsena vyatireka- mātrasya a-bhāve ’py a-virodhāt, yathā na bhavatiiṣṭāḥ, tad-viparyaya-vyatirekiṇo ’rtha- mātrasya upanidhāyakaṃ liṅgam iti sāmānya-viṣayaṃ
āśaṅkhyate. vyatireka-sādhanasya a-darśana- mātrasya tasya saṃśaya-hetutvāc cheṣavat tad
rakto bravīti, tathā virakto ’pi iti vacana- mātrād a-pratītiḥ. na api viśeṣāt, abhiprāyasyaāgama-lakṣaṇam āhuḥ. tad vipakṣe ’-darśana- mātrād a-vyabhicāra-a-siddhyā a-niścita-artham.
pravṛttes teṣv api prasaṅgaḥ. vipakṣa-vacana- mātrād api saṃśaye pratipakṣa-hetu-vacanana kiñcit, tatra darśana-sambandha-ākhyāna- mātrād iṣṭa-siddheḥ. tad-a-nirdeśe vā kathaṃ tadvyavahāraḥ pravartate. artha-ālocana- mātre ’pi pratyakṣe ’nubhava-sāmarthya-bhāvino
apy an-a-vadyam. a-parāmṛṣṭa-tad-bhede vastu- mātre tu sādhane. tan-mātra-vyāpinaḥ sādhyasyana eṣa doṣaḥ, yasmāt—bhāva-upādāna- mātre tu sādhye sāmānya-dharmiṇi. na kaścid
-nirdiṣṭa-sva-bhāva-viśeṣasya kasyacit sattā- mātre virodha-a-bhāvān na iha sattā-sādhane-dṛṣṭeḥ sati sambhave tad-a-bhāvasya puruṣa- mātreṇa a-niścayāt, ataḥ pramāṇān niścayaapi ca yadi kathañcid vipakṣe ’-darśana- mātreṇa a-pratibaddhasya api tad-a-vyabhicāraḥ,chaṅkayā bhavitavyam iti sarvatra a-darśana- mātreṇa a-yuktaḥ pratiṣedhaḥ. api ca yadi
vivekaṃ na avagāhate. tasmād ātmani darśana- mātreṇa an-upasaṃhāraḥ, tāvatā vyāpty-a-siddheḥ.
a-saty ātma-grahe duḥkha-viśeṣa-darśana- mātreṇa abhyāsa-bala-utpādinī bhavaty eva karuṇā.
vā na anumāna-pravṛttiḥ syāt, vacana- mātreṇa artha-siddher hetv-ādi-vaiyarthyāt.
a-sambandhāt. na hi kathañcit sādṛśya- mātreṇa arthānāṃ kenacid ātma-antara-pratiniyamaḥ,lakṣaṇa-yukte virodha-sambhavāt. na darśana- mātreṇa, kiṃ tarhi vyatirekād api. tad-a-bhāvāda-kramaḥ, an-apekṣasya kartuḥ sva-sattā- mātreṇa kṣepa-a-yogāt, prāg a-kartuḥ paścād api
yad apy āha – yady a-darśana- mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na ca sodarśayitum a-śakyatvāt. tad asya na bhāva- mātreṇa na sāmyena na prādhānyena gatiḥ. abahulaṃ pāka-darśane ’pi sthāly-antar-gata- mātreṇa pākaḥ sidhyati, vyabhicāra-darśanāt.
āgama-siddhāś ca. vacanasya vaktur icchā- mātreṇa pravṛtteḥ. kalpanā-āgamayoḥ kartur icchāpratīty-apekṣaḥ sādhanam. na a-san-pratīti- mātreṇa, yataḥ para-upagatena siddhiḥ syāt. sato
tato ’-vyabhicāra iti. na yuktā a-dṛṣṭi- mātreṇa vipakṣe ’-vyabhicāritā. sambhāvy-akiṃ punar etac cheṣavat. yasya a-darśana- mātreṇa vyatirekaḥ pradarśyate. sa tasya
vipakṣayoḥ. a-saty api pratibandhe ’-darśana- mātreṇa vyatireke yad āha – eṣa tāvan nyāyo yadyatra dhūmas tatra agnir iti. sa tathā agni- mātreṇa vyāptaḥ siddhaḥ — yatra eva svayaṃ
udāhāraḥ. tasmān na asya api vipakṣe ’-dṛṣṭi- mātreṇa vyāvṛttir a-sandigdhā. tena ayam apy
sādhanam, kiṃ tu yā yataḥ. tatra anubhava- mātreṇa sadṛśa-ātmano jñānasya sarvatra karmaṇi
-arthaṃ hetur ucyate. na vai sādhya-a-siddhi- mātreṇa sarvo vipakṣaḥ, kiṃ tarhi tad-vyatirekeṇa
dṛśyante. tena evaṃ syād yuktaṃ vaktum — mādṛśo vaktā rāgī iti, rāga-utpatti-pratyayalakṣyate. tatra yathā-lakṣaṇam eva iyaṃ meya- māna-phala-sthitiḥ. a-vibhāgo ’pi buddhy-ātmā
’pi dṛśyate. yathā-anudarśanaṃ ca iyaṃ meya- māna-phala-sthitiḥ. kriyate ’-vidyamānā api
rāga-ādi-vedanam. iyaṃ sarvatra saṃyojyā māna-meya-phala-sthitiḥ. tatra apy anubhavate yogyāḥ sva-ātma-saṃvidi. iti sā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit. grāhaka-ākāravipralambhāt pratyakṣa-ābhāsaḥ. etena mānaso ’pi viplavo vyākhyātaḥ. na eva dvi-candra-an-antara-grāhi pratyakṣam iti vartate. mānasam api indriya-jñānena samanantaratena rūpa-sparśa-vijñāna-anvayo mānasam eṣa smārto vikalpaḥ. api’bhilāṣa-vāsanā-vivṛttir ato vṛttiś ca. mānasaṃ ca akṣa-vijñāna-an-antara-pratyayatad-bhāva-vyavasthāpanāt. tatra ātma-viṣaye māne yathā rāga-ādi-vedanam. iyaṃ sarvatra
api, āvaraṇa-bhedena śabda-ādau śruti- māndya-pāṭava-darśanāt. anyathā kvacid apy a-parāvṛttau ca artha-antara-parigrahāt, kali- māry-ādi-śabdānām iva matta-kāla-atiśaya-varṣaniyāmakam a-paśyatām. eṣa sthāṇur ayaṃ mārga iti vakti iti kaścana. anyaḥ svayaṃ bravīmi

mithyāPVin3_0009302
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PVin3_0008606

353

yo

-codanā mithyā-uttaram eva bhavati. syān mithyā-uttaraṃ yadi dvayor api iṣṭaṃ kiñcid vastu
tat-siddhau viśeṣa-vikalpena a-siddhi-codanā mithyā-uttaram eva bhavati. syān mithyā-uttaraṃ
tasya sādhanasya. tad-ābhāsās tu jātayaḥ. mithyā-uttarāṇām ānantyāt pratanyante na tā iha.
-uttarāṇām ānantyāt pratanyante na tā iha. mithyā-uttarāṇi jātayaḥ. teṣāṃ ca na antaḥ, apradīpa-prabhayor maṇi-buddhyā abhidhāvataḥ. mithyā-jñāna-a-viśeṣe ’pi viśeṣo ’rtha-kriyāṃ
na apy a-manas-kārāḥ, ubhaya-sannidhāv api middha-ādi-vipluta-dhiyo ’-bhāvāt. etāvān eva
smaryate smārtaṃ na ca tat tādṛg-arthavat. middha-upaplutānām apy anubhūta-smaraṇa-ākārā
-antaram api. kṛtrima-a-kṛtrimāṇām iva maṇi- muktā-pravāla-ādīnām. kvacit puṣpe bhedo nīlatatra arthena ghaṭayaty enāṃ na hi muktvā artha-rūpatām. tasmāt prameya-adhigateḥ
prameyatā. yathā kathañcit tasya artha-rūpaṃ muktvā avabhāsinaḥ. artha-grahaḥ kathaṃ satyaṃ na-ādi-virodha-vat. hetv-ādi-lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam. ucyate parihāra-arthamkiṃ niṣidhyate. vidhānaṃ pratiṣedhaṃ ca muktvā śabdo ’sti na aparaḥ. vyavahāraḥ sa ca a-viṣayaḥ pakṣa ucyate. tena tal-lakṣaṇa- mukhena āyāto dharmo na pratyāyana-kāla-bhāvī ity
vā niścaya-apekṣam, niścaye ’pi sandeha- mukhena eva doṣāt. so ’-niścaye ’pi tulya iti-vyāvartanād ātma-gatiḥ, kiṃ tarhi vidhi- mukhena eva prāṇa-ādaya ātmānaṃ gamayanti iti cet,viruddhaḥ. sa kadācid dharma-mukhena dharmi- mukhena tad-viśeṣa-mukhena vā kriyata iti tena
-viparyāsād eva viruddhaḥ. sa kadācid dharma- mukhena dharmi-mukhena tad-viśeṣa-mukhena vādharma-mukhena dharmi-mukhena tad-viśeṣa- mukhena vā kriyata iti tena vyapadiśyate. svayaṃavaśyaṃ para-āśrayaḥ. sa eva tam arthaṃ para- mukhena vyavasthāpya punar vyutthāpayati iti.
trīn pakṣa-dharmān āha. tathā hi na anvaya- mukhena hetur gamakaḥ, a-nityatvād a-prayatnaca ācāryair avayavi-pratiṣedha-ādiṣu bahu- mukhair upanyāsair ekatva-an-eka-vṛttyor virodhātvyavahāraḥ sa ca a-satsu na iti prāptā atra mūkatā. satāṃ ca na niṣedho ’sti so ’-satsu ca na
na ca upalambhānām utpatti-niṣṭhā ity andha- mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa svayam
etat pramāṇasya rūpam uktam, atra api pare mūḍhā visaṃvādayanti lokam iti. cintāmayīm eva tu-śāstreṣu vyavasthā, a-lubdha-a-dviṣṭa-a- mūḍhānāṃ pāpa-an-abhyupagamāt. sā vyavasthā snāna-upalabdher na asti iti vyavahāraḥ sādhyate mūḍhṃ prati, janana-khyātyā pitṛtva-vat. a-dṛśyaa-bhāve ’py a-virodhāt, yathā na bhavati mūrta ity a-mūrtatvaṃ nir-upākhye ’pi syāt. nir-vṛttir iṣṭā, tan na an-upākhyeṣv a- mūrtatva-ādikam iti cet, duḥkhaṃ vata ayaṃ’py a-virodhāt, yathā na bhavati mūrta ity a- mūrtatvaṃ nir-upākhye ’pi syāt. nir-upākhyasya anirastā bhavanti, yathā — nityaḥ śabdo ’- mūrtatvāt karma-vat parama-aṇu-vad ghaṭa-vad iti
sidhyati. aulūkyasya yathā bauddhena uktaṃ mūrty-ādi-sādhanam. ity antara-ślokāḥ. yā punaḥ
ity a-vyabhicāraḥ. agni-sva-bhāvaḥ śakrasya mūrdhā yady agnir eva saḥ. atha an-agni-sva-bhāvo
apy asya arthasya pratibādhanāt. lobha-ādi- mūlo ’-dharma iti sarva-śāstreṣu vyavasthā, aapi hi hetoḥ phalānām utpatti-darśanān mūṣika-alarka-viṣa-vikāra-vat. tad-bhāva-virodha-alakṣyate. mantra-ādy-upapluta-akṣāṇāṃ yathā mṛc-chakala-ādayaḥ. anyathā eva avabhāsante tadvṛkṣa-puruṣayoḥ. yad-darśanāt prāṇy-antare mṛta-pratipattiḥ, tādṛśaṃ yadi taruṣu upalabhyeta,
iva huta-aśane. anyathā kumbha-kāreṇa mṛd-vikārasya kasyacit. ghaṭa-ādeḥ karaṇāt
syuḥ. tathā hi punar vikalpayan kiñcid āsīn me kalpanā īdṛśī. iti vetti na pūrva-uktaupalambhāt saty a-sati vā prayatne sañcarati me hasta iti bhavati, tata eva anya-a-bhāva-gatiḥ,-ādi-vedanam. iyaṃ sarvatra saṃyojyā māna- meya-phala-sthitiḥ. tatra apy anubhava-ātmatvātlakṣyate. tatra yathā-lakṣaṇam eva iyaṃ meya-māna-phala-sthitiḥ. a-vibhāgo ’pi buddhyalpo ’pi dṛśyate. yathā-anudarśanaṃ ca iyaṃ meya-māna-phala-sthitiḥ. kriyate ’-vidyamānā api-rūpatām. tasmāt prameya-adhigateḥ pramāṇaṃ meya-rūpatā. na hi kriyā-sādhanam ity eva sarvaṃ
bhāvāḥ. tasmāt prameya-adhigateḥ sādhanaṃ meya-rūpatā. sādhane ’nyatra tat-karma-sambandho
sva-ātma-saṃvidi. iti sā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit. grāhaka-ākāra-saṅkhyātāeva karuṇā. tathā hi dharma-ālambana-ādayo maitrya-ādayaḥ sūtre deśitāḥ. etāś ca sa-jātīyana nirdiśyate. yukto ’yam artha iti sūtram a- mogha-nīter draṣṭur mayā āgamitam āgamam
sa eva ubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ karuṇā-ādayaḥ, anyathā api bhāvādiva go-vyavahāraḥ. vidyamāne ’pi viṣaye mohād atra an-anubruvan. kevalaṃ siddha-abhyupagamo yukti-kṛta iti. a-sati tu hetau maulasya hetor vyāpya-vyāpaka-bhāva-sādhana-vyatirikto ’nyo ’sti viśeṣaḥ pratyakṣasya, ya eka-anta-sādhanatvaṃ vyavasthāpayati, yatas
ca etat — na anvayo na vyatireka iti. ya eva khalu na ity anvaya-pratiṣedhaḥ, sa eva-yoga-vacanād a-nivārita eva iti cet, na, ya eva tu ubhaya-niścita-vāci-ity-ādi-vacanāt.
cet, atra vastu-sva-bhāvair uttaraṃ vācyam, ya evaṃ bhavanti. tathā hi na yava-aṅkuraḥ śālipratipattir iti cet, so ’pi tatra a-sambhavī yo ’-sambhavinā vyāpta iti tad-abhyupagame ’paro
etena tad-avasthā-nivṛttir vyākhyātā. yo ’py avasthā-nivṛttiṃ tiro-dhāna-sadṛśīṃ śabdaca akṣa-jatve ’pi tad-anyebhyo ’-viśeṣataḥ. yo ’pi kaścid viplava indriya-jaḥ, tad-anyaapi na santi iti śakyante ’dhyavasātum. yo ’pi jñāpaka-a-bhāvād atīndriyaḥ pratikṣipyateātmanas tādṛśo ’mbhasaḥ. kāryaṃ tasya yo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo ’py adhastādyo

PVin3_0006209
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PVin2_0008007
PVin3_0008507
PVin3_0010214
PVin3_0007004
PVin2_0004907
PVin1_0000303
PVin1_0001210
PVin1_0002402
PVin1_0002710
PVin2_0007811
PVin1_0003113

354

yata

na api sva-viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi yo ’yam upalambho na asti ghaṭa iti, tata eva asva-hetor eva naśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā eva naśvaraḥ.
tad-bhāvas tan-mātra-anubandhena khyāpyate. yaḥ kṛtaka-sva-bhāvaṃ janayati, so ’-nityaṃ svavipakṣād a-vyāvṛtter iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’-nitya eva iti nityaeva hy arthaḥ pratyakṣaḥ parokṣaś ca. tatra yo jñāna-pratibhāsam anvaya-vyatirekāv ātmano
yāvatā sa eva eṣāṃ sva-bhāvo na asti yas tad-utpādanaḥ śāli-bījasya iti tat-sva-bhāvaity a-skhalita-prajño devānāṃ priyaḥ, yas tad-viṣayaṃ pratiṣedhaṃ na icchaty a-sad asāmānyena iti vyāvṛtti-sādhanena darśayati. yas tarhi samarthena hetunā kārya-utpādona ca evaṃ-vidho vyatireko gamakaḥ. yas tu gamakaḥ, sa saṃvarṇita eva. sa ca na apareṇa apy anyataḥ pratipattum a-yuktam eva. yas tu para-parikalpitaiḥ prasaṅgaḥ, yathā —-ātmatve ’pi kṣīrasya sa tasya sva-bhāvaḥ, yo dadhi-janano na śaśa-viṣāṇa-jananaḥ. sa tasyasmārto vikalpaḥ. api ca yat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tad-dhvanau smṛtiḥ. yuktā-ādi-bījānām api sa sva-bhāvaḥ sva-hetor iti yo na tad-dhetuḥ so ’-tat-sva-bhāvaḥ syāt. niyataudāharaṇa-diśaṃ tv ācāryaḥ prāha. yaḥ punaḥ pratijñā-artha-eka-deśo ’-siddha ucyate,iti. tasmād evam eva hetur gamakaḥ — yaḥ prayatna-anantarīyaḥ so ’-nitya eva iti nitya’n-antara-vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg a-janako buddher upayoga-a-viśeṣataḥ. sa
tad-deśa-sannihita-sva-bhāvatā. na hi yo yatra na asti, sa tad-deśam ātmanā vyāpnoti.
anyathā saṃśaya-hetur eva na syāt. na hi yo yatra na sambhavati, tad-upalabdhyā tatra
prakalpyante tad-viśeṣa-avagāhinaḥ. tasmād yo yena dharmeṇa viśeṣaḥ sampratīyate. na sa
an-anvayo ’-pradarśita-anvayaś ca, yathā — yo vaktā sa rāga-ādimān iṣṭa-puruṣa-vat. a-nityaḥ
tathā-abhidhānāt. yan-nāntarīyakā sattā yo vā ātmā svo ’-vibhāgavān. sa tena a-vyabhicārīviṣāṇam iti cet, vayam apy etad eva brūmaḥ. yo vā sambandho na asti ity ucyate, sa eva adṛśyeta. tasmān na ekaḥ kaścid arthaḥ, yo vijñānaṃ sarūpayati. ata eva na anyo ’nubhāvyokeṣāñcit satāṃ vā sa eva sva-bhāvo na asti yo vinaśvaraḥ. tat-sva-bhāva-apekṣatvān na
a-pratibhāsanāt. na hi sa śabda-arthaḥ, yaḥ śābde na pratibhāsate. na ca śabda-viṣaya evaāstāṃ tāvad ayaṃ pradeśa-pradeśi-bhāvo yaḥ saṃyoga-samavāyābhyām, laukikaṃ tu pradeśam
kathaṃ tri-vidhe hetāv antar-bhavati. hetunā yaḥ samarthena kārya-utpādo ’numīyate. arthadvi-vidhasya api virodhasya a-bhāvāt, yaḥ sarva-jñaḥ, sa vaktā na bhavati iti vyatireko
tathā-bhūtam āpādayati iti sa tasya pāścāt yaḥ sāmarthya-viṣayaḥ pakṣa ucyate. tena talprakāmam āsādita-vidyā-āśrama-phalaḥ, yaḥ strī-śūdra-sādhāraṇam api vivekaṃ natasya pāta-pratibandho na artha-antaram eva, yaḥ sthāpayitrā kriyate. artha-antaratve tatra-strī-garbha iva puruṣeṣu. yathā āha — yo hy a-sādhāraṇaḥ sādhya-dharmaḥ, sa yāvatā
ucyate, sa katham a-siddha-sattāke syāt. yo hi bhāva-dharmaṃ hetum icchati, sa kathaṃ
eva sādhya-dharme gamakā veditavyāḥ. yo hi bhāva-mātra-anubandhī sva-bhāvaḥ, tatra eva
tasya punaḥ pratyakṣeṇa anyathā darśanāt. yo hi bhāvo yathā-bhūtaḥ sa tādṛg-liṅga-cetasaḥ.
tu kutaścid vyāvṛtter eva a-niścayāt. yo hi yatra na asti iti niścitaḥ, sa bhavan
tad-a-bhāvaṃ sva-bhāvena sādhayati. yo hi sva-bhāvo nir-apekṣaḥ, sa yadi kadācidca śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva ca hetutve ’-punarartheṣu virodha-udbhāvana-prāyā cintā. yac chāstraṃ vastu-bala-pravṛttena pramāṇena svana āgama-upanyāsaḥ. sādhyaś ca pratibandho yac chrāvaṇaṃ tan nityam ity a-vyabhicāro ’pi na-balataḥ spaṣṭaṃ bhaya-ādāv iva bhāsate. yaj jñānam a-visaṃvādi tat pratyakṣam a-kalpakam.
anyataro bhojanīyaḥ, na devadatto na yajñadatta iti. na devadatta eva ity abhiprāyād a-uktiḥ samarthā bhavati, yathā — devadatta- yajñadattayor anyataraṃ bhojayeti, na ekasyaasti nāma īdṛśasya sambhavaḥ — devadatta- yajñadattayor anyataro bhojanīyaḥ, na devadatto
sandehād iti vakṣyāmaḥ tau punar hetū yat kiñcit kṛtakaṃ tat sarvam a-nityam, yathāekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti yat kiñcid etat. puruṣa-icchā-kṛtā ca asyaiti. na, lakṣaṇa-antarasya a-vācyatvāt. yat kvacid a-dṛṣṭam, tasya yatra pratibandhas tad-anya-kalpane syāt. yasmin sati bhavaty eva yat tato ’nyasya kalpane. tad-dhetutvena sarvatra-lakṣaṇam atipatati. artha-kriyā-samarthaṃ yat tad atra parama-artha-sat. a-santo ’-kṣaṇikās
-liṅga-jam, rūpa-ādīnāṃ bhūta-āśrayatvāt. yat tarhi idaṃ viṣāṇī gotvād iti tat katham.
na pratyāyana-kāla-bhāvī ity an-aṅgam. yat tarhi idam itara-tad-viparīta-vinirmuktatvādrūpa-vairūpya-parīkṣāyām avadhatte. yat punar etad uktaṃ kalpitasya an-upalabdhirviṣayaṃ proktaṃ liṅgaṃ bheda-a-pratiṣṭhiteḥ. yat-prayojanā hy arthā jñātum iṣṭāḥ, tad-dṛṣṭāḥ kam artham upanayanty apanayanti vā. yat prāg dṛṣṭaṃ tatra smṛtim ādadhati. sā kim asmārto vikalpaḥ. api ca yat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tad-dhvanaughaṭayet. idam eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti siddhāḥ sukha-ādayaś
mayena vyavasthāpya bhāvayatāṃ tan-niṣpattau yat spaṣṭa-avabhāsi bhaya-ādāv iva, tad atathā atra api kaścin niyama-hetur vaktavyo yata ime kecin naśvara-ātmāno jātāḥ. na ca atra
-a-bhāvāt. asty anubhava-viśeṣo ’rtha-kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād iti cet, athayata

PVin1_0003010
PVin3_0005901
PVin3_0006208
PVin3_0010209
PVin2_0005706
PVin1_0003109
PVin2_0009410
PVin2_0006311
PVin2_0005012
PVin1_0003104
PVin2_0006306
PVin2_0006813
PVin3_0003701
PVin3_0012703
PVin2_0006604
PVin3_0000309
PVin2_0005706
PVin1_0001801
PVin2_0008810
PVin3_0011710
PVin1_0001703
PVin1_0001314
PVin3_0009505
PVin3_0006102
PVin3_0002404
PVin3_0004310
PVin3_0003413
PVin3_0011507
PVin3_0003510
PVin1_0001003
PVin3_0006912
PVin1_0003403
PVin2_0007107
PVin3_0007404
PVin3_0010102
PVin2_0008203
PVin3_0013207
PVin1_0001801
PVin3_0000801
PVin3_0003301
PVin2_0008808
PVin2_0008702
PVin3_0013206
PVin3_0007403
PVin2_0009614
PVin3_0012811
PVin3_0011714
PVin2_0008308
PVin2_0004506
PVin3_0011509
PVin3_0003603
PVin3_0011111
PVin2_0007207
PVin2_0009806
PVin3_0001405
PVin2_0005810
PVin2_0006110
PVin2_0006207
PVin2_0006208

355
tac ca phalam iti kim idānīṃ pramāṇam.
-a-bhāvād evaṃ bhavati idaṃ na upalabha iti
sva-viṣaya-jñāna-a-bhāvād a-bhāva-siddhiḥ,-upadarśana-kāle pakṣa-ādi-vikalpo ’sti,yasmād vyāvṛtti-bhāginaḥ. tasmād yato
tad-an-aṅgatayā a-karaṇatvāt. tasmādvyāvṛttim icchatā tatra nyāyo vaktavyaḥ,na ca a-pratyakṣe kārye kāraṇa-bhāva-gatiḥ,’yaṃ pratīyate. vyavaccheda-phalaṃ vākyaṃ
sarvasyāḥ kriyāyāḥ sādhanam, kiṃ tu yā-a-niyamān na avaśyaṃ śīta-bādhako ’gniḥ,na vai śabda-sva-bhāvo niyato ’rtheṣu,ya eka-anta-sādhanatvaṃ vyavasthāpayati,
na hy ayaṃ viṣāṇa-mātram apahnute,na api śabdā yathā-bhāvaṃ vartante,-apekṣaḥ sādhanam. na a-san-pratīti-mātreṇa,-bhāvābhyāṃ yasmād vyāvṛtti-bhāginaḥ. tasmādanvayan katham an-upalakṣako nāma. na hiyathā tayor eva bīja-kanda-udbhavayoḥ. tadtata eva na ātma-nivṛttāv asya nivṛttir api,
prayujyante. na ca indriya-artho ’nvayī,-sādhana eva indriya-dhiyaḥ kalpanā-virahaḥ.
api pratibandhaś caitanyena sampradhāryaḥ,sparśa-viśeṣa-upalambhād anya-a-bhāva-gateḥ.
cet, kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ
-dharmi-parigrahaḥ. karaṇīyo ’yaṃ vyākhyāneviṣaya-bhedaḥ pūrva-upagama-virodhasya.
sandehe vyabhicāra-bhāk. dvayor iti vartate.
a-pratīte ’pi tasmiṃs tat-siddhatām āha —-a-yogāt kṣīra-udaka-vad a-tad-vedini.
-pratibhāso vastv eva adhiṣṭhānī-karoti,dṛṣṭaṃ śrutaṃ vā iti darśana-śravaṇābhyāṃ
śabdānāṃ tatra dṛśyate. na yukti-bādhā
sa tathā agni-mātreṇa vyāptaḥ siddhaḥ —pakṣe ’sty eva. kaḥ pakṣaḥ ko vā vipakṣaḥ.
tad dhi kiñcid upalīyeta na vā yasya
na kvacid dhūmaḥ, yathā mahānasa-itarayoḥ.
katham an-upalakṣako nāma. na hi yatoa-bhāvāt. tathā hy a-śakya-darśanam etat —prasava-itara-dharmatvayoḥ sa dharma-gataḥ.
yathā pravṛddhayoḥ kadalyoḥ kanda-udbhavaḥ.
-a-yogāt. tan niyata-deśa-kālatvād dhūmodarśanīyāv uktau. tac ca darśayatā —paraṃ dhūmo ’gni-nāntarīyako darśanīyaḥ —tu kutaścid vyāvṛtter eva a-niścayāt. yo hi
tad-deśa-sannihita-sva-bhāvatā. na hi yoanyathā saṃśaya-hetur eva na syāt. na hi yotasmād bhavaty eṣa sva-bhāvataḥ.
a-vācyatvāt. yat kvacid a-dṛṣṭam, tasyahi sa-ātmaka-an-ātmakābhyām anyo rāśir asti,
tatra ca sarva-hetūnām a-sādhāraṇatā,sva-bhāva-guṇasya śaktāv upacārāt.
ca nir-arthaḥ syād vyaktau ca niyamaḥ kutaḥ.
viśeṣa-hetv-a-bhāve tu syād anumānam.
-prayogeṣu nir-anvaya-doṣo vyākhyātaḥ,ca, viṣaya-pradarśanena samaye pravartanāt,kārya-an-upalambho ’-gamaka ucyate,’tra an-agner iti. sva-bhāva-a-siddhyā,vyāpaka-sva-bhāva-a-siddhir uktā veditavyā,

yathāyata iyaṃ prameya-adhigatir a-vyavadhānā tattvaṃ
yato ’-bhāva-vyavahāraḥ, kiṃ tarhi sva-viśiṣṭayato ’yaṃ doṣaḥ. na api sva-viśiṣṭa-jñāna-bhāvāt,yato ’yaṃ doṣaḥ syāt. sa hi kevala eva kasyacid
yato ’rthānāṃ vyāvṛttis tan-nibandhanāḥ. jātiyato ’sya ātma-bhedād asya iyam adhigatir ity
yato ’sya vyāvṛttam iti bhavati. na ca na astiyataḥ kāraṇāt tat pratīyeta. tasmān na kāraṇāt
yataś caitro dhanur-dharaḥ. pārtho dhanur-dharoyataḥ. tatra anubhava-mātreṇa sadṛśa-ātmano
yatas tad-a-bhāvo gamyeta. antyasya avasthāyatas tad-utpattiḥ. kiṃ tarhi jñāpana-śaktir ayam
yatas tad-viśeṣa-bahir-bhāvād a-pramāṇam anumānaṃ
yatas tena pratirudhyeta, kiṃ tarhi śaśa-sambandhi.
yatas tebhyo ’rtha-prakṛtir niścīyeta. te hiyataḥ para-upagatena siddhiḥ syāt. sato ’py ayato yato ’rthānāṃ vyāvṛttis tan-nibandhanāḥ.
yato yatra jñāna-abhidhāna-vṛttiḥ, tad-anyato yādṛśaṃ dṛṣṭam, tatas tādṛśam anumīyate.
yato vyatirekī ity ucyate. na hy a-pratibaddhaḥ
yataḥ śabdena dṛṣṭa-sambandho vyavahāre pratīyeta.
yataḥ saṃhṛtya sarvataś cintāṃ stimitena antarayataḥ sidhyet. tathā saṃsthānam api, yādṛśaṃ
yato hi sparśa-viśeṣa-upalambhāt saty a-sati vāyatnaḥ kriyate. so ’-nivāritaḥ pramāṇena
yatnaḥ sa pakṣa-vacanena samāhitaḥ. sāmarthyādyatra an-āśrite kasmiṃścit samaye na pravartate
yatra anvayo vyatirekaś ca sandigdhaḥ, yathā —yatra apy a-sādhāraṇatvād anumāna-a-bhāve śābdayatra api viveka-pratipattir asti, tasya api
yatra ayaṃ puruṣa-arthaḥ pratibaddhaḥ, yathā
yatra avasāya-pratyayaḥ, te tasya anubhava iti
yatra asti tad-grāhyaṃ laukikaṃ yadi. gṛhyate
yatra eva svayaṃ dṛśyate, tatra eva agni-buddhiṃ
yatra kaścid dharmaḥ sādhayitum iṣṭaḥ, sa pakṣaḥ.
yatra kiñcit pratibaddham a-pratibaddhaṃ vā. sāyatra kṛtakatvaṃ tatra a-nityatvam, a-nityatva-ayatra jñāna-abhidhāna-vṛttiḥ, tad-an-upalakṣaṇe
yatra tad-icchā tatra vastu-bhāva iti vyāpty-ayatra tu dharmy eva a-siddhas tatra kva kena kiṃ
yatra tu sākṣād dhetu-bhedaḥ, tatra rūpa-bhedo
yatra dṛṣṭaḥ sakṛd vaikalye ca punar na dṛṣṭaḥ,yatra dhūmas tatra agniḥ, a-saty agnau na kvacid
yatra dhūmas tatra agnir iti. sa tathā agniyatra na asti iti niścitaḥ, sa bhavan kathaṃ tadyatra na asti, sa tad-deśam ātmanā vyāpnoti. nanu
yatra na sambhavati, tad-upalabdhyā tatra saṃśayo
yatra nāma bhavaty asmād anyatra api sva-bhāvataḥ.
yatra pratibandhas tad-vidas tasya tad-gamakaṃ
yatra prāṇa-ādir varteta, ātma-vṛttiyatra sattvam eva na anvayi ity udāharaṇam evamyatra so ’-samarthaḥ, na tatra śakteḥ sāmarthyam
yatra svātantryam icchāyā niyamo nāma tatra kaḥ.
yathā – a-dṛṣṭa-kartṛkam api vākyaṃ puruṣayathā —abhivyakta-caitanya-śarīra-lakṣaṇa-puruṣa
yathā – gaur ayaṃ sāsnā-ādi-samudāya-ātmakatvād
yathā – na agnir atra dhūma-a-bhāvād iti. kāraṇa
yathā – na atra dhūmo ’n-upalabdher iti. etena
yathā – na atra śiṃśapā vṛkṣa-a-bhāvād iti.

yathā

PVin2_0006511
PVin2_0006313
PVin2_0006106
PVin2_0006205
PVin2_0006206
PVin2_0006403
PVin2_0006204
PVin2_0006305
PVin2_0006206
PVin3_0000701
PVin2_0006108
PVin3_0000109
PVin1_0000410
PVin3_0008109
PVin3_0010508
PVin3_0009802
PVin3_0009201
PVin3_0002706
PVin2_0007411
PVin3_0001603
PVin3_0004806
PVin3_0006404
PVin3_0010410
PVin3_0004002
PVin3_0004804
PVin3_0010610
PVin3_0001109
PVin3_0006912
PVin1_0003811
PVin3_0001612
PVin3_0006910
PVin3_0009706
PVin3_0006703
PVin3_0003411
PVin2_0006608
PVin3_0003001
PVin2_0006606
PVin2_0004711
PVin3_0003204
PVin2_0004804
PVin3_0012806
PVin3_0010510
PVin2_0005501
PVin1_0003705
PVin3_0002703
PVin3_0003004
PVin3_0011202
PVin3_0013605
PVin3_0007103
PVin3_0004602
PVin3_0000108
PVin1_0002507
PVin1_0001011
PVin3_0013209
PVin3_0005604
PVin3_0009402
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PVin1_0002512

356

yathā

pratikṣipyate ’rthaḥ sva-bhāva-viśeṣo vā, yathā – na asti viraktaṃ ceto devatā-viśeṣo vā,nimittayoḥ punar virodhe gamikā eva, yathā – na asya roma-harṣa-ādi-viśeṣāḥ santikāraṇasya kārya-vivekād a-bhāva-gatiḥ, yathā – na iha a-pratibaddha-sāmarthyāni dhūmavyāpaka-viruddha-siddhir uktā veditavyā, yathā – na tuṣāra-sparśo ’tra agner iti.
śīta-sparśo ’tra dhūmād iti. hetv-a-siddhyā, yathā – na dhūmo ’tra an-agner iti. sva-bhāva-aviruddha-kārya-a-bhāva-gatir uktā veditavyā, yathā – na roma-harṣa-ādi-viśeṣa-yukta-puruṣavān
-bhedena caturdhā bhavati. viruddha-siddhyā, yathā – na śīta-sparśo ’tra agner iti. etena
kiṃ na sidhyati. na, tad-vyabhicārāt, yathā – na śīta-sparśo ’tra kāṣṭhād iti.
’tra agner iti. viruddha-kārya-siddhyā, yathā – na śīta-sparśo ’tra dhūmād iti. hetv-akhalv api kalpanā-samāropito na liṅgam, yathā —pakṣa-sapakṣa-anyataratvād a-nityaḥ śabdo
eva uktaḥ. tathā tad-viruddha-upalambhaḥ, yathā –na iha a-pratibaddha-sāmarthyāni śītasvayam a-dṛṣṭam api parair dṛṣṭaṃ sādhanam, yathā — a-cetanāḥ sukha-ādayo buddhir vā,pravartamānasya a-vipralambha-artham. tad yathā-a-dṛṣṭa-sādharmyāt tathā prasādhitaṃ na’py anvayasya vyatireka-vyāptāv asti, yathā — a-nityaḥ prayatna-anantarīyakatvād iti.
sāmānyayor dharma-bhedād aṅga-aṅgitā iṣyate. yathā a-nityaḥ prayatna-utthaḥ prayatna-utthatayā
pratijñā-artha-eka-deśo ’-siddha ucyate, yathā — a-nityaḥ śabdaḥ śabdatvād iti, so ’pi,
dharmi-sambandha-a-siddhāv a-siddhaḥ, yathā — a-nityaḥ śabdaś cākṣuṣatvāt. cetanās-āpanna-pakṣī-karaṇam api pratyuktam. yathā ’-nityaḥ śabdo nityo vā iti prakaraṇe
sva-bhāvo hetur ucyate, kvacid an-apekṣo yathā a-nityatva eva sattvam, kvacit sva-bhāvavyakti-sambhava-a-bhāve tat-sāmānya-a-yogāt, yathā ’-brāhmaṇa-āditve varṇatvasya
sarvasya anya-dharma-yogāt. na bhavati, yathā — a-brāhmaṇa iti. na hi sa eva brāhmaṇas
niścaya-a-yogāt sthitir anyatra vāryate. yathā ’-liṅgo ’nya-sattveṣu vikalpa-ādir na-samāśrayāḥ sarve hetavo vyākhyātāḥ, yathā — a-vipakṣatvāt, tat-samudāya-ekaa-dṛṣṭeḥ, tasya eva pratikṣepe virodhaḥ, yathā — a-śrāvaṇaḥ śabda iti. tad-arthā caa-sattvaṃ sattvaṃ vā iti cet, uktam atra — yathā ’-sati niṣedhaḥ, a-sapakṣaś ca a-tattvapakṣa-dharma-prabhede nirdiṣṭaḥ. sandehe, yathā — a-sarva-jñaḥ kaścid vivakṣitaḥ puruṣo
śabda iti, a-siddham api sādhanatvena iṣṭaṃ yathā ’-siddhau hetu-dṛṣṭāntau, a-prakaraṇayatra ayaṃ puruṣa-arthaḥ pratibaddhaḥ, yathā agnau śīta-vinodana-ādiḥ. na hy atra śabdadūre yathā vā maruṣu mahān alpo ’pi dṛśyate. yathā-anudarśanaṃ ca iyaṃ meya-māna-phala-sthitiḥ.
-parigrahe ’py a-virodhe samarthaṃ bhavati, yathā anyatara-bhojana-codanāyām eka-bhojane.
puruṣa-artham uparuṇaddhi samādadhāti vā, yathā-abhiniveśam a-tattvāt, yathā-tattvaṃ ca a-āśrayeṇa anyatara-a-siddhir udbhāvyate, yathā abhivyakti-vādinaḥ kṛtakatvam a-siddham iti,prayogaḥ syād iti darśana-artham etad uktam, yathā ayam eva an-antara-udāhṛtaḥ prayogaḥ. athana arthasya, vaktur upālambhād a- yathā-artha-abhidhānena. yadi sva-vacana-upagama-pratibaddha-sva-bhāvo bhāvo ’nyaṃ gamayati. yathā-artha-darśana-ādi-guṇa-yuktaḥ puruṣa āptaḥ,sva-bhāva-lakṣaṇaṃ prasiddhiḥ. ātmā aparo vā yathā-artha-darśana-pravṛtta-vāg-abhimata āptaḥ.
tām eva gamayeyuḥ. na ca puruṣa-icchāḥ sarvā yathā-artha-bhāvinyaḥ. na ca tad-a-pratibaddha’pi viśeṣo ’rtha-kriyāṃ prati. yathā tathā a- yathā-arthatve ’py anumāna-tad-ābhayoḥ. arthakathaṃ pratijñāṃ tulya-kakṣyām anumānaṃ vā yathā-artham apeta-yuktikā pratijñā bādheta.
vicārasya. sukha-duḥkha-sādhane jñātvā yathā-arhaṃ pratipitsavo hi kiñcit parīkṣante
-upasaṃhāra-sambhavāt. na hy asti sambhavo yathā-avasthita-vastu-sthitiṣv ātma-kārya-ana-bādhatvān na a-siddhir bhinna-dharmiṇi. yathā aśvo na viṣāṇitvād eṣa piṇḍo viṣāṇavān.
pralayaṃ gataḥ. deśa-kāla-niṣedhaś ced yathā asti sa niṣidhyate. na tathā na yathā sotasyāś ca viṣaya-ākāratā eva sādhanam, yathā-ākāram asyāḥ prathanāt. artha-sthiteḥ svaukto veditavyaḥ, yathā-sādhyam a-bādhanāt. yathā ākāśa-guṇatva-eka-artha-samavāyy-a-nityatva
śāstraṃ ca abhisamasya sāmyād ekam uktam. yathā ātmano ’-prāmāṇye vacanasya a-pravṛttiḥ,api deśa-kāla-bhedena anyathā-darśanāt, yathā āmalakyaḥ kṣīra-avasekena madhura-phalāantaḥ, a-yoniśo-vikalpānām a-pratiṣṭhānāt. yathā āha paraḥ — na asty ātmā iti pratijñāca viśeṣaḥ sādhayituṃ śakyate, an-anvayāt. yathā āha — pramāṇa-viṣaya-a-parijñānād iti. so-puruṣa-sambhāvita-strī-garbha iva puruṣeṣu. yathā āha — yo hy a-sādhāraṇaḥ sādhya-dharmaḥ,apy an-arthataḥ. siddhir iti jñāpana-artham. yathā āhur eke — parasya pratipādyatvāt svayam-ādy-an-eka-ākāra-vivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ sañjñāḥ kriyantām. a-pratyakṣā saṃvit
indriya-jñānaṃ pratyeti iti cet, na, yathā-ukta-a-grāhiṇas tathā-pratipatty-a-yogād ahy anyathā sapakṣa-vipakṣayoḥ sad-a-sattve yathā-ukta-prakāre śakye darśayitum, tat-kāryatāca na sādhanam. ity antara-ślokāḥ. nanu yathā-ukta-lakṣaṇa-an-upalabdhir api kācit tṛtīyo
evaṃ tarhi sā eva avasthā ghaṭo ’stu, yathā-ukta-lakṣaṇatvād asya. sa ca nivṛtta ity a-artha-eka-deśa iti, na hy evam-ādīni yathā-ukta-lakṣaṇāsu jātiṣv antar-bhavanti. na ca
caitanyasya prasidhyati. ekasya tu yathā-ukta-sva-bhāva-antara-viraha-upagamād eva-vat. liṅga-a-yogād ato ’py a-siddhir eva, yathā uktaṃ prāk. tatra ca pratyakṣe viṣaya-yathā

PVin2_0008012
PVin2_0009706
PVin3_0001303
PVin3_0009501
PVin1_0000410
PVin3_0000102
PVin1_0003710
PVin3_0012606
PVin3_0007206
PVin2_0008805
PVin2_0009803
PVin3_0011207
PVin3_0001708
PVin3_0013208
PVin2_0007604
PVin3_0013608
PVin3_0010603
PVin2_0008714
PVin3_0010609
PVin3_0011604
PVin3_0004402
PVin2_0005514
PVin3_0006910
PVin1_0003802
PVin2_0007501
PVin2_0004711
PVin2_0008809
PVin2_0005113
PVin3_0000708
PVin3_0012611
PVin2_0006912
PVin1_0003911
PVin1_0003801
PVin3_0001507
PVin3_0000404
PVin3_0008310
PVin3_0001804
PVin3_0006501
PVin3_0003311
PVin3_0006411
PVin3_0007605
PVin3_0013212
PVin3_0004010
PVin1_0002711
PVin3_0006401
PVin2_0009501
PVin3_0011301
PVin3_0004403
PVin3_0006802
PVin2_0005013
PVin2_0006504
PVin2_0005606
PVin3_0003409
PVin3_0008104
PVin2_0008808
PVin3_0001308
PVin3_0010602
PVin3_0009704
PVin2_0006604

357-vidhāna-a-yogāt. tad eva ca naḥ kṛtakaṃ
-darśanād an-āśvāsa-prasaṅga iti cet, na,eva vṛttyā tad-viparyāsana-lakṣaṇatvāt.
api, yam ayam a-nitya-śabdaḥ samāviśet,ca upalabhya tal lakṣaṇaṃ vyāptyā kathayed
anumānaṃ tu sva-dṛṣṭa-artha-prakāśanam.
hetur artho ’pi ity arthasya iṣṭā prameyatā.
-sādhanā na eka-anta-grāhiṇyaḥ syuḥ. tasmādeko nityaḥ sukha-ādy-ātmako ’nyo vā iti,
sva-bhāva-bhedo hetu-sva-bhāva-bhedāt,dṛṣṭāni punar anyatra anyathā dṛśyante.
anaikāntikaḥ. dvayor viruddho ’-siddhau ca,-sthiteś ca deha eva pratyayaḥ, na ghaṭe.
a-nityatva-a-bhāve kṛtakatvasya a-sambhavaḥ,hetū yat kiñcit kṛtakaṃ tat sarvam a-nityam,
pratijñā-padayor virodhāt pratijñā-doṣa iti.
sandigdho bhūta-saṃhāto ’gni-siddhau.
idānīṃ bhinnāt saha-kāriṇaḥ kārya-utpattir
katamasya ekasya. vyatirekasya. a-siddhau,
sambandhāt. a-sambandhād vimarśo na jāyate,
iti cet, na, a-yoga-vyavacchedena viśeṣaṇāt,vyavahāram a-satya-arthaṃ prakalpayati dhīr
samādadhāti vā, yathā-abhiniveśam a-tattvāt,
atra – yathā-darśanam iyaṃ vyavasthā, na tu
sva-bhāva-bhūta-dharma-bheda-parigraheṇa
-a-viśeṣe ’pi viśeṣo ’rtha-kriyāṃ prati.
sākṣād dhetu-bhedaḥ, tatra rūpa-bhedo ’pi,ādau svataḥ sutau dvau janayāṃ babhūva. iti-viprakarṣayor a-siddheḥ. siddhau tu syāt,kaścit, sarveṣāṃ kathañcid bhāvād iti cet,-antara-dṛṣṭāv anyathā prayoge viparyayāt,-ādi-vat. ity antara-ślokāḥ. bhavatu nāma
pramāṇa-prameya-phala-sthitiḥ. uktam atra –-sambhave ’nyatara-uktiḥ samarthā bhavati,
eva. yas tu para-parikalpitaiḥ prasaṅgaḥ,vipakṣe vṛtty-a-darśane ’pi śeṣavat,
dharma-dharmiṇau nirākurvan pratyākhyātaḥ,artha-bādhaka-rūpa-upanyāsena vā prayujyate,
sva-arthaṃ virundhānaṃ sva-vāg-viruddham,
prayujyate, tadā sva-rūpeṇa vā prayujyate,
vyatireka-mātrasya a-bhāve ’py a-virodhāt,eva dṛṣṭānta-doṣā api nirastā bhavanti,
ity antara-ślokāḥ. anumāna-virodhe ’pi,pramāṇaṃ pratyakṣam, ārya-satya-darśana-vad-antaraṃ vidhi-pratiṣedha-vikalpau bhavataḥ,nivṛttiḥ syāc cheśavad vyabhicāri kim.
tṛtīyo ’pi iṣṭa-vighāta-kṛd viruddho ’sti,dhanur-dharaḥ, na anya-yoga-vyavacchedena,
vaktuḥ śrotuś ca tad-vikalpa-bhājaḥ,pārtho dhanur-dharo nīlaṃ saro-jam iti vāprakaraṇe bahavo ’rthā na avaśyaṃ nirdeśyāḥ,sva-bhāvaḥ kāryaṃ ca iti trīṇy eva liṅgāni.
pratijñā-vacanena darśanīyaḥ. sa casapakṣa-vyāpter vipakṣe ca kvacid a-bhāvāt,tat-tulya-rūpāṇāṃ kārya-dravyāṇāṃ tulyam,
ca viparyaya-siddhir vaiphalyam eva vā.
svayaṃ tad-āśrayasya vā sandehe ’-hetuḥ,śabdasya siddhe vastuni sidhyati. aulūkyasya
paryāyeṇa keṣāñcid abhivyakteḥ. na api śabdā

yathā
yathā-uktam abhidharme – katame dharmāḥ
yathā-ukte ’-bhāvāt. viruddha-a-vyabhicāry-ayathā-ukte tu dharma-dharmi-viśeṣa iṣṭa eva anyathā-utpattiṃ hetubhyaḥ kṛtaka-śabdaḥ sambandhiyathā-upadeśaṃ pravartamānasya a-vipralambhayathā eva hi svayaṃ tri-rūpāl liṅgāl liṅgini
yathā kathañcit tasya artha-rūpaṃ muktvā
yathā kathañcid apy anena a-sato niścinvatā
yathā-kathañcid api viśeṣitas tat-sva-bhāvaḥ
yathā kadalī bīja-kanda-udbhavā. sphuṭam eva
yathā kāścid oṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa
yathā kṛtakatva-prayatna-anantarīyakatve nityatva
yathā ko ’py āyāta iti na parvate vṛkṣe vā śaṅkā
yathā ghaṭa-ākāśayor iti darśanīyam. na hyyathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka ity anvayī.
yathā ca āha — dharmi-viśeṣaṇatvena upādānād ayathā ca — iha nikuñje mayūraḥ, kekāyitād iti
yathā cakṣū-rūpa-āder vijñānasya. na vai kiñcid
yathā catur-vidhaḥ sādhāraṇaḥ pakṣa-dharmayathā cākṣuṣatvāc chabde. sambandhāt kiṃyathā — caitro dhanur-dharaḥ, na anya-yogayathā. taṃ tathā eva a-vikalpya-artha-bhedayathā-tattvaṃ ca a-samīhitatvāt. tasmād ayaṃyathā-tattvam iti. viṣaya-ākāraḥ kaścit
yathā tatra eva utpattiḥ. anayā diśā anye ’pi sva
yathā tathā a-yathā-arthatve ’py anumāna-tadyathā tayor eva bīja-kanda-udbhavayoḥ. tad yato
yathā. tasya sādhya-sa-jātīya-vṛttino liṅgasya ayathā tādṛśaṃ rūpa-sādharmyaṃ kvacid abhisamīkṣya
yathā te na santi, sa prakāro ’-bhāvaḥ. śaśayathā-darśana-pratīter darśana-parāvṛttau cayathā-darśanaṃ pramāṇa-ādi-vyavasthā, vijñaptiyathā-darśanam iyaṃ vyavasthā, na tu yathā-tattvam
yathā — devadatta-yajñadattayor anyataraṃ
yathā — deśa-kāla-avasthā-viśeṣa-niyata-ekayathā deha-indriya-buddhibhyo rāga-ādy-anumānam.
yathā — na a-nitya-śabdaḥ śabdo na śabda-ayathā — na atra śīta-sparśo ’gner ity
yathā — na anumānaṃ pramāṇam iti. pratibandhoyathā — na asti iha dhūmo ’n-upalabdheḥ, nayathā na bhavati mūrta ity a-mūrtatvaṃ niryathā — nityaḥ śabdo ’-mūrtatvāt karma-vatyathā — nityo ghaṭa iti, abhighāta-sahatvaṃ
yathā nirṇītam asmābhiḥ pramāṇa-vārttike. kāmayathā nīlaṃ paśyato nīlam etan na pītam iti.
yathā pakvāny etāni phalāny evaṃ-rasāni vā rūpa-ayathā — para-arthāś cakṣur-ādayaḥ saṅghātatvāc
yathā — pārtho dhanur-dhara ity ukta-prāyam. sayathā-pratibhāsi-vastu-pratipādana-samīhāyathā. pratiyogi-vyavacchedas tatra apy artheṣu
yathā pratyātma-niyatāḥ kāścana puruṣāṇāṃ cetoyathā pradeśa-viśeṣe kvacin na ghaṭa upalabdhiyathā pramāṇa-bādhāyāṃ na sambhavati, tathā
yathā — prayatna-anantarīyako ’-nityatvād iti.
yathā pravṛddhayoḥ kadalyoḥ kanda-udbhavaḥ. yatra
yathā prāk sañjñinā abhisambandhād arthavac
yathā bāṣpa-ādi-bhāvena sandigdho bhūta-saṃhāto
yathā bauddhena uktaṃ mūrty-ādi-sādhanam. ity
yathā-bhāvaṃ vartante, yatas tebhyo ’rtha-yathā

PVin2_0004703
PVin3_0008501
PVin1_0003602
PVin3_0013206
PVin3_0010304
PVin1_0003807
PVin2_0009411
PVin2_0004508
PVin3_0013303
PVin2_0009609
PVin3_0004501
PVin2_0009606
PVin3_0010908
PVin1_0004210
PVin1_0003803
PVin2_0004510
PVin1_0003810
PVin1_0000211
PVin1_0002802
PVin3_0013010
PVin3_0011504
PVin2_0009908
PVin3_0012305
PVin1_0002115
PVin3_0006504
PVin3_0001108
PVin3_0006508
PVin3_0011508
PVin3_0011606
PVin3_0001201
PVin3_0007611
PVin3_0006011
PVin3_0008209
PVin3_0006903
PVin3_0010605
PVin3_0002702
PVin3_0003212
PVin2_0005502
PVin3_0005205
PVin1_0003612
PVin3_0003202
PVin1_0003611
PVin3_0004502
PVin2_0008311
PVin3_0011002
PVin1_0002202
PVin3_0011909
PVin3_0013304
PVin2_0005312
PVin1_0001901
PVin3_0009602
PVin2_0004603
PVin2_0009708
PVin3_0011812
PVin2_0008803
PVin3_0007208
PVin3_0010106
PVin3_0007902
PVin2_0005313

358
pratyakṣeṇa anyathā darśanāt. yo hi bhāvo-upādāna-kāraṇa-pravṛtti-saha-kāriṇī. tasmādsva-bhāvo ’nubhava eva. a-vedya-vedaka-ākārā
tatra agniḥ, a-saty agnau na kvacid dhūmaḥ,itara-grahaṇaṃ samarthaṃ bhavati,
iva lakṣyate. mantra-ādy-upapluta-akṣāṇāṃ
na ca na asti iti vacanāt tan na asty eva
abhidhāne gamaka-dharma-a-dyotanāt. na hi ye-ādayaḥ. an-anvayo ’-pradarśita-anvayaś ca,
ca vyatireka iti saṃśayito ’-nivāryaḥ syāt.
tattvaṃ sapakṣa-vipakṣayoḥ sad-a-sattvaṃ catathā sapakṣe sann a-sann ity evam-ādiṣv api
api bhāvād iti vyākhyātaṃ vārttike. tatrabhāva-vyavasthāpanāt. tatra ātma-viṣaye mānesva-saṃvidita-rūpo jāyamāno lakṣyate. tatra
api bāla-vyutpatti-nimitto ’yam ārambhaḥ.
a-darśanāt teṣām an-upapluta-cakṣuṣā. dūretu syāt. sa hi pratibaddha-sva-bhāvoa-bhūtān api paśyanti purato ’vasthitān iva.
vastv-anurodhini punar anumānesandehe vyabhicāra-bhāg iti sūcana-arthaḥ,sva-bhāvo bhāvam eva vā. nivartayet
na vyatirekasya a-bhāvaṃ bhāvam icchati,
jās tad-rūpā a-tad-rūpa-hetu-jā a-tad-rūpāḥ,bhavato ’nya-bhāve ’-bhāvād virodha-gatiḥ,abhyupagama-grahaḥ. veditavyaḥ. tena siddhaṃ
bādhakaṃ syāt tal-liṅgena api virodhaḥ,yatra anvayo vyatirekaś ca sandigdhaḥ,puruṣa-viśeṣa-sambandhe ’-sambandha-a-yogād
sādhyatvena iṣṭa iti gamyate. prakaraṇāt,-uras-tāḍaṃ krandato ’pi lokasya a-nivṛtteḥ.
antareṇa api bhavaty a-bhāva-buddhiḥ,sa sva-bhāvo ’nuvarṇitaḥ. asāv api-viṣayā matā. iti saṅgraha-ślokau. tasya ca-āpāta-deśa-vibhrame. dharmy-a-siddhāv api,
ca a-doṣaḥ pakṣa-hetvor ukto veditavyaḥ,pratibandho hy adhikaraṇe sati bhavati,
ced yathā asti sa niṣidhyate. na tathā na
api kalpanāyām a-tat-parāvṛttayo bhāvā
tad eva phalaṃ yuktam. na hy arthasyatu syāt, dvayos tulya-kakṣatvāt,bhavati. vidyamāne ’pi hi bāhye ’rthesad-a-sattvaṃ ca yathā-yogaṃ hetv-ādiṣu
-a-bhāvāt. evam anye ’pi sva-bhāva-hetavo-siddhaṃ bhedam avalambya prakalpyate.
yogāt. tatra sukha-ādy-utpattir na a-viṣayā,-darśanāt. cakṣur-ādi-buddhīnāṃ tāvadghaṭa-vad iti. tathā viparīta-anvayaḥ —-ādy-a-yogād ity aparaḥ. paśavo ’pi hi tāvadvyavahāro bhavati. vastu-dharmo hy eṣaanuvṛttimat. sanniveśa-ādi tad yuktaṃ tasmād
rūpāl liṅgato ’rtha-dṛk. tri-lakṣaṇāl liṅgād
iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ.
ātmā iti na tasya sad-a-sattva-pratītiḥ.
eva saha-kāriṇām apy a-paryāyeṇa jananam.
sādhito bhavati. sa ca tathā na anveti.
yadi dharmiṇi siddhaḥ, kim a-siddham,
ca a-gamakatvam iti kiṃ kasya sādhanaṃ,so ’yaṃ paśor api paśuḥ. mahato ’pi mahīyaso

yadyathā-bhūtaḥ sa tādṛg-liṅga-cetasaḥ. hetus taj-jā
yathā-bhūtād dheto rasa utpannas tathā-bhūtam
yathā bhrāntair nirīkṣyate. vibhakta-lakṣaṇayathā mahānasa-itarayoḥ. yatra kṛtakatvaṃ tatra ayathā — māṭharād itaro brāhmaṇo bhojanīya iti.
yathā mṛc-chakala-ādayaḥ. anyathā eva avabhāsanteyathā yadi. na asti sa khyāpyate nyāyas tadā nayathā yam arthaṃ vidanti vacana-jñāḥ, te tatyathā — yo vaktā sa rāga-ādimān iṣṭa-puruṣa-vat.
yathā-yoga-vacanād a-nivārita eva iti cet, na, yayathā-yogaṃ hetv-ādiṣu yathā-svaṃ pratipattiyathā-yogam udāhāryam iti, sā api na vācyā, anyathā rakto bravīti, tathā virakto ’pi iti vacana
yathā rāga-ādi-vedanam. iyaṃ sarvatra saṃyojyā
yathā-lakṣaṇam eva iyaṃ meya-māna-phala-sthitiḥ.
yathā-vastu-pratipadyamānā api tad-dharma-ayathā vā maruṣu mahān alpo ’pi dṛśyate. yathāyathā-vidhe siddhaḥ, tathā-vidha-sannidhānaṃ
yathā-viplavam āvega-pratipatti-pradarśanāt.
yathā virodhinor ekatra a-sambhavaḥ, tathā tadyathā — vīta-rāgaḥ sarva-jño vā vacanād iti.
yathā vṛkṣaḥ śiṃśapām, śākhā-ādimad-viśeṣasya eva
yathā vyatireka-a-bhāve ’pi sapakṣe prāṇa-ādir nayathā śāli-bīja-ādibhyas tat-prasavās tadyathā śīta-uṣṇa-sparśayoḥ. anyonya-bheda-siddher
yathā — śrāvaṇaḥ śabda iti, a-siddham api
yathā sa-apekṣa-dhruva-bhāvayoḥ. pramāṇaṃ punaḥ
yathā — sa-ātmakaṃ jīvac-charīraṃ prāṇayathā saṃśete, tathā iha api sarva-an-antar-bhāva
yathā saṃhatānāṃ pārārthye sādhya ātma-arthatvam.
yathā-saṅketaṃ pratipatteḥ, tan-mātrayathā santamase hasta-sañcāreṇa. na, tatra api
yathā-sannihitān na anyam apekṣata iti tan-mātrayathā-samīhita-rūpa-an-upādānatve sādhye tathā-an
yathā — sarvatra sukha-ādi-sambhavād vibhur
yathā-sādhyam a-bādhanāt. yathā ākāśa-guṇatva-ekayathā siddhe vacane prāmāṇya-itarayor anyonyam,yathā so ’sti tathā api na niṣidhyate. tasmād
yathā-sva-bhāva-vṛttaya eva. tat saty apy āvaraṇe
yathā-sva-bhāvaṃ vyavasthitiḥ, sarva-jñānānām eka
yathā sva-vacane. tadā ca asya sva-vacanena
yathā-sva-saṃvedanam eva artha-niṣpattes tad eva
yathā-svaṃ pratipatti-sādhanair niścitaṃ grāhyam,yathā-svaṃ pramāṇaiḥ siddha-tan-mātra-anubandha
yathā-svaṃ bheda-niṣṭheṣu pratyayeṣu vivekinaḥ.
yathā-svaṃ viṣaya-upanibandhanānāṃ sukha-ādīnāṃ
yathā-svam indriya-viṣayau hetū. pūrvakaṃ ca ayad a-nityaṃ tat kṛtakam iti. sādharmyeṇa.
yad a-yuktaṃ paśyanti, na tadā eva tad ācaranti.
yad anubhavaḥ paṭīyān smṛti-bījam ādhatte, tādṛśa
yad anumīyate. vastu-bhede prasiddhasya śabdayad anumeye ’rthe jñānam, tat sva-artham anumānam.
yad apy āha – yady a-darśana-mātreṇa dṛṣṭebhyaḥ
yad apy āha — yadi na sa-ātmakaṃ jīvac-charīram,yad api kiñcid vijātīyād bhavad dṛṣṭaṃ go-mayayad api sattā-mātram anveti, na tena siddhena
yad-arthaṃ hetur ucyate. na vai sādhya-a-siddhiyad-artham a-vyabhicāraś cintyate. tasmād vastuto
yad avamanyata iti kim anyad an-ātma-jñatāyāḥ. soyad

PVin3_0009103
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PVin3_0006704
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PVin2_0009408
PVin1_0002804
PVin1_0003311
PVin3_0003912
PVin3_0009503
PVin3_0009507
PVin3_0006511
PVin1_0002804
PVin1_0002307
PVin3_0003407
PVin3_0007903
PVin3_0001306
PVin1_0002307
PVin2_0009310
PVin2_0006113
PVin3_0007904
PVin3_0006110
PVin1_0003605
PVin3_0010011
PVin2_0005807
PVin3_0006410
PVin2_0009708
PVin2_0009501
PVin2_0008302
PVin3_0004114
PVin2_0008709
PVin1_0004311
PVin3_0010704
PVin2_0009404
PVin3_0011402
PVin2_0007704
PVin1_0000810
PVin2_0008404
PVin2_0006809
PVin3_0008202
PVin2_0007509
PVin3_0012712
PVin3_0012704
PVin3_0000507
PVin1_0001301
PVin2_0009801
PVin3_0008003
PVin2_0008111
PVin3_0002211
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359
prapattṝṇām a-sādhanam. jñāpako hi hetur
api pratibandhe ’-darśana-mātreṇa vyatireke-dharmi-viśeṣa iṣṭa eva an-anvaya-doṣaḥ.
ayam eva an-antara-udāhṛtaḥ prayogaḥ. atha-pratyaya-sāmarthyasya a-sarva-vidā. tenaayaṃ hi bhedo bheda-hetur vā bhāvānāṃ
yeṣām upalambhe tal-lakṣaṇam an-upalabdhaṃ
mātreṇa vyatireke yad āha – eṣa tāvan nyāyo’-bhāvaḥ, sa tad-a-bhāve na yuktaḥ. kvacid
a-darśanāt. tasmād bhūtam a-bhūtaṃ vā yadatha kā iyam artha-saṃvid yā pramāṇa-phalam.
-ślokau. pratyakṣa-virodhe ’pi nānā-rūpasya’pi. tathā maraṇa-sāmānyaṃ vṛkṣa-puruṣayoḥ.
-bhedeṣv anuvṛttimad buddhi-pūrvakaṃ dṛṣṭaṃ
tad-bhāve para-apekṣatvena upagatatvāt. yevṛtter a-darśanāt. tasmād bhūtam a-bhūtaṃ vāca ete sukha-ādayaḥ saṃvedyatvāt. na hia-niścaya-utpatter duṣṭa-vacanaḥ, kiṃ tarhi
a-vyabhicāraś cintyate. tasmād vastuto
tad api na sādhyam an-uktatvād iti cet,ca ete sukha-ādayaḥ saṃvedyatvāt. na hi yad
viruddha-anaikāntika-pratipakṣeṇa iti,vā tad-bhāva-vyāpinaḥ kāryasya a-bhāvena.
puruṣa-icchayā vastu-dharmo vyavatiṣṭhate.
darśayati. tadā hi tāny a-viguṇāni bhavanti,-vyavasthā iyaṃ keśa-ādi-jñāna-bheda-vat.
hi sa eva ātmānam anveti ity a-sambaddham.
tathā anya-sattayā a-sattā kiṃ na sidhyati.
-phalā vyatireka-sādhany an-upalabdhir
ca asya nivedayiṣyāmaḥ. yad apy āha –siddhā vyāvṛttiḥ. uktam atra kiñcit. api ca-hetur a-bhāvaṃ karoti iti prāptam. tatra-janana-sva-bhāvaḥ sidhyet, na tad-bhāvaḥ.
vyabhicāraḥ. agni-sva-bhāvaḥ śakrasya mūrdhā
-vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ syāt,
virodho yadi vaktā ca syāt sarva-jñaś ca.
na asti iti bhavati. tad-arthaṃ vacanam.
eṣa niyamaḥ — saṃhatāḥ para-upakāriṇa iti.
hi ghaṭa-ādīnāṃ keṣāñcin nityatā api syāt.
punaḥ smārtaṃ śabda-anuyojanam. akṣa-dhīr-āyatta-rūpāṇāṃ saha-bhāva-niyama-a-bhāvāt.
api tu yava-bījāt. evaṃ śabdānām api
a-pratipakṣam —idam eva iha na anyad iti.
evaṃ hy ayam asya vyāpakaḥ siddho bhavati,
dravyam api na iti cet, priyam anuṣṭhitam.
pratirudhyeta, kiṃ tarhi śaśa-sambandhi.
na vā kaścid iti. na apy a-siddhy-ādayaḥ,ca tena arthaṃ saṃsṛṣṭaṃ vetty asau katham.
darśana-mātreṇa a-yuktaḥ pratiṣedhaḥ. api ca
a-siddhiḥ. tena ca sādhya-dharmeṇa vyāptir
sādhayati. yo hi sva-bhāvo nir-apekṣaḥ, sa-arthair hetunā tena katham a-pratipāditaḥ.
atiśayasya kārya-upayogāt. tathā śabdo ’pi
yukti-bādhā yatra asti tad-grāhyaṃ laukikaṃ
-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca iti.
etena dharmo ’pi vyākhyātaḥ. tatra api
api sa-apekṣa-dhruva-bhāva-vat. pramāṇaṃ vātat-kāraṇānāṃ vā pratiṣṭhānād dhetur eva.
-bhavitum arhati. dravyaṃ tat-spārśanaṃ

yadi
yad-ātmatayā jñāpayati, tad-a-siddhau sandehe vāyad āha – eṣa tāvan nyāyo yad ubhayaṃ vaktavyaṃ
yad āha — ātmā paraś cet so ’-siddha iti. tasya
yad idaṃ na santi pradhāna-ādayo ’n-upalabder iti.
yad indriya-viṣaya-madhya-sthitam āvaraṇam, tau
yad uta viruddha-dharma-adhyāsaḥ kāraṇa-bhedaś ca.
yad upalabhyate, tatra eka-a-bhāve ’pi na
yad ubhayaṃ vaktavyaṃ viruddha-anaikāntikayad-ṛcchayā tathā-bhāve ’pi tayor a-pratibandhādyad eva atibhāvyate. bhāvanā-pariniṣpattau tat
yad eva idaṃ pratyakṣaṃ prativedanam. asti idaṃyad eva śrutau rūpaṃ pratibhāsate ’-dvayaṃ
yad-darśanāt prāṇy-antare mṛta-pratipattiḥ,yad-dṛṣṭer a-kriyā-darśino ’pi kṛta-buddhir
yad-bhāve para-apekṣatvena upagamyante, na te tadyad yad eva atibhāvyate. bhāvanā-pariniṣpattau
yad yad-viṣaya-ākāraṃ saṃvedanaṃ na bhavati, tat
yad yāvatā vacanena samarthanīyaṃ tasya ayad yena vyāptam a-vyāptaṃ vā, tat tasya gamakam
yad-vivādena sādhanam upanyastaṃ tac cen na
yad-viṣaya-ākāraṃ saṃvedanaṃ na bhavati, tat
yad vaidharmya-vacanam anaikāntika-pratipakṣeṇa,yadā api vyāpaka-dharma-an-upalabdhyā vyāpya-ayadā ayaṃ pakṣī-karoti, tadā na vyabhicāraḥ.
yadā eṣāṃ kārya-vṛttiḥ syāt. sā ca upalabdhir eva.
yadā tadā na sañcodya-grāhya-grāhaka-lakṣaṇā. ity
yadā tarhi vipakṣa-vyatireko hetur ucyate, tadā
yadā punar evaṃ-vidhā an-upalabdhir eva a-satām ayadā svayam a-bhāva-sādhanāya prayujyate, tadā sva
yady a-darśana-mātreṇa dṛṣṭebhyaḥ pratiṣedhaḥ
yady a-dṛṣṭyā nivṛttiḥ syāc cheśavad vyabhicāri
yady a-bhāvo nāma kaścit kāryaḥ syāt sva-bhāvaḥ,yady a-sata utpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam,yady agnir eva saḥ. atha an-agni-sva-bhāvo ’sau
yady atra kaścid upādāna-viśeṣa-a-bhāva-kṛtaṃ
yady atra bhavato manda-buddhi-cakṣuṣo ’nyady an-upalabhamāno ’pi na asti iti na pratīyāt,yady api kvacit kārye ’vadhānavatām arthānāṃ
yady api bahulaṃ vināśa-kāraṇāni santi, teṣām api
yady apekṣeta so ’rtho vyavahito bhavet. na hi
yady artha-antaraṃ hetuḥ, kathaṃ tarhi idānīṃ sa
yady arthebhyo janma syāt, syād yogyatā-niyamaḥ.
yady avaśyam ete ’n-anya-saṃsargiṇo gamyāḥ, sa
yady asya a-bhāve na bhavet. tad anena dviyadi idam eva prathamam ucyeta, na parikleśito
yady evaṃ sambandho na asti iti vaktavyam, na
yady evam idam api syān na vā ubhayam iti
yady eṣa niyamaḥ – sva-abhidhāna-viśeṣaṇa-apekṣā
yadi kathañcid vipakṣe ’-darśana-mātreṇa ayadi kathañcin niścīyeta, tadā na virodhayadi kadācid bhavet kvacid vā tat-kāla-dravyayadi kiñcit kvacic chāstre na yuktaṃ
yadi kiñcid apekṣya kāryaṃ kuryāt, karotu. pūrvayadi. gṛhyate vāta-putrīyaṃ kiṃ na yuktyā na
yadi ca na viṣayī-kṛtam eva tat sādhanena, kathamyadi tata eva siddhiḥ, sa prāg eva nirdiṣṭa iti
yadi tattve bādhakaṃ syāt tal-liṅgena api
yadi tad-utpatteḥ kāryaṃ gamakam, tadā sarvathāyadi. tan na. spārśanam api dravyaṃ spṛṣṭvā

yadi

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PVin1_0001708
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PVin2_0006808
PVin2_0007803
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PVin3_0006707
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PVin3_0007106
PVin1_0001807
PVin1_0001713

360prāṇy-antare mṛta-pratipattiḥ, tādṛśaṃ
asti iti paśya bāndhya-vijṛmbhitam. nivṛttir
a-kriyā-darśino ’pi kṛta-buddhir bhavati,
vaidharmya-vacanam anaikāntika-pratipakṣeṇa,saty atiśaya-hānir utpattir vā. tadtad-bhāva-artha-antara-bhāva-virodhāt.
-uttaram eva bhavati. syān mithyā-uttaraṃ
sādhya-vyatireke ca vipakṣe tad-vyatireko
ca na asti iti vacanāt tan na asty eva yathānityam upalabhyeta. evaṃ hi sa nityaḥ syādasti iti. kiṃ hy asya avadhāraṇasya phalaṃ
tasya sad-a-sattva-pratītiḥ. yad apy āha —-a-sparśane ca syād a-sambandhād apārthakaḥ.
-āpta-prasiddhena a-nirākṛtaḥ. nirdeśyaḥ.
eva khyāpayaṃs tasya kartā ity ucyate.
tad artha-āpattyā eṣāṃ nirāso veditavyaḥ.
dūṣaṇaṃ syāt. na, tasya sādhana-antaratvāt.
-vat. kāryatvād eva a-bheda iti cet, yukto
sva-bhāvasya svena sādhya-dharmeṇa vyāptir
an-upayogino ’-bhāvasya vyāpty-a-siddheḥ.
a-siddhiṃ vyabhicāraṃ virodhaṃ ca. tatra
ato dvi-rūpā buddhiḥ siddhā bhavati.
-hetutvād ity uktam. ko hy atra virodho-sādhanam, hetor a-pramāṇatvāt. iha api-a-bhāvaḥ pratīyate. iti saṅgraha-ślokaḥ.
siddhir a-viruddhā api śāstra-bādhāyāṃ
-anvayo hi bhedānāṃ vyāhato hetu-sādhyayoḥ.
iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo
a-siddha-antair grāhyo dhūmena na analaḥ.
sādhya-dharma-sāmānyena samāna ity atra
-icchā-kṛtā ca asya paripūrṇā pramāṇatā.
vaktur upālambhād a-yathā-artha-abhidhānena.
nāstitvam anyena ity an-avasthitiḥ. anyathā
phalam, tat-sva-bhāvatvād artha-pratipatteḥ.
a-pramāṇasya. ata eva tulya-kakṣatvāt.
ca samayād vartamānasya kācid a-sādhāraṇatā.
viśeṣeṇa na artha-rūpāḥ sukha-ādayaḥ.
upalabdhi-lakṣaṇa-prāptasya an-upalabdheḥ,smāryate samayaṃ paraḥ. kārya-kāraṇatā
vyavasthāpayet. a-bhinna-vedanasya aikye
an-antaraṃ vyakti-janmanos tathā-abhidhānāt.
dvayor api iṣṭaṃ kiñcid vastu sāmānyaṃ syāt,bhāve ’-hetutā eva syāt. na hi yasya
iti prabheda-bāhyasya a-bhāvam āha,dhvasta-itarayor a-bheda-kalpanāyām api,
parīkṣā-kāle kasyacid an-abhyupagamāt. sa
gamaka-dharma-a-dyotanāt. na hi ye yathā
hi puruṣaḥ sādhayitum icchati, sa pakṣaḥ. sa
a-kalaṅka-dhīḥ svayam upetya āryo ’nujagrāha
vyatiriktam anvayinam arthaṃ paśyāmaḥ,puruṣa-pravṛtter a-vastu-pāratantryāt.
vācyam, ya evaṃ bhavanti. tathā hi na
pratibanddhuṃ samartha ity ukta-prāyam. nanu
na yava-aṅkuraḥ śāli-bījād bhavati, api tu
ca pratiṣedhasya a-yogāt. na eṣa doṣaḥ,so ’-bhāvaḥ kasyacit kāraṇam. na eṣa doṣaḥ,siddher aṅgam, tataḥ saṃśayāt. na eṣa doṣaḥ,prāpti-parihārāya pravartate. na ayaṃ doṣaḥ,na vivekena niścīyata iti. tad a-yuktam,yasmātyadi taruṣu upalabhyeta, syād etat. atha śoṣayadi tasmin na hetor vṛttiḥ kim iṣyate. sā api na
yadi tādṛśaṃ syāt, sarva eva hetavas tathā syuḥ.
yadi tena vipakṣe ’-darśanaṃ khyāpyate, tad anyadi teṣāṃ jñāna-jananaḥ sva-bhāvaḥ, sarvasyayadi dehād eva artha-antara-bhāvaḥ syāt, sa eva
yadi dvayor api iṣṭaṃ kiñcid vastu sāmānyaṃ syāt,yadi dharmiṇi siddhaḥ, kim a-siddham, yad-arthaṃ
yadi. na asti sa khyāpyate nyāyas tadā na asti
yadi na kutaścit sāmarthyaṃ labhyeta pracyaveta
yadi na vipakṣe ’stitvaṃ vyavacchidyeta.
yadi na sa-ātmakaṃ jīvac-charīram, prāṇa-ādiyadi na hetor a-vyabhicāra-dharmatā dṛṣṭāntena
yadi nāma nirdeśyaḥ, pratyakṣa-arthena anumānena
yadi punar udbhāvite ’pi doṣe sampūrṇa-vacanayadi punar hetu-rūpa-a-saṃsparśī sva-tantra eva
yadi pūrva-pakṣa-vādī sa-ākāṅkṣaḥ syād a-samāptayadi pratibandhaḥ sidhyet. sa ca an-anvayasya na
yadi pramāṇena niścīyate, tadā gamakaḥ, ayadi prāṇa-ādayas tad-ātmatayā tad-utpattyā vāyadi bhāva-dharmo hetur ucyate, sa katham ayadi bhāsamāno viṣaya-ākāro buddher a-bhinnaḥ,yadi vaktā ca syāt sarva-jñaś ca. yady atra
yadi viparyayeṇa evam a-nityatā-utpatti-niṣedhaḥ
yadi viruddha-kārya-upalabdhyā apy a-bhāvayadi viruddhā iṣyate, sā anya-viṣaye ’pi tulyāyadi sattvam a-nityatve ’nyatra vā hetuḥ syāt,yadi. sarva eva āgamam an-āgamaṃ vā pravṛtti-kāmo
yadi sādhana ekatra sarvaṃ śāstraṃ nidarśane.
yadi sādhya-dharma-sāmānyena eva iti, syāt tadāyadi sva-vacana-abhyupagama-virodhayoḥ
yadi sva-vacana-upagama-virodhayor na kaścid
yadi sva-viṣaya-jñāna-a-bhāvena a-bhāva-siddhiḥ
yadi hi iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā,yadi hi tatra ekasya prāmāṇyaṃ syāt siddhir eva,
yadi hi tasya kvacit sidhyet, siddhaṃ vastuyadi hi śabda-ādy-ātmānaḥ sukha-ādayaḥ syuḥ,yadi hi syāt, upalabhya-sattva eva syān na
yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ. kārya-ādi-śabdā
yan na evaṃ tad vibhedavat. sidhyed a-sādhanatve
yan-nāntarīyakā sattā yo vā ātmā svo ’-vibhāgavān.
yan-nibandhano ’yam a-nitya-śabdaḥ, kṛtakatva-ādi
yam antareṇa bhāvaḥ, sa tasya hetur bhavati.
yam ayaṃ vastu-dharmas tṛtīyam āśrayet. eka-antayam ayam a-nitya-śabdaḥ samāviśet, yathā-utpattiṃ
yam arthaṃ pratipadyate, taṃ pratipadyamāno
yam arthaṃ vidanti vacana-jñāḥ, te tatyam evaṃ vyabhicāra-viṣayaṃ paśyati, tam eva
yaṃ vyaktaṃ tasya na vetty ayaṃ jaḍa-matir lokoyaṃ śabdo ’nudhāvet. artha-nānātve hi buddhiyaṃ hi puruṣaḥ sādhayitum icchati, sa pakṣaḥ. sa
yava-aṅkuraḥ śāli-bījād bhavati, api tu yavayava-bīja-ādayo ’pi śāly-aṅkure janye ’n-apekṣāḥ,yava-bījāt. evaṃ śabdānām api yady arthebhyo
yasmāt —an-ādi-vāsanā-udbhūta-vikalpayasmāt —eka-upalambha-anubhavād idaṃ na upalabheyasmāt—bhāva-upādāna-mātre tu sādhye sāmānyayasmāt tad-dṛṣṭāv eva dṛṣṭeṣu saṃvit-sāmarthyayasmāt dhī-śabda-vṛtter anyatra tato na an-yasmāt

361

yuktaḥ

PVin1_0000405
pramāṇam asti ity aparaḥ. tad a-yuktam, yasmāt pramāṇa-itara-sāmānya-sthiter anya-dhiyo
PVin1_0001110-artha-niścaya-lakṣaṇatvāt. na etad asti, yasmād a-vidyamāna-a-bhede ’pi tad-akṣa-aPVin1_0002012-ādīnām ātma-saṃvedane vikalpaḥ sambhavati, yasmād a-śakya-samayo hy ātmā sukha-ādīnām anPVin2_0007612
a-nitya iti pratyetavyaḥ, yena evam ucyate. yasmād a-hetutvād vināśasya sva-bhāvād
PVin3_0005905
idam upalabhe , aparaṃ na upalabhe ca iti. yasmād artha-viśeṣa-gatiḥ saṃvedana-viśeṣāt.
PVin3_0010201
ucyate. tata eva katham a-bhāva-niścayaḥ. yasmād idam iha sandigdham, tasmād idam iha na
PVin1_0003903
yena nirūpyante tad-rūpaṃ na asti tattvataḥ. yasmād ekam an-ekaṃ ca rūpaṃ teṣāṃ na vidyate.
PVin2_0005705-vyavasthiteḥ. sva-bhāva-para-bhāvābhyāṃ yasmād vyāvṛtti-bhāginaḥ. tasmād yato yato
PVin3_0003807
a-dṛṣṭāntam anumānam. tena a-sādhāraṇam āha. yasmān na etad eva ekam udāharaṇam adhikṛtya idam
PVin1_0002810
spaṣṭa-ābham, nir-vikalpakaṃ tu katham. yasmān na vikalpa-anubaddhasya spaṣṭa-arthaPVin2_0007106
prasiddhyā eva śaṅkā śabda-artha-niścaye. yasmān nānā-artha-vṛttitvaṃ śabdānāṃ tatra
PVin3_0012003
eva hetuḥ. an-avasthā-anya-kalpane syāt. yasmin sati bhavaty eva yat tato ’nyasya kalpane.
PVin2_0009208
vyabhicāri. kiṃ punar etac cheṣavat. yasya a-darśana-mātreṇa vyatirekaḥ pradarśyate.
PVin2_0008904
kārya-a-viśeṣe doṣāt. anvaya-vyatireka-ādyo yasya dṛṣṭo ’nuvartakaḥ. sva-bhāvas tasya tadPVin3_0003203
sva-vacanena virodhaḥ, na śāstreṇa. tayor yasya pramāṇam asti, tad aparasya bādhakaṃ
PVin2_0008202
viramet. tad dhi kiñcid upalīyeta na vā yasya yatra kiñcit pratibaddham a-pratibaddhaṃ vā.
PVin2_0008511
antareṇa bhāve ’-hetutā eva syāt. na hi yasya yam antareṇa bhāvaḥ, sa tasya hetur bhavati.
PVin2_0007903
hi sāmagryo dṛśyante. tatra kācit syād api yā a-naśvara-ātmānaṃ janayet. na, artha-kriyāPVin2_0007801
kadācid apekṣā. tatra apy antyā sāmagrī yā a-vyavahitā kārya-utpatteḥ, sā phalavaty eva.
PVin2_0009606
ātmani pratipannaṃ syāt, na anumeyatvam. yā apy a-siddhi-yojanā – tathā sapakṣe sann aPVin3_0009311
na avasthātā iti cet, kā iyam avasthā. yā iyam udaka-dhāraṇa-ādy-artha-kriyāyām
PVin3_0008404
a-dṛṣṭāv api śeṣavad etad vyabhicāri liṅgam. yā tarhy a-kārya-kāraṇa-bhūtena anyena rasa-ādinā
PVin1_0003907
asminn ekasya api tad-ātmanaḥ. asti iyam api yā tv antar-upaplava-samudbhavā. doṣa-udbhavāt
PVin2_0009006-bhāvatā. na vai kācid a-nityatā nāma anyā yā paścān niṣpadyeta. sa eva hi bhāvaḥ kṣaṇaPVin3_0009706
uktaṃ mūrty-ādi-sādhanam. ity antara-ślokāḥ. yā punaḥ śāstra-āśrayeṇa anyatara-a-siddhir
PVin1_0003311
prāmāṇyaṃ yuktam. atha kā iyam artha-saṃvid yā pramāṇa-phalam. yad eva idaṃ pratyakṣaṃ
PVin1_0003104
sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam, kiṃ tu yā yataḥ. tatra anubhava-mātreṇa sadṛśa-ātmano
PVin2_0009312
gamyate. na hi tasya prāg darśana-bhrāntiḥ, yā vacanena nivartyeta. smṛtir vācā a-darśane
PVin3_0009601
hetavas tathā syuḥ. api ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-a-bhāva-anuvṛttimat.
PVin2_0008810
tayor eva bīja-kanda-udbhavayoḥ. tad yato yādṛśaṃ dṛṣṭam, tatas tādṛśam anumīyate.
PVin3_0009507
yataḥ sidhyet. tathā saṃsthānam api, yādṛśaṃ prāsāda-ādi-bhedeṣv anuvṛttimad buddhiPVin3_0009312-dhāraṇa-ādy-artha-kriyāyām upanidhīyate, yām ayaṃ jantur adhyakṣam adhyavasyati ghaṭo ’yam
PVin2_0005204
grāhya-viṣayayā siddhā, na itarayā iti yāvat. an-upalabdhāv api viparyaye pratyakṣaPVin3_0011209
rūpayor a-siddhir viparyaya-siddhir iti yāvat. tad etau dvau hetū viparyaya-sādhanād
PVin3_0008902-kriyā-pratiṣedha eṣa bhāvaṃ na karoti iti yāvat. tena ayam evaṃ vācyaḥ syāt — pātaṃ na
PVin2_0009113 bhāve bhāve tad-anumānam. kathaṃ na anumānaṃ yāvatā na a-nityatā-a-bhāve kvacid utpattir dṛṣṭā,PVin3_0004602— yo hy a-sādhāraṇaḥ sādhya-dharmaḥ, sa yāvatā bhedena sarva-saṅgrahas tatra saṃśayaPVin3_0003407-utpatter duṣṭa-vacanaḥ, kiṃ tarhi yad yāvatā vacanena samarthanīyaṃ tasya a-samarthanāt.
PVin2_0007804
tatra api sannidhānāt. kathaṃ na sa-apekṣāḥ. yāvatā sa eva eṣāṃ sva-bhāvo na asti yas tadPVin2_0008106
tarhi idānīṃ vināśe ’n-apekṣāyāḥ sāmarthyam, yāvatā skandha-ādayo ’nyair eva hetubhir a-nityāḥ
PVin3_0001503
iti vyaktam iyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm artha-gatiṃ sādhanaṃ sāmarthyena vyāpnoti
PVin2_0008411-niyama-a-bhāvāt. tasmāt kāryaṃ sva-bhāvair yāvadbhir avinābhāvi kāraṇe. teṣāṃ
PVin3_0000506
udbhāvanam. sa hi tasya upagama-kālaḥ. tatra yāvān artho yukti-sāmarthyād āpatati, sa sarvo
PVin3_0001005
iti cet, uktam atra. api ca vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo ’-nityaḥ, śabdaś ca
PVin2_0006002
an-upalambhaś catur-vidhaḥ. pravṛtti-bhedāt. yāvān kaścit pratiṣedhaḥ sa sarvo ’n-upalabdheḥ.
PVin2_0009709
dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na ca so ’pi yukta iti katham a-yuktaḥ, an-upalambhād a-bhāvaPVin1_0000313
anyo hetu-phalayos tad-bhāvaḥ. tathā yukta-upalambham an-upalabhamānā na asti ity āhuḥ.
PVin2_0010106
pratibaddha-nivṛttyā anya-nivṛtty-a-siddheḥ. yukta-upalambhasya tasya ca an-upalambhanam.
PVin2_0009710
nanu upalabdhi-lakṣaṇa-prāpteḥ sparśasya yukta eva pratiṣedhaḥ. na yuktaḥ, dṛśya-tat-svaPVin2_0006403
veditavyā, yathā – na roma-harṣa-ādi-viśeṣa- yukta-puruṣavān ayaṃ pradeśo dhūmād iti. iyaṃ ca
PVin1_0000209
sākṣāt sva-bhāva-upadhāna-sāmarthya-rahito ’- yukta-pratipattir eva. na ca anya-darśane ’nyaPVin2_0007810
na ca sva-bhāva-niyamo ’rthānām ākasmiko yuktaḥ, an-apekṣasya deśa-kāla-dravya-niyama-aPVin2_0009709
kriyate, na ca so ’pi yukta iti katham a- yuktaḥ, an-upalambhād a-bhāva-siddheḥ. nanu
PVin2_0008913’-niṣpanno bhinna-hetuko vā tat-sva-bhāvo yuktaḥ. ayaṃ hi bhedo bheda-hetur vā bhāvānāṃ yad
PVin3_0013707
ānantyād a-śakya-nirdeśa iti na nirdiśyate. yukto ’yam artha iti sūtram a-mogha-nīter draṣṭur
PVin3_0008609-anubhavatas tato ’vasthā-viśeṣa-pratilambho yuktaḥ. upakārasya artha-antaratve ’py uktam. na
PVin2_0006013
a-pratibandhāt tad-a-bhāve ’nya-a-bhāvo na yuktaḥ. kārya-an-upalabdhāv api na avaśyaṃ
PVin2_0009407
a-darśane ’-bhāvaḥ, sa tad-a-bhāve na yuktaḥ. kvacid yad-ṛcchayā tathā-bhāve ’pi tayor
PVin1_0002406
paśyāmaḥ. na ca asya ayam ātmā para-upadhāno yuktaḥ, tad-a-viśeṣe ’pi sva-bhāva-abhyāsa-

yuktaḥ

PVin2_0004702
PVin2_0009710
PVin2_0009407
PVin2_0007303
PVin3_0007002
PVin1_0004010
PVin2_0006608
PVin2_0009714
PVin3_0011801
PVin3_0009411
PVin1_0000802
PVin3_0010911
PVin3_0002707
PVin1_0003310
PVin1_0004204
PVin3_0000110
PVin3_0002212
PVin1_0003408
PVin2_0007212
PVin3_0000403
PVin3_0012202
PVin2_0009314
PVin1_0001206
PVin3_0013405
PVin3_0009602
PVin1_0000502
PVin3_0007411
PVin1_0003612
PVin2_0005312
PVin1_0004003
PVin3_0002211
PVin3_0010809
PVin1_0001713
PVin1_0000405
PVin1_0000803
PVin3_0011203
PVin3_0009610
PVin3_0002708
PVin2_0009202
PVin1_0000210
PVin3_0009604
PVin1_0001211
PVin1_0000813
PVin1_0002313
PVin3_0000511
PVin1_0002709
PVin1_0001912
PVin3_0000509
PVin3_0000509
PVin2_0007107
PVin3_0000506
PVin3_0012711
PVin2_0007109
PVin3_0001702
PVin3_0003205
PVin2_0009703
PVin3_0007810
PVin3_0010803
PVin2_0007110

362

yuktervyāvṛttiḥ. na ca sa eva pratibhāso ’rtho yuktaḥ, tasya punaḥ pratyakṣeṇa anyathā darśanāt.
-prāpteḥ sparśasya yukta eva pratiṣedhaḥ. na yuktaḥ, dṛśya-tat-sva-bhāva-viṣaya-mātra-atena sādhyate, api tv an-upalambhena svayam. yukto dṛśyasya a-darśane ’-bhāvaḥ, sa tad-a-bhāve-pramāṇayatas tad-grahaṇa-yogya-pratiṣedho yuktaḥ, na ca sarvam evam ity a-pratiṣedhaḥ
-a-samarthaṃ prati na datta-anuyogo bhavituṃ yuktaḥ. na hi vṛṣasyantī ṣaṇḍhasya rūpa-vairūpya-saṃvedanayos tu niyama eva. na sa nānātve yuktaḥ, nīla-pīta-vat. viṣayasya vijñāna-hetutayā’nyaṃ gamayati. yathā-artha-darśana-ādi-guṇa- yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo ’bhavitavyam iti sarvatra a-darśana-mātreṇa a- yuktaḥ pratiṣedhaḥ. api ca yadi kathañcid vipakṣe
na sambhavati, tad-upalabdhyā tatra saṃśayo yuktaḥ. prāṇa-ādy-a-bhāvena nairātmyasya vyāpter
-ātmatva-vat. kāryatvād eva a-bheda iti cet, yukto yadi pratibandhaḥ sidhyet. sa ca an-ātma-nāntarīyakaṃ pratibhāsaṃ puras-kartuṃ yukto rasa-ādaya iva parasparam. na api tada-vyāhāra iti cet, na, para-arthatvāt. na yuktaḥ, vīta-rāgatvād iti cet, na, karuṇayā api
grāhya-sāmānya-eka-artha-samavāyy-a-nityatva- yuktaḥ śabda iti. sati hi śāstra-āśraye tad-artha-pratibhāsa-kṛta iti tasya eva prāmāṇyaṃ yuktam. atha kā iyam artha-saṃvid yā pramāṇa-saṃvedana-vat. tato ’pi na tad artha-antare yuktam. an-artha-antaratve tu nīla-āder anubhavāta-nityatvād vā, rūpa-ādi-vad iti, tad a- yuktam, anumāna-viṣaye vācaḥ prāmāṇya-a-bhāvāt.
chāstre na yuktaṃ pratiṣidhyate. bruvāṇo yuktam apy anyad iti rāja-kula-sthitiḥ. sarvānrūpāṇi sañcitāni tathā pratibhānti iti yuktam, eka-rūpasya bāhulya-virodhāt. bahuṣu ca
siddhaḥ śabdānām, a-sati viṣaye ’-prayogāt. yuktam etat, kiṃ tu tathā prasiddhāv api icchāyāātmanaḥ. pareṇa apy anyataḥ pratipattum a- yuktam eva. yas tu para-parikalpitaiḥ prasaṅgaḥ,-a-sapakṣau vyavasthāpya pramāṇa-pravartanaṃ yuktam. evaṃ hy āgama-siddha ātmā syāt, nadarśanaṃ khalv a-pratīyamānam an-aṅgam iti yuktaṃ tatra smaraṇa-arthaṃ vacanam. a-darśanaṃ
ayaṃ ghaṭa iti jñānaṃ sparśana-indriya-jaṃ yuktam, tathā samanvāhāre varṇasya api
sarvaṃ sarva-ātmakaṃ syāt. na ca etad yuktam. tasmāt tad-abhivyāpta-dharma-yogād eva
bhāva-a-bhāva-anuvṛttimat. sanniveśa-ādi tad yuktaṃ tasmād yad anumīyate. vastu-bhedepraṇayann anumānaṃ pratikṣipati ity a- yuktam, tasya a-prāmāṇye vṛtti-vaiphalyāt. na caanyatra darśyate. tatra prasiddhaṃ tad- yuktaṃ dharmiṇaṃ gamayiṣyati. iti. tasmān na agnyeva artha-niṣpattes tad eva phalaṃ yuktam. na hy arthasya yathā-sva-bhāvaṃ
-yogād ity aparaḥ. paśavo ’pi hi tāvad yad a- yuktaṃ paśyanti, na tadā eva tad ācaranti. so-upalambho ’sti. na ca etat sva-bhāva-viveke yuktam, pratibandha-kāraṇa-a-bhāvāt. rūpa-ālokayos-pratipāditaḥ. yadi kiñcit kvacic chāstre na yuktaṃ pratiṣidhyate. bruvāṇo yuktam apy anyadāntaraiḥ kaiścid an-anya-vedyair dharmair yuktaṃ pratisaṃvedayamānas tad-upasaṃhāreṇa
upalakṣaṇān na vivekena niścīyata iti. tad a- yuktam, yasmāt dhī-śabda-vṛtter anyatra tato na
a-pratyakṣaṃ pramāṇam asti ity aparaḥ. tad a- yuktam, yasmāt pramāṇa-itara-sāmānya-sthiter anyaudīyamānaṃ vijñānam artha-antaram anusartuṃ yuktaṃ rasa-ādi-jñāna-vat. sato ’pi vā tad-ātmana
na ca evaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ vaktum — mādṛśo vaktā rāgī iti, rāgaprasiddhasya śabda-sāmānya-darśanāt. na yuktaṃ sādhanaṃ gotvād vāg-ādīnāṃ viṣāṇi-vat.
hi śāstra-āśraye tad-artha-pakṣī-karaṇaṃ yuktaṃ syāt, tad-avabodha-arthitve vāvyatirekaḥ, tato ’-vyabhicāra iti. na yuktā a-dṛṣṭi-mātreṇa vipakṣe ’-vyabhicāritā.
eva. na ca anya-darśane ’nya-kalpanā yuktā, atiprasaṅgāt. tasya nāntarīyakatāyāṃ tu
prasiddhasya śabda-sāmyād a-bhedinaḥ. na yuktā anumitiḥ pāṇḍu-dravyād iva huta-aśane.
yo dṛṣṭas tad-dṛṣṭes tad-dhvanau smṛtiḥ. yuktā tad-gaty-a-bhāve tu śabda-bhede smṛtiḥ
’-satya-antare vikāre śabda-viśeṣe smṛtir yuktā, tasyā a-tat-kṛtatve tan-nāma-a-grahaṇanāma. na hi vitti-sattā eva tad-vedanā yuktā, tasyāḥ sarvatra-a-viśeṣāt sarva-vedana-eka-dharmaṇo ’vaśyam apara-abhyupagamo yukti-kṛta iti. a-sati tu hetau maulasya hetor
api śruta-mayena jñānena arthān gṛhītvā yukti-cintā-mayena vyavasthāpya bhāvayatāṃ taniti ced grāhyatāṃ viduḥ. hetutvam eva yukti-jñā jñāna-ākāra-arpaṇa-kṣamam. ity antara-parigrahe syād eṣa doṣaḥ. na vā sati hetau, yukti-prāptasya avaśyaṃ parigraha-arhatvāt. na caparigraha-arhatvāt. na ca abhyupagamo yukti-bādhane samartha iti vakṣyāmaḥ. abhyupagata-artha-vṛttitvaṃ śabdānāṃ tatra dṛśyate. na yukti-bādhā yatra asti tad-grāhyaṃ laukikaṃ yadi.
sa hi tasya upagama-kālaḥ. tatra yāvān artho yukti-sāmarthyād āpatati, sa sarvo
vidyate na sambandha iti ca nipuṇā vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam api na iti
na yuktyā na bādhitam. āgama-artha-āśrayā yuktir atyakṣeṣu na ca itarā. tad-arthasya akim idānīṃ vidheḥ sāmarthyam iti riktā vāco- yuktiḥ. etena pakṣa-sapakṣa-anyataratvam api
tulya-kakṣyām anumānaṃ vā yathā-artham apeta- yuktikā pratijñā bādheta. pratiṣiddhaṃ ca
pramāṇa-antara-bādhā sambhāvyeta. lakṣaṇa- yukte bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ
bādhāyāṃ tasya a-prāmāṇya-prasaṅgāt. lakṣaṇa- yukte bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ
kiṃ na upanayaḥ. na ca eṣa nyāyaḥ, lakṣaṇa- yukte virodha-sambhavāt. na darśana-mātreṇa, kiṃna ca itarā. tad-arthasya a-pratiṣṭhānād yukter atra na sambhavaḥ. anyathā a-sambhava-a-

yuktyāPVin2_0007108
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363

yogam

laukikaṃ yadi. gṛhyate vāta-putrīyaṃ kiṃ na yuktyā na bādhitam. āgama-artha-āśrayā yuktir-a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na api yugapat kriyā, tat-sva-bhāvasya paścād apy atat-sambandha-a-yogaḥ. tasmād bhinna-deśair yugapat-sambandhaḥ sarva-vyāpini sidhyati. tadsarva-deśa-avasthitaiḥ sva-sambandhibhir yugapat-sambandhāt, ākāśa-vad iti. tat-sambandhi-ādi-sukhā ity api vārttā-mātram, ekatra yugapad anayor virodhāt. tasmān na caitanyād anyaniṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-ākāraṃ ca yugapad upalabhata iti tad-anye ’pi tathā syuḥ,ca punar vivakṣā-antare parāvṛtty-a-yogāt. yugapad ekatra viruddha-guṇa-upasaṃhāra-a-yogāc ca.
a-pratipatti-prasaṅgāt. sarva-avayavānāṃ ca yugapad draṣṭum a-śakyatvāt sarvadā ca asya ana hy ekasya tāv anyonya-vilakṣaṇāv ākārau yujyete. tad ālambana-viṣaya-bhedāt pramāṇayor
-avabhāsi-vijñāna-utpādana-yogyatā-lakṣaṇam. yuta-a-yuta-siddhayoḥ sambandhau saṃyoga-vijñāna-utpādana-yogyatā-lakṣaṇam. yuta-a- yuta-siddhayoḥ sambandhau saṃyoga-samavāyāv iti
tat-kāryatva-niyamāt. tair eva dharmair ye tair vinā na bhavanti. aṃśena janya-janakatva-parisamāpter iti. dūṣaṇā nyūnatā-ādy-uktiḥ ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā uktāḥ,-abhidhāne gamaka-dharma-a-dyotanāt. na hi ye yathā yam arthaṃ vidanti vacana-jñāḥ, te tattad-bhāve para-apekṣatvena upagatatvāt. ye yad-bhāve para-apekṣatvena upagamyante, na tedhī-dhvanī. na hy eṣa pravartanīyo vyavahāro yena a-niyataḥ syāt, kiṃ tarhi siddha evadarśanam eva hi tat tathā utpannam, yena an-antaraṃ vidhi-pratiṣedha-vikalpau bhavataḥ,-śaktiḥ. na ca avaśyam eṣāṃ kārya-upalambho yena anumīyeran. na ca te pramāṇa-traya-nivṛttāv
na a-nairātmyād ātmā jīvac-charīre sidhyati, yena ayaṃ na vyatirekasya a-bhāvaṃ bhāvam icchati,’tīndriya-artha-dṛk. an-eka-artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ. svarga-urvaśy-ādisarvatra karmaṇi tena ātmanā bhavitavyam, yena asya idam iti pratikarma vibhajyate. an-ātma
kam atiśayam utpādayanti khaṇḍayanti vā, yena āvaraṇam iṣyante. na brūmaḥ — te kiñcid-jñāne pratihanti. na vai buddhiḥ pratyakṣā, yena indriya-jñānasya vikalpa-upagame bādhā syāt.
arthānāṃ kenacid ātma-antara-pratiniyamaḥ, yena upamānāt sādhanaṃ syāt. na hy arthasya-prasaṅgāt. an-eka-ākārās tu vijñaptayaḥ, yena ekaṃ rūpam ekasya mana-āpam anyasya a-manacet, jitaṃ jaḍair jaya-ghoṣaṇām avaghuṣya, yena evaṃ-vādino ’py avadheya-vacaso loke. arthaprakṛtād viśeṣe sādhye kas tayoḥ sambandhaḥ, yena evam uktaḥ sādhya-dharmo ’nvākarṣati,kṛtako ’vaśyam a-nitya iti pratyetavyaḥ, yena evam ucyate. yasmād a-hetutvād vināśasya sva
eva vṛttir ity a-tat-tulyo viruddha eva, yena tata eva vyatirekād agnir auṣṇyaṃ na gamayet.
-artha iti cet, kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ kriyate. so ’-nivāritaḥ
na hy arthe śabdāḥ santi tad-ātmāno vā, yena tasmin pratibhāsamāne te ’pi pratibhāseran.
tad-viśeṣa-avagāhinaḥ. tasmād yo yena dharmeṇa viśeṣaḥ sampratīyate. na sa śakyaskāraṇaṃ sāmagryāḥ kāryam eva na anumīyate. yena na samagrāṇī ity eva kāraṇa-dravyāṇi svatu sva-pratiyogibhir virodho ’pi mā bhūt, yena nirasta-pratipakṣā niyamena niścīyante. tad
hi paśyantī dhīr a-bhedaṃ vyavasyati. bhāvā yena nirūpyante tad-rūpaṃ na asti tattvataḥ.
na evam a-sambhavad-viśeṣa-hetavaḥ puruṣāḥ, yena vacana-ādeḥ kiñcin-mātra-sādharmyāt sarvaa-vyabhicāraś cintyate. tasmād vastuto yad yena vyāptam a-vyāptaṃ vā, tat tasya gamakam aa-pratisaṃviditā eva udayante vyayante vā, yena satyo ’py a-lakṣitāḥ syuḥ. tathā hi punar
tad-vyabhicāre ’sya hetumattā-vyatikramāt. yeṣām upalambhe tal-lakṣaṇam an-upalabdhaṃ yad-saṃvido ’-bhāvāt sva-saṃvit phalam iṣyate. yeṣāṃ buddhir eva upadarśita-grāhya-grāhaka-ākārā
ity arthaṃ tat-prabhedanam. saṃyogya-ādiṣu yeṣv asti pratibandho na tādṛśaḥ. na te hetava-viraha-upagamād eva bhinna-deśa-ādibhir yoga-a-bhāvaḥ, tad-a-bhāvasya tad-bhāvasya ca-rūpa-virahaś ca. samāna-deśa-āśraya-indriya- yoga-apekṣāyām āśraya-samāna-a-samāna-deśaiti saṃśayito ’-nivāryaḥ syāt. yathā- yoga-vacanād a-nivārita eva iti cet, na, ya eva
siddham iti sādhyate. nanu ca atra api tad-a- yoga-virahiṇā sāmānyena anvayo na siddha eva. na
ca sādhyam. na ca siddha-sādhanam, tad-a- yoga-vyavacchedasya a-siddheḥ. tat-tulya eva itysāmarthyād vivakṣā-anugamād dhvaneḥ. tad a- yoga-vyavacchedād dharmī dharma-viśeṣaṇam. tad-anvaya-doṣa-bhāk. ity antara-ślokāḥ. anya- yoga-vyavacchedena ca viśeṣaṇa ekasya tad-bhāve
tasmāt tatra sāmānyam eva sādhyate tad-a- yoga-vyavacchedena. na tathā iha api kvacit
yathā — caitro dhanur-dharaḥ, na anya- yoga-vyavacchedena, yathā — pārtho dhanur-dhara
vā na anumeya-dharmatā iti cet, na, a- yoga-vyavacchedena viśeṣaṇāt. a-yogaṃ yogam-an-anuvṛtter a-sādhāraṇatā iti cet, na, a- yoga-vyavacchedena viśeṣaṇāt, yathā — caitro
na vai sa ādhāras taṃ viśeṣī-karoti, a- yoga-vyavacchedena viśeṣaṇād ity uktam. tasmāt-vṛtter ekasya na deśa-ādi-viśeṣavatā anyena yogaḥ, tathā-bhūta-sva-bhāvasya virodhād bhinna-bhāve prāk tatra a-satas tat-sambandha-a- yogaḥ. tasmād bhinna-deśair yugapat-sambandhaḥ
nāma. na ca prameyatvasya vipakṣe ’nvaya-a- yogaḥ. tri-vidho hi dharmo bhāva-a-bhāva-ubhayatad-virodhena cintāyās tat-siddha-artheṣv a- yogataḥ. tṛtīya-sthāna-saṅkrāntau nyāyyaḥ śāstrapratibhāsasya bhinnatvād ekasmiṃs tad-a- yogataḥ. na hy ekasya tāv anyonya-vilakṣaṇāv
na, a-yoga-vyavacchedena viśeṣaṇāt. a-yogaṃ yogam aparair atyanta-a-yogam eva ca.

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364

yogād

sapakṣe sann a-sann ity evam-ādiṣv api yathā- yogam udāhāryam iti, sā api na vācyā, anviśeṣaṇāt. a-yogaṃ yogam aparair atyanta-a- yogam eva ca. vyavacchinatti dharmasya nipāto-samāveśibhiḥ padair a-satsu vyavahāra-a- yogaṃ darśayan paraṃ pratiruṇaddhi iti vyaktam
cet, na, a-yoga-vyavacchedena viśeṣaṇāt. a- yogaṃ yogam aparair atyanta-a-yogam eva ca.
siddhaḥ. arthād eva agnes tat-pradeśa-a- yogaṃ vyavacchinatti iti sa tathā sādhya ucyate.
sapakṣa-vipakṣayoḥ sad-a-sattvaṃ ca yathā- yogaṃ hetv-ādiṣu yathā-svaṃ pratipatti-sādhanairtādṛśy eva astu kalpanā. a-prasiddha-artha- yogasya tat-prasiddhi-prasādhane. na a-siddhayugapad ekatra viruddha-guṇa-upasaṃhāra-a- yogāc ca. tasmād ete kartur icchā-mātradehena eva vā iti na iṣyate. vidher a- yogāc ca dvayor ekasya vidhīyamānasya vikalpaparisyandād īhā-vaśena udaya-astam-aya-a- yogāc ca. buddhir atra vivarteta, sā ca a-dṛṣṭasya pratijñayā ’-siddhi-codanā-a- yogāt, an-adhikārāc ca śāstrasya anumāne.
-prastāveṣu, anyathā abhyupagamya vicāra-a- yogāt. an-arthaḥ khalv api kalpanā-samāropito naapekṣa-a-yogād an-apekṣāc ca krama-utpatty-a- yogāt. ādheya-bhedatve ca anyatvam. kṣaṇikatvād-karatvāt, anya-karaṇe tasya iti sambandha-a- yogāt. upakārasya tat-sambandhe kaḥ sambandho ’na-sādhāraṇo ’py ubhaya-vyāvṛtter niścaya-a- yogāt, ubhaya-bahir-bhūtasya a-bhāvāt. ubhayorśabda-prayogāt, tad-a-bhāve tad-a- yogāt. kiṃ ca, sad-a-sat-pakṣa-bhedena śabdasandeha-sādhanāt. vyatirekiṇaś ca sandeha-a- yogāt kṛtakatva-ādinā a-nityatve, vastu-dharmasya-sambandhayor a-pratibhāsanena ghaṭana-a- yogāt kṣīra-udaka-vad a-tad-vedini. yatra api
iti, ākasmikatve deśa-kāla-prakṛti-niyama-a- yogāt. tatra sukha-ādy-utpattir na a-viṣayā,an-apekṣasya deśa-kāla-dravya-niyama-a- yogāt. tathā atra api kaścin niyama-hetur
kriyā, tat-sva-bhāvasya paścād apy a-kriyā-a- yogāt. tad ayaṃ bhāvo nivṛtta-sarva-sāmarthyaḥ
a-pramāṇatayā a-siddher anvaya-vidhāna-a- yogāt. tad eva ca naḥ kṛtakaṃ yathā-uktam-viśeṣeṇa ātma-darśana-a-yoniśo-manas-kāreṇa yogāt. tadā apy apārthako vacana-udāhāraḥ. tasmāntat-kṛta-upakāra-an-apekṣasya tan-niyama-a- yogāt. tan niyata-deśa-kālatvād dhūmo yatra
nivartante, na sapakṣāt, a-sato nivṛtty-a- yogāt. tasmād aikāntika-anvaya-vad aikāntikasaha-upalambha-niyamaḥ, eka-vyāpāre krama-a- yogāt, tasya a-viśeṣāt. saṃvedanam ity api tasya-bhāva-kālayos tad-bhāva-yogyatā-a-yogyatā-a- yogāt, tulya-yogyatā-a-yogyatayor deśa-kālayos-jñāne tad-aṅga-vikalatvād a-kṣūṇa-vidhāna-a- yogāt. na api caramasya a-sāmarthyam eva,’-bhavato vā bhāve niyamena tat-saṃvāda-a- yogāt. na artha-a-vyabhicārād artha-saṃvādanaṃ
nir-viṣayasya ca pratiṣedhasya a- yogāt. na eṣa doṣaḥ, yasmāt —an-ādi-vāsanāpakṣa-dharmatvam eva, a-sambaddhād vimarśa-a- yogāt. na tu sapakṣa-vipakṣayoḥ sattvam a-sattvaṃ
hetv-a-bhāva-prasaṅgaḥ, sarvasya anya-dharma- yogāt. na bhavati, yathā — a-brāhmaṇa iti. na-antara-bhūtam, artha-antara-bhūta-dvaya-a- yogāt. na vā kaścid artha-antara-bhūtaḥ, dvayor
iti dve eva pramāṇe, anyathā-pratipatty-a- yogāt. na vai pratibandha eva liṅga-lakṣaṇam, kiṃātmānam a-khaṇḍayataḥ sāmarthya-tiras-kāra-a- yogāt. na hi tatra atiśayam an-utpādayat kiñcitca evaṃ paraspara-rūpa-vivekena vyavasthā-a- yogāt. na hi tatra apy an-upalambham antareṇa
kāryaḥ, tasya kathañcit kāryatve ’-bhāva-a- yogāt, pūrva-vat-prasaṅgāc ca. tasmād bhāva-kriyā-an-antaraṃ jñānasya prāk sato niyamena a- yogāt, prayatnasya āvaraṇa-indriya-śabdeṣv an-apekṣasya kartuḥ sva-sattā-mātreṇa kṣepa-a- yogāt, prāg a-kartuḥ paścād api sva-bhāva-asarva-vyakti-sambhava-a-bhāve tat-sāmānya-a- yogāt, yathā ’-brāhmaṇa-āditve varṇatvasyabhāvatve ca punar vivakṣā-antare parāvṛtty-a- yogāt. yugapad ekatra viruddha-guṇa-upasaṃhāra-aviruddhayor ekatra samyag-jñāna-a- yogāt. viṣaya-upadarśana-arthaṃ ca pakṣa ucyate.
vijñāna-hetavaḥ. an-upakāryasya apekṣā-a- yogāt. śakta-sva-bhāvasya nityaṃ jananam aanyeṣv apy asyāḥ, tad-vyatikrame ca niyama-a- yogāt. śakteś ca an-artha-antaratvāt sa eva svatathā iha api sarva-an-antar-bhāva-a- yogāt saṃśayaḥ. a-pratipattir an-ubhaya-vijñāna-vārttā, abhidhāna-viśeṣe smṛter a- yogāt. sati hy artha-darśane ’rtha-sannidhau
deśa-kālayos tadvattā-itarayor niyama-a- yogāt. sā ca yogyatā hetu-bhāvāt kim anyat.
tasmān na tau pramāṇam. a-dṛśye niścaya-a- yogāt sthitir anyatra vāryate. yathā ’-liṅgo ’nyapramāṇānām a-bhāve śāstra-sva-vacanayor a- yogāt. sva-vacana-virodhe spaṣṭam udāharaṇam,iti. na hi sa eva brāhmaṇas taj-jāti- yogād a-brāhmaṇaś ca dharma-antara-samāveśāl lokena, yathā-ukta-a-grāhiṇas tathā-pratipatty-a- yogād a-viṣaye ’-pravṛtter jāty-ādi-sambandhaa-saṃskṛta-apavādino ’-saty anvaya-a- yogād a-vyabhicarita-anvayaṃ sapakṣa eva asti ity
ca a-bhogatvād anya-bhoga-vat. liṅga-a- yogād ato ’py a-siddhir eva, yathā uktaṃ prāk.
-indriyayor ekasya dvayor vā an-anyathātve ’- yogād adhiṣṭhānasya. tat-saṃskāre tu syād anbuddhīnām, anyair a-kārya-bhedasya apekṣa-a- yogād an-apekṣāc ca krama-utpatty-a-yogāt. ādheya-vikāra-darśanāt, tādavasthye ca teṣāṃ tad-a- yogād apekṣā-virodhāc ca. tathā viṣayāḥ sukhaa-pauruṣeyam a-vitathaṃ syāt. na, tasya a- yogād artha-abhidhāne puruṣa-upadeśa-apekṣatvāc
tat punar idam āyātam — a-sato vyatireka-a- yogād iti. atra idam eva punar vācyam — katham-siddhiḥ, a-sato hy adhikaraṇatva-ādy-a- yogād ity aparaḥ. paśavo ’pi hi tāvad yad a-yogādPVin1_0003912
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365

yojayatiuktam atra – grāhya-grāhaka-lakṣaṇa-a- yogād iti. api ca saha-upalambha-niyamād a-bhedo-viṣaya-upadarśanīnāṃ vibhaktīnām a- yogād iti cet, ukta-uttaram etat. tasmān na hetuḥ
ca etad yuktam. tasmāt tad-abhivyāpta-dharma- yogād eva bhāvās tadvantaḥ syur ity abhivyāptir
puruṣa-viśeṣa-sambandhe ’-sambandha-a- yogād yathā saṃśete, tathā iha api sarva-an-antar’nyasya a-tattvaṃ syād viśeṣaṇa-viśeṣya- yoginaś ca nipātasya a-viśeṣaḥ. etena sādhyaa-visaṃvādi tat pratyakṣam a-kalpakam. yoginām api śruta-mayena jñānena arthān gṛhītvā
tena a-sapakṣa iti na sarva-anya-dharma- yogini pratītiḥ, kiṃ tarhi tad-dharma-virahiṇi
sva-bhāvena vā a-calasya artha-antara- yoge ’pi tad-bhāva-an-upapatteḥ. sa ca arthaapi prāmāṇya-a-viśeṣāt. ekasya tal-lakṣaṇa- yoge ’pi pratidvandvi-darśanāt pratyakṣasya apy
ekasya vidhīyamānasya vikalpa-samuccaya-a- yoge kim idānīṃ vidheḥ sāmarthyam iti riktā vāco-bhūta-sva-bhāvasya virodhād bhinna-deśa-ādi- yogena, sa eka-dharma-upagame ’para-dharmapuruṣa-upadeśa-apekṣatvāc ca. upalambha- yogya-a-yogya-ātmanoḥ prāpti-parityāgayoḥ sva-upadeśa-apekṣatvāc ca. upalambha-yogya-a- yogya-ātmanoḥ prāpti-parityāgayoḥ sva-bhāvatasmāt kādācitkaḥ śabdasya upalambha- yogya ātmā, sa ca puruṣa-vyāpāra-anvaya-vyatireka-arthatvāt. tad-eka-deśatvāt tad-upacāra- yogya-dharmi-pratipatty-artham. tathā capratītiḥ kalpanā abhilāpa-saṃsarga- yogya-pratibhāsā pratītiḥ kalpanā. tayā rahitam.
-pratyakṣa-nivṛtti-pramāṇayatas tad-grahaṇa- yogya-pratiṣedho yuktaḥ, na ca sarvam evam ity advayoḥ pratyakṣa-anumānayoḥ, artha-kriyā- yogya-viṣayatvād vicārasya. sukha-duḥkha-sādhane
hi tādṛśāṃ sattā-prajñaptir upalabdhi- yogya-sva-bhāvasya anya-hetu-sākalye tad-a’nvayī-bhavitā. pradīpa-ādayas tu sva-bhāva- yogyatayā ātmani jñānam utpādayantas tathā-mātra-anurodhinyā bhāvinyā bhūtayā vā śabda- yogyatayā tāṃ pratirundhāno bādhyate. tad-yogyatāśabdād artha-pratipattiḥ, api tu yogyatayā pradīpād iva rūpe. tan na ayaṃ doṣaḥ
-yogyatā-a-yogyatā-a-yogāt, tulya-yogyatā-a- yogyatayor deśa-kālayos tadvattā-itarayor niyamatan-niṣedho hy anumānāt syāt, pratyakṣeṇa yogyatā ’-niścayāt. tatra ca sarva-hetūnām abhāva-a-bhāva-kālayos tad-bhāva-yogyatā-a- yogyatā-a-yogāt, tulya-yogyatā-a-yogyatayor deśatad-bhāva-yogyatā-a-yogyatā-a-yogāt, tulya- yogyatā-a-yogyatayor deśa-kālayos tadvattābhavanti, bhāva-a-bhāva-kālayos tad-bhāva- yogyatā-a-yogyatā-a-yogāt, tulya-yogyatā-ajāti-mātra-hetutvāc chakti-prasūteḥ sāmagryā yogyatā an-anya-apekṣaṇī ity ucyate. samagrāṇy
kevalaṃ samagrāṇāṃ kāraṇānāṃ kārya-utpādana- yogyatā anumīyate. yogyatā ca sāmagrī-mātraākāra-saṅkhyātā pariccheda-ātmatā ātmani. sā yogyatā iti ca proktaṃ pramāṇaṃ sva-ātma-vedanam.
pratilambha-lakṣaṇo ’sti pratibandha indriya- yogyatā-utpatti-lakṣaṇo vā iti na an-āloko rūpakāraṇānāṃ kārya-utpādana-yogyatā anumīyate. yogyatā ca sāmagrī-mātra-anubandhinī iti svaśabdānām api yady arthebhyo janma syāt, syād yogyatā-niyamaḥ. tad-a-bhāve ’sya idam iti na-a-viśeṣāt. indriya-viṣaya-vat paraspara- yogyatā niyāmikā iti cet, na, tatra apy eka-bhāvāt. rūpa-ālokayos tu taj-jñāna-utpādana- yogyatā-pratilambha-lakṣaṇo ’sti pratibandha-yogyatayā tāṃ pratirundhāno bādhyate. tad- yogyatā-balād eva vastuto ghaṭito ’syāṃ sarvaḥ
-ātmatvāt te yogyāḥ sva-ātma-saṃvidi. iti sā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit. grāhakaātmany eva anyathā-darśanāt. rāga-utpatti- yogyatā-rahite vacana-a-darśanāt tad-anumāne-a-vicchinna-avabhāsi-vijñāna-utpādana- yogyatā-lakṣaṇam. yuta-a-yuta-siddhayoḥ
pṛthak. ity antara-ślokāḥ. a-sad-vyavahāra- yogyatā vā an-upalabdher vyāpakaḥ sva-bhāvaḥ
-grāhya-a-bhāvo ’sty eva. tasmāj jñānaṃ tad- yogyatā vā asya sattā, tad-vyatireko ’nanyonyasya upakāriṇaḥ, a-vyavadhāna-deśa- yogyatā-saha-kāritvāt teṣām. vyavadhāne hetv-atan-nimittatve ’py a-saj-jñāna-śabdayos tad- yogyatā, sāsnā-ādi-siddhāv iva go-vyavahāraḥ.
tadvattā-itarayor niyama-a-yogāt. sā ca yogyatā hetu-bhāvāt kim anyat. tasmād eka-deśa-apekṣaṇī ity ucyate. samagrāṇy eva kāraṇāni yogyatām apy anumāpayanti, a-samagrasya eka-antakaḥ. dyotayet tena saṅketo na iṣṭām eva asya yogyatām. ity antara-ślokāḥ. eka-deśa-aca pratibandha-sambhavān na kārya-anumānam. yogyatāyās tu dravya-antara-an-apekṣatvād atyāga-aṅgasya a-pramāṇatvena a-pratipatti- yogyatvāt. tad-upagamād āgamaḥ, tataḥ sādhanasyāt. sato ’py a-siddhau sattā-vyavahāra-a- yogyatvāt. tasmān na an-upalabhamānaḥ kasyacit
iti na tat sandigdha-lakṣaṇaṃ vyavahāra- yogyam, pakṣa-dharmatva-ādi-sandeha-vat. lakṣaṇe
atiprasaṅgaḥ. saṃskāra ity api pūrvakam eva yogyaṃ vijñānam utpaśyāmaḥ, antaḥ-karaṇavyavahāra-jaḥ prasiddhi-śabdena uktaḥ. yogyaṃ hi viśvaṃ sva-bhāvataḥ kṛta-a-kṛtānāṃ
iti tayor bhedaḥ parīkṣyatām. sarvatra yogyasya eka-artha-dyotane niyatiḥ kutaḥ. jñātā
iti kuḍya-ādaya āvaraṇam ucyante. na prāg yogyasya pratibandhāt, tasya sva-bhāva-a-niyata-saṅketa-śabda-bhāvināṃ dharmāṇāṃ yogyāḥ sarva-pada-arthāḥ, icchāyā nirodha-a-sthitiḥ. tatra apy anubhava-ātmatvāt te yogyāḥ sva-ātma-saṃvidi. iti sā yogyatā mānam
syāt, na anumeyatvam. yā apy a-siddhi- yojanā – tathā sapakṣe sann a-sann ity evam-bhāvitam abhilāpa-sāmānyam a-smaratas tad- yojanā sambhavati, śabda-antara iva. na ca arthana śabda-viśeṣam anusmarati, an-anusmaran na yojayati, a-yojayan na pratyeti ity āyātam

yojayan

PVin1_0001305
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PVin3_0003301
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PVin1_0001614
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PVin3_0008409
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PVin1_0000209
PVin1_0000707
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PVin3_0008311
PVin3_0011006
PVin2_0008101
PVin2_0009812
PVin3_0008310
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PVin1_0004210
PVin3_0013303
PVin2_0007006
PVin3_0013302
PVin3_0010610
PVin3_0010901
PVin3_0010903
PVin3_0011001
PVin3_0010904
PVin3_0011203
PVin3_0011105
PVin2_0008909
PVin1_0003504
PVin3_0011504
PVin3_0011001
PVin3_0010905
PVin3_0011505
PVin3_0011110
PVin3_0011203

366

rāgī

anusmarati, an-anusmaran na yojayati, a- yojayan na pratyeti ity āyātam āndhyam a-śeṣasya
-arthatā kutaḥ. sva-bhāva-niyame ’nyatra na yojyeta tayā punaḥ. saṅketaś ca nir-arthaḥ syādca a-paśyato ’nunaya-pratigha-a-bhāvāt. a- yoniśo-manas-kāram antareṇa doṣāṇām an-utpatteḥ.
-utpatti-pratyaya-viśeṣeṇa ātma-darśana-a- yoniśo-manas-kāreṇa yogāt. tadā apy apārthako-uttarāṇi jātayaḥ. teṣāṃ ca na antaḥ, a- yoniśo-vikalpānām a-pratiṣṭhānāt. yathā āha paraḥ
prāmāṇya-itarayor anyonyam, siddhāyāṃ vā yoṣiti prasava-itara-dharmatvayoḥ sa dharma-gataḥ.
a-kṣaṇikasya artha-kriyā sambhavati, krama- yaugapadya-virodhāt. a-kramaḥ, an-apekṣasya
avayava-rāge vā avayavi-rūpam a-raktam iti rakta-a-raktaṃ dṛśyeta. tasmān na ekaḥ kaścid
bhāvād iti vyākhyātaṃ vārttike. tatra yathā rakto bravīti, tathā virakto ’pi iti vacanavā gatiḥ. avayava-rāge vā avayavi-rūpam a- raktam iti rakta-a-raktaṃ dṛśyeta. tasmān na ekaḥ-rāge vā avayavi-rūpam a-raktam iti rakta-a- raktaṃ dṛśyeta. tasmān na ekaḥ kaścid arthaḥ, yodarśanaṃ syāt. rakte ca ekasmin rāgaḥ, a- raktasya vā gatiḥ. avayava-rāge vā avayavi-rūpam-darśane ’pi tathā sthūlasya darśanaṃ syāt. rakte ca ekasmin rāgaḥ, a-raktasya vā gatiḥ.
pada-artha-vyavasthāṃ bādhate. sattva- rajas-tamasāṃ caitanyasya ca evaṃ paraspara-rūpauktāv api bādhanāt. atra api loke karpūra- rajata-ādiṣu dṛṣṭatvān na a-sādhāraṇatā syāt. na
sandigdhāś ca — rāga-ādimān vacanād rathyā-puruṣa-vad ity-ādayaḥ. an-anvayo ’-nāntarīyakaṃ pratibhāsaṃ puras-kartuṃ yukto rasa-ādaya iva parasparam. na api tad-balenavijñānam artha-antaram anusartuṃ yuktaṃ rasa-ādi-jñāna-vat. sato ’pi vā tad-ātmana
yā tarhy a-kārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā api eka-saha-kāriṇī. tasmād yathā-bhūtād dheto rasa utpannas tathā-bhūtam anumāpayan rūpam-upādāna-hetūnāṃ pravṛtti-kāraṇam. sā api rasa-upādāna-kāraṇa-pravṛttī rūpa-upādāna-kāraṇa-grāhiṇī, tad-bhāva-a-bhāvayor an-anukārāt, rasa-buddhi-vad gandhasya cakṣur-buddhi-vac ca-darśanāt, anyatra api śabda-gandha- rasa-viśeṣair a-bhinnaiḥ prāṇi-viśeṣāṇām
yathā kāścid oṣadhayaḥ kṣetra-viśeṣe viśiṣṭa- rasa-vīrya-vipākā bhavanti, na anyatra. tathā kāla-rūpa-upādāna-kāraṇa-saha-kāri-pratyayo hi rasa-hetū rasaṃ janayati, indhana-vikāra-upādānaphala-utpādanaṃ praty ābhimukhyena vinā na rasaḥ. tad eva ca rūpa-upādāna-hetūnāṃ pravṛttisā api eka-sāmagry-adhīnasya rūpa-āde rasato gatiḥ. hetu-dharma-anumānena dhūma-indhana-kāraṇa-saha-kāri-pratyayo hi rasa-hetū rasaṃ janayati, indhana-vikāra-upādāna-hetu-sahakim. yathā pakvāny etāni phalāny evaṃ- rasāni vā rūpa-a-viśeṣād eka-śākhā-prabhavatvād
vandhya-itarayor iva karkoṭakayoḥ, kvacid rase vanya-itarayor iva trapuṣayoḥ, kvacit
buddhau sākṣāt sva-bhāva-upadhāna-sāmarthya- rahito ’-yukta-pratipattir eva. na ca anya-darśane
-yogya-pratibhāsā pratītiḥ kalpanā. tayā rahitam. na hi sā indriya-jñāne sambhavati,-ādayaḥ. anyathā eva avabhāsante tad-rūpa- rahitā api. tathā eva a-darśanāt teṣām aneva anyathā-darśanāt. rāga-utpatti-yogyatā- rahite vacana-a-darśanāt tad-anumāne vyatireka-a-anumānam. ātma-ātmīya-abhiniveśa-pūrvakā hi rāga-ādayaḥ, ahaṃ mama iti ca a-paśyato ’nunayaetāś ca sa-jātīya-abhyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ, viparyāsa-a-bhāve ’-bhāvāt.
viṣayāḥ sukha-duḥkhe nimitta-upalakṣaṇaṃ rāga-ādayo viṣaya-upalambhaś ca pratividitā evaa-dṛṣṭena ca bādhya-bādhaka-bhāva-a-siddheḥ, rāga-ādy-a-vyabhicāri-kārya-a-sambhavāt, sambhave’pi śeṣavat, yathā deha-indriya-buddhibhyo rāga-ādy-anumānam. ātma-ātmīya-abhiniveśa-pūrvakātal-lakṣaṇatvāc ca phalasya. vaktary ātmani rāga-ādi-darśanena anyatra tad-anumānevyavasthāpanāt. tatra ātma-viṣaye māne yathā rāga-ādi-vedanam. iyaṃ sarvatra saṃyojyā mānapradarśita-anvayaś ca, yathā — yo vaktā sa rāga-ādimān iṣṭa-puruṣa-vat. a-nityaḥ śabdaḥ
pratiṣiddha iti na iha pratanyate. svayaṃ rāga-ādimān na arthaṃ vetti vedasya na anyataḥ.
iti sādhya-ādi-vikalāḥ. sandigdhāś ca — rāga-ādimān vacanād rathyā-puruṣa-vad ity-ādayaḥ.
— a-sarva-jñaḥ kaścid vivakṣitaḥ puruṣo rāga-ādimān vā, vacana-āder iti. sandigdho ’traīdṛśāṃ prayogāṇāṃ sandeha-hetutvam unneyam. rāga-ādīnām apy artha-antaratvād a-gatir vacanādna asti ity a-niścito vyatirekaḥ. na hi rāga-ādīnām eva kāryaṃ spanda-vacana-ādayaḥ,iti cet, na, karuṇayā api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu
vaktu-kāmatā-sāmānya-hetutvāt. sā eva rāga iti cet, iṣṭatvād a-doṣaḥ. nitya-sukha-ātmayuktaṃ vaktum — mādṛśo vaktā rāgī iti, rāga-utpatti-pratyaya-viśeṣeṇa ātma-darśana-atat-siddhiḥ, ātmany eva anyathā-darśanāt. rāga-utpatti-yogyatā-rahite vacana-a-darśanāt tadartha-antara-nimitte vā dharme vāsasi rāga-vat. iti saṅgraha-ślokāḥ. api
sthūlasya darśanaṃ syāt. rakte ca ekasmin rāgaḥ, a-raktasya vā gatiḥ. avayava-rāge vā-bhāg iti sūcana-arthaḥ, yathā — vīta- rāgaḥ sarva-jño vā vacanād iti. vyatireko ’tra aiti cet, na, para-arthatvāt. na yuktaḥ, vīta- rāgatvād iti cet, na, karuṇayā api vṛtteḥ. sā eva-dharma-viṣayam a-bhūta-guṇa-abhinandanaṃ rāgam āhuḥ. tad-ānanda-viṣaya-uparodhini tat-kṛtaś
a-siddhaḥ, sandigdho ’nvayaḥ. sarva-jña-vīta- rāgayor viprakarṣād vacana-ādes tatra sattvam a-śakter hetos teṣv a-sambhavāt saṃśayaḥ. rāgasya an-upayoge kathaṃ tac-chaktir upayujyate,evaṃ syād yuktaṃ vaktum — mādṛśo vaktā rāgī iti, rāga-utpatti-pratyaya-viśeṣeṇa ātma-rāge

PVin3_0006601
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PVin2_0004707
PVin2_0005309
PVin3_0000709

367

rūpa

na te tad-bhāva-niyatā iṣyante, vāsāṃsi iva rāge. tad-dhetūnām api tatra niyamād a-doṣa iti-lakṣaṇād abhyūhyā, a-pratibandhāt. a-sati rāge vacanaṃ na asti ity a-niścito vyatirekaḥ. na
ekasmin rāgaḥ, a-raktasya vā gatiḥ. avayava- rāge vā avayavi-rūpam a-raktam iti rakta-a-raktaṃ
upajīvati, na paro dūṣaṇam iti vyaktam iyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm artha-gatiṃ
pratiṣidhyate. bruvāṇo yuktam apy anyad iti rāja-kula-sthitiḥ. sarvān arthān samī-kṛtya
paraṃ pratiruṇaddhi iti vyaktam etad rāja-śāsanam. na ca svayam a-bruvan paraṃ
iti. na hi sa-ātmaka-an-ātmakābhyām anyo rāśir asti, yatra prāṇa-ādir varteta, ātma-vṛtti-parihāra-sthita-lakṣaṇau na tṛtīyaṃ rāśiṃ vyatirecayataḥ. tayor ekasya nivṛttir
bādhyamānaś ca pramāṇena sa katham āgamaḥ. riktasya jantor jātasya guṇa-doṣam a-paśyataḥ.
-a-yoge kim idānīṃ vidheḥ sāmarthyam iti riktā vāco-yuktiḥ. etena pakṣa-sapakṣana indriya-buddhaya iti cet, na, tatra apy a- riṣṭa-ādāv a-pratisandhāna-darśanāt, anyatra api
svarga-urvaśy-ādi-śabdaś ca dṛṣṭo ’- rūḍha-artha-vācakaḥ. śabda-antareṣu tādṛkṣu
tan-nāśano na anya-kārī. tena ayaṃ tad-a-tad- rūpa-a-karaṇād a-kiñcit-karo na apekṣyate. kathaṃ
na hi prakāśatayā prakāśayan pradīpas tad- rūpa-a-pratipattau svām artha-kriyāṃ karoti.
-ādi-vat. cetanāś ca api vedyatvād a-tad- rūpa-a-pravedanāt. cetanāś ca ete sukha-ādayaḥ
anyatva-hāneś ca na a-bhedo ’-rūpa-darśanāt. rūpa-a-bhedaṃ hi paśyantī dhīr a-bhedaṃ
-rūpa-śūnyāyās tad-rūpa-adhyavasāyataḥ. tad- rūpa-a-vañcakatve ’pi kṛtā bhrānti-vyavasthitiḥ.
yathā pakvāny etāni phalāny evaṃ-rasāni vā rūpa-a-viśeṣād eka-śākhā-prabhavatvād vā,eva sad api sāmānyaṃ na arthaḥ. tasmād vastu- rūpa-a-visaṃvādanam eva asya api prāmāṇyam, tateṣāṃ nirāso veditavyaḥ. yadi punar hetu- rūpa-a-saṃsparśī sva-tantra eva dṛṣṭāntaḥ sādhanadṛṣṭāntaḥ sādhana-avayavaḥ syāt, tadā tad- rūpa-a-sparśane ca syād a-sambandhād apārthakaḥ.
apy a-vañcanam. tasyās tad-rūpa-śūnyāyās tad- rūpa-adhyavasāyataḥ. tad-rūpa-a-vañcakatve ’pi-darśanād an-āśvāsa iti cet, na, tad- rūpa-an-upalakṣaṇāt. sva-bhāva-pratibandho hi
iti saṅgraha-ślokau. tasya ca yathā-samīhita- rūpa-an-upādānatve sādhye tathā-an-upalambho
katham a-sato ’nvaya-pratiṣedha iti. vastu- rūpa-anukarṣī khalv a-sati pratiṣedho na-a-pratipatti-prasaṅgāt. tasmāt —viśiṣṭa- rūpa-anubhavād anyā na anya-nirākriyā. tad-saṃvidām. anyathā ekasya bhāvasya nānā- rūpa-avabhāsinaḥ. satyaṃ kathaṃ syur ākārās tad-artham a-vyāpti-vyatirekayoḥ. svayaṃ-nipāta- rūpa-ākhyā vyatirekasya bādhikāḥ. saha a-deśam ātmanā vyāpnoti. nanu na ākāśa-deśe rūpa-ādayas tad-deśāṃś ca ghaṭa-ādīn vyāpnuvanti.
-a-bhāve ’-bhāvāt. na apy an-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣaya-indriya-virahe ’a-kārya-kāraṇa-bhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā api eka-sāmagry-ādayo buddhir vā, utpatter a-nityatvād vā, rūpa-ādi-vad iti, tad a-yuktam, anumāna-viṣaye
iti. rūpāt sparśa-anumānaṃ kārya-liṅga-jam, rūpa-ādīnāṃ bhūta-āśrayatvāt. yat tarhi idaṃsā katham. sā api eka-sāmagry-adhīnasya rūpa-āde rasato gatiḥ. hetu-dharma-anumānena
saha-kāriṇaḥ kārya-utpattir yathā cakṣū- rūpa-āder vijñānasya. na vai kiñcid ekaṃ janakaṃ
-viveke yuktam, pratibandha-kāraṇa-a-bhāvāt. rūpa-ālokayos tu taj-jñāna-utpādana-yogyatā’n-agner iti. pratiṣedhya-artha-bādhaka- rūpa-upanyāsena vā prayujyate, yathā — na atra
-yogyatā-utpatti-lakṣaṇo vā iti na an-āloko rūpa-upalambhaḥ syāt, kāryasya kāraṇa-akāraṇam. sā api rasa-upādāna-kāraṇa-pravṛttī rūpa-upādāna-kāraṇa-pravṛtti-saha-kāriṇī. tasmādeva tathā-bhūto ’numīyate. pravṛtta-śakti- rūpa-upādāna-kāraṇa-saha-kāri-pratyayo hi rasapraty ābhimukhyena vinā na rasaḥ. tad eva ca rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam. sā api rasa
sva-rūpasya siddher a-kāryatvāt. para- rūpa-kriyāyām api tatra an-upakārāt. ubhayathā aanyasya anyatva-hāneś ca na a-bhedo ’- rūpa-darśanāt. rūpa-a-bhedaṃ hi paśyantī dhīr asvayam iṣṭo ’-nirākṛtaḥ. atra caturbhiḥ sva- rūpa-nipāta-iṣṭa-svayam-padaiḥ, a-siddha-aanyataḥ sva-lakṣaṇasya ity āha –a-tad- rūpa-parāvṛtta-vastu-mātra-prasādhanāt. sāmānyayatra tu sākṣād dhetu-bhedaḥ, tatra rūpa-bhedo ’pi, yathā tayor eva bīja-kanda-rūpaṃ vibhakti-darśanāt sādhyam. na ca sva- rūpa-mātra-arthavat. arthavac ca. tato bāhyena-chakala-ādayaḥ. anyathā eva avabhāsante tad- rūpa-rahitā api. tathā eva a-darśanāt teṣām ankṛtā vyabhicāriṇaḥ. iti saṅgraha-ślokaḥ. tri- rūpa-liṅga-ākhyānaṃ para-artham anumānam itytathā paratra liṅgi-jñāna-utpipādayiṣayā tri- rūpa-liṅga-ākhyānaṃ para-artham anumānam, kāraṇe
a-bhedād eka-vyaktyā sarva-vyakter a-vyakta- rūpa-virahaḥ. a-vyavadhānam a-dūra-sthānaṃ dṛśyasambandhaḥ, a-bhedād eva, āśraya-a-samaveta- rūpa-virahaś ca. samāna-deśa-āśraya-indriya-yogajāti-guṇa-kriyāvatām etan na sambhavaty eva, rūpa-viveka-sambandhayor a-pratibhāsanena ghaṭana
-rajas-tamasāṃ caitanyasya ca evaṃ paraspara- rūpa-vivekena vyavasthā-a-yogāt. na hi tatra apy
bhavituṃ yuktaḥ. na hi vṛṣasyantī ṣaṇḍhasya rūpa-vairūpya-parīkṣāyām avadhatte. yat punar
na caitanyād anya-atiśayavatī buddhiḥ. tad- rūpa-vyatirekeṇa buddher an-upalakṣaṇāt. ekam eva-ābhāsa-śūnyayor apy a-vañcanam. tasyās tad- rūpa-śūnyāyās tad-rūpa-adhyavasāyataḥ. tad-rūpa-adarśayitum iti prayoga-samāsa ucyate na rūpa-samāsaḥ. tathā hy āha – artha-āpattyā vāa-siddheḥ. siddhau tu syāt, yathā tādṛśaṃ rūpa-sādharmyaṃ kvacid abhisamīkṣya āhuḥ — eṣarūpa

PVin3_0002410
PVin1_0002605
PVin1_0001207
PVin1_0002114
PVin1_0002111
PVin1_0002114
PVin1_0003803
PVin3_0009809
PVin1_0003102
PVin1_0003204
PVin1_0003101
PVin3_0012104
PVin2_0006011
PVin3_0013211
PVin2_0005308
PVin1_0002101
PVin3_0007608
PVin3_0004007
PVin1_0003705
PVin2_0010108
PVin2_0004909
PVin2_0004503
PVin1_0003505
PVin3_0008502
PVin3_0010309
PVin1_0001805
PVin1_0002308
PVin1_0001402
PVin3_0013204
PVin1_0004403
PVin1_0003614
PVin1_0000710
PVin3_0012512
PVin1_0002601
PVin3_0010109
PVin3_0004003
PVin2_0005308
PVin3_0011002
PVin1_0003903
PVin2_0006202
PVin1_0003902
PVin1_0003201
PVin1_0004001
PVin1_0002405
PVin3_0004102
PVin3_0003912
PVin2_0005212
PVin1_0003710
PVin1_0003402
PVin3_0006408
PVin3_0006409
PVin3_0001308
PVin1_0002312
PVin3_0006803
PVin2_0005201
PVin3_0004004
PVin2_0005211
PVin1_0000208
PVin1_0002506

368

rūpaṃ

nivāryate. na hi tathā-uparacito ’-prasiddha- rūpa-sāmānyo viśeṣa-āśrayaṃ vicāram āśrayate.
na vivecayaty ayo-golakam iva vahneḥ, tad- rūpa-sparśa-adhyavasāyāt. bheda-a-bheda-vyavasthāvarṇasya api pratyavabhāsanāt. tena rūpa-sparśa-vijñāna-anvayo mānasam eṣa smārtoālamberan tad-rūpa-hetu-jās tad-rūpā a-tad- rūpa-hetu-jā a-tad-rūpāḥ, yathā śāli-bījateṣām api tad-a-tad-rūpiṇo bhāvās tad-a-tad- rūpa-hetu-jāḥ. tat sukha-ādi kim a-jñānaṃ vijñāna
hetu-prakṛtim eva te ’py ālamberan tad- rūpa-hetu-jās tad-rūpā a-tad-rūpa-hetu-jā a-tadkaścit paricchedaś ca antaraḥ sva-saṃvidita- rūpo jāyamāno lakṣyate. tatra yathā-lakṣaṇam eva’-siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetu- rūpo na siddha ity a-siddha ucyate. sa ca śabdaḥ
tasmāt prameya-adhigateḥ pramāṇaṃ meya- rūpatā. na hi kriyā-sādhanam ity eva sarvaṃ
tasmāt prameya-adhigateḥ sādhanaṃ meya- rūpatā. sādhane ’nyatra tat-karma-sambandho na
arthena ghaṭayaty enāṃ na hi muktvā artha- rūpatām. tasmāt prameya-adhigateḥ pramāṇaṃ meyaāpādayati, pratiṣedha-niṣedhasya vidhāna- rūpatvāt. a-sataḥ sapakṣān na nivṛttir ity aeva an-upalabdhiḥ, niṣedhasya an-upalabdhi- rūpatvāt. tatra apy artha-antara-niṣedhe sādhye
darśita eva dṛṣṭānto bhavati, etāvan-mātra- rūpatvāt tasya. etena eva dṛṣṭānta-doṣā api
tarhi liṅgam. na, anvaya-vyatirekayoḥ pṛthag- rūpatvāt. te tv ekena api vākyena śakye
viṣayī-kriyate saṃvittyā, tasyās tad-ātma- rūpatvāt. na enam iyam abhilāpena saṃsṛjati,
idānīṃ na pratiṣedha-viṣayaḥ, vidhi-nivṛtti- rūpatvāt pratiṣedhasya. parisaṅkhyāteṣv evaśrāvaṇa-uktyā prakāśitam. sarvathā ’-vācya- rūpatvāt siddhyā tasya samāśrayāt. bādhanāt tadasyāḥ prathanāt. artha-sthiteḥ sva-saṃvedana- rūpatvāt sva-vid api iyam artha-vid eva kāryatotathā-bhūta-an-upalambhasya pratiṣedha- rūpatvāt. hetu-vyāpaka-an-upalabdhir ubhayasya-viprakarṣāt, liṅga-pratipatter api tathā- rūpatvād anvaya-apekṣaṇāc ca. itarat punar bhedasva-arthaṃ para-arthaṃ ca. jñāna-abhidhāna- rūpatvān na para-apara-pratipatti-nibandhane. aa-raktasya vā gatiḥ. avayava-rāge vā avayavi- rūpam a-raktam iti rakta-a-raktaṃ dṛśyeta. tasmāndheto rasa utpannas tathā-bhūtam anumāpayan rūpam anumāpayati. tatra apy atīta-eka-kālānāṃ
’-satāṃ parasparato vibhāgaḥ. ekasya hi rūpam anyatra a-paśyantī buddhir idam asmādan-anvayād viśiṣṭam eva an-abhilāpyaṃ vastu- rūpam indriya-matayaḥ pratyāviśanti. kathaṃ tarhi
na bhavati, tat tasya vedakam, a-paraspara- rūpam iva sukha-ādi-saṃvedanam, idam asyastimitena antara-ātmanā. sthito ’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ. a-pratibhāsamānaeva sattvaṃ vipakṣāc ca sarvato vyāvṛttī rūpam uktam a-bhedena. punar viśeṣeṇa kārya-svasāṃvyavahārikasya ca etat pramāṇasya rūpam uktam, atra api pare mūḍhā visaṃvādayanti
an-eka-ākārās tu vijñaptayaḥ, yena ekaṃ rūpam ekasya mana-āpam anyasya a-mana-āpaṃ dṛṣṭam.
tad dhy artha-sāmarthyena utpadyamānaṃ tad- rūpam eva anukuryāt. na hy arthe śabdāḥ santi tad
eva asya dharma-viraho dharmaḥ. na hi vastu- rūpam eva dharmaḥ, a-santo ’pi kenacit
ity apārthakam aparaṃ caitanyam. taṃ ca eka- rūpam eva paśyāma iti na anyā buddhir anyoa-niścita-sādhya-vyatireka-vyāvṛtti- rūpaṃ kathaṃ sādhanam, a-niścita-tal-lakṣaṇatvāt.
śabda iti. tad-arthā ca artha-uktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam. abhāva-hetu-bhāvayor darśana-sādhanatvāt. dvi- rūpaṃ tarhi liṅgam. na, anvaya-vyatirekayoḥ
eva rāga iti cet, iṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, a-śubha-abhinandinaḥ
na asti tattvataḥ. yasmād ekam an-ekaṃ ca rūpaṃ teṣāṃ na vidyate. sādharmya-darśanāl lokeniṣedhe sarva-gamakānām an-upalabdhī rūpam. na aparaḥ pratiṣedha-hetuḥ. sā iyaṃbhedaṃ vyavasyati. bhāvā yena nirūpyante tad- rūpaṃ na asti tattvataḥ. yasmād ekam an-ekaṃ cana sārūpyād iti cet, atha katham idānīṃ sato rūpaṃ na nirdiśyate. na idam idantayā śakyaṃ
hi bhinna-avabhāsitve ’py artha-antaram eva rūpaṃ nīlasya anubhavāt tayoḥ saha-upalambhasaṃvedanam eva ekam āntaraṃ prīti-paritāpa- rūpaṃ paśyāmaḥ. na ca asya ayam ātmā parana atra nirbandhaḥ. tac ca upalabhya-madhya- rūpaṃ pūrva-aparayoḥ koṭyor asti iti bruvāṇaḥ
-virodhe ’pi nānā-rūpasya yad eva śrutau rūpaṃ pratibhāsate ’-dvayaṃ sambandhy-antara-a-vyatirekayor niścita-vyāptikam ekam api rūpaṃ prayuktam artha-āpattyā dvitīyaṃ gamayatiiṣṭā prameyatā. yathā kathañcit tasya artha- rūpaṃ muktvā avabhāsinaḥ. artha-grahaḥ kathaṃ
tarhi idānīm ayam anubhavaḥ. nanv asya eva rūpaṃ vayam apy anububhutsavaḥ. idaṃ dṛṣṭaṃ
antara-ślokau. tasyāḥ svayaṃ prayogeṣu sva- rūpaṃ vā prayujyate. artha-bādhana-rūpaṃ vā bhāvesva-rūpaṃ vā prayujyate. artha-bādhana- rūpaṃ vā bhāve bhāvād a-bhāvataḥ. sā iyam a-bhāva
prāk sañjñinā abhisambandhād arthavac chabda- rūpaṃ vibhakti-darśanāt sādhyam. na ca sva-rūpacet, ayam aparo ’sya doṣo ’stu. na tv a-sa- rūpaṃ vedakaṃ nāma. na hi vitti-sattā eva tadna ca upādāna-kārya-pratyaya-a-pratibhāsi rūpaṃ śakyaṃ tad-viṣayatvena adhyavasātum. sa tu-vṛttino liṅgasya a-sati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. ante vacanān niścitatvaṃ
arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam. a-vastu- rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ. tena
tena ayam a-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ syāt. prayoga-darśana-arthatvād a-doṣaḥ –sa pratyakṣaḥ. tad a-sādhāraṇaṃ vastu- rūpaṃ sva-lakṣaṇam. anyas tu buddhau sākṣāt svabuddher an-upalakṣaṇāt. ekam eva idaṃ saṃvid- rūpaṃ harṣa-viṣāda-ādy-an-eka-ākāra-vivartaṃ

rūpayor

PVin3_0011209
PVin3_0004503
PVin1_0002703
PVin3_0000708
PVin2_0008011
PVin3_0013005
PVin1_0002104
PVin3_0009111
PVin3_0010606
PVin3_0010607
PVin3_0009406
PVin1_0001614
PVin3_0001008
PVin1_0004008
PVin1_0002410
PVin1_0002102
PVin1_0003408
PVin3_0003912
PVin3_0011206
PVin3_0008704
PVin1_0002114
PVin3_0007704
PVin1_0003704
PVin1_0004307
PVin3_0011607
PVin1_0002109
PVin1_0002114
PVin1_0002302
PVin2_0009701
PVin2_0008807
PVin3_0010310
PVin2_0008403
PVin1_0003407
PVin3_0008506
PVin1_0004307
PVin2_0008102
PVin2_0004602
PVin3_0000102
PVin1_0002111
PVin3_0009701
PVin2_0006908
PVin2_0006907
PVin2_0004910
PVin3_0002501
PVin3_0001105
PVin1_0004007
PVin2_0007809
PVin3_0006411
PVin3_0002502
PVin3_0001002
PVin2_0005202
PVin2_0009302
PVin2_0006403
PVin2_0006314
PVin2_0006313
PVin1_0003912
PVin3_0005604
PVin2_0004505
PVin3_0002407

369lakṣaṇa

’-sattvaṃ vipakṣe bhāvaś ca iti dvayo rūpayor a-siddhir viparyaya-siddhir iti yāvat.
niścitaṃ grāhyam, sandigdha-viparyasta- rūpayor iṣṭa-an-iṣṭa-prakāśanayor a-pratipattieva tat tathā-utpannam ekaṃ dṛśyate, na nānā- rūpayor dravyayoḥ saṃsargād a-vibhāgaḥ. punas tad-vṛtteḥ. tasmān na tato ’rtha-siddhiḥ, vastu- rūpayoḥ pratyāsatti-viprakarṣayor a-siddheḥ.
kṛtakasya a-nityatā-sādhanād a-doṣaḥ, a-tad- rūpasya a-pramāṇatayā a-siddher anvaya-vidhāna-a-yoga-apekṣāyām āśraya-samāna-a-samāna-deśa- rūpasya a-bheda-virodhaḥ. dṛśya-a-dṛśya-ātmatā-ādi
ca samayasya a-bhāvāt, anyena apy atīta- rūpasya a-saṃvedanāt, a-punar-bhāvini samayasya
ca sandehe vyabhicāra-bhāk. eka-ekasya rūpasya a-siddhau sandehe vā a-siddhoātmā iti. evam ekasya pakṣa-dharmasya hetu- rūpasya a-siddhau sandehe vā a-siddho hetvvā a-siddho hetv-ābhāsaḥ. tathā ekasya rūpasya a-siddhau sandehe vā anaikāntikaḥ.
-ādīnām a-sandigdho bhedo bhavati. kasyacid rūpasya anukārād avasthā-bhede ’py a-bheda iti-buddhi-vad gandhasya cakṣur-buddhi-vac ca rūpasya. ākāra-arpaṇa-kṣamaṃ hi kāraṇaṃ
siddher a-pratibandhāt triṣv anyatama- rūpasya eva an-uktir nyūnatā-sādhana-doṣa ity
apy ālokasya darśanād an-ālokasya vā rūpasya kaiścit prāṇi-viśeṣair iti na tayor api
buddhi-lakṣaṇam ity anyasya api tat-sa- rūpasya tat-prāptir viśeṣo vā vācyaḥ. antaḥsaṃsṛjati, tathā-vṛtter ātmani virodhāt, tad- rūpasya prāg a-darśanād abhilāpa-ābhoge ca viṣaya
sañcitāni tathā pratibhānti iti yuktam, eka- rūpasya bāhulya-virodhāt. bahuṣu ca tathā-vidho
antara-ślokau. pratyakṣa-virodhe ’pi nānā- rūpasya yad eva śrutau rūpaṃ pratibhāsate ’vyāvṛttir a-sandigdhā. tena ayam apy ekasya rūpasya sandehād anaikāntikaḥ. dvayor viruddho ’’yam a-janya-janaka-bhūtānām upakāraḥ, sva- rūpasya siddher a-kāryatvāt. para-rūpa-kriyāyām
eva te ’py ālamberan tad-rūpa-hetu-jās tad- rūpā a-tad-rūpa-hetu-jā a-tad-rūpāḥ, yathā śālikatham ātmasāt kuryāt. a-vyavaccheda- rūpā api khalu jñeyatva-ādayo dharmāḥ kathañcid a-a-sukhasya utpatteḥ. tasmāt sva-saṃvedana- rūpā eva artha-pratītiḥ. tasyāś ca viṣaya-ākāratā
tad-dhiyaḥ viṣaya-jñāna-rūpābhyām ato dvi- rūpā buddhiḥ siddhā bhavati. yadi bhāsamānoa-pratipattir an-ubhaya-pratipatti-saṃśaya- rūpā sā ubhaya-bahir-bhāve syāt, antar-bhāve
pramāṇam. na eva sukha-ādayaḥ saṃvedana- rūpāḥ. eka-artha-samavāyinā tu jñānena
-hetu-jās tad-rūpā a-tad-rūpa-hetu-jā a-tad- rūpāḥ, yathā śāli-bīja-ādibhyas tat-prasavās tadprīti-tāpayoḥ. bhāvanāyā viśeṣeṇa na artha- rūpāḥ sukha-ādayaḥ. yadi hi śabda-ādy-ātmānaḥ
na ubhaya-vyavacchedaḥ. anyonya-vyavacheda- rūpāṇām eka-vyavacchedena anya-vidhānād avā kāraṇaṃ kāryam anumāpayati. tat-tulya- rūpāṇāṃ kārya-dravyāṇāṃ tulyam, yathā pravṛddhayoḥ
idam asmād vibhaktam iti pratyeti. tad a- rūpāṇāṃ kutaḥ. bhāve vā na a-santaḥ syuḥ, talhy a-tad-utpatter a-vyabhicāraḥ, an-āyatta- rūpāṇāṃ saha-bhāva-niyama-a-bhāvāt. yady arthaca ayaṃ jñāna-sanniveśī iti na ca bahūni rūpāṇi sañcitāni tathā pratibhānti iti yuktam,-hetuḥ pipīlikā-saṅkṣobha-ādi-hetuś ca iti. rūpāt sparśa-anumānaṃ kārya-liṅga-jam, rūpasiddhaḥ. dvairūpyaṃ tad-dhiyaḥ viṣaya-jñāna- rūpābhyām ato dvi-rūpā buddhiḥ siddhā bhavati.
ta evam-prakṛtayaḥ sva-hetu-prakṛtim evaṃ- rūpāṃ sādhayantas tathā-vidha-janmanām anyeṣāṃ ca-vacanānāṃ ca prayogāt tatra sva-arthaṃ tri- rūpāl liṅgato ’rtha-dṛk. tri-lakṣaṇāl liṅgād yad-artha-prakāśanam. yathā eva hi svayaṃ tri- rūpāl liṅgāl liṅgini jñānam utpannam, tathāsaṃvedyanta ity eke. teṣām api tad-a-tad- rūpiṇo bhāvās tad-a-tad-rūpa-hetu-jāḥ. tat sukhatu sarvaṃ sarvasya sidhyati. vastu-sva- rūpe ’-siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-bhāvataḥ pratipatter a-bhāvāt pradīpād iva rūpe. tad-bhāva-a-bhāvayor darśana-a-darśana-smṛty
-pratipattiḥ, api tu yogyatayā pradīpād iva rūpe. tan na ayaṃ doṣaḥ pratibandha-a-bhāvād a-antara-vimarśa-vivekena pratiṣṭhitena eva rūpeṇa ākriyata iti sva-lakṣaṇa-viṣayam,
dharmiṇaḥ siddhasya a-sādhyatām āha. na, sva- rūpeṇa eva nirdeśya ity anena eva gatatvāt.
artham. sa ca anumeyaḥ sva- rūpeṇa eva nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ.
-a-vyabhicārāt. nāntarīyakatayā ālokaḥ saha rūpeṇa grāhya-lakṣaṇatvād gṛhyeta. na vā-bhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ sva- rūpeṇa pratīta eva. na ca sva-bhāva-niyamoa-bhāva-sādhanāya prayujyate, tadā sva- rūpeṇa vā prayujyate, yathā — na asti iha dhūmo
ity anena eva gatatvāt. siddha-sādhana- rūpeṇa hi nirdeśa-sambhave sādhyatvena eva
tena saha sādhanaṃ syāt. tasmāt triṣv eva rūpeṣv antar-aṅgam artha-siddhau sāmarthyamniścitā. ante vacanān niścitatvaṃ triṣv api rūpeṣu draṣṭavyam. artha-antara-sva-bhāvayoḥ
anyathā a-gamako hetuḥ syāt. hetos triṣv api rūpeṣu niścayas tena varṇitaḥ. a-siddha-viparīta-a-bhāva-gatir uktā veditavyā, yathā – na roma-harṣa-ādi-viśeṣa-yukta-puruṣavān ayaṃ-viśeṣāḥ santi sannihita-dahana-viśeṣatvāt. roma-harṣa-ādi-viśeṣa-viruddhasya paritāpasya
punar virodhe gamikā eva, yathā – na asya roma-harṣa-ādi-viśeṣāḥ santi sannihita-dahanasidhyati. uktam atra – grāhya-grāhaka- lakṣaṇa-a-yogād iti. api ca saha-upalambhasādhanam. ity antara-ślokāḥ. nanu yathā-ukta- lakṣaṇa-an-upalabdhir api kācit tṛtīyo hetuḥ, saliṅginaṃ gamayati, tal-liṅgaṃ śabda iti. na, lakṣaṇa-antarasya a-vācyatvāt. yat kvacid avā pramāṇena vācā kena pravartyate. samaya- lakṣaṇa-āhita-bhedasya dharmiṇaḥ parihāreṇa

lakṣaṇa

PVin3_0004804
PVin3_0007305
PVin3_0007206
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PVin3_0013704
PVin3_0004110
PVin3_0001406
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PVin3_0002403
PVin3_0007910
PVin3_0007306
PVin3_0010206
PVin3_0011311
PVin3_0010212
PVin2_0009703
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PVin3_0013705
PVin3_0004809
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PVin3_0006712
PVin3_0005501
PVin3_0002604
PVin1_0003511
PVin3_0003611
PVin1_0004004
PVin3_0010103
PVin3_0008005
PVin3_0008005
PVin2_0010006
PVin1_0004005
PVin2_0010006
PVin3_0013202
PVin3_0006610
PVin3_0000605
PVin3_0006506
PVin3_0007902
PVin2_0006007
PVin3_0011008
PVin3_0006303
PVin3_0006301
PVin2_0007906
PVin3_0003808
PVin2_0006805
PVin3_0006303
PVin1_0003002
PVin3_0010110
PVin1_0001110
PVin2_0006104
PVin3_0012608
PVin3_0001303
PVin3_0009404
PVin3_0010311

370lakṣaṇatvāt’-sati niṣedhaḥ, a-sapakṣaś ca a-tattva- lakṣaṇa iti. nanv etasminn a-sapakṣe hetv-a-bhāva-pratibhāsaḥ śabda-arthaḥ, tasya ca sva- lakṣaṇa-upādānatā sādhyate. sādhyatām, kiṃ tv
sādhito bhavet. sa hi dharmī pradhāna- lakṣaṇa eko nityaḥ sukha-ādy-ātmako ’nyo vā iti,-ākārā yathā bhrāntair nirīkṣyate. vibhakta- lakṣaṇa-grāhya-grāhaka-ākāra-viplavā. tathā-kṛta-ābhāsās tu jātaya iti. tāḥ sādhana-dūṣaṇa- lakṣaṇa-jñānād eva a-viṣaye ’-pravṛtteḥ,bhaven madhya-avasthā-vad upalabhyeta. tal- lakṣaṇa-tyāga eva hi tasya vināśaḥ, apara-bhāvaś
yathā —abhivyakta-caitanya-śarīra- lakṣaṇa-puruṣa-ghaṭa-anyatara-sa-dvitīyo ghaṭaḥ,ca dūṣaṇāni, śabda-artha-an-apahnavena sva- lakṣaṇa-pratiṣedhāt, sādhya-dharmi-bahir-bhāvāc
pradeśa-viśeṣe kvacin na ghaṭa upalabdhi- lakṣaṇa-prāptasya an-upalabdheḥ, yadi hi syāt,— na sarva-gataṃ sāmānyam, upalabdhi- lakṣaṇa-prāptasya tad-antarāleṣv an-upalambhāt.
tad-antarāleṣv an-upalambhāt. upalabdhi- lakṣaṇa-prāptir abhivyaktiḥ. a-bhedād eka-vyaktyā-upalambhād a-bhāva-siddheḥ. nanu upalabdhi- lakṣaṇa-prāpteḥ sparśasya yukta eva pratiṣedhaḥ.
vacanena nivartayitum a-śakyatvāt. pakṣa- lakṣaṇa-bāhya-arthaḥ svayaṃ-śabdo ’pi na arthaṃ
-prakāro ’pi dharmaḥ sattā-sādhane na hetu- lakṣaṇa-bhāk, na ca anyā gatir asti. tasmān na
sādhyatām, kiṃ tv asāv api pradhāna-ādi- lakṣaṇa-bheda-an-āśrayaḥ śabda-artha-mātratāyāmpakṣo ’pi vipakṣaḥ. syād api paryāyeṇa. lakṣaṇa-bhedas tu kathita eva. na hy a-vipakṣa-vaśād iṣṭa-vighāta-kṛd ity ucyate, na punar lakṣaṇa-bhedāt. ata eva a-pṛthag-nirdeśa ityyaḥ sāmarthya-viṣayaḥ pakṣa ucyate. tena tal- lakṣaṇa-mukhena āyāto dharmo na pratyāyana-kālaapi pramāṇa-antara-bādhā sambhāvyeta. lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam eva
bādhāyāṃ tasya a-prāmāṇya-prasaṅgāt. lakṣaṇa-yukte bādhā-sambhave tal-lakṣaṇam evanyāye kiṃ na upanayaḥ. na ca eṣa nyāyaḥ, lakṣaṇa-yukte virodha-sambhavāt. na darśanadvayor api prāmāṇya-a-viśeṣāt. ekasya tal- lakṣaṇa-yoge ’pi pratidvandvi-darśanāt
-gamakaṃ tatra iti vastu-gatiḥ. tatra gamaka- lakṣaṇa-vidhānena pratipipādayiṣor vacanapratipatter a-pratibandhāt, pratibandha- lakṣaṇa-virahāc ca, uttara-ābhāsatvena su-jñānāḥ.
’pi nañi vibhāgena niyoga-vṛtteḥ. sapakṣa- lakṣaṇa-virodhāc ca na evaṃ pratītiḥ. sādhyapratiṣṭhitena eva rūpeṇa ākriyata iti sva- lakṣaṇa-viṣayam, aparasmād artha-pratipatteḥ. naa-bhāvaḥ śabda-prayogataḥ. na ete śabdāḥ sva- lakṣaṇa-viṣayāḥ, an-ādi-kāla-vāsanā-prabhavaetena eva udāharaṇena nidarśite ’pi hetu- lakṣaṇa-viṣaye sva-bhāvasya pṛthak-karaṇaṃ kāryateṣv a-pakṣatā. nirākṛte bādhanataḥ śeṣe ’- lakṣaṇa-vṛttitaḥ. dṛṣṭer vipratipattīnām atra
na apy asya kaścit, tatra api grāhya-grāhaka- lakṣaṇa-vaidhuryāt. tasmād ātmā eva buddher
apy evam-bhāvaḥ syāt. na ca pramāṇa- lakṣaṇa-vyatirikto ’nyo ’sti viśeṣaḥ pratyakṣasya,tu taj-jñāna-utpādana-yogyatā-pratilambha- lakṣaṇo ’sti pratibandha indriya-yogyatā-utpattivipakṣaḥ. sa tarhi icchayā vyavasthita- lakṣaṇaḥ kathaṃ vipakṣasya vastu-vaśād vyavasthām
prasaṅga iti. eṣa dvi-vidho hetuḥ sva-bhāva- lakṣaṇaḥ kārya-lakṣaṇaś ca. sa eva sva-vyāpakaeṣa dvi-vidho hetuḥ sva-bhāva-lakṣaṇaḥ kārya- lakṣaṇaś ca. sa eva sva-vyāpaka-viparyaye sādhye
eva hetuḥ sādhyaṃ gamayati. sa ca tad-bhāva- lakṣaṇas tad-utpatti-lakṣaṇo vā. sa eva’sti pratibandha indriya-yogyatā-utpatti- lakṣaṇo vā iti na an-āloko rūpa-upalambhaḥ syāt,
sa ca tad-bhāva-lakṣaṇas tad-utpatti- lakṣaṇo vā. sa eva avinābhāvo dṛṣṭāntābhyāṃ
-lakṣaṇatvān na dṛṣṭāntaḥ pṛthag ucyate. tri- lakṣaṇo hetur uktaḥ. tāvatā ca artha-pratītir iti
api virodhinoḥ paraspara-parihāra-sthita- lakṣaṇatayā eva virodhaḥ, a-niyamena niyama’-bhāvād virodhaḥ, paraspara-parihāra-sthita- lakṣaṇatayā vā. na ca ayam utpatti-vināśābhyāṃ
-bhāva-vināśa-vat. anyonya-parihāra-sthita- lakṣaṇatayā vā virodhaḥ, nitya-a-nityatva-vat.
a-bādhanasya api lakṣaṇatve tasya a-niścaya- lakṣaṇatā. tathā ca a-gamakatvam iti kiṃ kasya
ca an-upalabdheḥ. anyonya-vyatireka-sthita- lakṣaṇatā vā virodho nitya-a-nityatva-vat. tatra
para-arthasya eva phalatvena iṣṭatvāt, tal- lakṣaṇatvāc ca phalasya. vaktary ātmani rāga-ādiapekṣāyā viśeṣa-pratilambha-lakṣaṇatvāt, tal- lakṣaṇatvāc ca bhāvasya a-bhāvo na syāt. a-bhāva
kasyacin nimittam. a-sāmarthyāt, sāmarthya- lakṣaṇatvāc ca bhāvasya. tad-apāya-a-bhāvāt tansattva-saṅkhyāta-kṣaṇa-antara-an-upādānatā- lakṣaṇatvāc caramatvasya. bhavaty eva hi tasyaucyate, sarva-pratīti-virodhānāṃ sāmānyena lakṣaṇatvāt. tathā na vṛkṣaḥ śiṃśapā ity uktāvna, tatra apy eka-pratiniyamasya taj-janma- lakṣaṇatvāt tad-upakṛtam indriyaṃ jñānaṃ janayati
an-apekṣatvāt, apekṣāyā viśeṣa-pratilambha- lakṣaṇatvāt, tal-lakṣaṇatvāc ca bhāvasya a-bhāvoaindriye bhāva-a-bhāva-anurodhasya tattva- lakṣaṇatvāt tasya iha api tulyatvāt, indriya-rūpaṃ kathaṃ sādhanam, a-niścita-tal- lakṣaṇatvāt. tena eva niścayaḥ kriyata iti cet,ca naḥ pratyakṣaṃ, sannihita-artha-niścaya- lakṣaṇatvāt. na etad asti, yasmād a-vidyamāna-a-a-vivekāt. kārya-utpatti-viguṇa-utpādana- lakṣaṇatvāt pratibandhasya, anyathā a-kiñcithi bhāva-viṣayam eva pramāṇam, a-visaṃvāda- lakṣaṇatvāt pramāṇasya. tat sad-a-satī tadsādhya-vipakṣa eva vṛttyā tad-viparyāsana- lakṣaṇatvāt. yathā-ukte tu dharma-dharmi-viśeṣa
san vā na ghaṭo bhāvikaḥ, a-tal- lakṣaṇatvāt. vastv ekam eva avasthā-antara-āveśād
kutaḥ. bhāve vā na a-santaḥ syuḥ, tal- lakṣaṇatvāt sattvasya. kevalaṃ vikalpa-viracitamlakṣaṇatvād

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PVin3_0002505
PVin1_0002310
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PVin3_0012802
PVin2_0004904
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PVin2_0008010
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PVin2_0005604
PVin1_0003605
PVin3_0010901
PVin3_0010813

371

lakṣaṇād

pratiyogī niṣedhaḥ paryudastaś ca, a-tattva- lakṣaṇatvād a-sapakṣasya. tad vivakṣite
-bhāvābhyāṃ kāryatāṃ na atipatati, tan-mātra- lakṣaṇatvād anyeṣv apy asyāḥ, tad-vyatikrame catarhi sā eva avasthā ghaṭo ’stu, yathā-ukta- lakṣaṇatvād asya. sa ca nivṛtta ity a-nivṛtto
pratiṣedhe vidhiḥ prāptaḥ, a-bhāva-vyatireka- lakṣaṇatvād asya. sā eva tāvad a-sato na nivṛttir
nāntarīyakatayā ālokaḥ saha rūpeṇa grāhya- lakṣaṇatvād gṛhyeta. na vā kevalasya apy ālokasya-bhāvaś ca vailakṣaṇyam, viruddha-sva-bhāva- lakṣaṇatvād bhedasya ity ukta-prāyam. tasmād-ātmānaṃ janayet. na, artha-kriyā-śakti- lakṣaṇatvād vastunaḥ. sarva-sāmarthya-upākhyāa-vyabhicāro ’pi na sidhyati iti. hetos tri- lakṣaṇatvān na dṛṣṭāntaḥ pṛthag ucyate. tri-abhyupagataḥ, vijñāna-indriya-āyur-nirodha- lakṣaṇatvān maraṇasya. kathaṃ ca maraṇam
eva dūṣitaṃ syād ity uktam. a-bādhanasya api lakṣaṇatve tasya a-niścaya-lakṣaṇatā. tathā ca atad-bhāvasya ca anyonya-parihāra-sthita- lakṣaṇatvena virodhāt. ayam eva ca ācāryair
tad eva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti- lakṣaṇam. a-vastu-rūpaṃ sāmānyam atas tan na akṣa-aṅgam asti iti. tad vastutaḥ siddha- lakṣaṇam a-siddhaṃ kim ātmanaḥ. pareṇa apyayaṃ bhāvo nivṛtta-sarva-sāmarthyaḥ sattā- lakṣaṇam atipatati. artha-kriyā-samarthaṃ yat tadhy apara-a-bhāvo niścīyate. na ca a-viruddha- lakṣaṇam atīndriyaṃ su-jñāna-bādhanam. tan na
hetumattā-vyatikramāt. yeṣām upalambhe tal- lakṣaṇam an-upalabdhaṃ yad upalabhyate, tatra ekaliṅgayor anumāne ’pi tulya iti na pramāṇa- lakṣaṇam anumānaṃ na anveti. tatra pratyakṣaṃ
pratyakṣaḥ. tad a-sādhāraṇaṃ vastu-rūpaṃ sva- lakṣaṇam. anyas tu buddhau sākṣāt sva-bhāvasva-viṣaye pareṇa bādhyate. tad asya pramāṇa- lakṣaṇam asti iti prameyo ’-bhāvaḥ. na eva a-ślokāḥ. eka-deśa-a-visaṃvādanam apy āgama- lakṣaṇam āhuḥ. tad vipakṣe ’-darśana-mātrād a’nyā saṃvit. a-saṃvedanaṃ sārūpyaṃ buddhi- lakṣaṇam ity anyasya api tat-sa-rūpasya tatsvayaṃ sā eva prakāśate. vyastaṃ hi viṣaya- lakṣaṇam iti na kvacid anubhavo na apy asya-arho ’rtho dharmī. na ca sa eva arthaḥ sva- lakṣaṇam iti śakyaṃ vaktum, a-samprāptaanena dvi-vidhasya api hetor gamya-gamakatā- lakṣaṇam uktaṃ veditavyam. dvi-vidho hi hetuḥ
syāt, viśeṣe ’n-antar-bhāvāt. tac ca sāmānya- lakṣaṇam uktam eva dūṣaṇa-ābhāsās tu jātaya iti.
na ca puruṣa-pratibhā-vaśāt pramāṇayor lakṣaṇam ucyate, kiṃ tarhi vastu-sthityā. sā cahetv-ādi-lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam. ucyate parihāra-artham a-vyāpti-rūpo jāyamāno lakṣyate. tatra yathā- lakṣaṇam eva iyaṃ meya-māna-phala-sthitiḥ. a-prasaṅgāt. lakṣaṇa-yukte bādhā-sambhave tal- lakṣaṇam eva dūṣitaṃ syād ity uktam. a-bādhanasyalakṣaṇa-yukte bādhā-sambhave tal- lakṣaṇam eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ.
-a-yogāt. na vai pratibandha eva liṅga- lakṣaṇam, kiṃ tarhi grāhya-dharmaṇi dharmiṇi ca
iti cet, sa eva avasthā-bhedo vastu-bheda- lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukha-ādīnām atena iha prabheda-mātram ākhyātam, lakṣaṇaṃ tu tad eva. etena kārya-liṅgaa-vyāpti-bādhanī. sādhya-abhyupagamaḥ pakṣa- lakṣaṇaṃ teṣv a-pakṣatā. nirākṛte bādhanataḥ śeṣekaścid vyavasthā-āśrayaḥ. tad idam upalabhya- lakṣaṇaṃ dadhy-ādi kṣīra-ādiṣv an-upalabhyamānaṃ
-upalakṣaṇāt. sva-bhāva-pratibandho hi liṅga- lakṣaṇam. na ca tasya vyabhicāraḥ, tad-a-bhāve
apy astu. tasmān na idaṃ pratijñā-doṣa- lakṣaṇaṃ nyāyyam, atiprasaṅgāt. api ca śāstranāma kaścit sādhana-avayavaḥ. tena na asya lakṣaṇaṃ pṛthag ucyate, gata-arthatvāt. hetoḥ
-vacanaṃ kārya-lakṣaṇaṃ liṅgam, sva-bhāva- lakṣaṇaṃ prasiddhiḥ. ātmā aparo vā yathā-artha-vicchinna-avabhāsi-vijñāna-utpādana-yogyatā- lakṣaṇam. yuta-a-yuta-siddhayoḥ sambandhau-aṅgaṃ jagat-sthitiḥ. āpta-vacanaṃ kārya- lakṣaṇaṃ liṅgam, sva-bhāva-lakṣaṇaṃ prasiddhiḥ.
na hy ebhir hetoḥ sāmānya-lakṣaṇaṃ viśeṣa- lakṣaṇaṃ vā śakyaṃ darśayitum. tad artha-āpattyāeṣa prasaṅga ity ekam eva kiñcit sāmānya- lakṣaṇaṃ vācyaṃ syāt, viśeṣe ’n-antar-bhāvāt. tac
a-tan-nirdeśa-nāntarīyakatvāt pakṣasya lakṣaṇaṃ vācyam. vācyam, sādhya-a-sādhya-ādayo vācyāḥ. na hy ebhir hetoḥ sāmānya- lakṣaṇaṃ viśeṣa-lakṣaṇaṃ vā śakyaṃ darśayitum.
ca evam a-śakya-niścayā iti na tat sandigdha- lakṣaṇaṃ vyavahāra-yogyam, pakṣa-dharmatva-ādisaṃvādaṃ visaṃvādaṃ ca upalabhya tal lakṣaṇaṃ vyāptyā kathayed yathā-upadeśaṃ
-arthatvāt. dharmi-sattāyāṃ sādhyāyāṃ sva- lakṣaṇaṃ sādhyaṃ syāt, tac ca pratikṣiptam iti na-ādiṣv api prasaṅgāt sārūpyam eva tad-vedana- lakṣaṇam. sārūpyam apy a-tad-ātmanaḥ prāk paścād
vastunaḥ. sarva-sāmarthya-upākhyā-viraha- lakṣaṇaṃ hi nir-upākhyam. caramasya tarhi
na hi sambhavo ’sti kārya-sva-bhāvayor ukta- lakṣaṇayor an-upalambhasya vā viruddha-asāmānyasya pratipattir liṅgād anyataḥ sva- lakṣaṇasya ity āha –a-tad-rūpa-parāvṛtta-vastujñāna-grahaṇāc ca. ukta-lakṣaṇe ’numāne tal- lakṣaṇasya pratiyogino ’-sambhavād a-sambhavo
iti saṅgraha-ślokaḥ. skandha-dhātv-āyatana- lakṣaṇasya vā kṛtakasya a-nityatā-sādhanād asandeha eva. nairātmyena prāṇa-ādīnām ukta- lakṣaṇasya virodhasya a-siddheḥ sandigdhoa-jñāta-viplavāḥ. ity antara-ślokāḥ. etal- lakṣaṇā an-upalambha-ātma-kārya-ākhyā hetavas-vat. yadā tadā na sañcodya-grāhya-grāhaka- lakṣaṇā. ity antara-ślokau. tadā anya-saṃvido ’apy artha-antaratvād a-gatir vacanād anumāna- lakṣaṇād abhyūhyā, a-pratibandhāt. a-sati rāge
vyatirekaḥ. pūrva-uktāc ca an-upalabdhi- lakṣaṇād īdṛśāṃ prayogāṇāṃ sandeha-hetutvam

lakṣaṇābhyo

PVin1_0000412
PVin2_0004603
PVin3_0013610
PVin3_0003708
PVin3_0003707
PVin3_0003704
PVin3_0009306
PVin3_0002512
PVin3_0010204
PVin1_0001405
PVin1_0000413
PVin1_0003803
PVin1_0003806
PVin2_0005110
PVin3_0007703
PVin3_0005302
PVin3_0005402
PVin1_0000605
PVin1_0002511
PVin2_0004808
PVin3_0000807
PVin3_0000103
PVin3_0006311
PVin3_0005504
PVin2_0004703
PVin3_0008607
PVin3_0008506
PVin3_0008603
PVin3_0008503
PVin2_0006309
PVin2_0004909
PVin1_0000301
PVin1_0000512
PVin2_0004705
PVin3_0009903
PVin2_0007002
PVin2_0008501
PVin2_0006703
PVin3_0006404
PVin2_0004602
PVin2_0006412
PVin2_0006614
PVin2_0004908
PVin1_0000510
PVin1_0001513
PVin3_0005411
PVin2_0005308
PVin2_0004906
PVin3_0000701
PVin3_0008403
PVin2_0004505
PVin3_0002910
PVin1_0000612
PVin3_0007410
PVin2_0005201
PVin3_0009904
PVin1_0000304
PVin2_0005803
PVin2_0004904

372liṅgādvā ’nyatra anubhūta-viṣayābhyo ’-nirdeśya- lakṣaṇābhyo jñāna-vyaktibhyaḥ. na ca tābhiḥ svasva-arthaṃ tri-rūpāl liṅgato ’rtha-dṛk. tri- lakṣaṇāl liṅgād yad anumeye ’rthe jñānam, tat sva-eka-deśa iti, na hy evam-ādīni yathā-ukta- lakṣaṇāsu jātiṣv antar-bhavanti. na ca dūṣaṇāni,sandeha-vat. lakṣaṇe jñāna-grahaṇāc ca. ukta- lakṣaṇe ’numāne tal-lakṣaṇasya pratiyogino ’-yogyam, pakṣa-dharmatva-ādi-sandeha-vat. lakṣaṇe jñāna-grahaṇāc ca. ukta-lakṣaṇe ’numānena asya pratidvandvī vidyata iti. a-viśiṣṭa- lakṣaṇe dṛṣṭasya aparatra vyatireka-niścayasya
iyam a-vyaktiḥ. a-dṛśya-ātmatā. nanv anena lakṣaṇena pradhāna-puruṣa-ādayo ’py a-nityāḥ
-doṣāḥ, pratyakṣa-ādi-virodha-vat. hetv-ādi- lakṣaṇair bādhyaṃ muktvā pakṣasya lakṣaṇam.
vṛtti-vyatirekau paraspara-parihāra-sthita- lakṣaṇau na tṛtīyaṃ rāśiṃ vyatirecayataḥ. tayor
eva udayante vyayante vā, yena satyo ’py a- lakṣitāḥ syuḥ. tathā hi punar vikalpayan kiñcid
na ca tābhiḥ sva-santāna-bhāvinībhir a- lakṣitābhir ayaṃ paraṃ vyavahārayitum īśa ity aca antaraḥ sva-saṃvidita-rūpo jāyamāno lakṣyate. tatra yathā-lakṣaṇam eva iyaṃ meya-māna
grāhya-grāhaka-saṃvitti-bhedavān iva lakṣyate. mantra-ādy-upapluta-akṣāṇāṃ yathā mṛcna, anya-niṣedha-arthatvāt. tatra vṛttau labdhāyāṃ samuccīyamāna-avadhāraṇam anyad-vipakṣa-pracāra-śaṅkā-vyavacchedena labhyaṃ gamakatvaṃ katham ātmasāt kuryāt. akāraṇāni tad-avasthā-upakāriṇam artham, tato labhyasya atiśayasya kārya-upayogāt. tathā śabdo
sa nityaḥ syād yadi na kutaścit sāmarthyaṃ labhyeta pracyaveta vā, tato jñāna-jananaeva pramāṇam. sa ca a-visaṃvādas tasmād ātma- lābhāt, anyato bhavato ’-bhavato vā bhāve-upabhogasya ca a-bhogatvād anya-bhoga-vat. liṅga-a-yogād ato ’py a-siddhir eva, yathā uktaṃ
asya api prāmāṇyam, tat-pratibaddha-vastu- liṅga-apekṣaṇāc ca. ācāryaḥ punar artha-bhidāṃ
vyabhicāriṇaḥ. iti saṅgraha-ślokaḥ. tri-rūpa- liṅga-ākhyānaṃ para-artham anumānam ity arthān naparatra liṅgi-jñāna-utpipādayiṣayā tri-rūpa- liṅga-ākhyānaṃ para-artham anumānam, kāraṇe kāryaayaṃ pramāṇa-antara-bala-utpanno ’n-akṣa- liṅga-āśrayo ’n-upalambha-vikalpo na pramāṇam.
ākhyātam, lakṣaṇaṃ tu tad eva. etena kārya- liṅga-udāharaṇena sva-bhāvo ’py eka-deśa-bhāg uktodarśanāt. yo hi bhāvo yathā-bhūtaḥ sa tādṛg- liṅga-cetasaḥ. hetus taj-jā tathā-bhūte tasmādādhāra-sambhavo ’numīyate, tad api kārya- liṅga-jam eva, tādṛśasya ātmano ’mbhasas tata-hetuś ca iti. rūpāt sparśa-anumānaṃ kārya- liṅga-jam, rūpa-ādīnāṃ bhūta-āśrayatvāt. yat
iti gotvād viṣāṇitā-pratipattiḥ kārya- liṅga-jā. ādhārato ’bhinirvṛtter ātmanas tādṛśo
āgatānām, vyabhicārāt. tasmād iyam api kārya- liṅga-jā. etena pipīlikā-utsaraṇa-matsya-vikārasambhāvyate, antya-kṣaṇo ’-pratibandhaḥ. tal- liṅga-darśanāt sambandha-smṛty-apekṣiṇo ’numeya-a-pratiṣṭhānāt, na vastu-sattā-viprakarṣāt, liṅga-pratipatter api tathā-rūpatvād anvaya-pratipatty-a-yogāt. na vai pratibandha eva liṅga-lakṣaṇam, kiṃ tarhi grāhya-dharmaṇi
-an-upalakṣaṇāt. sva-bhāva-pratibandho hi liṅga-lakṣaṇam. na ca tasya vyabhicāraḥ, tad-a-jā tathā-bhūte tasmād vastuni liṅgi-dhīḥ. liṅga-liṅgi-dhiyor evaṃ pāramparyeṇa vastuni.
sva-ātma-prakāśakā ity ucyante. na evaṃ liṅga-liṅginoḥ, bheda-āśrayatvāt tad-bhāvasya. na
tat-sādhanam a-vyabhicāram eva pratipādane liṅga-vad avalambante, an-upadeśād a-pratipatter
na, taj-janya-viśeṣa-grahaṇe ’bhimatatvāl liṅga-viśeṣa-upādhīnāṃ ca sāmānyānām. a-viśiṣṭateṣāṃ ca citra-abhisandhitvāt. tad ayaṃ liṅga-saṅkarāt kathama niścinvan pratipadyeta. mā-a-yogāt sthitir anyatra vāryate. yathā ’- liṅgo ’nya-sattveṣu vikalpa-ādir na sidhyati. aca prayogāt tatra sva-arthaṃ tri-rūpāl liṅgato ’rtha-dṛk. tri-lakṣaṇāl liṅgād yad-bhāvaḥ. na, sarva-upalambha-nivṛtter atra a- liṅgatvāt, ātma-parayor a-pratipatteḥ. tasmādtathā hi na anya-guṇa-doṣa-niścaye liṅgam asti. te hi ceto-dharmatvena atīndriyatvāt-vyatirekiṇo ’rtha-mātrasya upanidhāyakaṃ liṅgam iti sāmānya-viṣayaṃ proktam, tato bheda-aiti sā tena a-bhāvaṃ pratipādayantī liṅgam eva. kasyacit saṃvāde ’pi taj-jātīyasya
devānāṃ priya iti. na artha-jñānaṃ buddher liṅgam, kiṃ tarhi indriya-arthāv iti cet, a-virodhataḥ. kādācitka-phalaṃ siddhaṃ tal- liṅgaṃ jñānam īdṛśam. iti saṅgraha-ślokau. etenadarśana-sādhanatvāt. dvi-rūpaṃ tarhi liṅgam. na, anvaya-vyatirekayoḥ pṛthag-rūpatvāt.
-mātra-prasādhanāt. sāmānya-viṣayaṃ proktaṃ liṅgaṃ bheda-a-pratiṣṭhiteḥ. yat-prayojanā hyan-arthaḥ khalv api kalpanā-samāropito na liṅgam, yathā —pakṣa-sapakṣa-anyataratvād a-vṛtter a-dṛṣṭāv api śeṣavad etad vyabhicāri liṅgam. yā tarhy a-kārya-kāraṇa-bhūtena anyena-bhedāt. artho hi liṅginaṃ gamayati, tal- liṅgaṃ śabda iti. na, lakṣaṇa-antarasya ajagat-sthitiḥ. āpta-vacanaṃ kārya-lakṣaṇaṃ liṅgam, sva-bhāva-lakṣaṇaṃ prasiddhiḥ. ātmā aparo
pratibandho vācyaḥ. sa ca kārya-sva-bhāvayor liṅgayor anumāne ’pi tulya iti na pramāṇasādhanād apākaroti. tathā ca āha — liṅgasya a-vyabhicāras tu dharmeṇa anyatra
iti yathā. tasya sādhya-sa-jātīya-vṛttino liṅgasya a-sati nāstitā tṛtīyaṃ rūpam. sā catad-bhāvasya. na hi svayaṃ jñāna-viṣayatā liṅgasya liṅgi-pratipādanam. dharmiṇas tu svadṛṣṭaṃ tatra smṛtim ādadhati. sā kim a-śabda- liṅgā svayaṃ kathañcid anusmarato na bhavati.
sato viṣayasya a-vyabhicārāt. an-upalabdher liṅgād a-sattāyāṃ sādhyāyām upalabdher a-bhāvo
vastu-viṣayatve sāmānyasya pratipattir liṅgād anyataḥ sva-lakṣaṇasya ity āha –a-tad-rūpaliṅgād

PVin2_0004603
PVin2_0005606
PVin3_0002011
PVin3_0000102
PVin3_0000102
PVin2_0004705
PVin2_0004704
PVin3_0009904
PVin2_0004504
PVin3_0000102
PVin3_0009903
PVin1_0001604
PVin2_0006909
PVin3_0006508
PVin3_0003106
PVin3_0012208
PVin1_0004405
PVin3_0013701
PVin1_0002511
PVin3_0002202
PVin1_0000104
PVin2_0007010
PVin1_0000913
PVin1_0000103
PVin2_0008805
PVin1_0004404
PVin3_0007611
PVin3_0003802
PVin1_0001510
PVin3_0003809
PVin3_0004807
PVin1_0003904
PVin2_0007213
PVin3_0003106
PVin3_0012208
PVin2_0005516
PVin3_0012902
PVin2_0007107
PVin1_0000911
PVin3_0011009
PVin2_0007811
PVin2_0009410
PVin3_0012404
PVin3_0012704
PVin2_0009310
PVin2_0007610
PVin3_0012607
PVin3_0004703
PVin3_0010710
PVin3_0010704
PVin3_0010702
PVin3_0010707
PVin3_0011203
PVin3_0013303
PVin3_0010312
PVin2_0007113
PVin3_0010903
PVin3_0011101
PVin1_0000307

373

vakturtri-rūpāl liṅgato ’rtha-dṛk. tri-lakṣaṇāl liṅgād yad anumeye ’rthe jñānam, tat sva-artham
sva-bhāvaḥ kāryaṃ ca iti trīṇy eva liṅgāni. yathā pradeśa-viśeṣe kvacin na ghaṭa
iti vyaktam īśvara-ceṣṭitam. vadann a-kārya- liṅgāṃ tāṃ vyabhicāreṇa bādhyate. a-nāntarīyake
-prakāśanam. yathā eva hi svayaṃ tri-rūpāl liṅgāl liṅgini jñānam utpannam, tathā paratraliṅgini jñānam utpannam, tathā paratra liṅgi-jñāna-utpipādayiṣayā tri-rūpa-liṅga-ākhyānaṃ
tathā-bhūte tasmād vastuni liṅgi-dhīḥ. liṅga- liṅgi-dhiyor evaṃ pāramparyeṇa vastuni.
hetus taj-jā tathā-bhūte tasmād vastuni liṅgi-dhīḥ. liṅga-liṅgi-dhiyor evaṃ pāramparyeṇa
na hi svayaṃ jñāna-viṣayatā liṅgasya liṅgi-pratipādanam. dharmiṇas tu sva-sādhane ’yaṃ
iti cet, na, pravṛtti-bhedāt. artho hi liṅginaṃ gamayati, tal-liṅgaṃ śabda iti. na,yathā eva hi svayaṃ tri-rūpāl liṅgāl liṅgini jñānam utpannam, tathā paratra liṅgi-jñāna-ātma-prakāśakā ity ucyante. na evaṃ liṅga- liṅginoḥ, bheda-āśrayatvāt tad-bhāvasya. na hibuddher apy anumāna-prasaṅgaḥ. siddhe ’pi hi liṅge ’-siddhayā buddhyā sambandha-a-bhāvād andarśana-a-darśana-smṛty-apekṣe hi śabda- liṅge sva-viṣayaṃ pratipādayataḥ, a-darśana-smṛti
pramāṇaṃ vā yadi tattve bādhakaṃ syāt tal- liṅgena api virodhaḥ, yathā sa-apekṣa-dhruva’-dharma iti sarva-śāstreṣu vyavasthā, a- lubdha-a-dviṣṭa-a-mūḍhānāṃ pāpa-an-abhyupagamāt.
taj-jāti-sambhavino dṛṣṭāḥ, pārthiva-a-loha- lekhya-vat. virodhasya ca a-dṛṣṭeḥ sandeha eva.
-pramāṇam abhimukhī-kurvanti. tad api leśataḥ sūcitam eva iti. pramāṇa-viniścaye
-bahir-bhāvāc ca ity uktam. tāny api kenacil leśena āsv eva antar-bhavanti iti cet, āsām api
a-siddheḥ sato ’py a-sad-a-viśeṣāl laiṅgika-upabhogasya ca a-bhogatvād anya-bhoganidarśane. darśayet sādhanaṃ syād ity eṣā loka-uttarā sthitiḥ. a-sambaddhasya dharmasya kim
jaḍa-matir loko garīyaḥ padam. tatra upāsita- loka-bhartari kṛtā sv-alpā apy an-artha-udayāeṣa na artha ity atra kā pramā. prasiddho loka-vādaś cet tatra ko ’tīndriya-artha-dṛk. angṛhyamāṇaṃ viśeṣaṇa-viśeṣya-tat-sambandha- loka-vyavasthā-pratītau tat-saṅkalanena gṛhyate
yaṃ vyaktaṃ tasya na vetty ayaṃ jaḍa-matir loko garīyaḥ padam. tatra upāsita-loka-bhartari-kanda-udbhavā. sphuṭam eva tādṛśaṃ bhedaṃ loko vivecayaty ākāra-bhedāt. an-antaraṃ vāuktam, atra api pare mūḍhā visaṃvādayanti lokam iti. cintāmayīm eva tu prajñām anuśīlayanto
jīvati, tasya sa-uras-tāḍaṃ krandato ’pi lokasya a-nivṛtteḥ. yathā-saṅketaṃ pratipatteḥ,-vyabhicāriṇo ’-bhāvaṃ sūcayati iti. atha vā lokasya bruvato ’numāna-a-bhāvam āha. tena bhinna
yena evaṃ-vādino ’py avadheya-vacaso loke. artha-jñānaṃ ca nāma buddhi-sādhanaṃ
śiṃśapā ity uktāv api bādhanāt. atra api loke karpūra-rajata-ādiṣu dṛṣṭatvān na ayogād a-brāhmaṇaś ca dharma-antara-samāveśāl loke pratīyate, kiṃ tarhi vivakṣita-dharma-anrūpaṃ teṣāṃ na vidyate. sādharmya-darśanāl loke bhrāntir nāma upajāyate. a-tad-ātmani
api icchāyā a-nivāraṇād anyathā api loke vyavahāro dṛṣṭa iti saṃśayaḥ. tasmān na-vacanena apy asya arthasya pratibādhanāt. lobha-ādi-mūlo ’-dharma iti sarva-śāstreṣu
kecit taj-jāti-sambhavino dṛṣṭāḥ, pārthiva-a- loha-lekhya-vat. virodhasya ca a-dṛṣṭeḥ sandehaan-ādi-vāsanā-udbhūtaṃ bādhante ’rthaṃ na laukikam. tat-phalo ’-tat-phalaś ca artho bhinna-pradeśi-bhāvo yaḥ saṃyoga-samavāyābhyām, laukikaṃ tu pradeśam āśritya brūmo vicchinna-ana yukti-bādhā yatra asti tad-grāhyaṃ laukikaṃ yadi. gṛhyate vāta-putrīyaṃ kiṃ na
kiṃ ca viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ laukikīṃ sthitim. gṛhītvā saṅkalayya etat tathāiṣṭatvāt, tal-lakṣaṇatvāc ca phalasya. vaktary ātmani rāga-ādi-darśanena anyatra tad-a-yogāt. tathā atra api kaścin niyama-hetur vaktavyo yata ime kecin naśvara-ātmāno jātāḥ. natasmād vyāvṛttim icchatā tatra nyāyo vaktavyaḥ, yato ’sya vyāvṛttam iti bhavati. na ca-niyamāḥ prāṇa-ādaya ātmānaṃ vidadhati iti vaktavyam. atiprasaṅgo hy evaṃ syād ity a-sambandhi. yady evaṃ sambandho na asti iti vaktavyam, na viṣāṇam. kiṃ vai sambandha-mātraṃ
yad āha – eṣa tāvan nyāyo yad ubhayaṃ vaktavyaṃ viruddha-anaikāntika-pratipakṣeṇa iti,nivṛttiḥ. tasmān niyamaṃ prasādhya nivṛttir vaktavyā. katham idānīṃ kṛtako ’vaśyam a-nitya
apy anena a-sato niścinvatā prameyā vaktavyāḥ. na hi bhāva-viṣayam eva pramāṇam, a-viparīta-anvaya-vat. tena hi nirṇīta-guṇe vaktavye ’nyathā-abhidhānād doṣa eva. pakṣa-dharme-jñāna-bādhanam. tan na vyāpti-siddhiḥ sarvo vaktā a-sarva-jña iti. sarva-vaktṛ-dharmatā-hetutvād ity uktam. ko hy atra virodho yadi vaktā ca syāt sarva-jñaś ca. yady atra bhavato
iti. sandigdho ’tra vyatirekaḥ, sarva-jño vaktā na upalabdha ity evam-prakārasya anapi virodhasya a-bhāvāt, yaḥ sarva-jñaḥ, sa vaktā na bhavati iti vyatireko ’-darśane ’pi natena evaṃ syād yuktaṃ vaktum — mādṛśo vaktā rāgī iti, rāga-utpatti-pratyaya-viśeṣeṇa
anvayo ’-pradarśita-anvayaś ca, yathā — yo vaktā sa rāga-ādimān iṣṭa-puruṣa-vat. a-nityaḥ
vibhāgavantam iva anya-anyair vyapadeśair vaktāraḥ pradarśayanti. na ca tat-kṛto vibhāgoa-paśyatām. eṣa sthāṇur ayaṃ mārga iti vakti iti kaścana. anyaḥ svayaṃ bravīmi iti tayor
rāga-ādīnām eva kāryaṃ spanda-vacana-ādayaḥ, vaktu-kāmatā-sāmānya-hetutvāt. sā eva rāga iti cet,-nirṇayo ’naikāntikaḥ. tasmāt karaṇa-guṇa- vaktu-kāmate vacanam anumāpayet. nanv atra apy-siddhiḥ, teṣāṃ tatra pratibandha-a-siddheḥ. vaktur abhipretaṃ tv arthaṃ sūcayeyur iti sa eva

vakturPVin3_0000803
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PVin2_0006605
PVin3_0006801
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PVin3_0003006
PVin3_0004702
PVin3_0010711
PVin3_0000510
PVin2_0007603
PVin3_0008008
PVin2_0005912
PVin3_0009412
PVin1_0001614
PVin3_0000906
PVin3_0011105
PVin2_0004507
PVin3_0003405
PVin3_0010903
PVin3_0013508
PVin2_0009809
PVin3_0010610
PVin3_0011505
PVin3_0011205
PVin3_0003412
PVin3_0003410
PVin2_0004509
PVin3_0010411
PVin3_0001001
PVin3_0000909
PVin2_0009007
PVin3_0010909
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PVin3_0000201
PVin3_0003306
PVin3_0003008
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PVin2_0007608
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374

vacanaṃ

vyākhyātāḥ, āgama-siddhāś ca. vacanasya vaktur icchā-mātreṇa pravṛtteḥ. kalpanā-āgamayoḥ
para-arthe ’numāne ’dhikriyete, na arthasya, vaktur upālambhād a-yathā-artha-abhidhānena. yadi-ākāśayor vā vāstavī pratyāsattiḥ, api tu vaktur vivakṣā-kṛtā, tad-a-bhāve vivakṣitayatas tebhyo ’rtha-prakṛtir niścīyeta. te hi vaktur vivakṣā-vṛttaya iti tan-nāntarīyakās tāmarthaṃ viṣayatvena ātmasāt kurvanti. vaktuḥ śrotuś ca tad-vikalpa-bhājaḥ, yathāna ca sa eva arthaḥ sva-lakṣaṇam iti śakyaṃ vaktum, a-samprāpta-vinaṣṭayor apy arthayos tasyaevaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ vaktum — mādṛśo vaktā rāgī iti, rāga-utpattirāja-kula-sthitiḥ. sarvān arthān samī-kṛtya vaktuṃ śakyaṃ na sādhanam. sarvatra tena utsannā-āśrayatve śāstraṃ bādhakam ity amum arthaṃ vaktuṃ sva-vacanena asya saha uktiḥ sāmya-dṛṣṭaye
’numāne sādhana-doṣa-udbhāvanam, api tu vaktṛ-doṣeṇa api, nyūnatā-an-anvaya-viparīta-siddhiḥ sarvo vaktā a-sarva-jña iti. sarva- vaktṛ-dharmatā-paricchedasya ca kartum ana ca abhyupagamo yukti-bādhane samartha iti vakṣyāmaḥ. abhyupagata-eka-dharmaṇo ’vaśyam aparasādhya-a-bhāve hetv-a-bhāvasya sandehād iti vakṣyāmaḥ tau punar hetū yat kiñcit kṛtakaṃ tat
tac ca hetv-ābhāseṣv eva avasara-prāptaṃ vakṣyāmaḥ. vyāvṛtti-prādhānya-sādhana-arthaṃ
kathaṃ siddhā iti cet, etad uttaratra vakṣyāmaḥ. sa ca ayam an-upalambhaś catur-vidhaḥ.
sidhyet. sa ca an-anvayasya na sidhyati iti vakṣyāmaḥ. sarvathā na asti samāno dharmo dhvasta
rasa-buddhi-vad gandhasya cakṣur-buddhi- vac ca rūpasya. ākāra-arpaṇa-kṣamaṃ hi kāraṇaṃ
na apy alam. śaktasya sūcakaṃ hetu- vaco ’-śaktam api svayam. na api pāramparyeṇa,-darśanāt. rāga-utpatti-yogyatā-rahite vacana-a-darśanāt tad-anumāne vyatireka-a-siddher
gamaka-lakṣaṇa-vidhānena pratipipādayiṣor vacana-anukrama-darśanaṃ kṛtam eva, anyathā-kṛtā ca asya paripūrṇā pramāṇatā. yadi sva- vacana-abhyupagama-virodhayoḥ pratibandho doṣaḥ,na hi rāga-ādīnām eva kāryaṃ spanda- vacana-ādayaḥ, vaktu-kāmatā-sāmānya-hetutvāt. sāyadi punar udbhāvite ’pi doṣe sampūrṇa- vacana-ādinā pratisamādadhīta na tad iṣṭaa-sambhavad-viśeṣa-hetavaḥ puruṣāḥ, yena vacana-ādeḥ kiñcin-mātra-sādharmyāt sarva-ākārakaścid vivakṣitaḥ puruṣo rāga-ādimān vā, vacana-āder iti. sandigdho ’tra vyatirekaḥ, sarva’nvayaḥ. sarva-jña-vīta-rāgayor viprakarṣād vacana-ādes tatra sattvam a-sattvaṃ vā sandigdham.
-manas-kāreṇa yogāt. tadā apy apārthako vacana-udāhāraḥ. tasmān na asya api vipakṣe ’a-yathā-artha-abhidhānena. yadi sva- vacana-upagama-virodhayor na kaścid bhedaḥ, kastathā ekatra viruddhayor upasaṃhāre ’pi. vacana-guṇa-doṣau hi para-arthe ’numāne-dyotanāt. na hi ye yathā yam arthaṃ vidanti vacana-jñāḥ, te tat-pratipādane punar upadeśaity-ādayaḥ. anayā diśā sarva-prayogeṣu vacana-parāvṛtti-kṛtaṃ vibhramam utsṛjya artha-vacana-mātrād api saṃśaye pratipakṣa-hetu- vacana-pravṛtteḥ sambhavāt tad api tena saha
iti sādhanam iṣṭam upacāreṇa. tato hetu- vacana-pravṛttes tad api śaktam eva iti cet,-sthiti-dharmā a-nityatā ity ukta-prāyam. vacana-bhede ’pi dharmi-dharmatayā nimittaṃ bhedayathā rakto bravīti, tathā virakto ’pi iti vacana-mātrād a-pratītiḥ. na api viśeṣāt,-pravṛttes teṣv api prasaṅgaḥ. vipakṣa- vacana-mātrād api saṃśaye pratipakṣa-hetu-vacanaprāmāṇye vā na anumāna-pravṛttiḥ syāt, vacana-mātreṇa artha-siddher hetv-ādi-vaiyarthyāt.
sa eva punaḥ prativahati iti na bhidyate sva- vacana-virodhāc chāstra-virodhaḥ. tataḥ
a-bhāve śāstra-sva-vacanayor a-yogāt. sva- vacana-virodhe spaṣṭam udāharaṇam, āgame tu diṅ-mātreṇa artha-siddher hetv-ādi-vaiyarthyāt. vacana-viśeṣasya prāmāṇyād a-doṣa iti cet, uktam-nibandhanasya apy apāvṛtti-prasaṅgāt. vacana-sarva-jñatvayor dvi-vidhasya api virodhasya-bhāvaḥ syāt, sa eva tathā ucyeta. anyatara- vacana-sāmarthyād ghaṭasya api sa iti virodhaḥ.
na vai tad-vacanād a-niścaya-utpatter duṣṭa- vacanaḥ, kiṃ tarhi yad yāvatā vacanena
an-aṅgam iti yuktaṃ tatra smaraṇa-arthaṃ vacanam. a-darśanaṃ tu darśana-a-bhāvaḥ. satasmāt karaṇa-guṇa-vaktu-kāmate vacanam anumāpayet. nanv atra apy eṣa tulyaḥ
anaikāntika-pratipakṣeṇa iti, yad vaidharmya- vacanam anaikāntika-pratipakṣeṇa, yadi tena
kiṃ tarhi puruṣa-sāmarthya-siddhiḥ. sā vacanam antareṇa na sidhyati iti sa tathā-bhūtambhāva iti sāmarthyāt tat-siddher na anumeya- vacanam. anvayas tv artha-āpattyā siddhaḥ. na hy
pratipadyeta. mā bhūt puruṣa-āśrayaṃ vacanam āgamaḥ, praṇetur dur-anvayatvāt. ayathā-ukte ’-bhāvāt. viruddha-a-vyabhicāry-a- vacanam iti cet, anumāna-viṣaye ’-vacanād iṣṭam.
mā bhūd iti. vyutpatty-arthaṃ ca hetu- vacanam ukta-artham apy anumāne ’dhikriyate. tena-aṅgaṃ sva-bhāva-aṅgaṃ jagat-sthitiḥ. āpta- vacanaṃ kārya-lakṣaṇaṃ liṅgam, sva-bhāva-lakṣaṇaṃ
pāramparyeṇa, sādhyasya eva abhidhānāt. hetu- vacanaṃ tu svayam a-śaktam api śaktasya vācakamtu siddha eva ity apārthakaṃ tat-siddhaye vacanam. na an-upalabhamānasya tāvatā na asti iti-darśana-pravṛtta-vāg-abhimata āptaḥ. tad- vacanaṃ na antareṇa artha-tathā-bhāvaṃ pravartataabhyūhyā, a-pratibandhāt. a-sati rāge vacanaṃ na asti ity a-niścito vyatirekaḥ. na hitāvatā na asti iti bhavati. tad-arthaṃ vacanam. yady an-upalabhamāno ’pi na asti iti na
bhedaḥ. na kaścit. kathaṃ tarhi pṛthag- vacanam. vākya-bhedād etat syāt. pūrveṇa
para-apara-pratipatti-nibandhane. a-pṛthag- vacanaṃ śabdasya viśeṣa-a-bhāvād iti cet, na,

vacanaṃ

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PVin3_0003203
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375

vat

-upagamaṃ pratibadhnāti. tad evaṃ sva- vacanaṃ śāstraṃ ca abhisamasya sāmyād ekam uktam.
-niyama-a-bhāvāt. tato na pakṣasya hetor vā vacanaṃ sādhanaṃ svato ’rtha-siddheḥ. saṃśayas tu
para-artham anumānam ity arthān na pakṣa- vacanaṃ sādhanam ity uktaṃ veditavyam. kathaṃ na-grahaṇam. anyathā vipratiṣiddham etad vacanaṃ syāt, ghaṭasya ātmanā tad-bhāva-artha-arthāni iti, pramāṇānām a-bhāve śāstra-sva- vacanayor a-yogāt. sva-vacana-virodhe spaṣṭam
sāmyād ekam uktam. yathā ātmano ’-prāmāṇye vacanasya a-pravṛttiḥ, tathā śāstra-an-āśraye tatsyāt, vyarthatā vā pṛthak-karaṇasya. sva- vacanasya api pṛthak-karaṇa-nimittaṃ vāṅ-mātratv evam a-śubha-abhinandena viparyāsena ca vacanasya tat-siddhiḥ, ātmany eva anyathāhetu-prayogā vyākhyātāḥ, āgama-siddhāś ca. vacanasya vaktur icchā-mātreṇa pravṛtteḥ. kalpanādvi-candra-nīla-ādy-ābhāsa-vijñāna-hetutva- vacanāt. kiṃ punar asya pramāṇasya phalam.
vyāpty-a-siddheḥ. na api tena na asti iti vacanāt tathā bhavati, atiprasaṅgāt. tasmādvyāvṛttam iti bhavati. na ca na asti iti vacanāt tan na asty eva yathā yadi. na asti sa
na, ya eva tu ubhaya-niścita-vāci-ity-ādi- vacanāt. tena an-upalambhe ’pi saṃśayād a-dharmiṇi sattva-siddher dharmi-dharma- vacanāt sādhya-dharmi-parigrahaḥ. karaṇīyo ’yaṃ
iti saṃśayito ’-nivāryaḥ syāt. yathā-yoga- vacanād a-nivārita eva iti cet, na, ya eva tu’pi tulya iti kathaṃ pakṣa-doṣaḥ. na vai tad- vacanād a-niścaya-utpatter duṣṭa-vacanaḥ, kiṃrāga-ādīnām apy artha-antaratvād a-gatir vacanād anumāna-lakṣaṇād abhyūhyā, a-pratibandhāt.
an-upalabhamāno ’pi na asti iti na pratīyāt, vacanād api na eva pratyeṣyati. tad api hy ansvato ’rtha-siddheḥ. saṃśayas tu pakṣa- vacanād arthe dṛṣṭaḥ, na niścaya iti sākṣān na-arthaḥ, yathā — vīta-rāgaḥ sarva-jño vā vacanād iti. vyatireko ’tra a-siddhaḥ, sandigdho-a-vacanam iti cet, anumāna-viṣaye ’- vacanād iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ.
nigadanto dṛṣṭāḥ, avinābhāva-a- vacanād upamāna-sādhya-tad-āvṛtti-vacanānāṃ cakutaḥ. jñātā vā atīndriyāḥ kena vivakṣā- vacanād ṛte. vivakṣā niyame hetuḥ saṅketas tat-ādi-vikalāḥ. sandigdhāś ca — rāga-ādimān vacanād rathyā-puruṣa-vad ity-ādayaḥ. an-anvayo
kiṃ punar nirākṛto na pakṣaḥ. sandigdhe hetu- vacanād vyasto hetor an-āśrayaḥ. vyastaḥ
sarveṣām a-dṛṣṭa-pratipatti-śāstrāṇām evam a- vacanān na pratiṣedhe doṣaḥ. sva-upagama-āśrayaṃ
nāstitā tṛtīyaṃ rūpam. sā ca niścitā. ante vacanān niścitatvaṃ triṣv api rūpeṣu draṣṭavyam.
-a-vacanād upamāna-sādhya-tad-āvṛtti- vacanānāṃ ca prayogāt tatra sva-arthaṃ tri-rūpāl
pūrva-vat prasaṅgo vācyaḥ. anvaya-a-siddhi- vacane ’pi, na hi sa eva ātmānam anveti ity asyāt, tac ca pratikṣiptam iti na atra evam a- vacane ’pi pakṣe kiñcid virudhyate. atha
tu syāt, dvayos tulya-kakṣatvāt, yathā sva- vacane. tadā ca asya sva-vacanena virodhaḥ, na-vākya eva iti na dūṣaṇa-avasaraḥ, sthita- vacane tu tasmin doṣam udbhāvayan dūṣaka eva
a-saṃhata-viṣayaṃ pārārthyam eṣām iti vacane dharma-viśeṣaṇatvena upādānāt tasya viśeṣaḥ.
syāt. svayaṃ-siddhasya dharmiṇaḥ parigraha-a- vacane dharmiṇam eva sādhyaṃ kuryād iti cet, na,
api pṛthak-karaṇa-nimittaṃ vāṅ-mātra- vacane pratibandhaḥ. a-pramāṇatvaṃ śāstre ’pi
hy adhikaraṇe sati bhavati, yathā siddhe vacane prāmāṇya-itarayor anyonyam, siddhāyāṃ vāanena eva ca anumāna-kāle śāstra-an-āśraya- vacanena a-prakaraṇa-āpanna-pakṣī-karaṇam api
etena svayaṃ vādinā iṣṭasya anumeyatva- vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya apy aapi snānāc chuddhi-vādinaḥ śāstrasya sva- vacanena apy asya arthasya pratibādhanāt. lobhatathā ca cākṣuṣatva-ādi-parihāraḥ. dharma- vacanena api dharmy-āśraya-siddhau dharmi-grahaṇa
śāstraṃ bādhakam ity amum arthaṃ vaktuṃ sva- vacanena asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata
chāstraṃ vastu-bala-pravṛttena pramāṇena sva- vacanena ca a-bādhitaṃ dṛśya-a-dṛśyayor viṣayayoḥ,sambhavī sva-abhiprāyaḥ pratijñā- vacanena darśanīyaḥ. sa ca yathā pramāṇa-bādhāyāṃ
-dharmiṇo ’pi pratyāsatteḥ. sapakṣe sattva- vacanena dṛṣṭānta-dharmiṇi sattva-siddher dharmi-artha-antara-bhāvaḥ. etena iṣṭa-sādhyatva- vacanena dharmi-dharmābhyāṃ viśiṣṭau dharma-doṣa iti cet, na, nyāya-prāptasya sādhyasya vacanena nivartayitum a-śakyatvāt. pakṣa-lakṣaṇana hi tasya prāg darśana-bhrāntiḥ, yā vacanena nivartyeta. smṛtir vācā a-darśane
yathā sva-vacane. tadā ca asya sva- vacanena virodhaḥ, na śāstreṇa. tayor yasya
utpatter duṣṭa-vacanaḥ, kiṃ tarhi yad yāvatā vacanena samarthanīyaṃ tasya a-samarthanāt.
karaṇīyo ’yaṃ vyākhyāne yatnaḥ sa pakṣa- vacanena samāhitaḥ. sāmarthyād artha-gatau-hetv-abhidhānam api pratijñā syāt. nipāta- vacanena sādhanatvena iṣṭasya pratikṣepād a-doṣaiṣṭa-sādhano vācyaḥ syāt. ekasya eva tu vacanena sādhyatā-a-viśeṣo darśitaḥ. tata eva tad
avaghuṣya, yena evaṃ-vādino ’py avadheya- vacaso loke. artha-jñānaṃ ca nāma buddhi-sādhanaṃ
avasthitam, tatra ca smṛti-samādhānaṃ tad- vacasi iti tad eva sādhanam. a-khyāpite viṣaye
śūnyāyās tad-rūpa-adhyavasāyataḥ. tad-rūpa-a- vañcakatve ’pi kṛtā bhrānti-vyavasthitiḥ. maṇipratibandhāt tad-ābhāsa-śūnyayor apy a- vañcanam. tasyās tad-rūpa-śūnyāyās tad-rūpaiti tais tadvantaḥ syuḥ kāya-vijñapty-ādi- vat. a-tad-āgamebhyo na tatra pratītir ākāśād iva
sādhyate mūḍhṃ prati, janana-khyātyā pitṛtva- vat. a-dṛśya-an-upalambhe ’pi nimitta-a-bhāvāt— yo vaktā sa rāga-ādimān iṣṭa-puruṣa- vat. a-nityaḥ śabdaḥ kṛtakatvād ghaṭa-vad iti.

vat

PVin2_0005713
PVin2_0009503
PVin1_0001507
PVin3_0004504
PVin3_0006505
PVin1_0003909
PVin3_0003910
PVin2_0008909
PVin2_0007407
PVin2_0005509
PVin1_0003412
PVin3_0013306
PVin3_0009411
PVin3_0012708
PVin1_0002305
PVin1_0004204
PVin2_0006008
PVin3_0008407
PVin3_0008904
PVin3_0008410
PVin1_0001709
PVin2_0006514
PVin2_0008612
PVin1_0000402
PVin1_0004208
PVin1_0001802
PVin1_0002304
PVin2_0006806
PVin3_0004703
PVin3_0009104
PVin1_0002212
PVin1_0000914
PVin1_0001304
PVin1_0004002
PVin2_0009203
PVin3_0009303
PVin1_0003601
PVin3_0013301
PVin2_0006804
PVin3_0006506
PVin3_0006507
PVin2_0006712
PVin3_0008901
PVin3_0010009
PVin1_0003604
PVin3_0003707
PVin1_0002511
PVin1_0002603
PVin3_0012209
PVin3_0009610
PVin1_0004010
PVin1_0001104
PVin3_0006502
PVin1_0000803
PVin3_0007412
PVin1_0002509
PVin2_0005911
PVin3_0002004
PVin2_0004901

376

vat

tad-a-vyabhicāriṇāv iti pramāṇaṃ pratyakṣa- vat. a-sattā-niścaya-phalo ’n-upalambhaḥ a-sadeka-śākhā-prabhavatvād vā, upayukta-phala- vat. atra apy upayukta-vyatirikta-pakṣī-karaṇe
tataḥ syātām, puruṣa-antara-saṃvedana- vat. an-anuyaṃś ca enāṃ pratyakṣeṇa katham ātmany
viparīta-sandigdha-pratipatti-śruti- vat. anaikāntikasya tu pakṣa-dharmatvam eva, aanyonya-bheda-siddher vā dhruva-bhāva-vināśa- vat. anyonya-parihāra-sthita-lakṣaṇatayā vāan-apekṣita-sādharmya-dṛg-ādis taimira-ādi- vat. ity antara-ślokāḥ. bhavatu nāma yathāanumāna-a-bahir-bhūtā pratītir api pūrva- vat. ity antara-ślokau. pratyakṣa-virodhe ’piartha-antara-nimitte vā dharme vāsasi rāga- vat. iti saṅgraha-ślokāḥ. api-apekṣaḥ śuddho vā nāśe kāryatva-sattva- vat. upādīyate. apekṣita-para-vyāpāro hi svaa-nānā-ātmatayā bhede nānā-vidhi-niṣedha- vat. eka-dharmiṇy a-saṃhāro vidhāna-pratiṣedhayoḥ.
calayoḥ pṛthak-siddhi-prasaṅgād vastra-udaka- vat. ekasya ca āvaraṇe sarvasya āvaraṇa-prasaṅgaḥ,sādharmyeṇa. vaidharmyeṇa api — parama-aṇu- vat karma-vad ākāśa-vad iti sādhya-ādy-aatitarām a-kramatva-prasaṅgaḥ, eka-ātmatva- vat. kāryatvād eva a-bheda iti cet, yukto yadiviṣāṇināṃ viṣāṇa-sva-bhāva-bhedaḥ, na tad- vat kiñcic chaśasya bhinna-sva-bhāvaṃ viṣāṇam itibhāvanā-anurodhino bauddhā eva prajñā-ādi- vat. cetanāś ca api vedyatvād a-tad-rūpa-ana tad anyasya kasyacid ātma-saṃvedana- vat. tato ’pi na tad artha-antare yuktam. ansthita-lakṣaṇatā vā virodho nitya-a-nityatva- vat. tatra apy eka-upalabdhyā anya-an-upalabdhir
hetu-dharma-anumānena dhūma-indhana-vikāra- vat. tatra api hetur eva tathā-bhūto ’numīyate.
svayaṃ patina-dharmatayā pātāt, ākāśa-kṣipta- vat. tathā ca ayam atra a-kiñcit karaḥ katham-hetu-saha-kāri-pratyaya-agni-dhūma-janana- vat. tathā hi sva-kāraṇasya phala-utpādanaṃ pratynānātve hi buddhi-nānātvaṃ dṛṣṭaṃ bhūta-guṇa- vat. tad-a-bhede ’py artha-bheda-kalpanāyāmutpatti-darśanān mūṣika-alarka-viṣa-vikāra- vat. tad-bhāva-virodha-a-bhāvād atra an-upalabdhitad-bhāve vaikalya-a-bhāvād iṣṭa-kāla- vat. tadā api vā na bhavet, a-bhāva-kāla-a-pratiṣedhaḥ, a-janana-khyātyā a-pitṛtva- vat. tasmāt sarvaṃ svato ’-siddham anyat sādhanam
sva-para-ātmanoḥ prakāśakaḥ syāt, prakāśa- vat. tasmād grāhaka-ākāraḥ sva-saṃvidaḥ sādhanam
tad-an-upalakṣaṇe tasya tathā-pratītir daṇḍi- vat. tasmād viśeṣa-viṣayā sarvā eva idriya-jā-viśeṣo na syān nīla-ādy-ābhāsa-viśeṣa- vat. te ’n-apekṣita-tad-atiśayā bhāvanā-anurodhino
an-upakāriṇo ’n-apekṣā syād viṣaya-antara- vat. tena eva kasmād upakriyata iti cet, atra
api, nyūnatā-an-anvaya-viparīta-anvaya- vat. tena hi nirṇīta-guṇe vaktavye ’nyathātad-a-siddhau sandehe vā na jñāpakaḥ, śabda- vat. trairūpyāc ca hetur arthaṃ gamayati, a-viśeṣa-kṛtatvāt saṃśaya-nirṇaya-ādi-bheda- vat. na antarāḥ sukha-ādayo na api cetanāḥ. tad-pratītau tat-saṅkalanena gṛhyate daṇḍy-ādi- vat. na anyathā, artha-sambandha-abhidhānadṛṣṭe śabde tataḥ smṛtiḥ syāt, agni-dhūma- vat. na ca ayam a-śabdakam arthaṃ paśyati, atayoḥ saha-upalambha-niyamād dvi-candra-ādi- vat. na hy anayor eka-ākāra-an-upalambhe ’nya-a-vyabhicāratvāt sthālī-taṇḍula-pāka- vat. na hi bahulaṃ pāka-darśane ’pi sthāly-antar’yam a-nitya-śabdaḥ, kṛtakatva-ādi- vat. nanv asty eva tiro-dhānam. na vai paras tadātmanaḥ prakāśikā ity apy ucyate prakāśa- vat. nīla-ādy-anubhava ity api tat-sva-bhāvo
yathā — nityaḥ śabdo ’-mūrtatvāt karma- vat parama-aṇu-vad ghaṭa-vad iti sādhya-āditasyāḥ sarvatra-a-viśeṣāt. indriya-viṣaya- vat paraspara-yogyatā niyāmikā iti cet, na, tatra-lakṣaṇatayā vā virodhaḥ, nitya-a-nityatva- vat. pramāṇa-bādhanād vā api sa-apekṣa-dhruva-bādhanād vā api sa-apekṣa-dhruva-bhāva- vat. pramāṇaṃ vā yadi tattve bādhakaṃ syāt tal’n-apekṣasya nityaṃ syāt. apekṣāyāṃ ca pūrva- vat prasaṅgaḥ. tasmāt kādācitkaḥ śabdasyakathañcit kāryatve ’-bhāva-a-yogāt, pūrva- vat-prasaṅgāc ca. tasmād bhāva-kriyā-pratiṣedha
eva siddhiḥ, sa prāg eva nirdiṣṭa iti pūrva- vat prasaṅgo vācyaḥ. anvaya-a-siddhi-vacane ’pi,-kṛta-vyavasthā iyaṃ keśa-ādi-jñāna-bheda- vat. yadā tadā na sañcodya-grāhya-grāhaka-lakṣaṇā.
-yogyam, pakṣa-dharmatva-ādi-sandeha- vat. lakṣaṇe jñāna-grahaṇāc ca. ukta-lakṣaṇe
-upabhogasya ca a-bhogatvād anya-bhoga- vat. liṅga-a-yogād ato ’py a-siddhir eva, yathāsaṃsargād a-vibhāgaś ced ayo-golaka-vahni- vat. vibhaktāv api cetanā-adhyavasāyau saṃsarga-sambhavino dṛṣṭāḥ, pārthiva-a-loha-lekhya- vat. virodhasya ca a-dṛṣṭeḥ sandeha eva.
na yuktaṃ sādhanaṃ gotvād vāg-ādīnāṃ viṣāṇi- vat. vivakṣā-para-tantratvān na śabdāḥ santiniyama eva. na sa nānātve yuktaḥ, nīla-pīta- vat. viṣayasya vijñāna-hetutayā upanidheḥ prāg
punar icchayā nivartyeta tad-anya-vikalpa- vat. śakyante hi kalpanāḥ pratisaṅkhyā anena
atra śīta-sparśo ’gner ity udāharaṇāni pūrva- vat. sa punar ayaṃ virodhaḥ kathaṃ gamyate.
-antaram anusartuṃ yuktaṃ rasa-ādi-jñāna- vat. sato ’pi vā tad-ātmana indriya-antara-jñānagamayiṣyati. iti. tasmān na agny-ādi-sādhana- vat sattā-sādhanam apy an-a-vadyam. a-parāmṛṣṭaupabhogaḥ, tad-a-pratyakṣatve ’nya-pratyakṣa- vat sarva-a-pratyakṣatva-prasaṅgāt. viṣayo ’sti-nimitta-sattayā sādhyate, anya-naimittika- vat. sā eva tāvad an-upalabdhiḥ kathaṃ siddhā iti
atha vādino ’pi iṣṭiṃ sādhayet sādhya-dharma- vat, sādhya-samudāya-eka-deśa-viśeṣatvāt. na-anvaya-vyatireka-an-anuvidhānāt pratyakṣa- vat sāmānyasya ca vastuno ’nyatvena a-vācyatvāt.

vat

PVin3_0002511
PVin3_0007610
PVin3_0000302
PVin1_0001003
PVin2_0009810
PVin3_0007307
PVin2_0007002
PVin1_0003414
PVin2_0004604
PVin3_0013306
PVin3_0013302
PVin3_0012809
PVin3_0001407
PVin3_0013304
PVin3_0000110
PVin3_0011813
PVin3_0011302
PVin3_0000504
PVin3_0013306
PVin3_0013301
PVin3_0004011
PVin3_0004110
PVin3_0011703
PVin1_0001614
PVin3_0013301
PVin3_0011309
PVin3_0011305
PVin3_0009702
PVin1_0001609
PVin1_0002711
PVin3_0007907
PVin3_0002011
PVin3_0009505
PVin3_0003406
PVin3_0007412
PVin3_0007009
PVin1_0003003
PVin2_0008814
PVin2_0008814
PVin1_0003402
PVin3_0012709
PVin3_0005301
PVin1_0003006
PVin1_0001205
PVin3_0001603
PVin3_0011705
PVin1_0001207
PVin2_0009302
PVin3_0003908
PVin3_0012402
PVin3_0005002
PVin2_0005412
PVin1_0001905
PVin3_0011507
PVin2_0006604
PVin2_0008616
PVin3_0003810
PVin3_0011509
PVin3_0008504

377

varṣa

eva pakṣa-doṣāḥ, pratyakṣa-ādi-virodha- vat. hetv-ādi-lakṣaṇair bādhyaṃ muktvā pakṣasya
upākhyeṣv a-mūrtatva-ādikam iti cet, duḥkhaṃ vata ayaṃ tapasvī sāṅketikam icchā-mātrajātasya guṇa-doṣam a-paśyataḥ. vilabdhā vata kena ime siddha-anta-viṣama-grahāḥ. ity
a-pratibhāsanena ghaṭana-a-yogāt kṣīra-udaka- vad a-tad-vedini. yatra api viveka-pratipattirsaṃskāra-bhedena viśeṣa-pratipatteḥ, tad- vad anyasya api sambhavād a-sambhava-anumāne ca
artha-mātratāyām avatiṣṭhate. tathā ca pūrva- vad abhidheyaṃ kim apy asti iti sādhyaṃ syāt. nasādhanam a-vyabhicāram eva pratipādane liṅga- vad avalambante, an-upadeśād a-pratipatter
iti cet, ardha-āvaraṇe ’py an-āvṛtatvāt prāg- vad asya darśana-prasaṅgaḥ. avayava-dvāreṇa tadjñānam, tat sva-artham anumānam. pratyakṣa- vad asya phala-vikalpo vijñeyaḥ. tad etad avaidharmyeṇa api — parama-aṇu-vat karma- vad ākāśa-vad iti sādhya-ādy-a-vyatirekiṇaḥ.
ca — rāga-ādimān vacanād rathyā-puruṣa- vad ity-ādayaḥ. an-anvayo ’-pradarśita-anvayaś ca,
sva-sambandhibhir yugapat-sambandhāt, ākāśa- vad iti. tat-sambandhi-sva-bhāva-mātra-sa-dvitīyo ghaṭaḥ, an-utpalatvāt, kuḍya- vad iti. tathā-bhūtena puruṣeṇa sa-dvitīyatva-apuruṣa-vat. a-nityaḥ śabdaḥ kṛtakatvād ghaṭa- vad iti. tathā viparīta-anvayaḥ — yad a-nityaṃ
vā, utpatter a-nityatvād vā, rūpa-ādi- vad iti, tad a-yuktam, anumāna-viṣaye vācaḥ
-ādi-viraha-prasaṅgaḥ, nairātmyād ghaṭa-ādi- vad iti, tad apy a-kārya-kāraṇa-bhāve na sidhyati.
-ādayaḥ saṅghātatvāc chayana-āsana-ādy-aṅga- vad iti. tad iṣṭa-a-saṃhata-pārārthya-viparyayaprabhā-abhyupagame pradīpa-abhyupagama- vad iti pratipattir eva sā, na darśana-antaraapi — parama-aṇu-vat karma-vad ākāśa- vad iti sādhya-ādy-a-vyatirekiṇaḥ. tathā’-mūrtatvāt karma-vat parama-aṇu-vad ghaṭa- vad iti sādhya-ādi-vikalāḥ. sandigdhāś ca —etat syāt. tac ca dṛṣṭa-avarugṇa-ghaṭa- vad utpatty-āder na sambhavati. na kaścid a-nityo
eva bhavati. sa ced bhaven madhya-avasthā- vad upalabhyeta. tal-lakṣaṇa-tyāga eva hi tasyanivṛtty-a-yogāt. tasmād aikāntika-anvaya- vad aikāntika-vyatireko ’pi gamaka eva. na ca-bhāva-a-bhāvayor an-anukārāt, rasa-buddhi- vad gandhasya cakṣur-buddhi-vac ca rūpasya. ākāra
śabdo ’-mūrtatvāt karma-vat parama-aṇu- vad ghaṭa-vad iti sādhya-ādi-vikalāḥ. sandigdhāś
-dharmiṇor viśeṣaṇatvena upādānāt. viruddha- vad dhetur apy evaṃ kiṃ na bhinna iti cet, kaḥkaścid viśeṣa ity uktam. viśeṣe tu viruddha- vad dhetur api pṛthag iṣṭa-sādhano vācyaḥ syāt.
a-doṣa-kṛd a-siddhāv apy ākāśa-āśraya- vad dhvaneḥ. a-siddhāv api śabdasya siddhe-viṣayam, a-vyāpṛta-indriyasya darśana- vad buddhau śabdena a-pratibhāsanāt. na hi sapramāṇaṃ pratyakṣam, ārya-satya-darśana- vad yathā nirṇītam asmābhiḥ pramāṇa-vārttike.
vyāpino ’rthasya vyavacchedaṃ hetuṃ sattāyāṃ vadato ’sya viruddho hetuḥ syāt, tasya bhāvetava icchā iyam iti vyaktam īśvara-ceṣṭitam. vadann a-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate.
etat. atha śoṣa-ādikam eva maraṇa-śabdena vadet, tasya api pratibandhaś caitanyenatathā apy ato ’rtha-saṃśaya eva. so ’n-a- vadya-pakṣa-nirdeśe ’pi tulya iti kathaṃ pakṣaagny-ādi-sādhana-vat sattā-sādhanam apy an-a- vadyam. a-parāmṛṣṭa-tad-bhede vastu-mātre tu-bheda-apekṣaḥ kevalo vā kṛtakatva-sattva- van nāśe nirdiśyata ity uktam. tatra, sattā-svaca āśraya-sthiteḥ, sarpa-ādi-bhrānti- van mano-bhrānter akṣa-vikṛtāv api nivṛtti-itara-kusumayor iva sūryayoḥ, kvacit phale vandhya-itarayor iva karkoṭakayoḥ, kvacid rase
-itarayor iva karkoṭakayoḥ, kvacid rase vanya-itarayor iva trapuṣayoḥ, kvacit prabhāve
idānīm ayam anubhavaḥ. nanv asya eva rūpaṃ vayam apy anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vāchaśasya bhinna-sva-bhāvaṃ viṣāṇam iti cet, vayam apy etad eva brūmaḥ. yo vā sambandho naeṣāṃ kadācit kvacic chravaṇam iti. na vai vayaṃ kāraṇānāṃ saha-kārīṇi pratikṣipāmaḥ, kiṃ tv
ata eva-iti-karaṇa-vyavacchinnād vikalpa- vargāt pṛthak taimira-upalakṣitaṃ viplavaṃ
gṛhṇāti iti cet, na ayaṃ ghaṭa iti jñāne varṇa-pratyavabhāsanāt. na hy ayaṃ ghaṭa iti
tat-sāmānya-a-yogāt, yathā ’-brāhmaṇa-āditve varṇatvasya aindriyakatvasya iva vā nitīraṇavyāvṛtter iti. tena evam-prakāraṃ vyatirekaṃ varṇayatā avinābhāva eva ukto bhavati. tathā hy-indriya-jaṃ yuktam, tathā samanvāhāre varṇasya api pratyavabhāsanāt. tena rūpa-sparśasyāt. hetos triṣv api rūpeṣu niścayas tena varṇitaḥ. a-siddha-viparīta-artha-vyabhicāriśabdānāṃ pratirundhāno na bādhyas tena varṇitaḥ. tasmād viṣaya-bhedasya darśanāya pṛthak
tad-a-sambhavaṃ sādhayati iti tato vyatirekī varṇyeta. anyathā ātma-sannidhāyane ko nairātmyād-kārya-ārambhiṇaḥ. tena tat sapakṣe dvidhā vartate. katham idam avagamyate — prayatna-ansatāṃ ca na niṣedho ’sti so ’-satsu ca na vartate. jagaty anena nyāyena nañ-arthaḥ pralayaṃ
tad-artha-an-antara-grāhi pratyakṣam iti vartate. mānasam api indriya-jñānena samanantarasandehe vyabhicāra-bhāk. dvayor iti vartate. yatra anvayo vyatirekaś ca sandigdhaḥ,abhivyakteḥ. na api śabdā yathā-bhāvaṃ vartante, yatas tebhyo ’rtha-prakṛtir niścīyeta.
eka-deśa-kāla-parihāreṇa anya-deśa-kālayor vartamāno bhāvas tat-sa-apekṣo nāma bhavati.
na a-sādhāraṇatā syāt. na ca samayād vartamānasya kācid a-sādhāraṇatā. yadi hi tasyaanyo rāśir asti, yatra prāṇa-ādir varteta, ātma-vṛtti-vyavacchedābhyāṃ sarvasya
etena pipīlikā-utsaraṇa-matsya-vikāra-āder varṣa-ādy-anumānaṃ vyākhyātam. tatra api bhūta-varṣaPVin2_0006913
PVin3_0008505
PVin3_0009606
PVin1_0003209
PVin3_0003705
PVin3_0008707
PVin3_0011311
PVin3_0010307
PVin3_0009205
PVin3_0003804
PVin3_0010104
PVin1_0001502
PVin3_0006805
PVin2_0008208
PVin2_0005407
PVin1_0001612
PVin3_0003902
PVin1_0003306
PVin1_0002913
PVin3_0013010
PVin3_0004808
PVin1_0001611
PVin3_0007005
PVin3_0005202
PVin3_0009404
PVin3_0006911
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vastu

-māry-ādi-śabdānām iva matta-kāla-atiśaya- varṣa-upasarga-ādiṣu dramiḍa-ārya-deśayoḥ. tasmādtatra api bhūta-pariṇāma eva kaścid varṣa-hetuḥ pipīlikā-saṅkṣobha-ādi-hetuś ca iti.
kasyacit. ghaṭa-ādeḥ karaṇāt sidhyed valmīkasya api tat-kṛtiḥ. sādhyena anugamāt kārye
iva ābhāti vyāpāreṇa sva-karmaṇi. tad- vaśāt tad-vyavasthānād a-kārakam api svayam. ity
a-śakyatvād ity uktam. na ca puruṣa-pratibhā- vaśāt pramāṇayor lakṣaṇam ucyate, kiṃ tarhi vastu
vastu-sambandhā janakasya eva upayoga-viśeṣa- vaśāt pravibhāgena kārya-kāraṇa-bhāvādiṣṭaṃ paro ’bhipraiti iti tad-abhiprāya- vaśād iṣṭa-vighāta-kṛd ity ucyate, na punar
ayam abhiprāyo ’-sad iti. tad-abhiprāya- vaśād evam uktam. tena itara-a-sad-viraheṇa tvayā
iti cet, icchātaḥ śabdāḥ pravartante. na tad- vaśād vastu-sthitiḥ, atiprasaṅgāt. tasmāc choṣam
bhinna-viṣayāyāḥ pratīter na vastu- vaśād vṛttir iti sūcitaṃ bhavati. sa hi śaśinaś
vyavasthita-lakṣaṇaḥ kathaṃ vipakṣasya vastu- vaśād vyavasthām apanudet. hetuś ca evaṃ na
vā. na arthe, adhyātmaṃ parisyandād īhā- vaśena udaya-astam-aya-a-yogāc ca. buddhir atra
iti tat-pratibhāsy-ākāra-adhyavasāya- vaśena ca bhāva-a-bhāva-ubhaya-dharma ity ucyate.
na prāk, darśane ’pi pāṭava-a-bhāvād iti tad- vaśena paścād vyavasthāpyate, vikāra-darśanena
bhāvas tu vidhir vastu-bhāvo ’-sato ’pi san. vastv-a-bhāvas tu na asti iti paśya bāndhyaetāvan-mātra-nibandhanatvāc ca a-tattvasya. vastv-a-bhāve ’pi śābda-pratibhāsa-a-pracyuter asiddhaṃ śaśiny apy a-nivāryam eva. tad- vastv-a-bhāve śaśini nivāraṇe ’pi na kaścid doṣaḥ.
sādhya-sādhana-bhāvo vyavasthā-āśrayatvāt. vastv-a-bhedāt kriyā-karaṇayor aikya-virodha iti
jaḥ, tad-anya-indriya-ja-a-viśeṣāt, asāv api vastv-an-anurodhi-pratibhāso vipralambhāt
prāha iti sambhavo viruddha-a-vyabhicāriṇaḥ. vastv-anurodhini punar anumāne yathā virodhinorkiṃ tarhi vivakṣita-dharma-an-āśrayo vastu. anya-viṣaye ’pi nañi vibhāgena niyogana pratibhāsate. na ca śabda-viṣaya eva vastu, ākāra-antareṇa darśane pratibhāsanād-viṣayatvāc chabda-artha eva kalpitaḥ. tasya vastv-āśraya-an-upalambho dharma ity ayam atra
upasaṃhāro ’pi vikalpa-nirmita eva syāt, na vastv-āśrayaḥ. na ca samāropa-anuvidhāyinyo ’rtha
san vā na ghaṭo bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv ekam eva avasthā-antara-āveśād bheda-dṛṣṭir
a-sac-cintāyām avadhīrita-vikalpa-pratibhāso vastv eva adhiṣṭhānī-karoti, yatra ayaṃ puruṣa-pakṣa-bhedena śabda-artha-an-apavādibhiḥ. vastv eva cintyate hy atra pratibaddhaḥ phalapara-upagatena siddhiḥ syāt. sato ’py a- vastu-kṛtā pratipattir a-sat-pratipattiṃ na
tad-vidas tasya tad-gamakaṃ tatra iti vastu-gatiḥ. tatra gamaka-lakṣaṇa-vidhānena
śabda-mātram icchā-vṛtti vidyata iti vastu-gamyaṃ vastu sidhyati. etena a-nityatvana ca anyo ’-vyabhicārī. tasmād a- vastu-darśana-bala-pravṛttam āgama-āśrayam
ity a-niścito na anaikāntikaḥ syāt. na vai vastu-dharma-samāśrayeṇa eva para-arthe ’numāne
iti prabheda-bāhyasya a-bhāvam āha, yam ayaṃ vastu-dharmas tṛtīyam āśrayet. eka-anta-vyāvṛttyā
sandeha-a-yogāt kṛtakatva-ādinā a-nityatve, vastu-dharmasya sarva-vastuno vyāvṛtti-virodhāt.
punar asyāḥ sāmānyena tan-mātra-vyāpini vastu-dharme siddha-sattāke dharmiṇi na a-siddhiḥ.
gamakam a-gamakaṃ ca iti na puruṣa-icchayā vastu-dharmo vyavatiṣṭhate. yadā ayaṃ pakṣī-karoti,
abhilāṣa-itarābhyāṃ vyavahāro bhavati. vastu-dharmo hy eṣa yad anubhavaḥ paṭīyān smṛtinivāraṇe ’pi na kaścid doṣaḥ. tasmād a- vastu-niyata-saṅketa-śabda-bhāvināṃ dharmāṇāṃ
a-bhrāntam iti nirdeśāt. ata eva vikalpo ’- vastu-nirbhāsād visaṃvādād upaplavaḥ. pratyakṣagamakaḥ syāt, na anyathā. puruṣa-pravṛtter a- vastu-pāratantryāt. yaṃ hi puruṣaḥ sādhayitum
bāla-vyutpatti-nimitto ’yam ārambhaḥ. yathā- vastu-pratipadyamānā api tad-dharma-a-vyāptica tad-vikalpa-bhājaḥ, yathā-pratibhāsi- vastu-pratipādana-samīhā-prayogāt, tad-ākāraprakṛtatvād iti cet, na, dharmi-prakrame ’pi vastu-pratibandha-a-bhāvāt. kevalaṃ śāstraviraheṇa. sā eva hetur vācyaḥ syāt. tatra ca vastu-pratibandho vācyaḥ, anyathā a-siddheḥ.
upaplavaḥ. pratyakṣa-ābho dvi-vidha ucyate. vastu-pratibhāsaṃ hi pratyakṣam, tad-a-bhāve tada-bheda-prasaṅgāt. a-bhede ca atīta-an-āgata- vastu-prabheda-grahaṇa-a-grahaṇa-ūha-an-ūha-artha
ca. ato ’sya pramāṇasya vṛttiḥ. tan na etad vastu-bala-āyātaṃ kṛtakatvaṃ pratibadhnāti.
sarvo ’-pakṣaḥ kṛtako ’-nitya iti, kiṃ tarhi vastu-bala-āyātā eva khalu vyāptiḥ pramāṇair
virodha-udbhāvana-prāyā cintā. yac chāstraṃ vastu-bala-pravṛttena pramāṇena sva-vacanena ca ayadi hi tasya kvacit sidhyet, siddhaṃ vastu-balena tat, pratīti-siddha-abhyupagame-darśanam etat — yatra tad-icchā tatra vastu-bhāva iti vyāpty-a-siddher vyabhicāraḥ.
katham iṣṭā. nivṛtty-a-bhāvas tu vidhir vastu-bhāvo ’-sato ’pi san. vastv-a-bhāvas tu na
bheda-dṛṣṭir iti cet, sa eva avasthā-bhedo vastu-bheda-lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukha-ādi tad yuktaṃ tasmād yad anumīyate. vastu-bhede prasiddhasya śabda-sāmyād a-bhedinaḥ.
-lakṣaṇasya ity āha –a-tad-rūpa-parāvṛtta- vastu-mātra-prasādhanāt. sāmānya-viṣayaṃ proktaṃ
punaḥ sattve sva-bhāva-viśeṣa-a-parigraheṇa vastu-mātra-vyāpini sādhya-dharme na anvayaapy an-a-vadyam. a-parāmṛṣṭa-tad-bhede vastu-mātre tu sādhane. tan-mātra-vyāpinaḥ
ata eva sad api sāmānyaṃ na arthaḥ. tasmād vastu-rūpa-a-visaṃvādanam eva asya api prāmāṇyam,— katham a-sato ’nvaya-pratiṣedha iti. vastu-rūpa-anukarṣī khalv a-sati pratiṣedho na

vastuPVin3_0004004
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379

vastūnitatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam. a- vastu-rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ.
’nukārayati, sa pratyakṣaḥ. tad a-sādhāraṇaṃ vastu-rūpaṃ sva-lakṣaṇam. anyas tu buddhau sākṣāt
ca an-anvayād viśiṣṭam eva an-abhilāpyaṃ vastu-rūpam indriya-matayaḥ pratyāviśanti. kathaṃ
ayam eva asya dharma-viraho dharmaḥ. na hi vastu-rūpam eva dharmaḥ, a-santo ’pi kenacit
evam a-vṛtteḥ. tasmān na tato ’rtha-siddhiḥ, vastu-rūpayoḥ pratyāsatti-viprakarṣayor a-siddheḥ.
eva asya api prāmāṇyam, tat-pratibaddha- vastu-liṅga-apekṣaṇāc ca. ācāryaḥ punar artha-anurodhino bhinna-viṣayāyāḥ pratīter na vastu-vaśād vṛttir iti sūcitaṃ bhavati. sa hi
vyavasthita-lakṣaṇaḥ kathaṃ vipakṣasya vastu-vaśād vyavasthām apanudet. hetuś ca evaṃ na-vinaṣṭayor apy arthayos tasya an-apāyāt. vastu-viparīta-ākāra-niveśiṣv api tīrtha-antarīya
iti saṅgraha-ślokāḥ. ata eva prāmāṇyaṃ vastu-viṣayaṃ dvayoḥ pratyakṣa-anumānayoḥ, arthaartha-a-visaṃvādas tu dvayor api tulya iti vastu-viṣayaṃ prāmāṇyam. tat punas trairūpyam
katham idānīṃ dvayor api prāmāṇyasya vastu-viṣayatve sāmānyasya pratipattir liṅgād
kāraṇam, na a-kāraṇaṃ viṣayaḥ. tasmān na vastu-viṣayāḥ śābda-vikalpāḥ. artha-pratipattayeka idānīṃ hetur a-hetur vā vastutaḥ, tasyā vastu-vṛtti-niyama-a-bhāvāt. san khalv apy arthaḥ
pradarśayanti. na ca tat-kṛto vibhāgo vastu-vyavasthāyāḥ samāśrayaḥ, atiprasaṅgād ity
proktam, tato bheda-a-pratiṣṭhānāt, na vastu-sattā-viprakarṣāt, liṅga-pratipatter api
anumānād ity uktaṃ bhavati. tena anumānād vastu-sad-a-sattā-anurodhino bhinna-viṣayāyāḥ
-bhedena vyavasthā-bheda-darśanāc ca na ayaṃ vastu-sanniveśī vyavahāraḥ. na api sannikarṣaḥ
ity ukta-prāyam. tasmāt sarva eva vastu-sambandhā janakasya eva upayoga-viśeṣa-vaśāt
śiṃśapātvāt, agnir atra dhūmāt. atra dvau vastu-sādhanāv ekaḥ pratiṣedha-hetuḥ. sva-bhāvamithyā-uttaraṃ yadi dvayor api iṣṭaṃ kiñcid vastu sāmānyaṃ syāt, yan-nibandhano ’yam a-nitya-mātram icchā-vṛtti vidyata iti vastu-gamyaṃ vastu sidhyati. etena a-nityatva-saṃsthāna-viśeṣa
icchātaḥ śabdāḥ pravartante. na tad-vaśād vastu-sthitiḥ, atiprasaṅgāt. tasmāc choṣam ayaṃāgamaḥ, tataḥ sādhana-dharmaḥ, tasmād vastu-sthitir iti ca su-vyavasthitāni vastūni.
na hy asti sambhavo yathā-avasthita- vastu-sthitiṣv ātma-kārya-an-upalambheṣu. tatra-vaśāt pramāṇayor lakṣaṇam ucyate, kiṃ tarhi vastu-sthityā. sā ca evam a-śakya-niścayā iti na
eva sāmarthyam avasthitam iti sā eva iṣṭa- vastu-sva-bhāva-anukarṣiṇī proktā syāt. tat kim-itarayor āsatti-viprakarṣa-a-bhāvāt. vastu-sva-bhāvatve ca punar vivakṣā-antare
ete kartur icchā-mātra-anurodhino dharmā na vastu-sva-bhāvam anuvidadhati, tasya evam a-vṛtteḥ.
tena eva kasmād upakriyata iti cet, atra vastu-sva-bhāvair uttaraṃ vācyam, ya evaṃartha-siddhau tu sarvaṃ sarvasya sidhyati. vastu-sva-rūpe ’-siddhe ’yaṃ nyāyaḥ siddhe
na idaṃ taruṣu sidhyati. na hy an-apekṣita- vastukaṃ śabda-mātram icchā-vṛtti vidyata iti
sādharmyavān vaidharmyavāṃś ca. na anayor vastutaḥ kaścid bhedo ’nyatra prayoga-bhedāt. tadbādhyate. tad-yogyatā-balād eva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte-vyavasthāne ka idānīṃ hetur a-hetur vā vastutaḥ, tasyā vastu-vṛtti-niyama-a-bhāvāt. sanvivekasya kartum a-śakyatvāt, tasya anyatra vastutaḥ pratibandhāt. katham idānīm a-sambhavino-mātra-anurodhī sva-bhāva iti sa eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ parityajya katham
yad-artham a-vyabhicāraś cintyate. tasmād vastuto yad yena vyāptam a-vyāptaṃ vā, tat tasya’paraṃ pratipatty-aṅgam asti iti. tad vastutaḥ siddha-lakṣaṇam a-siddhaṃ kim ātmanaḥ.
atha punar ubhaya-dharmaṃ brūyāt, an-āśrita- vastuno ’-paryudāsena vyatireka-mātrasya a-bhāve-an-anuvidhānāt pratyakṣa-vat sāmānyasya ca vastuno ’nyatvena a-vācyatvāt. katham idānīṃ
-āgamayoḥ kartur icchā-mātra-anurodhataḥ. vastunaś ca anyathā-bhāvāt tat-kṛtā vyabhicāriṇaḥ.
pratipattau tasya apy ātma-antaratve tad eva vastunas tādātmyāt patanam an-avasthā ca. na ca-ādinā a-nityatve, vastu-dharmasya sarva- vastuno vyāvṛtti-virodhāt. vṛtti-śaṅkayā eva tataḥ
janayet. na, artha-kriyā-śakti-lakṣaṇatvād vastunaḥ. sarva-sāmarthya-upākhyā-viraha-lakṣaṇaṃ
bhāva-kāraṇa-pratipattiḥ. tathā sati dṛśye vastuny a-vikala-tad-anya-kāraṇasya darśanasya
na ca evaṃ vikalpaḥ, tat-pratibhāsasya vastuny an-anurodhāt. tasmāt pratyakṣa-ābhāsaḥ.
artha-sādhanam, niruddhe ’py artha-sādhane vastuni tasya a-nirodhāt tataś ca kasyacid-dhīḥ. liṅga-liṅgi-dhiyor evaṃ pāramparyeṇa vastuni. pratibandhāt tad-ābhāsa-śūnyayor apy a-cetasaḥ. hetus taj-jā tathā-bhūte tasmād vastuni liṅgi-dhīḥ. liṅga-liṅgi-dhiyor evaṃgrāhyam iti. śāstravato ’py a-tad-ālambane vastuni viruddha-uktāv api na bādhā, pratibandhas-mātram. tato na artha-siddhiḥ, tad-icchāyā vastuni vṛtti-niyama-a-bhāvāt. tathā hy a-śakyana, dharma-bheda-abhyupagamāt. a-bhinne ’pi vastuni śakti-bhedena vyavasthā-bheda-darśanāc ca-abhyupagame śaśiny apy a-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy a-nivāryam eva. tad-vad dhvaneḥ. a-siddhāv api śabdasya siddhe vastuni sidhyati. aulūkyasya yathā bauddhenabādhanāt. tena upagamāt pramāṇaṃ sarva- vastuṣu śāstraṃ bādhakam eva iti cet, kathaṃ
bheda-a-bheda-vyavasthā evam utsannā sarva- vastuṣu. sarva-artha-upalambheṣu saṃsarga-śaṅkayā
api khalu jñeyatva-ādayo dharmāḥ kathañcid a- vastūnām api buddhyā vyavasthāpanāt sādhāraṇāḥ
tasmād vastu-sthitir iti ca su-vyavasthitāni vastūni. puruṣa-icchayā ca hetu-tad-ābhāsayos

vastra380

vāPVin1_0003411
vā cala-a-calayoḥ pṛthak-siddhi-prasaṅgād vastra-udaka-vat. ekasya ca āvaraṇe sarvasya
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saṃsargād a-vibhāgaś ced ayo-golaka- vahni-vat. vibhaktāv api cetanā-adhyavasāyau
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āśrayau. iti saṅgraha-ślokau. ayo-golake ’pi vahni-sambandhād artha-antaram eva tat tathāPVin2_0008711
tatra kathaṃ bhavet. dhūma-hetu-sva-bhāvo hi vahnis tac-chakti-bhedavān. a-dhūma-hetor
PVin1_0002605’yaṃ na vivecayaty ayo-golakam iva vahneḥ, tad-rūpa-sparśa-adhyavasāyāt. bheda-aPVin2_0009103-bhūtā a-nityatā iti kim anyayā, sva-bhāvena vā a-calasya artha-antara-yoge ’pi tad-bhāva-anPVin2_0008514’py agnau bhavati iti. kathaṃ ca tato ’nyato vā a-taj-janana-sva-bhāvād bhavet. svayam a-tatPVin3_0006606
apy a-bhāva-prasaṅgāt. sa ca tad-dhetur vā a-nityatā-hetu-niyamana-sva-bhāvas tat-svaPVin2_0010013
tathā prasiddhe tad-bhāve hetu-bhāve vā a-nityatva-a-bhāve kṛtakatvaṃ na bhavati
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antaḥ-karaṇatva-ādayo ’pi tan-nibandhanā na vā a-pratipatty-aṅgam ity anughoṣyāḥ, tathāPVin3_0012404
ko nairātmyād vyatirekasya upayogaḥ. kathaṃ vā a-prasiddha-ātma-niyamāḥ prāṇa-ādaya ātmānaṃ
PVin2_0006004
vā. vidhau viruddho vā vidhīyeta a-viruddho vā. a-viruddhasya api saha-bhāva-virodha-a-bhāvād
PVin3_0009111-bhāk. eka-ekasya rūpasya a-siddhau sandehe vā a-siddho ’naikāntikaś ca hetv-ābhāso bhavati.
PVin3_0010606-dharmasya hetu-rūpasya a-siddhau sandehe vā a-siddho hetv-ābhāsaḥ. tathā ekasya rūpasya aPVin2_0008609
prasaṅgāt. tathā ca nityaṃ sattvam a-sattvaṃ vā a-hetor anya-an-apekṣaṇāt. apekṣāto hi
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eka-artha-dyotane niyatiḥ kutaḥ. jñātā vā atīndriyāḥ kena vivakṣā-vacanād ṛte. vivakṣā
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a-siddham eva a-sato virahād iti, vyabhicāri vā. atha api tad-abhimatāt kutaścin nānā-bhāva
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iti cet, na, viṣaya-indriyayor ekasya dvayor vā an-anyathātve ’-yogād adhiṣṭhānasya. tatPVin3_0005806
ity antara-ślokāḥ. a-sad-vyavahāra-yogyatā vā an-upalabdher vyāpakaḥ sva-bhāvaḥ sādhyate.
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svayaṃ kathañcid anusmarato na bhavati. asti vā anayor avasthayor viśeṣaḥ. tad ime kvacit
PVin3_0010607
tathā ekasya rūpasya a-siddhau sandehe vā anaikāntikaḥ. katamasya ekasya. vyatirekasya.
PVin2_0010014
sva-bhāvo hetur vā. kathaṃ sva-bhāvaṃ hetuṃ vā antareṇa bhaved ity āśrayam antareṇa api
PVin2_0009011
sadṛśa-apara-utpatti-vipralabdho vā. antya-kṣaṇa-darśināṃ niścayāt paścād asya anPVin2_0005310
rūpa-samāsaḥ. tathā hy āha – artha-āpattyā vā anyatareṇa ubhaya-pradarśanād iti. na a-sati
PVin1_0000412
a-siddham iti na kiñcit pramāṇam a-pramāṇaṃ vā ’nyatra anubhūta-viṣayābhyo ’-nirdeśyaPVin3_0002806 -viśeṣaṇaṃ dharma-mātraṃ sādhyam ākarṇanīyaṃ vā. anyathā artha-antara-gamanād avasādaḥ syāt.
PVin3_0005101
śakta-sva-bhāvasya nityaṃ jananam a-jananaṃ vā anyathā syāt. te ca a-vyavahitāḥ pratighātinā
PVin3_0006813
darśana-antara-bhediṣu. atīta-a-jātayor vā api na ca syād an-ṛta-arthatā. vācaḥ kasyāścid
PVin3_0006507
nitya-a-nityatva-vat. pramāṇa-bādhanād vā api sa-apekṣa-dhruva-bhāva-vat. pramāṇaṃ vāPVin2_0009003
anyathā ekam ity eva na syān nāma-antaraṃ vā, artha-bhedam abhyupagamya tathā-abhidhānāt.
PVin3_0002207
caitanya-dahana-ādikam. sva-bhāvaṃ kāraṇaṃ vā artho ’-vyabhicāreṇa sādhayan. kasyacid vādaPVin1_0003505
rāgaḥ, a-raktasya vā gatiḥ. avayava-rāge vā avayavi-rūpam a-raktam iti rakta-a-raktaṃ
PVin3_0013210
tat-kāryatā-pratiniyamaḥ sva-bhāva-vyāptir vā. asmiṃś ca arthe darśite darśita eva dṛṣṭānto
PVin1_0000508
ca na asti tena ca pratipattir iti. nivṛtter vā asya a-sad iti kutaḥ, niyama-a-bhāvāt. bhāve
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yadi prāṇa-ādayas tad-ātmatayā tad-utpattyā vā ātma-pratibaddhāḥ syuḥ, te tan-nivṛttyā
PVin3_0005507
tathā-abhidhānāt. yan-nāntarīyakā sattā yo vā ātmā svo ’-vibhāgavān. sa tena a-vyabhicārī
PVin3_0005812
idaṃ na upalabhe iti. buddher upalabhe vā iti kalpikāyāḥ samudbhavaḥ. na hi bhāvānāṃ sva
PVin3_0004803’-sato ’n-adhikaraṇatvād a-sattvaṃ sattvaṃ vā iti cet, uktam atra — yathā ’-sati niṣedhaḥ,PVin3_0006807-śabda-pratibhāsy artho bhāva-upādāno na vā iti. tasya bhāva-an-upādānatve sādhye sa ca
PVin1_0003402
vayam apy anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vā iti darśana-śravaṇābhyāṃ yatra avasāyaPVin3_0004102
tad avarugṇe ’sti, vināśāt tiro-dhānād vā iti na atra nirbandhaḥ. tac ca upalabhyaPVin1_0004005
pratibandha indriya-yogyatā-utpatti-lakṣaṇo vā iti na an-āloko rūpa-upalambhaḥ syāt, kāryasya
PVin3_0001613
tatra hi ghaṭena eva sa-dvitīyo dehena eva vā iti na iṣyate. vidher a-yogāc ca dvayor ekasya
PVin3_0000702-sapakṣa-anyataratvād a-nityaḥ śabdo nityo vā iti. na hy atra śabda-ghaṭayoḥ śabda-ākāśayor
PVin3_0006007
iti niścāyayan na aparo ’sty apara-anubhavo vā iti niścāyayati sāmarthyāt. tasmād eka-niyataPVin3_0002706
api pratyuktam. yathā ’-nityaḥ śabdo nityo vā iti prakaraṇe vyatirikta-indriya-grāhya-sāmānya
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a-nitya-śabdaḥ śabdo na śabda-a-nityatvavān vā iti, samudāya-apavādasya dharmiṇy a-virodhāt.
PVin3_0001509
na ekasya bhojana-a-sambhave ’n-ākāṅkṣāyāṃ vā. ito ’pi na anyatara-artha-antara-bhāvaḥ,PVin3_0000109
yathā — a-cetanāḥ sukha-ādayo buddhir vā, utpatter a-nityatvād vā, rūpa-ādi-vad iti,
PVin2_0009502
vā rūpa-a-viśeṣād eka-śākhā-prabhavatvād vā, upayukta-phala-vat. atra apy upayuktaPVin3_0000507
a-siddhy-ādayaḥ, yady evam idam api syān na vā ubhayam iti dharmayoḥ sambandha-upadarśanāt.
PVin3_0007409
sādhya-ukter iha an-aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ sādhanād apākaroti. tathā ca āha
PVin3_0006909
phala-udayaḥ. na hi śabda-arthaḥ sann a-san vā kañcit puruṣa-artham uparuṇaddhi samādadhāti
PVin1_0000306
kiñcid a-siddham an-upanayanto ’n-apanayanto vā kathaṃ kasyacit sādhanam. na ca tebhyo ’rthaPVin3_0006705-vyavahāra-vidhiḥ sad-vyavahāra-pratiṣedho vā. kathaṃ ca na syāt. tad-artha-pratiṣedhe
PVin3_0007406-ākhyāna-mātrād iṣṭa-siddheḥ. tad-a-nirdeśe vā kathaṃ tad-viśiṣṭena anvayaḥ. tad ayam agninā
PVin2_0010014
ca dhūmaḥ. tathā hi sa tasya sva-bhāvo hetur vā. kathaṃ sva-bhāvaṃ hetuṃ vā antareṇa bhavedvāPVin2_0005814
PVin3_0001411
PVin3_0012410
PVin3_0001712
PVin3_0000506
PVin3_0005006
PVin2_0009905
PVin1_0003412
PVin2_0008807
PVin2_0009911
PVin2_0008715
PVin3_0006607
PVin3_0005309
PVin3_0009709
PVin3_0005008
PVin3_0007008
PVin2_0008010
PVin3_0001810
PVin1_0004007
PVin3_0004707
PVin3_0001901
PVin1_0003505
PVin1_0000807
PVin1_0003411
PVin1_0003708
PVin3_0004710
PVin2_0006411
PVin3_0005212
PVin2_0008111
PVin3_0007903
PVin2_0007504
PVin2_0008913
PVin3_0006605
PVin3_0000808
PVin3_0005403
PVin3_0004107
PVin3_0001809
PVin2_0009101
PVin2_0005005
PVin1_0000804
PVin2_0006112
PVin3_0009611
PVin3_0005207
PVin1_0003610
PVin3_0003601
PVin2_0010012
PVin3_0008701
PVin3_0004410
PVin2_0006601
PVin2_0005403
PVin2_0008909
PVin2_0009104
PVin3_0006505
PVin3_0010310
PVin3_0000201
PVin2_0005006
PVin1_0001502
PVin2_0006511
PVin3_0009403

381
katham a-sattā bhāvasya, upalambha-nivṛttyā
sādhanena, katham atas tat-siddhiḥ. sidhyan
vipakṣe ’stitvaṃ vyavacchidyeta. vyavacchedebhūtam, artha-antara-bhūta-dvaya-a-yogāt. naāpatati, sa sarvo ’bhyupagantavyaḥ, na
upalambha-āvaraṇaṃ sambhavati. sato ’pibhinna-sva-bhāvānāṃ sarveṣāṃ puruṣa-kriyā nasarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt. na
loko vivecayaty ākāra-bhedāt. an-antaraṃ
-bhāva-pratibandhād a-vyabhicāraḥ. kāraṇaṃ
na vai kiñcid ekaṃ janakaṃ tat-sva-bhāvaṃ
-sva-bhāvas tat-sva-bhāva-janana-sva-bhāvo
na indriyaṃ na sannikarṣaṃ na ātmānam anyad
eva bādhane tad-bhāva-pramāṇa-a-pratītau
a-kiñcit-karaṃ ca kiṃ kasya āvaraṇam anyadsa punar upādhi-bheda-apekṣaḥ kevalo-ślokaḥ. skandha-dhātv-āyatana-lakṣaṇasya
vā. tathā-iṣṭa-samudāyasya siddhir vighātosaha rūpeṇa grāhya-lakṣaṇatvād gṛhyeta. naādiṣv api viparyaya-prāptir asti, cākṣuṣatve
-mukhena dharmi-mukhena tad-viśeṣa-mukhenasyāt. rakte ca ekasmin rāgaḥ, a-raktasyakutaścid anubhava-sambandhāt saha pṛthag
-ādi-kampe sarvasya kampa-prāpteḥ. a-kampane
tathā avabhāsamānasya tādṛśo ’nyādṛśo ’pi-viruddhayor eva niścayāt sādhanaṃ dūṣaṇaṃ
upalabhyate vyatīta-a-samprāpta-upalambhaṃ
kāri pratiniyatam asti indriya-upakāry anyad
nir-apekṣaḥ, sa yadi kadācid bhavet kvacidtasmād vastuto yad yena vyāptam a-vyāptaṃ
a-niścitāyāṃ tu vyāptau dharmi-samāśraye
hi tasmin niṣpanne ’-niṣpanno bhinna-hetuko
bhavitavyam, an-āyattatvāt. tad-dharmatāyāṃ
kathaṃ na sādhanam. sākṣāt pāramparyeṇa
na kutaścit sāmarthyaṃ labhyeta pracyaveta-ādi kṣīra-ādiṣv an-upalabhyamānaṃ kṣīraṃ
eva dharmo dharmiṇi sādhyo viparyāsanīyo
a-nityatā syād anya-nimittatve ’-nimittatve
dharmī. tatra darśanaṃ pratyakṣato ’numānato
yuktaṃ rasa-ādi-jñāna-vat. sato ’pieva. tatra kevalaṃ viṣayī sādhyate ’-bhāvo-para-tantratvān na śabdāḥ santi kutra
kasmiṃścit saty atiśaya-hānir utpattir
hi iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro
evam āha, a-pratipramāṇatayā niścayaṃ
tan-mātra-anubandho gamyate. hetu-bhāvovā, sa kim ekatra na samavaiti janyate
sarvatra tulyatvāt sākṣād artha-āpattyā
tad atra keṣāñcit sva-bhāvānām arthānāṃ
svayam a-bruvan paraṃ bodhayitum īśo bruvan
parasya anyathā paraiḥ. artha-antara-nimittesa ca artha-antarād bhavann a-nityatā anyo
śīta-uṣṇa-sparśayoḥ. anyonya-bheda-siddher
iti pratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve-viṣaye vācaḥ prāmāṇya-a-bhāvāt. prāmāṇye
-viśiṣṭasya anyatra vṛtti-virodho ’-viśeṣaṇe
apayaṃś ca kva antar-bhāvyatām arthe buddhau
yathā – na asti viraktaṃ ceto devatā-viśeṣo
’vasthātā-avasthitaḥ paryanuyojyaḥ. sanvāvā katham a-bhāvaḥ, kārya-vyatireke ’pi kāraṇa-avā katham a-viṣayaḥ. viṣayaś cet, sva-āśrayāṃ
vā katham a-vyatirekaḥ. na hi sattā-pratiṣedhādvā kaścid artha-antara-bhūtaḥ, dvayor ekasya apy
vā kaścid iti. na apy a-siddhy-ādayaḥ, yady evam
vā kasyacit tad-ātmānam a-khaṇḍayataḥ sāmarthyavā kasyacit. tasmāt tan-mātra-sambaddhaḥ svavā kasyacid āvaraṇam ity a-vikalaṃ dṛśyeta.
vā kāraṇaṃ kāryam anumāpayati. tat-tulya-rūpāṇāṃ
vā kāryam a-vyabhicārataḥ. nivartayet. kāraṇam
vā. kiṃ tu sāmagrī janikā tat-sva-bhāvā. sā eva
vā kiṃ na iṣyate. kiṃ pāramparyeṇa, ante ’pi tatvā kiñcij jñāna-utpatti-samāśrayaṃ sva-vijñānavā kim abhivyakti-vādena. tasmāc chāstra-āśraya
vā. kuḍya-ādayo ghaṭa-ādīnāṃ kam atiśayam
vā kṛtakatva-sattva-van nāśe nirdiśyata ity uktam.
vā kṛtakasya a-nityatā-sādhanād a-doṣaḥ, a-tadvā kṛto bhavati. sarvatra hi tat-samudāyavā kevalasya apy ālokasya darśanād an-ālokasya vāvā ko viparyayaḥ. ubhaya-siddhyā nirdeṣṭavyasya
vā kriyata iti tena vyapadiśyate. svayaṃ-śrutiḥ
vā gatiḥ. avayava-rāge vā avayavi-rūpam a-raktamvā gṛhṇīyāt. api ca artha-upayoge ’pi punaḥ
vā cala-a-calayoḥ pṛthak-siddhi-prasaṅgād vastravā. jñānasya hetur artho ’pi ity arthasya iṣṭāvā. ta ete nava pakṣa-dharmā nirdiśyante —vā. tat kathaṃ na an-upalambhād a-bhāvaḥ. na,vā. tat kadācit kasyacid bhavati iti tat-kṛtam
vā tat-kāla-dravya-apekṣa iti nir-apekṣa eva na
vā, tat tasya gamakam a-gamakaṃ ca iti na puruṣavā tat-sva-bhāvatayā gamakasya a-gamakatvāt. na
vā tat-sva-bhāvo yuktaḥ. ayaṃ hi bhedo bhedavā tataḥ kṣaṇikatā tasya iṣṭā syāt. tattve viśeṣa
vā tataḥ siddher an-utpatteḥ. sākṣāt tāvat
vā, tato jñāna-janana-sāmarthyasya an-arthavā tatra na asti iti nyāyya eṣaḥ. asty eva
vā. tathā-iṣṭa-samudāyasya siddhir vighāto vāvā. tathā ca bhāvas tadvān na syāt, an-upayogāt.
vā. tathā tat-tulya eva ca. dharmi-viśiṣṭasya
vā tad-ātmana indriya-antara-jñāna-utpattāv avā tad-bhāva-vyāpinaḥ kāryasya a-bhāvena. yadāvā. tad-bhāvād artha-siddhau tu sarvaṃ sarvasya
vā. tad yadi teṣāṃ jñāna-jananaḥ sva-bhāvaḥ,vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ pratividito
vā. tan-niṣedho hy anumānāt syāt, pratyakṣeṇa
vā tasmin saty eva bhāvād ity artha-antarasya.
vā. tasya a-sāmarthyāt. tad a-samarthaṃ pṛthak
vā. tasya asya pakṣa-dharmasya tattvaṃ sapakṣavā darśana-pāṭava-a-bhāvāt kāraṇānāṃ kāryavā doṣam imaṃ parihartum. a-sati hetor avā dharme vāsasi rāga-vat. iti saṅgraha-ślokāḥ.
vā dharmo hetuḥ phalaṃ vā syāt, a-hetu-phalasya avā dhruva-bhāva-vināśa-vat. anyonya-parihāravā na a-santaḥ syuḥ, tal-lakṣaṇatvāt sattvasya.
vā na anumāna-pravṛttiḥ syāt, vacana-mātreṇa
vā na anumeya-dharmatā iti cet, na, a-yogavā. na arthe, adhyātmaṃ parisyandād īhā-vaśena
vā, na asti dāna-hiṃsā-ādi-virati-cetanānām
vā na ghaṭo bhāvikaḥ, a-tal-lakṣaṇatvāt. vastv

vāPVin3_0000605
PVin3_0009103
PVin3_0000204
PVin2_0008704
PVin3_0010511
PVin2_0008612
PVin2_0007407
PVin3_0001603
PVin2_0008906
PVin2_0009906
PVin3_0004506
PVin2_0006012
PVin3_0011012
PVin3_0003907
PVin3_0003209
PVin2_0006506
PVin3_0005601
PVin3_0002708
PVin2_0008406
PVin1_0001314
PVin1_0001412
PVin2_0006516
PVin3_0002406
PVin3_0006102
PVin3_0006408
PVin3_0006501
PVin3_0006411
PVin2_0006611
PVin2_0004610
PVin2_0004608
PVin2_0008914
PVin1_0000605
PVin3_0006409
PVin1_0003810
PVin1_0000303
PVin2_0006511
PVin3_0006909
PVin3_0003001
PVin3_0003204
PVin2_0005013
PVin3_0001308
PVin1_0002804
PVin3_0006508
PVin2_0008202
PVin3_0005009
PVin1_0000711
PVin1_0001405
PVin3_0003301
PVin2_0009502
PVin3_0000109
PVin1_0004008
PVin3_0003802
PVin3_0010610
PVin3_0000903
PVin3_0011504
PVin3_0000307
PVin1_0002410
PVin3_0000703
PVin1_0002902

382
paraspara-parihāra-sthita-lakṣaṇatayā-ātmatayā jñāpayati, tad-a-siddhau sandehekaścid viśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde
-pratiniyato ’nyatra kathaṃ bhavet. bhavan
eṣa piṇḍo viṣāṇavān. sādhya-kāla-aṅgatā
vaikalya-a-bhāvād iṣṭa-kāla-vat. tadā api
hetutvena upādīyamāna upādhy-apekṣaḥ śuddho-āditve varṇatvasya aindriyakatvasya iva
sambhavaḥ. kārya-kāraṇa-bhāvād vā sva-bhāvād
tan-mātra-sambaddhaḥ sva-bhāvo bhāvam eva
na tu sapakṣa-vipakṣayoḥ sattvam a-sattvaṃ
-niṣedhe sādhye kārya-kāraṇayor an-ubhayasyanāma ayam arvāg-darśanaḥ saha-bhāvam itaraṃ
bhavati. naimittikyāḥ śruter artham arthaṃ
anyathā atiprasaṅgaḥ syāt, vyarthatā-niyata-nimitta-bhāvinyo deśa-kāla-vyavahitā
ity uktaṃ vyabhicārasya sambhavāt. sati
-karaṇaṃ yuktaṃ syāt, tad-avabodha-arthitve
dhūmasya. so ’pi hi dhūmasya tat-kāraṇānāṃ
saṃyojanam eva arthaṃ paśyati darśanāt. atha
-vibhāvitā nāma. tad ayam a-saṃsṛṣṭa-vikalpo
iti cet, ata eva saṃśayo ’stu, bhaved
pravartamānaḥ kena nivartyate. nivārito
yato hi sparśa-viśeṣa-upalambhāt saty a-sati-ślokau. tasyāḥ svayaṃ prayogeṣu sva-rūpaṃ
pratiṣedhya-artha-bādhaka-rūpa-upanyāsena
-bhāva-sādhanāya prayujyate, tadā sva-rūpeṇa
so ’tiśayo yadi. sarva eva āgamam an-āgamaṃ
tayor a-bhāve taj-jaṃ jñānaṃ tat-prabhavā
pramāṇam. na hi sva-bhāvaḥ kāryaṃ
-sva-bhāvo yuktaḥ. ayaṃ hi bhedo bheda-heturtasmād ātma-lābhāt, anyato bhavato ’-bhavato
sva-rūpaṃ vā prayujyate. artha-bādhana-rūpaṃ
teṣām an-upapluta-cakṣuṣā. dūre yathāa-dṛṣṭāḥ kam artham upanayanty apanayanti
pratikṣipyate ’rthaḥ sva-bhāva-viśeṣo
kañcit puruṣa-artham uparuṇaddhi samādadhātisva-bhāva-lakṣaṇaṃ prasiddhiḥ. ātmā aparo
kathaṃ pratijñāṃ tulya-kakṣyām anumānaṃ
pārtho dhanur-dharo nīlaṃ saro-jam iti
tathā ca viparyaya-siddhir vaiphalyam eva-vṛtter a-darśanāt. tasmād bhūtam a-bhūtaṃ
vā api sa-apekṣa-dhruva-bhāva-vat. pramāṇaṃ
kadācid viramet. tad dhi kiñcid upalīyeta na-ādīnāṃ kam atiśayam utpādayanti khaṇḍayanti
na hy arthe śabdāḥ santi tad-ātmānoa-pratisaṃviditā eva udayante vyayantevacane prāmāṇya-itarayor anyonyam, siddhāyāṃ
kim. yathā pakvāny etāni phalāny evaṃ-rasānisukha-ādayo buddhir vā, utpatter a-nityatvād
kevalasya apy ālokasya darśanād an-ālokasya-a-vyabhicāriṇo ’-bhāvaṃ sūcayati iti. atha-jñaḥ kaścid vivakṣitaḥ puruṣo rāga-ādimān-niyama-a-bhāvāt. tato na pakṣasya hetor-arthaḥ, yathā — vīta-rāgaḥ sarva-jño
tattva-vyavasthāne ka idānīṃ hetur a-hetur
api tat-sa-rūpasya tat-prāptir viśeṣo
na hy atra śabda-ghaṭayoḥ śabda-ākāśayor
-avabhāsinaḥ smaryante. tan na viplavo ’nyo

vāvā. na ca ayam utpatti-vināśābhyāṃ caitanyasya
vā na jñāpakaḥ, śabda-vat. trairūpyāc ca hetur
vā na tat-siddhaṃ parasya eva siddham. tan na
vā na dhūmaḥ syāt. taj-janito hi sva-bhāva-viśeṣo
vā na nivṛtter upalakṣya tat. tata eva a-pratijñā
vā na bhavet, a-bhāva-kāla-a-viśeṣāt. apekṣayā hi
vā nāśe kāryatva-sattva-vat. upādīyate. apekṣitavā nitīraṇa-ājñāne. tathā hi na tac cākṣuṣaṃ tajvā niyāmakāt. avinābhāva-niyamo ’-darśanān na na
vā. nivartayet yathā vṛkṣaḥ śiṃśapām, śākhāvā niścaya-apekṣam, niścaye ’pi sandeha-mukhena
vā niṣedho hetuḥ. tatra apy an-ubhayasya avā paśyet, viprakṛṣṭe punar arthe ’-bhāva-nirṇayo
vā pāramārthikam. śabdānāṃ pratirundhāno navā pṛthak-karaṇasya. sva-vacanasya api pṛthakvā prakaraṇa-an-upayogino dravya-viśeṣāḥ. na tāñ
vā pratibandhe ’stu sa eva gati-sādhanaḥ. niyamovā prativādinaḥ, anyathā ’-sambaddha-pralāpa evavā pratiṣṭhānād dhetur eva. yadi tad-utpatteḥ
vā pratyakṣa-sādhana eva indriya-dhiyaḥ kalpanāvā pratyakṣo darśana-ātmā dṛśya-ātmano vāvā pramāṇam ity a-pratikṣepaḥ. tad atra keṣāñcit
vā pramāṇena vācā kena pravartyate. samayavā prayatne sañcarati me hasta iti bhavati, tatavā prayujyate. artha-bādhana-rūpaṃ vā bhāve
vā prayujyate, yathā — na atra śīta-sparśo ’gnervā prayujyate, yathā — na asti iha dhūmo ’nvā pravṛtti-kāmo ’nveṣate prekṣā-pūrva-kārī, navā bhāva-kāraṇa-pratipattiḥ. tathā sati dṛśye
vā bhāva-kāraṇa-vyatireke bhavataḥ, a-bhedād ātmavā bhāvānāṃ yad uta viruddha-dharma-adhyāsaḥ
vā bhāve niyamena tat-saṃvāda-a-yogāt. na artha-avā bhāve bhāvād a-bhāvataḥ. sā iyam a-bhāvavā maruṣu mahān alpo ’pi dṛśyate. yathāvā. yat prāg dṛṣṭaṃ tatra smṛtim ādadhati. sā kimvā, yathā – na asti viraktaṃ ceto devatā-viśeṣo
vā, yathā-abhiniveśam a-tattvāt, yathā-tattvaṃ ca
vā yathā-artha-darśana-pravṛtta-vāg-abhimata
vā yathā-artham apeta-yuktikā pratijñā bādheta.
vā yathā. pratiyogi-vyavacchedas tatra apy
vā. yathā prāk sañjñinā abhisambandhād arthavac
vā yad yad eva atibhāvyate. bhāvanā-pariniṣpattau
vā yadi tattve bādhakaṃ syāt tal-liṅgena api
vā yasya yatra kiñcit pratibaddham a-pratibaddhaṃ
vā, yena āvaraṇam iṣyante. na brūmaḥ — tevā, yena tasmin pratibhāsamāne te ’pivā, yena satyo ’py a-lakṣitāḥ syuḥ. tathā hi
vā yoṣiti prasava-itara-dharmatvayoḥ sa dharmavā rūpa-a-viśeṣād eka-śākhā-prabhavatvād vā,vā, rūpa-ādi-vad iti, tad a-yuktam, anumānavā rūpasya kaiścit prāṇi-viśeṣair iti na tayor
vā lokasya bruvato ’numāna-a-bhāvam āha. tenavā, vacana-āder iti. sandigdho ’tra vyatirekaḥ,vā vacanaṃ sādhanaṃ svato ’rtha-siddheḥ. saṃśayas
vā vacanād iti. vyatireko ’tra a-siddhaḥ,vā vastutaḥ, tasyā vastu-vṛtti-niyama-a-bhāvāt.
vā vācyaḥ. antaḥ-karaṇatva-ādayo ’pi tanvā vāstavī pratyāsattiḥ, api tu vaktur vivakṣāvā vikalpaṃ sphuṭayati. a-vikalpaka eva sphuṭa-vā

PVin1_0001412
PVin2_0006004
PVin2_0006003
PVin3_0010102
PVin3_0004508
PVin3_0004908
PVin3_0012803
PVin3_0009409
PVin3_0006506
PVin2_0006007
PVin1_0003108
PVin1_0003610
PVin3_0013308
PVin3_0001708
PVin3_0003508
PVin1_0000509
PVin2_0010006
PVin2_0009102
PVin2_0007806
PVin3_0008611
PVin2_0008707
PVin3_0005104
PVin3_0000508
PVin3_0011506
PVin3_0010602
PVin3_0012408
PVin3_0012709
PVin3_0005107
PVin2_0008203
PVin3_0005809
PVin2_0009105
PVin1_0000607
PVin3_0005305
PVin2_0010104
PVin2_0008906
PVin1_0000414
PVin3_0007101
PVin3_0002804
PVin3_0001510
PVin3_0013510
PVin3_0003309
PVin2_0009904
PVin2_0009807
PVin2_0005012
PVin3_0003310
PVin3_0012012
PVin3_0008111
PVin2_0009814
PVin2_0005309
PVin2_0009807
PVin3_0003001
PVin3_0009610
PVin3_0002206
PVin3_0003502
PVin3_0003311
PVin2_0006701
PVin3_0003209
PVin3_0006901
PVin3_0000110

383

vācaḥ

vā pratyakṣo darśana-ātmā dṛśya-ātmano vā vikalpasya darśane ’-dṛṣṭir vikalpa-kalpanāmvidhinā pratiṣedhena vā. vidhau viruddho vā vidhīyeta a-viruddho vā. a-viruddhasya api
kriyate, kasyacid vidhinā pratiṣedhena vā. vidhau viruddho vā vidhīyeta a-viruddho vā. aa-vipakṣatvaṃ pakṣe ’sty eva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid dharmaḥ sādhayitum
eva. anyatra tu saṃśaye dvayor ekasya vā viparyaye ca ekasya na sādhanaṃ na dūṣaṇam,eva ātma-pratibandhād gamakatvaṃ viparyaye vā viparyāsanam iti darśana-artham a-nityaḥ
sva-bhāvayor ukta-lakṣaṇayor an-upalambhasya vā viruddha-a-vyabhicāritāyām. na ca anyo ’-abhivyakter ghaṭa-dadhy-ādir an-ekaḥ, ko vā virodhaḥ karma-abhivyakter a-bheda-vyāpana-a-vat. anyonya-parihāra-sthita-lakṣaṇatayā vā virodhaḥ, nitya-a-nityatva-vat. pramāṇaanyonya-vyatireka-sthita-lakṣaṇatā vā virodho nitya-a-nityatva-vat. tatra apy eka-viśeṣe tasyā api viśeṣa-a-siddheḥ, sato ’pi vā viśeṣasya tad-an-aṅgatayā a-karaṇatvāt. tasmād’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ pratividito bhavati. vidyamāne ’pi hiebhir hetoḥ sāmānya-lakṣaṇaṃ viśeṣa-lakṣaṇaṃ vā śakyaṃ darśayitum. tad artha-āpattyā eṣāṃyathā ko ’py āyāta iti na parvate vṛkṣe vā śaṅkā bhavati. na hi viśeṣa-śabda-sannidhirartha-mātra-anurodhinyā bhāvinyā bhūtayā vā śabda-yogyatayā tāṃ pratirundhāno bādhyate.
asya a-sad iti kutaḥ, niyama-a-bhāvāt. bhāve vā sa eva a-vyabhicāro ’n-upalabdher iti sā tenasa ca tad-bhāva-lakṣaṇas tad-utpatti-lakṣaṇo vā. sa eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate.
bhāvas tadvān na syāt, an-upayogāt. upayoge vā sa eva asya sva-ātma-bhūtā a-nityatā iti kimevaṃ tarhi kṛtakānām api keṣāñcit satāṃ vā sa eva sva-bhāvo na asti yo vinaśvaraḥ. tatsa tayoḥ saṃyogaḥ, tābhyāṃ jananāt samavāyād vā, sa kim ekatra na samavaiti janyate vā. tasyatasya sva-bhāva iti sakṛd api na janayet. na vā sa dhūmaḥ, a-dhūma-janana-sva-bhāvād bhāvāt.
an-utpattiḥ. pūrva-utpanna-samartha-nirodhād vā sati vyavadhāne ’nyasya utpitsoḥ kāraṇa-aeka-anta-parigrahe syād eṣa doṣaḥ. na vā sati hetau, yukti-prāptasya avaśyaṃ parigrahavacana-ādes tatra sattvam a-sattvaṃ vā sandigdham. sandehe vyabhicāra-bhāk. dvayor
antara-ślokāḥ. tathā svayaṃ tad-āśrayasya vā sandehe ’-hetuḥ, yathā bāṣpa-ādi-bhāvena
atra api katham a-vyatireko vipakṣāt, kathaṃ vā sapakṣa eva asti iti. kiṃ hy asya
iti cet, vayam apy etad eva brūmaḥ. yo vā sambandho na asti ity ucyate, sa eva a-bhāvaḥ.
tasya sva-bhāva-a-pracyuteḥ. atha vā sambhavaty api bhāvānāṃ kṣaṇikānām anyonyayatra kiñcit pratibaddham a-pratibaddhaṃ vā. sā iyaṃ sattā a-pratibandhinī cet, na
sa eva an-upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’-bhāvaḥ kasyacit kāraṇam. na eṣa doṣaḥ,a-nityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, a-hetu-phalasya a-sambandhāt tatra bhāva
punar artha-darśanam artha-bhāvo jñāna-bhāvo vā syāt. artha-bhāvaś cet, sarve ’rthāḥ pratyakṣā
prayatnāt prayatna-saṃskṛtād indriyād anyato vā sva-bhāva-antara-pratilambhāt. na hy anapi sādhayitu-kāmena hetor vyāpakasya vā sva-bhāvasya nivṛttir hetutvena ākhyeyā.
bhinnān na sambhavaḥ. kārya-kāraṇa-bhāvād vā sva-bhāvād vā niyāmakāt. avinābhāva-niyamo ’īśa ity a-praṇayanam eva śāstrasya. praṇayan vā svām eva vṛttiṃ sva-vācā viḍambayati. para-sādhyayoḥ. yadi sattvam a-nityatve ’nyatra vā hetuḥ syāt, sādhyam api kasmān na iṣyate. tat-sthāyinaṃ praty anvayinaḥ, a-vyabhicārī vā hetur asti. sa-dvitīya-prayogāś ca pratyuktāḥ.
deha eva artha-antara-bhūta iti sāmarthyena vākya-artha-vyavasthāpanād apārthakam anyatarapūrva-pakṣa-vādī sa-ākāṅkṣaḥ syād a-samāpta- vākya eva iti na dūṣaṇa-avasaraḥ, sthita-vacanena kaścit. kathaṃ tarhi pṛthag-vacanam. vākya-bhedād etat syāt. pūrveṇa pratiṣṭhāpitambādhakatvād a-samānaṃ para-bhūtasya ca vākya-viśeṣasya a-tad-viśeṣatvāt. tad a-bhinnasyād anumānam. yathā – a-dṛṣṭa-kartṛkam api vākyaṃ puruṣa-saṃskāra-pūrvakam iti, vākyeṣu
artho ’yaṃ pratīyate. vyavaccheda-phalaṃ vākyaṃ yataś caitro dhanur-dharaḥ. pārtho dhanurata eva pūrva-abhyupagamena ity āha. tad eva vākyaṃ sva-arthaṃ virundhānaṃ sva-vāg-viruddham,kiṃ phalaṃ syāt. an-avadhāraṇe ca vākyasya vyatirekasya a-vyabhicāra-a-siddheḥ.
so ’-nitya eva iti nitya-vyavacchedena, asya vākyasya śabda-pradeśa-ādiṣu nitya-an-agniteṣāṃ ca a-pratikṣepa-arhatvāt. na evaṃ vākyāni, dṛśya-viśeṣatvāt. a-dṛśyatve ’py a-dṛṣṭa
pṛthag-rūpatvāt. te tv ekena api vākyena śakye darśayitum iti prayoga-samāsa
api vākyaṃ puruṣa-saṃskāra-pūrvakam iti, vākyeṣu viśeṣa-a-bhāvāt, sarva-prakārāṇāṃ
ātmā aparo vā yathā-artha-darśana-pravṛtta- vāg-abhimata āptaḥ. tad-vacanaṃ na antareṇa artha-sāmānya-darśanāt. na yuktaṃ sādhanaṃ gotvād vāg-ādīnāṃ viṣāṇi-vat. vivakṣā-para-tantratvān na
an-upanīya eva dṛṣṭānte dharmiṇo ’-khilān. vāg-dhūma-āder jano ’nveti caitanya-dahana-ādikam.
eva tasya pratibandha-viṣayaḥ, sarvatra sva- vāg-viruddha-abhidhānam. atra api ko ’yam avaśyaṃ
tad eva vākyaṃ sva-arthaṃ virundhānaṃ sva- vāg-viruddham, yathā — na anumānaṃ pramāṇam iti.
-dharmatvena atīndriyatvāt sva-prabhava-kāya- vāg-vyavahāra-anumeyāḥ syuḥ. vyavahārāś ca
sva-vacanasya api pṛthak-karaṇa-nimittaṃ vāṅ-mātra-vacane pratibandhaḥ. a-pramāṇatvaṃ
-a-jātayor vā api na ca syād an-ṛta-arthatā. vācaḥ kasyāścid ity eṣā bauddha-artha-viṣayā matā.
-ādi-vad iti, tad a-yuktam, anumāna-viṣaye vācaḥ prāmāṇya-a-bhāvāt. prāmāṇye vā na anumāna-vāco

PVin3_0012711
PVin3_0001702
PVin2_0007012
PVin2_0006903
PVin3_0000908
PVin2_0009313
PVin3_0002406
PVin1_0000501
PVin2_0009610
PVin3_0006706
PVin3_0007602
PVin3_0007706
PVin3_0012707
PVin3_0004007
PVin1_0002410
PVin3_0010409
PVin3_0010009
PVin1_0000611
PVin3_0011306
PVin3_0010408
PVin3_0008902
PVin2_0004901
PVin2_0004505
PVin2_0005211
PVin3_0012504
PVin2_0006807
PVin3_0001101
PVin3_0001102
PVin3_0010305
PVin3_0013702
PVin3_0007301
PVin2_0009607
PVin3_0013006
PVin3_0013307
PVin3_0007602
PVin3_0002712
PVin2_0007108
PVin3_0009710
PVin3_0002104
PVin3_0002208
PVin2_0007010
PVin2_0007004
PVin2_0007101
PVin3_0003107
PVin3_0001107
PVin1_0001510
PVin3_0002004
PVin3_0009706
PVin3_0001110
PVin3_0003105
PVin3_0012701
PVin3_0012907
PVin3_0002701
PVin3_0006510
PVin2_0007708
PVin3_0013510
PVin3_0009709
PVin3_0001904
PVin1_0001302

384

vārttā

sambandhī vidyate na sambandha iti ca nipuṇā vāco yuktiḥ. aṅgī-kṛta-sambandhaṃ dravyam api na-yoge kim idānīṃ vidheḥ sāmarthyam iti riktā vāco-yuktiḥ. etena pakṣa-sapakṣa-anyataratvam api-urvaśy-ādi-śabdaś ca dṛṣṭo ’-rūḍha-artha- vācakaḥ. śabda-antareṣu tādṛkṣu tādṛśy eva astu
tato ’rtheṣu jñāna-utpattir iti śabdo ’- vācakaḥ syāt tasya iti sambandhaś ca na sidhyati.
hetu-vacanaṃ tu svayam a-śaktam api śaktasya vācakam iti sādhanam iṣṭam upacāreṇa. tato hetu-bhrāntiḥ, yā vacanena nivartyeta. smṛtir vācā a-darśane kriyata iti cet, darśanaṃ khalv akena nivartyate. nivārito vā pramāṇena vācā kena pravartyate. samaya-lakṣaṇa-āhitaśāstrasya. praṇayan vā svām eva vṛttiṃ sva- vācā viḍambayati. para-avabodha-arthaṃ ca śāstraṃ
eva iti cet, na, ya eva tu ubhaya-niścita- vāci-ity-ādi-vacanāt. tena an-upalambhe ’pi
ca na syāt. tad-artha-pratiṣedhe dharmi- vācino ’-prayogād abhidhānasya, tasya pratiṣedhāt,iva dharmiṇo nirdiśyate. na hi dharma-dharmi- vācinoḥ śabdayor vācye kaścid viśeṣo ’sti iti
santi, te ’py etena vyākhyātāḥ. sa ca sva- vāco-ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra apy-bhāva-bhedāt. tat ko ’yaṃ sambandha-a-bhāvo vācya ity upālambhaḥ. asti viṣāṇināṃ viṣāṇa-svaiti śrāvaṇa-uktyā prakāśitam. sarvathā ’- vācya-rūpatvāt siddhyā tasya samāśrayāt. bādhanāt
api tat-sa-rūpasya tat-prāptir viśeṣo vā vācyaḥ. antaḥ-karaṇatva-ādayo ’pi tan-nibandhanāvācyaḥ syāt. tatra ca vastu-pratibandho vācyaḥ, anyathā a-siddheḥ. etena ātma-parasa prāg eva nirdiṣṭa iti pūrva-vat prasaṅgo vācyaḥ. anvaya-a-siddhi-vacane ’pi, na hi sa eva-bhāvam icchatā jñānasya tat-pratibandho vācyaḥ. sa ca kārya-sva-bhāvayor liṅgayor anumāneviruddha-vad dhetur api pṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya eva tu vacanena sādhyatā-akim eṣāṃ paraspara-viraheṇa. sā eva hetur vācyaḥ syāt. tatra ca vastu-pratibandho vācyaḥ,bhāvaṃ na karoti iti yāvat. tena ayam evaṃ vācyaḥ syāt — pātaṃ na karoti iti. tad api-vat sāmānyasya ca vastuno ’nyatvena a- vācyatvāt. katham idānīṃ dvayor api prāmāṇyasya-liṅgaṃ śabda iti. na, lakṣaṇa-antarasya a- vācyatvāt. yat kvacid a-dṛṣṭam, tasya yatra-tulya-vyatireko ’pi. tena ayam a-doṣa ity a- vācyam eva tṛtīyaṃ rūpaṃ syāt. prayoga-darśanavyatireka-a-yogād iti. atra idam eva punar vācyam — katham a-sato ’nvaya-pratiṣedha iti.
iti cet, atra vastu-sva-bhāvair uttaraṃ vācyam, ya evaṃ bhavanti. tathā hi na yava-nirdeśa-nāntarīyakatvāt pakṣasya lakṣaṇaṃ vācyam. vācyam, sādhya-a-sādhya-viparyayeṇa
-nāntarīyakatvāt pakṣasya lakṣaṇaṃ vācyam. vācyam, sādhya-a-sādhya-viparyayeṇa vipratipattia-brāhmaṇye brāhmaṇo bhojanīya ity eva vācyaṃ syāt. parasya ayam abhiprāyo ’-sad iti.
ity ekam eva kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe ’n-antar-bhāvāt. tac ca
kvacit sattāyāḥ sādhanam. pradhāna-ādi-śabda- vācyasya eva kasyacid arthasya a-bhāvān nirapi yathā-yogam udāhāryam iti, sā api na vācyā, an-upalambha eva saṃśayāt, upalambhe tad-adṛśya-a-dṛśya-ātmatā-ādi-virodhā api vācyāḥ. tad ayam an-upalambhaḥ sva-bhāvaś catathā sandigdha-vyatireka-ādayo vācyāḥ. na hy ebhir hetoḥ sāmānya-lakṣaṇaṃ viśeṣa
na hi dharma-dharmi-vācinoḥ śabdayor vācye kaścid viśeṣo ’sti iti nirloṭhitam etat
siddham eva iṣṭaṃ bhavati. na, pratipattṛ- vāñāyāḥ prakaraṇāt. ata eva prakaraṇena sādhyaasti tad-grāhyaṃ laukikaṃ yadi. gṛhyate vāta-putrīyaṃ kiṃ na yuktyā na bādhitam. āgamasiddhiḥ śāstreṇa. anyatra tv a-jñānād iti na vāda-udāharaṇam. udāharaṇa-diśaṃ tv ācāryaḥ prāha.
tena su-siddhaṃ tan na tadā śāstram īkṣyate. vāda-tyāgas tadā syāc cen na tadā an-abhyupāyataḥ.
vā artho ’-vyabhicāreṇa sādhayan. kasyacid vāda-bādhāyāṃ sva-bhāvān na nivartate.
na artha ity atra kā pramā. prasiddho loka- vādaś cet tatra ko ’tīndriya-artha-dṛk. an-ekavidhurayati. vistareṇa ca ayam asmābhir vādaḥ pramāṇa-vārttike pratiṣiddha iti na ihatulyaḥ paryanuyogataḥ. prasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate. tataś ca bhūyo
sā vyavasthā snāna-ādīnāṃ pāpa-śodhana- vādaṃ bādhate, nidāna-a-praśamanena nidānino ’svayam-padaiḥ, a-siddha-a-sādhana-artha-ukta- vādy-abhyupagama-grahaḥ. veditavyaḥ. tena siddhaṃ
jaḍair jaya-ghoṣaṇām avaghuṣya, yena evaṃ- vādino ’py avadheya-vacaso loke. artha-jñānaṃ ca
ca sarvatra tulya iti na anayor bhedaḥ. atha vādino ’pi iṣṭiṃ sādhayet sādhya-dharma-vat,-a-siddhir udbhāvyate, yathā abhivyakti- vādinaḥ kṛtakatvam a-siddham iti, na tat sarvatra-abhyupagamaś ca śāstra-upagame ’pi vādino nirastaḥ. katham idānīm a-śrūyamāṇaḥ
an-abhyupagamāt. tasya api snānāc chuddhi- vādinaḥ śāstrasya sva-vacanena apy asya arthasya
ca ayaṃ bhāvāc chaśa-viṣāṇa-a-bhāva- vādinam upahasann ātmānam eva upahasati. śaśa-sambandhitā hetuḥ. nanu sva-āśraya-vyāpti- vādinā api tad-deśa-sannidhir iṣyata eva iti kim
siddha-hetv-ādiḥ pratiṣidhyate. etena svayaṃ vādinā iṣṭasya anumeyatva-vacanena an-iṣṭapunaḥ — na vināśa-niyatās tat-kāraṇa- vādinā utpattimanto ’bhyupeyāḥ, tad-bhāve parasarveṣāṃ nāśa-hetūnāṃ hetuman-nāśa- vādinām. ity antara-ślokaḥ. tad ayaṃ bhāvo ’ntasya sādhana-antaratvāt. yadi pūrva-pakṣa- vādī sa-ākāṅkṣaḥ syād a-samāpta-vākya eva iti na-bhāva-pramāṇa-a-pratītau vā kim abhivyakti- vādena. tasmāc chāstra-āśraya eva anumāne-anya-iṣṭa-nirākaraṇe ’py āśaṅkā-āsthāna- vāraṇaṃ sva-vṛttau svayaṃ-śruter āha sūtra-kāraḥ
iti, nivṛttā idānīm indriya-vijñāna- vārttā, abhidhāna-viśeṣe smṛter a-yogāt. sati hyvārttāPVin1_0002503
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PVin1_0004402
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PVin1_0000806
PVin3_0006708
PVin2_0005516
PVin3_0006804
PVin3_0006712
PVin1_0001902
PVin2_0008909
PVin3_0006601
PVin3_0007803
PVin3_0000703
PVin3_0000604
PVin3_0006503
PVin2_0004610
PVin3_0001209
PVin2_0007910
PVin1_0003413
PVin3_0013301
PVin1_0002811
PVin3_0006404
PVin1_0001103
PVin1_0001101
PVin1_0001414
PVin3_0001705
PVin1_0001413
PVin3_0006802
PVin3_0005202
PVin3_0006708
PVin3_0007304
PVin3_0006905
PVin3_0006712
PVin3_0006911
PVin3_0006801
PVin2_0005702
PVin1_0001104
PVin1_0003006
PVin1_0000805
PVin3_0010311
PVin3_0001612
PVin3_0001701
PVin1_0002906
PVin1_0001208
PVin1_0001107
PVin3_0010208
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385

vikalpaḥ

an-atiśaye ’pi śabda-ādi-sukhā ity api vārttā-mātram, ekatra yugapad anayor virodhāt.
viśeṣo ’sti iti nirloṭhitam etat pramāṇa- vārttike. atha punar ubhaya-dharmaṃ brūyāt, an-darśana-vad yathā nirṇītam asmābhiḥ pramāṇa- vārttike. kāma-śoka-bhaya-unmāda-caura-svapna-ādy-ādayaḥ, anyathā api bhāvād iti vyākhyātaṃ vārttike. tatra yathā rakto bravīti, tathā-ākṣepa-an-ākṣepāv ity-ādi-prasaṅgaḥ pramāṇa- vārttike nirṇītaḥ. tam asya sva-bhāvaṃ mandavistareṇa ca ayam asmābhir vādaḥ pramāṇa- vārttike pratiṣiddha iti na iha pratanyate.
evaṃ-sambandham uparacayati ity uktaṃ vārttike. buddhi-kṛtā ca ghaṭanā a-satsu kenaa-dṛśye niścaya-a-yogāt sthitir anyatra vāryate. yathā ’-liṅgo ’nya-sattveṣu vikalpa-ādir
aparam āsaṃsāram a-viśliṣṭa-anubandhaṃ dṛḍha- vāsanatvād iha vyavahāra-a-visaṃvāda-apekṣayā
-itaratāṃ brūyāt, viśeṣa-a-bhāvāt. upaplava- vāsanā-a-visandhi-doṣād a-prabuddhasya apy anartha-śakti-sannidhāna-an-apekṣaṃ vikalpa- vāsanā-utthāpitam a-niyata-indriya-artha-grāhia-yogāt. na eṣa doṣaḥ, yasmāt —an-ādi- vāsanā-udbhūta-vikalpa-pariniṣṭhitaḥ. śabda-artha-bheda-āśrayam upāgatāḥ. an-ādi- vāsanā-udbhūtaṃ bādhante ’rthaṃ na laukikam. tattu vikalpaḥ sad-a-sad-ubhaya-pratyaya-āhita- vāsanā-prabhava iti tat-pratibhāsy-ākāraete śabdāḥ sva-lakṣaṇa-viṣayāḥ, an-ādi-kāla- vāsanā-prabhava-vikalpa-pratibhāsinam arthaṃ
tādṛśa-darśanād asya prabodho ’bhilāṣa- vāsanā-vivṛttir ato vṛttiś ca. mānasaṃ ca akṣaparaiḥ. artha-antara-nimitte vā dharme vāsasi rāga-vat. iti saṅgraha-ślokāḥ. api
upagamyante, na te tad-bhāva-niyatā iṣyante, vāsāṃsi iva rāge. tad-dhetūnām api tatra niyamād-pravibhāga-apekṣayā hetor a-vyabhicāraḥ, vāstavatvāt. na hy avinābhāvo hetor vyavasthayāna hy atra śabda-ghaṭayoḥ śabda-ākāśayor vā vāstavī pratyāsattiḥ, api tu vaktur vivakṣā-kṛtā,-sādhanayor a-gamakatvāt. ekasya bhāve ’- vikala-kāraṇasya prāg-bhavato ’-bhāvād virodhaḥ,punar ayaṃ virodhaḥ kathaṃ gamyate. kvacid a- vikala-kāraṇasya bhavato ’nya-bhāve ’-bhāvād-pratipattiḥ. tathā sati dṛśye vastuny a- vikala-tad-anya-kāraṇasya darśanasya vyāvṛttiḥ. na
ca sarvo hetur viruddho dṛṣṭāntaś ca sādhya- vikalaḥ syāt, tāvato dharma-kalāpasya kvacid ankathañcid upakārāt, tad-a-jñāne tad-aṅga- vikalatvād a-kṣūṇa-vidhāna-a-yogāt. na api
a-bhedāt. na vā kasyacid āvaraṇam ity a- vikalaṃ dṛśyeta. avayavasya āvaraṇam, na-vat parama-aṇu-vad ghaṭa-vad iti sādhya-ādi- vikalāḥ. sandigdhāś ca — rāga-ādimān vacanād-ābham, nir-vikalpakaṃ tu katham. yasmān na vikalpa-anubaddhasya spaṣṭa-artha-pratibhāsitā.
anyatra vāryate. yathā ’-liṅgo ’nya-sattveṣu vikalpa-ādir na sidhyati. a-niścaya-phalā hy eṣā-sannidhim īkṣeta api ca iyaṃ viśeṣaṇa-ādi- vikalpa-utthāpitā satī pravṛttā api samagra-jñānam artha-saṃyojanāṃ kalpanām āviśati. vikalpa-utthāpitā sā ca nivartyeta icchayā matiḥ.
vai buddhiḥ pratyakṣā, yena indriya-jñānasya vikalpa-upagame bādhā syāt. sa eva tāvad ayaṃśabdaḥ, na pakṣa-sapakṣayor anyataraḥ, vikalpa-eka-pratiniyamayor virodhāt. sāmānyenadṛśya-ātmano vā vikalpasya darśane ’-dṛṣṭir vikalpa-kalpanām indriya-jñāne pratihanti. na vai
vastu-pratipādana-samīhā-prayogāt, tad-ākāra- vikalpa-jananāc ca. na ca upādāna-kārya-pratyaya-a-tulyatvād asya idam ity upasaṃhāro ’pi vikalpa-nirmita eva syāt, na vastv-āśrayaḥ. na ca
eṣa doṣaḥ, yasmāt —an-ādi-vāsanā-udbhūta- vikalpa-pariniṣṭhitaḥ. śabda-arthas tri-vidho
tathā api kiṃ siddhaṃ syāt. nanu bauddho vikalpa-pratibhāsaḥ śabda-arthaḥ, tasya ca sva-a-siddhiḥ. na tu punar atra ayam eva śabda- vikalpa-pratibhāsy artho ’pahnūyate, tasyalakṣaṇa-viṣayāḥ, an-ādi-kāla-vāsanā-prabhava- vikalpa-pratibhāsinam arthaṃ viṣayatvena ātmasātsarvadā sad-a-sac-cintāyām avadhīrita- vikalpa-pratibhāso vastv eva adhiṣṭhānī-karoti,ātmasāt kurvanti. vaktuḥ śrotuś ca tad- vikalpa-bhājaḥ, yathā-pratibhāsi-vastubhedo buddhi-parikalpito na artho ’pi, vikalpa-bhedānāṃ sva-tantrāṇām an-artha-sāmagrīkā punar icchayā nivartyeta tad-anya- vikalpa-vat. śakyante hi kalpanāḥ pratisaṅkhyā
pratyakṣam. ata eva-iti-karaṇa-vyavacchinnād vikalpa-vargāt pṛthak taimira-upalakṣitaṃ
-vijñānam artha-śakti-sannidhāna-an-apekṣaṃ vikalpa-vāsanā-utthāpitam a-niyata-indriya-arthasyuḥ, tal-lakṣaṇatvāt sattvasya. kevalaṃ vikalpa-viracitam a-santam apy eṣām ātmānaṃ
anyatara-bhojana-codanāyām eka-bhojane. vikalpa-viṣayatvād asya. tatra hi ghaṭena eva saa-yogāc ca dvayor ekasya vidhīyamānasya vikalpa-samuccaya-a-yoge kim idānīṃ vidheḥ
na, a-bhrāntam iti nirdeśāt. ata eva vikalpo ’-vastu-nirbhāsād visaṃvādād upaplavaḥ.
-sparśa-vijñāna-anvayo mānasam eṣa smārto vikalpaḥ. api ca yat-sannidhāne yo dṛṣṭas tadartha-sannidhim apekṣeta. na hi gava-ādi- vikalpo ’rtha-sannidhāv eva bhavati. na anyathāca hetoḥ sambandha-upadarśana-kāle pakṣa-ādi- vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. sa hi kevalatad-ābhāsa-pracyuter ity uktam. na ca evaṃ vikalpaḥ, tat-pratibhāsasya vastuny an-anurodhāt.
-utpanno ’n-akṣa-liṅga-āśrayo ’n-upalambha- vikalpo na pramāṇam. darśanam eva hi tat tathā’-vibhāvitā nāma. tad ayam a-saṃsṛṣṭa- vikalpo vā pratyakṣo darśana-ātmā dṛśya-ātmano vā-artham anumānam. pratyakṣa-vad asya phala- vikalpo vijñeyaḥ. tad etad a-tasmiṃs tad-grahād-upagame bādhā syāt. sa eva tāvad ayaṃ vikalpaḥ saṃvidita upayann apayaṃś ca kva antarśakyaṃ tad-viṣayatvena adhyavasātum. sa tu vikalpaḥ sad-a-sad-ubhaya-pratyaya-āhita-vāsanā-vikalpaḥ

PVin1_0002012
PVin1_0002903
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PVin1_0000703
PVin1_0002809
PVin1_0000805
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PVin1_0002904
PVin1_0002902
PVin1_0001407
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PVin1_0001412
PVin2_0004814
PVin1_0001505
PVin1_0002901
PVin1_0001702
PVin3_0013604
PVin1_0001411
PVin1_0000503
PVin3_0009301
PVin3_0005904
PVin3_0006401
PVin2_0005515
PVin3_0001605
PVin3_0008504
PVin3_0008409
PVin2_0008013
PVin2_0008209
PVin1_0003004
PVin3_0008407
PVin2_0006514
PVin2_0008509
PVin3_0009605
PVin1_0003003
PVin1_0003002
PVin1_0000812
PVin1_0003004
PVin3_0011910
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PVin3_0011912
PVin3_0011910
PVin3_0006110
PVin3_0011311
PVin3_0001304
PVin3_0011301
PVin3_0001302
PVin3_0001808
PVin3_0001810
PVin3_0004706
PVin3_0000612
PVin3_0002408
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386

vicārasyana hi sukha-ādīnām ātma-saṃvedane vikalpaḥ sambhavati, yasmād a-śakya-samayo hy
na viplavo ’nyo vā vikalpaṃ sphuṭayati. a- vikalpaka eva sphuṭa-avabhāsa iti. svapna-jñānaṃ
pratyayaḥ. tan na ayaṃ sphuṭa-pratibhāso vikalpako bhavitum arhati. tathā hi svapne ’pi
yat spaṣṭa-avabhāsi bhaya-ādāv iva, tad a- vikalpakam a-vitatha-viṣayaṃ pramāṇaṃ pratyakṣam,a-bhūta-viṣayam api spaṣṭa-pratibhāsaṃ nir- vikalpakaṃ ca bhāvanā-bala-niṣpannam iṣyate. astu
-nauyāna-saṃkṣobha-ādy-an-āhita-vibhramam a- vikalpakaṃ jñānaṃ pratyakṣam. kā punar iyaṃastu nāma bhāvanā-balena spaṣṭa-ābham, nir- vikalpakaṃ tu katham. yasmān na vikalpajñāna-utpattāv a-sāmarthyād atiprasaṅgāc ca. vikalpakaṃ tu mano-vijñānam artha-śaktiabhilāpa-smṛty-antara-a-bhāvāt siddham a- vikalpakaṃ pratyakṣam. kiṃ ca viśeṣaṇaṃ viśeṣyaṃ
tarhi viśada-ābhaṃ pratyakṣaṃ bhavatv a- vikalpanāt. na, a-bhrāntam iti nirdeśāt. ata eva
smaryante. tan na viplavo ’nyo vā vikalpaṃ sphuṭayati. a-vikalpaka eva sphuṭasatyo ’py a-lakṣitāḥ syuḥ. tathā hi punar vikalpayan kiñcid āsīn me kalpanā īdṛśī. itipunaḥ pratisaṃhārād vyutthita-cittaḥ kiñcid vikalpayan sva-citta-dhārāḥ saṅkalayaty evaṃ cavā pratyakṣo darśana-ātmā dṛśya-ātmano vā vikalpasya darśane ’-dṛṣṭir vikalpa-kalpanāmeva draṣṭavyaḥ, na nānā-viṣayatā, anumāna- vikalpasya nir-viṣayatvāt, tat-pratibhāsasya svaeva artha-abhilāpa-anukāriṇo ’nubhava-ātmano vikalpasya. sukha-ādi-saṃvedanaṃ ca buddhiḥ. sā ca-upaplutānām apy anubhūta-smaraṇa-ākārā vikalpā bhavanti. na ca te tathā-avabhāsinaḥ
viṣayaḥ. tasmān na vastu-viṣayāḥ śābda- vikalpāḥ. artha-pratipattaye ca śabdāḥ
jātayaḥ. teṣāṃ ca na antaḥ, a-yoniśo- vikalpānām a-pratiṣṭhānāt. yathā āha paraḥ — na
kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ saṃhṛta- vikalpe darśane ’-vibhāvitā nāma. tad ayam aśarīram eva buddhiḥ, tat-siddhāv api buddhi- vikalpe saṃśayāt. na enam anya-sambandhinaṃ
sāmānyaṃ siddham eva. tat-siddhau viśeṣa- vikalpena a-siddhi-codanā mithyā-uttaram eva
pratyakṣatāyāṃ tat-pramāṇa-balena dvau vikalpau bhavataḥ — idam upalabhe , aparaṃ na
utpannam, yena an-antaraṃ vidhi-pratiṣedha- vikalpau bhavataḥ, yathā nīlaṃ paśyato nīlam etan
prakalpayati dhīr yathā. taṃ tathā eva a- vikalpya-artha-bheda-āśrayam upāgatāḥ. an-āditaj-jñānavat, tad-artha-a-pratipatteḥ, tad- vikāra-an-anukārāt, tad-a-bhāve bhāvāc ca. tathā-liṅga-jā. etena pipīlikā-utsaraṇa-matsya- vikāra-āder varṣa-ādy-anumānaṃ vyākhyātam. tatra
hi rasa-hetū rasaṃ janayati, indhana- vikāra-upādāna-hetu-saha-kāri-pratyaya-agni-dhūmabhāva-cyutimanti, tat-kārya-vijñāna-viccheda- vikāra-darśanāt, tādavasthye ca teṣāṃ tad-a-yogād
bhāvād iti tad-vaśena paścād vyavasthāpyate, vikāra-darśanena iva viṣam a-jñaiḥ. tad ayaṃ-vikṛtāv api nivṛtti-prasaṅgāt, tathā akṣa- vikāra-nivṛttāv apy a-nivṛtti-prasaṅgāt. tasmādgatiḥ. hetu-dharma-anumānena dhūma-indhana- vikāra-vat. tatra api hetur eva tathā-bhūtophalānām utpatti-darśanān mūṣika-alarka-viṣa- vikāra-vat. tad-bhāva-virodha-a-bhāvād atra an-saty apy agnau bhāvād a-kāryam. na, indhana- vikāra-hetor uṣṇa-sparśa-viśeṣasya agnitvāt.
iva huta-aśane. anyathā kumbha-kāreṇa mṛd- vikārasya kasyacit. ghaṭa-ādeḥ karaṇāt sidhyed
tasya iha api tulyatvāt, indriya-vikāre ca vikārāt, tan-nibandhanatvāc ca āśraya-sthiteḥ,lakṣaṇatvāt tasya iha api tulyatvāt, indriya- vikāre ca vikārāt, tan-nibandhanatvāc ca āśrayana ca artha-abhipāta-kṛte ’-satya-antare vikāre śabda-viśeṣe smṛtir yuktā, tasyā a-tatsarpa-ādi-bhrānti-van mano-bhrānter akṣa- vikṛtāv api nivṛtti-prasaṅgāt, tathā akṣa-vikāraca a-viguṇaṃ vijñānam, tasya viṣaya-antara- vikṣepa-pratighāta-ādāv uttara-vijñāna-an-utpatti-a-bhāvāt kṣaṇasya-a-vivekāt. kārya-utpatti- viguṇa-utpādana-lakṣaṇatvāt pratibandhasya,-ādi-darśanāt. mano-vijñānasya pūrvakam a- viguṇaṃ vijñānam. indriya-ādīnām api pūrvaḥ
-svam indriya-viṣayau hetū. pūrvakaṃ ca a- viguṇaṃ vijñānam, tasya viṣaya-antara-vikṣepaupalambha-vṛttiṃ darśayati. tadā hi tāny a- viguṇāni bhavanti, yadā eṣāṃ kārya-vṛttiḥ syāt.
paro ’bhipraiti iti tad-abhiprāya-vaśād iṣṭa- vighāta-kṛd ity ucyate, na punar lakṣaṇa-bhedāt.
cet so ’-siddha iti. tasya eva ca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na sādhyam an-sādhanād viruddhau. nanu tṛtīyo ’pi iṣṭa- vighāta-kṛd viruddho ’sti, yathā — para-arthāś
cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭa- vighāto ’pi na syāt, tasya sādhya-vipakṣa evaśabdaḥ syāt. sa ca na iṣṭa iti na iṣṭa- vighātaḥ kaścit. tasmāt kevala eva dharmo
vā. tathā-iṣṭa-samudāyasya siddhir vighāto vā kṛto bhavati. sarvatra hi tat-samudāyaeva dūṣaṇam, kiṃ tarhi sādhana-sāmarthya- vighātāt. tathā hi na prameyatva-ādiṣv api
vicāra-prastāveṣu, anyathā abhyupagamya vicāra-a-yogāt. an-arthaḥ khalv api kalpanāarthāṃ svayaṃ-śrutim aparaḥ prāha. tatra api vicāra-prastāvād eva āśrayaḥ prasiddhaḥ siddha
asti iti. siddha-anta-upagama-nibandhaneṣu vicāra-prastāveṣu, anyathā abhyupagamya vicāra-aan-āśrite kasmiṃścit samaye na pravartate vicāraḥ, so ’vaśyam āśrayaṇīyaḥ, nāntarīyakatvādsannihita-viṣaya-balena utpatter a- vicārakatvāt. vicārakatve ca indriya-mano-viṣaya-balena utpatter a-vicārakatvāt. vicārakatve ca indriya-mano-vijñānayor a-bheda’-prasiddha-rūpa-sāmānyo viśeṣa-āśrayaṃ vicāram āśrayate. atha prasiddha-apadeśena
tathā śāstra-an-āśraye tat-prasiddhe vicārasya iti prastāva-āśrayatve śāstraṃ bādhakam

vicārasya

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PVin3_0003108
PVin2_0006401
PVin2_0009814
PVin2_0008606
PVin2_0008803
PVin2_0005407
PVin1_0003613
PVin2_0006811
PVin1_0003911
PVin1_0002112
PVin1_0001903
PVin3_0011911
PVin1_0001515
PVin1_0001207
PVin1_0001011
PVin3_0009202
PVin1_0002206
PVin3_0012903
PVin3_0005109
PVin3_0005309
PVin1_0002210
PVin1_0001302
PVin2_0008013
PVin3_0005012
PVin1_0001514
PVin1_0004011
PVin1_0003008
PVin1_0000803
PVin1_0000805
PVin3_0011912
PVin1_0002209
PVin1_0000801
PVin3_0011910
PVin1_0003401
PVin1_0001514
PVin1_0003506
PVin1_0001008
PVin1_0003406
PVin2_0008714
PVin3_0011911
PVin1_0001615
PVin1_0001301
PVin2_0004604
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387

vitatha-anumānayoḥ, artha-kriyā-yogya-viṣayatvād vicārasya. sukha-duḥkha-sādhane jñātvā yathā-arhaṃ
ca āgamānāṃ prāmāṇyam. tasmād abhyupetya vicāreṣv ayaṃ doṣaḥ. ata eva viṣaya-bhedasādhya-sādhana-bheda iti. parama-artha- vicāreṣu tathā-bhūta-a-siddhes tattva-anyatvaṃ
āgama-āśrayam anumānam āśritya tad-artha- vicāreṣu viruddha-a-vyabhicārī sādhana-doṣa uktaḥ,iti cet, nanu sā eva tayoḥ pratyāsattir atra vicāryate – kathaṃ tat tasya darśanam iti. tayornaśyanti iti, tāsām a-niḥ-śeṣa-darśanāt. vicitra-śaktayo hi sāmagryo dṛśyante. tatra kācit
laukikaṃ tu pradeśam āśritya brūmo vicinna-a-vicchinna-avabhāsi-vijñāna-utpādanatu pradeśam āśritya brūmo vicchinna-a- vicinna-avabhāsi-vijñāna-utpādana-yogyatāsva-bhāva-cyutimanti, tat-kārya-vijñāna- viceda-vikāra-darśanāt, tādavasthye ca teṣāṃ
punas tad-dravya-santāna-sthiti-kāraṇa- vicedāt tan-nivṛttis tad-upādāna-kāraṇabādhate, nidāna-a-praśamanena nidānino ’- vicedāt, madhura-śītala-snigdhair iva vyādheḥ
hetor agneḥ śītena virodhāc chīta- vicede tat-kāryasya apy a-bhāva iti. etena tatviśeṣatvāt. a-dṛśyatve ’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva-upagama-virodhāt, tad-viśeṣāṇām
-a-bhedau. tan na dhūmo ’rthād dṛṣṭa-ākāra- vijātīyād bhavati, a-hetutva-prasaṅgāt. tathāapy a-paryāyeṇa jananam. yad api kiñcid vijātīyād bhavad dṛṣṭaṃ go-maya-ādeḥ śālūka-ādiḥ,vastv-a-bhāvas tu na asti iti paśya bāndhya- vijṛmbhitam. nivṛttir yadi tasmin na hetor vṛttiḥ
eka-ākāratva-prasaṅgāt. an-eka-ākārās tu vijñaptayaḥ, yena ekaṃ rūpam ekasya mana-āpam
prayujyanta iti tais tadvantaḥ syuḥ kāya- vijñapty-ādi-vat. a-tad-āgamebhyo na tatranāma yathā-darśanaṃ pramāṇa-ādi-vyavasthā, vijñapti-mātratāyāṃ sā eva kathaṃ sidhyati. uktam-rūpa-hetu-jāḥ. tat sukha-ādi kim a-jñānaṃ vijñāna-a-bhinna-hetu-jam. tad-a-tat-sva-bhāvānāṃ
-vivṛttir ato vṛttiś ca. mānasaṃ ca akṣa- vijñāna-an-antara-pratyaya-udbhavam. tad-artha-anviṣaya-antara-vikṣepa-pratighāta-ādāv uttara- vijñāna-an-utpatti-vyākulatā-ādi-darśanāt. manoviṣaya-antara-avadhāna-vaiguṇye ’nyatra vijñāna-an-utpatteḥ. tac ca a-siddham. vyakto
api pratyavabhāsanāt. tena rūpa-sparśa- vijñāna-anvayo mānasam eṣa smārto vikalpaḥ. api-bhāva-apekṣa-an-apekṣa-ādi-prasaṅgaḥ. mano- vijñāna-abhisaṃskṛtam indriya-jñānaṃ pratyeti itimaraṇād iti prativādy-an-abhyupagataḥ, vijñāna-indriya-āyur-nirodha-lakṣaṇatvān maraṇasya.
-ādi-vipluta-dhiyo ’-bhāvāt. etāvān eva vijñāna-utpatter api kāraṇa-kalāpaḥ. tat prakṛtes
āśritya brūmo vicchinna-a-vicchinna-avabhāsi- vijñāna-utpādana-yogyatā-lakṣaṇam. yuta-a-yutaindriya-viṣaya-madhya-sthitam āvaraṇam, tau vijñāna-utpādana-vaiguṇya-tāratamyena atiśāyayed
anyad vā kiñcij jñāna-utpatti-samāśrayaṃ sva- vijñāna-janane ’pekṣeta, sarvasya tatra a-kiñcitantaḥ-karaṇa-abhipātināṃ sukha-ādīnāṃ vijñāna-bhāvanā-paṭu-mandatā-ādi-bheda-anuvidhānāt.
vyavasīyanta iti, nivṛttā idānīm indriya- vijñāna-vārttā, abhidhāna-viśeṣe smṛter a-yogāt.
-indriyāṇi sva-bhāva-cyutimanti, tat-kārya- vijñāna-viccheda-vikāra-darśanāt, tādavasthye caparasparato viśiṣṭa-kṣaṇa-antara-utpādād vijñāna-hetavaḥ. an-upakāryasya apekṣā-a-yogāt.
mana iti cet, tad api pūrvakam eva an-antara- vijñāna-hetuṃ vijñānaṃ vidmaḥ, tasya viṣayasa nānātve yuktaḥ, nīla-pīta-vat. viṣayasya vijñāna-hetutayā upanidheḥ prāg upalambhaḥ paścāt
ādi-parama-aṇūnāṃ dvi-candra-nīla-ādy-ābhāsa- vijñāna-hetutva-vacanāt. kiṃ punar asyaiva parasparam. na api tad-balena udīyamānaṃ vijñānam artha-antaram anusartuṃ yuktaṃ rasa-ādiatiprasaṅgāc ca. vikalpakaṃ tu mano- vijñānam artha-śakti-sannidhāna-an-apekṣaṃ
darśanāt. mano-vijñānasya pūrvakam a-viguṇaṃ vijñānam. indriya-ādīnām api pūrvaḥ pūrvaḥ sasaṃskāra ity api pūrvakam eva yogyaṃ vijñānam utpaśyāmaḥ, antaḥ-karaṇa-abhipātināṃ
a-pratīti-prasaṅgāt. tasmād ayam upanipatya vijñānaṃ janayan na an-ātma-nāntarīyakaṃ
indriya-viṣayau hetū. pūrvakaṃ ca a-viguṇaṃ vijñānam, tasya viṣaya-antara-vikṣepa-pratighātakena. utpatti-sārūpyābhyām. an-antaraṃ tarhi vijñānaṃ tulya-viṣayaṃ viṣayaḥ prāpnoti. kva
tad api pūrvakam eva an-antara-vijñāna-hetuṃ vijñānaṃ vidmaḥ, tasya viṣaya-antara-avadhānadṛśyeta. tasmān na ekaḥ kaścid arthaḥ, yo vijñānaṃ sarūpayati. ata eva na anyo ’nubhāvyo
a-vicārakatvāt. vicārakatve ca indriya-mano- vijñānayor a-bheda-prasaṅgāt. a-bhede ca atīta-an
tad-a-bhāve na syāt. na ca viṣaya-sārūpyaṃ vijñānasya, tat-pratibhāsinaḥ sthūla-ākārasyakāriṇaḥ kārya-utpattir yathā cakṣū-rūpa-āder vijñānasya. na vai kiñcid ekaṃ janakaṃ tat-sva-an-utpatti-vyākulatā-ādi-darśanāt. mano- vijñānasya pūrvakam a-viguṇaṃ vijñānam. indriyaca rūpasya. ākāra-arpaṇa-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na an-anukṛta-anvaya– sva-abhidhāna-viśeṣaṇa-apekṣā eva arthā vijñānair vyavasīyanta iti, nivṛttā idānīm
anumānam. pratyakṣa-vad asya phala-vikalpo vijñeyaḥ. tad etad a-tasmiṃs tad-grahād bhrāntir
praṇayan vā svām eva vṛttiṃ sva-vācā viḍambayati. para-avabodha-arthaṃ ca śāstraṃ
iti sā yogyatā mānam ātmā meyaḥ phalaṃ sva- vit. grāhaka-ākāra-saṅkhyātā pariccheda-ātmatā
jñātum a-śakyatvāt. na an-iṣṭeḥ, tādṛśām a- vitatha-abhidhānāt. tathā hi na anya-guṇa-doṣa’rtha-grahaṇam indriya-jñānasya kasyacid vitatha-arthatvāt tat-parihāreṇa pramāṇa-viṣaya-samudbhavā. doṣa-udbhavāt prakṛtyā sā vitatha-pratibhāsinī. an-apekṣita-sādharmya-dṛg-avabhāsi bhaya-ādāv iva, tad a-vikalpakam a- vitatha-viṣayaṃ pramāṇaṃ pratyakṣam, ārya-satya-vitathaṃ

PVin2_0006705
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PVin2_0004506
PVin3_0012404
PVin2_0004509
PVin3_0005108
PVin3_0013710
PVin1_0001911
PVin1_0000106
PVin1_0004303
PVin1_0001515
PVin3_0003704
PVin3_0009207
PVin3_0012710
PVin1_0003903
PVin1_0001111
PVin1_0003106
PVin1_0003812
PVin1_0001113
PVin3_0005710
PVin1_0003611
PVin3_0010810
PVin2_0006405
PVin3_0005905
PVin2_0005907
PVin1_0002908
PVin3_0004507
PVin2_0010109
PVin1_0000207
PVin2_0008103
PVin1_0000212
PVin3_0000610
PVin3_0006709
PVin1_0003409
PVin3_0004404
PVin2_0006001
PVin3_0011108
PVin2_0005305
PVin3_0001705
PVin3_0010609
PVin3_0012510
PVin2_0007511
PVin3_0008005
PVin3_0004303
PVin1_0000108
PVin3_0004901
PVin1_0002412
PVin3_0010707
PVin2_0007509
PVin3_0001505
PVin2_0005808
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PVin3_0002803
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388

vidhādpraṇetur dur-anvayatvāt. a-pauruṣeyam a- vitathaṃ syāt. na, tasya a-yogād artha-abhidhāne’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattā eva tad-vedanā yuktā, tasyāḥ sarvatra
artha-sthiteḥ sva-saṃvedana-rūpatvāt sva- vid api iyam artha-vid eva kāryato draṣṭavyā. ata-saṃvedana-rūpatvāt sva-vid api iyam artha- vid eva kāryato draṣṭavyā. ata eva na pramāṇaa-dṛṣṭam, tasya yatra pratibandhas tad- vidas tasya tad-gamakaṃ tatra iti vastu-gatiḥ.
a-prasiddha-ātma-niyamāḥ prāṇa-ādaya ātmānaṃ vidadhati iti vaktavyam. atiprasaṅgo hy evaṃ syāddharma-a-dyotanāt. na hi ye yathā yam arthaṃ vidanti vacana-jñāḥ, te tat-pratipādane punar
dhetu-pratyaya-sāmarthyasya a-sarva- vidā. tena yad indriya-viṣaya-madhya-sthitam-dhiyo ’yam eva bhāvo ’-vibhāvita-dhiyā a- vidito janena. pramāṇa-viniścaye para-artha-kālaṃ kathaṃ grāhyam iti ced grāhyatāṃ viduḥ. hetutvam eva yukti-jñā jñāna-ākāra-arpaṇaniyamena samyag-jñāna-pūrvakatvād a- viduṣāṃ tad-vyutpādana-artham idam ārabhyate. tad’py arthe tato ’-bhedo bhāsamāna-artha-tad- vidoḥ. saty api bāhye ’rthe saha-upalambhaeva an-antara-vijñāna-hetuṃ vijñānaṃ vidmaḥ, tasya viṣaya-antara-avadhāna-vaiguṇye
viniścaye sambhavo na asya pratidvandvī vidyata iti. a-viśiṣṭa-lakṣaṇe dṛṣṭasya aparatra-apekṣita-vastukaṃ śabda-mātram icchā-vṛtti vidyata iti vastu-gamyaṃ vastu sidhyati. etena aasti ity ucyate, sa eva a-bhāvaḥ. sambandhī vidyate na sambandha iti ca nipuṇā vāco yuktiḥ.
yasmād ekam an-ekaṃ ca rūpaṃ teṣāṃ na vidyate. sādharmya-darśanāl loke bhrāntir nāma-niścaya-lakṣaṇatvāt. na etad asti, yasmād a- vidyamāna-a-bhede ’pi tad-akṣa-a-gocaratvataḥ.
asya indriya-artha-sannikarṣa-ādiṣu hetuṣu vidyamāno ’pi bhedo bhinne karmaṇy a-bhinnaca iyaṃ meya-māna-phala-sthitiḥ. kriyate ’- vidyamānā api grāhya-grāhaka-saṃvidām. anyathāarthasya tad-indriya-jñāna-utpattāv a- vidyamānād bhedaḥ, tat-sāmarthyasya tataḥ
sāsnā-ādi-siddhāv iva go-vyavahāraḥ. vidyamāne ’pi viṣaye mohād atra an-anubruvan.
iṣṭo ’n-iṣṭo vā viṣayaḥ pratividito bhavati. vidyamāne ’pi hi bāhye ’rthe yathā-sva-saṃvedanam
sarvatra vyavaharan prakāmam āsādita- vidyā-āśrama-phalaḥ, yaḥ strī-śūdra-sādhāraṇam
eva nirdiṣṭā iti iyaṃ prayoga-bhedād daśa- vidha-an-upalabdhiḥ. iṣṭaṃ viruddha-kārye ’pisaṃvedana-viśeṣāt. saṃvedanasya tu tathā- vidha-ātma-saṃvedanād eva bheda-pratītiḥ. tattu syād an-upalambhaḥ. tadā api tathā- vidha-indriya-grāhya-a-bhāvo ’sty eva. tasmājvisaṃvādād upaplavaḥ. pratyakṣa-ābho dvi- vidha ucyate. vastu-pratibhāsaṃ hi pratyakṣam,eva doṣāt. so ’-niścaye ’pi tulya iti tathā- vidha-udbhāvanam apy atra dūṣaṇam eva. anyatra tu-upalabdhir ubhayasya api hetur iti. eṣa tri- vidha eva pratiṣedha-hetur upalabhya-sattvasya
sambandhād anyataḥ pratipattitaḥ. dvi- vidha eva hy arthaḥ pratyakṣaḥ parokṣaś ca. tatra-hetu-prakṛtim evaṃ-rūpāṃ sādhayantas tathā- vidha-janmanām anyeṣāṃ ca sva-bhāvam enam
-sva-bhāvo yathā-vidhe siddhaḥ, tathā- vidha-sannidhānaṃ sūcayati. sāmānyena ca
ekatva-an-eka-vṛttyor virodhāt tathā- vidha-sva-bhāva-niṣedhaḥ kriyate. viruddhayor eka-vikalpa-pariniṣṭhitaḥ. śabda-arthas tri- vidho dharmo bhāva-a-bhāva-ubhaya-āśrayaḥ. tasmin-rūpasya bāhulya-virodhāt. bahuṣu ca tathā- vidho na asti iti na tayoḥ sārūpyam. na api
sapakṣe sann a-san dvedhā ca iti. sa tri- vidhaḥ pratyekaṃ punas tridhā bhavati — avakṣyāmaḥ. sa ca ayam an-upalambhaś catur- vidhaḥ. pravṛtti-bhedāt. yāvān kaścit pratiṣedhaḥ
kāraṇa-antaram anumāpayati. na ca evaṃ- vidho vyatireko ’-cetaneṣu sambhavati. caitanyana dṛṣṭa iti vyatirekī kathyate. na ca evaṃ- vidho vyatireko gamakaḥ. yas tu gamakaḥ, sa
eva tac chabde. tathā hi pakṣa eva sa tathā- vidhaḥ śabdaḥ, na pakṣa-sapakṣayor anyataraḥ,ekasya. vyatirekasya. a-siddhau, yathā catur- vidhaḥ sādhāraṇaḥ pakṣa-dharma-prabhede nirdiṣṭaḥ.
ca prameyatvasya vipakṣe ’nvaya-a-yogaḥ. tri- vidho hi dharmo bhāva-a-bhāva-ubhaya-āśraya ity-gamakatā-lakṣaṇam uktaṃ veditavyam. dvi- vidho hi hetuḥ prayogataḥ sādharmyavān
iti na ayaṃ prasaṅga iti. eṣa dvi- vidho hetuḥ sva-bhāva-lakṣaṇaḥ kārya-lakṣaṇaś ca.
pratyekam a-sapakṣe ’pi sad-a-sad-dvi- vidhatvataḥ. pakṣo dharmī. prayojana-a-bhāvād an-vyutpādana-artham idam ārabhyate. tad dvi- vidhaṃ samyag-jñānaṃ pratyakṣam anumānaṃ ca iti.
iti, syāt tadā na eva kaścit sapakṣaḥ, tathā- vidhasya a-sambhavāt. tasmād a-pratikṣipta-dharma
vā a-pratipatty-aṅgam ity anughoṣyāḥ, tathā- vidhasya anyatra api sv-acchatva-āder viśeṣasya
-prasaṅgāt. vacana-sarva-jñatvayor dvi- vidhasya api virodhasya a-bhāvāt, yaḥ sarva-jñaḥ,yady asya a-bhāve na bhavet. tad anena dvi- vidhasya api hetor gamya-gamakatā-lakṣaṇam uktaṃ
ākṣepāt, tāvatīṃ tad-dūṣaṇam api. tathā- vidhasya ca dehasya ghaṭād artha-antara-bhāva-ana-sattā kiṃ na sidhyati. yadā punar evaṃ- vidhā an-upalabdhir eva a-satām a-sattā, tadācatur-vidhā. sā iyaṃ pakṣasya bādhā catur- vidhā darśitā tridhā-anumānaṃ bhittvā. tatra
tadā tasya a-nāntarīyakatvāt. na ca evaṃ- vidhā dharmāḥ kvacid a-samaya-sthāyinaṃ praty
anumānasya bhedena sā bādhā uktā catur- vidhā. sā iyaṃ pakṣasya bādhā catur-vidhā darśitā
na a-sattā-niścayo viprakarṣiṇām. tri- vidhā hi viprakarṣiṇo deśa-kāla-sva-bhāvagamakeṣu pratibandhaḥ sādhyaḥ. tan na tri- vidhād dhetor anyo gamako ’sti, a-pratibaddha-sva
a-cetanā vyatireka-viṣaya iti cet, na evaṃ- vidhād vyatirekāt kāraṇa-śakti-siddhiḥ. satsu hi

vidhād

PVin3_0011904
PVin2_0008011
PVin2_0007911
PVin2_0005508
PVin2_0005507
PVin2_0005510
PVin3_0012104
PVin2_0005410
PVin2_0009701
PVin2_0008107
PVin2_0004507
PVin3_0007608
PVin2_0005509
PVin2_0005504
PVin3_0006312
PVin2_0009701
PVin2_0006201
PVin3_0012310
PVin3_0007607
PVin2_0005404
PVin2_0005406
PVin3_0006705
PVin2_0006003
PVin3_0001701
PVin2_0006004
PVin2_0007003
PVin3_0003101
PVin1_0000211
PVin3_0008205
PVin3_0001701
PVin3_0001702
PVin2_0005512
PVin2_0006004
PVin2_0007614
PVin2_0007705
PVin2_0008113
PVin2_0007807
PVin3_0009305
PVin3_0006809
PVin2_0005805
PVin3_0001005
PVin2_0008414
PVin3_0008411
PVin3_0011709
PVin2_0008211
PVin2_0008301
PVin2_0007704
PVin3_0006510
PVin3_0006505
PVin2_0007813
PVin2_0009112
PVin2_0008302
PVin3_0004110
PVin2_0008109
PVin2_0008209
PVin2_0008205
PVin2_0008205
PVin2_0008206
PVin3_0009304

389

vināśam-ādayo vyatireka-viṣayā iti cet, na evaṃ- vidhād vyatirekāt kāraṇa-sāmarthya-siddhiḥ. satsu
a-tad-rūpasya a-pramāṇatayā a-siddher anvaya- vidhāna-a-yogāt. tad eva ca naḥ kṛtakaṃ yathātad-a-jñāne tad-aṅga-vikalatvād a-kṣūṇa- vidhāna-a-yogāt. na api caramasya a-sāmarthyam-pratiṣedhane. eka-dharmasya sarva-ātma- vidhāna-pratiṣedhanam. a-nānā-ātmatayā bhede nānāvyavahāra-bhāk. anyathā syāt pada-arthānāṃ vidhāna-pratiṣedhane. eka-dharmasya sarva-ātma-vidhi-niṣedha-vat. eka-dharmiṇy a-saṃhāro vidhāna-pratiṣedhayoḥ. ekaṃ dharmiṇam uddiśya
anvayam āpādayati, pratiṣedha-niṣedhasya vidhāna-rūpatvāt. a-sataḥ sapakṣān na nivṛttir
na pratiṣedho ’yaṃ nivṛttiḥ kiṃ niṣidhyate. vidhānaṃ pratiṣedhaṃ ca muktvā śabdo ’sti na-vyavacheda-rūpāṇām eka-vyavacchedena anya- vidhānād a-pratiṣedhaḥ, vidhi-pratiṣedhayorsādhyante. keṣāñcid a-nityatva-siddhau tathā- vidhānāṃ tad-vyāptir an-apekṣāyāḥ. hetu-sattve tutatra iti vastu-gatiḥ. tatra gamaka-lakṣaṇa- vidhānena pratipipādayiṣor vacana-anukramacet, katham idānīṃ na pratiṣedha-viṣayaḥ, vidhi-nivṛtti-rūpatvāt pratiṣedhasya.
-pratiṣedhanam. a-nānā-ātmatayā bhede nānā- vidhi-niṣedha-vat. eka-dharmiṇy a-saṃhāro vidhānaa-bāhya-āśrayam atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam. tābhyāṃ sa dharmī sambaddhaḥ
eva hi tat tathā utpannam, yena an-antaraṃ vidhi-pratiṣedha-vikalpau bhavataḥ, yathā nīlaṃ
-vyavacchedena anya-vidhānād a-pratiṣedhaḥ, vidhi-pratiṣedhayor virodhāt. na tarhi idānīm aa-bhāvam āha, tadā apy a-bhāva eva. tad evaṃ vidhi-pratiṣedhābhyāṃ kasyacin niṣedhe sarvanairātmya-vyāvartanād ātma-gatiḥ, kiṃ tarhi vidhi-mukhena eva prāṇa-ādaya ātmānaṃ gamayanti-pratiṣedha-viṣayatā iti cet, tat kim idānīṃ vidhi-viṣayo ’stu. tad api na iti cet, kathamimaṃ parihartum. a-sati hetor a-pratiṣedhe vidhiḥ prāptaḥ, a-bhāva-vyatireka-lakṣaṇatvādnivṛttiḥ katham iṣṭā. nivṛtty-a-bhāvas tu vidhir vastu-bhāvo ’-sato ’pi san. vastv-a-bhāvas-upalabder iti. tatra katham a-sad-vyavahāra- vidhiḥ sad-vyavahāra-pratiṣedho vā. kathaṃ ca natathā hi sa dvidhā kriyate, kasyacid vidhinā pratiṣedhena vā. vidhau viruddho vāna iṣyate. vidher a-yogāc ca dvayor ekasya vidhīyamānasya vikalpa-samuccaya-a-yoge kim
vidhinā pratiṣedhena vā. vidhau viruddho vā vidhīyeta a-viruddho vā. a-viruddhasya api sahaevaṃ puruṣa-icchāyāḥ svātantryaṃ vyavasthāṃ vidhurayati. vistareṇa ca ayam asmābhir vādaḥ
na viśeṣa-cintā-pravṛttir ity avaśyam evaṃ- vidhe viṣaye śāstraṃ pramāṇayitavyam. kathamtu syāt. sa hi pratibaddha-sva-bhāvo yathā- vidhe siddhaḥ, tathā-vidha-sannidhānaṃ sūcayati.
hetunā kārya-utpādo ’numīyate, sa kathaṃ tri- vidhe hetāv antar-bhavati. hetunā yaḥ samarthena
eva sa-dvitīyo dehena eva vā iti na iṣyate. vidher a-yogāc ca dvayor ekasya vidhīyamānasya
vikalpa-samuccaya-a-yoge kim idānīṃ vidheḥ sāmarthyam iti riktā vāco-yuktiḥ. etena
dharmiṇam uddiśya nānā-dharma-samāśrayam. vidhāv ekasya tad-bhājam iva anyeṣām upekṣakam.
kriyate, kasyacid vidhinā pratiṣedhena vā. vidhau viruddho vā vidhīyeta a-viruddho vā. asva-bhāvād anubandhitā. na hi bhāvā vinaśyantas tad-bhāve hetum apekṣante, sva-hetor
na avaśyaṃ sannidhānam iti kaścin na vinaśyed api. na hy avaśyaṃ hetavaḥ phalavantaḥ,-apekṣa iti nir-apekṣa eva na syāt. sa tarhi vinaśvara-sva-bhāvo nir-apekṣa ity a-hetukaḥ syāt.
satāṃ vā sa eva sva-bhāvo na asti yo vinaśvaraḥ. tat-sva-bhāva-apekṣatvān na naśvarāḥ.
tad a-nityatvam āha, kiṃ tarhi vināśam. nanu vinaṣṭa-tiro-hitayor dvayor apy a-vyaktis tulyāsva-lakṣaṇam iti śakyaṃ vaktum, a-samprāpta- vinaṣṭayor apy arthayos tasya an-apāyāt. vastua-pratipattiḥ syāt. atha upalabdhy-a-bhāvo vinā an-upalabdhyā syāt, tathā sattā a-bhāvo ’pi
eva sāmarthyam iti cet, uktam atra. api ca vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo ’-kāryatva-niyamāt. tair eva dharmair ye tair vinā na bhavanti. aṃśena janya-janakatva-prasaṅga
kāraṇasya phala-utpādanaṃ praty ābhimukhyena vinā na rasaḥ. tad eva ca rūpa-upādāna-hetūnāṃ
anyo na asti ity uktam. te ca darśanena vinā na sidhyataḥ. tan na ātma-avinābhāvī prāṇakathaṃ punar etad gamyate – nir-apekṣo vināśa iti. a-sāmarthyāc ca tad-dhetoḥ a-bhāvakaro na apekṣyate. kathaṃ kriyā-pratiṣedhaḥ. vināśa iti hi bhāva-a-bhāvaṃ manyante. tad ayaṃkeṣāñcin nityatā api syāt. yady api bahulaṃ vināśa-kāraṇāni santi, teṣām api sva-pratyaya-dhruva-bhāvayoḥ. pramāṇaṃ punaḥ — na vināśa-niyatās tat-kāraṇa-vādinā utpattimanto
anyonya-bheda-siddher vā dhruva-bhāva- vināśa-vat. anyonya-parihāra-sthita-lakṣaṇatayāniyāmakaḥ sva-bhāvasya asti, sarva-janmināṃ vināśa-siddheḥ. janmi-sva-bhāvo nāśī iti cet, na
a-pracyutir iti pūrvaḥ prasaṅgaḥ. tan na a- vināśa-sva-bhāve bhāve tad-anumānam. kathaṃ na
iti hi bhāva-a-bhāvaṃ manyante. tad ayaṃ vināśa-hetur a-bhāvaṃ karoti iti prāptam. tatra
upalabhyeta. tal-lakṣaṇa-tyāga eva hi tasya vināśaḥ, apara-bhāvaś ca vailakṣaṇyam, viruddhatathā-bhāve ’py anyatra hetor vaikalyād a- vināśo ’pi syād ity a-vyāptiḥ. sā iyaṃ nirtad ayaṃ sattā-a-vyatirekeṇa na anyat kiñcid vināśo ’pekṣata iti tad-vyāpī. kathaṃ punar etad
kvacit. kathaṃ tarhi idānīm a-hetuko vināśaḥ, jātasya tad-bhāve ’nya-an-apekṣaṇāt. api
tad-bhāve ’nya-an-apekṣaṇāt. api ca na vināśo nāma anya eva kaścid bhāvāt, kiṃ tu bhāva
anya eva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ, sa eva kṣaṇa-sthāyī jāta iti. tam asyana vai paras tad a-nityatvam āha, kiṃ tarhi vināśam. nanu vinaṣṭa-tiro-hitayor dvayor apy a-vināśaṃ

PVin2_0008305
PVin2_0008108
PVin2_0008110
PVin2_0007613
PVin3_0004102
PVin3_0000606
PVin2_0008106
PVin2_0007703
PVin2_0009002
PVin3_0010214
PVin1_0001106
PVin2_0010001
PVin1_0001114
PVin3_0013712
PVin1_0003405
PVin3_0013711
PVin1_0004407
PVin3_0003703
PVin3_0004601
PVin3_0006912
PVin3_0010108
PVin3_0010012
PVin3_0001302
PVin3_0007703
PVin3_0007803
PVin3_0000910
PVin3_0007802
PVin3_0008402
PVin3_0007708
PVin3_0007707
PVin3_0010011
PVin3_0010207
PVin3_0010111
PVin3_0010107
PVin3_0010102
PVin3_0010103
PVin3_0010206
PVin2_0009303
PVin3_0010109
PVin3_0010108
PVin3_0010101
PVin3_0010410
PVin3_0007801
PVin2_0009308
PVin3_0004506
PVin3_0004501
PVin3_0013209
PVin3_0010105
PVin3_0010103
PVin3_0013204
PVin3_0012408
PVin3_0008105
PVin3_0012205
PVin3_0011702
PVin3_0008106
PVin2_0007210
PVin2_0009801
PVin2_0009311
PVin3_0011113

390

vipakṣe

a-kiñcit-karaḥ kim ity apekṣyata iti siddhā vināśaṃ praty an-apekṣatā bhāvasya. tasmād
tad-vyāptir an-apekṣāyāḥ. hetu-sattve tu vināśasya kasyacit tathā-bhāve ’py anyatra hetor’pi syād ity a-vyāptiḥ. sā iyaṃ nir-apekṣatā vināśasya kvacit kadācic ca bhāva-virodhinī tad-a
yena evam ucyate. yasmād a-hetutvād vināśasya sva-bhāvād anubandhitā. na hi bhāvātādavasthyaṃ ca tattvam. tad avarugṇe ’sti, vināśāt tiro-dhānād vā iti na atra nirbandhaḥ.
-sthita-lakṣaṇatayā vā. na ca ayam utpatti- vināśābhyāṃ caitanyasya prasidhyati. ekasya tu
etena sattā vyākhyātā. kiṃ tarhi idānīṃ vināśe ’n-apekṣāyāḥ sāmarthyam, yāvatā skandhana avaśyam-bhāvitā īkṣyate. nir-apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin
ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saha-utpatti- vināśau sarvasya ca sarvatra upayogaḥ syāt.
an-aṅgam. yat tarhi idam itara-tad-viparīta- vinirmuktatvād iti. na tatra eṣa doṣaḥ, itarana indriya-buddhiḥ, sāmagrī-sākalye ’pi vinivartya go-buddhim aśvam api kalpayato goreva nivṛttiḥ. anyathā eka-nivṛttyā anya- vinivṛttiḥ kathaṃ bhavet. na aśvavān iti martyena
tat-sāmarthyasya tataḥ sarvathā sākṣād vinivṛtteḥ, parampara-upayogasya atītād apitṛtīyaḥ. samāptaś ca ayaṃ pramāṇa- viniścayaḥ.
iti. tayor hi sambandham āśritya draṣṭur eṣa viniścayaḥ. sa tad-a-bhāve na syāt. na ca viṣaya’-vibhāvita-dhiyā a-vidito janena. pramāṇa- viniścaye para-artha-anumāna-paricchedas tṛtīyaḥ.
tad api leśataḥ sūcitam eva iti. pramāṇa- viniścaye pratyakṣa-paricchedaḥ prathamaḥ.
prāmāṇyād a-doṣa iti cet, asti nāma īdṛśasya viniścaye sambhavo na asya pratidvandvī vidyata-nivṛttyoḥ saṃśayād eva saṃśaya-hetuḥ, viniścita-apara-bhāva-samāna-guṇa-puruṣapuruṣa-arthaḥ pratibaddhaḥ, yathā agnau śīta- vinodana-ādiḥ. na hy atra śabda-arthaḥ samarthaḥ,dharmiṇi. sandigdha-sādhya-dharmā apy evam a- vipakṣa iti tad a-vipakṣatvam a-niścita-sādhyatadā katham. tatra api sādhya-a-bhāvo vipakṣa iti tad-vyatirekaḥ sādhya-dharma eva ity
ca iṣṭa-vighāto ’pi na syāt, tasya sādhya- vipakṣa eva vṛttyā tad-viparyāsana-lakṣaṇatvāt.
etad vyavaccheda-mātraṃ dvayor api sambhavad- vipakṣa-pracāra-śaṅkā-vyavacchedena labhyaṃ
-vṛttir ubhaya-dharmaś ca. na hi pakṣa- vipakṣa-pravibhāga-apekṣayā hetor a-vyabhicāraḥ,prakaraṇa-pravṛttes teṣv api prasaṅgaḥ. vipakṣa-vacana-mātrād api saṃśaye pratipakṣa-hetusādhya-a-bhāvam. katham idānīṃ hetur a- vipakṣa-vṛttir ubhaya-dharmaś ca. na hi pakṣahetutve ’pi na kevalānāṃ sāmarthyam asti iti vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad etadtat-pakṣa-sapakṣa-anyataratva-ādīnām a- vipakṣa-vṛtter ubhaya-dharmatve ’py a-doṣaḥ. na
ca a-vyabhicāram iti kathaṃ na unmattaḥ. vipakṣa-vṛttyā vyabhicāraḥ. tat-pakṣa-sapakṣaātmānam anveti ity a-sambaddham. yadā tarhi vipakṣa-vyatireko hetur ucyate, tadā katham.
lakṣaṇa-bhedas tu kathita eva. na hy a- vipakṣa-śaṅkāyāṃ sādhya-a-bhāva-vyavaccheda-niścayān niścayaḥ. vyatireka-a-niścayo hy a- vipakṣa-śabdena ucyate. tata eva katham a-bhāvaucyate. na vai sādhya-a-siddhi-mātreṇa sarvo vipakṣaḥ, kiṃ tarhi tad-vyatirekeṇa ubhayavipakṣatvaṃ pakṣe ’sty eva. kaḥ pakṣaḥ ko vā vipakṣaḥ. yatra kaścid dharmaḥ sādhayitum iṣṭaḥ,sādhayitum iṣṭaḥ, sa pakṣaḥ. tad-vyatireko vipakṣaḥ. sa tarhi icchayā vyavasthita-lakṣaṇaḥ
dharmiṇi sidhyet. tat kim idānīṃ pakṣo ’pi vipakṣaḥ. syād api paryāyeṇa. lakṣaṇa-bhedas tuvarṇitaḥ. a-siddha-viparīta-artha-vyabhicāri- vipakṣataḥ. na hy a-sati pratibandhe ’nvaya-sādhya-dharmā apy evam a-vipakṣa iti tad a- vipakṣatvam a-niścita-sādhya-vyatireka-vyāvṛttiubhaya-niścita ity a-niścayāt siddham a- vipakṣatvaṃ dharmiṇi. sandigdha-sādhya-dharmā apy
nanu pakṣa-ādīnāṃ parasparato bhedād a- vipakṣatvaṃ pakṣe ’sty eva. kaḥ pakṣaḥ ko vāsarve hetavo vyākhyātāḥ, yathā — a- vipakṣatvāt, tat-samudāya-eka-deśatvād ity-ādayaḥ.
vyabhicāra-viṣayaḥ. kaṃ punar atra bhavān vipakṣaṃ pratyeti. sādhya-a-bhāvam. katham idānīṃ
sandigdhayoḥ śeṣavad-a-sādhāraṇayoḥ sapakṣa- vipakṣayoḥ. a-saty api pratibandhe ’-darśanaa-sambaddhād vimarśa-a-yogāt. na tu sapakṣa- vipakṣayoḥ sattvam a-sattvaṃ vā niścaya-apekṣam,tasya asya pakṣa-dharmasya tattvaṃ sapakṣa- vipakṣayoḥ sad-a-sattvaṃ ca yathā-yogaṃ hetv-ādiṣu
iti darśanīyam. na hy anyathā sapakṣa- vipakṣayoḥ sad-a-sattve yathā-ukta-prakāre śakye
hetuś ca evaṃ na kaścid anaikāntikaḥ syāt. vipakṣasya api icchā-kṛtatvād ity ukta-prāyam.
sa tarhi icchayā vyavasthita-lakṣaṇaḥ kathaṃ vipakṣasya vastu-vaśād vyavasthām apanudet. hetuś
gata-arthatvāt. hetoḥ sapakṣa eva sattvaṃ vipakṣāc ca sarvato vyāvṛttī rūpam uktam aeva hetum āha. atra api katham a-vyatireko vipakṣāt, kathaṃ vā sapakṣa eva asti iti. kiṃ hy’-nityatvād iti. na bhavati, sarvato vipakṣād a-vyāvṛtter iti cet, evaṃ tarhi yaḥsyāt prāṇa-ādīnām, ātmanaḥ sandehāt. ata eva vipakṣād api. ekatra hi niyame siddhe ’nyatad-vyatirekasya eka-antikatvād ity aparaḥ. vipakṣād eva hi prāṇa-ādayo nivartante, na
gamakatā iṣṭā syāt, anyathā sarvato vipakṣād vyāvṛtter darśayitum a-śakyatvāt. tad-a-visaṃvādanam apy āgama-lakṣaṇam āhuḥ. tad vipakṣe ’-darśana-mātrād a-vyabhicāra-a-siddhyā aa-yuktaḥ pratiṣedhaḥ. api ca yadi kathañcid vipakṣe ’-darśana-mātreṇa a-pratibaddhasya api-vacanam anaikāntika-pratipakṣeṇa, yadi tena vipakṣe ’-darśanaṃ khyāpyate, tad an-ukte ’pianumāpayati, tat-pratibandhāt. na anyad vipakṣe ’-darśane ’pi. sarva-darśino hi darśana-vipakṣe

PVin3_0011205
PVin2_0009202
PVin3_0012510
PVin3_0012409
PVin3_0008103
PVin3_0010105
PVin3_0011208
PVin3_0008309
PVin2_0009209
PVin2_0009201
PVin3_0002007
PVin3_0004702
PVin3_0013304
PVin2_0009303
PVin3_0006810
PVin3_0010214
PVin3_0010301
PVin3_0004503
PVin3_0012806
PVin3_0003003
PVin3_0004705
PVin3_0004706
PVin3_0004705
PVin2_0004907
PVin3_0011304
PVin3_0000601
PVin3_0000604
PVin3_0011303
PVin3_0011209
PVin3_0011307
PVin3_0011209
PVin3_0001307
PVin2_0007311
PVin3_0004707
PVin3_0004708
PVin2_0007312
PVin2_0006911
PVin3_0004508
PVin3_0011806
PVin2_0005205
PVin3_0002903
PVin3_0004908
PVin3_0008005
PVin1_0004108
PVin3_0000602
PVin3_0001102
PVin3_0004906
PVin3_0004503
PVin3_0011006
PVin3_0011003
PVin2_0006513
PVin3_0010907
PVin3_0001302
PVin3_0004908
PVin3_0001909
PVin3_0001809
PVin3_0011007
PVin3_0001811
PVin1_0003805

391

viparyāsita

vacana-udāhāraḥ. tasmān na asya api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā.
’-vyabhicāra iti. na yuktā a-dṛṣṭi-mātreṇa vipakṣe ’-vyabhicāritā. sambhāvy-a-vyabhicāratvātkaścid anvayī nāma. na ca prameyatvasya vipakṣe ’nvaya-a-yogaḥ. tri-vidho hi dharmo bhāva
kiṃ hy asya avadhāraṇasya phalaṃ yadi na vipakṣe ’stitvaṃ vyavacchidyeta. vyavacchede vāca dur-balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe ca kvacid a-bhāvāt, yathā — prayatnaity ukta-prāyam. sādhya-vyatireke ca vipakṣe tad-vyatireko yadi dharmiṇi siddhaḥ, kim anityatva-sādhane, tayoḥ sapakṣe ’-sattvaṃ vipakṣe bhāvaś ca iti dvayo rūpayor a-siddhir-a-sāmarthyād iti na tataḥ kārya-anumānam. vipakṣe vṛtty-a-darśane ’pi śeṣavat, yathā dehasa tasya vyatireko ’-niścita iti vipakṣe vṛttir āśaṅkhyate. vyatireka-sādhanasya aa-bhāve kvacid utpattir dṛṣṭā, a-darśanāc ca vipakṣe vyatirekaḥ, tato ’-vyabhicāra iti. na
tena eva gamyate. tām a-prakaraṇām api viparīta-anubhava-pratiṣiddha-vṛttiṃ balād asti
api tu vaktṛ-doṣeṇa api, nyūnatā-an-anvaya- viparīta-anvaya-vat. tena hi nirṇīta-guṇe vaktavyeśabdaḥ kṛtakatvād ghaṭa-vad iti. tathā viparīta-anvayaḥ — yad a-nityaṃ tat kṛtakam iti.
api rūpeṣu niścayas tena varṇitaḥ. a-siddha- viparīta-artha-vyabhicāri-vipakṣataḥ. na hy aapy arthayos tasya an-apāyāt. vastu- viparīta-ākāra-niveśiṣv api tīrtha-antarīyabhāvī ity an-aṅgam. yat tarhi idam itara-tad- viparīta-vinirmuktatvād iti. na tatra eṣa doṣaḥ,eṣa doṣaḥ, itara-grahaṇāt. kevalo hi tad- viparīta-virahaḥ sādhya-dharmaḥ syāt, na punaḥ
-iṣṭa-prakāśanayor a-pratipatti-sādhanatvāt, viparīta-sandigdha-pratipatti-śruti-vat.
-doṣa uktaḥ, śāstra-kārāṇām artheṣu bhrāntyā viparīta-sva-bhāva-upasaṃhāra-sambhavāt. na hy
kāryaṃ tasya. sa sva-kārya-saṃsūcitaḥ sva- viparyaya-upagamaṃ pratibadhnāti. tad evaṃ svasyāt. evam etat, iṣṭa-a-prāpteḥ. nanu viparyaya-prāptir api na eva asti. na vai-vighātāt. tathā hi na prameyatva-ādiṣv api viparyaya-prāptir asti, cākṣuṣatve vā koviparyaya-prāptir api na eva asti. na vai viparyaya-prāptyā eva dūṣaṇam, kiṃ tarhi sādhanayat-prayojanā hy arthā jñātum iṣṭāḥ, tad- viparyaya-vyatirekiṇo ’rtha-mātrasyasādhyatā-a-bhedāt. na hy ayam ābhyāṃ sādhya- viparyaya-sādhanatvena bhidyate. na hi iṣṭa-vyāpaka-bhāva-sādhana-prakāra eṣaḥ. na viparyaya-sādhanam, hetor a-pramāṇatvāt. iha api
caitanyena anayor virodha-a-siddheḥ prasaṅga- viparyaya-sādhanayor a-gamakatvāt. ekasya bhāve-aṅga-vad iti. tad iṣṭa-a-saṃhata-pārārthya- viparyaya-sādhanād viruddhaḥ. sa kasmān na uktaḥ.
-siddhir iti yāvat. tad etau dvau hetū viparyaya-sādhanād viruddhau. nanu tṛtīyo ’pi
sādhyatā-a-viśeṣo darśitaḥ. tata eva tad- viparyaya-sādhano viruddho ’py eka eva. prayogabhāvaś ca iti dvayo rūpayor a-siddhir viparyaya-siddhir iti yāvat. tad etau dvau hetū
cen na sādhyam, kim idānīṃ sādhyam. tathā ca viparyaya-siddhir vaiphalyam eva vā. yathā prāksādhanāt. dvayor apy an-upalabdhyoḥ sva- viparyaya-hetv-a-bhāva-bhāvābhyāṃ sad-vyavahāraapi viparyaya-prāptir asti, cākṣuṣatve vā ko viparyayaḥ. ubhaya-siddhyā nirdeṣṭavyasya anniścayena nirdeṣṭavyasya a-niścayo ’stu viparyayaḥ. tasmād dhetu-viruddhayor eva niścayāt-phalatvaṃ tulyam, ekatra saṃśayād anyatra viparyayāt. tatra dvitīyā sad-vyavahāra-niṣedhabhāvāt, viśeṣa-antara-dṛṣṭāv anyathā prayoge viparyayāt, yathā-darśana-pratīter darśanaeva. anyatra tu saṃśaye dvayor ekasya vā viparyaye ca ekasya na sādhanaṃ na dūṣaṇam, tathā’-bhāva-siddhyā vyāptir iti sā na sidhyati, viparyaye pratibandha-a-siddheḥ. upalambha-anna itarayā iti yāvat. an-upalabdhāv api viparyaye pratyakṣa-vṛttir vyatireka-niścayaḥ.
an-āśrayaḥ. vyastaḥ pramāṇābhyāṃ nirākṛto viparyaye pramāṇa-vṛtter an-āśrayaḥ
-kāryayor eva ātma-pratibandhād gamakatvaṃ viparyaye vā viparyāsanam iti darśana-artham akārya-lakṣaṇaś ca. sa eva sva-vyāpaka- viparyaye sādhye viruddha iti darśayaṃś caturaḥ
ity upalambhe ’pi tadā na siddho ’nyadā viparyaye siddha iti su-vyāhṛtam. anyena api-sādhanam, hetor a-pramāṇatvāt. iha api yadi viparyayeṇa evam a-nityatā-utpatti-niṣedhaḥ
lakṣaṇaṃ vācyam. vācyam, sādhya-a-sādhya- viparyayeṇa vipratipatti-darśanāt tan-nirāsasva-bhāva-kārya-siddhy-arthaṃ dvau dvau hetu- viparyayau. vivādād bheda-sāmānye śeṣo vyāvṛtti-sādhanair niścitaṃ grāhyam, sandigdha- viparyasta-rūpayor iṣṭa-an-iṣṭa-prakāśanayor a-abhyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ, viparyāsa-a-bhāve ’-bhāvāt. kāruṇikasya api niṣ-abhinandinaḥ pratisandhi-bandhāt. ata eva a- viparyāsa-udbhavā sā na doṣaḥ. a-saty ātma-grahe-antarya-a-bhāvād a-tat-phala-sādharmyāt tad- viparyāsa eṣaḥ. vyavahitānām api hi hetoḥ
dveṣaḥ. sa eva ubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na evaṃ karuṇā-ādayaḥ, anyathāna syāt, tasya sādhya-vipakṣa eva vṛttyā tad- viparyāsana-lakṣaṇatvāt. yathā-ukte tu dharmaātma-pratibandhād gamakatvaṃ viparyaye vā viparyāsanam iti darśana-artham a-nityaḥ
śabda-nāśe sādhye gandhe pṛthivī-guṇatva- viparyāsanād dhetur viruddhaḥ syāt. a-prakaraṇān
tasmāt kevala eva dharmo dharmiṇi sādhyo viparyāsanīyo vā. tathā-iṣṭa-samudāyasya siddhir’-bhāvāt. kāruṇikasya api niṣ-phala ārambho viparyāsād iti cet, na, para-arthasya evavā kṛto bhavati. sarvatra hi tat-samudāya- viparyāsād eva viruddhaḥ. sa kadācid dharma-phala-sthitiḥ. a-vibhāgo ’pi buddhy-ātmā viparyāsita-darśanaiḥ. grāhya-grāhaka-saṃvitti-

viparyāsena

PVin3_0011104
PVin2_0009804
PVin3_0000704
PVin3_0000708
PVin2_0004909
PVin3_0011610
PVin3_0011505
PVin2_0006409
PVin2_0006409
PVin2_0006410
PVin2_0007306
PVin2_0006507
PVin2_0008810
PVin3_0011012
PVin2_0006414
PVin3_0001102
PVin3_0001906
PVin3_0002605
PVin3_0001511
PVin3_0012410
PVin3_0011501
PVin2_0006910
PVin1_0002604
PVin2_0009010
PVin2_0009010
PVin1_0000410
PVin1_0002913
PVin1_0002912
PVin1_0002902
PVin1_0002910
PVin1_0002914
PVin1_0002802
PVin1_0003006
PVin1_0003603
PVin2_0005602
PVin1_0002205
PVin1_0002812
PVin1_0003603
PVin3_0010310
PVin3_0001308
PVin3_0012507
PVin1_0002604
PVin2_0007513
PVin2_0009603
PVin1_0003105
PVin3_0004905
PVin1_0003805
PVin3_0010309
PVin1_0002603
PVin1_0002703
PVin3_0010401
PVin3_0010402
PVin3_0010312
PVin3_0005507
PVin3_0004808
PVin3_0013710
PVin1_0001411
PVin1_0002613
PVin3_0010605

392

vibhuranumānāt. na tv evam a-śubha-abhinandena viparyāsena ca vacanasya tat-siddhiḥ, ātmany evaoṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa-vīrya- vipākā bhavanti, na anyatra. tathā kāla-saṃskāra-kṛtā, tad-a-bhāve vivakṣita-itarayor āsatti- viprakarṣa-a-bhāvāt. vastu-sva-bhāvatve ca punar’rtha-siddhiḥ, vastu-rūpayoḥ pratyāsatti- viprakarṣayor a-siddheḥ. siddhau tu syāt, yathātato bheda-a-pratiṣṭhānāt, na vastu-sattā- viprakarṣāt, liṅga-pratipatter api tathā-rūpatvād-hetur a-sādhāraṇaḥ. viśeṣataḥ prāṇa-ādayaḥ. viprakarṣād ātmano vṛtti-vyatireka-a-siddhes
sandigdho ’nvayaḥ. sarva-jña-vīta-rāgayor viprakarṣād vacana-ādes tatra sattvam a-sattvaṃ
a-sattā-niścayo viprakarṣiṇām. tri-vidhā hi viprakarṣiṇo deśa-kāla-sva-bhāva-viprakarṣair na
ity antara-ślokaḥ. na a-sattā-niścayo viprakarṣiṇām. tri-vidhā hi viprakarṣiṇo deśa-vidhā hi viprakarṣiṇo deśa-kāla-sva-bhāva- viprakarṣair na teṣv an-upalambho ’-bhāvaṃ
pūrvatvāt so ’-pravṛtti-phalo mataḥ. so ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣa-anumāna-a-bhāvaḥ sajtāñ śāstraṃ viṣayī-karoti. na ca teṣāṃ tathā viprakṛṣṭānāṃ sva-sāmarthya-upadhānāj jñānayādṛśaṃ dṛṣṭam, tatas tādṛśam anumīyate. viprakṛṣṭāyāṃ tu hetu-paramparāyām an-anumānam
arvāg-darśanaḥ saha-bhāvam itaraṃ vā paśyet, viprakṛṣṭe punar arthe ’-bhāva-nirṇayo
-nivṛttim eva pramāṇayan pratikṣipati. sā viprakṛṣṭeṣv apy asti, na ca te na santy eva.
vācyam. vācyam, sādhya-a-sādhya-viparyayeṇa vipratipatti-darśanāt tan-nirāsa-artham. sa ca
tad-dṛṣṭaḥ sādhya iti syād āśaṅkā-sambhavaḥ. vipratipattis tu dṛśyata eva. bhavaty eva śāstrabādhanataḥ śeṣe ’-lakṣaṇa-vṛttitaḥ. dṛṣṭer vipratipattīnām atra ākārṣīt svayaṃ-śrutim. iṣṭaapārthakam anyatara-grahaṇam. anyathā vipratiṣiddham etad vacanaṃ syāt, ghaṭasya ātmanāna hi sattā-pratiṣedhād anyo vyatirekaḥ. vipratiṣiddhaṃ ca etat — na anvayo na vyatireka-kāriṇām ānarthakyāt tādarthya-sādhanaṃ vipratiṣiddham. tasmād upakurvāṇāś cakṣur-ādaya
sva-viṣayaṃ pratipādayataḥ, a-darśana-smṛti- vipramoṣayor a-pratipatteḥ, sandehe sandehādvibhaktāv api cetanā-adhyavasāyau saṃsarga- vipralabdho ’yaṃ na vivecayaty ayo-golakam iva-śaṅkā-vipralabdhaḥ sadṛśa-apara-utpatti- vipralabdho vā. antya-kṣaṇa-darśināṃ niścayātsattā-upalambhena sarvadā tad-bhāva-śaṅkā- vipralabdhaḥ sadṛśa-apara-utpatti-vipralabdho vā.
kathayed yathā-upadeśaṃ pravartamānasya a- vipralambha-artham. tad yathā-a-dṛṣṭa-sādharmyāt
asāv api vastv-an-anurodhi-pratibhāso vipralambhāt pratyakṣa-ābhāsaḥ. etena mānaso ’pi’pi tad-anyebhyo ’-viśeṣataḥ. yo ’pi kaścid viplava indriya-jaḥ, tad-anya-indriya-ja-ana ca te tathā-avabhāsinaḥ smaryante. tan na viplavo ’nyo vā vikalpaṃ sphuṭayati. a-vikalpaka
an-anurodhāt. tasmāt pratyakṣa-ābhāsaḥ. viplavaś ca akṣa-jatve ’pi tad-anyebhyo ’pratyakṣa-ābhāsaḥ. etena mānaso ’pi viplavo vyākhyātaḥ. na eva dvi-candra-ādiapi paśyanti purato ’vasthitān iva. yathā- viplavam āvega-pratipatti-pradarśanāt. parokṣavikalpa-vargāt pṛthak taimira-upalakṣitaṃ viplavaṃ pratyakṣa-ābhāsam āha sa-apavādatvavibhakta-lakṣaṇa-grāhya-grāhaka-ākāra- viplavā. tathā-kṛta-vyavasthā iyaṃ keśa-ādi-jñānadṛṣṭiṃ bheda-āśrayais te ’pi tasmād a-jñāta- viplavāḥ. ity antara-ślokāḥ. etalmanas-kārāḥ, ubhaya-sannidhāv api middha-ādi- vipluta-dhiyo ’-bhāvāt. etāvān eva vijñānapratyastam-ita-artha-vaiśadyo hi sarva eva vipluta-dhiyo ’pi saṃsṛṣṭa-abhilāpaḥ pratyayaḥ.
-vedaka-ākārā yathā bhrāntair nirīkṣyate. vibhakta-lakṣaṇa-grāhya-grāhaka-ākāra-viplavā.
rūpam anyatra a-paśyantī buddhir idam asmād vibhaktam iti pratyeti. tad a-rūpāṇāṃ kutaḥ.
abhisambandhād arthavac chabda-rūpaṃ vibhakti-darśanāt sādhyam. na ca sva-rūpa-mātraādy-arthānāṃ pratiṣedha-viṣaya-upadarśanīnāṃ vibhaktīnām a-yogād iti cet, ukta-uttaram etat.
a-vibhāgaś ced ayo-golaka-vahni-vat. vibhaktāv api cetanā-adhyavasāyau saṃsargatathā syād iti sva-arthe ’py anumāne vibhajya ucyate. sādharmyeṇa api hi prayoge
abhyupagamena ca sa-ātmaka-an-ātmakau vibhajya tatra a-bhāvena gamakatvaṃ kathayatābhavitavyam, yena asya idam iti pratikarma vibhajyate. an-ātma-bhūtaś ca asya indriya-arthakiṃ punaḥ kāraṇam evaṃ navadhā pakṣa-dharmo vibhajyate. sva-bhāva-kārya-siddhy-arthaṃ dvaulakṣaṇam eva iyaṃ meya-māna-phala-sthitiḥ. a- vibhāgo ’pi buddhy-ātmā viparyāsita-darśanaiḥ.
api kaḥ pāramārthiko ’-satāṃ parasparato vibhāgaḥ. ekasya hi rūpam anyatra a-paśyantīna anyā buddhir anyo ’nubhavaḥ. saṃsargād a- vibhāgaś ced ayo-golaka-vahni-vat. vibhaktāv api
na nānā-rūpayor dravyayoḥ saṃsargād a- vibhāgaḥ. punas tad-dravya-santāna-sthiti-kāraṇavaktāraḥ pradarśayanti. na ca tat-kṛto vibhāgo vastu-vyavasthāyāḥ samāśrayaḥ,atiprasaṅgād ity uktam. itara-itara- vibhāgaṃ ca anena sattā-anuṣaṅgiṇaṃ prathayatā avikalpa-viracitam a-santam apy eṣām ātmānaṃ vibhāgavantam iva anya-anyair vyapadeśair
yan-nāntarīyakā sattā yo vā ātmā svo ’- vibhāgavān. sa tena a-vyabhicārī syād ity arthaṃ
dharma-an-āśrayo vastu. anya-viṣaye ’pi nañi vibhāgena niyoga-vṛtteḥ. sapakṣa-lakṣaṇa-virodhāc
apy avaśyam avadāta-dhiyo ’yam eva bhāvo ’- vibhāvita-dhiyā a-vidito janena. pramāṇa-bhāvinyaḥ kathaṃ saṃhṛta-vikalpe darśane ’- vibhāvitā nāma. tad ayam a-saṃsṛṣṭa-vikalpo vā-ādir a-bhinno buddhi-vedane. a-bhinna-ābhe vibhinne ced bheda-a-bhedau kim āśrayau. iti
api, yathā — sarvatra sukha-ādi-sambhavād vibhur ātmā iti. evam ekasya pakṣa-dharmasya hetu

vibhettuḥ

PVin3_0011310
PVin1_0002610
PVin1_0004404
PVin1_0000703
PVin3_0010501
PVin3_0010604
PVin3_0004505
PVin2_0004910
PVin3_0011603
PVin3_0011604
PVin3_0010908
PVin2_0006511
PVin3_0010311
PVin2_0006512
PVin2_0008202
PVin3_0000607
PVin3_0011812
PVin2_0007904
PVin3_0013003
PVin3_0013004
PVin3_0012512
PVin1_0001314
PVin3_0010301
PVin3_0013705
PVin3_0000405
PVin3_0010403
PVin3_0007401
PVin3_0004903
PVin1_0002204
PVin3_0010308
PVin3_0010408
PVin3_0002006
PVin3_0005405
PVin2_0009706
PVin3_0012801
PVin3_0003709
PVin3_0013010
PVin3_0003801
PVin3_0003608
PVin3_0012803
PVin3_0013012
PVin3_0012805
PVin2_0009310
PVin3_0003502
PVin3_0000304
PVin3_0013007
PVin2_0010110
PVin3_0008006
PVin2_0005207
PVin3_0003201
PVin2_0006108
PVin2_0005209
PVin2_0006402
PVin2_0006304
PVin2_0006205
PVin2_0006406
PVin3_0000705
PVin2_0009306
PVin2_0008914

393

viruddhaevaṃ kiṃ na bhinna iti cet, kaḥ pratiṣeddhā vibhettuḥ. an-ukta-sāmarthya-ākṣiptam iṣṭaṃ paroa-bhinna-vedanasya aikye yan na evaṃ tad vibhedavat. sidhyed a-sādhanatve ’sya na siddhaṃ
iti. cintāmayīm eva tu prajñām anuśīlayanto vibhrama-viveka-nir-malam an-apāyi pāramārthika-āśu-bhramaṇa-nauyāna-saṃkṣobha-ādy-an-āhita- vibhramam a-vikalpakaṃ jñānaṃ pratyakṣam. kādiśā sarva-prayogeṣu vacana-parāvṛtti-kṛtaṃ vibhramam utsṛjya artha-vyavasthāpana-nītir
mayūraḥ, kekāyitād iti tad-āpāta-deśa- vibhrame. dharmy-a-siddhāv api, yathā —tu pakṣa-dharmatvam eva, a-sambaddhād vimarśa-a-yogāt. na tu sapakṣa-vipakṣayoḥ sattvam-apekṣaṇāc ca. itarat punar bheda-antara- vimarśa-vivekena pratiṣṭhitena eva rūpeṇa
kenacit sambandhāt. a-sambandhād vimarśo na jāyate, yathā cākṣuṣatvāc chabde.
sambandhāt kiṃ-sambaddho ’yam iti kathaṃ na vimṛśet. a-parijñāta-sambandhād garbhāt puruṣavārttike. tatra yathā rakto bravīti, tathā virakto ’pi iti vacana-mātrād a-pratītiḥ. na api’rthaḥ sva-bhāva-viśeṣo vā, yathā – na asti viraktaṃ ceto devatā-viśeṣo vā, na asti dānatal-lakṣaṇatvāt sattvasya. kevalaṃ vikalpa- viracitam a-santam apy eṣām ātmānaṃ vibhāgavantam
devatā-viśeṣo vā, na asti dāna-hiṃsā-ādi- virati-cetanānām abhyudaya-hetutā iti. pratyakṣe
sattā iti na iyaṃ kasyacit kvacit kadācid viramet. tad dhi kiñcid upalīyeta na vā yasya
ekasya tu yathā-ukta-sva-bhāva-antara- viraha-upagamād eva bhinna-deśa-ādibhir yoga-ayadi na sa-ātmakaṃ jīvac-charīram, prāṇa-ādi- viraha-prasaṅgaḥ, nairātmyād ghaṭa-ādi-vad iti,
vastunaḥ. sarva-sāmarthya-upākhyā- viraha-lakṣaṇaṃ hi nir-upākhyam. caramasya tarhi
eka-vyaktyā sarva-vyakter a-vyakta-rūpa- virahaḥ. a-vyavadhānam a-dūra-sthānaṃ dṛśyaa-bhedād eva, āśraya-a-samaveta-rūpa- virahaś ca. samāna-deśa-āśraya-indriya-yogadharma iti cet, nanv ayam eva asya dharma- viraho dharmaḥ. na hi vastu-rūpam eva dharmaḥ, apratyakṣa-sādhana eva indriya-dhiyaḥ kalpanā- virahaḥ. yataḥ saṃhṛtya sarvataś cintāṃ stimitena
itara-grahaṇāt. kevalo hi tad-viparīta- virahaḥ sādhya-dharmaḥ syāt, na punaḥ kutaścid aa-pratibandhāt, pratibandha-lakṣaṇa- virahāc ca, uttara-ābhāsatvena su-jñānāḥ.
-saṃsarga-a-vyavacchinna-sva-bhāva-antara- virahād an-eka-vṛtter ekasya na deśa-ādibhavati. tathā api idam a-siddham eva a-sato virahād iti, vyabhicāri vā. atha api taditi sādhyate. nanu ca atra api tad-a-yoga- virahiṇā sāmānyena anvayo na siddha eva. na vai
dharma-yogini pratītiḥ, kiṃ tarhi tad-dharma- virahiṇi ity a-doṣo ’nya-grahaṇe ’pi. kiṃ punaḥ
rūpa-ādy-anuṣaṅgiṇāṃ tad-viṣaya-indriya- virahe ’-darśanād an-upahata-indriya-upanidhau ca
abhiprāya-vaśād evam uktam. tena itara-a-sad- viraheṇa tvayā upagatatvād ity arthaḥ. tatra api
proktā syāt. tat kim eṣāṃ paraspara- viraheṇa. sā eva hetur vācyaḥ syāt. tatra ca-a-parityāgād arthasya icchā-pravṛttyor a- virāma-prasaṅgāt. tasmād iyaṃ kutaścit prakaraṇād
ca doṣāt. na ca asya prayatna-an-ārambha- virāme kadācid upalambhaḥ. tena tad-ātmānaṃ praty-prasaṅga iti cet, na, yathā-ukte ’-bhāvāt. viruddha-a-vyabhicāry-a-vacanam iti cet, anumānana parikleśito devānāṃ priyaḥ syād iti. viruddha-a-vyabhicāry api saṃśaya-hetur uktaḥ, sa
pratiyogino ’-sambhavād a-sambhavo ’numāne viruddha-a-vyabhicāriṇaḥ. tad eka-saṅkhyā-vivakṣā
tayor a-virodha-darśitayā prāha iti sambhavo viruddha-a-vyabhicāriṇaḥ. vastv-anurodhini punarastaṅ-gamayati. tato ’numāna-viṣaye viruddha-a-vyabhicāriṇo ’-bhāvaṃ sūcayati iti.
pramāṇān niścaya-abhidhānād anumāna-viṣaye viruddha-a-vyabhicāriṇo ’-sambhavam artha-āpattyā-bhāvayor ukta-lakṣaṇayor an-upalambhasya vā viruddha-a-vyabhicāritāyām. na ca anyo ’api iti na tāv ekatra staḥ. tan na atra viruddha-a-vyabhicārī. tad ayam abhyupagama-bala-āśrayam anumānam āśritya tad-artha-vicāreṣu viruddha-a-vyabhicārī sādhana-doṣa uktaḥ, śāstraāha – eṣa tāvan nyāyo yad ubhayaṃ vaktavyaṃ viruddha-anaikāntika-pratipakṣeṇa iti, yadtasya pratibandha-viṣayaḥ, sarvatra sva-vāg- viruddha-abhidhānam. atra api ko ’yam avaśyaṃ
-viṣama-grahāḥ. ity antara-ślokaḥ. tad-āgama- viruddha-abhyupagamaś ca tena eva kathaṃ bhavet,
ayam an-upalambhaḥ sva-bhāvaś ca paraspara- viruddha-artha-sādhanāv ekatra saṃśayaṃ janayataḥ.
sva-ātmanaś ca an-upalabdhir iti sa tat-tad- viruddha-ādy-a-gati-gati-prayoga-bhedena an-ekaca. sa eva sva-vyāpaka-viparyaye sādhye viruddha iti darśayaṃś caturaḥ pakṣa-dharmān āha.
-abhidhānam a-saty eva nāstitā na anyatra na viruddha iti niyama-artham ity āha. tatra aiti. śāstravato ’py a-tad-ālambane vastuni viruddha-uktāv api na bādhā, pratibandhas tu syāt,
sva-bhāva-an-upalambha eva uktaḥ. tathā tad- viruddha-upalambhaḥ, yathā –na iha a-pratibaddhana ca tat-tulya eva vṛttir ity a-tat-tulyo viruddha eva, yena tata eva vyatirekād agnir
apy a-bhāva iti. etena tat-kāryād api tad- viruddha-kārya-a-bhāva-gatir uktā veditavyā,-bhāvaḥ pratīyate. iti saṅgraha-ślokaḥ. yadi viruddha-kārya-upalabdhyā apy a-bhāva-siddhiḥ,yathā – na tuṣāra-sparśo ’tra agner iti. viruddha-kārya-siddhyā, yathā – na śīta-sparśo
-bhedād daśa-vidha-an-upalabdhiḥ. iṣṭaṃ viruddha-kārye ’pi deśa-kāla-ādy-apekṣaṇam.
-antare parāvṛtty-a-yogāt. yugapad ekatra viruddha-guṇa-upasaṃhāra-a-yogāc ca. tasmād ete
api sādhanam iti. tatra anvaya-niścayena viruddha-tat-pakṣyāṇāṃ nirāsaḥ, vyatirekahi bhedo bheda-hetur vā bhāvānāṃ yad uta viruddha-dharma-adhyāsaḥ kāraṇa-bhedaś ca. tataś

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394

virodhaekatra saṃśayaṃ janayataḥ. śāstra-kāro viruddha-dharma-nāntarīyakatāṃ dvayor a-paśyaṃs
eva na anya-dharma-vṛtti-niṣedha-āśaṅkā. viruddha-niṣedhe ’pi tatra eva niṣedhe doṣaḥ syāt.
-bhāve hy apara-a-bhāvo niścīyate. na ca a- viruddha-lakṣaṇam atīndriyaṃ su-jñāna-bādhanam.
dharma-dharmiṇor viśeṣaṇatvena upādānāt. viruddha-vad dhetur apy evaṃ kiṃ na bhinna iti
sādhyatve kaścid viśeṣa ity uktam. viśeṣe tu viruddha-vad dhetur api pṛthag iṣṭa-sādhano vācyaḥ
dhūmād iti. iyaṃ ca hetv-a-siddhyā eva tad- viruddha-siddhiḥ prāg eva nirdiṣṭā iti iyaṃna śīta-sparśo ’tra agner iti. etena vyāpaka- viruddha-siddhir uktā veditavyā, yathā – na
upalabdhiḥ prayoga-bhedena caturdhā bhavati. viruddha-siddhyā, yathā – na śīta-sparśo ’tratasya vināśaḥ, apara-bhāvaś ca vailakṣaṇyam, viruddha-sva-bhāva-lakṣaṇatvād bhedasya ity uktaity antara-ślokāḥ. tasmāt sādhya-bādhaka eva viruddhaḥ. a-bādhya-bādhakayor ekataḥ siddhir a’sti vyabhicāry ubhaya-āśrayaḥ. dharmo viruddho ’-bhāvasya sā sattā sādhyate katham.
ekasya rūpasya sandehād anaikāntikaḥ. dvayor viruddho ’-siddhau ca, yathā kṛtakatva-prayatna-sandehe ’-prasiddho vyabhicāra-bhāk. dvayor viruddho ’-siddhau ca sandehe vyabhicāra-bhāk.
darśitaḥ. tata eva tad-viparyaya-sādhano viruddho ’py eka eva. prayoga-bhedāt tu tad-bhedaḥ,viruddhau. nanu tṛtīyo ’pi iṣṭa-vighāta-kṛd viruddho ’sti, yathā — para-arthāś cakṣur-niyama-a-bhāvād anaikāntika eva ity a- viruddhaḥ. ko hy eṣa niyamaḥ — saṃhatāḥ parasa tasmād eka-sva-bhāvo na bhavati iti viruddhaḥ. ca-śabdo dvayor ekasya a-siddhāv
siddha iti. tasya eva ca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na sādhyam an-uktatvād iti cet,atiprasaṅgāt. tathā ca sarvo hetur viruddho dṛṣṭāntaś ca sādhya-vikalaḥ syāt, tāvato
an-upayogāj jñāna-hetor viṣayasya saha-bhāvo viruddhaḥ. bhinna-kālaṃ kathaṃ grāhyam iti cedvā. vidhau viruddho vā vidhīyeta a- viruddho vā. a-viruddhasya api saha-bhāva-virodhakasyacid vidhinā pratiṣedhena vā. vidhau viruddho vā vidhīyeta a-viruddho vā. asarvatra hi tat-samudāya-viparyāsād eva viruddhaḥ. sa kadācid dharma-mukhena dharmiiṣṭa-a-saṃhata-pārārthya-viparyaya-sādhanād viruddhaḥ. sa kasmān na uktaḥ. sādhyatā-a-bhedāt.
gandhe pṛthivī-guṇatva-viparyāsanād dhetur viruddhaḥ syāt. a-prakaraṇān na iti cet, tadiṣyate, sā anya-viṣaye ’pi tulyā iti viruddhaḥ syāt. tena tatra eva bādhane bhavati,
vyavacchedaṃ hetuṃ sattāyāṃ vadato ’sya viruddho hetuḥ syāt, tasya bhāve kvacid a-vṛttiṃ balād asti iti sādhayann adhyakṣa- viruddham ācarati. kaiścit prakaraṇair icchā
yogyatāyās tu dravya-antara-an-apekṣatvād a- viruddham. uttara-uttara-śakti-pariṇāmena samarthāeva vākyaṃ sva-arthaṃ virundhānaṃ sva-vāg- viruddham, yathā — na anumānaṃ pramāṇam iti.
pramāṇa-bādhāyāṃ na sambhavati, tathā ekatra viruddhayor upasaṃhāre ’pi. vacana-guṇa-doṣau hitathā-vidha-sva-bhāva-niṣedhaḥ kriyate. viruddhayor eka-upagamasya apara-tyāgapramāṇa-vṛtter an-āśrayaḥ pratipramāṇasya. viruddhayor ekatra samyag-jñāna-a-yogāt. viṣayaa-niścayo ’stu viparyayaḥ. tasmād dhetu- viruddhayor eva niścayāt sādhanaṃ dūṣaṇaṃ vā. ta
aparatra-upanaye ’tiprasaṅgaḥ. dṛṣṭa- viruddhasya an-upanaya iti cet, tulye nyāye kiṃsaha-bhāva-virodha-a-bhāvād a-pratiṣedhaḥ. viruddhasya apy an-upalabdhim antareṇa virodha-aviruddho vā vidhīyeta a-viruddho vā. a- viruddhasya api saha-bhāva-virodha-a-bhāvād a-dahana-viśeṣatvāt. roma-harṣa-ādi-viśeṣa- viruddhasya paritāpasya hetor agneḥ śītena
a-bādhya-bādhakayor ekataḥ siddhir a- viruddhā api śāstra-bādhāyāṃ yadi viruddhā iṣyate,siddhir a-viruddhā api śāstra-bādhāyāṃ yadi viruddhā iṣyate, sā anya-viṣaye ’pi tulyā iti
an-upalabdhau dṛśya-ātmanām eva teṣāṃ tad- viruddhānāṃ ca sannihita-anya-upalambha-kāraṇād aanumāna-a-bhāve śābda-prasiddhena viruddhena arthena apodyate, na sa pakṣa iti.
kṛtakatvāt prayatna-anantarīyakatvāc ca iti viruddhau dvau ca nirdiṣṭau. na hi sva-bhāvād
yāvat. tad etau dvau hetū viparyaya-sādhanād viruddhau. nanu tṛtīyo ’pi iṣṭa-vighāta-kṛd
iti na atra evam a-vacane ’pi pakṣe kiñcid virudhyate. atha dharmiṇam eva sādhyaṃ kuryāt,
bruvāṇasya dharma-bhedād aṅga-aṅgitā na virudhyate. bheda-sāmānyayor dharma-bhedād aṅgadoṣaḥ. sva-upagama-āśrayaṃ hi śāstraṃ virundhāno vihanyate, na aparam, an-abhyupagamāt.
ity āha. tad eva vākyaṃ sva-arthaṃ virundhānaṃ sva-vāg-viruddham, yathā — na
api jñeya-vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe ’pi dhātau. dhātv-antare tv an-eka-upakāra
viruddhasya apy an-upalabdhim antareṇa virodha-a-pratipattiḥ. tathā hy a-paryantaa-viruddho vā. a-viruddhasya api saha-bhāva- virodha-a-bhāvād a-pratiṣedhaḥ. viruddhasya apymūṣika-alarka-viṣa-vikāra-vat. tad-bhāva- virodha-a-bhāvād atra an-upalabdhi-mātram a-sva-bhāva-viśeṣasya kasyacit sattā-mātre virodha-a-bhāvān na iha sattā-sādhane pratiṣedhaḥ,veditavyā, anyeṣāṃ hetu-phala-bhāva-a-bhāva- virodha-a-siddheḥ. dṛśyasya darśana-a-bhāvana ca śakyam evaṃ kartum, caitanyena anayor virodha-a-siddheḥ prasaṅga-viparyaya-sādhanayor aartha-niyamaḥ, atra ca eṣāṃ pratiṣedhe virodha ity uktaṃ bhavati. naimittikyāḥ śruter
vastv-a-bhedāt kriyā-karaṇayor aikya- virodha iti cet, na, dharma-bheda-abhyupagamāt. aiti. ata eva śāstra-dṛṣṭeṣv artheṣu virodha-udbhāvana-prāyā cintā. yac chāstraṃ vastu
ity an-upanayaḥ. dṛśyatayā ca tayor ātmanor virodha-upalabdhir ity a-sādhyatvam. a-dṛśya-virodha

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395

virodhātapi pratyuktam. api ca dvayor api sambhava-a- virodha etad evaṃ syāt. anyathā tv a-siddham eva
vikala-kāraṇasya bhavato ’nya-bhāve ’-bhāvād virodha-gatiḥ, yathā śīta-uṣṇa-sparśayoḥ. anyonya-kāraṇasya bhavato ’nya-bhāve ’-bhāvād virodha-gatiḥ. sa ca an-upalabdheḥ. anyonyaanumāna-viṣaye ’pi pratyakṣa-anumāna- virodha-darśanād an-āśvāsa-prasaṅga iti cet, na,-nāntarīyakatāṃ dvayor a-paśyaṃs tayor a- virodha-darśitayā prāha iti sambhavo viruddha-a-anuṣaṅgiṇa eva pakṣa-doṣāḥ, pratyakṣa-ādi- virodha-vat. hetv-ādi-lakṣaṇair bādhyaṃ muktvāvyāptir yadi kathañcin niścīyeta, tadā na virodha-vyabhicārāv iti na ayaṃ prasaṅga iti. eṣana upanayaḥ. na ca eṣa nyāyaḥ, lakṣaṇa-yukte virodha-sambhavāt. na darśana-mātreṇa, kiṃ tarhi
paraspara-parihāra-sthita-lakṣaṇatayā eva virodhaḥ, a-niyamena niyama-bādhanāt. pramāṇaṃ
eva ca. dharmi-viśiṣṭasya anyatra vṛtti- virodho ’-viśeṣaṇe vā na anumeya-dharmatā iti cet,uttaraṃ pratihanti ity abhyupagama- virodhaḥ. ata eva pūrva-abhyupagamena ity āha.
a-dṛśya-ātmanāṃ tu sva-pratiyogibhir virodho ’pi mā bhūt, yena nirasta-pratipakṣā
-vacana-sāmarthyād ghaṭasya api sa iti virodhaḥ. itaś ca na sāmānya-āśrayaḥ, sarva’pi skandha-traya-sva-bhāva eva iti na virodhaḥ. etena sattā vyākhyātā. kiṃ tarhi idānīṃ
ity udāharaṇāni pūrva-vat. sa punar ayaṃ virodhaḥ kathaṃ gamyate. kvacid a-vikala-abhivyakter ghaṭa-dadhy-ādir an-ekaḥ, ko vā virodhaḥ karma-abhivyakter a-bheda-vyāpana-aapi sādhana-nyāyam atipatati . krama-bhāva- virodhaś ca sarvāsāṃ tad-artha-hetūnāṃ buddhīnām,iti na bhidyate sva-vacana-virodhāc chāstra- virodhaḥ. tataḥ pratibandha eva, na bādhā. kasāśraya-samāna-a-samāna-deśa-rūpasya a-bheda- virodhaḥ. dṛśya-a-dṛśya-ātmatā-ādi-virodhā api
yathā sva-vacane. tadā ca asya sva-vacanena virodhaḥ, na śāstreṇa. tayor yasya pramāṇam asti,
āha paraḥ — na asty ātmā iti pratijñā- virodho nāma pratijñā-doṣaḥ, artha-apahnave śabda
anyonya-vyatireka-sthita-lakṣaṇatā vā virodho nitya-a-nityatva-vat. tatra apy eka-vat. anyonya-parihāra-sthita-lakṣaṇatayā vā virodhaḥ, nitya-a-nityatva-vat. pramāṇa-bādhanād’-vikala-kāraṇasya prāg-bhavato ’-bhāvād virodhaḥ, paraspara-parihāra-sthita-lakṣaṇatayābuddher a-dṛṣṭeḥ, tasya eva pratikṣepe virodhaḥ, yathā — a-śrāvaṇaḥ śabda iti. tadvā yadi tattve bādhakaṃ syāt tal-liṅgena api virodhaḥ, yathā sa-apekṣa-dhruva-bhāvayoḥ.
sandeha-hetutvād ity uktam. ko hy atra virodho yadi vaktā ca syāt sarva-jñaś ca. yadyetena kādācitka-sva-bhāvatā-an-apekṣatayor virodho vyākhyātaḥ. nanv evam api virodhinoḥ
bādhā punas tata eva iti na pramāṇa-bādhanād virodhaḥ. satyam, virodhi-vyāptena api svaprasajya-pratiṣedho ’pi. na hi tasya a-sati virodhaḥ. so ’pi na sambhavati, adhikaraṇa-ādyuparodhād virodhe so ’nya-kṛte ’pi tulya iti virodhaḥ syāt. bhavaty eva anya-kṛte ’pi pratijñākārya-ātmatayā prāṇa-ādīnāṃ nairātmyena saha virodhaḥ syāt. sa ca na sidhyati ity uktam. astu
sat. a-santo ’-kṣaṇikās tasyāṃ krama-a-krama- virodhataḥ. iti saṅgraha-ślokaḥ. skandha-dhātvkadācin nir-apekṣasya kārya-ākṛti- virodhataḥ. kādācitka-phalaṃ siddhaṃ tal-liṅgaṃ
doṣa-jātim ativartate, a-siddhiṃ vyabhicāraṃ virodhaṃ ca. tatra yadi bhāva-dharmo hetur ucyate,-artha-abhidhānena. yadi sva-vacana-upagama- virodhayor na kaścid bhedaḥ, kas tarhi viṣayapramāṇatā. yadi sva-vacana-abhyupagama- virodhayoḥ pratibandho doṣaḥ, tathā apy ato ’rtha
vacana-sarva-jñatvayor dvi-vidhasya api virodhasya a-bhāvāt, yaḥ sarva-jñaḥ, sa vaktā nanairātmyena prāṇa-ādīnām ukta-lakṣaṇasya virodhasya a-siddheḥ sandigdho nairātmyāddṛṣṭāḥ, pārthiva-a-loha-lekhya-vat. virodhasya ca a-dṛṣṭeḥ sandeha eva. nairātmyena
kas tarhi viṣaya-bhedaḥ pūrva-upagama- virodhasya. yatra an-āśrite kasmiṃścit samaye naa-bheda-virodhaḥ. dṛśya-a-dṛśya-ātmatā-ādi- virodhā api vācyāḥ. tad ayam an-upalambhaḥ sva-a-siddheḥ. kriyā-sādhanayor viṣaya-nānātva- virodhāc ca. a-bhinna-viṣayatve dvayaṃ vyartham.
tādavasthye ca teṣāṃ tad-a-yogād apekṣā- virodhāc ca. tathā viṣayāḥ sukha-duḥkhe nimittasvato ’rtha-antara-bhāvasya an-abhyupagamād virodhāc ca deha eva artha-antara-bhūta itivibhāgena niyoga-vṛtteḥ. sapakṣa-lakṣaṇa- virodhāc ca na evaṃ pratītiḥ. sādhya-dharmapunaḥ prativahati iti na bhidyate sva-vacana- virodhāc chāstra-virodhaḥ. tataḥ pratibandha eva,-viruddhasya paritāpasya hetor agneḥ śītena virodhāc chīta-vicchede tat-kāryasya apy a-bhāva
artha-kriyā sambhavati, krama-yaugapadya- virodhāt. a-kramaḥ, an-apekṣasya kartuḥ sva-sattāvā iti, samudāya-apavādasya dharmiṇy a- virodhāt. a-nityo hi śabdaḥ, na a-nitya-śabdaḥ
ca anyonya-parihāra-sthita-lakṣaṇatvena virodhāt. ayam eva ca ācāryair avayavi-pratiṣedha
āyatte, tad-bhāve ’-bhūtasya paścāt tādātmya- virodhāt kāraṇānāṃ ca kārya-vyabhicārāt. tasmāt-mukhair upanyāsair ekatva-an-eka-vṛttyor virodhāt tathā-vidha-sva-bhāva-niṣedhaḥ kriyate.
virodhi-vyāptena api sva-bhāvena arthato virodhāt. tad-upanyāsena an-upalabdheḥ prayogaḥ
abhilāpena saṃsṛjati, tathā-vṛtter ātmani virodhāt, tad-rūpasya prāg a-darśanād abhilāpa’py a-dṛṣṭa-viśeṣāṇāṃ vijātīyatva-upagama- virodhāt, tad-viśeṣāṇām anyatra api śakyaity api vārttā-mātram, ekatra yugapad anayor virodhāt. tasmān na caitanyād anya-atiśayavatī-vidhānād a-pratiṣedhaḥ, vidhi-pratiṣedhayor virodhāt. na tarhi idānīm a-darśanaṃ pramāṇam,apahnute ca iti pratijñā-padayor virodhāt pratijñā-doṣa iti. yathā ca āha —virodhāt

396

vivekaḥ

PVin1_0003408
pratibhānti iti yuktam, eka-rūpasya bāhulya- virodhāt. bahuṣu ca tathā-vidho na asti iti na
PVin3_0007605
paryudāsena vyatireka-mātrasya a-bhāve ’py a- virodhāt, yathā na bhavati mūrta ity a-mūrtatvaṃ
PVin3_0001512
ghaṭasya ātmanā tad-bhāva-artha-antara-bhāva- virodhāt. yadi dehād eva artha-antara-bhāvaḥ syāt,
PVin2_0005304
vastu-dharmasya sarva-vastuno vyāvṛtti- virodhāt. vṛtti-śaṅkayā eva tataḥ saṃśayaḥ.
PVin3_0001706
anyataraḥ, vikalpa-eka-pratiniyamayor virodhāt. sāmānyena vihiteṣv apy artheṣu
PVin1_0000506
kartum arhati iti, tasya a-bhāva-viṣayatva- virodhād artha-sāmarthya-apekṣaṇāt, an-apekṣāyāṃ
PVin3_0001608
śarīrasya, an-anvaya-śaṅkayā, na ghaṭasya, virodhād iti sāmānyena api na sambhavati. asti
PVin3_0009408
puruṣāṇāṃ ca tulyam. bhede krama-abhivyakti- virodhād aikyam iti cet, tat kim idānīm a-kramaPVin3_0000406
anyena yogaḥ, tathā-bhūta-sva-bhāvasya virodhād bhinna-deśa-ādi-yogena, sa eka-dharmaPVin3_0003807
adhikṛtya idam ucyate, sarva-pratīti- virodhānāṃ sāmānyena lakṣaṇatvāt. tathā na vṛkṣaḥ
PVin3_0006701
iti na pramāṇa-bādhanād virodhaḥ. satyam, virodhi-vyāptena api sva-bhāvena arthato virodhāt.
PVin3_0003504
vyutthāpayati iti. prasiddhiḥ khalv api virodhinaṃ pratijñā-arthaṃ bādhate, puruṣa-icchāPVin2_0008110-apekṣatā vināśasya kvacit kadācic ca bhāva- virodhinī tad-a-bhāvaṃ sva-bhāvena sādhayati. yo
PVin3_0013011
vastv-anurodhini punar anumāne yathā virodhinor ekatra a-sambhavaḥ, tathā tadPVin3_0006610
virodho vyākhyātaḥ. nanv evam api virodhinoḥ paraspara-parihāra-sthita-lakṣaṇatayā
PVin3_0003912
api pūrva-vat. ity antara-ślokau. pratyakṣa- virodhe ’pi nānā-rūpasya yad eva śrutau rūpaṃ
PVin3_0004010
akṣa-gocaraḥ. ity antara-ślokāḥ. anumāna- virodhe ’pi, yathā — nityo ghaṭa iti, abhighāta
PVin2_0006313
na kāraṇāt kārya-siddhiḥ. nimittayoḥ punar virodhe gamikā eva, yathā – na asya roma-harṣaPVin3_0001612
idam anyatara-grahaṇam eka-parigrahe ’py a- virodhe samarthaṃ bhavati, yathā anyatara-bhojana
PVin3_0002306
sva-sādhya-an-uparodhe ’pi śāstra-uparodhād virodhe so ’nya-kṛte ’pi tulya iti virodhaḥ syāt.
PVin3_0003008
śāstra-sva-vacanayor a-yogāt. sva-vacana- virodhe spaṣṭam udāharaṇam, āgame tu diṅ-mātraPVin3_0002108
sa hi kālaḥ syāt tadā śāstreṇa bādhanam. tad- virodhena cintāyās tat-siddha-artheṣv a-yogataḥ.
PVin2_0004812
tad-a-yogataḥ. na hy ekasya tāv anyonya- vilakṣaṇāv ākārau yujyete. tad ālambana-viṣayaPVin3_0000302
jantor jātasya guṇa-doṣam a-paśyataḥ. vilabdhā vata kena ime siddha-anta-viṣama-grahāḥ.
PVin3_0003702 bhāvād a-pramāṇam anumānaṃ syāt. eka-saṅkhyā- vivakṣayā a-pradarśita-pratidvandvinaḥ prāmāṇyād
PVin3_0011308-bhedaḥ, kvacid ukti-sāmarthyābhyām, kvacid vivakṣayā, dharma-dharmiṇor viśeṣaṇatvena
PVin2_0005015
artheṣu gamyate. tathā prasiddheḥ sāmarthyād vivakṣā-anugamād dhvaneḥ. tad a-yoga-vyavacchedād
PVin3_0000705-a-bhāvāt. vastu-sva-bhāvatve ca punar vivakṣā-antare parāvṛtty-a-yogāt. yugapad ekatra
PVin3_0003709
viruddha-a-vyabhicāriṇaḥ. tad eka-saṅkhyā- vivakṣā apy atra viṣaye na iṣṭā eva. viṣayaṃ ca
PVin3_0000703
vā vāstavī pratyāsattiḥ, api tu vaktur vivakṣā-kṛtā, tad-a-bhāve vivakṣita-itarayor
PVin2_0007203
vā atīndriyāḥ kena vivakṣā-vacanād ṛte. vivakṣā niyame hetuḥ saṅketas tat-prakāśanaḥ. aPVin3_0009611
sādhanaṃ gotvād vāg-ādīnāṃ viṣāṇi-vat. vivakṣā-para-tantratvān na śabdāḥ santi kutra vā.
PVin3_0000711
ity āha, tadā sidhyaty artha-śūnyaṃ vivakṣā-mātram. tato na artha-siddhiḥ, tadPVin2_0007202
niyatiḥ kutaḥ. jñātā vā atīndriyāḥ kena vivakṣā-vacanād ṛte. vivakṣā niyame hetuḥ
PVin2_0006605’rtha-prakṛtir niścīyeta. te hi vaktur vivakṣā-vṛttaya iti tan-nāntarīyakās tām eva
PVin2_0005011-viśeṣyābhyāṃ kriyayā ca saha-uditaḥ. vivakṣāto ’-prayoge ’pi tasya artho ’yaṃPVin2_0008502-upādhīnāṃ ca sāmānyānām. a-viśiṣṭa-sāmānya- vivakṣāyāṃ vyabhicārān na iṣyate. katham idaṃPVin3_0000704
api tu vaktur vivakṣā-kṛtā, tad-a-bhāve vivakṣita-itarayor āsatti-viprakarṣa-a-bhāvāt.
PVin3_0004808-antara-samāveśāl loke pratīyate, kiṃ tarhi vivakṣita-dharma-an-āśrayo vastu. anya-viṣaye ’pi
PVin3_0009212
upalayanam a-nityatām icchanti, nanv a- vivakṣita-viśeṣaṃ sāmānyaṃ siddham eva. tatPVin3_0010610
sandehe, yathā — a-sarva-jñaḥ kaścid vivakṣitaḥ puruṣo rāga-ādimān vā, vacana-āder iti.
PVin3_0000711
anyataratvād iti. atha punar mayā evaṃ- vivakṣitatvād ity āha, tadā sidhyaty artha-śūnyaṃ
PVin3_0004409
ca, a-tattva-lakṣaṇatvād a-sapakṣasya. tad vivakṣite pratiyogini ca tulyam. vyatireka-gateḥ
PVin1_0002508
a-pratyakṣā saṃvit pratyakṣo buddhi- vivarta iti cet, pratyakṣo viṣaya-upabhogaḥ, tadPVin1_0002506
saṃvid-rūpaṃ harṣa-viṣāda-ādy-an-eka-ākāra- vivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ sañjñāḥ
PVin1_0001503
udaya-astam-aya-a-yogāc ca. buddhir atra vivarteta, sā ca a-pratyakṣā vivṛttā api na
PVin3_0002802-pratiniyama-arthī bhavati, viśeṣa-antare vivāda-a-sambhavāc ca. na ca śāstra-dvāreṇa
PVin3_0009812
eva ca hetutve ’-punar-nirdeśya ity uktam. a- vivādaś ca, nityaṃ tad-bhāva-siddheḥ. anvaya-aPVin3_0002802
vivāda-a-sambhavāc ca. na ca śāstra-dvāreṇa vivādaḥ, tadā tasya a-nāntarīyakatvāt. na ca evaṃPVin3_0007209
tatra api hi na agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭa-ādhāra-viśeṣaṇasya tv
PVin3_0004907-siddhy-arthaṃ dvau dvau hetu-viparyayau. vivādād bheda-sāmānye śeṣo vyāvṛtti-sādhanaḥ. sva
PVin3_0001306
tad api na sādhyam an-uktatvād iti cet, yad- vivādena sādhanam upanyastaṃ tac cen na sādhyam,
PVin2_0005513-bhājam iva anyeṣām upekṣakam. niṣedhe tad- viviktaṃ ca tad-anyeṣām apekṣakam. vyavahāram aPVin1_0001503
buddhir atra vivarteta, sā ca a-pratyakṣā vivṛttā api na prakāśeta. na ca prakāśo ’rthas
PVin1_0001902-darśanād asya prabodho ’bhilāṣa-vāsanā- vivṛttir ato vṛttiś ca. mānasaṃ ca akṣa-vijñānaPVin1_0004404
eva tu prajñām anuśīlayanto vibhrama- viveka-nir-malam an-apāyi pāramārthika-pramāṇam
PVin1_0001003
kṣīra-udaka-vad a-tad-vedini. yatra api viveka-pratipattir asti, tasya api grahaṇam.
PVin1_0001002
guṇa-kriyāvatām etan na sambhavaty eva, rūpa- viveka-sambandhayor a-pratibhāsanena ghaṭana-aPVin1_0004305
bhāsamānasya nīla-ādes tat-saṃvidaś ca a- vivekaḥ siddhaḥ. dvairūpyaṃ tad-dhiyaḥ viṣaya-vivekaṃ

PVin3_0010810
PVin3_0000408
PVin2_0006103
PVin2_0006105
PVin3_0011002
PVin1_0004003
PVin1_0001712
PVin2_0004910
PVin3_0004104
PVin1_0002103
PVin1_0002604
PVin2_0008805
PVin2_0007011
PVin2_0008902
PVin1_0002904
PVin3_0007210
PVin3_0006112
PVin3_0006112
PVin3_0006107
PVin3_0006004
PVin3_0005012
PVin3_0006208
PVin3_0005902
PVin3_0006011
PVin3_0009209
PVin2_0009803
PVin3_0006003
PVin3_0003704
PVin2_0008502
PVin2_0005102
PVin1_0001201
PVin2_0006107
PVin1_0001804
PVin1_0000913
PVin2_0005006
PVin3_0007406
PVin3_0001803
PVin3_0012705
PVin3_0002106
PVin3_0007503
PVin1_0004311
PVin1_0004313
PVin2_0008310
PVin3_0004207
PVin2_0009807
PVin3_0005807
PVin3_0006605
PVin2_0004504
PVin1_0003108
PVin2_0006911
PVin3_0002802
PVin2_0005707
PVin3_0001709
PVin3_0001409
PVin3_0009209
PVin1_0002003
PVin3_0002411
PVin3_0011305
PVin3_0002005

397viśeṣaāśrama-phalaḥ, yaḥ strī-śūdra-sādhāraṇam api vivekaṃ na avagāhate. tasmād ātmani darśanatad-an-abhyupagame ca ubhaya-nivṛttiḥ, vivekasya kartum a-śakyatvāt, tasya anyatra-avasthāyāṃ pariṇāma-a-bhāvāt kṣaṇasya-a- vivekāt. kārya-utpatti-viguṇa-utpādana-lakṣaṇatvātbhavaty eva tādṛśasya kāraṇasya kārya- vivekād a-bhāva-gatiḥ, yathā – na iha ayathā-svaṃ bheda-niṣṭheṣu pratyayeṣu vivekinaḥ. dharmī dharmāś ca bhāsante vyavahāras’nya-upalambho ’sti. na ca etat sva-bhāva- viveke yuktam, pratibandha-kāraṇa-a-bhāvāt. rūpaapi sāmānyam an-upalakṣaṇān na vivekena niścīyata iti. tad a-yuktam, yasmāt dhīca. itarat punar bheda-antara-vimarśa- vivekena pratiṣṭhitena eva rūpeṇa ākriyata iti-tamasāṃ caitanyasya ca evaṃ paraspara-rūpa- vivekena vyavasthā-a-yogāt. na hi tatra apy an-ābhoge ca viṣaya-pratyastam-ayāt tad-a- vivekena saṃvido ’py a-grāhya-grāhakasya ca-adhyavasāyau saṃsarga-vipralabdho ’yaṃ na vivecayaty ayo-golakam iva vahneḥ, tad-rūpa-udbhavā. sphuṭam eva tādṛśaṃ bhedaṃ loko vivecayaty ākāra-bhedāt. an-antaraṃ vā kāraṇaṃ
-dṛk. an-eka-artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ. svarga-urvaśy-ādi-śabdaś ca dṛṣṭo ’-sraṃsinyor iva harītakyoḥ. tasmān na su- vivecitaṃ kāryaṃ kāraṇaṃ vyabhicarati. hetueva sphuṭa-avabhāsa iti. svapna-jñānaṃ tarhi viśada-ābhaṃ pratyakṣaṃ bhavatv a-vikalpanāt. na,
api hi na agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭa-ādhāra-viśeṣaṇasya tv abhimatasya an-upalabdher eka-ākāra-pratiniyamaḥ. tasmād viśiṣṭa-upalabdhir eva anya-an-upalabdhiḥ.
upalabhyasya an-upalambhena api tasyā eva viśiṣṭa-upalabdher eka-ākāra-pratiniyamaḥ. tasmād
upalambha-pratyayasya eva a-bhāvāt. tan na viśiṣṭa-upalambha-a-bhāvāt tatra kasyacid a-bhāva-rūpa-anubhavād anyā na anya-nirākriyā. tad- viśiṣṭa-upalambho ’tas tasya apy an-upalambhanam.
sahitās tu viṣaya-indriya-ālokāḥ parasparato viśiṣṭa-kṣaṇa-antara-utpādād vijñāna-hetavaḥ. ana-bhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na api sva- viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi yo ’yam upalambho
iti yato ’-bhāva-vyavahāraḥ, kiṃ tarhi sva- viśiṣṭa-jñāna-bhāvāt, sarva-a-pratipattau kvacid
ca sva-saṃvedana-pratyakṣa-siddhaḥ. nanu sva- viśiṣṭa-pratyayam antareṇa api bhavaty a-bhāva-nityatva-saṃsthāna-viśeṣa-ādayo ’-cetanatva- viśiṣṭa-buddhi-pūrvakatva-ādi-sādhanā buddhiyathā kāścid oṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa-vīrya-vipākā bhavanti, na anyatra.
sarva-a-pratipatti-prasaṅgāt. tasmāt — viśiṣṭa-rūpa-anubhavād anyā na anya-nirākriyā.
sambhavo na asya pratidvandvī vidyata iti. a- viśiṣṭa-lakṣaṇe dṛṣṭasya aparatra vyatirekaliṅga-viśeṣa-upādhīnāṃ ca sāmānyānām. a- viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na iṣyate.
-vyavacchedād dharmī dharma-viśeṣaṇam. tad- viśiṣṭatayā dharmo na nir-anvaya-doṣa-bhāk. itydarśanāt. tad ayam a-viṣayatvād a-bhūta-a- viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti pratipadan na
hetu-vyāpty-a-vyatirekāt tat-sva-bhāva-a- viśiṣṭam iti tad-an-upalambhaḥ sva-bhāva-an-a-pratibhāsanāt pratibhāsināṃ ca an-anvayād viśiṣṭam eva an-abhilāpyaṃ vastu-rūpam indriyatathā pratyeti na anyathā. kiñcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇa-viśeṣya-tat’numānato vā. tathā tat-tulya eva ca. dharmi- viśiṣṭasya anyatra vṛtti-virodho ’-viśeṣaṇe vā naiṣṭa-siddheḥ. tad-a-nirdeśe vā kathaṃ tad- viśiṣṭena anvayaḥ. tad ayam agninā avinābhāvīiṣṭa-sādhyatva-vacanena dharmi-dharmābhyāṃ viśiṣṭau dharma-dharmiṇau nirākurvan
na viṣāṇam. kiṃ vai sambandha-mātraṃ viśiṣyate viṣāṇinām api viṣāṇeṣu, na dravya-sva’yam an-aṅgaṃ sa tadā api san. tathā viśuddhe viṣaya-dvaye śāstra-parigraham. cikīrṣoḥ
na vihanyate. sādhane punaḥ sattve sva-bhāva- viśeṣa-a-parigraheṇa vastu-mātra-vyāpini sādhyabāhyo ’rthaḥ syāt, yady atra kaścid upādāna- viśeṣa-a-bhāva-kṛtaṃ kārya-vyatirekaṃ na brūyāt.
upaplava-itarayoḥ pramāṇa-itaratāṃ brūyāt, viśeṣa-a-bhāvāt. upaplava-vāsanā-a-visandhi-doṣād
bhavati. tathā anyatra api sva-bhāva-bhāvī, viśeṣa-a-bhāvāt. evam anye ’pi sva-bhāva-hetavo
kiñcit. sa eva cet, tathā eva upalabhyeta, viśeṣa-a-bhāvāt. viśeṣe ca uktam. anyac cet,vākyaṃ puruṣa-saṃskāra-pūrvakam iti, vākyeṣu viśeṣa-a-bhāvāt, sarva-prakārāṇāṃ puruṣaiḥ karaṇa
ca anyatra vyavahārasya tan-mātra-siddhyā, viśeṣa-a-bhāvāt. siddhena an-upalambha-ātmanā avā tataḥ kṣaṇikatā tasya iṣṭā syāt. tattve viśeṣa-a-bhāvād a-pūrva-bhāvinaḥ paścād apy a-nibandhane. a-pṛthag-vacanaṃ śabdasya viśeṣa-a-bhāvād iti cet, na, pravṛtti-bhedāt.
karaṇa-tattvasya tad-a-viśeṣe tasyā api viśeṣa-a-siddheḥ, sato ’pi vā viśeṣasya tad-andraṣṭur a-bhāvāt, punar darśane ca bhāvāt, viśeṣa-antara-dṛṣṭāv anyathā prayoge viparyayāt,-arthī viśeṣa-pratiniyama-arthī bhavati, viśeṣa-antare vivāda-a-sambhavāc ca. na ca śāstra
-nibandhanāḥ. jāti-bhedāḥ prakalpyante tad- viśeṣa-avagāhinaḥ. tasmād yo yena dharmeṇa
viśeṣa-śabda-sannidhir eva sāmānya-śabdānāṃ viśeṣa-avasthiti-hetuḥ, api tu prakaraṇaatha sāmānyena sādhyam iṣṭam iti na viśeṣa-ākṣepaḥ. uktam atra —tad-an-ākṣepe kiṃ
vastu sidhyati. etena a-nityatva-saṃsthāna- viśeṣa-ādayo ’-cetanatva-viśiṣṭa-buddhismārtād a-viśeṣāt. niṣpādita-kriye karmaṇy a- viśeṣa-ādhāyi sādhanam ity api sādhana-nyāyam
hi tathā-uparacito ’-prasiddha-rūpa-sāmānyo viśeṣa-āśrayaṃ vicāram āśrayate. atha prasiddhana hi iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity uktam. viśeṣe tu viruddha-vad dhetur
deśa-viśeṣatvāt. na sādhya-samudāya-eka-deśa- viśeṣa ity eva a-prakaraṇa-icchā bhavati, tad-viśeṣa

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PVin1_0001803
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PVin3_0007310
PVin3_0005907
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PVin3_0004114
PVin3_0010302
PVin1_0003113
PVin2_0004710
PVin3_0007602
PVin2_0005105
PVin3_0008806
PVin1_0000305
PVin3_0011306
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398

viśeṣaḥ

kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’-bhāva-a- viśeṣa iti cet, na, hetoḥ sva-bhāva-bhedāt. a-tadcakṣur-ādayo ’-saṃhata-arthā iti dharmiṇo viśeṣa iti vyavasthā-mātraṃ bhidyate, na arthaḥ.
-lakṣaṇatvāt. yathā-ukte tu dharma-dharmi- viśeṣa iṣṭa eva an-anvaya-doṣaḥ. yad āha — ātmāiṣṭa-grahaṇam. ayam eva dharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ. a-saṃhata-viṣayaṃ
tadvat syāt. sahitasya tad-anya-upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam a-janyaartha-antaratve ’py uktam. na vai tata ātma- viśeṣa-utpatter ambhasas tathā-sthitiḥ, kiṃ tarhi
grahaṇam. tasmād artha-antaram eva pratyaya- viśeṣa-utpatter manaḥ pratyeti. sukha-ādīnāṃ svaanya-a-bhāva-gateḥ. yato hi sparśa- viśeṣa-upalambhāt saty a-sati vā prayatne
api tathā-sañcāriṇo hastasya antara-sparśa- viśeṣa-upalambhād anya-a-bhāva-gateḥ. yato hi
taj-janya-viśeṣa-grahaṇe ’bhimatatvāl liṅga- viśeṣa-upādhīnāṃ ca sāmānyānām. a-viśiṣṭa-sāmānyabādhakam eva iti cet, kathaṃ punar upagama-a- viśeṣa ekaṃ pramāṇaṃ bādhakaṃ ca na aparam iti
iti cet, na, tasyāḥ sāmagryā eva antara- viśeṣa-kṛtatvāt saṃśaya-nirṇaya-ādi-bheda-vat. na, aparaṃ na upalabhe ca iti. yasmād artha- viśeṣa-gatiḥ saṃvedana-viśeṣāt. saṃvedanasya tu-janakatva-prasaṅga iti cet, na, taj-janya- viśeṣa-grahaṇe ’bhimatatvāl liṅga-viśeṣa-upādhīnāṃ
tat-prabādhane ’dhikaraṇa-pratyastam-ayān na viśeṣa-cintā-pravṛttir ity avaśyam evaṃ-vidhe
sā na doṣaḥ. a-saty ātma-grahe duḥkha- viśeṣa-darśana-mātreṇa abhyāsa-bala-utpādinī
bādhaka-a-bhāvād bhrānty-a-siddheḥ. puruṣeṣu viśeṣa-darśanasya bādhakatvād a-samānaṃ parasarva-ākāra-sāmyam anumīyeta, sarva-guṇeṣu viśeṣa-darśanāt, saṃskāra-bhedena viśeṣaprasaṅgaḥ, yathā — deśa-kāla-avasthā- viśeṣa-niyata-eka-dravya-saṃsarga-a-vyavacchinnana anvaya-vyāghātaḥ. na hi tatra avaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san-mātra-āśraye ’pi
ity ucyate. na hy avaśyaṃ sāmānya-arthī viśeṣa-pratiniyama-arthī bhavati, viśeṣa-antare-guṇeṣu viśeṣa-darśanāt, saṃskāra-bhedena viśeṣa-pratipatteḥ, tad-vad anyasya api sambhavādbhāva-prasaṅgāt. an-apekṣatvāt, apekṣāyā viśeṣa-pratilambha-lakṣaṇatvāt, tal-lakṣaṇatvāc catasmād upakāram an-anubhavatas tato ’vasthā- viśeṣa-pratilambho yuktaḥ. upakārasya artha-anta-sādhanatvaṃ vyavasthāpayati, yatas tad- viśeṣa-bahir-bhāvād a-pramāṇam anumānaṃ syāt. eka
sa kadācid dharma-mukhena dharmi-mukhena tad- viśeṣa-mukhena vā kriyata iti tena vyapadiśyate.
uktā veditavyā, yathā – na roma-harṣa-ādi- viśeṣa-yukta-puruṣavān ayaṃ pradeśo dhūmād iti.
vācyāḥ. na hy ebhir hetoḥ sāmānya-lakṣaṇaṃ viśeṣa-lakṣaṇaṃ vā śakyaṃ darśayitum. tad artha-paritāpa-viśeṣo na syān nīla-ādy-ābhāsa- viśeṣa-vat. te ’n-apekṣita-tad-atiśayā bhāvanāeva vastu-sambandhā janakasya eva upayoga- viśeṣa-vaśāt pravibhāgena kārya-kāraṇa-bhāvād-viśeṣaṃ sāmānyaṃ siddham eva. tat-siddhau viśeṣa-vikalpena a-siddhi-codanā mithyā-uttaram
sannihita-dahana-viśeṣatvāt. roma-harṣa-ādi- viśeṣa-viruddhasya paritāpasya hetor agneḥ śītena
tasya tathā-pratītir daṇḍi-vat. tasmād viśeṣa-viṣayā sarvā eva idriya-jā matiḥ. tatra
iti na parvate vṛkṣe vā śaṅkā bhavati. na hi viśeṣa-śabda-sannidhir eva sāmānya-śabdānāṃ
a-parijñāta-sambandhād garbhāt puruṣa- viśeṣa-sambandhe ’-sambandha-a-yogād yathāartha-sattā-mātra-sādhanam eva, na artha- viśeṣa-sādhanam ity apārthakam. anyatra tu tadsaṃvedanasya api saṃvedana-antara-viśeṣād viśeṣa-siddhiḥ, tasya apy anyata ity anapy anyata ity an-avasthānān na kasyacid viśeṣa-siddhiḥ syāt. arthasya tu sva-sattāsāmānyena vihiteṣv apy artheṣu sāmarthyād viśeṣa-sthiteś ca deha eva pratyayaḥ, na ghaṭe.
karaṇa-darśanāt. na evam a-sambhavad- viśeṣa-hetavaḥ puruṣāḥ, yena vacana-ādeḥ kiñcinupalabhata iti tad-anye ’pi tathā syuḥ, viśeṣa-hetv-a-bhāvāt. tat siddhaḥ saha-upalambha-viśeṣa-hetūnāṃ guṇa-antara-sambhavāt. viśeṣa-hetv-a-bhāve tu syād anumānam. yathā – asarvās tattvena tathā bhavanti, sambhavad- viśeṣa-hetūnāṃ guṇa-antara-sambhavāt. viśeṣa-hetv
utpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam, ko hi viśeṣo ’-bhāva-a-viśeṣa iti cet, na, hetoḥ svakutaścid a-sata ity asti sādhya-sādhanayor viśeṣaḥ. atra api viśeṣaṇa-upādānam iṣṭasya eva-nibandhana-a-bhāvāt. asty anubhava- viśeṣo ’rtha-kṛtaḥ, yata iyaṃ pratītiḥ, naabhidhāvataḥ. mithyā-jñāna-a-viśeṣe ’pi viśeṣo ’rtha-kriyāṃ prati. yathā tathā a-yathādharma-dharmi-vācinoḥ śabdayor vācye kaścid viśeṣo ’sti iti nirloṭhitam etat pramāṇa-vārttike.
syād viśeṣaṇa-viśeṣya-yoginaś ca nipātasya a- viśeṣaḥ. etena sādhya-dharme ’pi viśeṣaṇa-viśeṣya
-dharma-a-pracyuta-an-utpanna-ātma-bhūta- viśeṣaḥ kiṃ na patati iti. pratibandhād atiśayana bhavati. asti vā anayor avasthayor viśeṣaḥ. tad ime kvacit kiñcid a-siddham ansyāt. ekasya eva tu vacanena sādhyatā-a- viśeṣo darśitaḥ. tata eva tad-viparyaya-sādhano
upalakṣya tat. tata eva a-pratijñā-artho viśeṣo dharma-bhedataḥ. ity antara-ślokāḥ. tathāa-sati. niścitā anumeyo ’tra jijñāsita- viśeṣo dharmī. tatra darśanaṃ pratyakṣato
vā na dhūmaḥ syāt. taj-janito hi sva-bhāva- viśeṣo dhūma iti. tathā hetur api tathā-bhūtapramāṇa-viṣaya-a-parijñānād iti. so ’yaṃ viśeṣo na sādhya eva vyāhanyate, kiṃ tarhi hetāv-ādy-a-viśeṣe bhāvanā-viśeṣāt prīti-paritāpa- viśeṣo na syān nīla-ādy-ābhāsa-viśeṣa-vat. te ’n-nirdeśasya vaiyarthyāt. na hi tatra aparo viśeṣo nirdiśyate. sa śabdatayā tathā-bhavan
vacane dharma-viśeṣaṇatvena upādānāt tasya viśeṣaḥ. para-arthāḥ santaś cakṣur-ādayo ’-viśeṣaḥ

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PVin3_0007308
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PVin3_0009301
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399

viśeṣasyana ca pramāṇa-lakṣaṇa-vyatirikto ’nyo ’sti viśeṣaḥ pratyakṣasya, ya eka-anta-sādhanatvaṃ
āgama-prāmāṇya-cintāyām. na apy asya kaścid viśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde vā na tatdharmaiḥ pratipatteḥ. tad-a-viśeṣe ’py eṣa viśeṣo buddhi-pratibhāsa-kṛta iti tasya evavā, yathā – na asti viraktaṃ ceto devatā- viśeṣo vā, na asti dāna-hiṃsā-ādi-virati-cetanānām
atīndriyaḥ pratikṣipyate ’rthaḥ sva-bhāva- viśeṣo vā, yathā – na asti viraktaṃ ceto devatāity anyasya api tat-sa-rūpasya tat-prāptir viśeṣo vā vācyaḥ. antaḥ-karaṇatva-ādayo ’pi tan-viśeṣa-avagāhinaḥ. tasmād yo yena dharmeṇa viśeṣaḥ sampratīyate. na sa śakyas tato ’nyenaevaṃ prasādhyamānaṃ viśeṣī-bhavati. na ca viśeṣaḥ sādhayituṃ śakyate, an-anvayāt. yathā āha
ca tādṛśam. na sarvathā sattā-sādhane viśeṣaḥ sādhito bhavati. bhāva-mātra-viśeṣaṇo
dhetur an-anvayaḥ. sattāyāṃ tena sādhyāyāṃ viśeṣaḥ sādhito bhavet. sa hi dharmī pradhānaca parihṛtaṃ bhavati. pakṣasya dharmatve tad- viśeṣaṇa-apekṣasya anyatra-an-anuvṛtter akatham. yady eṣa niyamaḥ – sva-abhidhāna- viśeṣaṇa-apekṣā eva arthā vijñānair vyavasīyantamatiḥ. na artha-sannidhim īkṣeta api ca iyaṃ viśeṣaṇa-ādi-vikalpa-utthāpitā satī pravṛttā api
ity asti sādhya-sādhanayor viśeṣaḥ. atra api viśeṣaṇa-upādānam iṣṭasya eva bādhakam. na hiantara-ślokāḥ. anya-yoga-vyavacchedena ca viśeṣaṇa ekasya tad-bhāve ’nyasya a-tattvaṃ syādviśeṣaṇa-jñānam, a-viṣaya-kṛta-viśeṣasya viśeṣaṇa-jñāna-viśeṣya-jñāna-a-viśeṣād vyavasthāeva tad-artha-ālocanatva-a-siddheḥ. tathā viśeṣaṇa-jñānam, a-viṣaya-kṛta-viśeṣasya viśeṣaṇa
etena indriya-sannikarṣa-artha-ālocana- viśeṣaṇa-jñānāni pratyuktāni, tataḥ karmaanyathā. kiñcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇa-viśeṣya-tat-sambandha-loka-vyavasthānipātasya a-viśeṣaḥ. etena sādhya-dharme ’pi viśeṣaṇa-viśeṣya-bhāva unneyaḥ. tena saty api
ekasya tad-bhāve ’nyasya a-tattvaṃ syād viśeṣaṇa-viśeṣya-yoginaś ca nipātasya a-viśeṣaḥ.
dharmasya nipāto vyatirecakaḥ. viśeṣaṇa-viśeṣyābhyāṃ kriyayā ca saha-uditaḥ.
sādhane viśeṣaḥ sādhito bhavati. bhāva-mātra- viśeṣaṇo ’rtho ’sti kaścid dharmī iti-viṣayaṃ pārārthyam eṣām iti vacane dharma- viśeṣaṇatvena upādānāt tasya viśeṣaḥ. para-arthāḥ
kvacid vivakṣayā, dharma-dharmiṇor viśeṣaṇatvena upādānāt. viruddha-vad dhetur apy
pratijñā-doṣa iti. yathā ca āha — dharmi- viśeṣaṇatvena upādānād a-nityaḥ prayatnavastu-sva-rūpe ’-siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-doṣa-kṛd a-siddhāv apy ākāśa-āśrayatad a-yoga-vyavacchedād dharmī dharma- viśeṣaṇam. tad-viśiṣṭatayā dharmo na nir-anvayauktaḥ. tasmāt prakaraṇa-āpannam eva a- viśeṣaṇaṃ dharma-mātraṃ sādhyam ākarṇanīyaṃ vā.
siddham a-vikalpakaṃ pratyakṣam. kiṃ ca viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ laukikīṃ sthitim.
agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭa-ādhāra- viśeṣaṇasya tv abhimatasya an-anvayād a-siddhiḥ.
-vācyasya eva kasyacid arthasya a-bhāvān nir- viśeṣaṇā eva sā. katham a-bhāvo jñeya-abhidheya-siddha-upādāneṣu na sambhavati. tad ime nir- viśeṣaṇāḥ. teṣv artha-upādānatva-sādhanam artha-dharmatā iti cet, na, a-yoga-vyavacchedena viśeṣaṇāt. a-yogaṃ yogam aparair atyanta-a-yogam
iti cet, na, a-yoga-vyavacchedena viśeṣaṇāt, yathā — caitro dhanur-dharaḥ, na
taṃ viśeṣī-karoti, a-yoga-vyavacchedena viśeṣaṇād ity uktam. tasmāt tatra sāmānyam eva-viśeṣya-bhāva unneyaḥ. tena saty api viśeṣaṇe na an-anvayaḥ. tathā sāmānyaṃ ca sādhyam.
dharmi-viśiṣṭasya anyatra vṛtti-virodho ’- viśeṣaṇe vā na anumeya-dharmatā iti cet, na, auktam. tasmāt saṃśaya-hetur a-sādhāraṇaḥ. viśeṣataḥ prāṇa-ādayaḥ. viprakarṣād ātmano vṛttiviplavaś ca akṣa-jatve ’pi tad-anyebhyo ’- viśeṣataḥ. yo ’pi kaścid viplava indriya-jaḥ, tadataś ca yaḥ prāg a-janako buddher upayoga-a- viśeṣataḥ. sa paścād api syāt. ātma-a-bhedena-pratikṣepa-arhatvāt. na evaṃ vākyāni, dṛśya- viśeṣatvāt. a-dṛśyatve ’py a-dṛṣṭa-viśeṣāṇāṃ
para-bhūtasya ca vākya-viśeṣasya a-tad- viśeṣatvāt. tad a-bhinna-sva-bhāvānāṃ sarveṣāṃ
sādhya-dharma-vat, sādhya-samudāya-eka-deśa- viśeṣatvāt. na sādhya-samudāya-eka-deśa-viśeṣa
-harṣa-ādi-viśeṣāḥ santi sannihita-dahana- viśeṣatvāt. roma-harṣa-ādi-viśeṣa-viruddhasyaarthaṃ paśyati, a-paśyaṃś ca na śabda- viśeṣam anusmarati, an-anusmaran na yojayati, aeva bheda-pratītiḥ. tat svayaṃ svataḥ siddha- viśeṣam artham arthād viśeṣayati. anyathāsyāt. na hi śabda-arthāḥ svataḥ kañcid guṇa- viśeṣam āviśanti. upādāna-dharmas teṣu upacaryate.
pratijñā-artha-eka-deśatvam uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ kṛtvā sāmānyaṃ
a-nityatām icchanti, nanv a-vivakṣita- viśeṣaṃ sāmānyaṃ siddham eva. tat-siddhau viśeṣasvayaṃ svataḥ siddha-viśeṣam artham arthād viśeṣayati. anyathā saṃvedanasya api saṃvedana-virahād an-eka-vṛtter ekasya na deśa-ādi- viśeṣavatā anyena yogaḥ, tathā-bhūta-sva-bhāvasya
bādhakatvād a-samānaṃ para-bhūtasya ca vākya- viśeṣasya a-tad-viśeṣatvāt. tad a-bhinna-svayatas tad-a-bhāvo gamyeta. antyasya avasthā- viśeṣasya a-vyabhicāra iti cet, na, tataḥ kāryakāryam. na, indhana-vikāra-hetor uṣṇa-sparśa- viśeṣasya agnitvāt. kāryasya ca kāraṇam antareṇa
tad-bhāve ’pi sparśa-bheda-darśanāt. kvacid viśeṣasya api sambhavāc chaṅkayā bhavitavyam iti
yathā vṛkṣaḥ śiṃśapām, śākhā-ādimad- viśeṣasya eva kasyacit tathā-prasiddheḥ. sa
dharmī iti prasādhayato ’-nirdiṣṭa-sva-bhāva- viśeṣasya kasyacit sattā-mātre virodha-a-bhāvān
tasyā api viśeṣa-a-siddheḥ, sato ’pi vā viśeṣasya tad-an-aṅgatayā a-karaṇatvāt. tasmādviśeṣasya

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PVin3_0001401
PVin2_0006803
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PVin1_0000813
PVin1_0001302

400viśeṣekasyacin nivṛttau niyamena nivartate. tasmād viśeṣasya na vyatireko na anvayaḥ. a-darśanaartha-siddher hetv-ādi-vaiyarthyāt. vacana- viśeṣasya prāmāṇyād a-doṣa iti cet, uktam atratathā-vidhasya anyatra api sv-acchatva-āder viśeṣasya bhāvāt. saṃvin-niṣṭhāś ca viṣayatathā viśeṣaṇa-jñānam, a-viṣaya-kṛta- viśeṣasya viśeṣaṇa-jñāna-viśeṣya-jñāna-a-viśeṣād
saṃśayaḥ. uktaṃ ca — vyāvṛtti-niścaye viśeṣasya vyavaccheda-hetutā asya kena nivāryata
prastāvo ’-prastuta-pakṣī-karaṇasya. nanu viśeṣasya sāmānya-ākṣepāt tat-siddhau siddham eva-ādayaḥ, na ca tathā. tasmāt tena ādheya- viśeṣā iti gamyante. na tv evaṃ nityānāṃ śabdānāṃ
-vyavahitā vā prakaraṇa-an-upayogino dravya- viśeṣāḥ. na tāñ śāstraṃ viṣayī-karoti. na cagamikā eva, yathā – na asya roma-harṣa-ādi- viśeṣāḥ santi sannihita-dahana-viśeṣatvāt. roma-viśeṣāṇāṃ vijātīyatva-upagama-virodhāt, tad- viśeṣāṇām anyatra api śakya-kriyatvāt,śabda-gandha-rasa-viśeṣair a-bhinnaiḥ prāṇi- viśeṣāṇām aindriyakasya eva sukha-a-sukhasya
a-vyabhicāri-kārya-a-sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ ca adṛśya-viśeṣatvāt. a-dṛśyatve ’py a-dṛṣṭa- viśeṣāṇāṃ vijātīyatva-upagama-virodhāt, tadeṣa doṣo na anyatra iti cet, na, sādhyatva-a- viśeṣāt. a-doṣe ca iṣṭa-vighāto ’pi na syāt,-vat. tadā api vā na bhavet, a-bhāva-kāla-a- viśeṣāt. apekṣayā hi bhāvāḥ kādācitkā bhavanti,’pi iti vacana-mātrād a-pratītiḥ. na api viśeṣāt, abhiprāyasya dur-bodhatvād vyavahāraviplava indriya-jaḥ, tad-anya-indriya-ja-a- viśeṣāt, asāv api vastv-an-anurodhi-pratibhāsoartha-viśeṣe pratibaddhā, tasyāḥ sarvatra-a- viśeṣāt. indriya-viṣaya-vat paraspara-yogyatā-anumāne vyākhyāte, dvayor api prāmāṇya-a- viśeṣāt. ekasya tal-lakṣaṇa-yoge ’pi pratidvandvi
yuktaḥ, tad-a-viśeṣe ’pi sva-bhāva-abhyāsa- viśeṣāt tad-ātma-atiśaya-siddheḥ. buddhir-saṃskārasya gṛhīta-grahaṇasya smārtād a- viśeṣāt. niṣpādita-kriye karmaṇy a-viśeṣa-ādhāyi
ity aparaḥ. tasya api a-viśeṣe ’pi bāhyasya viśeṣāt prīti-tāpayoḥ. bhāvanāyā viśeṣeṇa na-ādayaḥ syuḥ, śabda-ādy-a-viśeṣe bhāvanā- viśeṣāt prīti-paritāpa-viśeṣo na syān nīla-ādy-niyamaḥ, eka-vyāpāre krama-a-yogāt, tasya a- viśeṣāt. saṃvedanam ity api tasya tādātmyāt tathāca iti. yasmād artha-viśeṣa-gatiḥ saṃvedana- viśeṣāt. saṃvedanasya tu tathā-vidha-ātma-a-pracyuter a-sad-artha-pratibhāsa-a- viśeṣāt saty api pratītir a-tad-ātma-grāhiṇī, tad
eva tad-vedanā yuktā, tasyāḥ sarvatra-a- viśeṣāt sarva-vedana-prasaṅgāt. tāṃ tu sārūpyam
viṣaye ’pi prasaṅgāt. saṃvedanaṃ hy ātma- viśeṣād apara-sādhanam, na evam a-bhāvaḥ. na sva-prayojanatvāc chabda-prayogasya. iṣṭa-a- viśeṣād ubhayatra-a-pratīti-prasaṅgāt. tato ’pi
pakvāny etāni phalāny evaṃ-rasāni vā rūpa-a- viśeṣād eka-śākhā-prabhavatvād vā, upayukta-phalaanyathā saṃvedanasya api saṃvedana-antara- viśeṣād viśeṣa-siddhiḥ, tasya apy anyata ity anhi saṃvedana-a-bhāvaḥ svataḥ sidhyati, tad-a- viśeṣād viṣaye ’pi prasaṅgāt. saṃvedanaṃ hy ātma-viśeṣasya viśeṣaṇa-jñāna-viśeṣya-jñāna-a- viśeṣād vyavasthā-a-siddheḥ. kriyā-sādhanayorpaścād api syāt. ātma-a-bhedena sāmarthya-a- viśeṣān na ekasya ekatra kriyā-a-kriye syātām.
na tat-siddhiḥ, kiṃ tarhi sva-jñāna-sattā- viśeṣābhyām iti na sva-tantrā siddhiḥ. na evaṃna evaṃ saṃvedanasya saṃvedana-antara-sattā- viśeṣābhyāṃ tat-siddhiḥ, sarva-a-pratipattiviśeṣa-siddhiḥ syāt. arthasya tu sva-sattā- viśeṣābhyāṃ na tat-siddhiḥ, kiṃ tarhi sva-jñānaa-pratyakṣatvād a-siddheḥ sato ’py a-sad-a- viśeṣāl laiṅgika-upabhogasya ca a-bhogatvād anya-ādy-ātmako ’nyo vā iti, yathā-kathañcid api viśeṣitas tat-sva-bhāvaḥ sādhito bhavati. sa ca
an-anvayād a-siddhiḥ. na vai sa ādhāras taṃ viśeṣī-karoti, a-yoga-vyavacchedena viśeṣaṇād ity
na iṣyate. tat kila evaṃ prasādhyamānaṃ viśeṣī-bhavati. na ca viśeṣaḥ sādhayituṃ śakyate,
eva kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe ’n-antar-bhāvāt. tac ca sāmānya-lakṣaṇam
api kaiścid eva dharmaiḥ pratipatteḥ. tad-a- viśeṣe ’py eṣa viśeṣo buddhi-pratibhāsa-kṛta iti-vivecitaṃ kāryaṃ kāraṇaṃ vyabhicarati. hetu- viśeṣe ’pi kārya-a-viśeṣe doṣāt. anvaya-vyatireka
tad-anubhava-khyātir ity aparaḥ. tasya api a- viśeṣe ’pi bāhyasya viśeṣāt prīti-tāpayoḥ.
maṇi-buddhyā abhidhāvataḥ. mithyā-jñāna-a- viśeṣe ’pi viśeṣo ’rtha-kriyāṃ prati. yathā tathāasya ayam ātmā para-upadhāno yuktaḥ, tad-a- viśeṣe ’pi sva-bhāva-abhyāsa-viśeṣāt tad-ātmaca iti trīṇy eva liṅgāni. yathā pradeśa- viśeṣe kvacin na ghaṭa upalabdhi-lakṣaṇacet, tathā eva upalabhyeta, viśeṣa-a-bhāvāt. viśeṣe ca uktam. anyac cet, katham anya-bhāve sokriyā-nibandhanatvāt karaṇa-tattvasya tad-a- viśeṣe tasyā api viśeṣa-a-siddheḥ, sato ’pi vā-uktayoḥ sādhyatve kaścid viśeṣa ity uktam. viśeṣe tu viruddha-vad dhetur api pṛthag iṣṭavyabhicarati. hetu-viśeṣe ’pi kārya-a- viśeṣe doṣāt. anvaya-vyatireka-ādyo yasya dṛṣṭo
-ādayaḥ saṅghātatvāt siddhā api pārārthya-a- viśeṣe na ātma-arthāḥ. saṃhata-para-artha-kriyāarthasya. na hi sattā śabdasya artha- viśeṣe pratibaddhā, tasyāḥ sarvatra-a-viśeṣāt.
-ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy-a- viśeṣe bhāvanā-viśeṣāt prīti-paritāpa-viśeṣo nadṛśyante. yathā kāścid oṣadhayaḥ kṣetra- viśeṣe viśiṣṭa-rasa-vīrya-vipākā bhavanti, na
na arthaḥ. artha-antare ca prakṛtād viśeṣe sādhye kas tayoḥ sambandhaḥ, yena evam-abhipāta-kṛte ’-satya-antare vikāre śabda- viśeṣe smṛtir yuktā, tasyā a-tat-kṛtatve tan-nāma
idānīm indriya-vijñāna-vārttā, abhidhāna- viśeṣe smṛter a-yogāt. sati hy artha-darśane

viśeṣeṇa

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401viṣayatataḥ kiṃ syāt. a-śakyam etat. kasmāt. hetor viśeṣeṇa anvaya-a-bhāvāt. nanv ayaṃ hetumādṛśo vaktā rāgī iti, rāga-utpatti-pratyaya- viśeṣeṇa ātma-darśana-a-yoniśo-manas-kāreṇa yogāt.
vyāvṛttī rūpam uktam a-bhedena. punar viśeṣeṇa kārya-sva-bhāvayor janma-tan-mātrabāhyasya viśeṣāt prīti-tāpayoḥ. bhāvanāyā viśeṣeṇa na artha-rūpāḥ sukha-ādayaḥ. yadi hiuktaṃ ca — na kārya-sva-bhāva-an-upalambha- viśeṣebhyo ’paraṃ pratipatty-aṅgam asti iti. tad-darśanāt, anyatra api śabda-gandha-rasa- viśeṣair a-bhinnaiḥ prāṇi-viśeṣāṇām aindriyakasya
an-ālokasya vā rūpasya kaiścit prāṇi- viśeṣair iti na tayor api saha-upalambha-niyamaḥ.
a-viṣaya-kṛta-viśeṣasya viśeṣaṇa-jñāna- viśeṣya-jñāna-a-viśeṣād vyavasthā-a-siddheḥ.
kiñcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇa- viśeṣya-tat-sambandha-loka-vyavasthā-pratītau tata-viśeṣaḥ. etena sādhya-dharme ’pi viśeṣaṇa- viśeṣya-bhāva unneyaḥ. tena saty api viśeṣaṇe na
tad-bhāve ’nyasya a-tattvaṃ syād viśeṣaṇa- viśeṣya-yoginaś ca nipātasya a-viśeṣaḥ. etena
a-vikalpakaṃ pratyakṣam. kiṃ ca viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ laukikīṃ sthitim. gṛhītvā
dharmasya nipāto vyatirecakaḥ. viśeṣaṇa- viśeṣyābhyāṃ kriyayā ca saha-uditaḥ. vivakṣāto ’ekam a-pramāṇam ācakṣīta, aparam āsaṃsāram a- viśliṣṭa-anubandhaṃ dṛḍha-vāsanatvād iha
na kasyacit kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saha-utpatti-vināśau sarvasyaviṣayasya apy a-prasiddhir ity astaṅ-gataṃ viśvaṃ syāt. sato ’py a-siddhau sattā-vyavahāra-a-jaḥ prasiddhi-śabdena uktaḥ. yogyaṃ hi viśvaṃ sva-bhāvataḥ kṛta-a-kṛtānāṃ śabdānām,a-bhāvān na hetu-bhedo bhedaka ity a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatra ca ukto doṣaḥ.
phalānām utpatti-darśanān mūṣika-alarka- viṣa-vikāra-vat. tad-bhāva-virodha-a-bhāvād atrapaścād vyavasthāpyate, vikāra-darśanena iva viṣam a-jñaiḥ. tad ayaṃ sattā-a-vyatirekeṇa napaśyataḥ. vilabdhā vata kena ime siddha-anta- viṣama-grahāḥ. ity antara-ślokaḥ. tad-āgamaśakyate, an-anvayāt. yathā āha — pramāṇa- viṣaya-a-parijñānād iti. so ’yaṃ viśeṣo na sādhya
indriya-jñānena samanantara-pratyayena sva- viṣaya-an-antara-kṣaṇa-saha-kāriṇā janitaṃ
-antara-vijñāna-hetuṃ vijñānaṃ vidmaḥ, tasya viṣaya-antara-avadhāna-vaiguṇye ’nyatra vijñānaiti, anyathā an-upakāriṇo ’n-apekṣā syād viṣaya-antara-vat. tena eva kasmād upakriyata iti
hetū. pūrvakaṃ ca a-viguṇaṃ vijñānam, tasya viṣaya-antara-vikṣepa-pratighāta-ādāv uttaraata eva ca na an-indriya-dṛṣṭir na api viṣaya-antarasya. sva-jñāna-kāla-bhāvī tad-aanya-kṛte ’pi pratijñā-doṣa iti cet, astu, viṣaya-antare ’pi kiṃ na bhavati. bādhanīyasyāt. kvacin niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-ākāraṃ ca yugapad upalabhata iti tad-anye
ete sukha-ādayaḥ saṃvedyatvāt. na hi yad yad- viṣaya-ākāraṃ saṃvedanaṃ na bhavati, tat tasyaiyaṃ vyavasthā, na tu yathā-tattvam iti. viṣaya-ākāraḥ kaścit paricchedaś ca antaraḥ svasaṃvedanam. anubhavaḥ. ko ’nayor bhedaḥ. viṣaya-ākāraḥ pada-artho ’-saṃvedano ’nyā saṃvit.
saṃvedana-rūpā eva artha-pratītiḥ. tasyāś ca viṣaya-ākāratā eva sādhanam, yathā-ākāram asyāḥ
-rūpā buddhiḥ siddhā bhavati. yadi bhāsamāno viṣaya-ākāro buddher a-bhinnaḥ, tato bhinnam astikārya-kāraṇatā-siddhiḥ. a-cetanā vyatireka- viṣaya iti cet, na evaṃ-vidhād vyatirekāt kāraṇa-an-utpatteḥ. tac ca a-siddham. vyakto viṣaya iti cet, nanu sā vyaktir buddhir eva. tad-jñānasya hetavaḥ. paraspara-sahitās tu viṣaya-indriya-ālokāḥ parasparato viśiṣṭa-kṣaṇana apy an-indriyāḥ, rūpa-ādy-anuṣaṅgiṇāṃ tad- viṣaya-indriya-virahe ’-darśanād an-upahatasato ’py an-upalabdhir iti cet, na, viṣaya-indriyayor ekasya dvayor vā an-anyathātve
viruddhayor ekatra samyag-jñāna-a-yogāt. viṣaya-upadarśana-arthaṃ ca pakṣa ucyate. sa
adhikaraṇa-ādy-arthānāṃ pratiṣedha- viṣaya-upadarśanīnāṃ vibhaktīnām a-yogād iti cet,sukha-ādy-utpattir na a-viṣayā, yathā-svaṃ viṣaya-upanibandhanānāṃ sukha-ādīnāṃ tatpratyakṣo buddhi-vivarta iti cet, pratyakṣo viṣaya-upabhogaḥ, tad-a-pratyakṣatve ’nyaa-pratyakṣatva-prasaṅgāt. viṣayo ’sti iti ca viṣaya-upabhogaḥ prāptaḥ, tad-bhogasya a-guṇa-abhinandanaṃ rāgam āhuḥ. tad-ānanda- viṣaya-uparodhini tat-kṛtaś cetaso vyāroṣo dveṣaḥ.
-dṛṣṭiḥ prasidhyati. na hi viṣaya-sattayā viṣaya-upalambhaḥ, kiṃ tarhi tad-upalambhasukha-duḥkhe nimitta-upalakṣaṇaṃ rāga-ādayo viṣaya-upalambhaś ca pratividitā eva upayanty
eva, yathā uktaṃ prāk. tatra ca pratyakṣe viṣaya-upalambhe samāpto vyavahāra ity apārthakamyaḥ śābde na pratibhāsate. na ca śabda- viṣaya eva vastu, ākāra-antareṇa darśane
-a-siddheḥ. tathā viśeṣaṇa-jñānam, a- viṣaya-kṛta-viśeṣasya viśeṣaṇa-jñāna-viśeṣyaa-khyāpite viṣaye hetu-pravṛtter a-sambhavād viṣaya-khyāpanād eva sāmarthyam iti cet, uktam
ity antara-ślokaḥ. na ca idaṃ pūrva-pramāṇa- viṣaya-grāhi, an-adhigata-viṣayatvāt pramāṇasya,apara-sādhanam, na evam a-bhāvaḥ. na sva- viṣaya-jñāna-a-bhāvād a-bhāva-siddhiḥ, yato ’yaṃ
kalpikāyāḥ samudbhavaḥ. na hi bhāvānāṃ sva- viṣaya-jñāna-a-bhāvād evaṃ bhavati idaṃ naanyena ity an-avasthitiḥ. anyathā yadi sva- viṣaya-jñāna-a-bhāvena a-bhāva-siddhiḥ syāt, tadca a-vivekaḥ siddhaḥ. dvairūpyaṃ tad-dhiyaḥ viṣaya-jñāna-rūpābhyām ato dvi-rūpā buddhiḥ
-jñāna-śabda-vyavahāra-pravartana-phalo ’pi, viṣaya-darśanena prasiddhasya vyavahārasya
ca nidarśana-an-avasthā-prasaṅgāt. na, tatra viṣaya-darśanena viṣayiṇo vṛtta-sambandhasyaan-aṅgaṃ sa tadā api san. tathā viśuddhe viṣaya-dvaye śāstra-parigraham. cikīrṣoḥ sa hiviṣayaPVin1_0003303
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PVin1_0003610
PVin2_0007306
PVin1_0003401
PVin3_0007608
PVin3_0001411
PVin3_0004109
PVin3_0003501
PVin1_0004106
PVin2_0004814
PVin3_0007606
PVin3_0009904
PVin1_0000506
PVin3_0007005
PVin2_0004815
PVin1_0001013
PVin1_0002001
PVin1_0001201
PVin3_0001613
PVin2_0004803
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402

viṣayamvyavasthā-a-siddheḥ. kriyā-sādhanayor viṣaya-nānātva-virodhāc ca. a-bhinna-viṣayatve
vitatha-arthatvāt tat-parihāreṇa pramāṇa- viṣaya-parigraha-artham. kiṃ punar nirākṛto na
ca dṛṣṭānta-a-siddhi-codanā api prativyūḍhā, viṣaya-pratipattāv apy a-pratipanna-viṣayiṇāṃ
-rūpasya prāg a-darśanād abhilāpa-ābhoge ca viṣaya-pratyastam-ayāt tad-a-vivekena saṃvido ’py-vyavahārān pratipadyate pratipādayati ca, viṣaya-pradarśanena samaye pravartanāt, yathā –iyato vyāpārān kartuṃ samartham, sannihita- viṣaya-balena utpatter a-vicārakatvāt.
abhyupetya vicāreṣv ayaṃ doṣaḥ. ata eva viṣaya-bheda-pradarśana-arthaṃ pṛthak-kṛto
-virodhayor na kaścid bhedaḥ, kas tarhi viṣaya-bhedaḥ pūrva-upagama-virodhasya. yatra andraṣṭavyā. ata eva na pramāṇa-phalayor viṣaya-bhedaḥ. sva-bhāva-cintāyāṃ tādātmyād artha
tad ālambana-viṣaya-bhedāt pramāṇayor viṣaya-bhedam āha, na pramāṇa-vyāpāra-viṣayana bādhyas tena varṇitaḥ. tasmād viṣaya-bhedasya darśanāya pṛthak-kṛtā. anumāna-a-vilakṣaṇāv ākārau yujyete. tad ālambana- viṣaya-bhedāt pramāṇayor viṣaya-bhedam āha, naviṣaya-bhedam āha, na pramāṇa-vyāpāra- viṣaya-bhedāt. bheda ity apy asya a-bheda-sāmarthyasya a-sarva-vidā. tena yad indriya- viṣaya-madhya-sthitam āvaraṇam, tau vijñānapratiṣedhaḥ. na yuktaḥ, dṛśya-tat-sva-bhāva- viṣaya-mātra-a-pratiṣedhāt. pṛthivy-ādi sāmānyenasvayaṃ sā eva prakāśate. vyastaṃ hi viṣaya-lakṣaṇam iti na kvacid anubhavo na apy
tasyāḥ sarvatra-a-viśeṣāt. indriya- viṣaya-vat paraspara-yogyatā niyāmikā iti cet, na,-āder viśeṣasya bhāvāt. saṃvin-niṣṭhāś ca viṣaya-vyavasthitayaḥ. tāḥ katham a-cetano ’rtho-upalambhanam. pratiṣedha-hetuḥ. pratiṣedha- viṣaya-vyavahāra-hetus tad-dhetur ity uktaḥ,na artha-dṛṣṭiḥ prasidhyati. na hi viṣaya-sattayā viṣaya-upalambhaḥ, kiṃ tarhi tadnir-viṣayatvāt, tat-pratibhāsasya sva- viṣaya-sammata-anvaya-vyatireka-an-anuvidhānātviniścayaḥ. sa tad-a-bhāve na syāt. na ca viṣaya-sārūpyaṃ vijñānasya, tat-pratibhāsinaḥ
saṃvedanam iti siddhāḥ sukha-ādayaś cetanāḥ. viṣaya-sārūpyāt saṃvedanasya tādātmye ’a-pakṣa eva. tasmāt sandigdho hetu-vyāpāra- viṣayaḥ. anumānasya bhedena sā bādhā uktā catur-vat sarva-a-pratyakṣatva-prasaṅgāt. viṣayo ’sti iti ca viṣaya-upabhogaḥ prāptaḥ, tad-viṣayatā iti cet, tat kim idānīṃ vidhi- viṣayo ’stu. tad api na iti cet, katham idānīṃ na’py a-doṣaḥ. na hi pakṣa eva vyabhicāra- viṣayaḥ. kaṃ punar atra bhavān vipakṣaṃ pratyeti.
na sambhavet. na hi paryudāsa eva eko naño viṣayaḥ, kiṃ tarhi prasajya-pratiṣedho ’pi. na hitat-siddhiḥ. sidhyan vā katham a-viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣa-gatiṃ kathaṃ na
iti na tayoḥ sārūpyam. na api sthūla eko viṣayas tathā-avabhāsī, pāṇy-ādi-kampe sarvasya-anvaya-vyatirekaṃ kāraṇam, na a-kāraṇaṃ viṣayaḥ. tasmān na vastu-viṣayāḥ śābda-vikalpāḥ.
ākāra-arpaṇa-kṣamaṃ hi kāraṇaṃ vijñānasya viṣayaḥ. na an-anukṛta-anvaya-vyatirekaṃ kāraṇam,āpādayati iti sa tasya pāścāt yaḥ sāmarthya- viṣayaḥ pakṣa ucyate. tena tal-lakṣaṇa-mukhena’n-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo vā viṣayaḥ pratividito bhavati. vidyamāne ’pi hi’-pravṛtti-phalo mataḥ. so ’yaṃ viprakṛṣṭa- viṣayaḥ pratyakṣa-anumāna-a-bhāvaḥ saj-jñānaan-antaraṃ tarhi vijñānaṃ tulya-viṣayaṃ viṣayaḥ prāpnoti. kva tarhi idānīm ayam anubhavaḥ.
api na iti cet, katham idānīṃ na pratiṣedha- viṣayaḥ, vidhi-nivṛtti-rūpatvāt pratiṣedhasya.
katham atas tat-siddhiḥ. sidhyan vā katham a- viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣa-gatiṃ
śaktād an-utpatteḥ. na tādṛśāṃ bhāvo ’numāna- viṣayaḥ. sa hi san dṛśya eva bhavati. sa cednāntarīyakatvād iti sa eva tasya pratibandha- viṣayaḥ, sarvatra sva-vāg-viruddha-abhidhānam.
saṃvedanam anyena iti cet, sa tāvad viṣayaḥ sva-upalambha-kāle na siddhaḥ siddher aa-bheda-pratiṣedha eva draṣṭavyaḥ, na nānā- viṣayatā, anumāna-vikalpasya nir-viṣayatvāt, tatsyāt. nir-upākhyasya a-bhāvād a-pratiṣedha- viṣayatā iti cet, tat kim idānīṃ vidhi-viṣayo
-āśrayatvāt tad-bhāvasya. na hi svayaṃ jñāna- viṣayatā liṅgasya liṅgi-pratipādanam. dharmiṇas
pratyakṣeṇa kartum arhati iti, tasya a-bhāva- viṣayatva-virodhād artha-sāmarthya-apekṣaṇāt, andharma iti tasya ko ’rthaḥ. kalpanā- viṣayatvāc chabda-artha eva kalpitaḥ. tasya vastv
na nānā-viṣayatā, anumāna-vikalpasya nir- viṣayatvāt, tat-pratibhāsasya sva-viṣaya-sammataatīta-śabda-vyavahāra-ādīnām indriya-jñāna-a- viṣayatvāt. tasmān na indriya-jñānam arthaidaṃ pūrva-pramāṇa-viṣaya-grāhi, an-adhigata- viṣayatvāt pramāṇasya, anyathā ca atiprasaṅgāt, a-upayogasya atītād api darśanāt. tad ayam a- viṣayatvād a-bhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ-bhojana-codanāyām eka-bhojane. vikalpa- viṣayatvād asya. tatra hi ghaṭena eva sa-dvitīyo
pratyakṣa-anumānayoḥ, artha-kriyā-yogya- viṣayatvād vicārasya. sukha-duḥkha-sādhane jñātvā
viṣaya-nānātva-virodhāc ca. a-bhinna- viṣayatve dvayaṃ vyartham. krama-bhāvaś ca akatham idānīṃ dvayor api prāmāṇyasya vastu- viṣayatve sāmānyasya pratipattir liṅgād anyataḥ
kārya-pratyaya-a-pratibhāsi rūpaṃ śakyaṃ tad- viṣayatvena adhyavasātum. sa tu vikalpaḥ sad-avāsanā-prabhava-vikalpa-pratibhāsinam arthaṃ viṣayatvena ātmasāt kurvanti. vaktuḥ śrotuś ca
kuryād iti cet, na, anumānasya sāmānya- viṣayatvena eva gata-arthatvāt. dharmi-sattāyāṃ
evam-prakārasya an-upalambhasya a-dṛśya-ātma- viṣayatvena sandeha-hetutvād ity uktam. ko hy-ātmīya-darśana-ākṣiptaṃ sa-āsrava-dharma- viṣayam a-bhūta-guṇa-abhinandanaṃ rāgam āhuḥ. tadviṣayamPVin1_0001609
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PVin1_0004011
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PVin1_0001910
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PVin1_0002014
PVin2_0006112
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PVin2_0007212
PVin3_0013704
PVin1_0001012
PVin2_0009505
PVin2_0009706
PVin3_0012802
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PVin3_0004808
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403viṣayevedakam. tac ca idaṃ pratyakṣam an-abhilāpya- viṣayam, a-vyāpṛta-indriyasya darśana-vad buddhau
eva rūpeṇa ākriyata iti sva-lakṣaṇa- viṣayam, aparasmād artha-pratipatteḥ. na tv evaṃhy a-śubha-pṛthivī-kṛtsna-ādikam a-bhūta- viṣayam api spaṣṭa-pratibhāsaṃ nir-vikalpakaṃ caavasthā-nivṛttiṃ tiro-dhāna-sadṛśīṃ śabda- viṣayam āha, tasya api sā kathaṃ nivṛttā aniścinvatā prameyā vaktavyāḥ. na hi bhāva- viṣayam eva pramāṇam, a-visaṃvāda-lakṣaṇatvāt
iti cet, anumāna-viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asya nivedayiṣyāmaḥ. yad apy āha –saṅkhyā-vivakṣā apy atra viṣaye na iṣṭā eva. viṣayaṃ ca asyā nivedayiṣyāmaḥ. tad evaṃ pramāṇe
iti saṅgraha-ślokāḥ. ata eva prāmāṇyaṃ vastu- viṣayaṃ dvayoḥ pratyakṣa-anumānayoḥ, artha-kriyāicchati, sa pakṣaḥ. sa yam evaṃ vyabhicāra- viṣayaṃ paśyati, tam eva pakṣī-kuryāt. na ca
dharmiṇor viśeṣa ukto vyapekṣātaḥ. a-saṃhata- viṣayaṃ pārārthyam eṣām iti vacane dharma-a-darśana-smṛty-apekṣe hi śabda-liṅge sva- viṣayaṃ pratipādayataḥ, a-darśana-smṛtia-skhalita-prajño devānāṃ priyaḥ, yas tad- viṣayaṃ pratiṣedhaṃ na icchaty a-sad a-bhāva itybhaya-ādāv iva, tad a-vikalpakam a-vitatha- viṣayaṃ pramāṇaṃ pratyakṣam, ārya-satya-darśana-a-visaṃvādas tu dvayor api tulya iti vastu- viṣayaṃ prāmāṇyam. tat punas trairūpyam anumeye-parāvṛtta-vastu-mātra-prasādhanāt. sāmānya- viṣayaṃ proktaṃ liṅgaṃ bheda-a-pratiṣṭhiteḥ. yat-mātrasya upanidhāyakaṃ liṅgam iti sāmānya- viṣayaṃ proktam, tato bheda-a-pratiṣṭhānāt, na
an-antaraṃ tarhi vijñānaṃ tulya- viṣayaṃ viṣayaḥ prāpnoti. kva tarhi idānīm ayamna brūyāt. so ’pi kathaṃ sarva-jñānānāṃ viṣayaṃ vyatirecayann upaplava-itarayoḥ pramāṇa-siddhau kāraṇa-bhāva-an-upalabdhyā grāhya- viṣayayā siddhā, na itarayā iti yāvat. ansva-vacanena ca a-bādhitaṃ dṛśya-a-dṛśyayor viṣayayoḥ, tad grāhyam iti. śāstravato ’py a-tadtad-a-vyabhicārī, siddhe vyavahāre sato viṣayasya a-vyabhicārāt. an-upalabdher liṅgād avyavahārān anuruṇaddhi. tad-a-prasiddhau viṣayasya apy a-prasiddhir ity astaṅ-gataṃ viśvaṃ
spṛśato ’py asti sā buddhiḥ ko hi indriya-a- viṣayasya arthasya tad-indriya-jñāna-utpattāv aabhidhānasya, tasya pratiṣedhāt, nir- viṣayasya ca pratiṣedhasya a-yogāt. na eṣa doṣaḥ,eva. na sa nānātve yuktaḥ, nīla-pīta-vat. viṣayasya vijñāna-hetutayā upanidheḥ prāg-vyāvṛtti-samāśrayatvād a-bhinna-pratyaya- viṣayasya vyavahāra-upanītasya sādhya-dharmiṇaḥ
ca kārya-niṣpatter an-upayogāj jñāna-hetor viṣayasya saha-bhāvo viruddhaḥ. bhinna-kālaṃ
aparaḥ pratiṣedha-hetuḥ. sā iyaṃ pratiṣedha- viṣayā an-upalabdhiḥ prayoga-bhedena caturdhāa-siddher na sidhyati. ghaṭa-ādayo vyatireka- viṣayā iti cet, na evaṃ-vidhād vyatirekāt kāraṇabruvato ’numāna-a-bhāvam āha. tena bhinna- viṣayā pratītir anumānād ity uktaṃ bhavati. tenavācaḥ kasyāścid ity eṣā bauddha-artha- viṣayā matā. iti saṅgraha-ślokau. tasya ca yathā-a-yogāt. tatra sukha-ādy-utpattir na a- viṣayā, yathā-svaṃ viṣaya-upanibandhanānāṃ sukhatathā-pratītir daṇḍi-vat. tasmād viśeṣa- viṣayā sarvā eva idriya-jā matiḥ. tatra sāmānya-aśabda-prayogataḥ. na ete śabdāḥ sva-lakṣaṇa- viṣayāḥ, an-ādi-kāla-vāsanā-prabhava-vikalpana a-kāraṇaṃ viṣayaḥ. tasmān na vastu- viṣayāḥ śābda-vikalpāḥ. artha-pratipattaye cateṣāṃ tad-a-yogād apekṣā-virodhāc ca. tathā viṣayāḥ sukha-duḥkhe nimitta-upalakṣaṇaṃ rāgasva-bhāvaḥ, sarvasya sarvadā sarvāṇi sva- viṣayāṇi jñānāni janayeyuḥ. na cet, na kadācit-tantrāṇām an-artha-āśrayatvāt. tat-kalpita- viṣayād artha-pratītāv an-artha-pratilambhaḥ syāt.
pramāṇam a-pramāṇaṃ vā ’nyatra anubhūta- viṣayābhyo ’-nirdeśya-lakṣaṇābhyo jñānaanumānād vastu-sad-a-sattā-anurodhino bhinna- viṣayāyāḥ pratīter na vastu-vaśād vṛttir iti
eva a-satām a-sattā, tadā siddhena viṣayeṇa viṣayiṇo ’-saj-jñāna-śabda-vyavahārān-arthaṃ ca pakṣa ucyate. sa nirākṛte viṣayiṇo ’-sambhavād a-pakṣa eva. tasmāt-prasaṅgāt. na, tatra viṣaya-darśanena viṣayiṇo vṛtta-sambandhasya smaraṇāt. na hy
nir-upākhyeṣu saty api viṣaye kathañcid viṣayiṇam a-smaran smāryate. na hy a-sadviṣaya-pratipattāv apy a-pratipanna- viṣayiṇāṃ darśanāt. bhāva-vyatireko hy a-bhāvaḥ,-an-upayogino dravya-viśeṣāḥ. na tāñ śāstraṃ viṣayī-karoti. na ca teṣāṃ tathā viprakṛṣṭānāṃ
sādhana-phalam, an-iṣṭaṃ ca iti. yadi ca na viṣayī-kṛtam eva tat sādhanena, katham atas tatna an-uditaḥ pratiniyataḥ sukha-ādy-ātmā viṣayī-kriyate saṃvittyā, tasyās tad-ātmatu svayam a-sattā eva. tatra kevalaṃ viṣayī sādhyate ’-bhāvo vā tad-bhāva-vyāpinaḥ
tad-vyatireko ’n-upalabdhir a-sattā. tayā viṣayī sādhyate. etena iha kāraṇasya kāryaartha-anubandhaḥ siddhaḥ śabdānām, a-sati viṣaye ’-prayogāt. yuktam etat, kiṃ tu tathāiti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād eva a- viṣaye ’-pravṛtteḥ, pratipatter a-pratibandhāt,-ukta-a-grāhiṇas tathā-pratipatty-a-yogād a- viṣaye ’-pravṛtter jāty-ādi-sambandha-atīta-śabda-śaṅkā-vyabhicāra ity eke. na, pakṣī-kṛta- viṣaye ’-bhāvāt. kadācid bhaved iti cet, tathā-a-vyabhicāry-a-vacanam iti cet, anumāna- viṣaye ’-vacanād iṣṭam. viṣayaṃ ca asya-hetur uktaḥ, sa iha na uktaḥ, anumāna- viṣaye ’-sambhavāt. na hi sambhavo ’sti kārya-sva-bādhāyāṃ yadi viruddhā iṣyate, sā anya- viṣaye ’pi tulyā iti viruddhaḥ syāt. tena tatra
tarhi vivakṣita-dharma-an-āśrayo vastu. anya- viṣaye ’pi nañi vibhāgena niyoga-vṛtteḥ. sapakṣasyād iti sarvatra an-āśvāsaḥ. anumāna- viṣaye ’pi pratyakṣa-anumāna-virodha-darśanād an-viṣayePVin3_0006206
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404

vīta

-a-bhāvaḥ svataḥ sidhyati, tad-a-viśeṣād viṣaye ’pi prasaṅgāt. saṃvedanaṃ hy ātma-viśeṣād
’pi prasiddheṣu nir-upākhyeṣu saty api viṣaye kathañcid viṣayiṇam a-smaran smāryate. na
tad eka-saṅkhyā-vivakṣā apy atra viṣaye na iṣṭā eva. viṣayaṃ ca asyāa-satī tad-bhāvena vyavasthāpayan na cet sva- viṣaye pareṇa bādhyate. tad asya pramāṇa-lakṣaṇam
paśyati, tam eva pakṣī-kuryāt. na ca anumāna- viṣaye pratyakṣa-ādi-bādhā asti, pramāṇasya
’syās tad-bhāva-vyavasthāpanāt. tatra ātma- viṣaye māne yathā rāga-ādi-vedanam. iyaṃ sarvatra
ādi-siddhāv iva go-vyavahāraḥ. vidyamāne ’pi viṣaye mohād atra an-anubruvan. kevalaṃ siddhavā, rūpa-ādi-vad iti, tad a-yuktam, anumāna- viṣaye vācaḥ prāmāṇya-a-bhāvāt. prāmāṇye vā na-sambhāvanām astaṅ-gamayati. tato ’numāna- viṣaye viruddha-a-vyabhicāriṇo ’-bhāvaṃ sūcayatiataḥ pramāṇān niścaya-abhidhānād anumāna- viṣaye viruddha-a-vyabhicāriṇo ’-sambhavam artha-cintā-pravṛttir ity avaśyam evaṃ-vidhe viṣaye śāstraṃ pramāṇayitavyam. katham idānīṃ na
eva udāharaṇena nidarśite ’pi hetu-lakṣaṇa- viṣaye sva-bhāvasya pṛthak-karaṇaṃ kāryatad-vacasi iti tad eva sādhanam. a-khyāpite viṣaye hetu-pravṛtter a-sambhavād viṣayaeva a-satām a-sattā, tadā siddhena viṣayeṇa viṣayiṇo ’-saj-jñāna-śabda-vyavahārān-ādi-buddhīnāṃ tāvad yathā-svam indriya- viṣayau hetū. pūrvakaṃ ca a-viguṇaṃ vijñānam,-bhāvaḥ. śaśa-viṣāṇayoś ca ayaṃ bhāvāc chaśa- viṣāṇa-a-bhāva-vādinam upahasann ātmānam eva
taj-janana-sva-bhāvasya hetor a-bhāvāc chaśa- viṣāṇa-an-utpattiḥ, tad-bhāvād itarasya iti. athateṣu sā na syād iti gotvād viṣāṇitā. sāsnā- viṣāṇa-ādi-samudāyo hi gauḥ. tad iyaṃ samudāyasa tasya sva-bhāvaḥ, yo dadhi-janano na śaśa- viṣāṇa-jananaḥ. sa tasya kuta iti cet, sva-hetuasti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ viṣāṇa-mātram apahnute, yatas tena pratirudhyeta,a-bhāvo vācya ity upālambhaḥ. asti viṣāṇināṃ viṣāṇa-sva-bhāva-bhedaḥ, na tad-vat kiñcic
na tad-vat kiñcic chaśasya bhinna-sva-bhāvaṃ viṣāṇam iti cet, vayam apy etad eva brūmaḥ. yo vāevaṃ sambandho na asti iti vaktavyam, na viṣāṇam. kiṃ vai sambandha-mātraṃ viśiṣyate
yady a-sata utpattiḥ kiṃ na kṣīrāc chaśa- viṣāṇam, ko hi viśeṣo ’-bhāva-a-viśeṣa iti cet, na,
ity abhidhātari kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca ity uttarasya. na hy ayaṃ viṣāṇaātmānam eva upahasati. śaśa-avayava-bhūtaṃ viṣāṇaṃ na asti ity abhidhātari kaḥ prastāvaḥ
yathā te na santi, sa prakāro ’-bhāvaḥ. śaśa- viṣāṇayoś ca ayaṃ bhāvāc chaśa-viṣāṇa-a-bhāvadharmiṇi. yathā aśvo na viṣāṇitvād eṣa piṇḍo viṣāṇavān. sādhya-kāla-aṅgatā vā na nivṛtter
na yuktaṃ sādhanaṃ gotvād vāg-ādīnāṃ viṣāṇi-vat. vivakṣā-para-tantratvān na śabdāḥ
sva-nimitta-sannidhiṃ sūcayati iti gotvād viṣāṇitā-pratipattiḥ kārya-liṅga-jā. ādhārato
a-satsu teṣu sā na syād iti gotvād viṣāṇitā. sāsnā-viṣāṇa-ādi-samudāyo hi gauḥ. tadna a-siddhir bhinna-dharmiṇi. yathā aśvo na viṣāṇitvād eṣa piṇḍo viṣāṇavān. sādhya-kālaviṣāṇam. kiṃ vai sambandha-mātraṃ viśiṣyate viṣāṇinām api viṣāṇeṣu, na dravya-sva-bhāvaḥ. sva
sambandha-a-bhāvo vācya ity upālambhaḥ. asti viṣāṇināṃ viṣāṇa-sva-bhāva-bhedaḥ, na tad-vat
kvacid abhisamīkṣya āhuḥ — eṣa piṇḍo viṣāṇī go-gavayayor anyataratvād iti. atha punar
rūpa-ādīnāṃ bhūta-āśrayatvāt. yat tarhi idaṃ viṣāṇī gotvād iti tat katham. tatra api, samudāya
vai sambandha-mātraṃ viśiṣyate viṣāṇinām api viṣāṇeṣu, na dravya-sva-bhāvaḥ. sva-bhāvo ’pi,ekam eva idaṃ saṃvid-rūpaṃ harṣa- viṣāda-ādy-an-eka-ākāra-vivartaṃ paśyāmaḥ. tatra-anubandhaṃ dṛḍha-vāsanatvād iha vyavahāra-a- visaṃvāda-apekṣayā pramāṇam. sāṃvyavahārikasya ca
na hi bhāva-viṣayam eva pramāṇam, a- visaṃvāda-lakṣaṇatvāt pramāṇasya. tat sad-a-satī
apy artha-a-visaṃvādād eva pramāṇam. sa ca a- visaṃvādas tasmād ātma-lābhāt, anyato bhavato ’-aṅgāt pratītiḥ, tasya a-sāmarthyāt. artha-a- visaṃvādas tu dvayor api tulya iti vastu-viṣayaṃ
asya yogyatām. ity antara-ślokāḥ. eka-deśa-a- visaṃvādanam apy āgama-lakṣaṇam āhuḥ. tad vipakṣe
api sāmānyaṃ na arthaḥ. tasmād vastu-rūpa-a- visaṃvādanam eva asya api prāmāṇyam, tatkāsāñcij jñāna-vyaktīnāṃ pravṛttau saṃvādaṃ visaṃvādaṃ ca upalabhya tal lakṣaṇaṃ vyāptyā
pramāṇasya rūpam uktam, atra api pare mūḍhā visaṃvādayanti lokam iti. cintāmayīm eva tu
nirdeśāt. ata eva vikalpo ’-vastu-nirbhāsād visaṃvādād upaplavaḥ. pratyakṣa-ābho dvi-vidhasamaṃ dvayam. pratyakṣam apy artha-a- visaṃvādād eva pramāṇam. sa ca a-visaṃvādasspaṣṭaṃ bhaya-ādāv iva bhāsate. yaj jñānam a- visaṃvādi tat pratyakṣam a-kalpakam. yoginām api
paricchidya pravartamāno ’rtha-kriyāyāṃ visaṃvādyate. nanv anyad api śābda-upamāna-ādikaṃ
brūyāt, viśeṣa-a-bhāvāt. upaplava-vāsanā-a- visandhi-doṣād a-prabuddhasya apy an-āśvāsikaṃ
-yuktaḥ puruṣa āptaḥ, tat-praṇīta āgamo ’- visamvādī iti cet, iṣṭo ’yam arthaḥ śakyeta
icchāyāḥ svātantryaṃ vyavasthāṃ vidhurayati. vistareṇa ca ayam asmābhir vādaḥ pramāṇa-vārttike
sva-upagama-āśrayaṃ hi śāstraṃ virundhāno vihanyate, na aparam, an-abhyupagamāt. tasya api
tan-mātra-vyāpinaḥ sādhyasya anvayo na vihanyate. sādhane punaḥ sattve sva-bhāva-viśeṣa-eka-pratiniyamayor virodhāt. sāmānyena vihiteṣv apy artheṣu sāmarthyād viśeṣa-sthiteś ca
vyabhicāra-bhāg iti sūcana-arthaḥ, yathā — vīta-rāgaḥ sarva-jño vā vacanād iti. vyatireko
iti cet, na, para-arthatvāt. na yuktaḥ, vīta-rāgatvād iti cet, na, karuṇayā api vṛtteḥ.
’tra a-siddhaḥ, sandigdho ’nvayaḥ. sarva-jña- vīta-rāgayor viprakarṣād vacana-ādes tatra

vīryaPVin2_0009803
PVin3_0006412
PVin2_0006209
PVin3_0009503
PVin2_0005608
PVin3_0003808
PVin2_0009908
PVin3_0001708
PVin2_0009507
PVin1_0000311
PVin2_0009507
PVin2_0006605
PVin3_0005205
PVin2_0006505
PVin3_0011006
PVin3_0008309
PVin3_0005001
PVin3_0010805
PVin3_0000712
PVin3_0000308
PVin3_0011510
PVin2_0005208
PVin3_0009207
PVin2_0005006
PVin1_0000502
PVin3_0011610
PVin3_0010210
PVin3_0010203
PVin3_0011510
PVin2_0005304
PVin3_0006109
PVin3_0000205
PVin2_0009209
PVin2_0005209
PVin3_0010205
PVin2_0005109
PVin2_0006501
PVin3_0003804
PVin3_0007609
PVin3_0007802
PVin2_0008701
PVin2_0005408
PVin3_0008909
PVin1_0001801
PVin3_0013103
PVin1_0001504
PVin2_0005205
PVin3_0011706
PVin3_0006111
PVin3_0002604
PVin2_0007106
PVin2_0006702
PVin2_0005201
PVin3_0006110
PVin3_0002008
PVin3_0007706
PVin1_0000414
PVin1_0001902
PVin1_0002803

405vṛtterkāścid oṣadhayaḥ kṣetra-viśeṣe viśiṣṭa-rasa- vīrya-vipākā bhavanti, na anyatra. tathā kālaiha dhūmo ’n-upalabdheḥ, na asti iha śiṃśapā vṛkṣa-a-bhāvāt, na asti iha dhūmo ’n-agner iti.
uktā veditavyā, yathā – na atra śiṃśapā vṛkṣa-a-bhāvād iti. sarvatra ca asyām a-bhāva-bheda-vyudāse ’pi. tathā maraṇa-sāmānyaṃ vṛkṣa-puruṣayoḥ. yad-darśanāt prāṇy-antare mṛtaupalabhya-sattva eva syān na anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir atra dhūmāt. atra
-virodhānāṃ sāmānyena lakṣaṇatvāt. tathā na vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. atra api
sva-bhāvo bhāvam eva vā. nivartayet yathā vṛkṣaḥ śiṃśapām, śākhā-ādimad-viśeṣasya eva
na ghaṭe. yathā ko ’py āyāta iti na parvate vṛkṣe vā śaṅkā bhavati. na hi viśeṣa-śabdaniyama-a-bhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a- vṛtta-bādhane sarvatra an-āśvāsaḥ. vyatirekas tu
na, tatra viṣaya-darśanena viṣayiṇo vṛtta-sambandhasya smaraṇāt. na hy anvayaanyatra apy a-bhāva-niyama-a-bhāvāt. vṛttaṃ pramāṇaṃ bādhakam. a-vṛtta-bādhane-prakṛtir niścīyeta. te hi vaktur vivakṣā- vṛttaya iti tan-nāntarīyakās tām eva gamayeyuḥ.
a-tat-parāvṛttayo bhāvā yathā-sva-bhāva- vṛttaya eva. tat saty apy āvaraṇe jñāpayeyur eva
pratyātma-niyatāḥ kāścana puruṣāṇāṃ ceto- vṛttayo ’-niyata-nimitta-bhāvinyo deśa-kālasūtre deśitāḥ. etāś ca sa-jātīya-abhyāsa- vṛttayaḥ. na evaṃ rāga-ādayaḥ, viparyāsa-a-bhāve
iti na tataḥ kārya-anumānam. vipakṣe vṛtty-a-darśane ’pi śeṣavat, yathā deha-indriyavyabhicārāt kāraṇasya. tasmāt sapakṣe dvidhā- vṛtti kāryam. na hy a-nityā ity eva sarve
tad-a-bhāvād an-anya-upanaya iti cet, tulyā vṛtti-tat-sandehābhyām a-bhāva-a-siddhir ity antato na artha-siddhiḥ, tad-icchāyā vastuni vṛtti-niyama-a-bhāvāt. tathā hy a-śakya-darśanam
hetur a-hetur vā vastutaḥ, tasyā vastu- vṛtti-niyama-a-bhāvāt. san khalv apy arthaḥ
sarvasya saṅgrahāt. na apy anayor ekatra vṛtti-niścayaḥ, tādātmyena prasiddhe ’-siddheḥ.
āha. tatra a-sambhavād eva na anya-dharma- vṛtti-niṣedha-āśaṅkā. viruddha-niṣedhe ’pi tatra
hy an-apekṣita-vastukaṃ śabda-mātram icchā- vṛtti vidyata iti vastu-gamyaṃ vastu sidhyati.
tat-tulya eva ca. dharmi-viśiṣṭasya anyatra vṛtti-virodho ’-viśeṣaṇe vā na anumeya-dharmatā
pratikṣipati ity a-yuktam, tasya a-prāmāṇye vṛtti-vaiphalyāt. na ca śarīram eva buddhiḥ, tatviśeṣataḥ prāṇa-ādayaḥ. viprakarṣād ātmano vṛtti-vyatireka-a-siddhes tatra prāṇa-ādīnām api.
sa hi kevala eva kasyacid bhāva-a-bhāvayor vṛtti-vyatirekavān upadarśitaḥ svayaṃ bhavatan-apekṣita-pakṣa-vyavasthau dharmāṇāṃ vṛtti-vyatirekau paraspara-parihāra-sthitarāśir asti, yatra prāṇa-ādir varteta, ātma- vṛtti-vyavacchedābhyāṃ sarvasya saṅgrahāt. na apy-dharmasya sarva-vastuno vyāvṛtti-virodhāt. vṛtti-śaṅkayā eva tataḥ saṃśayaḥ. anvayas tu na
upalambha-kāraṇeṣv iti teṣām indriya-ādīnāṃ vṛtti-sādguṇyena upalambha-vṛttiṃ darśayati. tadāeva siddham. tan na abhyupagamāt parīkṣā-a- vṛttiḥ, api tu parīkṣāyā abhyupagama iti na parasa tasya vyatireko ’-niścita iti vipakṣe vṛttir āśaṅkhyate. vyatireka-sādhanasya a-darśana
eva niṣedhe doṣaḥ syāt. na ca tat-tulya eva vṛttir ity a-tat-tulyo viruddha eva, yena tatatayor ekasya nivṛttir aparasya vṛttir iti katham a-nitya-a-bhāva-vyatireko ’tat-tulya eva ity avadhāraṇād dharmiṇy a- vṛttir iti cet, na, anya-niṣedha-arthatvāt. tatra
api sati pratyakṣa-anumāna-āgamānām ekasya vṛttir iti cet, na, śāstrasya kvacid an-adhikārāt.
bhinna-viṣayāyāḥ pratīter na vastu-vaśād vṛttir iti sūcitaṃ bhavati. sa hi śaśinaś
parisaṅkhyāteṣv eva pratiṣedha- vṛttir iṣṭā, tan na an-upākhyeṣv a-mūrtatva-a-bhāvam. katham idānīṃ hetur a-vipakṣa- vṛttir ubhaya-dharmaś ca. na hi pakṣa-vipakṣatat-sa-apekṣo nāma bhavati. tathā hi tathā- vṛttir eva apekṣā, tat-kṛta-upakāra-an-apekṣasya
-vijṛmbhitam. nivṛttir yadi tasmin na hetor vṛttiḥ kim iṣyate. sā api na pratiṣedho ’yaṃ
ity anuvartate. toya-āśritā hi balākāyā vṛttiḥ. tataḥ śarīra-sthitiṃ pratilabhamānā tatnāma. na hi yato yatra jñāna-abhidhāna- vṛttiḥ, tad-an-upalakṣaṇe tasya tathā-pratītir-gamyaṃ nityaṃ ca. ato ’sya pramāṇasya vṛttiḥ. tan na etad vastu-bala-āyātaṃ kṛtakatvaṃ
api na prakāśeta. na ca prakāśo ’rthas tathā- vṛttiḥ. na apy anyaḥ kaścid iha anuṣaṅgī ity ayāvat. an-upalabdhāv api viparyaye pratyakṣa- vṛttir vyatireka-niścayaḥ. tat-tulya eva asti iti
eva ity arthād an-anya-saṃsargiṇy ātma- vṛttiḥ sūcitā bhavati. sā eva avinābhāvaḥ. tatahi tāny a-viguṇāni bhavanti, yadā eṣāṃ kārya- vṛttiḥ syāt. sā ca upalabdhir eva. upalabhyasya-pakṣatā. nirākṛte bādhanataḥ śeṣe ’-lakṣaṇa- vṛttitaḥ. dṛṣṭer vipratipattīnām atra ākārṣīt
śaṅkā śabda-artha-niścaye. yasmān nānā-artha- vṛttitvaṃ śabdānāṃ tatra dṛśyate. na yukti-bādhā
anyathā api kartuṃ śakyante, puruṣa-icchā- vṛttitvāt teṣāṃ ca citra-abhisandhitvāt. tad ayaṃbabhūva. iti yathā. tasya sādhya-sa-jātīya- vṛttino liṅgasya a-sati nāstitā tṛtīyaṃ rūpam. sāindriya-ādīnāṃ vṛtti-sādguṇyena upalambha- vṛttiṃ darśayati. tadā hi tāny a-viguṇāni
prakaraṇām api viparīta-anubhava-pratiṣiddha- vṛttiṃ balād asti iti sādhayann adhyakṣa-dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca a-vyabhicāram itieva śāstrasya. praṇayan vā svām eva vṛttiṃ sva-vācā viḍambayati. para-avabodha-arthaṃ
asya prabodho ’bhilāṣa-vāsanā-vivṛttir ato vṛttiś ca. mānasaṃ ca akṣa-vijñāna-an-antara-pradarśanāt. parokṣa-gati-sañjñāyāṃ tathā- vṛtter a-darśanāt. tasmād bhūtam a-bhūtaṃ vā yadvṛtter

PVin3_0008402
PVin3_0002903
PVin1_0001714
PVin1_0002101
PVin3_0007708
PVin3_0000405
PVin2_0007909
PVin3_0003507
PVin3_0000707
PVin3_0012111
PVin3_0004809
PVin3_0011001
PVin3_0008908
PVin2_0005110
PVin3_0001904
PVin3_0001302
PVin3_0007707
PVin3_0000610
PVin3_0007003
PVin1_0000103
PVin1_0001212
PVin1_0001408
PVin2_0007006
PVin2_0007007
PVin2_0007007
PVin1_0003602
PVin1_0002308
PVin1_0001608
PVin1_0002312
PVin1_0002313
PVin1_0002310
PVin1_0004301
PVin1_0004210
PVin1_0003312
PVin1_0003312
PVin1_0002009
PVin1_0002610
PVin1_0002313
PVin1_0004304
PVin1_0002612
PVin2_0007007
PVin1_0004104
PVin2_0007006
PVin3_0005505
PVin3_0001108
PVin3_0002702
PVin3_0013309
PVin3_0000808
PVin2_0007510
PVin3_0001008
PVin2_0006211
PVin2_0006208
PVin2_0006205
PVin2_0006402
PVin2_0008312
PVin1_0001003
PVin1_0003602
PVin1_0002306
PVin3_0006808

406

vedyatvād’pi na kevalānāṃ sāmarthyam asti iti vipakṣa- vṛtter a-dṛṣṭāv api śeṣavad etad vyabhicāri
pramāṇābhyāṃ nirākṛto viparyaye pramāṇa- vṛtter an-āśrayaḥ pratipramāṇasya. viruddhayoriti. tad a-yuktam, yasmāt dhī-śabda- vṛtter anyatra tato na an-upalakṣaṇam. a-buddhina enam iyam abhilāpena saṃsṛjati, tathā- vṛtter ātmani virodhāt, tad-rūpasya prāg a-pakṣa-sapakṣa-anyataratva-ādīnām a-vipakṣa- vṛtter ubhaya-dharmatve ’py a-doṣaḥ. na hi pakṣa
vyavacchinna-sva-bhāva-antara-virahād an-eka- vṛtter ekasya na deśa-ādi-viśeṣavatā anyena yogaḥ,eka-dharmasya apy a-jñāne para-artha- vṛtteḥ kārya-a-kārya-an-avabodhāt, sarvatra śaṅkā
kṛta-a-kṛtānāṃ śabdānām, icchā-mātra- vṛtteḥ. tayā artha-mātra-anurodhinyā bhāvinyā
vastu-sva-bhāvam anuvidadhati, tasya evam a- vṛtteḥ. tasmān na tato ’rtha-siddhiḥ, vastupratanyate. na ca a-sann ātmā, sattā-sādhana- vṛtteḥ. sandigdhaḥ syāt. na ca pareṇa tathā
vastu. anya-viṣaye ’pi nañi vibhāgena niyoga- vṛtteḥ. sapakṣa-lakṣaṇa-virodhāc ca na evaṃvīta-rāgatvād iti cet, na, karuṇayā api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ na nāmatādṛśo ’mbhasa ādhārād utpattiḥ. balākā api vṛttes toya-samāśrayāt. kāryaṃ tasya ity
iti cet, na, anya-niṣedha-arthatvāt. tatra vṛttau labdhāyāṃ samuccīyamāna-avadhāraṇam anyad-nirākaraṇe ’py āśaṅkā-āsthāna-vāraṇaṃ sva- vṛttau svayaṃ-śruter āha sūtra-kāraḥ — svayam’pi na syāt, tasya sādhya-vipakṣa eva vṛttyā tad-viparyāsana-lakṣaṇatvāt. yathā-ukte tu-vyabhicāram iti kathaṃ na unmattaḥ. vipakṣa- vṛttyā vyabhicāraḥ. tat-pakṣa-sapakṣa-anyataratva-ādiṣu bahu-mukhair upanyāsair ekatva-an-eka- vṛttyor virodhāt tathā-vidha-sva-bhāva-niṣedhaḥ
na datta-anuyogo bhavituṃ yuktaḥ. na hi vṛṣasyantī ṣaṇḍhasya rūpa-vairūpya-parīkṣāyām
upetya āryo ’nujagrāha yaṃ vyaktaṃ tasya na vetty ayaṃ jaḍa-matir loko garīyaḥ padam. tatra
tad-a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty asau katham. yady eṣa niyamaḥ – svavikalpayan kiñcid āsīn me kalpanā īdṛśī. iti vetti na pūrva-ukta-avasthāyām indriyād gatau. sa
iha pratanyate. svayaṃ rāga-ādimān na arthaṃ vetti vedasya na anyataḥ. na vedayati vedo ’pivedasya na anyataḥ. na vedayati vedo ’pi veda-arthasya kuto gatiḥ. tena agni-hotraṃ
arthaṃ vetti vedasya na anyataḥ. na vedayati vedo ’pi veda-arthasya kuto gatiḥ. tena agniity api tat-sva-bhāvo ’nubhava eva. a-vedya- vedaka-ākārā yathā bhrāntair nirīkṣyate. vibhakta-ākāraṃ saṃvedanaṃ na bhavati, tat tasya vedakam, a-paraspara-rūpam iva sukha-ādiarthasya dṛṣṭāv iva tad a-nirdeśyasya vedakam. tac ca idaṃ pratyakṣam an-abhilāpyaayam aparo ’sya doṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattā eva tad-vedanā
yuktā, tasyāḥ sarvatra-a-viśeṣāt sarva- vedana-prasaṅgāt. tāṃ tu sārūpyam āviśat
indriya-ādiṣv api prasaṅgāt sārūpyam eva tad- vedana-lakṣaṇam. sārūpyam apy a-tad-ātmanaḥ prāksā yogyatā iti ca proktaṃ pramāṇaṃ sva-ātma- vedanam. ity antara-ślokāḥ. bāhye ’py arthe tato
tatra ātma-viṣaye māne yathā rāga-ādi- vedanam. iyaṃ sarvatra saṃyojyā māna-meya-phalaprativedanam. asti idaṃ vedanam, tad artha- vedanaṃ kena. utpatti-sārūpyābhyām. an-antaraṃ
eva idaṃ pratyakṣaṃ prativedanam. asti idaṃ vedanam, tad artha-vedanaṃ kena. utpatti-utpatter manaḥ pratyeti. sukha-ādīnāṃ sva- vedanam. sukha-ādīnāṃ sva-saṃvedanam api
bheda-a-bhedau vyavasthāpayet. a-bhinna- vedanasya aikye yan na evaṃ tad vibhedavat.
vedakaṃ nāma. na hi vitti-sattā eva tad- vedanā yuktā, tasyāḥ sarvatra-a-viśeṣāt sarva-vidoḥ. saty api bāhye ’rthe saha-upalambha- vedanābhyāṃ bhāsamānasya nīla-ādes tat-saṃvidaś ca-ābhaḥ sita-duḥkha-ādir a-bhinno buddhi- vedane. a-bhinna-ābhe vibhinne ced bheda-a-bhedau
na arthaṃ vetti vedasya na anyataḥ. na vedayati vedo ’pi veda-arthasya kuto gatiḥ. tenana an-upalabhamānaḥ kasyacit saṃvedanaṃ vedayate nāma kiñcit. upalabhyate saṃvedanam
svayaṃ rāga-ādimān na arthaṃ vetti vedasya na anyataḥ. na vedayati vedo ’pi vedaudāharaṇena sva-bhāvo ’py eka-deśa-bhāg ukto veditavyaḥ. tena eva ca sadṛśam udāharaṇam āha,-sādhana-artha-ukta-vādy-abhyupagama-grahaḥ. veditavyaḥ. tena siddhaṃ yathā — śrāvaṇaḥ śabda
tad-bādhāyāṃ ca a-doṣaḥ pakṣa-hetvor ukto veditavyaḥ, yathā-sādhyam a-bādhanāt. yathā ākāśadarśayitum. tad artha-āpattyā eṣāṃ nirāso veditavyaḥ. yadi punar hetu-rūpa-a-saṃsparśī svaarthān na pakṣa-vacanaṃ sādhanam ity uktaṃ veditavyam. kathaṃ na sādhanam. sākṣāt
api hetor gamya-gamakatā-lakṣaṇam uktaṃ veditavyam. dvi-vidho hi hetuḥ prayogataḥ
eva an-uktir nyūnatā-sādhana-doṣa ity uktaṃ veditavyam. na tarhi idānīṃ sādhanasya a-tan-anya-upalambha-kāraṇād a-siddhiḥ siddhiś ca veditavyā, anyeṣāṃ hetu-phala-bhāva-a-bhāvaiti. etena vyāpaka-sva-bhāva-a-siddhir uktā veditavyā, yathā – na atra śiṃśapā vṛkṣa-aiti. etena vyāpaka-viruddha-siddhir uktā veditavyā, yathā – na tuṣāra-sparśo ’tra agner
api tad-viruddha-kārya-a-bhāva-gatir uktā veditavyā, yathā – na roma-harṣa-ādi-viśeṣatan-mātra-anubandha eva sādhya-dharme gamakā veditavyāḥ. yo hi bhāva-mātra-anubandhī svaghaṭana-a-yogāt kṣīra-udaka-vad a-tad- vedini. yatra api viveka-pratipattir asti, tasya
ity api tat-sva-bhāvo ’nubhava eva. a- vedya-vedaka-ākārā yathā bhrāntair nirīkṣyate.
bauddhā eva prajñā-ādi-vat. cetanāś ca api vedyatvād a-tad-rūpa-a-pravedanāt. cetanāś ca etebhāva-an-upādānatve sādhye sa ca pratyātma- vedyatvād a-pratikṣepa-arho ’rtho dharmī. na cavedyairPVin3_0010809
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PVin3_0009809
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407

vyaktaṃ

ayaṃ puruṣa ātmānam āntaraiḥ kaiścid an-anya- vedyair dharmair yuktaṃ pratisaṃvedayamānas tad-virahiṇā sāmānyena anvayo na siddha eva. na vai kaścit tathā-bhūtena ātmanā anvayaṃ karoti.
-a-niṣpattes tulya-a-tat-sva-bhāvatā. na vai kācid a-nityatā nāma anyā yā paścān
yathā cakṣū-rūpa-āder vijñānasya. na vai kiñcid ekaṃ janakaṃ tat-sva-bhāvaṃ vā. kiṃ tu-siddheḥ. janmi-sva-bhāvo nāśī iti cet, na vai janma nāśi-sva-bhāvasya hetuḥ, na ca a-hetoḥ
upakārasya artha-antaratve ’py uktam. na vai tata ātma-viśeṣa-utpatter ambhasas tathānirdeśe ’pi tulya iti kathaṃ pakṣa-doṣaḥ. na vai tad-vacanād a-niścaya-utpatter duṣṭa-vacanaḥ,katham idānīm a-bhāve sann ity ucyate. na vai tan-niṣedha-mātram a-sapakṣaḥ, kiṃ tarhiniyāmakasya janakatām eva dīpayati. na vai nāntarīyakatayā śabdād artha-pratipattiḥ, api-ādi-vat. nanv asty eva tiro-dhānam. na vai paras tad a-nityatvam āha, kiṃ tarhi vināśam.
eva pramāṇe, anyathā-pratipatty-a-yogāt. na vai pratibandha eva liṅga-lakṣaṇam, kiṃ tarhi-kalpanām indriya-jñāne pratihanti. na vai buddhiḥ pratyakṣā, yena indriya-jñānasya-kṛtam eṣāṃ kadācit kvacic chravaṇam iti. na vai vayaṃ kāraṇānāṃ saha-kārīṇi pratikṣipāmaḥ,eva ity a-niścito na anaikāntikaḥ syāt. na vai vastu-dharma-samāśrayeṇa eva para-arthenanu viparyaya-prāptir api na eva asti. na vai viparyaya-prāptyā eva dūṣaṇam, kiṃ tarhi
na tatra pratītir ākāśād iva ghaṭa-ādiṣu. na vai śabda-sva-bhāvo niyato ’rtheṣu, yatas tadsa svayam ātmano hetur a-siddhaḥ. kathaṃ vai śabdo ’-siddhaḥ. siddhaḥ śabdaḥ. sa ātmani
tv abhimatasya an-anvayād a-siddhiḥ. na vai sa ādhāras taṃ viśeṣī-karoti, a-yoga-bhāvasya a-jananāt tasya a-hetutā syāt. na vai sa eva bhavati, tādṛśasya bhāvāt. anyādṛśād
na asti iti vaktavyam, na viṣāṇam. kiṃ vai sambandha-mātraṃ viśiṣyate viṣāṇinām api
kim a-siddham, yad-arthaṃ hetur ucyate. na vai sādhya-a-siddhi-mātreṇa sarvo vipakṣaḥ, kiṃ-apekṣatvān na kadācin na bhavet, tad-bhāve vaikalya-a-bhāvād iṣṭa-kāla-vat. tadā api vā naan-ukto ’pi icchayā vyāptaḥ sādhyaḥ. tad- vaikalya-ādayaś ca dṛṣṭānta-ādi-doṣāḥ. etena saapi. na hy avaśyaṃ hetavaḥ phalavantaḥ, vaikalya-pratibandha-sambhavāt. etenahetuṣu jñāna-kārya-a-niṣpattiḥ kāraṇa-antara- vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ syāt, yadyutpitsoḥ kāraṇa-a-bhāve ’n-utpatteḥ kāraṇa- vaikalyāj jñāna-an-utpattir iti kuḍya-ādaya
kasyacit tathā-bhāve ’py anyatra hetor vaikalyād a-vināśo ’pi syād ity a-vyāptiḥ. sā-deśa-kālatvād dhūmo yatra dṛṣṭaḥ sakṛd vaikalye ca punar na dṛṣṭaḥ, taj-janyo ’sya svaeva, kasyacit karaṇāt. a-kāriṇo ’pi pratyaya- vaikalye syāt. sākalye tu karoty eva. na evam a-sthitam āvaraṇam, tau vijñāna-utpādana- vaiguṇya-tāratamyena atiśāyayed api, āvaraṇavidmaḥ, tasya viṣaya-antara-avadhāna- vaiguṇye ’nyatra vijñāna-an-utpatteḥ. tac ca aucyate. sādharmyeṇa api hi prayoge ’rthād vaidharmya-gatiḥ, a-sati tasmin sādhyena hetordṛṣṭāntābhyāṃ pradarśyate. ata eva vaidharmya-dṛṣṭānte ’vaśyam iha āśrayo na iṣṭaḥ.
vā antareṇa bhaved ity āśrayam antareṇa api vaidharmya-dṛṣṭānte prasidhyati vyatirekaḥ. hetuviruddha-anaikāntika-pratipakṣeṇa iti, yad vaidharmya-vacanam anaikāntika-pratipakṣeṇa, yadi
dvi-vidho hi hetuḥ prayogataḥ sādharmyavān vaidharmyavāṃś ca. na anayor vastutaḥ kaścid
tasmin sādhyena hetor anvaya-a-bhāvāt. tathā vaidharmyeṇa apy anvaya-gatiḥ, a-sati tasmin
yad a-nityaṃ tat kṛtakam iti. sādharmyeṇa. vaidharmyeṇa api — parama-aṇu-vat karma-vadkaścit, tatra api grāhya-grāhaka-lakṣaṇa- vaidhuryāt. tasmād ātmā eva buddher anubhavaḥ. satasyā na anubhavo ’paraḥ. grāhya-grāhaka- vaidhuryāt svayaṃ sā eva prakāśate. vyastaṃ hi
idānīṃ sādhyam. tathā ca viparyaya-siddhir vaiphalyam eva vā. yathā prāk sañjñinā-para-artha-kriyā-upagamād eṣāṃ sādhana- vaiphalyam. tasmād an-ukto ’pi icchayā vyāptaḥ
āśraye ’pi sādhana-sāmarthyāt. na sādhyatve, vaiphalyāt. api ca, na a-siddhe bhāva-dharmo ’sti
ity a-yuktam, tasya a-prāmāṇye vṛtti- vaiphalyāt. na ca śarīram eva buddhiḥ, tata-saṃvedanāt, a-punar-bhāvini samayasya vaiyarthyāc ca. teṣām ataḥ sva-saṃvittir na-bhāva-mātra-anuṣaṅgiṇi punas tan-nirdeśasya vaiyarthyāt. na hi tatra aparo viśeṣo nirdiśyate.
syāt, vacana-mātreṇa artha-siddher hetv-ādi- vaiyarthyāt. vacana-viśeṣasya prāmāṇyād a-doṣaeṣām, paramparā-kalpanāyāś ca vaiyarthyāt. sthāpakatvād ādhāraḥ, na janakatvād-anumāne ca bādhaka-hetv-a-sambhavāt, vairāgya-a-dṛṣṭer a-dṛṣṭena ca bādhya-bādhakayuktaḥ. na hi vṛṣasyantī ṣaṇḍhasya rūpa- vairūpya-parīkṣāyām avadhatte. yat punar etad-tyāga eva hi tasya vināśaḥ, apara-bhāvaś ca vailakṣaṇyam, viruddha-sva-bhāva-lakṣaṇatvād-artha-pratibhāsitā. pratyastam-ita-artha- vaiśadyo hi sarva eva vipluta-dhiyo ’pi saṃsṛṣṭana hetu-bhedo bhedaka ity a-kāraṇaṃ viśvasya vaiśvarūpyaṃ syāt. tatra ca ukto doṣaḥ. sarvaṃ caa-bhedād eka-vyaktyā sarva-vyakter a- vyakta-rūpa-virahaḥ. a-vyavadhānam a-dūra-sthānaṃ
vijñāna-an-utpatteḥ. tac ca a-siddham. vyakto viṣaya iti cet, nanu sā vyaktir buddhirsādhanād upajīvati, na paro dūṣaṇam iti vyaktam iyaṃ rāja-kula-sthitiḥ. tasmād yāvatīm
gamyate ca taiḥ. balāt tava icchā iyam iti vyaktam īśvara-ceṣṭitam. vadann a-kārya-liṅgāṃ
-a-yogaṃ darśayan paraṃ pratiruṇaddhi iti vyaktam etad rāja-śāsanam. na ca svayam a-bruvan-dhīḥ svayam upetya āryo ’nujagrāha yaṃ vyaktaṃ tasya na vetty ayaṃ jaḍa-matir loko

vyaktyPVin1_0001708
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408

vyatireka

asty anyat sāmānyaṃ buddhy-a-bhedataḥ. na hi vyakty-ātmano vyatiriktam anvayinam arthaṃ
bhedo hi kvacin na anyatra dṛśyate. na hi vyakty-ātmānaḥ parasparam anuyanti, śaktisadṛśam udāharaṇam āha, prayatna-an-antaraṃ vyakti-janmanos tathā-abhidhānāt. yan-nāntarīyakā
na kaścid a-nityo ghaṭaḥ, tatra api vyakti-tiro-dhānād iti cet, a-tādavasthyam aeka-vyakti-sambandhino deśa-antare ’-pūrva- vyakti-prādur-bhāve prāk tatra a-satas tateva a-dṛṣṭeṣu saṃśayaḥ. tathā hy a-sakala- vyakti-bheda-vyāpino ’py arthāḥ kecit taj-jātiiṣyata eva iti kim an-iṣṭam. a-kriyasya eka- vyakti-sambandhino deśa-antare ’-pūrva-vyaktivirodhaḥ. itaś ca na sāmānya-āśrayaḥ, sarva- vyakti-sambhava-a-bhāve tat-sāmānya-a-yogāt, yathā
tulyā ity asty eva sāmānyam. atha kā iyam a- vyaktiḥ. a-dṛśya-ātmatā. nanv anena lakṣaṇena
a-nityāḥ prasajanti. prāg anya-dharmaṇo ’- vyaktir a-nityatā iti cet, anya-dharmā ca prāg aeva. tad-upādhiḥ so ’py a-siddha eva. na vyaktir buddhir artha-ātmā iti cet, sa kim aca a-siddham. vyakto viṣaya iti cet, nanu sā vyaktir buddhir eva. tad-upādhiḥ so ’py a-siddha-viṣayābhyo ’-nirdeśya-lakṣaṇābhyo jñāna- vyaktibhyaḥ. na ca tābhiḥ sva-santāna-bhāvinībhir
nanu vinaṣṭa-tiro-hitayor dvayor apy a- vyaktis tulyā ity asty eva sāmānyam. atha kā iyam
na anumānam iti bruvāṇaḥ kāsāñcij jñāna- vyaktīnāṃ pravṛttau saṃvādaṃ visaṃvādaṃ ca
abhivyaktiḥ. a-bhedād eka-vyaktyā sarva- vyakter a-vyakta-rūpa-virahaḥ. a-vyavadhānam atayā punaḥ. saṅketaś ca nir-arthaḥ syād vyaktau ca niyamaḥ kutaḥ. yatra svātantryam-lakṣaṇa-prāptir abhivyaktiḥ. a-bhedād eka- vyaktyā sarva-vyakter a-vyakta-rūpa-virahaḥ. aiti. tad-vyabhicāre ’sya hetumattā- vyatikramāt. yeṣām upalambhe tal-lakṣaṇam antan-mātra-lakṣaṇatvād anyeṣv apy asyāḥ, tad- vyatikrame ca niyama-a-yogāt. śakteś ca an-arthayathā ’-nityaḥ śabdo nityo vā iti prakaraṇe vyatirikta-indriya-grāhya-sāmānya-eka-arthavā, upayukta-phala-vat. atra apy upayukta- vyatirikta-pakṣī-karaṇe hetoḥ sādhya-a-bhāve ’napy evam-bhāvaḥ syāt. na ca pramāṇa-lakṣaṇa- vyatirikto ’nyo ’sti viśeṣaḥ pratyakṣasya, ya eka
buddhy-a-bhedataḥ. na hi vyakty-ātmano vyatiriktam anvayinam arthaṃ paśyāmaḥ, yaṃ śabdo
iti na a-pratyakṣaṃ pramāṇam anumānād vyatiriktam asti. na a-pratyakṣaṃ pramāṇam asti
an-ubhaya-ātmatā-bahir-bhāvāt tābhyāṃ na vyatiricyate. na tatra anveti, eka-ātmany apy ana, a-vyatirekāt. na hi śrāvaṇatvaṃ kutaścid vyatiricyate, sandeha-sādhanāt. vyatirekiṇaś cakriyata iti cet, katham a-niścayān niścayaḥ. vyatireka-a-niścayo hy a-vipakṣa-śabdena ucyate.
vyatirekasya a-bhāvaṃ bhāvam icchati, yathā vyatireka-a-bhāve ’pi sapakṣe prāṇa-ādir na iṣṭaḥ.
iti. tat punar idam āyātam — a-sato vyatireka-a-yogād iti. atra idam eva punar vācyam
āpattyā ubhaya-pradarśanam āha. tasmād īdṛśo vyatireka-a-vyabhicāro ’n-anvayeṣu na sidhyati.
yogyatā-rahite vacana-a-darśanāt tad-anumāne vyatireka-a-siddher na kārya-kāraṇatā-siddhiḥ. aātmano na sidhyati ity uktam. darśane ’pi vyatireka-a-siddher na sidhyati. ghaṭa-ādayo
prāṇa-ādayaḥ. viprakarṣād ātmano vṛtti- vyatireka-a-siddhes tatra prāṇa-ādīnām api. artha
tat-pratibhāsasya sva-viṣaya-sammata-anvaya- vyatireka-an-anuvidhānāt pratyakṣa-vat sāmānyasya-yogya ātmā, sa ca puruṣa-vyāpāra-anvaya- vyatireka-anuvidhāyī pauruṣeyaḥ. anyathā api
sādhya-ādy-a-vyatirekiṇaḥ. tathā sandigdha- vyatireka-ādayo vācyāḥ. na hy ebhir hetoḥ sāmānya
hetu-viśeṣe ’pi kārya-a-viśeṣe doṣāt. anvaya- vyatireka-ādyo yasya dṛṣṭo ’nuvartakaḥ. svaeva khalu na ity anvaya-pratiṣedhaḥ, sa eva vyatireka iti. tat punar idam āyātam — a-sato
vyabhicāraḥ. na hi tasya a-sapakṣād eva vyatireka iti. nanv evam asya sapakṣe ’nuvṛtty-avipratiṣiddhaṃ ca etat — na anvayo na vyatireka iti. ya eva khalu na ity anvayaupalambhe tad-a-bhāvāt. an-upalambhāc ca vyatireka iti saṃśayito ’-nivāryaḥ syāt. yathāa-darśana-mātram āśritya ācāryeṇa śrāvaṇatve vyatireka uktaḥ. na tāvatā a-bhāva-gatir ity
tad vivakṣite pratiyogini ca tulyam. vyatireka-gateḥ sarvatra tulyatvāt sākṣād artha-pradeśa-ādiṣu nitya-an-agni-vyavacchedena vyatireka-gatau sāmarthya-parisamāpteḥ. na ca-niṣedha-upayogāt pramāṇam uktā. na tu vyatireka-darśana-ādāv upayujyate, saṃśayāt, aan-upalabdhāv api viparyaye pratyakṣa-vṛttir vyatireka-niścayaḥ. tat-tulya eva asti iti
iti. a-viśiṣṭa-lakṣaṇe dṛṣṭasya aparatra vyatireka-niścayasya kartum a-śakyatvād ity uktam.
-niścayena viruddha-tat-pakṣyāṇāṃ nirāsaḥ, vyatireka-niścayena anaikāntikasya. dvayor ity-vipakṣataḥ. na hy a-sati pratibandhe ’nvaya- vyatireka-niścayo ’sti. tena tam eva darśayan
pratyaya ity etāvato ’yam ātma-bhāvo ’nvaya- vyatireka-bhāg ity ayam eva hetuḥ. an-avasthābrūyāt, an-āśrita-vastuno ’-paryudāsena vyatireka-mātrasya a-bhāve ’py a-virodhāt, yathā
hetor a-pratiṣedhe vidhiḥ prāptaḥ, a-bhāva- vyatireka-lakṣaṇatvād asya. sā eva tāvad a-sato-siddher na kārya-kāraṇatā-siddhiḥ. a-cetanā vyatireka-viṣaya iti cet, na evaṃ-vidhādvyatireka-a-siddher na sidhyati. ghaṭa-ādayo vyatireka-viṣayā iti cet, na evaṃ-vidhād
prādhānyena gatiḥ. a-prādhānye ’py anvayasya vyatireka-vyāptāv asti, yathā — a-nityaḥ
iti tad a-vipakṣatvam a-niścita-sādhya- vyatireka-vyāvṛtti-rūpaṃ kathaṃ sādhanam, aan-ātma-jñatāyāḥ. so ’yaṃ tair eva artha- vyatireka-samāveśibhiḥ padair a-satsu vyavahāra-a’-niścita iti vipakṣe vṛttir āśaṅkhyate. vyatireka-sādhanasya a-darśana-mātrasya tasyavyatireka

PVin3_0006410
PVin2_0006007
PVin3_0011108
PVin3_0010707
PVin3_0010205
PVin2_0009209
PVin3_0011504
PVin2_0005908
PVin3_0011703
PVin2_0005210
PVin3_0012210
PVin2_0005305
PVin3_0008103
PVin3_0011507
PVin2_0009201
PVin2_0009508
PVin3_0011907
PVin3_0011712
PVin3_0010902
PVin3_0012410
PVin3_0010812
PVin2_0009208
PVin3_0012303
PVin3_0010106
PVin3_0010102
PVin3_0012408
PVin3_0012410
PVin2_0009510
PVin3_0012204
PVin3_0010702
PVin3_0010012
PVin2_0005813
PVin2_0010015
PVin3_0010011
PVin1_0004309
PVin3_0008101
PVin1_0001615
PVin1_0004312
PVin3_0011705
PVin2_0005212
PVin2_0005308
PVin3_0011601
PVin3_0002513
PVin3_0010210
PVin3_0012305
PVin3_0012012
PVin3_0010608
PVin3_0012403
PVin3_0011701
PVin3_0012401
PVin3_0002601
PVin3_0012006
PVin3_0011810
PVin3_0009107
PVin3_0011107
PVin3_0011904
PVin2_0006107
PVin2_0005301
PVin2_0005210

409

vyatirekāda-bhāvataḥ. sā iyam a-bhāva-niścaya-phalā vyatireka-sādhany an-upalabdhir yadā svayam avirodha-gatiḥ. sa ca an-upalabdheḥ. anyonya- vyatireka-sthita-lakṣaṇatā vā virodho nitya-akāraṇa-antaram anumāpayati. na ca evaṃ-vidho vyatireko ’-cetaneṣu sambhavati. caitanya-karaṇayaḥ sarva-jñaḥ, sa vaktā na bhavati iti vyatireko ’-darśane ’pi na sidhyati, sandehāt.
aparasya vṛttir iti katham a-nitya-a-bhāva- vyatireko ’-nitye sādhye dharmiṇi sidhyet. tat-mātreṇa vyatirekaḥ pradarśyate. sa tasya vyatireko ’-niścita iti vipakṣe vṛttir āśaṅkhyate.
— vīta-rāgaḥ sarva-jño vā vacanād iti. vyatireko ’tra a-siddhaḥ, sandigdho ’nvayaḥ.
tasmāj jñānaṃ tad-yogyatā vā asya sattā, tad- vyatireko ’n-upalabdhir a-sattā. tayā viṣayī
yogāt. tasmād aikāntika-anvaya-vad aikāntika- vyatireko ’pi gamaka eva. na ca evaṃ śrāvaṇatvam,
auṣṇyaṃ na gamayet. kiṃ tarhi tat-tulya- vyatireko ’pi. tena ayam a-doṣa ity a-vācyam eva
virodhasya a-siddheḥ sandigdho nairātmyād vyatirekaḥ. ātma-pratiniyame hi tat-kārya-ātmatayā
iti vyatirekī kathyate. na ca evaṃ-vidho vyatireko gamakaḥ. yas tu gamakaḥ, sa saṃvarṇita
a-prādhānyād iti cet, iha tu balavān anvayo vyatirekaś ca dur-balaḥ, hetoḥ sapakṣa-vyāpter
-bhāk. dvayor iti vartate. yatra anvayo vyatirekaś ca sandigdhaḥ, yathā — sa-ātmakaṃ
kvacid utpattir dṛṣṭā, a-darśanāc ca vipakṣe vyatirekaḥ, tato ’-vyabhicāra iti. na yuktā aa-vṛtta-bādhane sarvatra an-āśvāsaḥ. vyatirekas tu siddha eva sādhanam iti tathā-bhāvena santi. tasmāt sandigdha-sāmarthya ātmano vyatirekaḥ. te ’pi buddhy-ādayo nairātmye na syur
niyamena nivartate. tasmād viśeṣasya na vyatireko na anvayaḥ. a-darśana-mātram āśritya
a-sati rāge vacanaṃ na asti ity a-niścito vyatirekaḥ. na hi rāga-ādīnām eva kāryaṃ spandavyavacchidyeta. vyavacchede vā katham a- vyatirekaḥ. na hi sattā-pratiṣedhād anyo
tāvatā vyāpty-a-siddheḥ. ataḥ sandigdho vyatirekaḥ. pūrva-uktāc ca an-upalabdhi-lakṣaṇād
punar etac cheṣavat. yasya a-darśana-mātreṇa vyatirekaḥ pradarśyate. sa tasya vyatireko ’sidhyati ity uktam. astu nāma nir-ātmakebhyo vyatirekaḥ prāṇa-ādīnāṃ tad-bhāve ca nairātmyaukta-prāyam. sādhya-vyatireke ca vipakṣe tad- vyatireko yadi dharmiṇi siddhaḥ, kim a-siddham,
dharmaḥ sādhayitum iṣṭaḥ, sa pakṣaḥ. tad- vyatireko vipakṣaḥ. sa tarhi icchayā vyavasthitaanvayinam eva hetum āha. atra api katham a- vyatireko vipakṣāt, kathaṃ vā sapakṣa eva asti
a-vyatirekaḥ. na hi sattā-pratiṣedhād anyo vyatirekaḥ. vipratiṣiddhaṃ ca etat — na anvayo-bhāve sarvatra-a-bhāva-a-siddheḥ saṃśayād a- vyatireko vyabhicāraḥ śeṣavataḥ. kiṃ ca vyatireky
tasmād a-vyatireke ’py a-sataḥ sapakṣād vyatirekaḥ sandigdhaḥ syāt prāṇa-ādīnām, ātmanaḥ
-ādimān vā, vacana-āder iti. sandigdho ’tra vyatirekaḥ, sarva-jño vaktā na upalabdha ity evamtatra api sādhya-a-bhāvo vipakṣa iti tad- vyatirekaḥ sādhya-dharma eva ity a-siddhaḥ. nanu
apy a-pratipanna-viṣayiṇāṃ darśanāt. bhāva- vyatireko hy a-bhāvaḥ, an-upalabdhir upalabdheḥ.
antareṇa api vaidharmya-dṛṣṭānte prasidhyati vyatirekaḥ. hetu-sva-bhāva-a-bhāvo ’taḥ
anveti ity a-sambaddham. yadā tarhi vipakṣa- vyatireko hetur ucyate, tadā katham. tatra api
bhinnam asti iti kutaḥ. bāhya-siddhiḥ syād vyatirekataḥ. satsu samartheṣu anyeṣu hetuṣu
a-gateḥ. mā bhūd ato gatiḥ, kevalatvād a- vyatirekatayā anvayasya iti cet, iha tarhi
vijñānasya viṣayaḥ. na an-anukṛta-anvaya- vyatirekaṃ kāraṇam, na a-kāraṇaṃ viṣayaḥ. tasmānkaścid upādāna-viśeṣa-a-bhāva-kṛtaṃ kārya- vyatirekaṃ na brūyāt. so ’pi kathaṃ sarvaubhayato vyāvṛtter iti. tena evam-prakāraṃ vyatirekaṃ varṇayatā avinābhāva eva ukto bhavati.
prayoga-darśana-arthatvād a-doṣaḥ – anvaya- vyatirekayor niścita-vyāptikam ekam api rūpaṃ
dvi-rūpaṃ tarhi liṅgam. na, anvaya- vyatirekayoḥ pṛthag-rūpatvāt. te tv ekena api
eka-ātmany apy a-siddheḥ. ata eva anvaya- vyatirekayoḥ sandehād anaikāntikaḥ, sādhyalakṣaṇam. ucyate parihāra-artham a-vyāpti- vyatirekayoḥ. svayaṃ-nipāta-rūpa-ākhyā
kevala eva kasyacid bhāva-a-bhāvayor vṛtti- vyatirekavān upadarśitaḥ svayaṃ bhavatātmā jīvac-charīre sidhyati, yena ayaṃ na vyatirekasya a-bhāvaṃ bhāvam icchati, yathākiṃ phalaṃ syāt. an-avadhāraṇe ca vākyasya vyatirekasya a-vyabhicāra-a-siddheḥ. tata eva
sandehe vā anaikāntikaḥ. katamasya ekasya. vyatirekasya. a-siddhau, yathā catur-vidhaḥ
anyathā ātma-sannidhāyane ko nairātmyād vyatirekasya upayogaḥ. kathaṃ vā a-prasiddha-ātma
gamakā eva ātmanaḥ prāṇa-ādayaḥ, tad- vyatirekasya eka-antikatvād ity aparaḥ. vipakṣād
gamayanti iti cet, kim idānīṃ nairātmyād vyatirekasya phalam. sa hi tatra a-sambhavan sva-vyatirekayoḥ. svayaṃ-nipāta-rūpa-ākhyā vyatirekasya bādhikāḥ. saha a-nirākṛtena iṣṭaprāṇa-ādir vyabhicāreṇa. na, tad- vyatirekasya vyabhicārāt. kathaṃ vyabhicāraḥ. na
sa ghaṭa-ādau na iti kutaḥ. tena a-jñāta- vyatirekasya vyāvṛtti-vyāptir a-siddhā. prāṇaa-siddha-sandigdha-dharmi-sambandha-anvaya- vyatirekā dharmā hetv-ābhāsāḥ. tatra, eka-avyatireka-viṣaya iti cet, na evaṃ-vidhād vyatirekāt kāraṇa-śakti-siddhiḥ. satsu hi
vyatireka-viṣayā iti cet, na evaṃ-vidhād vyatirekāt kāraṇa-sāmarthya-siddhiḥ. satsu
dhūma-a-bhāvād iti. tat kāryaṃ hetu-vyāpty-a- vyatirekāt tat-sva-bhāva-a-viśiṣṭam iti tad-anśrāvaṇatvaṃ vyatireky apy a-gamakam. na, a- vyatirekāt. na hi śrāvaṇatvaṃ kutaścid
ity a-tat-tulyo viruddha eva, yena tata eva vyatirekād agnir auṣṇyaṃ na gamayet. kiṃ tarhi

vyatirekād

PVin3_0010804
PVin1_0000312
PVin3_0011102
PVin2_0004511
PVin2_0005301
PVin2_0007605
PVin2_0009511
PVin3_0013102
PVin2_0004907
PVin2_0005302
PVin3_0013306
PVin3_0011711
PVin3_0007601
PVin2_0005305
PVin3_0012308
PVin3_0012307
PVin3_0011707
PVin3_0012402
PVin3_0012204
PVin2_0005814
PVin3_0010105
PVin2_0004609
PVin2_0009309
PVin2_0005206
PVin3_0010107
PVin2_0008209
PVin1_0002505
PVin1_0000208
PVin3_0010203
PVin2_0005009
PVin3_0010204
PVin1_0004313
PVin2_0006411
PVin3_0001901
PVin3_0008709
PVin3_0010706
PVin3_0010312
PVin3_0001204
PVin2_0008504
PVin2_0005610
PVin2_0008902
PVin3_0012406
PVin3_0012012
PVin2_0007211
PVin2_0009505
PVin3_0011010
PVin2_0006307
PVin2_0009201
PVin3_0007905
PVin3_0011404
PVin2_0009205
PVin1_0000511
PVin3_0013401
PVin3_0009110
PVin3_0011507
PVin3_0009109
PVin3_0011503
PVin3_0007808
PVin3_0007801

410

vyabhicāra-sambhavāt. na darśana-mātreṇa, kiṃ tarhi vyatirekād api. tad-a-bhāvād an-anya-upanaya itivṛtta-sambandhasya smaraṇāt. na hy anvaya- vyatirekābhyām anyo hetu-phalayos tad-bhāvaḥ.
darśanena anumānam iti. na, tayor iha anvaya- vyatirekābhyāṃ kārya-kāraṇa-bhāva-siddher anyatra
vastu-pratipadyamānā api tad-dharma-a-vyāpti- vyatirekābhyāṃ nigadanto dṛṣṭāḥ, avinābhāva-aekasya prayogaḥ syād iti. nanu śrāvaṇatvaṃ vyatireky apy a-gamakam. na, a-vyatirekāt. na hitasmān na avaśyaṃ pakṣa-nirdeśaḥ kartavyaḥ. vyatireky api na a-nityatva-a-bhāve kṛtakatvaṃ
a-vyatireko vyabhicāraḥ śeṣavataḥ. kiṃ ca vyatireky api hetuḥ syāt. na idaṃ nir-ātmakaṃ
atra hi trayam a-pramāṇakam abhyupeyam — vyatireki-śabdatva-sāmānyam indriya-gamyaṃ nityaṃ
hy arthā jñātum iṣṭāḥ, tad-viparyaya- vyatirekiṇo ’rtha-mātrasya upanidhāyakaṃ liṅgam
kutaścid vyatiricyate, sandeha-sādhanāt. vyatirekiṇaś ca sandeha-a-yogāt kṛtakatva-ādinā aaṇu-vat karma-vad ākāśa-vad iti sādhya-ādy-a- vyatirekiṇaḥ. tathā sandigdha-vyatireka-ādayo
eva na ātma-nivṛttāv asya nivṛttir api, yato vyatirekī ity ucyate. na hy a-pratibaddhaḥ
sva-bhāva eva hi kayācid apekṣayā dharma iti vyatirekī iva dharmiṇo nirdiśyate. na hi dharmaeva tataḥ saṃśayaḥ. anvayas tu na dṛṣṭa iti vyatirekī kathyate. na ca evaṃ-vidho vyatireko
ced dhetur hetur ato ’nvayī. na anvayy a- vyatirekī ced a-nairātmyaṃ na sa-ātmakam. iti’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa-a- vyatirekī ced dhetur hetur ato ’nvayī. na anvayy
avinābhāvaḥ. tata eva anvaya-siddhir iti na vyatirekī. pratibandhaś ca avinābhāvaḥ. sa ca
tad-a-sambhavaṃ sādhayati iti tato vyatirekī varṇyeta. anyathā ātma-sannidhāyane koātmā syāt, na anumāna-siddhaḥ. tasmād a- vyatireke ’py a-sataḥ sapakṣād vyatirekaḥ
upalambha-nivṛttyā vā katham a-bhāvaḥ, kārya- vyatireke ’pi kāraṇa-a-bhāva-a-siddheḥ. upalambhaapi icchā-kṛtatvād ity ukta-prāyam. sādhya- vyatireke ca vipakṣe tad-vyatireko yadi dharmiṇi
na hi sva-bhāvaḥ kāryaṃ vā bhāva-kāraṇa- vyatireke bhavataḥ, a-bhedād ātma-niṣpatteś ca.
a-saty api pratibandhe ’-darśana-mātreṇa vyatireke yad āha – eṣa tāvan nyāyo yad ubhayaṃ
vyatireka-niścayaḥ. tat-tulya eva asti iti vyatireke siddhe ’-sati nāstitā-abhidhānam a-saty
siddhi-mātreṇa sarvo vipakṣaḥ, kiṃ tarhi tad- vyatirekeṇa ubhaya-niścita ity a-niścayāt siddhamiva viṣam a-jñaiḥ. tad ayaṃ sattā-a- vyatirekeṇa na anyat kiñcid vināśo ’pekṣata iti
caitanyād anya-atiśayavatī buddhiḥ. tad-rūpa- vyatirekeṇa buddher an-upalakṣaṇāt. ekam eva idaṃca. tatra yo jñāna-pratibhāsam anvaya- vyatirekāv ātmano ’nukārayati, sa pratyakṣaḥ. tad
an-apekṣita-pakṣa-vyavasthau dharmāṇāṃ vṛtti- vyatirekau paraspara-parihāra-sthita-lakṣaṇau na
eva ca. vyavacchinatti dharmasya nipāto vyatirecakaḥ. viśeṣaṇa-viśeṣyābhyāṃ kriyayā ca-parihāra-sthita-lakṣaṇau na tṛtīyaṃ rāśiṃ vyatirecayataḥ. tayor ekasya nivṛttir aparasyabrūyāt. so ’pi kathaṃ sarva-jñānānāṃ viṣayaṃ vyatirecayann upaplava-itarayoḥ pramāṇa-itaratāṃ
gamayati. sad avaśyaṃ kenacid upalabhyate vyatīta-a-samprāpta-upalambhaṃ vā. tat kathaṃ na
tad-viśeṣa-mukhena vā kriyata iti tena vyapadiśyate. svayaṃ-śrutiḥ punar ekasyajanana-śaktir eva. tasmād eteṣu tad-ātmanā vyapadeśa-ādayo janya-janaka-bhāva-kṛtā eva
arthān apākuryāt, hanta hato ’si, pitṛ- vyapadeśa-nibandhanasya apy apāvṛtti-prasaṅgāt.
eṣām ātmānaṃ vibhāgavantam iva anya-anyair vyapadeśair vaktāraḥ pradarśayanti. na ca tatayam eva dharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ. a-saṃhata-viṣayaṃ pārārthyam eṣāmkatham idaṃ gamyate – na dhūmo ’gniṃ vyabhicarati iti. tad-vyabhicāre ’sya hetumattā-bhāva-pratibandhe hi saty artho ’rthaṃ na vyabhicarati. sa ca tad-ātmatvāt. tad-ātmatvetasmān na su-vivecitaṃ kāryaṃ kāraṇaṃ vyabhicarati. hetu-viśeṣe ’pi kārya-a-viśeṣe
a-saṃskṛta-apavādino ’-saty anvaya-a-yogād a- vyabhicarita-anvayaṃ sapakṣa eva asti ity
an-avadhāraṇe ca vākyasya vyatirekasya a- vyabhicāra-a-siddheḥ. tata eva sapakṣa eva asti,
āhuḥ. tad vipakṣe ’-darśana-mātrād a- vyabhicāra-a-siddhyā a-niścita-artham. nanu
kathaṃ vyabhicāraḥ. pratyakṣa-bādhā-śaṅkā- vyabhicāra ity eke. na, pakṣī-kṛta-viṣaye ’’py uktaḥ. vyabhicārād an-anya-anumāna iha a- vyabhicāra iti kuto niścayaḥ. a-darśane ’py uktam.
-bhāvo gamyeta. antyasya avasthā-viśeṣasya a- vyabhicāra iti cet, na, tataḥ kārya-utpatter aa-darśanāc ca vipakṣe vyatirekaḥ, tato ’- vyabhicāra iti. na yuktā a-dṛṣṭi-mātreṇa vipakṣe
-karoti, tadā na vyabhicāraḥ. anyadā tena vyabhicāra iti su-vyavadātaṃ prāmāṇyam. a-bhāvabhavanti, pratibandha-ādi-sambhavād iti vyabhicāra eva. a-pratibaddha-upakārāś cakṣursthāly-antar-gata-mātreṇa pākaḥ sidhyati, vyabhicāra-darśanāt. etāvat tu syāt – evaṃ-svaeva. kasyacit saṃvāde ’pi taj-jātīyasya vyabhicāra-darśanād an-āśvāsa iti cet, na, tada-sambandhād apārthakaḥ. yadi na hetor a- vyabhicāra-dharmatā dṛṣṭāntena pradarśyeta, kaḥ-bhāk. dvayor viruddho ’-siddhau ca sandehe vyabhicāra-bhāk. eka-ekasya rūpasya a-siddhau
sattvam a-sattvaṃ vā sandigdham. sandehe vyabhicāra-bhāk. dvayor iti vartate. yatra anvayo
tatra, eka-a-prasiddhi-sandehe ’-prasiddho vyabhicāra-bhāk. dvayor viruddho ’-siddhau ca
dvayor ekasya a-siddhāv aparasya ca sandehe vyabhicāra-bhāg iti sūcana-arthaḥ, yathā — vītasādhayitum icchati, sa pakṣaḥ. sa yam evaṃ vyabhicāra-viṣayaṃ paśyati, tam eva pakṣī-kuryāt.
-dharmatve ’py a-doṣaḥ. na hi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ punar atra bhavān

vyabhicāraḥ

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411

vyabhicāritāyām

tat-sva-bhāvatve ca sa eva agnir ity a- vyabhicāraḥ. agni-sva-bhāvaḥ śakrasya mūrdhā yady-pradarśanam āha. tasmād īdṛśo vyatireka-a- vyabhicāro ’n-anvayeṣu na sidhyati. sidhyaṃś cahetuḥ, a-vyabhicārāt. na hy a-tad-utpatter a- vyabhicāraḥ, an-āyatta-rūpāṇāṃ saha-bhāva-niyamakutaḥ, niyama-a-bhāvāt. bhāve vā sa eva a- vyabhicāro ’n-upalabdher iti sā tena a-bhāvaṃ
yadā ayaṃ pakṣī-karoti, tadā na vyabhicāraḥ. anyadā tena vyabhicāra iti suucyate. sāmagrī-pariṇāma-apekṣatvāt syād vyabhicāro ’pi iti cet, na, kārya-kāle ’-bhāvapratibandho yac chrāvaṇaṃ tan nityam ity a- vyabhicāro ’pi na sidhyati iti. hetos triicchā tatra vastu-bhāva iti vyāpty-a-siddher vyabhicāraḥ. etena mad-upagama-ādayo hetu-prayogābhāvatvād iti tasya sva-bhāva-pratibandhād a- vyabhicāraḥ. kāraṇaṃ vā kāryam a-vyabhicārataḥ.
’-darśana-mātreṇa a-pratibaddhasya api tad-a- vyabhicāraḥ, kvacid deśe kānicid dravyāṇi
iti kiṃ kasya sādhanaṃ, yad-artham a- vyabhicāraś cintyate. tasmād vastuto yad yena
iti kathaṃ na unmattaḥ. vipakṣa-vṛttyā vyabhicāraḥ. tat-pakṣa-sapakṣa-anyataratva-ādīnām-pratibandho hi liṅga-lakṣaṇam. na ca tasya vyabhicāraḥ, tad-a-bhāve sva-bhāva-a-bhāvāt.
apākaroti. tathā ca āha —liṅgasya a- vyabhicāras tu dharmeṇa anyatra darśyate. tatra
tu hetu-paramparāyām an-anumānam eva ity a- vyabhicāraḥ. na apy ākāra-bheda eva tad-a-tattve
na, tad-vyatirekasya vyabhicārāt. kathaṃ vyabhicāraḥ. na hi tasya a-sapakṣād eva vyatireka
sādhya-a-bhāve ’n-upalambho ’sti iti kathaṃ vyabhicāraḥ. pratyakṣa-bādhā-śaṅkā-vyabhicāra ityviṣayī sādhyate. etena iha kāraṇasya kārya- vyabhicāraḥ pratyuktaḥ. atra apy an-upalabdhyā
hi pakṣa-vipakṣa-pravibhāga-apekṣayā hetor a- vyabhicāraḥ, vāstavatvāt. na hy avinābhāvo hetor-a-bhāva-a-siddheḥ saṃśayād a-vyatireko vyabhicāraḥ śeṣavataḥ. kiṃ ca vyatireky api hetuḥ
a-vyabhicāraḥ. kāraṇaṃ vā kāryam a- vyabhicārataḥ. nivartayet. kāraṇam api-mātreṇa vipakṣe ’-vyabhicāritā. sambhāvy-a- vyabhicāratvāt sthālī-taṇḍula-pāka-vat. na hi
apy asya vṛttiṃ bhāṣate sattāyāṃ ca a- vyabhicāram iti kathaṃ na unmattaḥ. vipakṣaa-darśanaṃ ca apekṣamāṇās tat-sādhanam a- vyabhicāram eva pratipādane liṅga-vad avalambante,
na trayīṃ doṣa-jātim ativartate, a-siddhiṃ vyabhicāraṃ virodhaṃ ca. tatra yadi bhāva-dharmo
na tādṛśaḥ. na te hetava ity uktaṃ vyabhicārasya sambhavāt. sati vā pratibandhe ’stu-yogya-sva-bhāvasya anya-hetu-sākalye tad-a- vyabhicārāc ca upalambhaḥ sattā ucyate. sāmagrīsiddhe vyavahāre sato viṣayasya a- vyabhicārāt. an-upalabdher liṅgād a-sattāyāṃ
-ādir vyabhicāreṇa. na, tad-vyatirekasya vyabhicārāt. kathaṃ vyabhicāraḥ. na hi tasya aanyasya sarvatra sapakṣe sattvam, kārya- vyabhicārāt kāraṇasya. tasmāt sapakṣe dvidhāpaścāt tādātmya-virodhāt kāraṇānāṃ ca kārya- vyabhicārāt. tasmāt tad-bhāva-mātra-anubandhina
apy atīta-eka-kālānāṃ gatiḥ, na an-āgatānām, vyabhicārāt. tasmād iyam api kārya-liṅga-jā.
iti. artha-antare tu gamye kāryaṃ hetuḥ, a- vyabhicārāt. na hy a-tad-utpatter a-vyabhicāraḥ,rūpa-upalambhaḥ syāt, kāryasya kāraṇa-a- vyabhicārāt. nāntarīyakatayā ālokaḥ saha rūpeṇa
bhrāntir apy artha-sambandhena tad-a- vyabhicārāt pramāṇam. na hi sva-bhāvaḥ kāryaṃ vādur-bodhatvād vyavahāra-saṅkareṇa sarveṣāṃ vyabhicārāt. prayojana-a-bhāvād a-vyāhāra iti cet,-kāraṇa-upalabdhyā kiṃ na sidhyati. na, tad- vyabhicārāt, yathā – na śīta-sparśo ’tra kāṣṭhād
anyatra tad-anumāne ’tiprasaṅgo ’py uktaḥ. vyabhicārād an-anya-anumāna iha a-vyabhicāra iti
niyamena tat-saṃvāda-a-yogāt. na artha-a- vyabhicārād artha-saṃvādanaṃ pratyakṣasya, kiṃca sāmānyānām. a-viśiṣṭa-sāmānya-vivakṣāyāṃ vyabhicārān na iṣyate. katham idaṃ gamyate – na
iti cet, na, yathā-ukte ’-bhāvāt. viruddha-a- vyabhicāry-a-vacanam iti cet, anumāna-viṣaye ’devānāṃ priyaḥ syād iti. viruddha-a- vyabhicāry api saṃśaya-hetur uktaḥ, sa iha na
sarvaṃ svato ’-siddham anyat sādhanam a- vyabhicāry-ātma-sambandham apekṣata iti na aapi ca, na a-siddhe bhāva-dharmo ’sti vyabhicāry ubhaya-āśrayaḥ. dharmo viruddho ’bādhya-bādhaka-bhāva-a-siddheḥ, rāga-ādy-a- vyabhicāri-kārya-a-sambhavāt, sambhave ’pi
pakvā iti. anyathā śeṣavad etad anumānaṃ vyabhicāri. kiṃ punar etac cheṣavat. yasya aapi ca yady a-dṛṣṭyā nivṛttiḥ syāc cheśavad vyabhicāri kim. yathā pakvāny etāni phalāny evaṃiti vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad etad vyabhicāri liṅgam. yā tarhy a-kārya-kāraṇaapi idam a-siddham eva a-sato virahād iti, vyabhicāri vā. atha api tad-abhimatāt kutaścin
tena varṇitaḥ. a-siddha-viparīta-artha- vyabhicāri-vipakṣataḥ. na hy a-sati pratibandhe-kārye ’pi deśa-kāla-ādy-apekṣaṇam. anyathā vyabhicāri syād bhasma iva a-śīta-sādhane. ity-gamayati. tato ’numāna-viṣaye viruddha-a- vyabhicāriṇo ’-bhāvaṃ sūcayati iti. atha vāniścaya-abhidhānād anumāna-viṣaye viruddha-a- vyabhicāriṇo ’-sambhavam artha-āpattyā darśayati.
vastunaś ca anyathā-bhāvāt tat-kṛtā vyabhicāriṇaḥ. iti saṅgraha-ślokaḥ. tri-rūpa’-sambhavād a-sambhavo ’numāne viruddha-a- vyabhicāriṇaḥ. tad eka-saṅkhyā-vivakṣā apy atra-darśitayā prāha iti sambhavo viruddha-a- vyabhicāriṇaḥ. vastv-anurodhini punar anumānea-tat-pratibhāsitve ’pi tad-utpattes tad-a- vyabhicāriṇāv iti pramāṇaṃ pratyakṣa-vat. a-sattāiti. na yuktā a-dṛṣṭi-mātreṇa vipakṣe ’- vyabhicāritā. sambhāvy-a-vyabhicāratvāt sthālī-lakṣaṇayor an-upalambhasya vā viruddha-a- vyabhicāritāyām. na ca anyo ’-vyabhicārī. tasmādvyabhicāritvam

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412

vyavadhānāvaikalya-pratibandha-sambhavāt. etena vyabhicāritvam uktaṃ kārya-a-vyavasthiteḥ.
na tāv ekatra staḥ. tan na atra viruddha-a- vyabhicārī. tad ayam abhyupagama-bala-pravṛttaḥ.
vā viruddha-a-vyabhicāritāyām. na ca anyo ’- vyabhicārī. tasmād a-vastu-darśana-bala-pravṛttam
kvacid a-samaya-sthāyinaṃ praty anvayinaḥ, a- vyabhicārī vā hetur asti. sa-dvitīya-prayogāś caāśritya tad-artha-vicāreṣu viruddha-a- vyabhicārī sādhana-doṣa uktaḥ, śāstra-kārāṇām
-pravartana-phalo ’n-upalambhas tad-a- vyabhicārī, siddhe vyavahāre sato viṣayasya asattā yo vā ātmā svo ’-vibhāgavān. sa tena a- vyabhicārī syād ity arthaṃ tat-prabhedanam.
liṅgam, kiṃ tarhi indriya-arthāv iti cet, a- vyabhicārī hetuḥ. mana iti cet, tad api pūrvakam– na dhūmo ’gniṃ vyabhicarati iti. tad- vyabhicāre ’sya hetumattā-vyatikramāt. yeṣām
-ślokaḥ. tulyaś ca śrāvaṇatvena prāṇa-ādir vyabhicāreṇa. na, tad-vyatirekasya vyabhicārāt.
īśvara-ceṣṭitam. vadann a-kārya-liṅgāṃ tāṃ vyabhicāreṇa bādhyate. a-nāntarīyake ca arthe
dahana-ādikam. sva-bhāvaṃ kāraṇaṃ vā artho ’- vyabhicāreṇa sādhayan. kasyacid vāda-bādhāyāṃ sva
yadi kathañcin niścīyeta, tadā na virodha- vyabhicārāv iti na ayaṃ prasaṅga iti. eṣa dviimāḥ kalpanā a-pratisaṃviditā eva udayante vyayante vā, yena satyo ’py a-lakṣitāḥ syuḥ.
-abhyupagamāt. anyathā atiprasaṅgaḥ syāt, vyarthatā vā pṛthak-karaṇasya. sva-vacanasya api-virodhāc ca. a-bhinna-viṣayatve dvayaṃ vyartham. krama-bhāvaś ca a-bhinna-nimittayoḥ
phalaṃ yadi na vipakṣe ’stitvaṃ vyavacidyeta. vyavacchede vā katham aarthād eva agnes tat-pradeśa-a-yogaṃ vyavacinatti iti sa tathā sādhya ucyate. na-yogaṃ yogam aparair atyanta-a-yogam eva ca. vyavacinatti dharmasya nipāto vyatirecakaḥ.
labdhāyāṃ samuccīyamāna-avadhāraṇam anyad vyavacinatti, naraṃ ca nārāyaṇam eva ca ādau-avasthā-viśeṣa-niyata-eka-dravya-saṃsarga-a- vyavacinna-sva-bhāva-antara-virahād an-ekabhrānter a-pratyakṣam. ata eva-iti-karaṇa- vyavacinnād vikalpa-vargāt pṛthak taimiraeva. na hy a-vipakṣa-śaṅkāyāṃ sādhya-a-bhāva- vyavaceda-arthaṃ hetur ucyate. na ca hetoḥ
mā bhūn nirdekṣyamāṇe ’pi prasaṅga iti tad- vyavaceda-artham āha. tena an-aṅgam iṣer niṣṭhā
’-prayoge ’pi tasya artho ’yaṃ pratīyate. vyavaceda-phalaṃ vākyaṃ yataś caitro dhanurtasya anyatra api tulyatvāt. tad etad vyavaceda-mātraṃ dvayor api sambhavad-vipakṣalabhyaṃ gamakatvaṃ katham ātmasāt kuryāt. a- vyavaceda-rūpā api khalu jñeyatva-ādayo dharmāḥ
uktaṃ ca — vyāvṛtti-niścaye viśeṣasya vyavaceda-hetutā asya kena nivāryata iti.
-a-nityayor a-darśanāt tad-vyāvṛttir iti tad- vyavaceda-hetutā syāt. na hi tad-vyāvṛtter anyat
gamayet. pramāṇa-antara-bādhanān na ubhaya- vyavacedaḥ. anyonya-vyavacheda-rūpāṇām ekadharo nīlaṃ saro-jam iti vā yathā. pratiyogi- vyavacedas tatra apy artheṣu gamyate. tathā
hi tad-vyāvṛtter anyat tad-vyavacchedanam. a- vyavacedas tu kutaścid vyāvṛtter eva a-niścayāt.
-hetutā syāt. na hi tad-vyāvṛtter anyat tad- vyavacedanam. a-vyavacchedas tu kutaścid
-dharmaṃ tu bhāva-mātra-vyāpino ’rthasya vyavacedaṃ hetuṃ sattāyāṃ vadato ’sya viruddhosādhyam. na ca siddha-sādhanam, tad-a-yoga- vyavacedasya a-siddheḥ. tat-tulya eva ity
a-sambhavāt, a-bhāve ca sarvatra bhāva- vyavacedasya bhāvāt. tad ayaṃ tri-prakāro ’pi
vivakṣā-anugamād dhvaneḥ. tad a-yoga- vyavacedād dharmī dharma-viśeṣaṇam. tadasti, yatra prāṇa-ādir varteta, ātma-vṛtti- vyavacedābhyāṃ sarvasya saṅgrahāt. na apy
yadi na vipakṣe ’stitvaṃ vyavacchidyeta. vyavacede vā katham a-vyatirekaḥ. na hi sattāvyavacchedaḥ. anyonya-vyavacheda-rūpāṇām eka- vyavacedena anya-vidhānād a-pratiṣedhaḥ, vidhi-anantarīyaḥ so ’-nitya eva iti nitya- vyavacedena, asya vākyasya śabda-pradeśa-ādiṣu
tarhi yaḥ kṛtakaḥ so ’-nitya eva iti nitya- vyavacedena gamakatā iṣṭā syāt, anyathā sarvato-doṣa-bhāk. ity antara-ślokāḥ. anya-yoga- vyavacedena ca viśeṣaṇa ekasya tad-bhāvetatra sāmānyam eva sādhyate tad-a-yoga- vyavacedena. na tathā iha api kvacit sattāyāḥ
yathā — caitro dhanur-dharaḥ, na anya-yoga- vyavacedena, yathā — pārtho dhanur-dhara ity
dvayor api sambhavad-vipakṣa-pracāra-śaṅkā- vyavacedena labhyaṃ gamakatvaṃ katham ātmasāt
vā na anumeya-dharmatā iti cet, na, a-yoga- vyavacedena viśeṣaṇāt. a-yogaṃ yogam aparair-anuvṛtter a-sādhāraṇatā iti cet, na, a-yoga- vyavacedena viśeṣaṇāt, yathā — caitro dhanurna vai sa ādhāras taṃ viśeṣī-karoti, a-yoga- vyavacedena viśeṣaṇād ity uktam. tasmāt tatravākyasya śabda-pradeśa-ādiṣu nitya-an-agni- vyavacedena vyatireka-gatau sāmarthyapratiṣedha-dvayena prakṛta-gamanāt. anyathā vyavacedya-a-bhāvād avadhāraṇasya kiṃ phalaṃ
-bādhanān na ubhaya-vyavacchedaḥ. anyonya- vyavaeda-rūpāṇām eka-vyavacchedena anyaca iti na puruṣa-icchayā vastu-dharmo vyavatiṣṭhate. yadā ayaṃ pakṣī-karoti, tadā navyabhicāraḥ. anyadā tena vyabhicāra iti su- vyavadātaṃ prāmāṇyam. a-bhāva-dharmaṃ tu bhāvatataḥ karma-sambandha-a-siddheḥ, a- vyavadhāna-a-bhāvāt kāraka-atiśaya-a-siddheḥ,artha-sāmarthya-apekṣaṇāt, an-apekṣāyāṃ vyavadhāna-ādi-bhāve ’pi bhāva-prasaṅgāt.
pratighātinā anyena anyonyasya upakāriṇaḥ, a- vyavadhāna-deśa-yogyatā-saha-kāritvāt teṣām.
sarva-vyakter a-vyakta-rūpa-virahaḥ. a- vyavadhānam a-dūra-sthānaṃ dṛśya-ātmatā
pramāṇam. yata iyaṃ prameya-adhigatir a- vyavadhānā tattvaṃ pratilabhate. tatra arthena

vyavadhānān

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PVin1_0001301
PVin3_0007804
PVin1_0001001
PVin3_0004104
PVin3_0003106
PVin1_0003302
PVin3_0004105
PVin1_0003305
PVin1_0003604
PVin1_0002606
PVin3_0012904
PVin1_0003802
PVin1_0000914
PVin1_0003307
PVin3_0001206
PVin1_0003911
PVin3_0010409
PVin3_0008601
PVin3_0003107
PVin1_0003209
PVin3_0000307
PVin3_0010501
PVin1_0004209
PVin3_0007705
PVin3_0001511
PVin1_0003202
PVin3_0003701
PVin3_0012608
PVin1_0002609
PVin1_0002501
PVin3_0003503
PVin3_0012202
PVin1_0002709
PVin2_0009012
PVin2_0008208
PVin3_0008707
PVin3_0010104
PVin3_0002410
PVin3_0004103
PVin2_0007003
PVin3_0008508
PVin3_0010401
PVin3_0001902
PVin3_0012605
PVin3_0010103
PVin2_0004712
PVin1_0002501
PVin1_0003203
PVin3_0006806
PVin3_0000306
PVin2_0005709
PVin2_0004708
PVin1_0003612
PVin2_0007707
PVin2_0005704

413

vyavasthiteḥ

tan-nāma-a-grahaṇa-prasaṅgāt. tataḥ smṛtyā vyavadhānān na artha-upayogo ’n-antara-vyāpārapūrva-utpanna-samartha-nirodhād vā sati vyavadhāne ’nyasya utpitsoḥ kāraṇa-a-bhāve ’nvyavadhāna-deśa-yogyatā-saha-kāritvāt teṣām. vyavadhāne hetv-a-bhāvāt samartha-kṣaṇa-antara-annāma upajāyate. a-tad-ātmani tādātmya- vyavasāyena na iha tat. a-darśanāj jagaty asminn-viśeṣaṇa-apekṣā eva arthā vijñānair vyavasīyanta iti, nivṛttā idānīm indriya-vijñānavāstavatvāt. na hy avinābhāvo hetor vyavasthayā darśyate — sarvo ’-pakṣaḥ kṛtako ’-vat. na anyathā, artha-sambandha-abhidhāna- vyavasthā-a-parijñāne ’-bhāvāt. jāti-guṇacaitanyasya ca evaṃ paraspara-rūpa-vivekena vyavasthā-a-yogāt. na hi tatra apy an-upalambham
lobha-ādi-mūlo ’-dharma iti sarva-śāstreṣu vyavasthā, a-lubdha-a-dviṣṭa-a-mūḍhānāṃ pāpa-anviśeṣaṇa-jñāna-viśeṣya-jñāna-a-viśeṣād vyavasthā-a-siddheḥ. kriyā-sādhanayor viṣayaapy an-upalambham antareṇa anyaḥ kaścid vyavasthā-āśrayaḥ. tad idam upalabhya-lakṣaṇaṃ
jñāna-aṃśayos tu sādhya-sādhana-bhāvo vyavasthā-āśrayatvāt. vastv-a-bhedāt kriyā-grāhya-grāhaka-ākāra-viplavā. tathā-kṛta- vyavasthā iyaṃ keśa-ādi-jñāna-bheda-vat. yadātad-rūpa-sparśa-adhyavasāyāt. bheda-a-bheda- vyavasthā evam utsannā sarva-vastuṣu. sarva-artha
sambandhau saṃyoga-samavāyāv iti śāstre ’pi vyavasthā. tad iyaṃ sva-sattā-mātra-anubandhini-sthitiḥ. uktam atra – yathā-darśanam iyaṃ vyavasthā, na tu yathā-tattvam iti. viṣaya-ākāraḥ
viśeṣaṇa-viśeṣya-tat-sambandha-loka- vyavasthā-pratītau tat-saṅkalanena gṛhyate daṇḍya-bhinne ’pi vastuni śakti-bhedena vyavasthā-bheda-darśanāc ca na ayaṃ vastu’-saṃhata-arthā iti dharmiṇo viśeṣa iti vyavasthā-mātraṃ bhidyate, na arthaḥ. arthabhavatu nāma yathā-darśanaṃ pramāṇa-ādi- vyavasthā, vijñapti-mātratāyāṃ sā eva kathaṃ
etena ātma-para-upagama-ādayaḥ puruṣa- vyavasthā-samāśrayāḥ sarve hetavo vyākhyātāḥ,-ādi-samudāyo hi gauḥ. tad iyaṃ samudāya- vyavasthā samudāyi-nibandhanatvāt tad-a-bhāve na
a-dviṣṭa-a-mūḍhānāṃ pāpa-an-abhyupagamāt. sā vyavasthā snāna-ādīnāṃ pāpa-śodhana-vādaṃ bādhate,ābhāti vyāpāreṇa sva-karmaṇi. tad-vaśāt tad- vyavasthānād a-kārakam api svayam. ity antarapuruṣa-icchayā ca hetu-tad-ābhāsayos tattva- vyavasthāne ka idānīṃ hetur a-hetur vā vastutaḥ,-parāvṛtti-kṛtaṃ vibhramam utsṛjya artha- vyavasthāpana-nītir anusartavyā. a-nityaḥ
sādhanam iṣṭam, tato ’syās tad-bhāva- vyavasthāpanāt. tatra ātma-viṣaye māne yathā rāgadharmāḥ kathañcid a-vastūnām api buddhyā vyavasthāpanāt sādhāraṇāḥ santi, te ’py etena-antara-bhūta iti sāmarthyena vākya-artha- vyavasthāpanād apārthakam anyatara-grahaṇam.
a-nirūpitena nāma ayam ātmanā bhāvān vyavasthāpayati idam asya idaṃ na iti supratyakṣasya, ya eka-anta-sādhanatvaṃ vyavasthāpayati, yatas tad-viśeṣa-bahir-bhāvād apramāṇasya. tat sad-a-satī tad-bhāvena vyavasthāpayan na cet sva-viṣaye pareṇa bādhyate.
kaṃ bata ayam āśritya hetuṃ bheda-a-bhedau vyavasthāpayet. a-bhinna-vedanasya aikye yan na-vyavasthitayaḥ. tāḥ katham a-cetano ’rtho vyavasthāpayet, atiprasaṅgāt. atiśayavac ca
para-āśrayaḥ. sa eva tam arthaṃ para-mukhena vyavasthāpya punar vyutthāpayati iti. prasiddhiḥ
na ca upagama-balena sapakṣa-a-sapakṣau vyavasthāpya pramāṇa-pravartanaṃ yuktam. evaṃ hy
jñānena arthān gṛhītvā yukti-cintā-mayena vyavasthāpya bhāvayatāṃ tan-niṣpattau yat spaṣṭa-pratipatter niścaya-kāla iti tadā a-nityatā vyavasthāpyata ity apy uktam. anyathā artha’pi pāṭava-a-bhāvād iti tad-vaśena paścād vyavasthāpyate, vikāra-darśanena iva viṣam a-vaśāt pravibhāgena kārya-kāraṇa-bhāvād vyavasthāpyante. tad ayaṃ kuṇḍa-bhūtala-ādīnām-lakṣaṇaḥ kathaṃ vipakṣasya vastu-vaśād vyavasthām apanudet. hetuś ca evaṃ na kaścid
an-artha-tantra-upayogiṣu pada-artheṣu vyavasthām uparacayan kaścin nivāryate. na hiaparayoḥ koṭyor asti iti bruvāṇaḥ pada-artha- vyavasthāṃ bādhate. sattva-rajas-tamasāṃ
tad evaṃ puruṣa-icchāyāḥ svātantryaṃ vyavasthāṃ vidhurayati. vistareṇa ca ayam
gotvād iti tat katham. tatra api, samudāya- vyavasthāyāḥ kāraṇaṃ samudāyinaḥ. a-satsu teṣu sāpradarśayanti. na ca tat-kṛto vibhāgo vastu- vyavasthāyāḥ samāśrayaḥ, atiprasaṅgād ity uktam.
punar ekasya dharmiṇaḥ śāstre nānā-dharma- vyavasthāyām api svayam ātmanā eva iṣṭaḥ sādhyaḥ,kena nivāryate. sad-a-sad-ubhaya-an-ubhaya- vyavasthāś ca tad-a-tat-samayavatām a-niścitatad-vyatireko vipakṣaḥ. sa tarhi icchayā vyavasthita-lakṣaṇaḥ kathaṃ vipakṣasya vastu-ābhayoḥ. artha-kriyā-anurodhena pramāṇatvaṃ vyavasthitam. iti saṅgraha-ślokāḥ. ata
viśeṣasya bhāvāt. saṃvin-niṣṭhāś ca viṣaya- vyavasthitayaḥ. tāḥ katham a-cetano ’rtho
vyavasthāpayati idam asya idaṃ na iti su- vyavasthitā bhāvāḥ. tasmāt prameya-adhigateḥ
-ubhaya-dharma ity ucyate. tad atra dharmiṇi vyavasthitāḥ sad-a-sattvaṃ cintayanti — kim-dharmaḥ, tasmād vastu-sthitir iti ca su- vyavasthitāni vastūni. puruṣa-icchayā ca hetu-tad
na sa śakyas tato ’nyena tena bhinnā vyavasthitiḥ. ity antara-ślokāḥ. kāryasya api sva
tad-rūpa-a-vañcakatve ’pi kṛtā bhrānti- vyavasthitiḥ. maṇi-pradīpa-prabhayor maṇi-buddhyā
yuktam. na hy arthasya yathā-sva-bhāvaṃ vyavasthitiḥ, sarva-jñānānām eka-ākāratvaetena vyabhicāritvam uktaṃ kārya-a- vyavasthiteḥ. sarveṣāṃ nāśa-hetūnāṃ hetuman-nāśasyāt. sarva-bhāvāḥ sva-bhāvena sva-sva-bhāva- vyavasthiteḥ. sva-bhāva-para-bhāvābhyāṃ yasmādvyavasthites

PVin3_0003011
PVin3_0010203
PVin1_0003901
PVin2_0009009
PVin2_0008207
PVin3_0012109
PVin3_0010809
PVin2_0005402
PVin1_0004104
PVin1_0004402
PVin2_0006701
PVin1_0001013
PVin1_0002601
PVin3_0010504
PVin3_0010004
PVin3_0012601
PVin3_0003505
PVin2_0007312
PVin3_0012601
PVin2_0007306
PVin2_0007311
PVin1_0000401
PVin3_0006705
PVin2_0005801
PVin2_0007309
PVin2_0005506
PVin3_0009907
PVin3_0005806
PVin3_0003707
PVin3_0006705
PVin3_0010909
PVin2_0006209
PVin3_0006009
PVin2_0010107
PVin2_0005910
PVin3_0005705
PVin3_0005701
PVin3_0005902
PVin3_0010003
PVin2_0007213
PVin1_0003308
PVin1_0001806
PVin3_0009909
PVin1_0001809
PVin2_0005613
PVin1_0001811
PVin3_0005703
PVin3_0005709
PVin2_0005411
PVin3_0005808
PVin1_0000314
PVin2_0005514
PVin1_0004314
PVin1_0000413
PVin3_0005706
PVin3_0005807
PVin2_0007310
PVin1_0004102
PVin2_0005809

414

vyavahārān—pretya a-sukha-prado dharma iti. dharmi- vyavasthites tad-āśrayāt tat-prabādhane
iti ca su-bhāṣitam. tasmād an-apekṣita-pakṣa- vyavasthau dharmāṇāṃ vṛtti-vyatirekau paraspararūpa-a-bhedaṃ hi paśyantī dhīr a-bhedaṃ vyavasyati. bhāvā yena nirūpyante tad-rūpaṃ na
asya sva-bhāvaṃ manda-buddhiḥ paśyann api na vyavasyati sattā-upalambhena sarvadā tad-bhāvajāta iti. tam asya mandāḥ sva-bhāvam ūrdhvaṃ vyavasyanti, na prāk, darśane ’pi pāṭava-a-bhāvādna icchaty a-sad a-bhāva ity-evam-ādi ca vyavaharati. nirloṭhitaś ca ayam artho ’-sati
tad-upasaṃhāreṇa sarvatra vyavaharan prakāmam āsādita-vidyā-āśrama-phalaḥ,artha-vyatireka-samāveśibhiḥ padair a-satsu vyavahāra-a-yogaṃ darśayan paraṃ pratiruṇaddhi-gataṃ viśvaṃ syāt. sato ’py a-siddhau sattā- vyavahāra-a-yogyatvāt. tasmān na an-upalabhamānaḥ
a-viśliṣṭa-anubandhaṃ dṛḍha-vāsanatvād iha vyavahāra-a-visaṃvāda-apekṣayā pramāṇam.
atīndriyatvāt sva-prabhava-kāya-vāg- vyavahāra-anumeyāḥ syuḥ. vyavahārāś ca prāyaśo
’-pravṛtter jāty-ādi-sambandha-atīta-śabda- vyavahāra-ādīnām indriya-jñāna-a-viṣayatvāt.
tatra ca pratyakṣe viṣaya-upalambhe samāpto vyavahāra ity apārthakam aparaṃ caitanyam. taṃ ca-samāśrayatvād a-bhinna-pratyaya-viṣayasya vyavahāra-upanītasya sādhya-dharmiṇaḥ sādhanatve
dharmāś ca bhāsante vyavahāras tad-āśrayaḥ. vyavahāra-upanīto ’tra sa eva āśliṣṭa-bheda-dhīḥ.
-patham upanīyante. anyathā hi tatra a- vyavahāra eva syāt. na ca satām api paramaiṣṭa-śabda-abhidheyatvasya. sa dharmo vyavahāra-jaḥ prasiddhi-śabdena uktaḥ. yogyaṃ hianyatra viparyayāt. tatra dvitīyā sad- vyavahāra-niṣedha-upayogāt pramāṇam uktā. na tu
a-santo ’pi kenacit prakaraṇena imaṃ vyavahāra-patham upanīyante. anyathā hi tatra apratyakṣa-anumāna-a-bhāvaḥ saj-jñāna-śabda- vyavahāra-pratiṣedha-phalaḥ, upalabdhi-pūrvakatvāt
sva-viparyaya-hetv-a-bhāva-bhāvābhyāṃ sad- vyavahāra-pratiṣedha-phalatvaṃ tulyam, ekatra-dṛśya-an-upalambhe ’pi nimitta-a-bhāvāt sad- vyavahāra-pratiṣedhaḥ, a-janana-khyātyā a-pitṛtvaiti. tatra katham a-sad-vyavahāra-vidhiḥ sad- vyavahāra-pratiṣedho vā. kathaṃ ca na syāt. tada-sattā-niścaya-phalo ’n-upalambhaḥ a-sad- vyavahāra-pravartana-phalo ’n-upalambhas tad-apunar an-upalambho ’-saj-jñāna-śabda- vyavahāra-pravartana-phalo ’pi, viṣaya-darśanenaśabda-pravṛtter asti iti so ’pi iṣṭo vyavahāra-bhāk. anyathā syāt pada-arthānāṃ
uktam atra — bhāvānāṃ vyāvṛtti-samāśraya- vyavahāra-bhedāt sādhya-sādhana-bheda iti. parama-udāhṛtiḥ pṛthak. ity antara-ślokāḥ. a-sad- vyavahāra-yogyatā vā an-upalabdher vyāpakaḥ sva-śakya-niścayā iti na tat sandigdha-lakṣaṇaṃ vyavahāra-yogyam, pakṣa-dharmatva-ādi-sandeha-vat.
-ādayo ’n-upalabder iti. tatra katham a-sad- vyavahāra-vidhiḥ sad-vyavahāra-pratiṣedho vā.
na api viśeṣāt, abhiprāyasya dur-bodhatvād vyavahāra-saṅkareṇa sarveṣāṃ vyabhicārāt.
-a-bhāvād iti. sarvatra ca asyām a-bhāva- vyavahāra-sādhanyām an-upalabdhau dṛśya-ātmanām-upalambho ’nya-an-upalambhas tad-a-bhāva- vyavahāra-siddhi-hetuś ca. sa ca sva-saṃvedanapratiṣedha-hetuḥ. pratiṣedha-viṣaya- vyavahāra-hetus tad-dhetur ity uktaḥ, svayaṃ
atra apy an-upalabdhyā tan-nimittaḥ siddho vyavahāro ’pi tan-nimitta-sattayā sādhyate, anyaa-dṛṣṭāv a-sann iti. sa tu pratipanna-tad- vyavahāro ’pi prasiddheṣu nir-upākhyeṣu saty api-bhāva-a-niyamād evam-pratītiḥ. siddho hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv a-sann iti. tasyāḥ
bhavati idaṃ na upalabha iti yato ’-bhāva- vyavahāraḥ, kiṃ tarhi sva-viśiṣṭa-jñāna-bhāvāt,vivekinaḥ. dharmī dharmāś ca bhāsante vyavahāras tad-āśrayaḥ. vyavahāra-upanīto ’tra sa
api icchāyā a-nivāraṇād anyathā api loke vyavahāro dṛṣṭa iti saṃśayaḥ. tasmān na āgamasya-bheda-darśanāc ca na ayaṃ vastu-sanniveśī vyavahāraḥ. na api sannikarṣaḥ pramāṇam, sarvatarhi idānīm a-niścaya-ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan hi idantayā sukha-duḥkhasāṃvṛteṣu pratiṣidhyate. anumāna-anumeya- vyavahāraḥ punaḥ pratyaya-siddhaṃ bhedam-sāmarthya-bhāvinaḥ. smaraṇād abhilāṣeṇa vyavahāraḥ pravartate. artha-ālocana-mātre ’pi
ca āha – sarva eva ayam anumāna-anumeya- vyavahāro buddhy-ārūḍhena dharma-dharmi-nyāyena
tad-dṛṣṭāv eva dṛṣṭeṣv abhilāṣa-itarābhyāṃ vyavahāro bhavati. vastu-dharmo hy eṣa yad’pi dhī-dhvanī. na hy eṣa pravartanīyo vyavahāro yena a-niyataḥ syāt, kiṃ tarhi siddha
tad-yogyatā, sāsnā-ādi-siddhāv iva go- vyavahāraḥ. vidyamāne ’pi viṣaye mohād atra anpratiṣedhaṃ ca muktvā śabdo ’sti na aparaḥ. vyavahāraḥ sa ca a-satsu na iti prāptā atra
an-upalambha-ātmanā a-sattvena a-sad- vyavahāraḥ sādhyata ity uktam. sa eva an-upadarśanena an-upalabdher na asti iti vyavahāraḥ sādhyate mūḍhṃ prati, janana-khyātyā
tad-viviktaṃ ca tad-anyeṣām apekṣakam. vyavahāram a-satya-arthaṃ prakalpayati dhīr yathā.
-doṣād a-prabuddhasya apy an-āśvāsikaṃ vyavahāram utpaśyann ekam a-pramāṇam ācakṣīta,santāna-bhāvinībhir a-lakṣitābhir ayaṃ paraṃ vyavahārayitum īśa ity a-praṇayanam eva śāstrasya.
viṣayiṇam a-smaran smāryate. na hy a-sad- vyavahārasya kvacid aparaṃ kiñcin nibandhanamsva-bhāvaḥ sādhyate. vyāptiś ca anyatra vyavahārasya tan-mātra-siddhyā, viśeṣa-a-bhāvāt.
-phalo ’pi, viṣaya-darśanena prasiddhasya vyavahārasya sādhanāt. dvayor apy an-upalabdhyoḥ
sā ca a-prāmāṇikā na sattā-nibandhanān vyavahārān anuruṇaddhi. tad-a-prasiddhau
siddhena viṣayeṇa viṣayiṇo ’-saj-jñāna-śabda- vyavahārān pratipadyate pratipādayati ca, viṣaya-vyavahārāya

PVin3_0005802
PVin2_0006701
PVin1_0001704
PVin2_0005801
PVin1_0000810
PVin2_0007801
PVin2_0006506
PVin3_0005101
PVin2_0006513
PVin2_0004805
PVin2_0006612
PVin3_0002903
PVin3_0002902
PVin1_0003510
PVin3_0011911
PVin3_0010008
PVin1_0002914
PVin3_0006609
PVin3_0001405
PVin3_0008504
PVin3_0010908
PVin2_0008105
PVin3_0009309
PVin3_0000802
PVin2_0007410
PVin3_0009210
PVin3_0010410
PVin3_0007705
PVin3_0003609
PVin2_0008104
PVin3_0008802
PVin3_0004310
PVin3_0007504
PVin3_0003109
PVin2_0010108
PVin2_0006113
PVin2_0007507
PVin3_0000511
PVin3_0008005
PVin2_0006204
PVin2_0006208
PVin2_0007507
PVin2_0007508
PVin3_0005806
PVin2_0010104
PVin2_0010110
PVin3_0009409
PVin2_0006801
PVin1_0000814
PVin2_0004813
PVin3_0002906
PVin2_0007408
PVin1_0003208
PVin1_0001007
PVin1_0004201
PVin1_0003208
PVin2_0009513
PVin3_0012208
PVin3_0007907

415

vyāpinodṛṣṭy-a-dṛṣṭitaḥ. kārya-ādi-śabdā hi tayor vyavahārāya kalpitāḥ. kāraṇāt kārya-saṃsiddhiḥ
-prabhava-kāya-vāg-vyavahāra-anumeyāḥ syuḥ. vyavahārāś ca prāyaśo buddhi-pūrvam anyathā api-artho ’nvayī, yataḥ śabdena dṛṣṭa-sambandho vyavahāre pratīyeta. tathā hi ekatra dṛṣṭo bhedo
phalo ’n-upalambhas tad-a-vyabhicārī, siddhe vyavahāre sato viṣayasya a-vyabhicārāt. ananuyojanam. akṣa-dhīr yady apekṣeta so ’rtho vyavahito bhavet. na hi saṅketa-kāla-bhāvitam
kadācid apekṣā. tatra apy antyā sāmagrī yā a- vyavahitā kārya-utpatteḥ, sā phalavaty eva. sā-vṛttayo ’-niyata-nimitta-bhāvinyo deśa-kāla- vyavahitā vā prakaraṇa-an-upayogino dravyajananam a-jananaṃ vā anyathā syāt. te ca a- vyavahitāḥ pratighātinā anyena anyonyasya
a-tat-phala-sādharmyāt tad-viparyāsa eṣaḥ. vyavahitānām api hi hetoḥ phalānām utpattikiñcit parīkṣante prekṣā-pūrva-kāriṇaḥ, na vyasanitayā. na ca anumāna-pratibhāsa eva arthapravṛtti-kāmo ’nveṣate prekṣā-pūrva-kārī, na vyasanena. tasya puruṣa-parīkṣayā pravṛttāv ahetu-vacanād vyasto hetor an-āśrayaḥ. vyastaḥ pramāṇābhyāṃ nirākṛto viparyaye pramāṇanirākṛto na pakṣaḥ. sandigdhe hetu-vacanād vyasto hetor an-āśrayaḥ. vyastaḥ pramāṇābhyāṃ
-grāhaka-vaidhuryāt svayaṃ sā eva prakāśate. vyastaṃ hi viṣaya-lakṣaṇam iti na kvacid anubhavo-pratighāta-ādāv uttara-vijñāna-an-utpatti- vyākulatā-ādi-darśanāt. mano-vijñānasya pūrvakamhetuḥ, ubhaya-a-siddheḥ. etena dharmo ’pi vyākhyātaḥ. tatra api yadi tata eva siddhiḥ, sa
pratyakṣa-ābhāsaḥ. etena mānaso ’pi viplavo vyākhyātaḥ. na eva dvi-candra-ādi-bhrāntir
kādācitka-sva-bhāvatā-an-apekṣatayor virodho vyākhyātaḥ. nanv evam api virodhinoḥ parasparaetena sa-dvitīya-prayogeṣu nir-anvaya-doṣo vyākhyātaḥ, yathā —abhivyakta-caitanya-śarīra-matsya-vikāra-āder varṣa-ādy-anumānaṃ vyākhyātam. tatra api bhūta-pariṇāma eva kaścid
evaṃ karuṇā-ādayaḥ, anyathā api bhāvād iti vyākhyātaṃ vārttike. tatra yathā rakto bravīti,-sva-bhāva eva iti na virodhaḥ. etena sattā vyākhyātā. kiṃ tarhi idānīṃ vināśe ’n-apekṣāyāḥ
ca su-vyāhṛtam. etena tad-avasthā-nivṛttir vyākhyātā. yo ’py avasthā-nivṛttiṃ tiro-dhānaetena mad-upagama-ādayo hetu-prayogā vyākhyātāḥ, āgama-siddhāś ca. vacanasya vaktur
etena pratyaya-bheda-bheditva-ādayo ’pi vyākhyātāḥ. evam upādhi-bheda-apekṣaḥ kvacit svapūrvakatva-ādi-sādhanā buddhi-bhuvana-ādīnāṃ vyākhyātāḥ. tatra api hi śabda eva kevalaḥ
puruṣa-vyavasthā-samāśrayāḥ sarve hetavo vyākhyātāḥ, yathā — a-vipakṣatvāt, tat-samudāya
sādhāraṇāḥ santi, te ’py etena vyākhyātāḥ. sa ca sva-vāco-ubhaya-dharmatāṃ
-āpattyā darśayati. etena pratyakṣa-anumāne vyākhyāte, dvayor api prāmāṇya-a-viśeṣāt. ekasya-bhāvam enam ālagayanti. etena dhātv-āyatane vyākhyāte. dharma-dhātv-āyatane ’pi skandha-trayaartha-antara-an-artha-antaratve upakāreṇa vyākhyāte. pāta-pratibandhāt sthāpaka iti cet,sādhya-dharmi-parigrahaḥ. karaṇīyo ’yaṃ vyākhyāne yatnaḥ sa pakṣa-vacanena samāhitaḥ.
vastu-mātra-vyāpini sādhya-dharme na anvaya- vyāghātaḥ. na hi tatra avaśyaṃ viśeṣa-parigrahaḥ
’-vicchedāt, madhura-śītala-snigdhair iva vyādheḥ ślaiṣmikasya iti. ata eva śāstra-dṛṣṭeṣv
-an-upalambhasya pratiṣedha-rūpatvāt. hetu- vyāpaka-an-upalabdhir ubhayasya api hetur iti.
-bhāva-vyāpinaḥ kāryasya a-bhāvena. yadā api vyāpaka-dharma-an-upalabdhyā vyāpya-a-bhāvam āha,gamyaḥ. tasya vyāpyasya ayaṃ nivartako vyāpaka-dharmaḥ svayaṃ nivartamānaḥ. evaṃ hy ayam
iti. a-sati tu hetau maulasya hetor vyāpya- vyāpaka-bhāva-sādhana-prakāra eṣaḥ. na viparyayabhāva-lakṣaṇaḥ kārya-lakṣaṇaś ca. sa eva sva- vyāpaka-viparyaye sādhye viruddha iti darśayaṃś
– na śīta-sparśo ’tra agner iti. etena vyāpaka-viruddha-siddhir uktā veditavyā, yathā– na atra dhūmo ’n-upalabdher iti. etena vyāpaka-sva-bhāva-a-siddhir uktā veditavyā, yathā-kriyāṃ karoti. tasmān niścito vyāpyo gamako vyāpako gamyaḥ. tasya vyāpyasya ayaṃ nivartako
svayaṃ nivartamānaḥ. evaṃ hy ayam asya vyāpakaḥ siddho bhavati, yady asya a-bhāve na
a-sad-vyavahāra-yogyatā vā an-upalabdher vyāpakaḥ sva-bhāvaḥ sādhyate. vyāptiś ca anyatra
pratiṣedham api sādhayitu-kāmena hetor vyāpakasya vā sva-bhāvasya nivṛttir hetutvena-sattvasya hetos tathā-bhāva-niścaye vyāpakasya sva-ātmanaś ca an-upalabdhir iti sa
ko vā virodhaḥ karma-abhivyakter a-bheda- vyāpana-a-siddhau. kramas tu tat-kāryatvāt tasyaśabdasya upalambha-yogya ātmā, sa ca puruṣa- vyāpāra-anvaya-vyatireka-anuvidhāyī pauruṣeyaḥ.
vyavadhānān na artha-upayogo ’n-antara- vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg a-janako
pramāṇayor viṣaya-bhedam āha, na pramāṇa- vyāpāra-viṣaya-bhedāt. bheda ity apy asya a-bheda
sambhavād a-pakṣa eva. tasmāt sandigdho hetu- vyāpāra-viṣayaḥ. anumānasya bhedena sā bādhā uktā-sattva-vat. upādīyate. apekṣita-para- vyāpāro hi sva-bhāva-niṣpattau bhāvaḥ kṛtakaḥ.
ca tām ātmany artha-adhigamana-ātmanā. sa- vyāpāram iva ābhāti vyāpāreṇa sva-karmaṇi. tad-śūnye tac cākṣuṣe katham. na hi idam iyato vyāpārān kartuṃ samartham, sannihita-viṣayatat siddhaḥ saha-upalambha-niyamaḥ, eka- vyāpāre krama-a-yogāt, tasya a-viśeṣāt.
-adhigamana-ātmanā. sa-vyāpāram iva ābhāti vyāpāreṇa sva-karmaṇi. tad-vaśāt tad-vyavasthānādprāṇa-ādy-a-bhāvena vyāptes tan-nivṛttau vyāpy-a-nivṛtter ātma-gatiḥ syāt. a-dṛśya-ansaṃśayaḥ. tathā hy a-sakala-vyakti-bheda- vyāpino ’py arthāḥ kecit taj-jāti-sambhavino
prāmāṇyam. a-bhāva-dharmaṃ tu bhāva-mātra- vyāpino ’rthasya vyavacchedaṃ hetuṃ sattāyāṃ

vyāpinaḥ

PVin2_0006113
PVin3_0007502
PVin2_0007906
PVin3_0008002
PVin3_0007503
PVin3_0012910
PVin2_0008210
PVin1_0001607
PVin1_0001609
PVin3_0000411
PVin3_0001403
PVin3_0007404
PVin3_0007903
PVin3_0007903
PVin3_0001202
PVin3_0011809
PVin2_0006107
PVin3_0010811
PVin2_0009408
PVin3_0011803
PVin3_0000801
PVin3_0012911
PVin3_0002602
PVin3_0012907
PVin3_0002513
PVin2_0004511
PVin3_0010710
PVin3_0011810
PVin2_0008108
PVin3_0011806
PVin3_0007805
PVin3_0008003
PVin2_0007503
PVin3_0013210
PVin2_0008109
PVin2_0005212
PVin3_0005806
PVin3_0011802
PVin3_0008103
PVin3_0006701
PVin2_0009513
PVin3_0008109
PVin2_0007504
PVin1_0000409
PVin3_0011805
PVin3_0012901
PVin3_0012811
PVin3_0001503
PVin2_0006113
PVin3_0000511
PVin2_0007507
PVin2_0007507
PVin3_0010906
PVin3_0012310
PVin2_0009410
PVin3_0004607
PVin3_0008009
PVin2_0005705
PVin3_0010109

416

vyāvṛtti

kevalaṃ viṣayī sādhyate ’-bhāvo vā tad-bhāva- vyāpinaḥ kāryasya a-bhāvena. yadā api vyāpaka-tad-bhede vastu-mātre tu sādhane. tan-mātra- vyāpinaḥ sādhyasya anvayo na vihanyate. sādhane
caramatvasya. bhavaty eva hi tasya api jñeya- vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe ’pisādhanatve punar asyāḥ sāmānyena tan-mātra- vyāpini vastu-dharme siddha-sattāke dharmiṇi na a
sva-bhāva-viśeṣa-a-parigraheṇa vastu-mātra- vyāpini sādhya-dharme na anvaya-vyāghātaḥ. na hibhinna-deśair yugapat-sambandhaḥ sarva- vyāpini sidhyati. tad eka-sambandhino deśa-antare
na anyat kiñcid vināśo ’pekṣata iti tad- vyāpī. kathaṃ punar etad gamyate – nir-apekṣo
an-abhilāpā ca pratibhāti iti. śabdena a- vyāpṛta-akṣasya buddhāv a-pratibhāsanāt. arthasya
ca idaṃ pratyakṣam an-abhilāpya-viṣayam, a- vyāpṛta-indriyasya darśana-vad buddhau śabdena acet, so ’pi tatra a-sambhavī yo ’-sambhavinā vyāpta iti tad-abhyupagame ’paro niyata-prāptir
-vaiphalyam. tasmād an-ukto ’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya-ādayaś ca dṛṣṭāntatatra agnir iti. sa tathā agni-mātreṇa vyāptaḥ siddhaḥ — yatra eva svayaṃ dṛśyate,
cintyate. tasmād vastuto yad yena vyāptam a-vyāptaṃ vā, tat tasya gamakam a-gamakaṃ
cintyate. tasmād vastuto yad yena vyāptam a- vyāptaṃ vā, tat tasya gamakam a-gamakaṃ ca iti na
ātma-arthatvam. tad an-uktam api icchayā vyāptaṃ sādhyam iti darśana-artham iṣṭa-grahaṇam.
ke ca nir-ātmānaḥ prāṇa-ādy-a-bhāvena vyāptāḥ. ghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ sa
santi dhūma-a-bhāvād iti. tat kāryaṃ hetu- vyāpty-a-vyatirekāt tat-sva-bhāva-a-viśiṣṭam itidarśana-mātreṇa an-upasaṃhāraḥ, tāvatā vyāpty-a-siddheḥ. ataḥ sandigdho vyatirekaḥ.
ṛcchayā tathā-bhāve ’pi tayor a-pratibandhād vyāpty-a-siddheḥ. na api tena na asti iti vacanāt-a-bhāvena an-upayogino ’-bhāvasya vyāpty-a-siddheḥ. yadi prāṇa-ādayas tad-ātmatayā— yatra tad-icchā tatra vastu-bhāva iti vyāpty-a-siddher vyabhicāraḥ. etena mad-upagamaa-pūrvair abhisambandha ekasya tad-antarāla- vyāpti-nāntarīyakaḥ, ātapa-āder iva ghaṭa-ādibhirbādhikāḥ. saha a-nirākṛtena iṣṭa-śrutir a- vyāpti-bādhanī. sādhya-abhyupagamaḥ pakṣatat-sambandhitā hetuḥ. nanu sva-āśraya- vyāpti-vādinā api tad-deśa-sannidhir iṣyata evapakṣasya lakṣaṇam. ucyate parihāra-artham a- vyāpti-vyatirekayoḥ. svayaṃ-nipāta-rūpa-ākhyā
yathā-vastu-pratipadyamānā api tad-dharma-a- vyāpti-vyatirekābhyāṃ nigadanto dṛṣṭāḥ,atīndriyaṃ su-jñāna-bādhanam. tan na vyāpti-siddhiḥ sarvo vaktā a-sarva-jña iti. sarvakutaḥ. tena a-jñāta-vyatirekasya vyāvṛtti- vyāptir a-siddhā. prāṇa-ādayo ’pi hi kvacid
a-nityatva-siddhau tathā-vidhānāṃ tad- vyāptir an-apekṣāyāḥ. hetu-sattve tu vināśasya
vyāpnuyāt. tad-a-bhāve ’-bhāva-siddhyā vyāptir iti sā na sidhyati, viparyaye pratibandhaiti, kiṃ tarhi vastu-bala-āyātā eva khalu vyāptiḥ pramāṇair upadarśyate — sarvaṃ kṛtakam
na a-siddhiḥ. tena ca sādhya-dharmeṇa vyāptir yadi kathañcin niścīyeta, tadā na virodha
tasya ca sva-bhāvasya svena sādhya-dharmeṇa vyāptir yadi pramāṇena niścīyate, tadā gamakaḥ, atat-kāryatā-pratiniyamaḥ sva-bhāva- vyāptir vā. asmiṃś ca arthe darśite darśita eva
hetor vaikalyād a-vināśo ’pi syād ity a- vyāptiḥ. sā iyaṃ nir-apekṣatā vināśasya kvacita-doṣaḥ – anvaya-vyatirekayor niścita- vyāptikam ekam api rūpaṃ prayuktam artha-āpattyāan-upalabdher vyāpakaḥ sva-bhāvaḥ sādhyate. vyāptiś ca anyatra vyavahārasya tan-mātra-siddhyā,yuktaḥ. prāṇa-ādy-a-bhāvena nairātmyasya vyāpter ātma-nivṛttau prāṇa-ādi-nivṛttir iti cet,vyatirekaś ca dur-balaḥ, hetoḥ sapakṣa- vyāpter vipakṣe ca kvacid a-bhāvāt, yathā —pramāṇa-bādhanād virodhaḥ. satyam, virodhi- vyāptena api sva-bhāvena arthato virodhāt. tad-ādīnāṃ dṛṣṭa-a-dṛṣṭānāṃ prāṇa-ādy-a-bhāvena vyāptes tan-nivṛttau vyāpy-a-nivṛtter ātma-gatiḥ
gatiḥ. a-prādhānye ’py anvayasya vyatireka- vyāptāv asti, yathā — a-nityaḥ prayatnaniścīyate, tadā gamakaḥ, a-niścitāyāṃ tu vyāptau dharmi-samāśraye vā tat-sva-bhāvatayāvisaṃvādaṃ ca upalabhya tal lakṣaṇaṃ vyāptyā kathayed yathā-upadeśaṃ pravartamānasya atadā prāṇa-ādy-a-bhāvo nairātmyaṃ vyāpnuyāt. tad-a-bhāve ’-bhāva-siddhyā vyāptir iti-deśe rūpa-ādayas tad-deśāṃś ca ghaṭa-ādīn vyāpnuvanti. āstāṃ tāvad ayaṃ pradeśa-pradeśina hi yo yatra na asti, sa tad-deśam ātmanā vyāpnoti. nanu na ākāśa-deśe rūpa-ādayas tadyāvatīm artha-gatiṃ sādhanaṃ sāmarthyena vyāpnoti siddher ākṣepāt, tāvatīṃ tad-dūṣaṇam api.
yadā api vyāpaka-dharma-an-upalabdhyā vyāpya-a-bhāvam āha, tadā apy a-bhāva eva. tad-kṛta iti. a-sati tu hetau maulasya hetor vyāpya-vyāpaka-bhāva-sādhana-prakāra eṣaḥ. nasvām artha-kriyāṃ karoti. tasmān niścito vyāpyo gamako vyāpako gamyaḥ. tasya vyāpyasyaniścito vyāpyo gamako vyāpako gamyaḥ. tasya vyāpyasya ayaṃ nivartako vyāpaka-dharmaḥ svayaṃ
-ānanda-viṣaya-uparodhini tat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva ubhaya-āśrayaḥ pūrvako-ślokaḥ. na prāṇa-ādi-sambhavena nairātmya- vyāvartanād ātma-gatiḥ, kiṃ tarhi vidhi-mukhena
icchatā tatra nyāyo vaktavyaḥ, yato ’sya vyāvṛttam iti bhavati. na ca na asti iti vacanātsarveṣu prabhedeṣu saṃśayaḥ. uktaṃ ca — vyāvṛtti-niścaye viśeṣasya vyavaccheda-hetutā
hetv-ābhāseṣv eva avasara-prāptaṃ vakṣyāmaḥ. vyāvṛtti-prādhānya-sādhana-arthaṃ hetos trīn
sva-bhāva-para-bhāvābhyāṃ yasmād vyāvṛtti-bhāginaḥ. tasmād yato yato ’rthānāṃ
tad a-vipakṣatvam a-niścita-sādhya-vyatireka- vyāvṛtti-rūpaṃ kathaṃ sādhanam, a-niścita-tal-

vyāvṛtti

PVin3_0004003
PVin2_0005303
PVin3_0011810
PVin3_0009907
PVin3_0010503
PVin3_0004907
PVin3_0006405
PVin3_0008204
PVin3_0011205
PVin2_0009612
PVin2_0009414
PVin3_0012303
PVin2_0004701
PVin3_0011113
PVin2_0009409
PVin2_0005706
PVin3_0013204
PVin2_0009613
PVin3_0008105
PVin3_0011704
PVin2_0009614
PVin3_0008107
PVin3_0004510
PVin3_0004603
PVin3_0004605
PVin3_0007012
PVin1_0000508
PVin3_0007104
PVin3_0010911
PVin1_0004108
PVin3_0009308
PVin3_0003503
PVin1_0001409
PVin3_0005502
PVin2_0004510
PVin1_0000107
PVin3_0009502
PVin1_0003807
PVin3_0005013
PVin2_0007015
PVin3_0000907
PVin3_0000906
PVin3_0000909
PVin2_0006102
PVin2_0006102
PVin2_0007902
PVin3_0000908
PVin3_0000906
PVin3_0004108
PVin2_0008604
PVin3_0008305
PVin3_0008305
PVin1_0001706
PVin3_0008307
PVin2_0008711
PVin1_0003307
PVin3_0008408
PVin2_0007903
PVin1_0000805

417

śakti

-uktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam. a-vastu-rūpaṃ sāmānyam atas
a-nityatve, vastu-dharmasya sarva-vastuno vyāvṛtti-virodhāt. vṛtti-śaṅkayā eva tataḥ
ādau na iti kutaḥ. tena a-jñāta-vyatirekasya vyāvṛtti-vyāptir a-siddhā. prāṇa-ādayo ’pi hidoṣas tulya iti cet, uktam atra — bhāvānāṃ vyāvṛtti-samāśraya-vyavahāra-bhedāt sādhyapratijñā-artha-eka-deśaḥ. tasya eva a-bhinna- vyāvṛtti-samāśrayatvād a-bhinna-pratyaya-viṣayasya
hetu-viparyayau. vivādād bheda-sāmānye śeṣo vyāvṛtti-sādhanaḥ. sva-bhāva-kāryayor eva ātmana sidhyati. a-niścaya-phalā hy eṣā na alaṃ vyāvṛtti-sādhane. ādya adhikriyate hetau
parisamāpteḥ. kim antar-gaḍunā sāmānyena iti vyāvṛtti-sādhanena darśayati. yas tarhitasmān na asya api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir a-sandigdhā. tena ayam apy ekasya
api nitya-a-nityayor a-darśanāt tad- vyāvṛttir iti tad-vyavaccheda-hetutā syāt. na hinanu tad-a-bhāve ’n-upalambhāt siddhā vyāvṛttiḥ. uktam atra kiñcit. api ca yady aprāṇa-ādīnāṃ tad-bhāve ca nairātmya- vyāvṛttiḥ, tathā api na a-nairātmyād ātmā jīvaca-vikala-tad-anya-kāraṇasya darśanasya vyāvṛttiḥ. na ca sa eva pratibhāso ’rtho yuktaḥ,’-darśane ’pi. sarva-darśino hi darśana- vyāvṛttiḥ sarva-a-bhāvaṃ gamayet. kvacit tathāvacanāt tathā bhavati, atiprasaṅgāt. tasmād vyāvṛttim icchatā tatra nyāyo vaktavyaḥ, yatovyāvṛtti-bhāginaḥ. tasmād yato yato ’rthānāṃ vyāvṛttis tan-nibandhanāḥ. jāti-bhedāḥ
sapakṣa eva sattvaṃ vipakṣāc ca sarvato vyāvṛttī rūpam uktam a-bhedena. punar viśeṣeṇa
iti tad-vyavaccheda-hetutā syāt. na hi tad- vyāvṛtter anyat tad-vyavacchedanam. aiti. na bhavati, sarvato vipakṣād a- vyāvṛtter iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’gamaka eva. na ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter iti. tena evam-prakāraṃ vyatirekaṃ
-vyavacchedanam. a-vyavacchedas tu kutaścid vyāvṛtter eva a-niścayāt. yo hi yatra na asti iti
gamakatā iṣṭā syāt, anyathā sarvato vipakṣād vyāvṛtter darśayitum a-śakyatvāt. tad asya naaṅgasya a-sāmarthyāt. a-sādhāraṇo ’py ubhaya- vyāvṛtter niścaya-a-yogāt, ubhaya-bahir-bhūtasya-hetuḥ, tadvatāṃ tat-saṅgrahād eka-anta- vyāvṛtteś ca iti. tadvatāṃ tat-saṅgrahād itiayaṃ vastu-dharmas tṛtīyam āśrayet. eka-anta- vyāvṛttyā ca eka-bhāve pratīti-sādhana-a-bhāvam
sattā sādhyate katham. an-anvayo hi bhedānāṃ vyāhato hetu-sādhyayoḥ. yadi sattvam a-nityatve
eva nivṛtter a-bhāva-niścaya iti cet, vyāhatam etat – tac ca na asti tena caparijñānād iti. so ’yaṃ viśeṣo na sādhya eva vyāhanyate, kiṃ tarhi hetāv api, tulya-doṣatvāt.
sarveṣāṃ vyabhicārāt. prayojana-a-bhāvād a- vyāhāra iti cet, na, para-arthatvāt. na yuktaḥ,na siddho ’nyadā viparyaye siddha iti su- vyāhṛtam. anyena api saṃvedana-upalambhe so ’py a-dharmā ca prāg a-pracyuta-ātmā iti ca su- vyāhṛtam. etena tad-avasthā-nivṛttir vyākhyātā.
tam arthaṃ para-mukhena vyavasthāpya punar vyutthāpayati iti. prasiddhiḥ khalv api
indriyād gatau. sa punaḥ pratisaṃhārād vyutthita-cittaḥ kiñcid vikalpayan sva-cittasarvasya tādātmya-pratītir mā bhūd iti. vyutpatty-arthaṃ ca hetu-vacanam ukta-artham apyapekṣante. satyam etat, tathā api bāla- vyutpatti-nimitto ’yam ārambhaḥ. yathā-vastusamyag-jñāna-pūrvakatvād a-viduṣāṃ tad- vyutpādana-artham idam ārabhyate. tad dvi-vidhaṃ
hetubhyaḥ kṛtaka-śabdaḥ sambandhi-bheda- vyudāse ’pi. tathā maraṇa-sāmānyaṃ vṛkṣamantra-ādy-upapluta-akṣāṇāṃ yathā mṛc- akala-ādayaḥ. anyathā eva avabhāsante tad-rūpa-hetavaḥ. an-upakāryasya apekṣā-a-yogāt. śakta-sva-bhāvasya nityaṃ jananam a-jananaṃ vā-prasādhane. na a-siddha-arthaḥ svayaṃ śaktas tulyaḥ paryanuyogataḥ. prasiddhiś ca nṛṇāṃ
eva abhidhānāt. hetu-vacanaṃ tu svayam a- śaktam api śaktasya vācakam iti sādhanam iṣṭam
na apy alam. śaktasya sūcakaṃ hetu-vaco ’- śaktam api svayam. na api pāramparyeṇa, sādhyasyatato hetu-vacana-pravṛttes tad api śaktam eva iti cet, saṃśayena jijñāsoḥ prakaraṇatadvanti bhavanti iti kutas tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na ca śaktiḥ kenacit
iti kutas tad-a-bhāvaḥ. śaktaṃ kāraṇaṃ na a- śaktam. na ca śaktiḥ kenacit pratibandhuṃ śakyate,iti, tāsām a-niḥ-śeṣa-darśanāt. vicitra- śaktayo hi sāmagryo dṛśyante. tatra kācit syād
hetu-vacanaṃ tu svayam a-śaktam api śaktasya vācakam iti sādhanam iṣṭam upacāreṇa.
pakṣa-uktiḥ pāramparyeṇa na apy alam. śaktasya sūcakaṃ hetu-vaco ’-śaktam api svayam.
dadhy-ādīnāṃ kṣīra-ādiṣv anumānam, a- śaktād an-utpatteḥ. na tādṛśāṃ bhāvo ’numānasyāt. anyādṛśād api tādṛśa-udbhave tac- akti-niyama-a-bhāvān na hetu-bhedo bhedaka ity
samarthā iyaṃ kāraṇa-sāmagrī kārya-utpādane, śakti-pariṇāma-pratyayasya anyasya apekṣaṇīyasya a-an-apekṣatvād a-viruddham. uttara-uttara- śakti-pariṇāmena samarthā iyaṃ kāraṇa-sāmagrīna hi vyakty-ātmānaḥ parasparam anuyanti, śakti-pratibhāsa-ādi-bhedāt. na tasmād bhinnama-bhāvād iti. pūrva-sva-jāti-mātra-hetutvāc akti-prasūteḥ sāmagryā yogyatā an-anya-apekṣaṇī
bhavet. dhūma-hetu-sva-bhāvo hi vahnis tac- akti-bhedavān. a-dhūma-hetor dhūmasya bhāve sa-bheda-abhyupagamāt. a-bhinne ’pi vastuni śakti-bhedena vyavasthā-bheda-darśanāc ca na ayaṃhetur eva tathā-bhūto ’numīyate. pravṛtta- śakti-rūpa-upādāna-kāraṇa-saha-kāri-pratyayo hia-naśvara-ātmānaṃ janayet. na, artha-kriyā- śakti-lakṣaṇatvād vastunaḥ. sarva-sāmarthyaca. vikalpakaṃ tu mano-vijñānam artha- śakti-sannidhāna-an-apekṣaṃ vikalpa-vāsanā-śakti

PVin3_0011107
PVin2_0006814
PVin3_0011110
PVin3_0008708
PVin2_0006102
PVin2_0006508
PVin3_0000811
PVin3_0004206
PVin3_0009101
PVin2_0007809
PVin3_0008302
PVin3_0011111
PVin2_0007111
PVin3_0011109
PVin2_0006902
PVin3_0011110
PVin2_0009901
PVin3_0000801
PVin3_0013706
PVin3_0003706
PVin3_0003512
PVin3_0003505
PVin1_0002107
PVin1_0002013
PVin2_0005709
PVin2_0005306
PVin3_0007102
PVin2_0006103
PVin3_0008107
PVin3_0000408
PVin2_0009813
PVin2_0006613
PVin3_0002402
PVin3_0010711
PVin1_0003502
PVin3_0003705
PVin2_0006509
PVin2_0006702
PVin1_0001104
PVin3_0002507
PVin3_0000603
PVin3_0006803
PVin3_0013308
PVin3_0002213
PVin1_0003202
PVin3_0006809
PVin2_0005309
PVin3_0013209
PVin2_0006610
PVin2_0008709
PVin1_0002607
PVin2_0005304
PVin3_0001608
PVin2_0009713
PVin2_0007112
PVin2_0007910
PVin3_0001708
PVin3_0002404
PVin2_0009010

418

śaṅkā

iti cet, na evaṃ-vidhād vyatirekāt kāraṇa- śakti-siddhiḥ. satsu hi samartheṣu tad-anyeṣu
yatas tad-utpattiḥ. kiṃ tarhi jñāpana- śaktir ayam asya eva pratipādaka iti. sā apisaṃśayaḥ. rāgasya an-upayoge kathaṃ tac- aktir upayujyate, sva-bhāva-guṇasya śaktāv
apy ādhāra-bhāvo badara-udaka-ādiṣu janana- śaktir eva. tasmād eteṣu tad-ātmanā vyapadeśa-a-bhāvaḥ. śaktaṃ kāraṇaṃ na a-śaktam. na ca śaktiḥ kenacit pratibandhuṃ śakyate, antyasva-sāmarthya-upadhānāj jñāna-utpādana- śaktiḥ. na ca avaśyam eṣāṃ kārya-upalambho yena
utpatteḥ. sākṣāt tāvat —arthād artha-gateḥ śaktiḥ pakṣa-hetv-abhidhānayoḥ. na arthe tenatad-bhāvād itarasya iti. atha kā iyaṃ śaktiḥ. sa eva bhāva uta anyad eva kiñcit. sa eva
a-siddha-jñāpana-aṅgasya jñāpanaṃ praty a- śaktitaḥ. trairūpya-a-siddhi-sandehe prapattṝṇām
tad-dhetuḥ so ’-tat-sva-bhāvaḥ syāt. niyata- śaktiś ca sa hetuḥ sva-rūpeṇa pratīta eva. na ca
sva-kāryaṃ janayanti, sāmagrī-janmanāṃ śaktīnāṃ pariṇāma-apekṣatvāt kārya-utpādasya.
upacārāt. yatra so ’-samarthaḥ, na tatra śakteḥ sāmarthyam asti iti. tasmān nāntarīyakam
sambhavaḥ. anyathā a-sambhava-a-bhāvān nānā- śakteḥ svayaṃ dhvaneḥ. avaśyaṃ śaṅkayā bhāvyaṃ
caitanya-karaṇa-guṇa-āder eva dṛṣṭa- śakter hetos teṣv a-sambhavāt saṃśayaḥ. rāgasya
apy asyāḥ, tad-vyatikrame ca niyama-a-yogāt. śakteś ca an-artha-antaratvāt sa eva sva-bhāvatac-chaktir upayujyate, sva-bhāva-guṇasya śaktāv upacārāt. yatra so ’-samarthaḥ, na tatra-upagama-virodhāt, tad-viśeṣāṇām anyatra api śakya-kriyatvāt, pratyakṣāṇāṃ śabdānām avastuni vṛtti-niyama-a-bhāvāt. tathā hy a- śakya-darśanam etat — yatra tad-icchā tatra
su-jñānāḥ. prabhedaḥ punar āsām ānantyād a- śakya-nirdeśa iti na nirdiśyate. yukto ’yam artha
kiṃ tarhi vastu-sthityā. sā ca evam a- śakya-niścayā iti na tat sandigdha-lakṣaṇaṃ
-sādhāraṇatvam, kvacid a-candre ’-siddheḥ. a- śakya-niṣedhatām asya darśayann evam āha, abādhate, puruṣa-icchā-anurodhino ’rtheṣv a- śakya-pratiṣedhatvād iṣṭa-śabda-abhidheyatvasya.
sva-saṃvittir na abhijalpa-anuṣaṅgiṇī. a- śakya-samayatvān na sukha-ādīnām ātma-saṃvittir
ātma-saṃvedane vikalpaḥ sambhavati, yasmād a- śakya-samayo hy ātmā sukha-ādīnām an-anya-bhāk.
yo yena dharmeṇa viśeṣaḥ sampratīyate. na sa śakyas tato ’nyena tena bhinnā vyavasthitiḥ. itysa saṃvarṇita eva. sa ca na a-saty anvaye śakyo darśayitum, tad-bhāva-hetu-bhāvayor darśanaviśeṣī-bhavati. na ca viśeṣaḥ sādhayituṃ śakyate, an-anvayāt. yathā āha — pramāṇa-viṣaya
a-śaktam. na ca śaktiḥ kenacit pratibandhuṃ śakyate, antya-avasthāyāṃ pariṇāma-a-bhāvāt
sarvato vipakṣād vyāvṛtter darśayitum a- śakyatvāt. tad asya na bhāva-mātreṇa na sāmyena
ca ubhaya-nivṛttiḥ, vivekasya kartum a- śakyatvāt, tasya anyatra vastutaḥ pratibandhāt.
-sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum a- śakyatvāt teṣāṃ ca a-pratikṣepa-arhatvāt. na evaṃa-pravṛttir eva, tathā-bhūtasya jñātum a- śakyatvāt. na an-iṣṭeḥ, tādṛśām a-vitatha-prāptasya sādhyasya vacanena nivartayitum a- śakyatvāt. pakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ-vaktṛ-dharmatā-paricchedasya ca kartum a- śakyatvāt. sa eva hy evaṃ sarva-jñaḥ syād ity asarva-avayavānāṃ ca yugapad draṣṭum a- śakyatvāt sarvadā ca asya a-darśana-prasaṅgaḥ.
aparatra vyatireka-niścayasya kartum a- śakyatvād ity uktam. na ca puruṣa-pratibhā-vaśāt
te pramāṇa-traya-nivṛttāv api na santi iti śakyante ’dhyavasātum. yo ’pi jñāpaka-a-bhāvādca prāyaśo buddhi-pūrvam anyathā api kartuṃ śakyante, puruṣa-icchā-vṛttitvāt teṣāṃ ca citraicchayā nivartyeta tad-anya-vikalpa-vat. śakyante hi kalpanāḥ pratisaṅkhyā anena
eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a- śakyam etat. kasmāt. hetor viśeṣeṇa anvaya-akriyate, na kaścid evaṃ karoti. na ca śakyam evaṃ kartum, caitanyena anayor virodha-aca upādāna-kārya-pratyaya-a-pratibhāsi rūpaṃ śakyaṃ tad-viṣayatvena adhyavasātum. sa tuhetoḥ sāmānya-lakṣaṇaṃ viśeṣa-lakṣaṇaṃ vā śakyaṃ darśayitum. tad artha-āpattyā eṣāṃ nirāso-sthitiḥ. sarvān arthān samī-kṛtya vaktuṃ śakyaṃ na sādhanam. sarvatra tena utsannā iyaṃsato rūpaṃ na nirdiśyate. na idam idantayā śakyaṃ nirdeṣṭum. a-nirūpitena nāma ayam ātmanādharmī. na ca sa eva arthaḥ sva-lakṣaṇam iti śakyaṃ vaktum, a-samprāpta-vinaṣṭayor apypṛthag-rūpatvāt. te tv ekena api vākyena śakye darśayitum iti prayoga-samāsa ucyate na-vipakṣayoḥ sad-a-sattve yathā-ukta-prakāre śakye darśayitum, tat-kāryatā-pratiniyamaḥ svaāgamo ’-visamvādī iti cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi. sarva eva āgamam
eva agnir ity a-vyabhicāraḥ. agni-sva-bhāvaḥ śakrasya mūrdhā yady agnir eva saḥ. atha an-agni-vastuṣu. sarva-artha-upalambheṣu saṃsarga- śaṅkayā ekatva-an-adhyavasāyād bhinnasarva-vastuno vyāvṛtti-virodhāt. vṛtti- śaṅkayā eva tataḥ saṃśayaḥ. anvayas tu na dṛṣṭa
syāt. sa ca na śarīrasya, an-anvaya- śaṅkayā, na ghaṭasya, virodhād iti sāmānyena api-darśanāt. kvacid viśeṣasya api sambhavāc aṅkayā bhavitavyam iti sarvatra a-darśanaa-bhāvān nānā-śakteḥ svayaṃ dhvaneḥ. avaśyaṃ śaṅkayā bhāvyaṃ niyāmakam a-paśyatām. eṣa sthāṇur
-vṛtteḥ kārya-a-kārya-an-avabodhāt, sarvatra śaṅkā-utpatteḥ, sarvasya kvacit kathañcid
yathā ko ’py āyāta iti na parvate vṛkṣe vā śaṅkā bhavati. na hi viśeṣa-śabda-sannidhir evapravṛtty-artha iti cet, kutaḥ punar iyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ kriyate. so ’sattā-upalambhena sarvadā tad-bhāva- śaṅkā-vipralabdhaḥ sadṛśa-apara-utpatti-śaṅkā

PVin2_0009505
PVin3_0007703
PVin2_0007105
PVin2_0009506
PVin3_0010207
PVin3_0003605
PVin3_0004001
PVin3_0001804
PVin1_0000809
PVin1_0000812
PVin2_0007013
PVin1_0001715
PVin3_0003505
PVin3_0006907
PVin3_0013610
PVin3_0007005
PVin2_0007105
PVin3_0007306
PVin2_0005503
PVin3_0007304
PVin1_0001610
PVin3_0006909
PVin3_0007001
PVin3_0006709
PVin3_0007307
PVin3_0000703
PVin1_0002303
PVin1_0002303
PVin1_0002502
PVin1_0002213
PVin3_0005110
PVin3_0003509
PVin3_0001108
PVin3_0004002
PVin2_0004505
PVin2_0007605
PVin3_0002707
PVin3_0005310
PVin3_0009210
PVin1_0003702
PVin3_0001712
PVin3_0000702
PVin3_0001908
PVin3_0006806
PVin3_0008112
PVin3_0013606
PVin3_0006711
PVin3_0007612
PVin3_0006906
PVin3_0009204
PVin2_0005506
PVin3_0003903
PVin1_0001211
PVin3_0009207
PVin3_0003508
PVin3_0001308
PVin1_0000304
PVin2_0006909
PVin3_0009104

419

śabda

’sti iti kathaṃ vyabhicāraḥ. pratyakṣa-bādhā- śaṅkā-vyabhicāra ity eke. na, pakṣī-kṛta-viṣaye
-mātraṃ dvayor api sambhavad-vipakṣa-pracāra- śaṅkā-vyavacchedena labhyaṃ gamakatvaṃ kathamkiṃ nibandhanam. utpāditā prasiddhyā eva śaṅkā śabda-artha-niścaye. yasmān nānā-artha’-bhāvāt. kadācid bhaved iti cet, tathā śaṅkāyām atiprasaṅgaḥ, anyatra apy a-bhāva-niyama-bhedas tu kathita eva. na hy a-vipakṣa- śaṅkāyāṃ sādhya-a-bhāva-vyavaccheda-arthaṃ hetur
iti darśayan, śābda-prasiddhena ity āha. śaṅkita-pratibandhānāṃ saṃśayād a-siddheḥ, ciram’-dvayaṃ sambandhy-antara-a-bhāvāc abala-ābhāsāyā buddher a-dṛṣṭeḥ, tasya eva
yathā — na a-nitya-śabdaḥ śabdo na śabda-a-nityatvavān vā iti, samudāya-apavādasya
api ca artha-upayoge ’pi punaḥ smārtaṃ śabda-anuyojanam. akṣa-dhīr yady apekṣeta so-sāmānyam a-smaratas tad-yojanā sambhavati, śabda-antara iva. na ca artha-abhipāta-kṛte ’-ādi-śabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ. śabda-antareṣu tādṛkṣu tādṛśy eva astu kalpanā. aanyatra tato na an-upalakṣaṇam. a-buddhi- śabda-anvaya-bhājo hi bhedān ayaṃ sāmānya-darśana
’rtheṣv a-śakya-pratiṣedhatvād iṣṭa- śabda-abhidheyatvasya. sa dharmo vyavahāra-jaḥ
tad-a-yogāt. kiṃ ca, sad-a-sat-pakṣa-bhedena śabda-artha-an-apavādibhiḥ. vastv eva cintyate hyjātiṣv antar-bhavanti. na ca dūṣaṇāni, śabda-artha-an-apahnavena sva-lakṣaṇa-pratiṣedhāt,
iti tasya ko ’rthaḥ. kalpanā-viṣayatvāc abda-artha eva kalpitaḥ. tasya vastv-āśraya-annibandhanam. utpāditā prasiddhyā eva śaṅkā śabda-artha-niścaye. yasmān nānā-artha-vṛttitvaṃ
api pradhāna-ādi-lakṣaṇa-bheda-an-āśrayaḥ śabda-artha-mātratāyām avatiṣṭhate. tathā ca’sti tathā api na niṣidhyate. tasmād āśritya śabda-arthaṃ bhāva-a-bhāva-samāśrayam. a-bāhyasyāt. nanu bauddho vikalpa-pratibhāsaḥ śabda-arthaḥ, tasya ca sva-lakṣaṇa-upādānatā
buddhau śabdena a-pratibhāsanāt. na hi sa śabda-arthaḥ, yaḥ śābde na pratibhāsate. na ca
hy atra pratibaddhaḥ phala-udayaḥ. na hi śabda-arthaḥ sann a-san vā kañcit puruṣa-arthamyathā agnau śīta-vinodana-ādiḥ. na hy atra śabda-arthaḥ samarthaḥ, tad-anubhava-āptāv api
an-ādi-vāsanā-udbhūta-vikalpa-pariniṣṭhitaḥ. śabda-arthas tri-vidho dharmo bhāva-a-bhāvakim apy asti iti sādhyaṃ syāt. na hi śabda-arthāḥ svataḥ kañcid guṇa-viśeṣam āviśanti.
nityo vā iti. na hy atra śabda-ghaṭayoḥ śabda-ākāśayor vā vāstavī pratyāsattiḥ, api tu
yadi hi śabda-ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy-a-viśeṣe bhāvanā-viśeṣāt prīti-paritāpana artha-rūpāḥ sukha-ādayaḥ. yadi hi śabda-ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy-aatiśayavac ca bauddhaṃ sukham an-atiśaye ’pi śabda-ādi-sukhā ity api vārttā-mātram, ekatra
sukha-ādayo na api cetanāḥ. tad-ātmanāṃ śabda-ādīnām anubhavāt tad-anubhava-khyātir ity-tāratamyena atiśāyayed api, āvaraṇa-bhedena śabda-ādau śruti-māndya-pāṭava-darśanāt. anyathā-balād eva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte ’pi tasmiṃs tat-siddhatām āha
veditavyaḥ. tena siddhaṃ yathā — śrāvaṇaḥ śabda iti, a-siddham api sādhanatvena iṣṭaṃ yathā
pratikṣepe virodhaḥ, yathā — a-śrāvaṇaḥ śabda iti. tad-arthā ca artha-uktiḥ. tad eva
artho hi liṅginaṃ gamayati, tal-liṅgaṃ śabda iti. na, lakṣaṇa-antarasya a-vācyatvāt. yat
ity anvayī. sāmarthyād eva atra a-nityaḥ śabda iti bhavati. tasmān na avaśyaṃ pakṣasāmānya-eka-artha-samavāyy-a-nityatva-yuktaḥ śabda iti. sati hi śāstra-āśraye tad-artha-pakṣīa-kiñcit-karatvāt. etena prayatnasya indriya- śabda-upayogāt sāphalyaṃ pratyuktam. indriya-bhuvana-ādīnāṃ vyākhyātāḥ. tatra api hi śabda eva kevalaḥ siddhaḥ, na arthaḥ. na hi pare-ādāv a-pratisandhāna-darśanāt, anyatra api śabda-gandha-rasa-viśeṣair a-bhinnaiḥ prāṇi-bhūtaḥ, dvayor ekasya apy an-abhyupagamāt. śabda-ghaṭa-bhedena kalpane ’-nityatāyām api
a-nityaḥ śabdo nityo vā iti. na hy atra śabda-ghaṭayoḥ śabda-ākāśayor vā vāstavī-pratijñayor doṣa ity eke. teṣāṃ kṛtakatvena śabda-nāśe sādhye gandhe pṛthivī-guṇatva-a-sattvaṃ cintayanti — kim ayaṃ pradhāna- śabda-pratibhāsy artho bhāva-upādāno na vā iti.
eva iti nitya-vyavacchedena, asya vākyasya śabda-pradeśa-ādiṣu nitya-an-agni-vyavacchedena-virodho nāma pratijñā-doṣaḥ, artha-apahnave śabda-prayoga-a-sambhavāt. prayuñjāno ’rthamtathā hetur na tasya eva a-bhāvaḥ śabda-prayogataḥ. na ete śabdāḥ sva-lakṣaṇapratipatteḥ, tan-mātra-prayojanatvāc abda-prayogasya. iṣṭa-a-viśeṣād ubhayatra-a’pahnūyate, tasya buddhāv upasthāpanāya śabda-prayogāt, tad-a-bhāve tad-a-yogāt. kiṃ ca,abhyupayan na caitanyam abhyupeyāt. maraṇa- śabda-pravṛtteḥ siddham eva iti cet, icchātaḥ
sambaddhaḥ khyāty-a-bhāve ’pi tādṛśaḥ. śabda-pravṛtter asti iti so ’pi iṣṭo vyavahārakaścid doṣaḥ. tasmād a-vastu-niyata-saṅketa- śabda-bhāvināṃ dharmāṇāṃ yogyāḥ sarva-pada-arthāḥ,-dhvanau smṛtiḥ. yuktā tad-gaty-a-bhāve tu śabda-bhede smṛtiḥ katham. tad-a-smṛtau ca tenataruṣu sidhyati. na hy an-apekṣita-vastukaṃ śabda-mātram icchā-vṛtti vidyata iti vastu-gamyaṃ
artha-mātra-anurodhinyā bhāvinyā bhūtayā vā śabda-yogyatayā tāṃ pratirundhāno bādhyate. tadyathā prāk sañjñinā abhisambandhād arthavac abda-rūpaṃ vibhakti-darśanāt sādhyam. na ca svaprāg dṛṣṭaṃ tatra smṛtim ādadhati. sā kim a- śabda-liṅgā svayaṃ kathañcid anusmarato naa-bhāvayor darśana-a-darśana-smṛty-apekṣe hi śabda-liṅge sva-viṣayaṃ pratipādayataḥ, a-darśana
tad-a-siddhau sandehe vā na jñāpakaḥ, śabda-vat. trairūpyāc ca hetur arthaṃ gamayati, aśabdaPVin3_0007301
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420śabdatvād

api kvacit sattāyāḥ sādhanam. pradhāna-ādi- śabda-vācyasya eva kasyacid arthasya a-bhāvān nir-dharma-a-siddhiḥ. na tu punar atra ayam eva śabda-vikalpa-pratibhāsy artho ’pahnūyate, tasyaa-śabdakam arthaṃ paśyati, a-paśyaṃś ca na śabda-viśeṣam anusmarati, an-anusmaran na
ca artha-abhipāta-kṛte ’-satya-antare vikāre śabda-viśeṣe smṛtir yuktā, tasyā a-tat-kṛtatve tan-arthaḥ, yaḥ śābde na pratibhāsate. na ca śabda-viṣaya eva vastu, ākāra-antareṇa darśane
yo ’py avasthā-nivṛttiṃ tiro-dhāna-sadṛśīṃ śabda-viṣayam āha, tasya api sā kathaṃ nivṛttā aniścīyata iti. tad a-yuktam, yasmāt dhī- śabda-vṛtter anyatra tato na an-upalakṣaṇam. a-viṣaye ’-pravṛtter jāty-ādi-sambandha-atīta- śabda-vyavahāra-ādīnām indriya-jñāna-a-viṣayatvāt.
viṣayaḥ pratyakṣa-anumāna-a-bhāvaḥ saj-jñāna- śabda-vyavahāra-pratiṣedha-phalaḥ, upalabdhipūrvakaḥ punar an-upalambho ’-saj-jñāna- śabda-vyavahāra-pravartana-phalo ’pi, viṣayatadā siddhena viṣayeṇa viṣayiṇo ’-saj-jñāna- śabda-vyavahārān pratipadyate pratipādayati ca,
ātma-sthiter a-bhāvāt. tasmād ayam a- śabda-saṃyojanam eva arthaṃ paśyati darśanāt.
parvate vṛkṣe vā śaṅkā bhavati. na hi viśeṣa- śabda-sannidhir eva sāmānya-śabdānāṃ viśeṣakārya-samo mataḥ. jāty-antare prasiddhasya śabda-sāmānya-darśanāt. na yuktaṃ sādhanaṃ gotvād
yad anumīyate. vastu-bhede prasiddhasya śabda-sāmyād a-bhedinaḥ. na yuktā anumitiḥ pāṇḍusa ca icchā-mātra-āśrayaḥ. tan na a-siddhiḥ śabda-siddhānām iti darśayan, śābda-prasiddhena
pratītir ākāśād iva ghaṭa-ādiṣu. na vai śabda-sva-bhāvo niyato ’rtheṣu, yatas tad’-nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo ’-nitya ity arthād gamyata eva. tan na-doṣā api nirastā bhavanti, yathā — nityaḥ śabdo ’-mūrtatvāt karma-vat parama-aṇu-vad ghaṭa-antaratve tato ’rtheṣu jñāna-utpattir iti śabdo ’-vācakaḥ syāt tasya iti sambandhaś ca na
sa svayam ātmano hetur a-siddhaḥ. kathaṃ vai śabdo ’-siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetuvyatiriktam anvayinam arthaṃ paśyāmaḥ, yaṃ śabdo ’nudhāvet. artha-nānātve hi buddhi-nānātvaṃ
śakyatvāt. pakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ- śabdo ’pi na arthaṃ kañcana puṣṇāti. śāstreṣv
labhyasya atiśayasya kārya-upayogāt. tathā śabdo ’pi yadi kiñcid apekṣya kāryaṃ kuryāt,niṣidhyate. vidhānaṃ pratiṣedhaṃ ca muktvā śabdo ’sti na aparaḥ. vyavahāraḥ sa ca a-satsu nasāmānyaṃ syāt, yan-nibandhano ’yam a-nitya- śabdaḥ, kṛtakatva-ādi-vat. nanv asty eva tirodarśanāya idam udāharaṇam uktam — a-nityaḥ śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād iti. atrasa rāga-ādimān iṣṭa-puruṣa-vat. a-nityaḥ śabdaḥ kṛtakatvād ghaṭa-vad iti. tathā viparītatat sarvam a-nityam, yathā ghaṭa-ādayaḥ, śabdaś ca kṛtaka ity anvayī. sāmarthyād eva atra
yāvān kaścit kṛtakaḥ sa sarvo ’-nityaḥ, śabdaś ca kṛtaka ity ukte ’pi śabdo ’-nitya ity
na a-nityatva-a-bhāve kṛtakatvaṃ bhavati, śabdaś ca kṛtaka iti. siddha-tat-sva-bhāvatayā
yena artho ’yaṃ vivecitaḥ. svarga-urvaśy-ādi- śabdaś ca dṛṣṭo ’-rūḍha-artha-vācakaḥ. śabda-a-siddhāv a-siddhaḥ, yathā — a-nityaḥ śabdaś cākṣuṣatvāt. cetanās taravaḥ sarva-tvaga-nityo hi śabdaḥ, na a-nitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na a-nityaḥ śabdaḥ syāt,eka-sva-bhāvo na bhavati iti viruddhaḥ. ca- śabdo dvayor ekasya a-siddhāv aparasya ca sandehe-apavādasya dharmiṇy a-virodhāt. a-nityo hi śabdaḥ, na a-nitya-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau
upakārād eva jñāna-utpatteḥ. tasmād eṣa śabdo na indriyaṃ na sannikarṣaṃ na ātmānam anyad
chabde. tathā hi pakṣa eva sa tathā-vidhaḥ śabdaḥ, na pakṣa-sapakṣayor anyataraḥ, vikalpapratyākhyātaḥ, yathā — na a-nitya-śabdaḥ śabdo na śabda-a-nityatvavān vā iti, samudāyayathā —pakṣa-sapakṣa-anyataratvād a-nityaḥ śabdo nityo vā iti. na hy atra śabda-ghaṭayoḥ
pakṣī-karaṇam api pratyuktam. yathā ’-nityaḥ śabdo nityo vā iti prakaraṇe vyatirikta-indriya-rūpo na siddha ity a-siddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ śabdaḥ, yo hetuḥ
anusartavyā. a-nityaḥ prayatna-anantarīyakaḥ śabdaḥ, prayatna-anantarīyakatvād ity eṣa kathaṃ
upādānād a-nityaḥ prayatna-anantarīyakaḥ śabdaḥ prayatna-anantarīyakatvād iti pratijñāsa ca śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva ca hetutve ’a-virodhāt. a-nityo hi śabdaḥ, na a-nitya- śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na a-nityaḥ śabdaḥ
śabde ’-nitya-śabdatva-prasādhanāt, a-nitya- śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti na iṣṭaeka-deśo ’-siddha ucyate, yathā — a-nityaḥ śabdaḥ śabdatvād iti, so ’pi, sādhya-sādhanayor
pratyākhyātaḥ, yathā — na a-nitya- śabdaḥ śabdo na śabda-a-nityatvavān vā iti,
siddhaḥ. kathaṃ vai śabdo ’-siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetu-rūpo na siddha ity aa-bheda-kalpanāyām api, yam ayam a-nitya- śabdaḥ samāviśet, yathā-utpattiṃ hetubhyaḥ kṛtaka
samāviśet, yathā-utpattiṃ hetubhyaḥ kṛtaka- śabdaḥ sambandhi-bheda-vyudāse ’pi. tathā maraṇa-śabdaḥ śabdaḥ. tad-bhāva-iṣṭau na a-nityaḥ śabdaḥ syāt, śabde ’-nitya-śabdatva-prasādhanāt, a’-nitya-śabdatva-prasādhanāt, a-nitya-śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti na iṣṭa-vighātaḥ
smṛtiḥ syāt, agni-dhūma-vat. na ca ayam a- śabdakam arthaṃ paśyati, a-paśyaṃś ca na śabdana hi tatra aparo viśeṣo nirdiśyate. sa śabdatayā tathā-bhavan pakṣa-nirdeśa eva tathāiṣṭau na a-nityaḥ śabdaḥ syāt, śabde ’-nitya- śabdatva-prasādhanāt, a-nitya-śabdaḥ śabdaḥ syāt.
trayam a-pramāṇakam abhyupeyam — vyatireki- śabdatva-sāmānyam indriya-gamyaṃ nityaṃ ca. ato’-siddha ucyate, yathā — a-nityaḥ śabdaḥ śabdatvād iti, so ’pi, sādhya-sādhanayor bhedātśabdayor

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421śarīrasya

nirdiśyate. na hi dharma-dharmi-vācinoḥ śabdayor vācye kaścid viśeṣo ’sti iti nirloṭhitam
sandigdhā eva tan-nimittatve ’py a-saj-jñāna- śabdayos tad-yogyatā, sāsnā-ādi-siddhāv iva go-ātmanaḥ pratipattir arthasya. na hi sattā śabdasya artha-viśeṣe pratibaddhā, tasyāḥ
ca pūrva-vat prasaṅgaḥ. tasmāt kādācitkaḥ śabdasya upalambha-yogya ātmā, sa ca puruṣaindriya-upakāreṇa api saha-kāri-kāraṇaṃ śabdasya upasaṃharet. tac ca an-apekṣatvād asya-pratipatti-nibandhane. a-pṛthag-vacanaṃ śabdasya viśeṣa-a-bhāvād iti cet, na, pravṛttiiti cet, na, siddhayā a-nityatayā tadvataḥ śabdasya sādhanāt. tathā kasyacid artha-antaraapy ākāśa-āśraya-vad dhvaneḥ. a-siddhāv api śabdasya siddhe vastuni sidhyati. aulūkyasya
eṣaḥ. syād etat, na āvaraṇān nityaṃ sarve śabdā na śrūyante, api tu kiñcid eṣāṃ pratipattau
punaḥ paryāyeṇa keṣāñcid abhivyakteḥ. na api śabdā yathā-bhāvaṃ vartante, yatas tebhyo ’rthayadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ. kārya-ādi- śabdā hi tayor vyavahārāya kalpitāḥ. kāraṇāt
śābda-vikalpāḥ. artha-pratipattaye ca śabdāḥ prayujyante. na ca indriya-artho ’nvayī,-pravṛtteḥ siddham eva iti cet, icchātaḥ śabdāḥ pravartante. na tad-vaśād vastu-sthitiḥ,ity udāharaṇam evam-phalam. saṅketa-āśrayāḥ śabdāḥ, sa ca icchā-mātra-āśrayaḥ. tan na aviṣāṇi-vat. vivakṣā-para-tantratvān na śabdāḥ santi kutra vā. tad-bhāvād artha-siddhau
tad-rūpam eva anukuryāt. na hy arthe śabdāḥ santi tad-ātmāno vā, yena tasminnāstitā-an-upalambhanāt. taj jñāna- śabdāḥ sādhyante tad-bhāvāt tan-nibandhanāḥ.
tasya eva a-bhāvaḥ śabda-prayogataḥ. na ete śabdāḥ sva-lakṣaṇa-viṣayāḥ, an-ādi-kāla-vāsanāa-bhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti ca- śabdāt. katham a-sāmarthyam. siddhe hi bhāveeva dīpayati. na vai nāntarīyakatayā śabdād artha-pratipattiḥ, api tu yogyatayā-pratyayeṣu bhāvāt. parama-artha-eka-tānatve śabdānām a-nibandhanā. na syāt pravṛttir artheṣu
anyatra api śakya-kriyatvāt, pratyakṣāṇāṃ śabdānām a-pratyakṣa-sva-bhāva-a-bhāvāt. bhrānti-sāmarthyād eva artha-anubandhaḥ siddhaḥ śabdānām, a-sati viṣaye ’-prayogāt. yuktam etat,śāli-bījād bhavati, api tu yava-bījāt. evaṃ śabdānām api yady arthebhyo janma syāt, syādan-upadeśād a-pratipatter upadeśe ca śabdānām artheṣv an-āvaraṇāt tad evaṃ puruṣa-dharmaṇi dharmiṇi ca darśanam. na ca etac abdānām asti iti kathaṃ na pramāṇa-antaram. teyogyaṃ hi viśvaṃ sva-bhāvataḥ kṛta-a-kṛtānāṃ śabdānām, icchā-mātra-vṛtteḥ. tayā artha-mātraca artha-antara-parigrahāt, kali-māry-ādi- śabdānām iva matta-kāla-atiśaya-varṣa-upasarga-viśeṣā iti gamyante. na tv evaṃ nityānāṃ śabdānāṃ kasmiṃścit saty atiśaya-hānir utpattir-artha-niścaye. yasmān nānā-artha-vṛttitvaṃ śabdānāṃ tatra dṛśyate. na yukti-bādhā yatra asti
-a-bhāvāt. etena saṅketa-anuvidhāyināṃ śabdānāṃ na kaścid artha-niyamaḥ, atra ca eṣāṃśruter artham arthaṃ vā pāramārthikam. śabdānāṃ pratirundhāno na bādhyas tena varṇitaḥ.
na hi viśeṣa-śabda-sannidhir eva sāmānya- śabdānāṃ viśeṣa-avasthiti-hetuḥ, api tu prakaraṇa
sva-bhāva-a-sattā, tayā siddhayā a-saj-jñāna- śabdās tan-nimittāḥ sādhyanta iti. kathaṃ nimitta
tad-bhāva-iṣṭau na a-nityaḥ śabdaḥ syāt, śabde ’-nitya-śabdatva-prasādhanāt, a-nitya-śabdaḥ
tad-a-bhāve na bhavataḥ kṛtakatvasya śabde ca bhāva-khyātau tad-ātmanaḥ sato bhāva iti
sati hy artha-darśane ’rtha-sannidhau dṛṣṭe śabde tataḥ smṛtiḥ syāt, agni-dhūma-vat. na ca
etad evaṃ syāt. anyathā tv a-siddham eva tac abde. tathā hi pakṣa eva sa tathā-vidhaḥ śabdaḥ,vimarśo na jāyate, yathā cākṣuṣatvāc abde. sambandhāt kiṃ-sambaddho ’yam iti kathaṃ
a-vyāpṛta-indriyasya darśana-vad buddhau śabdena a-pratibhāsanāt. na hi sa śabda-arthaḥ,iyam an-abhilāpā ca pratibhāti iti. śabdena a-vyāpṛta-akṣasya buddhāv a-pratibhāsanāt.
sa dharmo vyavahāra-jaḥ prasiddhi- śabdena uktaḥ. yogyaṃ hi viśvaṃ sva-bhāvataḥ kṛtaniścayaḥ. vyatireka-a-niścayo hy a-vipakṣa- śabdena ucyate. tata eva katham a-bhāva-niścayaḥ.
na ca indriya-artho ’nvayī, yataḥ śabdena dṛṣṭa-sambandho vyavahāre pratīyeta.
syād etat. atha śoṣa-ādikam eva maraṇa- śabdena vadet, tasya api pratibandhaś caitanyena
a-yogāt, prayatnasya āvaraṇa-indriya- śabdeṣv an-upayogāt. na hi tasya upalambhatatra ko ’tīndriya-artha-dṛk. an-eka-artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ. svarga-urvaśyprāk sato niyamena na. tasya āvṛty-akṣa- śabdeṣu sarvathā an-upayogataḥ. kadācin nir— para-arthāś cakṣur-ādayaḥ saṅghātatvāc ayana-āsana-ādy-aṅga-vad iti. tad iṣṭa-avyākhyātaḥ, yathā —abhivyakta-caitanya- śarīra-lakṣaṇa-puruṣa-ghaṭa-anyatara-sa-dvitīyo
tādātmyena prasiddhe ’-siddheḥ. tasmāj jīvac- arīra-sambandhī prāṇa-ādir an-ubhaya-ātmatātoya-āśritā hi balākāyā vṛttiḥ. tataḥ śarīra-sthitiṃ pratilabhamānā tat-kāryatayā
api hetuḥ syāt. na idaṃ nir-ātmakaṃ jīvac- arīram a-prāṇa-ādimattva-prasaṅgād iti. nirtasya a-prāmāṇye vṛtti-vaiphalyāt. na ca śarīram eva buddhiḥ, tat-siddhāv api buddhiyad apy āha — yadi na sa-ātmakaṃ jīvac- arīram, prāṇa-ādi-viraha-prasaṅgaḥ, nairātmyādkṛtakatvān nityaḥ, sa-ātmakaṃ jīvac- arīraṃ prāṇa-ādimattvāt, prayatnaca sandigdhaḥ, yathā — sa-ātmakaṃ jīvac- arīraṃ prāṇa-ādimattvād iti. na hi sa-ātmaka-anśrāvaṇa-ādy api iti naindriyam. tathā ghaṭa- śarīrayor anyatarad artha-antara-bhūtam iti
ekasya tathā-abhyupagame syāt. sa ca na śarīrasya, an-anvaya-śaṅkayā, na ghaṭasya,charīre

PVin3_0012304
PVin3_0012701
PVin3_0012612
PVin3_0004204
PVin3_0004202
PVin3_0004114
PVin3_0012612
PVin3_0012703
PVin3_0012702
PVin3_0012708
PVin3_0003805
PVin3_0003901
PVin3_0003902
PVin3_0003902
PVin2_0009908
PVin2_0009502
PVin1_0000201
PVin1_0001612
PVin3_0003605
PVin3_0003510
PVin1_0001701
PVin1_0001610
PVin2_0007803
PVin2_0007807
PVin1_0002115
PVin2_0007805
PVin2_0006808
PVin2_0008803
PVin2_0005402
PVin3_0001905
PVin3_0002705
PVin3_0003005
PVin3_0009709
PVin3_0002805
PVin3_0002707
PVin3_0009706
PVin3_0002002
PVin3_0002311
PVin3_0001906
PVin3_0001903
PVin3_0001110
PVin3_0002306
PVin3_0012805
PVin3_0013009
PVin3_0001907
PVin3_0002311
PVin3_0003109
PVin3_0002802
PVin3_0002109
PVin3_0002106
PVin3_0002303
PVin3_0003306
PVin3_0003008
PVin3_0003304
PVin3_0002103
PVin3_0002112
PVin3_0003003
PVin3_0002201
PVin1_0000501

422

śāstraṃ

tathā api na a-nairātmyād ātmā jīvac- arīre sidhyati, yena ayaṃ na vyatirekasya a-vādinam upahasann ātmānam eva upahasati. śaśa-avayava-bhūtaṃ viṣāṇaṃ na asti ity’-bhāvaḥ. śaśa-viṣāṇayoś ca ayaṃ bhāvāc aśa-viṣāṇa-a-bhāva-vādinam upahasann ātmānam eva
taj-janana-sva-bhāvasya hetor a-bhāvāc aśa-viṣāṇa-an-utpattiḥ, tad-bhāvād itarasya iti.
sa tasya sva-bhāvaḥ, yo dadhi-janano na śaśa-viṣāṇa-jananaḥ. sa tasya kuta iti cet, sva-bhāvaḥ. yady a-sata utpattiḥ kiṃ na kṣīrāc aśa-viṣāṇam, ko hi viśeṣo ’-bhāva-a-viśeṣa iti
cet, yathā te na santi, sa prakāro ’-bhāvaḥ. śaśa-viṣāṇayoś ca ayaṃ bhāvāc chaśa-viṣāṇa-a-bhāva
yatas tena pratirudhyeta, kiṃ tarhi śaśa-sambandhi. yady evaṃ sambandho na asti iti
na asti ity abhidhātari kaḥ prastāvaḥ śaśo ’py asti viṣāṇaṃ ca ity uttarasya. na hyviṣāṇa-sva-bhāva-bhedaḥ, na tad-vat kiñcic aśasya bhinna-sva-bhāvaṃ viṣāṇam iti cet, vayam-vaśād vṛttir iti sūcitaṃ bhavati. sa hi śaśinaś candratvam an-icchan kām anyāṃ pratītim
vastu-balena tat, pratīti-siddha-abhyupagame śaśiny apy a-nivāraṇāt. tad vastuni siddhaṃ
śaśiny apy a-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy a-nivāryam eva. tad-vastv-a-bhāveśaśiny apy a-nivāryam eva. tad-vastv-a-bhāve śaśini nivāraṇe ’pi na kaścid doṣaḥ. tasmād aeva vā. nivartayet yathā vṛkṣaḥ śiṃśapām, śākhā-ādimad-viśeṣasya eva kasyacit tathāphalāny evaṃ-rasāni vā rūpa-a-viśeṣād eka- śākhā-prabhavatvād vā, upayukta-phala-vat. atra
’rtha-kriyāyāṃ visaṃvādyate. nanv anyad api śābda-upamāna-ādikaṃ pramāṇam asti, pramāṇasya
ca a-tattvasya. vastv-a-bhāve ’pi śābda-pratibhāsa-a-pracyuter a-sad-arthana a-siddhiḥ śabda-siddhānām iti darśayan, śābda-prasiddhena ity āha. śaṅkita-pratibandhānāṃ
yatra apy a-sādhāraṇatvād anumāna-a-bhāve śābda-prasiddhena viruddhena arthena apodyate, naa-kāraṇaṃ viṣayaḥ. tasmān na vastu-viṣayāḥ śābda-vikalpāḥ. artha-pratipattaye ca śabdāḥ
a-pratibhāsanāt. na hi sa śabda-arthaḥ, yaḥ śābde na pratibhāsate. na ca śabda-viṣaya eva
ity ukta-prāyam. nanu yava-bīja-ādayo ’pi śāly-aṅkure janye ’n-apekṣāḥ, tad-utpattitat-sva-bhāva-apekṣatvān na naśvarāḥ. śāly-ādi-bījānām api sa sva-bhāvaḥ sva-hetor iti-rūpā a-tad-rūpa-hetu-jā a-tad-rūpāḥ, yathā śāli-bīja-ādibhyas tat-prasavās tad-anyebhyo ’nya
eva eṣāṃ sva-bhāvo na asti yas tad-utpādanaḥ śāli-bījasya iti tat-sva-bhāva-apekṣāḥ. evaṃya evaṃ bhavanti. tathā hi na yava-aṅkuraḥ śāli-bījād bhavati, api tu yava-bījāt. evaṃkiñcid vijātīyād bhavad dṛṣṭaṃ go-maya-ādeḥ śālūka-ādiḥ, tatra api tathā-abhidhāne ’py astyparaṃ pratiruṇaddhi iti vyaktam etad rāja- śāsanam. na ca svayam a-bruvan paraṃ bodhayitumsvayaṃ-śruter āha sūtra-kāraḥ — svayam iti śāstra-an-apekṣam abhyupagamaṃ darśayati iti.
api sādhayati iti. anena eva ca anumāna-kāle śāstra-an-āśraya-vacanena a-prakaraṇa-āpanna’-prāmāṇye vacanasya a-pravṛttiḥ, tathā śāstra-an-āśraye tat-prasiddhe vicārasya iti-a-pratītau vā kim abhivyakti-vādena. tasmāc āstra-āśraya eva anumāne ’nyatara-a-siddhiḥ
asti. sa-dvitīya-prayogāś ca pratyuktāḥ. śāstra-āśraye ’pi prastāva-atikrame ’tiprasaṅga
-a-nityatva-yuktaḥ śabda iti. sati hi śāstra-āśraye tad-artha-pakṣī-karaṇaṃ yuktaṃ syāt,-ādi-sādhanam. ity antara-ślokāḥ. yā punaḥ śāstra-āśrayeṇa anyatara-a-siddhir udbhāvyate,’pi vastu-pratibandha-a-bhāvāt. kevalaṃ śāstra-upagama-dvāreṇa eṣām anuṣaṅgaḥ, sa ca-doṣa-lakṣaṇaṃ nyāyyam, atiprasaṅgāt. api ca śāstra-upagamāt sarvaḥ śāstra-dṛṣṭaḥ sādhyatvena-an-apekṣam abhyupagamaṃ darśayati iti. śāstra-upagamāt sarvas tad-dṛṣṭaḥ sādhya iti syādapi svayam ātmanā eva iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na itara iti darśana-arthā.
-āśrayaḥ, a-nāntarīyaka-abhyupagamaś ca śāstra-upagame ’pi vādino nirastaḥ. katham idānīm
cintyatvāt. tasya sva-sādhya-an-uparodhe ’pi śāstra-uparodhād virodhe so ’nya-kṛte ’pi tulya
viruddha-a-vyabhicārī sādhana-doṣa uktaḥ, śāstra-kārāṇām artheṣu bhrāntyā viparīta-sva-artha-sādhanāv ekatra saṃśayaṃ janayataḥ. śāstra-kāro viruddha-dharma-nāntarīyakatāṃ dvayor
vipratipattis tu dṛśyata eva. bhavaty eva śāstra-dṛṣṭaṃ sādhyam, tat-prabādhane ca hetuatiprasaṅgāt. api ca śāstra-upagamāt sarvaḥ śāstra-dṛṣṭaḥ sādhyatvena īpsitaś cet, a-siddhaiva vyādheḥ ślaiṣmikasya iti. ata eva śāstra-dṛṣṭeṣv artheṣu virodha-udbhāvana-prāyāviśeṣa-antare vivāda-a-sambhavāc ca. na ca śāstra-dvāreṇa vivādaḥ, tadā tasya aa-yogataḥ. tṛtīya-sthāna-saṅkrāntau nyāyyaḥ śāstra-parigrahaḥ. tatra api sādhya-dharmasyasa tadā api san. tathā viśuddhe viṣaya-dvaye śāstra-parigraham. cikīrṣoḥ sa hi kālaḥ syāt tadā-bādhakayor ekataḥ siddhir a-viruddhā api śāstra-bādhāyāṃ yadi viruddhā iṣyate, sā anyaiti na bhidyate sva-vacana-virodhāc āstra-virodhaḥ. tataḥ pratibandha eva, na bādhā.
prameya-arthāni iti, pramāṇānām a-bhāve śāstra-sva-vacanayor a-yogāt. sva-vacana-virodhetatas tad bādhakam iti. tat tarhi śāstram a-pramāṇakaṃ kathaṃ dharmiṇaṃ
-gocare. siddhaṃ tena su-siddhaṃ tan na tadā śāstram īkṣyate. vāda-tyāgas tadā syāc cen na
avasthā-prasaṅgataḥ. kena iyaṃ sarva-cintāsu śāstraṃ grāhyam iti sthitiḥ. kṛtā idānīm a-siddha
upagamaṃ pratibadhnāti. tad evaṃ sva-vacanaṃ śāstraṃ ca abhisamasya sāmyād ekam uktam. yathāna analaḥ. yadi sādhana ekatra sarvaṃ śāstraṃ nidarśane. darśayet sādhanaṃ syād ity eṣā-vācā viḍambayati. para-avabodha-arthaṃ ca śāstraṃ praṇayann anumānaṃ pratikṣipati ity a-śāstraṃ

PVin3_0003303
PVin3_0003101
PVin3_0003005
PVin3_0003402
PVin3_0003110
PVin3_0003104
PVin2_0006506
PVin2_0006502
PVin3_0002709
PVin3_0003201
PVin3_0009708
PVin3_0002309
PVin2_0006502
PVin1_0000414
PVin3_0003105
PVin3_0003103
PVin3_0003211
PVin3_0012904
PVin3_0002211
PVin3_0001902
PVin3_0009710
PVin3_0003203
PVin3_0002107
PVin3_0002403
PVin3_0003106
PVin3_0003808
PVin3_0006412
PVin2_0006209
PVin2_0005608
PVin2_0009908
PVin3_0006504
PVin2_0006109
PVin2_0006306
PVin2_0006401
PVin3_0006912
PVin2_0006407
PVin1_0002704
PVin3_0006501
PVin2_0006204
PVin2_0006305
PVin2_0006206
PVin3_0003108
PVin2_0006401
PVin2_0007407
PVin3_0003105
PVin3_0011002
PVin3_0011103
PVin1_0002807
PVin3_0010810
PVin3_0000711
PVin2_0004706
PVin2_0004707
PVin1_0001006
PVin2_0009501
PVin2_0007902
PVin3_0004907
PVin3_0004003
PVin2_0009211
PVin3_0008310

423śeṣavata-bhāvāt. tasmād dharmiṇaṃ pratiṣṭhāpayañ śāstraṃ pratiṣṭhāpayati, tatas tad bādhakam iti.
-pravṛttir ity avaśyam evaṃ-vidhe viṣaye śāstraṃ pramāṇayitavyam. katham idānīṃ na tīrtha-prasiddhe vicārasya iti prastāva-āśrayatve śāstraṃ bādhakam ity amum arthaṃ vaktuṃ svatena upagamāt pramāṇaṃ sarva-vastuṣu śāstraṃ bādhakam eva iti cet, kathaṃ punar
artheṣu virodha-udbhāvana-prāyā cintā. yac āstraṃ vastu-bala-pravṛttena pramāṇena svana pratiṣedhe doṣaḥ. sva-upagama-āśrayaṃ hi śāstraṃ virundhāno vihanyate, na aparam, an-an-upayogino dravya-viśeṣāḥ. na tāñ śāstraṃ viṣayī-karoti. na ca teṣāṃ tathā
iti cet, na, śāstrasya kvacid an-adhikārāt. śāstraṃ hi pravartamānaṃ puruṣa-artha-sādhanaṃ
ayam ity an-avadheyaḥ syāt. dvayor an-āśrita- śāstrayoḥ kasyacit parīkṣāyāṃ kaḥ prastāvo ’dṛśya-a-dṛśyayor viṣayayoḥ, tad grāhyam iti. śāstravato ’py a-tad-ālambane vastuni viruddha’-siddhi-codanā-a-yogāt, an-adhikārāc ca śāstrasya anumāne. pramāṇena eva bādhane tadna anyatra iti cet, bādhanīya-arthasya śāstrasya upagamād anyatra apy astu. tasmān na-anumāna-āgamānām ekasya vṛttir iti cet, na, śāstrasya kvacid an-adhikārāt. śāstraṃ hi
vyavahārayitum īśa ity a-praṇayanam eva śāstrasya. praṇayan vā svām eva vṛttiṃ sva-vācātasya api snānāc chuddhi-vādinaḥ śāstrasya sva-vacanena apy asya arthasya
abhyupeta-bādhā. sarveṣām a-dṛṣṭa-pratipatti- śāstrāṇām evam a-vacanān na pratiṣedhe doṣaḥ. sva
vāṅ-mātra-vacane pratibandhaḥ. a-pramāṇatvaṃ śāstre ’pi tulyam iti tatra api pratibandho ’stu.
-siddhayoḥ sambandhau saṃyoga-samavāyāv iti śāstre ’pi vyavasthā. tad iyaṃ sva-sattā-mātrakatham a-pratipāditaḥ. yadi kiñcit kvacic āstre na yuktaṃ pratiṣidhyate. bruvāṇo yuktamsvayaṃ-śrutiḥ punar ekasya dharmiṇaḥ śāstre nānā-dharma-vyavasthāyām api svayam ātmanā-āśraya eva anumāne ’nyatara-a-siddhiḥ śāstreṇa. anyatra tv a-jñānād iti na vādatadā ca asya sva-vacanena virodhaḥ, na śāstreṇa. tayor yasya pramāṇam asti, tad aparasya-parigraham. cikīrṣoḥ sa hi kālaḥ syāt tadā śāstreṇa bādhanam. tad-virodhena cintāyās tatsvayaṃ-śabdo ’pi na arthaṃ kañcana puṣṇāti. śāstreṣv icchayā pravṛtty-artha iti cet, kutaḥ
lobha-ādi-mūlo ’-dharma iti sarva- śāstreṣu vyavasthā, a-lubdha-a-dviṣṭa-a-mūḍhānāṃ
sāmānyena lakṣaṇatvāt. tathā na vṛkṣaḥ śiṃśapā ity uktāv api bādhanāt. atra api loke
na asti iha dhūmo ’n-upalabdheḥ, na asti iha śiṃśapā vṛkṣa-a-bhāvāt, na asti iha dhūmo ’n-a-siddhir uktā veditavyā, yathā – na atra śiṃśapā vṛkṣa-a-bhāvād iti. sarvatra ca asyām a-sattva eva syān na anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt, agnir atra dhūmāt. atra dvau vastubhāvo bhāvam eva vā. nivartayet yathā vṛkṣaḥ śiṃśapām, śākhā-ādimad-viśeṣasya eva kasyacit’nya-bhāve ’-bhāvād virodha-gatiḥ, yathā śīta-uṣṇa-sparśayoḥ. anyonya-bheda-siddher vāyathā –na iha a-pratibaddha-sāmarthyāni śīta-kāraṇāni santy agner iti kāraṇa-dravyakāraṇānāṃ kārya-ārambha-a-niyamān na avaśyaṃ śīta-bādhako ’gniḥ, yatas tad-a-bhāvo gamyeta.
paritāpasya hetor agneḥ śītena virodhāc īta-vicchede tat-kāryasya apy a-bhāva iti. etenaayaṃ puruṣa-arthaḥ pratibaddhaḥ, yathā agnau śīta-vinodana-ādiḥ. na hy atra śabda-arthaḥ
anyathā vyabhicāri syād bhasma iva a- śīta-sādhane. ity antara-ślokaḥ. na a-sattātan-nivṛttis tad-upādāna-kāraṇa-apekṣiṇaś ca śīta-sparśa-āder apara-utpattiḥ. tasmād āntarāḥ
-upanyāsena vā prayujyate, yathā — na atra śīta-sparśo ’gner ity udāharaṇāni pūrva-vat. sabhavati. viruddha-siddhyā, yathā – na śīta-sparśo ’tra agner iti. etena vyāpakasidhyati. na, tad-vyabhicārāt, yathā – na śīta-sparśo ’tra kāṣṭhād iti. kāraṇānāṃ kāryaiti. viruddha-kārya-siddhyā, yathā – na śīta-sparśo ’tra dhūmād iti. hetv-a-siddhyā,-a-praśamanena nidānino ’-vicchedāt, madhura- śītala-snigdhair iva vyādheḥ ślaiṣmikasya iti.
-viśeṣa-viruddhasya paritāpasya hetor agneḥ śītena virodhāc chīta-vicchede tat-kāryasya apy aca ayaṃ hetutvena upādīyamāna upādhy-apekṣaḥ śuddho vā nāśe kāryatva-sattva-vat. upādīyate.
na aparam, an-abhyupagamāt. tasya api snānāc uddhi-vādinaḥ śāstrasya sva-vacanena apy asyaiṣṭaṃ na nāma nivāryate. rūpaṃ tu bhinnam, a- śubha-abhinandinaḥ pratisandhi-bandhāt. ata eva abhāva-siddher anyatra anumānāt. na tv evam a- śubha-abhinandena viparyāsena ca vacanasya tat-dhī-phalam. ity antara-ślokāḥ. tathā hy a- śubha-pṛthivī-kṛtsna-ādikam a-bhūta-viṣayam apiāsādita-vidyā-āśrama-phalaḥ, yaḥ strī- śūdra-sādhāraṇam api vivekaṃ na avagāhate. tasmād-vivakṣitatvād ity āha, tadā sidhyaty artha- śūnyaṃ vivakṣā-mātram. tato na artha-siddhiḥ, tadvastuni. pratibandhāt tad-ābhāsa- śūnyayor apy a-vañcanam. tasyās tad-rūpa-śūnyāyās-śūnyayor apy a-vañcanam. tasyās tad-rūpa- śūnyāyās tad-rūpa-adhyavasāyataḥ. tad-rūpa-a-saṅkalana-ātmakam. pūrva-apara-parāmarśa- śūnye tac cākṣuṣe katham. na hi idam iyato
kiñcit. api ca yady a-dṛṣṭyā nivṛttiḥ syāc eśavad vyabhicāri kim. yathā pakvāny etāni-sāmagrī-janmāno naśyanti iti, tāsām a-niḥ- śeṣa-darśanāt. vicitra-śaktayo hi sāmagryo
dvau hetu-viparyayau. vivādād bheda-sāmānye śeṣo vyāvṛtti-sādhanaḥ. sva-bhāva-kāryayor eva
ca artha-uktiḥ. tad eva rūpaṃ tatra arthaḥ śeṣaṃ vyāvṛtti-lakṣaṇam. a-vastu-rūpaṃ sāmānyam
a-darśana-mātrasya tasya saṃśaya-hetutvāc eṣavat tad udāhṛtam. na hi sarva-an-upalabdhir
kārya-anumānam. vipakṣe vṛtty-a-darśane ’pi śeṣavat, yathā deha-indriya-buddhibhyo rāga-ādy-cheṣavat

PVin2_0009207
PVin2_0009510
PVin2_0009307
PVin2_0009206
PVin3_0008402
PVin1_0001306
PVin3_0002604
PVin1_0002713
PVin3_0003102
PVin3_0003107
PVin3_0009504
PVin3_0009205
PVin3_0005213
PVin1_0003403
PVin3_0001605
PVin3_0004006
PVin3_0001108
PVin3_0004002
PVin3_0011704
PVin2_0005302
PVin2_0005301
PVin2_0009612
PVin3_0013101
PVin3_0011713
PVin3_0012006
PVin3_0013105
PVin3_0004008
PVin1_0000102
PVin1_0002709
PVin1_0003402
PVin3_0005110
PVin3_0004504
PVin3_0002602
PVin3_0001902
PVin2_0007409
PVin3_0002608
PVin3_0002408
PVin3_0002605
PVin3_0003907
PVin3_0001904
PVin2_0007008
PVin3_0003912
PVin3_0005211
PVin3_0001201
PVin3_0006801
PVin1_0001511
PVin3_0003109
PVin2_0007709
PVin3_0000303
PVin3_0012005
PVin3_0000806
PVin2_0006408
PVin1_0001913
PVin3_0012309
PVin2_0009413
PVin2_0006303
PVin2_0008009
PVin3_0005805
PVin2_0004713

424ślokāḥ

etad anumānaṃ vyabhicāri. kiṃ punar etac eṣavat. yasya a-darśana-mātreṇa vyatirekaḥ
-a-siddheḥ saṃśayād a-vyatireko vyabhicāraḥ śeṣavataḥ. kiṃ ca vyatireky api hetuḥ syāt. na-pratiṣedhaḥ, prasiddha iti sandigdhayoḥ śeṣavad-a-sādhāraṇayoḥ sapakṣa-vipakṣayoḥ. a-saty
etat samāna-pāka-hetavaḥ pakvā iti. anyathā śeṣavad etad anumānaṃ vyabhicāri. kiṃ punar etac
asti iti vipakṣa-vṛtter a-dṛṣṭāv api śeṣavad etad vyabhicāri liṅgam. yā tarhy a-kāryaa-yojayan na pratyeti ity āyātam āndhyam a- śeṣasya jagataḥ. abhipatann eva arthaḥ
lakṣaṇaṃ teṣv a-pakṣatā. nirākṛte bādhanataḥ śeṣe ’-lakṣaṇa-vṛttitaḥ. dṛṣṭer vipratipattīnāmnirṇītam asmābhiḥ pramāṇa-vārttike. kāma- śoka-bhaya-unmāda-caura-svapna-ādy-upaplutāḥ. akatham idānīṃ na tīrtha-snāna-ādir a-dharma- śodhana iti na abhyupeta-bādhā. sarveṣām a-dṛṣṭaabhyupagamāt. sā vyavasthā snāna-ādīnāṃ pāpa- śodhana-vādaṃ bādhate, nidāna-a-praśamanena
yadi taruṣu upalabhyeta, syād etat. atha śoṣa-ādikam eva maraṇa-śabdena vadet, tasya api-vaśād vastu-sthitiḥ, atiprasaṅgāt. tasmāc oṣam ayaṃ taruṣu maraṇam āha. na ca īdṛśaṃ
bhavati iti tat-kṛtam eṣāṃ kadācit kvacic ravaṇam iti. na vai vayaṃ kāraṇānāṃ saha-kārīṇi
idaṃ dṛṣṭaṃ śrutaṃ vā iti darśana- śravaṇābhyāṃ yatra avasāya-pratyayaḥ, te tasya-an-anukārāt, tad-a-bhāve bhāvāc ca. tathā śrāvaṇa-ādy api iti naindriyam. tathā ghaṭa-siddhitaḥ. pratikṣepe ’py a-bādhā iti śrāvaṇa-uktyā prakāśitam. sarvathā ’-vācya-grahaḥ. veditavyaḥ. tena siddhaṃ yathā — śrāvaṇaḥ śabda iti, a-siddham api sādhanatvena
tasya eva pratikṣepe virodhaḥ, yathā — a- śrāvaṇaḥ śabda iti. tad-arthā ca artha-uktiḥ. tad-vyatireko ’pi gamaka eva. na ca evaṃ śrāvaṇatvam, ubhayato vyāvṛtter iti. tena evamapy a-gamakam. na, a-vyatirekāt. na hi śrāvaṇatvaṃ kutaścid vyatiricyate, sandehaiti. ata ekasya prayogaḥ syād iti. nanu śrāvaṇatvaṃ vyatireky apy a-gamakam. na, aa-nivṛttiṃ manyamānas tat-pratiṣedham āha. śrāvaṇatvasya api nitya-a-nityayor a-darśanāt taduktam — a-nityaḥ śabdaḥ kṛtakatvāt, nityaḥ śrāvaṇatvād iti. atra hi trayam a-pramāṇakam
anvayaḥ. a-darśana-mātram āśritya ācāryeṇa śrāvaṇatve vyatireka uktaḥ. na tāvatā a-bhāva-avasthitiḥ. iti saṅgraha-ślokaḥ. tulyaś ca śrāvaṇatvena prāṇa-ādir vyabhicāreṇa. na, tadāgama-upanyāsaḥ. sādhyaś ca pratibandho yac rāvaṇaṃ tan nityam ity a-vyabhicāro ’pi natasya samāśrayāt. bādhanāt tad-balena uktaḥ śrāvaṇena akṣa-gocaraḥ. ity antara-ślokāḥ.
sa śrīmān a-kalaṅka-dhīḥ svayam upetya āryotat pratyakṣam a-kalpakam. yoginām api śruta-mayena jñānena arthān gṛhītvā yukti-cintārūpaṃ vayam apy anububhutsavaḥ. idaṃ dṛṣṭaṃ śrutaṃ vā iti darśana-śravaṇābhyāṃ yatra avasāyaatiśāyayed api, āvaraṇa-bhedena śabda-ādau śruti-māndya-pāṭava-darśanāt. anyathā kvacid apy-sādhanatvāt, viparīta-sandigdha-pratipatti- śruti-vat. anaikāntikasya tu pakṣa-dharmatvam eva,bādhikāḥ. saha a-nirākṛtena iṣṭa- śrutir a-vyāpti-bādhanī. sādhya-abhyupagamaḥ
vā kriyata iti tena vyapadiśyate. svayaṃ- śrutiḥ punar ekasya dharmiṇaḥ śāstre nānā-dharma-niṣpattau bhāvaḥ kṛtakaḥ. tena iyaṃ kṛtaka- śrutiḥ sva-bhāva-abhidhāyiny api para-upādhim
ity antara-ślokāḥ. atra svayam-iṣṭa- śrutibhyāṃ gata-arthe ’py avadhāraṇe kṛtya-antena
prasiddha-dharmi-parigraha-arthāṃ svayaṃ- śrutim aparaḥ prāha. tatra api vicāra-prastāvāddṛṣṭer vipratipattīnām atra ākārṣīt svayaṃ- śrutim. iṣṭa-a-kṣatim a-sādhyatvam an-avasthāṃ ca
virodha ity uktaṃ bhavati. naimittikyāḥ śruter artham arthaṃ vā pāramārthikam. śabdānāṃ
’py āśaṅkā-āsthāna-vāraṇaṃ sva-vṛttau svayaṃ- śruter āha sūtra-kāraḥ — svayam iti śāstra-antena agni-hotraṃ juhuyāt svarga-kāma iti śrutau. khādec chva-māṃsam ity eṣa na artha ity
pratyakṣa-virodhe ’pi nānā-rūpasya yad eva śrutau rūpaṃ pratibhāsate ’-dvayaṃ sambandhysyād etat, na āvaraṇān nityaṃ sarve śabdā na śrūyante, api tu kiñcid eṣāṃ pratipattau sahaupagame ’pi vādino nirastaḥ. katham idānīm a- śrūyamāṇaḥ sādhyatvena iṣṭa iti gamyate.
arthaṃ viṣayatvena ātmasāt kurvanti. vaktuḥ śrotuś ca tad-vikalpa-bhājaḥ, yathā-pratibhāsināma buddhi-sādhanaṃ pratyeti na buddhim iti ślāghanīya-prajño devānāṃ priya iti. na arthamadhura-śītala-snigdhair iva vyādheḥ ślaiṣmikasya iti. ata eva śāstra-dṛṣṭeṣv artheṣu
-hetūnāṃ hetuman-nāśa-vādinām. ity antara- ślokaḥ. tad ayaṃ bhāvo ’n-apekṣas tad-bhāvaṃ
ime siddha-anta-viṣama-grahāḥ. ity antara- ślokaḥ. tad-āgama-viruddha-abhyupagamaś ca tenasarvatra hetūnām an-avasthitiḥ. iti saṅgraha- ślokaḥ. tulyaś ca śrāvaṇatvena prāṇa-ādir
-bhāvāt tat-kṛtā vyabhicāriṇaḥ. iti saṅgraha- ślokaḥ. tri-rūpa-liṅga-ākhyānaṃ para-arthamsyād bhasma iva a-śīta-sādhane. ity antara- ślokaḥ. na a-sattā-niścayo viprakarṣiṇām. tri-jñā jñāna-ākāra-arpaṇa-kṣamam. ity antara- ślokaḥ. na ca idaṃ pūrva-pramāṇa-viṣaya-grāhi, an
ced a-nairātmyaṃ na sa-ātmakam. iti saṅgraha- ślokaḥ. na prāṇa-ādi-sambhavena nairātmyatadā na asti iti gamyate. iti saṅgraha- ślokaḥ. nanu tad-a-bhāve ’n-upalambhāt siddhābhāva-a-bhāvaḥ pratīyate. iti saṅgraha- ślokaḥ. yadi viruddha-kārya-upalabdhyā apy akrama-a-krama-virodhataḥ. iti saṅgraha- ślokaḥ. skandha-dhātv-āyatana-lakṣaṇasya vāna darśita-udāhṛtiḥ pṛthak. ity antara- ślokāḥ. a-sad-vyavahāra-yogyatā vā an-upalabdher
pramāṇatvaṃ vyavasthitam. iti saṅgraha- ślokāḥ. ata eva prāmāṇyaṃ vastu-viṣayaṃ

ślokāḥ

PVin3_0002607
PVin3_0004009
PVin2_0005103
PVin2_0008910
PVin2_0007209
PVin2_0005603
PVin1_0003210
PVin2_0005710
PVin3_0010601
PVin1_0002806
PVin3_0002301
PVin3_0005603
PVin1_0004302
PVin1_0003910
PVin3_0009705
PVin1_0002701
PVin3_0005412
PVin2_0008713
PVin1_0003712
PVin1_0003606
PVin2_0010005
PVin3_0010006
PVin3_0006902
PVin3_0006407
PVin3_0003911
PVin2_0007009
PVin3_0007003
PVin1_0003007
PVin3_0006507
PVin3_0006508
PVin2_0007703
PVin2_0007804
PVin2_0007702
PVin2_0008616
PVin3_0013510
PVin3_0011509
PVin2_0009603
PVin3_0004713
PVin3_0011508
PVin3_0011812
PVin3_0012308
PVin3_0009809
PVin3_0007210
PVin3_0010905
PVin3_0001601
PVin3_0012801
PVin3_0007611
PVin3_0000407
PVin3_0012710
PVin1_0000509
PVin2_0008707
PVin3_0005809
PVin3_0006808
PVin3_0009405
PVin2_0010006
PVin2_0009102
PVin3_0010009
PVin3_0010004
PVin3_0010906

425

sa

an-avasthāṃ ca darśayan. ity antara- ślokāḥ. atra svayam-iṣṭa-śrutibhyāṃ gata-artheuktaḥ śrāvaṇena akṣa-gocaraḥ. ity antara- ślokāḥ. anumāna-virodhe ’pi, yathā — nityo
dharmo na nir-anvaya-doṣa-bhāk. ity antara- ślokāḥ. anya-yoga-vyavacchedena ca viśeṣaṇa
vā dharme vāsasi rāga-vat. iti saṅgraha- ślokāḥ. api ca artha-antara-nimitto hi dharmaḥ
na iṣṭām eva asya yogyatām. ity antara- ślokāḥ. eka-deśa-a-visaṃvādanam apy āgamate ’pi tasmād a-jñāta-viplavāḥ. ity antara- ślokāḥ. etal-lakṣaṇā an-upalambha-ātma-kāryaa-kārakam api svayam. ity antara- ślokāḥ. etena indriya-sannikarṣa-artha-ālocana’nyena tena bhinnā vyavasthitiḥ. ity antara- ślokāḥ. kāryasya api sva-bhāva-pratibandhaḥ, tat-artho viśeṣo dharma-bhedataḥ. ity antara- ślokāḥ. tathā svayaṃ tad-āśrayasya vā sandehe ’tat sphuṭa-a-kalpa-dhī-phalam. ity antara- ślokāḥ. tathā hy a-śubha-pṛthivī-kṛtsna-ādikam aiyaṃ sādhya-sādhana-saṃsthitiḥ. ity antara- ślokāḥ. tasmāt sādhya-bādhaka eva viruddhaḥ. a’-niyataś ca na sādhanam. ity antara- ślokāḥ. nanu yathā-ukta-lakṣaṇa-an-upalabdhir api
pramāṇaṃ sva-ātma-vedanam. ity antara- ślokāḥ. bāhye ’py arthe tato ’-bhedo bhāsamāna-dṛg-ādis taimira-ādi-vat. ity antara- ślokāḥ. bhavatu nāma yathā-darśanaṃ pramāṇa-ādiuktaṃ mūrty-ādi-sādhanam. ity antara- ślokāḥ. yā punaḥ śāstra-āśrayeṇa anyatara-aced bheda-a-bhedau kim āśrayau. iti saṅgraha- ślokau. ayo-golake ’pi vahni-sambandhād arthatal-liṅgaṃ jñānam īdṛśam. iti saṅgraha- ślokau. etena eva udāharaṇena nidarśite ’pi hetubhāve sa syād a-hetukaḥ. iti saṅgraha- ślokau. kathaṃ tarhi idānīṃ bhinnāt saha-kāriṇaḥ
satyaṃ na jāne ’ham api īdṛśam. ity antara- ślokau. kathaṃ punar a-sati bāhye ’rthe pramāṇasañcodya-grāhya-grāhaka-lakṣaṇā. ity antara- ślokau. tadā anya-saṃvido ’-bhāvāt sva-saṃvit
bhāvyam aśvavatā api kim. ity antara- ślokau. tasmāt sva-bhāva-pratibandhād eva hetuḥ
tena a-siddhaḥ prakāśitaḥ. iti saṅgraha- ślokau. tasmān na dharmī hetuḥ, ubhaya-a-siddheḥ.
eṣā bauddha-artha-viṣayā matā. iti saṅgraha- ślokau. tasya ca yathā-samīhita-rūpa-anhetau niścitena eva sādhanāt. ity antara- ślokau. tasyāḥ svayaṃ prayogeṣu sva-rūpaṃ vā-bhūtā pratītir api pūrva-vat. ity antara- ślokau. pratyakṣa-virodhe ’pi nānā-rūpasya yad
juhuyāt svarga-kāma iti śrutau. khādec va-māṃsam ity eṣa na artha ity atra kā pramā.
-anuyogo bhavituṃ yuktaḥ. na hi vṛṣasyantī ṣaṇḍhasya rūpa-vairūpya-parīkṣāyām avadhatte. yat-upalakṣitaṃ viplavaṃ pratyakṣa-ābhāsam āha sa-apavādatva-sūcana-artham, anyatra cakṣur-ādi-a-nityatva-vat. pramāṇa-bādhanād vā api sa-apekṣa-dhruva-bhāva-vat. pramāṇaṃ vā yadi
syāt tal-liṅgena api virodhaḥ, yathā sa-apekṣa-dhruva-bhāvayoḥ. pramāṇaṃ punaḥ — na-bhāvitā īkṣyate. nir-apekṣo bhāvo vināśe. sa-apekṣatve hi ghaṭa-ādīnāṃ keṣāñcin nityatā api
kadācit tatra api sannidhānāt. kathaṃ na sa-apekṣāḥ. yāvatā sa eva eṣāṃ sva-bhāvo na astikṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hi sa-apekṣāṇāṃ hi dharmāṇāṃ na avaśyam-bhāvitā
anya-deśa-kālayor vartamāno bhāvas tat- sa-apekṣo nāma bhavati. tathā hi tathā-vṛttir eva
sādhana-antaratvāt. yadi pūrva-pakṣa-vādī sa-ākāṅkṣaḥ syād a-samāpta-vākya eva iti najīvac-charīraṃ prāṇa-ādimattvād iti. na hi sa-ātmaka-an-ātmakābhyām anyo rāśir asti, yatra
nairātmya-siddhiḥ. abhyupagamena ca sa-ātmaka-an-ātmakau vibhajya tatra a-bhāvena
prayatna-anantarīyakaḥ, kṛtakatvān nityaḥ, sa-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvāt,anvayo vyatirekaś ca sandigdhaḥ, yathā — sa-ātmakaṃ jīvac-charīraṃ prāṇa-ādimattvād iti.
-a-sattva-pratītiḥ. yad apy āha — yadi na sa-ātmakaṃ jīvac-charīram, prāṇa-ādi-virahana anvayy a-vyatirekī ced a-nairātmyaṃ na sa-ātmakam. iti saṅgraha-ślokaḥ. na prāṇa-ādikathaṃ vai śabdo ’-siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetu-rūpo na siddha ity a-siddha ucyate.
tv abhimatasya an-anvayād a-siddhiḥ. na vai sa ādhāras taṃ viśeṣī-karoti, a-yoganitya-sukha-ātma-ātmīya-darśana-ākṣiptaṃ sa-āsrava-dharma-viṣayam a-bhūta-guṇaanyatara-vacana-sāmarthyād ghaṭasya api sa iti virodhaḥ. itaś ca na sāmānya-āśrayaḥ,-a-vyabhicāry api saṃśaya-hetur uktaḥ, sa iha na uktaḥ, anumāna-viṣaye ’-sambhavāt. na hiarthaṃ niyantu-kāmo jīvati, tasya sa-uras-tāḍaṃ krandato ’pi lokasya a-nivṛtteḥ.
-bhāvasya virodhād bhinna-deśa-ādi-yogena, sa eka-dharma-upagame ’para-dharma-upagama-sanbrūmaḥ. yo vā sambandho na asti ity ucyate, sa eva a-bhāvaḥ. sambandhī vidyate na sambandha
a-sad iti kutaḥ, niyama-a-bhāvāt. bhāve vā sa eva a-vyabhicāro ’n-upalabdher iti sā tena a-sva-bhāvād bhāvāt. tat-sva-bhāvatve ca sa eva agnir ity a-vyabhicāraḥ. agni-sva-bhāvaḥ
a-sad-vyavahāraḥ sādhyata ity uktam. sa eva an-upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā soa-pratikṣepa-arho ’rtho dharmī. na ca sa eva arthaḥ sva-lakṣaṇam iti śakyaṃ vaktum, aavasthā-antara-āveśād bheda-dṛṣṭir iti cet, sa eva avasthā-bhedo vastu-bheda-lakṣaṇaṃ kiṃ na
tad-bhāva-lakṣaṇas tad-utpatti-lakṣaṇo vā. sa eva avinābhāvo dṛṣṭāntābhyāṃ pradarśyate. atatadvān na syāt, an-upayogāt. upayoge vā sa eva asya sva-ātma-bhūtā a-nityatā iti kim
vācyaḥ. anvaya-a-siddhi-vacane ’pi, na hi sa eva ātmānam anveti ity a-sambaddham. yadātad-āśrayaḥ. vyavahāra-upanīto ’tra sa eva āśliṣṭa-bheda-dhīḥ. sādhyaḥ sādhanatāṃ
-uparodhini tat-kṛtaś cetaso vyāroṣo dveṣaḥ. sa eva ubhaya-āśrayaḥ pūrvako viparyāso mohaḥ. na

sa

PVin2_0007804
PVin3_0008202
PVin2_0008206
PVin3_0005601
PVin1_0000307
PVin3_0004206
PVin3_0001513
PVin3_0003502
PVin3_0003501
PVin3_0009804
PVin1_0001501
PVin3_0003306
PVin2_0004701
PVin3_0004806
PVin2_0008602
PVin2_0008303
PVin3_0004206
PVin3_0012502
PVin2_0006902
PVin2_0007806
PVin3_0008005
PVin2_0008313
PVin3_0010711
PVin3_0006006
PVin2_0009006
PVin3_0004404
PVin3_0008809
PVin3_0008205
PVin3_0007512
PVin3_0007511
PVin3_0000209
PVin3_0001811
PVin3_0011303
PVin3_0005604
PVin1_0001602
PVin3_0008611
PVin1_0000408
PVin2_0009412
PVin3_0011809
PVin1_0000604
PVin2_0005411
PVin3_0009412
PVin2_0006007
PVin3_0001104
PVin3_0005707
PVin3_0002808
PVin2_0007406
PVin2_0005913
PVin2_0009104
PVin3_0011708
PVin2_0008314
PVin3_0003604
PVin3_0011901
PVin1_0000611
PVin3_0007207
PVin2_0005610
PVin3_0006606
PVin2_0010006
PVin1_0004207

426
sannidhānāt. kathaṃ na sa-apekṣāḥ. yāvatā
yady avaśyam ete ’n-anya-saṃsargiṇo gamyāḥ,eva kaścid bhāvāt, kiṃ tu bhāva eva vināśaḥ,sambhavāt. sati vā pratibandhe ’stu
vaktur abhipretaṃ tv arthaṃ sūcayeyur itiśaktiḥ. sa eva bhāva uta anyad eva kiñcit.
yadi dehād eva artha-antara-bhāvaḥ syāt,atra api ko ’yam avaśyaṃ para-āśrayaḥ.
so ’vaśyam āśrayaṇīyaḥ, nāntarīyakatvād iti-siddher hetu-bhāvena a-siddha ucyate. na hi
indriya-jñānasya vikalpa-upagame bādhā syāt.
dharmiṇaṃ pratiṣṭhāpayati. dharma-antaraṃ ca-anya-kāraṇasya darśanasya vyāvṛttiḥ. na ca
na bhavati, yathā — a-brāhmaṇa iti. na hia-jananāt tasya a-hetutā syāt. na vaia-bhāvo nāma kaścit kāryaḥ syāt sva-bhāvaḥ,-bhāvād itarasya iti. atha kā iyaṃ śaktiḥ.
iti. ya eva khalu na ity anvaya-pratiṣedhaḥ,-a-yogāt. śakteś ca an-artha-antaratvātevaṃ tarhi kṛtakānām api keṣāñcit satāṃ vāhetuḥ sva-bhāva-lakṣaṇaḥ kārya-lakṣaṇaś ca.
bhāvasya. bhāva-mātra-anurodhī sva-bhāva iti-paricchedasya ca kartum a-śakyatvāt.
-saṃsargiṇo ’nubhavād anyo ’nya-pratikṣepaḥ.
a-nityatā nāma anyā yā paścān niṣpadyeta.
— pārtho dhanur-dhara ity ukta-prāyam.
tasmāt pāta-a-bhāvaḥ pratibandhaḥ
samarthena hetunā kārya-utpādo ’numīyate,syāt. yo hi bhāva-dharmaṃ hetum icchati,
ca. tatra yadi bhāva-dharmo hetur ucyate,kasya ka āgamaḥ. bādhyamānaś ca pramāṇena
hi tat-samudāya-viparyāsād eva viruddhaḥ.
-pārārthya-viparyaya-sādhanād viruddhaḥ.
-an-upalabdhir api kācit tṛtīyo hetuḥ,eva. na vyaktir buddhir artha-ātmā iti cet,saṃyogaḥ, tābhyāṃ jananāt samavāyād vā,-antara-sad-bhāvaḥ pratiṣedhāc ca kasyacit.
vacanāt tan na asty eva yathā yadi. na astivyāptāḥ. ghaṭa-ādayaś cet, anyatra a-dṛṣṭaḥ
apy artha-a-visaṃvādād eva pramāṇam.
ca muktvā śabdo ’sti na aparaḥ. vyavahāraḥ
iti cet, yukto yadi pratibandhaḥ sidhyet.
bhavato ’nya-bhāve ’-bhāvād virodha-gatiḥ.
vipratipatti-darśanāt tan-nirāsa-artham.
kvacid aparaṃ kiñcin nibandhanam asti.
anyathā artha-antara-gamanād avasādaḥ syāt.
-anubandhina eva ātmanaḥ sva-bhāvo gamakaḥ.
siddhā iti cet, etad uttaratra vakṣyāmaḥ.
-antara-yoge ’pi tad-bhāva-an-upapatteḥ.
na vyatirekī. pratibandhaś ca avinābhāvaḥ.
sva-bhāva iti sa eva svayaṃ vastuto bhāvaḥ.
evam-phalam. saṅketa-āśrayāḥ śabdāḥ,a-kārya-kāraṇa-pratiṣedho gamaka iti.
icchatā jñānasya tat-pratibandho vācyaḥ.
viśeṣitas tat-sva-bhāvaḥ sādhito bhavati.
hi saty artho ’rthaṃ na vyabhicarati.
pūrva-bhāvinaḥ paścād apy a-bhāva-prasaṅgāt.
-pratibandhād eva hetuḥ sādhyaṃ gamayati.
prakāśate tathā iti nīla-ādy-anubhavaḥ syāt.

sasa eva eṣāṃ sva-bhāvo na asti yas tad-utpādanaḥ
sa eva eṣām a-saṃsargo gamyo ’stu, tāvatā kāryasa eva kṣaṇa-sthāyī jāta iti. tam asya mandāḥ sva
sa eva gati-sādhanaḥ. niyamo hy avinābhāvo ’sa eva ca tathā-pratipādyamāna āśrayo ’stu. tadsa eva cet, tathā eva upalabhyeta, viśeṣa-asa eva tathā ucyeta. anyatara-vacana-sāmarthyādsa eva tam arthaṃ para-mukhena vyavasthāpya punar
sa eva tasya pratibandha-viṣayaḥ, sarvatra svasa eva tasya sādhanaṃ bhavati, tad-bhāva-mātrasa eva tāvad ayaṃ vikalpaḥ saṃvidita upayann
sa eva punaḥ prativahati iti na bhidyate svasa eva pratibhāso ’rtho yuktaḥ, tasya punaḥ
sa eva brāhmaṇas taj-jāti-yogād a-brāhmaṇaś ca
sa eva bhavati, tādṛśasya bhāvāt. anyādṛśād
sa eva bhāva iti na a-bhāvaḥ syāt. tad a-bhāvaṃ
sa eva bhāva uta anyad eva kiñcit. sa eva cet,sa eva vyatireka iti. tat punar idam āyātam — asa eva sva-bhāva-niyamaḥ. artha-antaratve tatosa eva sva-bhāvo na asti yo vinaśvaraḥ. tat-svasa eva sva-vyāpaka-viparyaye sādhye viruddha iti
sa eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ
sa eva hy evaṃ sarva-jñaḥ syād ity a-pratiṣedhaḥ.
sa eva hi tan-niyamāt tad eva asti iti niścāyayan
sa eva hi bhāvaḥ kṣaṇa-sthiti-dharmā a-nityatāsa eṣa pakṣa-dharmas tridhā bhidyate — sapakṣe
sa kathaṃ kenacit kriyate. a-bhāvaṃ karoti iti hi
sa kathaṃ tri-vidhe hetāv antar-bhavati. hetunāsa kathaṃ bhāvaṃ na icchet. sva-bhāva eva hi
sa katham a-siddha-sattāke syāt. yo hi bhāvasa katham āgamaḥ. riktasya jantor jātasya guṇasa kadācid dharma-mukhena dharmi-mukhena tadsa kasmān na uktaḥ. sādhyatā-a-bhedāt. na hy ayamsa kiṃ na udāhṛtaḥ. so ’pi sva-bhāva-hetāv antarsa kim a-buddhi-janmā buddhiṃ gamayet, pratibandhasa kim ekatra na samavaiti janyate vā. tasya asa khalu pratyakṣaṃ pramāṇaṃ na anumānam iti
sa khyāpyate nyāyas tadā na asti iti gamyate. iti
sa ghaṭa-ādau na iti kutaḥ. tena a-jñātasa ca a-visaṃvādas tasmād ātma-lābhāt, anyato
sa ca a-satsu na iti prāptā atra mūkatā. satāṃ ca
sa ca an-anvayasya na sidhyati iti vakṣyāmaḥ.
sa ca an-upalabdheḥ. anyonya-vyatireka-sthitasa ca anumeyaḥ sva-rūpeṇa eva nirdeśyaḥ svayam
sa ca anena a-sakṛd ācarita-pūrva iti na anayoḥ
sa ca ayaṃ sādhya-abhyupagamaḥ pratyakṣa-arthasa ca ayaṃ hetutvena upādīyamāna upādhy-apekṣaḥ
sa ca ayam an-upalambhaś catur-vidhaḥ. pravṛttisa ca artha-antarād bhavann a-nityatā anyo vāsa ca ātma-pratibandhas tādātmya-tad-utpattibhyām
sa ca ātmānaṃ parityajya katham anyatra bhavedsa ca icchā-mātra-āśrayaḥ. tan na a-siddhiḥ śabda
sa ca kāraṇa-bhāvo ’-darśanād ātmano na sidhyati
sa ca kārya-sva-bhāvayor liṅgayor anumāne ’pi
sa ca tathā na anveti. yad api sattā-mātram
sa ca tad-ātmatvāt. tad-ātmatve sādhya-sādhanasa ca tad-dhetur vā a-nityatā-hetu-niyamana-svasa ca tad-bhāva-lakṣaṇas tad-utpatti-lakṣaṇo vā.
sa ca tādātmyāt tathā prakāśamāno ’pi sva-para-sa

PVin2_0005306
PVin1_0003511
PVin3_0001807
PVin2_0007101
PVin3_0004609
PVin3_0001607
PVin3_0012302
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PVin3_0009402
PVin2_0006713
PVin3_0006807
PVin3_0003409
PVin3_0009810
PVin3_0002003
PVin3_0007706
PVin3_0006010
PVin3_0004109
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PVin2_0005201
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PVin3_0007403
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PVin3_0008611
PVin3_0006211
PVin3_0010103
PVin2_0008113
PVin3_0011502
PVin3_0004203
PVin2_0008404
PVin3_0010211
PVin2_0009209
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PVin2_0010014
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PVin2_0009909
PVin2_0004703
PVin1_0004106
PVin3_0005704
PVin3_0008806
PVin3_0006804
PVin3_0005508
PVin3_0008805
PVin2_0009406
PVin3_0004404
PVin2_0009401
PVin3_0002804
PVin3_0001405
PVin3_0001407
PVin3_0001406
PVin3_0001613
PVin2_0006002

427

sa

gamakaḥ. yas tu gamakaḥ, sa saṃvarṇita eva. sa ca na a-saty anvaye śakyo darśayitum, tadtasmād ātmā eva buddher anubhavaḥ. sa ca na anyasya kasyacit. pratyakṣa-prasādhanāt, a-nitya-śabdaḥ śabdaḥ syāt. sa ca na iṣṭa iti na iṣṭa-vighātaḥ kaścit. tasmātprasiddhiś ca nṛṇāṃ vādaḥ pramāṇaṃ sa ca na iṣyate. tataś ca bhūyo ’rtha-gatiḥ kim-hetāv apy a-pratibhānāt syāt saṃśayaḥ, sa ca na eka-antena anaikāntikaḥ. tan niścita-tad-bhāvas tayor ekasya tathā-abhyupagame syāt. sa ca na śarīrasya, an-anvaya-śaṅkayā, naprāṇa-ādīnāṃ nairātmyena saha virodhaḥ syāt. sa ca na sidhyati ity uktam. astu nāma nirsva-āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ siddhiṃ sādhanād upajīvati,ghaṭo ’stu, yathā-ukta-lakṣaṇatvād asya. sa ca nivṛtta ity a-nivṛtto ’vasthātā-avasthitaḥ
kādācitkaḥ śabdasya upalambha-yogya ātmā, sa ca puruṣa-vyāpāra-anvaya-vyatireka-anuvidhāyī
na vā iti. tasya bhāva-an-upādānatve sādhye sa ca pratyātma-vedyatvād a-pratikṣepa-arho ’rtho
sva-abhiprāyaḥ pratijñā-vacanena darśanīyaḥ. sa ca yathā pramāṇa-bādhāyāṃ na sambhavati, tathā
hetu-rūpo na siddha ity a-siddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ śabdaḥ, yośāstra-upagama-dvāreṇa eṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti na anayor bhedaḥ. athasādhāraṇāḥ santi, te ’py etena vyākhyātāḥ. sa ca sva-vāco-ubhaya-dharmatāṃ bruvāṇaḥ sato
tad-a-bhāva-vyavahāra-siddhi-hetuś ca. sa ca sva-saṃvedana-pratyakṣa-siddhaḥ. nanu sva-viṣayaḥ. sa hi san dṛśya eva bhavati. sa ced bhaven madhya-avasthā-vad upalabhyeta. tal-ādayo maitrya-ādayaḥ sūtre deśitāḥ. etāś ca sa-jātīya-abhyāsa-vṛttayaḥ. na evaṃ rāga-ādayaḥ,janayāṃ babhūva. iti yathā. tasya sādhya- sa-jātīya-vṛttino liṅgasya a-sati nāstitā tṛtīyaṃ
vyāpakasya sva-ātmanaś ca an-upalabdhir iti sa tat-tad-viruddha-ādy-a-gati-gati-prayoga’sya sva-bhāvaḥ, anyathā sakṛd apy a-bhāvāt. sa tat-pratiniyato ’nyatra kathaṃ bhavet. bhavandarśanīyaḥ — yatra dhūmas tatra agnir iti. sa tathā agni-mātreṇa vyāptaḥ siddhaḥ — yatra
siddhiḥ. sā vacanam antareṇa na sidhyati iti sa tathā-bhūtam eva khyāpayaṃs tasya kartā ity
a-siddham eva tac chabde. tathā hi pakṣa eva sa tathā-vidhaḥ śabdaḥ, na pakṣa-sapakṣayor
agnes tat-pradeśa-a-yogaṃ vyavacchinatti iti sa tathā sādhya ucyate. na punas tathā asyasvayam. yukto dṛśyasya a-darśane ’-bhāvaḥ, sa tad-a-bhāve na yuktaḥ. kvacid yad-ṛcchayāsambandham āśritya draṣṭur eṣa viniścayaḥ. sa tad-a-bhāve na syāt. na ca viṣaya-sārūpyaṃ
-sva-bhāvatā. na hi yo yatra na asti, sa tad-deśam ātmanā vyāpnoti. nanu na ākāśa-deśe
upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā api san. tathā viśuddhe viṣaya-dvaye
tathā-sthitiḥ, kiṃ tarhi saṃyogāt. kiṃ punaḥ sa tayoḥ saṃyogaḥ, tābhyāṃ jananāt samavāyād vā,upalambhāt, tac ca sva-tantraṃ pramāṇam iti. sa tarhy a-bhāva-pratyayaḥ kuto bhavati. na hy aiṣṭaḥ, sa pakṣaḥ. tad-vyatireko vipakṣaḥ. sa tarhi icchayā vyavasthita-lakṣaṇaḥ kathaṃ
-dravya-apekṣa iti nir-apekṣa eva na syāt. sa tarhi vinaśvara-sva-bhāvo nir-apekṣa ity acakṣur-ādaya ādheya-atiśayam eva upakurvate. sa tasmād eka-sva-bhāvo na bhavati iti viruddhaḥ.
yo dadhi-janano na śaśa-viṣāṇa-jananaḥ. sa tasya kuta iti cet, sva-hetu-samuttha ity anartha-antaraṃ hetuḥ, kathaṃ tarhi idānīṃ sa tasya dharmaḥ. tad-āśrayāt. kathaṃ kārya-sāmarthyena tat tathā-bhūtam āpādayati iti sa tasya pāścāt yaḥ sāmarthya-viṣayaḥ pakṣa
a-darśana-mātreṇa vyatirekaḥ pradarśyate. sa tasya vyatireko ’-niścita iti vipakṣe vṛttir
kārya-janana-sva-bhāvaḥ. anyato ’pi bhāve na sa tasya sva-bhāva iti sakṛd api na janayet. na
sva-bhāva-bhedāt. a-tad-ātmatve ’pi kṣīrasya sa tasya sva-bhāvaḥ, yo dadhi-janano na śaśabhavati dahana-a-bhāve ca dhūmaḥ. tathā hi sa tasya sva-bhāvo hetur vā. kathaṃ sva-bhāvaṃ
eva syāt. na hi yasya yam antareṇa bhāvaḥ, sa tasya hetur bhavati. bhavati ca dhūmo ’gnim-viśeṣasya eva kasyacit tathā-prasiddheḥ. sa tasyāḥ sva-bhāvaḥ. sva-bhāvaṃ ca parityajya
anyathā darśanāt. yo hi bhāvo yathā-bhūtaḥ sa tādṛg-liṅga-cetasaḥ. hetus taj-jā tathā-bhūte
upalabhyate saṃvedanam anyena iti cet, sa tāvad viṣayaḥ sva-upalambha-kāle na siddhaḥ
dṛśyasya sva-bhāvasya a-dṛṣṭāv a-sann iti. sa tu pratipanna-tad-vyavahāro ’pi prasiddheṣu nirnāma sa tena pratibandha-ākhyaḥ pada-arthaḥ, sa tu bhāvaḥ prasarpaṇa-dharma-a-pracyuta-anrūpaṃ śakyaṃ tad-viṣayatvena adhyavasātum. sa tu vikalpaḥ sad-a-sad-ubhaya-pratyaya-āhitasattā yo vā ātmā svo ’-vibhāgavān. sa tena a-vyabhicārī syād ity arthaṃ tata-pāte ’pi tulyaḥ paryanuyogaḥ — kṛto nāma sa tena pratibandha-ākhyaḥ pada-arthaḥ, sa tu’nya-a-bhāvaṃ sādhayati, atiprasaṅgāt. na sa tena sādhyate, api tv an-upalambhena svayam.
— sapakṣe sann a-san dvedhā ca iti. sa tri-vidhaḥ pratyekaṃ punas tridhā bhavati —vacanam. a-darśanaṃ tu darśana-a-bhāvaḥ. sa darśanena bādhyate. tad-a-bhāve tu siddha eva
praty anvayinaḥ, a-vyabhicārī vā hetur asti. sa-dvitīya-prayogāś ca pratyuktāḥ. śāstra-āśraye
vaikalya-ādayaś ca dṛṣṭānta-ādi-doṣāḥ. etena sa-dvitīya-prayogeṣu nir-anvaya-doṣo vyākhyātaḥ,kuḍya-vad iti. tathā-bhūtena puruṣeṇa sa-dvitīyatva-a-siddheḥ kuḍyasya. atha sāmānyena-śarīra-lakṣaṇa-puruṣa-ghaṭa-anyatara- sa-dvitīyo ghaṭaḥ, an-utpalatvāt, kuḍya-vad iti.
-viṣayatvād asya. tatra hi ghaṭena eva sa-dvitīyo dehena eva vā iti na iṣyate. vidher apratiṣedhaḥ sa sarvo ’n-upalabdheḥ. tathā hi sa dvidhā kriyate, kasyacid vidhinā pratiṣedhenasa

PVin3_0003301
PVin3_0007806
PVin2_0005505
PVin3_0003505
PVin2_0008707
PVin1_0004010
PVin3_0005402
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PVin1_0002312
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PVin3_0003002
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PVin3_0008208
PVin3_0009807
PVin1_0004112
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PVin3_0010209
PVin3_0012401
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PVin3_0008803
PVin3_0007206
PVin2_0008611
PVin2_0009108
PVin1_0000211
PVin3_0003804

428

sa

vā yoṣiti prasava-itara-dharmatvayoḥ sa dharma-gataḥ. yatra tu dharmy eva a-siddhaskṛtakam a-nityam iti. tathā-siddhāv eva hi sa dharmas tasya gamakaḥ syāt, na anyathā. puruṣa
atra iṣṭaṃ sarvaṃ vidhi-niṣedhanam. tābhyāṃ sa dharmī sambaddhaḥ khyāty-a-bhāve ’pi tādṛśaḥ.
-pratiṣedhatvād iṣṭa-śabda-abhidheyatvasya. sa dharmo vyavahāra-jaḥ prasiddhi-śabdena uktaḥ.
sva-bhāva iti sakṛd api na janayet. na vā sa dhūmaḥ, a-dhūma-janana-sva-bhāvād bhāvāt. tatnīla-ākāra-saṃvedanayos tu niyama eva. na sa nānātve yuktaḥ, nīla-pīta-vat. viṣayasya
na apaiti iti nityam upalabhyeta. evaṃ hi sa nityaḥ syād yadi na kutaścit sāmarthyaṃ
viṣaya-upadarśana-arthaṃ ca pakṣa ucyate. sa nirākṛte viṣayiṇo ’-sambhavād a-pakṣa eva.
gataḥ. deśa-kāla-niṣedhaś ced yathā asti sa niṣidhyate. na tathā na yathā so ’sti tathā-prasiddhena viruddhena arthena apodyate, na sa pakṣa iti. tata eva bādhā-hetor a-parigrahaḥ. karaṇīyo ’yaṃ vyākhyāne yatnaḥ sa pakṣa-vacanena samāhitaḥ. sāmarthyād arthayatra kaścid dharmaḥ sādhayitum iṣṭaḥ, sa pakṣaḥ. tad-vyatireko vipakṣaḥ. sa tarhi
yaṃ hi puruṣaḥ sādhayitum icchati, sa pakṣaḥ. sa yam evaṃ vyabhicāra-viṣayaṃ paśyati,prāg a-janako buddher upayoga-a-viśeṣataḥ. sa paścād api syāt. ātma-a-bhedena sāmarthya-ana pūrva-ukta-avasthāyām indriyād gatau. sa punaḥ pratisaṃhārād vyutthita-cittaḥ kiñcidśīta-sparśo ’gner ity udāharaṇāni pūrva-vat. sa punar ayaṃ virodhaḥ kathaṃ gamyate. kvacid abhavati iti, sā tad udāharaṇena eva udāhṛtā. sa punar upādhi-bheda-apekṣaḥ kevalo vā kṛtakatva
kathañcid bhāvād iti cet, yathā te na santi, sa prakāro ’-bhāvaḥ. śaśa-viṣāṇayoś ca ayaṃnaśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit kṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hi sa-apekṣāṇāṃ
bādhake bruvāṇas tato niścayam āha. tataḥ sa-pratipakṣa-sambhāvanām astaṅ-gamayati. tato
anvaya-vyatirekāv ātmano ’nukārayati, sa pratyakṣaḥ. tad a-sādhāraṇaṃ vastu-rūpaṃ svavyākhyātaḥ. tatra api yadi tata eva siddhiḥ, sa prāg eva nirdiṣṭa iti pūrva-vat prasaṅgo
-niṣpattiḥ kāraṇa-antara-vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ syāt, yady atra kaścid upādāna-niścayāt. yo hi yatra na asti iti niścitaḥ, sa bhavan kathaṃ tad-a-bhāvaṃ na gamayet. pramāṇa
vijñānam. indriya-ādīnām api pūrvaḥ pūrvaḥ sa-bhāga-avasthā-bheda upādāna-hetuḥ, buddhiś ca
sādhayati. yo hi sva-bhāvo nir-apekṣaḥ, sa yadi kadācid bhavet kvacid vā tat-kāla-dravyana, parīkṣā-kāle kasyacid an-abhyupagamāt. sa yam arthaṃ pratipadyate, taṃ pratipadyamāno
hi puruṣaḥ sādhayitum icchati, sa pakṣaḥ. sa yam evaṃ vyabhicāra-viṣayaṃ paśyati, tam eva
āha — yo hy a-sādhāraṇaḥ sādhya-dharmaḥ, sa yāvatā bhedena sarva-saṅgrahas tatra saṃśaya’-pradarśita-anvayaś ca, yathā — yo vaktā sa rāga-ādimān iṣṭa-puruṣa-vat. a-nityaḥ śabdaḥ
iti cet, ayam aparo ’sya doṣo ’stu. na tv a- sa-rūpaṃ vedakaṃ nāma. na hi vitti-sattā eva tadsārūpyaṃ buddhi-lakṣaṇam ity anyasya api tat- sa-rūpasya tat-prāptir viśeṣo vā vācyaḥ. antaḥapi virodhasya a-bhāvāt, yaḥ sarva-jñaḥ, sa vaktā na bhavati iti vyatireko ’-darśane ’pi
tac ca tām ātmany artha-adhigamana-ātmanā. sa-vyāpāram iva ābhāti vyāpāreṇa sva-karmaṇi. tadyo yena dharmeṇa viśeṣaḥ sampratīyate. na sa śakyas tato ’nyena tena bhinnā vyavasthitiḥ.
-vad buddhau śabdena a-pratibhāsanāt. na hi sa śabda-arthaḥ, yaḥ śābde na pratibhāsate. na ca
na hi tatra aparo viśeṣo nirdiśyate. sa śabdatayā tathā-bhavan pakṣa-nirdeśa eva tathāsa śrīmān a-kalaṅka-dhīḥ svayam upetya āryo-vidho vyatireko gamakaḥ. yas tu gamakaḥ, sa saṃvarṇita eva. sa ca na a-saty anvaye śakyo
tat tasya kāryam. tac ca dhūme ’py asti. sa sakṛd api tathā-darśanāt tat-kāryaḥ siddhaḥ. a
api ca vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo ’-nityaḥ, śabdaś ca kṛtaka ity ukte ’pipravṛtti-bhedāt. yāvān kaścit pratiṣedhaḥ sa sarvo ’n-upalabdheḥ. tathā hi sa dvidhātatra yāvān artho yukti-sāmarthyād āpatati, sa sarvo ’bhyupagantavyaḥ, na vā kaścid iti. na-bhedavān. a-dhūma-hetor dhūmasya bhāve sa syād a-hetukaḥ. iti saṅgraha-ślokau. kathaṃ
-tathā-bhāvaṃ pravartata iti kāryaṃ tasya. sa sva-kārya-saṃsūcitaḥ sva-viparyaya-upagamaṃ
apekṣatvān na naśvarāḥ. śāly-ādi-bījānām api sa sva-bhāvaḥ sva-hetor iti yo na tad-dhetuḥ soutpādo ’numīyate. artha-antara-an-apekṣatvāt sa sva-bhāvo ’nuvarṇitaḥ. asāv api yathāpunar api svata eva tathā-bhāvāt. tasmāt sa svayam ātmano hetur a-siddhaḥ. kathaṃ vai
ity andha-mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-ākāraṃ ca yugapadviṣaya-dvaye śāstra-parigraham. cikīrṣoḥ sa hi kālaḥ syāt tadā śāstreṇa bādhanam. tad-ādi-vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. sa hi kevala eva kasyacid bhāva-a-bhāvayor vṛttikim idānīṃ nairātmyād vyatirekasya phalam. sa hi tatra a-sambhavan sva-sambhavena tad-adarśana-antara-avasthitasya doṣa-udbhāvanam. sa hi tasya upagama-kālaḥ. tatra yāvān artho
sthāpaka iti cet, kaḥ pratibandhaḥ. sa hi tasya pāta-pratibandho na artha-antaram eva,tena sādhyāyāṃ viśeṣaḥ sādhito bhavet. sa hi dharmī pradhāna-lakṣaṇa eko nityaḥ sukhaapekṣāto hi bhāvānāṃ kādācitkatva-sambhavaḥ. sa hi dhūmo ’-hetur bhavan nir-apekṣatvān na
na hetutvaṃ phale ’py eka-antatā kutaḥ. sa hi niṣpanne bhāve ’rtha-antarataḥ paścād
tasya nāntarīyakatāyāṃ tu syāt. sa hi pratibaddha-sva-bhāvo yathā-vidhe siddhaḥ,na vastu-vaśād vṛttir iti sūcitaṃ bhavati. sa hi śaśinaś candratvam an-icchan kām anyāṃ

sa

PVin3_0004109
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PVin3_0012902
PVin3_0012904
PVin3_0008611
PVin3_0008610
PVin3_0008710
PVin3_0008702
PVin3_0005509
PVin1_0001312
PVin1_0001014
PVin1_0004211
PVin2_0005306
PVin1_0000605
PVin1_0000606
PVin1_0000409
PVin1_0000511
PVin3_0000204
PVin3_0000204
PVin1_0002409
PVin1_0002508
PVin1_0003607
PVin1_0003707
PVin1_0001808
PVin1_0003806
PVin1_0002107
PVin1_0002106
PVin1_0002014
PVin1_0003311
PVin1_0002506
PVin1_0003607
PVin1_0002103
PVin1_0004305
PVin1_0004208
PVin1_0003707
PVin1_0003812
PVin1_0004212
PVin1_0001501
PVin1_0003803
PVin3_0010712
PVin1_0002412
PVin3_0006206
PVin3_0005907
PVin3_0005910
PVin1_0004109
PVin1_0000712
PVin3_0006010
PVin1_0002010
PVin1_0003705
PVin1_0003704
PVin1_0002109
PVin1_0001507
PVin1_0004204
PVin3_0005905
PVin1_0002409
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429

saṃvedanam-utpatteḥ. na tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa hi san dṛśya eva bhavati. sa ced bhaven madhyaso ’-tat-sva-bhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ sva-rūpeṇa pratīta eva. na ca sva-bhāvaāstāṃ tāvad ayaṃ pradeśa-pradeśi-bhāvo yaḥ saṃyoga-samavāyābhyām, laukikaṃ tu pradeśam
-lakṣaṇam. yuta-a-yuta-siddhayoḥ sambandhau saṃyoga-samavāyāv iti śāstre ’pi vyavasthā. tadkiṃ tarhi saṃyogāt. kiṃ punaḥ sa tayoḥ saṃyogaḥ, tābhyāṃ jananāt samavāyād vā, sa kim-utpatter ambhasas tathā-sthitiḥ, kiṃ tarhi saṃyogāt. kiṃ punaḥ sa tayoḥ saṃyogaḥ, tābhyāṃ
-janaka-bhāva-kṛtā eva bhavantu, saty api saṃyoge tan-nāntarīyakatvād eṣām, paramparāapi tādṛśam eva ity an-upakārakatvān na saṃyogena tadvat syāt. sahitasya tad-anya-vyabhicārī syād ity arthaṃ tat-prabhedanam. saṃyogya-ādiṣu yeṣv asti pratibandho na tādṛśaḥ.
ātma-sthiter a-bhāvāt. tasmād ayam a-śabda- saṃyojanam eva arthaṃ paśyati darśanāt. atha vāa-viṣayatvāt. tasmān na indriya-jñānam artha- saṃyojanāṃ kalpanām āviśati. vikalpa-utthāpitā sāmāne yathā rāga-ādi-vedanam. iyaṃ sarvatra saṃyojyā māna-meya-phala-sthitiḥ. tatra apy-vidho vyatireko gamakaḥ. yas tu gamakaḥ, sa saṃvarṇita eva. sa ca na a-saty anvaye śakyo
bhavato ’-bhavato vā bhāve niyamena tat- saṃvāda-a-yogāt. na artha-a-vyabhicārād artha-a-yogāt. na artha-a-vyabhicārād artha- saṃvādanaṃ pratyakṣasya, kiṃ tarhy artha-darśanād
bruvāṇaḥ kāsāñcij jñāna-vyaktīnāṃ pravṛttau saṃvādaṃ visaṃvādaṃ ca upalabhya tal lakṣaṇaṃ
a-bhāvaṃ pratipādayantī liṅgam eva. kasyacit saṃvāde ’pi taj-jātīyasya vyabhicāra-darśanād anapy asya kaścid viśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde vā na tat-siddhaṃ parasya eva siddham.
na apy asya kaścid viśeṣaḥ pramāṇa-a- saṃvāde. saṃvāde vā na tat-siddhaṃ parasya evaviṣaya-ākāraḥ pada-artho ’-saṃvedano ’nyā saṃvit. a-saṃvedanaṃ sārūpyaṃ buddhi-lakṣaṇam ity
yathā-iṣṭaṃ sañjñāḥ kriyantām. a-pratyakṣā saṃvit pratyakṣo buddhi-vivarta iti cet,-ślokau. tadā anya-saṃvido ’-bhāvāt sva- saṃvit phalam iṣyate. yeṣāṃ buddhir eva-bhāva-cintāyāṃ tādātmyād artha-saṃvidaḥ sva- saṃvit phalam ucyate. tathā avabhāsamānasya
na ayaṃ doṣaḥ, yasmāt tad-dṛṣṭāv eva dṛṣṭeṣu saṃvit-sāmarthya-bhāvinaḥ. smaraṇād abhilāṣeṇa
-ātmā viparyāsita-darśanaiḥ. grāhya-grāhaka- saṃvitti-bhedavān iva lakṣyate. mantra-ādya-śakya-samayatvān na sukha-ādīnām ātma- saṃvittir āviṣṭa-abhilāpā. sā pratyakṣaṃ pramāṇam.
samayasya vaiyarthyāc ca. teṣām ataḥ sva- saṃvittir na abhijalpa-anuṣaṅgiṇī. a-śakyapratiniyataḥ sukha-ādy-ātmā viṣayī-kriyate saṃvittyā, tasyās tad-ātma-rūpatvāt. na enam iyam
eva prāmāṇyaṃ yuktam. atha kā iyam artha- saṃvid yā pramāṇa-phalam. yad eva idaṃ pratyakṣaṃ
buddher an-upalakṣaṇāt. ekam eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-an-eka-ākāra-lakṣaṇā. ity antara-ślokau. tadā anya- saṃvido ’-bhāvāt sva-saṃvit phalam iṣyate. yeṣāṃ
ca viṣaya-pratyastam-ayāt tad-a-vivekena saṃvido ’py a-grāhya-grāhakasya ca samayasya a-vedanābhyāṃ bhāsamānasya nīla-ādes tat- saṃvidaś ca a-vivekaḥ siddhaḥ. dvairūpyaṃ tadsyāt, prakāśa-vat. tasmād grāhaka-ākāraḥ sva- saṃvidaḥ sādhanam iṣṭam, tato ’syās tad-bhāva-bhedaḥ. sva-bhāva-cintāyāṃ tādātmyād artha- saṃvidaḥ sva-saṃvit phalam ucyate. tathākriyate ’-vidyamānā api grāhya-grāhaka- saṃvidām. anyathā ekasya bhāvasya nānā-rūpaapy anubhava-ātmatvāt te yogyāḥ sva-ātma- saṃvidi. iti sā yogyatā mānam ātmā meyaḥ phalaṃ
bādhā syāt. sa eva tāvad ayaṃ vikalpaḥ saṃvidita upayann apayaṃś ca kva antar-bhāvyatām-ākāraḥ kaścit paricchedaś ca antaraḥ sva- saṃvidita-rūpo jāyamāno lakṣyate. tatra yathā-jñaḥ syād ity a-pratiṣedhaḥ. sva-ātmani sva- saṃviditena anena aparatra pariccheda iti cet,api sv-acchatva-āder viśeṣasya bhāvāt. saṃvin-niṣṭhāś ca viṣaya-vyavasthitayaḥ. tāḥa-pratipattir eva a-bhāvasya. na hi saṃvedana-a-bhāvaḥ svataḥ sidhyati, tad-a-viśeṣād
arthād viśeṣayati. anyathā saṃvedanasya api saṃvedana-antara-viśeṣād viśeṣa-siddhiḥ, tasyana sva-tantrā siddhiḥ. na evaṃ saṃvedanasya saṃvedana-antara-sattā-viśeṣābhyāṃ tat-siddhiḥ,viparyaye siddha iti su-vyāhṛtam. anyena api saṃvedana-upalambhe so ’py a-siddhaḥ saṃvedanaṃ
pratibhāseran. na ca ayam artha-a-saṃsparśī saṃvedana-dharmaḥ, artheṣu tan-niyojanāt, tatoa-bhāva-vyavahāra-siddhi-hetuś ca. sa ca sva- saṃvedana-pratyakṣa-siddhaḥ. nanu sva-viśiṣṭaapi pratyakṣam. sukha-ādi-grahaṇaṃ spaṣṭa- saṃvedana-pradarśana-artham, sarva-jñānānām ātma-ākāram asyāḥ prathanāt. artha-sthiteḥ sva- saṃvedana-rūpatvāt sva-vid api iyam artha-vid eva
eva sukha-a-sukhasya utpatteḥ. tasmāt sva- saṃvedana-rūpā eva artha-pratītiḥ. tasyāś casā pratyakṣaṃ pramāṇam. na eva sukha-ādayaḥ saṃvedana-rūpāḥ. eka-artha-samavāyinā tu jñānena
-upaghātau tataḥ syātām, puruṣa-antara- saṃvedana-vat. an-anuyaṃś ca enāṃ pratyakṣeṇa
-prathanam, na tad anyasya kasyacid ātma- saṃvedana-vat. tato ’pi na tad artha-antare
upalabhe ca iti. yasmād artha-viśeṣa-gatiḥ saṃvedana-viśeṣāt. saṃvedanasya tu tathā-vidhako ’nayor bhedaḥ. viṣaya-ākāraḥ pada-artho ’- saṃvedano ’nyā saṃvit. a-saṃvedanaṃ sārūpyaṃ
cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ. kim idaṃ saṃvedanam. anubhavaḥ. ko ’nayor bhedaḥ. viṣayasaṃvedanaṃ vedayate nāma kiñcit. upalabhyate saṃvedanam anyena iti cet, sa tāvad viṣayaḥ svasukha-ādīnāṃ sva-vedanam. sukha-ādīnāṃ sva- saṃvedanam api pratyakṣam. sukha-ādi-grahaṇaṃ
eka-vyāpāre krama-a-yogāt, tasya a-viśeṣāt. saṃvedanam ity api tasya tādātmyāt tathā-saṃvedanam

PVin1_0002407
PVin1_0002404
PVin1_0002309
PVin1_0002402
PVin1_0002308
PVin1_0003611
PVin1_0002405
PVin1_0001506
PVin1_0002307
PVin1_0004109
PVin1_0003609
PVin1_0004104
PVin1_0002409
PVin3_0006207
PVin1_0004009
PVin3_0005907
PVin1_0004011
PVin1_0002403
PVin3_0005905
PVin1_0002011
PVin3_0005910
PVin1_0002403
PVin1_0002104
PVin3_0005906
PVin1_0002706
PVin1_0002012
PVin1_0002307
PVin1_0002109
PVin1_0003608
PVin3_0003406
PVin1_0002212
PVin3_0011607
PVin3_0004603
PVin3_0004601
PVin2_0009211
PVin3_0011609
PVin3_0012801
PVin3_0011713
PVin3_0011606
PVin2_0005304
PVin2_0006516
PVin3_0004606
PVin3_0011613
PVin3_0012207
PVin2_0007214
PVin3_0000904
PVin3_0011801
PVin3_0011109
PVin3_0004609
PVin3_0013007
PVin2_0007313
PVin2_0009607
PVin1_0000503
PVin3_0007105
PVin2_0009610
PVin2_0009510
PVin3_0003605
PVin2_0007312
PVin3_0004511

430saṃśayādātma-atiśaya-siddheḥ. buddhir atiśayavatī na saṃvedanam iti cet, kā iyaṃ buddhiḥ. adhyavasāyaḥ.
iti cet, na, tvat-pakṣe ’py asti sukha-ādi- saṃvedanam iti darśana-arthatvād upakṣepasya.
-rūpam iva sukha-ādi-saṃvedanam, idam asya saṃvedanam iti sambandhasya abhivyaktighaṭayet. idam eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti siddhāḥ sukha-ādayaś cetanāḥ.
vedakam, a-paraspara-rūpam iva sukha-ādi- saṃvedanam, idam asya saṃvedanam iti sambandhasya
vidyamāne ’pi hi bāhye ’rthe yathā-sva- saṃvedanam eva artha-niṣpattes tad eva phalaṃ
iti darśana-arthatvād upakṣepasya. tatra api saṃvedanam eva ekam āntaraṃ prīti-paritāpa-rūpaṃ
’nubhava-ātmano vikalpasya. sukha-ādi- saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti nasaṃvedyatvāt. na hi yad yad-viṣaya-ākāraṃ saṃvedanaṃ na bhavati, tat tasya vedakam, aapi saṃvedana-upalambhe so ’py a-siddhaḥ saṃvedanaṃ na sādhayati ity upalambha-antarateṣām anyasya saṃvedyasya a-bhāvāt sva- saṃvedanaṃ phalam, tat-sva-bhāvatvād arthatasmān na an-upalabhamānaḥ kasyacit saṃvedanaṃ vedayate nāma kiñcit. upalabhyateākāraḥ pada-artho ’-saṃvedano ’nyā saṃvit. a- saṃvedanaṃ sārūpyaṃ buddhi-lakṣaṇam ity anyasya
tad-a-viśeṣād viṣaye ’pi prasaṅgāt. saṃvedanaṃ hy ātma-viśeṣād apara-sādhanam, natayor api saha-upalambha-niyamaḥ. nīla-ākāra- saṃvedanayos tu niyama eva. na sa nānātve yuktaḥ,-viśeṣam artham arthād viśeṣayati. anyathā saṃvedanasya api saṃvedana-antara-viśeṣād viśeṣa-hetutayā upanidheḥ prāg upalambhaḥ paścāt saṃvedanasya iti cet, a-pratyakṣa-upalambhasya na
sukha-ādayaś cetanāḥ. viṣaya-sārūpyāt saṃvedanasya tādātmye ’-saṃvedanāḥ sukha-ādaya
yasmād artha-viśeṣa-gatiḥ saṃvedana-viśeṣāt. saṃvedanasya tu tathā-vidha-ātma-saṃvedanād eva-pradarśana-artham, sarva-jñānānām ātma- saṃvedanasya pratyakṣatvāt. na hi sukha-ādīnām
iti na sva-tantrā siddhiḥ. na evaṃ saṃvedanasya saṃvedana-antara-sattā-viśeṣābhyāṃ
viṣaya-sārūpyāt saṃvedanasya tādātmye ’- saṃvedanāḥ sukha-ādaya iti cet, na, tvat-pakṣe
a-bhāvāt, anyena apy atīta-rūpasya a- saṃvedanāt, a-punar-bhāvini samayasya vaiyarthyāc-viśeṣāt. saṃvedanasya tu tathā-vidha-ātma- saṃvedanād eva bheda-pratītiḥ. tat svayaṃ svataḥ
apara-utpattiḥ. tasmād āntarāḥ sukha-ādayaḥ saṃvedanāś ca. bhāvanā-balataḥ spaṣṭaṃ bhaya-ādāv
pratyakṣatvāt. na hi sukha-ādīnām ātma- saṃvedane vikalpaḥ sambhavati, yasmād a-śakya-a-pravedanāt. cetanāś ca ete sukha-ādayaḥ saṃvedyatvāt. na hi yad yad-viṣaya-ākāraṃ
-rūpāḥ. eka-artha-samavāyinā tu jñānena saṃvedyanta ity eke. teṣām api tad-a-tad-rūpiṇo
-grāhaka-ākārā utpadyate, teṣām anyasya saṃvedyasya a-bhāvāt sva-saṃvedanaṃ phalam, tatpratibandho doṣaḥ, tathā apy ato ’rtha- saṃśaya eva. so ’n-a-vadya-pakṣa-nirdeśe ’pitasyāḥ sāmagryā eva antara-viśeṣa-kṛtatvāt saṃśaya-nirṇaya-ādi-bheda-vat. na antarāḥ sukhasaṃśayaḥ. a-pratipattir an-ubhaya-pratipatti- saṃśaya-rūpā sā ubhaya-bahir-bhāve syāt, antarsa yāvatā bhedena sarva-saṅgrahas tatra saṃśaya-hetuḥ, tadvatāṃ tat-saṅgrahād eka-anta-a-bhāvāt pravṛtti-nivṛttyoḥ saṃśayād eva saṃśaya-hetuḥ, viniścita-apara-bhāva-samāna-guṇa-sādhanasya a-darśana-mātrasya tasya saṃśaya-hetutvāc cheṣavat tad udāhṛtam. na hi
apy astu. na, a-sambandhād ity uktam. tasmāt saṃśaya-hetur a-sādhāraṇaḥ. viśeṣataḥ prāṇapriyaḥ syād iti. viruddha-a-vyabhicāry api saṃśaya-hetur uktaḥ, sa iha na uktaḥ, anumānana tāvatā a-bhāva-gatir ity uktam. anyathā saṃśaya-hetur eva na syāt. na hi yo yatra natathā iha api sarva-an-antar-bhāva-a-yogāt saṃśayaḥ. a-pratipattir an-ubhaya-pratipattivyāvṛtti-virodhāt. vṛtti-śaṅkayā eva tataḥ saṃśayaḥ. anvayas tu na dṛṣṭa iti vyatirekībhāve kiṃ pramāṇam iti cet, ata eva saṃśayo ’stu, bhaved vā pramāṇam ity aekatra samuccayāt sarveṣu prabhedeṣu saṃśayaḥ. uktaṃ ca — vyāvṛtti-niścaye viśeṣasya
tena na a-pratibaddhasya bhāve bhāva iti saṃśayaḥ. gamakā eva ātmanaḥ prāṇa-ādayaḥ, taddṛṣṭe ’-bhāva-siddhāv api syād eva a-dṛṣṭeṣu saṃśayaḥ. tathā hy a-sakala-vyakti-bheda-vyāpino
anyathā api loke vyavahāro dṛṣṭa iti saṃśayaḥ. tasmān na āgamasya api nivṛttir artha-avā vacanaṃ sādhanaṃ svato ’rtha-siddheḥ. saṃśayas tu pakṣa-vacanād arthe dṛṣṭaḥ, na
yo yatra na sambhavati, tad-upalabdhyā tatra saṃśayo yuktaḥ. prāṇa-ādy-a-bhāvena nairātmyasyaāder eva dṛṣṭa-śakter hetos teṣv a-sambhavāt saṃśayaḥ. rāgasya an-upayoge kathaṃ tac-chaktir
iti. niścaya-hetāv apy a-pratibhānāt syāt saṃśayaḥ, sa ca na eka-antena anaikāntikaḥ. tan
ca paraspara-viruddha-artha-sādhanāv ekatra saṃśayaṃ janayataḥ. śāstra-kāro viruddha-dharmana tu vyatireka-darśana-ādāv upayujyate, saṃśayāt, a-niścita-jñāpana-aṅgād a-pratīteḥ.
iti, sā api na vācyā, an-upalambha eva saṃśayāt, upalambhe tad-a-bhāvāt. an-upalambhāc
eva buddhiḥ, tat-siddhāv api buddhi-vikalpe saṃśayāt. na enam anya-sambandhinaṃ puruṣa-mātrana hi hetur an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt. na eṣa doṣaḥ, yasmāt—bhāva-upādāna-vāci-ity-ādi-vacanāt. tena an-upalambhe ’pi saṃśayād a-nivṛttiṃ manyamānas tat-pratiṣedham
tad-a-bhāve sarvatra-a-bhāva-a-siddheḥ saṃśayād a-vyatireko vyabhicāraḥ śeṣavataḥ. kiṃ-prasiddhena ity āha. śaṅkita-pratibandhānāṃ saṃśayād a-siddheḥ, ciram a-dṛṣṭānām api punaḥ
-pratiṣedha-phalatvaṃ tulyam, ekatra saṃśayād anyatra viparyayāt. tatra dvitīyā sadpratīti-sādhana-a-bhāvāt pravṛtti-nivṛttyoḥ saṃśayād eva saṃśaya-hetuḥ, viniścita-apara-bhāva

saṃśayito

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PVin3_0008203
PVin1_0002703
PVin1_0002603
PVin3_0006006
PVin3_0008202
PVin3_0011706
PVin3_0006310
PVin3_0005803
PVin3_0003002
PVin1_0002101
PVin1_0002812
PVin1_0001412
PVin1_0001212
PVin3_0002701
PVin1_0002209
PVin2_0009807
PVin2_0009804
PVin2_0009810
PVin1_0001307
PVin1_0002002
PVin1_0002207
PVin2_0005906
PVin3_0012406
PVin2_0008012
PVin3_0005305
PVin3_0009209
PVin3_0009507
PVin3_0000901
PVin3_0002214
PVin1_0000712
PVin3_0013310
PVin3_0001205
PVin3_0011405
PVin3_0001401
PVin3_0011401
PVin3_0011302
PVin3_0001204
PVin3_0011402
PVin3_0011401
PVin3_0001202
PVin3_0010603
PVin2_0005510
PVin1_0001411
PVin1_0001401
PVin2_0007808
PVin3_0008111
PVin3_0008105
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431

so

tad-a-bhāvāt. an-upalambhāc ca vyatireka iti saṃśayito ’-nivāryaḥ syāt. yathā-yoga-vacanād a-udbhāvanam apy atra dūṣaṇam eva. anyatra tu saṃśaye dvayor ekasya vā viparyaye ca ekasya na
api prasaṅgaḥ. vipakṣa-vacana-mātrād api saṃśaye pratipakṣa-hetu-vacana-pravṛtteḥ sambhavātvacana-pravṛttes tad api śaktam eva iti cet, saṃśayena jijñāsoḥ prakaraṇa-pravṛttes teṣv api-viśeṣa-sambandhe ’-sambandha-a-yogād yathā saṃśete, tathā iha api sarva-an-antar-bhāva-adeśa-kāla-avasthā-viśeṣa-niyata-eka-dravya- saṃsarga-a-vyavacchinna-sva-bhāva-antara-virahādabhilāpinī. pratītiḥ kalpanā abhilāpa- saṃsarga-yogya-pratibhāsā pratītiḥ kalpanā. tayāvahni-vat. vibhaktāv api cetanā-adhyavasāyau saṃsarga-vipralabdho ’yaṃ na vivecayaty ayosarva-vastuṣu. sarva-artha-upalambheṣu saṃsarga-śaṅkayā ekatva-an-adhyavasāyād bhinnaete ’n-anya-saṃsargiṇo gamyāḥ, sa eva eṣām a- saṃsargo gamyo ’stu, tāvatā kārya-parisamāpteḥ.
ekaṃ dṛśyate, na nānā-rūpayor dravyayoḥ saṃsargād a-vibhāgaḥ. punas tad-dravya-santānapaśyāma iti na anyā buddhir anyo ’nubhavaḥ. saṃsargād a-vibhāgaś ced ayo-golaka-vahni-vat.
eva sidhyati. na hy eka-ākāra-pratiniyatād a- saṃsargiṇo ’nubhavād anyo ’nya-pratikṣepaḥ. sa
iha na anyad iti. yady avaśyam ete ’n-anya- saṃsargiṇo gamyāḥ, sa eva eṣām a-saṃsargo gamyo-bhāva eva na bhavaty eva ity arthād an-anya- saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sā eva-sāmarthyena apara-pratikṣepāt, ākāra-antara- saṃsarge tasya a-bhāvāt. tasmād ayaṃ pramāṇahi tayor vyavahārāya kalpitāḥ. kāraṇāt kārya- saṃsiddhiḥ sva-bhāva-antar-gamād iyam. hetupravartata iti kāryaṃ tasya. sa sva-kārya- saṃsūcitaḥ sva-viparyaya-upagamaṃ pratibadhnāti.
tad-ātma-rūpatvāt. na enam iyam abhilāpena saṃsṛjati, tathā-vṛtter ātmani virodhāt, tad-vaiśadyo hi sarva eva vipluta-dhiyo ’pi saṃsṛṣṭa-abhilāpaḥ pratyayaḥ. tan na ayaṃ sphuṭavikalpe darśane ’-vibhāvitā nāma. tad ayam a- saṃsṛṣṭa-vikalpo vā pratyakṣo darśana-ātmā dṛśyasmṛtiḥ katham. tad-a-smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty asau katham. yady eṣa niyamaḥ –vādinā iṣṭasya anumeyatva-vacanena an-iṣṭa- saṃsṛṣṭasya iṣṭasya apy a-sādhyatvam, tad’nya-hetutva-kalpanāyām atiprasaṅgaḥ. saṃskāra ity api pūrvakam eva yogyaṃ vijñānam
yathā – a-dṛṣṭa-kartṛkam api vākyaṃ puruṣa- saṃskāra-pūrvakam iti, vākyeṣu viśeṣa-a-bhāvāt,-vipākā bhavanti, na anyatra. tathā kāla- saṃskāra-bhedāt. na ca tad-deśais tathā-dṛṣṭā iti
anumīyeta, sarva-guṇeṣu viśeṣa-darśanāt, saṃskāra-bhedena viśeṣa-pratipatteḥ, tad-vad
abhipatann eva arthaḥ prabodhayaty āntaraṃ saṃskāram. tena smṛtiḥ, na artha-darśanād iti cet,anyathā ca atiprasaṅgāt, a-bhraṣṭa-darśana- saṃskārasya gṛhīta-grahaṇasya smārtād a-viśeṣāt.
niyame na an-upalambha-ātmānaḥ sukha-ādayaḥ. saṃskārān niyama iti cet, na, tasya sāmarthya-avā an-anyathātve ’-yogād adhiṣṭhānasya. tat- saṃskāre tu syād an-upalambhaḥ. tadā api tathā-ādiḥ. sādhāraṇam api khalu prameyatvam a- saṃskṛta-apavādino ’-saty anvaya-a-yogād ayathā-uktam abhidharme – katame dharmāḥ saṃskṛtāḥ. pañca-skandhā iti. tatra pañcapracyuteḥ, apekṣyāc ca prayatnāt prayatna- saṃskṛtād indriyād anyato vā sva-bhāva-antara-gamyaṃ vastu sidhyati. etena a-nityatva- saṃsthāna-viśeṣa-ādayo ’-cetanatva-viśiṣṭa-buddhi
sampradhāryaḥ, yataḥ sidhyet. tathā saṃsthānam api, yādṛśaṃ prāsāda-ādi-bhedeṣv
na arthe tena tayor na asti svataḥ sādhana- saṃsthitiḥ. artha eva hy arthaṃ gamayati,
sarvatra tena utsannā iyaṃ sādhya-sādhana- saṃsthitiḥ. ity antara-ślokāḥ. tasmāt sādhyate ’pi pratibhāseran. na ca ayam artha-a- saṃsparśī saṃvedana-dharmaḥ, artheṣu tannirāso veditavyaḥ. yadi punar hetu-rūpa-a- saṃsparśī sva-tantra eva dṛṣṭāntaḥ sādhanaviśeṣaḥ. para-arthāḥ santaś cakṣur-ādayo ’- saṃhata-arthā iti dharmiṇo viśeṣa iti vyavasthācakṣur-ādayaḥ para-upakāriṇaś cet, atra api saṃhata-upakāriṇa eva iti kaḥ pratibandha-niyamaḥ.
api pārārthya-a-viśeṣe na ātma-arthāḥ. saṃhata-para-artha-kriyā-upagamād eṣāṃ sādhana-pṛthag-nirdeśa ity uktam. nanu saṃhatānām a- saṃhata-para-upakāra-niyama-a-bhāvād anaikāntika
chayana-āsana-ādy-aṅga-vad iti. tad iṣṭa-a- saṃhata-pārārthya-viparyaya-sādhanād viruddhaḥ. sa
dharma-dharmiṇor viśeṣa ukto vyapekṣātaḥ. a- saṃhata-viṣayaṃ pārārthyam eṣām iti vacane dharma
eva ity a-viruddhaḥ. ko hy eṣa niyamaḥ — saṃhatāḥ para-upakāriṇa iti. yady api kvacit
ata eva a-pṛthag-nirdeśa ity uktam. nanu saṃhatānām a-saṃhata-para-upakāra-niyama-a-bhāvādiṣṭa iti gamyate. prakaraṇāt, yathā saṃhatānāṃ pārārthye sādhya ātma-arthatvam. tadyathā bāṣpa-ādi-bhāvena sandigdho bhūta- saṃhāto ’gni-siddhau. yathā ca — iha nikuñje
bhede nānā-vidhi-niṣedha-vat. eka-dharmiṇy a- saṃhāro vidhāna-pratiṣedhayoḥ. ekaṃ dharmiṇam
tad imāḥ kalpanāḥ pratyakṣa-bhāvinyaḥ kathaṃ saṃhṛta-vikalpe darśane ’-vibhāvitā nāma. tad
eva indriya-dhiyaḥ kalpanā-virahaḥ. yataḥ saṃhṛtya sarvataś cintāṃ stimitena antara-ātmanā.
sa sva-bhāvaḥ sva-hetor iti yo na tad-dhetuḥ so ’-tat-sva-bhāvaḥ syāt. niyata-śaktiś ca sa
hetur gamakaḥ — yaḥ prayatna-anantarīyaḥ so ’-nitya eva iti nitya-vyavacchedena, asyaa-vyāvṛtter iti cet, evaṃ tarhi yaḥ kṛtakaḥ so ’-nitya eva iti nitya-vyavacchedena gamakatā
khyāpyate. yaḥ kṛtaka-sva-bhāvaṃ janayati, so ’-nityaṃ sva-bhāvaṃ santaṃ janayati itiiyaṃ śaṅkā, yena tad-arthaṃ yatnaḥ kriyate. so ’-nivāritaḥ pramāṇena pravartamānaḥ kenaniścaye ’pi sandeha-mukhena eva doṣāt. so ’-niścaye ’pi tulya iti tathā-vidha-udbhāvanamsoPVin2_0007305
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PVin1_0003610
PVin3_0002306
PVin3_0012008
PVin1_0001602
PVin1_0004109
PVin2_0005506
PVin1_0004312
PVin3_0000410
PVin2_0006710
PVin3_0012506
PVin2_0009708
PVin3_0009803
PVin3_0007303
PVin3_0005605
PVin2_0008406
PVin2_0008309
PVin2_0005401
PVin2_0005313
PVin2_0007306
PVin3_0007103
PVin1_0000810
PVin3_0003413
PVin3_0004208
PVin2_0005502
PVin2_0008912
PVin2_0007301
PVin3_0012207
PVin2_0008508
PVin2_0008703
PVin2_0008507
PVin2_0008706
PVin3_0005707
PVin1_0003304
PVin2_0008702
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PVin1_0001005
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PVin1_0001410
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432

saṅkrāntau

sarvatra. pravṛtter buddhi-pūrvatvāt so ’-pravṛtti-phalo mataḥ. so ’yaṃ viprakṛṣṭaeva an-upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’-bhāvaḥ kasyacit kāraṇam. na eṣa doṣaḥ,prāptā atra mūkatā. satāṃ ca na niṣedho ’sti so ’-satsu ca na vartate. jagaty anena nyāyena
sva-bhāva-guṇasya śaktāv upacārāt. yatra so ’-samarthaḥ, na tatra śakteḥ sāmarthyam asti
an-anvaya-doṣaḥ. yad āha — ātmā paraś cet so ’-siddha iti. tasya eva ca iṣṭasya vighāta-kṛd
iti cet, iṣṭo ’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi. sarva eva āgamam an-āgamaṃ vā-sva-bhāvaḥ śakrasya mūrdhā yady agnir eva saḥ. atha an-agni-sva-bhāvo ’sau dhūmas tatradoṣaḥ, tathā apy ato ’rtha-saṃśaya eva. so ’n-a-vadya-pakṣa-nirdeśe ’pi tulya iti kathaṃ
’n-avasthā ca. janya-janaka-bhāve so ’n-apekṣasya nityaṃ syāt. apekṣāyāṃ ca pūrvaartha-pratipatteḥ. yadi hi iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadā iṣṭo ’n-iṣṭo
-an-uparodhe ’pi śāstra-uparodhād virodhe so ’nya-kṛte ’pi tulya iti virodhaḥ syāt. bhavaty
asya sapakṣe ’nuvṛtty-a-bhāvaḥ kathyate. so ’parasya api tulya iti katham a-samaḥ prāṇananu sā vyaktir buddhir eva. tad-upādhiḥ so ’py a-siddha eva. na vyaktir buddhir arthasu-vyāhṛtam. anyena api saṃvedana-upalambhe so ’py a-siddhaḥ saṃvedanaṃ na sādhayati ity-bhāve ’pi tādṛśaḥ. śabda-pravṛtter asti iti so ’pi iṣṭo vyavahāra-bhāk. anyathā syāt pada-a-bhāva-kṛtaṃ kārya-vyatirekaṃ na brūyāt. so ’pi kathaṃ sarva-jñānānāṃ viṣayaṃ
a-sambhavino ’rthasya pratipattir iti cet, so ’pi tatra a-sambhavī yo ’-sambhavinā vyāpta-upakārakayoḥ. ādhāra-ādheya-bhāvaś cet, so ’pi tad-ātma-an-upakāre na sidhyati. parapratiṣedho ’pi. na hi tasya a-sati virodhaḥ. so ’pi na sambhavati, adhikaraṇa-ādy-arthānāṃ
dṛṣṭebhyaḥ pratiṣedhaḥ kriyate, na ca so ’pi yukta iti katham a-yuktaḥ, an-upalambhād ayathā — a-nityaḥ śabdaḥ śabdatvād iti, so ’pi, sādhya-sādhanayor bhedāt sādhyasyakatham a-bhāvo jñeya-abhidheya-prameyatvaiḥ so ’pi siddha eva. tat kim idānīṃ jñeyam asti iti
api kācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi sva-bhāva-hetāv antar-bhavati ity udāhṛta
ca pradeśa āśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi hi dhūmasya tat-kāraṇānāṃ vā pratiṣṭhānād
nāma bhavaty asmād anyatra api sva-bhāvataḥ. so ’yaṃ kvacid bhavan dṛṣṭo ’n-apekṣatvāt svaavamanyata iti kim anyad an-ātma-jñatāyāḥ. so ’yaṃ tair eva artha-vyatireka-samāveśibhiḥ
a-yuktaṃ paśyanti, na tadā eva tad ācaranti. so ’yaṃ paśor api paśuḥ. mahato ’pi mahīyaso yadbuddhi-pūrvatvāt so ’-pravṛtti-phalo mataḥ. so ’yaṃ viprakṛṣṭa-viṣayaḥ pratyakṣa-anumāna-aāha — pramāṇa-viṣaya-a-parijñānād iti. so ’yaṃ viśeṣo na sādhya eva vyāhanyate, kiṃśabda-anuyojanam. akṣa-dhīr yady apekṣeta so ’rtho vyavahito bhavet. na hi saṅketa-kālakasmiṃścit samaye na pravartate vicāraḥ, so ’vaśyam āśrayaṇīyaḥ, nāntarīyakatvād iti sa
ca uktam. anyac cet, katham anya-bhāve so ’sti, upacāra-mātraṃ tu syāt. etena aparayathā asti sa niṣidhyate. na tathā na yathā so ’sti tathā api na niṣidhyate. tasmād āśritya-antara-nimitto hi dharmaḥ syād anya eva saḥ. na hi tasmin niṣpanne ’-niṣpanno bhinna-nivṛttir eva an-upalabdhir a-bhāva-sādhanī, sakala-kāraṇasya asya artha-sattāyām a-bhāva-aapi syād eva a-dṛṣṭeṣu saṃśayaḥ. tathā hy a- sakala-vyakti-bheda-vyāpino ’py arthāḥ kecit tajtat-kāryaḥ siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd apy a-bhāvāt. nanv araṇi-nirmathana-ādiṣv adṛṣṭaḥ, taj-janyo ’sya sva-bhāvaḥ, anyathā sakṛd apy a-bhāvāt. sa tat-pratiniyato ’nyatra
tat tasya kāryam. tac ca dhūme ’py asti. sa sakṛd api tathā-darśanāt tat-kāryaḥ siddhaḥ. aanyato ’pi bhāve na sa tasya sva-bhāva iti sakṛd api na janayet. na vā sa dhūmaḥ, a-dhūmakiñcin nibandhanam asti. sa ca anena a- sakṛd ācarita-pūrva iti na anayoḥ sambandhaḥ
-bhāvaś ca a-bhinna-nimittayoḥ pratiṣiddhaḥ. sakṛd-bhāve sādhya-sādhanatā-a-bhāvaḥ, jñānatan niyata-deśa-kālatvād dhūmo yatra dṛṣṭaḥ sakṛd vaikalye ca punar na dṛṣṭaḥ, taj-janyo ’sya
ca citra-abhisandhitvāt. tad ayaṃ liṅga- saṅkarāt kathama niścinvan pratipadyeta. mā bhūtabhiprāyasya dur-bodhatvād vyavahāra- saṅkareṇa sarveṣāṃ vyabhicārāt. prayojana-aapi grahaṇam. saṅketa-smaraṇa-upāyaṃ dṛṣṭa- saṅkalana-ātmakam. pūrva-apara-parāmarśa-śūnye
-tat-sambandha-loka-vyavasthā-pratītau tat- saṅkalanena gṛhyate daṇḍy-ādi-vat. na anyathā,-cittaḥ kiñcid vikalpayan sva-citta-dhārāḥ saṅkalayaty evaṃ ca evaṃ ca kalpanā mama āsīd iti.
ca sambandhaṃ laukikīṃ sthitim. gṛhītvā saṅkalayya etat tathā pratyeti na anyathā. kiñcit
pada-arthāḥ, icchāyā nirodha-a-bhāvāt. etena saṅketa-anuvidhāyināṃ śabdānāṃ na kaścid arthaeva na anvayi ity udāharaṇam evam-phalam. saṅketa-āśrayāḥ śabdāḥ, sa ca icchā-mātra-āśrayaḥ.
apekṣeta so ’rtho vyavahito bhavet. na hi saṅketa-kāla-bhāvitam abhilāpa-sāmānyam a’pi na kaścid doṣaḥ. tasmād a-vastu-niyata- saṅketa-śabda-bhāvināṃ dharmāṇāṃ yogyāḥ sarvaviveka-pratipattir asti, tasya api grahaṇam. saṅketa-smaraṇa-upāyaṃ dṛṣṭa-saṅkalana-ātmakam.
-bhāva-niyame ’nyatra na yojyeta tayā punaḥ. saṅketaś ca nir-arthaḥ syād vyaktau ca niyamaḥ
vivakṣā-vacanād ṛte. vivakṣā niyame hetuḥ saṅketas tat-prakāśanaḥ. a-pauruṣeye sā na astiicchāyā niyamo nāma tatra kaḥ. dyotayet tena saṅketo na iṣṭām eva asya yogyatām. ity antaratāḍaṃ krandato ’pi lokasya a-nivṛtteḥ. yathā- saṅketaṃ pratipatteḥ, tan-mātra-prayojanatvāc
tat-siddha-artheṣv a-yogataḥ. tṛtīya-sthāna- saṅkrāntau nyāyyaḥ śāstra-parigrahaḥ. tatra apisaṅkṣepa

PVin3_0004301
PVin1_0000703
PVin3_0008505
PVin3_0003702
PVin3_0003709
PVin2_0007905
PVin1_0004214
PVin3_0012005
PVin3_0000806
PVin3_0012309
PVin2_0009413
PVin2_0006303
PVin2_0008009
PVin2_0004713
PVin2_0008910
PVin1_0002701
PVin3_0005412
PVin2_0008713
PVin3_0010006
PVin3_0006902
PVin3_0004603
PVin3_0011510
PVin3_0004604
PVin3_0004603
PVin3_0011403
PVin3_0011302
PVin3_0001310
PVin3_0006911
PVin2_0007306
PVin2_0007309
PVin2_0005809
PVin3_0005708
PVin3_0005609
PVin2_0005518
PVin3_0006103
PVin3_0006101
PVin3_0006101
PVin1_0003408
PVin1_0003605
PVin1_0002507
PVin1_0002803
PVin3_0001308
PVin2_0008007
PVin3_0006907
PVin3_0000310
PVin3_0010302
PVin3_0004114
PVin1_0000201
PVin3_0004803
PVin3_0007706
PVin3_0012504
PVin3_0000310
PVin1_0002510
PVin1_0004103
PVin2_0005905
PVin3_0005006
PVin1_0000804
PVin1_0003108
PVin2_0005406

433

sato

sukha-grahaṇa-arthaṃ hetu-prakaraṇasya sūtra- saṅkṣepa ucyate —sapakṣe sann a-san dvedhā pakṣa
a-bhrāntam timira-āśu-bhramaṇa-nauyāna- saṃkṣobha-ādy-an-āhita-vibhramam a-vikalpakaṃ
-pariṇāma eva kaścid varṣa-hetuḥ pipīlikā- saṅkṣobha-ādi-hetuś ca iti. rūpāt sparśa-anumānaṃ
-bahir-bhāvād a-pramāṇam anumānaṃ syāt. eka- saṅkhyā-vivakṣayā a-pradarśita-pratidvandvinaḥ
’numāne viruddha-a-vyabhicāriṇaḥ. tad eka- saṅkhyā-vivakṣā apy atra viṣaye na iṣṭā eva.
kṣaṇasya an-upākhyatā-prasaṅgaḥ. na, sattva- saṅkhyāta-kṣaṇa-antara-an-upādānatā-lakṣaṇatvācātmā meyaḥ phalaṃ sva-vit. grāhaka-ākāra- saṅkhyātā pariccheda-ātmatā ātmani. sā yogyatāsarvatra hetūnām an-avasthitiḥ. iti saṅgraha-ślokaḥ. tulyaś ca śrāvaṇatvena prāṇaanyathā-bhāvāt tat-kṛtā vyabhicāriṇaḥ. iti saṅgraha-ślokaḥ. tri-rūpa-liṅga-ākhyānaṃ paraced a-nairātmyaṃ na sa-ātmakam. iti saṅgraha-ślokaḥ. na prāṇa-ādi-sambhavena
nyāyas tadā na asti iti gamyate. iti saṅgraha-ślokaḥ. nanu tad-a-bhāve ’n-upalambhāt-upalabdhasya bhāva-a-bhāvaḥ pratīyate. iti saṅgraha-ślokaḥ. yadi viruddha-kārya-upalabdhyā
tasyāṃ krama-a-krama-virodhataḥ. iti saṅgraha-ślokaḥ. skandha-dhātv-āyatana-lakṣaṇasya
-anurodhena pramāṇatvaṃ vyavasthitam. iti saṅgraha-ślokāḥ. ata eva prāmāṇyaṃ vastu-viṣayaṃ
-nimitte vā dharme vāsasi rāga-vat. iti saṅgraha-ślokāḥ. api ca artha-antara-nimitto hi
vibhinne ced bheda-a-bhedau kim āśrayau. iti saṅgraha-ślokau. ayo-golake ’pi vahni-sambandhādphalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam. iti saṅgraha-ślokau. etena eva udāharaṇena nidarśite
-hetor dhūmasya bhāve sa syād a-hetukaḥ. iti saṅgraha-ślokau. kathaṃ tarhi idānīṃ bhinnāt sahanītas tena a-siddhaḥ prakāśitaḥ. iti saṅgraha-ślokau. tasmān na dharmī hetuḥ, ubhaya-a
ity eṣā bauddha-artha-viṣayā matā. iti saṅgraha-ślokau. tasya ca yathā-samīhita-rūpa-ansādhya-dharmaḥ, sa yāvatā bhedena sarva- saṅgrahas tatra saṃśaya-hetuḥ, tadvatāṃ tatātma-vṛtti-vyavacchedābhyāṃ sarvasya saṅgrahāt. na apy anayor ekatra vṛtti-niścayaḥ,eka-anta-vyāvṛtteś ca iti. tadvatāṃ tat- saṅgrahād iti prabheda-bāhyasya a-bhāvam āha, yam-saṅgrahas tatra saṃśaya-hetuḥ, tadvatāṃ tat- saṅgrahād eka-anta-vyāvṛtteś ca iti. tadvatāṃ tat
kvacit kārye ’vadhānavatām arthānāṃ sāmagrī saṅghātaḥ, tathā api na avaśyaṃ kāraṇāni
’sti, yathā — para-arthāś cakṣur-ādayaḥ saṅghātatvāc chayana-āsana-ādy-aṅga-vad iti. tad-iṣṭaṃ syāt. tathā para-arthāś cakṣur-ādayaḥ saṅghātatvāt siddhā api pārārthya-a-viśeṣe na
tasmād ayaṃ pravartamānaḥ sarvadā sad-a- sac-cintāyām avadhīrita-vikalpa-pratibhāso vastv-viṣayaḥ pratyakṣa-anumāna-a-bhāvaḥ saj-jñāna-śabda-vyavahāra-pratiṣedha-phalaḥ,darśanāt. pūrvakaḥ punar an-upalambho ’- saj-jñāna-śabda-vyavahāra-pravartana-phalo ’pi,a-sattā, tadā siddhena viṣayeṇa viṣayiṇo ’- saj-jñāna-śabda-vyavahārān pratipadyate
siddhāv a-sandigdhā eva tan-nimittatve ’py a- saj-jñāna-śabdayos tad-yogyatā, sāsnā-ādi-siddhāvdṛśya-sva-bhāva-a-sattā, tayā siddhayā a- saj-jñāna-śabdās tan-nimittāḥ sādhyanta iti.
ekas tatas tataḥ. tais tair upaplavair nīta- sañcaya-apacayair iva. a-tadvān api sambandhāt-viśeṣa-upalambhāt saty a-sati vā prayatne sañcarati me hasta iti bhavati, tata eva anya-ahasta-sañcāreṇa. na, tatra api tathā- sañcāriṇo hastasya antara-sparśa-viśeṣaa-bhāva-buddhiḥ, yathā santamase hasta- sañcāreṇa. na, tatra api tathā-sañcāriṇo hastasyaayaṃ jñāna-sanniveśī iti na ca bahūni rūpāṇi sañcitāni tathā pratibhānti iti yuktam, ekaiyaṃ keśa-ādi-jñāna-bheda-vat. yadā tadā na sañcodya-grāhya-grāhaka-lakṣaṇā. ity antara-ākāra-vivartaṃ paśyāmaḥ. tatra yathā-iṣṭaṃ sañjñāḥ kriyantām. a-pratyakṣā saṃvit pratyakṣo
āvega-pratipatti-pradarśanāt. parokṣa-gati- sañjñāyāṃ tathā-vṛtter a-darśanāt. tasmād bhūtam-siddhir vaiphalyam eva vā. yathā prāk sañjñinā abhisambandhād arthavac chabda-rūpaṃ
-kriyā-samarthaṃ yat tad atra parama-artha- sat. a-santo ’-kṣaṇikās tasyāṃ krama-a-kramatad-a-bhāve tad-a-yogāt. kiṃ ca, sad-a- sat-pakṣa-bhedena śabda-artha-an-apavādibhiḥ.
syāt. sato ’py a-vastu-kṛtā pratipattir a- sat-pratipattiṃ na atiśete, a-pratyayatvāt. uktaṃ
sādhya-dharmaḥ syāt, na punaḥ kutaścid a- sata ity asti sādhya-sādhanayor viśeṣaḥ. atra api-sva-bhāvaḥ sidhyet, na tad-bhāvaḥ. yady a- sata utpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam, ko hi-upamāna-ādikaṃ pramāṇam asti, pramāṇasya sato ’tra eva antar-bhāvātiti. katham a-sapakṣa-apekṣayā bhede ’- sato ’n-adhikaraṇatvād a-sattvaṃ sattvaṃ vā iti
sa ca sva-vāco-ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca
iti. atra idam eva punar vācyam — katham a- sato ’nvaya-pratiṣedha iti. vastu-rūpa-anukarṣī
-mātreṇa, yataḥ para-upagatena siddhiḥ syāt. sato ’py a-vastu-kṛtā pratipattir a-sattad-bhogasya a-pratyakṣatvād a-siddheḥ sato ’py a-sad-a-viśeṣāl laiṅgika-upabhogasya ca
a-prasiddhir ity astaṅ-gataṃ viśvaṃ syāt. sato ’py a-siddhau sattā-vyavahāra-a-yogyatvāt.
-upalambha-siddheḥ. prabhāvavato ’dhiṣṭhānāt sato ’py an-upalabdhir iti cet, na, viṣayana hi tasya upalambha-āvaraṇaṃ sambhavati. sato ’pi vā kasyacit tad-ātmānam a-khaṇḍayataḥ
antaram anusartuṃ yuktaṃ rasa-ādi-jñāna-vat. sato ’pi vā tad-ātmana indriya-antara-jñānatad-a-viśeṣe tasyā api viśeṣa-a-siddheḥ, sato ’pi vā viśeṣasya tad-an-aṅgatayā anivṛtty-a-bhāvas tu vidhir vastu-bhāvo ’- sato ’pi san. vastv-a-bhāvas tu na asti iti paśya

sataḥ

PVin3_0012106
PVin2_0008201
PVin3_0012909
PVin2_0005405
PVin3_0005004
PVin3_0005408
PVin3_0011702
PVin3_0012606
PVin1_0001909
PVin2_0007608
PVin1_0003201
PVin3_0010403
PVin2_0005802
PVin3_0012503
PVin3_0012204
PVin3_0012105
PVin2_0005311
PVin2_0008114
PVin2_0005808
PVin3_0012602
PVin1_0002008
PVin2_0005412
PVin3_0010308
PVin2_0007806
PVin3_0006102
PVin3_0013206
PVin3_0005207
PVin3_0012406
PVin2_0005306
PVin2_0008509
PVin3_0012107
PVin3_0005205
PVin2_0009309
PVin1_0001613
PVin1_0004304
PVin2_0005106
PVin3_0005705
PVin3_0008710
PVin2_0005610
PVin3_0011003
PVin2_0005206
PVin2_0010012
PVin2_0007602
PVin2_0007601
PVin3_0000511
PVin2_0004610
PVin2_0005206
PVin3_0012109
PVin2_0005201
PVin2_0005311
PVin2_0005002
PVin3_0004804
PVin2_0009304
PVin3_0012505
PVin2_0006501
PVin1_0003801
PVin3_0012003
PVin3_0003212
PVin2_0006301

434

sati

iti cet, na iti sā eva nivṛtter nivṛttir a- sataḥ katham iṣṭā. a-bhāva-pratiṣedho hi bhāvo ’hi bhavatas tādṛśasya eva bhāvāt. na avaśyaṃ sataḥ kutaścid bhāva iti cet, ākasmikī tarhi’-pūrva-vyakti-prādur-bhāve prāk tatra a- satas tat-sambandha-a-yogaḥ. tasmād bhinna-deśair
-vyatireka-lakṣaṇatvād asya. sā eva tāvad a- sato na nivṛttir iti nivṛtter nivṛttiḥ kathamiti. prayatna-an-antaraṃ jñānasya prāk sato niyamena a-yogāt, prayatnasya āvaraṇaiti siddham. prayatna-an-antaraṃ jñānaṃ prāk sato niyamena na. tasya āvṛty-akṣa-śabdeṣu
hi prāṇa-ādayo nivartante, na sapakṣāt, a- sato nivṛtty-a-yogāt. tasmād aikāntika-anvaya-vad
syuḥ. tasmād yathā kathañcid apy anena a- sato niścinvatā prameyā vaktavyāḥ. na hi bhāva-kārī iti cet, na, ubhayos tulya-kālatvāt. a- sataḥ prāg a-sāmarthyāt sāmarthya-kāle ca kāryaśabde ca bhāva-khyātau tad-ātmanaḥ sato bhāva iti sāmarthyāt tat-siddher na anumeyana sārūpyād iti cet, atha katham idānīṃ sato rūpaṃ na nirdiśyate. na idam idantayā śakyaṃ
bhavati. tathā api idam a-siddham eva a- sato virahād iti, vyabhicāri vā. atha api tadtad-a-vyabhicārī, siddhe vyavahāre sato viṣayasya a-vyabhicārāt. an-upalabdher
vyatireka iti. tat punar idam āyātam — a- sato vyatireka-a-yogād iti. atra idam eva punar
na anumāna-siddhaḥ. tasmād a-vyatireke ’py a- sataḥ sapakṣād vyatirekaḥ sandigdhaḥ syāt prāṇapratiṣedha-niṣedhasya vidhāna-rūpatvāt. a- sataḥ sapakṣān na nivṛttir ity a-sapakṣa eva na
iti. na a-sati nāstitā-siddhiḥ, a- sato hy adhikaraṇatva-ādy-a-yogād ity aparaḥ.
sattā-hetor eva bhāvāt tathā-utpatteḥ, sato hi bhavatas tādṛśasya eva bhāvāt. na avaśyaṃ
yadā punar evaṃ-vidhā an-upalabdhir eva a- satām a-sattā, tadā siddhena viṣayeṇa viṣayiṇo ’anyathā hi tatra a-vyavahāra eva syāt. na ca satām api parama-arthataḥ kaścid dharma-dharmikṣaṇikatvād arthānām atipātāc ca na a- satāṃ grahaṇam. tasmād artha-antaram eva pratyayasa ca a-satsu na iti prāptā atra mūkatā. satāṃ ca na niṣedho ’sti so ’-satsu ca na vartate.
ity arthaḥ. tatra api kaḥ pāramārthiko ’- satāṃ parasparato vibhāgaḥ. ekasya hi rūpam-apekṣāḥ. evaṃ tarhi kṛtakānām api keṣāñcit satāṃ vā sa eva sva-bhāvo na asti yo vinaśvaraḥ.
-gateḥ. yato hi sparśa-viśeṣa-upalambhāt saty a-sati vā prayatne sañcarati me hasta iti
ca darśayatā — yatra dhūmas tatra agniḥ, a- saty agnau na kvacid dhūmaḥ, yathā mahānasana tv evaṃ nityānāṃ śabdānāṃ kasmiṃścit saty atiśaya-hānir utpattir vā. tad yadi teṣāṃ
api khalu prameyatvam a-saṃskṛta-apavādino ’- saty anvaya-a-yogād a-vyabhicarita-anvayaṃ sapakṣa
tu gamakaḥ, sa saṃvarṇita eva. sa ca na a- saty anvaye śakyo darśayitum, tad-bhāva-hetuapy a-bhāvāt. nanv araṇi-nirmathana-ādiṣv a- saty apy agnau bhāvād a-kāryam. na, indhanakatham iṣṭā. a-bhāva-pratiṣedho hi bhāvo ’- saty apy asti, bhāva-pratiṣedhas tu na sambhavatibhāvā yathā-sva-bhāva-vṛttaya eva. tat saty apy āvaraṇe jñāpayeyur eva indriya-ādayaḥ,śeṣavad-a-sādhāraṇayoḥ sapakṣa-vipakṣayoḥ. a- saty api pratibandhe ’-darśana-mātreṇa vyatireke
a-pracyuter a-sad-artha-pratibhāsa-a-viśeṣāt saty api pratītir a-tad-ātma-grāhiṇī, tad-bhāva-atato ’-bhedo bhāsamāna-artha-tad-vidoḥ. saty api bāhye ’rthe saha-upalambha-vedanābhyāṃ
’pi viśeṣaṇa-viśeṣya-bhāva unneyaḥ. tena saty api viśeṣaṇe na an-anvayaḥ. tathā sāmānyaṃ
-tad-vyavahāro ’pi prasiddheṣu nir-upākhyeṣu saty api viṣaye kathañcid viṣayiṇam a-smaran-ādayo janya-janaka-bhāva-kṛtā eva bhavantu, saty api saṃyoge tan-nāntarīyakatvād eṣām,pratiṣedha-hetuḥ. sva-bhāva-pratibandhe hi saty artho ’rthaṃ na vyabhicarati. sa ca tadata eva a-viparyāsa-udbhavā sā na doṣaḥ. a- saty ātma-grahe duḥkha-viśeṣa-darśana-mātreṇa
vyatireke siddhe ’-sati nāstitā-abhidhānam a- saty eva nāstitā na anyatra na viruddha iti-anubandho gamyate. hetu-bhāvo vā tasmin saty eva bhāvād ity artha-antarasya. tathā
tathā vaidharmyeṇa apy anvaya-gatiḥ, a- sati tasmin sādhya-a-bhāve hetv-a-bhāvasya
api hi prayoge ’rthād vaidharmya-gatiḥ, a- sati tasmin sādhyena hetor anvaya-a-bhāvāt. tathā’vaśyam apara-abhyupagamo yukti-kṛta iti. a- sati tu hetau maulasya hetor vyāpya-vyāpaka-bhāva-prabhavā vā bhāva-kāraṇa-pratipattiḥ. tathā sati dṛśye vastuny a-vikala-tad-anya-kāraṇasya
tat-tulya eva asti iti vyatireke siddhe ’- sati nāstitā-abhidhānam a-saty eva nāstitā na
ca vyavaharati. nirloṭhitaś ca ayam artho ’- sati nāstitā ity atra antare. tena na ihatasya sādhya-sa-jātīya-vṛttino liṅgasya a- sati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. antevā anyatareṇa ubhaya-pradarśanād iti. na a- sati nāstitā-siddhiḥ, a-sato hy adhikaraṇatva-ādy
anumeye ’tha tat-tulye sad-bhāvo nāstitā a- sati. niścitā anumeyo ’tra jijñāsita-viśeṣo
sattvaṃ vā iti cet, uktam atra — yathā ’- sati niṣedhaḥ, a-sapakṣaś ca a-tattva-lakṣaṇa iti.
-artha-vyabhicāri-vipakṣataḥ. na hy a- sati pratibandhe ’nvaya-vyatireka-niścayo ’sti.
-pratiṣedha iti. vastu-rūpa-anukarṣī khalv a- sati pratiṣedho na sambhavet. na hi paryudāsa eva
apy asti, na ca te na santy eva. tatra api sati pratyakṣa-anumāna-āgamānām ekasya vṛttir itiīdṛśam. ity antara-ślokau. kathaṃ punar a- sati bāhye ’rthe pramāṇa-prameya-phala-sthitiḥ.
hetuḥ. an-avasthā-anya-kalpane syāt. yasmin sati bhavaty eva yat tato ’nyasya kalpane. tadpratibandho ’stu. pratibandho hy adhikaraṇe sati bhavati, yathā siddhe vacane prāmāṇyadṛśyasya darśana-a-bhāva-kāraṇa-a-sambhave sati. bhāvasya an-upalabdhasya bhāva-a-bhāvaḥ

sati

PVin3_0010902
PVin3_0005601
PVin3_0006102
PVin3_0012506
PVin2_0007212
PVin3_0005104
PVin3_0003606
PVin1_0001303
PVin3_0002707
PVin2_0005404
PVin3_0000508
PVin3_0012608
PVin1_0001103
PVin2_0005807
PVin1_0004101
PVin1_0004101
PVin2_0005910
PVin2_0008203
PVin2_0005805
PVin2_0008209
PVin3_0010303
PVin3_0003803
PVin3_0010402
PVin2_0008201
PVin2_0005902
PVin2_0009009
PVin2_0006112
PVin1_0002313
PVin3_0010402
PVin2_0005807
PVin2_0005908
PVin2_0005808
PVin2_0005908
PVin3_0005608
PVin1_0004102
PVin2_0005714
PVin2_0006409
PVin2_0005901
PVin3_0012410
PVin2_0005813
PVin3_0012905
PVin3_0007310
PVin3_0007208
PVin3_0007201
PVin2_0008003
PVin3_0005507
PVin2_0008005
PVin2_0004909
PVin3_0006001
PVin3_0005909
PVin3_0005909
PVin1_0004103
PVin2_0008105
PVin2_0006803
PVin3_0012111
PVin3_0007412
PVin3_0007910
PVin3_0007201
PVin3_0007109

435

sattā

anumāna-lakṣaṇād abhyūhyā, a-pratibandhāt. a- sati rāge vacanaṃ na asti ity a-niścito
te hetava ity uktaṃ vyabhicārasya sambhavāt. sati vā pratibandhe ’stu sa eva gati-sādhanaḥ.
yato hi sparśa-viśeṣa-upalambhāt saty a- sati vā prayatne sañcarati me hasta iti bhavati,
tarhi prasajya-pratiṣedho ’pi. na hi tasya a- sati virodhaḥ. so ’pi na sambhavati, adhikaraṇaeva artha-anubandhaḥ siddhaḥ śabdānām, a- sati viṣaye ’-prayogāt. yuktam etat, kiṃ tu tathāutpattiḥ. pūrva-utpanna-samartha-nirodhād vā sati vyavadhāne ’nyasya utpitsoḥ kāraṇa-a-bhāvea-dṛṣṭānām api punaḥ pratibhā-utpatti-dṛṣṭeḥ sati sambhave tad-a-bhāvasya puruṣa-mātreṇa a-vārttā, abhidhāna-viśeṣe smṛter a-yogāt. sati hy artha-darśane ’rtha-sannidhau dṛṣṭe śabde
-artha-samavāyy-a-nityatva-yuktaḥ śabda iti. sati hi śāstra-āśraye tad-artha-pakṣī-karaṇaṃ
īśo bruvan vā doṣam imaṃ parihartum. a- sati hetor a-pratiṣedhe vidhiḥ prāptaḥ, a-bhāvaeka-anta-parigrahe syād eṣa doṣaḥ. na vā sati hetau, yukti-prāptasya avaśyaṃ parigraha-visaṃvāda-lakṣaṇatvāt pramāṇasya. tat sad-a- satī tad-bhāvena vyavasthāpayan na cet sva-viṣaye
api ca iyaṃ viśeṣaṇa-ādi-vikalpa-utthāpitā satī pravṛttā api samagra-sāmagrīkā punar icchayā-siddhā na an-upalabdheḥ. tathā anya- sattayā a-sattā kiṃ na sidhyati. yadā punar evaṃna artha-dṛṣṭiḥ prasidhyati. na hi viṣaya- sattayā viṣaya-upalambhaḥ, kiṃ tarhi tadviṣaya-upalambhaḥ, kiṃ tarhi tad-upalambha- sattayā. sā ca a-prāmāṇikā na sattā-nibandhanān-nimittaḥ siddho vyavahāro ’pi tan-nimitta- sattayā sādhyate, anya-naimittika-vat. sā eva
pratibaddham a-pratibaddhaṃ vā. sā iyaṃ sattā a-pratibandhinī cet, na niyamavatī syāt.
-a-bhāvo vinā an-upalabdhyā syāt, tathā sattā a-bhāvo ’pi syād ity apārthikā anvikāra-darśanena iva viṣam a-jñaiḥ. tad ayaṃ sattā-a-vyatirekeṇa na anyat kiñcid vināśo
upādānam iṣṭasya eva bādhakam. na hi tasya a- sattā-an-abhyupagama itara-grahaṇaṃ samarthaṃ
ity uktaṃ bhavati. tena anumānād vastu-sad-a- sattā-anurodhino bhinna-viṣayāyāḥ pratīter na
ity uktam. itara-itara-vibhāgaṃ ca anena sattā-anuṣaṅgiṇaṃ prathayatā a-sattā eva sarvatrasataḥ kutaścid bhāva iti cet, ākasmikī tarhi sattā iti na iyaṃ kasyacit kvacit kadācid viramet.
hetu-sākalye tad-a-vyabhicārāc ca upalambhaḥ sattā ucyate. sāmagrī-pariṇāma-apekṣatvāt syād
manda-buddhiḥ paśyann api na vyavasyati sattā-upalambhena sarvadā tad-bhāva-śaṅkāsva-bhāva-an-upalabdhis tu svayam a- sattā eva. tatra kevalaṃ viṣayī sādhyate ’-bhāvona tv a-sa-rūpaṃ vedakaṃ nāma. na hi vitti- sattā eva tad-vedanā yuktā, tasyāḥ sarvatra-aca anena sattā-anuṣaṅgiṇaṃ prathayatā a- sattā eva sarvatra utsāditā bhavati. tathā api
na an-upalabdheḥ. tathā anya-sattayā a- sattā kiṃ na sidhyati. yadā punar evaṃ-vidhā an’sty eva. tasmāj jñānaṃ tad-yogyatā vā asya sattā, tad-vyatireko ’n-upalabdhir a-sattā. tayā
punar evaṃ-vidhā an-upalabdhir eva a-satām a- sattā, tadā siddhena viṣayeṇa viṣayiṇo ’-sajvā asya sattā, tad-vyatireko ’n-upalabdhir a- sattā. tayā viṣayī sādhyate. etena iha kāraṇasya
na anyā eva an-upalabdher dṛśya-sva-bhāva-a- sattā, tayā siddhayā a-saj-jñāna-śabdās tantad-upalambha-sattayā. sā ca a-prāmāṇikā na sattā-nibandhanān vyavahārān anuruṇaddhi. tad-a-vyabhicāriṇāv iti pramāṇaṃ pratyakṣa-vat. a- sattā-niścaya-phalo ’n-upalambhaḥ a-sad-vyavahāra
iva a-śīta-sādhane. ity antara-ślokaḥ. na a- sattā-niścayo viprakarṣiṇām. tri-vidhā hi-a-siddheḥ. upalambha-nibandhanā hi tādṛśāṃ sattā-prajñaptir upalabdhi-yogya-sva-bhāvasya anya
vyavacchede vā katham a-vyatirekaḥ. na hi sattā-pratiṣedhād anyo vyatirekaḥ. vipratiṣiddhaṃ
an-upalabdhir upalabdheḥ. sā katham a- sattā bhāvasya, upalambha-nivṛttyā vā katham aiti śāstre ’pi vyavasthā. tad iyaṃ sva- sattā-mātra-anubandhini tad-deśa-sannidhau sādhye
teṣv artha-upādānatva-sādhanam artha- sattā-mātra-sādhanam eva, na artha-viśeṣabhavati. sa ca tathā na anveti. yad api sattā-mātram anveti, na tena siddhena kiñcit.
’-nirdiṣṭa-sva-bhāva-viśeṣasya kasyacit sattā-mātre virodha-a-bhāvān na iha sattā-sādhane-virodhāt. a-kramaḥ, an-apekṣasya kartuḥ sva- sattā-mātreṇa kṣepa-a-yogāt, prāg a-kartuḥ paścād
-janmanos tathā-abhidhānāt. yan-nāntarīyakā sattā yo vā ātmā svo ’-vibhāgavān. sa tena atad ayaṃ bhāvo nivṛtta-sarva-sāmarthyaḥ sattā-lakṣaṇam atipatati. artha-kriyā-samarthaṃ
proktam, tato bheda-a-pratiṣṭhānāt, na vastu- sattā-viprakarṣāt, liṅga-pratipatter api tathāna evaṃ saṃvedanasya saṃvedana-antara- sattā-viśeṣābhyāṃ tat-siddhiḥ, sarva-a-pratipattiviśeṣa-siddhiḥ syāt. arthasya tu sva- sattā-viśeṣābhyāṃ na tat-siddhiḥ, kiṃ tarhi svana tat-siddhiḥ, kiṃ tarhi sva-jñāna- sattā-viśeṣābhyām iti na sva-tantrā siddhiḥ. naastaṅ-gataṃ viśvaṃ syāt. sato ’py a-siddhau sattā-vyavahāra-a-yogyatvāt. tasmān na an-traya-sva-bhāva eva iti na virodhaḥ. etena sattā vyākhyātā. kiṃ tarhi idānīṃ vināśe ’nna para-ātmanaḥ pratipattir arthasya. na hi sattā śabdasya artha-viśeṣe pratibaddhā, tasyāḥ
tena na iha pratanyate. na ca a-sann ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ syāt. na ca
iti. tasmān na agny-ādi-sādhana-vat sattā-sādhanam apy an-a-vadyam. a-parāmṛṣṭa-tadbhāvāt. tad ayaṃ tri-prakāro ’pi dharmaḥ sattā-sādhane na hetu-lakṣaṇa-bhāk, na ca anyākasyacit sattā-mātre virodha-a-bhāvān na iha sattā-sādhane pratiṣedhaḥ, kiṃ tu tathā astisyād a-niṣiddhaṃ ca tādṛśam. na sarvathā sattā-sādhane viśeṣaḥ sādhito bhavati. bhāva-

sattā

PVin3_0007011
PVin3_0007508
PVin3_0008001
PVin3_0007011
PVin2_0008114
PVin3_0008002
PVin3_0007511
PVin3_0007301
PVin2_0007302
PVin3_0007209
PVin3_0007706
PVin3_0007205
PVin3_0007907
PVin3_0002505
PVin2_0005803
PVin3_0007509
PVin2_0005608
PVin3_0011811
PVin3_0004104
PVin3_0004309
PVin2_0007407
PVin3_0007009
PVin2_0007905
PVin3_0004309
PVin3_0007101
PVin2_0008609
PVin3_0004506
PVin3_0011506
PVin3_0003603
PVin3_0004911
PVin2_0007411
PVin3_0004501
PVin3_0006806
PVin2_0008609
PVin3_0004803
PVin3_0004506
PVin3_0011506
PVin3_0013204
PVin3_0011208
PVin3_0004803
PVin3_0010311
PVin2_0010109
PVin2_0008108
PVin3_0013209
PVin3_0007503
PVin3_0005808
PVin3_0006404
PVin1_0000812
PVin2_0005514
PVin1_0002711
PVin1_0001405
PVin2_0004510
PVin1_0003814
PVin1_0003711
PVin3_0006701
PVin3_0005204
PVin1_0003214
PVin3_0006105
PVin3_0006109

436

satsu

uktam. tatra, sattā-sva-bhāvo hetuś cen na sattā sādhyate katham. an-anvayo hi bhedānāṃ
-āśrayaḥ. dharmo viruddho ’-bhāvasya sā sattā sādhyate katham. sattāyāṃ hi sādhyāyāṃ
-bhāk, na ca anyā gatir asti. tasmān na sattā sādhyate. sādhanatve punar asyāḥ sāmānyena
sattva-van nāśe nirdiśyata ity uktam. tatra, sattā-sva-bhāvo hetuś cen na sattā sādhyate
nir-apekṣa ity a-hetukaḥ syāt. na a-hetukaḥ, sattā-hetor eva bhāvāt tathā-utpatteḥ, sato hi
tan-mātra-vyāpini vastu-dharme siddha- sattāke dharmiṇi na a-siddhiḥ. tena ca sādhya-dharmo hetur ucyate, sa katham a-siddha- sattāke syāt. yo hi bhāva-dharmaṃ hetum icchati,-yoga-vyavacchedena. na tathā iha api kvacit sattāyāḥ sādhanam. pradhāna-ādi-śabda-vācyasyaa-bhāva-sādhanī, sakala-kāraṇasya asya artha- sattāyām a-bhāva-a-sambhavāt. tatra arvāg-ādiṣv api prasaṅgaḥ. tatra api hi na agni- sattāyāṃ kaścid vivādaḥ. viśiṣṭa-ādhārasato ’nyatra apy asya vṛttiṃ bhāṣate sattāyāṃ ca a-vyabhicāram iti kathaṃ na unmattaḥ.
bhede sādhye ’smin bhaved dhetur an-anvayaḥ. sattāyāṃ tena sādhyāyāṃ viśeṣaḥ sādhito bhavet.
-mātra-vyāpino ’rthasya vyavacchedaṃ hetuṃ sattāyāṃ vadato ’sya viruddho hetuḥ syāt, tasya-viṣayatvena eva gata-arthatvāt. dharmi- sattāyāṃ sādhyāyāṃ sva-lakṣaṇaṃ sādhyaṃ syāt, taca-vyabhicārāt. an-upalabdher liṅgād a- sattāyāṃ sādhyāyām upalabdher a-bhāvo ’py anyayā’-bhāvasya sā sattā sādhyate katham. sattāyāṃ hi sādhyāyāṃ sarvas tad-dhetur na trayīṃ
an-upalabdheḥ, yadi hi syāt, upalabhya- sattva eva syān na anyathā iti, vṛkṣo ’yaṃna ca evam ātmā iti na tasya sad-a- sattva-pratītiḥ. yad apy āha — yadi na saiti bruvāṇaḥ pada-artha-vyavasthāṃ bādhate. sattva-rajas-tamasāṃ caitanyasya ca evaṃdṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. sapakṣe sattva-vacanena dṛṣṭānta-dharmiṇi sattva-siddher
upādhy-apekṣaḥ śuddho vā nāśe kāryatva- sattva-vat. upādīyate. apekṣita-para-vyāpāro hi
upādhi-bheda-apekṣaḥ kevalo vā kṛtakatva- sattva-van nāśe nirdiśyata ity uktam. tatra,
tarhi kṣaṇasya an-upākhyatā-prasaṅgaḥ. na, sattva-saṅkhyāta-kṣaṇa-antara-an-upādānatāsapakṣe sattva-vacanena dṛṣṭānta-dharmiṇi sattva-siddher dharmi-dharma-vacanāt sādhyahi bhedānāṃ vyāhato hetu-sādhyayoḥ. yadi sattvam a-nityatve ’nyatra vā hetuḥ syāt, sādhyam
a-hetutva-prasaṅgāt. tathā ca nityaṃ sattvam a-sattvaṃ vā a-hetor anya-an-apekṣaṇāt.
vimarśa-a-yogāt. na tu sapakṣa-vipakṣayoḥ sattvam a-sattvaṃ vā niścaya-apekṣam, niścaye ’pi-vīta-rāgayor viprakarṣād vacana-ādes tatra sattvam a-sattvaṃ vā sandigdham. sandehetatra ca sarva-hetūnām a-sādhāraṇatā, yatra sattvam eva na anvayi ity udāharaṇam evam-phalam.
na hi sva-bhāvād anyasya sarvatra sapakṣe sattvam, kārya-vyabhicārāt kāraṇasya. tasmātkvacid an-apekṣo yathā a-nityatva eva sattvam, kvacit sva-bhāva-bhūta-dharma-bheda-dharmasya tattvaṃ sapakṣa-vipakṣayoḥ sad-a- sattvaṃ ca yathā-yogaṃ hetv-ādiṣu yathā-svaṃ
ucyate. tad atra dharmiṇi vyavasthitāḥ sad-a- sattvaṃ cintayanti — kim ayaṃ pradhāna-śabdahetutva-prasaṅgāt. tathā ca nityaṃ sattvam a- sattvaṃ vā a-hetor anya-an-apekṣaṇāt. apekṣāto hibhede ’-sato ’n-adhikaraṇatvād a-sattvaṃ sattvaṃ vā iti cet, uktam atra — yathā ’-sati-a-yogāt. na tu sapakṣa-vipakṣayoḥ sattvam a- sattvaṃ vā niścaya-apekṣam, niścaye ’pi sandehaviprakarṣād vacana-ādes tatra sattvam a- sattvaṃ vā sandigdham. sandehe vyabhicāra-bhāk.
ucyate, gata-arthatvāt. hetoḥ sapakṣa eva sattvaṃ vipakṣāc ca sarvato vyāvṛttī rūpam uktam
nityatva-sādhane, tayoḥ sapakṣe ’- sattvaṃ vipakṣe bhāvaś ca iti dvayo rūpayor a-apekṣayā bhede ’-sato ’n-adhikaraṇatvād a- sattvaṃ sattvaṃ vā iti cet, uktam atra — yathābhāve vā na a-santaḥ syuḥ, tal-lakṣaṇatvāt sattvasya. kevalaṃ vikalpa-viracitam a-santam apy
eṣa tri-vidha eva pratiṣedha-hetur upalabhya- sattvasya hetos tathā-bhāva-niścaye vyāpakasya-vidhānāṃ tad-vyāptir an-apekṣāyāḥ. hetu- sattve tu vināśasya kasyacit tathā-bhāve ’py
na hy anyathā sapakṣa-vipakṣayoḥ sad-a- sattve yathā-ukta-prakāre śakye darśayitum, tatsādhyasya anvayo na vihanyate. sādhane punaḥ sattve sva-bhāva-viśeṣa-a-parigraheṇa vastu-mātra-a-bhāvāt. siddhena an-upalambha-ātmanā a- sattvena a-sad-vyavahāraḥ sādhyata ity uktam. sa
sthitir anyatra vāryate. yathā ’-liṅgo ’nya- sattveṣu vikalpa-ādir na sidhyati. a-niścaya-antara iva. na ca artha-abhipāta-kṛte ’- satya-antare vikāre śabda-viśeṣe smṛtir yuktā,ca tad-anyeṣām apekṣakam. vyavahāram a- satya-arthaṃ prakalpayati dhīr yathā. taṃ tathāa-vitatha-viṣayaṃ pramāṇaṃ pratyakṣam, ārya- satya-darśana-vad yathā nirṇītam asmābhiḥ pramāṇa
eva udayante vyayante vā, yena satyo ’py a-lakṣitāḥ syuḥ. tathā hi punar
pratipādane punar upadeśa-antaram apekṣante. satyam etat, tathā api bāla-vyutpatti-nimitto
ekasya bhāvasya nānā-rūpa-avabhāsinaḥ. satyaṃ kathaṃ syur ākārās tad-ekatvasya hānitaḥ.
muktvā avabhāsinaḥ. artha-grahaḥ kathaṃ satyaṃ na jāne ’ham api īdṛśam. ity antara-ślokau.
tata eva iti na pramāṇa-bādhanād virodhaḥ. satyam, virodhi-vyāptena api sva-bhāvena arthato
dahana-upacārād ādhīyate pāke. tasmāt satyām api kalpanāyām a-tat-parāvṛttayo bhāvātasya eva bhedakasya sādhakatamatvāt. satsv api indriya-ādiṣv a-bhinnasya prativiṣayaṃ
tad-a-bhāve ’-bhāva-a-pratipatteḥ. nanu satsu upalambha-kāraṇeṣv anyeṣu upalabhyasya an’n-upalambhasya eva a-bhāvāt. atra api satsu upalambha-kāraṇeṣv iti teṣām indriya-ādīnāṃ

satsuPVin3_0012603
PVin2_0005412
PVin3_0008509
PVin2_0005411
PVin2_0005401
PVin3_0011904
PVin1_0004310
PVin3_0011107
PVin3_0012108
PVin1_0002511
PVin3_0006911
PVin3_0006907
PVin3_0012608
PVin3_0003803
PVin3_0011811
PVin3_0004501
PVin3_0006806
PVin3_0013209
PVin3_0012605
PVin3_0006804
PVin3_0004303
PVin3_0011811
PVin2_0004807
PVin1_0001613
PVin2_0006411
PVin1_0000509
PVin3_0010307
PVin3_0012605
PVin3_0006804
PVin3_0004303
PVin1_0000407
PVin2_0005002
PVin3_0010307
PVin2_0007312
PVin2_0007311
PVin1_0000401
PVin3_0006705
PVin2_0005801
PVin3_0005806
PVin3_0006705
PVin3_0005808
PVin3_0005706
PVin2_0009010
PVin1_0000205
PVin1_0003104
PVin3_0003007
PVin3_0005505
PVin3_0009310
PVin3_0000308
PVin3_0002105
PVin3_0000407
PVin3_0004109
PVin3_0004405
PVin3_0004404
PVin3_0004302
PVin3_0000309
PVin3_0007505
PVin2_0005406
PVin3_0006909

437

san

ity uktaṃ vārttike. buddhi-kṛtā ca ghaṭanā a- satsu kena nivāryate. sad-a-sad-ubhaya-an-ubhayaatra mūkatā. satāṃ ca na niṣedho ’sti so ’- satsu ca na vartate. jagaty anena nyāyena nañsamudāya-vyavasthāyāḥ kāraṇaṃ samudāyinaḥ. a- satsu teṣu sā na syād iti gotvād viṣāṇitā. sāsnāśabdo ’sti na aparaḥ. vyavahāraḥ sa ca a- satsu na iti prāptā atra mūkatā. satāṃ ca na
eva artha-vyatireka-samāveśibhiḥ padair a- satsu vyavahāra-a-yogaṃ darśayan paraṃ
-vidhād vyatirekāt kāraṇa-sāmarthya-siddhiḥ. satsu samartheṣv anyeṣu hetuṣu kārya-an-utpattiḥ
iti kutaḥ. bāhya-siddhiḥ syād vyatirekataḥ. satsu samartheṣu anyeṣu hetuṣu jñāna-kārya-aevaṃ-vidhād vyatirekāt kāraṇa-śakti-siddhiḥ. satsu hi samartheṣu tad-anyeṣu kāraṇeṣu kārya-anyas tad-viṣayaṃ pratiṣedhaṃ na icchaty a- sad a-bhāva ity-evam-ādi ca vyavaharati.
a-pratyakṣatvād a-siddheḥ sato ’py a- sad-a-viśeṣāl laiṅgika-upabhogasya ca a-bhogatvād
tasmād ayaṃ pravartamānaḥ sarvadā sad-a-sac-cintāyām avadhīrita-vikalpa-pratibhāso-prayogāt, tad-a-bhāve tad-a-yogāt. kiṃ ca, sad-a-sat-pakṣa-bhedena śabda-artha-ana-visaṃvāda-lakṣaṇatvāt pramāṇasya. tat sad-a-satī tad-bhāvena vyavasthāpayan na cet svaity uktaṃ bhavati. tena anumānād vastu- sad-a-sattā-anurodhino bhinna-viṣayāyāḥ pratīter
pratīyante, na ca evam ātmā iti na tasya sad-a-sattva-pratītiḥ. yad apy āha — yadi na sapakṣa-dharmasya tattvaṃ sapakṣa-vipakṣayoḥ sad-a-sattvaṃ ca yathā-yogaṃ hetv-ādiṣu yathā-svaṃ
ity ucyate. tad atra dharmiṇi vyavasthitāḥ sad-a-sattvaṃ cintayanti — kim ayaṃ pradhānadarśanīyam. na hy anyathā sapakṣa-vipakṣayoḥ sad-a-sattve yathā-ukta-prakāre śakye darśayitum,-kṛtā ca ghaṭanā a-satsu kena nivāryate. sad-a-sad-ubhaya-an-ubhaya-vyavasthāś ca tad-atad-viṣayatvena adhyavasātum. sa tu vikalpaḥ sad-a-sad-ubhaya-pratyaya-āhita-vāsanā-prabhava
punas tridhā. pratyekam a-sapakṣe ’pi sad-a-sad-dvi-vidhatvataḥ. pakṣo dharmī.
prāṇa-ādayo ’pi hi kvacid darśanād eva sad-a-santaḥ pratīyante, na ca evam ātmā iti na
ca kasyacid arthasya a-siddheḥ. ata eva sad api sāmānyaṃ na arthaḥ. tasmād vastu-rūpa-a-a-bhāve ’pi śābda-pratibhāsa-a-pracyuter a- sad-artha-pratibhāsa-a-viśeṣāt saty api pratītir
na teṣv an-upalambho ’-bhāvaṃ gamayati. sad avaśyaṃ kenacid upalabhyate vyatīta-atena ca pratipattir iti. nivṛtter vā asya a- sad iti kutaḥ, niyama-a-bhāvāt. bhāve vā sa eva a
eva vācyaṃ syāt. parasya ayam abhiprāyo ’- sad iti. tad-abhiprāya-vaśād evam uktam. tenaca ghaṭanā a-satsu kena nivāryate. sad-a- sad-ubhaya-an-ubhaya-vyavasthāś ca tad-a-tatadhyavasātum. sa tu vikalpaḥ sad-a- sad-ubhaya-pratyaya-āhita-vāsanā-prabhava iti tat
punas tridhā. pratyekam a-sapakṣe ’pi sad-a- sad-dvi-vidhatvataḥ. pakṣo dharmī. prayojana-a-sthiter anya-dhiyo gateḥ. pramāṇa-antara- sad-bhāvaḥ pratiṣedhāc ca kasyacit. sa khalu
tat punas trairūpyam anumeye ’tha tat-tulye sad-bhāvo nāstitā a-sati. niścitā anumeyo ’tratad-abhiprāya-vaśād evam uktam. tena itara-a- sad-viraheṇa tvayā upagatatvād ity arthaḥ. tatrasaṃśayād anyatra viparyayāt. tatra dvitīyā sad-vyavahāra-niṣedha-upayogāt pramāṇam uktā. na
sva-viparyaya-hetv-a-bhāva-bhāvābhyāṃ sad-vyavahāra-pratiṣedha-phalatvaṃ tulyam, ekatraa-dṛśya-an-upalambhe ’pi nimitta-a-bhāvāt sad-vyavahāra-pratiṣedhaḥ, a-janana-khyātyā aiti. tatra katham a-sad-vyavahāra-vidhiḥ sad-vyavahāra-pratiṣedho vā. kathaṃ ca na syāt.
-vat. a-sattā-niścaya-phalo ’n-upalambhaḥ a- sad-vyavahāra-pravartana-phalo ’n-upalambhas tad-udāhṛtiḥ pṛthak. ity antara-ślokāḥ. a- sad-vyavahāra-yogyatā vā an-upalabdher vyāpakaḥ
-ādayo ’n-upalabder iti. tatra katham a- sad-vyavahāra-vidhiḥ sad-vyavahāra-pratiṣedho vā.
siddhena an-upalambha-ātmanā a-sattvena a- sad-vyavahāraḥ sādhyata ity uktam. sa eva anviṣayiṇam a-smaran smāryate. na hy a- sad-vyavahārasya kvacid aparaṃ kiñcin nibandhanam
sarvadā tad-bhāva-śaṅkā-vipralabdhaḥ sadṛśa-apara-utpatti-vipralabdho vā. antya-kṣaṇapramāṇe eva sadṛśa-ātmanā. a-pratyakṣasya sambandhād anyataḥ
kiṃ tu yā yataḥ. tatra anubhava-mātreṇa sadṛśa-ātmano jñānasya sarvatra karmaṇi tena-dṛṣṭaye kṛtā. ata eva udāharaṇam apy atra sadṛśam āha — na santi pramāṇāni prameyaeka-deśa-bhāg ukto veditavyaḥ. tena eva ca sadṛśam udāharaṇam āha, prayatna-an-antaraṃ
yo ’py avasthā-nivṛttiṃ tiro-dhāna- sadṛśīṃ śabda-viṣayam āha, tasya api sā kathaṃ
vastutaḥ, tasyā vastu-vṛtti-niyama-a-bhāvāt. san khalv apy arthaḥ pratīty-apekṣaḥ sādhanam. na
upāyo hy abhyupāye ’yam an-aṅgaṃ sa tadā api san. tathā viśuddhe viṣaya-dvaye śāstrasa eka-dharma-upagame ’para-dharma-upagama- san-darśana-arthaḥ. tad-an-abhyupagame ca ubhayana tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa hi san dṛśya eva bhavati. sa ced bhaven madhyapunas tridhā bhavati — a-sapakṣe sann a- san dvedhā ca ity evam. sādhya-dharma-sāmānyena-dharmas tridhā bhidyate — sapakṣe sann a- san dvedhā ca iti. sa tri-vidhaḥ pratyekaṃ punas
sūtra-saṅkṣepa ucyate —sapakṣe sann a- san dvedhā pakṣa-dharmaḥ punas tridhā. pratyekam
apy arthaḥ pratīty-apekṣaḥ sādhanam. na a- san-pratīti-mātreṇa, yataḥ para-upagatena siddhiḥ
hi tatra avaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, san-mātra-āśraye ’pi sādhana-sāmarthyāt. na-a-bhāvas tu vidhir vastu-bhāvo ’-sato ’pi san. vastv-a-bhāvas tu na asti iti paśya bāndhyaphala-udayaḥ. na hi śabda-arthaḥ sann a- san vā kañcit puruṣa-artham uparuṇaddhi

sanPVin3_0009403
PVin2_0008008
PVin3_0012512
PVin3_0001205
PVin3_0011811
PVin3_0010310
PVin3_0010311
PVin2_0010010
PVin3_0006011
PVin2_0007712
PVin1_0000413
PVin1_0002703
PVin2_0006109
PVin2_0006509
PVin2_0006414
PVin3_0009611
PVin1_0000711
PVin3_0011907
PVin3_0007705
PVin2_0007704
PVin2_0006106
PVin3_0006704
PVin3_0003007
PVin3_0012612
PVin2_0006314
PVin3_0009106
PVin3_0004504
PVin3_0003706
PVin3_0004502
PVin3_0013307
PVin3_0010108
PVin3_0011907
PVin3_0010702
PVin3_0011505
PVin3_0012210
PVin3_0010602
PVin3_0009406
PVin3_0011507
PVin3_0010812
PVin3_0012111
PVin3_0012204
PVin3_0002906
PVin3_0010201
PVin3_0011506
PVin2_0009307
PVin3_0005708
PVin3_0011206
PVin3_0013301
PVin3_0002902
PVin3_0005702
PVin2_0005303
PVin3_0004704
PVin3_0012209
PVin3_0004506
PVin3_0003707
PVin2_0005302
PVin3_0010813
PVin3_0010703
PVin3_0012205

438

sandehāt-nivṛtto ’vasthātā-avasthitaḥ paryanuyojyaḥ. san vā na ghaṭo bhāvikaḥ, a-tal-lakṣaṇatvāt.
-samarthaṃ yat tad atra parama-artha-sat. a- santo ’-kṣaṇikās tasyāṃ krama-a-krama-virodhataḥ.
dharmaḥ. na hi vastu-rūpam eva dharmaḥ, a- santo ’pi kenacit prakaraṇena imaṃ vyavahāraupādānāt tasya viśeṣaḥ. para-arthāḥ santaś cakṣur-ādayo ’-saṃhata-arthā iti dharmiṇo
prāṇa-ādayo ’pi hi kvacid darśanād eva sad-a- santaḥ pratīyante, na ca evam ātmā iti na tasya
pratyeti. tad a-rūpāṇāṃ kutaḥ. bhāve vā na a- santaḥ syuḥ, tal-lakṣaṇatvāt sattvasya. kevalaṃ
sattvasya. kevalaṃ vikalpa-viracitam a- santam apy eṣām ātmānaṃ vibhāgavantam iva anya-sva-bhāvaṃ janayati, so ’-nityaṃ sva-bhāvaṃ santaṃ janayati iti pramāṇaṃ dṛṣṭāntena
antareṇa api bhavaty a-bhāva-buddhiḥ, yathā santamase hasta-sañcāreṇa. na, tatra api tathākadācid aṅkura-an-utpatteḥ. na, tatra api santāna-pariṇāma-apekṣatvāt. na evaṃ bhāvasya
jñāna-vyaktibhyaḥ. na ca tābhiḥ sva- santāna-bhāvinībhir a-lakṣitābhir ayaṃ paraṃ
saṃsargād a-vibhāgaḥ. punas tad-dravya- santāna-sthiti-kāraṇa-vicchedāt tan-nivṛttis tadiha a-pratibaddha-sāmarthyāni śīta-kāraṇāni santy agner iti kāraṇa-dravya-sāmānyam abhipretya
na ca te pramāṇa-traya-nivṛttāv api na santi iti śakyante ’dhyavasātum. yo ’pi jñāpaka-asā viprakṛṣṭeṣv apy asti, na ca te na santy eva. tatra api sati pratyakṣa-anumāna-vat. vivakṣā-para-tantratvān na śabdāḥ santi kutra vā. tad-bhāvād artha-siddhau tu
tad-rūpam eva anukuryāt. na hy arthe śabdāḥ santi tad-ātmāno vā, yena tasmin pratibhāsamāneādayo ’pi hi prāṇa-āder hetavo ghaṭa-ādau na santi. tasmāt sandigdha-sāmarthya ātmano
api buddhyā vyavasthāpanāt sādhāraṇāḥ santi, te ’py etena vyākhyātāḥ. sa ca sva-vācoapi syāt. yady api bahulaṃ vināśa-kāraṇāni santi, teṣām api sva-pratyaya-adhīna-sannidhitvān
iha a-pratibaddha-sāmarthyāni dhūma-kāraṇāni santi dhūma-a-bhāvād iti. tat kāryaṃ hetu-vyāpty-a-antara-udāhṛtaḥ prayogaḥ. atha yad idaṃ na santi pradhāna-ādayo ’n-upalabder iti. tatra
eva udāharaṇam apy atra sadṛśam āha — na santi pramāṇāni prameya-arthāni iti, pramāṇānām akathañcid bhāvād iti cet, yathā te na santi, sa prakāro ’-bhāvaḥ. śaśa-viṣāṇayoś caeva, yathā – na asya roma-harṣa-ādi-viśeṣāḥ santi sannihita-dahana-viśeṣatvāt. roma-harṣa-āditasmāt pratipādya-pratipādakayor a-siddha- sandigdha-dharmi-sambandha-anvaya-vyatirekā dharmāa-pratipatti-sādhanatvāt, viparīta- sandigdha-pratipatti-śruti-vat. anaikāntikasya tu
sā ca evam a-śakya-niścayā iti na tat sandigdha-lakṣaṇaṃ vyavahāra-yogyam, pakṣa-svaṃ pratipatti-sādhanair niścitaṃ grāhyam, sandigdha-viparyasta-rūpayor iṣṭa-an-iṣṭa-vad iti sādhya-ādy-a-vyatirekiṇaḥ. tathā sandigdha-vyatireka-ādayo vācyāḥ. na hy ebhira-niścayāt siddham a-vipakṣatvaṃ dharmiṇi. sandigdha-sādhya-dharmā apy evam a-vipakṣa iti-āder hetavo ghaṭa-ādau na santi. tasmāt sandigdha-sāmarthya ātmano vyatirekaḥ. te ’pipuruṣo rāga-ādimān vā, vacana-āder iti. sandigdho ’tra vyatirekaḥ, sarva-jño vaktā na
vā vacanād iti. vyatireko ’tra a-siddhaḥ, sandigdho ’nvayaḥ. sarva-jña-vīta-rāgayor-ādīnām ukta-lakṣaṇasya virodhasya a-siddheḥ sandigdho nairātmyād vyatirekaḥ. ātma-pratiniyame
vā sandehe ’-hetuḥ, yathā bāṣpa-ādi-bhāvena sandigdho bhūta-saṃhāto ’gni-siddhau. yathā ca
kiṃ na iṣyate. evaṃ hi sukha-ādīnām a- sandigdho bhedo bhavati. kasyacid rūpasya
iti vartate. yatra anvayo vyatirekaś ca sandigdhaḥ, yathā — sa-ātmakaṃ jīvac-charīraṃ
-upasaṃhāraḥ, tāvatā vyāpty-a-siddheḥ. ataḥ sandigdho vyatirekaḥ. pūrva-uktāc ca an-upalabdhi
na ca a-sann ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ syāt. na ca pareṇa tathā upagata ity aa-vyatireke ’py a-sataḥ sapakṣād vyatirekaḥ sandigdhaḥ syāt prāṇa-ādīnām, ātmanaḥ sandehāt.
viṣayiṇo ’-sambhavād a-pakṣa eva. tasmāt sandigdho hetu-vyāpāra-viṣayaḥ. anumānasya
eva katham a-bhāva-niścayaḥ. yasmād idam iha sandigdham, tasmād idam iha na asti iti ca suvacana-ādes tatra sattvam a-sattvaṃ vā sandigdham. sandehe vyabhicāra-bhāk. dvayor iti
ity eka-prasiddha-pratiṣedhaḥ, prasiddha iti sandigdhayoḥ śeṣavad-a-sādhāraṇayoḥ sapakṣasādhanīyaḥ. tasmād dṛśya-a-dṛṣṭi-siddhāv a- sandigdhā eva tan-nimittatve ’py a-saj-jñānaasya api vipakṣe ’-dṛṣṭi-mātreṇa vyāvṛttir a- sandigdhā. tena ayam apy ekasya rūpasya sandehād-aṇu-vad ghaṭa-vad iti sādhya-ādi-vikalāḥ. sandigdhāś ca — rāga-ādimān vacanād rathyā-artham. kiṃ punar nirākṛto na pakṣaḥ. sandigdhe hetu-vacanād vyasto hetor an-āśrayaḥ.
dṛśya-a-dṛṣṭāv a-sann iti. tasyāḥ siddhāv a- sandigdhau tat-kāryatve ’pi dhī-dhvanī. na hy eṣa
sandeha-sādhanāt. vyatirekiṇaś ca sandeha-a-yogāt kṛtakatva-ādinā a-nityatve, vastu-abhidhānād doṣa eva. pakṣa-dharme ’pi tarhi sandeha-anyatara-a-siddher dūṣaṇaṃ syāt. evam-a-loha-lekhya-vat. virodhasya ca a-dṛṣṭeḥ sandeha eva. nairātmyena prāṇa-ādīnām uktaa-sattvaṃ vā niścaya-apekṣam, niścaye ’pi sandeha-mukhena eva doṣāt. so ’-niścaye ’pi tulya
vyavahāra-yogyam, pakṣa-dharmatva-ādi- sandeha-vat. lakṣaṇe jñāna-grahaṇāc ca. uktana hi śrāvaṇatvaṃ kutaścid vyatiricyate, sandeha-sādhanāt. vyatirekiṇaś ca sandeha-a-yogātca an-upalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ sandeha-hetutvam unneyam. rāga-ādīnām apy arthaan-upalambhasya a-dṛśya-ātma-viṣayatvena sandeha-hetutvād ity uktam. ko hy atra virodho
sandigdhaḥ syāt prāṇa-ādīnām, ātmanaḥ sandehāt. ata eva vipakṣād api. ekatra hi niyame

sandehāt

PVin3_0010708
PVin3_0011206
PVin3_0011601
PVin2_0007603
PVin2_0006910
PVin3_0010805
PVin3_0009109
PVin3_0010602
PVin3_0009102
PVin3_0010610
PVin3_0009111
PVin3_0010606
PVin3_0010607
PVin3_0009103
PVin3_0009110
PVin3_0011507
PVin3_0011503
PVin2_0006910
PVin3_0004405
PVin3_0004404
PVin3_0004302
PVin3_0006909
PVin2_0009606
PVin3_0012111
PVin3_0004407
PVin2_0009606
PVin3_0005701
PVin3_0005704
PVin1_0003211
PVin1_0003106
PVin1_0003308
PVin3_0005308
PVin1_0003309
PVin1_0002203
PVin1_0000805
PVin3_0005201
PVin2_0007705
PVin1_0000212
PVin3_0005201
PVin2_0007804
PVin2_0010003
PVin1_0001210
PVin3_0012402
PVin3_0012907
PVin3_0001709
PVin2_0010003
PVin2_0007705
PVin1_0001107
PVin1_0001102
PVin3_0008602
PVin1_0002205
PVin1_0001107
PVin1_0001303
PVin3_0012905
PVin3_0009602
PVin1_0003407
PVin1_0003308
PVin2_0006210
PVin1_0001109

439

sannihita

iti vyatireko ’-darśane ’pi na sidhyati, sandehāt. bādhaka-bhāve hy apara-a-bhāvo niścīyate.
a-sandigdhā. tena ayam apy ekasya rūpasya sandehād anaikāntikaḥ. dvayor viruddho ’-siddhau
apy a-siddheḥ. ata eva anvaya-vyatirekayoḥ sandehād anaikāntikaḥ, sādhya-itarayor ato ’a-sati tasmin sādhya-a-bhāve hetv-a-bhāvasya sandehād iti vakṣyāmaḥ tau punar hetū yat kiñcit-smṛti-vipramoṣayor a-pratipatteḥ, sandehe sandehād bahuṣu darśane ca, ekatra draṣṭur aan-anya-upanaya iti cet, tulyā vṛtti-tat- sandehābhyām a-bhāva-a-siddhir ity an-upanayaḥ.
dharmā hetv-ābhāsāḥ. tatra, eka-a-prasiddhi- sandehe ’-prasiddho vyabhicāra-bhāk. dvayor
antara-ślokāḥ. tathā svayaṃ tad-āśrayasya vā sandehe ’-hetuḥ, yathā bāṣpa-ādi-bhāvena
praty a-śaktitaḥ. trairūpya-a-siddhi- sandehe prapattṝṇām a-sādhanam. jñāpako hi hetur
sādhāraṇaḥ pakṣa-dharma-prabhede nirdiṣṭaḥ. sandehe, yathā — a-sarva-jñaḥ kaścid vivakṣitaḥ
-bhāk. eka-ekasya rūpasya a-siddhau sandehe vā a-siddho ’naikāntikaś ca hetv-ābhāsopakṣa-dharmasya hetu-rūpasya a-siddhau sandehe vā a-siddho hetv-ābhāsaḥ. tathā ekasya
hetv-ābhāsaḥ. tathā ekasya rūpasya a-siddhau sandehe vā anaikāntikaḥ. katamasya ekasya.
hetur yad-ātmatayā jñāpayati, tad-a-siddhau sandehe vā na jñāpakaḥ, śabda-vat. trairūpyāc ca-bhāk. dvayor viruddho ’-siddhau ca sandehe vyabhicāra-bhāk. eka-ekasya rūpasya a-ādes tatra sattvam a-sattvaṃ vā sandigdham. sandehe vyabhicāra-bhāk. dvayor iti vartate.
ca-śabdo dvayor ekasya a-siddhāv aparasya ca sandehe vyabhicāra-bhāg iti sūcana-arthaḥ, yathāa-darśana-smṛti-vipramoṣayor a-pratipatteḥ, sandehe sandehād bahuṣu darśane ca, ekatra
pratyekaṃ punas tridhā bhavati — a-sapakṣe sann a-san dvedhā ca ity evam. sādhya-dharmapakṣa-dharmas tridhā bhidyate — sapakṣe sann a-san dvedhā ca iti. sa tri-vidhaḥ pratyekaṃ
sūtra-saṅkṣepa ucyate —sapakṣe sann a-san dvedhā pakṣa-dharmaḥ punas tridhā.
phala-udayaḥ. na hi śabda-arthaḥ sann a-san vā kañcit puruṣa-artham uparuṇaddhi
yā apy a-siddhi-yojanā – tathā sapakṣe sann a-sann ity evam-ādiṣv api yathā-yogam
atra antare. tena na iha pratanyate. na ca a- sann ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ syāt.
-a-bhāvo ’-sapakṣaḥ. katham idānīm a-bhāve sann ity ucyate. na vai tan-niṣedha-mātram aapy a-siddhi-yojanā – tathā sapakṣe sann a- sann ity evam-ādiṣv api yathā-yogam udāhāryam iti,
siddho hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv a- sann iti. tasyāḥ siddhāv a-sandigdhau tatsiddha eva dṛśyasya sva-bhāvasya a-dṛṣṭāv a- sann iti. sa tu pratipanna-tad-vyavahāro ’pi
api svayam. ity antara-ślokāḥ. etena indriya- sannikarṣa-artha-ālocana-viśeṣaṇa-jñānāni
an-ātma-bhūtaś ca asya indriya-artha- sannikarṣa-ādiṣu hetuṣu vidyamāno ’pi bhedo
na ayaṃ vastu-sanniveśī vyavahāraḥ. na api sannikarṣaḥ pramāṇam, sarva-ātmanā sannikṛṣṭasya
-utpatteḥ. tasmād eṣa śabdo na indriyaṃ na sannikarṣaṃ na ātmānam anyad vā kiñcij jñānana api sannikarṣaḥ pramāṇam, sarva-ātmanā sannikṛṣṭasya api kaiścid eva dharmaiḥ
viṣaya-upanibandhanānāṃ sukha-ādīnāṃ tat- sannidhāna-a-bhāve ’-bhāvāt. na apy an-indriyāḥ,ca. vikalpakaṃ tu mano-vijñānam artha-śakti- sannidhāna-an-apekṣaṃ vikalpa-vāsanā-utthāpitam aapy a-kiñcit-karasya sannidhānasya apy a- sannidhāna-tulyatvād asya idam ity upasaṃhāro ’pi
sva-pratyaya-adhīna-sannidhitvān na avaśyaṃ sannidhānam iti kaścin na vinaśyed api. na hy-sva-bhāvo yathā-vidhe siddhaḥ, tathā-vidha- sannidhānaṃ sūcayati. sāmānyena ca sambandhino
anyathā kvacid apy a-kiñcit-karasya sannidhānasya apy a-sannidhāna-tulyatvād asyatad-utpatti-pratyayānāṃ kadācit tatra api sannidhānāt. kathaṃ na sa-apekṣāḥ. yāvatā sa eva
iti martyena na bhāvyaṃ go-matā api kim. sannidhānāt tathā ekasya katham anyasya sannidhiḥ.
smārto vikalpaḥ. api ca yat- sannidhāne yo dṛṣṭas tad-dṛṣṭes tad-dhvanau
iti tato vyatirekī varṇyeta. anyathā ātma- sannidhāyane ko nairātmyād vyatirekasya upayogaḥ.
nanu sva-āśraya-vyāpti-vādinā api tad-deśa- sannidhir iṣyata eva iti kim an-iṣṭam. a-kriyasyavṛkṣe vā śaṅkā bhavati. na hi viśeṣa-śabda- sannidhir eva sāmānya-śabdānāṃ viśeṣa-avasthitikim. sannidhānāt tathā ekasya katham anyasya sannidhiḥ. gomān ity eva martyena bhāvyam
santi, teṣām api sva-pratyaya-adhīna- sannidhitvān na avaśyaṃ sannidhānam iti kaścin na
kalpayato gor-darśanāt. na api iyam artha- sannidhim apekṣeta. na hi gava-ādi-vikalpo ’rthasā ca nivartyeta icchayā matiḥ. na artha- sannidhim īkṣeta api ca iyaṃ viśeṣaṇa-ādi-vikalpa
tad-a-bhāve na syāt. bhavantī sva-nimitta- sannidhiṃ sūcayati iti gotvād viṣāṇitāsambhavāt. na apy a-manas-kārāḥ, ubhaya- sannidhāv api middha-ādi-vipluta-dhiyo ’-bhāvāt.
apekṣeta. na hi gava-ādi-vikalpo ’rtha- sannidhāv eva bhavati. na anyathā idantayā itismṛter a-yogāt. sati hy artha-darśane ’rtha- sannidhau dṛṣṭe śabde tataḥ smṛtiḥ syāt, agniiyaṃ sva-sattā-mātra-anubandhini tad-deśa- sannidhau sādhye tat-sambandhitā hetuḥ. nanu svayādṛg adhiṣṭhātṛ-bhāva-a-bhāva-anuvṛttimat. sanniveśa-ādi tad yuktaṃ tasmād yad anumīyate.
parama-aṇuṣv a-bhāvāt. ekaś ca ayaṃ jñāna- sanniveśī iti na ca bahūni rūpāṇi sañcitāni tathāvyavasthā-bheda-darśanāc ca na ayaṃ vastu- sanniveśī vyavahāraḥ. na api sannikarṣaḥ pramāṇam,dṛśya-ātmanām eva teṣāṃ tad-viruddhānāṃ ca sannihita-anya-upalambha-kāraṇād a-siddhiḥ
’rthe bhavati. idaṃ ca naḥ pratyakṣaṃ, sannihita-artha-niścaya-lakṣaṇatvāt. na etad asti,

sannihita

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PVin3_0004406
PVin3_0004902
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PVin3_0012204
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PVin3_0004911
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PVin2_0009606
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440

samagrāṇī

– na asya roma-harṣa-ādi-viśeṣāḥ santi sannihita-dahana-viśeṣatvāt. roma-harṣa-ādina hi idam iyato vyāpārān kartuṃ samartham, sannihita-viṣaya-balena utpatter a-vicārakatvāt.
-sva-bhāva-mātra-anubandhinī tad-deśa- sannihita-sva-bhāvatā. na hi yo yatra na asti, sa
sa sva-bhāvo ’nuvarṇitaḥ. asāv api yathā- sannihitān na anyam apekṣata iti tan-mātraidantayā iti cet. na hy ayaṃ gaur ity a- sannihite ’rthe bhavati. idaṃ ca naḥ pratyakṣaṃ,-a-bhāve ’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur hetur ato ’nvayī.
bhavati, atiprasaṅgāt. na ca upagama-balena sapakṣa-a-sapakṣau vyavasthāpya pramāṇavipakṣa-vṛttyā vyabhicāraḥ. tat-pakṣa- sapakṣa-anyataratva-ādīnām a-vipakṣa-vṛtter
iti riktā vāco-yuktiḥ. etena pakṣa- sapakṣa-anyataratvam api pratyuktam. api ca
kalpanā-samāropito na liṅgam, yathā —pakṣa- sapakṣa-anyataratvād a-nityaḥ śabdo nityo vā iti.
nityo ’-sparśatvād iti. katham a- sapakṣa-apekṣayā bhede ’-sato ’n-adhikaraṇatvād asamāviśad ghaṭa-ādikaṃ sapakṣayati. tena a- sapakṣa iti na sarva-anya-dharma-yogini pratītiḥ,a-vyabhicāra-a-siddheḥ. tata eva sapakṣa eva asti, a-sapakṣa eva na asti iti’-saty anvaya-a-yogād a-vyabhicarita-anvayaṃ sapakṣa eva asti ity anvayinam eva hetum āha.
api katham a-vyatireko vipakṣāt, kathaṃ vā sapakṣa eva asti iti. kiṃ hy asya avadhāraṇasya
api tulya iti katham a-samaḥ prāṇa-ādiḥ. a- sapakṣa eva na asti iti ca asya sapakṣe ’stitārūpatvāt. a-sataḥ sapakṣān na nivṛttir ity a- sapakṣa eva na asti iti cet, na iti sā eva-a-siddheḥ. tata eva sapakṣa eva asti, a- sapakṣa eva na asti iti dṛṣṭāntayor anyatareṇa
pṛthag ucyate, gata-arthatvāt. hetoḥ sapakṣa eva sattvaṃ vipakṣāc ca sarvato vyāvṛttī
-viṣaye ’pi nañi vibhāgena niyoga-vṛtteḥ. sapakṣa-lakṣaṇa-virodhāc ca na evaṃ pratītiḥ.
iti sandigdhayoḥ śeṣavad-a-sādhāraṇayoḥ sapakṣa-vipakṣayoḥ. a-saty api pratibandhe ’eva, a-sambaddhād vimarśa-a-yogāt. na tu sapakṣa-vipakṣayoḥ sattvam a-sattvaṃ vā niścayavā. tasya asya pakṣa-dharmasya tattvaṃ sapakṣa-vipakṣayoḥ sad-a-sattvaṃ ca yathā-yogaṃ
ghaṭa-ākāśayor iti darśanīyam. na hy anyathā sapakṣa-vipakṣayoḥ sad-a-sattve yathā-ukta-prakāreanvayo vyatirekaś ca dur-balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe ca kvacid a-bhāvāt, yathāsamāno ’rthaḥ sapakṣaḥ. tad-a-bhāvo ’- sapakṣaḥ. katham idānīm a-bhāve sann ity ucyate.
sann ity ucyate. na vai tan-niṣedha-mātram a- sapakṣaḥ, kiṃ tarhi sarvaḥ pratiyogī niṣedhaḥ
cet, uktam atra — yathā ’-sati niṣedhaḥ, a- sapakṣaś ca a-tattva-lakṣaṇa iti. nanv etasminn a-sāmānyena eva iti, syāt tadā na eva kaścit sapakṣaḥ, tathā-vidhasya a-sambhavāt. tasmād aevam. sādhya-dharma-sāmānyena samāno ’rthaḥ sapakṣaḥ. tad-a-bhāvo ’-sapakṣaḥ. katham idānīm a-dharma-sāmānyaṃ samāviśad ghaṭa-ādikaṃ sapakṣayati. tena a-sapakṣa iti na sarva-anyapakṣa eva sa tathā-vidhaḥ śabdaḥ, na pakṣa- sapakṣayor anyataraḥ, vikalpa-eka-pratiniyamayor
paryudastaś ca, a-tattva-lakṣaṇatvād a- sapakṣasya. tad vivakṣite pratiyogini ca tulyam.
vipakṣād eva hi prāṇa-ādayo nivartante, na sapakṣāt, a-sato nivṛtty-a-yogāt. tasmād aikāntika
kathaṃ vyabhicāraḥ. na hi tasya a- sapakṣād eva vyatireka iti. nanv evam asya-siddhaḥ. tasmād a-vyatireke ’py a-sataḥ sapakṣād vyatirekaḥ sandigdhaḥ syāt prāṇa-ādīnām,-niṣedhasya vidhāna-rūpatvāt. a-sataḥ sapakṣān na nivṛttir ity a-sapakṣa eva na asti
-anantarīyakatve nityatva-sādhane, tayoḥ sapakṣe ’-sattvaṃ vipakṣe bhāvaś ca iti dvayo
a-sapakṣād eva vyatireka iti. nanv evam asya sapakṣe ’nuvṛtty-a-bhāvaḥ kathyate. so ’parasyapakṣa-dharmaḥ punas tridhā. pratyekam a- sapakṣe ’pi sad-a-sad-dvi-vidhatvataḥ. pakṣo
-ādiḥ. a-sapakṣa eva na asti iti ca asya sapakṣe ’stitā ucyate, pratiṣedha-dvayena prakṛta
-bhāvi-jñāna-kārya-ārambhiṇaḥ. tena tat sapakṣe dvidhā vartate. katham idam avagamyate
sattvam, kārya-vyabhicārāt kāraṇasya. tasmāt sapakṣe dvidhā-vṛtti kāryam. na hy a-nityā itybhāvam icchati, yathā vyatireka-a-bhāve ’pi sapakṣe prāṇa-ādir na iṣṭaḥ. sapakṣa-a-vyatirekī
cet, na, dṛṣṭānta-dharmiṇo ’pi pratyāsatteḥ. sapakṣe sattva-vacanena dṛṣṭānta-dharmiṇi sattvanirdiṣṭau. na hi sva-bhāvād anyasya sarvatra sapakṣe sattvam, kārya-vyabhicārāt kāraṇasya.
-vidhaḥ pratyekaṃ punas tridhā bhavati — a- sapakṣe sann a-san dvedhā ca ity evam. sādhyasa eṣa pakṣa-dharmas tridhā bhidyate — sapakṣe sann a-san dvedhā ca iti. sa tri-vidhaḥ
hetu-prakaraṇasya sūtra-saṅkṣepa ucyate — sapakṣe sann a-san dvedhā pakṣa-dharmaḥ punas
anumeyatvam. yā apy a-siddhi-yojanā – tathā sapakṣe sann a-sann ity evam-ādiṣv api yathā-yogam
ca a-tattva-lakṣaṇa iti. nanv etasminn a- sapakṣe hetv-a-bhāva-prasaṅgaḥ, sarvasya anyaatiprasaṅgāt. na ca upagama-balena sapakṣa-a- sapakṣau vyavasthāpya pramāṇa-pravartanaṃ yuktam.
kathyate. so ’parasya api tulya iti katham a- samaḥ prāṇa-ādiḥ. a-sapakṣa eva na asti iti ca
sambandhi-bhedād bheda-ukti-doṣaḥ kārya- samo mataḥ. jāty-antare prasiddhasya śabda-ādi-vikalpa-utthāpitā satī pravṛttā api samagra-sāmagrīkā punar icchayā nivartyeta tadeva kāraṇāni yogyatām apy anumāpayanti, a- samagrasya eka-anta-a-sāmarthyād iti na tataḥ
sva-bhāvo bhāvasya. tatra hi kevalaṃ samagrāṇāṃ kāraṇānāṃ kārya-utpādana-yogyatā
yogyatā an-anya-apekṣaṇī ity ucyate. samagrāṇy eva kāraṇāni yogyatām apy anumāpayanti,sāmagryāḥ kāryam eva na anumīyate. yena na samagrāṇī ity eva kāraṇa-dravyāṇi sva-kāryaṃ

samanantara

PVin1_0001905
PVin1_0001206
PVin1_0000603
PVin1_0001308
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PVin3_0002803
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PVin2_0005810
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PVin3_0007001
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PVin3_0010304
PVin2_0008007
PVin1_0001007
PVin3_0008305
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PVin3_0001002
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PVin3_0013004
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441

samānamiti vartate. mānasam api indriya-jñānena samanantara-pratyayena sva-viṣaya-an-antara-kṣaṇa
jñānaṃ sparśana-indriya-jaṃ yuktam, tathā samanvāhāre varṇasya api pratyavabhāsanāt. tenapratibaddha-sva-bhāvasya tad-dhetutve samaṃ dvayam. pratyakṣam apy artha-a-visaṃvādādcet, na, tat-sambandhasya a-svābhāvikatvāt, samaya-a-darśane ’-bhāvāt. puruṣa-icchāto-icchāto ’rthānāṃ sva-bhāva-a-parāvṛtter na samaya-kāla-utpattiḥ sva-bhāvasya. parāvṛttau ca
parāvṛttau ca tasya tādātmyād anyasya a- samaya-darśino ’pi syāt. na hi pratipuruṣam
nivārito vā pramāṇena vācā kena pravartyate. samaya-lakṣaṇa-āhita-bhedasya dharmiṇaḥ
na ca evaṃ-vidhā dharmāḥ kvacid a- samaya-sthāyinaṃ praty anvayinaḥ, a-vyabhicārī vāvikalpaḥ sambhavati, yasmād a-śakya- samayo hy ātmā sukha-ādīnām an-anya-bhāk. na an-saṃvittir na abhijalpa-anuṣaṅgiṇī. a-śakya- samayatvān na sukha-ādīnām ātma-saṃvittir āviṣṭakevalaṃ siddha-sādharmyāt smāryate samayaṃ paraḥ. kārya-kāraṇatā yadvat sādhyate
sad-ubhaya-an-ubhaya-vyavasthāś ca tad-a-tat- samayavatām a-niścita-sādhanā na eka-anta-vivekena saṃvido ’py a-grāhya-grāhakasya ca samayasya a-bhāvāt, anyena apy atīta-rūpasya aatīta-rūpasya a-saṃvedanāt, a-punar-bhāvini samayasya vaiyarthyāc ca. teṣām ataḥ svaādiṣu dṛṣṭatvān na a-sādhāraṇatā syāt. na ca samayād vartamānasya kācid a-sādhāraṇatā. yadi hi-virodhasya. yatra an-āśrite kasmiṃścit samaye na pravartate vicāraḥ, so ’vaśyam
pratipādayati ca, viṣaya-pradarśanena samaye pravartanāt, yathā – gaur ayaṃ sāsnā-āditad-arthaḥ. na ca tāṃ kaścit pratibanddhuṃ samartha ity ukta-prāyam. nanu yava-bīja-ādayo
-arhatvāt. na ca abhyupagamo yukti-bādhane samartha iti vakṣyāmaḥ. abhyupagata-eka-dharmaṇo
-kāritvāt teṣām. vyavadhāne hetv-a-bhāvāt samartha-kṣaṇa-antara-an-utpatter jñāna-anan-utpatter jñāna-an-utpattiḥ. pūrva-utpanna- samartha-nirodhād vā sati vyavadhāne ’nyasya
śīta-vinodana-ādiḥ. na hy atra śabda-arthaḥ samarthaḥ, tad-anubhava-āptāv api tad-a-bhāvāt.
-bhāva-guṇasya śaktāv upacārāt. yatra so ’- samarthaḥ, na tatra śakteḥ sāmarthyam asti iti.
yad yāvatā vacanena samarthanīyaṃ tasya a- samarthanāt. sambhavī sva-abhiprāyaḥ pratijñāduṣṭa-vacanaḥ, kiṃ tarhi yad yāvatā vacanena samarthanīyaṃ tasya a-samarthanāt. sambhavī svajanyate vā. tasya a-sāmarthyāt. tad a- samarthaṃ pṛthak tatra sahitam api tādṛśam eva-a-bhāvāt. tad ayam artha-kriyā-arthī tad-a- samarthaṃ prati na datta-anuyogo bhavituṃ yuktaḥ.
-grahaṇam eka-parigrahe ’py a-virodhe samarthaṃ bhavati, yathā anyatara-bhojanatasya a-sattā-an-abhyupagama itara-grahaṇaṃ samarthaṃ bhavati, yathā — māṭharād itarosattā-lakṣaṇam atipatati. artha-kriyā- samarthaṃ yat tad atra parama-artha-sat. a-santokatham. na hi idam iyato vyāpārān kartuṃ samartham, sannihita-viṣaya-balena utpatter aa-viruddham. uttara-uttara-śakti-pariṇāmena samarthā iyaṃ kāraṇa-sāmagrī kārya-utpādane,
hi tathā-bhāva-sambhave ’nyatara-uktiḥ samarthā bhavati, yathā — devadattatri-vidhe hetāv antar-bhavati. hetunā yaḥ samarthena kārya-utpādo ’numīyate. artha-antaraiti vyāvṛtti-sādhanena darśayati. yas tarhi samarthena hetunā kārya-utpādo ’numīyate, sa
vyatirekāt kāraṇa-sāmarthya-siddhiḥ. satsu samartheṣv anyeṣu hetuṣu kārya-an-utpattiḥ kāraṇa
bāhya-siddhiḥ syād vyatirekataḥ. satsu samartheṣu anyeṣu hetuṣu jñāna-kārya-a-niṣpattiḥ
vyatirekāt kāraṇa-śakti-siddhiḥ. satsu hi samartheṣu tad-anyeṣu kāraṇeṣu kārya-an-utpattiḥ
kiṃ punaḥ sa tayoḥ saṃyogaḥ, tābhyāṃ jananāt samavāyād vā, sa kim ekatra na samavaiti janyatetāvad ayaṃ pradeśa-pradeśi-bhāvo yaḥ saṃyoga- samavāyābhyām, laukikaṃ tu pradeśam āśritya brūmoa-bādhanāt. yathā ākāśa-guṇatva-eka-artha- samavāyy-a-nityatva-a-bhāvam api sādhayati iti.
vyatirikta-indriya-grāhya-sāmānya-eka-artha- samavāyy-a-nityatva-yuktaḥ śabda iti. sati hi
eva sukha-ādayaḥ saṃvedana-rūpāḥ. eka-artha- samavāyinā tu jñānena saṃvedyanta ity eke. teṣām
yuta-a-yuta-siddhayoḥ sambandhau saṃyoga- samavāyāv iti śāstre ’pi vyavasthā. tad iyaṃ sva-āśrayeṇa sambandhaḥ, a-bhedād eva, āśraya-a- samaveta-rūpa-virahaś ca. samāna-deśa-āśrayajananāt samavāyād vā, sa kim ekatra na samavaiti janyate vā. tasya a-sāmarthyāt. tad aa-san vā kañcit puruṣa-artham uparuṇaddhi samādadhāti vā, yathā-abhiniveśam a-tattvāt,sāmarthyam avasthitam, tatra ca smṛti- samādhānaṃ tad-vacasi iti tad eva sādhanam. a-deśa-āśraya-indriya-yoga-apekṣāyām āśraya- samāna-a-samāna-deśa-rūpasya a-bheda-virodhaḥ.
ca na evaṃ pratītiḥ. sādhya-dharma-sāmānyena samāna ity atra yadi sādhya-dharma-sāmānyena eva
eva saṃśaya-hetuḥ, viniścita-apara-bhāva- samāna-guṇa-puruṣa-sambhāvita-strī-garbha iva
eva, āśraya-a-samaveta-rūpa-virahaś ca. samāna-deśa-āśraya-indriya-yoga-apekṣāyām āśrayaity api kṣaṇikānāṃ bhāvānām upādāna- samāna-deśa-utpāda ucyate. tasmāt siddhā tādṛśo
-indriya-yoga-apekṣāyām āśraya-samāna-a- samāna-deśa-rūpasya a-bheda-virodhaḥ. dṛśya-aetāvat tu syāt – evaṃ-sva-bhāvā etat samāna-pāka-hetavaḥ pakvā iti. anyathā śeṣavad
dvedhā ca ity evam. sādhya-dharma-sāmānyena samāno ’rthaḥ sapakṣaḥ. tad-a-bhāvo ’-sapakṣaḥ.
na sidhyati iti vakṣyāmaḥ. sarvathā na asti samāno dharmo dhvasta-itarayor a-bheda-kalpanāyāma-prakaraṇān na iti cet, tad anyatra api samānam. na, atra dharmiṇaḥ prakṛtatvād iti cet,tad-a-bhāvāt phalasya api na asti ity a- samānam. nanv idam apy a-niśceyam eva – sarva-

samānaṃ

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442

sambaddhampuruṣeṣu viśeṣa-darśanasya bādhakatvād a- samānaṃ para-bhūtasya ca vākya-viśeṣasya a-tadyadi pūrva-pakṣa-vādī sa-ākāṅkṣaḥ syād a- samāpta-vākya eva iti na dūṣaṇa-avasaraḥ, sthitapara-artha-anumāna-paricchedas tṛtīyaḥ. samāptaś ca ayaṃ pramāṇa-viniścayaḥ.
prāk. tatra ca pratyakṣe viṣaya-upalambhe samāpto vyavahāra ity apārthakam aparaṃ caitanyam.
-nirmita eva syāt, na vastv-āśrayaḥ. na ca samāropa-anuvidhāyinyo ’rtha-kriyāḥ. na hivicāra-a-yogāt. an-arthaḥ khalv api kalpanā- samāropito na liṅgam, yathā —pakṣa-sapakṣa-dharma-antaraṃ sādhya-dharma-sāmānyaṃ samāviśad ghaṭa-ādikaṃ sapakṣayati. tena a-kalpanāyām api, yam ayam a-nitya-śabdaḥ samāviśet, yathā-utpattiṃ hetubhyaḥ kṛtaka-śabdaḥ
taj-jāti-yogād a-brāhmaṇaś ca dharma-antara- samāveśāl loke pratīyate, kiṃ tarhi vivakṣita-jñatāyāḥ. so ’yaṃ tair eva artha-vyatireka- samāveśibhiḥ padair a-satsu vyavahāra-a-yogaṃ
iti cet, uktam atra — bhāvānāṃ vyāvṛtti- samāśraya-vyavahāra-bhedāt sādhya-sādhana-bheda
na ca tat-kṛto vibhāgo vastu-vyavasthāyāḥ samāśrayaḥ, atiprasaṅgād ity uktam. itara-itaraartha-eka-deśaḥ. tasya eva a-bhinna-vyāvṛtti- samāśrayatvād a-bhinna-pratyaya-viṣayasyatasmād āśritya śabda-arthaṃ bhāva-a-bhāva- samāśrayam. a-bāhya-āśrayam atra iṣṭaṃ sarvaṃ
ekaṃ dharmiṇam uddiśya nānā-dharma- samāśrayam. vidhāv ekasya tad-bhājam iva anyeṣām
na ātmānam anyad vā kiñcij jñāna-utpatti- samāśrayaṃ sva-vijñāna-janane ’pekṣeta, sarvasya
ātma-para-upagama-ādayaḥ puruṣa-vyavasthā- samāśrayāḥ sarve hetavo vyākhyātāḥ, yathā — aādhārād utpattiḥ. balākā api vṛttes toya- samāśrayāt. kāryaṃ tasya ity anuvartate. toya-a-pratīti-prasaṅgāt. tato ’pi pratīteḥ samāśrayāt. tasya anyatra api tulyatvāt. tad etadsarvathā ’-vācya-rūpatvāt siddhyā tasya samāśrayāt. bādhanāt tad-balena uktaḥ śrāvaṇena
tadā gamakaḥ, a-niścitāyāṃ tu vyāptau dharmi- samāśraye vā tat-sva-bhāvatayā gamakasya ana anaikāntikaḥ syāt. na vai vastu-dharma- samāśrayeṇa eva para-arthe ’numāne sādhana-doṣaapi vākyena śakye darśayitum iti prayoga- samāsa ucyate na rūpa-samāsaḥ. tathā hy āha –darśayitum iti prayoga-samāsa ucyate na rūpa- samāsaḥ. tathā hy āha – artha-āpattyā vā’yaṃ vyākhyāne yatnaḥ sa pakṣa-vacanena samāhitaḥ. sāmarthyād artha-gatau pratipattianyad iti rāja-kula-sthitiḥ. sarvān arthān samī-kṛtya vaktuṃ śakyaṃ na sādhanam. sarvatra-bhājaḥ, yathā-pratibhāsi-vastu-pratipādana- samīhā-prayogāt, tad-ākāra-vikalpa-jananāc ca. namatā. iti saṅgraha-ślokau. tasya ca yathā- samīhita-rūpa-an-upādānatve sādhye tathā-an-abhiniveśam a-tattvāt, yathā-tattvaṃ ca a- samīhitatvāt. tasmād ayaṃ pravartamānaḥ sarvadā
ca dvayor ekasya vidhīyamānasya vikalpa- samuccaya-a-yoge kim idānīṃ vidheḥ sāmarthyam iti-a-bhāvam āha. asya hi dvayasya ekatra samuccayāt sarveṣu prabhedeṣu saṃśayaḥ. uktaṃ ca-niṣedha-arthatvāt. tatra vṛttau labdhāyāṃ samuccīyamāna-avadhāraṇam anyad vyavacchinatti,-jananaḥ. sa tasya kuta iti cet, sva-hetu- samuttha ity an-ādi-hetu-prakṛti-paramparā,-śabdaḥ śabdo na śabda-a-nityatvavān vā iti, samudāya-apavādasya dharmiṇy a-virodhāt. a-nityo
pravartanāt, yathā – gaur ayaṃ sāsnā-ādi- samudāya-ātmakatvād iti. tathā ca dṛṣṭānta-a-samudāya-eka-deśa-viśeṣatvāt. na sādhya- samudāya-eka-deśa-viśeṣa ity eva a-prakaraṇa’pi iṣṭiṃ sādhayet sādhya-dharma-vat, sādhya- samudāya-eka-deśa-viśeṣatvāt. na sādhya-samudāyavyākhyātāḥ, yathā — a-vipakṣatvāt, tat- samudāya-eka-deśatvād ity-ādayaḥ. anayā diśāvighāto vā kṛto bhavati. sarvatra hi tat- samudāya-viparyāsād eva viruddhaḥ. sa kadācid
sāsnā-viṣāṇa-ādi-samudāyo hi gauḥ. tad iyaṃ samudāya-vyavasthā samudāyi-nibandhanatvāt tad-aviṣāṇī gotvād iti tat katham. tatra api, samudāya-vyavasthāyāḥ kāraṇaṃ samudāyinaḥ. asyād iti gotvād viṣāṇitā. sāsnā-viṣāṇa-ādi- samudāyo hi gauḥ. tad iyaṃ samudāya-vyavasthādharmiṇi sādhyo viparyāsanīyo vā. tathā-iṣṭa- samudāyasya siddhir vighāto vā kṛto bhavati.
hi gauḥ. tad iyaṃ samudāya-vyavasthā samudāyi-nibandhanatvāt tad-a-bhāve na syāt.
tatra api, samudāya-vyavasthāyāḥ kāraṇaṃ samudāyinaḥ. a-satsu teṣu sā na syād iti gotvāditi. buddher upalabhe vā iti kalpikāyāḥ samudbhavaḥ. na hi bhāvānāṃ sva-viṣaya-jñāna-a-ātmanaḥ. asti iyam api yā tv antar-upaplava- samudbhavā. doṣa-udbhavāt prakṛtyā sā vitatha-jñāne sambhavati, arthasya sāmarthyena samudbhavāt. tad dhy artha-sāmarthyena
ity ucyate. yadi punar udbhāvite ’pi doṣe sampūrṇa-vacana-ādinā pratisamādadhīta na tad-avagāhinaḥ. tasmād yo yena dharmeṇa viśeṣaḥ sampratīyate. na sa śakyas tato ’nyena tena
vadet, tasya api pratibandhaś caitanyena sampradhāryaḥ, yataḥ sidhyet. tathā saṃsthānam
sad avaśyaṃ kenacid upalabhyate vyatīta-a- samprāpta-upalambhaṃ vā. tat kathaṃ na aneva arthaḥ sva-lakṣaṇam iti śakyaṃ vaktum, a- samprāpta-vinaṣṭayor apy arthayos tasya an-apāyāt.
avabodha-arthitve vā prativādinaḥ, anyathā ’- sambaddha-pralāpa eva ayam ity an-avadheyaḥ syāt.
kañcid upāyam āśritya pravartate, anyathā a- sambaddha-pralāpasya a-prāmāṇyāt. tatra cayathā cākṣuṣatvāc chabde. sambandhāt kiṃ- sambaddho ’yam iti kathaṃ na vimṛśet. a-parijñāta
sarvaṃ vidhi-niṣedhanam. tābhyāṃ sa dharmī sambaddhaḥ khyāty-a-bhāve ’pi tādṛśaḥ. śabda-kriyā na vā kasyacit. tasmāt tan-mātra- sambaddhaḥ sva-bhāvo bhāvam eva vā. nivartayet’pi, na hi sa eva ātmānam anveti ity a- sambaddham. yadā tarhi vipakṣa-vyatireko hetursambaddhasya

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443

sambandhy-parigrahaḥ. tatra api sādhya-dharmasya sambaddhasya eva bādhanam. parihāryaṃ na casādhanaṃ syād ity eṣā loka-uttarā sthitiḥ. a- sambaddhasya dharmasya kim a-siddhau na sidhyati.
jñāna-bhāvaś cet, katham anyasya bhāve ’- sambaddhasya bhāva-niyamaḥ. darśanād bhāva-vat. trairūpyāc ca hetur arthaṃ gamayati, a- sambaddhād a-pratipatteḥ, mahānasa-ādi-dṛṣṭaanaikāntikasya tu pakṣa-dharmatvam eva, a- sambaddhād vimarśa-a-yogāt. na tu sapakṣatad-upakārasya ca artha-antaratve tasya iti sambandha-a-bhāva-ādayo ’py uktāḥ. tasya ca asiddhe ’pi hi liṅge ’-siddhayā buddhyā sambandha-a-bhāvād an-anumānam. tasmāt pratyakṣā
kāraṇa-sva-bhāva-bhedāt. tat ko ’yaṃ sambandha-a-bhāvo vācya ity upālambhaḥ. asti
-vyakti-prādur-bhāve prāk tatra a-satas tat- sambandha-a-yogaḥ. tasmād bhinna-deśair yugapata-kiñcit-karatvāt, anya-karaṇe tasya iti sambandha-a-yogāt. upakārasya tat-sambandhe kaḥsambandhād garbhāt puruṣa-viśeṣa-sambandhe ’- sambandha-a-yogād yathā saṃśete, tathā iha api-viśeṣaṇa-jñānāni pratyuktāni, tataḥ karma- sambandha-a-siddheḥ, a-vyavadhāna-a-bhāvāt kāraka
’naikāntikaś ca hetv-ābhāso bhavati. dharmi- sambandha-a-siddhāv a-siddhaḥ, yathā — a-nityaḥ
-a-yogād a-viṣaye ’-pravṛtter jāty-ādi- sambandha-atīta-śabda-vyavahāra-ādīnām indriya-pratipādakayor a-siddha-sandigdha-dharmi- sambandha-anvaya-vyatirekā dharmā hetv-ābhāsāḥ.
gṛhyate daṇḍy-ādi-vat. na anyathā, artha- sambandha-abhidhāna-vyavasthā-a-parijñāne ’sādhya-nirdeśena na kiñcit, tatra darśana- sambandha-ākhyāna-mātrād iṣṭa-siddheḥ. tad-asa eva a-bhāvaḥ. sambandhī vidyate na sambandha iti ca nipuṇā vāco yuktiḥ. aṅgī-kṛtavyavaccheda-arthaṃ hetur ucyate. na ca hetoḥ sambandha-upadarśana-kāle pakṣa-ādi-vikalpo ’sti,
idam api syān na vā ubhayam iti dharmayoḥ sambandha-upadarśanāt. eka-anta-parigrahe syād
gamayati, nāntarīyakatvāt. na abhidhānam, sambandha-niyama-a-bhāvāt. tato na pakṣasya hetor
na asti iti vaktavyam, na viṣāṇam. kiṃ vai sambandha-mātraṃ viśiṣyate viṣāṇinām api viṣāṇeṣu,viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇa-viśeṣya-tat- sambandha-loka-vyavasthā-pratītau tat-saṅkalanena-kṣaṇo ’-pratibandhaḥ. tal-liṅga-darśanāt sambandha-smṛty-apekṣiṇo ’numeya-pratipattau tadsthānaṃ dṛśya-ātmatā indriyasya sva-āśrayeṇa sambandhaḥ, a-bhedād eva, āśraya-a-samaveta-rūpa-a-yogāt. upakārasya tat-sambandhe kaḥ sambandho ’n-upakārya-upakārakayoḥ. ādhāra-ādheya-utpattir iti śabdo ’-vācakaḥ syāt tasya iti sambandhaś ca na sidhyati. tasmāt sarvathā sarva
iti cet, vayam apy etad eva brūmaḥ. yo vā sambandho na asti ity ucyate, sa eva a-bhāvaḥ.
kiṃ tarhi śaśa-sambandhi. yady evaṃ sambandho na asti iti vaktavyam, na viṣāṇam. kiṃ
meya-rūpatā. sādhane ’nyatra tat-karma- sambandho na prasidhyati. sā ca tasya ātma-bhūtā-antare ca prakṛtād viśeṣe sādhye kas tayoḥ sambandhaḥ, yena evam uktaḥ sādhya-dharmo
ca indriya-artho ’nvayī, yataḥ śabdena dṛṣṭa- sambandho vyavahāre pratīyeta. tathā hi ekatra-a-yogaḥ. tasmād bhinna-deśair yugapat- sambandhaḥ sarva-vyāpini sidhyati. tad ekaca anena a-sakṛd ācarita-pūrva iti na anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya-a-dṛṣṭitad etad a-tasmiṃs tad-grahād bhrāntir api sambandhataḥ pramā. sva-pratibhāse ’n-arthe ’rtha’-siddham anyat sādhanam a-vyabhicāry-ātma- sambandham apekṣata iti na a-pratyakṣaṃ pramāṇam
– kathaṃ tat tasya darśanam iti. tayor hi sambandham āśritya draṣṭur eṣa viniścayaḥ. sa tad
dharma-dharmi-bhāvaḥ. kevalaṃ buddhir evaṃ- sambandham uparacayati ity uktaṃ vārttike. buddhi
iti ca nipuṇā vāco yuktiḥ. aṅgī-kṛta- sambandhaṃ dravyam api na iti cet, priyam
pratyakṣam. kiṃ ca viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ laukikīṃ sthitim. gṛhītvā saṅkalayya
etan na sambhavaty eva, rūpa-viveka- sambandhayor a-pratibhāsanena ghaṭana-a-yogātsmṛtiḥ, na artha-darśanād iti cet, na, tat- sambandhasya a-svābhāvikatvāt, samaya-a-darśane
-ādi-saṃvedanam, idam asya saṃvedanam iti sambandhasya abhivyakti-nimittatvāt. indriyana, tatra viṣaya-darśanena viṣayiṇo vṛtta- sambandhasya smaraṇāt. na hy anvayaity ukta-prāyam. tasmāt sarva eva vastu- sambandhā janakasya eva upayoga-viśeṣa-vaśāt
’-niścayāt. na apy a-pratipattiḥ, kenacit sambandhāt. a-sambandhād vimarśo na jāyate, yathā-deśa-avasthitaiḥ sva-sambandhibhir yugapat- sambandhāt, ākāśa-vad iti. tat-sambandhi-svavimarśo na jāyate, yathā cākṣuṣatvāc chabde. sambandhāt kiṃ-sambaddho ’yam iti kathaṃ na
nīta-sañcaya-apacayair iva. a-tadvān api sambandhāt kutaścid upanīyate. dṛṣṭiṃ bhedahetuḥ phalaṃ vā syāt, a-hetu-phalasya a- sambandhāt tatra bhāva-anumānasya a-sambhavāt.
kaḥ sādhya-sādhane tasya upayogaḥ, a- sambandhāt. na hi kathañcit sādṛśya-mātreṇa
niyata-indriya-artha-grāhi kutaścid anubhava- sambandhāt saha pṛthag vā gṛhṇīyāt. api
eva sadṛśa-ātmanā. a-pratyakṣasya sambandhād anyataḥ pratipattitaḥ. dvi-vidha evasyāt, tadā tad-rūpa-a-sparśane ca syād a- sambandhād apārthakaḥ. yadi na hetor a-vyabhicāra
iti saṅgraha-ślokau. ayo-golake ’pi vahni- sambandhād artha-antaram eva tat tathā-utpannamevaṃ tarhi cākṣuṣatvād apy astu. na, a- sambandhād ity uktam. tasmāt saṃśaya-hetur a’yam iti kathaṃ na vimṛśet. a-parijñāta- sambandhād garbhāt puruṣa-viśeṣa-sambandhe ’na apy a-pratipattiḥ, kenacit sambandhāt. a- sambandhād vimarśo na jāyate, yathā cākṣuṣatvāc
yad eva śrutau rūpaṃ pratibhāsate ’-dvayaṃ sambandhy-antara-a-bhāvāc chabala-ābhāsāyā

sambandhi

PVin3_0009501
PVin3_0009608
PVin3_0012704
PVin3_0012810
PVin3_0012905
PVin1_0000212
PVin3_0012910
PVin3_0012908
PVin1_0000504
PVin3_0012808
PVin3_0013407
PVin3_0011511
PVin3_0012710
PVin3_0011605
PVin2_0006709
PVin2_0004607
PVin3_0012904
PVin2_0007111
PVin3_0001602
PVin3_0001703
PVin2_0009811
PVin3_0003709
PVin3_0008606
PVin2_0007110
PVin3_0012802
PVin2_0008905
PVin3_0013011
PVin3_0006307
PVin3_0001609
PVin3_0003703
PVin3_0012806
PVin3_0013208
PVin3_0001906
PVin3_0013010
PVin2_0008610
PVin2_0007710
PVin3_0012507
PVin3_0001506
PVin3_0005107
PVin1_0000708
PVin3_0001608
PVin3_0012107
PVin1_0001002
PVin2_0008002
PVin3_0011109
PVin3_0003409
PVin3_0007309
PVin3_0011714
PVin3_0004011
PVin1_0003111
PVin1_0002012
PVin1_0000811
PVin3_0005006
PVin3_0007702
PVin2_0009808
PVin2_0009805
PVin3_0012401
PVin3_0003608
PVin3_0012401

444

sambhavaṃ

yathā-utpattiṃ hetubhyaḥ kṛtaka-śabdaḥ sambandhi-bheda-vyudāse ’pi. tathā maraṇaanugamāt kārye sāmānyena api sādhane. sambandhi-bhedād bheda-ukti-doṣaḥ kārya-samo
yatas tena pratirudhyeta, kiṃ tarhi śaśa- sambandhi. yady evaṃ sambandho na asti iti
yugapat-sambandhāt, ākāśa-vad iti. tat- sambandhi-sva-bhāva-mātra-anubandhinī tad-deśa-anubandhini tad-deśa-sannidhau sādhye tat- sambandhitā hetuḥ. nanu sva-āśraya-vyāpti-vādinā
-vidha-sannidhānaṃ sūcayati. sāmānyena ca sambandhino ’rthasya pratipattir anumānam iti dve-sambandhaḥ sarva-vyāpini sidhyati. tad eka- sambandhino deśa-antare ’-gatvā a-tad-deśair aeva iti kim an-iṣṭam. a-kriyasya eka-vyakti- sambandhino deśa-antare ’-pūrva-vyakti-prādurapi buddhi-vikalpe saṃśayāt. na enam anya- sambandhinaṃ puruṣa-mātra-pratyakṣam anveti.
-gataṃ sāmānyam, sarva-deśa-avasthitaiḥ sva- sambandhibhir yugapat-sambandhāt, ākāśa-vad iti.
pradarśyate. tad ayaṃ na sva-tantraḥ. tad-a- sambandhī ca apārthakaḥ, tena eva arthaprasiddhe ’-siddheḥ. tasmāj jīvac-charīra- sambandhī prāṇa-ādir an-ubhaya-ātmatā-bahir-bhāvāt
na asti ity ucyate, sa eva a-bhāvaḥ. sambandhī vidyate na sambandha iti ca nipuṇā vācoa-parijñāta-sambandhād garbhāt puruṣa-viśeṣa- sambandhe ’-sambandha-a-yogād yathā saṃśete,tasya iti sambandha-a-yogāt. upakārasya tat- sambandhe kaḥ sambandho ’n-upakārya-upakārakayoḥ.
adhyavasāyena pravartanād bhrāntir apy artha- sambandhena tad-a-vyabhicārāt pramāṇam. na hi sva-yogyatā-lakṣaṇam. yuta-a-yuta-siddhayoḥ sambandhau saṃyoga-samavāyāv iti śāstre ’pi
yukter atra na sambhavaḥ. anyathā a- sambhava-a-bhāvān nānā-śakteḥ svayaṃ dhvaneḥ.
itaś ca na sāmānya-āśrayaḥ, sarva-vyakti- sambhava-a-bhāve tat-sāmānya-a-yogāt, yathā ’api pratyuktam. api ca dvayor api sambhava-a-virodha etad evaṃ syāt. anyathā tv apratipatteḥ, tad-vad anyasya api sambhavād a- sambhava-anumāne ca bādhaka-hetv-a-sambhavāt,tal-lakṣaṇasya pratiyogino ’-sambhavād a- sambhavo ’numāne viruddha-a-vyabhicāriṇaḥ. tad
ambho dṛṣṭvā a-dṛṣṭo ’py adhastād ādhāra- sambhavo ’numīyate, tad api kārya-liṅga-jam eva,
tad-arthasya a-pratiṣṭhānād yukter atra na sambhavaḥ. anyathā a-sambhava-a-bhāvān nānāna uktaḥ, anumāna-viṣaye ’-sambhavāt. na hi sambhavo ’sti kārya-sva-bhāvayor ukta-lakṣaṇayor
sva-bhāvas tasya tad-dhetur ato bhinnān na sambhavaḥ. kārya-kāraṇa-bhāvād vā sva-bhāvād vāpunar anumāne yathā virodhinor ekatra a- sambhavaḥ, tathā tad-abhivyāptayor api iti na tāv
uktaḥ syāt. tasmān na asya pratyayasya sambhavaḥ. darśana-ānantaryaṃ ca sva-tantrasya na
api na sambhavati. asti nāma īdṛśasya sambhavaḥ — devadatta-yajñadattayor anyataro
a-doṣa iti cet, asti nāma īdṛśasya viniścaye sambhavo na asya pratidvandvī vidyata iti. a-sva-bhāva-upasaṃhāra-sambhavāt. na hy asti sambhavo yathā-avasthita-vastu-sthitiṣv ātma-kārya
nityatvam, a-nityatva-a-bhāve kṛtakatvasya a- sambhavaḥ, yathā ghaṭa-ākāśayor iti darśanīyam.
sarvas tad-dṛṣṭaḥ sādhya iti syād āśaṅkā- sambhavaḥ. vipratipattis tu dṛśyata eva. bhavaty-paśyaṃs tayor a-virodha-darśitayā prāha iti sambhavo viruddha-a-vyabhicāriṇaḥ. vastvapekṣaṇāt. apekṣāto hi bhāvānāṃ kādācitkatva- sambhavaḥ. sa hi dhūmo ’-hetur bhavan nirtad-bhāvaṃ prati tad-bhāva-niyataḥ, a- sambhavat-pratibandhā iva kāraṇa-sāmagrī sva’pi. na hi tasya a-sati virodhaḥ. so ’pi na sambhavati, adhikaraṇa-ādy-arthānāṃ pratiṣedha-an-abhyupagame sāmānyena api sādhanaṃ na sambhavati, anyatara-artha-antara-bhāva-a-bhāvāt.
tasya sva-bhāva-a-pracyuteḥ. atha vā sambhavaty api bhāvānāṃ kṣaṇikānām anyonyatayā rahitam. na hi sā indriya-jñāne sambhavati, arthasya sāmarthyena samudbhavāt. tadna ghaṭasya, virodhād iti sāmānyena api na sambhavati. asti nāma īdṛśasya sambhavaḥ —’-saty apy asti, bhāva-pratiṣedhas tu na sambhavati ity a-skhalita-prajño devānāṃ priyaḥ,’-bhāvāt. jāti-guṇa-kriyāvatām etan na sambhavaty eva, rūpa-viveka-sambandhayor ana hi tasya a-kṣaṇikasya artha-kriyā sambhavati, krama-yaugapadya-virodhāt. a-kramaḥ,na ca evaṃ-vidho vyatireko ’-cetaneṣu sambhavati. caitanya-karaṇa-guṇa-āder eva dṛṣṭadarśanīyaḥ. sa ca yathā pramāṇa-bādhāyāṃ na sambhavati, tathā ekatra viruddhayor upasaṃhāre
teṣu upacaryate. tad a-siddha-upādāneṣu na sambhavati. tad ime nir-viśeṣaṇāḥ. teṣv arthasaṃśaya-hetur eva na syāt. na hi yo yatra na sambhavati, tad-upalabdhyā tatra saṃśayo yuktaḥ.
ca dṛṣṭa-avarugṇa-ghaṭa-vad utpatty-āder na sambhavati. na kaścid a-nityo ghaṭaḥ, tatra api
artha-ghaṭanā artha-sārūpyād anyato jñānasya sambhavati. na hi paṭu-mandatā-ādibhiḥ svana hi sukha-ādīnām ātma-saṃvedane vikalpaḥ sambhavati, yasmād a-śakya-samayo hy ātmā sukhaabhilāpa-sāmānyam a-smaratas tad-yojanā sambhavati, śabda-antara iva. na ca arthaan-upayogāt. na hi tasya upalambha-āvaraṇaṃ sambhavati. sato ’pi vā kasyacit tad-ātmānam atad etad vyavaccheda-mātraṃ dvayor api sambhavad-vipakṣa-pracāra-śaṅkā-vyavacchedenapuruṣaiḥ karaṇa-darśanāt. na evam a- sambhavad-viśeṣa-hetavaḥ puruṣāḥ, yena vacana-dṛṣṭā iti sarvās tattvena tathā bhavanti, sambhavad-viśeṣa-hetūnāṃ guṇa-antara-sambhavāt.
vyatirekasya phalam. sa hi tatra a- sambhavan sva-sambhavena tad-a-sambhavaṃ
anumāna-viṣaye viruddha-a-vyabhicāriṇo ’- sambhavam artha-āpattyā darśayati. etena
sa hi tatra a-sambhavan sva-sambhavena tad-a- sambhavaṃ sādhayati iti tato vyatirekī varṇyeta.

sambhavāc

PVin3_0002802
PVin2_0009713
PVin3_0007908
PVin2_0007908
PVin2_0007706
PVin2_0007302
PVin2_0009105
PVin2_0009702
PVin3_0001001
PVin3_0004901
PVin1_0002204
PVin3_0010803
PVin3_0012806
PVin3_0006603
PVin2_0008001
PVin3_0012802
PVin3_0013606
PVin2_0009806
PVin2_0009811
PVin3_0011109
PVin3_0005510
PVin2_0009812
PVin3_0002905
PVin2_0009811
PVin3_0003708
PVin3_0011404
PVin2_0005207
PVin3_0010605
PVin3_0001004
PVin3_0008303
PVin3_0000410
PVin3_0012208
PVin3_0000411
PVin3_0000410
PVin3_0003408
PVin1_0000602
PVin3_0001508
PVin3_0001507
PVin2_0009813
PVin3_0003606
PVin2_0009704
PVin3_0007810
PVin2_0006301
PVin3_0002502
PVin3_0012505
PVin3_0012401
PVin3_0012310
PVin3_0003711
PVin2_0009203
PVin3_0004601
PVin2_0006309
PVin3_0005406
PVin2_0009703
PVin2_0004815
PVin1_0000105
PVin3_0002904
PVin1_0000106
PVin1_0000108
PVin2_0005013

445

saro

-arthī bhavati, viśeṣa-antare vivāda-a- sambhavāc ca. na ca śāstra-dvāreṇa vivādaḥ, tadāsparśa-bheda-darśanāt. kvacid viśeṣasya api sambhavāc chaṅkayā bhavitavyam iti sarvatra aviruddho hetuḥ syāt, tasya bhāve kvacid a- sambhavāt, a-bhāve ca sarvatra bhāvaābhoge ’-sāmarthyam iti cet, na, an-ābhoga-a- sambhavāt, eka-dharmasya apy a-jñāne para-arthahetavaḥ phalavantaḥ, vaikalya-pratibandha- sambhavāt. etena vyabhicāritvam uktaṃ kārya-a-kāraṇasya asya artha-sattāyām a-bhāva-a- sambhavāt. tatra arvāg-darśanasya ātma-pratyakṣaa-sambandhāt tatra bhāva-anumānasya a- sambhavāt. tatra paścād bhāvān na hetutvaṃ phalena tarhi idānīm a-darśanaṃ pramāṇam, bādhā- sambhavāt. tathā anyatra api pramāṇa-antara-bādhā
api saṃśaye pratipakṣa-hetu-vacana-pravṛtteḥ sambhavāt tad api tena saha sādhanaṃ syāt. tasmātna eva kaścit sapakṣaḥ, tathā-vidhasya a- sambhavāt. tasmād a-pratikṣipta-dharma-antaraṃ
an-upahata-indriya-upanidhau ca punaḥ sambhavāt. na apy a-manas-kārāḥ, ubhaya-sannidhāv
na ca eṣa nyāyaḥ, lakṣaṇa-yukte virodha- sambhavāt. na darśana-mātreṇa, kiṃ tarhibhrāntyā viparīta-sva-bhāva-upasaṃhāra- sambhavāt. na hy asti sambhavo yathā-avasthitana, teṣāṃ sākalya-a-pratibandha-niyama-a- sambhavāt. na hi tasmin bhavati sva-kāraṇakaroty eva. na evam a-kṣaṇikasya, sarvathā a- sambhavāt. na hi tasya a-kṣaṇikasya artha-kriyāuktaḥ, sa iha na uktaḥ, anumāna-viṣaye ’- sambhavāt. na hi sambhavo ’sti kārya-sva-bhāvayor-doṣaḥ, artha-apahnave śabda-prayoga-a- sambhavāt. prayuñjāno ’rtham upasthāpayati,
sambhavad-viśeṣa-hetūnāṃ guṇa-antara- sambhavāt. viśeṣa-hetv-a-bhāve tu syād anumānam.
a-sambhava-anumāne ca bādhaka-hetv-a- sambhavāt, vairāgya-a-dṛṣṭer a-dṛṣṭena ca bādhya-guṇa-āder eva dṛṣṭa-śakter hetos teṣv a- sambhavāt saṃśayaḥ. rāgasya an-upayoge kathaṃ tac
na te hetava ity uktaṃ vyabhicārasya sambhavāt. sati vā pratibandhe ’stu sa eva gati-a-siddheḥ, rāga-ādy-a-vyabhicāri-kārya-a- sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum aca pakṣa ucyate. sa nirākṛte viṣayiṇo ’- sambhavād a-pakṣa eva. tasmāt sandigdho hetuviśeṣa-pratipatteḥ, tad-vad anyasya api sambhavād a-sambhava-anumāne ca bādhaka-hetv-alakṣaṇe ’numāne tal-lakṣaṇasya pratiyogino ’- sambhavād a-sambhavo ’numāne viruddha-akāryavanti bhavanti, pratibandha-ādi- sambhavād iti vyabhicāra eva. a-pratibaddhaviruddha iti niyama-artham ity āha. tatra a- sambhavād eva na anya-dharma-vṛtti-niṣedha-āśaṅkā.
-a-siddhāv api, yathā — sarvatra sukha-ādi- sambhavād vibhur ātmā iti. evam ekasya pakṣasādhanam. a-khyāpite viṣaye hetu-pravṛtter a- sambhavād viṣaya-khyāpanād eva sāmarthyam iti cet,kārya-utpādasya. atra antare ca pratibandha- sambhavān na kārya-anumānam. yogyatāyās tu dravya
vastutaḥ pratibandhāt. katham idānīm a- sambhavino ’rthasya pratipattir iti cet, so ’pi-bheda-vyāpino ’py arthāḥ kecit taj-jāti- sambhavino dṛṣṭāḥ, pārthiva-a-loha-lekhya-vat.
iti cet, so ’pi tatra a-sambhavī yo ’- sambhavinā vyāpta iti tad-abhyupagame ’paro’rthasya pratipattir iti cet, so ’pi tatra a- sambhavī yo ’-sambhavinā vyāpta iti tadvacanena samarthanīyaṃ tasya a-samarthanāt. sambhavī sva-abhiprāyaḥ pratijñā-vacanena
sva-bhāva-a-bhāvāt. tathā hi arthasya a- sambhave ’-bhāvāt pratyakṣe ’pi pramāṇatā.
anyataraṃ bhojayeti, na ekasya bhojana-a- sambhave ’n-ākāṅkṣāyāṃ vā. ito ’pi na anyataraantara-bhāva-a-bhāvāt. dvayor hi tathā-bhāva- sambhave ’nyatara-uktiḥ samarthā bhavati, yathārāga-ādy-a-vyabhicāri-kārya-a-sambhavāt, sambhave ’pi viśeṣāṇāṃ draṣṭum a-śakyatvāt teṣāṃ
api punaḥ pratibhā-utpatti-dṛṣṭeḥ sati sambhave tad-a-bhāvasya puruṣa-mātreṇa a-niścayāt,-bādhā sambhāvyeta. lakṣaṇa-yukte bādhā- sambhave tal-lakṣaṇam eva dūṣitaṃ syād itia-prāmāṇya-prasaṅgāt. lakṣaṇa-yukte bādhā- sambhave tal-lakṣaṇam eva dūṣitaṃ syād ity uktam.
a-siddheḥ. dṛśyasya darśana-a-bhāva-kāraṇa-a- sambhave sati. bhāvasya an-upalabdhasya bhāva-agatatvāt. siddha-sādhana-rūpeṇa hi nirdeśa- sambhave sādhyatvena eva nirdeśya iti idaṃ-rūpa-anukarṣī khalv a-sati pratiṣedho na sambhavet. na hi paryudāsa eva eko naño viṣayaḥ,phalam. sa hi tatra a-sambhavan sva- sambhavena tad-a-sambhavaṃ sādhayati iti tato-ātmakam. iti saṅgraha-ślokaḥ. na prāṇa-ādi- sambhavena nairātmya-vyāvartanād ātma-gatiḥ, kiṃtato niścayam āha. tataḥ sa-pratipakṣa- sambhāvanām astaṅ-gamayati. tato ’numāna-viṣaye
a-dṛṣṭi-mātreṇa vipakṣe ’-vyabhicāritā. sambhāvy-a-vyabhicāratvāt sthālī-taṇḍula-pāka-vat.
viniścita-apara-bhāva-samāna-guṇa-puruṣa- sambhāvita-strī-garbha iva puruṣeṣu. yathā āha-kṣepāt. ā antya-kṣaṇa-utpatteḥ pratibandhaḥ sambhāvyate, antya-kṣaṇo ’-pratibandhaḥ. taltena tad-ātmānaṃ praty asya kaścid upakāraḥ sambhāvyate, kāraṇa-dharma-darśanāt. ataḥtathā anyatra api pramāṇa-antara-bādhā sambhāvyeta. lakṣaṇa-yukte bādhā-sambhave talnir-viṣayatvāt, tat-pratibhāsasya sva-viṣaya- sammata-anvaya-vyatireka-an-anuvidhānāt pratyakṣa-bhartari kṛtā sv-alpā apy an-artha-udayā sammohād avadhīraṇā iti kṛpayā tan-nītir-āśrayaḥ pratipramāṇasya. viruddhayor ekatra samyag-jñāna-a-yogāt. viṣaya-upadarśana-arthaṃ cahita-a-hita-prāpti-parihārayor niyamena samyag-jñāna-pūrvakatvād a-viduṣāṃ tad-vyutpādana
-artham idam ārabhyate. tad dvi-vidhaṃ samyag-jñānaṃ pratyakṣam anumānaṃ ca iti. na hy
dhanur-dharaḥ. pārtho dhanur-dharo nīlaṃ saro-jam iti vā yathā. pratiyogi-vyavacchedas

sarūpayati

PVin1_0003506
PVin1_0002401
PVin1_0003003
PVin3_0006001
PVin3_0005902
PVin1_0002509
PVin3_0011113
PVin1_0004111
PVin3_0011606
PVin2_0009212
PVin3_0001903
PVin3_0004902
PVin1_0002607
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446

sarva

tasmān na ekaḥ kaścid arthaḥ, yo vijñānaṃ sarūpayati. ata eva na anyo ’nubhāvyo buddhyā-vedana-prasaṅgāt. tāṃ tu sārūpyam āviśat sarūpayantaṃ ghaṭayet. idam eva ca naḥ sukhaṃ yat
tan-nibandhanatvāc ca āśraya-sthiteḥ, sarpa-ādi-bhrānti-van mano-bhrānter akṣa-vikṛtāv
-antara-sattā-viśeṣābhyāṃ tat-siddhiḥ, sarva-a-pratipatti-prasaṅgāt. tasmāt —viśiṣṭakiṃ tarhi sva-viśiṣṭa-jñāna-bhāvāt, sarva-a-pratipattau kvacid a-bhāva-a-pratipatteḥ.
tad-a-pratyakṣatve ’nya-pratyakṣa-vat sarva-a-pratyakṣatva-prasaṅgāt. viṣayo ’sti iti’pi. sarva-darśino hi darśana-vyāvṛttiḥ sarva-a-bhāvaṃ gamayet. kvacit tathā-dṛṣṭānām api-niṣṭhāṃ pratīkṣamāṇaḥ, eka-a-siddhau sarva-a-siddheḥ. na ca upalambhānām utpatti-a-yogād yathā saṃśete, tathā iha api sarva-an-antar-bhāva-a-yogāt saṃśayaḥ. a-hetutvāc cheṣavat tad udāhṛtam. na hi sarva-an-upalabdhir a-bhāva-pratipādikā. tasmād’pi na itara iti darśana-arthā. tatra sarva-anya-iṣṭa-nirākaraṇe ’py āśaṅkā-āsthāna-ādikaṃ sapakṣayati. tena a-sapakṣa iti na sarva-anya-dharma-yogini pratītiḥ, kiṃ tarhi tad-bheda-vyavasthā evam utsannā sarva-vastuṣu. sarva-artha-upalambheṣu saṃsarga-śaṅkayā ekatva-a-bhāvena sarvathā a-pratipatti-prasaṅgāt. sarva-avayavānāṃ ca yugapad draṣṭum a-śakyatvātyena vacana-ādeḥ kiñcin-mātra-sādharmyāt sarva-ākāra-sāmyam anumīyeta, sarva-guṇeṣu viśeṣa
arthānāṃ vidhāna-pratiṣedhane. eka-dharmasya sarva-ātma-vidhāna-pratiṣedhanam. a-nānā-ātmatayā
na sāmyam. tatas tad-ātmatāyāṃ sarvaṃ sarva-ātmakaṃ syāt. na ca etad yuktam. tasmāt tadvyavahāraḥ. na api sannikarṣaḥ pramāṇam, sarva-ātmanā sannikṛṣṭasya api kaiścid eva’py artha-bheda-kalpanāyām atiprasaṅgaḥ. sarva-ātmasv ekatva-a-niścayād a-nānātvatat kathaṃ na an-upalambhād a-bhāvaḥ. na, sarva-upalambha-nivṛtter atra a-liṅgatvāt, ātmadharma-bheda-parikalpanāt. tathā ca āha – sarva eva ayam anumāna-anumeya-vyavahāro buddhy’yam arthaḥ śakyeta jñātuṃ so ’tiśayo yadi. sarva eva āgamam an-āgamaṃ vā pravṛtti-kāmo
sambandhaś ca na sidhyati. tasmāt sarvathā sarva eva kvacin niyamaḥ sva-bhāva-bhūtaḥ sva-hetu
an-upakārakatvād ity ukta-prāyam. tasmāt sarva eva vastu-sambandhā janakasya eva upayogapratyastam-ita-artha-vaiśadyo hi sarva eva vipluta-dhiyo ’pi saṃsṛṣṭa-abhilāpaḥ
’pi kṛta-buddhir bhavati, yadi tādṛśaṃ syāt, sarva eva hetavas tathā syuḥ. api ca,-a-bhāvāt kāraka-atiśaya-a-siddheḥ, sarva-kāraka-upayoge ’pi kriyāyām antyasya tasya-ādibhir iti. dvitīyo ’pi prayogaḥ — na sarva-gataṃ sāmānyam, upalabdhi-lakṣaṇa-prāptasya-kārya-an-upalambheṣu. tatra udāharaṇam — sarva-gataṃ sāmānyam, sarva-deśa-avasthitaiḥ svaevaṃ vidhi-pratiṣedhābhyāṃ kasyacin niṣedhe sarva-gamakānām an-upalabdhī rūpam. na aparaḥ
-sādharmyāt sarva-ākāra-sāmyam anumīyeta, sarva-guṇeṣu viśeṣa-darśanāt, saṃskāra-bhedena
ca anyeṣām an-avasthā-prasaṅgataḥ. kena iyaṃ sarva-cintāsu śāstraṃ grāhyam iti sthitiḥ. kṛtāca atra kaścin niyāmakaḥ sva-bhāvasya asti, sarva-janmināṃ vināśa-siddheḥ. janmi-sva-bhāvo
tan na vyāpti-siddhiḥ sarvo vaktā a- sarva-jña iti. sarva-vaktṛ-dharmatā-paricchedasya
vyatireko ’tra a-siddhaḥ, sandigdho ’nvayaḥ. sarva-jña-vīta-rāgayor viprakarṣād vacana-ādes
-prabhede nirdiṣṭaḥ. sandehe, yathā — a- sarva-jñaḥ kaścid vivakṣitaḥ puruṣo rāga-ādimāndvi-vidhasya api virodhasya a-bhāvāt, yaḥ sarva-jñaḥ, sa vaktā na bhavati iti vyatireko ’ca kartum a-śakyatvāt. sa eva hy evaṃ sarva-jñaḥ syād ity a-pratiṣedhaḥ. sva-ātmani svanibandhanasya apy apāvṛtti-prasaṅgāt. vacana- sarva-jñatvayor dvi-vidhasya api virodhasya auktam. ko hy atra virodho yadi vaktā ca syāt sarva-jñaś ca. yady atra bhavato manda-buddhiasya karaṇam iti. na hi indriyāṇi bhedakāni, sarva-jñāna-hetutvāt. na artha-ālocanam, akārya-vyatirekaṃ na brūyāt. so ’pi kathaṃ sarva-jñānānāṃ viṣayaṃ vyatirecayann upaplavagrahaṇaṃ spaṣṭa-saṃvedana-pradarśana-artham, sarva-jñānānām ātma-saṃvedanasya pratyakṣatvāt.
hy arthasya yathā-sva-bhāvaṃ vyavasthitiḥ, sarva-jñānānām eka-ākāratva-prasaṅgāt. an-ekavacana-āder iti. sandigdho ’tra vyatirekaḥ, sarva-jño vaktā na upalabdha ity evam-prakārasyabhāg iti sūcana-arthaḥ, yathā — vīta-rāgaḥ sarva-jño vā vacanād iti. vyatireko ’tra aa-nityaḥ śabdaś cākṣuṣatvāt. cetanās taravaḥ sarva-tvag-apaharaṇe maraṇād iti prativādy-anna anyad vipakṣe ’-darśane ’pi. sarva-darśino hi darśana-vyāvṛttiḥ sarva-a-bhāvaṃ
cet, sarve ’rthāḥ pratyakṣā iti sarvaḥ sarva-darśī syāt. jñāna-bhāvaś cet, kathamtatra udāharaṇam — sarva-gataṃ sāmānyam, sarva-deśa-avasthitaiḥ sva-sambandhibhir yugapatprayojana-a-bhāvād an-upacāra iti cet, na, sarva-dharmi-dharma-pratiṣedha-arthatvāt. tad-eka-saṅketa-śabda-bhāvināṃ dharmāṇāṃ yogyāḥ sarva-pada-arthāḥ, icchāyā nirodha-a-bhāvāt.
-pūrvakam iti, vākyeṣu viśeṣa-a-bhāvāt, sarva-prakārāṇāṃ puruṣaiḥ karaṇa-darśanāt. na
udadhāv agneḥ, a-pratibandhāc ca, sarvataḥ sarva-pratipatti-prasaṅgāt. tasmāt pratipādyaeva ekam udāharaṇam adhikṛtya idam ucyate, sarva-pratīti-virodhānāṃ sāmānyena lakṣaṇatvāt.
samudāya-eka-deśatvād ity-ādayaḥ. anayā diśā sarva-prayogeṣu vacana-parāvṛtti-kṛtaṃ vibhramam-abhijalpā pratibhāsamānā pratyakṣā eva sarva-prāṇinām indriya-buddhir iti kim atra anyenaartha-pratītāv an-artha-pratilambhaḥ syāt. sarva-bhāvāḥ sva-bhāvena sva-sva-bhāvadharmiṇas tu sva-sādhane ’yaṃ prasaṅgaḥ. sarva-bhāveṣu dharmi-dharma-bheda-a-siddheḥ

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447

sarvatravyāpti-siddhiḥ sarvo vaktā a-sarva-jña iti. sarva-vaktṛ-dharmatā-paricchedasya ca kartum akṛtakatva-ādinā a-nityatve, vastu-dharmasya sarva-vastuno vyāvṛtti-virodhāt. vṛtti-śaṅkayā eva-pramāṇasya bādhanāt. tena upagamāt pramāṇaṃ sarva-vastuṣu śāstraṃ bādhakam eva iti cet,bheda-a-bheda-vyavasthā evam utsannā sarva-vastuṣu. sarva-artha-upalambheṣu saṃsargaa-cintyatvād dhetu-pratyaya-sāmarthyasya a- sarva-vidā. tena yad indriya-viṣaya-madhya-sthitam
tad-vedanā yuktā, tasyāḥ sarvatra-a-viśeṣāt sarva-vedana-prasaṅgāt. tāṃ tu sārūpyam āviśat
sa iti virodhaḥ. itaś ca na sāmānya-āśrayaḥ, sarva-vyakti-sambhava-a-bhāve tat-sāmānya-a-yogāt,-prāptir abhivyaktiḥ. a-bhedād eka-vyaktyā sarva-vyakter a-vyakta-rūpa-virahaḥ. a-vyavadhānam
tasmād bhinna-deśair yugapat-sambandhaḥ sarva-vyāpini sidhyati. tad eka-sambandhino deśapratibādhanāt. lobha-ādi-mūlo ’-dharma iti sarva-śāstreṣu vyavasthā, a-lubdha-a-dviṣṭa-asādhāraṇaḥ sādhya-dharmaḥ, sa yāvatā bhedena sarva-saṅgrahas tatra saṃśaya-hetuḥ, tadvatāṃ tat
a-samānam. nanv idam apy a-niśceyam eva – sarva-sāmagrī-janmāno naśyanti iti, tāsām a-niḥna, artha-kriyā-śakti-lakṣaṇatvād vastunaḥ. sarva-sāmarthya-upākhyā-viraha-lakṣaṇaṃ hi nirapy a-kriyā-a-yogāt. tad ayaṃ bhāvo nivṛtta- sarva-sāmarthyaḥ sattā-lakṣaṇam atipatati. arthapratyakṣeṇa yogyatā ’-niścayāt. tatra ca sarva-hetūnām a-sādhāraṇatā, yatra sattvam eva na
ca vinā apy anena yāvān kaścit kṛtakaḥ sa sarvo ’-nityaḥ, śabdaś ca kṛtaka ity ukte ’pi
hy avinābhāvo hetor vyavasthayā darśyate — sarvo ’-pakṣaḥ kṛtako ’-nitya iti, kiṃ tarhipravṛtti-bhedāt. yāvān kaścit pratiṣedhaḥ sa sarvo ’n-upalabdheḥ. tathā hi sa dvidhā kriyate,
yāvān artho yukti-sāmarthyād āpatati, sa sarvo ’bhyupagantavyaḥ, na vā kaścid iti. na apy
abhyupagamaṃ darśayati iti. śāstra-upagamāt sarvas tad-dṛṣṭaḥ sādhya iti syād āśaṅkāsattā sādhyate katham. sattāyāṃ hi sādhyāyāṃ sarvas tad-dhetur na trayīṃ doṣa-jātim ativartate,
vai tan-niṣedha-mātram a-sapakṣaḥ, kiṃ tarhi sarvaḥ pratiyogī niṣedhaḥ paryudastaś ca, asu-jñāna-bādhanam. tan na vyāpti-siddhiḥ sarvo vaktā a-sarva-jña iti. sarva-vaktṛ-dharmatā
hetur ucyate. na vai sādhya-a-siddhi-mātreṇa sarvo vipakṣaḥ, kiṃ tarhi tad-vyatirekeṇa ubhayatad-yogyatā-balād eva vastuto ghaṭito ’syāṃ sarvaḥ śabda ity a-pratīte ’pi tasmiṃs tatatiprasaṅgāt. api ca śāstra-upagamāt sarvaḥ śāstra-dṛṣṭaḥ sādhyatvena īpsitaś cet, aartha-bhāvaś cet, sarve ’rthāḥ pratyakṣā iti sarvaḥ sarva-darśī syāt. jñāna-bhāvaś cet, katham-dharmo ’nvākarṣati, atiprasaṅgāt. tathā ca sarvo hetur viruddho dṛṣṭāntaś ca sādhya-vikalaḥ
-dhiyaḥ kalpanā-virahaḥ. yataḥ saṃhṛtya sarvataś cintāṃ stimitena antara-ātmanā. sthito-anantarīyako ’-nityatvād iti. na bhavati, sarvato vipakṣād a-vyāvṛtter iti cet, evaṃ tarhi-vyavacchedena gamakatā iṣṭā syāt, anyathā sarvato vipakṣād vyāvṛtter darśayitum a-śakyatvāt.
hetoḥ sapakṣa eva sattvaṃ vipakṣāc ca sarvato vyāvṛttī rūpam uktam a-bhedena. punardhūmād iva udadhāv agneḥ, a-pratibandhāc ca, sarvataḥ sarva-pratipatti-prasaṅgāt. tasmāt
api sambhavāc chaṅkayā bhavitavyam iti sarvatra a-darśana-mātreṇa a-yuktaḥ pratiṣedhaḥ.
-siddhāv apy a-pratibaddhasya tad-a-bhāve sarvatra-a-bhāva-a-siddheḥ saṃśayād a-vyatirekośabdasya artha-viśeṣe pratibaddhā, tasyāḥ sarvatra-a-viśeṣāt. indriya-viṣaya-vat parasparahi vitti-sattā eva tad-vedanā yuktā, tasyāḥ sarvatra-a-viśeṣāt sarva-vedana-prasaṅgāt. tāṃ tu-sambhave tal-lakṣaṇam eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ. anumāna-viṣaye ’pi pratyakṣavṛttaṃ pramāṇaṃ bādhakam. a-vṛtta-bādhane sarvatra an-āśvāsaḥ. vyatirekas tu siddha eva-vādinaḥ kṛtakatvam a-siddham iti, na tat sarvatra anumāne, pramāṇa-dṛṣṭasya pratijñayā ’sattā-anuṣaṅgiṇaṃ prathayatā a-sattā eva sarvatra utsāditā bhavati. tathā api idam asyāt. tataḥ saha-utpatti-vināśau sarvasya ca sarvatra upayogaḥ syāt. anyathā ekam ity eva na
sarva-bhāveṣu dharmi-dharma-bheda-a-siddheḥ sarvatra eṣa doṣas tulya iti cet, uktam atra —anubhava-mātreṇa sadṛśa-ātmano jñānasya sarvatra karmaṇi tena ātmanā bhavitavyam, yena
yathā – na atra śiṃśapā vṛkṣa-a-bhāvād iti. sarvatra ca asyām a-bhāva-vyavahāra-sādhanyām anśāstra-upagama-dvāreṇa eṣām anuṣaṅgaḥ, sa ca sarvatra tulya iti na anayor bhedaḥ. atha vādino
pratiyogini ca tulyam. vyatireka-gateḥ sarvatra tulyatvāt sākṣād artha-āpattyā vā. tasyaarthān samī-kṛtya vaktuṃ śakyaṃ na sādhanam. sarvatra tena utsannā iyaṃ sādhya-sādhanasarve hetv-ādi-doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra pakṣasya eva uparodhāt. tasmāt tan-mātra
yuktaḥ, na ca sarvam evam ity a-pratiṣedhaḥ sarvatra. pravṛtter buddhi-pūrvatvāt so ’tasya bhāve kvacid a-sambhavāt, a-bhāve ca sarvatra bhāva-vyavacchedasya bhāvāt. tad ayaṃsvayaṃ bravīmi iti tayor bhedaḥ parīkṣyatām. sarvatra yogyasya eka-artha-dyotane niyatiḥ kutaḥ.
yuktaṃ pratisaṃvedayamānas tad-upasaṃhāreṇa sarvatra vyavaharan prakāmam āsādita-vidyā-āśrama
-artha-vṛtteḥ kārya-a-kārya-an-avabodhāt, sarvatra śaṅkā-utpatteḥ, sarvasya kvacit-viṣaye māne yathā rāga-ādi-vedanam. iyaṃ sarvatra saṃyojyā māna-meya-phala-sthitiḥ. tatra
dvau ca nirdiṣṭau. na hi sva-bhāvād anyasya sarvatra sapakṣe sattvam, kārya-vyabhicārāt-vibhrame. dharmy-a-siddhāv api, yathā — sarvatra sukha-ādi-sambhavād vibhur ātmā iti.
iti sa eva tasya pratibandha-viṣayaḥ, sarvatra sva-vāg-viruddha-abhidhānam. atra api kosamudāyasya siddhir vighāto vā kṛto bhavati. sarvatra hi tat-samudāya-viparyāsād eva viruddhaḥ.

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448
eva yat tato ’nyasya kalpane. tad-dhetutvena
a-pratipattir iti cet, na, bheda-a-bhāvena
’py a-bādhā iti śrāvaṇa-uktyā prakāśitam.
sākalye tu karoty eva. na evam a-kṣaṇikasya,sato niyamena na. tasya āvṛty-akṣa-śabdeṣu
eva. yadi tad-utpatteḥ kāryaṃ gamakam, tadāgamakam, tadā sarvathā gamya-gamaka-bhāvaḥ,ca an-anvayasya na sidhyati iti vakṣyāmaḥ.
siddhaḥ syād a-niṣiddhaṃ ca tādṛśam. na
tasya iti sambandhaś ca na sidhyati. tasmāta-vidyamānād bhedaḥ, tat-sāmarthyasya tataḥ
-avayavānāṃ ca yugapad draṣṭum a-śakyatvātpaśyann api na vyavasyati sattā-upalambhena-niṣpattī sādhana-dūṣaṇābhyāṃ kriyete, teṣāṃ
ca a-samīhitatvāt. tasmād ayaṃ pravartamānaḥ
teṣāṃ jñāna-jananaḥ sva-bhāvaḥ, sarvasya
tau punar hetū yat kiñcit kṛtakaṃ tat
tad-grahaṇa-yogya-pratiṣedho yuktaḥ, na ca
eva khalu vyāptiḥ pramāṇair upadarśyate —vaiśvarūpyaṃ syāt. tatra ca ukto doṣaḥ.
bhāva-samāśrayam. a-bāhya-āśrayam atra iṣṭaṃ
dhūmena na analaḥ. yadi sādhana ekatra
kathañcin na sāmyam. tatas tad-ātmatāyāṃ
santi kutra vā. tad-bhāvād artha-siddhau tu
meya-rūpatā. na hi kriyā-sādhanam ity eva
a-janana-khyātyā a-pitṛtva-vat. tasmātsyāt. tatra ca ukto doṣaḥ. sarvaṃ catan-nivṛttāv a-nivṛttāv apy aparasya asyaetasminn a-sapakṣe hetv-a-bhāva-prasaṅgaḥ,vastra-udaka-vat. ekasya ca āvaraṇe
iti. api tu na sarve ghaṭa-kṣaṇāḥ
eko viṣayas tathā-avabhāsī, pāṇy-ādi-kampe
kārya-an-avabodhāt, sarvatra śaṅkā-utpatteḥ,bhavati, na anyatra iti cet, na, hetoḥ
viśvaṃ syāt. tataḥ saha-utpatti-vināśau
-samāśrayaṃ sva-vijñāna-janane ’pekṣeta,sva-bhāvasya pṛthak-karaṇaṃ kārya-udāharaṇāt
-ādir varteta, ātma-vṛtti-vyavacchedābhyāṃ
vā. tad yadi teṣāṃ jñāna-jananaḥ sva-bhāvaḥ,kutra vā. tad-bhāvād artha-siddhau tu sarvaṃ
-rūpatā. na hi kriyā-sādhanam ity eva sarvaṃ
-pratītir daṇḍi-vat. tasmād viśeṣa-viṣayā
tām eva gamayeyuḥ. na ca puruṣa-icchāḥ
jñāna-jananaḥ sva-bhāvaḥ, sarvasya sarvadā
yuktam apy anyad iti rāja-kula-sthitiḥ.
-bhedāt. na ca tad-deśais tathā-dṛṣṭā iti-nyāyam atipatati . krama-bhāva-virodhaś cabhāvo jñāna-bhāvo vā syāt. artha-bhāvaś cet,— te kiñcid atiśāyayanti iti. api tu na
dvidhā-vṛtti kāryam. na hy a-nityā ity eva
eka-anta eṣaḥ. syād etat, na āvaraṇān nityaṃ
-upagama-ādayaḥ puruṣa-vyavasthā-samāśrayāḥ
pakṣasya, uttara-avayava-apekṣatvāt. anyathāa-dharma-śodhana iti na abhyupeta-bādhā.
prameyo ’-bhāvaḥ. na eva a-bhāvaḥ kaścit,vyabhicāritvam uktaṃ kārya-a-vyavasthiteḥ.
a-tad-viśeṣatvāt. tad a-bhinna-sva-bhāvānāṃ
dur-bodhatvād vyavahāra-saṅkareṇa
āha. asya hi dvayasya ekatra samuccayātsarveṣu
sarvatra hetūnām an-avasthitiḥ. iti saṅgrahasarvathā a-pratipatti-prasaṅgāt. sarva-avayavānāṃ
sarvathā ’-vācya-rūpatvāt siddhyā tasyasarvathā a-sambhavāt. na hi tasya a-kṣaṇikasya
sarvathā an-upayogataḥ. kadācin nir-apekṣasya
sarvathā gamya-gamaka-bhāvaḥ, sarvathā janyasarvathā janya-janaka-bhāvāt. na, tad-a-bhāvesarvathā na asti samāno dharmo dhvasta-itarayor asarvathā sattā-sādhane viśeṣaḥ sādhito bhavati.
sarvathā sarva eva kvacin niyamaḥ sva-bhāva-bhūtaḥ
sarvathā sākṣād vinivṛtteḥ, parampara-upayogasya
sarvadā ca asya a-darśana-prasaṅgaḥ. katipayasarvadā tad-bhāva-śaṅkā-vipralabdhaḥ sadṛśa-apara
sarvadā tādavasthyāt, kiṃ tarhi puruṣa-sāmarthyasarvadā sad-a-sac-cintāyām avadhīrita-vikalpasarvadā sarvāṇi sva-viṣayāṇi jñānāni janayeyuḥ.
sarvam a-nityam, yathā ghaṭa-ādayaḥ, śabdaś casarvam evam ity a-pratiṣedhaḥ sarvatra. pravṛtter
sarvaṃ kṛtakam a-nityam iti. tathā-siddhāv eva hi
sarvaṃ ca sarvasmāj jāyeta. tasmāt kāraṇa-bheda-asarvaṃ vidhi-niṣedhanam. tābhyāṃ sa dharmīsarvaṃ śāstraṃ nidarśane. darśayet sādhanaṃ syādsarvaṃ sarva-ātmakaṃ syāt. na ca etad yuktam.
sarvaṃ sarvasya sidhyati. vastu-sva-rūpe ’-siddhe
sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam, kiṃ tu yāsarvaṃ svato ’-siddham anyat sādhanam asarvasmāj jāyeta. tasmāt kāraṇa-bheda-a-bhedābhyāṃ
sarvasya a-bhāvāt. evaṃ tarhi sā eva avasthāsarvasya anya-dharma-yogāt. na bhavati, yathāsarvasya āvaraṇa-prasaṅgaḥ, a-bhedāt. na vāsarvasya indriya-jñānasya hetavaḥ. parasparasarvasya kampa-prāpteḥ. a-kampane vā cala-asarvasya kvacit kathañcid upakārāt, tad-a-jñāne
sarvasya guṇa-doṣayoḥ sva-sādhye cintyatvāt.
sarvasya ca sarvatra upayogaḥ syāt. anyathā ekamsarvasya tatra a-kiñcit-karatvāt. etena
sarvasya tādātmya-pratītir mā bhūd iti. vyutpatty
sarvasya saṅgrahāt. na apy anayor ekatra vṛttisarvasya sarvadā sarvāṇi sva-viṣayāṇi jñānāni
sarvasya sidhyati. vastu-sva-rūpe ’-siddhe ’yaṃsarvasyāḥ kriyāyāḥ sādhanam, kiṃ tu yā yataḥ.
sarvā eva idriya-jā matiḥ. tatra sāmānya-asarvā yathā-artha-bhāvinyaḥ. na ca tad-asarvāṇi sva-viṣayāṇi jñānāni janayeyuḥ. na cet,sarvān arthān samī-kṛtya vaktuṃ śakyaṃ nasarvās tattvena tathā bhavanti, sambhavad-viśeṣasarvāsāṃ tad-artha-hetūnāṃ buddhīnām, anyair asarve ’rthāḥ pratyakṣā iti sarvaḥ sarva-darśī
sarve ghaṭa-kṣaṇāḥ sarvasya indriya-jñānasya
sarve prayatna-an-antara-bhāvi-jñāna-kāryasarve śabdā na śrūyante, api tu kiñcid eṣāṃsarve hetavo vyākhyātāḥ, yathā — a-vipakṣatvāt,sarve hetv-ādi-doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra
sarveṣām a-dṛṣṭa-pratipatti-śāstrāṇām evam asarveṣāṃ kathañcid bhāvād iti cet, yathā te na
sarveṣāṃ nāśa-hetūnāṃ hetuman-nāśa-vādinām. ity
sarveṣāṃ puruṣa-kriyā na vā kasyacit. tasmāt tansarveṣāṃ vyabhicārāt. prayojana-a-bhāvād asarveṣu prabhedeṣu saṃśayaḥ. uktaṃ ca —

saha

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PVin1_0003914
PVin1_0004002
PVin1_0004304
PVin3_0005311
PVin3_0005212
PVin3_0008410
PVin3_0008409
PVin2_0008714
PVin1_0001906
PVin2_0008802
PVin3_0008501
PVin3_0005102
PVin1_0001908
PVin3_0005301
PVin1_0000806
PVin2_0008403
PVin2_0006004
PVin3_0011011
PVin1_0001910
PVin1_0004007
PVin3_0012301
PVin3_0001001
PVin3_0004010
PVin3_0008702
PVin3_0008702
PVin3_0005011
PVin1_0001402
PVin3_0002303
PVin3_0008405
PVin2_0006814
PVin2_0005409
PVin2_0009607
PVin3_0008412
PVin1_0000708
PVin2_0008109
PVin3_0002908
PVin2_0006203
PVin2_0008203
PVin3_0006410
PVin3_0011607
PVin2_0007204
PVin2_0008801
PVin3_0009402
PVin3_0011707
PVin3_0010407
PVin1_0003911
PVin2_0008801
PVin2_0007801
PVin1_0003404
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449

sā

-nipāta-rūpa-ākhyā vyatirekasya bādhikāḥ. saha a-nirākṛtena iṣṭa-śrutir a-vyāpti-bādhanī.
ity amum arthaṃ vaktuṃ sva-vacanena asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam
bheda ity ekaṃ dravyaṃ viśvaṃ syāt. tataḥ saha-utpatti-vināśau sarvasya ca sarvatraviśeṣaṇa-viśeṣyābhyāṃ kriyayā ca saha-uditaḥ. vivakṣāto ’-prayoge ’pi tasya arthosyuḥ, viśeṣa-hetv-a-bhāvāt. tat siddhaḥ saha-upalambha-niyamaḥ, eka-vyāpāre krama-a-yogāt,kaiścit prāṇi-viśeṣair iti na tayor api saha-upalambha-niyamaḥ. nīla-ākāra-saṃvedanayos
grāhya-grāhaka-lakṣaṇa-a-yogād iti. api ca saha-upalambha-niyamād a-bhedo nīla-tad-dhiyoḥ.
-antaram eva rūpaṃ nīlasya anubhavāt tayoḥ saha-upalambha-niyamād dvi-candra-ādi-vat. na hy-artha-tad-vidoḥ. saty api bāhye ’rthe saha-upalambha-vedanābhyāṃ bhāsamānasya nīla-ādessāphalyaṃ pratyuktam. indriya-upakāreṇa api saha-kāri-kāraṇaṃ śabdasya upasaṃharet. tac ca an
na śrūyante, api tu kiñcid eṣāṃ pratipattau saha-kāri pratiniyatam asti indriya-upakāry anyadrasaṃ janayati, indhana-vikāra-upādāna-hetu- saha-kāri-pratyaya-agni-dhūma-janana-vat. tathāpravṛtta-śakti-rūpa-upādāna-kāraṇa- saha-kāri-pratyayo hi rasa-hetū rasaṃ janayati,saṅgraha-ślokau. kathaṃ tarhi idānīṃ bhinnāt saha-kāriṇaḥ kārya-utpattir yathā cakṣū-rūpa-āder
-pratyayena sva-viṣaya-an-antara-kṣaṇa- saha-kāriṇā janitaṃ pratyakṣam. ata eva ca na ansva-bhāva-sthity-āśrayaḥ kāryasya. ata eva saha-kāriṇām apy a-paryāyeṇa jananam. yad apikāraṇa-pravṛttī rūpa-upādāna-kāraṇa-pravṛtti- saha-kāriṇī. tasmād yathā-bhūtād dheto rasa
upakāriṇaḥ, a-vyavadhāna-deśa-yogyatā- saha-kāritvāt teṣām. vyavadhāne hetv-a-bhāvāt-kāla-bhāvī tad-a-tulya-kriyā-kālo na arthaḥ saha-kārī iti cet, na, ubhayos tulya-kālatvāt. akvacic chravaṇam iti. na vai vayaṃ kāraṇānāṃ saha-kārīṇi pratikṣipāmaḥ, kiṃ tv apekṣanta eva-artha-grāhi kutaścid anubhava-sambandhāt saha pṛthag vā gṛhṇīyāt. api-utpatter a-vyabhicāraḥ, an-āyatta-rūpāṇāṃ saha-bhāva-niyama-a-bhāvāt. yady artha-antaraṃ
vidhīyeta a-viruddho vā. a-viruddhasya api saha-bhāva-virodha-a-bhāvād a-pratiṣedhaḥ.
dṛśya-ātmanor nāma ayam arvāg-darśanaḥ saha-bhāvam itaraṃ vā paśyet, viprakṛṣṭe punar-niṣpatter an-upayogāj jñāna-hetor viṣayasya saha-bhāvo viruddhaḥ. bhinna-kālaṃ kathaṃ grāhyam
kāraṇa-a-vyabhicārāt. nāntarīyakatayā ālokaḥ saha rūpeṇa grāhya-lakṣaṇatvād gṛhyeta. na vātat-kārya-ātmatayā prāṇa-ādīnāṃ nairātmyena saha virodhaḥ syāt. sa ca na sidhyati ity uktam.
hetu-vacana-pravṛtteḥ sambhavāt tad api tena saha sādhanaṃ syāt. tasmāt triṣv eva rūpeṣv antar’pi, yathā — nityo ghaṭa iti, abhighāta- sahatvaṃ paśyato bhrāntyā etat syāt. tac ca dṛṣṭa
a-sāmarthyāt. tad a-samarthaṃ pṛthak tatra sahitam api tādṛśam eva ity an-upakārakatvān na
an-upakārakatvān na saṃyogena tadvat syāt. sahitasya tad-anya-upakārād viśeṣa-utpatteḥ
sarvasya indriya-jñānasya hetavaḥ. paraspara- sahitās tu viṣaya-indriya-ālokāḥ parasparato-ātmanā. sthito ’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ. a-pratibhāsamāna-abhijalpā
api śāstra-bādhāyāṃ yadi viruddhā iṣyate, sā anya-viṣaye ’pi tulyā iti viruddhaḥ syāt. tenaanyena rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā api eka-sāmagry-adhīnasya rūpa-āde rasato-śaktir ayam asya eva pratipādaka iti. sā api tatra pratibaddhā bhāva-a-bhāvābhyāṃ
yadi tasmin na hetor vṛttiḥ kim iṣyate. sā api na pratiṣedho ’yaṃ nivṛttiḥ kiṃ niṣidhyate.
evam-ādiṣv api yathā-yogam udāhāryam iti, sā api na vācyā, an-upalambha eva saṃśayāt,
ca rūpa-upādāna-hetūnāṃ pravṛtti-kāraṇam. sā api rasa-upādāna-kāraṇa-pravṛttī rūpa-upādānapratītiḥ kalpanā. tayā rahitam. na hi sā indriya-jñāne sambhavati, arthasya sāmarthyena
vaikalyād a-vināśo ’pi syād ity a-vyāptiḥ. sā iyaṃ nir-apekṣatā vināśasya kvacit kadācic cabhedena sā bādhā uktā catur-vidhā. sā iyaṃ pakṣasya bādhā catur-vidhā darśitā tridhāupalabdhī rūpam. na aparaḥ pratiṣedha-hetuḥ. sā iyaṃ pratiṣedha-viṣayā an-upalabdhiḥ prayogayatra kiñcit pratibaddham a-pratibaddhaṃ vā. sā iyaṃ sattā a-pratibandhinī cet, na niyamavatī-bādhana-rūpaṃ vā bhāve bhāvād a-bhāvataḥ. sā iyam a-bhāva-niścaya-phalā vyatireka-sādhanyan-ubhaya-pratipatti-saṃśaya-rūpā sā ubhaya-bahir-bhāve syāt, antar-bhāve katham atat-prakāśanaḥ. a-pauruṣeye sā na asti tasya sā eka-arthatā kutaḥ. sva-bhāva-niyame ’nyatra na
vā. kiṃ tu sāmagrī janikā tat-sva-bhāvā. sā eva anumīyate. sā eva ca sāmagrī sva-bhāvaaparasya asya sarvasya a-bhāvāt. evaṃ tarhi sā eva avasthā ghaṭo ’stu, yathā-ukta-lakṣaṇatvād-anya-saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sā eva avinābhāvaḥ. tata eva anvaya-siddhir iti
iha icchāyām eva sāmarthyam avasthitam iti sā eva iṣṭa-vastu-sva-bhāva-anukarṣiṇī proktā
pramāṇa-ādi-vyavasthā, vijñapti-mātratāyāṃ sā eva kathaṃ sidhyati. uktam atra – grāhyajanikā tat-sva-bhāvā. sā eva anumīyate. sā eva ca sāmagrī sva-bhāva-sthity-āśrayaḥ
-vyavahitā kārya-utpatteḥ, sā phalavaty eva. sā eva tatra aṅkura-hetuḥ, pūrvaḥ pariṇāmas tad-pratyayaḥ, te tasya anubhava iti cet, nanu sā eva tayoḥ pratyāsattir atra vicāryate –prāptaḥ, a-bhāva-vyatireka-lakṣaṇatvād asya. sā eva tāvad a-sato na nivṛttir iti nivṛtter
-sattayā sādhyate, anya-naimittika-vat. sā eva tāvad an-upalabdhiḥ kathaṃ siddhā iti cet,ity a-sapakṣa eva na asti iti cet, na iti sā eva nivṛtter nivṛttir a-sataḥ katham iṣṭā. a’paraḥ. grāhya-grāhaka-vaidhuryāt svayaṃ sā eva prakāśate. vyastaṃ hi viṣaya-lakṣaṇam iti

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PVin3_0003706
PVin1_0003206
PVin1_0003512
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PVin3_0000504
PVin3_0011003
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PVin1_0002107
PVin2_0007801
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PVin1_0001112
PVin1_0004301
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PVin3_0013506
PVin1_0003908
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PVin1_0001601
PVin3_0003107
PVin3_0007508
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450

sādguṇyena

-rāgatvād iti cet, na, karuṇayā api vṛtteḥ. sā eva rāga iti cet, iṣṭaṃ na nāma nivāryate.
-ādayaḥ, vaktu-kāmatā-sāmānya-hetutvāt. sā eva rāga iti cet, iṣṭatvād a-doṣaḥ. nityasyāt. tat kim eṣāṃ paraspara-viraheṇa. sā eva hetur vācyaḥ syāt. tatra ca vastu-dhāna-sadṛśīṃ śabda-viṣayam āha, tasya api sā kathaṃ nivṛttā a-pracyutā ca. avasthākasyacid arthasya a-bhāvān nir-viśeṣaṇā eva sā. katham a-bhāvo jñeya-abhidheya-prameyatvaiḥ
hy a-bhāvaḥ, an-upalabdhir upalabdheḥ. sā katham a-sattā bhāvasya, upalambha-nivṛttyā vā-bhūtena anyena rasa-ādinā rūpa-ādi-gatiḥ, sā katham. sā api eka-sāmagry-adhīnasya rūpa-ādevā. yat prāg dṛṣṭaṃ tatra smṛtim ādadhati. sā kim a-śabda-liṅgā svayaṃ kathañcid anusmaratoācarati. kaiścit prakaraṇair icchā bhavet sā gamyate ca taiḥ. balāt tava icchā iyam iti-aya-a-yogāc ca. buddhir atra vivarteta, sā ca a-pratyakṣā vivṛttā api na prakāśeta. na ca
upalambhaḥ, kiṃ tarhi tad-upalambha-sattayā. sā ca a-prāmāṇikā na sattā-nibandhanān vyavahārānbhavanti, yadā eṣāṃ kārya-vṛttiḥ syāt. sā ca upalabdhir eva. upalabhyasya an-upalambhenalakṣaṇam ucyate, kiṃ tarhi vastu-sthityā. sā ca evam a-śakya-niścayā iti na tat sandigdha’nyatra tat-karma-sambandho na prasidhyati. sā ca tasya ātma-bhūtā eva tena na artha-antaraṃ
-prativedyatvam apy asyāṃ tad-ātmatā eva. sā ca tādātmyāt svayaṃ prakāśate. tena ātmanaḥ
kalpanām āviśati. vikalpa-utthāpitā sā ca nivartyeta icchayā matiḥ. na arthaliṅgasya a-sati nāstitā tṛtīyaṃ rūpam. sā ca niścitā. ante vacanān niścitatvaṃ triṣv api
vikalpasya. sukha-ādi-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti na anugraha-upaghātau tataḥ
-kālayos tadvattā-itarayor niyama-a-yogāt. sā ca yogyatā hetu-bhāvāt kim anyat. tasmād ekasva-bhāva-hetāv antar-bhavati iti, sā tad udāharaṇena eva udāhṛtā. sa punar upādhivā sa eva a-vyabhicāro ’n-upalabdher iti sā tena a-bhāvaṃ pratipādayantī liṅgam eva.
hetuḥ saṅketas tat-prakāśanaḥ. a-pauruṣeye sā na asti tasya sā eka-arthatā kutaḥ. sva-bhāvapradīpa-abhyupagama-vad iti pratipattir eva sā, na darśana-antara-avasthitasya doṣa-udbhāvanam.
-bandhāt. ata eva a-viparyāsa-udbhavā sā na doṣaḥ. a-saty ātma-grahe duḥkha-viśeṣatad-a-bhāve ’-bhāva-siddhyā vyāptir iti sā na sidhyati, viparyaye pratibandha-a-siddheḥ.
kāraṇaṃ samudāyinaḥ. a-satsu teṣu sā na syād iti gotvād viṣāṇitā. sāsnā-viṣāṇa-ādisukha-ādīnām ātma-saṃvittir āviṣṭa-abhilāpā. sā pratyakṣaṃ pramāṇam. na eva sukha-ādayaḥ
antyā sāmagrī yā a-vyavahitā kārya-utpatteḥ, sā phalavaty eva. sā eva tatra aṅkura-hetuḥ,hetu-vyāpāra-viṣayaḥ. anumānasya bhedena sā bādhā uktā catur-vidhā. sā iyaṃ pakṣasya bādhā
tad-akṣa-a-gocaratvataḥ. spṛśato ’py asti sā buddhiḥ ko hi indriya-a-viṣayasya arthasya tad-ākāra-saṅkhyātā pariccheda-ātmatā ātmani. sā yogyatā iti ca proktaṃ pramāṇaṃ sva-ātma-ātmatvāt te yogyāḥ sva-ātma-saṃvidi. iti sā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit.
kiṃ tarhi puruṣa-sāmarthya-siddhiḥ. sā vacanam antareṇa na sidhyati iti sa tathā-upaplava-samudbhavā. doṣa-udbhavāt prakṛtyā sā vitatha-pratibhāsinī. an-apekṣita-sādharmya-nivṛttim eva pramāṇayan pratikṣipati. sā viprakṛṣṭeṣv apy asti, na ca te na santy eva.
ca a-siddham. vyakto viṣaya iti cet, nanu sā vyaktir buddhir eva. tad-upādhiḥ so ’py a-a-dviṣṭa-a-mūḍhānāṃ pāpa-an-abhyupagamāt. sā vyavasthā snāna-ādīnāṃ pāpa-śodhana-vādaṃ
ubhaya-āśrayaḥ. dharmo viruddho ’-bhāvasya sā sattā sādhyate katham. sattāyāṃ hi sādhyāyāṃ
asya pramāṇasya phalam. prameya-adhigatiḥ. sā hi jñānam, tac ca phalam iti kim idānīṃ
bhūta-a-siddhes tattva-anyatvaṃ pada-artheṣu sāṃvṛteṣu pratiṣidhyate. anumāna-anumeyaiha vyavahāra-a-visaṃvāda-apekṣayā pramāṇam. sāṃvyavahārikasya ca etat pramāṇasya rūpam uktam,
api tatra niyamād a-doṣa iti cet, na, teṣāṃ sākalya-a-pratibandha-niyama-a-sambhavāt. na hi
nivartayitum, na indriya-buddhiḥ, sāmagrī- sākalye ’pi vinivartya go-buddhim aśvam api
upalabdhi-yogya-sva-bhāvasya anya-hetu- sākalye tad-a-vyabhicārāc ca upalambhaḥ sattāa-kāriṇo ’pi pratyaya-vaikalye syāt. sākalye tu karoty eva. na evam a-kṣaṇikasya,pāramparyeṇa vā tataḥ siddher an-utpatteḥ. sākṣāt tāvat —arthād artha-gateḥ śaktiḥ pakṣaity uktaṃ veditavyam. kathaṃ na sādhanam. sākṣāt pāramparyeṇa vā tataḥ siddher an-utpatteḥ.
vastu-rūpaṃ sva-lakṣaṇam. anyas tu buddhau sākṣāt sva-bhāva-upadhāna-sāmarthya-rahito ’-utpatter iti. etau dvāv anumeya-pratyayau sākṣād an-utpatter a-tat-pratibhāsitve ’pi tadtulyam. vyatireka-gateḥ sarvatra tulyatvāt sākṣād artha-āpattyā vā. tasya asya pakṣakadalyoḥ kanda-udbhavaḥ. yatra tu sākṣād dhetu-bhedaḥ, tatra rūpa-bhedo ’pi, yathā
syād artha-apāye ’pi netra-dhīḥ. arthasya sākṣād buddhāv an-upayogāt smṛti-prabodhe ca
bhedaḥ, tat-sāmarthyasya tataḥ sarvathā sākṣād vinivṛtteḥ, parampara-upayogasya atītādpakṣa-vacanād arthe dṛṣṭaḥ, na niścaya iti sākṣān na sādhanam. sādhya-abhidhānāt pakṣa-uktiḥ
-ādikam iti cet, duḥkhaṃ vata ayaṃ tapasvī sāṅketikam icchā-mātra-anurodhinam arthaṃ niyantughaṭayet. idam eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti siddhāḥ sukha-ādayaś cetanāḥ.
upayogaḥ, a-sambandhāt. na hi kathañcit sādṛśya-mātreṇa arthānāṃ kenacid ātma-antarakasyacid a-bhāva-pratītiḥ, tatra indriya- sādguṇya-āder upalambha-pratyayasya eva a-bhāvāt.
-kāraṇeṣv iti teṣām indriya-ādīnāṃ vṛtti- sādguṇyena upalambha-vṛttiṃ darśayati. tadā hisādhakatamatvāt

PVin1_0003213
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PVin3_0013704
PVin3_0013505
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PVin3_0012805
PVin3_0004701
PVin3_0013502
PVin3_0006904
PVin3_0000306
PVin1_0002004
PVin3_0000601
PVin3_0001410
PVin1_0003305
PVin2_0005612
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PVin3_0002502
PVin3_0007412
PVin3_0012111
PVin3_0001401
PVin3_0000901
PVin3_0002214
PVin3_0004706
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PVin3_0005601
PVin3_0011306
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PVin3_0009804
PVin3_0003701
PVin2_0005307
PVin3_0004503
PVin1_0002611
PVin1_0000310
PVin3_0008002
PVin3_0010504
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PVin3_0002312
PVin3_0011304
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451

sādhanam’pi kriyāyām antyasya tasya eva bhedakasya sādhakatamatvāt. satsv api indriya-ādiṣv aeka-anta-vyāvṛttyā ca eka-bhāve pratīti- sādhana-a-bhāvam āha. asya hi dvayasya ekatraa-bhāvāt. ubhayor ekatra bhāve ca pratīti- sādhana-a-bhāvāt pravṛtti-nivṛttyoḥ saṃśayād eva
an-anvayāt. na hy atra dṛṣṭānto ’sti, sādhana-antara-a-bhāvāt tat-sādhanatve ca-pratibandha iti na dūṣaṇaṃ syāt. na, tasya sādhana-antaratvāt. yadi pūrva-pakṣa-vādī sa-rūpa-nipāta-iṣṭa-svayam-padaiḥ, a-siddha-a- sādhana-artha-ukta-vādy-abhyupagama-grahaḥ.
-prāptaṃ vakṣyāmaḥ. vyāvṛtti-prādhānya- sādhana-arthaṃ hetos trīn pakṣa-dharmān āha.
-pratītir iti na pṛthag dṛṣṭānto nāma kaścit sādhana-avayavaḥ. tena na asya lakṣaṇaṃ pṛthag
-rūpa-a-saṃsparśī sva-tantra eva dṛṣṭāntaḥ sādhana-avayavaḥ syāt, tadā tad-rūpa-a-sparśane
sādhanam. tad-āgama-bādhanāya paraṃ prati sādhana-uktes tadā asya a-prāmāṇyāt tat-siddham asiddha-antair grāhyo dhūmena na analaḥ. yadi sādhana ekatra sarvaṃ śāstraṃ nidarśane. darśayet
arthaṃ paśyati darśanāt. atha vā pratyakṣa- sādhana eva indriya-dhiyaḥ kalpanā-virahaḥ. yataḥ
uktam eva dūṣaṇa-ābhāsās tu jātaya iti. tāḥ sādhana-dūṣaṇa-lakṣaṇa-jñānād eva a-viṣaye ’etat. kiṃ tu na arthānāṃ niṣpatty-a-niṣpattī sādhana-dūṣaṇābhyāṃ kriyete, teṣāṃ sarvadātriṣv anyatama-rūpasya eva an-uktir nyūnatā- sādhana-doṣa ity uktaṃ veditavyam. na tarhi
tad-artha-vicāreṣu viruddha-a-vyabhicārī sādhana-doṣa uktaḥ, śāstra-kārāṇām artheṣu
-dharma-samāśrayeṇa eva para-arthe ’numāne sādhana-doṣa-udbhāvanam, api tu vaktṛ-doṣeṇa api,nyūnatā-ādy-uktiḥ ye pūrvaṃ nyūnatā-ādayaḥ sādhana-doṣā uktāḥ, teṣām udbhāvanaṃ dūṣaṇam,sādhye tathā-an-upalambho dharmo ’sti iti na sādhana-dharma-a-siddhiḥ. na tu punar atra ayam
-yogyatvāt. tad-upagamād āgamaḥ, tataḥ sādhana-dharmaḥ, tasmād vastu-sthitir iti ca sukarmaṇy a-viśeṣa-ādhāyi sādhanam ity api sādhana-nyāyam atipatati . krama-bhāva-virodhaś
tu hetau maulasya hetor vyāpya-vyāpaka-bhāva- sādhana-prakāra eṣaḥ. na viparyaya-sādhanam,-ākṣepaḥ. uktam atra —tad-an-ākṣepe kiṃ sādhana-phalam, an-iṣṭaṃ ca iti. yadi ca na-sādhanatā-a-bhāvaḥ, jñāna-aṃśayos tu sādhya- sādhana-bhāvo vyavasthā-āśrayatvāt. vastv-asa ca tad-ātmatvāt. tad-ātmatve sādhya- sādhana-bheda-a-bhāva iti cet, na, dharma-bhedavyāvṛtti-samāśraya-vyavahāra-bhedāt sādhya- sādhana-bheda iti. parama-artha-vicāreṣu tathāeva nirdeśya ity anena eva gatatvāt. siddha- sādhana-rūpeṇa hi nirdeśa-sambhave sādhyatvena
gamayiṣyati. iti. tasmān na agny-ādi- sādhana-vat sattā-sādhanam apy an-a-vadyam. ana iha pratanyate. na ca a-sann ātmā, sattā- sādhana-vṛtteḥ. sandigdhaḥ syāt. na ca pareṇa
saṃhata-para-artha-kriyā-upagamād eṣāṃ sādhana-vaiphalyam. tasmād an-ukto ’pi icchayāna arthe tena tayor na asti svataḥ sādhana-saṃsthitiḥ. artha eva hy arthaṃ gamayati,sādhanam. sarvatra tena utsannā iyaṃ sādhya- sādhana-saṃsthitiḥ. ity antara-ślokāḥ. tasmātvai viparyaya-prāptyā eva dūṣaṇam, kiṃ tarhi sādhana-sāmarthya-vighātāt. tathā hi na-parigrahaḥ kāryaḥ, san-mātra-āśraye ’pi sādhana-sāmarthyāt. na sādhyatve, vaiphalyāt. apitathā ca a-gamakatvam iti kiṃ kasya sādhanaṃ, yad-artham a-vyabhicāraś cintyate.
sati vā pratibandhe ’stu sa eva gati- sādhanaḥ. niyamo hy avinābhāvo ’-niyataś ca na
tu viruddha-vad dhetur api pṛthag iṣṭa- sādhano vācyaḥ syāt. ekasya eva tu vacanena-a-viśeṣo darśitaḥ. tata eva tad-viparyaya- sādhano viruddho ’py eka eva. prayoga-bhedāt tu
vivādād bheda-sāmānye śeṣo vyāvṛtti- sādhanaḥ. sva-bhāva-kāryayor eva ātma-nimittayoḥ pratiṣiddhaḥ. sakṛd-bhāve sādhya- sādhanatā-a-bhāvaḥ, jñāna-aṃśayos tu sādhya’tra sa eva āśliṣṭa-bheda-dhīḥ. sādhyaḥ sādhanatāṃ nītas tena a-siddhaḥ prakāśitaḥ. itibhedāt sādhyasya dharmiṇaḥ sva-sādhane sādhanatva-a-siddher hetu-bhāvena a-siddha ucyate.
’nyo ’sti viśeṣaḥ pratyakṣasya, ya eka-anta- sādhanatvaṃ vyavasthāpayati, yatas tad-viśeṣadarśayitum, tad-bhāva-hetu-bhāvayor darśana- sādhanatvāt. dvi-rūpaṃ tarhi liṅgam. na, anvayaiṣṭa-an-iṣṭa-prakāśanayor a-pratipatti- sādhanatvāt, viparīta-sandigdha-pratipatti-śrutiaikye yan na evaṃ tad vibhedavat. sidhyed a- sādhanatve ’sya na siddhaṃ bheda-sādhanam. bhinnadṛṣṭānto ’sti, sādhana-antara-a-bhāvāt tat- sādhanatve ca nidarśana-an-avasthā-prasaṅgāt. na,anyā gatir asti. tasmān na sattā sādhyate. sādhanatve punar asyāḥ sāmānyena tan-mātravyavahāra-upanītasya sādhya-dharmiṇaḥ sādhanatve pratijñā-artha-eka-deśatvam uktam.
yathā — śrāvaṇaḥ śabda iti, a-siddham api sādhanatvena iṣṭaṃ yathā ’-siddhau hetu-dṛṣṭāntau,
api pratijñā syāt. nipāta-vacanena sādhanatvena iṣṭasya pratikṣepād a-doṣa iti cet,a-bhedāt. na hy ayam ābhyāṃ sādhya-viparyaya- sādhanatvena bhidyate. na hi iṣṭa-uktayoḥ
ca smṛti-samādhānaṃ tad-vacasi iti tad eva sādhanam. a-khyāpite viṣaye hetu-pravṛtter a-sādhya-vyatireka-vyāvṛtti-rūpaṃ kathaṃ sādhanam, a-niścita-tal-lakṣaṇatvāt. tena eva
ime darśanam a-darśanaṃ ca apekṣamāṇās tat- sādhanam a-vyabhicāram eva pratipādane liṅga-vad-vat. tasmāt sarvaṃ svato ’-siddham anyat sādhanam a-vyabhicāry-ātma-sambandham apekṣata
iti. tasmān na agny-ādi-sādhana-vat sattā- sādhanam apy an-a-vadyam. a-parāmṛṣṭa-tad-bhede
tad ime nir-viśeṣaṇāḥ. teṣv artha-upādānatva- sādhanam artha-sattā-mātra-sādhanam eva, na arthaniyamo hy avinābhāvo ’-niyataś ca na sādhanam. ity antara-ślokāḥ. nanu yathā-ukta-

sādhanam

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452

sādhanātaulūkyasya yathā bauddhena uktaṃ mūrty-ādi- sādhanam. ity antara-ślokāḥ. yā punaḥ śāstra-sattā-mātra-sādhanam eva, na artha-viśeṣa- sādhanam ity apārthakam. anyatra tu tad eva agniniṣpādita-kriye karmaṇy a-viśeṣa-ādhāyi sādhanam ity api sādhana-nyāyam atipatati . krama-artham anumānam ity arthān na pakṣa-vacanaṃ sādhanam ity uktaṃ veditavyam. kathaṃ na sādhanam.
-adhigateḥ pramāṇaṃ meya-rūpatā. na hi kriyā- sādhanam ity eva sarvaṃ sarvasyāḥ kriyāyāḥ
niścayam āha – prasiddhas tu dvayor api sādhanam iti. tatra anvaya-niścayena viruddha-tat
an-āśvāsaḥ. vyatirekas tu siddha eva sādhanam iti tathā-bhāve niścayam apekṣate. antu svayam a-śaktam api śaktasya vācakam iti sādhanam iṣṭam upacāreṇa. tato hetu-vacana-vat. tasmād grāhaka-ākāraḥ sva-saṃvidaḥ sādhanam iṣṭam, tato ’syās tad-bhāva-sādhanam etat. na eka-kāla-an-eka-upakāra- sādhanam. upakārasya artha-antaratve ’-tadna sādhyam an-uktatvād iti cet, yad-vivādena sādhanam upanyastaṃ tac cen na sādhyam, kim
tathā upayogināṃ nānā-sva-bhāva-upakāra- sādhanam etat. na eka-kāla-an-eka-upakāraartha-upādānatva-sādhanam artha-sattā-mātra- sādhanam eva, na artha-viśeṣa-sādhanam ityśāstraṃ hi pravartamānaṃ puruṣa-artha- sādhanaṃ kañcid upāyam āśritya pravartate,-sādhanam ity eva sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam, kiṃ tu yā yataḥ. tatra anubhava-mātreṇa
śabda-sāmānya-darśanāt. na yuktaṃ sādhanaṃ gotvād vāg-ādīnāṃ viṣāṇi-vat. vivakṣātrairūpya-a-siddhi-sandehe prapattṝṇām a- sādhanam. jñāpako hi hetur yad-ātmatayā jñāpayati,
tathā sāmānyaṃ ca sādhyam. na ca siddha- sādhanam, tad-a-yoga-vyavacchedasya a-siddheḥ.
parīkṣāyā abhyupagama iti na para-upagatena sādhanam. tad-āgama-bādhanāya paraṃ prati sādhanatasmād dhetu-viruddhayor eva niścayāt sādhanaṃ dūṣaṇaṃ vā. ta ete nava pakṣa-dharmā
bhāvāt. san khalv apy arthaḥ pratīty-apekṣaḥ sādhanam. na a-san-pratīti-mātreṇa, yataḥ para-dṛṣṭa-artha-grahaṇam āgamāt para-dṛṣṭaṃ na sādhanaṃ na apy an-arthataḥ. siddhir iti jñāpanaprasaṅgāt. saṃvedanaṃ hy ātma-viśeṣād apara- sādhanam, na evam a-bhāvaḥ. na sva-viṣaya-jñāna-a
ity ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na ca iyam artha-ghaṭanā artha-sārūpyād
-upanayanto ’n-apanayanto vā kathaṃ kasyacit sādhanam. na ca tebhyo ’rtha-siddhiḥ, teṣāṃ tatradvayor ekasya vā viparyaye ca ekasya na sādhanaṃ na dūṣaṇam, tathā-pratipatty-aṅgasya a-antara-bhāva-an-abhyupagame sāmānyena api sādhanaṃ na sambhavati, anyatara-artha-antarana ca anumāna-pratibhāsa eva artha- sādhanam, niruddhe ’py artha-sādhane vastuni-vacaso loke. artha-jñānaṃ ca nāma buddhi- sādhanaṃ pratyeti na buddhim iti ślāghanīyana tathā iha api kvacit sattāyāḥ sādhanam. pradhāna-ādi-śabda-vācyasya eva-bhāvena a-siddha ucyate. na hi sa eva tasya sādhanaṃ bhavati, tad-bhāva-mātra-anuṣaṅgiṇi
sidhyed a-sādhanatve ’sya na siddhaṃ bheda- sādhanam. bhinna-ābhaḥ sita-duḥkha-ādir a-bhinno
vyavasthitā bhāvāḥ. tasmāt prameya-adhigateḥ sādhanaṃ meya-rūpatā. sādhane ’nyatra tat-karmasvayam a-dṛṣṭam api parair dṛṣṭaṃ sādhanam, yathā — a-cetanāḥ sukha-ādayo buddhirartha-pratītiḥ. tasyāś ca viṣaya-ākāratā eva sādhanam, yathā-ākāram asyāḥ prathanāt. arthaan-ubhaya-kāriṇām ānarthakyāt tādarthya- sādhanaṃ vipratiṣiddham. tasmād upakurvāṇāś
sarvān arthān samī-kṛtya vaktuṃ śakyaṃ na sādhanam. sarvatra tena utsannā iyaṃ sādhyasādhanam ity uktaṃ veditavyam. kathaṃ na sādhanam. sākṣāt pāramparyeṇa vā tataḥ siddher anarthe dṛṣṭaḥ, na niścaya iti sākṣān na sādhanam. sādhya-abhidhānāt pakṣa-uktiḥ
-kula-sthitiḥ. tasmād yāvatīm artha-gatiṃ sādhanaṃ sāmarthyena vyāpnoti siddher ākṣepāt,vacana-pravṛtteḥ sambhavāt tad api tena saha sādhanaṃ syāt. tasmāt triṣv eva rūpeṣv antarātma-antara-pratiniyamaḥ, yena upamānāt sādhanaṃ syāt. na hy arthasya kenacit kathañcin
ekatra sarvaṃ śāstraṃ nidarśane. darśayet sādhanaṃ syād ity eṣā loka-uttarā sthitiḥ. a-a-bhāvāt. tato na pakṣasya hetor vā vacanaṃ sādhanaṃ svato ’rtha-siddheḥ. saṃśayas tu pakṣa-bhāva-sādhana-prakāra eṣaḥ. na viparyaya- sādhanam, hetor a-pramāṇatvāt. iha api yadi
anayor virodha-a-siddheḥ prasaṅga-viparyaya- sādhanayor a-gamakatvāt. ekasya bhāve ’-vikalaniścinvan hi idantayā sukha-duḥkha- sādhanayoḥ prāpti-parihārāya pravartate. na ayaṃ-nityaḥ śabdaḥ śabdatvād iti, so ’pi, sādhya- sādhanayor bhedāt sādhyasya dharmiṇaḥ sva-sādhane
na punaḥ kutaścid a-sata ity asti sādhya- sādhanayor viśeṣaḥ. atra api viśeṣaṇa-upādānam-jñāna-a-viśeṣād vyavasthā-a-siddheḥ. kriyā- sādhanayor viṣaya-nānātva-virodhāc ca. a-bhinna-doṣa ity uktaṃ veditavyam. na tarhi idānīṃ sādhanasya a-tan-nirdeśa-nāntarīyakatvāt pakṣasya
iti vipakṣe vṛttir āśaṅkhyate. vyatireka- sādhanasya a-darśana-mātrasya tasya saṃśayatu tasmin doṣam udbhāvayan dūṣaka eva tasya sādhanasya. tad-ābhāsās tu jātayaḥ. mithyāca tad-a-tat-samayavatām a-niścita- sādhanā na eka-anta-grāhiṇyaḥ syuḥ. tasmād yathā’-cetanatva-viśiṣṭa-buddhi-pūrvakatva-ādi- sādhanā buddhi-bhuvana-ādīnāṃ vyākhyātāḥ. tatraādya adhikriyate hetau niścitena eva sādhanāt. ity antara-ślokau. tasyāḥ svayaṃ
na, siddhayā a-nityatayā tadvataḥ śabdasya sādhanāt. tathā kasyacid artha-antara-bhūtasyaviṣaya-darśanena prasiddhasya vyavahārasya sādhanāt. dvayor apy an-upalabdhyoḥ sva-viparyayaśrāvaṇatvaṃ kutaścid vyatiricyate, sandeha- sādhanāt. vyatirekiṇaś ca sandeha-a-yogāt

sādhanād

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453

sādharmyeṇa

-āyatana-lakṣaṇasya vā kṛtakasya a-nityatā- sādhanād a-doṣaḥ, a-tad-rūpasya a-pramāṇatayā aan-aṅgatvāt. tat-pūrvakatve vā kaḥ pratijñāṃ sādhanād apākaroti. tathā ca āha —liṅgasya ana spṛśet. sa ca nāma tad-āśrayāṃ siddhiṃ sādhanād upajīvati, na paro dūṣaṇam iti vyaktam
iti. tad iṣṭa-a-saṃhata-pārārthya-viparyaya- sādhanād viruddhaḥ. sa kasmān na uktaḥ. sādhyatāiti yāvat. tad etau dvau hetū viparyaya- sādhanād viruddhau. nanu tṛtīyo ’pi iṣṭa-vighātakim a-siddhau na sidhyati. hetus tat- sādhanāya uktaḥ kiṃ duṣṭas tatra sidhyati.
-sādhany an-upalabdhir yadā svayam a-bhāva- sādhanāya prayujyate, tadā sva-rūpeṇa vāsā iyam a-bhāva-niścaya-phalā vyatireka- sādhany an-upalabdhir yadā svayam a-bhāvapratyakṣa-nivṛttir eva an-upalabdhir a-bhāva- sādhanī, sakala-kāraṇasya asya artha-sattāyām asyāt, tad-a-bhāvo ’py anyena an-upalambhena sādhanīya ity an-avasthānād a-pratipattir eva asakṛd ācarita-pūrva iti na anayoḥ sambandhaḥ sādhanīyaḥ. tasmād dṛśya-a-dṛṣṭi-siddhāv aprameya-adhigateḥ sādhanaṃ meya-rūpatā. sādhane ’nyatra tat-karma-sambandho naliṅgi-pratipādanam. dharmiṇas tu sva- sādhane ’yaṃ prasaṅgaḥ. sarva-bhāveṣu dharmia-niścaya-phalā hy eṣā na alaṃ vyāvṛtti- sādhane. ādya adhikriyate hetau niścitena eva
anyathā vyabhicāri syād bhasma iva a-śīta- sādhane. ity antara-ślokaḥ. na a-sattā-niścayo
-yogya-viṣayatvād vicārasya. sukha-duḥkha- sādhane jñātvā yathā-arhaṃ pratipitsavo hi kiñcit
vadyam. a-parāmṛṣṭa-tad-bhede vastu-mātre tu sādhane. tan-mātra-vyāpinaḥ sādhyasya anvayo nakṛtakatva-prayatna-anantarīyakatve nityatva- sādhane, tayoḥ sapakṣe ’-sattvaṃ vipakṣe bhāvaś
-dharmatā dṛṣṭāntena pradarśyeta, kaḥ sādhya- sādhane tasya upayogaḥ, a-sambandhāt. na hi-bhāva-an-upalabdhī tarhi prabhava-a-bhāva- sādhane na anumānam, an-anvayāt. na hy atra
tad ayaṃ tri-prakāro ’pi dharmaḥ sattā- sādhane na hetu-lakṣaṇa-bhāk, na ca anyā gatir-vyāpinaḥ sādhyasya anvayo na vihanyate. sādhane punaḥ sattve sva-bhāva-viśeṣa-asattā-mātre virodha-a-bhāvān na iha sattā- sādhane pratiṣedhaḥ, kiṃ tu tathā asti kaścid iti
eva artha-sādhanam, niruddhe ’py artha- sādhane vastuni tasya a-nirodhāt tataś caa-niṣiddhaṃ ca tādṛśam. na sarvathā sattā- sādhane viśeṣaḥ sādhito bhavati. bhāva-mātrakṛtiḥ. sādhyena anugamāt kārye sāmānyena api sādhane. sambandhi-bhedād bheda-ukti-doṣaḥ kārya-sādhanayor bhedāt sādhyasya dharmiṇaḥ sva- sādhane sādhanatva-a-siddher hetu-bhāvena a-bhāva-a-siddheḥ. eka-niṣedhena anya-a-bhāva- sādhane siddhā eva an-upalabdhiḥ, niṣedhasya anca iti. yadi ca na viṣayī-kṛtam eva tat sādhanena, katham atas tat-siddhiḥ. sidhyan vākim antar-gaḍunā sāmānyena iti vyāvṛtti- sādhanena darśayati. yas tarhi samarthena hetunāprāṇinām indriya-buddhir iti kim atra anyena sādhanena. na ca imāḥ kalpanā a-pratisaṃviditā
yathā-yogaṃ hetv-ādiṣu yathā-svaṃ pratipatti- sādhanair niścitaṃ grāhyam, sandigdha-viparyastaagnir atra dhūmāt. atra dvau vastu- sādhanāv ekaḥ pratiṣedha-hetuḥ. sva-bhāvasva-bhāvaś ca paraspara-viruddha-artha- sādhanāv ekatra saṃśayaṃ janayataḥ. śāstra-kāroiti. sarvatra ca asyām a-bhāva-vyavahāra- sādhanyām an-upalabdhau dṛśya-ātmanām eva teṣāṃ
na ca eka-an-upalambho ’nya-a-bhāvaṃ sādhayati, atiprasaṅgāt. na sa tena sādhyate, api-eka-artha-samavāyy-a-nityatva-a-bhāvam api sādhayati iti. anena eva ca anumāna-kāle śāstra-upalambhe so ’py a-siddhaḥ saṃvedanaṃ na sādhayati ity upalambha-antara-anugamaḥ. tan na
a-sambhavan sva-sambhavena tad-a-sambhavaṃ sādhayati iti tato vyatirekī varṇyeta. anyathāniyama-bādhanāt. pramāṇaṃ pratiyoginaṃ sādhayati, bādhā punas tata eva iti na pramāṇaca bhāva-virodhinī tad-a-bhāvaṃ sva-bhāvena sādhayati. yo hi sva-bhāvo nir-apekṣaḥ, sa yadi
sva-bhāvaṃ kāraṇaṃ vā artho ’-vyabhicāreṇa sādhayan. kasyacid vāda-bādhāyāṃ sva-bhāvān na
evam-prakṛtayaḥ sva-hetu-prakṛtim evaṃ-rūpāṃ sādhayantas tathā-vidha-janmanām anyeṣāṃ ca sva-anubhava-pratiṣiddha-vṛttiṃ balād asti iti sādhayann adhyakṣa-viruddham ācarati. kaiścit
iti kasyacid arthasya pratiṣedham api sādhayitu-kāmena hetor vyāpakasya vā sva-bhāvasya
a-vastu-pāratantryāt. yaṃ hi puruṣaḥ sādhayitum icchati, sa pakṣaḥ. sa yam evaṃpakṣaḥ ko vā vipakṣaḥ. yatra kaścid dharmaḥ sādhayitum iṣṭaḥ, sa pakṣaḥ. tad-vyatireko
prasādhyamānaṃ viśeṣī-bhavati. na ca viśeṣaḥ sādhayituṃ śakyate, an-anvayāt. yathā āha —iti na anayor bhedaḥ. atha vādino ’pi iṣṭiṃ sādhayet sādhya-dharma-vat, sādhya-samudāya-ekaekam an-ekaṃ ca rūpaṃ teṣāṃ na vidyate. sādharmya-darśanāl loke bhrāntir nāma upajāyate.
sā vitatha-pratibhāsinī. an-apekṣita- sādharmya-dṛg-ādis taimira-ādi-vat. ity antarasiddheḥ. siddhau tu syāt, yathā tādṛśaṃ rūpa- sādharmyaṃ kvacid abhisamīkṣya āhuḥ — eṣa piṇḍo
veditavyam. dvi-vidho hi hetuḥ prayogataḥ sādharmyavān vaidharmyavāṃś ca. na anayor
a-vipralambha-artham. tad yathā-a-dṛṣṭa- sādharmyāt tathā prasādhitaṃ na anumeyatām
phalasya an-antarya-a-bhāvād a-tat-phala- sādharmyāt tad-viparyāsa eṣaḥ. vyavahitānām apipuruṣāḥ, yena vacana-ādeḥ kiñcin-mātra- sādharmyāt sarva-ākāra-sāmyam anumīyeta, sarvamohād atra an-anubruvan. kevalaṃ siddha- sādharmyāt smāryate samayaṃ paraḥ. kārya-kāraṇatā
iti sva-arthe ’py anumāne vibhajya ucyate. sādharmyeṇa api hi prayoge ’rthād vaidharmya-anvayaḥ — yad a-nityaṃ tat kṛtakam iti. sādharmyeṇa. vaidharmyeṇa api — parama-aṇu-vat

sādhāraṇa

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454

sādhyavaktavyam. atiprasaṅgo hy evaṃ syād ity a- sādhāraṇa-anaikāntika eva prāṇa-ādiḥ. sādhāraṇam
tathā-pratipatty-aṅgasya a-sāmarthyāt. a- sādhāraṇo ’py ubhaya-vyāvṛtter niścaya-a-yogāt,vyatirekasya. a-siddhau, yathā catur-vidhaḥ sādhāraṇaḥ pakṣa-dharma-prabhede nirdiṣṭaḥ.
sambandhād ity uktam. tasmāt saṃśaya-hetur a- sādhāraṇaḥ. viśeṣataḥ prāṇa-ādayaḥ. viprakarṣād
-garbha iva puruṣeṣu. yathā āha — yo hy a- sādhāraṇaḥ sādhya-dharmaḥ, sa yāvatā bhedena-viśeṣaṇa-apekṣasya anyatra-an-anuvṛtter a- sādhāraṇatā iti cet, na, a-yoga-vyavacchedena
yogyatā ’-niścayāt. tatra ca sarva-hetūnām a- sādhāraṇatā, yatra sattvam eva na anvayi ity
syāt. na ca samayād vartamānasya kācid a- sādhāraṇatā. yadi hi tasya kvacit sidhyet,
api loke karpūra-rajata-ādiṣu dṛṣṭatvān na a- sādhāraṇatā syāt. na ca samayād vartamānasya
na sa pakṣa iti. tata eva bādhā-hetor a- sādhāraṇatvam, kvacid a-candre ’-siddheḥ. a-śakya
tasmiṃs tat-siddhatām āha — yatra apy a- sādhāraṇatvād anumāna-a-bhāve śābda-prasiddhena
pratibandha-a-bhāvāt. artha-ātmanaś ca sādhāraṇatvād anya-buddher apy anumāna-prasaṅgaḥ.
ity a-sādhāraṇa-anaikāntika eva prāṇa-ādiḥ. sādhāraṇam api khalu prameyatvam a-saṃskṛtaāsādita-vidyā-āśrama-phalaḥ, yaḥ strī-śūdra- sādhāraṇam api vivekaṃ na avagāhate. tasmād
iti taṃ praty a-dṛṣṭāntam anumānam. tena a- sādhāraṇam āha. yasmān na etad eva ekamātmano ’nukārayati, sa pratyakṣaḥ. tad a- sādhāraṇaṃ vastu-rūpaṃ sva-lakṣaṇam. anyas tu
prasiddha iti sandigdhayoḥ śeṣavad-a- sādhāraṇayoḥ sapakṣa-vipakṣayoḥ. a-saty api
a-vastūnām api buddhyā vyavasthāpanāt sādhāraṇāḥ santi, te ’py etena vyākhyātāḥ. sa catādṛśam. na sarvathā sattā-sādhane viśeṣaḥ sādhito bhavati. bhāva-mātra-viśeṣaṇo ’rtho ’stiyathā-kathañcid api viśeṣitas tat-sva-bhāvaḥ sādhito bhavati. sa ca tathā na anveti. yad api
an-anvayaḥ. sattāyāṃ tena sādhyāyāṃ viśeṣaḥ sādhito bhavet. sa hi dharmī pradhāna-lakṣaṇa eko
tu kathita eva. na hy a-vipakṣa-śaṅkāyāṃ sādhya-a-bhāva-vyavaccheda-arthaṃ hetur ucyate.
kaṃ punar atra bhavān vipakṣaṃ pratyeti. sādhya-a-bhāvam. katham idānīṃ hetur a-vipakṣaapy upayukta-vyatirikta-pakṣī-karaṇe hetoḥ sādhya-a-bhāve ’n-upalambho ’sti iti kathaṃ
vaidharmyeṇa apy anvaya-gatiḥ, a-sati tasmin sādhya-a-bhāve hetv-a-bhāvasya sandehād iti
hetur ucyate, tadā katham. tatra api sādhya-a-bhāvo vipakṣa iti tad-vyatirekaḥ sādhyapakṣasya lakṣaṇaṃ vācyam. vācyam, sādhya-a-sādhya-viparyayeṇa vipratipatti-darśanāt
a-siddham, yad-arthaṃ hetur ucyate. na vai sādhya-a-siddhi-mātreṇa sarvo vipakṣaḥ, kiṃ tarhi-doṣayoḥ sva-sādhye cintyatvāt. tasya sva- sādhya-an-uparodhe ’pi śāstra-uparodhād virodhedṛṣṭaḥ, na niścaya iti sākṣān na sādhanam. sādhya-abhidhānāt pakṣa-uktiḥ pāramparyeṇa na apy
a-nirākṛtena iṣṭa-śrutir a-vyāpti-bādhanī. sādhya-abhyupagamaḥ pakṣa-lakṣaṇaṃ teṣv a-pakṣatā.
-antara-gamanād avasādaḥ syāt. sa ca ayaṃ sādhya-abhyupagamaḥ pratyakṣa-artha-anumāna-āptaca anyas taṃ nāntarīyakam īpsitaiḥ. sādhya-arthair hetunā tena katham a-pratipāditaḥ.
prakaraṇāt, yathā saṃhatānāṃ pārārthye sādhya ātma-arthatvam. tad an-uktam api icchayā— parama-aṇu-vat karma-vad ākāśa-vad iti sādhya-ādy-a-vyatirekiṇaḥ. tathā sandigdhakarma-vat parama-aṇu-vad ghaṭa-vad iti sādhya-ādi-vikalāḥ. sandigdhāś ca — rāga-ādimānanvaya-vyatirekayoḥ sandehād anaikāntikaḥ, sādhya-itarayor ato ’-niścayāt. na apy aiti. śāstra-upagamāt sarvas tad-dṛṣṭaḥ sādhya iti syād āśaṅkā-sambhavaḥ. vipratipattis
punas tathā asya upanyāsa-pūrvako ’nvayaḥ, sādhya-ukter iha an-aṅgatvāt. tat-pūrvakatve vā-pradeśa-a-yogaṃ vyavacchinatti iti sa tathā sādhya ucyate. na punas tathā asya upanyāsa-viṣaya-a-parijñānād iti. so ’yaṃ viśeṣo na sādhya eva vyāhanyate, kiṃ tarhi hetāv api, tulyaaśvo na viṣāṇitvād eṣa piṇḍo viṣāṇavān. sādhya-kāla-aṅgatā vā na nivṛtter upalakṣya tat.
dṛṣṭāḥ, avinābhāva-a-vacanād upamāna- sādhya-tad-āvṛtti-vacanānāṃ ca prayogāt tatra sva-vāñchāyāḥ prakaraṇāt. ata eva prakaraṇena sādhya-dharma-iṣṭi-gatir ity ucyate. na hy avaśyaṃ
sādhya-a-bhāvo vipakṣa iti tad-vyatirekaḥ sādhya-dharma eva ity a-siddhaḥ. nanu pakṣabhedaḥ. atha vādino ’pi iṣṭiṃ sādhayet sādhya-dharma-vat, sādhya-samudāya-eka-deśatasmād a-pratikṣipta-dharma-antaraṃ sādhya-dharma-sāmānyaṃ samāviśad ghaṭa-ādikaṃ
sādhya-dharma-sāmānyena samāna ity atra yadi sādhya-dharma-sāmānyena eva iti, syāt tadā na eva-lakṣaṇa-virodhāc ca na evaṃ pratītiḥ. sādhya-dharma-sāmānyena samāna ity atra yadi
a-sapakṣe sann a-san dvedhā ca ity evam. sādhya-dharma-sāmānyena samāno ’rthaḥ sapakṣaḥ.
puruṣeṣu. yathā āha — yo hy a-sādhāraṇaḥ sādhya-dharmaḥ, sa yāvatā bhedena sarva-saṅgrahas-grahaṇāt. kevalo hi tad-viparīta-virahaḥ sādhya-dharmaḥ syāt, na punaḥ kutaścid a-sata ity’vaśyam iha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya tad-bhāvas tan-mātra-anubandhenadṛṣṭāntena upadarśyate. tena ca pramāṇena sādhya-dharmasya tan-mātra-anubandho gamyate.
nyāyyaḥ śāstra-parigrahaḥ. tatra api sādhya-dharmasya sambaddhasya eva bādhanam.
siddham a-vipakṣatvaṃ dharmiṇi. sandigdha- sādhya-dharmā apy evam a-vipakṣa iti tad asattva-siddher dharmi-dharma-vacanāt sādhya-dharmi-parigrahaḥ. karaṇīyo ’yaṃ vyākhyāne
artha-an-apahnavena sva-lakṣaṇa-pratiṣedhāt, sādhya-dharmi-bahir-bhāvāc ca ity uktam. tāny api
dharmi-grahaṇa-sāmarthyāt pratyāsattyā sādhya-dharmi-siddhir iti cet, na, dṛṣṭānta-sādhyaPVin3_0010505
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455

sādhyatve-artha-eka-deśatvam uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ kṛtvā sāmānyaṃ hetuṃ bruvāṇasya
-pratyaya-viṣayasya vyavahāra-upanītasya sādhya-dharmiṇaḥ sādhanatve pratijñā-artha-eka-yoginaś ca nipātasya a-viśeṣaḥ. etena sādhya-dharme ’pi viśeṣaṇa-viśeṣya-bhāva unneyaḥ.
pramāṇaiḥ siddha-tan-mātra-anubandha eva sādhya-dharme gamakā veditavyāḥ. yo hi bhāva-viśeṣa-a-parigraheṇa vastu-mātra-vyāpini sādhya-dharme na anvaya-vyāghātaḥ. na hi tatra-sattāke dharmiṇi na a-siddhiḥ. tena ca sādhya-dharmeṇa vyāptir yadi kathañcin niścīyeta,draṣṭavyāḥ. tasya ca sva-bhāvasya svena sādhya-dharmeṇa vyāptir yadi pramāṇena niścīyate,sādhye kas tayoḥ sambandhaḥ, yena evam uktaḥ sādhya-dharmo ’nvākarṣati, atiprasaṅgāt. tathā catatra eva agni-buddhiṃ janayati. tatra sādhya-nirdeśena na kiñcit, tatra darśana-saṃsthitiḥ. ity antara-ślokāḥ. tasmāt sādhya-bādhaka eva viruddhaḥ. a-bādhya-bādhakayor
tathā ca sarvo hetur viruddho dṛṣṭāntaś ca sādhya-vikalaḥ syāt, tāvato dharma-kalāpasyaa-doṣe ca iṣṭa-vighāto ’pi na syāt, tasya sādhya-vipakṣa eva vṛttyā tad-viparyāsanauktaḥ. sādhyatā-a-bhedāt. na hy ayam ābhyāṃ sādhya-viparyaya-sādhanatvena bhidyate. na hipakṣasya lakṣaṇaṃ vācyam. vācyam, sādhya-a- sādhya-viparyayeṇa vipratipatti-darśanāt tana-vipakṣa iti tad a-vipakṣatvam a-niścita- sādhya-vyatireka-vyāvṛtti-rūpaṃ kathaṃ sādhanam,
api icchā-kṛtatvād ity ukta-prāyam. sādhya-vyatireke ca vipakṣe tad-vyatireko yadisutau dvau janayāṃ babhūva. iti yathā. tasya sādhya-sa-jātīya-vṛttino liṅgasya a-sati nāstitāvat, sādhya-samudāya-eka-deśa-viśeṣatvāt. na sādhya-samudāya-eka-deśa-viśeṣa ity eva avādino ’pi iṣṭiṃ sādhayet sādhya-dharma-vat, sādhya-samudāya-eka-deśa-viśeṣatvāt. na sādhyasādhya-sādhanatā-a-bhāvaḥ, jñāna-aṃśayos tu sādhya-sādhana-bhāvo vyavasthā-āśrayatvāt. vastvsa ca tad-ātmatvāt. tad-ātmatve sādhya-sādhana-bheda-a-bhāva iti cet, na, dharmabhāvānāṃ vyāvṛtti-samāśraya-vyavahāra-bhedāt sādhya-sādhana-bheda iti. parama-artha-vicāreṣu
na sādhanam. sarvatra tena utsannā iyaṃ sādhya-sādhana-saṃsthitiḥ. ity antara-ślokāḥ.
-bhinna-nimittayoḥ pratiṣiddhaḥ. sakṛd-bhāve sādhya-sādhanatā-a-bhāvaḥ, jñāna-aṃśayos tu sādhya
— a-nityaḥ śabdaḥ śabdatvād iti, so ’pi, sādhya-sādhanayor bhedāt sādhyasya dharmiṇaḥ svasyāt, na punaḥ kutaścid a-sata ity asti sādhya-sādhanayor viśeṣaḥ. atra api viśeṣaṇa-dharmatā dṛṣṭāntena pradarśyeta, kaḥ sādhya-sādhane tasya upayogaḥ, a-sambandhāt. napuṣṇāti. tasmād anena upātta-bheda eva sādhyaḥ. upātta-bhede sādhye ’smin bhaved dhetur
ca an-āgama-āśrayān na āgama-upanyāsaḥ. sādhyaś ca pratibandho yac chrāvaṇaṃ tan nityam
tasmād an-ukto ’pi icchayā vyāptaḥ sādhyaḥ. tad-vaikalya-ādayaś ca dṛṣṭānta-ādi-doṣāḥ.
anayā diśā anyeṣv api gamakeṣu pratibandhaḥ sādhyaḥ. tan na tri-vidhād dhetor anyo gamakokaścit. tasmāt kevala eva dharmo dharmiṇi sādhyo viparyāsanīyo vā. tathā-iṣṭa-samudāyasya-vyavasthāyām api svayam ātmanā eva iṣṭaḥ sādhyaḥ, śāstra-upagame ’pi na itara iti darśana-upanīto ’tra sa eva āśliṣṭa-bheda-dhīḥ. sādhyaḥ sādhanatāṃ nītas tena a-siddhaḥ
upalabdher a-bhāvo ’py anyayā an-upalabdhyā sādhyata ity an-avasthānād a-pratipattiḥ syāt.
upalambha-ātmanā a-sattvena a-sad-vyavahāraḥ sādhyata ity uktam. sa eva an-upalambhaḥ kathaṃ
-sādhanād viruddhaḥ. sa kasmān na uktaḥ. sādhyatā-a-bhedāt. na hy ayam ābhyāṃ sādhya-sādhano vācyaḥ syāt. ekasya eva tu vacanena sādhyatā-a-viśeṣo darśitaḥ. tata eva tadprasiddha-apadeśena dharmiṇaḥ siddhasya a- sādhyatām āha. na, sva-rūpeṇa eva nirdeśya itytasya ca sva-lakṣaṇa-upādānatā sādhyate. sādhyatām, kiṃ tv asāv api pradhāna-ādi-lakṣaṇatu svayam a-sattā eva. tatra kevalaṃ viṣayī sādhyate ’-bhāvo vā tad-bhāva-vyāpinaḥ kāryasya a
siddho vyavahāro ’pi tan-nimitta-sattayā sādhyate, anya-naimittika-vat. sā eva tāvad ana-bhāvaṃ sādhayati, atiprasaṅgāt. na sa tena sādhyate, api tv an-upalambhena svayam. yukto
vyatireko ’n-upalabdhir a-sattā. tayā viṣayī sādhyate. etena iha kāraṇasya kārya-vyabhicāraḥ
tatra, sattā-sva-bhāvo hetuś cen na sattā sādhyate katham. an-anvayo hi bhedānāṃ vyāhato
āśrayaḥ. dharmo viruddho ’-bhāvasya sā sattā sādhyate katham. sattāyāṃ hi sādhyāyāṃ sarvas tad
ity uktam. tasmāt tatra sāmānyam eva sādhyate tad-a-yoga-vyavacchedena. na tathā iha
samayaṃ paraḥ. kārya-kāraṇatā yadvat sādhyate dṛṣṭy-a-dṛṣṭitaḥ. kārya-ādi-śabdā hitu tad eva agni-sāmānyaṃ tatra a-siddham iti sādhyate. nanu ca atra api tad-a-yoga-virahiṇā
an-upalabdher na asti iti vyavahāraḥ sādhyate mūḍhṃ prati, janana-khyātyā pitṛtva-vat.
yogyatā vā an-upalabdher vyāpakaḥ sva-bhāvaḥ sādhyate. vyāptiś ca anyatra vyavahārasya tanbhāk, na ca anyā gatir asti. tasmān na sattā sādhyate. sādhanatve punar asyāḥ sāmānyena tanśabda-arthaḥ, tasya ca sva-lakṣaṇa-upādānatā sādhyate. sādhyatām, kiṃ tv asāv api pradhāna-ādi-an-anvaya eṣa doṣo na anyatra iti cet, na, sādhyatva-a-viśeṣāt. a-doṣe ca iṣṭa-vighāto ’pi
anyatara-artha-antara-bhāvaḥ. etena iṣṭa- sādhyatva-vacanena dharmi-dharmābhyāṃ viśiṣṭau
ca tayor ātmanor virodha-upalabdhir ity a- sādhyatvam. a-dṛśya-ātmanāṃ tu sva-pratiyogibhir
atra ākārṣīt svayaṃ-śrutim. iṣṭa-a-kṣatim a- sādhyatvam an-avasthāṃ ca darśayan. ity antara-vacanena an-iṣṭa-saṃsṛṣṭasya iṣṭasya apy a- sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣa-hetvor-sādhanatvena bhidyate. na hi iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity uktam. viśeṣe tu

sādhyatve

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456

sāmagrīsan-mātra-āśraye ’pi sādhana-sāmarthyāt. na sādhyatve, vaiphalyāt. api ca, na a-siddhe bhāvavādino nirastaḥ. katham idānīm a-śrūyamāṇaḥ sādhyatvena iṣṭa iti gamyate. prakaraṇāt, yathā
api ca śāstra-upagamāt sarvaḥ śāstra-dṛṣṭaḥ sādhyatvena īpsitaś cet, a-siddha-hetv-abhidhānamsiddha-sādhana-rūpeṇa hi nirdeśa-sambhave sādhyatvena eva nirdeśya iti idaṃ phalavat syāt.
siddhayā a-saj-jñāna-śabdās tan-nimittāḥ sādhyanta iti. kathaṃ nimitta-bhāve ’pi
skandha-ādayo ’nyair eva hetubhir a-nityāḥ sādhyante. keṣāñcid a-nityatva-siddhau tathānāstitā-an-upalambhanāt. taj jñāna-śabdāḥ sādhyante tad-bhāvāt tan-nibandhanāḥ. uktam etata-doṣaḥ pakṣa-hetvor ukto veditavyaḥ, yathā- sādhyam a-bādhanāt. yathā ākāśa-guṇatva-eka-arthaca iṣṭasya vighāta-kṛd viruddhaḥ. tad api na sādhyam an-uktatvād iti cet, yad-vivādena
sattvam a-nityatve ’nyatra vā hetuḥ syāt, sādhyam api kasmān na iṣyate. tat kila evaṃ-āpannam eva a-viśeṣaṇaṃ dharma-mātraṃ sādhyam ākarṇanīyaṃ vā. anyathā artha-antara-arthatvam. tad an-uktam api icchayā vyāptaṃ sādhyam iti darśana-artham iṣṭa-grahaṇam. ayam
-a-siddheḥ kuḍyasya. atha sāmānyena sādhyam iṣṭam iti na viśeṣa-ākṣepaḥ. uktam atra
yad-vivādena sādhanam upanyastaṃ tac cen na sādhyam, kim idānīṃ sādhyam. tathā ca viparyayapakṣe kiñcid virudhyate. atha dharmiṇam eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-śakyam etat.
dharmiṇaḥ parigraha-a-vacane dharmiṇam eva sādhyaṃ kuryād iti cet, na, anumānasya sāmānyatasmāt sva-bhāva-pratibandhād eva hetuḥ sādhyaṃ gamayati. sa ca tad-bhāva-lakṣaṇas tadtu dṛśyata eva. bhavaty eva śāstra-dṛṣṭaṃ sādhyam, tat-prabādhane ca hetu-pratijñayor doṣaupanyastaṃ tac cen na sādhyam, kim idānīṃ sādhyam. tathā ca viparyaya-siddhir vaiphalyamviśeṣaṇe na an-anvayaḥ. tathā sāmānyaṃ ca sādhyam. na ca siddha-sādhanam, tad-a-yogaarthavac chabda-rūpaṃ vibhakti-darśanāt sādhyam. na ca sva-rūpa-mātra-arthavat. arthavac
dharmi-sattāyāṃ sādhyāyāṃ sva-lakṣaṇaṃ sādhyaṃ syāt, tac ca pratikṣiptam iti na atraca pūrva-vad abhidheyaṃ kim apy asti iti sādhyaṃ syāt. na hi śabda-arthāḥ svataḥ kañcid
katham. an-anvayo hi bhedānāṃ vyāhato hetu- sādhyayoḥ. yadi sattvam a-nityatve ’nyatra vāvastu-mātre tu sādhane. tan-mātra-vyāpinaḥ sādhyasya anvayo na vihanyate. sādhane punaḥ
’-śaktam api svayam. na api pāramparyeṇa, sādhyasya eva abhidhānāt. hetu-vacanaṃ tu svayam
iti, so ’pi, sādhya-sādhanayor bhedāt sādhyasya dharmiṇaḥ sva-sādhane sādhanatva-aa-doṣa iti cet, na, nyāya-prāptasya sādhyasya vacanena nivartayitum a-śakyatvāt.
vyabhicārāt. an-upalabdher liṅgād a-sattāyāṃ sādhyāyām upalabdher a-bhāvo ’py anyayā anbhaved dhetur an-anvayaḥ. sattāyāṃ tena sādhyāyāṃ viśeṣaḥ sādhito bhavet. sa hi dharmī
sā sattā sādhyate katham. sattāyāṃ hi sādhyāyāṃ sarvas tad-dhetur na trayīṃ doṣa-jātimeva gata-arthatvāt. dharmi-sattāyāṃ sādhyāyāṃ sva-lakṣaṇaṃ sādhyaṃ syāt, tac ca
anena upātta-bheda eva sādhyaḥ. upātta-bhede sādhye ’smin bhaved dhetur an-anvayaḥ. sattāyāṃ
-ubhaya-āśrayaḥ. tasmin bhāva-an-upādāne sādhye ’sya an-upalambhanam. tathā hetur na tasyana arthaḥ. artha-antare ca prakṛtād viśeṣe sādhye kas tayoḥ sambandhaḥ, yena evam uktaḥ
-rūpatvāt. tatra apy artha-antara-niṣedhe sādhye kārya-kāraṇayor an-ubhayasya vā niṣedho
doṣa ity eke. teṣāṃ kṛtakatvena śabda-nāśe sādhye gandhe pṛthivī-guṇatva-viparyāsanād dhetur
iti cet, na, hetoḥ sarvasya guṇa-doṣayoḥ sva- sādhye cintyatvāt. tasya sva-sādhya-an-uparodhe-sattā-mātra-anubandhini tad-deśa-sannidhau sādhye tat-sambandhitā hetuḥ. nanu sva-āśrayatasya ca yathā-samīhita-rūpa-an-upādānatve sādhye tathā-an-upalambho dharmo ’sti iti na
iti katham a-nitya-a-bhāva-vyatireko ’-nitye sādhye dharmiṇi sidhyet. tat kim idānīṃ pakṣo ’pi-lakṣaṇaś ca. sa eva sva-vyāpaka-viparyaye sādhye viruddha iti darśayaṃś caturaḥ pakṣaupādāno na vā iti. tasya bhāva-an-upādānatve sādhye sa ca pratyātma-vedyatvād a-pratikṣepaeṣa doṣaḥ, yasmāt—bhāva-upādāna-mātre tu sādhye sāmānya-dharmiṇi. na kaścid arthaḥ siddhaḥ
karaṇāt sidhyed valmīkasya api tat-kṛtiḥ. sādhyena anugamāt kārye sāmānyena api sādhane.
’rthād vaidharmya-gatiḥ, a-sati tasmin sādhyena hetor anvaya-a-bhāvāt. tathā
etena prayatnasya indriya-śabda-upayogāt sāphalyaṃ pratyuktam. indriya-upakāreṇa api saha-ādinā rūpa-ādi-gatiḥ, sā katham. sā api eka- sāmagry-adhīnasya rūpa-āde rasato gatiḥ. hetua-sambhavāt. na hi tasmin bhavati sva-kāraṇa- sāmagry-adhīnair anyair api tad-unmukhairuttara-śakti-pariṇāmena samarthā iyaṃ kāraṇa- sāmagrī kārya-utpādane, śakti-pariṇāma-pratyayasyaekaṃ janakaṃ tat-sva-bhāvaṃ vā. kiṃ tu sāmagrī janikā tat-sva-bhāvā. sā eva anumīyate.
eva kāraṇa-dravyāṇi sva-kāryaṃ janayanti, sāmagrī-janmanāṃ śaktīnāṃ pariṇāma-apekṣatvāt
nanv idam apy a-niśceyam eva – sarva- sāmagrī-janmāno naśyanti iti, tāsām a-niḥ-śeṣa-a-vyabhicārāc ca upalambhaḥ sattā ucyate. sāmagrī-pariṇāma-apekṣatvāt syād vyabhicāro ’pi
kārya-utpādana-yogyatā anumīyate. yogyatā ca sāmagrī-mātra-anubandhinī iti sva-bhāva-bhūtā eva.
bhāvasya kadācid apekṣā. tatra apy antyā sāmagrī yā a-vyavahitā kārya-utpatteḥ, sāyady api kvacit kārye ’vadhānavatām arthānāṃ sāmagrī saṅghātaḥ, tathā api na avaśyaṃ kāraṇāni
anena nivartayitum, na indriya-buddhiḥ, sāmagrī-sākalye ’pi vinivartya go-buddhim aśvam
-niyataḥ, a-sambhavat-pratibandhā iva kāraṇa- sāmagrī sva-kārya-utpādane. nanv an-apekṣāṇām api

sāmagrīPVin2_0008801
PVin1_0001104
PVin2_0007902
PVin1_0002212
PVin3_0008307
PVin3_0008301
PVin2_0007712
PVin1_0002208
PVin1_0000904
PVin1_0000506
PVin3_0011310
PVin3_0011907
PVin3_0001710
PVin3_0000503
PVin2_0006507
PVin2_0007904
PVin1_0001909
PVin3_0005007
PVin3_0011908
PVin3_0008112
PVin1_0001808
PVin1_0001810
PVin1_0000209
PVin3_0006301
PVin3_0004706
PVin3_0010211
PVin3_0011904
PVin3_0013506
PVin2_0008005
PVin3_0010406
PVin3_0001002
PVin3_0011111
PVin3_0008402
PVin3_0001004
PVin2_0007908
PVin3_0006309
PVin3_0001702
PVin2_0007911
PVin3_0008703
PVin2_0008106
PVin3_0005402
PVin2_0007907
PVin2_0008213
PVin3_0005108
PVin3_0005403
PVin1_0001114
PVin2_0008212
PVin3_0004509
PVin2_0004912
PVin3_0006608
PVin2_0007608
PVin3_0008701
PVin3_0006008
PVin3_0007505
PVin3_0004307
PVin1_0001909
PVin3_0006301
PVin1_0000804
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457

sāmarthyād

tat-sva-bhāvā. sā eva anumīyate. sā eva ca sāmagrī sva-bhāva-sthity-āśrayaḥ kāryasya. ata-vikalpa-utthāpitā satī pravṛttā api samagra- sāmagrīkā punar icchayā nivartyeta tad-anyaa-niḥ-śeṣa-darśanāt. vicitra-śaktayo hi sāmagryo dṛśyante. tatra kācit syād api yā a-bheda-a-bhāva-prasaṅga iti cet, na, tasyāḥ sāmagryā eva antara-viśeṣa-kṛtatvāt saṃśaya-sva-jāti-mātra-hetutvāc chakti-prasūteḥ sāmagryā yogyatā an-anya-apekṣaṇī ity ucyate.
iti sva-bhāva-bhūtā eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ kāryam eva na anumīyate. yena na
na avaśyaṃ tad-bhāvaḥ, bhūmi-bīja-udaka- sāmagryām api kadācid aṅkura-an-utpatteḥ. na,-ādayaḥ. saṃskārān niyama iti cet, na, tasya sāmarthya-a-darśanāt. tan-mātra-bhāvino ’nyasa paścād api syāt. ātma-a-bhedena sāmarthya-a-viśeṣān na ekasya ekatra kriyā-aiti, tasya a-bhāva-viṣayatva-virodhād artha- sāmarthya-apekṣaṇāt, an-apekṣāyāṃ vyavadhāna-ādiiti cet, kaḥ pratiṣeddhā vibhettuḥ. an-ukta- sāmarthya-ākṣiptam iṣṭaṃ paro ’bhipraiti iti tadhetavo ghaṭa-ādau na santi. tasmāt sandigdha- sāmarthya ātmano vyatirekaḥ. te ’pi buddhy-ādayo
viśeṣa-avasthiti-hetuḥ, api tu prakaraṇa- sāmarthya-ādikam api iti. tasmān na anyatarat
pratipadyate, taṃ pratipadyamāno ’param api sāmarthya-āyātam abhyupagacchati, prabhā-karoti. na ca teṣāṃ tathā viprakṛṣṭānāṃ sva- sāmarthya-upadhānāj jñāna-utpādana-śaktiḥ. na ca-kriyā-śakti-lakṣaṇatvād vastunaḥ. sarva- sāmarthya-upākhyā-viraha-lakṣaṇaṃ hi nir-upākhyam.
tulya-kālatvāt. a-sataḥ prāg a-sāmarthyāt sāmarthya-kāle ca kārya-niṣpatter an-upayogāj’pi vā kasyacit tad-ātmānam a-khaṇḍayataḥ sāmarthya-tiras-kāra-a-yogāt. na hi tatra
na syur iti cet, na, tatra anyeṣām eva sāmarthya-darśanāt. cakṣur-ādi-buddhīnāṃ tāvad
nitya-an-agni-vyavacchedena vyatireka-gatau sāmarthya-parisamāpteḥ. na ca eteṣāṃ bheda-mātraṃ
doṣaḥ, yasmāt tad-dṛṣṭāv eva dṛṣṭeṣu saṃvit- sāmarthya-bhāvinaḥ. smaraṇād abhilāṣeṇa
artha-ālocana-mātre ’pi pratyakṣe ’nubhava- sāmarthya-bhāvino ’nubhūta-pratisandhāyinaḥ
anyas tu buddhau sākṣāt sva-bhāva-upadhāna- sāmarthya-rahito ’-yukta-pratipattir eva. na ca
hy a-bhāvaḥ kasyacin nimittam. a-sāmarthyāt, sāmarthya-lakṣaṇatvāc ca bhāvasya. tad-apāya-a-prāptyā eva dūṣaṇam, kiṃ tarhi sādhana- sāmarthya-vighātāt. tathā hi na prameyatva-ādiṣv
-bhūtam āpādayati iti sa tasya pāścāt yaḥ sāmarthya-viṣayaḥ pakṣa ucyate. tena tal-lakṣaṇaiti cet, na evaṃ-vidhād vyatirekāt kāraṇa- sāmarthya-siddhiḥ. satsu samartheṣv anyeṣu hetuṣu
teṣāṃ sarvadā tādavasthyāt, kiṃ tarhi puruṣa- sāmarthya-siddhiḥ. sā vacanam antareṇa na-kriyā-a-yogāt. tad ayaṃ bhāvo nivṛtta-sarva- sāmarthyaḥ sattā-lakṣaṇam atipatati. artha-kriyā-bhāvasya abhimateḥ. tad iha icchāyām eva sāmarthyam avasthitam iti sā eva iṣṭa-vastu-svatriṣv eva rūpeṣv antar-aṅgam artha-siddhau sāmarthyam avasthitam, tatra ca smṛti-samādhānaṃ
yatra so ’-samarthaḥ, na tatra śakteḥ sāmarthyam asti iti. tasmān nāntarīyakam eva
deha-ādīnāṃ hetutve ’pi na kevalānāṃ sāmarthyam asti iti vipakṣa-vṛtter a-dṛṣṭāv api-pravṛtter a-sambhavād viṣaya-khyāpanād eva sāmarthyam iti cet, uktam atra. api ca vinā apy
tv an-eka-upakāra eva syāt. an-ābhoge ’- sāmarthyam iti cet, na, an-ābhoga-a-sambhavāt,syāt. tad-bala-utpattau ca tasya eva tatra sāmarthyam iti tad eva pramāṇaṃ syāt. tad-ākāravikalpa-samuccaya-a-yoge kim idānīṃ vidheḥ sāmarthyam iti riktā vāco-yuktiḥ. etena pakṣaa-kṣūṇa-vidhāna-a-yogāt. na api caramasya a- sāmarthyam eva, kasyacit karaṇāt. a-kāriṇo ’pisahitasya tad-anya-upakārād viśeṣa-utpatteḥ sāmarthyam. ko ’yam a-janya-janaka-bhūtānām
kiṃ tarhi idānīṃ vināśe ’n-apekṣāyāḥ sāmarthyam, yāvatā skandha-ādayo ’nyair evaevaṃ hi sa nityaḥ syād yadi na kutaścit sāmarthyaṃ labhyeta pracyaveta vā, tato jñānaeva hi tasya api jñeya-vyāpini jñāne ’ntaśaḥ sāmarthyaṃ virūpe ’pi dhātau. dhātv-antare tv ankriyā-pratiṣedhāc ca iti ca-śabdāt. katham a- sāmarthyam. siddhe hi bhāve kārako na taṃ karoti.
-upakāraḥ, a-cintyatvād dhetu-pratyaya- sāmarthyasya a-sarva-vidā. tena yad indriyalabhyeta pracyaveta vā, tato jñāna-janana- sāmarthyasya an-artha-antaratvāt, artha-antaratve-jñāna-utpattāv a-vidyamānād bhedaḥ, tat- sāmarthyasya tataḥ sarvathā sākṣād vinivṛtteḥ,etad gamyate – nir-apekṣo vināśa iti. a- sāmarthyāc ca tad-dhetoḥ a-bhāva-kāriṇaḥ kriyāna dūṣaṇam, tathā-pratipatty-aṅgasya a- sāmarthyāt. a-sādhāraṇo ’py ubhaya-vyāvṛtter
na tv evaṃ para-aṅgāt pratītiḥ, tasya a- sāmarthyāt. artha-a-visaṃvādas tu dvayor api
ante ’pi tat-sva-bhāvasya eva tad-bhāve sāmarthyāt. etena kādācitka-sva-bhāvatā-anca bhāva-khyātau tad-ātmanaḥ sato bhāva iti sāmarthyāt tat-siddher na anumeya-vacanam.
kim ekatra na samavaiti janyate vā. tasya a- sāmarthyāt. tad a-samarthaṃ pṛthak tatra sahitam
aparo ’sty apara-anubhavo vā iti niścāyayati sāmarthyāt. tasmād eka-niyata-upalambho ’nya-ankāryaḥ, san-mātra-āśraye ’pi sādhana- sāmarthyāt. na sādhyatve, vaiphalyāt. api ca, na
api dharmy-āśraya-siddhau dharmi-grahaṇa- sāmarthyāt pratyāsattyā sādhya-dharmi-siddhir iti
na, ubhayos tulya-kālatvāt. a-sataḥ prāg a- sāmarthyāt sāmarthya-kāle ca kārya-niṣpatter anbhavati. na hy a-bhāvaḥ kasyacin nimittam. a- sāmarthyāt, sāmarthya-lakṣaṇatvāc ca bhāvasya.
tad-ātmana indriya-antara-jñāna-utpattāv a- sāmarthyād atiprasaṅgāc ca. vikalpakaṃ tu manoyatnaḥ sa pakṣa-vacanena samāhitaḥ. sāmarthyād artha-gatau pratipatti-gauravaṃ ca

sāmarthyād

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PVin2_0005015
PVin3_0001707
PVin3_0013504
PVin2_0006106
PVin2_0006109
PVin3_0011308
PVin3_0006310
PVin1_0000710
PVin3_0010210
PVin3_0001510
PVin3_0001503
PVin1_0000709
PVin1_0001804
PVin3_0001602
PVin3_0002801
PVin3_0002711
PVin3_0001602
PVin3_0002707
PVin1_0001715
PVin3_0009609
PVin3_0004005
PVin3_0007107
PVin3_0013702
PVin3_0013308
PVin3_0013703
PVin2_0008502
PVin2_0004906
PVin2_0004908
PVin3_0002504
PVin3_0001709
PVin1_0000406
PVin3_0010903
PVin3_0002410
PVin3_0008201
PVin1_0000811
PVin3_0004004
PVin3_0009305
PVin1_0001712
PVin2_0006110
PVin3_0013102
PVin3_0012913
PVin3_0007212
PVin2_0005107
PVin3_0007311
PVin2_0004807
PVin1_0001707
PVin3_0009503
PVin3_0004902
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458

sāmānyayoś

tasya upagama-kālaḥ. tatra yāvān artho yukti- sāmarthyād āpatati, sa sarvo ’bhyupagantavyaḥ, na
apy anumāpayanti, a-samagrasya eka-anta-a- sāmarthyād iti na tataḥ kārya-anumānam. vipakṣe
ghaṭa-ādayaḥ, śabdaś ca kṛtaka ity anvayī. sāmarthyād eva atra a-nityaḥ śabda iti bhavati.
-a-siddhyā a-niścita-artham. nanu prayoga- sāmarthyād eva artha-anubandhaḥ siddhaḥ śabdānām,syāt, sa eva tathā ucyeta. anyatara-vacana- sāmarthyād ghaṭasya api sa iti virodhaḥ. itaś catatra apy artheṣu gamyate. tathā prasiddheḥ sāmarthyād vivakṣā-anugamād dhvaneḥ. tad a-yogavirodhāt. sāmānyena vihiteṣv apy artheṣu sāmarthyād viśeṣa-sthiteś ca deha eva pratyayaḥ,nanv an-udbhāvite ’pi doṣe ’rthasya eva a- sāmarthyān na bhavati prasiddhiḥ. evam etat. kiṃa-bhāva-gatiḥ, yathā – na iha a-pratibaddha- sāmarthyāni dhūma-kāraṇāni santi dhūma-a-bhāvād-upalambhaḥ, yathā –na iha a-pratibaddha- sāmarthyāni śīta-kāraṇāni santy agner iti kāraṇaprayoga-bhedāt tu tad-bhedaḥ, kvacid ukti- sāmarthyābhyām, kvacid vivakṣayā, dharmaiti tad eva pramāṇaṃ syāt. tad-ākāra-niyama- sāmarthyena apara-pratikṣepāt, ākāra-antarasāmarthyena samudbhavāt. tad dhy artha- sāmarthyena utpadyamānaṃ tad-rūpam eva anukuryāt.
vṛtti-vyatirekavān upadarśitaḥ svayaṃ bhavat- sāmarthyena tat tathā-bhūtam āpādayati iti sa
virodhāc ca deha eva artha-antara-bhūta iti sāmarthyena vākya-artha-vyavasthāpanād apārthakam
sthitiḥ. tasmād yāvatīm artha-gatiṃ sādhanaṃ sāmarthyena vyāpnoti siddher ākṣepāt, tāvatīṃ tad
na hi sā indriya-jñāne sambhavati, arthasya sāmarthyena samudbhavāt. tad dhy artha-viṣayā sarvā eva idriya-jā matiḥ. tatra sāmānya-a-pratibhāsanāt pratibhāsināṃ ca an-āśrayaḥ, sarva-vyakti-sambhava-a-bhāve tat- sāmānya-a-yogāt, yathā ’-brāhmaṇa-āditve-dharma-iṣṭi-gatir ity ucyate. na hy avaśyaṃ sāmānya-arthī viśeṣa-pratiniyama-arthī bhavati,’-prastuta-pakṣī-karaṇasya. nanu viśeṣasya sāmānya-ākṣepāt tat-siddhau siddham eva iṣṭaṃ
ghaṭasya api sa iti virodhaḥ. itaś ca na sāmānya-āśrayaḥ, sarva-vyakti-sambhava-a-bhāve
vā iti prakaraṇe vyatirikta-indriya-grāhya- sāmānya-eka-artha-samavāyy-a-nityatva-yuktaḥ
a-buddhi-śabda-anvaya-bhājo hi bhedān ayaṃ sāmānya-darśana-balena anvayan katham an-samo mataḥ. jāty-antare prasiddhasya śabda- sāmānya-darśanāt. na yuktaṃ sādhanaṃ gotvād vāgsāmānyam atas tan na akṣa-gocaraḥ. tena sāmānya-dharmāṇām a-pratyakṣatva-siddhitaḥ.
yasmāt—bhāva-upādāna-mātre tu sādhye sāmānya-dharmiṇi. na kaścid arthaḥ siddhaḥ syād aparasparam eṣa prasaṅga ity ekam eva kiñcit sāmānya-lakṣaṇaṃ vācyaṃ syāt, viśeṣe ’n-antar-vyatireka-ādayo vācyāḥ. na hy ebhir hetoḥ sāmānya-lakṣaṇaṃ viśeṣa-lakṣaṇaṃ vā śakyaṃ
vācyaṃ syāt, viśeṣe ’n-antar-bhāvāt. tac ca sāmānya-lakṣaṇam uktam eva dūṣaṇa-ābhāsās tu-viśeṣa-upādhīnāṃ ca sāmānyānām. a-viśiṣṭa- sāmānya-vivakṣāyāṃ vyabhicārān na iṣyate. katham-tad-rūpa-parāvṛtta-vastu-mātra-prasādhanāt. sāmānya-viṣayaṃ proktaṃ liṅgaṃ bheda-a’rtha-mātrasya upanidhāyakaṃ liṅgam iti sāmānya-viṣayaṃ proktam, tato bheda-aeva sādhyaṃ kuryād iti cet, na, anumānasya sāmānya-viṣayatvena eva gata-arthatvāt. dharmibhavati. na hi viśeṣa-śabda-sannidhir eva sāmānya-śabdānāṃ viśeṣa-avasthiti-hetuḥ, api tu
aparaḥ. tad a-yuktam, yasmāt pramāṇa-itara- sāmānya-sthiter anya-dhiyo gateḥ. pramāṇa-antarakāryaṃ spanda-vacana-ādayaḥ, vaktu-kāmatā- sāmānya-hetutvāt. sā eva rāga iti cet, iṣṭatvād ana hi tathā-uparacito ’-prasiddha-rūpa- sāmānyo viśeṣa-āśrayaṃ vicāram āśrayate. athaeteṣāṃ bheda-mātraṃ gamyate, kiṃ tu tad eva sāmānyam a-pratipakṣam —idam eva iha na anyad
bhavet. na hi saṅketa-kāla-bhāvitam abhilāpa- sāmānyam a-smaratas tad-yojanā sambhavati, śabdaśeṣaṃ vyāvṛtti-lakṣaṇam. a-vastu-rūpaṃ sāmānyam atas tan na akṣa-gocaraḥ. tena sāmānyadvayor apy a-vyaktis tulyā ity asty eva sāmānyam. atha kā iyam a-vyaktiḥ. a-dṛśya-ātmatā.
syāt. atha api syāt, pratibhāsamānam api sāmānyam an-upalakṣaṇān na vivekena niścīyata iti.
śīta-kāraṇāni santy agner iti kāraṇa-dravya- sāmānyam abhipretya kārya-an-upalambho ’-gamaka
pramāṇakam abhyupeyam — vyatireki-śabdatva- sāmānyam indriya-gamyaṃ nityaṃ ca. ato ’syaiti. dvitīyo ’pi prayogaḥ — na sarva-gataṃ sāmānyam, upalabdhi-lakṣaṇa-prāptasya tadviśeṣaṇād ity uktam. tasmāt tatra sāmānyam eva sādhyate tad-a-yoga-vyavacchedena.
tena saty api viśeṣaṇe na an-anvayaḥ. tathā sāmānyaṃ ca sādhyam. na ca siddha-sādhanam, tad-a
ity apārthakam. anyatra tu tad eva agni- sāmānyaṃ tatra a-siddham iti sādhyate. nanu cakasyacid arthasya a-siddheḥ. ata eva sad api sāmānyaṃ na arthaḥ. tasmād vastu-rūpa-a-ādi-bhedāt. na tasmād bhinnam asty anyat sāmānyaṃ buddhy-a-bhedataḥ. na hi vyakty-ātmanosambandhi-bheda-vyudāse ’pi. tathā maraṇa- sāmānyaṃ vṛkṣa-puruṣayoḥ. yad-darśanāt prāṇya-pratikṣipta-dharma-antaraṃ sādhya-dharma- sāmānyaṃ samāviśad ghaṭa-ādikaṃ sapakṣayati. tena
tatra udāharaṇam — sarva-gataṃ sāmānyam, sarva-deśa-avasthitaiḥ sva-nityatām icchanti, nanv a-vivakṣita-viśeṣaṃ sāmānyaṃ siddham eva. tat-siddhau viśeṣa-uttaraṃ yadi dvayor api iṣṭaṃ kiñcid vastu sāmānyaṃ syāt, yan-nibandhano ’yam a-nitya-śabdaḥ,uktam. viśeṣaṃ punaḥ sādhya-dharmiṇaṃ kṛtvā sāmānyaṃ hetuṃ bruvāṇasya dharma-bhedād aṅga-bhedād aṅga-aṅgitā na virudhyate. bheda- sāmānyayor dharma-bhedād aṅga-aṅgitā iṣyate.
darśayaṃś caturaḥ pakṣa-dharmān āha. bheda- sāmānyayoś ca anaikāntikayor aikāntikatāṃ

sāmānyasya

PVin2_0004901
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PVin3_0001608
PVin3_0001505
PVin3_0009607
PVin3_0001711
PVin3_0008204
PVin3_0004810
PVin2_0009711
PVin1_0000212
PVin3_0008002
PVin3_0003807
PVin3_0001707
PVin3_0004809
PVin3_0004406
PVin3_0001409
PVin3_0003006
PVin2_0009809
PVin3_0013404
PVin1_0002211
PVin3_0009603
PVin3_0003003
PVin3_0008107
PVin1_0002311
PVin1_0002401
PVin1_0002310
PVin1_0003409
PVin1_0002409
PVin1_0003406
PVin1_0002403
PVin1_0003111
PVin1_0003113
PVin1_0003312
PVin2_0005810
PVin3_0005709
PVin3_0008601
PVin1_0002612
PVin3_0001107
PVin3_0000611
PVin3_0000302
PVin3_0002113
PVin2_0009110
PVin3_0003901
PVin2_0007015
PVin3_0002108
PVin3_0012203
PVin3_0009809
PVin1_0004107
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459

siddha-vyatireka-an-anuvidhānāt pratyakṣa-vat sāmānyasya ca vastuno ’nyatvena a-vācyatvāt.
dvayor api prāmāṇyasya vastu-viṣayatve sāmānyasya pratipattir liṅgād anyataḥ sva’bhimatatvāl liṅga-viśeṣa-upādhīnāṃ ca sāmānyānām. a-viśiṣṭa-sāmānya-vivakṣāyāṃ
dvau dvau hetu-viparyayau. vivādād bheda- sāmānye śeṣo vyāvṛtti-sādhanaḥ. sva-bhāva-śarīrayor anyatarad artha-antara-bhūtam iti sāmānyena anyatara-artha-antara-bhāvas tayor
nanu ca atra api tad-a-yoga-virahiṇā sāmānyena anvayo na siddha eva. na vai kaścit
an-anvaya-śaṅkayā, na ghaṭasya, virodhād iti sāmānyena api na sambhavati. asti nāma īdṛśasya
ghaṭād artha-antara-bhāva-an-abhyupagame sāmānyena api sādhanaṃ na sambhavati, anyataraapi tat-kṛtiḥ. sādhyena anugamāt kārye sāmānyena api sādhane. sambandhi-bhedād bheda-ādikam api iti. tasmān na anyatarat sāmānyena artha-antara-bhūtam, artha-antara-bhūta
tāvatā kārya-parisamāpteḥ. kim antar-gaḍunā sāmānyena iti vyāvṛtti-sādhanena darśayati. yassāmānyena samāna ity atra yadi sādhya-dharma- sāmānyena eva iti, syāt tadā na eva kaścit
-viṣaya-mātra-a-pratiṣedhāt. pṛthivy-ādi sāmānyena gṛhītvā ayaṃ pratiṣedham āha. tatra ca
siddhaḥ, tathā-vidha-sannidhānaṃ sūcayati. sāmānyena ca sambandhino ’rthasya pratipattirna sattā sādhyate. sādhanatve punar asyāḥ sāmānyena tan-mātra-vyāpini vastu-dharme siddhaidam ucyate, sarva-pratīti-virodhānāṃ sāmānyena lakṣaṇatvāt. tathā na vṛkṣaḥ śiṃśapā
vikalpa-eka-pratiniyamayor virodhāt. sāmānyena vihiteṣv apy artheṣu sāmarthyād viśeṣa-virodhāc ca na evaṃ pratītiḥ. sādhya-dharma- sāmānyena samāna ity atra yadi sādhya-dharmasann a-san dvedhā ca ity evam. sādhya-dharma- sāmānyena samāno ’rthaḥ sapakṣaḥ. tad-a-bhāvo ’sa-dvitīyatva-a-siddheḥ kuḍyasya. atha sāmānyena sādhyam iṣṭam iti na viśeṣa-ākṣepaḥ.
arthaṃ vaktuṃ sva-vacanena asya saha uktiḥ sāmya-dṛṣṭaye kṛtā. ata eva udāharaṇam apy atra-ādeḥ kiñcin-mātra-sādharmyāt sarva-ākāra- sāmyam anumīyeta, sarva-guṇeṣu viśeṣa-darśanāt,syāt. na hy arthasya kenacit kathañcin na sāmyam. tatas tad-ātmatāyāṃ sarvaṃ sarva-ātmakaṃ
-paṭu-mandatā-ādi-bheda-anuvidhānāt. hetu- sāmyāt sukha-ādi-bheda-a-bhāva-prasaṅga iti cet,anumīyate. vastu-bhede prasiddhasya śabda- sāmyād a-bhedinaḥ. na yuktā anumitiḥ pāṇḍutad evaṃ sva-vacanaṃ śāstraṃ ca abhisamasya sāmyād ekam uktam. yathā ātmano ’-prāmāṇye
a-śakyatvāt. tad asya na bhāva-mātreṇa na sāmyena na prādhānyena gatiḥ. a-prādhānye ’py
prasaṅgāt sārūpyam eva tad-vedana-lakṣaṇam. sārūpyam apy a-tad-ātmanaḥ prāk paścād apy ātma-a-a-viśeṣāt sarva-vedana-prasaṅgāt. tāṃ tu sārūpyam āviśat sarūpayantaṃ ghaṭayet. idam eva-nimittatvāt. indriya-ādiṣv api prasaṅgāt sārūpyam eva tad-vedana-lakṣaṇam. sārūpyam apy abahuṣu ca tathā-vidho na asti iti na tayoḥ sārūpyam. na api sthūla eko viṣayas tathā-artho ’-saṃvedano ’nyā saṃvit. a-saṃvedanaṃ sārūpyaṃ buddhi-lakṣaṇam ity anyasya api tat-sasa tad-a-bhāve na syāt. na ca viṣaya- sārūpyaṃ vijñānasya, tat-pratibhāsinaḥ sthūlaiti siddhāḥ sukha-ādayaś cetanāḥ. viṣaya- sārūpyāt saṃvedanasya tādātmye ’-saṃvedanāḥ sukha
tat sādhanam. na ca iyam artha-ghaṭanā artha- sārūpyād anyato jñānasya sambhavati. na hi paṭu-viśeṣo ’rtha-kṛtaḥ, yata iyaṃ pratītiḥ, na sārūpyād iti cet, atha katham idānīṃ sato rūpaṃ
vedanam, tad artha-vedanaṃ kena. utpatti- sārūpyābhyām. an-antaraṃ tarhi vijñānaṃ tulyasamaye pravartanāt, yathā – gaur ayaṃ sāsnā-ādi-samudāya-ātmakatvād iti. tathā ca’py a-saj-jñāna-śabdayos tad-yogyatā, sāsnā-ādi-siddhāv iva go-vyavahāraḥ. vidyamānea-satsu teṣu sā na syād iti gotvād viṣāṇitā. sāsnā-viṣāṇa-ādi-samudāyo hi gauḥ. tad iyaṃ’sya na siddhaṃ bheda-sādhanam. bhinna-ābhaḥ sita-duḥkha-ādir a-bhinno buddhi-vedane. a-bhinna
sva-rūpa-nipāta-iṣṭa-svayam-padaiḥ, a- siddha-a-sādhana-artha-ukta-vādy-abhyupagama-nāntarīyakatvān na ubhaya-dharmā asti iti. siddha-anta-upagama-nibandhaneṣu vicāra-doṣam a-paśyataḥ. vilabdhā vata kena ime siddha-anta-viṣama-grahāḥ. ity antara-ślokaḥ. tadśāstraṃ grāhyam iti sthitiḥ. kṛtā idānīm a- siddha-antair grāhyo dhūmena na analaḥ. yadi
-hetor anaikāntikatvam. bhāva-mātra-bhāvitve siddha-anya-an-apekṣaṇād a-hetutā tan-mātrasidhyet, siddhaṃ vastu-balena tat, pratīti- siddha-abhyupagame śaśiny apy a-nivāraṇāt. tadartha-yogasya tat-prasiddhi-prasādhane. na a- siddha-arthaḥ svayaṃ śaktas tulyaḥ paryanuyogataḥ.
bādhanam. tad-virodhena cintāyās tat- siddha-artheṣv a-yogataḥ. tṛtīya-sthānapramāṇa-pravartanaṃ yuktam. evaṃ hy āgama- siddha ātmā syāt, na anumāna-siddhaḥ. tasmād asiddhaḥ śabdaḥ. sa ātmani hetu-rūpo na siddha ity a-siddha ucyate. sa ca śabdaḥ pakṣīsiddher a-siddheḥ, anya-upalambha-kāle tu siddha ity upalambhe ’pi tadā na siddho ’nyadā-doṣaḥ. yad āha — ātmā paraś cet so ’- siddha iti. tasya eva ca iṣṭasya vighāta-kṛd
api vicāra-prastāvād eva āśrayaḥ prasiddhaḥ siddha iti na kiñcid etat. na hi sva-icchā’pi tadā na siddho ’nyadā viparyaye siddha iti su-vyāhṛtam. anyena api saṃvedana-sādhane sādhanatva-a-siddher hetu-bhāvena a- siddha ucyate. na hi sa eva tasya sādhanaṃ
prāha. yaḥ punaḥ pratijñā-artha-eka-deśo ’- siddha ucyate, yathā — a-nityaḥ śabdaḥ
śabdaḥ. sa ātmani hetu-rūpo na siddha ity a- siddha ucyate. sa ca śabdaḥ pakṣī-kṛtaḥ, na caupādāna-dharmas teṣu upacaryate. tad a- siddha-upādāneṣu na sambhavati. tad ime nir-siddhaPVin2_0009401
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siddhamsa darśanena bādhyate. tad-a-bhāve tu siddha eva ity apārthakaṃ tat-siddhaye vacanam.
a-bhāvo jñeya-abhidheya-prameyatvaiḥ so ’pi siddha eva. tat kim idānīṃ jñeyam asti iti
vyavahāro yena a-niyataḥ syāt, kiṃ tarhi siddha eva dṛśyasya sva-bhāvasya a-dṛṣṭāv a-sannapi tad-a-yoga-virahiṇā sāmānyena anvayo na siddha eva. na vai kaścit tathā-bhūtena ātmanāsā vyaktir buddhir eva. tad-upādhiḥ so ’py a- siddha eva. na vyaktir buddhir artha-ātmā iti cet,-bādhane sarvatra an-āśvāsaḥ. vyatirekas tu siddha eva sādhanam iti tathā-bhāve niścayam-bhāvasya avinābhāva-niyama-a-bhāvād iti. a- siddha-jñāpana-aṅgasya jñāpanaṃ praty a-śaktitaḥ.
kṛtakatvaṃ bhavati, śabdaś ca kṛtaka iti. siddha-tat-sva-bhāvatayā tad-a-bhāve na bhavataḥ
’pi sva-bhāva-hetavo yathā-svaṃ pramāṇaiḥ siddha-tan-mātra-anubandha eva sādhya-dharme
pratipatty-aṅgam asti iti. tad vastutaḥ siddha-lakṣaṇam a-siddhaṃ kim ātmanaḥ. pareṇa apytriṣv api rūpeṣu niścayas tena varṇitaḥ. a- siddha-viparīta-artha-vyabhicāri-vipakṣataḥ. na
eva bheda-pratītiḥ. tat svayaṃ svataḥ siddha-viśeṣam artham arthād viśeṣayati. anyathā
sāmānyena tan-mātra-vyāpini vastu-dharme siddha-sattāke dharmiṇi na a-siddhiḥ. tena ca
yadi bhāva-dharmo hetur ucyate, sa katham a- siddha-sattāke syāt. yo hi bhāva-dharmaṃ hetum
tasmāt pratipādya-pratipādakayor a- siddha-sandigdha-dharmi-sambandha-anvaya-vyatirekā-rūpeṇa eva nirdeśya ity anena eva gatatvāt. siddha-sādhana-rūpeṇa hi nirdeśa-sambhave
an-anvayaḥ. tathā sāmānyaṃ ca sādhyam. na ca siddha-sādhanam, tad-a-yoga-vyavacchedasya a’pi viṣaye mohād atra an-anubruvan. kevalaṃ siddha-sādharmyāt smāryate samayaṃ paraḥ. kāryaśāstra-dṛṣṭaḥ sādhyatvena īpsitaś cet, a- siddha-hetv-abhidhānam api pratijñā syāt. nipātaatra, īpsita-pade punar aṅgam eva. tayā a- siddha-hetv-ādiḥ pratiṣidhyate. etena svayaṃ
asti. sa sakṛd api tathā-darśanāt tat-kāryaḥ siddhaḥ. a-kāryatve ’-kāraṇāt sakṛd apy a-bhāvāt.
eka-ekasya rūpasya a-siddhau sandehe vā a- siddho ’naikāntikaś ca hetv-ābhāso bhavati.
-kāle tu siddha ity upalambhe ’pi tadā na siddho ’nyadā viparyaye siddha iti su-vyāhṛtam.
anvayaḥ. tad ayam agninā avinābhāvī siddhaḥ. arthād eva agnes tat-pradeśa-a-yogaṃ
ity uktam. sa eva an-upalambhaḥ kathaṃ siddhaḥ, kathaṃ vā so ’-bhāvaḥ kasyacit kāraṇam.
-bhāvāt. tasmāt sa svayam ātmano hetur a- siddhaḥ. kathaṃ vai śabdo ’-siddhaḥ. siddhaḥ
ca vipakṣe tad-vyatireko yadi dharmiṇi siddhaḥ, kim a-siddham, yad-arthaṃ hetur ucyate.
sa dharma-gataḥ. yatra tu dharmy eva a- siddhas tatra kva kena kiṃ pratibadhyate,sa hi pratibaddha-sva-bhāvo yathā-vidhe siddhaḥ, tathā-vidha-sannidhānaṃ sūcayati.
evaṃ hy āgama-siddha ātmā syāt, na anumāna- siddhaḥ. tasmād a-vyatireke ’py a-sataḥ sapakṣād
nīla-ādes tat-saṃvidaś ca a-vivekaḥ siddhaḥ. dvairūpyaṃ tad-dhiyaḥ viṣaya-jñānavyākhyātāḥ. tatra api hi śabda eva kevalaḥ siddhaḥ, na arthaḥ. na hi pare ’-pracyuta-ātmana
na anumeya-vacanam. anvayas tv artha-āpattyā siddhaḥ. na hy a-tad-ātma-niyatasya tan-nivṛttyā
iti tad-vyatirekaḥ sādhya-dharma eva ity a- siddhaḥ. nanu pakṣa-ādīnāṃ parasparato bhedād a-hetuś ca. sa ca sva-saṃvedana-pratyakṣa- siddhaḥ. nanu sva-viśiṣṭa-pratyayam antareṇa api-bheda-dhīḥ. sādhyaḥ sādhanatāṃ nītas tena a- siddhaḥ prakāśitaḥ. iti saṅgraha-ślokau. tasmānnivartamānaḥ. evaṃ hy ayam asya vyāpakaḥ siddho bhavati, yady asya a-bhāve na bhavet. tadagnir iti. sa tathā agni-mātreṇa vyāptaḥ siddhaḥ — yatra eva svayaṃ dṛśyate, tatra evaābhāso bhavati. dharmi-sambandha-a-siddhāv a- siddhaḥ, yathā — a-nityaḥ śabdaś cākṣuṣatvāt.
atra apy an-upalabdhyā tan-nimittaḥ siddho vyavahāro ’pi tan-nimitta-sattayā sādhyate,
hetur a-siddhaḥ. kathaṃ vai śabdo ’-siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetu-rūpo na siddha ity
nanu prayoga-sāmarthyād eva artha-anubandhaḥ siddhaḥ śabdānām, a-sati viṣaye ’-prayogāt.
anyena api saṃvedana-upalambhe so ’py a- siddhaḥ saṃvedanaṃ na sādhayati ity upalambhasarva-jño vā vacanād iti. vyatireko ’tra a- siddhaḥ, sandigdho ’nvayaḥ. sarva-jña-vīta’pi tathā syuḥ, viśeṣa-hetv-a-bhāvāt. tat siddhaḥ saha-upalambha-niyamaḥ, eka-vyāpāre kramaātmano hetur a-siddhaḥ. kathaṃ vai śabdo ’- siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetu-rūpo na
cet, sa tāvad viṣayaḥ sva-upalambha-kāle na siddhaḥ siddher a-siddheḥ, anya-upalambha-kāle tutu sādhye sāmānya-dharmiṇi. na kaścid arthaḥ siddhaḥ syād a-niṣiddhaṃ ca tādṛśam. na sarvathānaimittika-bhāva-a-niyamād evam-pratītiḥ. siddho hi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv a-sannhetu-rūpasya a-siddhau sandehe vā a- siddho hetv-ābhāsaḥ. tathā ekasya rūpasya asarvaḥ śabda ity a-pratīte ’pi tasmiṃs tat- siddhatām āha — yatra apy a-sādhāraṇatvād-janmany abhilāpa-smṛty-antara-a-bhāvāt siddham a-vikalpakaṃ pratyakṣam. kiṃ ca viśeṣaṇaṃ
-vyatirekeṇa ubhaya-niścita ity a-niścayāt siddham a-vipakṣatvaṃ dharmiṇi. sandigdha-sādhyasādhana-uktes tadā asya a-prāmāṇyāt tat- siddham a-siddham iti kathaṃ tataḥ siddhiḥ. tadavasthayor viśeṣaḥ. tad ime kvacit kiñcid a- siddham an-upanayanto ’n-apanayanto vā kathaṃ
khyātyā a-pitṛtva-vat. tasmāt sarvaṃ svato ’- siddham anyat sādhanam a-vyabhicāry-ātmatena siddhaṃ yathā — śrāvaṇaḥ śabda iti, a- siddham api sādhanatvena iṣṭaṃ yathā ’-siddhau-uktes tadā asya a-prāmāṇyāt tat-siddham a- siddham iti kathaṃ tataḥ siddhiḥ. tad-āgamavatas-siddheḥ prāṇa-āder a-nivṛttiḥ. abhyupagamāt siddham iti cet, katham idānīm ātma-siddhiḥ.

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461

siddhiḥ

iti kathaṃ tataḥ siddhiḥ. tad-āgamavatas tat- siddham iti cet, kasya ka āgamaḥ. bādhyamānaś cana anumeyatām atipatati. tac ca a- siddham iti na kiñcit pramāṇam a-pramāṇaṃ vā
yathā abhivyakti-vādinaḥ kṛtakatvam a- siddham iti, na tat sarvatra anumāne, pramāṇaanyatra tu tad eva agni-sāmānyaṃ tatra a- siddham iti sādhyate. nanu ca atra api tad-a-yoga
sarvatra utsāditā bhavati. tathā api idam a- siddham eva a-sato virahād iti, vyabhicāri vā.
caitanyam abhyupeyāt. maraṇa-śabda-pravṛtteḥ siddham eva iti cet, icchātaḥ śabdāḥ pravartante.
nanu viśeṣasya sāmānya-ākṣepāt tat-siddhau siddham eva iṣṭaṃ bhavati. na, pratipattṛ-a-virodha etad evaṃ syāt. anyathā tv a- siddham eva tac chabde. tathā hi pakṣa eva sa
icchanti, nanv a-vivakṣita-viśeṣaṃ sāmānyaṃ siddham eva. tat-siddhau viśeṣa-vikalpena aasti iti. tad vastutaḥ siddha-lakṣaṇam a- siddhaṃ kim ātmanaḥ. pareṇa apy anyataḥ
saṃvāde vā na tat-siddhaṃ parasya eva siddham. tan na abhyupagamāt parīkṣā-a-vṛttiḥ,apekṣam anumānaṃ sva-gocare. siddhaṃ tena su- siddhaṃ tan na tadā śāstram īkṣyate. vāda-tyāgas
kārya-ākṛti-virodhataḥ. kādācitka-phalaṃ siddhaṃ tal-liṅgaṃ jñānam īdṛśam. iti saṅgrahaca na āgama-apekṣam anumānaṃ sva-gocare. siddhaṃ tena su-siddhaṃ tan na tadā śāstramviśeṣaḥ pramāṇa-a-saṃvāde. saṃvāde vā na tat- siddhaṃ parasya eva siddham. tan na abhyupagamāt-jñānam a-nitya-sva-bhāva-kāraṇa-kāryam iti siddham. prayatna-an-antaraṃ jñānaṃ prāk sato
tad vibhedavat. sidhyed a-sādhanatve ’sya na siddhaṃ bheda-sādhanam. bhinna-ābhaḥ sita-duḥkhaanumāna-anumeya-vyavahāraḥ punaḥ pratyaya- siddhaṃ bhedam avalambya prakalpyate. yathā-svaṃ-vādy-abhyupagama-grahaḥ. veditavyaḥ. tena siddhaṃ yathā — śrāvaṇaḥ śabda iti, a-siddham
tad-vyatireko yadi dharmiṇi siddhaḥ, kim a- siddham, yad-arthaṃ hetur ucyate. na vai sādhya-a
hetavas tathā syuḥ. api ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-a-bhāvaa-sādhāraṇatā. yadi hi tasya kvacit sidhyet, siddhaṃ vastu-balena tat, pratīti-siddha’nyatra vijñāna-an-utpatteḥ. tac ca a- siddham. vyakto viṣaya iti cet, nanu sā vyaktirśaśiny apy a-nivāraṇāt. tad vastuni siddhaṃ śaśiny apy a-nivāryam eva. tad-vastv-ajñeyam asti iti siddhir astu. tathā api kiṃ siddhaṃ syāt. nanu bauddho vikalpa-pratibhāsaḥ
kalpane ’-nityatāyām api tulyam iti cet, na, siddhayā a-nityatayā tadvataḥ śabdasya sādhanāt.
an-upalabdher dṛśya-sva-bhāva-a-sattā, tayā siddhayā a-saj-jñāna-śabdās tan-nimittāḥ sādhyanta
apy anumāna-prasaṅgaḥ. siddhe ’pi hi liṅge ’- siddhayā buddhyā sambandha-a-bhāvād an-anumānam.
tad-a-bhāve tu siddha eva ity apārthakaṃ tat- siddhaye vacanam. na an-upalabhamānasya tāvatā na-utpādana-yogyatā-lakṣaṇam. yuta-a-yuta- siddhayoḥ sambandhau saṃyoga-samavāyāv iti śāstre
āśrayate. atha prasiddha-apadeśena dharmiṇaḥ siddhasya a-sādhyatām āha. na, sva-rūpeṇa eva
eva nirdeśya iti idaṃ phalavat syāt. svayaṃ- siddhasya dharmiṇaḥ parigraha-a-vacane dharmiṇam
tathā para-arthāś cakṣur-ādayaḥ saṅghātatvāt siddhā api pārārthya-a-viśeṣe na ātma-arthāḥ.
-vat. sā eva tāvad an-upalabdhiḥ kathaṃ siddhā iti cet, etad uttaratra vakṣyāmaḥ. sa ca-siddheḥ. eka-niṣedhena anya-a-bhāva-sādhane siddhā eva an-upalabdhiḥ, niṣedhasya an-upalabdhi
upādāna-samāna-deśa-utpāda ucyate. tasmāt siddhā tādṛśo ’mbhasa ādhārād utpattiḥ. balākāan-upalabdhi-siddhir iti pratyakṣa- siddhā na an-upalabdheḥ. tathā anya-sattayā akāraṇa-bhāva-an-upalabdhyā grāhya-viṣayayā siddhā, na itarayā iti yāvat. an-upalabdhāv api
tena a-jñāta-vyatirekasya vyāvṛtti-vyāptir a- siddhā. prāṇa-ādayo ’pi hi kvacid darśanād evaviṣaya-jñāna-rūpābhyām ato dvi-rūpā buddhiḥ siddhā bhavati. yadi bhāsamāno viṣaya-ākāro
ayam a-kiñcit-karaḥ kim ity apekṣyata iti siddhā vināśaṃ praty an-apekṣatā bhāvasya. tasmād-ślokaḥ. nanu tad-a-bhāve ’n-upalambhāt siddhā vyāvṛttiḥ. uktam atra kiñcit. api ca yadyeva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti siddhāḥ sukha-ādayaś cetanāḥ. viṣaya-sārūpyāt
icchā-mātra-āśrayaḥ. tan na a-siddhiḥ śabda- siddhānām iti darśayan, śābda-prasiddhena ity āha.
siddhe vacane prāmāṇya-itarayor anyonyam, siddhāyāṃ vā yoṣiti prasava-itara-dharmatvayoḥ sa
upagama-ādayo hetu-prayogā vyākhyātāḥ, āgama- siddhāś ca. vacanasya vaktur icchā-mātreṇa
pakṣa-dharmo vibhajyate. sva-bhāva-kārya- siddhy-arthaṃ dvau dvau hetu-viparyayau. vivādād’bhyupagantavyaḥ, na vā kaścid iti. na apy a- siddhy-ādayaḥ, yady evam idam api syān na vāanumāne, pramāṇa-dṛṣṭasya pratijñayā ’- siddhi-codanā-a-yogāt, an-adhikārāc ca śāstrasya
samudāya-ātmakatvād iti. tathā ca dṛṣṭānta-a- siddhi-codanā api prativyūḍhā, viṣaya-pratipattāv
siddham eva. tat-siddhau viśeṣa-vikalpena a- siddhi-codanā mithyā-uttaram eva bhavati. syānudbhāvanaṃ dūṣaṇam, tena para-iṣṭa-artha- siddhi-pratibandhāt. nanv an-udbhāvite ’pi doṣe-prāpteḥ. a-kampane vā cala-a-calayoḥ pṛthak- siddhi-prasaṅgād vastra-udaka-vat. ekasya ca
yad-arthaṃ hetur ucyate. na vai sādhya-a- siddhi-mātreṇa sarvo vipakṣaḥ, kiṃ tarhi tadpratipannaṃ syāt, na anumeyatvam. yā apy a- siddhi-yojanā – tathā sapakṣe sann a-sann ity
iti pūrva-vat prasaṅgo vācyaḥ. anvaya-a- siddhi-vacane ’pi, na hi sa eva ātmānam anveti
jñāpanaṃ praty a-śaktitaḥ. trairūpya-a- siddhi-sandehe prapattṝṇām a-sādhanam. jñāpako hi’nya-an-upalambhas tad-a-bhāva-vyavahāra- siddhi-hetuś ca. sa ca sva-saṃvedana-pratyakṣavyatireka-a-siddher na kārya-kāraṇatā- siddhiḥ. a-cetanā vyatireka-viṣaya iti cet, na

siddhirPVin3_0002302
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462

siddhiṃ

eva viruddhaḥ. a-bādhya-bādhakayor ekataḥ siddhir a-viruddhā api śāstra-bādhāyāṃ yadi
ubhaya-pradarśanād iti. na a-sati nāstitā- siddhiḥ, a-sato hy adhikaraṇatva-ādy-a-yogād ity-siddhiḥ. parasya apy a-pramāṇikā nairātmya- siddhiḥ. abhyupagamena ca sa-ātmaka-an-ātmakau
siddha eva. tat kim idānīṃ jñeyam asti iti siddhir astu. tathā api kiṃ siddhaṃ syāt. nanu
-abhinandena viparyāsena ca vacanasya tat- siddhiḥ, ātmany eva anyathā-darśanāt. rāgacet, tulyā vṛtti-tat-sandehābhyām a-bhāva-a- siddhir ity an-upanayaḥ. dṛśyatayā ca tayor
nityaṃ tad-bhāva-siddheḥ. anvaya-a-dṛṣṭer a- siddhir iti cet, tat kim idānīṃ dharmī dharmy-sāmarthyāt pratyāsattyā sādhya-dharmi- siddhir iti cet, na, dṛṣṭānta-dharmiṇo ’pi’-sambaddhasya bhāva-niyamaḥ. darśanād bhāva- siddhir iti cet, nanu tad eva idaṃ paryanuyuktam
para-dṛṣṭaṃ na sādhanaṃ na apy an-arthataḥ. siddhir iti jñāpana-artham. yathā āhur eke —bhavati. sā eva avinābhāvaḥ. tata eva anvaya- siddhir iti na vyatirekī. pratibandhaś ca
atha anya-upalabdhyā an-upalabdhi- siddhir iti pratyakṣa-siddhā na an-upalabdheḥ.
ca iti dvayo rūpayor a-siddhir viparyaya- siddhir iti yāvat. tad etau dvau hetū viparyayaubhaya-siddhyā nirdeṣṭavyasya an-ubhaya- siddhiḥ. iha api tarhi niścayena nirdeṣṭavyasya a’n-upalabdher iti. etena vyāpaka-sva-bhāva-a- siddhir uktā veditavyā, yathā – na atra śiṃśapā
’tra agner iti. etena vyāpaka-viruddha- siddhir uktā veditavyā, yathā – na tuṣāra-sparśo
-ślokāḥ. yā punaḥ śāstra-āśrayeṇa anyatara-a- siddhir udbhāvyate, yathā abhivyakti-vādinaḥ
yadi hi tatra ekasya prāmāṇyaṃ syāt siddhir eva, na pratibandhaḥ, pramāṇena aanya-bhoga-vat. liṅga-a-yogād ato ’py a- siddhir eva, yathā uktaṃ prāk. tatra ca pratyakṣe
arthasya tu sva-sattā-viśeṣābhyāṃ na tat- siddhiḥ, kiṃ tarhi sva-jñāna-sattā-viśeṣābhyām iti
yadi viruddha-kārya-upalabdhyā apy a-bhāva- siddhiḥ, tat-kāraṇa-upalabdhyā kiṃ na sidhyati.
tat-siddham a-siddham iti kathaṃ tataḥ siddhiḥ. tad-āgamavatas tat-siddham iti cet,artha-śūnyaṃ vivakṣā-mātram. tato na artha- siddhiḥ, tad-icchāyā vastuni vṛtti-niyama-aanyeṣu upalabhyasya an-upalambhād a-bhāva- siddhiḥ. tan mā bhūt svāpa-ādy-avasthāyāṃ
api saṃvedana-antara-viśeṣād viśeṣa- siddhiḥ, tasya apy anyata ity an-avasthānān na
vastu-dharme siddha-sattāke dharmiṇi na a- siddhiḥ. tena ca sādhya-dharmeṇa vyāptir yadi
kathaṃ kasyacit sādhanam. na ca tebhyo ’rtha- siddhiḥ, teṣāṃ tatra pratibandha-a-siddheḥ.
utpādana-niyama-a-bhāvāc ca bhavej jñāpaka-a- siddhiḥ. na iyatā tad-a-bhāvaḥ. punaḥ paryāyeṇa
-jñāna-sattā-viśeṣābhyām iti na sva-tantrā siddhiḥ. na evaṃ saṃvedanasya saṃvedana-antarakāraṇa-bhedaś ca. tataś cen na bheda- siddhiḥ, na kasyacit kutaścid bheda ity ekaṃdharmo ’sti iti na sādhana-dharma-a- siddhiḥ. na tu punar atra ayam eva śabda-vikalpa-viśeṣaṇasya tv abhimatasya an-anvayād a- siddhiḥ. na vai sa ādhāras taṃ viśeṣī-karoti, atat pratīyeta. tasmān na kāraṇāt kārya- siddhiḥ. nimittayoḥ punar virodhe gamikā eva,
siddham iti cet, katham idānīm ātma- siddhiḥ. parasya apy a-pramāṇikā nairātmya-siddhiḥ.
iti. iyaṃ ca hetv-a-siddhyā eva tad-viruddha- siddhiḥ prāg eva nirdiṣṭā iti iyaṃ prayoga-bhedāddhvaniḥ. pakṣa-aṅgatve ’py a-bādhatvān na a- siddhir bhinna-dharmiṇi. yathā aśvo na viṣāṇitvādbhāvaḥ. na sva-viṣaya-jñāna-a-bhāvād a-bhāva- siddhiḥ, yato ’yaṃ doṣaḥ. na api sva-viśiṣṭa-jñāna
tasya evam a-vṛtteḥ. tasmān na tato ’rtha- siddhiḥ, vastu-rūpayoḥ pratyāsatti-viprakarṣayor aviparyāsanīyo vā. tathā-iṣṭa-samudāyasya siddhir vighāto vā kṛto bhavati. sarvatra hi tatvipakṣe bhāvaś ca iti dvayo rūpayor a- siddhir viparyaya-siddhir iti yāvat. tad etau
kim idānīṃ sādhyam. tathā ca viparyaya- siddhir vaiphalyam eva vā. yathā prāk sañjñināśabdāḥ, sa ca icchā-mātra-āśrayaḥ. tan na a- siddhiḥ śabda-siddhānām iti darśayan, śābdatasmāc chāstra-āśraya eva anumāne ’nyatara-a- siddhiḥ śāstreṇa. anyatra tv a-jñānād iti na vāda
’pi vyākhyātaḥ. tatra api yadi tata eva siddhiḥ, sa prāg eva nirdiṣṭa iti pūrva-vat
na evaṃ-vidhād vyatirekāt kāraṇa-sāmarthya- siddhiḥ. satsu samartheṣv anyeṣu hetuṣu kārya-ancet, na evaṃ-vidhād vyatirekāt kāraṇa-śakti- siddhiḥ. satsu hi samartheṣu tad-anyeṣu kāraṇeṣu
saṃvedana-antara-sattā-viśeṣābhyāṃ tat- siddhiḥ, sarva-a-pratipatti-prasaṅgāt. tasmāt —atīndriyaṃ su-jñāna-bādhanam. tan na vyāpti- siddhiḥ sarvo vaktā a-sarva-jña iti. sarva-vaktṛtādavasthyāt, kiṃ tarhi puruṣa-sāmarthya- siddhiḥ. sā vacanam antareṇa na sidhyati iti sa
ca sannihita-anya-upalambha-kāraṇād a- siddhiḥ siddhiś ca veditavyā, anyeṣāṃ hetu-phala-kṛtam eva tat sādhanena, katham atas tat- siddhiḥ. sidhyan vā katham a-viṣayaḥ. viṣayaś cet,anyata ity an-avasthānān na kasyacid viśeṣa- siddhiḥ syāt. arthasya tu sva-sattā-viśeṣābhyāṃ
yadi sva-viṣaya-jñāna-a-bhāvena a-bhāva- siddhiḥ syāt, tad-a-bhāvo ’py anyena ana-san-pratīti-mātreṇa, yataḥ para-upagatena siddhiḥ syāt. sato ’py a-vastu-kṛtā pratipattir a-bhinnaḥ, tato bhinnam asti iti kutaḥ. bāhya- siddhiḥ syād vyatirekataḥ. satsu samartheṣu
-prāptir iti dur-nivāraḥ. nanu tathā apy a- siddhir hetoḥ pratijñāyāś ca abhyupeta-ādi-bādhā,tena sāmānya-dharmāṇām a-pratyakṣatva- siddhitaḥ. pratikṣepe ’py a-bādhā iti śrāvaṇa-dhetur na trayīṃ doṣa-jātim ativartate, a- siddhiṃ vyabhicāraṃ virodhaṃ ca. tatra yadi bhāva
kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ siddhiṃ sādhanād upajīvati, na paro dūṣaṇam iti

siddhiś

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463

siddheḥ

sannihita-anya-upalambha-kāraṇād a-siddhiḥ siddhiś ca veditavyā, anyeṣāṃ hetu-phala-bhāva-a-niścayaḥ. tat-tulya eva asti iti vyatireke siddhe ’-sati nāstitā-abhidhānam a-saty eva
ata eva vipakṣād api. ekatra hi niyame siddhe ’nya-nivartanaṃ sidhyet. anyathā hi kvacidanya-buddher apy anumāna-prasaṅgaḥ. siddhe ’pi hi liṅge ’-siddhayā buddhyā sambandhasarvaṃ sarvasya sidhyati. vastu-sva-rūpe ’- siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-doṣa-kṛd ana sādhyatve, vaiphalyāt. api ca, na a- siddhe bhāva-dharmo ’sti vyabhicāry ubhayahy adhikaraṇe sati bhavati, yathā siddhe vacane prāmāṇya-itarayor anyonyam,-āśraya-vad dhvaneḥ. a-siddhāv api śabdasya siddhe vastuni sidhyati. aulūkyasya yathā
vastu-sva-rūpe ’-siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-doṣa-kṛd a-siddhāv apy ākāśa-phalo ’n-upalambhas tad-a-vyabhicārī, siddhe vyavahāre sato viṣayasya a-vyabhicārāt. an
ca iti ca-śabdāt. katham a-sāmarthyam. siddhe hi bhāve kārako na taṃ karoti. na apy anya
-janya-janaka-bhūtānām upakāraḥ, sva-rūpasya siddher a-kāryatvāt. para-rūpa-kriyāyām api tatra
asya nirdeśaḥ. tena an-uktāv api pakṣasya siddher a-pratibandhāt triṣv anyatama-rūpasya eva
jñānāni pratyuktāni, tataḥ karma-sambandha-a- siddheḥ, a-vyavadhāna-a-bhāvāt kāraka-atiśaya-a-hetor a-sādhāraṇatvam, kvacid a-candre ’- siddheḥ. a-śakya-niṣedhatām asya darśayann evam
tāvad viṣayaḥ sva-upalambha-kāle na siddhaḥ siddher a-siddheḥ, anya-upalambha-kāle tu siddha
api, tulya-doṣatvāt. na hi hetur an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt. na eṣa doṣaḥ,na tatra anveti, eka-ātmany apy a- siddheḥ. ata eva anvaya-vyatirekayoḥ sandehāda-nirodhāt tataś ca kasyacid arthasya a- siddheḥ. ata eva sad api sāmānyaṃ na arthaḥ.
-mātreṇa an-upasaṃhāraḥ, tāvatā vyāpty-a- siddheḥ. ataḥ sandigdho vyatirekaḥ. pūrva-uktācna sādhanam. sākṣāt pāramparyeṇa vā tataḥ siddher an-utpatteḥ. sākṣāt tāvat
sva-upalambha-kāle na siddhaḥ siddher a- siddheḥ, anya-upalambha-kāle tu siddha ity
iha anvaya-vyatirekābhyāṃ kārya-kāraṇa-bhāva- siddher anyatra anumānāt. na tv evam a-śubhaity uktam. a-vivādaś ca, nityaṃ tad-bhāva- siddheḥ. anvaya-a-dṛṣṭer a-siddhir iti cet, tata-doṣaḥ, a-tad-rūpasya a-pramāṇatayā a- siddher anvaya-vidhāna-a-yogāt. tad eva ca naḥartha-gatiṃ sādhanaṃ sāmarthyena vyāpnoti siddher ākṣepāt, tāvatīṃ tad-dūṣaṇam api. tathāiti sā na sidhyati, viparyaye pratibandha-a- siddheḥ. upalambha-an-upalambhābhyāṃ hi tayoḥ
bhāvaḥ, kārya-vyatireke ’pi kāraṇa-a-bhāva-a- siddheḥ. upalambha-nibandhanā hi tādṛśāṃ sattāanyathā hy a-niṣiddha-upalabdher a-bhāva-a- siddheḥ. eka-niṣedhena anya-a-bhāva-sādhane
tatra ca vastu-pratibandho vācyaḥ, anyathā a- siddheḥ. etena ātma-para-upagama-ādayaḥ puruṣa-ślokau. tasmān na dharmī hetuḥ, ubhaya-a- siddheḥ. etena dharmo ’pi vyākhyātaḥ. tatra api
iti. tathā-bhūtena puruṣeṇa sa-dvitīyatva-a- siddheḥ kuḍyasya. atha sāmānyena sādhyam iṣṭam
-jñāna-viśeṣya-jñāna-a-viśeṣād vyavasthā-a- siddheḥ. kriyā-sādhanayor viṣaya-nānātva-virodhāc
ity āha. śaṅkita-pratibandhānāṃ saṃśayād a- siddheḥ, ciram a-dṛṣṭānām api punaḥ pratibhāsva-bhāvasya asti, sarva-janmināṃ vināśa- siddheḥ. janmi-sva-bhāvo nāśī iti cet, na vai
siddha-sādhanam, tad-a-yoga-vyavacchedasya a- siddheḥ. tat-tulya eva ity avadhāraṇād dharmiṇy aca vākyasya vyatirekasya a-vyabhicāra-a- siddheḥ. tata eva sapakṣa eva asti, a-sapakṣa eva
a-tādrūpye tasya eva tad-artha-ālocanatva-a- siddheḥ. tathā viśeṣaṇa-jñānam, a-viṣaya-kṛtatatra darśana-sambandha-ākhyāna-mātrād iṣṭa- siddheḥ. tad-a-nirdeśe vā kathaṃ tad-viśiṣṭena
vṛtti-niścayaḥ, tādātmyena prasiddhe ’- siddheḥ. tasmāj jīvac-charīra-sambandhī prāṇa-ādirpakṣa-dharme ’pi tarhi sandeha-anyatara-a- siddher dūṣaṇaṃ syāt. evam etat, iṣṭa-a-prāpteḥ.
anyeṣāṃ hetu-phala-bhāva-a-bhāva-virodha-a- siddheḥ. dṛśyasya darśana-a-bhāva-kāraṇa-asattva-vacanena dṛṣṭānta-dharmiṇi sattva- siddher dharmi-dharma-vacanāt sādhya-dharmitad-ātmanaḥ sato bhāva iti sāmarthyāt tat- siddher na anumeya-vacanam. anvayas tv artha-bhāve ’pi tayor a-pratibandhād vyāpty-a- siddheḥ. na api tena na asti iti vacanāt tathāvacana-a-darśanāt tad-anumāne vyatireka-a- siddher na kārya-kāraṇatā-siddhiḥ. a-cetanāniṣṭhāṃ pratīkṣamāṇaḥ, eka-a-siddhau sarva-a- siddheḥ. na ca upalambhānām utpatti-niṣṭhā ity
sidhyati ity uktam. darśane ’pi vyatireka-a- siddher na sidhyati. ghaṭa-ādayo vyatireka-viṣayā
iti katham a-yuktaḥ, an-upalambhād a-bhāva- siddheḥ. nanu upalabdhi-lakṣaṇa-prāpteḥ sparśasya
-kāraṇa-bhāvaḥ. ata eva, anyathā āśraya-a- siddheḥ. nanu ca pradeśa āśrayo ’gniḥ kāraṇaṃ
nimitta-a-bhāvāt, bādhaka-a-bhāvād bhrānty-a- siddheḥ. puruṣeṣu viśeṣa-darśanasya bādhakatvād apratipatteḥ, anya-upalambhe tad-an-upalambha- siddheḥ. prabhāvavato ’dhiṣṭhānāt sato ’py anevaṃ kartum, caitanyena anayor virodha-a- siddheḥ prasaṅga-viparyaya-sādhanayor a-gamakatvāt.
a-bhāva-a-siddhau ghaṭa-ādīnāṃ nairātmya-a- siddheḥ prāṇa-āder a-nivṛttiḥ. abhyupagamātsva-bhāva-abhyāsa-viśeṣāt tad-ātma-atiśaya- siddheḥ. buddhir atiśayavatī na saṃvedanam iti-a-bhāvena an-upayogino ’-bhāvasya vyāpty-a- siddheḥ. yadi prāṇa-ādayas tad-ātmatayā tada-pratibaddha-nivṛttyā anya-nivṛtty-a- siddheḥ. yukta-upalambhasya tasya ca ana-dṛṣṭer a-dṛṣṭena ca bādhya-bādhaka-bhāva-a- siddheḥ, rāga-ādy-a-vyabhicāri-kārya-a-sambhavāt,’rtha-siddhiḥ, teṣāṃ tatra pratibandha-a- siddheḥ. vaktur abhipretaṃ tv arthaṃ sūcayeyur

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464

siddhyāyathā śīta-uṣṇa-sparśayoḥ. anyonya-bheda- siddher vā dhruva-bhāva-vināśa-vat. anyonyatad-icchā tatra vastu-bhāva iti vyāpty-a- siddher vyabhicāraḥ. etena mad-upagama-ādayo hetu
hetor vā vacanaṃ sādhanaṃ svato ’rtha- siddheḥ. saṃśayas tu pakṣa-vacanād arthe dṛṣṭaḥ,tad-a-bhāve sarvatra-a-bhāva-a- siddheḥ saṃśayād a-vyatireko vyabhicāraḥ
prāptaḥ, tad-bhogasya a-pratyakṣatvād a- siddheḥ sato ’py a-sad-a-viśeṣāl laiṅgika-tattvasya tad-a-viśeṣe tasyā api viśeṣa-a- siddheḥ, sato ’pi vā viśeṣasya tad-an-aṅgatayā aprāṇa-ādīnām ukta-lakṣaṇasya virodhasya a- siddheḥ sandigdho nairātmyād vyatirekaḥ. ātmaa-vyavadhāna-a-bhāvāt kāraka-atiśaya-a- siddheḥ, sarva-kāraka-upayoge ’pi kriyāyām
sarva-bhāveṣu dharmi-dharma-bheda-a- siddheḥ sarvatra eṣa doṣas tulya iti cet, uktam
vastu-rūpayoḥ pratyāsatti-viprakarṣayor a- siddheḥ. siddhau tu syāt, yathā tādṛśaṃ rūpaanumāna-pravṛttiḥ syāt, vacana-mātreṇa artha- siddher hetv-ādi-vaiyarthyāt. vacana-viśeṣasya
sādhyasya dharmiṇaḥ sva-sādhane sādhanatva-a- siddher hetu-bhāvena a-siddha ucyate. na hi sa
tan-mātra-siddhyā, viśeṣa-a-bhāvāt. siddhena an-upalambha-ātmanā a-sattvena a-sadanveti. yad api sattā-mātram anveti, na tena siddhena kiñcit. nanv evam agny-ādiṣv api
an-upalabdhir eva a-satām a-sattā, tadā siddhena viṣayeṇa viṣayiṇo ’-saj-jñāna-śabda-ādīnām api. artha-antarād a-kārya-bhūtād a- siddheś ca. na hi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnāmātmany anviyāt. a-jñāte ’rthe buddher a- siddhes taj-jñāne ’numānād anveti iti cet, jitaṃ
iti. parama-artha-vicāreṣu tathā-bhūta-a- siddhes tattva-anyatvaṃ pada-artheṣu sāṃvṛteṣu
ādayaḥ. viprakarṣād ātmano vṛtti-vyatireka-a- siddhes tatra prāṇa-ādīnām api. artha-antarād asambandhaḥ sādhanīyaḥ. tasmād dṛśya-a-dṛṣṭi- siddhāv a-sandigdhā eva tan-nimittatve ’py a-saj’yaṃ dṛśya-a-dṛṣṭāv a-sann iti. tasyāḥ siddhāv a-sandigdhau tat-kāryatve ’pi dhī-dhvanī.
ca hetv-ābhāso bhavati. dharmi-sambandha-a- siddhāv a-siddhaḥ, yathā — a-nityaḥ śabdaś
iti viruddhaḥ. ca-śabdo dvayor ekasya a- siddhāv aparasya ca sandehe vyabhicāra-bhāg itiapekṣate. an-upalambhāt tu kvacid a-bhāva- siddhāv apy a-pratibaddhasya tad-a-bhāve sarvatra’yaṃ nyāyaḥ siddhe viśeṣaṇam. a-doṣa-kṛd a- siddhāv apy ākāśa-āśraya-vad dhvaneḥ. a-siddhāv-vaiphalyāt. na ca śarīram eva buddhiḥ, tat- siddhāv api buddhi-vikalpe saṃśayāt. na enam anya
iti tad-āpāta-deśa-vibhrame. dharmy-a- siddhāv api, yathā — sarvatra sukha-ādia-siddhāv apy ākāśa-āśraya-vad dhvaneḥ. a- siddhāv api śabdasya siddhe vastuni sidhyati.
sidhyet. anyathā hi kvacid dṛṣṭe ’-bhāva- siddhāv api syād eva a-dṛṣṭeṣu saṃśayaḥ. tathā hya-saj-jñāna-śabdayos tad-yogyatā, sāsnā-ādi- siddhāv iva go-vyavahāraḥ. vidyamāne ’pi viṣaye
— sarvaṃ kṛtakam a-nityam iti. tathā- siddhāv eva hi sa dharmas tasya gamakaḥ syāt, na-sva-bhāvayoḥ prabhava-tan-mātra-anubandha- siddhau kāraṇa-bhāva-an-upalabdhyā grāhya-viṣayayā
virodhaḥ karma-abhivyakter a-bheda-vyāpana-a- siddhau. kramas tu tat-kāryatvāt tasya tad-a-gatiḥ syāt. a-dṛśya-an-upalambhād a-bhāva-a- siddhau ghaṭa-ādīnāṃ nairātmya-a-siddheḥ prāṇasandehād anaikāntikaḥ. dvayor viruddho ’- siddhau ca, yathā kṛtakatva-prayatnaprasiddho vyabhicāra-bhāk. dvayor viruddho ’- siddhau ca sandehe vyabhicāra-bhāk. eka-ekasya
a-nityāḥ sādhyante. keṣāñcid a-nityatva- siddhau tathā-vidhānāṃ tad-vyāptir an-apekṣāyāḥ.
na śabdāḥ santi kutra vā. tad-bhāvād artha- siddhau tu sarvaṃ sarvasya sidhyati. vastu-svarūpayoḥ pratyāsatti-viprakarṣayor a-siddheḥ. siddhau tu syāt, yathā tādṛśaṃ rūpa-sādharmyaṃ
parihāraḥ. dharma-vacanena api dharmy-āśraya- siddhau dharmi-grahaṇa-sāmarthyāt pratyāsattyāsthitiḥ. a-sambaddhasya dharmasya kim a- siddhau na sidhyati. hetus tat-sādhanāya uktaḥ
-ādi-bhāvena sandigdho bhūta-saṃhāto ’gni- siddhau. yathā ca — iha nikuñje mayūraḥ,katamasya ekasya. vyatirekasya. a- siddhau, yathā catur-vidhaḥ sādhāraṇaḥ pakṣa-vivakṣita-viśeṣaṃ sāmānyaṃ siddham eva. tat- siddhau viśeṣa-vikalpena a-siddhi-codanā mithyāity astaṅ-gataṃ viśvaṃ syāt. sato ’py a- siddhau sattā-vyavahāra-a-yogyatvāt. tasmān na anvyabhicāra-bhāk. eka-ekasya rūpasya a- siddhau sandehe vā a-siddho ’naikāntikaś ca hetvevam ekasya pakṣa-dharmasya hetu-rūpasya a- siddhau sandehe vā a-siddho hetv-ābhāsaḥ. tathā-siddho hetv-ābhāsaḥ. tathā ekasya rūpasya a- siddhau sandehe vā anaikāntikaḥ. katamasya ekasya.
hi hetur yad-ātmatayā jñāpayati, tad-a- siddhau sandehe vā na jñāpakaḥ, śabda-vat.
upalambha-niṣṭhāṃ pratīkṣamāṇaḥ, eka-a- siddhau sarva-a-siddheḥ. na ca upalambhānām
tasmāt triṣv eva rūpeṣv antar-aṅgam artha- siddhau sāmarthyam avasthitam, tatra ca smṛtinanu viśeṣasya sāmānya-ākṣepāt tat- siddhau siddham eva iṣṭaṃ bhavati. na, pratipattṛ
a-siddham api sādhanatvena iṣṭaṃ yathā ’- siddhau hetu-dṛṣṭāntau, a-prakaraṇa-āśrayaḥ, atad vipakṣe ’-darśana-mātrād a-vyabhicāra-a- siddhyā a-niścita-artham. nanu prayoga-sāmarthyādayaṃ pradeśo dhūmād iti. iyaṃ ca hetv-a- siddhyā eva tad-viruddha-siddhiḥ prāg eva-uktyā prakāśitam. sarvathā ’-vācya-rūpatvāt siddhyā tasya samāśrayāt. bādhanāt tad-balena
asti, cākṣuṣatve vā ko viparyayaḥ. ubhaya- siddhyā nirdeṣṭavyasya an-ubhaya-siddhiḥ. iha api– na dhūmo ’tra an-agner iti. sva-bhāva-a- siddhyā, yathā – na atra dhūmo ’n-upalabdher iti.
– na śīta-sparśo ’tra dhūmād iti. hetv-a- siddhyā, yathā – na dhūmo ’tra an-agner iti. sva

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465

su

prayoga-bhedena caturdhā bhavati. viruddha- siddhyā, yathā – na śīta-sparśo ’tra agner iti.
tuṣāra-sparśo ’tra agner iti. viruddha-kārya- siddhyā, yathā – na śīta-sparśo ’tra dhūmād iti.
vyāptiś ca anyatra vyavahārasya tan-mātra- siddhyā, viśeṣa-a-bhāvāt. siddhena an-upalambhanairātmyaṃ vyāpnuyāt. tad-a-bhāve ’-bhāva- siddhyā vyāptir iti sā na sidhyati, viparyaye
jānīyāt, tau ca atyanta-parokṣasya na sidhyataḥ. ke ca nir-ātmānaḥ prāṇa-ādy-a-bhāvena
na asti ity uktam. te ca darśanena vinā na sidhyataḥ. tan na ātma-avinābhāvī prāṇa-ādiḥ.
yathā ’-liṅgo ’nya-sattveṣu vikalpa-ādir na sidhyati. a-niścaya-phalā hy eṣā na alaṃ vyāvṛtti
punar mayā evaṃ-vivakṣitatvād ity āha, tadā sidhyaty artha-śūnyaṃ vivakṣā-mātram. tato nanairātmyena saha virodhaḥ syāt. sa ca na sidhyati ity uktam. astu nāma nir-ātmakebhyo
iti. sa ca kāraṇa-bhāvo ’-darśanād ātmano na sidhyati ity uktam. darśane ’pi vyatireka-apratibandhaḥ sidhyet. sa ca an-anvayasya na sidhyati iti vakṣyāmaḥ. sarvathā na asti samāno-sāmarthya-siddhiḥ. sā vacanam antareṇa na sidhyati iti sa tathā-bhūtam eva khyāpayaṃs tasyachrāvaṇaṃ tan nityam ity a-vyabhicāro ’pi na sidhyati iti. hetos tri-lakṣaṇatvān na dṛṣṭāntaḥ
ādi-vad iti, tad apy a-kārya-kāraṇa-bhāve na sidhyati. uktaṃ hi prāk — na an-upalabdhāv avyavasthā, vijñapti-mātratāyāṃ sā eva kathaṃ sidhyati. uktam atra – grāhya-grāhaka-lakṣaṇa-aicchā-vṛtti vidyata iti vastu-gamyaṃ vastu sidhyati. etena a-nityatva-saṃsthāna-viśeṣa-ādayo
a-siddhāv api śabdasya siddhe vastuni sidhyati. aulūkyasya yathā bauddhena uktaṃ mūrtyuktam. darśane ’pi vyatireka-a-siddher na sidhyati. ghaṭa-ādayo vyatireka-viṣayā iti cet,a-bhāvasya. na hi saṃvedana-a-bhāvaḥ svataḥ sidhyati, tad-a-viśeṣād viṣaye ’pi prasaṅgāt.
-deśair yugapat-sambandhaḥ sarva-vyāpini sidhyati. tad eka-sambandhino deśa-antare ’-gatvā’-vācakaḥ syāt tasya iti sambandhaś ca na sidhyati. tasmāt sarvathā sarva eva kvacinkārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś ca sidhyati, tasya upalambha-an-upalambha-āśrayatvāt.
hetus tat-sādhanāya uktaḥ kiṃ duṣṭas tatra sidhyati. dharmān an-upanīya eva dṛṣṭānte
-niyamaḥ. tad-a-bhāve ’sya idam iti na sidhyati. na apy arthavattā. arthebhyo jñāpana-bhāva-siddhiḥ, tat-kāraṇa-upalabdhyā kiṃ na sidhyati. na, tad-vyabhicārāt, yathā – na śītaca īdṛśaṃ prāṇi-maraṇam iti na idaṃ taruṣu sidhyati. na hy an-apekṣita-vastukaṃ śabda-mātram
tasmād an-upalambho ’yaṃ pratyakṣeṇa eva sidhyati. na hy eka-ākāra-pratiniyatād a-bhāvaś cet, so ’pi tad-ātma-an-upakāre na sidhyati. para-ātmani tulyaḥ paryanuyogo ’ntathā-bhavan pakṣa-nirdeśa eva tathā sidhyati, punar api svata eva tathā-bhāvāt.
tathā anya-sattayā a-sattā kiṃ na sidhyati. yadā punar evaṃ-vidhā an-upalabdhir eva
tathā api na a-nairātmyād ātmā jīvac-charīre sidhyati, yena ayaṃ na vyatirekasya a-bhāvaṃ
tad-bhāvād artha-siddhau tu sarvaṃ sarvasya sidhyati. vastu-sva-rūpe ’-siddhe ’yaṃ nyāyaḥ
-a-bhāve ’-bhāva-siddhyā vyāptir iti sā na sidhyati, viparyaye pratibandha-a-siddheḥ.
-darśane ’pi sthāly-antar-gata-mātreṇa pākaḥ sidhyati, vyabhicāra-darśanāt. etāvat tu syāt –na bhavati iti vyatireko ’-darśane ’pi na sidhyati, sandehāt. bādhaka-bhāve hy apara-a-bhāvoīdṛśo vyatireka-a-vyabhicāro ’n-anvayeṣu na sidhyati. sidhyaṃś ca balād anvayam āpādayati,
a-sambaddhasya dharmasya kim a-siddhau na sidhyati. hetus tat-sādhanāya uktaḥ kiṃ duṣṭas
-a-vyabhicāro ’n-anvayeṣu na sidhyati. sidhyaṃś ca balād anvayam āpādayati, pratiṣedhaeva tat sādhanena, katham atas tat-siddhiḥ. sidhyan vā katham a-viṣayaḥ. viṣayaś cet, svaapi. ekatra hi niyame siddhe ’nya-nivartanaṃ sidhyet. anyathā hi kvacid dṛṣṭe ’-bhāva-siddhāv-a-bhāva-vyatireko ’-nitye sādhye dharmiṇi sidhyet. tat kim idānīṃ pakṣo ’pi vipakṣaḥ. syādpratibandhaś caitanyena sampradhāryaḥ, yataḥ sidhyet. tathā saṃsthānam api, yādṛśaṃ prāsādautpattes tat-kāraṇasya taj-janana-sva-bhāvaḥ sidhyet, na tad-bhāvaḥ. yady a-sata utpattiḥ kiṃ
eva a-bheda iti cet, yukto yadi pratibandhaḥ sidhyet. sa ca an-anvayasya na sidhyati iti
kācid a-sādhāraṇatā. yadi hi tasya kvacit sidhyet, siddhaṃ vastu-balena tat, pratīti-siddha-vedanasya aikye yan na evaṃ tad vibhedavat. sidhyed a-sādhanatve ’sya na siddhaṃ bhedamṛd-vikārasya kasyacit. ghaṭa-ādeḥ karaṇāt sidhyed valmīkasya api tat-kṛtiḥ. sādhyena
ity anughoṣyāḥ, tathā-vidhasya anyatra api sv-acchatva-āder viśeṣasya bhāvāt. saṃvin-niṣṭhāś
padam. tatra upāsita-loka-bhartari kṛtā sv-alpā apy an-artha-udayā sammohād avadhīraṇā
na ca a-viruddha-lakṣaṇam atīndriyaṃ su-jñāna-bādhanam. tan na vyāpti-siddhiḥ sarvo-lakṣaṇa-virahāc ca, uttara-ābhāsatvena su-jñānāḥ. prabhedaḥ punar āsām ānantyād a-śakyasandigdham, tasmād idam iha na asti iti ca su-bhāṣitam. tasmād an-apekṣita-pakṣa-vyavasthau
upayoga-sraṃsinyor iva harītakyoḥ. tasmān na su-vivecitaṃ kāryaṃ kāraṇaṃ vyabhicarati. hetuna vyabhicāraḥ. anyadā tena vyabhicāra iti su-vyavadātaṃ prāmāṇyam. a-bhāva-dharmaṃ tu bhāva
bhāvān vyavasthāpayati idam asya idaṃ na iti su-vyavasthitā bhāvāḥ. tasmāt prameya-adhigateḥ
sādhana-dharmaḥ, tasmād vastu-sthitir iti ca su-vyavasthitāni vastūni. puruṣa-icchayā ca hetutadā na siddho ’nyadā viparyaye siddha iti su-vyāhṛtam. anyena api saṃvedana-upalambhe soanya-dharmā ca prāg a-pracyuta-ātmā iti ca su-vyāhṛtam. etena tad-avasthā-nivṛttir vyākhyātā.
-apekṣam anumānaṃ sva-gocare. siddhaṃ tena su-siddhaṃ tan na tadā śāstram īkṣyate. vāda-

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skandhaa-bhinnaiḥ prāṇi-viśeṣāṇām aindriyakasya eva sukha-a-sukhasya utpatteḥ. tasmāt sva-saṃvedanasā eva rāga iti cet, iṣṭatvād a-doṣaḥ. nitya- sukha-ātma-ātmīya-darśana-ākṣiptaṃ sa-āsrava-sārūpyāt saṃvedanasya tādātmye ’-saṃvedanāḥ sukha-ādaya iti cet, na, tvat-pakṣe ’py asti-tāpayoḥ. bhāvanāyā viśeṣeṇa na artha-rūpāḥ sukha-ādayaḥ. yadi hi śabda-ādy-ātmānaḥ sukha-abhilāpā. sā pratyakṣaṃ pramāṇam. na eva sukha-ādayaḥ saṃvedana-rūpāḥ. eka-artha-sparśa-āder apara-utpattiḥ. tasmād āntarāḥ sukha-ādayaḥ saṃvedanāś ca. bhāvanā-balataḥ
a-tad-rūpa-a-pravedanāt. cetanāś ca ete sukha-ādayaḥ saṃvedyatvāt. na hi yad yad-viṣaya-sva-bhāva-niyame na an-upalambha-ātmānaḥ sukha-ādayaḥ. saṃskārān niyama iti cet, na, tasyasukha-ādayaḥ. yadi hi śabda-ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy-a-viśeṣe bhāvanānaḥ sukhaṃ yat sātaṃ saṃvedanam iti siddhāḥ sukha-ādayaś cetanāḥ. viṣaya-sārūpyāt
saṃśaya-nirṇaya-ādi-bheda-vat. na antarāḥ sukha-ādayo na api cetanāḥ. tad-ātmanāṃ śabdaparair dṛṣṭaṃ sādhanam, yathā — a-cetanāḥ sukha-ādayo buddhir vā, utpatter a-nityatvād vā,sa hi dharmī pradhāna-lakṣaṇa eko nityaḥ sukha-ādy-ātmako ’nyo vā iti, yathā-kathañcid api
an-anya-bhāk. na an-uditaḥ pratiniyataḥ sukha-ādy-ātmā viṣayī-kriyate saṃvittyā, tasyāsdeśa-kāla-prakṛti-niyama-a-yogāt. tatra sukha-ādy-utpattir na a-viṣayā, yathā-svaṃ viṣaya
-rūpiṇo bhāvās tad-a-tad-rūpa-hetu-jāḥ. tat sukha-ādi kim a-jñānaṃ vijñāna-a-bhinna-hetu-jam.
sukha-ādīnāṃ sva-saṃvedanam api pratyakṣam. sukha-ādi-grahaṇaṃ spaṣṭa-saṃvedana-pradarśana-an-adhyavasāyād bhinna-upalambhayor api sukha-ādi-nīla-ādy-ākārayor a-nānātvāt kaṃ bata
-mandatā-ādi-bheda-anuvidhānāt. hetu-sāmyāt sukha-ādi-bheda-a-bhāva-prasaṅga iti cet, na,-anukāriṇo ’nubhava-ātmano vikalpasya. sukha-ādi-saṃvedanaṃ ca buddhiḥ. sā ca parokṣā iti
sukha-ādaya iti cet, na, tvat-pakṣe ’py asti sukha-ādi-saṃvedanam iti darśana-arthatvād
tat tasya vedakam, a-paraspara-rūpam iva sukha-ādi-saṃvedanam, idam asya saṃvedanam iti
dharmy-a-siddhāv api, yathā — sarvatra sukha-ādi-sambhavād vibhur ātmā iti. evam ekasyaa-viṣayā, yathā-svaṃ viṣaya-upanibandhanānāṃ sukha-ādīnāṃ tat-sannidhāna-a-bhāve ’-bhāvāt. na
avasthā-bhede ’py a-bheda iti cet, nanv etat sukha-ādīnāṃ puruṣāṇāṃ ca tulyam. bhede kramautpaśyāmaḥ, antaḥ-karaṇa-abhipātināṃ sukha-ādīnāṃ vijñāna-bhāvanā-paṭu-mandatā-ādieva pratyaya-viśeṣa-utpatter manaḥ pratyeti. sukha-ādīnāṃ sva-vedanam. sukha-ādīnāṃ svamanaḥ pratyeti. sukha-ādīnāṃ sva-vedanam. sukha-ādīnāṃ sva-saṃvedanam api pratyakṣam. sukha
vastu-bheda-lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukha-ādīnām a-sandigdho bhedo bhavati. kasyacidsambhavati, yasmād a-śakya-samayo hy ātmā sukha-ādīnām an-anya-bhāk. na an-uditaḥ
abhijalpa-anuṣaṅgiṇī. a-śakya-samayatvān na sukha-ādīnām ātma-saṃvittir āviṣṭa-abhilāpā. sāātma-saṃvedanasya pratyakṣatvāt. na hi sukha-ādīnām ātma-saṃvedane vikalpaḥ sambhavati,
pratyukta iti. pakṣa-dharma-prabhedena sukha-grahaṇa-arthaṃ hetu-prakaraṇasya sūtrapratyakṣād vyavahāraḥ. niścinvan hi idantayā sukha-duḥkha-sādhanayoḥ prāpti-parihārāya
artha-kriyā-yogya-viṣayatvād vicārasya. sukha-duḥkha-sādhane jñātvā yathā-arhaṃ
-a-yogād apekṣā-virodhāc ca. tathā viṣayāḥ sukha-duḥkhe nimitta-upalakṣaṇaṃ rāga-ādayo
-darśanam etat. atra udāharaṇam —pretya a- sukha-prado dharma iti. dharmi-vyavasthites tadatiprasaṅgāt. atiśayavac ca bauddhaṃ sukham an-atiśaye ’pi śabda-ādi-sukhā ity api
sarūpayantaṃ ghaṭayet. idam eva ca naḥ sukhaṃ yat sātaṃ saṃvedanam iti siddhāḥ sukhaprāṇi-viśeṣāṇām aindriyakasya eva sukha-a- sukhasya utpatteḥ. tasmāt sva-saṃvedana-rūpā eva
ca bauddhaṃ sukham an-atiśaye ’pi śabda-ādi- sukhā ity api vārttā-mātram, ekatra yugapadnaraṃ ca nārāyaṇam eva ca ādau svataḥ sutau dvau janayāṃ babhūva. iti yathā. tasya-uktiḥ pāramparyeṇa na apy alam. śaktasya sūcakaṃ hetu-vaco ’-śaktam api svayam. na api
aparasya ca sandehe vyabhicāra-bhāg iti sūcana-arthaḥ, yathā — vīta-rāgaḥ sarva-jño vāviplavaṃ pratyakṣa-ābhāsam āha sa-apavādatva- sūcana-artham, anyatra cakṣur-ādi-parama-aṇūnāṃ
-viṣaye viruddha-a-vyabhicāriṇo ’-bhāvaṃ sūcayati iti. atha vā lokasya bruvato ’numāna-ana syāt. bhavantī sva-nimitta-sannidhiṃ sūcayati iti gotvād viṣāṇitā-pratipattiḥ kārya-kārya-a-niṣpattiḥ kāraṇa-antara-vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ syāt, yady atra kaścid
yathā-vidhe siddhaḥ, tathā-vidha-sannidhānaṃ sūcayati. sāmānyena ca sambandhino ’rthasya-a-siddheḥ. vaktur abhipretaṃ tv arthaṃ sūcayeyur iti sa eva ca tathā-pratipādyamāna
pramāṇam abhimukhī-kurvanti. tad api leśataḥ sūcitam eva iti. pramāṇa-viniścaye pratyakṣaviṣayāyāḥ pratīter na vastu-vaśād vṛttir iti sūcitaṃ bhavati. sa hi śaśinaś candratvam anity arthād an-anya-saṃsargiṇy ātma-vṛttiḥ sūcitā bhavati. sā eva avinābhāvaḥ. tata evaāsthāna-vāraṇaṃ sva-vṛttau svayaṃ-śruter āha sūtra-kāraḥ — svayam iti śāstra-an-apekṣam
sukha-grahaṇa-arthaṃ hetu-prakaraṇasya sūtra-saṅkṣepa ucyate —sapakṣe sann a-san dvedhā
iti na nirdiśyate. yukto ’yam artha iti sūtram a-mogha-nīter draṣṭur mayā āgamitam āgamam
hi dharma-ālambana-ādayo maitrya-ādayaḥ sūtre deśitāḥ. etāś ca sa-jātīya-abhyāsa-vṛttayaḥ.
kvacit puṣpe bhedo nīla-itara-kusumayor iva sūryayoḥ, kvacit phale vandhya-itarayor iva
vināśe ’n-apekṣāyāḥ sāmarthyam, yāvatā skandha-ādayo ’nyair eva hetubhir a-nityāḥ

skandha

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467

sthūla-āyatane vyākhyāte. dharma-dhātv-āyatane ’pi skandha-traya-sva-bhāva eva iti na virodhaḥ.
-a-krama-virodhataḥ. iti saṅgraha-ślokaḥ. skandha-dhātv-āyatana-lakṣaṇasya vā kṛtakasya a– katame dharmāḥ saṃskṛtāḥ. pañca- skandhā iti. tatra pañca-indriyāṇi sva-bhāvabhāva-pratiṣedhas tu na sambhavati ity a- skhalita-prajño devānāṃ priyaḥ, yas tad-viṣayaṃ
tad-abhivyāptayor api iti na tāv ekatra staḥ. tan na atra viruddha-a-vyabhicārī. tad ayam
-virahaḥ. yataḥ saṃhṛtya sarvataś cintāṃ stimitena antara-ātmanā. sthito ’pi cakṣuṣā rūpam-apara-bhāva-samāna-guṇa-puruṣa-sambhāvita- strī-garbha iva puruṣeṣu. yathā āha — yo hy aprakāmam āsādita-vidyā-āśrama-phalaḥ, yaḥ strī-śūdra-sādhāraṇam api vivekaṃ na avagāhate.
śaṅkayā bhāvyaṃ niyāmakam a-paśyatām. eṣa sthāṇur ayaṃ mārga iti vakti iti kaścana. anyaḥ
tat-siddha-artheṣv a-yogataḥ. tṛtīya- sthāna-saṅkrāntau nyāyyaḥ śāstra-parigrahaḥ.
a-vyakta-rūpa-virahaḥ. a-vyavadhānam a-dūra- sthānaṃ dṛśya-ātmatā indriyasya sva-āśrayeṇa
upakāreṇa vyākhyāte. pāta-pratibandhāt sthāpaka iti cet, kaḥ pratibandhaḥ. sa hi tasyaeṣām, paramparā-kalpanāyāś ca vaiyarthyāt. sthāpakatvād ādhāraḥ, na janakatvād iti cet,ca ayam atra a-kiñcit karaḥ katham asya sthāpayitā. tad ayaṃ na kenacit pratibaddha itipāta-pratibandho na artha-antaram eva, yaḥ sthāpayitrā kriyate. artha-antaratve tatra eva
na ca evaṃ-vidhā dharmāḥ kvacid a-samaya- sthāyinaṃ praty anvayinaḥ, a-vyabhicārī vā heturkiṃ tu bhāva eva vināśaḥ, sa eva kṣaṇa- sthāyī jāta iti. tam asya mandāḥ sva-bhāvam-pāka-vat. na hi bahulaṃ pāka-darśane ’pi sthāly-antar-gata-mātreṇa pākaḥ sidhyati,’-vyabhicāritā. sambhāvy-a-vyabhicāratvāt sthālī-taṇḍula-pāka-vat. na hi bahulaṃ pākananv evam api virodhinoḥ paraspara-parihāra- sthita-lakṣaṇatayā eva virodhaḥ, a-niyamena niyama’-bhāvād virodhaḥ, paraspara-parihāra- sthita-lakṣaṇatayā vā. na ca ayam utpattivā dhruva-bhāva-vināśa-vat. anyonya-parihāra- sthita-lakṣaṇatayā vā virodhaḥ, nitya-a-nityatvasa ca an-upalabdheḥ. anyonya-vyatireka- sthita-lakṣaṇatā vā virodho nitya-a-nityatva-vat.
-a-bhāvasya tad-bhāvasya ca anyonya-parihāra- sthita-lakṣaṇatvena virodhāt. ayam eva cavṛtti-vyatirekau paraspara-parihāra- sthita-lakṣaṇau na tṛtīyaṃ rāśiṃ vyatirecayataḥ.
a-samāpta-vākya eva iti na dūṣaṇa-avasaraḥ, sthita-vacane tu tasmin doṣam udbhāvayan dūṣaka
sarvataś cintāṃ stimitena antara-ātmanā. sthito ’pi cakṣuṣā rūpam īkṣate sā akṣa-jā matiḥ.
a-sarva-vidā. tena yad indriya-viṣaya-madhya- sthitam āvaraṇam, tau vijñāna-utpādana-vaiguṇya-upalambho dharma ity ayam atra abhiprāyaḥ. sthitam etat — sva-bhāva-an-upalabdhiḥ svaeva anumīyate. sā eva ca sāmagrī sva-bhāva- sthity-āśrayaḥ kāryasya. ata eva saha-kāriṇām apy
a-vibhāgaḥ. punas tad-dravya-santāna- sthiti-kāraṇa-vicchedāt tan-nivṛttis tad-upādānayā paścān niṣpadyeta. sa eva hi bhāvaḥ kṣaṇa- sthiti-dharmā a-nityatā ity ukta-prāyam. vacananiścayāt paścād asya an-upalabdhyā a- sthiti-pratipatter niścaya-kāla iti tadā ayathā-lakṣaṇam eva iyaṃ meya-māna-phala- sthitiḥ. a-vibhāgo ’pi buddhy-ātmā viparyāsitadarśayet sādhanaṃ syād ity eṣā loka-uttarā sthitiḥ. a-sambaddhasya dharmasya kim a-siddhauśabdāḥ pravartante. na tad-vaśād vastu- sthitiḥ, atiprasaṅgāt. tasmāc choṣam ayaṃ taruṣu
na tau pramāṇam. a-dṛśye niścaya-a-yogāt sthitir anyatra vāryate. yathā ’-liṅgo ’nyaabhyupāyaḥ kārya-aṅgaṃ sva-bhāva-aṅgaṃ jagat- sthitiḥ. āpta-vacanaṃ kārya-lakṣaṇaṃ liṅgam, svaāgamaḥ, tataḥ sādhana-dharmaḥ, tasmād vastu- sthitir iti ca su-vyavasthitāni vastūni. puruṣaa-sati bāhye ’rthe pramāṇa-prameya-phala- sthitiḥ. uktam atra – yathā-darśanam iyaṃvai tata ātma-viśeṣa-utpatter ambhasas tathā- sthitiḥ, kiṃ tarhi saṃyogāt. kiṃ punaḥ sa tayoḥ
kena iyaṃ sarva-cintāsu śāstraṃ grāhyam iti sthitiḥ. kṛtā idānīm a-siddha-antair grāhyo
yathā-anudarśanaṃ ca iyaṃ meya-māna-phala- sthitiḥ. kriyate ’-vidyamānā api grāhya-grāhakaiyaṃ sarvatra saṃyojyā māna-meya-phala- sthitiḥ. tatra apy anubhava-ātmatvāt te yogyāḥ
na paro dūṣaṇam iti vyaktam iyaṃ rāja-kula- sthitiḥ. tasmād yāvatīm artha-gatiṃ sādhanaṃ
bruvāṇo yuktam apy anyad iti rāja-kula- sthitiḥ. sarvān arthān samī-kṛtya vaktuṃ śakyaṃ
ca viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ laukikīṃ sthitim. gṛhītvā saṅkalayya etat tathā pratyeti
toya-āśritā hi balākāyā vṛttiḥ. tataḥ śarīra- sthitiṃ pratilabhamānā tat-kāryatayāna hy asti sambhavo yathā-avasthita-vastu- sthitiṣv ātma-kārya-an-upalambheṣu. tatra
ātma-bhedaḥ, nairātmya-prasaṅgāt, ātma- sthiter a-bhāvāt. tasmād ayam a-śabda-saṃyojanam
tad a-yuktam, yasmāt pramāṇa-itara-sāmānya- sthiter anya-dhiyo gateḥ. pramāṇa-antara-sadsthāpakatvād ādhāraḥ, na janakatvād iti cet, sthiter artha-antara-an-artha-antaratve upakāreṇa
ca vikārāt, tan-nibandhanatvāc ca āśraya- sthiteḥ, sarpa-ādi-bhrānti-van mano-bhrānter akṣayathā-ākāram asyāḥ prathanāt. artha- sthiteḥ sva-saṃvedana-rūpatvāt sva-vid api iyam
vihiteṣv apy artheṣu sāmarthyād viśeṣa- sthiteś ca deha eva pratyayaḥ, na ghaṭe. yathā kopramāṇayor lakṣaṇam ucyate, kiṃ tarhi vastu- sthityā. sā ca evam a-śakya-niścayā iti na tatātmanas tādṛśo ’mbhasaḥ. kāryaṃ tasya yo ’pi sthiram ambho dṛṣṭvā a-dṛṣṭo ’py adhastād ādhāra-sārūpyaṃ vijñānasya, tat-pratibhāsinaḥ sthūla-ākārasya pratyekaṃ parama-aṇuṣv a-bhāvāt.
-vidho na asti iti na tayoḥ sārūpyam. na api sthūla eko viṣayas tathā-avabhāsī, pāṇy-ādi-kampe

sthūlasya

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PVin2_0006206
PVin3_0004802
PVin3_0008102
PVin1_0001206
PVin3_0013312
PVin3_0006504
PVin2_0009710
PVin1_0002811
PVin1_0002710
PVin1_0002809
PVin1_0002807
PVin1_0002010
PVin3_0003008
PVin1_0002707
PVin1_0001204
PVin1_0001203
PVin1_0001112
PVin3_0001501
PVin1_0001201
PVin1_0001204
PVin1_0002805
PVin1_0002903
PVin1_0002813
PVin2_0008805
PVin1_0002902
PVin2_0009314
PVin1_0002901
PVin1_0001005
PVin1_0001811
PVin1_0000312
PVin1_0001809
PVin1_0000811
PVin3_0005706
PVin1_0002814
PVin1_0002902
PVin1_0001208
PVin1_0002814
PVin1_0000809
PVin1_0002003
PVin3_0005706

468

smāryatedarśane ’lpa-avayava-darśane ’pi tathā sthūlasya darśanaṃ syāt. rakte ca ekasmin rāgaḥ,pramāṇayitavyam. katham idānīṃ na tīrtha- snāna-ādir a-dharma-śodhana iti na abhyupeta-mūḍhānāṃ pāpa-an-abhyupagamāt. sā vyavasthā snāna-ādīnāṃ pāpa-śodhana-vādaṃ bādhate, nidāna-ana aparam, an-abhyupagamāt. tasya api snānāc chuddhi-vādinaḥ śāstrasya sva-vacanena apynidānino ’-vicchedāt, madhura-śītala- snigdhair iva vyādheḥ ślaiṣmikasya iti. ata eva
vyatirekaḥ. na hi rāga-ādīnām eva kāryaṃ spanda-vacana-ādayaḥ, vaktu-kāmatā-sāmānyavivecayaty ayo-golakam iva vahneḥ, tad-rūpa- sparśa-adhyavasāyāt. bheda-a-bheda-vyavasthā evampipīlikā-saṅkṣobha-ādi-hetuś ca iti. rūpāt sparśa-anumānaṃ kārya-liṅga-jam, rūpa-ādīnāṃ
tad-upādāna-kāraṇa-apekṣiṇaś ca śīta- sparśa-āder apara-utpattiḥ. tasmād āntarāḥ sukha-itarayor iva trapuṣayoḥ, kvacit prabhāve sparśa-upayoga-sraṃsinyor iva harītakyoḥ. tasmān
ca tūla-upala-pallava-ādiṣu tad-bhāve ’pi sparśa-bheda-darśanāt. kvacid viśeṣasya apivarṇasya api pratyavabhāsanāt. tena rūpa- sparśa-vijñāna-anvayo mānasam eṣa smārto vikalpaḥ.
-upalambhād anya-a-bhāva-gateḥ. yato hi sparśa-viśeṣa-upalambhāt saty a-sati vā prayatne
tatra api tathā-sañcāriṇo hastasya antara- sparśa-viśeṣa-upalambhād anya-a-bhāva-gateḥ. yatoa-kāryam. na, indhana-vikāra-hetor uṣṇa- sparśa-viśeṣasya agnitvāt. kāryasya ca kāraṇam
vā prayujyate, yathā — na atra śīta- sparśo ’gner ity udāharaṇāni pūrva-vat. sa punar
bhavati. viruddha-siddhyā, yathā – na śīta- sparśo ’tra agner iti. etena vyāpaka-viruddha-siddhir uktā veditavyā, yathā – na tuṣāra- sparśo ’tra agner iti. viruddha-kārya-siddhyā,na, tad-vyabhicārāt, yathā – na śīta- sparśo ’tra kāṣṭhād iti. kāraṇānāṃ kārya-ārambhaviruddha-kārya-siddhyā, yathā – na śīta- sparśo ’tra dhūmād iti. hetv-a-siddhyā, yathā –a-nityaḥ prayatna-anantarīyakatvāt, nityo ’- sparśatvād iti. katham a-sapakṣa-apekṣayā bhede
anvayasya iti cet, iha tarhi bhavatv a- sparśatvān nitya iti. na, atra apy anvayasya ana hy ayaṃ ghaṭa iti jñānaṃ sparśana-indriya-jaṃ yuktam, tathā samanvāhāre
sādhana-avayavaḥ syāt, tadā tad-rūpa-a- sparśane ca syād a-sambandhād apārthakaḥ. yadi na’-bhāvād virodha-gatiḥ, yathā śīta-uṣṇa- sparśayoḥ. anyonya-bheda-siddher vā dhruva-bhāva-siddheḥ. nanu upalabdhi-lakṣaṇa-prāpteḥ sparśasya yukta eva pratiṣedhaḥ. na yuktaḥ, dṛśya
tu katham. yasmān na vikalpa-anubaddhasya spaṣṭa-artha-pratibhāsitā. pratyastam-ita-arthavyavasthāpya bhāvayatāṃ tan-niṣpattau yat spaṣṭa-avabhāsi bhaya-ādāv iva, tad a-vikalpakam-niṣpannam iṣyate. astu nāma bhāvanā-balena spaṣṭa-ābham, nir-vikalpakaṃ tu katham. yasmān na-pṛthivī-kṛtsna-ādikam a-bhūta-viṣayam api spaṣṭa-pratibhāsaṃ nir-vikalpakaṃ ca bhāvanā-balaapi pratyakṣam. sukha-ādi-grahaṇaṃ spaṣṭa-saṃvedana-pradarśana-artham, sarva-jñānānām-sva-vacanayor a-yogāt. sva-vacana-virodhe spaṣṭam udāharaṇam, āgame tu diṅ-mātra-darśanam
sukha-ādayaḥ saṃvedanāś ca. bhāvanā-balataḥ spaṣṭaṃ bhaya-ādāv iva bhāsate. yaj jñānam aarhati. dravyaṃ tat-spārśanaṃ yadi. tan na. spārśanam api dravyaṃ spṛṣṭvā gṛhṇāti iti cet, na
na pratyakṣī-bhavitum arhati. dravyaṃ tat- spārśanaṃ yadi. tan na. spārśanam api dravyaṃ
-a-bhede ’pi tad-akṣa-a-gocaratvataḥ. spṛśato ’py asti sā buddhiḥ ko hi indriya-acet, sva-āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa ca nāma tad-āśrayāṃ siddhiṃ sādhanād
tad ayam a-viṣayatvād a-bhūta-a-viśiṣṭam api spṛṣṭvā ayaṃ ghaṭa iti pratipadan na pratyakṣīyadi. tan na. spārśanam api dravyaṃ spṛṣṭvā gṛhṇāti iti cet, na ayaṃ ghaṭa iti jñāne
eva atibhāvyate. bhāvanā-pariniṣpattau tat sphuṭa-a-kalpa-dhī-phalam. ity antara-ślokāḥ.
’nyo vā vikalpaṃ sphuṭayati. a-vikalpaka eva sphuṭa-avabhāsa iti. svapna-jñānaṃ tarhi viśadasaṃsṛṣṭa-abhilāpaḥ pratyayaḥ. tan na ayaṃ sphuṭa-pratibhāso vikalpako bhavitum arhati.
-bhedāt, yathā kadalī bīja-kanda-udbhavā. sphuṭam eva tādṛśaṃ bhedaṃ loko vivecayaty ākārasmaryante. tan na viplavo ’nyo vā vikalpaṃ sphuṭayati. a-vikalpaka eva sphuṭa-avabhāsa iti.
a-pratīyamānam an-aṅgam iti yuktaṃ tatra smaraṇa-arthaṃ vacanam. a-darśanaṃ tu darśana-a-arthavat. middha-upaplutānām apy anubhūta- smaraṇa-ākārā vikalpā bhavanti. na ca te tathāasti, tasya api grahaṇam. saṅketa- smaraṇa-upāyaṃ dṛṣṭa-saṅkalana-ātmakam. pūrva-sāmarthya-bhāvino ’nubhūta-pratisandhāyinaḥ smaraṇāt tad-dṛṣṭāv eva dṛṣṭeṣv abhilāṣaviṣaya-darśanena viṣayiṇo vṛtta-sambandhasya smaraṇāt. na hy anvaya-vyatirekābhyām anyo hetueva dṛṣṭeṣu saṃvit-sāmarthya-bhāvinaḥ. smaraṇād abhilāṣeṇa vyavahāraḥ pravartate. arthahi saṅketa-kāla-bhāvitam abhilāpa-sāmānyam a- smaratas tad-yojanā sambhavati, śabda-antara iva.
saty api viṣaye kathañcid viṣayiṇam a- smaran smāryate. na hy a-sad-vyavahārasya kvacid
bhavitum arhati. tathā hi svapne ’pi smaryate smārtaṃ na ca tat tādṛg-arthavat. middha
vikalpā bhavanti. na ca te tathā-avabhāsinaḥ smaryante. tan na viplavo ’nyo vā vikalpaṃ
tena rūpa-sparśa-vijñāna-anvayo mānasam eṣa smārto vikalpaḥ. api ca yat-sannidhāne yo dṛṣṭas
arhati. tathā hi svapne ’pi smaryate smārtaṃ na ca tat tādṛg-arthavat. middhavā gṛhṇīyāt. api ca artha-upayoge ’pi punaḥ smārtaṃ śabda-anuyojanam. akṣa-dhīr yady apekṣeta
-darśana-saṃskārasya gṛhīta-grahaṇasya smārtād a-viśeṣāt. niṣpādita-kriye karmaṇy asaty api viṣaye kathañcid viṣayiṇam a-smaran smāryate. na hy a-sad-vyavahārasya kvacid aparaṃ

smāryate

PVin3_0005711
PVin1_0000909
PVin2_0006309
PVin2_0006909
PVin1_0000907
PVin1_0001901
PVin2_0006909
PVin3_0001002
PVin1_0001211
PVin1_0001307
PVin1_0001210
PVin1_0000813
PVin2_0009313
PVin1_0001303
PVin1_0000303
PVin1_0001303
PVin1_0001212
PVin1_0000814
PVin3_0002104
PVin2_0009501
PVin2_0009205
PVin2_0009513
PVin3_0001909
PVin3_0006303
PVin3_0002507
PVin2_0009105
PVin1_0001304
PVin2_0009913
PVin1_0000814
PVin1_0001711
PVin2_0005804
PVin3_0012012
PVin2_0007908
PVin2_0009102
PVin3_0011607
PVin2_0008512
PVin2_0009003
PVin3_0001704
PVin3_0008106
PVin2_0008603
PVin2_0006712
PVin1_0000607
PVin3_0005908
PVin1_0000904
PVin3_0001210
PVin2_0005608
PVin3_0003702
PVin3_0011306
PVin3_0004208
PVin3_0004704
PVin1_0004006
PVin3_0005703
PVin1_0004112
PVin3_0001512
PVin1_0000608
PVin3_0004011
PVin3_0002506
PVin2_0008704
PVin3_0010407

469

syāt

atra an-anubruvan. kevalaṃ siddha-sādharmyāt smāryate samayaṃ paraḥ. kārya-kāraṇatā yadvat-abhipāta-kṛte ca buddhi-janmany abhilāpa- smṛty-antara-a-bhāvāt siddham a-vikalpakaṃ
’-pratibandhaḥ. tal-liṅga-darśanāt sambandha- smṛty-apekṣiṇo ’numeya-pratipattau tad-utpatteḥ
rūpe. tad-bhāva-a-bhāvayor darśana-a-darśana- smṛty-apekṣe hi śabda-liṅge sva-viṣayaṃ
-dhīḥ. arthasya sākṣād buddhāv an-upayogāt smṛti-prabodhe ca upayuktatvān na asya anvastu-dharmo hy eṣa yad anubhavaḥ paṭīyān smṛti-bījam ādhatte, tādṛśa-darśanād asya prabodho-liṅge sva-viṣayaṃ pratipādayataḥ, a-darśana- smṛti-vipramoṣayor a-pratipatteḥ, sandehe sandehād-siddhau sāmarthyam avasthitam, tatra ca smṛti-samādhānaṃ tad-vacasi iti tad eva sādhanam.
yuktā tad-gaty-a-bhāve tu śabda-bhede smṛtiḥ katham. tad-a-smṛtau ca tena arthaṃ
arthaḥ prabodhayaty āntaraṃ saṃskāram. tena smṛtiḥ, na artha-darśanād iti cet, na, tat-sannidhāne yo dṛṣṭas tad-dṛṣṭes tad-dhvanau smṛtiḥ. yuktā tad-gaty-a-bhāve tu śabda-bhede-kṛte ’-satya-antare vikāre śabda-viśeṣe smṛtir yuktā, tasyā a-tat-kṛtatve tan-nāma-adarśana-bhrāntiḥ, yā vacanena nivartyeta. smṛtir vācā a-darśane kriyata iti cet, darśanaṃ
-darśane ’rtha-sannidhau dṛṣṭe śabde tataḥ smṛtiḥ syāt, agni-dhūma-vat. na ca ayam aapanayanti vā. yat prāg dṛṣṭaṃ tatra smṛtim ādadhati. sā kim a-śabda-liṅgā svayaṃ
indriya-vijñāna-vārttā, abhidhāna-viśeṣe smṛter a-yogāt. sati hy artha-darśane ’rtha-a-bhāve tu śabda-bhede smṛtiḥ katham. tad-a- smṛtau ca tena arthaṃ saṃsṛṣṭaṃ vetty asau katham.
-kṛtatve tan-nāma-a-grahaṇa-prasaṅgāt. tataḥ smṛtyā vyavadhānān na artha-upayogo ’n-antarana tadā śāstram īkṣyate. vāda-tyāgas tadā syāc cen na tadā an-abhyupāyataḥ. upāyo hy
atra kiñcit. api ca yady a-dṛṣṭyā nivṛttiḥ syāc cheśavad vyabhicāri kim. yathā pakvāny etāni
sidhyati, vyabhicāra-darśanāt. etāvat tu syāt – evaṃ-sva-bhāvā etat samāna-pāka-hetavaḥ
tan-nivṛttau vyāpy-a-nivṛtter ātma-gatiḥ syāt. a-dṛśya-an-upalambhād a-bhāva-a-siddhau-guṇatva-viparyāsanād dhetur viruddhaḥ syāt. a-prakaraṇān na iti cet, tad anyatra api
tal-lakṣaṇatvāc ca bhāvasya a-bhāvo na syāt. a-bhāva ity api bhāva-pratiṣedhaḥ. tad aatha dharmiṇam eva sādhyaṃ kuryāt, tataḥ kiṃ syāt. a-śakyam etat. kasmāt. hetor viśeṣeṇa
a-nityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, a-hetu-phalasya a-sambandhāt tatra bhāva’rtha-sannidhau dṛṣṭe śabde tataḥ smṛtiḥ syāt, agni-dhūma-vat. na ca ayam a-śabdakam
nivartayati. anyathā tat tasya kāryam eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi sva-bhāvaṃ
na artha-upayogo ’n-antara-vyāpāra-phalaḥ syāt. ataś ca yaḥ prāg a-janako buddher upayoga-aa-nānātva-pratipatter a-nānā-ekaṃ jagat syāt. atha api syāt, pratibhāsamānam api sāmānyam
sādhyata ity an-avasthānād a-pratipattiḥ syāt. atha upalabdhy-a-bhāvo vinā an-upalabdhyā-a-bhāvād avadhāraṇasya kiṃ phalaṃ syāt. an-avadhāraṇe ca vākyasya vyatirekasya adhātau. dhātv-antare tv an-eka-upakāra eva syāt. an-ābhoge ’-sāmarthyam iti cet, na, an’-nimittatve vā. tathā ca bhāvas tadvān na syāt, an-upayogāt. upayoge vā sa eva asya sva-saṃśaya-rūpā sā ubhaya-bahir-bhāve syāt, antar-bhāve katham a-pratipattiḥ. evaṃca dhūmo ’gnim antareṇa, tan na tad-dhetuḥ syāt. anya-hetukatvān na a-hetuka iti cet, na,-vināśau sarvasya ca sarvatra upayogaḥ syāt. anyathā ekam ity eva na syān nāma-antaraṃ
ca dvayor api sambhava-a-virodha etad evaṃ syāt. anyathā tv a-siddham eva tac chabde. tathāeva iti nitya-vyavacchedena gamakatā iṣṭā syāt, anyathā sarvato vipakṣād vyāvṛtter
kathaṃ tādṛśaḥ. tādṛśād dhi bhavaṃs tādṛśaḥ syāt. anyādṛśād api tādṛśa-udbhave tac-chaktijanya-janaka-bhāve so ’n-apekṣasya nityaṃ syāt. apekṣāyāṃ ca pūrva-vat prasaṅgaḥ. tasmātartha-darśanam artha-bhāvo jñāna-bhāvo vā syāt. artha-bhāvaś cet, sarve ’rthāḥ pratyakṣā
ity an-avasthānān na kasyacid viśeṣa-siddhiḥ syāt. arthasya tu sva-sattā-viśeṣābhyāṃ na tatbuddher upayoga-a-viśeṣataḥ. sa paścād api syāt. ātma-a-bhedena sāmarthya-a-viśeṣān na
kvacid an-anvayāt. tato na kutaścid gatiḥ syāt. ukta-dharma-an-anvaya eṣa doṣo na anyatra-lakṣaṇa-prāptasya an-upalabdheḥ, yadi hi syāt, upalabhya-sattva eva syān na anyathā iti,
tad-viśeṣa-bahir-bhāvād a-pramāṇam anumānaṃ syāt. eka-saṅkhyā-vivakṣayā a-pradarśita-vad dhetur api pṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya eva tu vacanena sādhyatā-a-viśeṣo
katham anya-bhāve so ’sti, upacāra-mātraṃ tu syāt. etena apara-bhāvaḥ pratyukta iti. pakṣa’pi tarhi sandeha-anyatara-a-siddher dūṣaṇaṃ syāt. evam etat, iṣṭa-a-prāpteḥ. nanu viparyaya-lakṣaṇo vā iti na an-āloko rūpa-upalambhaḥ syāt, kāryasya kāraṇa-a-vyabhicārāt.
hy eṣa pravartanīyo vyavahāro yena a-niyataḥ syāt, kiṃ tarhi siddha eva dṛśyasya sva-bhāvasya
utpatti-niṣṭhā ity andha-mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa svayam ātmānaṃ viṣayaanyathā vipratiṣiddham etad vacanaṃ syāt, ghaṭasya ātmanā tad-bhāva-artha-antara’rthāḥ pratyakṣā iti sarvaḥ sarva-darśī syāt. jñāna-bhāvaś cet, katham anyasya bhāve ’abhighāta-sahatvaṃ paśyato bhrāntyā etat syāt. tac ca dṛṣṭa-avarugṇa-ghaṭa-vad utpatty-sattāyāṃ sādhyāyāṃ sva-lakṣaṇaṃ sādhyaṃ syāt, tac ca pratikṣiptam iti na atra evam a’nyatra kathaṃ bhavet. bhavan vā na dhūmaḥ syāt. taj-janito hi sva-bhāva-viśeṣo dhūma iti.
eva iṣṭa-vastu-sva-bhāva-anukarṣiṇī proktā syāt. tat kim eṣāṃ paraspara-viraheṇa. sā eva

syāt

PVin2_0009002
PVin3_0006305
PVin3_0006605
PVin2_0008605
PVin3_0010408
PVin2_0008304
PVin3_0001310
PVin2_0005805
PVin2_0008303
PVin3_0006204
PVin3_0006705
PVin3_0002708
PVin3_0006309
PVin3_0006308
PVin3_0013310
PVin3_0004810
PVin3_0002107
PVin3_0006508
PVin3_0001001
PVin3_0006306
PVin2_0008204
PVin2_0006903
PVin3_0009811
PVin3_0005304
PVin3_0007908
PVin3_0001302
PVin3_0001209
PVin3_0005101
PVin3_0002304
PVin3_0002709
PVin3_0003202
PVin2_0008113
PVin3_0012203
PVin2_0009605
PVin3_0007806
PVin2_0009511
PVin3_0013405
PVin2_0005209
PVin3_0012111
PVin3_0003610
PVin1_0003405
PVin3_0012602
PVin3_0003809
PVin3_0010404
PVin2_0006705
PVin3_0013509
PVin3_0010301
PVin3_0005202
PVin3_0004701
PVin2_0008601
PVin3_0013403
PVin2_0009613
PVin1_0001311
PVin2_0008511
PVin3_0011714
PVin3_0007307
PVin3_0007304
PVin3_0002312
PVin2_0007809

470kutaścid bheda ity ekaṃ dravyaṃ viśvaṃ
na bhavati iti hetu-pratiṣedho ’sya kṛtaḥ
-dharmatāyāṃ vā tataḥ kṣaṇikatā tasya iṣṭābhedaka ity a-kāraṇaṃ viśvasya vaiśvarūpyaṃ
eṣāṃ paraspara-viraheṇa. sā eva hetur vācyaḥ
na karoti iti kriyā-pratiṣedho ’sya kṛtaḥ
tato bāhyena arthena arthavattvam an-iṣṭaṃ
atha upalabdhy-a-bhāvo vinā an-upalabdhyā
sva-bhāvaḥ, sa eva bhāva iti na a-bhāvaḥ
sva-viṣaya-jñāna-a-bhāvena a-bhāva-siddhiḥ
sad-vyavahāra-pratiṣedho vā. kathaṃ ca naśāstra-āśraye tad-artha-pakṣī-karaṇaṃ yuktaṃ
eva tatra sāmarthyam iti tad eva pramāṇaṃ
darśana-ānantaryaṃ ca sva-tantrasya na
sva-tantra eva dṛṣṭāntaḥ sādhana-avayavaḥ
atra yadi sādhya-dharma-sāmānyena eva iti,śāstra-parigraham. cikīrṣoḥ sa hi kālaḥ
-bhāva-vat. pramāṇaṃ vā yadi tattve bādhakaṃ
sambhavāt tad api tena saha sādhanaṃ
iti bhāva eva kaścin nāma-antareṇa uktaḥ
sattā a-pratibandhinī cet, na niyamavatī’rtheṣu jñāna-utpattir iti śabdo ’-vācakaḥ
pakṣī-kṛtaḥ, na ca aparaḥ śabdaḥ, yo hetuḥ
karotu. pūrva-sva-bhāva-niyata ity etan nahetuṃ sattāyāṃ vadato ’sya viruddho hetuḥ
-a-viśeṣāt. a-doṣe ca iṣṭa-vighāto ’pi na
hetur viruddho dṛṣṭāntaś ca sādhya-vikalaḥ
bhāvasya nityaṃ jananam a-jananaṃ vā anyathā
sā anya-viṣaye ’pi tulyā iti viruddhaḥ
-sambaddha-pralāpa eva ayam ity an-avadheyaḥ
viruddha-uktāv api na bādhā, pratibandhas tuvinaśvara-sva-bhāvo nir-apekṣa ity a-hetukaḥ
yuktam. evaṃ hy āgama-siddha ātmākathayatā āgamikatvam ātmani pratipannaṃ
-siddhāv eva hi sa dharmas tasya gamakaḥ
śeṣavataḥ. kiṃ ca vyatireky api hetuḥ
tatas tad-ātmatāyāṃ sarvaṃ sarva-ātmakaṃ
viruddha-niṣedhe ’pi tatra eva niṣedhe doṣaḥ
-sann ātmā, sattā-sādhana-vṛtteḥ. sandigdhaḥ
-darśanāt pratyakṣasya apy evam-bhāvaḥ
draṣṭur eṣa viniścayaḥ. sa tad-a-bhāve na
upanīyante. anyathā hi tatra a-vyavahāra eva-rajata-ādiṣu dṛṣṭatvān na a-sādhāraṇatā
-abhimatāt kutaścin nānā-bhāva evam-bhāvaḥ
dur-anvayatvāt. a-pauruṣeyam a-vitathaṃ
na tad iṣṭa-pratibandha iti na dūṣaṇaṃ
hi tad-viparīta-virahaḥ sādhya-dharmaḥ
idam ity upasaṃhāro ’pi vikalpa-nirmita eva-niścayād eva ity a-niścito na anaikāntikaḥ
a-tat-sva-bhāvasya a-jananāt tasya a-hetutā-antara-pratiniyamaḥ, yena upamānāt sādhanaṃ
tad-vyāvṛttir iti tad-vyavaccheda-hetutā
tasya tādātmyād anyasya a-samaya-darśino ’pi
ca kāraṇam antareṇa bhāve ’-hetutā eva
ity uktam. anyathā saṃśaya-hetur eva na-vad abhidheyaṃ kim apy asti iti sādhyaṃ
asti iti siddhir astu. tathā api kiṃ siddhaṃ
cet, a-siddha-hetv-abhidhānam api pratijñā
iti yo na tad-dhetuḥ so ’-tat-sva-bhāvaḥ

syāt
syāt. tataḥ saha-utpatti-vināśau sarvasya casyāt. tataś ca a-hetukatvam. anyathā a-bhāva itisyāt. tattve viśeṣa-a-bhāvād a-pūrva-bhāvinaḥ
syāt. tatra ca ukto doṣaḥ. sarvaṃ ca sarvasmājsyāt. tatra ca vastu-pratibandho vācyaḥ, anyathāsyāt. tathā apy ayam a-kiñcit-karaḥ kim ity
syāt. tathā para-arthāś cakṣur-ādayaḥ
syāt, tathā sattā a-bhāvo ’pi syād ity apārthikāsyāt. tad a-bhāvaṃ karoti iti bhāvaṃ na karotisyāt, tad-a-bhāvo ’py anyena an-upalambhenasyāt. tad-artha-pratiṣedhe dharmi-vācino ’syāt, tad-avabodha-arthitve vā prativādinaḥ,syāt. tad-ākāra-niyama-sāmarthyena aparasyāt. tad-bala-utpattau ca tasya eva tatrasyāt, tadā tad-rūpa-a-sparśane ca syād asyāt tadā na eva kaścit sapakṣaḥ, tathā-vidhasyasyāt tadā śāstreṇa bādhanam. tad-virodhenasyāt tal-liṅgena api virodhaḥ, yathā sa-apekṣasyāt. tasmāt triṣv eva rūpeṣv antar-aṅgam arthasyāt. tasmān na asya pratyayasya sambhavaḥ.
syāt. tasmān na iyam ākasmikī kvacit. kathaṃ
syāt tasya iti sambandhaś ca na sidhyati. tasmātsyāt. tasya eva ca hetutve ’-punar-nirdeśya itysyāt, tasya pracyuteḥ, apekṣyāc ca prayatnāt
syāt, tasya bhāve kvacid a-sambhavāt, a-bhāve casyāt, tasya sādhya-vipakṣa eva vṛttyā tadsyāt, tāvato dharma-kalāpasya kvacid an-anvayāt.
syāt. te ca a-vyavahitāḥ pratighātinā anyenasyāt. tena tatra eva bādhane bhavati, na anyatrasyāt. dvayor an-āśrita-śāstrayoḥ kasyacitsyāt, dvayos tulya-kakṣatvāt, yathā sva-vacane.
syāt. na a-hetukaḥ, sattā-hetor eva bhāvāt tathāsyāt, na anumāna-siddhaḥ. tasmād a-vyatireke ’pysyāt, na anumeyatvam. yā apy a-siddhi-yojanā –syāt, na anyathā. puruṣa-pravṛtter a-vastusyāt. na idaṃ nir-ātmakaṃ jīvac-charīram a-prāṇasyāt. na ca etad yuktam. tasmāt tad-abhivyāptasyāt. na ca tat-tulya eva vṛttir ity a-tat-tulyo
syāt. na ca pareṇa tathā upagata ity a-pramāṇād
syāt. na ca pramāṇa-lakṣaṇa-vyatirikto ’nyo ’stisyāt. na ca viṣaya-sārūpyaṃ vijñānasya, tatsyāt. na ca satām api parama-arthataḥ kaścid
syāt. na ca samayād vartamānasya kācid asyāt. na tarhi tato nānā-bhāvād evam-bhāvosyāt. na, tasya a-yogād artha-abhidhāne puruṣasyāt. na, tasya sādhana-antaratvāt. yadi pūrvasyāt, na punaḥ kutaścid a-sata ity asti sādhyasyāt, na vastv-āśrayaḥ. na ca samāropasyāt. na vai vastu-dharma-samāśrayeṇa eva parasyāt. na vai sa eva bhavati, tādṛśasya bhāvāt.
syāt. na hy arthasya kenacit kathañcin na sāmyam.
syāt. na hi tad-vyāvṛtter anyat tadsyāt. na hi pratipuruṣam arthānām ātma-bhedaḥ,syāt. na hi yasya yam antareṇa bhāvaḥ, sa tasyasyāt. na hi yo yatra na sambhavati, tadsyāt. na hi śabda-arthāḥ svataḥ kañcid guṇasyāt. nanu bauddho vikalpa-pratibhāsaḥ śabdasyāt. nipāta-vacanena sādhanatvena iṣṭasya
syāt. niyata-śaktiś ca sa hetuḥ sva-rūpeṇa

syāt

PVin3_0007606
PVin2_0005507
PVin3_0010306
PVin3_0008902
PVin3_0003309
PVin1_0004208
PVin1_0001712
PVin3_0003602
PVin2_0005211
PVin3_0006812
PVin3_0012204
PVin2_0009108
PVin3_0002306
PVin3_0008602
PVin3_0000708
PVin2_0009609
PVin1_0004311
PVin2_0007704
PVin3_0009303
PVin3_0012002
PVin3_0007511
PVin1_0003504
PVin3_0000201
PVin3_0010104
PVin3_0013702
PVin3_0003208
PVin3_0001806
PVin3_0001513
PVin1_0001501
PVin3_0002807
PVin1_0004206
PVin3_0001807
PVin3_0001607
PVin3_0012302
PVin2_0008112
PVin3_0010209
PVin1_0000211
PVin3_0004609
PVin3_0000309
PVin1_0004103
PVin3_0009508
PVin3_0010704
PVin2_0005703
PVin3_0008702
PVin3_0006111
PVin2_0007912
PVin3_0007101
PVin3_0003401
PVin2_0006809
PVin2_0008303
PVin3_0002503
PVin2_0009301
PVin1_0000904
PVin1_0001507
PVin3_0007108
PVin3_0013510
PVin3_0013312
PVin2_0008712
PVin2_0005906

471
mūrta ity a-mūrtatvaṃ nir-upākhye ’pi
asti iti so ’pi iṣṭo vyavahāra-bhāk. anyathā-brāhmaṇye brāhmaṇo bhojanīya ity eva vācyaṃ
na karoti iti yāvat. tena ayam evaṃ vācyaḥ
tarhi pṛthag-vacanam. vākya-bhedād etat
prakāśamāno ’pi sva-para-ātmanoḥ prakāśakaḥ
pratipatter a-nānā-ekaṃ jagat syāt. atha apiniścayaṃ vā. tan-niṣedho hy anumānātayam a-doṣa ity a-vācyam eva tṛtīyaṃ rūpaṃ
-artha-eka-tānatve śabdānām a-nibandhanā. na’py a-sataḥ sapakṣād vyatirekaḥ sandigdhaḥ
-antarataḥ paścād bhavan kathaṃ tasya hetuḥ
virodhe so ’nya-kṛte ’pi tulya iti virodhaḥ
samudāyi-nibandhanatvāt tad-a-bhāve na-viprakarṣayor a-siddheḥ. siddhau tu
ca vyatireka iti saṃśayito ’-nivāryaḥ
-antara-vaikalyaṃ sūcayati. sa bāhyo ’rthaḥ
hi ghaṭa-ādīnāṃ keṣāñcin nityatā api
yadi dvayor api iṣṭaṃ kiñcid vastu sāmānyaṃ
ity ayam eva hetuḥ. an-avasthā-anya-kalpane
hetur ucyate, sa katham a-siddha-sattākeavayava-darśane ’pi tathā sthūlasya darśanaṃ
-a-bhāvāt. prāmāṇye vā na anumāna-pravṛttiḥ
hetuś ca evaṃ na kaścid anaikāntikaḥ
ity ekam eva kiñcit sāmānya-lakṣaṇaṃ vācyaṃ
bādhana-abhyupagamāt. anyathā atiprasaṅgaḥ
śabdaḥ. tad-bhāva-iṣṭau na a-nityaḥ śabdaḥ
virodhāt. yadi dehād eva artha-antara-bhāvaḥ
yena indriya-jñānasya vikalpa-upagame bādhā
vā. anyathā artha-antara-gamanād avasādaḥ
prakāśate tathā iti nīla-ādy-anubhavaḥ
-śabdatva-prasādhanāt, a-nitya-śabdaḥ śabdaḥ
antara-bhāvas tayor ekasya tathā-abhyupagameprāṇa-ādīnāṃ nairātmyena saha virodhaḥ
tat-kāla-dravya-apekṣa iti nir-apekṣa eva nakāle pakṣa-ādi-vikalpo ’sti, yato ’yaṃ doṣaḥ
atiprasaṅgāt. tasya nāntarīyakatāyāṃ tu
iti. niścaya-hetāv apy a-pratibhānāt-mātreṇa, yataḥ para-upagatena siddhiḥ
apy a-prasiddhir ity astaṅ-gataṃ viśvaṃ
’pi kṛta-buddhir bhavati, yadi tādṛśaṃ
ity uktam. ko hy atra virodho yadi vaktā caviṣayād artha-pratītāv an-artha-pratilambhaḥ
eva ity an-upakārakatvān na saṃyogena tadvat
a-viguṇāni bhavanti, yadā eṣāṃ kārya-vṛttiḥ
karaṇāt. a-kāriṇo ’pi pratyaya-vaikalye
yadi sattvam a-nityatve ’nyatra vā hetuḥ
-kakṣatvāt. yadi hi tatra ekasya prāmāṇyaṃ
evaṃ śabdānām api yady arthebhyo janma
tatra yady a-bhāvo nāma kaścit kāryaḥ
sādhyatvena eva nirdeśya iti idaṃ phalavat’py eṣṭavyaḥ. anyathā a-gamako hetuḥ
-a-viśeṣān na ekasya ekatra kriyā-a-kriye
ca parokṣā iti na anugraha-upaghātau tataḥ
sāmānya-dharmiṇi. na kaścid arthaḥ siddhaḥ
yadi pūrva-pakṣa-vādī sa-ākāṅkṣaḥ
-avayavaḥ syāt, tadā tad-rūpa-a-sparśane ca-bhedavān. a-dhūma-hetor dhūmasya bhāve sa’-yogād adhiṣṭhānasya. tat-saṃskāre tu

syād
syāt. nir-upākhyasya a-bhāvād a-pratiṣedhasyāt pada-arthānāṃ vidhāna-pratiṣedhane. ekasyāt. parasya ayam abhiprāyo ’-sad iti. tadsyāt — pātaṃ na karoti iti. tad api iṣṭam eva.
syāt. pūrveṇa pratiṣṭhāpitam uttaraṃ pratihantisyāt, prakāśa-vat. tasmād grāhaka-ākāraḥ svasyāt, pratibhāsamānam api sāmānyam an-upalakṣaṇān
syāt, pratyakṣeṇa yogyatā ’-niścayāt. tatra casyāt. prayoga-darśana-arthatvād a-doṣaḥ – anvayasyāt pravṛttir artheṣu darśana-antara-bhediṣu.
syāt prāṇa-ādīnām, ātmanaḥ sandehāt. ata evasyāt. phalasya api para-upaskāra-apekṣiṇo nasyāt. bhavaty eva anya-kṛte ’pi pratijñā-doṣa itisyāt. bhavantī sva-nimitta-sannidhiṃ sūcayati iti
syāt, yathā tādṛśaṃ rūpa-sādharmyaṃ kvacidsyāt. yathā-yoga-vacanād a-nivārita eva iti cet,syāt, yady atra kaścid upādāna-viśeṣa-a-bhāvasyāt. yady api bahulaṃ vināśa-kāraṇāni santi,syāt, yan-nibandhano ’yam a-nitya-śabdaḥ,syāt. yasmin sati bhavaty eva yat tato ’nyasyasyāt. yo hi bhāva-dharmaṃ hetum icchati, sasyāt. rakte ca ekasmin rāgaḥ, a-raktasya vā gatiḥ.
syāt, vacana-mātreṇa artha-siddher hetv-ādisyāt. vipakṣasya api icchā-kṛtatvād ity uktasyāt, viśeṣe ’n-antar-bhāvāt. tac ca sāmānyasyāt, vyarthatā vā pṛthak-karaṇasya. svasyāt, śabde ’-nitya-śabdatva-prasādhanāt, a-nityasyāt, sa eva tathā ucyeta. anyatara-vacanasyāt. sa eva tāvad ayaṃ vikalpaḥ saṃvidita
syāt. sa ca ayaṃ sādhya-abhyupagamaḥ pratyakṣasyāt. sa ca tādātmyāt tathā prakāśamāno ’pi svasyāt. sa ca na iṣṭa iti na iṣṭa-vighātaḥ kaścit.
syāt. sa ca na śarīrasya, an-anvaya-śaṅkayā, nasyāt. sa ca na sidhyati ity uktam. astu nāma nirsyāt. sa tarhi vinaśvara-sva-bhāvo nir-apekṣa ity
syāt. sa hi kevala eva kasyacid bhāva-a-bhāvayor
syāt. sa hi pratibaddha-sva-bhāvo yathā-vidhesyāt saṃśayaḥ, sa ca na eka-antena anaikāntikaḥ.
syāt. sato ’py a-vastu-kṛtā pratipattir a-satsyāt. sato ’py a-siddhau sattā-vyavahāra-asyāt, sarva eva hetavas tathā syuḥ. api ca,syāt sarva-jñaś ca. yady atra bhavato mandasyāt. sarva-bhāvāḥ sva-bhāvena sva-sva-bhāvasyāt. sahitasya tad-anya-upakārād viśeṣa-utpatteḥ
syāt. sā ca upalabdhir eva. upalabhyasya ansyāt. sākalye tu karoty eva. na evam a-kṣaṇikasya,syāt, sādhyam api kasmān na iṣyate. tat kila evaṃsyāt siddhir eva, na pratibandhaḥ, pramāṇena asyāt, syād yogyatā-niyamaḥ. tad-a-bhāve ’sya idam
syāt sva-bhāvaḥ, sa eva bhāva iti na a-bhāvaḥ
syāt. svayaṃ-siddhasya dharmiṇaḥ parigraha-asyāt. hetos triṣv api rūpeṣu niścayas tenasyātām. tena syād artha-apāye ’pi netra-dhīḥ.
syātām, puruṣa-antara-saṃvedana-vat. an-anuyaṃś
syād a-niṣiddhaṃ ca tādṛśam. na sarvathā sattāsyād a-samāpta-vākya eva iti na dūṣaṇa-avasaraḥ,syād a-sambandhād apārthakaḥ. yadi na hetor asyād a-hetukaḥ. iti saṅgraha-ślokau. kathaṃ tarhisyād an-upalambhaḥ. tadā api tathā-vidha-indriya-

syād

PVin3_0006813
PVin2_0009806
PVin2_0008912
PVin2_0009101
PVin3_0001802
PVin3_0010206
PVin2_0007903
PVin1_0000906
PVin3_0001906
PVin3_0010712
PVin2_0008109
PVin3_0012405
PVin2_0005805
PVin3_0005508
PVin3_0007901
PVin3_0002202
PVin3_0008509
PVin3_0006702
PVin2_0005213
PVin3_0012713
PVin2_0009704
PVin2_0007513
PVin3_0009504
PVin3_0005211
PVin3_0012207
PVin3_0000508
PVin2_0006407
PVin3_0005402
PVin3_0011203
PVin2_0006809
PVin2_0005105
PVin2_0006806
PVin2_0007206
PVin1_0004309
PVin2_0005903
PVin2_0005608
PVin3_0000507
PVin2_0009003
PVin1_0002304
PVin3_0009302
PVin3_0009509
PVin1_0003814
PVin3_0013406
PVin3_0011908
PVin2_0006811
PVin1_0001405
PVin3_0010310
PVin3_0012606
PVin3_0011804
PVin1_0004113
PVin2_0006701
PVin1_0002303
PVin3_0002510
PVin2_0008901
PVin1_0001301
PVin3_0003408
PVin2_0010112
PVin2_0004602
PVin2_0004502

472

sva

antara-bhediṣu. atīta-a-jātayor vā api na ca syād an-ṛta-arthatā. vācaḥ kasyāścid ity eṣā-antara-sambhavāt. viśeṣa-hetv-a-bhāve tu syād anumānam. yathā – a-dṛṣṭa-kartṛkam api
api ca artha-antara-nimitto hi dharmaḥ syād anya eva saḥ. na hi tasmin niṣpanne ’uktam. anyathā artha-antaram eva a-nityatā syād anya-nimittatve ’-nimittatve vā. tathā catathā kasyacid artha-antara-bhūtasya upagame syād anyatara-artha-antara-bhāvaḥ. etena iṣṭasidhyet. tat kim idānīṃ pakṣo ’pi vipakṣaḥ. syād api paryāyeṇa. lakṣaṇa-bhedas tu kathita eva.
-śaktayo hi sāmagryo dṛśyante. tatra kācit syād api yā a-naśvara-ātmānaṃ janayet. na, arthana ekasya ekatra kriyā-a-kriye syātām. tena syād artha-apāye ’pi netra-dhīḥ. arthasya sākṣād
śāstra-upagamāt sarvas tad-dṛṣṭaḥ sādhya iti syād āśaṅkā-sambhavaḥ. vipratipattis tu dṛśyata
a-śakyatvāt. sa eva hy evaṃ sarva-jñaḥ syād ity a-pratiṣedhaḥ. sva-ātmani sva’py anyatra hetor vaikalyād a-vināśo ’pi syād ity a-vyāptiḥ. sā iyaṃ nir-apekṣatā
vidadhati iti vaktavyam. atiprasaṅgo hy evaṃ syād ity a-sādhāraṇa-anaikāntika eva prāṇa-ādiḥ.
an-upalabdhyā syāt, tathā sattā a-bhāvo ’pi syād ity apārthikā an-upalabdhiḥ. atha anyaātmā svo ’-vibhāgavān. sa tena a-vyabhicārī syād ity arthaṃ tat-prabhedanam. saṃyogya-ādiṣu
bādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād ity uktam. a-bādhanasya api lakṣaṇatve tasyasarvaṃ śāstraṃ nidarśane. darśayet sādhanaṃ syād ity eṣā loka-uttarā sthitiḥ. a-sambaddhasyakāraṇaṃ samudāyinaḥ. a-satsu teṣu sā na syād iti gotvād viṣāṇitā. sāsnā-viṣāṇa-āditad-upanyāsena an-upalabdheḥ prayogaḥ syād iti darśana-artham etad uktam, yathā ayam eva
dvitīyaṃ gamayati iti. ata ekasya prayogaḥ syād iti. nanu śrāvaṇatvaṃ vyatireky apy aucyeta, na parikleśito devānāṃ priyaḥ syād iti. viruddha-a-vyabhicāry api saṃśaya-heturbādhā-sambhave tal-lakṣaṇam eva dūṣitaṃ syād iti sarvatra an-āśvāsaḥ. anumāna-viṣaye ’pi
tad-darśanāt svayam api pratipattau tathā syād iti sva-arthe ’py anumāne vibhajya ucyate.
tādṛśaṃ yadi taruṣu upalabhyeta, syād etat. atha śoṣa-ādikam eva maraṇa-śabdena
kadācit kasyacit kiñcid ity eka-anta eṣaḥ. syād etat, na āvaraṇān nityaṃ sarve śabdā naanyathā hi kvacid dṛṣṭe ’-bhāva-siddhāv api syād eva a-dṛṣṭeṣu saṃśayaḥ. tathā hy a-sakalasambandha-upadarśanāt. eka-anta-parigrahe syād eṣa doṣaḥ. na vā sati hetau, yukti-prāptasya
deśa-kāla-ādy-apekṣaṇam. anyathā vyabhicāri syād bhasma iva a-śīta-sādhane. ity antara-ślokaḥ.
iti nityam upalabhyeta. evaṃ hi sa nityaḥ syād yadi na kutaścit sāmarthyaṃ labhyetana ca evaṃ bahulaṃ dṛśyante. tena evaṃ syād yuktaṃ vaktum — mādṛśo vaktā rāgī iti,evaṃ śabdānām api yady arthebhyo janma syāt, syād yogyatā-niyamaḥ. tad-a-bhāve ’sya idam itiviśeṣaṇa ekasya tad-bhāve ’nyasya a-tattvaṃ syād viśeṣaṇa-viśeṣya-yoginaś ca nipātasya ajanayati iti, anyathā an-upakāriṇo ’n-apekṣā syād viṣaya-antara-vat. tena eva kasmādyojyeta tayā punaḥ. saṅketaś ca nir-arthaḥ syād vyaktau ca niyamaḥ kutaḥ. yatra svātantryam
tato bhinnam asti iti kutaḥ. bāhya-siddhiḥ syād vyatirekataḥ. satsu samartheṣu anyeṣu hetuṣu
sattā ucyate. sāmagrī-pariṇāma-apekṣatvāt syād vyabhicāro ’pi iti cet, na, kārya-kāle ’yadi hi syāt, upalabhya-sattva eva syān na anyathā iti, vṛkṣo ’yaṃ śiṃśapātvāt,na apy a-siddhy-ādayaḥ, yady evam idam api syān na vā ubhayam iti dharmayoḥ sambandhaupayogaḥ syāt. anyathā ekam ity eva na syān nāma-antaraṃ vā, artha-bhedam abhyupagamyabhāvanā-viśeṣāt prīti-paritāpa-viśeṣo na syān nīla-ādy-ābhāsa-viśeṣa-vat. te ’n-apekṣitaa-siddhi-codanā mithyā-uttaram eva bhavati. syān mithyā-uttaraṃ yadi dvayor api iṣṭaṃ kiñcid
yadi tādṛśaṃ syāt, sarva eva hetavas tathā syuḥ. api ca, siddhaṃ yādṛg adhiṣṭhātṛ-bhāva-anānā-rūpa-avabhāsinaḥ. satyaṃ kathaṃ syur ākārās tad-ekatvasya hānitaḥ. anyasya
abhivyāpta-dharma-yogād eva bhāvās tadvantaḥ syur ity abhivyāptir asya dṛṣṭāntena pradarśyate.
vyatirekaḥ. te ’pi buddhy-ādayo nairātmye na syur iti cet, na, tatra anyeṣām eva sāmarthya-jñāpanāya prayujyanta iti tais tadvantaḥ syuḥ kāya-vijñapty-ādi-vat. a-tad-āgamebhyo na
vyayante vā, yena satyo ’py a-lakṣitāḥ syuḥ. tathā hi punar vikalpayan kiñcid āsīn metad a-rūpāṇāṃ kutaḥ. bhāve vā na a-santaḥ syuḥ, tal-lakṣaṇatvāt sattvasya. kevalaṃ vikalpaa-niścita-sādhanā na eka-anta-grāhiṇyaḥ syuḥ. tasmād yathā kathañcid apy anena a-sato-ātmatayā tad-utpattyā vā ātma-pratibaddhāḥ syuḥ, te tan-nivṛttyā nivarteran. tadā prāṇa-ādy-aca yugapad upalabhata iti tad-anye ’pi tathā syuḥ, viśeṣa-hetv-a-bhāvāt. tat siddhaḥ sahasva-prabhava-kāya-vāg-vyavahāra-anumeyāḥ syuḥ. vyavahārāś ca prāyaśo buddhi-pūrvam anyathā
yadi hi śabda-ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy-a-viśeṣe bhāvanā-viśeṣāt prītianyathā sarve hetv-ādi-doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra pakṣasya eva uparodhāt. tasmāt tan
trapuṣayoḥ, kvacit prabhāve sparśa-upayoga- sraṃsinyor iva harītakyoḥ. tasmān na su-vivecitaṃ
vetty asau katham. yady eṣa niyamaḥ – sva-abhidhāna-viśeṣaṇa-apekṣā eva arthā vijñānair
samarthanīyaṃ tasya a-samarthanāt. sambhavī sva-abhiprāyaḥ pratijñā-vacanena darśanīyaḥ. sa-gati-prayoga-bhedena an-eka-prakāra uktaḥ. sva-artha-anumāna-paricchedo dvitīyaḥ. para-tad-āvṛtti-vacanānāṃ ca prayogāt tatra sva-arthaṃ tri-rūpāl liṅgato ’rtha-dṛk. trianumānaṃ dvidhā sva-arthaṃ para-arthaṃ ca. jñāna-abhidhāna-sva

PVin3_0007202
PVin3_0003310
PVin2_0004603
PVin2_0007513
PVin3_0009902
PVin2_0009102
PVin1_0004301
PVin1_0004212
PVin2_0010110
PVin3_0010712
PVin3_0012907
PVin3_0001501
PVin3_0013003
PVin3_0002409
PVin3_0003103
PVin3_0003305
PVin1_0004106
PVin1_0003208
PVin3_0006603
PVin3_0008410
PVin2_0007710
PVin3_0003002
PVin3_0008302
PVin3_0002102
PVin1_0001409
PVin3_0008306
PVin1_0001908
PVin3_0005909
PVin3_0013310
PVin3_0006210
PVin3_0013406
PVin3_0006308
PVin3_0005910
PVin2_0005702
PVin3_0000105
PVin3_0000101
PVin3_0008602
PVin1_0004207
PVin2_0010103
PVin2_0004607
PVin3_0010807
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PVin2_0006614
PVin2_0008804
PVin2_0008003
PVin1_0001309
PVin3_0005106
PVin1_0000601
PVin2_0009902
PVin2_0010101
PVin2_0006107
PVin3_0005608
PVin2_0006208
PVin2_0006207
PVin3_0002909
PVin3_0007007
PVin2_0006111
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473

sva

kañcana asya bhedam a-parāmṛśan bruvāṇaḥ kaṃ sva-arthaṃ puṣṇāti. tasmād anena upātta-bheda eva
pūrva-abhyupagamena ity āha. tad eva vākyaṃ sva-arthaṃ virundhānaṃ sva-vāg-viruddham, yathāliṅgād yad anumeye ’rthe jñānam, tat sva-artham anumānam. pratyakṣa-vad asya phalasvayam api pratipattau tathā syād iti sva-arthe ’py anumāne vibhajya ucyate.
jñānam utpādayantas tathā prakāśamānāḥ sva-ātma-prakāśakā ity ucyante. na evaṃ liṅgana syāt, an-upayogāt. upayoge vā sa eva asya sva-ātma-bhūtā a-nityatā iti kim anyayā, svaātmani. sā yogyatā iti ca proktaṃ pramāṇaṃ sva-ātma-vedanam. ity antara-ślokāḥ. bāhye ’pytatra apy anubhava-ātmatvāt te yogyāḥ sva-ātma-saṃvidi. iti sā yogyatā mānam ātmā meyaḥ
hetos tathā-bhāva-niścaye vyāpakasya sva-ātmanaś ca an-upalabdhir iti sa tat-tadhy evaṃ sarva-jñaḥ syād ity a-pratiṣedhaḥ. sva-ātmani sva-saṃviditena anena aparatra
sannidhau sādhye tat-sambandhitā hetuḥ. nanu sva-āśraya-vyāpti-vādinā api tad-deśa-sannidhir
sidhyan vā katham a-viṣayaḥ. viṣayaś cet, sva-āśrayāṃ doṣa-gatiṃ kathaṃ na spṛśet. sa caa-dūra-sthānaṃ dṛśya-ātmatā indriyasya sva-āśrayeṇa sambandhaḥ, a-bhedād eva, āśraya-aprasiddhaḥ siddha iti na kiñcid etat. na hi sva-icchā-kalpita-bhedeṣv an-artha-tantraevam a-vacanān na pratiṣedhe doṣaḥ. sva-upagama-āśrayaṃ hi śāstraṃ virundhāno
pratiṣṭhāpayati. prāmāṇyena abhyupagamāt. sva-upagama eva tarhi prāmāṇyam ādadhad dharmiṇaṃ
saṃvedanam anyena iti cet, sa tāvad viṣayaḥ sva-upalambha-kāle na siddhaḥ siddher a-siddheḥ,-ātmanā. sa-vyāpāram iva ābhāti vyāpāreṇa sva-karmaṇi. tad-vaśāt tad-vyavasthānād a-kārakam-niyama-a-sambhavāt. na hi tasmin bhavati sva-kāraṇa-sāmagry-adhīnair anyair api tad-pratyaya-agni-dhūma-janana-vat. tathā hi sva-kāraṇasya phala-utpādanaṃ praty ābhimukhyenaa-sambhavat-pratibandhā iva kāraṇa-sāmagrī sva-kārya-utpādane. nanv an-apekṣāṇām api
tathā-bhāvaṃ pravartata iti kāryaṃ tasya. sa sva-kārya-saṃsūcitaḥ sva-viparyaya-upagamaṃ
yena na samagrāṇī ity eva kāraṇa-dravyāṇi sva-kāryaṃ janayanti, sāmagrī-janmanāṃ śaktīnāṃ
kṣatiḥ. uktaṃ ca na āgama-apekṣam anumānaṃ sva-gocare. siddhaṃ tena su-siddhaṃ tan na tadāvyutthita-cittaḥ kiñcid vikalpayan sva-citta-dhārāḥ saṅkalayaty evaṃ ca evaṃ caanyasya apekṣaṇīyasya a-bhāvād iti. pūrva- sva-jāti-mātra-hetutvāc chakti-prasūteḥ sāmagryā
an-indriya-dṛṣṭir na api viṣaya-antarasya. sva-jñāna-kāla-bhāvī tad-a-tulya-kriyā-kālo na-sattā-viśeṣābhyāṃ na tat-siddhiḥ, kiṃ tarhi sva-jñāna-sattā-viśeṣābhyām iti na sva-tantrāveditavyaḥ. yadi punar hetu-rūpa-a-saṃsparśī sva-tantra eva dṛṣṭāntaḥ sādhana-avayavaḥ syāt,iti, tata eva a-bhāva-upalambhāt, tac ca sva-tantraṃ pramāṇam iti. sa tarhy a-bhāvaasya dṛṣṭāntena pradarśyate. tad ayaṃ na sva-tantraḥ. tad-a-sambandhī ca apārthakaḥ, tena
pratyayasya sambhavaḥ. darśana-ānantaryaṃ ca sva-tantrasya na syāt. tad-bala-utpattau ca tasyakiṃ tarhi sva-jñāna-sattā-viśeṣābhyām iti na sva-tantrā siddhiḥ. na evaṃ saṃvedanasya-parikalpito na artho ’pi, vikalpa-bhedānāṃ sva-tantrāṇām an-artha-āśrayatvāt. tat-kalpitaartham anumānam, kāraṇe kārya-upacārāt. atra sva-dṛṣṭa-artha-grahaṇam āgamāt para-dṛṣṭaṃ na
paricchedo dvitīyaḥ. para-artham anumānaṃ tu sva-dṛṣṭa-artha-prakāśanam. yathā eva hi svayaṃ
nibandhanatvāt tad-a-bhāve na syāt. bhavantī sva-nimitta-sannidhiṃ sūcayati iti gotvādsyāt. sa ca tādātmyāt tathā prakāśamāno ’pi sva-para-ātmanoḥ prakāśakaḥ syāt, prakāśa-vat.
ca kasyacit. hetuḥ tāv eva hi nivartamānau sva-pratibaddhaṃ nivartayata iti kasyacid
tad-grahād bhrāntir api sambandhataḥ pramā. sva-pratibhāse ’n-arthe ’rtha-adhyavasāyena
ity a-sādhyatvam. a-dṛśya-ātmanāṃ tu sva-pratiyogibhir virodho ’pi mā bhūt, yena
api bahulaṃ vināśa-kāraṇāni santi, teṣām api sva-pratyaya-adhīna-sannidhitvān na avaśyaṃ
asti. te hi ceto-dharmatvena atīndriyatvāt sva-prabhava-kāya-vāg-vyavahāra-anumeyāḥ syuḥ.
ādiḥ, tatra api tathā-abhidhāne ’py asty eva sva-bīja-prabhavāt sva-bhāva-bhedo hetu-sva-bhāvakṣepa-a-yogāt, prāg a-kartuḥ paścād api sva-bhāva-a-parāvṛtteḥ. apekṣāyāṃ ca uktam. na-a-darśane ’-bhāvāt. puruṣa-icchāto ’rthānāṃ sva-bhāva-a-parāvṛtter na samaya-kāla-utpattiḥ
na prāg yogyasya pratibandhāt, tasya sva-bhāva-a-pracyuteḥ. atha vā sambhavaty api
na ca tasya vyabhicāraḥ, tad-a-bhāve sva-bhāva-a-bhāvāt. tathā hi arthasya a-sambhave
kriyatvāt, pratyakṣāṇāṃ śabdānām a-pratyakṣa- sva-bhāva-a-bhāvāt. bhrānti-nimitta-a-bhāvāt,-dṛṣṭānte prasidhyati vyatirekaḥ. hetu- sva-bhāva-a-bhāvo ’taḥ pratiṣedhe ca kasyacit.
iti. tat kāryaṃ hetu-vyāpty-a-vyatirekāt tat- sva-bhāva-a-viśiṣṭam iti tad-an-upalambhaḥ svaetat — na anyā eva an-upalabdher dṛśya- sva-bhāva-a-sattā, tayā siddhayā a-saj-jñānaatra dhūmo ’n-upalabdher iti. etena vyāpaka- sva-bhāva-a-siddhir uktā veditavyā, yathā – nayathā – na dhūmo ’tra an-agner iti. sva-bhāva-a-siddhyā, yathā – na atra dhūmo ’nbhittvā. tatra abhyupāyaḥ kārya-aṅgaṃ sva-bhāva-aṅgaṃ jagat-sthitiḥ. āpta-vacanaṃ kārya
ity ayam atra abhiprāyaḥ. sthitam etat — sva-bhāva-an-upalabdhiḥ sva-bhāva-hetāv antariti. kāraṇa-an-upalabdhir a-bhāvaṃ gamayati. sva-bhāva-an-upalabdhis tu svayam a-sattā eva.
-sva-bhāva-a-viśiṣṭam iti tad-an-upalambhaḥ sva-bhāva-an-upalambha eva uktaḥ. tathā tada-pratyayatvāt. uktaṃ ca — na kārya- sva-bhāva-an-upalambha-viśeṣebhyo ’paraṃ

sva

PVin3_0010407
PVin3_0005803
PVin2_0006706
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PVin2_0006904
PVin3_0008211
PVin3_0012708
PVin3_0004201
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PVin2_0008804
PVin2_0008804
PVin3_0012810
PVin3_0009901
PVin3_0002910
PVin3_0008005
PVin3_0004111
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474

sva

sāmarthyam avasthitam iti sā eva iṣṭa-vastu- sva-bhāva-anukarṣiṇī proktā syāt. tat kim eṣāṃkalpitāḥ. kāraṇāt kārya-saṃsiddhiḥ sva-bhāva-antar-gamād iyam. hetu-prabheda-ākhyāne-yogya-a-yogya-ātmanoḥ prāpti-parityāgayoḥ sva-bhāva-antara-utpatti-hāni-nāntarīyakatvāt,-niyamaḥ. pratyupayogaṃ tebhya upakāryasya sva-bhāva-antara-utpattes tathā upayogināṃ nānāprayatna-saṃskṛtād indriyād anyato vā sva-bhāva-antara-pratilambhāt. na hy an-upakāry
prasidhyati. ekasya tu yathā-ukta- sva-bhāva-antara-viraha-upagamād eva bhinna-deśa-niyata-eka-dravya-saṃsarga-a-vyavacchinna- sva-bhāva-antara-virahād an-eka-vṛtter ekasya na-bheda eva tad-a-tattve nibandhanam, api tu sva-bhāva-antaram api. kṛtrima-a-kṛtrimāṇām iva
sa eva sva-bhāvo na asti yo vinaśvaraḥ. tat- sva-bhāva-apekṣatvān na naśvarāḥ. śāly-ādiasti yas tad-utpādanaḥ śāli-bījasya iti tat- sva-bhāva-apekṣāḥ. evaṃ tarhi kṛtakānām apibhāvaḥ kṛtakaḥ. tena iyaṃ kṛtaka-śrutiḥ sva-bhāva-abhidhāyiny api para-upādhim enamātmā para-upadhāno yuktaḥ, tad-a-viśeṣe ’pi sva-bhāva-abhyāsa-viśeṣāt tad-ātma-atiśaya-siddheḥ.
avinābhāvo bhāvasya. bhāva-mātra-anurodhī sva-bhāva iti sa eva svayaṃ vastuto bhāvaḥ. sa ca-sva-bhāvaḥ. anyato ’pi bhāve na sa tasya sva-bhāva iti sakṛd api na janayet. na vā sa-bhāva-antara-utpattes tathā upayogināṃ nānā- sva-bhāva-upakāra-sādhanam etat. na eka-kāla-an-rūpaṃ sva-lakṣaṇam. anyas tu buddhau sākṣāt sva-bhāva-upadhāna-sāmarthya-rahito ’-yuktaśāstra-kārāṇām artheṣu bhrāntyā viparīta- sva-bhāva-upasaṃhāra-sambhavāt. na hy asti
dharma-dhātv-āyatane ’pi skandha-traya- sva-bhāva eva iti na virodhaḥ. etena sattā
hetum icchati, sa kathaṃ bhāvaṃ na icchet. sva-bhāva eva hi kayācid apekṣayā dharma itiataḥ prayatna-an-antara-bhāvi-jñānam a-nitya- sva-bhāva-kāraṇa-kāryam iti siddham. prayatna-anevaṃ navadhā pakṣa-dharmo vibhajyate. sva-bhāva-kārya-siddhy-arthaṃ dvau dvau hetubheda-sāmānye śeṣo vyāvṛtti-sādhanaḥ. sva-bhāva-kāryayor eva ātma-pratibandhādan-upayoge kathaṃ tac-chaktir upayujyate, sva-bhāva-guṇasya śaktāv upacārāt. yatra so ’ata eva na pramāṇa-phalayor viṣaya-bhedaḥ. sva-bhāva-cintāyāṃ tādātmyād artha-saṃvidaḥ svapañca-skandhā iti. tatra pañca-indriyāṇi sva-bhāva-cyutimanti, tat-kārya-vijñāna-viccheda-hetu-niyamana-sva-bhāvas tat-sva-bhāvas tat- sva-bhāva-janana-sva-bhāvo vā kiṃ na iṣyate. kiṃ
kiñcid apekṣya kāryaṃ kuryāt, karotu. pūrva- sva-bhāva-niyata ity etan na syāt, tasya-yogāt. śakteś ca an-artha-antaratvāt sa eva sva-bhāva-niyamaḥ. artha-antaratve tato ’rtheṣu
janma nāśi-sva-bhāvasya hetuḥ, na ca a-hetoḥ sva-bhāva-niyamaḥ. tasmān na atra kaścid dhetoḥ
sā na asti tasya sā eka-arthatā kutaḥ. sva-bhāva-niyame ’nyatra na yojyeta tayā punaḥ.
api kāraṇa-kalāpaḥ. tat prakṛtes tat-kārya- sva-bhāva-niyame na an-upalambha-ātmānaḥ sukhaca sa hetuḥ sva-rūpeṇa pratīta eva. na ca sva-bhāva-niyamo ’rthānām ākasmiko yuktaḥ, anekatva-an-eka-vṛttyor virodhāt tathā-vidha- sva-bhāva-niṣedhaḥ kriyate. viruddhayor eka-vat. upādīyate. apekṣita-para-vyāpāro hi sva-bhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena iyaṃsva-bhāvena sva-sva-bhāva-vyavasthiteḥ. sva-bhāva-para-bhāvābhyāṃ yasmād vyāvṛttiity antara-ślokāḥ. kāryasya api sva-bhāva-pratibandhaḥ, tat-sva-bhāvasya tadbhavet, sva-bhāvasya eva bhāvatvād iti tasya sva-bhāva-pratibandhād a-vyabhicāraḥ. kāraṇaṃ vā’pi sva-bhāvaṃ niyamayati ity ubhayathā sva-bhāva-pratibandhād eva nivṛttiḥ. anyathā ekaaśvavatā api kim. ity antara-ślokau. tasmāt sva-bhāva-pratibandhād eva hetuḥ sādhyaṃ gamayati.
dvau vastu-sādhanāv ekaḥ pratiṣedha-hetuḥ. sva-bhāva-pratibandhe hi saty artho ’rthaṃ na-nivṛttyā anya-nivṛttim icchatā tayoḥ kaścit sva-bhāva-pratibandho ’py eṣṭavyaḥ. anyathā aāśvāsa iti cet, na, tad-rūpa-an-upalakṣaṇāt. sva-bhāva-pratibandho hi liṅga-lakṣaṇam. na ca-bhāva-niyamaḥ. tasmān na atra kaścid dhetoḥ sva-bhāva-pravibhāgaḥ. tad-a-bhāvāt phalasya api
sva-bhāvata eva bhavati. tathā anyatra api sva-bhāva-bhāvī, viśeṣa-a-bhāvāt. evam anye ’pi-apekṣo yathā a-nityatva eva sattvam, kvacit sva-bhāva-bhūta-dharma-bheda-parigraheṇa yathā
tasmāt sarvathā sarva eva kvacin niyamaḥ sva-bhāva-bhūtaḥ sva-hetu-prakṛter niyāmakasya
yogyatā ca sāmagrī-mātra-anubandhinī iti sva-bhāva-bhūtā eva. kiṃ punaḥ kāraṇaṃ sāmagryāḥ
vācya ity upālambhaḥ. asti viṣāṇināṃ viṣāṇa- sva-bhāva-bhedaḥ, na tad-vat kiñcic chaśasya
viśeṣo ’-bhāva-a-viśeṣa iti cet, na, hetoḥ sva-bhāva-bhedāt. a-tad-ātmatve ’pi kṣīrasya sa-bhāvaḥ. sva-bhāvo ’pi, pratikāryaṃ kāraṇa- sva-bhāva-bhedāt. tat ko ’yaṃ sambandha-a-bhāvo
eva sva-bīja-prabhavāt sva-bhāva-bhedo hetu- sva-bhāva-bhedāt, yathā kadalī bīja-kanda-udbhavā.
-abhidhāne ’py asty eva sva-bīja-prabhavāt sva-bhāva-bhedo hetu-sva-bhāva-bhedāt, yathā-sambandhāt, ākāśa-vad iti. tat-sambandhi- sva-bhāva-mātra-anubandhinī tad-deśa-sannihita-antare ’nvayī-bhavitā. pradīpa-ādayas tu sva-bhāva-yogyatayā ātmani jñānam utpādayantas
sthitiḥ. āpta-vacanaṃ kārya-lakṣaṇaṃ liṅgam, sva-bhāva-lakṣaṇaṃ prasiddhiḥ. ātmā aparo vāna ayaṃ prasaṅga iti. eṣa dvi-vidho hetuḥ sva-bhāva-lakṣaṇaḥ kārya-lakṣaṇaś ca. sa eva svaapara-bhāvaś ca vailakṣaṇyam, viruddha- sva-bhāva-lakṣaṇatvād bhedasya ity ukta-prāyam.
tri-vidhā hi viprakarṣiṇo deśa-kāla- sva-bhāva-viprakarṣair na teṣv an-upalambho ’an-upalambhe ’nya-upalambho ’sti. na ca etat sva-bhāva-viveke yuktam, pratibandha-kāraṇa-a-sva

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475

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anvayo na vihanyate. sādhane punaḥ sattve sva-bhāva-viśeṣa-a-parigraheṇa vastu-mātrakaścid dharmī iti prasādhayato ’-nirdiṣṭa- sva-bhāva-viśeṣasya kasyacit sattā-mātre virodhabhavan vā na dhūmaḥ syāt. taj-janito hi sva-bhāva-viśeṣo dhūma iti. tathā hetur api tathā-a-bhāvād atīndriyaḥ pratikṣipyate ’rthaḥ sva-bhāva-viśeṣo vā, yathā – na asti viraktaṃ
yukta eva pratiṣedhaḥ. na yuktaḥ, dṛśya-tat- sva-bhāva-viṣaya-mātra-a-pratiṣedhāt. pṛthivy-ādi
api kalpanāyām a-tat-parāvṛttayo bhāvā yathā- sva-bhāva-vṛttaya eva. tat saty apy āvaraṇe
syāt. sarva-bhāvāḥ sva-bhāvena sva- sva-bhāva-vyavasthiteḥ. sva-bhāva-para-bhāvābhyāṃ
śakye darśayitum, tat-kāryatā-pratiniyamaḥ sva-bhāva-vyāptir vā. asmiṃś ca arthe darśite
-bhāvā. sā eva anumīyate. sā eva ca sāmagrī sva-bhāva-sthity-āśrayaḥ kāryasya. ata eva saha-bhāva-bhāvī, viśeṣa-a-bhāvāt. evam anye ’pi sva-bhāva-hetavo yathā-svaṃ pramāṇaiḥ siddha-tantatra eva utpattiḥ. anayā diśā anye ’pi sva-bhāva-hetu-pravibhāgā draṣṭavyāḥ. tasya catṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi sva-bhāva-hetāv antar-bhavati ity udāhṛta eva.
sthitam etat — sva-bhāva-an-upalabdhiḥ sva-bhāva-hetāv antar-bhavati iti, sā tad-āder jano ’nveti caitanya-dahana-ādikam. sva-bhāvaṃ kāraṇaṃ vā artho ’-vyabhicāreṇa
tathā-prasiddheḥ. sa tasyāḥ sva-bhāvaḥ. sva-bhāvaṃ ca parityajya kathaṃ bhāvo bhavet, sva
tan-mātra-anubandhena khyāpyate. yaḥ kṛtaka- sva-bhāvaṃ janayati, so ’-nityaṃ sva-bhāvaṃ
eva na syāt. ataḥ kārya-kāraṇa-bhāvo ’pi sva-bhāvaṃ niyamayati ity ubhayathā sva-bhāvapramāṇa-vārttike nirṇītaḥ. tam asya sva-bhāvaṃ manda-buddhiḥ paśyann api navijñānasya. na vai kiñcid ekaṃ janakaṃ tat- sva-bhāvaṃ vā. kiṃ tu sāmagrī janikā tat-sva-bhedaḥ, na tad-vat kiñcic chaśasya bhinna- sva-bhāvaṃ viṣāṇam iti cet, vayam apy etad eva
tad eva phalaṃ yuktam. na hy arthasya yathā- sva-bhāvaṃ vyavasthitiḥ, sarva-jñānānām ekayaḥ kṛtaka-sva-bhāvaṃ janayati, so ’-nityaṃ sva-bhāvaṃ santaṃ janayati iti pramāṇaṃ
tathā hi sa tasya sva-bhāvo hetur vā. kathaṃ sva-bhāvaṃ hetuṃ vā antareṇa bhaved ity āśrayam
tathā hetur api tathā-bhūta-kārya-janana- sva-bhāvaḥ. anyato ’pi bhāve na sa tasya svavaikalye ca punar na dṛṣṭaḥ, taj-janyo ’sya sva-bhāvaḥ, anyathā sakṛd apy a-bhāvāt. sa tat-ākhyā hetavas trayaḥ. eva. an-upalabdhiḥ sva-bhāvaḥ kāryaṃ ca iti trīṇy eva liṅgāni. yathātad-a-vyabhicārāt pramāṇam. na hi sva-bhāvaḥ kāryaṃ vā bhāva-kāraṇa-vyatireke
veditavyāḥ. yo hi bhāva-mātra-anubandhī sva-bhāvaḥ, tatra eva avinābhāvo bhāvasya. bhāva-bhedāt. a-tad-ātmatve ’pi kṣīrasya sa tasya sva-bhāvaḥ, yo dadhi-janano na śaśa-viṣāṇaca sa eva agnir ity a-vyabhicāraḥ. agni- sva-bhāvaḥ śakrasya mūrdhā yady agnir eva saḥ.
tatra yady a-bhāvo nāma kaścit kāryaḥ syāt sva-bhāvaḥ, sa eva bhāva iti na a-bhāvaḥ syāt.
utpattir vā. tad yadi teṣāṃ jñāna-jananaḥ sva-bhāvaḥ, sarvasya sarvadā sarvāṇi sva-viṣayāṇi
vā iti, yathā-kathañcid api viśeṣitas tat- sva-bhāvaḥ sādhito bhavati. sa ca tathā na anveti.
-vyavahāra-yogyatā vā an-upalabdher vyāpakaḥ sva-bhāvaḥ sādhyate. vyāptiś ca anyatratasmād utpattes tat-kāraṇasya taj-janana- sva-bhāvaḥ sidhyet, na tad-bhāvaḥ. yady a-satasva-hetor iti yo na tad-dhetuḥ so ’-tat- sva-bhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ svaeva kasyacit tathā-prasiddheḥ. sa tasyāḥ sva-bhāvaḥ. sva-bhāvaṃ ca parityajya kathaṃ bhāvoviśiṣyate viṣāṇinām api viṣāṇeṣu, na dravya- sva-bhāvaḥ. sva-bhāvo ’pi, pratikāryaṃ kāraṇa-svana naśvarāḥ. śāly-ādi-bījānām api sa sva-bhāvaḥ sva-hetor iti yo na tad-dhetuḥ so ’apekṣatvād asya nirastam. tad ayam upalabhya- sva-bhāvaḥ svasmāt sva-bhāvāt kadācin na apaiti
so ’yaṃ kvacid bhavan dṛṣṭo ’n-apekṣatvāt sva-bhāvata eva bhavati. tathā anyatra api svaprasiddhi-śabdena uktaḥ. yogyaṃ hi viśvaṃ sva-bhāvataḥ kṛta-a-kṛtānāṃ śabdānām, icchā-mātra
pratibandha-a-bhāvād a-pratipādaka iti, na, sva-bhāvataḥ pratipatter a-bhāvāt pradīpād iva
an-apekṣatā bhāvasya. tasmād bhavaty eṣa sva-bhāvataḥ. yatra nāma bhavaty asmād anyatra
yatra nāma bhavaty asmād anyatra api sva-bhāvataḥ. so ’yaṃ kvacid bhavan dṛṣṭo ’ntu vyāptau dharmi-samāśraye vā tat- sva-bhāvatayā gamakasya a-gamakatvāt. na hibhavati, śabdaś ca kṛtaka iti. siddha-tat- sva-bhāvatayā tad-a-bhāve na bhavataḥ
eva tad-bhāve sāmarthyāt. etena kādācitka- sva-bhāvatā-an-apekṣatayor virodho vyākhyātaḥ.
bhāva-kāle ’-nityatā-a-niṣpattes tulya-a-tat- sva-bhāvatā. na vai kācid a-nityatā nāma anyā yā-bhāva-mātra-anubandhinī tad-deśa-sannihita- sva-bhāvatā. na hi yo yatra na asti, sa tad-deśam
a-bhāvāt sva-saṃvedanaṃ phalam, tat- sva-bhāvatvād artha-pratipatteḥ. yadi hi iṣṭa-itarayor āsatti-viprakarṣa-a-bhāvāt. vastu- sva-bhāvatve ca punar vivakṣā-antare parāvṛtty-aa-dhūma-janana-sva-bhāvād bhāvāt. tat- sva-bhāvatve ca sa eva agnir ity a-vyabhicāraḥ.
icchā-mātra-anurodhino dharmā na vastu- sva-bhāvam anuvidadhati, tasya evam a-vṛtteḥ.
eva kṣaṇa-sthāyī jāta iti. tam asya mandāḥ sva-bhāvam ūrdhvaṃ vyavasyanti, na prāk, darśane
sādhayantas tathā-vidha-janmanām anyeṣāṃ ca sva-bhāvam enam ālagayanti. etena dhātv-āyatanetriṣv api rūpeṣu draṣṭavyam. artha-antara- sva-bhāvayoḥ prabhava-tan-mātra-anubandha-siddhau’-sambhavāt. na hi sambhavo ’sti kārya- sva-bhāvayor ukta-lakṣaṇayor an-upalambhasya vārūpam uktam a-bhedena. punar viśeṣeṇa kārya- sva-bhāvayor janma-tan-mātra-anubandhau

sva

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476

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jñānasya tat-pratibandho vācyaḥ. sa ca kārya- sva-bhāvayor liṅgayor anumāne ’pi tulya iti na-virodhā api vācyāḥ. tad ayam an-upalambhaḥ sva-bhāvaś ca paraspara-viruddha-artha-sādhanāv
vā a-nityatā-hetu-niyamana-sva-bhāvas tat- sva-bhāvas tat-sva-bhāva-janana-sva-bhāvo vā kiṃsa ca tad-dhetur vā a-nityatā-hetu-niyamana- sva-bhāvas tat-sva-bhāvas tat-sva-bhāva-janana-vyatireka-ādyo yasya dṛṣṭo ’nuvartakaḥ. sva-bhāvas tasya tad-dhetur ato bhinnān na
a-taj-janana-sva-bhāvād bhavet. svayam a-tat- sva-bhāvasya a-jananāt tasya a-hetutā syāt. na-niyataḥ syāt, kiṃ tarhi siddha eva dṛśyasya sva-bhāvasya a-dṛṣṭāv a-sann iti. sa tu
hi tādṛśāṃ sattā-prajñaptir upalabdhi-yogya- sva-bhāvasya anya-hetu-sākalye tad-a-vyabhicārācdhetor anyo gamako ’sti, a-pratibaddha- sva-bhāvasya avinābhāva-niyama-a-bhāvād iti. a-ātmāno jātāḥ. na ca atra kaścin niyāmakaḥ sva-bhāvasya asti, sarva-janmināṃ vināśa-siddheḥ.
na iṣyate. kiṃ pāramparyeṇa, ante ’pi tat- sva-bhāvasya eva tad-bhāve sāmarthyāt. etena-bhāvaṃ ca parityajya kathaṃ bhāvo bhavet, sva-bhāvasya eva bhāvatvād iti tasya sva-bhāvakāryasya api sva-bhāva-pratibandhaḥ, tat- sva-bhāvasya tad-utpatter iti. etau dvāv anumeya-bhāvāt pratyakṣe ’pi pramāṇatā. pratibaddha- sva-bhāvasya tad-dhetutve samaṃ dvayam.
an-upakāryasya apekṣā-a-yogāt. śakta- sva-bhāvasya nityaṃ jananam a-jananaṃ vā anyathā
api sādhayitu-kāmena hetor vyāpakasya vā sva-bhāvasya nivṛttir hetutvena ākhyeyā. anyathā-bhāva-a-parāvṛtter na samaya-kāla-utpattiḥ sva-bhāvasya. parāvṛttau ca tasya tādātmyād
ca uktam. na api yugapat kriyā, tat- sva-bhāvasya paścād apy a-kriyā-a-yogāt. tad ayaṃnidarśite ’pi hetu-lakṣaṇa-viṣaye sva-bhāvasya pṛthak-karaṇaṃ kārya-udāharaṇāt
-ādi-viśeṣavatā anyena yogaḥ, tathā-bhūta- sva-bhāvasya virodhād bhinna-deśa-ādi-yogena, sa-bhāva-hetu-pravibhāgā draṣṭavyāḥ. tasya ca sva-bhāvasya svena sādhya-dharmeṇa vyāptir yadi
-sva-bhāvo nāśī iti cet, na vai janma nāśi- sva-bhāvasya hetuḥ, na ca a-hetoḥ sva-bhāva-hetu-prakṛti-paramparā, tasmāt taj-janana- sva-bhāvasya hetor a-bhāvāc chaśa-viṣāṇa-anvyabhicāra-darśanāt. etāvat tu syāt – evaṃ- sva-bhāvā etat samāna-pāka-hetavaḥ pakvā iti.
tat-sva-bhāvaṃ vā. kiṃ tu sāmagrī janikā tat- sva-bhāvā. sā eva anumīyate. sā eva ca sāmagrī
tad ayam upalabhya-sva-bhāvaḥ svasmāt sva-bhāvāt kadācin na apaiti iti nityam
evam ucyate. yasmād a-hetutvād vināśasya sva-bhāvād anubandhitā. na hi bhāvā vinaśyantas
ca iti viruddhau dvau ca nirdiṣṭau. na hi sva-bhāvād anyasya sarvatra sapakṣe sattvam,
iti. kathaṃ ca tato ’nyato vā a-taj-janana- sva-bhāvād bhavet. svayam a-tat-sva-bhāvasya ana janayet. na vā sa dhūmaḥ, a-dhūma-janana- sva-bhāvād bhāvāt. tat-sva-bhāvatve ca sa eva
bhinnān na sambhavaḥ. kārya-kāraṇa-bhāvād vā sva-bhāvād vā niyāmakāt. avinābhāva-niyamo ’sādhayan. kasyacid vāda-bādhāyāṃ sva-bhāvān na nivartate. prapadyamānaś ca anyas-jñānaṃ vijñāna-a-bhinna-hetu-jam. tad-a-tat- sva-bhāvānāṃ bhāvānāṃ tādrūpyam a-tādrūpyaṃ ca-viśeṣasya a-tad-viśeṣatvāt. tad a-bhinna- sva-bhāvānāṃ sarveṣāṃ puruṣa-kriyā na vā kasyacit.
ity a-pratikṣepaḥ. tad atra keṣāñcit sva-bhāvānām arthānāṃ vā darśana-pāṭava-a-bhāvāt
iti pūrvaḥ prasaṅgaḥ. tan na a-vināśa- sva-bhāve bhāve tad-anumānam. kathaṃ na anumānaṃ
virodhaḥ. satyam, virodhi-vyāptena api sva-bhāvena arthato virodhāt. tad-upanyāsena ansva-ātma-bhūtā a-nityatā iti kim anyayā, sva-bhāvena vā a-calasya artha-antara-yoge ’pikadācic ca bhāva-virodhinī tad-a-bhāvaṃ sva-bhāvena sādhayati. yo hi sva-bhāvo niran-artha-pratilambhaḥ syāt. sarva-bhāvāḥ sva-bhāvena sva-sva-bhāva-vyavasthiteḥ. sva-bhāvaeva kasmād upakriyata iti cet, atra vastu- sva-bhāvair uttaraṃ vācyam, ya evaṃ bhavanti.
tad-utpatti-niyama-a-bhāvāt. tasmāt kāryaṃ sva-bhāvair yāvadbhir avinābhāvi kāraṇe. teṣāṃ
prakāśa-vat. nīla-ādy-anubhava ity api tat- sva-bhāvo ’nubhava eva. a-vedya-vedaka-ākārā
’numīyate. artha-antara-an-apekṣatvāt sa sva-bhāvo ’nuvarṇitaḥ. asāv api yathā-sannihitāntu tad eva. etena kārya-liṅga-udāharaṇena sva-bhāvo ’py eka-deśa-bhāg ukto veditavyaḥ. tena
api viṣāṇeṣu, na dravya-sva-bhāvaḥ. sva-bhāvo ’pi, pratikāryaṃ kāraṇa-sva-bhāva-bhedāt.
mūrdhā yady agnir eva saḥ. atha an-agni- sva-bhāvo ’sau dhūmas tatra kathaṃ bhavet. dhūmatad-bhāva-mātra-anubandhina eva ātmanaḥ sva-bhāvo gamakaḥ. sa ca ayaṃ hetutvena
kathaṃ na sa-apekṣāḥ. yāvatā sa eva eṣāṃ sva-bhāvo na asti yas tad-utpādanaḥ śāli-bījasyatarhi kṛtakānām api keṣāñcit satāṃ vā sa eva sva-bhāvo na asti yo vinaśvaraḥ. tat-sva-bhāva-atiśayam eva upakurvate. sa tasmād eka- sva-bhāvo na bhavati iti viruddhaḥ. ca-śabdo
asti, sarva-janmināṃ vināśa-siddheḥ. janmi- sva-bhāvo nāśī iti cet, na vai janma nāśi-svaākāśād iva ghaṭa-ādiṣu. na vai śabda- sva-bhāvo niyato ’rtheṣu, yatas tad-utpattiḥ. kiṃ
nir-apekṣa eva na syāt. sa tarhi vinaśvara- sva-bhāvo nir-apekṣa ity a-hetukaḥ syāt. na atad-a-bhāvaṃ sva-bhāvena sādhayati. yo hi sva-bhāvo nir-apekṣaḥ, sa yadi kadācid bhavetna vā kasyacit. tasmāt tan-mātra-sambaddhaḥ sva-bhāvo bhāvam eva vā. nivartayet yathā vṛkṣaḥ
na anyam apekṣata iti tan-mātra-anubandhī sva-bhāvo bhāvasya. tatra hi kevalaṃ samagrāṇāṃ
-artha-bhāvinyaḥ. na ca tad-a-pratibaddha- sva-bhāvo bhāvo ’nyaṃ gamayati. yathā-arthanāntarīyakatāyāṃ tu syāt. sa hi pratibaddha- sva-bhāvo yathā-vidhe siddhaḥ, tathā-vidha-

sva

PVin2_0008913
PVin3_0006607
PVin2_0008711
PVin2_0007402
PVin2_0007411
PVin2_0010014
PVin3_0007011
PVin1_0003112
PVin3_0001106
PVin3_0001309
PVin3_0006408
PVin3_0008704
PVin3_0009701
PVin3_0002501
PVin3_0001105
PVin2_0007809
PVin3_0006411
PVin3_0007305
PVin3_0013611
PVin2_0004911
PVin3_0006712
PVin3_0002505
PVin1_0000209
PVin3_0006808
PVin2_0004904
PVin3_0003405
PVin3_0003412
PVin3_0003306
PVin3_0003008
PVin3_0003003
PVin3_0003008
PVin3_0003209
PVin3_0003202
PVin3_0003105
PVin3_0003006
PVin3_0003110
PVin3_0003203
PVin3_0003502
PVin3_0003311
PVin1_0000414
PVin3_0007706
PVin3_0005309
PVin1_0004213
PVin1_0003705
PVin3_0003002
PVin2_0007311
PVin3_0006208
PVin3_0005902
PVin3_0006011
PVin1_0001906
PVin3_0006208
PVin3_0005901
PVin3_0006204
PVin2_0004815
PVin2_0006909
PVin3_0005208
PVin3_0012609
PVin3_0001904
PVin1_0002009

477

sva

niṣpanne ’-niṣpanno bhinna-hetuko vā tat- sva-bhāvo yuktaḥ. ayaṃ hi bhedo bheda-hetur vā-bhāvas tat-sva-bhāvas tat-sva-bhāva-janana- sva-bhāvo vā kiṃ na iṣyate. kiṃ pāramparyeṇa,’sau dhūmas tatra kathaṃ bhavet. dhūma-hetu- sva-bhāvo hi vahnis tac-chakti-bhedavān. a-dhūmaniścaya-phalatvāt. tad-bhāva-mātra-anvayini sva-bhāvo hetur ātmani. tādātmyaṃ hy arthasya tanvyākhyātāḥ. evam upādhi-bheda-apekṣaḥ kvacit sva-bhāvo hetur ucyate, kvacid an-apekṣo yathā adahana-a-bhāve ca dhūmaḥ. tathā hi sa tasya sva-bhāvo hetur vā. kathaṃ sva-bhāvaṃ hetuṃ vā-van nāśe nirdiśyata ity uktam. tatra, sattā- sva-bhāvo hetuś cen na sattā sādhyate katham. ansambhavati. na hi paṭu-mandatā-ādibhiḥ sva-bhedair bhedakam api indriya-ādy-arthena etadsvayam iṣṭo ’-nirākṛtaḥ. atra caturbhiḥ sva-rūpa-nipāta-iṣṭa-svayam-padaiḥ, a-siddha-a-rūpaṃ vibhakti-darśanāt sādhyam. na ca sva-rūpa-mātra-arthavat. arthavac ca. tato
ity antara-ślokau. tasyāḥ svayaṃ prayogeṣu sva-rūpaṃ vā prayujyate. artha-bādhana-rūpaṃ vāko ’yam a-janya-janaka-bhūtānām upakāraḥ, sva-rūpasya siddher a-kāryatvāt. para-rūpa-siddhau tu sarvaṃ sarvasya sidhyati. vastu- sva-rūpe ’-siddhe ’yaṃ nyāyaḥ siddhe viśeṣaṇam. adharmiṇaḥ siddhasya a-sādhyatām āha. na, sva-rūpeṇa eva nirdeśya ity anena eva gatatvāt.
artham. sa ca anumeyaḥ sva-rūpeṇa eva nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ.
-sva-bhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ sva-rūpeṇa pratīta eva. na ca sva-bhāva-niyamo
svayam a-bhāva-sādhanāya prayujyate, tadā sva-rūpeṇa vā prayujyate, yathā — na asti ihavikalpa-pratibhāsaḥ śabda-arthaḥ, tasya ca sva-lakṣaṇa-upādānatā sādhyate. sādhyatām, kiṃ tv
na ca dūṣaṇāni, śabda-artha-an-apahnavena sva-lakṣaṇa-pratiṣedhāt, sādhya-dharmi-bahirpratiṣṭhitena eva rūpeṇa ākriyata iti sva-lakṣaṇa-viṣayam, aparasmād artha-pratipatteḥ.
eva a-bhāvaḥ śabda-prayogataḥ. na ete śabdāḥ sva-lakṣaṇa-viṣayāḥ, an-ādi-kāla-vāsanā-prabhavagata-arthatvāt. dharmi-sattāyāṃ sādhyāyāṃ sva-lakṣaṇaṃ sādhyaṃ syāt, tac ca pratikṣiptam
sa pratyakṣaḥ. tad a-sādhāraṇaṃ vastu-rūpaṃ sva-lakṣaṇam. anyas tu buddhau sākṣāt sva-bhāva-arho ’rtho dharmī. na ca sa eva arthaḥ sva-lakṣaṇam iti śakyaṃ vaktum, a-samprāptasāmānyasya pratipattir liṅgād anyataḥ sva-lakṣaṇasya ity āha –a-tad-rūpa-parāvṛttaicchā-kṛtā ca asya paripūrṇā pramāṇatā. yadi sva-vacana-abhyupagama-virodhayoḥ pratibandhoupālambhād a-yathā-artha-abhidhānena. yadi sva-vacana-upagama-virodhayor na kaścid bhedaḥ,ca sa eva punaḥ prativahati iti na bhidyate sva-vacana-virodhāc chāstra-virodhaḥ. tataḥ
a-bhāve śāstra-sva-vacanayor a-yogāt. sva-vacana-virodhe spaṣṭam udāharaṇam, āgame tu-viparyaya-upagamaṃ pratibadhnāti. tad evaṃ sva-vacanaṃ śāstraṃ ca abhisamasya sāmyād ekam-arthāni iti, pramāṇānām a-bhāve śāstra- sva-vacanayor a-yogāt. sva-vacana-virodhe spaṣṭam
syāt, vyarthatā vā pṛthak-karaṇasya. sva-vacanasya api pṛthak-karaṇa-nimittaṃ vāṅtu syāt, dvayos tulya-kakṣatvāt, yathā sva-vacane. tadā ca asya sva-vacanena virodhaḥ,tasya api snānāc chuddhi-vādinaḥ śāstrasya sva-vacanena apy asya arthasya pratibādhanāt.
śāstraṃ bādhakam ity amum arthaṃ vaktuṃ sva-vacanena asya saha uktiḥ sāmya-dṛṣṭaye kṛtā.
yac chāstraṃ vastu-bala-pravṛttena pramāṇena sva-vacanena ca a-bādhitaṃ dṛśya-a-dṛśyayor-kakṣatvāt, yathā sva-vacane. tadā ca asya sva-vacanena virodhaḥ, na śāstreṇa. tayor yasya
sa eva tasya pratibandha-viṣayaḥ, sarvatra sva-vāg-viruddha-abhidhānam. atra api ko ’yamāha. tad eva vākyaṃ sva-arthaṃ virundhānaṃ sva-vāg-viruddham, yathā — na anumānaṃ pramāṇam
eva śāstrasya. praṇayan vā svām eva vṛttiṃ sva-vācā viḍambayati. para-avabodha-arthaṃ ca
santi, te ’py etena vyākhyātāḥ. sa ca sva-vāco-ubhaya-dharmatāṃ bruvāṇaḥ sato ’nyatra
anyad vā kiñcij jñāna-utpatti-samāśrayaṃ sva-vijñāna-janane ’pekṣeta, sarvasya tatra aiti sā yogyatā mānam ātmā meyaḥ phalaṃ sva-vit. grāhaka-ākāra-saṅkhyātā paricchedaartha-sthiteḥ sva-saṃvedana-rūpatvāt sva-vid api iyam artha-vid eva kāryato draṣṭavyā.
iti kāryaṃ tasya. sa sva-kārya-saṃsūcitaḥ sva-viparyaya-upagamaṃ pratibadhnāti. tad evaṃ sva
sādhanāt. dvayor apy an-upalabdhyoḥ sva-viparyaya-hetv-a-bhāva-bhāvābhyāṃ sada-bhāva-siddhiḥ, yato ’yaṃ doṣaḥ. na api sva-viśiṣṭa-jñāna-bhāvāt, kiṃ tarhi yo ’yam
iti yato ’-bhāva-vyavahāraḥ, kiṃ tarhi sva-viśiṣṭa-jñāna-bhāvāt, sarva-a-pratipattau
sa ca sva-saṃvedana-pratyakṣa-siddhaḥ. nanu sva-viśiṣṭa-pratyayam antareṇa api bhavaty aapi indriya-jñānena samanantara-pratyayena sva-viṣaya-an-antara-kṣaṇa-saha-kāriṇā janitaṃ
viśeṣād apara-sādhanam, na evam a-bhāvaḥ. na sva-viṣaya-jñāna-a-bhāvād a-bhāva-siddhiḥ, yato
iti kalpikāyāḥ samudbhavaḥ. na hi bhāvānāṃ sva-viṣaya-jñāna-a-bhāvād evaṃ bhavati idaṃ naanyena ity an-avasthitiḥ. anyathā yadi sva-viṣaya-jñāna-a-bhāvena a-bhāva-siddhiḥ syāt,vikalpasya nir-viṣayatvāt, tat-pratibhāsasya sva-viṣaya-sammata-anvaya-vyatireka-an-anuvidhānāt-a-darśana-smṛty-apekṣe hi śabda-liṅge sva-viṣayaṃ pratipādayataḥ, a-darśana-smṛtijananaḥ sva-bhāvaḥ, sarvasya sarvadā sarvāṇi sva-viṣayāṇi jñānāni janayeyuḥ. na cet, na
sad-a-satī tad-bhāvena vyavasthāpayan na cet sva-viṣaye pareṇa bādhyate. tad asya pramāṇa-iṣṭa-nirākaraṇe ’py āśaṅkā-āsthāna-vāraṇaṃ sva-vṛttau svayaṃ-śruter āha sūtra-kāraḥ —viśeṣa-utpatter manaḥ pratyeti. sukha-ādīnāṃ sva-vedanam. sukha-ādīnāṃ sva-saṃvedanam api

sva

PVin3_0008005
PVin1_0003607
PVin1_0003707
PVin1_0002106
PVin1_0004208
PVin1_0003803
PVin3_0010712
PVin3_0006010
PVin1_0003705
PVin1_0003704
PVin1_0003609
PVin1_0002010
PVin1_0003611
PVin3_0012905
PVin2_0008003
PVin3_0005909
PVin1_0000413
PVin3_0012808
PVin3_0012401
PVin3_0009904
PVin3_0009803
PVin3_0002305
PVin3_0002305
PVin2_0006507
PVin2_0005704
PVin2_0008102
PVin2_0006905
PVin3_0004203
PVin2_0007808
PVin2_0007614
PVin3_0005507
PVin3_0009807
PVin1_0000402
PVin3_0001509
PVin3_0000903
PVin3_0007308
PVin3_0000901
PVin3_0005906
PVin3_0006206
PVin2_0005112
PVin1_0002713
PVin1_0002904
PVin1_0002814
PVin3_0011909
PVin3_0004502
PVin2_0008311
PVin3_0011002
PVin1_0002202
PVin2_0008514
PVin3_0000108
PVin2_0005403
PVin3_0006410
PVin3_0000907
PVin2_0006112
PVin2_0007512
PVin3_0000501
PVin3_0001902
PVin3_0009807
PVin1_0004112

478

svayamsva-bhāva-lakṣaṇaḥ kārya-lakṣaṇaś ca. sa eva sva-vyāpaka-viparyaye sādhye viruddha iti
antara-ślokau. tadā anya-saṃvido ’-bhāvāt sva-saṃvit phalam iṣyate. yeṣāṃ buddhir eva
sva-bhāva-cintāyāṃ tādātmyād artha-saṃvidaḥ sva-saṃvit phalam ucyate. tathā avabhāsamānasyabhāvini samayasya vaiyarthyāc ca. teṣām ataḥ sva-saṃvittir na abhijalpa-anuṣaṅgiṇī. a-śakyasyāt, prakāśa-vat. tasmād grāhaka-ākāraḥ sva-saṃvidaḥ sādhanam iṣṭam, tato ’syās tad-bhāvaviṣaya-ākāraḥ kaścit paricchedaś ca antaraḥ sva-saṃvidita-rūpo jāyamāno lakṣyate. tatra yathā-jñaḥ syād ity a-pratiṣedhaḥ. sva-ātmani sva-saṃviditena anena aparatra pariccheda iti cet,tad-a-bhāva-vyavahāra-siddhi-hetuś ca. sa ca sva-saṃvedana-pratyakṣa-siddhaḥ. nanu sva-viśiṣṭa
yathā-ākāram asyāḥ prathanāt. artha-sthiteḥ sva-saṃvedana-rūpatvāt sva-vid api iyam artha-vid
eva sukha-a-sukhasya utpatteḥ. tasmāt sva-saṃvedana-rūpā eva artha-pratītiḥ. tasyāś cateṣām anyasya saṃvedyasya a-bhāvāt sva-saṃvedanaṃ phalam, tat-sva-bhāvatvād arthasukha-ādīnāṃ sva-vedanam. sukha-ādīnāṃ sva-saṃvedanam api pratyakṣam. sukha-ādi-grahaṇaṃ
bhavati. vidyamāne ’pi hi bāhye ’rthe yathā- sva-saṃvedanam eva artha-niṣpattes tad eva phalaṃ
samavāyāv iti śāstre ’pi vyavasthā. tad iyaṃ sva-sattā-mātra-anubandhini tad-deśa-sannidhau-virodhāt. a-kramaḥ, an-apekṣasya kartuḥ sva-sattā-mātreṇa kṣepa-a-yogāt, prāg a-kartuḥ
na kasyacid viśeṣa-siddhiḥ syāt. arthasya tu sva-sattā-viśeṣābhyāṃ na tat-siddhiḥ, kiṃ tarhi-lakṣaṇābhyo jñāna-vyaktibhyaḥ. na ca tābhiḥ sva-santāna-bhāvinībhir a-lakṣitābhir ayaṃ paraṃ
sarva-gataṃ sāmānyam, sarva-deśa-avasthitaiḥ sva-sambandhibhir yugapat-sambandhāt, ākāśa-vad
vyatirekasya phalam. sa hi tatra a-sambhavan sva-sambhavena tad-a-sambhavaṃ sādhayati iti tatoliṅgasya liṅgi-pratipādanam. dharmiṇas tu sva-sādhane ’yaṃ prasaṅgaḥ. sarva-bhāveṣu dharmisādhya-sādhanayor bhedāt sādhyasya dharmiṇaḥ sva-sādhane sādhanatva-a-siddher hetu-bhāvena aguṇa-doṣayoḥ sva-sādhye cintyatvāt. tasya sva-sādhya-an-uparodhe ’pi śāstra-uparodhād
iti cet, na, hetoḥ sarvasya guṇa-doṣayoḥ sva-sādhye cintyatvāt. tasya sva-sādhya-an-karoti. na ca teṣāṃ tathā viprakṛṣṭānāṃ sva-sāmarthya-upadhānāj jñāna-utpādana-śaktiḥ. na-pratilambhaḥ syāt. sarva-bhāvāḥ sva-bhāvena sva-sva-bhāva-vyavasthiteḥ. sva-bhāva-paraapayanti ity a-nityāḥ. ta evam-prakṛtayaḥ sva-hetu-prakṛtim evaṃ-rūpāṃ sādhayantas tathāsarva eva kvacin niyamaḥ sva-bhāva-bhūtaḥ sva-hetu-prakṛter niyāmakasya janakatām eva
śaśa-viṣāṇa-jananaḥ. sa tasya kuta iti cet, sva-hetu-samuttha ity an-ādi-hetu-prakṛtinaśvarāḥ. śāly-ādi-bījānām api sa sva-bhāvaḥ sva-hetor iti yo na tad-dhetuḥ so ’-tat-svabhāvā vinaśyantas tad-bhāve hetum apekṣante, sva-hetor eva naśvarāṇāṃ bhāvāt. tasmād yaḥabhidhānāt. yan-nāntarīyakā sattā yo vā ātmā svo ’-vibhāgavān. sa tena a-vyabhicārī syād itypakṣa-nirdeśa eva tathā sidhyati, punar api svata eva tathā-bhāvāt. tasmāt sa svayam ātmano-janana-khyātyā a-pitṛtva-vat. tasmāt sarvaṃ svato ’-siddham anyat sādhanam a-vyabhicāry-ātmana anyatara-artha-antara-bhāvaḥ, ghaṭasya svato ’rtha-antara-bhāvasya an-abhyupagamādtato na pakṣasya hetor vā vacanaṃ sādhanaṃ svato ’rtha-siddheḥ. saṃśayas tu pakṣa-vacanādasti iti sādhyaṃ syāt. na hi śabda-arthāḥ svataḥ kañcid guṇa-viśeṣam āviśanti. upādāna-abhidhānayoḥ. na arthe tena tayor na asti svataḥ sādhana-saṃsthitiḥ. artha eva hy arthaṃ
-saṃvedanād eva bheda-pratītiḥ. tat svayaṃ svataḥ siddha-viśeṣam artham arthād viśeṣayati.
eva a-bhāvasya. na hi saṃvedana-a-bhāvaḥ svataḥ sidhyati, tad-a-viśeṣād viṣaye ’pinaraṃ ca nārāyaṇam eva ca ādau svataḥ sutau dvau janayāṃ babhūva. iti yathā.
-vārttike. kāma-śoka-bhaya-unmāda-caura- svapna-ādy-upaplutāḥ. a-bhūtān api paśyanti
a-vikalpaka eva sphuṭa-avabhāsa iti. svapna-jñānaṃ tarhi viśada-ābhaṃ pratyakṣaṃ
vikalpako bhavitum arhati. tathā hi svapne ’pi smaryate smārtaṃ na ca tat tādṛg-darśanāt. cakṣur-ādi-buddhīnāṃ tāvad yathā- svam indriya-viṣayau hetū. pūrvakaṃ ca a-viguṇaṃ
-a-sattvaṃ ca yathā-yogaṃ hetv-ādiṣu yathā- svaṃ pratipatti-sādhanair niścitaṃ grāhyam,bhāvāt. evam anye ’pi sva-bhāva-hetavo yathā- svaṃ pramāṇaiḥ siddha-tan-mātra-anubandha eva-siddhaṃ bhedam avalambya prakalpyate. yathā- svaṃ bheda-niṣṭheṣu pratyayeṣu vivekinaḥ. dharmītatra sukha-ādy-utpattir na a-viṣayā, yathā- svaṃ viṣaya-upanibandhanānāṃ sukha-ādīnāṃ tat’nyato vā a-taj-janana-sva-bhāvād bhavet. svayam a-tat-sva-bhāvasya a-jananāt tasya a-hetutā
yathā āhur eke — parasya pratipādyatvāt svayam a-dṛṣṭam api parair dṛṣṭaṃ sādhanam, yathā
iti vyaktam etad rāja-śāsanam. na ca svayam a-bruvan paraṃ bodhayitum īśo bruvan vā-phalā vyatireka-sādhany an-upalabdhir yadā svayam a-bhāva-sādhanāya prayujyate, tadā svasādhyasya eva abhidhānāt. hetu-vacanaṃ tu svayam a-śaktam api śaktasya vācakam iti sādhanam-bhāvaṃ gamayati. sva-bhāva-an-upalabdhis tu svayam a-sattā eva. tatra kevalaṃ viṣayī sādhyatebhedo ’nyatra prayoga-bhedāt. tad-darśanāt svayam api pratipattau tathā syād iti sva-arthehetoḥ pratijñāyāś ca abhyupeta-ādi-bādhā, svayam abhyupagama-antara-avasthānāt. na, parīkṣāśāstre nānā-dharma-vyavasthāyām api svayam ātmanā eva iṣṭaḥ sādhyaḥ, śāstra-upagame
punar api svata eva tathā-bhāvāt. tasmāt sa svayam ātmano hetur a-siddhaḥ. kathaṃ vai śabdo
andha-mūkaṃ jagat syāt. kvacin niṣṭhāyāṃ sa svayam ātmānaṃ viṣaya-ākāraṃ ca yugapad

svayam

PVin1_0003209
PVin3_0001905
PVin3_0002608
PVin3_0001105
PVin1_0000102
PVin1_0000304
PVin3_0009903
PVin2_0010107
PVin3_0010602
PVin3_0000102
PVin3_0007404
PVin2_0007111
PVin3_0000906
PVin3_0002601
PVin2_0007508
PVin3_0008903
PVin3_0001106
PVin1_0003513
PVin3_0006408
PVin2_0007114
PVin3_0010210
PVin2_0009407
PVin2_0007006
PVin2_0008314
PVin3_0002701
PVin2_0007015
PVin3_0002403
PVin3_0001902
PVin3_0002407
PVin3_0002605
PVin3_0001904
PVin1_0003509
PVin3_0002503
PVin3_0005906
PVin2_0007012
PVin2_0007008
PVin3_0005401
PVin2_0007207
PVin2_0007003
PVin3_0006106
PVin1_0001308
PVin2_0007506
PVin1_0000414
PVin2_0007503
PVin3_0010705
PVin3_0010705
PVin2_0008901
PVin2_0006403
PVin2_0006314
PVin2_0006313
PVin1_0002506
PVin3_0006103
PVin3_0006011
PVin3_0006101
PVin2_0006707
PVin3_0005207
PVin1_0003814
PVin1_0003815
PVin3_0005605

479

hi

tad-vaśāt tad-vyavasthānād a-kārakam api svayam. ity antara-ślokāḥ. etena indriyasva-vṛttau svayaṃ-śruter āha sūtra-kāraḥ — svayam iti śāstra-an-apekṣam abhyupagamaṃ
ca darśayan. ity antara-ślokāḥ. atra svayam-iṣṭa-śrutibhyāṃ gata-arthe ’py avadhāraṇe
sa ca anumeyaḥ sva-rūpeṇa eva nirdeśyaḥ svayam iṣṭo ’-nirākṛtaḥ. atra caturbhiḥ sva-rūpasa śrīmān a-kalaṅka-dhīḥ svayam upetya āryo ’nujagrāha yaṃ vyaktaṃ tasyatatra smṛtim ādadhati. sā kim a-śabda-liṅgā svayaṃ kathañcid anusmarato na bhavati. asti vābheda-āśrayatvāt tad-bhāvasya. na hi svayaṃ jñāna-viṣayatā liṅgasya liṅgi-pratipādanam.
viṣaya-vyavahāra-hetus tad-dhetur ity uktaḥ, svayaṃ tathā-bhūta-an-upalambhasya pratiṣedhadharma-bhedataḥ. ity antara-ślokāḥ. tathā svayaṃ tad-āśrayasya vā sandehe ’-hetuḥ, yathātu sva-dṛṣṭa-artha-prakāśanam. yathā eva hi svayaṃ tri-rūpāl liṅgāl liṅgini jñānam utpannam,
agni-mātreṇa vyāptaḥ siddhaḥ — yatra eva svayaṃ dṛśyate, tatra eva agni-buddhiṃ janayati.
anyathā a-sambhava-a-bhāvān nānā-śakteḥ svayaṃ dhvaneḥ. avaśyaṃ śaṅkayā bhāvyaṃ niyāmakamśaktasya sūcakaṃ hetu-vaco ’-śaktam api svayam. na api pāramparyeṇa, sādhyasya eva
parihāra-artham a-vyāpti-vyatirekayoḥ. svayaṃ-nipāta-rūpa-ākhyā vyatirekasya bādhikāḥ.
vyāpyasya ayaṃ nivartako vyāpaka-dharmaḥ svayaṃ nivartamānaḥ. evaṃ hy ayam asya vyāpakaḥ
api iṣṭam eva. na hi tasya tat-kṛtaḥ pātaḥ, svayaṃ patina-dharmatayā pātāt, ākāśa-kṣipta-vat.
atra caturbhiḥ sva-rūpa-nipāta-iṣṭa- svayam-padaiḥ, a-siddha-a-sādhana-artha-ukta-vādy
apy asyāṃ tad-ātmatā eva. sā ca tādātmyāt svayaṃ prakāśate. tena ātmanaḥ prakāśikā ity apy
eva sādhanāt. ity antara-ślokau. tasyāḥ svayaṃ prayogeṣu sva-rūpaṃ vā prayujyate. arthaayaṃ mārga iti vakti iti kaścana. anyaḥ svayaṃ bravīmi iti tayor bhedaḥ parīkṣyatām.
-a-bhāvayor vṛtti-vyatirekavān upadarśitaḥ svayaṃ bhavat-sāmarthyena tat tathā-bhūtam
na sa tena sādhyate, api tv an-upalambhena svayam. yukto dṛśyasya a-darśane ’-bhāvaḥ, sa tad-vārttike pratiṣiddha iti na iha pratanyate. svayaṃ rāga-ādimān na arthaṃ vetti vedasya nabhāva-mātra-anurodhī sva-bhāva iti sa eva svayaṃ vastuto bhāvaḥ. sa ca ātmānaṃ parityajya
tayā a-siddha-hetv-ādiḥ pratiṣidhyate. etena svayaṃ vādinā iṣṭasya anumeyatva-vacanena an-iṣṭatat-prasiddhi-prasādhane. na a-siddha-arthaḥ svayaṃ śaktas tulyaḥ paryanuyogataḥ. prasiddhiś
a-śakyatvāt. pakṣa-lakṣaṇa-bāhya-arthaḥ svayaṃ-śabdo ’pi na arthaṃ kañcana puṣṇāti.
-mukhena vā kriyata iti tena vyapadiśyate. svayaṃ-śrutiḥ punar ekasya dharmiṇaḥ śāstre nānāparihāreṇa prasiddha-dharmi-parigraha-arthāṃ svayaṃ-śrutim aparaḥ prāha. tatra api vicāradṛṣṭer vipratipattīnām atra ākārṣīt svayaṃ-śrutim. iṣṭa-a-kṣatim a-sādhyatvam an’py āśaṅkā-āsthāna-vāraṇaṃ sva-vṛttau svayaṃ-śruter āha sūtra-kāraḥ — svayam iti
anubhavo ’paraḥ. grāhya-grāhaka-vaidhuryāt svayaṃ sā eva prakāśate. vyastaṃ hi viṣayaeva nirdeśya iti idaṃ phalavat syāt. svayaṃ-siddhasya dharmiṇaḥ parigraha-a-vacane-ātma-saṃvedanād eva bheda-pratītiḥ. tat svayaṃ svataḥ siddha-viśeṣam artham arthād-artheṣu śabdeṣu yena artho ’yaṃ vivecitaḥ. svarga-urvaśy-ādi-śabdaś ca dṛṣṭo ’-rūḍha-arthakuto gatiḥ. tena agni-hotraṃ juhuyāt svarga-kāma iti śrutau. khādec chva-māṃsam ity
asya nirastam. tad ayam upalabhya-sva-bhāvaḥ svasmāt sva-bhāvāt kadācin na apaiti iti nityam-arthaḥ syād vyaktau ca niyamaḥ kutaḥ. yatra svātantryam icchāyā niyamo nāma tatra kaḥ.
artheṣv an-āvaraṇāt tad evaṃ puruṣa-icchāyāḥ svātantryaṃ vyavasthāṃ vidhurayati. vistareṇa ca
an-upalambhād a-bhāva-siddhiḥ. tan mā bhūt svāpa-ādy-avasthāyāṃ kasyacid a-bhāva-pratītiḥ,-darśanād iti cet, na, tat-sambandhasya a- svābhāvikatvāt, samaya-a-darśane ’-bhāvāt. puruṣa
prakāśayan pradīpas tad-rūpa-a-pratipattau svām artha-kriyāṃ karoti. tasmān niścito vyāpyo
ity a-praṇayanam eva śāstrasya. praṇayan vā svām eva vṛttiṃ sva-vācā viḍambayati. parapravibhāgā draṣṭavyāḥ. tasya ca sva-bhāvasya svena sādhya-dharmeṇa vyāptir yadi pramāṇena
’n-upalabdhir arthān apākuryāt, hanta hato ’si, pitṛ-vyapadeśa-nibandhanasya apy-cakṣuṣo ’n-upalabdhir arthān apākuryāt, hanta hato ’si, pitṛ-vyapadeśa-nibandhanasya apy
prabhāve sparśa-upayoga-sraṃsinyor iva harītakyoḥ. tasmān na su-vivecitaṃ kāryaṃ kāraṇaṃ
bhāva-gatir uktā veditavyā, yathā – na roma- harṣa-ādi-viśeṣa-yukta-puruṣavān ayaṃ pradeśo
santi sannihita-dahana-viśeṣatvāt. roma- harṣa-ādi-viśeṣa-viruddhasya paritāpasya hetor
virodhe gamikā eva, yathā – na asya roma- harṣa-ādi-viśeṣāḥ santi sannihita-dahanaan-upalakṣaṇāt. ekam eva idaṃ saṃvid-rūpaṃ harṣa-viṣāda-ādy-an-eka-ākāra-vivartaṃ paśyāmaḥ.
saty a-sati vā prayatne sañcarati me hasta iti bhavati, tata eva anya-a-bhāva-gatiḥ,api bhavaty a-bhāva-buddhiḥ, yathā santamase hasta-sañcāreṇa. na, tatra api tathā-sañcāriṇo
-sañcāreṇa. na, tatra api tathā-sañcāriṇo hastasya antara-sparśa-viśeṣa-upalambhād anya-aprāpti-parityāgayoḥ sva-bhāva-antara-utpatti- hāni-nāntarīyakatvāt, nityaṃ tad-ātmatāyāṃ
nityānāṃ śabdānāṃ kasmiṃścit saty atiśaya- hānir utpattir vā. tad yadi teṣāṃ jñāna-jananaḥ
satyaṃ kathaṃ syur ākārās tad-ekatvasya hānitaḥ. anyasya anyatva-hāneś ca na a-bhedo ’tad-ekatvasya hānitaḥ. anyasya anyatva- hāneś ca na a-bhedo ’-rūpa-darśanāt. rūpa-a-hetāv antar-bhavati ity udāhṛta eva. tathā hi —na hy anyā an-upalabhyeṣu nāstitā-an-hy

PVin2_0007609
PVin2_0008402
PVin3_0005001
PVin2_0006009
PVin2_0006006
PVin3_0011711
PVin2_0005813
PVin3_0006211
PVin3_0010207
PVin3_0010111
PVin3_0000801
PVin1_0002807
PVin3_0012207
PVin2_0009304
PVin3_0005706
PVin3_0004602
PVin1_0000310
PVin3_0006908
PVin3_0010704
PVin3_0007001
PVin3_0000702
PVin2_0005311
PVin3_0003212
PVin3_0009207
PVin3_0005306
PVin2_0009405
PVin1_0004002
PVin3_0003602
PVin3_0013208
PVin3_0005606
PVin1_0000312
PVin3_0010708
PVin3_0002105
PVin1_0001109
PVin1_0001206
PVin3_0012703
PVin2_0007508
PVin3_0011304
PVin1_0001303
PVin3_0000902
PVin1_0000207
PVin1_0000601
PVin3_0013403
PVin2_0007403
PVin1_0003612
PVin2_0004907
PVin1_0000710
PVin3_0002801
PVin2_0007706
PVin3_0005602
PVin3_0007803
PVin3_0012806
PVin3_0012409
PVin3_0012203
PVin3_0011706
PVin3_0006207
PVin1_0002013
PVin1_0000110
PVin2_0005310

480
anvayas tv artha-āpattyā siddhaḥ. na
tu gamye kāryaṃ hetuḥ, a-vyabhicārāt. natasmāt sapakṣe dvidhā-vṛtti kāryam. na
anya-an-upalabdhir eva ucyate, anyathā
antareṇa virodha-a-pratipattiḥ. tathānivṛttir api, yato vyatirekī ity ucyate. na-viṣayiṇāṃ darśanāt. bhāva-vyatireko
sa tarhy a-bhāva-pratyayaḥ kuto bhavati. naparyāyeṇa. lakṣaṇa-bhedas tu kathita eva. na
a-niścayān niścayaḥ. vyatireka-a-niścayo
icchāyā vastuni vṛtti-niyama-a-bhāvāt. tathāa-kalpa-dhī-phalam. ity antara-ślokāḥ. tathā
api syād eva a-dṛṣṭeṣu saṃśayaḥ. tathā-viparīta-artha-vyabhicāri-vipakṣataḥ. na
kathañcid viṣayiṇam a-smaran smāryate. na-strī-garbha iva puruṣeṣu. yathā āha — yo
-a-bhāva-sādhane na anumānam, an-anvayāt. na-artha-an-apavādibhiḥ. vastv eva cintyate-viṣayatvena sandeha-hetutvād ity uktam. koyathā agnau śīta-vinodana-ādiḥ. na
anyataratvād a-nityaḥ śabdo nityo vā iti. na
iti. na a-sati nāstitā-siddhiḥ, a-sato
iti tatra api pratibandho ’stu. pratibandho-maraṇam iti na idaṃ taruṣu sidhyati. na
anyato vā sva-bhāva-antara-pratilambhāt. na
vacanād api na eva pratyeṣyati. tad api-upalambha-niyamād dvi-candra-ādi-vat. na
a-pratipramāṇatayā niścayaṃ vā. tan-niṣedho
yathā ghaṭa-ākāśayor iti darśanīyam. na-bhavati ity udāhṛta eva. tathā hi —naviṣayiṇo vṛtta-sambandhasya smaraṇāt. na’pi na sidhyati, sandehāt. bādhaka-bhāve
tadā syāc cen na tadā an-abhyupāyataḥ. upāyoeva bhavati. na anyathā idantayā iti cet. naghaṭa iti jñāne varṇa-pratyavabhāsanāt. naśaśo ’py asti viṣāṇaṃ ca ity uttarasya. na
vyāpaka-dharmaḥ svayaṃ nivartamānaḥ. evaṃsa kasmān na uktaḥ. sādhyatā-a-bhedāt. na
abhidhāna-viśeṣe smṛter a-yogāt. satina asti svataḥ sādhana-saṃsthitiḥ. artha eva
anyataḥ pratipattitaḥ. dvi-vidha eva
tad-a-bhāve sva-bhāva-a-bhāvāt. tathāyena upamānāt sādhanaṃ syāt. na-anvayini sva-bhāvo hetur ātmani. tādātmyaṃ
artha-niṣpattes tad eva phalaṃ yuktam. naliṅgaṃ bheda-a-pratiṣṭhiteḥ. yat-prayojanā
utpadyamānaṃ tad-rūpam eva anukuryāt. nasādhya-dharma-iṣṭi-gatir ity ucyate. nasannidhānam iti kaścin na vinaśyed api. na’stu sa eva gati-sādhanaḥ. niyamo
hetor a-vyabhicāraḥ, vāstavatvāt. na
viparīta-sva-bhāva-upasaṃhāra-sambhavāt. na
kathaṃ vā sapakṣa eva asti iti. kiṃ
pramāṇa-pravartanaṃ yuktam. evaṃvarṇayatā avinābhāva eva ukto bhavati. tathā-a-viśeṣād viṣaye ’pi prasaṅgāt. saṃvedanaṃ
vikalpaḥ sambhavati, yasmād a-śakya-samayo
samyag-jñānaṃ pratyakṣam anumānaṃ ca iti. na
prayoga-samāsa ucyate na rūpa-samāsaḥ. tathāhyhy a-tad-ātma-niyatasya tan-nivṛttyā nivṛttiḥ.
hy a-tad-utpatter a-vyabhicāraḥ, an-āyatta-rūpāṇāṃ
hy a-nityā ity eva sarve prayatna-an-antara-bhāvihy a-niṣiddha-upalabdher a-bhāva-a-siddheḥ. ekahy a-paryanta-kāraṇasya bhavato ’nya-bhāve ’hy a-pratibaddhaḥ kasyacin nivṛttau niyamena
hy a-bhāvaḥ, an-upalabdhir upalabdheḥ. sā katham
hy a-bhāvaḥ kasyacin nimittam. a-sāmarthyāt,
hy a-vipakṣa-śaṅkāyāṃ sādhya-a-bhāva-vyavacchedahy a-vipakṣa-śabdena ucyate. tata eva katham ahy a-śakya-darśanam etat — yatra tad-icchā
hy a-śubha-pṛthivī-kṛtsna-ādikam a-bhūta-viṣayam
hy a-sakala-vyakti-bheda-vyāpino ’py arthāḥ kecit
hy a-sati pratibandhe ’nvaya-vyatireka-niścayo
hy a-sad-vyavahārasya kvacid aparaṃ kiñcin
hy a-sādhāraṇaḥ sādhya-dharmaḥ, sa yāvatā bhedena
hy atra dṛṣṭānto ’sti, sādhana-antara-a-bhāvāt
hy atra pratibaddhaḥ phala-udayaḥ. na hi śabdahy atra virodho yadi vaktā ca syāt sarva-jñaś ca.
hy atra śabda-arthaḥ samarthaḥ, tad-anubhavahy atra śabda-ghaṭayoḥ śabda-ākāśayor vā vāstavī
hy adhikaraṇatva-ādy-a-yogād ity aparaḥ. paśavo
hy adhikaraṇe sati bhavati, yathā siddhe vacane
hy an-apekṣita-vastukaṃ śabda-mātram icchā-vṛtti
hy an-upakāry apekṣyata ity ukta-prāyam. tadhy an-upalambham eva khyāpayati. na ca eka-anhy anayor eka-ākāra-an-upalambhe ’nya-upalambho
hy anumānāt syāt, pratyakṣeṇa yogyatā ’-niścayāt.
hy anyathā sapakṣa-vipakṣayoḥ sad-a-sattve yathāhy anyā an-upalabhyeṣu nāstitā-an-upalambhanāt.
hy anvaya-vyatirekābhyām anyo hetu-phalayos tadhy apara-a-bhāvo niścīyate. na ca a-viruddhahy abhyupāye ’yam an-aṅgaṃ sa tadā api san. tathā
hy ayaṃ gaur ity a-sannihite ’rthe bhavati. idaṃhy ayaṃ ghaṭa iti jñānaṃ sparśana-indriya-jaṃ
hy ayaṃ viṣāṇa-mātram apahnute, yatas tenahy ayam asya vyāpakaḥ siddho bhavati, yady asya ahy ayam ābhyāṃ sādhya-viparyaya-sādhanatvena
hy artha-darśane ’rtha-sannidhau dṛṣṭe śabde
hy arthaṃ gamayati, nāntarīyakatvāt. na
hy arthaḥ pratyakṣaḥ parokṣaś ca. tatra yo jñānahi arthasya a-sambhave ’-bhāvāt pratyakṣe ’pi
hy arthasya kenacit kathañcin na sāmyam. tatas
hy arthasya tan-mātra-anurodhiny eva, na anyahy arthasya yathā-sva-bhāvaṃ vyavasthitiḥ, sarvahy arthā jñātum iṣṭāḥ, tad-viparyaya-vyatirekiṇo
hy arthe śabdāḥ santi tad-ātmāno vā, yena tasminhy avaśyaṃ sāmānya-arthī viśeṣa-pratiniyama-arthī
hy avaśyaṃ hetavaḥ phalavantaḥ, vaikalyahy avinābhāvo ’-niyataś ca na sādhanam. ity
hy avinābhāvo hetor vyavasthayā darśyate —hy asti sambhavo yathā-avasthita-vastu-sthitiṣv
hy asya avadhāraṇasya phalaṃ yadi na vipakṣe
hy āgama-siddha ātmā syāt, na anumāna-siddhaḥ.
hy ātma-a-bhāva eva na bhavaty eva ity arthād anhy ātma-viśeṣād apara-sādhanam, na evam a-bhāvaḥ.
hy ātmā sukha-ādīnām an-anya-bhāk. na an-uditaḥ
hy ābhyām arthaṃ paricchidya pravartamāno ’rthahy āha – artha-āpattyā vā anyatareṇa ubhaya-hi

PVin1_0001806
PVin1_0001007
PVin1_0001113
PVin1_0003215
PVin1_0003610
PVin3_0011304
PVin3_0006006
PVin1_0001704
PVin2_0004812
PVin3_0013308
PVin3_0010711
PVin3_0012405
PVin3_0013609
PVin3_0011402
PVin3_0005703
PVin1_0001901
PVin3_0006405
PVin3_0013402
PVin3_0007512
PVin1_0001104
PVin1_0001615
PVin3_0011611
PVin3_0002107
PVin2_0004804
PVin2_0008202
PVin3_0010209
PVin3_0008210
PVin1_0003103
PVin3_0011810
PVin3_0012206
PVin1_0001705
PVin1_0001107
PVin3_0008601
PVin2_0007703
PVin3_0001613
PVin2_0006614
PVin1_0003009
PVin3_0012301
PVin3_0006312
PVin3_0001810
PVin3_0012601
PVin3_0012401
PVin3_0005007
PVin3_0009806
PVin3_0004105
PVin3_0007504
PVin3_0003312
PVin3_0002410
PVin3_0001506
PVin2_0008701
PVin3_0010301
PVin2_0009613
PVin3_0006007
PVin3_0011807
PVin3_0005802
PVin3_0008608
PVin2_0008913
PVin3_0006603
PVin2_0008001

481-ātmanaḥ pratyakṣād vyavahāraḥ. niścinvan
apara-parāmarśa-śūnye tac cākṣuṣe katham. na
gocaratvataḥ. spṛśato ’py asti sā buddhiḥ ko
prativiṣayaṃ bhedakam asya karaṇam iti. na
tat-sva-bhāvatvād artha-pratipatteḥ. yadi
sādhya-viparyaya-sādhanatvena bhidyate. na-upalambho ’yaṃ pratyakṣeṇa eva sidhyati. nadṛṣṭa-sambandho vyavahāre pratīyeta. tathābhinnatvād ekasmiṃs tad-a-yogataḥ. natathā sandigdha-vyatireka-ādayo vācyāḥ. na-paricchedasya ca kartum a-śakyatvāt. sa evaātmānaṃ vidadhati iti vaktavyam. atiprasaṅgo
iti pratijñā-artha-eka-deśa iti, naa-bhāvād anaikāntika eva ity a-viruddhaḥ. ko
a-sandigdhau tat-kāryatve ’pi dhī-dhvanī. na-itarābhyāṃ vyavahāro bhavati. vastu-dharmo
vikalpa-ādir na sidhyati. a-niścaya-phalā-sādhane tasya upayogaḥ, a-sambandhāt. na
sa kathaṃ bhāvaṃ na icchet. sva-bhāva eva
nivartyeta tad-anya-vikalpa-vat. śakyante-buddhi-vac ca rūpasya. ākāra-arpaṇa-kṣamaṃ
-antarād a-kārya-bhūtād a-siddheś ca. naviṣaya-dvaye śāstra-parigraham. cikīrṣoḥ sa-sādhane jñātvā yathā-arhaṃ pratipitsavo
na iyaṃ kasyacit kvacit kadācid viramet. tad-ādi-vikalpo ’sti, yato ’yaṃ doṣaḥ syāt. sa-mātra-anubandhī sva-bhāvo bhāvasya. tatra
prameya-adhigateḥ pramāṇaṃ meya-rūpatā. navyāvṛtti-vyāptir a-siddhā. prāṇa-ādayo ’pi
siddhe ’nya-nivartanaṃ sidhyet. anyathā
pratīyeta. tathā hi ekatra dṛṣṭo bhedo
na api iyam artha-sannidhim apekṣeta. na
gotvād viṣāṇitā. sāsnā-viṣāṇa-ādi-samudāyonir-apekṣo bhāvo vināśe. sa-apekṣatve
eka-bhojane. vikalpa-viṣayatvād asya. tatra
hi na anya-guṇa-doṣa-niścaye liṅgam asti. tepramāṇasya phalam. prameya-adhigatiḥ. sānairātmyād vyatirekaḥ. ātma-pratiniyame-upalambha-vikalpo na pramāṇam. darśanam eva
siddhir vighāto vā kṛto bhavati. sarvatraimaṃ vyavahāra-patham upanīyante. anyathā
idānīṃ nairātmyād vyatirekasya phalam. sakhaṇḍayataḥ sāmarthya-tiras-kāra-a-yogāt. na
punas tan-nirdeśasya vaiyarthyāt. na-rūpa-vivekena vyavasthā-a-yogāt. nasādhya-dharme na anvaya-vyāghātaḥ. na
a-pramāṇasya. ata eva tulya-kakṣatvāt. yadi
vyavasthām uparacayan kaścin nivāryate. na
anyatara-artha-antara-bhāva-a-bhāvāt. dvayor
bhāvas tat-sa-apekṣo nāma bhavati. tathāna tatra eṣa doṣaḥ, itara-grahaṇāt. kevalo
iti tad-vyavaccheda-hetutā syāt. na’nubhavād anyo ’nya-pratikṣepaḥ. sa eva-a-siddheḥ. upalambha-an-upalambhābhyāṃ
sādhyate dṛṣṭy-a-dṛṣṭitaḥ. kārya-ādi-śabdā
’mbhasas tata ādhārād abhinirvṛtteḥ. na-nimitto hi dharmaḥ syād anya eva saḥ. na
sākalya-a-pratibandha-niyama-a-sambhavāt. na
evam a-kṣaṇikasya, sarvathā a-sambhavāt. nahihi idantayā sukha-duḥkha-sādhanayoḥ prāptihi idam iyato vyāpārān kartuṃ samartham,hi indriya-a-viṣayasya arthasya tad-indriya-jñāna
hi indriyāṇi bhedakāni, sarva-jñāna-hetutvāt. na
hi iṣṭa-ākāraḥ so ’nubhavo ’n-iṣṭa-ākāro vā, tadāhi iṣṭa-uktayoḥ sādhyatve kaścid viśeṣa ity uktam.
hy eka-ākāra-pratiniyatād a-saṃsargiṇo ’nubhavād
hi ekatra dṛṣṭo bhedo hi kvacin na anyatra
hy ekasya tāv anyonya-vilakṣaṇāv ākārau yujyete.
hy ebhir hetoḥ sāmānya-lakṣaṇaṃ viśeṣa-lakṣaṇaṃ
hy evaṃ sarva-jñaḥ syād ity a-pratiṣedhaḥ. svahy evaṃ syād ity a-sādhāraṇa-anaikāntika eva
hy evam-ādīni yathā-ukta-lakṣaṇāsu jātiṣv antarhy eṣa niyamaḥ — saṃhatāḥ para-upakāriṇa iti.
hy eṣa pravartanīyo vyavahāro yena a-niyataḥ syāt,hy eṣa yad anubhavaḥ paṭīyān smṛti-bījam ādhatte,
hy eṣā na alaṃ vyāvṛtti-sādhane. ādya adhikriyate
hi kathañcit sādṛśya-mātreṇa arthānāṃ kenacid
hi kayācid apekṣayā dharma iti vyatirekī iva
hi kalpanāḥ pratisaṅkhyā anena nivartayitum, na
hi kāraṇaṃ vijñānasya viṣayaḥ. na an-anukṛtahi kārya-kāraṇa-bhāvaḥ prāṇa-ādīnām ātmanaś ca
hi kālaḥ syāt tadā śāstreṇa bādhanam. tadhi kiñcit parīkṣante prekṣā-pūrva-kāriṇaḥ, na
dhi kiñcid upalīyeta na vā yasya yatra kiñcit
hi kevala eva kasyacid bhāva-a-bhāvayor vṛttihi kevalaṃ samagrāṇāṃ kāraṇānāṃ kārya-utpādanahi kriyā-sādhanam ity eva sarvaṃ sarvasyāḥ
hi kvacid darśanād eva sad-a-santaḥ pratīyante,
hi kvacid dṛṣṭe ’-bhāva-siddhāv api syād eva ahi kvacin na anyatra dṛśyate. na hi vyaktyhi gava-ādi-vikalpo ’rtha-sannidhāv eva bhavati.
hi gauḥ. tad iyaṃ samudāya-vyavasthā samudāyihi ghaṭa-ādīnāṃ keṣāñcin nityatā api syāt. yadyhi ghaṭena eva sa-dvitīyo dehena eva vā iti na
hi ceto-dharmatvena atīndriyatvāt sva-prabhavahi jñānam, tac ca phalam iti kim idānīṃ pramāṇam.
hi tat-kārya-ātmatayā prāṇa-ādīnāṃ nairātmyena
hi tat tathā utpannam, yena an-antaraṃ vidhihi tat-samudāya-viparyāsād eva viruddhaḥ. sa
hi tatra a-vyavahāra eva syāt. na ca satām api
hi tatra a-sambhavan sva-sambhavena tad-ahi tatra atiśayam an-utpādayat kiñcit-karaṃ nāma.
hi tatra aparo viśeṣo nirdiśyate. sa śabdatayā
hi tatra apy an-upalambham antareṇa anyaḥ kaścid
hi tatra avaśyaṃ viśeṣa-parigrahaḥ kāryaḥ, sanhi tatra ekasya prāmāṇyaṃ syāt siddhir eva, na
hi tathā-uparacito ’-prasiddha-rūpa-sāmānyo
hi tathā-bhāva-sambhave ’nyatara-uktiḥ samarthā
hi tathā-vṛttir eva apekṣā, tat-kṛta-upakāra-anhi tad-viparīta-virahaḥ sādhya-dharmaḥ syāt, na
hi tad-vyāvṛtter anyat tad-vyavacchedanam. ahi tan-niyamāt tad eva asti iti niścāyayan na
hi tayoḥ pratibandhaṃ jānīyāt, tau ca atyantahi tayor vyavahārāya kalpitāḥ. kāraṇāt kāryahi tasmād upakāram an-anubhavatas tato ’vasthāhi tasmin niṣpanne ’-niṣpanno bhinna-hetuko vā
hi tasmin bhavati sva-kāraṇa-sāmagry-adhīnair
hi tasya a-kṣaṇikasya artha-kriyā sambhavati,

hi

PVin3_0012506
PVin3_0010303
PVin3_0012007
PVin2_0007906
PVin3_0000505
PVin3_0005006
PVin3_0003810
PVin3_0008903
PVin3_0008803
PVin2_0009312
PVin3_0004110
PVin2_0005901
PVin3_0006110
PVin2_0005312
PVin3_0013101
PVin3_0011113
PVin3_0004606
PVin3_0011005
PVin3_0007601
PVin2_0008912
PVin2_0007702
PVin3_0007206
PVin3_0012510
PVin2_0008406
PVin2_0008611
PVin3_0008810
PVin3_0007209
PVin2_0006613
PVin3_0008009
PVin3_0001604
PVin3_0004706
PVin2_0006808
PVin3_0012206
PVin2_0007904
PVin3_0004703
PVin3_0002502
PVin2_0010103
PVin2_0009108
PVin3_0007708
PVin3_0001704
PVin3_0007802
PVin1_0003111
PVin3_0003410
PVin3_0007402
PVin3_0009212
PVin3_0012505
PVin1_0003901
PVin1_0001406
PVin3_0007807
PVin2_0007505
PVin1_0001311
PVin1_0000211
PVin1_0002908
PVin2_0007513
PVin2_0006502
PVin3_0011813
PVin3_0011702
PVin3_0011906
PVin3_0008909

482
kiṃ tarhi prasajya-pratiṣedho ’pi. naviśeṣaṇa-upādānam iṣṭasya eva bādhakam. na
vyabhicārāt. kathaṃ vyabhicāraḥ. na-lakṣaṇatvāc caramatvasya. bhavaty eva-antara-avasthitasya doṣa-udbhāvanam. saāvaraṇa-indriya-śabdeṣv an-upayogāt. na
vartamānasya kācid a-sādhāraṇatā. yadipātaṃ na karoti iti. tad api iṣṭam eva. nasthāpaka iti cet, kaḥ pratibandhaḥ. sakhyāpyate, tad an-ukte ’pi gamyate. na-vad upalabhyeta. tal-lakṣaṇa-tyāga eva-a-bhāva-a-siddheḥ. upalambha-nibandhanā-sādguṇyena upalambha-vṛttiṃ darśayati. tadā-ādy-a-yogād ity aparaḥ. paśavo ’pikṛtakatvāt, nityaḥ śrāvaṇatvād iti. atra
anyad vipakṣe ’-darśane ’pi. sarva-darśino
eka-bhāve pratīti-sādhana-a-bhāvam āha. asya-bala-utpādinī bhavaty eva karuṇā. tathā
iti vyatirekī iva dharmiṇo nirdiśyate. nasaṅgraha-ślokāḥ. api ca artha-antara-nimittoprakṛtyā eva naśvaraḥ. tathā hi sa-apekṣāṇāṃ
tena sādhyāyāṃ viśeṣaḥ sādhito bhavet. sa
vipakṣe ’nvaya-a-yogaḥ. tri-vidhoāśrayo ’gniḥ kāraṇaṃ dhūmasya. so ’pi
hi bhāvānāṃ kādācitkatva-sambhavaḥ. sa
kathaṃ kenacit kriyate. a-bhāvaṃ karoti iti
evam agny-ādiṣv api prasaṅgaḥ. tatra api-iṣṭeḥ, tādṛśām a-vitatha-abhidhānāt. tathā-arthaṃ hetos trīn pakṣa-dharmān āha. tathāiva vā nitīraṇa-ājñāne. tathākiṃ tarhi sādhana-sāmarthya-vighātāt. tathāuttaraṃ vācyam, ya evaṃ bhavanti. tathāsandehāt. ata eva vipakṣād api. ekatra
sarva-sāmarthya-upākhyā-viraha-lakṣaṇaṃ
nyūnatā-an-anvaya-viparīta-anvaya-vat. tenaanena eva gatatvāt. siddha-sādhana-rūpeṇa
’taḥ pratiṣedhe ca kasyacit. hetuḥ tāv eva
na hetutvaṃ phale ’py eka-antatā kutaḥ. sa-vṛtter ubhaya-dharmatve ’py a-doṣaḥ. na
anyathā tv a-siddham eva tac chabde. tathā
hetur a-vipakṣa-vṛttir ubhaya-dharmaś ca. na-sārūpyād anyato jñānasya sambhavati. na
upasaṃhāre ’pi. vacana-guṇa-doṣau
bhūtena ātmanā anvayaṃ karoti. pratipādayatāhi śabda eva kevalaḥ siddhaḥ, na arthaḥ. na
khalv a-sati pratiṣedho na sambhavet. na
ca na a-bhedo ’-rūpa-darśanāt. rūpa-a-bhedaṃ
vā, yena satyo ’py a-lakṣitāḥ syuḥ. tathāpuruṣa-pravṛtter a-vastu-pāratantryāt. yaṃ
tat-sva-bhāvatayā gamakasya a-gamakatvāt. na
anyasya a-samaya-darśino ’pi syāt. na
tasya nāntarīyakatāyāṃ tu syāt. sa-ābho dvi-vidha ucyate. vastu-pratibhāsaṃ
’py anumāne vibhajya ucyate. sādharmyeṇa api
na, śāstrasya kvacid an-adhikārāt. śāstraṃ
apy a-kārya-kāraṇa-bhāve na sidhyati. uktaṃ
eka-antikatvād ity aparaḥ. vipakṣād eva-bhāvaṃ gamayati ity uktam. buddhy-ādayo ’pi
kāryaṃ tasya ity anuvartate. toya-āśritā

hi
hi tasya a-sati virodhaḥ. so ’pi na sambhavati,
hi tasya a-sattā-an-abhyupagama itara-grahaṇaṃ
hi tasya a-sapakṣād eva vyatireka iti. nanv evamhi tasya api jñeya-vyāpini jñāne ’ntaśaḥ
hi tasya upagama-kālaḥ. tatra yāvān artho yuktihi tasya upalambha-āvaraṇaṃ sambhavati. sato ’pi
hi tasya kvacit sidhyet, siddhaṃ vastu-balena tat,hi tasya tat-kṛtaḥ pātaḥ, svayaṃ patinahi tasya pāta-pratibandho na artha-antaram eva,
hi tasya prāg darśana-bhrāntiḥ, yā vacanena
hi tasya vināśaḥ, apara-bhāvaś ca vailakṣaṇyam,hi tādṛśāṃ sattā-prajñaptir upalabdhi-yogya-svahi tāny a-viguṇāni bhavanti, yadā eṣāṃ kāryahi tāvad yad a-yuktaṃ paśyanti, na tadā eva tad
hi trayam a-pramāṇakam abhyupeyam — vyatirekihi darśana-vyāvṛttiḥ sarva-a-bhāvaṃ gamayet.
hi dvayasya ekatra samuccayāt sarveṣu prabhedeṣu
hi dharma-ālambana-ādayo maitrya-ādayaḥ sūtre
hi dharma-dharmi-vācinoḥ śabdayor vācye kaścid
hi dharmaḥ syād anya eva saḥ. na hi tasmin
hi dharmāṇāṃ na avaśyam-bhāvitā īkṣyate. nirhi dharmī pradhāna-lakṣaṇa eko nityaḥ sukha-ādyhi dharmo bhāva-a-bhāva-ubhaya-āśraya ity uktam.
hi dhūmasya tat-kāraṇānāṃ vā pratiṣṭhānād dhetur
hi dhūmo ’-hetur bhavan nir-apekṣatvān na kadācin
hi na a-bhāvo nāma kaścit kāryaḥ, tasya kathañcit
hi na agni-sattāyāṃ kaścid vivādaḥ. viśiṣṭahi na anya-guṇa-doṣa-niścaye liṅgam asti. te hi
hi na anvaya-mukhena hetur gamakaḥ, a-nityatvād ahi na tac cākṣuṣaṃ taj-jñānavat, tad-artha-ahi na prameyatva-ādiṣv api viparyaya-prāptir asti,
hi na yava-aṅkuraḥ śāli-bījād bhavati, api tu
hi niyame siddhe ’nya-nivartanaṃ sidhyet. anyathā
hi nir-upākhyam. caramasya tarhi kṣaṇasya anhi nirṇīta-guṇe vaktavye ’nyathā-abhidhānād doṣahi nirdeśa-sambhave sādhyatvena eva nirdeśya iti
hi nivartamānau sva-pratibaddhaṃ nivartayata iti
hi niṣpanne bhāve ’rtha-antarataḥ paścād bhavan
hi pakṣa eva vyabhicāra-viṣayaḥ. kaṃ punar atra
hi pakṣa eva sa tathā-vidhaḥ śabdaḥ, na pakṣahi pakṣa-vipakṣa-pravibhāga-apekṣayā hetor ahi paṭu-mandatā-ādibhiḥ sva-bhedair bhedakam api
hi para-arthe ’numāne ’dhikriyete, na arthasya,hi paraṃ dhūmo ’gni-nāntarīyako darśanīyaḥ —hi pare ’-pracyuta-ātmana upalayanam a-nityatām
hi paryudāsa eva eko naño viṣayaḥ, kiṃ tarhi
hi paśyantī dhīr a-bhedaṃ vyavasyati. bhāvā yena
hi punar vikalpayan kiñcid āsīn me kalpanā īdṛśī.
hi puruṣaḥ sādhayitum icchati, sa pakṣaḥ. sa yam
hi prakāśatayā prakāśayan pradīpas tad-rūpa-ahi pratipuruṣam arthānām ātma-bhedaḥ, nairātmyahi pratibaddha-sva-bhāvo yathā-vidhe siddhaḥ,hi pratyakṣam, tad-a-bhāve tad-ābhāsa-pracyuterhi prayoge ’rthād vaidharmya-gatiḥ, a-sati tasmin
hi pravartamānaṃ puruṣa-artha-sādhanaṃ kañcid
hi prāk — na an-upalabdhāv a-kārya-kāraṇahi prāṇa-ādayo nivartante, na sapakṣāt, a-sato
hi prāṇa-āder hetavo ghaṭa-ādau na santi. tasmāt
hi balākāyā vṛttiḥ. tataḥ śarīra-sthitiṃ

hi

PVin2_0009204
PVin1_0003611
PVin1_0001709
PVin2_0008603
PVin2_0008114
PVin2_0008301
PVin3_0007512
PVin2_0008312
PVin3_0012607
PVin2_0009007
PVin2_0007614
PVin2_0008613
PVin2_0008610
PVin3_0005901
PVin2_0008214
PVin3_0012106
PVin2_0004703
PVin1_0004001
PVin1_0001715
PVin3_0007012
PVin2_0008914
PVin3_0005203
PVin1_0003101
PVin1_0001801
PVin2_0009614
PVin1_0002307
PVin2_0008511
PVin2_0004508
PVin3_0012810
PVin3_0011714
PVin3_0008409
PVin3_0008311
PVin3_0010903
PVin3_0010309
PVin1_0000512
PVin2_0004504
PVin1_0001604
PVin2_0006605
PVin3_0012512
PVin2_0008711
PVin1_0002313
PVin2_0006409
PVin3_0001708
PVin3_0004114
PVin3_0003506
PVin1_0003510
PVin1_0004101
PVin3_0007003
PVin1_0001708
PVin1_0001706
PVin3_0005701
PVin3_0006909
PVin3_0007307
PVin1_0002303
PVin3_0009210
PVin2_0006909
PVin3_0001805
PVin3_0003804
PVin3_0002707

483
a-vyabhicāratvāt sthālī-taṇḍula-pāka-vat. naviṣayaḥ pratividito bhavati. vidyamāne ’pipaśyāmaḥ, yaṃ śabdo ’nudhāvet. artha-nānātve
anyādṛśād bhavan kathaṃ tādṛśaḥ. tādṛśād
sattā-hetor eva bhāvāt tathā-utpatteḥ, sato
kathaṃ kriyā-pratiṣedhaḥ. vināśa iti
ucyate, sa katham a-siddha-sattāke syāt. yo
eva sādhya-dharme gamakā veditavyāḥ. yo
a-sato niścinvatā prameyā vaktavyāḥ. nanāma anyā yā paścān niṣpadyeta. sa evavināśasya sva-bhāvād anubandhitā. na
na bhavet, a-bhāva-kāla-a-viśeṣāt. apekṣayā
vā a-hetor anya-an-apekṣaṇāt. apekṣāto
upalabhe vā iti kalpikāyāḥ samudbhavaḥ. na
iti ca-śabdāt. katham a-sāmarthyam. siddhe
a-sataḥ katham iṣṭā. a-bhāva-pratiṣedho
tasya punaḥ pratyakṣeṇa anyathā darśanāt. yo-niyamād a-bhedo nīla-tad-dhiyoḥ. na
an-upalakṣaṇam. a-buddhi-śabda-anvaya-bhājo
cen na sattā sādhyate katham. an-anvayobhinna-hetuko vā tat-sva-bhāvo yuktaḥ. ayaṃca samāropa-anuvidhāyinyo ’rtha-kriyāḥ. na
tatra arthena ghaṭayaty enāṃ nabalena anvayan katham an-upalakṣako nāma. na
tu kutaścid vyāvṛtter eva a-niścayāt. yo
cetanāś ca ete sukha-ādayaḥ saṃvedyatvāt. nakāraṇam antareṇa bhāve ’-hetutā eva syāt. na-abhidhāne gamaka-dharma-a-dyotanāt. na
tad-deśa-sannihita-sva-bhāvatā. nauktam. anyathā saṃśaya-hetur eva na syāt. naśakti-rūpa-upādāna-kāraṇa-saha-kāri-pratyayo
ādy-anumānam. ātma-ātmīya-abhiniveśa-pūrvakāvacanaṃ na asti ity a-niścito vyatirekaḥ. na’-satāṃ parasparato vibhāgaḥ. ekasya-rūpa-an-upalakṣaṇāt. sva-bhāva-pratibandhoa-bhāvād iti cet, na, pravṛtti-bhedāt. artho-buddher apy anumāna-prasaṅgaḥ. siddhe ’pi
yatas tebhyo ’rtha-prakṛtir niścīyeta. tenanv ayam eva asya dharma-viraho dharmaḥ. na
tatra kathaṃ bhavet. dhūma-hetu-sva-bhāvodoṣo ’stu. na tv a-sa-rūpaṃ vedakaṃ nāma. na
na a-sattā-niścayo viprakarṣiṇām. tri-vidhā
iti na parvate vṛkṣe vā śaṅkā bhavati. na
utpattiḥ kiṃ na kṣīrāc chaśa-viṣāṇam, ko-jaḥ prasiddhi-śabdena uktaḥ. yogyaṃ
-vaidhuryāt svayaṃ sā eva prakāśate. vyastaṃ
upalambhasya na artha-dṛṣṭiḥ prasidhyati. na
prati na datta-anuyogo bhavituṃ yuktaḥ. na
asty anyat sāmānyaṃ buddhy-a-bhedataḥ. nadṛṣṭo bhedo hi kvacin na anyatra dṛśyate. na-bhāva-a-niyamād evam-pratītiḥ. siddho
hy atra pratibaddhaḥ phala-udayaḥ. na
abhidheyaṃ kim apy asti iti sādhyaṃ syāt. naviśeṣeṇa na artha-rūpāḥ sukha-ādayaḥ. yadi
buddhi-bhuvana-ādīnāṃ vyākhyātāḥ. tatra api-a-bhāvayor darśana-a-darśana-smṛty-apekṣe
-apavādasya dharmiṇy a-virodhāt. a-nityo
vastu-vaśād vṛttir iti sūcitaṃ bhavati. sa-samavāyy-a-nityatva-yuktaḥ śabda iti. satihihi bahulaṃ pāka-darśane ’pi sthāly-antar-gatahi bāhye ’rthe yathā-sva-saṃvedanam eva arthahi buddhi-nānātvaṃ dṛṣṭaṃ bhūta-guṇa-vat. tad-adhi bhavaṃs tādṛśaḥ syāt. anyādṛśād api tādṛśahi bhavatas tādṛśasya eva bhāvāt. na avaśyaṃ
hi bhāva-a-bhāvaṃ manyante. tad ayaṃ vināśa-hetur
hi bhāva-dharmaṃ hetum icchati, sa kathaṃ bhāvaṃ
hi bhāva-mātra-anubandhī sva-bhāvaḥ, tatra eva
hi bhāva-viṣayam eva pramāṇam, a-visaṃvādahi bhāvaḥ kṣaṇa-sthiti-dharmā a-nityatā ity uktahi bhāvā vinaśyantas tad-bhāve hetum apekṣante,
hi bhāvāḥ kādācitkā bhavanti, bhāva-a-bhāvahi bhāvānāṃ kādācitkatva-sambhavaḥ. sa hi dhūmo
hi bhāvānāṃ sva-viṣaya-jñāna-a-bhāvād evaṃhi bhāve kārako na taṃ karoti. na apy anyahi bhāvo ’-saty apy asti, bhāva-pratiṣedhas tu na
hi bhāvo yathā-bhūtaḥ sa tādṛg-liṅga-cetasaḥ.
hi bhinna-avabhāsitve ’py artha-antaram eva rūpaṃ
hi bhedān ayaṃ sāmānya-darśana-balena anvayan
hi bhedānāṃ vyāhato hetu-sādhyayoḥ. yadi sattvam
hi bhedo bheda-hetur vā bhāvānāṃ yad uta viruddha
hi māṇavako dahana-upacārād ādhīyate pāke. tasmāthi muktvā artha-rūpatām. tasmāt prameya-adhigateḥ
hi yato yatra jñāna-abhidhāna-vṛttiḥ, tad-anhi yatra na asti iti niścitaḥ, sa bhavan kathaṃ
hi yad yad-viṣaya-ākāraṃ saṃvedanaṃ na bhavati,
hi yasya yam antareṇa bhāvaḥ, sa tasya hetur
hi ye yathā yam arthaṃ vidanti vacana-jñāḥ, te
hi yo yatra na asti, sa tad-deśam ātmanā vyāpnoti.
hi yo yatra na sambhavati, tad-upalabdhyā tatra
hi rasa-hetū rasaṃ janayati, indhana-vikārahi rāga-ādayaḥ, ahaṃ mama iti ca a-paśyato
hi rāga-ādīnām eva kāryaṃ spanda-vacana-ādayaḥ,hi rūpam anyatra a-paśyantī buddhir idam asmādhi liṅga-lakṣaṇam. na ca tasya vyabhicāraḥ, tad-a
hi liṅginaṃ gamayati, tal-liṅgaṃ śabda iti. na,
hi liṅge ’-siddhayā buddhyā sambandha-a-bhāvād an
hi vaktur vivakṣā-vṛttaya iti tan-nāntarīyakās
hi vastu-rūpam eva dharmaḥ, a-santo ’pi kenacit
hi vahnis tac-chakti-bhedavān. a-dhūma-hetor
hi vitti-sattā eva tad-vedanā yuktā, tasyāḥ
hi viprakarṣiṇo deśa-kāla-sva-bhāva-viprakarṣair
hi viśeṣa-śabda-sannidhir eva sāmānya-śabdānāṃ
hi viśeṣo ’-bhāva-a-viśeṣa iti cet, na, hetoḥ svahi viśvaṃ sva-bhāvataḥ kṛta-a-kṛtānāṃ śabdānām,hi viṣaya-lakṣaṇam iti na kvacid anubhavo na apy
hi viṣaya-sattayā viṣaya-upalambhaḥ, kiṃ tarhi
hi vṛṣasyantī ṣaṇḍhasya rūpa-vairūpya-parīkṣāyām
hi vyakty-ātmano vyatiriktam anvayinam arthaṃ
hi vyakty-ātmānaḥ parasparam anuyanti, śaktihi vyavahāro ’yaṃ dṛśya-a-dṛṣṭāv a-sann iti.
hi śabda-arthaḥ sann a-san vā kañcit puruṣahi śabda-arthāḥ svataḥ kañcid guṇa-viśeṣam
hi śabda-ādy-ātmānaḥ sukha-ādayaḥ syuḥ, śabda-ādy
hi śabda eva kevalaḥ siddhaḥ, na arthaḥ. na hihi śabda-liṅge sva-viṣayaṃ pratipādayataḥ, ahi śabdaḥ, na a-nitya-śabdaḥ śabdaḥ. tad-bhāvahi śaśinaś candratvam an-icchan kām anyāṃ
hi śāstra-āśraye tad-artha-pakṣī-karaṇaṃ yuktaṃ

hi

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484

hetavaḥ

na pratiṣedhe doṣaḥ. sva-upagama-āśrayaṃ hi śāstraṃ virundhāno vihanyate, na aparam, anapy a-gamakam. na, a-vyatirekāt. na hi śrāvaṇatvaṃ kutaścid vyatiricyate, sandehakṛtakaḥ sa prakṛtyā eva naśvaraḥ. tathā hi sa-apekṣāṇāṃ hi dharmāṇāṃ na avaśyam-bhāvitā
jīvac-charīraṃ prāṇa-ādimattvād iti. na hi sa-ātmaka-an-ātmakābhyām anyo rāśir asti,vācyaḥ. anvaya-a-siddhi-vacane ’pi, na hi sa eva ātmānam anveti ity a-sambaddham. yadā-a-siddher hetu-bhāvena a-siddha ucyate. na hi sa eva tasya sādhanaṃ bhavati, tad-bhāva-mātrana bhavati, yathā — a-brāhmaṇa iti. na hi sa eva brāhmaṇas taj-jāti-yogād a-brāhmaṇaś cana bhavati dahana-a-bhāve ca dhūmaḥ. tathā hi sa tasya sva-bhāvo hetur vā. kathaṃ sva-bhāvaṃ
pratiṣedhaḥ sa sarvo ’n-upalabdheḥ. tathā hi sa dvidhā kriyate, kasyacid vidhinākṛtakam a-nityam iti. tathā-siddhāv eva hi sa dharmas tasya gamakaḥ syāt, na anyathā.
na apaiti iti nityam upalabhyeta. evaṃ hi sa nityaḥ syād yadi na kutaścit sāmarthyaṃ
-vad buddhau śabdena a-pratibhāsanāt. na hi sa śabda-arthaḥ, yaḥ śābde na pratibhāsate. na-avasthānād a-pratipattir eva a-bhāvasya. na hi saṃvedana-a-bhāvaḥ svataḥ sidhyati, tad-ayady apekṣeta so ’rtho vyavahito bhavet. na hi saṅketa-kāla-bhāvitam abhilāpa-sāmānyam aekaḥ pratiṣedha-hetuḥ. sva-bhāva-pratibandhe hi saty artho ’rthaṃ na vyabhicarati. sa ca tadvyavacchede vā katham a-vyatirekaḥ. na hi sattā-pratiṣedhād anyo vyatirekaḥ.
na para-ātmanaḥ pratipattir arthasya. na hi sattā śabdasya artha-viśeṣe pratibaddhā,na tādṛśāṃ bhāvo ’numāna-viṣayaḥ. sa hi san dṛśya eva bhavati. sa ced bhaven madhyavyatirekāt kāraṇa-śakti-siddhiḥ. satsu hi samartheṣu tad-anyeṣu kāraṇeṣu kārya-an– kathaṃ tat tasya darśanam iti. tayor hi sambandham āśritya draṣṭur eṣa viniścayaḥ. sa
iha na uktaḥ, anumāna-viṣaye ’-sambhavāt. na hi sambhavo ’sti kārya-sva-bhāvayor uktasaṃśaya-hetutvāc cheṣavat tad udāhṛtam. na hi sarva-an-upalabdhir a-bhāva-pratipādikā.
-pratibhāsitā. pratyastam-ita-artha-vaiśadyo hi sarva eva vipluta-dhiyo ’pi saṃsṛṣṭa-abhilāpaḥ
pratītiḥ kalpanā. tayā rahitam. na hi sā indriya-jñāne sambhavati, arthasya’vaśyam iha āśrayo na iṣṭaḥ. dṛṣṭānte hi sādhya-dharmasya tad-bhāvas tan-mātra-bhāvasya sā sattā sādhyate katham. sattāyāṃ hi sādhyāyāṃ sarvas tad-dhetur na trayīṃ doṣatāsām a-niḥ-śeṣa-darśanāt. vicitra-śaktayo hi sāmagryo dṛśyante. tatra kācit syād api yā avastu-bheda-lakṣaṇaṃ kiṃ na iṣyate. evaṃ hi sukha-ādīnām a-sandigdho bhedo bhavati.
jñānānām ātma-saṃvedanasya pratyakṣatvāt. na hi sukha-ādīnām ātma-saṃvedane vikalpaḥ
-viśeṣa-upalambhād anya-a-bhāva-gateḥ. yato hi sparśa-viśeṣa-upalambhāt saty a-sati vā-lakṣaṇa-prāptasya an-upalabdheḥ, yadi hi syāt, upalabhya-sattva eva syān na anyathā iti,
prasiddhaḥ siddha iti na kiñcid etat. na hi sva-icchā-kalpita-bhedeṣv an-artha-tantra-kāri-pratyaya-agni-dhūma-janana-vat. tathā hi sva-kāraṇasya phala-utpādanaṃ praty
sattva-vat. upādīyate. apekṣita-para-vyāpāro hi sva-bhāva-niṣpattau bhāvaḥ kṛtakaḥ. tena iyaṃbhavet. bhavan vā na dhūmaḥ syāt. taj-janito hi sva-bhāva-viśeṣo dhūma iti. tathā hetur api-sambandhena tad-a-vyabhicārāt pramāṇam. na hi sva-bhāvaḥ kāryaṃ vā bhāva-kāraṇa-vyatireke
ca iti viruddhau dvau ca nirdiṣṭau. na hi sva-bhāvād anyasya sarvatra sapakṣe sattvam,
tad-a-bhāvaṃ sva-bhāvena sādhayati. yo hi sva-bhāvo nir-apekṣaḥ, sa yadi kadācid bhavet-pratibhāso vikalpako bhavitum arhati. tathā hi svapne ’pi smaryate smārtaṃ na ca tat tādṛg-liṅginoḥ, bheda-āśrayatvāt tad-bhāvasya. na hi svayaṃ jñāna-viṣayatā liṅgasya liṅgitu sva-dṛṣṭa-artha-prakāśanam. yathā eva hi svayaṃ tri-rūpāl liṅgāl liṅgini jñānam
-lakṣaṇam uktaṃ veditavyam. dvi-vidho hi hetuḥ prayogataḥ sādharmyavān vaidharmyavāṃś
kiṃ tarhi hetāv api, tulya-doṣatvāt. na hi hetur an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt.
-sandehe prapattṝṇām a-sādhanam. jñāpako hi hetur yad-ātmatayā jñāpayati, tad-a-siddhau
tad-viparyāsa eṣaḥ. vyavahitānām api hi hetoḥ phalānām utpatti-darśanān mūṣika-alarkaviraktaṃ ceto devatā-viśeṣo vā, na asti dāna- hiṃsā-ādi-virati-cetanānām abhyudaya-hetutā iti.
avadhīraṇā iti kṛpayā tan-nītir uddyotyate. hita-a-hita-prāpti-parihārayor niyamena samyagiti kṛpayā tan-nītir uddyotyate. hita-a- hita-prāpti-parihārayor niyamena samyag-jñānaāha, kiṃ tarhi vināśam. nanu vinaṣṭa-tiro- hitayor dvayor apy a-vyaktis tulyā ity asty eva
na yuktā anumitiḥ pāṇḍu-dravyād iva huta-aśane. anyathā kumbha-kāreṇa mṛd-vikārasyayeṣv asti pratibandho na tādṛśaḥ. na te hetava ity uktaṃ vyabhicārasya sambhavāt. sati vāviśiṣṭa-kṣaṇa-antara-utpādād vijñāna- hetavaḥ. an-upakāryasya apekṣā-a-yogāt. śakta-sva
ity uktam. buddhy-ādayo ’pi hi prāṇa-āder hetavo ghaṭa-ādau na santi. tasmāt sandigdhabhavati, yadi tādṛśaṃ syāt, sarva eva hetavas tathā syuḥ. api ca, siddhaṃ yādṛg
etal-lakṣaṇā an-upalambha-ātma-kārya-ākhyā hetavas trayaḥ. eva. an-upalabdhiḥ sva-bhāvaḥ
tu syāt – evaṃ-sva-bhāvā etat samāna-pāka- hetavaḥ pakvā iti. anyathā śeṣavad etad anumānaṃ
sarve ghaṭa-kṣaṇāḥ sarvasya indriya-jñānasya hetavaḥ. paraspara-sahitās tu viṣaya-indriyakaraṇa-darśanāt. na evam a-sambhavad-viśeṣa- hetavaḥ puruṣāḥ, yena vacana-ādeḥ kiñcin-mātraiti kaścin na vinaśyed api. na hy avaśyaṃ hetavaḥ phalavantaḥ, vaikalya-pratibandha-hetavo

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485

hetu

viśeṣa-a-bhāvāt. evam anye ’pi sva-bhāva- hetavo yathā-svaṃ pramāṇaiḥ siddha-tan-mātra-ādayaḥ puruṣa-vyavasthā-samāśrayāḥ sarve hetavo vyākhyātāḥ, yathā — a-vipakṣatvāt, tat-tattva-lakṣaṇa iti. nanv etasminn a-sapakṣe hetv-a-bhāva-prasaṅgaḥ, sarvasya anya-dharmadvayor apy an-upalabdhyoḥ sva-viparyaya- hetv-a-bhāva-bhāvābhyāṃ sad-vyavahāra-pratiṣedhaanvaya-gatiḥ, a-sati tasmin sādhya-a-bhāve hetv-a-bhāvasya sandehād iti vakṣyāmaḥ tau punar
iti tad-anye ’pi tathā syuḥ, viśeṣa- hetv-a-bhāvāt. tat siddhaḥ saha-upalambha-niyamaḥ,deśa-yogyatā-saha-kāritvāt teṣām. vyavadhāne hetv-a-bhāvāt samartha-kṣaṇa-antara-an-utpatterviśeṣa-hetūnāṃ guṇa-antara-sambhavāt. viśeṣa- hetv-a-bhāve tu syād anumānam. yathā – a-dṛṣṭaapi sambhavād a-sambhava-anumāne ca bādhaka- hetv-a-sambhavāt, vairāgya-a-dṛṣṭer a-dṛṣṭena ca-puruṣavān ayaṃ pradeśo dhūmād iti. iyaṃ ca hetv-a-siddhyā eva tad-viruddha-siddhiḥ prāg eva
yathā – na śīta-sparśo ’tra dhūmād iti. hetv-a-siddhyā, yathā – na dhūmo ’tra an-agner-dṛṣṭaḥ sādhyatvena īpsitaś cet, a-siddha- hetv-abhidhānam api pratijñā syāt. nipātatāvat —arthād artha-gateḥ śaktiḥ pakṣa- hetv-abhidhānayoḥ. na arthe tena tayor na asti
uttara-avayava-apekṣatvāt. anyathā sarve hetv-ādi-doṣāḥ pakṣa-doṣāḥ syuḥ, sarvatra pakṣasya
eva pakṣa-doṣāḥ, pratyakṣa-ādi-virodha-vat. hetv-ādi-lakṣaṇair bādhyaṃ muktvā pakṣasya
pravṛttiḥ syāt, vacana-mātreṇa artha-siddher hetv-ādi-vaiyarthyāt. vacana-viśeṣasya prāmāṇyād
īpsita-pade punar aṅgam eva. tayā a-siddha- hetv-ādiḥ pratiṣidhyate. etena svayaṃ vādinā
-vipakṣayoḥ sad-a-sattvaṃ ca yathā-yogaṃ hetv-ādiṣu yathā-svaṃ pratipatti-sādhanair
hetu-rūpasya a-siddhau sandehe vā a-siddho hetv-ābhāsaḥ. tathā ekasya rūpasya a-siddhau-dharmi-sambandha-anvaya-vyatirekā dharmā hetv-ābhāsāḥ. tatra, eka-a-prasiddhi-sandehe ’bruvāṇaṃ prativahan dvau. tac ca hetv-ābhāseṣv eva avasara-prāptaṃ vakṣyāmaḥ.
-siddhau sandehe vā a-siddho ’naikāntikaś ca hetv-ābhāso bhavati. dharmi-sambandha-a-siddhāv atat sukha-ādi kim a-jñānaṃ vijñāna-a-bhinna- hetu-jam. tad-a-tat-sva-bhāvānāṃ bhāvānāṃ
tad-rūpa-hetu-jās tad-rūpā a-tad-rūpa- hetu-jā a-tad-rūpāḥ, yathā śāli-bīja-ādibhyas tat
api tad-a-tad-rūpiṇo bhāvās tad-a-tad-rūpa- hetu-jāḥ. tat sukha-ādi kim a-jñānaṃ vijñāna-ahetu-prakṛtim eva te ’py ālamberan tad-rūpa- hetu-jās tad-rūpā a-tad-rūpa-hetu-jā a-tad-rūpāḥ,su-vyavasthitāni vastūni. puruṣa-icchayā ca hetu-tad-ābhāsayos tattva-vyavasthāne ka idānīṃ
hetor viśeṣeṇa anvaya-a-bhāvāt. nanv ayaṃ hetu-dṛṣṭāntayor doṣaḥ, na pakṣasya, uttaraapi sādhanatvena iṣṭaṃ yathā ’-siddhau hetu-dṛṣṭāntau, a-prakaraṇa-āśrayaḥ, aeka-sāmagry-adhīnasya rūpa-āde rasato gatiḥ. hetu-dharma-anumānena dhūma-indhana-vikāra-vat.
-prasaṅgāt. sa ca tad-dhetur vā a-nityatā- hetu-niyamana-sva-bhāvas tat-sva-bhāvas tat-svatatas tādṛśam anumīyate. viprakṛṣṭāyāṃ tu hetu-paramparāyām an-anumānam eva ity apakṣa-dharma-prabhedena sukha-grahaṇa-arthaṃ hetu-prakaraṇasya sūtra-saṅkṣepa ucyate —sapakṣe
kuta iti cet, sva-hetu-samuttha ity an-ādi- hetu-prakṛti-paramparā, tasmāt taj-janana-svatādrūpyam a-tādrūpyaṃ ca paryanuyuktā hetu-prakṛtim eva te ’py ālamberan tad-rūpa-hetuity a-nityāḥ. ta evam-prakṛtayaḥ sva- hetu-prakṛtim evaṃ-rūpāṃ sādhayantas tathā-vidhaeva kvacin niyamaḥ sva-bhāva-bhūtaḥ sva- hetu-prakṛter niyāmakasya janakatām eva dīpayati.
eva śāstra-dṛṣṭaṃ sādhyam, tat-prabādhane ca hetu-pratijñayor doṣa ity eke. teṣāṃ kṛtakatvenaa-bhāvād bhavati iti bhāvān na bhavati iti hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś ca akṣaṇikānām anyonya-upakāraḥ, a-cintyatvād dhetu-pratyaya-sāmarthyasya a-sarva-vidā. tenakārya-saṃsiddhiḥ sva-bhāva-antar-gamād iyam. hetu-prabheda-ākhyāne na darśita-udāhṛtiḥ pṛthak.
siddher vyabhicāraḥ. etena mad-upagama-ādayo hetu-prayogā vyākhyātāḥ, āgama-siddhāś ca.
eva utpattiḥ. anayā diśā anye ’pi sva-bhāva- hetu-pravibhāgā draṣṭavyāḥ. tasya ca sva-bhāvasya
iti tad eva sādhanam. a-khyāpite viṣaye hetu-pravṛtter a-sambhavād viṣaya-khyāpanād eva
a-siddhiḥ siddhiś ca veditavyā, anyeṣāṃ hetu-phala-bhāva-a-bhāva-virodha-a-siddheḥ.
smaraṇāt. na hy anvaya-vyatirekābhyām anyo hetu-phalayos tad-bhāvaḥ. tathā yukta-upalambham
anyo vā dharmo hetuḥ phalaṃ vā syāt, a- hetu-phalasya a-sambandhāt tatra bhāva-anumānasya
na a-saty anvaye śakyo darśayitum, tad-bhāva- hetu-bhāvayor darśana-sādhanatvāt. dvi-rūpaṃ
-itarayor niyama-a-yogāt. sā ca yogyatā hetu-bhāvāt kim anyat. tasmād eka-deśa-kālaartha-antarasya. tathā prasiddhe tad-bhāve hetu-bhāve vā a-nityatva-a-bhāve kṛtakatvaṃ na
dharmiṇaḥ sva-sādhane sādhanatva-a-siddher hetu-bhāvena a-siddha ucyate. na hi sa eva tasya-dharmasya tan-mātra-anubandho gamyate. hetu-bhāvo vā tasmin saty eva bhāvād ity arthakadalyoḥ kanda-udbhavaḥ. yatra tu sākṣād dhetu-bhedaḥ, tatra rūpa-bhedo ’pi, yathā tayortādṛśa-udbhave tac-chakti-niyama-a-bhāvān na hetu-bhedo bhedaka ity a-kāraṇaṃ viśvasya-āpattyā eṣāṃ nirāso veditavyaḥ. yadi punar hetu-rūpa-a-saṃsparśī sva-tantra eva dṛṣṭāntaḥ
vibhur ātmā iti. evam ekasya pakṣa-dharmasya hetu-rūpasya a-siddhau sandehe vā a-siddho hetvśabdo ’-siddhaḥ. siddhaḥ śabdaḥ. sa ātmani hetu-rūpo na siddha ity a-siddha ucyate. sa ca
tri-prakāro ’pi dharmaḥ sattā-sādhane na hetu-lakṣaṇa-bhāk, na ca anyā gatir asti. tasmān-ślokau. etena eva udāharaṇena nidarśite ’pi hetu-lakṣaṇa-viṣaye sva-bhāvasya pṛthak-karaṇaṃ

hetu

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486

hetuḥ

vipakṣa-vacana-mātrād api saṃśaye pratipakṣa- hetu-vacana-pravṛtteḥ sambhavāt tad api tena sahavācakam iti sādhanam iṣṭam upacāreṇa. tato hetu-vacana-pravṛttes tad api śaktam eva iti cet,
api pāramparyeṇa, sādhyasya eva abhidhānāt. hetu-vacanaṃ tu svayam a-śaktam api śaktasya-pratītir mā bhūd iti. vyutpatty-arthaṃ ca hetu-vacanam ukta-artham apy anumāne ’dhikriyate.
kiṃ punar nirākṛto na pakṣaḥ. sandigdhe hetu-vacanād vyasto hetor an-āśrayaḥ. vyastaḥ
pāramparyeṇa na apy alam. śaktasya sūcakaṃ hetu-vaco ’-śaktam api svayam. na api
sva-bhāva-kārya-siddhy-arthaṃ dvau dvau hetu-viparyayau. vivādād bheda-sāmānye śeṣoa-niścayo ’stu viparyayaḥ. tasmād dhetu-viruddhayor eva niścayāt sādhanaṃ dūṣaṇaṃ
na su-vivecitaṃ kāryaṃ kāraṇaṃ vyabhicarati. hetu-viśeṣe ’pi kārya-a-viśeṣe doṣāt. anvaya-bhūta-an-upalambhasya pratiṣedha-rūpatvāt. hetu-vyāpaka-an-upalabdhir ubhayasya api hetur’-sambhavād a-pakṣa eva. tasmāt sandigdho hetu-vyāpāra-viṣayaḥ. anumānasya bhedena sā bādhā
santi dhūma-a-bhāvād iti. tat kāryaṃ hetu-vyāpty-a-vyatirekāt tat-sva-bhāva-a-viśiṣṭam
tathā-vidhānāṃ tad-vyāptir an-apekṣāyāḥ. hetu-sattve tu vināśasya kasyacit tathā-bhāve ’py-viṣāṇa-jananaḥ. sa tasya kuta iti cet, sva- hetu-samuttha ity an-ādi-hetu-prakṛti-paramparā,-hetū rasaṃ janayati, indhana-vikāra-upādāna- hetu-saha-kāri-pratyaya-agni-dhūma-janana-vat.
prajñaptir upalabdhi-yogya-sva-bhāvasya anya- hetu-sākalye tad-a-vyabhicārāc ca upalambhaḥ
katham. an-anvayo hi bhedānāṃ vyāhato hetu-sādhyayoḥ. yadi sattvam a-nityatve ’nyatra-bhāvanā-paṭu-mandatā-ādi-bheda-anuvidhānāt. hetu-sāmyāt sukha-ādi-bheda-a-bhāva-prasaṅga iti
vaidharmya-dṛṣṭānte prasidhyati vyatirekaḥ. hetu-sva-bhāva-a-bhāvo ’taḥ pratiṣedhe ca
asty eva sva-bīja-prabhavāt sva-bhāva-bhedo hetu-sva-bhāva-bhedāt, yathā kadalī bīja-kandabhāvo ’sau dhūmas tatra kathaṃ bhavet. dhūma- hetu-sva-bhāvo hi vahnis tac-chakti-bhedavān. ahi bhāva-a-bhāvaṃ manyante. tad ayaṃ vināśa- hetur a-bhāvaṃ karoti iti prāptam. tatra yady apratyeti. sādhya-a-bhāvam. katham idānīṃ hetur a-vipakṣa-vṛttir ubhaya-dharmaś ca. na hibhaved iti. artha-antare tu gamye kāryaṃ hetuḥ, a-vyabhicārāt. na hy a-tad-utpatter ana, a-sambandhād ity uktam. tasmāt saṃśaya- hetur a-sādhāraṇaḥ. viśeṣataḥ prāṇa-ādayaḥ.
eva tathā-bhāvāt. tasmāt sa svayam ātmano hetur a-siddhaḥ. kathaṃ vai śabdo ’-siddhaḥ.
-tad-ābhāsayos tattva-vyavasthāne ka idānīṃ hetur a-hetur vā vastutaḥ, tasyā vastu-vṛttina iṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur hetur ato ’nvayī. na anvayy a-vyatirekī ced adṛṣṭo ’nuvartakaḥ. sva-bhāvas tasya tad- dhetur ato bhinnān na sambhavaḥ. kārya-kāraṇasādhyaḥ. upātta-bhede sādhye ’smin bhaved dhetur an-anvayaḥ. sattāyāṃ tena sādhyāyāṃ
kiṃ tarhi hetāv api, tulya-doṣatvāt. na hi hetur an-anvayaḥ siddher aṅgam, tataḥ saṃśayāt.
-bhāvo ’nvaya-vyatireka-bhāg ity ayam eva hetuḥ. an-avasthā-anya-kalpane syāt. yasmin sativiśeṣaṇatvena upādānāt. viruddha-vad dhetur apy evaṃ kiṃ na bhinna iti cet, kaḥ-janito hi sva-bhāva-viśeṣo dhūma iti. tathā hetur api tathā-bhūta-kārya-janana-sva-bhāvaḥ.
eva sāmānya-śabdānāṃ viśeṣa-avasthiti- hetuḥ, api tu prakaraṇa-sāmarthya-ādikam api iti.
viśeṣa ity uktam. viśeṣe tu viruddha-vad dhetur api pṛthag iṣṭa-sādhano vācyaḥ syāt. ekasya
vā na jñāpakaḥ, śabda-vat. trairūpyāc ca hetur arthaṃ gamayati, a-sambaddhād a-pratipatteḥ,tādṛśo ’nyādṛśo ’pi vā. jñānasya hetur artho ’pi ity arthasya iṣṭā prameyatā.
-sthāyinaṃ praty anvayinaḥ, a-vyabhicārī vā hetur asti. sa-dvitīya-prayogāś ca pratyuktāḥ.
tad-bhāva-mātra-anvayini sva-bhāvo hetur ātmani. tādātmyaṃ hy arthasya tan-mātrahetuḥ. pratiṣedha-viṣaya-vyavahāra-hetus tad- dhetur ity uktaḥ, svayaṃ tathā-bhūta-anhetu-vyāpaka-an-upalabdhir ubhayasya api hetur iti. eṣa tri-vidha eva pratiṣedha-heturna dṛṣṭāntaḥ pṛthag ucyate. tri-lakṣaṇo hetur uktaḥ. tāvatā ca artha-pratītir iti nasyād iti. viruddha-a-vyabhicāry api saṃśaya- hetur uktaḥ, sa iha na uktaḥ, anumāna-viṣaye ’evam upādhi-bheda-apekṣaḥ kvacit sva-bhāvo hetur ucyate, kvacid an-apekṣo yathā a-nityatva
a-sambaddham. yadā tarhi vipakṣa-vyatireko hetur ucyate, tadā katham. tatra api sādhya-a-śaṅkāyāṃ sādhya-a-bhāva-vyavaccheda-arthaṃ hetur ucyate. na ca hetoḥ sambandha-upadarśanadharmiṇi siddhaḥ, kim a-siddham, yad-arthaṃ hetur ucyate. na vai sādhya-a-siddhi-mātreṇa
virodhaṃ ca. tatra yadi bhāva-dharmo hetur ucyate, sa katham a-siddha-sattāke syāt. yo
api hetur iti. eṣa tri-vidha eva pratiṣedha- hetur upalabhya-sattvasya hetos tathā-bhāvaiti saṅgraha-ślokau. tasmān na dharmī hetuḥ, ubhaya-a-siddheḥ. etena dharmo ’pi
dhūma-indhana-vikāra-vat. tatra api hetur eva tathā-bhūto ’numīyate. pravṛtta-śaktia-bhāva-gatir ity uktam. anyathā saṃśaya- hetur eva na syāt. na hi yo yatra na sambhavati,
hi dhūmasya tat-kāraṇānāṃ vā pratiṣṭhānād dhetur eva. yadi tad-utpatteḥ kāryaṃ gamakam,-bhāva-niyama-a-bhāvāt. yady artha-antaraṃ hetuḥ, kathaṃ tarhi idānīṃ sa tasya dharmaḥ. tad-yogād iti cet, ukta-uttaram etat. tasmān na hetuḥ kaścid anvayī nāma. na ca prameyatvasya-dharmān āha. tathā hi na anvaya-mukhena hetur gamakaḥ, a-nityatvād a-prayatna-anantarīyakatvād iti. tasmād evam eva hetur gamakaḥ — yaḥ prayatna-anantarīyaḥ so ’-bhāvair yāvadbhir avinābhāvi kāraṇe. teṣāṃ hetuḥ tat-kāryatva-niyamāt. tair eva dharmair yehetuḥ

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487

hetutvakārya-kāraṇayor an-ubhayasya vā niṣedho hetuḥ. tatra apy an-ubhayasya a-pratibandhāt tadyāvatā bhedena sarva-saṅgrahas tatra saṃśaya- hetuḥ, tadvatāṃ tat-saṅgrahād eka-anta-vyāvṛtteś
-bhāva-a-bhāvo ’taḥ pratiṣedhe ca kasyacit. hetuḥ tāv eva hi nivartamānau sva-pratibaddhaṃ
nāśī iti cet, na vai janma nāśi-sva-bhāvasya hetuḥ, na ca a-hetoḥ sva-bhāva-niyamaḥ. tasmān na-upādāne sādhye ’sya an-upalambhanam. tathā hetur na tasya eva a-bhāvaḥ śabda-prayogataḥ. na
katham. sattāyāṃ hi sādhyāyāṃ sarvas tad- dhetur na trayīṃ doṣa-jātim ativartate, a-siddhiṃ
tad-deśa-sannidhau sādhye tat-sambandhitā hetuḥ. nanu sva-āśraya-vyāpti-vādinā api tad-deśa
tatra api bhūta-pariṇāma eva kaścid varṣa- hetuḥ pipīlikā-saṅkṣobha-ādi-hetuś ca iti. rūpāt
sā phalavaty eva. sā eva tatra aṅkura- hetuḥ, pūrvaḥ pariṇāmas tad-arthaḥ. na ca tāṃtasya ca an-upalambhanam. pratiṣedha- hetuḥ. pratiṣedha-viṣaya-vyavahāra-hetus tad-lakṣaṇam uktaṃ veditavyam. dvi-vidho hi hetuḥ prayogataḥ sādharmyavān vaidharmyavāṃś ca.
-antarād bhavann a-nityatā anyo vā dharmo hetuḥ phalaṃ vā syāt, a-hetu-phalasya apūrvaḥ pūrvaḥ sa-bhāga-avasthā-bheda upādāna- hetuḥ, buddhiś ca pratyaya ity etāvato ’yam ātmana hi yasya yam antareṇa bhāvaḥ, sa tasya hetur bhavati. bhavati ca dhūmo ’gnim antareṇa,kādācitkatva-sambhavaḥ. sa hi dhūmo ’- hetur bhavan nir-apekṣatvān na kadācin na bhavet,
tarhi indriya-arthāv iti cet, a-vyabhicārī hetuḥ. mana iti cet, tad api pūrvakam eva antathā svayaṃ tad-āśrayasya vā sandehe ’- hetuḥ, yathā bāṣpa-ādi-bhāvena sandigdho bhūta-sandehe prapattṝṇām a-sādhanam. jñāpako hi hetur yad-ātmatayā jñāpayati, tad-a-siddhau
niyama-a-yogāt. tathā atra api kaścin niyama- hetur vaktavyo yata ime kecin naśvara-ātmānopaścād apy a-bhāva-prasaṅgāt. sa ca tad- dhetur vā a-nityatā-hetu-niyamana-sva-bhāvas tatbhāve ca dhūmaḥ. tathā hi sa tasya sva-bhāvo hetur vā. kathaṃ sva-bhāvaṃ hetuṃ vā antareṇa
vā tat-sva-bhāvo yuktaḥ. ayaṃ hi bhedo bheda- hetur vā bhāvānāṃ yad uta viruddha-dharmatattva-vyavasthāne ka idānīṃ hetur a- hetur vā vastutaḥ, tasyā vastu-vṛtti-niyama-atat kim eṣāṃ paraspara-viraheṇa. sā eva hetur vācyaḥ syāt. tatra ca vastu-pratibandhopravṛtti-nivṛttyoḥ saṃśayād eva saṃśaya- hetuḥ, viniścita-apara-bhāva-samāna-guṇa-puruṣasādhye gandhe pṛthivī-guṇatva-viparyāsanād dhetur viruddhaḥ syāt. a-prakaraṇān na iti cet,’nvākarṣati, atiprasaṅgāt. tathā ca sarvo hetur viruddho dṛṣṭāntaś ca sādhya-vikalaḥ syāt,-ukta-lakṣaṇa-an-upalabdhir api kācit tṛtīyo hetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi sva-bhāva-hetāv
kena vivakṣā-vacanād ṛte. vivakṣā niyame hetuḥ saṅketas tat-prakāśanaḥ. a-pauruṣeye sā naan-upalabdhī rūpam. na aparaḥ pratiṣedha- hetuḥ. sā iyaṃ pratiṣedha-viṣayā an-upalabdhiḥ
-ślokau. tasmāt sva-bhāva-pratibandhād eva hetuḥ sādhyaṃ gamayati. sa ca tad-bhāva-lakṣaṇas
api sa sva-bhāvaḥ sva-hetor iti yo na tad- dhetuḥ so ’-tat-sva-bhāvaḥ syāt. niyata-śaktiś cabhavati ca dhūmo ’gnim antareṇa, tan na tad- dhetuḥ syāt. anya-hetukatvān na a-hetuka iti cet,śabdaḥ pakṣī-kṛtaḥ, na ca aparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva ca hetutve ’-punar-nirdeśya
hetuṃ sattāyāṃ vadato ’sya viruddho hetuḥ syāt, tasya bhāve kvacid a-sambhavāt, avyabhicāraḥ śeṣavataḥ. kiṃ ca vyatireky api hetuḥ syāt. na idaṃ nir-ātmakaṃ jīvac-charīram a’rtha-antarataḥ paścād bhavan kathaṃ tasya hetuḥ syāt. phalasya api para-upaskāra-apekṣiṇo
yadi sattvam a-nityatve ’nyatra vā hetuḥ syāt, sādhyam api kasmān na iṣyate. tat-pratibandho ’py eṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos triṣv api rūpeṣu niścayas tenaatra dvau vastu-sādhanāv ekaḥ pratiṣedha- hetuḥ. sva-bhāva-pratibandhe hi saty artho ’rthaṃ
iti na ayaṃ prasaṅga iti. eṣa dvi-vidho hetuḥ sva-bhāva-lakṣaṇaḥ kārya-lakṣaṇaś ca. sa’-tat-sva-bhāvaḥ syāt. niyata-śaktiś ca sa hetuḥ sva-rūpeṇa pratīta eva. na ca sva-bhāvaprāṇa-ādir na iṣṭaḥ. sapakṣa-a-vyatirekī ced dhetur hetur ato ’nvayī. na anvayy a-vyatirekī
tan na tad-dhetuḥ syāt. anya-hetukatvān na a- hetuka iti cet, na, tatra api tulyatvāt – tad-aa-dhūma-hetor dhūmasya bhāve sa syād a- hetukaḥ. iti saṅgraha-ślokau. kathaṃ tarhi idānīṃ
saḥ. na hi tasmin niṣpanne ’-niṣpanno bhinna- hetuko vā tat-sva-bhāvo yuktaḥ. ayaṃ hi bhedo
iyam ākasmikī kvacit. kathaṃ tarhi idānīm a- hetuko vināśaḥ, jātasya tad-bhāve ’nya-an-bhāvo nir-apekṣa ity a-hetukaḥ syāt. na a- hetukaḥ, sattā-hetor eva bhāvāt tathā-utpatteḥ,tarhi vinaśvara-sva-bhāvo nir-apekṣa ity a- hetukaḥ syāt. na a-hetukaḥ, sattā-hetor eva
hetu-pratiṣedho ’sya kṛtaḥ syāt. tataś ca a- hetukatvam. anyathā a-bhāva iti bhāva eva kaścin
’gnim antareṇa, tan na tad-dhetuḥ syāt. anya- hetukatvān na a-hetuka iti cet, na, tatra api
yuktaḥ, nīla-pīta-vat. viṣayasya vijñāna- hetutayā upanidheḥ prāg upalambhaḥ paścāt
— vyāvṛtti-niścaye viśeṣasya vyavaccheda- hetutā asya kena nivāryata iti. niścaya-hetāv apy
dāna-hiṃsā-ādi-virati-cetanānām abhyudaya- hetutā iti. pratyakṣe ’py arthe phalasya ankāryasya ca kāraṇam antareṇa bhāve ’- hetutā eva syāt. na hi yasya yam antareṇa bhāvaḥ,-mātra-bhāvitve siddha-anya-an-apekṣaṇād a- hetutā tan-mātra-anubandhaś ca. tato ’pi kasyacidsvayam a-tat-sva-bhāvasya a-jananāt tasya a- hetutā syāt. na vai sa eva bhavati, tādṛśasya
a-darśanāt tad-vyāvṛttir iti tad-vyavaccheda- hetutā syāt. na hi tad-vyāvṛtter anyat tadsāmarthya-a-darśanāt. tan-mātra-bhāvino ’nya- hetutva-kalpanāyām atiprasaṅgaḥ. saṃskāra ity api

hetutva

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488

hetor

’rthād dṛṣṭa-ākāra-vijātīyād bhavati, a- hetutva-prasaṅgāt. tathā ca nityaṃ sattvam a-aṇūnāṃ dvi-candra-nīla-ādy-ābhāsa-vijñāna- hetutva-vacanāt. kiṃ punar asya pramāṇasya phalam.
upalabdhi-lakṣaṇād īdṛśāṃ prayogāṇāṃ sandeha- hetutvam unneyam. rāga-ādīnām apy arthakathaṃ grāhyam iti ced grāhyatāṃ viduḥ. hetutvam eva yukti-jñā jñāna-ākāra-arpaṇa-kṣamam.
a-sambhavāt. tatra paścād bhāvān na hetutvaṃ phale ’py eka-antatā kutaḥ. sa hia-bhāvād iti. pūrva-sva-jāti-mātra- hetutvāc chakti-prasūteḥ sāmagryā yogyatā an-anya-sādhanasya a-darśana-mātrasya tasya saṃśaya- hetutvāc cheṣavat tad udāhṛtam. na hi sarva-aniti. na hi indriyāṇi bhedakāni, sarva-jñāna- hetutvāt. na artha-ālocanam, a-tādrūpye tasya eva
spanda-vacana-ādayaḥ, vaktu-kāmatā-sāmānya- hetutvāt. sā eva rāga iti cet, iṣṭatvād a-doṣaḥ.
a-dṛśya-ātma-viṣayatvena sandeha- hetutvād ity uktam. ko hy atra virodho yadi vaktā
iti pratyetavyaḥ, yena evam ucyate. yasmād a- hetutvād vināśasya sva-bhāvād anubandhitā. na hiaparaḥ śabdaḥ, yo hetuḥ syāt. tasya eva ca hetutve ’-punar-nirdeśya ity uktam. a-vivādaś ca,antareṇa doṣāṇām an-utpatteḥ. deha-ādīnāṃ hetutve ’pi na kevalānāṃ sāmarthyam asti iti
tathā-abhidhānāt. nanv an-artha-antara- hetutve ’pi bhāva-kāle ’-nityatā-a-niṣpattes’pi pramāṇatā. pratibaddha-sva-bhāvasya tad- dhetutve samaṃ dvayam. pratyakṣam apy artha-ahetor vyāpakasya vā sva-bhāvasya nivṛttir hetutvena ākhyeyā. anyathā a-pratibaddha-nivṛttyā
eva ātmanaḥ sva-bhāvo gamakaḥ. sa ca ayaṃ hetutvena upādīyamāna upādhy-apekṣaḥ śuddho vābhavaty eva yat tato ’nyasya kalpane. tad- dhetutvena sarvatra hetūnām an-avasthitiḥ. iti-sādhanena darśayati. yas tarhi samarthena hetunā kārya-utpādo ’numīyate, sa kathaṃ tritaṃ nāntarīyakam īpsitaiḥ. sādhya-arthair hetunā tena katham a-pratipāditaḥ. yadi kiñcit
sa kathaṃ tri-vidhe hetāv antar-bhavati. hetunā yaḥ samarthena kārya-utpādo ’numīyate.
sāmarthyam, yāvatā skandha-ādayo ’nyair eva hetubhir a-nityāḥ sādhyante. keṣāñcid a-nityatvaa-nitya-śabdaḥ samāviśet, yathā-utpattiṃ hetubhyaḥ kṛtaka-śabdaḥ sambandhi-bheda-vyudāse
prasiddhena ca a-nirākṛto ’bhyupagamo hetum apekṣate. pratyakṣe ’rtha-grahaṇam indriyana hi bhāvā vinaśyantas tad-bhāve hetum apekṣante, sva-hetor eva naśvarāṇāṃ bhāvāt.
-anvayaṃ sapakṣa eva asti ity anvayinam eva hetum āha. atra api katham a-vyatireko vipakṣāt,a-siddha-sattāke syāt. yo hi bhāva-dharmaṃ hetum icchati, sa kathaṃ bhāvaṃ na icchet. svapunaḥ sādhya-dharmiṇaṃ kṛtvā sāmānyaṃ hetuṃ bruvāṇasya dharma-bhedād aṅga-aṅgitā na-ākārayor a-nānātvāt kaṃ bata ayam āśritya hetuṃ bheda-a-bhedau vyavasthāpayet. a-bhinnatasya sva-bhāvo hetur vā. kathaṃ sva-bhāvaṃ hetuṃ vā antareṇa bhaved ity āśrayam antareṇa api
cet, tad api pūrvakam eva an-antara-vijñāna- hetuṃ vijñānaṃ vidmaḥ, tasya viṣaya-antaratu bhāva-mātra-vyāpino ’rthasya vyavacchedaṃ hetuṃ sattāyāṃ vadato ’sya viruddho hetuḥ syāt,’gniṃ vyabhicarati iti. tad-vyabhicāre ’sya hetumattā-vyatikramāt. yeṣām upalambhe talkārya-a-vyavasthiteḥ. sarveṣāṃ nāśa-hetūnāṃ hetuman-nāśa-vādinām. ity antara-ślokaḥ. tad ayaṃkaścid varṣa-hetuḥ pipīlikā-saṅkṣobha-ādi- hetuś ca iti. rūpāt sparśa-anumānaṃ kārya-liṅgavipakṣasya vastu-vaśād vyavasthām apanudet. hetuś ca evaṃ na kaścid anaikāntikaḥ syāt.
-an-upalambhas tad-a-bhāva-vyavahāra-siddhi- hetuś ca. sa ca sva-saṃvedana-pratyakṣa-siddhaḥ.
nirdiśyata ity uktam. tatra, sattā-sva-bhāvo hetuś cen na sattā sādhyate katham. an-anvayo hi-sāmarthya-siddhiḥ. satsu samartheṣv anyeṣu hetuṣu kārya-an-utpattiḥ kāraṇa-antara-bhāvaṃ
syād vyatirekataḥ. satsu samartheṣu anyeṣu hetuṣu jñāna-kārya-a-niṣpattiḥ kāraṇa-antaraca asya indriya-artha-sannikarṣa-ādiṣu hetuṣu vidyamāno ’pi bhedo bhinne karmaṇy abhāvo yathā-bhūtaḥ sa tādṛg-liṅga-cetasaḥ. hetus taj-jā tathā-bhūte tasmād vastuni liṅgidharmasya kim a-siddhau na sidhyati. hetus tat-sādhanāya uktaḥ kiṃ duṣṭas tatra-hetuḥ. pratiṣedha-viṣaya-vyavahāra- hetus tad-dhetur ity uktaḥ, svayaṃ tathā-bhūta-anprayatna-anantarīyakatvāc ca iti dvau hetū, nityaḥ kṛtakatvāt prayatna-anantarīyakatvāc-buddhīnāṃ tāvad yathā-svam indriya-viṣayau hetū. pūrvakaṃ ca a-viguṇaṃ vijñānam, tasya-a-bhāvasya sandehād iti vakṣyāmaḥ tau punar hetū yat kiñcit kṛtakaṃ tat sarvam a-nityam,-upādāna-kāraṇa-saha-kāri-pratyayo hi rasa- hetū rasaṃ janayati, indhana-vikāra-upādāna-hetuviparyaya-siddhir iti yāvat. tad etau dvau hetū viparyaya-sādhanād viruddhau. nanu tṛtīyo
yogyatā ’-niścayāt. tatra ca sarva- hetūnām a-sādhāraṇatā, yatra sattvam eva na’nyasya kalpane. tad-dhetutvena sarvatra hetūnām an-avasthitiḥ. iti saṅgraha-ślokaḥ.
tattvena tathā bhavanti, sambhavad-viśeṣa- hetūnāṃ guṇa-antara-sambhavāt. viśeṣa-hetv-avinā na rasaḥ. tad eva ca rūpa-upādāna- hetūnāṃ pravṛtti-kāraṇam. sā api rasa-upādānakrama-bhāva-virodhaś ca sarvāsāṃ tad-artha- hetūnāṃ buddhīnām, anyair a-kārya-bhedasya apekṣa
uktaṃ kārya-a-vyavasthiteḥ. sarveṣāṃ nāśa- hetūnāṃ hetuman-nāśa-vādinām. ity antara-ślokaḥ.
īśo bruvan vā doṣam imaṃ parihartum. a-sati hetor a-pratiṣedhe vidhiḥ prāptaḥ, a-bhāvasādhana-prakāra eṣaḥ. na viparyaya-sādhanam, hetor a-pramāṇatvāt. iha api yadi viparyayeṇa
nir-apekṣo vināśa iti. a-sāmarthyāc ca tad- dhetoḥ a-bhāva-kāriṇaḥ kriyā-pratiṣedhāc ca iti-paramparā, tasmāt taj-janana-sva-bhāvasya hetor a-bhāvāc chaśa-viṣāṇa-an-utpattiḥ, tad-

489

hotraṃ

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hotraṃ

ca syād a-sambandhād apārthakaḥ. yadi na hetor a-vyabhicāra-dharmatā dṛṣṭāntena
ca. na hi pakṣa-vipakṣa-pravibhāga-apekṣayā hetor a-vyabhicāraḥ, vāstavatvāt. na hy
apodyate, na sa pakṣa iti. tata eva bādhā- hetor a-sādhāraṇatvam, kvacid a-candre ’-siddheḥ.
-harṣa-ādi-viśeṣa-viruddhasya paritāpasya hetor agneḥ śītena virodhāc chīta-vicchede tatna pakṣaḥ. sandigdhe hetu-vacanād vyasto hetor an-āśrayaḥ. vyastaḥ pramāṇābhyāṃ nirākṛto
na avaśyaṃ hetau bhāva iti tad-bhāva- hetor anaikāntikatvam. bhāva-mātra-bhāvitve
tathā ca nityaṃ sattvam a-sattvaṃ vā a- hetor anya-an-apekṣaṇāt. apekṣāto hi bhāvānāṃ
pratibandhaḥ sādhyaḥ. tan na tri-vidhād dhetor anyo gamako ’sti, a-pratibaddha-svavaidharmya-gatiḥ, a-sati tasmin sādhyena hetor anvaya-a-bhāvāt. tathā vaidharmyeṇa apy
śāly-ādi-bījānām api sa sva-bhāvaḥ sva- hetor iti yo na tad-dhetuḥ so ’-tat-sva-bhāvaḥ
agnau bhāvād a-kāryam. na, indhana-vikāra- hetor uṣṇa-sparśa-viśeṣasya agnitvāt. kāryasya cavinaśyantas tad-bhāve hetum apekṣante, sva- hetor eva naśvarāṇāṃ bhāvāt. tasmād yaḥ kaścit
ity a-hetukaḥ syāt. na a-hetukaḥ, sattā- hetor eva bhāvāt tathā-utpatteḥ, sato hi bhavatas-bhāve na bhavet. tad anena dvi-vidhasya api hetor gamya-gamakatā-lakṣaṇam uktaṃ veditavyam.
bhāvo hi vahnis tac-chakti-bhedavān. a-dhūma- hetor dhūmasya bhāve sa syād a-hetukaḥ. iti
iti dur-nivāraḥ. nanu tathā apy a-siddhir hetoḥ pratijñāyāś ca abhyupeta-ādi-bādhā, svayam
tad-viparyāsa eṣaḥ. vyavahitānām api hi hetoḥ phalānām utpatti-darśanān mūṣika-alarkasambandha-niyama-a-bhāvāt. tato na pakṣasya hetor vā vacanaṃ sādhanaṃ svato ’rtha-siddheḥ.
tataḥ kiṃ syāt. a-śakyam etat. kasmāt. hetor viśeṣeṇa anvaya-a-bhāvāt. nanv ayaṃ hetu-kāle ca kārya-niṣpatter an-upayogāj jñāna- hetor viṣayasya saha-bhāvo viruddhaḥ. bhinnabāndhya-vijṛmbhitam. nivṛttir yadi tasmin na hetor vṛttiḥ kim iṣyate. sā api na pratiṣedho
vināśasya kasyacit tathā-bhāve ’py anyatra hetor vaikalyād a-vināśo ’pi syād ity a-vyāptiḥ.
a-vyabhicāraḥ, vāstavatvāt. na hy avinābhāvo hetor vyavasthayā darśyate — sarvo ’-pakṣaḥ
arthasya pratiṣedham api sādhayitu-kāmena hetor vyāpakasya vā sva-bhāvasya nivṛttir
yukti-kṛta iti. a-sati tu hetau maulasya hetor vyāpya-vyāpaka-bhāva-sādhana-prakāra eṣaḥ.
asya lakṣaṇaṃ pṛthag ucyate, gata-arthatvāt. hetoḥ sapakṣa eva sattvaṃ vipakṣāc ca sarvato
tu balavān anvayo vyatirekaś ca dur-balaḥ, hetoḥ sapakṣa-vyāpter vipakṣe ca kvacid a-bhāvāt,bhāva-vyavaccheda-arthaṃ hetur ucyate. na ca hetoḥ sambandha-upadarśana-kāle pakṣa-ādi-vikalpo
eva bādhane bhavati, na anyatra iti cet, na, hetoḥ sarvasya guṇa-doṣayoḥ sva-sādhye cintyatvāt.
atra apy upayukta-vyatirikta-pakṣī-karaṇe hetoḥ sādhya-a-bhāve ’n-upalambho ’sti iti kathaṃ
-vyatireka-ādayo vācyāḥ. na hy ebhir hetoḥ sāmānya-lakṣaṇaṃ viśeṣa-lakṣaṇaṃ vā śakyaṃ
vai janma nāśi-sva-bhāvasya hetuḥ, na ca a- hetoḥ sva-bhāva-niyamaḥ. tasmān na atra kaścid
sva-bhāva-niyamaḥ. tasmān na atra kaścid dhetoḥ sva-bhāva-pravibhāgaḥ. tad-a-bhāvāt
ko hi viśeṣo ’-bhāva-a-viśeṣa iti cet, na, hetoḥ sva-bhāva-bhedāt. a-tad-ātmatve ’pi
eva pratiṣedha-hetur upalabhya-sattvasya hetos tathā-bhāva-niścaye vyāpakasya sva-ātmanaś
caitanya-karaṇa-guṇa-āder eva dṛṣṭa-śakter hetos teṣv a-sambhavāt saṃśayaḥ. rāgasya annityam ity a-vyabhicāro ’pi na sidhyati iti. hetos tri-lakṣaṇatvān na dṛṣṭāntaḥ pṛthag ucyate.
’py eṣṭavyaḥ. anyathā a-gamako hetuḥ syāt. hetos triṣv api rūpeṣu niścayas tena varṇitaḥ. avakṣyāmaḥ. vyāvṛtti-prādhānya-sādhana-arthaṃ hetos trīn pakṣa-dharmān āha. tathā hi na anvayahetuḥ, sa kiṃ na udāhṛtaḥ. so ’pi sva-bhāva- hetāv antar-bhavati ity udāhṛta eva. tathā hi —etat — sva-bhāva-an-upalabdhiḥ sva-bhāva- hetāv antar-bhavati iti, sā tad udāharaṇena eva
kārya-utpādo ’numīyate, sa kathaṃ tri-vidhe hetāv antar-bhavati. hetunā yaḥ samarthena kārya-hetutā asya kena nivāryata iti. niścaya- hetāv apy a-pratibhānāt syāt saṃśayaḥ, sa ca naviśeṣo na sādhya eva vyāhanyate, kiṃ tarhi hetāv api, tulya-doṣatvāt. na hi hetur an-anvayaḥ
na alaṃ vyāvṛtti-sādhane. ādya adhikriyate hetau niścitena eva sādhanāt. ity antara-ślokau.
api para-upaskāra-apekṣiṇo na avaśyaṃ hetau bhāva iti tad-bhāva-hetor anaikāntikatvam.
apara-abhyupagamo yukti-kṛta iti. a-sati tu hetau maulasya hetor vyāpya-vyāpaka-bhāva-sādhana-anta-parigrahe syād eṣa doṣaḥ. na vā sati hetau, yukti-prāptasya avaśyaṃ parigraha-arhatvāt.
a-sādhyatvam, tad-bādhāyāṃ ca a-doṣaḥ pakṣa- hetvor ukto veditavyaḥ, yathā-sādhyam a-bādhanāt.
vedo ’pi veda-arthasya kuto gatiḥ. tena agni- hotraṃ juhuyāt svarga-kāma iti śrutau. khādec

Total 28842 occurrences.