DCV – Aṣṭasahasrī

Vidyānandin's AṣṭasahasrīCreation of the digital textresourceH. TrikhaPublished within the Digital Corpus of Vidyānandin's Works at www.dipal.org/dcv  under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International LicenseJanuary 09, 2025Print edition: Aṣṭasahasrī Vidyānandasvāminā nirmitā Vaṃśīdhareṇa saṃśodhya … sampāditā. Bombay: Nirṇayasāgara 1915.Digital text resource: /home/deploy/dipal/public/dcv-site/root-resources/AS/AS, October 07, 2024The file at hand, "AS-VDh-b", is a transformation of the file "AS", an TEI P5 ODD-resource for 1) the digitized print edition and for 2) a digital edition of the Aṣṭasahasrī. "AS-VDh-b" contains the digitized print edition. The file is thus a resource for the specific text attested in the print edition and for the preservation of its specific editorial features, i.e., page and line breaks, footnotes, as well as the rendering of text in the center and in bold script, etc. Main steps in the preparation: Diplomatic capture of the 1919 print edition by SwiftTechnologies, Mumbai, January 2013. Transliteration with H. Lasic' programme „dev2trans“, September 2013 Segmentation of syntactical units in the translitertation, S. Pajor 2014Standardization of tags in order to prepare a plain text file, silent acceptance of Payor's corrections with regard to changes of spacing, characters and suggested avagrahas, H. Trikha 2016Application of the conventions of the Text Encoding Initiative by V. Angermeier, January 2020, and H. Trikha March 2022 146 instances of readings that were doubtful for Swift or Pajor remain to be reviewed Roughly 640 readings by the editor in round and square brackets remain to be reviewed.Excluded in plain text: type=note-block-container, type=note-block-page-foot, reftype=no, notetype=square-bracketed, notetype=round-bracketed, notetype=inline, frontoṃ śrīmadvidyānandisvāmiviracitā aṣṭasahasrī  śrīvarddhamānam abhivandya samantabhadram udbhūtabodhamahimānam anindyavācam  śāstrāvatāraracitastutigocarāptamīmāṃsitaṃ kṛtir alaṅkriyate mayāsya    śreyaḥ śrīvarddhamānasya paramajineśvarasamudayasya samantabhadrasya tadamalavācaś ca saṃstavanam āptamīmāṃsitasyālaṅkaraṇe tadāśrayatvād anyatamāsambhave tadaghaṭanāt tadvṛttikārair api tata evoddīpīkṛtetyādinā tatsaṃstavanavidhānāt devāgametyādimaṅgalapurassarastavaviṣayaparamāptaguṇātiśayaparīkṣām upakṣipataiva svayaṃ śraddhāguṇajñatālakṣaṇaṃ prayojanam ākṣiptaṃ lakṣyate tadanyatarāpāye 'rthasyānupapatteḥ śāstranyāyānusāritayā tathaivopanyāsāt ity anena granthakārasya śraddhāguṇajñatālakṣaṇe prayojane śāstrārambhastavaviṣayāptaguṇātiśayaparīkṣopakṣepasya sādhana tv asamarthanāt śāstrāvatāraracitastutigocarāptamīmāṃsitam idaṃ śāstraṃ devāgamābhidhānam iti nirṇayaḥ maṅgalapurassarastavo hi śāstrāvatāraracitastutir ucyate maṅgalaṃ purassaram asyeti maṅgalapurassaraḥ śāstrāvatārakālas tatra racitaḥ stavo maṅgalapurassarastavaḥ iti vyākhyānāt tadviṣayo yaḥ paramāptas tadguṇātiśayaparīkṣā tadviṣayāptamīmāṃsitam evoktam tad evaṃ niśśreyasaśāstrasyādau tannibandhanatayā maṅgalārthatayā ca munibhiḥ saṃstutena niratiśayaguṇena bhagavatāptena śreyomārgam ātmahitam icchatāṃ samyagmithyopadeśārthaviśeṣapratipattyartham āptamīmāṃsāṃ vidadhānāḥ śraddhāguṇajñatābhyāṃ prayuktamanasaḥ kasmād devāgamādivibhūtito 'haṃ mahānnābhiṣṭuta iti sphuṭaṃ pṛṣṭā iva svāmisamantabhadrācāryāḥ prāhuḥ  devāgamādīnām ādiśabdena pratyekam abhisambandhanād devāgamādayo nabhoyānādayaś cāmarādayaś ca vibhūtayaḥ parigṛhyante tāś ca bhagavatīva māyāviṣv api maṣkariprabhṛtiṣu dṛśyante iti tadvat tayā bhagavan no 'smākaṃ parīkṣāpradhānānāṃ mahān na stutyosi ājñāpradhānā hi tridaśādikaṃ parameṣṭhinaḥ paramātmacinhaṃ pratipadyeran nāsmadādayas tādṛśo māyāviṣv api bhāvādityāgamāśrayo 'yaṃ stavaḥ śreyomārgasya praṇetā bhagavān stutyo mahān devāgamanabhoyānacāmarādivibhūtimattvādyanyathānupapatter iti hetor apy āgamāśrayatvāt tasya ca prativādinaḥ pramāṇatvenāsiddheḥ tadāgamaprāmāṇyavādinām api vipakṣavṛttitayā gamakatvāyogāt tadāgamād eva hetor vipakṣavṛttitvaprasiddheḥ paramārthapathaprasthāyiyathoditavibhūtimattvasya hetor māyopadarśitatadvibhūtimadbhir māyāvibhirna vyabhicāraḥ satyadhūmavattvādeḥ pāvakādau sādhye svapnopalabdhadhūmādimatā deśādinānaikāntikatvaprasaṅgāt sarvānumānocchedāt iti cet tarhi mā bhūdasya hetor vyabhicāraḥ pāramārthikyaḥ purandarabherīninādādikṛtapratighātāgocaracāriṇyo yathoditavibhūtayas tīrthakare bhagavati tvayi tādṛśyo māyāviṣv api nety atas tvaṃ mahān asmākam asīti vyākhyānād granthavirodhābhāvād iti kaścit so 'pi kutaḥ pramāṇāt prakṛtahetuṃ vipakṣāsambhavinaṃ pratīyāt na tāvat pratyakṣād anumānād vā tasya tadaviṣayatvāt nāpy āgamādasiddhaprāmāṇyāt tatpratipattir atiprasaṅgāt pramāṇataḥ siddhaprāmāṇyād āgamāt tatpratipattau tataḥ sādhyapratipattir evāstu paramparāpariśramaparihāraś caivaṃ pratipattuḥ syāt tataḥ sūktaṃ sarvathā nāto hetos tvam asi no mahāṃs tasyāgamāśrayatvād iti tarhy antaraṅgabahiraṅgavigrahādimahodayenānyajanātiśāyinā satyena stotavyo 'haṃ mahān iti bhagavatparyanuyoge satīva prāhuḥ  ātmānam adhiśritya varttamāno 'dhyātmamantaraṅgo vigrahādimahodayaḥ śaśvanniḥsvedatvādiḥ parānapekṣatvāt tato bahirgandhodakavṛṣṭyādir bahiraṅgo devopanītatvāt sa ca satyo māyāviṣvasattvāt divyaś ca manujendrāṇām apy abhāvāt sa eṣa bahirantaḥśarīrādimahodayo 'pi pūraṇādiṣvasambhavī vyabhicārī svargiṣu bhāvād akṣīṇakaṣāyeṣu tato 'pi na bhavān paramātmeti stūyate atha yādṛśo ghātikṣayajaḥ sa bhagavati na tādṛśo deveṣu yenānaikāntikaḥ syāt divaukassv apy asti rāgādimatsu sa naivāstīti vyākhyānād abhidhīyate tathāpy āgamāśrayatvād ahetuḥ pūrvavat nanu pramāṇasaṃplavavādinā pramāṇaprasiddhaprāmāṇyād āgamāt sādhyasiddhāv api tatprasiddhasādhanajanitānumānāt punas tatpratipattir aviruddhaiveti cen na upayogaviśeṣasyābhāve pramāṇasaṃplavasyānabhyupagamāt sati hi pratipattur upayogaviśeṣe deśādiviśeṣasamavadhānād āgamāt pratipannam api hiraṇyaretasaṃ sa punar anumānāt pratipitsate tatpratibaddhadhūmādisākṣātkaraṇāt pratipattiviśeṣaghaṭanāt punas tam eva pratyakṣato bubhutsate tatkaraṇasambandhāt tadviśeṣapratibhāsasiddheḥ na caivam āgamamātragamye sādhye sādhane na tatpratipattiviśeṣo 'stīti kim akāraṇam atra pramāṇasaṃplavo 'bhyupagamyate pratyakṣaniścitegnau dhūme ca tadabhyupagamaprasaṅgāt sarvathā viśeṣābhāvāt tato devāgamanabhoyānacāmarādivibhūtibhir ivāntaraṅgabahiraṅgavigrahādimahodayenāpi na stotraṃ bhagavān paramātmārhati tarhi tīrthakṛtsampradāyena stutyo 'haṃ mahān iti bhagavadākṣepapravṛttāv iva sākṣād āhuḥ  iti bhagavato mahattve sādhye tīrthakarattvaṃ sādhanaṃ kutaḥ pramāṇāt siddham na tāvad adhyakṣāt tasya tadaviṣayatvāt sādhyavat nāpy anumānāt tadavinābhāviliṅgābhāvāt samayāt siddham iti cet pūrvavad āgamāśrayatvād agamakatvam asya vyabhicāraś ca na hi tīrthakaratvam āptatāṃ sādhayatiśakrādiṣv asambhavi sugatādau darśanāt yathaiva hi bhagavati tīrthakaratvasamayo 'sti tathā sugatādiṣv api sugatas tīrthakaraḥ kapilas tīrthakara ityādisamayāḥ santīti sarve mahāntaḥ stutyāḥ syuḥ na ca sarve sarvadarśinaḥ parasparaviruddhasamayābhidhāyinaḥ tad uktam sugato yadi sarvajño kapilo neti kā pramā tāv ubhau yadi sarvajñau matabhedaḥ kathaṃ tayor iti tato 'naikāntiko hetus tīrthakaratvākhyo na kasyacin mahattvaṃ sādhayatīti kaścid eva gurur mahān bhavet naiva bhaved ity āyātam ata eva na kaścit puruṣaḥ sarvajñaḥ stutyaḥ śreyo 'rthināṃ śruter eva śreyaḥsādhanopadeśaprasiddher ity aparaḥ taṃ pratyapīyam eva kārikā yojyā tīrthaṃ kṛntantīti tīrthakṛto mīmāṃsakāḥ sarvajñāgamanirākaraṇavāditvāt teṣāṃ samayās tīrthakṛtsamayās tīrthacchedasampradāyā bhāvanādivākyārthapravādā ity arthaḥ teṣāṃ ca parasparavirodhād āptatā saṃvādakatā nāstīti kaścid eva sampradāyo bhaved guruḥ saṃvādako naiva bhaved iti vyākhyānāt tad evaṃ vaktavyam bhāvanā yadi vākyārtho niyogo neti kā pramā tāv ubhau yadi vākyārtho hatau bhaṭṭaprabhākarāv iti kārye 'rthe codanājñānaṃ svarūpe kin na tatpramā dvayoś ced dhanta tau naṣṭau bhaṭṭavedāntavādināv iti nanu ca bhāvanāvākyārtha iti sampradāyaḥ śreyān niyoge bādhakasadbhāvāt niyukto 'ham anenāgniṣṭomādivākyeneti niravaśeṣo yogo hi niyogas tatra manāg apy ayogasya sambhavābhāvāt sa cānekavidhaḥ pravaktṛmatabhedāt keṣāñcil liṅādipratyayārthaḥ śuddhonyanirapekṣaḥ kāryarūpo niyogaḥ pratyayārtho niyogaś ca yataḥ śuddhaḥ pratīyate kāryarūpaś ca tenātra śuddhaṃ kāryam asau mataḥ viśeṣaṇaṃ tu yat tasya kiñcid anyat pratīyate pratyayārtho na tadyuktaṃ dhātvarthaḥ svargakāmavat prerakatvaṃ tu yat tasya viśeṣaṇam iheṣyate tasyāpratyayavācyatvāc chuddhe kārye niyogatā   iti vacanāt pareṣāṃ śuddhā preraṇā niyoga ity āśayaḥ preraṇaiva niyogotra śuddhā sarvatra gamyate nāprerito yataḥ kaścin niyuktaṃ svaṃ prabudhyate   preraṇāsahitaṃ kāryaṃ niyoga iti kecin manyante mamedaṃ kāryam ity evaṃ jñātaṃ pūrvaṃ yadā bhavet svasiddhau prerakaṃ tat syād anyathā tan na siddhyati   kāryasahitā preraṇā niyoga ity apare preryate puruṣo naiva kāryeṇeha vinā kvacit tataś ca preraṇā proktā niyogaḥ kāryasaṅgatā   kāryasyaivopacārataḥ pravarttakatvaṃ niyoga ity anye preraṇāviṣayaḥ kāryaṃ na tu tatprerakaṃ svataḥ vyāpāras tu pramāṇasya prameya upacaryate   kāryapreraṇayoḥ sambandho niyoga ity apare preraṇā hi vinā kāryaṃ prerikā naiva kasyacit kāryaṃ vā preraṇāyogo niyogas tena sammataḥ   tatsamudāyo niyoga iti cāpare parasparāvinābhūtaṃ dvayam etat pratīyate niyogaḥ samudāyo 'smāt kāryapreraṇayor mataḥ   tadubhayasvabhāvavinirmukto niyoga iti cānye siddham ekaṃ yato brahma gatam āmnāyataḥ sadā siddhatvena na tatkāryaṃ prerakaṃ kuta eva tat   yantrārūḍho niyoga iti kaścit kāmī yatraiva yaḥ kaścin niyoge sati tatra saḥ viṣayārūḍham ātmānaṃ manyamānaḥ pravarttate   bhogyarūpo niyoga ity aparaḥ mamedaṃ bhogyam ity evaṃ bhogyarūpaṃ pratīyate mamatvena ca vijñānaṃ bhoktary eva vyavasthitam svāmitvenābhimāno hi bhoktur yatra bhaved ayam bhogyaṃ tad eva vijñeyaṃ tad evaṃ svaṃ nirucyate sādhyarūpatayā yena mamedam iti gamyate tatprasādhyena rūpeṇa bhogyaṃ svaṃ vyapadiśyate siddharūpaṃ hi yad bhogyaṃ na niyogaḥ sa tāvatā sādhyatveneha bhogyasya prerakatvān niyogatā   puruṣa eva niyoga ity anyaḥ mamedaṃ kāryam ity evaṃ manyate puruṣaḥ sadā puṃsaḥ kāryaviśiṣṭatvaṃ niyogosya ca vācyatā kāryasya siddhau jātāyāṃ tad yuktaḥ puruṣas tadā bhavet sādhita ity evaṃ pumān vākyārtha ucyate   so 'yam ekādaśaprakāro 'pi niyogo vicāryamāṇo bādhyate pramāṇādyaṣṭavikalpānatikramāt tad uktam pramāṇaṃ kiṃ niyogaḥ syāt prameyam athavā punaḥ ubhayena vihīno vā dvayarūpothavā punaḥ śabdavyāpārarūpo vā vyāpāraḥ puruṣasya vā dvayavyāpārarūpo vā dvayāvyāpāra eva vā tatraikādaśabhedo 'pi niyogo yadi pramāṇaṃ tadā vidhir eva vākyārtha iti vedāntavādapraveśaḥ prabhākarasya syāt pramāṇasya cidātmakatvāt cidātmanaḥ pratibhāsamātratvāt tasya ca parabrahmatvāt pratibhāsamātrād dhi pṛthagvidhiḥ kāryarūpatayā na pratīyate ghaṭādivat prerakatayā vā nānubhūyate vacanādivat karmakaraṇasādhanatayā hi tatpratītau kāryaprerakatāpratyayo yukto nānyathā kiṃ tarhi dṛṣṭavyo 'yam ātmā śrotavyo nididhyāsitavya ityādiśabdaśravaṇād avasthāntaravilakṣaṇena prerito 'ham iti jātākūtenāhaṅkāreṇa svayam ātmaiva pratibhāti sa eva vidhir iti vedāntavādibhir abhidhānāt   prameyatvaṃ tarhi niyogasyāstu pramāṇatve doṣābhidhānād ity apy asatpramāṇābhāvāt prameyatve hi tasya pramāṇam anyad vācyamtadabhāve prameyatvāyogāt śrutivākyaṃ pramāṇam iti cen natasyācidātmakatve pramāṇatvāghaṭanād anyatropacārāt saṃvidātmakatve śrutivākyasya puruṣa eva śrutivākyam iti sa eva pramāṇam tatsaṃvedanavivarttas tu niyukto 'ham ity abhimānarūpo niyogaḥ prameyatvam iti nāyaṃ puruṣād anyaḥ pratīyate yato vedāntavādimatapraveśo 'sminn api pakṣe na bhavet tarhi pramāṇaprameyarūpo niyogo bhavatv ity apy ayuktamsaṃvidvivarttatvāpatteḥ anyathā pramāṇaprameyarūpatānupapatteḥ tathā ca sa eva cidātmobhayasvabhāvatayātmānam ādarśayanniyoga iti siddho brahmavādaḥ anubhayasvabhāvo niyoga iti cet tarhi saṃvedanamātram eva pāramārthikaṃ tasya kadācid apy aheyatvād anubhayasvabhāvatvasambhavāt pramāṇaprameyatvavyavasthābhedavikalasya sanmātradehatayā tasya vedāntavādibhir nirūpitatvāt tanmatapraveśa eva yadi punaḥ śabdavyāpāro niyoga iti mataṃ tadā bhaṭṭamatānusaraṇam asya durnivāramśabdavyāpārasya śabdabhāvanārūpatvāt atha puruṣavyāpāro niyogas tadāpi paramatānusaraṇampuruṣavyāpārasyāpi bhāvanāsvabhāvatvāt śabdātmavyāpārabhedena bhāvanāyāḥ pareṇa dvaividhyābhidhānāt tadubhayarūpo niyoga iti cet tarhi paryāyeṇa yugapad vā yadi paryāyeṇa sa eva doṣaḥkvacit kadācic chabdavyāpārasya puruṣavyāpārasya ca bhāvanāsvabhāvasya niyoga iti nāmakaraṇāt yugapad ubhayasvabhāvatvaṃ punar ekatra viruddhaṃ na śakyaṃ vyavasthāpayitum tarhi tadanubhayavyāpārarūpo niyogo 'ṅgīkarttavya iti cet so 'pi viṣayasvabhāvo vā syāt phalasvabhāvo vā syān nissvabhāvo vā gatyantarābhāvāt viṣayasvabhāva iti cet kaḥ punar asau viṣayaḥ agniṣṭomena yajeta svargakāma ity ādivākyasyārtho yāgādir viṣaya iti cet sa tadvākyakāle svayam avidyamāno vidyamāno vā yady avidyamānas tadā tatsvabhāvo niyogo 'py avidyamāna eveti katham asau vākyārthaḥ khapuṣpavat buddhyārūḍhasya bhāvinas tasya vākyārthatve saugatamatānusaraṇaprasaṅgaḥ atha tadvākyakāle vidyamāno 'sau tarhi na niyogo vākyasyārthaḥtasya yāgādiniṣpādanārthatvātniṣpannasya ca yāgādeḥ punar niṣpādanāyogāt puruṣādivat atha tasya kiñcid aniṣpannaṃ rūpaṃ tadā tanniṣpādanārtho niyoga iti matam tarhi tatsvabhāvo niyogo 'py aniṣpanna iti kathaṃ vākyārthaḥ svayam asannihitasya kalpanārūḍhasya vākyārthatve sa eva saugatamatapraveśaḥ phalasvabhāvo niyoga ity ayam api pakṣo na kakṣīkartavyaḥtasya niyogatvāghaṭanāt na hi svargādiphalaṃ niyogaḥphalāntaraparikalpanaprasaṅgātniṣphalasya niyogasyāyogāt phalāntarasya ca phalasvabhāvaniyogavādināṃ niyogatvāpattau tadanyaphalaparikalpane 'navasthāprasaṅgaḥ phalasya vākyakāle svayam asannihitatvāc ca tatsvabhāvo niyogo 'py asannihita eveti kathaṃ vākyārthaḥ tasya vākyārthatve nirālambanaśabdavādāśrayaṇāt kutaḥ prabhākaramatasiddhiḥ svabhāvo niyoga ity ayam api pakṣo 'nenaiva pratikṣiptaḥ kiñca sann eva vā niyogaḥ syād asann eva vobhayarūpo vānubhayarūpo vā prathamapakṣe vidhivāda eva dvitīyapakṣe nirālambanavādaḥ tṛtīyapakṣe tūbhayadoṣānuṣaṅgaḥ caturthapakṣe vyāghātaḥsattvāsattvayoḥ paravyavacchedarūpayor ekatarasya niṣedhe 'nyatarasya vidhānaprasakteḥsakṛd ekatra pratiṣedhāyogāt sarvathā sadasattvayoḥ pratiṣedhe 'pi kathañcit sadasattvāvirodhād adoṣa iti cet syādvādāśrayaṇaprasaṅgaḥ prabhākarasya kiñca niyogaḥ sakalo 'pi pravarttakasvabhāvo vā syād apravarttakasvabhāvo vā pravarttakasvabhāvaś cet prabhākarāṇām iva tāthāgatādīnām api pravarttakaḥ syāttasya sarvathā pravarttakatvāt teṣāṃ viparyāsādapravarttaka iti cet pareṣām api viparyāsādapravarttako 'stu śakyaṃ hi vaktuṃ prābhākarā viparyas tatvāc chabdaniyogāt pravarttante netareteṣām aviparyas tatvād iti saugatādayo viparyas tās tanmatasya pramāṇabādhitatvāt na punaḥ prābhākarā ity api pakṣapātamātram tanmatasyāpi pramāṇabādhitatvāviśeṣāt yathaiva hi pratikṣaṇavinaśvarasakalārthakathanaṃ pratyakṣādiviruddhaṃ tathā niyoktṛniyogatadviṣayādibhedaparikalpanam api sarvapramāṇānāṃ vidhiviṣayatāvyavasthāpanena tadbādhakatvopapatteḥ yadi punar apravarttakasvabhāvaḥ śabdaniyogas tadā siddha eva tasya pravṛttihetutvāyogaḥ sa ca vākyārthatvābhāvaṃ sādhayati kiñca niyogaḥ phalarahito vā syāt phalasahito vā phalarahitaś cet na tataḥ prekṣāvatāṃ pravṛttiḥ aprekṣāvat tv aprasaṅgāt prayojanam anuddiśya na mando 'pi pravarttate iti prasiddheś ca prasiddhacaṇḍanarapativacananiyogād aphalād api pravarttanadarśanād adoṣa iti cen na tasyāpāyaparirakṣaṇaphalatvāt tanniyogād apravarttane tadājñollaṅghanakṛtām apāyo 'vaśyaṃ sambhavatīti tarhi vedavacanād api niyuktaḥ pratyavāyaparihārāya pravarttatām nityanaimittike kuryāt pratyavāyajihāsaye ti vacanāt katham idānīṃ svargakāma iti vacanam avatiṣṭhatejuhuyāj juhotu hotavyam iti liṅloṭtavyapratyayāntanirdeśamātrād eva niyogamātrasya siddhes tata eva ca pravṛttisambhavāt yadi punaḥ phalasahito niyoga iti pakṣas tadā phalārthitaiva pravarttikā na niyogaḥtam antareṇāpi phalārthināṃ pravṛttidarśanāt puruṣavacanān niyogeyam upālambho nāpauruṣeyāgnihotrādivākyāttasyānupālambhatvād iti cet sarvaṃ vai khalv idaṃ bramhe tyādi vacanam api vidhimātrapratipādakam anupālabhyam astu tata eva tathā ca vedāntavādasiddhiḥ tasmān na niyogo vākyārthaḥ kasyacit pravṛttihetutvābhāvād vidhivat sarveṣu ca pakṣeṣu niyogasya pratyekaṃ vicāryamāṇasyāyogān na vākyārthatvam avatiṣṭhate tathā hi na tāvat kāryaṃ śuddhaṃ niyoga iti pakṣo ghaṭate preraṇāniyojyavarjitasya niyogasyāsambhavāt tasmin niyogasaṃjñākaraṇe svakambalasya kūrdāliketi nāmāntarakaraṇamātraṃ syāt na ca tāvatā sveṣṭasiddhiḥ śuddhā preraṇā niyoga ity apy anenāpāstaṃniyojyaphalarahitāyāḥ preraṇāyāḥ pralāpamātratvān niyogarūpatānupapatteḥ preraṇāsahitaṃ kāryaṃ niyoga ity apy asambhāvyamniyojyavirahe niyogavirodhāt kāryasahitā preraṇā niyoga ity apy anena nirastam kāryasyaivopacārataḥ pravarttakatvaṃ niyoga ity apy asāramniyojyādinirapekṣasya kāryasya pravarttakatvopacārāyogāt kadācit kvacit paramārthatas tasya tathānupalambhāc ca kāryapreraṇayoḥ sambandho niyoga iti vacanam asaṅgatamtato bhinnasya sambandhasya sambandhinirapekṣasya niyogatvāghaṭanāt sambandhyātmanaḥ sambandhasya niyogatvam ity api duranvayampreryamāṇapuruṣanirapekṣayoḥ sambandhyātmanor api kāryapreraṇayor niyogatvānupapatteḥ tatsamudāyaniyogavādo 'py anena pratyākhyātaḥ kāryapreraṇāvinirmuktas tu niyogo na vidhivādam atiśete yat punaḥ svargakāmaḥ puruṣo 'gnihotrādivākyaniyoge sati yāgalakṣaṇaṃ viṣayam ārūḍham ātmānaṃ manyamānaḥ pravarttate iti yantrārūḍhaniyogavacanaṃ tad api na paramātmavādapratikūlampuruṣābhimānamātrasya niyogatvavacanāt tasya cāvidyodayanibandhanatvāt bhogyarūpo niyoga iti cāyuktamniyoktṛpreraṇāśūnyasya bhogyasya tadbhāvānupapatteḥ puruṣasvabhāvo hi na niyogo ghaṭate tasya śāśvatikatvena niyogasya śāśvatikatvaprasaṅgāt puruṣamātravidher eva tathābhidhāne vedāntavādaparisamāpteḥ kuto niyogavādo nāma nanv evaṃ niyoganirākaraṇe 'pi vidher vākyārthatvaghaṭanān na bhāvanā vākyārthaḥ siddho bhaṭṭasyeti na cetasi vidheyamvidher api vicāryamāṇasya bādhyamānatvāt so 'pi hi pramāṇarūpo vā syāt prameyarūpo vā tadubhayarūpo vā anubhayarūpo vā puruṣavyāpārarūpo vā śabdavyāpārarūpo vā dvayavyāpārarūpo vā'dvayavyāpārarūpo vety aṣṭau vikalpān nātikrāmati tathāhi pramāṇaṃ vidhir iti kalpanāyāṃ prameyaṃ kima paraṃ syāt tatsvarūpam eveti cen nasarvathā niraṃśasya sanmātradehasya vidheḥ pramāṇaprameyarūpadvayavirodhāt kalpitatvāt tadrūpadvayasya tatrāvirodha iti cet katham idānīm anyāpohaḥ śabdārthaḥ pratiṣidhyatesaṃvinmātrasyāpramāṇatvavyāvṛttyā pramāṇatvam aprameyatvavyāvṛttyā ca prameyatvam iti parair abhidhātuṃ śakyatvāt vastusvabhāvābhidhāyakatvābhāve śabdasyānyāpohābhidhāyakatve 'pi kvacit pravarttakatyāyogān nānyāpohaḥ śabdārtha iti cet tarhi vastusvarūpābhidhāyino 'pi śabdasyānyāpohānabhidhāyitve 'nyaparihāreṇa kvacit pravṛttinibandhatāpāyād vidhir api śabdārtho mā bhūt paramapuruṣasyaiva vidheyatvāt tadanyasyāsambhavān nānyaparihāreṇa pravṛttir iti cet katham idānīṃ draṣṭavyo re 'yam ātme tyādivākyān nairātmyādiparihāreṇātmani pravṛttir nairātmyādidarśanādīnām api prasaṅgāt nairātmyāder anādyavidyopakalpitatvān na taddarśanādau pravṛttir iti cet katham anyaparihāreṇa pravṛttir na bhavet paramabrahmaṇo vidhir evānyasyānādyavidyopakalpitasya nairātmyādeḥ parihāra iti cet katham evam anyāpohavādino 'pi parāpohanam eva svarūpavidhir na bhavet tasyānyāpohavādivirodhān naivam iti cet vidhivādino 'pi tathā vidhivādavirodhād anyāpohābhyupagamo mā bhūt paramārthato 'nyāpoho vidhivādinā naivābhyupagamyate tasya pratibhāsasamānādhikaraṇatvena pratibhāsāntaḥpraviṣṭatvasiddheḥ paramapuruṣatvāt pratibhāsasvarūpavat tasyāpratibhāsamānatve vyavasthānupapatter anyathātiprasaṅgāt śabdajñānesyānumānajñāne cānyāpohasya pratibhāsane 'pi tatsamānādhikaraṇatayā pratibhāsanān na tato 'nyatvam tasya ca śabdānumānajñānasya pratibhāsamātrātmakatvān nārthāntaratvam iti cet katham idānīm upaniṣadvākyaṃ pratibhāsamātrād anyalliṅgaṃ vā yatas tatpratipattiḥ prekṣāvataḥ syāt tasya paramabrahmavivarttatvād vivarttasya ca vivarttino 'bhedena parikalpanāt tatas tatpratipattir iti cet kathaṃ tatparikalpitād vākyāl liṅgād vā paramārthapathāvatāriṇaḥ paramabrahmaṇaḥ pratipattiḥparikalpitād dhūmādeḥ pāramārthikapāvakādipratipattiprasaṅgāt pāramārthikam evopaniṣadvākyaṃ liṅgaṃ ca paramabrahmatveneti cet tarhi yathā tatpāramārthikaṃ tathā sādhyasamaṃ kathaṃ puruṣādvaitaṃ vyavasthāpayet yathā ca pratipādyajanasya prasiddhaṃ na tathā pāramārthikaṃdvaitaprasaṅgāt iti kutaḥ paramārthasiddhiḥ tatas tām abhyupagacchatā pāramārthikam upaniṣadvākyaṃ liṅgaṃ ca pratipattavyam tac cācitsvabhāvaṃ citsvabhāvatve parasaṃvedyatvavirodhāt pratipādakacitsvabhāvatvāt tatsukhādivat pratipādyacitsvabhāvatve vā na pratipādakasaṃvedyatvaṃ pratipādyasukhādivat tasya tadubhayacitsvabhāvatve prāśnikādisaṃvedyatvavirodhas tadubhayasukhādivat sakalajanacitsvabhāvatve pratipādakādibhāvānupapattiḥaviśeṣāt pratipādakādīnām avidyopakalpitatvād adoṣa iti cet yaiva pratipādakasyāvidyā pratipādakatvopakalpikā saiva pratipādyasya prāśnikādeś cāviśiṣṭā pratipādakatvam upakalpayet pratipādyasya cāvidyā pratipādyatvopakalpanaparā pratipādakāder aviśiṣṭā pratipādyatvaṃ parikalpayet pratipādakādīnām abhedāt tadavidyānām abhedaprasaṅgāt bhede vā pratipādakādīnāṃ bhedasiddhiḥviruddhadharmādhyāsāt anādya'vidyopakalpita eva tadavidyānāṃ bhedo na pāramārthika iti cet paramārthatas tarhy abhinnās tadavidyā iti sa eva pratipādakādīnāṃ saṅkaraprasaṅgaḥ yadi punar avidyāpi pratipādakādīnām avidyopakalpitatvād eva na bhedābhedavikalpasahā nīrūpatvād iti mataṃ tadā paramārthapathāvatāriṇaḥ pratipādakādaya iti balādāyātamtadavidyānām avidyopakalpitatve vidyātvavidher avaśyambhāvitvāt tathā ca pratipādikādibhyo bhinnam upaniṣadvākyaṃ sakṛt tatsaṃvedyatvānyathānupapatteḥ ity acitsvabhāvaṃ siddhaṃ bahirvastu tadvaddhaṭādivastusiddhir iti na pratibhāsādvaitavyavasthā pratibhāsyasyāpi suprasiddhatvāt pratibhāsasamānādhikaraṇatā punaḥ pratibhāsyasya kathañcid bhede 'pi na viruddhyate ghaṭaḥ pratibhāsata iti pratibhāsaviṣayo bhavatīty ucyate viṣayaviṣayiṇor abhedopacārāt prasthapramitaṃ dhānyaṃ prastha iti yathā tataḥ sāmānādhikaraṇyād upacaritān nānupacaritaikatvasiddhiḥ mukhyaṃ sāmānādhikaraṇyaṃ kva siddham iti cet saṃvedanaṃ pratibhāsate bhāti cakāstītyādi vyavahāre mukhyam tato vaiyadhikaraṇyavyavahāras tu gauṇas tatra saṃvedanasya pratibhāsanam iti paṭasya pratibhāsanam ity atra tasya mukhyatvaprasiddheḥ kathañcid bhedam antareṇa sāmānādhikaraṇyānupapatteś ca tata eva kathañcid bhedasiddhiḥ śuklaḥ paṭa ity atra sarvathā śuklapaṭayor aikye hi na samānādhikaraṇatā paṭaḥ paṭa iti yathā nāpi sarvathā bhede himavanmakarākaravat tathānyāpohasya pratibhāsamānasya pratibhāsasamānādhikaraṇatve 'pi pratibhāsād bhedavyavasthites tadviṣayaḥ śabdaḥ kathaṃ vidhiviṣaya eva samavatiṣṭhate tathābhyupagame ca katham anyaparihāreṇa kvacit pravarttakaḥ śabdo yato vidhiviṣayaḥ syād iti sūktamvidheḥ pramāṇatve tasyaiva prameyatvakalpanāyām anyāpohānupraveśo 'nyathānyatprameyaṃ vācyam iti prameyarūpo vidhir iti kalpanāyām api pramāṇam anyadvācyam iti tasyaivobhayasvabhāvatvavirodhātkalpanāvaśād vidheḥ pramāṇarūpatve 'nyāpohavādānuṣaṅgasyāviśeṣāt pramāṇaprameyarūpo vidhir iti kalpanāpy anena nirastā tadanubhayarūpo vidhir iti kalpanāyāṃ tu svaraśṛṅgādivadavastutāpattiḥpramāṇaprameyasvabhāvarahitasya vidheḥ svabhāvāntareṇa vyavasthānāyogāt pramātrāder api prameyatvopapatteḥ anyathā tatra pramāṇavṛtter abhāvāt sarvathā vastutvahāniḥ śabdavyāpārarūpo vidhir iti cet sā śabdabhāvanaiva puruṣavyāpāraḥ sa iti cet sārthabhāvanā syāt etenobhayavyāpārarūpo vidhir iti pratyākhyātam tadanubhayavyāpārarūpas tu vidhir viṣayasvabhāvaś cet tasya vākyakāle 'sannidhānān nirālambanaśabdavādapraveśaḥ phalasvabhāvaś cet sa eva doṣaḥtasyāpi tadā'sannidhānād anyathā vidher anavatārāt nissvabhāvo vidhir iti kalpanāyāṃ tu vidhir vākyārtha iti na kiñcid vākyārtha ity uktaṃ syāt kiñca yadi vidhiḥ sann eva tadā na kasyacid vidheyaḥ puruṣasvarūpavat athāsann eva tathāpi na vidheyaḥ kharaviṣāṇavat atha puruṣarūpatayā san darśanādirūpatayā tv asann iti vidheyaḥ syāt tadobhayarūpatāpattiḥ na san nāpy asan vidhir iti cet tad idaṃ vyāhatamsarvathā sattvapratiṣedhe sarvathaivāsattvavidhiprasaṅgāttanniṣedhe vā sarvathā sattvavidhānuṣaṅgāt sakṛd ubhayapratiṣedhe tu kathañcit sadasattvavidhānān matāntarānuṣaṅgāt kuto vidhir eva vākyārthaḥ kiñca vidhiḥ pravarttakasvabhāvo vā syād apravarttakasvabhāvo vā pravarttakasvabhāvaś ced vedāntavādinām iva tāthāgatādīnām api pravarttakaḥ syāt teṣāṃ viparyāsān na pravarttaka iti cet tata eva vedāntavādinām apravarttaka ity api śakyeta saugatādīnām eva viparyāso 'pravarttamānānāṃ na punaḥ pravarttamānānāṃ vidhivādinām ity aprāmāṇikam eveṣṭamubhayeṣāṃ samānākṣepasamādhānatvāt yadi punar apravarttakasvabhāva eva vidhis tadā kathaṃ vākyārthaḥ syān niyogavat kiñca vidhiḥ phalarahito vā syāt phalasahito vā phalarahitaś cen na pravarttako niyogavad eva puruṣādvaite na kaścit kutaścit pravarttaka iti cet katham apravarttako vidhiḥ sarvathā vākyārthaḥ kathyate tathā niyogasyāpi vākyārthatvaprasaṅgāt tathā draṣṭavyo re 'yam ātmetyādivākyād ātmani darśanaśravaṇānumananadhyānavidhāne pratipattur apravṛttau kim arthas tadvākyābhyāsaḥ phalasahito vidhir iti kalpanāyāṃ phalārthitayaiva lokasya pravṛttisiddher vṛttyā vidhikathanaṃ niyogakathanavat tathāpi vidher vākyārthatve niyogasyāpi vākyārthatvaṃ kuto na bhavet paṭādivat padārthāntaratvenāpratibhāsanān niyojyamānaviṣayaniyoktṛdharmatvena cānavasthānān na niyogo vākyārtha iti cet tad itaratrāpi samānamvidher api ghaṭādivat padārthāntaratvenāpratibhāsanātvidhāyyamānaviṣayavidhāyakadharmatvenāvyavasthiteś ca yathaiva hi niyojyasya puṃso dharme niyoge 'nanuṣṭheyatā niyogasya siddhatvādanyathā tadanuṣṭhāno paramābhāvānuṣaṅgātkasyacid rūpasyāsiddhasyābhāvāt asiddharūpatāyāṃ vā'niyojyatvamvirodhād vandhyāstanandhayādivat siddharūpeṇa niyojyatve tasyaivārtharūpeṇa vā niyojyatāyām ekasya puruṣasya siddhāsiddharūpasaṅkarān niyojyetaratvavibhāgāsiddhiḥ tadrūpā'saṅkare vā bhedaprasaṅgād ātmanaḥ siddhāsiddharūpayoḥ sambandhābhāvo 'nupakārāt upakārakalpanāyām ātmanas tadupakāryatve nityatvahāniḥ tayor ātmopakāryatve siddharūpasya sarvathopakāryatvavyāghātaḥ asiddharūpasyāpy upakāryatve gaganakusumāder upakāryatānuṣaṅgaḥ siddhāsiddharūpayor api kathañcid asiddharūpopagame prakṛtaparyanuyogānivṛtter anavasthānuṣaṅgād ity upālambhaḥ tathā vidhāpyamānasya puruṣasya dharme vidhāv api siddhasya puṃso darśanaśravaṇānumananadhyānavidhānavirodhaḥ tadvidhāne vā sarvadā tadanuparatiprasaktiḥ darṣanādirūpeṇa tasyāsiddhau vidhānavyāghātaḥ kūrmaromādivat siddharūpeṇa vidhāpyamānasya vidhāne tasyaivāsiddharūpeṇa cāvidhāne siddhāsiddharūpasaṅkarād vidhāpyetaratvavibhāgāsiddhiḥ tadrūpāsaṅkare vā bhedaprasaṅgādātmanaḥ siddhāsiddharūpayos tatsambandhābhāvādidoṣāsañjanasyāviśeṣaḥ tathā viṣayasya yogalakṣaṇasya dharme niyoge tasyā'pariniṣpannatvāt svarūpābhāvād vākyena pratyetum aśakyatvasya vidhāv api viṣayadharme samānatvāt kuto viṣayadharmo vidhiḥ puruṣasyaiva viṣayatayāvabhāsamānasya viṣayatvāt tasya ca pariniṣpannatvān na taddharmasya vidher asambhava iti cet tarhi yajanāśrayasya dravyādeḥ siddhatvāt tasya ca viṣayatvāt kathaṃ taddharmo niyogo 'pi na siddhyet yena rūpeṇa viṣayo vidyate tena taddharmo niyogo 'pīti tadanuṣṭhānābhāve vidhiviṣayo yena rūpeṇāsti tena taddharmasya vidheḥ katham anuṣṭhānam yenāṃśena nāsti tenānuṣṭhānam iti cet tanniyoge 'pi samānam katham asanniyogo 'nuṣṭhīyateapratīyamānatvāt kharāviṣāṇavad iti cet tata eva vidhir api nānuṣṭheyaḥ pratīyamānatvād anuṣṭheyatayā cāsiddhatvād anuṣṭheyo vidhir iti cen niyogo 'pi tathāstu nanv anuṣṭheyatayaiva niyogo 'vatiṣṭhate na pratīyamānatayā tasyāḥ sakalavastusādhāraṇatvāt anuṣṭheyatā ca pratibhātā ko 'nyo niyogo yasyānuṣṭhitir iti cet tarhi vidhir api na pratīyamānatayā pratiṣṭhām anubhavati kintu vidhīyamānatayā sā ced anubhūtā ko 'nyo vidhir nāma yasya vidhānam upaniṣadvākyād anukarṇyate nanu draṣṭavyādivākyenātmadarśanādikaṃ vihitaṃ mameti pratīter apratikṣayārho vidhiḥ katham apākriyate kim idānīm agnihotrādivākyena yāgādiviṣaye niyukto 'ham iti pratītir na vidyate yena niyogaḥ pratikṣipyate sā pratītir apramāṇam iti cet vidhipratītiḥ katham apramāṇaṃ na syāt vidhipratīteḥ puruṣadoṣarahitavedavacanena janitatvād iti cet tata eva niyogapratītir apy apramāṇaṃ mā bhūtsarvathāpy aviśeṣāt tathāpi niyogasya viṣayadharmasyāsambhave vidher api taddharmasya na sambhavaḥ śabdasya vidhāyakasya dharmo vidhir ity api na niścetuṃ śakyamniyogasyāpi niyoktṛśabdadharmatvapratighātābhāvānuṣakteḥ śabdasya siddharūpatvāt taddharmo niyogaḥ katham asiddho yenāsau sampādyate kasyacid ity api na mantavyamvidhisampādanavirodhāttasyāpi siddhopaniṣadvākyadharmatvāviśeṣāt prasiddhasyāpi sampādane punaḥpunastatsampādanapravṛttyanuparamāt katham upaniṣadvākyasya pramāṇatātadapūrvārthatāvirahāt smṛtivat tasya vā pramāṇatve niyogavākyaṃ pramāṇam astuviśeṣābhāvāt kiñ ca tadvidhiviṣayaṃ vākyaṃ guṇabhāvena pradhānabhāvena vā vidhau pramāṇaṃ syāt yadi guṇabhāvena tadāgnihotraṃ juhuyāt svargakāma ityādir api tad astuguṇabhāvena vidhiviṣayatvasya bhāvāttatrabhaṭṭamatānusāribhir bhāvanāprādhānyenopagamāt prābhākaraiś ca niyogagocaratvasya pradhānatvāṅgīkaraṇāt tau ca bhāvanāniyogau nāsadviṣayau pravarttete pratīyete vā sarvathāpy asatoḥ pratītau vā śaśaviṣaṇāder api tadanuṣakteḥ sadrūpatayā ca tayor vidhināntarīyakatvasiddheḥ siddhaṃ guṇabhāvena vidhiviṣayatvaṃ vākyasya iti nāpramāṇatāpattir yena karmakāṇḍasya pāramārthikatā na bhavet pradhānabhāvena vidhiviṣayaṃ codanāvākyaṃ pramāṇam iti cāyuktamvidheḥ satyatve dvaitāvatārāt tadasatyatve prādhānyā'yogāt tathā hi yo yo 'satyaḥ sa sa na pradhānabhāvam anubhavati yathā tadavidyāvilāsaḥ tathā cāsatyo vidhir iti na pradhānabhāvena tadviṣayatvopapattiḥ syān matam na samyagavadhāritaṃ vidheḥ svarūpaṃ bhavatā tasyaiva yato vyavasthitatvāt pratibhāsamātrād dhi pṛthag vidhiḥ kāryatayā na pratīyate ghaṭādivat prerakatayā ca nādhyavasīyate vacanādivat karmakaraṇasādhanatayā hi tatpratītau kāryatāprerakatāpratyayo yukto nānyathā kiṃ tarhi draṣṭavyo reyamātmā śrotavyonumantavyo nididhyāsitavya ityādiśabdaśravaṇād avasthāntaravilakṣaṇena prerito 'ham iti jātākūtenākāreṇa svayam ātmaiva pratibhāti sa eva vidhir ity ucyate tasya ca jñānaṃ viṣayatayā sambandham adhitiṣṭhatīti pradhānabhāvavibhāvanā vidher na vihanyatetathāvidhavedavākyād ātmana eva vidhāyakatayā pratibhāsanāt taddarśanaśravaṇānumananadhyānarūpasya vidhīyamānatayānubhavāt tathā ca svayam ātmā''tmānaṃ draṣṭuṃ śrotum anumantuṃ dhyātuṃ vā pravarttate tathā pravṛttyasambhave hy ātmanaḥ prerito 'ham ity avagatir aprāmāṇikī syāt tato nāsatyo vidhir yena pradhānatā tasya virudhyate nāpi satyatve dvaitasiddhiḥātmasvarūpavyatirekeṇa tadabhāvāt tasyaikasyaiva tathā pratibhāsanād iti tad apy asatyamniyogādivākyārthasyāpi niścayātmakatayā pratīyamānatvāt tathā hi niyogas tāvad agnihotrādivākyād iva draṣṭavyo 'reyamātmetyādivacanād api pratīyate eva niyukto 'ham anena vākyeneti niravaśeṣo yogaḥ pratibhātimanāgapy ayogāśaṅkānavatārād avaśyakarttavyatāsampratyayāt katham anyathā tadvākyaśravaṇād asya pravṛttir upapadyate meghadhvanyāder api pravṛttiprasaṅgāt kiñ ca śabdād draṣṭavyo reyamātmetyāder ātmadraṣṭavyatādividhis tad'draṣṭavyatādivyavacchedarahito yadīṣyate tadā na kasyacit pravṛttihetuḥpratiniyataviṣayavidhināntarīyakatvāt prekṣāvatpravṛtteḥ tasya cātadviṣayaparihārāvinābhāvitvāt kaṭaḥ karttavya iti yathā na hi kaṭe karttavyatāvidhir atadvyavacchedam antareṇa vyavahāramārgam avatārayituṃ śakyaḥ paraparihārasahito vidhiḥ śabdārtha iti cet tarhi vidhipratiṣedhātmakaḥ śabdārtha iti kuto vidhyekāntavādasya pratiṣṭhā pratiṣedhaikāntavādavat syān matam paraparihārasya guṇībhūtatvād vidher eva pravṛttyaṅgatvena prādhānyād vidhiḥ śabdārtha iti kam idānīṃ śuddhakāryādirūpaniyogavyavasthitir na syāt kāryasyaiva śuddhasya pravṛttyaṅgatayā pradhānatvopapatteḥniyojyādes tatrāpi guṇībhāvāt tadvatpreraṇādisvabhāvaniyogavādināṃ preraṇādau pradhānatābhiprāyāt tad itarasya sato 'pi guṇabhāvādhyavasāyād yukto niyogaḥ śabdārthaḥ śuddhakāryapreraṇādiṣu svābhiprāyāt kasyacit pradhānabhāve 'pi parābhiprāyāt pradhānatvābhāvāt tadanyatarasyāpi svabhāvasyāvyavasthitenaikasyāpi śabdārthatvam iti cet tarhi puruṣādvaitavādyāśayavaśād vidheḥ pradhānatve 'pi tāthāgatamatāśrayaṇād apradhānatāghaṭanāt so 'pi na pratiṣṭhām āpadyeta vipratipattisadbhāvāviśeṣāt syān matir eṣā te vidher eva sarvatra pradhānatāpravṛttyaṅgatvopapatteḥ na punaḥ pratiṣedhasya pravṛttyaṅgatānupapatteḥ kvacit pravartti tu kāmo hi sarvas tadvidhim anveṣate tatra pararūpapratiṣedhānveṣaṇe pariniṣṭhānupapatteḥpararūpāṇāmānantyāt kvacit pratiṣeddhum aśakteś ca tad dhi pararūpaṃ na tāvat svayam apratipadya kramaśaḥ pratiṣeddhuṃ śakyam pratiṣedhasya nirviṣayatvaprasaṅgāt nāpi pratipadyatatpratipatter api pararūpapratiṣedhāpekṣatvāttasyāpi ca pratipannasyaiva pratiṣedhe 'navasthānuṣaṅgāt yugapatsakalapararūpapratiṣedhe parasparāśrayānuṣaṅgāt siddhe sakalapararūpapratiṣedhe pratipitsitavidhisiddhis tatsiddhau ca tatparihāreṇa tatpratipattipūrvakasakalapararūpapratiṣedhasiddhir iti tad etadanālocitābhidhānam maṇḍanamiśrasya sarvathā vidher api pravṛttyaṅgatānupapatteḥ sarvo hīṣṭe vastuni pravarttitumanā jano 'niṣṭaparihāraṃ tatrānveṣateanyathāniṣṭe 'pi pravṛttau samīhitavyāghātaprasakteḥ aniṣṭapratiṣedhaś ca pratyakṣādivat kutaścid vākyād api śakyaḥ pratipattumkevalavidhipratipatter evānyapratiṣedhapratipattirūpatvātkevalabhūtalapratipatter eva ghaṭābhāvapratipattisiddheḥ na hy ayaṃ pratipattā kiñcid upalabhamānaḥ pararūpaiḥ saṅkīrṇam upalabhateyataḥ pramāṇāntarāt tatpratiṣedhaḥ sādhyate na ca sarvathā tair asaṅkīrṇam eva sadādyātmanāpi tadasaṅkare tasyāsattvaprasaṅgāt parasmāt kathañcid vayāvṛtty'vyāvṛttyātmakaṃ ca kutaścit pramāṇād upalabhamāno 'rthī paravyāvṛttidvāreṇa vā pravartate vidhidvāreṇa veti vidher ivānyāpohasyāpi pravṛttyaṅgatvopapatter na vidher eva prādhānyamvidhātr eva pratyakṣam upaniṣadvākyaṃ ceti niyamasyāsambhavātanyathā tato vidyāvadavidyāvidhānānuṣaṅgāt so 'yam avidyāvivekisanmātraṃ kutaścit pratīyann eva na niṣeddhṛpratyakṣamanyad eveti bruvāṇaḥ kathaṃ svasthaḥ kathaṃ vā pratyakṣāder niṣeddhṛtvābhāvaṃ pratīyāt yatas tatpratipattiḥtasyaivābhāvaviṣayatvasiddheḥ pratyakṣāder vidhātṛtvapratipattir eva niṣeddhṛtvābhāvaprattir iti cet tarhi siddhaṃ bhāvābhāvaviṣayatvaṃ tasyeti na parodito vidhir vākyārthaḥ siddhyati niyogasyaiva vākyārthatvopapatteḥ prabhākaramatasiddhiḥ sa eva vākyārtho 'stv ity ayuktamdhātvarthavanniyogasya paro'pavarṇitasvarūpasya vākyārthatayā pratītyabhāvāt sarvatra bhāvanāyā eva vākyārthatvapratīteḥ sā hi dvidhāḥ śabdabhāvanārthabhāvanā ca śabdātmabhāvanām āhur anyām eva liṅādayaḥ iyaṃ tv anyaiva sarvārthā sarvākhyāteṣu vidyate iti vacanāt tatra śabdabhāvanā śabdavyāpāraḥ śabdena hi puruṣavyāpāro bhāvyate puruṣavyāpāreṇa dhātvartho dhātvarthena phalam iti na caivaṃ puruṣavyāpāre śabdavyāpāravaddhātvarthe ca puruṣavyāpāravat phale dhātvartho bhāvanānuṣajyatetasya śuddhasya sanmātrarūpatayā vidhirūpatvaprasaṅgāt tad uktam sanmātraṃ bhāvaliṅgaṃ syād asaṃpṛktaṃ tu kārakaiḥ dhātvarthaḥ kevalaḥ śuddho bhāva ity abhidhīyate tāṃ prātipadikārthaṃ ca dhātvarthaṃ ca pracakṣate sā sattā sā mahānātmā yām āhus tv atalādayaḥ iti ca pratikṣiptaś caivaṃ vidho vidhivādo niyogavādinaiveti nāsmākam atrātitarām ādaraḥ atha tato 'nyo dhātvarthaḥ so 'pi na pratyayārthaśūnyaḥ kutaścid vākyāt pratīyatetadupādher eva tasya tataḥ sampratyayāt pratyayārthas tatra pratibhāsamāno 'pi na pradhānaṃ karmādivad anyatrāpi bhāvād iti cet tarhi dhātvartho yajanādiḥ pradhānaṃ mā bhūt pratyayāntare 'pi bhāvāt prakṛtapratyayāpāye 'pīti samānaṃ paśyāmaḥ yadi punaḥ kriyā sakalavyāpinī dhātvarthaḥsarvadhātuṣu bhāvāt tadā saiva bhāvanā kiṃ neṣyatesarvārtheṣu sadbhāvāt yathaiva hi juhuyāj juhotu hotavyam iti liṅādayaḥ kriyāṃ havanāv acchinnāṃ pratipādayanti tathā sarvākhyātapratyayā apipacati papāca pakṣyatīti pacanāvacchinnāyāḥ kriyāyā eva pratipatteḥ pākaṃ karoti cakāra kariṣyatīti tathā ca liṅādipratyayapratyāyyaḥ karoty artha eva vākyārtha ity āyātam sa ca bhāvanāsvabhāva eveti na dhātvartha eva vākyārthatayā pratīyate nāpi kāryādirūpo niyogaḥ nanu śabdavyāpārarūpo niyogaḥ pratīyata eva śabdo hi svavyāpārasya puruṣavyāpārakaraṇalakṣaṇasya pratipādako na punaḥ kārakaḥ śabdād uccaritān niyukto 'ham aneneti pratipattṝṇāṃ pratipatter anyathānupapatter iti cet tarhi bhāvanaiva niyoga iti śabdāntareṇoktā syāt tad uktam śabdād uccaritād ātmā niyukto gamyate naraiḥ bhāvanātaḥ paraḥ ko vā niyogaḥ parikalpyatām iti syān matam yadi śabdavyāpāro bhāvanā katham agṛhītasaṅketo naiva gacchati niyukto 'ham aneneti svabhāvatas tasya niyojakatvāt saṅketagrahaṇasyānupayogitvād iti tad asamīcīnam evasaṅketasya tathā'vagatau sahakāritvātsāmagrī janikā naikaṃ kāraṇam iti prasiddheḥ nanu ca saṅketasāmagrī na preraṇe bhāvanāyāṃ vā vyāpriyatearthavedane tasyāḥ pravṛttearthapratītau puruṣasya tatra tadarthitayā pravṛtteḥ idaṃ kurv iti preṣaṇād dhy eṣaṇayor eva hi pratītiḥ tadapratītau niyuktatvāpratipatteḥ niyuktatvaṃ ca nāma kārye vyāpāritatvam kārye vyāpṛtatām avasthāṃ pratipadya niyojako niyuṅkte sā ca tasya bhāvinyavasthā na svarūpeṇa sākṣāt karttuṃ śakyā svarūpasākṣātkaraṇe hi sarvaṃ tadaiva siddham iti na niyogaḥ syāt saphalaḥ tataḥ prayojako bādhyamānapratītika eva tad uktam yathā prayojakas tatra bāghyamānapratītikaḥ prayojyo 'pi tathaiva syāc chabdo buddhyarthavācakaḥ yathaiva hi prayojakasya śabdasya prayojyena puruṣeṇa svavyāpāraśūnyam ātmānaṃ pratīyatā prayojakatvapratītir bādhyamānā nirālambanā tathā prayojyatvapratītir api tenaiva svavyāpārāviṣṭam ātmānam apratīyatā bādhyate śabdāt sā pratītir iti ca na yuktamtasya buddhyarthakhyāpanatvāt so 'pi hi śabdo buddhyartham eva khyāpayati evaṃ mayā pratipāditam evaṃ mayā pratipannam itidvayor api pratipādakapratipādyayor adhyavasāyāt pauruṣeyavacanād dhi mayaivaṃ tāvat pratipannam asya tu vaktur ayam abhiprāyo bhavatu mā vābhūd iti pratipattādhyavasyati apauruṣeyād api śabdād evam ayam artho mayā pratipanno 'sya bhavatu mā vā bhūd iti vaktṛvyāpāraviṣayo yo 'rthaḥ pauruṣeyaśabdasya yo vā buddhau prakāśate 'rthaḥ apauruṣeyatvābhimataśabdasya tatra prāmāṇyaṃ na punar bāhyārthatattvanibandhanam tad uktam vaktṛvyāpāraviṣayo yo 'rtho buddhau prakāśate prāmāṇyaṃ tatra śabdasya nārthatattvanibandhanam iti vacanāt tato vivakṣārūḍha evārtho vākyasya na punar bhāvaneti prajñākaraḥ so 'pi na parīkṣakaḥpratyakṣād iva śabdād bahirarthapratītisiddheḥ yathaiva hi pratyakṣāt pratipattṛpraṇidhānasamāgrīsavyapekṣāt pratyakṣārthapratipattis tathā saṅketasāmagrīsāpekṣād eva śabdāc chabdārthapratipattiḥ sakalajanaprasiddhianyathā tato bahirarthe pratipattipravṛttiprāptyayogāt na cārthavedanād evārthe puruṣāsyārthinaḥ svayam eva pravṛtteḥ śabdo 'pravartaka ity eva vaktuṃ yuktampratyakṣāder apy evam apravarttakatvaprasaṅgāttadarthe 'pi sarvasyābhilāpād eva pravṛtteḥ paramparayā pratyakṣādipravarttakam iti cet tathā vacanam api pravarttakam astuviśeṣābhāvāt yathā ca pratyakṣasya salilādir arthaḥtasya tatra pratītes tathā vākyasya bhāvanā preraṇā vā tasyaiva tatra pratīter abādhyamānatvāt nanv idaṃ kurv iti vacanāt kārye vyāpāritatvaṃ puruṣasya niyuktatvam na ca kārye vyāpṛtatāvasthā bhāvinī tena sākṣāt karttuṃ śakyātatsākṣātkaraṇe niyogasyāphalatvaprasaṅgāt tato bādhyamānaiva tatpratītir iti tad etadasamañja samālakṣyateanyatrāpi samānatvāt pratyakṣasya hi pravarttakatvaṃ pravṛttiviṣayopadarśakatvam ucyate pravṛttiviṣayaś cārthakriyākārī salilādiḥ sā ca tasyārthakriyākāritā bhāvinī na sādhanāvabhāsinā vedanena sākṣāt karttuṃ śakyā tatsākṣātkaraṇe pravṛttivaiphalyāt tato 'ddhyakṣasya pravṛrttakatvaṃ bādhyamānapratītikaṃ katham eveti na śakyaṃ vaktum yadi punar arthakriyākāritā'nāgatāpi sādhanāvabhāsini vedane pratibhātaivaekatvādhyavasāyāt tadā śabdād api puruṣasya kāryavyāpṛttatā tata eva pratibhātaiveti kiṃ nānu manyate tathā sati buddhyarūḍho 'rthaḥ śabdasya syād iti cet tathāpi pratyakṣasya buddhyadhyavasito 'rthaḥ kin na bhavati tato nirālambanam eva pratyakṣaṃ na syāt paramārthataḥ pratyakṣam api na pravarttakamsvarūpasya svato gateḥ saṃvedanādvaitasya vā siddhir iti cet puruṣādvaitasya kuto na siddhiḥ tasya nityasarvagatasyaikasya saṃvittya'bhāvād iti cet kṣaṇikaniraṃśasyaikasya saṃvittiḥ kiṃ kasyacit kadācid asti yatas tatsiddhir eva syāt tataḥ puruṣādvaitavat saṃvedanādvaitasya sarvathā vyavasthāpayitum aśakter bhedavāde ca pratyakṣasya pravarttakatvāyogād bhinnābhinnātmakaṃ vastu prātītikam abhyupagantavyamvirodhādeś citrajñānenotsāritatvāt bhedasyābhedasya vā sāṃvṛtatve sarvathārthakriyāvirodhāt tathā ca śabdāt kāryavyāpṛtatāyāṃ vyaktirūpeṇa bhāvinyā api śaktirūpeṇa puruṣasya sataḥ kathañcid abhinnāyā śabdajñāne tadaiva pratibhāsane 'pi na niyogo niṣphalaḥ syāt pratyakṣataḥ salilādau pravṛttivat tatra hi salilāder arthakriyāyogyatāpratibhāsane 'pi vyaktyarthakriyānubhavābhāvāt tadarthapravarttanaṃ pratipattuḥ saphalatām iyartti nānyathā evaṃ śabdātmanaḥ kāryavyāpṛtatāyogyatāpratipattāv api vyaktakāryavyāpṛtatānubhavābhāvāt puruṣasya niyogaḥ saphalatām iyāttathā pratīter eva cādhyakṣatvasiddheḥ tato na vivakṣārūḍha eva śabdasyārthaḥ pramāṇabalād avalambituṃ yuktaḥ sanmātravidhivat yad apy uktam niyogo yadi śabdabhāvanārūpo vākyārthas tathā sati devadattaḥ paced iti karttur anabhidhānāt kartṛkaraṇayos tṛtīyeti tṛtīyā prāpnoti karttur abhidhāne tv anabhihitādhikārāt tiṅaiva coktatvān na bhavatīti tad apy ayuktaṃbhāvanāviśeṣaṇatvena karttuḥ pratipādanāt bhāvanā hi karoty arthaḥ sa ca devadattakarttṛkaḥ pratibhāti paced devadattaḥ pākaṃ kuryād iti pākāvacchinnāyāḥ karaṇakriyāyā devadattakarttṛkāyāḥ pratīteḥsakṛd eva viśeṣaṇaviśeṣyayoḥ pratibhāsāvirodhāt nīlotpalādivat tato nedaṃ prajñākaravacaś cāru kramapratīter evaṃ syāt prathamaṃ bhāvanāgatiḥ tasmāmarthyāt punaḥ paścād yataḥ karttā pratīyate  iti yad abhyadhāyi dvivacanabahuvacane ca prāpnutaḥ ekatvādvyāpārasya atha kārakabhedāt svavyāpārabhedo bhaviṣyati kriyate kaṭo devadattayajñadattābhyām iti mahad asamañjasaṃ syāt tathā hi ekatvāt karmaṇaḥ prāptaṃ kriyaikatvaṃ tathābhidaḥ kartṛbhedād itītthaṃ ca kiṃ karttavyaṃ vicakṣaṇair iti tad apy asatyam pratītivirodhāt pratīyate hi dhātvarthasya bhedād ekavacanaṃ devadattayajñadattābhyāmāsyate sa ca dhātvartho na niyogaḥniyogasya pratyayārthatvāt sa ca dhātvarthātiriktaḥ kartṛsādhyaḥ tasya karttṛbhedādbheda iti tataḥ kaṭaṃ kuruta iti dvivacanam dhātvarthas tu śuddho na kārakabhedādbhedī syād ākūtam sambandhād yadi tadbhedo dhātvarthasyāpy asau bhavet so 'pi nirvartya eveti tadbhedenaiva bhidyatām asmākaṃ tu vivakṣāparatantratvādbhedābhedavyavasthiteḥ lābhidhānāt kārarakasya sarvam etat samañjasam kriyā karttuḥ karmaṇaś ca bhedena hi vivakṣyate sā yadā lakāreṇābhidhīyate na karttā tadā karttari tṛtīyā bhavati yadā karttābhidhīyate tadā prathamārthatvāt prathamā bhavati kriyate mahātmanā karoti mahātmeti tad etad api pakṣapātamātram saugatasya bhedābhedayor vasturūpayoḥ pratītisiddhatvena tadvivakṣāvaśāt tathā vyavahārasya pāramārthikatvopapatteḥ tato yuktā śabdavyāpārarūpā śabdabhāvanā puruṣavyāpārarūpā'rthabhāvanā ca tatra hi karttṛvyāpārastiṇā pratipādyate sa eva ca bhāvanā tathā cāha bhāvārthāḥ karmaśabdāḥ bhāvana bhāvo ṇyantād dhañpratyayaḥ tathā ca sati bhāvanaivāsau bhāvanā ca karttṛvyāpāraḥ sa coditaḥ khavyāpāre pravarttate iti niyogyasya ca taccheṣatvād apradhānatvād avākyārthatvam niyogaviśiṣṭatvāc ca bhāvanāyās tathā pratipādane niyamena pravarttate kathaṃ cāsau karttā khavyāpāraṃ pratīyann eva pravarttate anyathā khavyāpāre eva na codito bhavet syān matam vyāpāra eṣa mama kim avaśyam iti manyate phalaṃ vinaiva naivaṃ cet saphalādhigamaḥ kuta iti tad apy asamīkṣitābhidhānamagniṣṭomena yajeta svargakāma ityādivedavākyasāmarthyād eva puruṣeṇa tadā mama eṣa vyāpāra iti pratyetuṃ śakyatvāt mamedaṃ karttavyam iti phalam apaśyan kathaṃ pratyetīti cet pratyakṣataḥ kathaṃ pratyeti phalayogyatāyāḥ pratīter iti ced vākyād api tata eva tathā pratyetu phalasyātīndriyatvāt kathaṃ tadyogyatā svavyāpārasya kartrā pratīyate iti cet pratyakṣaviṣayasya katham pratipattur abhyāsasāmarthyāt pratyakṣasya viṣaye phalayogyatāniścaya iti cet tata eva ca karttuḥ svavyāpāre tadyogyatāniścayos tusarvathā viśeṣābhāvāt yad apy avādi prajñākareṇa yajeta pacatīty atra bhāvanā na pratīyate yajyādyarthātirekeṇa tasyā vākyārthatā kutaḥ  pākaṃ karoti yāgaṃ ca yadi bhedaḥ pratīyate evaṃ satya'navasthā syād asabhañjasatākarī  karoti yāgaṃ svavyāpāraṃ niṣpādayati yāganiṣpattiṃ nirvarttayati vyapadeśā ete yathā kathañcid bhedaparikalpanapurassarāḥ naitebhyo 'sti padārthatattvavyavastheti śilāputrakasya śarīram iti bhedavyavahāro bhedam antareṇāpi dṛśyate yathā dvijasya vyāpāro yāga ity abhidhīyate tataḥ parā punar dṛṣṭā karotīti na hi kriyā yadi kriyā ca dravyasya viśeṣād aparā na hi sāmānādhikaraṇyena devadattatayā gater iti tad api na parīkṣākṣamam yajate pacatīty atra bhāvanāyāḥ pratītitaḥ yajādyarthātirekeṇa yuktā vākyārthatā tataḥ pākaṃ karoti yāgaṃ cety evaṃ bhede 'vabhāsite kā'vasthā bhavet tatra tatpratītyanusāriṇām yajate pākaṃ karotīti hi yathā pratipattis tathā svavyāpāraṃ niṣpādayatīty api saiva pratipattiḥ svavyāpāraśabdena yāgasyābhidhānātniṣpādayatīty anena tu karotīti pratīteḥ yāgaṃ karoti svavyāpāraṃ niṣpādayatīti nārthabhedaḥ yāganiṣpattiṃ nirvarttayatīty atrāpi yāganiṣpattir yāga eva nirvarttanaṃ karaṇam eva tato yāgaṃ karotīti pratītaṃ syāt tato naite vyapadeśā yathā kathañcid bhedaparikalpanapurassarāḥpratīyamānakaroty arthaviṣayatvāt yāgaṃ karoti vidadhāty evam ādivyapadeśavat tato yuktaivaitebhyaḥ padārthatattvavyavasthā anavasthānavatārāt atha yajate yāgaṃ karoti yāgakriyāṃ karotīty evam anavasthocyate tarhi svarūpaṃ saṃvedayate svarūpasaṃvedanaṃ saṃvedayate ity apy anavasthā syāt atha svarūpaṃ vedayate ity anenaiva svarūpasaṃvedanapratipatteḥ svarūpasaṃvedanaṃ saṃvedayate ityādi nirarthakatvād ayuktaṃ tarhi yāgaṃ karotīty anenaiva yāgāvacchinnakriyāpratipatter yāgakriyāṃ karotītyādivacanam anarthakam eva vyavacchedyābhāvāt yajate ity anenaiva yāgāvacchinnakriyāpratīter yāgaṃ karotīty api vacanam anarthakam iti cet satyaṃ yadi tadvacanād eva tathā pratyeti yas tu na pratyeti taṃ prati viśeṣaṇaviśeṣyabhedakathanaparatvāt tathābhidhānasya nānarthakyam śilāputrakasya śarīraṃ rāhoḥ śira ityādibhedavyavahārā api na kathañcid bhedam antareṇa pravarttantegauṇatvaprasaṅgāt śilāputrakasya rāhor ity ucyamāne hi kim iha sandehaḥ tadvyavacchittaye śarīraṃ śira ity abhidhānamanyasya kāryāder vyavacchedakam upapannam tasmiṃś ca sati kasyeti saṃśayaḥ syāt tadvyapohanāya śilāputrakasya rāhor ity abhidhānaṃ śreyaḥ avasthātadvatoḥ kathañcid bhedāt śarīraṃ hi śilāputrakasyāvasthā avayavopacayalakṣaṇāvasthāntaravyāvṛttā śilāputrakaḥ punar avasthātākhaṇḍādyavasthāntareṣv api pratīteḥ etena rāhur avasthātā śiro'vasthāyāḥ khyātaḥ sāṃvṛto 'vasthātāavasthāvyatirekeṇānupalabdher iti cen naubhayāsattvāt avasthātur asattve sāṃvṛtatve vāvasthāyāḥ sattvā'sāṃvṛtatvavirodhāt khapuṣpasaurabhavat kṛtrimaphaṇisphaṭādivac ca tato vastusvabhāvāśraya eva yāgaṃ karotīti vyapadeśaḥsatyapratītikatvāt saṃvidam anubhavatītyādi vyapadeśavat tathā dvijasya vyāpāro yāga ity abhidhīyate tataḥ parā na nirbādhā karotīti kriyeṣyate yadi kriyāpi bhāvasyā'viśeṣād aparaiva hi sāmānādhikaraṇyena devadattatayā gateḥ dvijo hi vyāpṛtetarāvasthānuyāyī sa evāyam ity ekatvapratyavamarṣavaśān niścitātmā paramārthāt sann ekaḥ yāgas tu tadvyāpāraḥ prāga'bhūttvā bhavan punar apagacchann 'nityatāmātmasāt kurvan bhedapratyayaviṣyas tato 'para evakathañcid viruddhadharmādhyāsāt tathā yāgetaravyāpāravyāpinī karotīti kriyānusyūtapratyayavedyā tadviparītātmano yāgād arthāntarabhūtā sarvathāpy apratikṣepārhānubhūyateyajate yāgaṃ karoti devadatta iti samānādhikaraṇatayā devadattena sahāvagateḥ sarvathā tadaikye tadvirodhāt paṭatatsvātmavat kiṃ karoti devadattaḥ yajati pacatīti praśnottaradarśanāt karotīti niścite 'pi yajyādiṣu sanjehāc ca tathā hi yasmin niścīyamāne 'pi yan na niścīyate tat tataḥ kathañcid anyat yathānyadehe niścīyamāne 'py anīścīyamānā buddhiḥ karotīti niścīyamāne 'py aniścīyamānaś ca yajyādir iti syān matam karoty arthayajyādyartho vibhinnau yadi tattvataḥ anyatsandigdham anyasya kathane durghaṭaḥ kramaḥ na hi karotīti kriyāto vibhinnāyāṃ yajyādikriyāyāṃ sandehe tato nyatra karoty arthe niścite praśnaḥ śreyānaniścite eva praśnasya sādhīyastvāt tataḥ karoty arthayajyādyarthayos tādātmyam eṣitavyamtatraiva praśnottaradarśanād iti tad etadanupapannamkaroty arthasya sāmānyarūpatvāt tadviśeṣarūpatvāc ca yajyādeḥ sāmānyaviśeṣayoś ca kathañcid abhedopagamāt sandigdhasyaiva kathanāt praśnottarakramasya durghaṭatvāghaṭanāt tadabhedaikānte eva tasya durghaṭatvāt syād ākūtaṃ te na sāmānyaṃ viśeṣeṇa vinā kiñcit pratīyate sāmānyākṣipyamāṇasya na hi nāmā'pratītatā kevalasāmānyapratītau hi viśeṣāṃśe sandeha ity ayuktamtasyā'pratītatvāt ghaṭapratītau himavadādivat atha sāmānyena viśeṣa ākṣipyate tathā sati so 'pi pratīta eveti kathaṃ saṃśayaḥ na hi pratītatvād apara ākṣepaḥ atha pratīta evāsau sāmānyena na tu viśeṣaṇa tasya sāmānyarūpeṇākṣepāt nanu tad eva sāmānyam ākṣepakaṃ tad evākṣepyam iti katham etat na tu sāmānyād aparaṃ sāmānyam ākṣepyam tathā sati tato 'py aparaṃ tato 'py aparam ity anavasthā nanu sāmānyapratyakṣād viśeṣā'pratyakṣād viśeṣasmṛteś ca saṃśayo yukta eva na tv anupalambhād abhāva eva yuktaḥ sāmānyenānupalambhapramāṇavādinaḥ athopalabdhilakṣaṇaprāptānupalambhād abhāve nānupalabdhimātrāt tathānupalabdher eva saṃśayaḥ vyartham etatsāmānyapratyakṣād iti yadi sāmānyapratyakṣatāyām apy upalabdhilakṣaṇaprāptānupalabdhir na syāt syāt saṃśayaḥ athopalabdhilakṣaṇaprāptānupalabdhir eva na sambhavati sāmānyapratyakṣatāyām evaṃ tarhi saivānupalabdhilakṣaṇaprāptasyānupalabdhiḥ saṃśayahetur iti prāptaṃ viśeṣasmṛter iti ca vyartham na hi viśeṣasmṛtivyatirekeṇāparaḥ saṃśayaḥubhayāṃśāvalambismṛtirūpatvāt saṃśayasya dṛśyate ca kanyākubjādiṣu sāmānyapratyakṣatām antareṇāpi prathamataram eva smaraṇāt saṃśayaḥ tasmāt karotīti tad eva yajyādikam aniyamena pratīyamānaṃ sāmānyato dṛṣṭānumānāt sāmānyam tad etad api prajñāparādhavijṛmbhitaṃ prajñākarasyakaroty arthasāmānyasyānadhyavasāye yajyādyarthaviśeṣānavagatāv eva tatsaṃśayopagamāt na ca sāmānye 'dhyavasite tato 'nyatraviśeṣe 'nadhyavasite saṃśītāv atiprasaṅgaḥsāmānyaviśeṣayoḥ kathathañcid abhedāt himavadghaṭādīnāṃ tu parasparam atyantabhedāt ekatra niścaye 'pi nānavagatatadanyatame saṃśītir yato 'tiprasaṅgaḥ syāt nāpi sāmānyenākṣipte tadviśeṣasaṃśayopagamo 'sti yatas tadākṣepapakṣanikṣiptadoṣopakṣepaḥ na caivam anabhimatatadviśeṣeṣv aviśeṣeṇa saṃśayo'nuṣaṅgīsmaraṇaviṣaye eva viśeṣe 'nekatra saṃśayapratīteḥ sāmānyapratyakṣād viśeṣāpratyakṣāṃd viśeṣasmṛteś ca saṃśaya iti vacanāt sāmānye hy upalabhyamāne tadavinābhāvino viśeṣasyānupalambhe 'pi nābhāvaḥ siddhyatitadabhāve tasyāpy abhāvaprasaṅgāt tad uktam nirviśeṣaṃ hi sāmānyaṃ bhavec chaśaviṣāṇavat sāmānyarahitatvāc ca viśeṣas tadvad eva hi na caivaṃ viśeṣe 'dṛśyānupalabdher eva saṃśayaḥsmṛtinirapekṣatvaprasaṅgāt viśeṣasmṛtir eva saṃśaya iti cen nasādhyasādhanavyāptismṛter api saṃśayatvaprasaṅgāt sarvasādhanānāṃ saṃśayitasādhyavyāptikatvāpattes tatsmṛter acalitatvān na saṃśayatvam iti cet tarhi calitāpratītiḥ saṃśayaḥ sā cobhayaviśeṣasmṛtyuttarakālabhāvinītadanvayavyatirekānuvidhānāt na punar viśeṣasmṛtir eva sāmānyopalabdhivat tadubhayāṃśāv alambinī smṛtiḥ saṃśītir ity api phalguprāyamtadavicalane 'pi saṃśīti prasaṅgāt sāmānyāpratyakṣatāyām api kanyākubjādiṣu prathamataram eva smaraṇāt saṃśayadarśanān na sāmānyopalambhaḥ saṃśayahetur iti cen naasiddhatvāt tatrāpi hi prāsādādisanniveśaviśeṣaviṣayaḥ saṃśayaḥ kanyākubjanagarasāmānyopalambhanapurassara evasarvarthānupalambhe saṃśayavirodhāt sarvathopalambhavat yo 'pi tadbhāvābhāvaviṣayaḥ saṃśayaḥ so 'pi nagarādisāmānyopalambhapūrvaka eva nagarādikaṃ sāmānyatas tāvat prasiddham kanyākubjādi nāmakaṃ tu tad asti kiṃ vā nāstīty ubhayāṃśāvalambinaḥ pratyayasyotpatter na ca nagaratvaṃ nāma na kiñcid iti vaktuṃ śakyampratyāsattiviśeṣasya prāsādādisamūhasya nagaratvopavarṇanāt tatrānusyūtapratyayahetor nagaratvasāmānyasya siddhes tadupalambhapūrvakas tadviśeṣe saṃśayo na virudhyata eva tataḥ karoty arthasāmānyopalambhāt tadviśeṣayajyādyarthasyānupalabdher anekaviśeṣasmaraṇāc ca yuktas tatra sandehaḥ na hi tad eva yajyādikam aniyamena karotīty upalabdhuṃ śakyam karoty arthasāmānyasambhave sattvasāmānyāsambhave ghaṭādikam ivāstīty aniyamena parā'parasāmānyeṣu punaḥ sāmānyam ity aniyamenopalambho gauṇa evasāmānyeṣu sāmānyāntarāsambhavāt tatsambhave vānavasthāprasaṅgāt na caivaṃ sarvatra sāmānyam antareṇaivāniyatapratyayo gauṇa iti vaktuṃ śakyam mukhyābhāve gauṇasyānupapatteḥ vikalpabuddhau pratibhāsamānaḥ sāmānyākāro mukhyaḥ svalakṣaṇeṣu punar āropyamāṇo gauṇa iti cen naviśeṣākārasyāpi tatra gauṇatvaprasaṅgāt śakyaṃ hi vaktumpratyakṣabuddhau pratibhāsamāno viśeṣākāro mukhyo bahiḥ svalakṣaṇeṣu sa evādhyāropyamāṇo gauṇa iti nanv evam api jñānaviśeṣāḥ paramārthataḥ santaḥ siddhāḥ bahirarthaviśeṣās tu na vāstavā iti vijñānavādimatam āyātaṃ tarhivijñānasāmānyaṃ vastubhūtaṃ na bahirarthasāmānyam iti sāmānyaviśeṣātmakaṃ vijñānaṃ paramārthasadāyātaṃ na kṣaṇikavijñānasvalakṣaṇavādimatam vikalpavijñāne 'pi na vāstavaḥ sāmānyākāraḥtasyā'nādya'vidyopapāditatvāt saṃvedanasvarūpasyaivāsādhāraṇasya paramārthasattvād iti cen naviparyayasyāpi kalpayituṃ śakyatvāt saṃvedane 'pi nāsādhāraṇākāraḥ pāramārthikaḥtasyānādyavidyodayanibandhanatvāt saṃvedanasāmānyasyaiva vāstavatvād iti vadato 'nyasyāpi nivārayitum aśakyatvāt na vastubhūtaṃ saṃvitsāmānyamvṛttivikalpānavasthādidoṣānuṣaṅgāt bahirarthasāmānyavat iti cet tarhi na saṃvidviśeṣaḥ paramārthaḥ sanvicāryamāṇāyogād bahirarthaviśeṣavad ity apy anyo brūyāt tathā ca satyā''śrayāsiddho hetur ity ubhayatra samānaṃ dūṣaṇam sādhanavikalaṃ nidarśanam ity api na codyamsamānatvāt saṃvitsvalakṣaṇadvaitopagamāt siddhasādhanam iti cet saṃvitsāmānyādvaitopagamāt parasyāpi siddhasādhanaṃ kuto na bhavet saṃvitsāsāmānyādvaitaṃ pratītiviruddhamviśeṣasaṃvidabhāve jātu cidasaṃvedanād iti cet saṃvitsvalakṣaṇādvaitam api tarhi pratītiviruddham evasaṃvitsāmānyasaṃvedanābhāve tadviśeṣasaṃvedanasya sakṛd apy abhāvāt sarvākṣepasamādhīnāṃ samānatvāt tato nirbādhapratītibalād bhedavyavasthāyāṃ sāmānyavyavasthā'stu sughaṭaiva antaḥsaṃvedaneṣu tadvadbahirartheṣu ca sāmānyaviśeṣavyavasthorarīkarttuṃ yuktānirbādhapratītisiddhatvāviśeṣāt etenaitad api pratyākhyātaṃ yad uktaṃ dharmakīrttināatadrūpaparāvṛttavastumātrapravedanāt sāmānyaviṣayaṃ proktaṃ liṅgaṃ bhedāpratiṣṭhiter iti tadrūpānuvṛttasya vastumātrasya nirbādhabodhādhirūḍhasya siddher bhedamātrasyāpratiṣṭhitatvāt sarvadā bahirantaś ca bhedābhedātmano vastunaḥ pratibhāsanāt na caitau bhedābhedau vivakṣāmātravaśavarttinau sarvatra tatsaṅkaraprasaṅgāt yenātmanā bhedavyavasthā tenaivābhedavyavasthitiḥ syāttadvivakṣāyā niraṅkuśatvāt pūrvavāsanāpratiniyamād vivakṣāyāḥ pratiniyamasiddher na tadvaśād bhedābhedavyavasthitau saṅkaraprasaṅga iti cet kutas tadvāsanāpratiniyamaḥ prabodhakapratyayapratiniyamād iti cen natadaniyame tadaniyamaprasaṅgāt pūrvasvavāsanāpratiniyamāt prakṛtavāsanāpratiniyama iti cen natasyāḥ saṃvidavyabhicāre vastusvabhāvatāpatteḥ kadācit tadvyabhicāre bhedābhedavyavasthiter api vyabhicāraprasakteḥ kuto na tatsaṅkaraprasaktiḥ sudūram api gattvā vastusvabhāvāv alambanād eva tatparihāram icchatā vastusvabhāvāv eva bhedābhedau pareṇābhyupagantavyau tato yad abhinnaṃ sādhāraṇaṃ vastusvarūpaṃ tad eva sāmānyaṃ siddham na punar anyāpohamātraṃ vikalpabuddhipariniṣṭhitam yataḥ karotisāmānyaṃ yajyādiviśeṣavyāpi vāstavaṃ na bhavet tadupalambhe 'pi ca viśeṣe sandeho 'nupalabhyamāne 'pi smṛtiviṣaye na syāt nanu ca sthāṇupuruṣaviviktam aparamūrddhvatāsāmānyaṃ yajyādiviśeṣavyatiriktaṃ ca karoti sāmānyaṃ na vāstavam astibuddhya'bhedāt na hi buddhibhedam antareṇa padārthabhedavyavasthitiḥ atiprasaṅgāt tad uktamna bhedādbhinnam asty anyatsāmānyaṃ buddhyabhedataḥ buddhyākārasya bhedena padārthasya vibhinnateti tad etad asad evasāmānyabhedayor buddhibhedasya siddhatvāt sāmānyabuddhir hi tāvad anugatākārāviśeṣabuddhiḥ punar vyāvṛttākārānubhūyate dūrād ūrddhvatāsāmānyam eva ca pratibhāti na sthāṇupuruṣaviśeṣautatra sandehāt tadviśeṣaparihāreṇa pratibhāsanam eva sāmānyasya tato vyatirekāvabhāsanametāvanmātralakṣaṇatvāt tadvyatirekasya yad apy uktamtābhyāṃ tadvyatirekaś cet kin na dūre 'vabhāsanam dūre 'vabhāsamānasya sannidhāne 'tibhāsanam ity etad apy uktamviśeṣe 'pi samānatvāt so 'pi hi yadi sāmānyād vyatiriktas tadā dūre vastunaḥ svarūpe sāmānye pratibhāsamāne kin na pratibhāsate na hīndradhanuṣi nīle rūpe praticakāsati pītādirūpaṃ dūrān na praticakāsti atha nikaṭadeśasāmagrīviśeṣapratibhāsasya janikā na dūradeśavarttināṃ pratipattṝṇām iti na viśeṣapratibhāsanaṃ tarhi sāmānyapratibhāsasya janikā dūradeśasāmagrī kācin nikaṭadeśavarttināṃ nāsti tato na nikaṭe tatpratibhāsanam iti samaḥ samādhiḥ asti ca nikaṭe sāmānyasya pratibhāsanaṃ spaṣṭaṃ viśeṣapratibhāsanavat yādṛśaṃ tu dūre tasyā'spaṣṭaṃ pratibhāsanaṃ tādṛśaṃ na nikaṭe viśeṣapratibhāsanavad eva viśeṣo hi yathā dūrād aspaṣṭaḥ pratibhāti na tathā sannighānesvasāmagryabhāvāt ata eva ca na sāmānyasya pratibhāsane viśeṣeṣv apratibhāsamāneṣv 'aspaṣṭapratibhāsavyavahāraḥpratibhāsamānarūpe eva sāmānye viśeṣe vā aspaṣṭavyavahāradarśanāt na hy apratibhāsitānyapratibhāsitā vā kasyacid aspaṣṭapratibhāsitā kiṃ tarhi kutaścid dṛṣṭādṛṣṭakāraṇakalāpādaspaṣṭajñānasyotpattir artheṣv aspaṣṭatāviṣayidharmasya viṣayeṣūpacārāt saṃvedanasyaiva hy aspaṣṭatā dharmaḥ spaṣṭatāvat tasyā viṣayadharmatve sarvadā tathāpratibhāsaprasaṅgāt kutaḥ pratibhāsaparāvṛttiḥ syāt na cāspaṣṭaṃ saṃvedanaṃ nirviṣayam evasaṃvādakatvāt spaṣṭasaṃvedanavat kvacid visaṃvādadarśanāt sarvatra visaṃvādespaṣṭasaṃvedane 'pi tatprasaṅgāt tato naitat sādhubuddhir evātadākārā tata utpadyate yadā tadā'spaṣṭapratībhāsavyavahāro jaganmata iticandradvayādipratibhāse tadvyavahāraprasakteḥ na ca mīmāṃsakānāṃ sāmānyaṃ viśeṣobhyo bhinnam eva vā'bhinnam eva vātasya kathañcit tato bhinnābhinnātmanaḥ pratīteḥ pramāṇasiddhe ca sāmānyaviśeṣātmani jātyantare vastuni tadgrāhiṇo jñānasya sāmānyaviśeṣātmakatvopapatter na kācid buddhir aviśeṣākārā sarvathāsti nāpy asāmānyākārā sarvadobhayākārāyās tasyāḥ pratīteḥ na cārthākārā buddhiḥtasyā nirākāratvāt tatra pratibhāsamānasyākārasyārthadharmatvāt na ca nirākāratve saṃvedanasya pratikarmavyavasthā tato virudhyatepratiniyatasāmagrīvaśāt pratiniyatārthavyavacchedakatayā tasyotpatteḥ pratikarmavyavasthānasiddheḥ sākārajñānavādinām api tathābhyupagamasyāvaśyambhāvitvāt anyathā sakalasamānākāravyavasthāpakatvānāpatteḥ saṃvedanasya tadasiddheḥ tato 'sāmānyākārā buddhiḥ sāmānyāvabhāsinī kutaścid aspaṣṭā kasmiṃścid vastuny aviśeṣākārā ca viśeṣāvabhāsinīti dūre sāmānyasya pratibhāso 'spaṣṭaḥ syād viśeṣasya ca kasyacitsakalaviśeṣarahitasya sāmānyasya pratibhāsāsaṃbhavāt na corddhvatāsāmānye viśeṣe ca pratiniyatadeśatvādau pratibhāsamāne sthāṇupuruṣaviśeṣayoḥ sandehānupapattiḥtayor apratibhāsanāt tatpratibhāsanasāmagryabhāvād anusmaraṇe sati sandehaghaṭanāt tadvat pacati yajatītyādikriyāviśeṣāpratibhāsane karotīti kriyāsāmānyasya pratiniyatadeśādirūpasya pratibhāsane yuktaḥ sandehaḥ kiṃ karotīti tathā praśne ca pacati yajate ityādi prativacanaṃ na durghaṭamkathañcit pṛṣṭasyaiva pratipādanāt evaṃ yajanādikriyāviśeṣāṇāṃ sādhāraṇarūpā karotīti kriyā kathañcit tato vyatirekeṇopalabhyamānā kartṛvyāpārarūpārthabhāvanā vibhāvyate eva śabdavyāpārarūpaśabdabhāvanāvat sakalabādhakarahitatvanirṇayāt saiva ca vākyārtho na punar niyogo 'nyāpohādivat iti bhaṭṭasampradāya eva saṃvādakaḥ siddhaḥ kārye cārthe codanāyāḥ prāmāṇyaṃ tata eva na svarūpetatra bādhakasadbhāvāt sarvavedāntavādanirākaraṇān na bhaṭṭasya kaścid api pratighāta iti kaścit atra pratividhīyate yat tāvad uktaṃ śabdavyāpāraḥ śabdabhāvaneti tatra śabdāt tadvyāpāro 'narthāntarabhūto 'rthāntarabhūto vā syāt yady anarthāntarabhūtas tadā katham abhidheyaḥ śabdasya svātmavat na hy ekasyānaṃśasya pratipādyapratipādakabhāvo yuktaḥ saṃvedyasaṃvedakabhāvavat sveṣṭa viparyāsena tadbhāvāpatteḥpratiniyamahetvabhāvāt tadbhedaparikalpanayā pratipādyapratipādakabhāve tasya sāṃvṛttatvaprasaṅgāt svarūpam api śabdaḥ śrotreṇa gamayati bahir arthavat svavyāpāreṇa tatas ta sya pratipādaka iti cen narūpādīnām api svarūpapratipādakatvaprasaṅgāt te 'pi hi svaṃ svaṃ svabhāvaṃ cakṣurādibhir gamayanticakṣurādīnāṃ svātantryeṇa tatra pravarttanāt tatprayojyatvāt teṣāṃ ca rūpādīnāṃ nimittabhāvena prayojakatvāt svayam adhīyānānāṃ kārīṣāgnyādivat atha rūpādayaḥ prakāśyā eva tato 'rthāntarabhūtānāṃ cakṣurādīnāṃ prakāśakādīnāṃ sadbhāvād iti matam tathaiva śabdasvarūpaṃ prakāśyam astutato 'nyasya śrotrasya prakāśakasya bhāvāt satyam etad indriyabuddher viṣayabhāvam anubhavan prakāśya eva śabdo rūpādivat pratipādakas tu svarūpe śābdīṃ buddhim upajanayann abhidhīyate iti cen na tatra vācyavācakabhāvasambandhābhāvāt tasya dviṣṭhatvenaikatrānavasthiteḥ yadi punar arthāntarabhūta eva śabdāt tadvyāpāra iti mataṃ tadā sa śabdena pratipādyamāno vyāpārāntareṇa pratipādyate cet tarhi tadbhāvyaḥ syāt tad vyāpārāntaraṃ tu bhāvanānuṣajyate tad api yadi śabdād arthāntaraṃ tadā tadbhāvyaṃ vyāpārāntareṇa syāt tat tu bhāvanety aparāparabhāvyabhāvanāparikalpanāyām anavasthāprasaṅgaḥ atha vākyāt tadvyāpāraḥ kathañcid anarthāntaram viṣvagbhāvenānupalabhyamānatvāt kuṇḍāder badarādivat kathañcid arthāntaraṃ ca viruddhadharmādhyāsāttadanutpāde 'py utpādāt tadavināśe 'pi ca vināśād ākāśād andhakāravad iti matam tadāpy ubhayadoṣānuṣaṅgaḥ syān matam agniṣṭomādivākyam upalabhyamānaṃ puruṣavyāpārasya sādhakam idam ity anubhavād vākyastha eva tadvyāpāro bhāvanā vākyasya viṣayatāṃ samañcatitathā pratīteḥ anyathā sarvatra viṣayaviṣayibhāvasaṃbhāvanāvirodhāt saṃvedanam api hi bhavatāṃ svavyāpāraṃ viṣayī kurvan tadanarthāntarabhūtam arthāntarabhūtaṃ kathañcid ubhayasvabhāvaṃ vā saṃvedayetgatyantarābhāvāt prathamapakṣe na saṃvedyasaṃvedakabhāvaḥsaṃvedanatadvyāpārayoḥ sarvathānarthāntaratvād vākyatadvayāpārayoḥ pratipādyapratipādakabhāvavat dvitīyapakṣe 'pi na tayos tadbhāvaḥanavasthānuṣaṅgāt tadvat tṛtīyapakṣe tu tadubhayadoṣaprasaktes tadvad eva kutaḥ saṃvedyasaṃvedakabhāvaḥ sidhyet atha svārthasaṃvedanavyāpāraviśiṣṭaṃ saṃvedanam abādham anubhūyamānaṃ vikalpaśatenāpy aśakyanirākaraṇaṃ saṃvedyasaṃvedakabhāvaṃ sādhayatīty abhidhāne parasyāpi śabdaḥ svavyāpāraviśiṣṭaḥ puruṣavyāpāraṃ bhāvayatīty abādhapratītisadbhāvād vākyavyāpāro bhāvanā vākyasya viṣayo vyavatiṣṭhate eveti tadanupapannamvaiṣamyāt saṃvedanena hi saṃvedyamānaḥ svātmā'rtho vā tasya viṣayo na punaḥ saṃvedakaḥ svātmā tatsaṃvedyatve 'nyasya saṃvedanasyātmanaḥ saṃvedakatvopapatter ākāṅkṣāparikṣayādanavasthānavatārāt vākyena tu bhāvyamānaḥ puruṣavyāpāro na tasya viṣayaḥ svavyāpāras tu bhāvakatvalakṣaṇo bhāvanākhyo viṣayo 'bhyupagamyate iti manāg api na sāmyamtathāpratītyabhāvāc ca na hi kaścid vākyaśravaṇād evaṃ pratyeti svavyāpāronena vākyena mama pratipādita iti kiṃ tarhiḥ jātyādiviśiṣṭo 'rthaḥ kriyākhyonena prakāśita iti pratītiḥsarveṇa vākyena kriyāyā eva karmādiviśeṣaṇaviśiṣṭāyāḥ prakāśanāt devadatta gāmabhyāja śuklāṃ daṇḍenetyādivat saivābhyājanādivyavacchinnā kriyā bhāvanā abhyāja abhyājanaṃ kurv iti pratītir iti cen natasyāḥ puruṣasthatvena sampratyayāc chabdātmabhāvanārūpatvāyogāt tathā ca katham idam avatiṣṭhateśabdātmabhāvanām āhur anyām eva liṅādaya iti yad apy uktamarthabhāvanā puruṣavyāpāralakṣaṇā vākyārtha iti tad apy ayuktamniyogasya vākyārthatvaprasaṅgāt niyukto 'ham anena vākyena yāgādāv iti pratipattuḥ pratīteḥ iṣṭas tādṛśo niyogo bhāvanāsvabhāvaḥ śuddhakāryādirūpasyaiva niyogasya nirākaraṇād iti cen na tasyāpi pradhānabhāvārpitasya karoty arthādiviśeṣaṇasya vākyārthatvopapatteḥ nirapekṣasya tu karoty arthasyāpi vākyārthatvānupapatteḥ na ca karoty artha eva vākyārtha iti yuktamyajyādyarthasyāpi vākyārthatayānubhavāt karoti sāmānyasya sakalayajyādikriyāviśeṣavyāpino nityatvāc chabdārthatvam nityāḥ śabdārthasambandhā iti vacanāt na punar yajyādikriyāviśeṣās teṣām anityatvāc chabdārthatvā'vedanāt iti cen nayajyādikriyāsāmānyasya sakalayajyādikriyāviśeṣavyāpino nityatvāc chabdārthatvāvirodhāt sarvakriyāvyāpitvāt karoti sāmānyaṃ śabdārtha iti cet tarhi sattāsāmānyaṃ śabdārthos tu karotāv api tasya sadbhāvāt mahākriyāsāmānyavyavasthitirūpatvāt yathaiva hi pacati pākaṃ karoti yajate yāgaṃ karotīti pratītistathā pacati pācako bhavati yajate yājako bhavati karotīti kārako bhavatīty api pratyayo 'sti tataḥ karotītarārthavyāpitvād bhavaty arthasyaiva śabdārthatvaṃ yuktam utpaśyāmaḥ syān mataṃ nirvyāpāre 'pi vastuni bhavaty arthasya pratīter na kriyāsvabhāvatvaṃ niṣkriyeṣu guṇādiṣu bhavanā'bhāvaprasaṅgāt iti cen na karoty arthe 'pi samānatvāt parispandātmakavyāpārarahite 'pi karoty arthasya bhāvāt tiṣṭhati sthānaṃ karotīti pratīteḥ guṇādiṣu ca karoty arthābhāve sarvathā kārakatvāyogād avastutvaprasakteḥ tata eva karoty artho vyāpakaḥ sati sarvatra bhāvāt anyathā tasyā'kārakatvenāvastutvāt sattvavirodhāt bhavanakriyetyādivyavahāradarśanāc ca sattā karoty arthaviśeṣaṇam eva karoty arthasyaiva sarvatra prādhānyād vākyārthatvam iti cen na tasya nityasyaikasyānaṃśasya sarvagatasya sarvathā vicāryamāṇasyāsambhavāt nityaṃ karoty arthasāmānyaṃ pratyabhijñāyamānatvāc chabdavad iti cen na hetor viruddhatvāt kathañcin nityasyeṣṭaviruddhasya sādhanāt sarvathā nityasya pratyabhijñānāyogāt tadevedam iti pūrvottaraparyāyavyāpiny ekatra pratyayasyotpatteḥ paurvāparyarahitasya pūrvāparapratyayaviṣayatvāsambhavāt dharmāv eva pūrvāparabhūtau na dharmasāmānyam iti cet kathaṃ tad evedam ity abhedapratītiḥ pūrvāparasvarūpayor atītavarttamānayos tad ity atītaparāmarśinā smaraṇenedam iti varttamānollekhinā pratyakṣeṇa ca viṣayīkriyamāṇayoḥ parasparaṃ bhedāt karoti sāmānyād ekasmāt tayoḥ kathañcid bhedābhedapratītir iti cet siddhaṃ tasya kathañcid anityatvam anityasvadharmāvyatirekāt na hy anityād abhinnaṃ nityam eva yuktam anityasvātmavat sarvathā nityasya kramayaugapadyābhyām arthakriyāvirodhāc ca tad anityaṃ sāmānyaṃ viśeṣādeśāc chabdavat tata evānekaṃ tadvat karotīti svapratyayāviśeṣād ekaṃ karoti sāmānyaṃ sad iti svapratyayāviśeṣād ekasattāsāmānyavad iti cen na sarvathā svapratyayāviśeṣasyāsiddhatvāt pratikaroty arthavyakti karotīti pratyayasya viśeṣāt pratisadvyakti sad iti pratyayavat tadvyaktiviṣayo viśeṣapratyaya iti cet tarhi tā vyaktayaḥ sāmānyāt sarvathā yadi bhinnāḥ pratipādyante tadā yaugamatapraveśo mīmāṃsakasya atha kathañcid abhinnās tadā siddhaṃ sāmānyasya viśeṣapratyayaviṣayatvaṃ viśeṣapratyayaviṣayebhyo viśeṣebhyaḥ kathañcid abhinnasya sāmānyasya viśeṣapratyayaviṣayatvopapatter viśeṣasvātmavat tato 'nekam eva karoti sāmānyaṃ sattāsāmānyavat nāpy anaṃśaṃ kathañcit sāṃśatvapratīteḥ sāṃśebhyo viśeṣebhyo 'narthāntarabhūtasya sāṃśatvopapattes tatsvātmavat tathā na sarvagataṃ tatsāmānyaṃ vyaktyantarāle 'nupalabhyamānatvāt tatrānabhivyaktatvāt tasyānupalambha iti cet tata eva vyaktisvātmano 'pi tatrānupalambhostu tasya tatra sadbhāvāvedakapramāṇābhāvādasattvādevānupalambha iti cet sāmānyasyāpi viśeṣābhāvād asattvād evānupalambho 'stu vyaktyantarāle tasyāpi sadbhāvāvedakapramāṇābhāvāt pratyakṣatas tathānanubhavāt kharaviṣāṇādivat vyaktyantarāle 'sti sāmānyaṃ yugapadbhinnadeśasvādhāravṛttitve saty ekatvād vaṃśādivad ity anumānāt tatra tatsadbhāvasiddhir iti cen na hetoḥ prativādya'siddhatvāt na hi bhinnadeśāsu vyaktiṣu sāmānyam ekaṃ yathā sthūṇādiṣu vaṃśādir iti pratīyate yato yugapadbhinnadeśasvādhāravṛttitve saty ekatvaṃ tasya sidhyat svādhārāntarāle 'stitvaṃ sādhayet prativyakti sadṛśapariṇāmalakṣaṇasya sāmānyasya bhedādvisadṛśapariṇāmalakṣaṇaviśeṣavat yathaiva hi kācid vyaktirupalabhyamānā vyaktyantarād viśiṣṭā visadṛśapariṇāmadarśanād avatiṣṭhate tathā sadṛśapariṇāmadarśanāt kiñcit kenacit samānam avasīyate iti nirbādham eva tenāyaṃ samānaḥ so 'nena samāna iti samānapratyayāt nanu pūrvam ananubhūtavyaktyantarasyaikavyaktidarśane samānapratyayaḥ kasmān na bhavati tatra sadṛśapariṇāmasya bhāvād iti cet tavāpi viśiṣṭapratītiḥ kasmān na bhavati vaisādṛśyasya bhāvāt parāpekṣatvād viśiṣṭapratīter iti cet tata eva tatra samānapratyayo 'pi mā bhūt na hi sa parāpekṣo na bhavati parāpekṣām antareṇa kvacit kadācid apy abhāvād dvitvādipratyayavad dūratvādipratyayavad vā dvividho hi vastudharmaḥ parāpekṣaḥ parānapekṣaś ca varṇādivat sthaulyādivac ca nanu ca sādṛśye sāmānye sa evāyaṃ gaur iti pratyayaḥ kathaṃ śavalaṃ dṛṣṭvā dhavalaṃ paśyato ghaṭeteti ced ekatvopacārād iti brūmaḥ dvividhaṃ hy ekatvaṃ mukhyam upacaritaṃ ceti mukhyam ātmādidravye sādṛśye tūpacaritam iti mukhye tu tatraikatve tena samāno 'yam iti pratyayaḥ katham upapadyeta tayor ekasāmānyayogād iti cen nasāmānyavantāv etāv iti pratyayaprasaṅgāt abhedopacāre tu sāmānyatadvatoḥ sāmānyam iti pratyayaḥ syāt na tena samāno 'yam iti yaṣṭisahacaritaḥ puruṣo yaṣṭir iti yathā yaṣṭipuruṣayor abhedopacārāt mṛnmaye gavi satyagavayasadṛśe gosādṛśyasya sāmānyasya bhāvād gotvajātiprasaṅga iti cen na satyagavayavyavahārahetoḥ sādṛśyasya tatrābhāvāt tadbhāve tasya satyatvaprasaṅgāt bhāvagavādibhiḥ sthāpanāgavādeḥ sādṛśyamātraṃ tu gavādimātravyavahārakāraṇaṃ tadekajātitvanibandhanam anurudhyate eva sattvādisādṛśyavat tato na mīmāṃsakābhyupagatasvabhāvaṃ karoti sāmānyam upapadyate yat sakalayajyādikriyāviśeṣavyāpikartṛvyāpārarūpabhāvanākhyāṃ pratipadyamānaṃ vākyena viṣayīkriyeta pratiniyatakriyāgatasya tu karotisāmānyasya śabdaviṣayatve yajyādisāmānyasya kathaṃ tadvinivāryeta yena tad api vākyārtho na syāt tad evaṃ bhāvanā vākyārthasampradāyo na śreyān bādhakasadbhāvān niyogādivākyārthasampradāyavat iti śrutisampradāyāvalambināṃ mate 'ta eva na kaścit sarvajña ity ayuktaṃ śruter aviśeṣād apramāṇatāpatteḥ iti sūktaṃ yathaiva hi sugatādayaḥ parasparaviruddhakṣaṇikanityādyekāntasamayābhidhāyinaḥ sarve na sarvadarśina iti na kaścit sarvajñas tathā śrutayo 'pi parasparaviruddhakāryārthasvarūpādyarthābhidhāyinyaḥ sarvā na pramāṇabhūtāḥ iti na kācid api śrutiḥ pramāṇaṃ syāt na hi kārye 'rthe śrutir apauruṣeyī na punaḥ svarūpe yenāpauruṣeyatvāt tadanyataraśrutijanitam eva jñānaṃ pramāṇaṃ doṣavarjitaiḥ kāraṇair janitatvād upapadyeta bādhavarjitatvaṃ tu naikatrāpy asti hiṃsādyabhidhāyinaḥ śvetam ajam ālabheta bhūtikāmaḥ ityādeḥ sadhanaṃ hanyāt ityāder iva dharme pramāṇatvānupapatteḥ puruṣādvaitābhidhāyinaś ca sarvaṃ khalv idaṃ brahma ityādeḥ sarvaṃ pradhānam eva ityāder iva svaviṣaye pramāṇatvāyogāt apūrvārthatvaṃ punaḥ sarvasyāḥ śruter aviśiṣṭaṃ pramāṇāntarāpratipanne dharmādau parabrahmādau ca pravṛtteḥ na ca kācic chrutiḥ svayaṃ svārthaṃ pratipādayaty anyavyavacchedena kārye evārthe ahaṃ pramāṇaṃ na svarūpe svarūpe eva vā na kārye 'rthe sarvarthety aviśeṣaḥ siddhaḥ nanu ca padāni tāval loke yeṣv artheṣu prasiddhāni teṣv eva vede teṣām adhyāhārādibhir arthasyāparikalpanīyatvād aparibhāṣitavyatvāc ca sati sambhave laukikapadārthajñaś ca vidvān aśrutapūrvaṃ kāvyādivākyārtham avabudhyamāno dṛṣṭaḥ tadvacchrutivākyārtham api kaścit svayam evāśrutapūrvam avaboddhum arhatīti yuktaṃ śruteḥ svayam evānyavyavacchedena svārthapratipādanam' iti kaścit so 'pi na parīkṣācaturaḥ sarvasyāḥ śrutes tathābhāvāviśeṣāt na ca bhāvanaiva niyoga eva vā laukikavākyasyārthaḥ śakyaḥ pratiṣṭhāpayituṃ yena vaidikavākyasyāpi sa evārthaḥ syāt nāpi sanmātravidhir eva kasyacid vākyasyārthaḥ śakyapratiṣṭho yena śrutivākyasyāpi sa evārtho 'nyayogavyavacchedena syāt tatrānekabādhakopanyāsāt tataḥ sugatādivacchrutayo 'pi na pramāṇam ity āyātam tatheṣṭatvād adoṣa ity ekeṣām apramāṇikaiveṣṭiḥ na kaścit tīrthakaraḥ pramāṇaṃ nāpi samayo vedonyo vā tarkaḥ parasparavirodhāt tarko 'pratiṣṭhaḥ śrutayo vibhinnā naiko munir yasya vacaḥ pramāṇam dharmasya tattvaṃ nihitaṃ guhāyāṃ mahājano yena gataḥ sa panthāḥ iti vacanāt kaścid devatārūpo gururbṛhaspatir bhavet saṃvādakaḥ pratyakṣasiddhapṛthivyāditattvopadeśāt iti pratyakṣam ekam icchanti ye teṣāṃ laukāyatikānām iṣṭir apramāṇikaiva pratyakṣatas tadvyavasthāpanāsambhavāt na khalu pratyakṣaṃ sarvajñapramāṇāntarābhāvaviṣayam atiprasaṅgāt sarvajñasya hi muneḥ pramāṇāntarasya ca vedādyāgamasyānumānasya ca tarkākhyasyābhāvaṃ yadi kiñcid vyavasthāpayet tatrāpravarttamānatvāt tadā puruṣāntarādipratyakṣāntarāṇām apy abhāvaṃ tad eva gamayet tadviṣayāṇāṃ ca kṣmādīnām ity atiprasaṅgaḥ svayam iṣṭasya bṛhaspatyādipratyakṣasyāpi viṣayasyābhāvasiddheḥ atha pratyakṣāntaraṃ svayam ātmānaṃ vyavasthāpayati pṛthavyādisvaviṣayaṃ ca tatra pravarttanāt ato na tadabhāvaprasaṅga iti mataṃ tarhi sarvajño 'pi svasaṃvedanād ātmānaṃ svargāpūrvādiviṣayaṃ ca vyavasthāpayatīti kathaṃ tadabhāvasiddhiḥ pramāṇāntarasya ca tadvacanasya hetuvādarūpasyāhetuvādarūpasya ca sa eva vyavasthāpakaḥ syād iti kutas tadabhāvasiddhiḥ sarvajñaḥ svaparavyavasthāpako 'stīty atra kiṃ pramāṇam iti cet svapratyakṣaikapramāṇavādinaḥ pratyakṣāntaraṃ svaparaviṣayam astītyatra kiṃ pramāṇam tathā prasiddhir anyatrāpīti na pratyakṣaṃ tadabhāvāvedakam atiprasaṅgasya duṣparihāratvāt nānumānam asiddheḥ pratyakṣam ekam eva pramāṇam agauṇatvāt pramāṇasya anumānād arthaniścayo durlabhaḥ sāmānye siddhasādhanād viśeṣe 'nugamābhāvāt sarvatra viruddhāvyabhicāriṇaḥ saṃbhavāt iti svayam anumānaṃ nirākurvann anumānād eva sarvajñapramāṇāntarābhāvaṃ vyavasthāpayatīti katham anunmattaḥ pratipattuḥ prasiddhaṃ hi pramāṇaṃ svaprameyasya niścāyakaṃ nāprasiddham atiprasaṅgād eva paraprasiddham anumānaṃ sarvajñapramāṇāntarābhāvagrāhakam iti cet tat parasya pramāṇataḥ siddhaṃ pramāṇam antareṇa vā yadi pramāṇataḥ siddhaṃ nā'nātmasiddhaṃ nāma parasyevātmano 'pi vādinaḥ siddhatvāt pramāṇasiddhasya sarveṣām avipratipattiviṣayatvād anyathātiprasaṅgāt pratyakṣasyāpi pramāṇasiddhasyaṃ vipratipattiviṣayatvāpatter anātmasiddhatvaprasaṅgāt tato yat parasya pramāṇataḥ siddhaṃ taccārvākasyātmasiddham yathā pratyakṣam pramāṇasiddhaṃ ca parasyānumānam tasmān nā'nātmasiddham anyathā parasyāpi na siddhyet atiprasaṅgād eva tathā hi yat pramāṇam antareṇa siddhaṃ tatparasyāpi na siddham yathā tadanabhimatatattvam pramāṇam antareṇa siddhaṃ ca parasyānumānam tan na siddhaṃ svayam anabhimatatattvasiddhiprasaṅgāt tad ime svayam ekena pramāṇena sarvaṃ sarvajñarahitaṃ puruṣasamūhaṃ saṃvidanta evātmānaṃ nirasyantīti vyāhatam etat atiprasaṅgād eva svayam aniṣṭaṃ hy atīndriyapratyakṣam eṣāṃ syāt indriyapratyakṣeṇa sarvajñarahitasya puruṣasamūhasya saṃvedanānupapatteḥ pramāṇāntarābhāvasyeva pramāṇāntaram antareṇa iti sarvatra sarvadā sarvasya sarvajñatvābhāvaṃ pratyakṣataḥ saṃvidan svayaṃ sarvajñaḥ syāt tathā sati vyāhatam etat sarvajñapramāṇāntarābhāvavacanaṃ cārvākasya pratyakṣaikapramāṇaiṣaṇaṃ vā vyāhatam asya deśakālanarāntarapratyakṣāṇāṃ svayaṃ pratyakṣataḥ pramāṇyasya sādhane sarvasākṣātkāritvaprasaṅgāt saṃvādakatvādiliṅgajanitānumānāt tatsādhane anumānaprāmāṇyasiddhiprasakteḥ parasya prasiddhenānumānena tatpramāṇatāvyavasthāpane svasyāpi tatsiddher anivāryatvāt anyathā parasyāpi tadaprasiddheḥ kutaḥ pratyakṣam ekam eva pramāṇaṃ na punar anyad iti vyavasthā syāt  tatheṣṭatvād adoṣa ity ekeṣām apramāṇikaiveṣṭiḥ eke hi tattvopaplavavādinaḥ sarvaṃ pratyakṣādipramāṇatattvaṃ prameyatattvaṃ copaplutam evecchanti teṣāṃ pramāṇarahitaiva tatheṣṭiḥ sarvam anupaplutam evetīṣṭer na viśiṣyate na khalu pratyakṣaṃ sarvajñapramāṇāntarābhāvaviṣayam atiprasaṅgāt nānumānam asiddheḥ sarvaṃ hi pratyakṣam anumeyam atyantaparokṣaṃ ca vastu jānantīti sarvajñāni pramāṇāntarāṇi pratyakṣānumānāgamapramāṇaviśeṣāḥ teṣām abhāvaṃ svayam asiddhaṃ pratyakṣam anumānaṃ vā kathaṃ vyavasthāpayed yatas tadviṣayaṃ syāt tathā sati sarvaṃ pramāṇaṃ sarvasya sveṣṭatattvaviṣayaṃ bhaved iti kutas tattvopaplavaḥ parasya siddhaṃ pramāṇaṃ tadabhāvaviṣayam iti cet tat parasya pramāṇataḥ siddhaṃ pramāṇam antareṇa vā yadi pramāṇataḥ siddhaṃ nānātmasiddhaṃ nāma pramāṇasiddhasya nānātmanāṃ vādiprativādināṃ siddhatvāviśeṣāt anyathā parasyāpi na siddhyet pramāṇam antareṇa siddhasyāsiddhatvāviśeṣāt tad ime tattvopaplavavādinaḥ svayam ekena kenacid api pramāṇena svaprasiddhena vā sakalatattvaparicchedakapramāṇaviśeṣarahitaṃ sarvaṃ puruṣasamūhaṃ saṃvidanta evātmānaṃ nirasyantīti vyāhatam etattathā tattvopaplavavāditvavyāghātāt nanu cānupaplutatattvavādino 'pi pramāṇatattvaṃ prameyatattvaṃ ca pramāṇataḥ siddhyet pramāṇam antareṇa vā pramāṇataś cet tad api pramāṇāntarataḥ siddhyed ity anavasthānāt kutaḥ pramāṇatattvavyavasthā yadi punaḥ prathamaṃ pramāṇaṃ dvitīyasya vyavasthāpakaṃ dvitīyaṃ tu prathamasyeṣyate tadetaretarāśrayaṇān naikasyāpi vyavasthā svataḥ pramāṇasya prāmāṇyavyavasthiter ayam adoṣa iti cen nasarvapravādināṃ tatra vipratipattyabhāvaprasaṅgāt kutaścit pramāṇāt tadvipratipattinirākaraṇe tatrāpi pramāṇāntarād vipratipattinirākaraṇena bhāvyam ity anavasthānam apratihataprasaram eva parasparaṃ vipratipattinirākaraṇe cānyonyasaṃśrayaṇaṃ duruttaram pramāṇam antareṇa tu pramāṇāditattvaṃ yadi siddhyet tadā tadupaplavavyavasthāpi tathā duḥśakyā nirākarttum syān matam  vicārottarakālaṃ pramāṇāditattvavyavasthitiḥ vicāras tu yathā kathañcit kriyamāṇo nopālambhārhaḥsarvathā vacanābhāvaprasaṅgāt iti evaṃ tarhi tattvopaplavādinām api vicārād uttarakālaṃ tattvopaplavavyavasthā tathaivāstu sarvathā viśeṣābhāvāt evaṃ ca tatra pramāṇatattvam eva tāvad vicāryate kathaṃ pramāṇasya pramāṇyam kim aduṣṭakārakasandohotpādyatvena bādhārahitattvena pravṛttisāmarthyenānyathā vā yady aduṣṭakārakasandohotpādyatvena tadā saiva kārakāṇām aduṣṭatā kuto 'vasīyate na tāvat pratyakṣān nayanakuśalādeḥ saṃvedanakāraṇasyātīndriyasyāduṣṭatāyāḥ pratyakṣīkarttum aśakteḥ nānumānāt tadavinābhāviliṅgābhāvāt vijñānaṃ tatkāryaṃ liṅgam iti cen na vijñānasāmānyasya tadavyabhicāritvābhāvāt pramāṇabhūtaṃ vijñānaṃ talliṅgam iti cet kutas tasya pramāṇabhūtatāvasāyaḥ tadaduṣṭakāraṇārabdhatvād iti cet so 'yam anyonyāśrayaḥ siddhe vijñānasya pramāṇabhūtatve nirdoṣakāraṇārabdhatvasiddhis tatsiddhau ca pramāṇabhūtatvasiddhir iti kiñca cakṣurādikāraṇānāṃ guṇadoṣāśrayatve tadupajanitasaṃvedane doṣāśaṅkānivṛttir na syāt guṇadoṣāśrayapuruṣavacanajanitavedanavat guṇāśrayatayaiva tanniścaye tadutthavijñāne doṣāśaṅkānivṛttau puṃso 'pi kasyacid guṇāśrayatvenaiva nirṇaye tadvacanajanitavedane doṣāśaṅkānivṛtteḥ kim apauruṣeyaśabdasamarthanāyāsena atha puruṣasya guṇādhikaraṇatvam evāśakyaniścayaṃ paracetovṛttīnāṃ duranvayatvāt tadvyāpārādeḥ sāṅkaryadarśanāt nirguṇasyāpi guṇavata iva vyāpārādisaṃbhavād upavarṇyate tarhi cakṣurādīnām apy atīndriyatvāt tatkāryasāṅkaryopalabdheḥ kuto guṇāśrayatvaniyamaniścayaḥ śakyaḥ karttum kasyacid apauruṣeyasyāpi ca grahoparāgādeḥ śuklavastrādau pītajñānahetor upalakṣaṇād vedasyāpauruṣeyasyāpi mithyājñānahetutvasaṃbhāvanāyāṃ katham iva niḥśaṅkaṃ yājñikānāṃ tajjanitavedane prāmāṇyaniścayaḥ tato nāduṣṭakārakajanyatvena kasyacit pramāṇatā nāpi bādhānutpattyā mithyājñāne 'pi svakāraṇavaikalyād bādhakasyānutpattisaṃbhavāt pramāṇatvaprasakteḥ atha yathārthagrahaṇanibandhanā bādhānutpattir apramāṇā'saṃbhavinī pramāṇatvasādhinīti mataṃ kutatas tasyāḥ satyārthagrahaṇanibandhanatvaniścayaḥ saṃvidaḥ pramāṇatvaniścayād iti cet parasparāśrayaḥ sati pramāṇatvaniścaye saṃvedanasya yathārthagrahaṇanibandhanabādhānutpattinirṇayas tasmiṃś ca sati pramāṇatvaniścaya iti anyataḥ pramāṇatvaniścaye kim etayā bādhānutpattyā na ca bādhānutpatter yathārthagrahaṇanibandhanatvaṃ svata eva niścīyate sandehābhāvaprasaṅgāt dṛśyate ca sandehaḥ kiṃ yathārthagrahaṇān no 'tra bādhānutpattir āhosvit svakāraṇavaikalyād ity ubhayasaṃsparśipratyayotpatteḥ kvacid dūre marīcikāyāṃ jalajñāne svakāraṇavaikalyād bādhakapratyayānutpattiprasiddher abhyāsadeśe tatkāraṇāsākalyād bādhakajñānotpādāt kiñcārthasaṃvedanānantaram eva bādhānutpattis tatprāmāṇyaṃ vyavasthāpayet sarvadā vā na tāvat pratham avikalpaḥ saṃbhavati mithyājñāne 'pi kvacid anantaraṃ bādhānutpattidarśanāt sarvadā bādhānutpatteḥ saṃvidi prāmāṇyaniścayaś cen na tasyāḥ pratyetum aśakyatvāt saṃvatsarādivikalpenāpi bādhotpattidarśanāt ciratarakālaṃ bādhasyānutpattāv api svakāraṇavaikalyāt kālāntare 'py asau notpatsyate iti kuto niścayanīyaḥ kvacit tu mithyājñāne tajjanmany api bādhā nopajāyate svahetuvaikalyāt na caitāvatā tatprāmāṇyam kiñca kvacid deśe sthitasya bādhānutpattiḥ pratipattuḥ sarvatra vārthasaṃvidi prāmāṇyahetuḥ na tāvat prathamaḥ pakṣaḥkasyacin mithyāvabodhasyāpi pramāṇatvāpatteḥ nāpi dvitīyaḥ kasyacid dūre sthitasya bādhānutpattāv api samīpe bādhotpattipratīteḥ sarvatra bādhāsthitasya bādhānutpattisandehāt samīpe bādhānutpattāv api dūre bādhotpattisaṃbhāvanāc ca kiñca kasyacid bādhānutpattiḥ sarvasya vā na tāvat kasyacid bādhānutpattiḥ saṃvidi prāmāṇyahetuḥ viparyaye 'pi bhāvāt marīcikādau toyajñāne deśāntaragamanādinā bādhānutpattāv api pramāṇatvābhāvāt sarvasya bādhānutpattir arthasaṃvedane prāmāṇyakāram iti cen na tasyāḥ kiñcijjñair jñātum aśakteḥ śaktau vā tasya sarvajñatvāpatter asarvajñavyavahārābhāvaprasaṅgāt sarvadeśakālapuruṣāpekṣayā bādhakābhāvanirṇayasyānyathānupapatteḥ iti na bādhārahitatvena saṃvedanasya prāmāṇyam nāpi pravṛttisāmarthyena anavasthāprasakteḥ pravṛttisāmarthyaṃ hi phalalenābhisambandhaḥ sajātīyajñānotpattir vā yadi phalenābhisambandhaḥ so 'vagato 'navagato vā saṃvidaḥ prāmāṇyaṃ gamayet na tāvad anavagataḥ atiprasaṅgāt so 'vagataś cet tata eva pramāṇād anyato vā na tāvat tata eva parasparāśrayānuṣaṅgāt sati phalenābhisambandhasyāvagame tasya pramāṇatvaniścayāt tasmiṃś ca sati tena tadavagamāt anyataḥ pramāṇāt so 'vagata iti cet tad anyat pramāṇaṃ kutaḥ prāmāṇyavyavasthāmāstighnute pravṛttisāmarthyād iti cet tad api pravṛttisāmarthyaṃ yadi phalenābhisambandhas tadāvagato 'navagato vā saṃvidaḥ prāmāṇyaṃ gamayed ityādi punar āvarttata iti cakrakaprasaṅgaḥ etena sajātīyajñānotpattiḥ pravṛttisāmarthyaṃ saṃvitprāmāṇyasyāgamakaṃ pratipāditaṃ sajātīyajñānasya prathamajñānāt prāmāṇyaniścaye parasparāśrayasyāviśeṣāt pramāṇāntarāt tatprāmāṇyanirṇaye 'navasthānuṣaṅgāt pravṛttiś ca pratipattuḥ prameyadeśopasarpaṇaṃ prameyasya pratipattau syād apratipattau vā na tāvad apratipattau sarvatra sarvasya pravṛttiprasaṅgāt tatpratipattau cen niścitaprāmāṇyāt saṃvedanāt tatpratipattir aniścitaprāmāṇyād vā prathamapakṣe parasparāśrayaṇam eva sati pravarttakasya saṃvedanasya prāmāṇyaniścaye tataḥ prameyapratipattiḥ satyāṃ ca prameyapratipattau pravṛtteḥ sāmarthyāt tatprāmāṇyaniścayāt pramāṇāntarāt tatpratipattau prathamasaṃvedanasya vaiyarthyaṃ sa eva ca paryanuyogo 'navasthāpattikaraḥ dvitīyapakṣe tu prāmāṇyaniścayānarthakyaṃ svayam aniścitaprāmāṇyād eva saṃvedanāt prameyapratipattipravṛttisiddheḥ saṃśayāt pravṛttidarśanād adoṣa iti cet kim artham idānīṃ pramāṇaparīkṣaṇam lokavṛttānuvādārtham iti cet tat tarhi lokavṛttaṃ kuto nirvivādaṃ prasiddhaṃ yasyānuvādārthaṃ pramāṇaśāstrapraṇayanam na tāvat svata eva pramāṇato 'rthapratipattau pravṛttisāmarthyād arthavatpramāṇam iti parataḥ prāmāṇyānuvādavirodhāt svataḥ prasiddhaṃ hi pramāṇaprameyarūpaṃ lokavṛttaṃ tathaivānuvadituṃ yuktaṃ nānyathā atiprasaṅgāt yathānūdyate 'smābhis tathaiva lokavṛttaṃ prasiddhaṃ svata iti cen na svataḥ sarvapramāṇānāṃ prāmāṇyam ity anyair lokavṛttasyānuvādāt tathaiva prasiddhiprasaṅgāt sa mithyānuvāda iti cet tavāpi mithyānuvādaḥ kuto na bhavet tathā lokavṛttasya prasiddhatvād iti cet paro 'py evaṃ brūyāt tathaiva lokavṛttasya prasiddhatve tathānuvādasya satyatvaṃ tatsatyatvāc ca tathaiva lokavṛttasya prasiddhatvam itītaretarāśrayatvam apy ubhayoḥ samānam tathā lokavṛttāntarāt tasya prasiddhau punar anavasthā durnivāraiva iti na pravṛttisāmarthyāt saṃvidaḥ prāmāṇyaniścayānuvādo yuktaḥ tato na pravṛttisāmarthyena prāmāṇyaṃ vyavatiṣṭhate nāpy avisaṃvāditvena tadavisaṃvādasyārthakriyāsthitilakṣaṇasyānavagatasya prāmāṇyavyavasthāhetutvāyogāt tasyāvagatasya taddhetutve kutas tadavagamasya prāmāṇyam saṃvādāntarād iti cen na tadavagamasyāpi saṃvādāntarātprāmāṇyanirṇaye 'navasthāprasaṅgāt athārthakriyāsthitilakṣaṇā'visaṃvādajñānasyābhyāsadaśāyāṃ svataḥ prāmāṇyasiddher adoṣaḥ ko 'yam abhyāso nāma bhūyaḥ saṃvedane saṃvādānubhavanam iti cet tajjātīye 'tajjātīye vā tatrātajjātīye na tāvad ekatra saṃvedane bhūyaḥ saṃvādānubhavanaṃ saṃbhavati kṣaṇikavādinaḥ saṃtānāpekṣayā saṃbhavatīti cen na saṃtānasyāvastutvād apekṣānupapatteḥ vastutve vā tasyāpi kṣaṇikatvasiddheḥ kutas tadapekṣayā so 'bhyāsaḥ santānasyākṣaṇikatve vā yat sat tat sarvaṃ kṣaṇikam iti na siddhyet tajjātīye bhūyaḥ saṃvādānubhavanam iti cen na jātinirākaraṇavādinaḥ kvacit tajjātīyatvānupapatteḥ anyāpohalakṣaṇayā jātyā kvacit tajjātīyatvam upapannam eveti cen na anyāpohasyāvasturūpatvāt tasya vasturūpatve vā jātitvavirodhāt svalakṣaṇasyāsādhāraṇasya vastutvopagamāt tad evaṃ sāmānyataḥ pramāṇalakṣaṇānupapattau viśeṣeṇāpi pratyakṣādipramāṇānupapatter na pramāṇatattvaṃ vicāryamāṇaṃ vyavatiṣṭhate tadavyavasthitau kutaḥ prameyatattvavyavastheti vicārāttattvopaplavavyavasthitiḥ ity etad api sarvam asāraṃ tattvopaplavasyāpi vicāryamāṇasyaivam avyavasthiter anupaplutatattvasiddhinirākaraṇāyogāt atha tattvopaplavaḥ sarvathā na vicāryaḥ tasyopaplutatvād eva vicārāsahatvād anyathānupaplutatattvasiddhiprasaṅgāt kevalaṃ tattvavādibhir abhyupagatasya pramāṇaprameyatattvasya vicārākṣamattvāt tattvopaplavasiddhiḥ iti mataṃ tad api phalguprāyaṃ yathā tattvam avicāritatvāt na hy aduṣṭakārakasandehotpādyatvena saṃvedanasya pramāṇatvaṃ syādvādibhir vyavasthāpyate bādhārahitatvamātreṇa vā nāpi pravṛttisāmarthyenānyathā vā pratipāditadoṣo 'panipātāt kiṃ tarhi suniścitāsambhavadbādhakatvena na cedaṃ svārthavyavasāyātmano jñānasya duravabodham sakaladeśakālapuruṣāpekṣayā suṣṭhu niścitam asambhavadbādhakatvaṃ hi pramāṇasyābhyastaviṣaye svata evāvasīyate svarūpavat anabhyastaviṣaye tu parata iti nānavasthetaretarāśrayadoṣo 'panipātaḥ svārthavyavasāyātmakattvam eva hi suniścitāsambhavadbādhakatvam tac cābhyāsadaśāyāṃ na parataḥ pramāṇāt sādhyate yenānavasthā syāt parasparāśrayo vā tasya svata eva siddhatvāt tathānabhyāsadaśāyām api parataḥ svayaṃ siddhaprāmāṇyād vedanāt pūrvasya tathābhāvasiddheḥ kuto 'navasthādidoṣāvakāśaḥ kvacid abhyāsānabhyāsau tu pratipattur adṛṣṭaviśeṣavaśād deśakālādiviśeṣavaśāc ca bhavantau sampratītāv eva yathāvaraṇakṣayopaśamam ātmanaḥ sakṛd asakṛd vā svārthasaṃvedane 'bhyāsopapatteḥ svārthavyavasāyāvaraṇodaye vā'saṃvedane sakṛtsaṃvedane vā saṃvedanapaunaḥpunye 'pi vā'nabhyāsaghaṭanāt pūrvāparaṃ svabhāvatyāgopādānānvitasvabhāvasthitilakṣaṇatvenātmanaḥ pariṇāmino 'bhyāsānabhyāsāvirodhāt sarvathā kṣaṇikasya nityasya vā pratipattus tadanupapatter abhīṣṭatvāt nanv idaṃ suniścitāsambhavadbādhakatvaṃ saṃvedanasya katham asarvajño jñātuṃ samartha iti cet sarvatra sarvadā sarvasya sarvaṃ saṃvedanam asuniścitāsambhavadbādhakam ity apy asakalajñaḥ kathaṃ jānīyāt tata evaṃ saṃśayo 'stv iti cet so 'pi tathābhāvetaraviṣayaḥ sarvasya sarvadā sarvatre 'pi katham asarvajñaḥ śakto 'vaboddhum svasaṃvedane tathāvabodhāt sarvatra tathāvabodha iti cet tarhy anumānam āyātaṃ vivādādhyāsitaṃ saṃvedanaṃ suniścitāsambhavadbādhakatvetarābhyāṃ sandigdhaṃ saṃvedanatvād asmatsaṃvedanavad iti tac ca yadi suniścitāsaṃbhavadbādhakaṃ siddhaṃ tadā tenaiva sādhanasya vyabhicāraḥ atha na tathā siddhaṃ kathaṃ sādhyasiddhinibandhanam atiprasaṅgāt svasaṃvedanaṃ ca pratipattuḥ kiñcit kvacit kadācit suniścitāsambhavadbādhakaṃ kiñcit tadviparītaṃ prasiddhaṃ na vā yadi na prasiddhaṃ kathaṃ sandehaḥ kvacid aprasiddhobhayaviśeṣasya tatsāmānyadarśanenaiva tatparāmarśipratyayasya sandehasyāsambhavād bhūbhavanasaṃvarddhitotthitamātrasya tādṛśaḥ sthāṇupuruṣaviṣayasandehavat yadi punas tadubhayaṃ prasiddhaṃ tadā svataḥ parato vā abhyāsadaśāyāṃ svato 'nabhyāsadaśāyāṃ parata eveti cet siddham akalaṅkaśāsanaṃ sarvasya saṃvedanasya syāt svataḥ syāt parataḥ prāmāṇyāprāmāṇyayor vyavasthānāt anyathā kvacid vyavasthātum aśakteḥ etena tattvopaplavavādinaḥ kim aduṣṭakārakasandohotpādyatvena bādhakānutpattyā pravṛttisāmarthyenānyathā vetyādi vikalpasandohahetukapraśnānupapattiḥ prakāśitā svayam anyatrānyadā kathañcid apratipannatadvikalpasya punaḥ kvacit tatparāmarśisaṃśayapratyayāyogāt kvacit kadācid aduṣṭakārakasandohotpādyatvādiviśeṣapratipattau tu kutas tattvopaplavasiddhiḥ parābhyupagamāt tatpratipatter adoṣa iti cet sa tarhi parābhyupagamo yadi pramāṇāt pratipannaḥ svayaṃ tadā kathaṃ pramāṇaprameyatattvopaplavaḥ parābhyupagamāntarāt tatpratipattau tad api parābhyupagamāntaram anyasmāt parābhyupagamāntarāt pratipattavyam ity anavasthā parābhyupagamaṃ ca svayaṃ pratīyann eva na pratyemīti brūvāṇaḥ kathaṃ svasthaḥ svayam apratīyaṃs tu parābhyupagamaṃ tataḥ kiñcit pratyetīti duravabodhaṃso 'yaṃ kiñcid api svayaṃ nirṇītam anāśrayan kvacid vicāraṇāyāṃ vyāpriyata iti na budhyāmahe kiñcin nirṇītam āśritya vicārasyānirṇīte 'rthe pravṛtteḥ sarvavipratipattau tu kvacid vicāraṇānavatārāt tad uktaṃ kiñcin nirṇītam āśritya vicāro 'nyatra varttate sarvavipratipattau tu kvacin nāsti vicāraṇā iti tataḥ sūktaṃ tattvopaplavavādinaḥ svayam ekena pramāṇena svaprasiddhena paraprasiddhena vā vicārottarakālam api pramāṇatattvaṃ prameyatattvaṃ copaplutaṃ saṃvidanta evātmānaṃ nirasyantīti vyāhatiḥ  tad evaṃ kārikāvyākhyānam anavadyam avatiṣṭhate tīrthacchedasampradāyānāṃ tathā sarvam avagatam icchatām āptatā nāsti parasparaviruddhābhidhānāt ekānekapramāṇavādināṃ svapramāvyāvṛtter iti ekapramāṇavādino hi saṃvedanādvaitāvalambinaś citrādvaitāśrayiṇaḥ parabrahmaśabdādvaitabhāṣiṇaś ca sugatādayo yathā tīrthacchedasampradāyās tathā pratyakṣam ekam eva pramāṇam iti vadanto 'pi cārvākāḥ paramāgamanirākaraṇasamayatvāt yathā ca kapilādayo 'nekapramāṇavādinas tīrthacchedasampradāyās tathā tattvopaplavavādino 'pi tair ekasyāpi pramāṇasyānabhidhānāt naikapramāṇavādino 'nekapramāṇavādina iti vyākhyānāt tathā sarvam āptāgamapadārthajātam avagatam icchanto 'py anekapramāṇavādino vainayikās tīrthacchedasampradāyāḥ teṣām aśeṣāṇām āptatā nāsti parasparaviruddhayor abhidhānāt  tatra saṃvedanādvaitānusāriṇaḥ svapakṣasādhanasya parapakṣadūṣaṇasya vā saṃvidadvaitaviruddhasyābhidhānaṃ tathā dvaitaprasiddheḥ saṃvṛttyā tadupagame na paramārthataḥ saṃvidadvaitasiddhiḥ atiprasaṅgāt etena citrādvaitaparabrahmādyavalambināṃ parasparaviruddhābhidhānaṃ prativarṇitam pratyakṣam ekam eva pramāṇam iti vadatāṃ pramāṇetarasāmānyavyavasthāpanasya saṃvādetarasvabhāvaliṅgajānumānanibandhanasya paracittāvabodhasya ca vyāpārādikāryaliṅgotthānumānanimittasya paralokādipratiṣedhasya cānupalabdhiliṅgodbhūtānumānahetukasya pratyakṣaikapramāṇaviruddhasyābhidhānaṃ pratipattavyaṃ tathā pramāṇāntarasiddheḥ paropagamāt tatsvīkaraṇe svayaṃ pramāṇetarasāmānyādivyavasthānupapatteḥ kutaḥ pratyakṣaikapramāṇavādaḥ atiprasaṅgāt tathānekapramāṇavādināṃ kapilakaṇabhakṣākṣapādajaiminimatānusāriṇāṃ svopagataprāmāṇasaṃkhyāniyamaviruddhasya sāmastyena sādhyasādhanasambandhajñānasyābhidhānaṃ boddhavyaṃ pramāṇāntarasyohasya siddheḥ yāvān kaścid dhūmaḥ sa sarvo 'py agnijanmā'nagnijanmā vā na bhavatīti pratipattau na pratyakṣasya sāmarthyaṃ tasya sannihitaviṣayapratipattiphalatvāt nāpy anumānasya anavasthānāt tadvyāpter apy aparānumānagamyatvāt iti vaiśeṣikasyohaḥ pramāṇāntaram anicchato 'py āyātam etena saugatasya pramāṇāntaram āpāditam tathāgamasyāpi vyāptigrahaṇe 'nadhikārāt kāpilasyohaḥ pramāṇaṃ naiyāyikasya ca tatropamānasyāpy asamarthatvāt prābhākarasya cārthāpatter apy anumānavat tatrāvyāpārād bhaṭṭamatānusāriṇaś cābhāvasyāpi tatrānadhikṛtatvāt tathaikam api pramāṇam anabhyupagacchatāṃ tattvopaplavāv alambinām anekapramāṇavādināṃ tattvopaplavopagamasya pramāṇasiddhyavinābhāvinaḥ sakalatattvopaplavaviruddhasyābhidhānam avagantavyam vainayikānāṃ tu sarvam avagatam icchatāṃ parasparaviruddhābhidhānaṃ viruddhasaṃvedanaṃ prasiddham eva sugatamatopagame kapilādimatasya virodhāt tataḥ siddho hetuḥ parasparavirodhata iti tīrthakṛtsamayānāṃ sarveṣām āptatvā'bhāvaṃ sādhayati yadi punaḥ saṃvidadvaitādīnāṃ svataḥ pramitisiddheḥ pramāṇāntarataḥ svaparakṣasādhanadūṣaṇavacanābhāvān na parasparaviruddhābhidhānaṃ svasaṃvedanaikapramāṇavādināṃ nāpīndriyajapratyakṣaikapramāṇavādināṃ pratyakṣaprāmāṇyasya pratyakṣata eva siddheḥ anumānādiprāmāṇyābhāvasyāpi tata eva prasiddheḥ pramāṇāntarāprasaṅgāt tathānekapramāṇavādinām api svopagatapramāṇasaṃkhyāniyamasya svata eva siddheḥ pramāṇāntarasyohasyāprasaṅgān na viruddhābhidhānaṃ saṃbhavatīti mataṃ tadāpi na teṣām āptatāsti svapramāvyāvṛtter anyathānaikāntikatvāt na hi saṃvidadvaite 'nyatra vā svasya svenaiva pramā saṃbhavati niraṃśatvāt pramāṇaprameyasvabhāvavyāvṛttau pramāyā vyāvṛttes tadavyāvṛttau pramātrādisvabhāvāvyāvṛtter aikāntikatvābhāvāt pramātrādyanekasvabhāvasyaikasaṃvedanasyānekāntātmanonumananāt saṃvit svayaṃ svena svaṃ saṃvedayata iti pratīteḥ nāpīndriyajapratyakṣe svapramā ghaṭate bhūtavādibhis tasyāsvasaṃviditattvopagamāt iti siddhā tatra svapramāyā vyāvṛttiḥ tato na pratyakṣata pramāṇetarasāmānyasthityādiḥ tadavyāvṛttau vā svārthavyavasāyātmakatvasiddheḥ syādvādāśrayaṇādaikāntikatvābhāvād anaikāntikatvam etenānekapramāṇavādinām anekasmin pramāṇe svapramāvyāvṛttir vyākhyātā tadavyāvṛttau vānaikāntikatvaprasaktiḥ anekaśaktyātmakasvārthavyavasāyātmakānekapramāṇasiddheḥ tattvopaplavavādināṃ tattvopaplave svapramāyā vyāvṛttiḥ siddhaiva tadavyāvṛttau tattvopaplavaikāntikatvābhāvaprasaktiś ca tato naiteṣām āptatā kiñca sarvapramāṇavinivṛtter itarathā saṃpratipatteḥ ye tāvad ekaṃ nityaṃ pramāṇaṃ svabhāvabhedābhāvād vadanti teṣāṃ sarvapramāṇavinivṛttiḥ ye 'py anekam anityaṃ pratikṣaṇaṃ svabhāvabhedādācakṣate teṣām api pratyakṣādipramāṇānāṃ nityaikāntāc cetareṇaiva prakāreṇa kathañcin nityānityātmakatvena saṃpratipatteḥ tato naiteṣāṃ nityānityaikāntapramāṇavādināṃ tīrthakṛtsamayānām āptatā kiñca vāgakṣuddhīcchāpuruṣatvādikaṃ kvacid anāvilajñānaṃ nirākaroti na punas tatpratiṣedhavādiṣu tatheti paramagahanam etat tathā hi tīrthacchedasampradāyās tathaikāntavādino nā'nāvilajñānā aviśiṣṭavāgakṣabuddhīcchādimattvād aviśiṣṭapuruṣatvāder vā rathyāpuruṣavat iti naiteṣām āptatā tatpratiṣedhavādināṃ punaḥ syādvādināṃ nātaḥ kaścid aviśiṣṭavāgādimānaviśiṣṭapuruṣo vā tasya yuktiśāstrāvirodhivāktvenābhyupagatatvāt karaṇakramavyavadhānādyativarttibuddhitvāt icchārahitatvād viśuddhapuruṣātiśayatvād iti yathā vāgādikaṃ nirdoṣajñānanirākaraṇasamarthaṃ na tathā syādvādanyāyavedibhir abhiṣṭūyamāne bhagavatīti paramagahanam etat ayuktiśāstravidām agocaratvād akalaṅkadhiṣaṇādhigamyatvāt itthaṃ siddhaṃ suniścitāsambhavadbādhakapramāṇatvam tena kaḥ paramātmā cid eva labdhyupayogasaṃskārāṇām āvaraṇanibandhanānām atyaye bhavabhṛtāṃ prabhuḥ sakalasyādvādanyāyavidviṣām āptapratikṣepaprakāreṇa hi syādvādina evāptasyāpratikṣepārhatvena suniścitāsambhavadbādhakapramāṇatvaṃ siddhyati tenaivaṃ kārikāyāsturīyapādo vyākhyāyate kaḥ paramātmā parā''tyantikī mā lakṣmīryasyeti vigrahāt cid eva jña eva naṃ punaḥ kathañcid apy ajñaḥ cid iti śabdasya mukhyavṛttyāśrayaṇāt kathañcid acityapi cicchabdasya pravṛttau gauṇatvaprasaṅgāt nanu ca 'paramātmā sākṣād vastu jānannindriyasaṃskārānurodhata eva jānāyān nānyathā tadvedanasya pratyakṣatvavirodhāt na cendriyasaṃskārāḥ sakṛtsarvārtheṣu jñānam upajanayitum alaṃ sambaddhavarttamānārthaviṣayatvāt sambaddhaṃ varttamānaṃ ca gṛhyate cakṣurādibhiḥ iti vacanāt tato na jña eva bhāvyatītāsambaddhārthajñānābhāvād ajñatvasyāpi bhāvāt' iti na mantavyaṃ labdhyupayogasaṃskārāṇām atyaye iti vacanāt labdhyupayogau hīndriyaṃ labdhyupayogau bhāvendriyam iti vacanāt tayoḥ saṃskārāḥ svārthadhāraṇāḥ teṣām atyaye sati jña eva syāt 'kutaḥ punar bhāvendriyasaṃskārāṇām atyaye sati jña eva syān na tu dravyendriyāṇām atyaye atīndriyapratyakṣato 'śeṣārthasākṣātkāritvopagamāt' ity api na śaṅkanīyaṃ bhāvendriyāṇām āvaraṇanibandhanatvāt kārtsnyato jñānāvaraṇasaṃkṣaye hi bhagavān atīndriyapratyakṣabhāk siddhaḥ na ca sakalāvaraṇasaṃkṣaye bhāvendriyāṇām āvaraṇanibandhanānāṃ saṃbhavaḥkāraṇābhāve kāryānupapatteḥ nanu cāvaraṇakṣayopaśamanibandhanatvād bhāvendriyāṇāṃ katham āvaraṇanibandhanatvam iti ced deśaghātijñānāvaraṇasparddhakodaye sati sarvadhātijñānāvaraṇasparddhakānām udayābhāve sadavasthāyāṃ ca teṣāṃ bhāvād āvaraṇanibandhanatvasiddher acodyam etat na kaścid bhavabhṛdatīndriyapratyakṣabhāgupalabdho yato bhagavāṃs tathā saṃbhāvyate ity api na śaṅkā śreyasī tasya bhavabhṛtāṃ prabhutvāt na hi bhavabhṛtsāmye dṛṣṭo dharmaḥ sakalabhavabhṛtprabhau sambhāvayituṃ śakyaḥ tasya saṃsārijanaprakṛtim abhyatītatvāt nanu ca sunirṇītāsambhavadbādhakapramāṇatvāt tathāvidho bhavabhṛtāṃ prabhuḥ sādhyate tac cāsiddhaṃ suniścitāsaṃbhavatsādhakapramāṇatvasya tadbādhakasya sadbhāvāt na hi tatsādhakaṃ pratyakṣam nāpy anumānaṃ tadekadeśasya liṅgasyādarśanāt tad uktaṃ sarvajño dṛśyate tāvan nedānīma smadādibhiḥ dṛṣṭo na caikadeśo 'sti liṅgaṃ vā yo 'numāpayet iti āgamo 'pi na tāvan nityaḥ sarvajñasya pratipādako 'sti tasya kārye evārthe prāmāṇyāt svarūpe 'pi prāmāṇyeti prasaṅgāt sa sarvavit sa lokavidityāder hiraṇyagarbhaḥ sarvajña ityādeś cāgamasya nityasya karmārthavādapradhānatvāt tātparyāsaṃbhavād anyārthapradhānair vacanair anyasya sarvajñasya vidhānāsaṃbhavāt pūrva kutaścid aprasiddhasya tair anuvādāyogāt anāderāgam asyādimat sarvajñapratipādanavirodhāc ca nāpy anityas tatpraṇīta evāgamas tasya prakāśako yuktaḥ parasparāśrayaprasaṅgāt narāntarapraṇītas tu na pramāṇabhūtaḥ siddho yataḥ sarvajñapratipattiḥ syāt asarvajñapraṇītāc ca vacanānmūlavarjitāt sarvajñapratipattau svavacanāt kin na tatpratipattiraviśeṣāt tad uktaṃ na cāgamavidhiḥ kaścin nityaḥ sarvajñabodhanaḥ na ca mantrārthavādānāṃ tātparyam avakalpyate   na cānyārthapradhānais tais tadastitvaṃ vidhīyate na cānuvadituṃ śakyaḥ pūrvam anyair abodhitaḥ   anāder āgamasyārtho na ca sarvajña ādimān kṛtrimeṇa tv asatyena sa kathaṃ pratipādyate   atha tadvacanenaiva sarvajño 'jñaiḥ pratīyate prakalpyeta kathaṃ siddhir anyonyāśrayayos tayoḥ   sarvajñoktatayā vākyaṃ satyaṃ tena tadastitā kathaṃ tadubhayaṃ siddhyet siddhamūlāntarādṛte   asarvajñapraṇītāt tu vacanān mūlavarjitāt sarvajñam avagacchantaḥ svavākyāt kiṃ na jānate    iti nopamānam api sarvajñasya sādhakaṃ tatsadṛśasya jagati kasyacid apy abhāvāt tathoktaṃ sarvajñasadṛśaṃ kañcid yadi paśyema samprati upamānena sarvajñaṃ jānīyāma tato vayam iti nārthāpattir api sarvajñasya sādhikā tadutthāpakasyārthasyānyathānupapadyamānasyābhāvāt dharmādyupadeśasya bahujanaparigṛhītasyānyathābhāvāt tathā coktam upadeśo hi buddhāder dharmādharmādigocaraḥ anyathāpy upapadyeta sarvajño yadi nābhavat   buddhādayo hy avedajñās teṣāṃ vedād asambhavaḥ upadeśaḥ kṛto 'tas tair vyāmohād eva kevalāt   ye tu manvādayaḥ siddhāḥ prādhānyena trayīvidām trayīvidāśritagranthās te vedaprabhavoktayaḥ   iti na ca pramāṇāntaraṃ sadupalambhakaṃ sarvajñasya sādhakam asti mā bhūd atratyedānīntanānām asmadādijanānāṃ sarvajñasya sādhakaṃ pratyakṣādyanyatamaṃ deśāntarakālāntaravarttināṃ keṣāñcid bhaviṣyatīti cāyuktaṃ yajjātīyaiḥ pramāṇais tu yajjātīyārthadarśanam dṛṣṭaṃ samprati lokasya tathā kālāntare 'py abhūt iti vacanāt tathā hi vivādādhyāsite deśe kāle ca pratyakṣādipramāṇam atratyedānīntanapratyakṣādigrāhyasajātīyārthagrāhakaṃ bhavati tadvijātīyasarvajñādyarthagrāhakaṃ vā na bhavati pratyakṣādipramāṇatvād atratyedānīntanapratyakṣādipramāṇavat nanu ca yathābhūtam indriyādijaṃ nityaṃ pratyakṣādi sarvajñādyarthāsādhakaṃ dṛṣṭaṃ tathābhūtam eva deśāntare kālāntare ca tādṛśaṃ sādhyate 'nyathābhūtaṃ vā tathābhūtaṃ cet siddhasādhanam anyathābhūtaṃ ced aprayojako hi hetuḥ jagato buddhimatkāraṇakatve sādhye sanniveśaviśiṣṭatvavat iti cet tad asat tathābhūtasyaiva tathā sādhanāt siddhasādhanasyāpy abhāvāt anyādṛśapratyakṣādyabhāvāt tathā hi vivādāpannaṃ pratyakṣādipramāṇam indriyādisāmagrīviśeṣānapekṣaṃ na bhavati pratyakṣādipramāṇatvāt prasiddhapratyakṣādipramāṇavat na gṛddhravarāhapipīlikādipratyakṣeṇa sannihitadeśaviśeṣānapekṣiṇā naktañcarapratyakṣeṇa vālokānapekṣiṇānekāntaḥ kātyāyanādyanumānātiśayena jaiminyādyāgamādyatiśayena vā tasyāpīndriyādipraṇidhānasāmagrīviśeṣam antareṇāsaṃbhavāt svārthātilaṅghanābhāvād atīndriyānanumeyādyarthāviṣayatvāc ca tathā coktaṃ yatrāpy atiśayo dṛṣṭaḥ sa svārthānatilaṅghanāt dūrasūkṣmādidṛṣṭau syān na rūpe śrotravṛttitā   ye 'pi sātiśayā dṛṣṭāḥ prajñāmedhādibhir narāḥ stokastokāntaratvena na tv atīndriyadarśanāt   prājño 'pi hi naraḥ sūkṣmānarthān draṣṭuṃ kṣamo 'pi san svajātīran atikrāmann atiśete parān narān   ekaśāstravicāreṣu dṛśyateti śayo mahān na tu śāstrāntarajñānaṃ tanmātreṇaiva labhyate   jñātvā vyākaraṇaṃ dūraṃ buddhiḥ śabdāpaśabdayoḥ prakṛṣyate na nakṣatratithigrahaṇanirṇaye   jyotirvic ca prakṛṣṭo 'pi candrārkagrahaṇādiṣu na bhavaty ādiśabdānāṃ sādhutvaṃ jñātum arhati    tathā vedetihāsādijñānātiśayavān api na svargadevatā'pūrvapratyakṣīkaraṇe kṣamaḥ   daśahastāntaraṃ vyomni yo nāmotplutya gacchati na yojanam asau gantuṃ śakto 'bhyāsaśatair api   iti na dṛṣṭapratyakṣādivijātīyātīndriyapratyakṣādisaṃbhāvanā yataḥ saṃbhāvyavyabhicāritā sādhanasya syāt puruṣaviśeṣasya tatsambhāvanāyāṃ saṃbhāvyavyabhicāritvam eveti cen na tasyāsiddhatvāt sādhakābhāvāt sarvapuruṣāṇāṃ triviprakṛṣṭārthasākṣātkāritvānupapatter iti tad etatsarvam aparīkṣitābhidhānaṃ mīmāṃsakasya na hi sarvajñasya nirākṛteḥ prāk suniścitāsaṃbhavatsādhakapramāṇatvaṃ siddhaṃ yena paraḥ pratyavatiṣṭheta nāpi bādhakāsaṃbhavāt paraṃ pratyakṣāder api viśvāsanibandhanam asti tatprakṛte 'pi siddhaṃ yadi tatsattāṃ na sādhayet sarvatrāpy aviśeṣāt tadabhāve darśanaṃ nādarśanam atiśete 'nāśvāsād vibhramavat syān mataṃ mā sidhat sarvajñasya nirākaraṇāt pūrvaṃ suniścitāsaṃbhavatsādhakapramāṇatvaṃ svapratyakṣasya sarvajñāntarapratyakṣasya ca tatsādhakasya saṃbhavāt paropadeśaliṅgākṣānapekṣā'vitathā'śeṣasūkṣmādyarthapratipādakatadvacanaviśeṣāt makaliṅgajanitānumānasya ca tatsādhakasya sadbhāvād anādipravacanaviśeṣasya ca taduddyotitasya tatsādhakatvena siddheḥ nirākaraṇād uttarakālaṃ tu siddham eva iti tad api svamanorathamātraṃ sarvajñanirākṛter ayogāt sarvathā bādhakābhāvāt sadupalambhakapramāṇapañcakanivṛttilakṣaṇaṃ jñāpakānupalambhanaṃ sarvajñasya bādhakam iti cen na tasya svasambandhinaḥ paracetovṛttiviśeṣādinā vyabhicārāt sarvasambandhino 'siddhatvāt tad uktaṃ tattvārthaślokavārttike svasambandhi yadīdaṃ syād vyābhicāri payonidheḥ ambhaḥkumbhādisaṃkhyānaiḥ sadbhir ajñāyamānakaiḥ   sarvasambandhi tadboddhuṃ kiñcid bodhair na śakyate sarvabodho 'sti cet kaścit tadboddhā kiṃ niṣidhyate   sarvasambandhi sarvajñajñāpakānupalambhanam na cakṣurādibhir vedyam atyakṣatvād adṛṣṭavat   nānumānād aliṅgatvāt kvārthāpattyupamāgatiḥ sarvajñasyānyathābhāvasādṛśyānupapattitaḥ   sarvapramātṛsambandhipratyakṣādinivāraṇāt kevalāgamagamyaṃ ca kathaṃ mīmāṃsakasya tat   kārye 'rthe codanājñānaṃ pramāṇaṃ yasya sammatam tasya svarūpasattāyāṃ tannaivātiprasaṅgataḥ   tajjñāpakopalambhasyābhāvo 'bhāvapramāṇataḥ sādhyate cen na tasyāpi sarvatrāpy apravṛttitaḥ   gṛhītvā vastusadbhāvaṃ smṛttvā tatpratiyoginam mānasaṃ nāstitājñānaṃ yeṣām akṣānapekṣayā   teṣām aśeṣanṛjñāne smṛte tajjñāpake kṣaṇe jāyeta nāstitājñānaṃ mānasaṃ tatra nānyathā   na cāśeṣanarajñānaṃ sakṛt sākṣād upeyate na kramād anyasantānapratyakṣatvānabhīṣṭitaḥ   yadā ca kvacid ekatra bhavet tannāstitāgatiḥ naivānyatra tadā sāsti kvaivaṃ sarvatra nāstitā   pramāṇāntarato 'py eṣāṃ na sarvapuruṣagrahaḥ talliṅgāder asiddhatvāt sahodīritadūṣaṇāt   tajjñāpakopalambho 'pi siddhaḥ pūrvaṃ na jātucit yasya smṛtau prajāyeta nāstitājñānam āñjasam   paropagamataḥ siddhaḥ sa cen nāstīti sādhyate vyāghātas tatpramāṇatve 'nyonyaṃ siddho na so 'nyathā   nanv evaṃ sarvathaikāntaḥ paropagamataḥ katham siddho niṣidhyate jainer iti codyaṃ na dhīmatām   pratīte 'nantadharmātmanyarthe svayam abādhite ko doṣaḥ sunayais tatraikāntopaplavasādhane   anekānte hi vijñānam ekāntānupalambhanam tadvidhis tanniṣedhaś ca mato naivānyathā gatiḥ   naivaṃ sarvatra sarvajñajñāpakānupadarśanam siddhaṃ taddarśanāropo yena tatra niṣidhyate   iti tad evam asiddhaṃ jñāpakānupalambhanaṃ sarvajñasya na bādhakam iti siddhaṃ suniścitāsaṃbhavadbādhakapramāṇatvam eva sādhakam tathā hi asti sarvajñaḥ suniścitāsambhavadbādhakapramāṇatvāt pratyakṣādivat pratyakṣādes tāvad viśvāsanibandhanaṃ bādhakāsaṃbhava eva suniścitaḥ na tato 'paraṃ saṃvādakatvaṃ pravṛttisāmarthyam aduṣṭakāraṇajanyatvaṃ vā tasya tatrāvaśyaṃ bhāvād iti pratyakṣādipramāṇam udāharaṇaṃ vādiprativādinoḥ prasiddhatvāt sādhyasādhanadharmāvikalatvāt suniścitāsaṃbhavadbādhakapramāṇaṣaś ca syād avidyamānaś ceti sandigdhavipakṣavyāvṛttikam idaṃ sādhanaṃ na mantavyaṃ vipakṣe bādhakasadbhāvāt tathā hi yad asat tan na suniścitāsaṃbhavadbādhakapramāṇam yathā marīcikāyāṃ toyaṃ sambhavadbādhakapramāṇaṃ merumūrddhani modakādikaṃ ca sandigdhāsaṃbhavadbādhakam suniścitāsaṃbhavadbādhakapramāṇaś ca sarvajñaḥ iti prakṛte sarvajñe siddham api sādhanaṃ yadi sattāṃ na sādhayet tadā darśanaṃ nādarśanam atiśayīta anāśvāsāt svapnādivibhramavat tasya suniścitāsaṃbhavadbādhakapramāṇatvasyābhāve sarvatra darśane darśanābhāse ca viśeṣābhāvāt  sādhakabādhakapramāṇabhāvāt sarvajñe saṃśayo 'stv ity ayuktaṃ yasmāt sādhakabādhakapramāṇayor nirṇayāt bhāvābhāvayor avipratipattir anirṇayādār ekā syāt sādhakanirṇayāt tatsattāyām avipratipattir bādhakanirṇayāt tv asattāyām ubhayanirṇayas tu na saṃbhavaty eva kvacit vyāghātāt sādhakabādhakābhāvanirṇayavat sādhakānirṇayāt punaḥ sattāyām ārekā syād bādhakānirṇayād asattāyām iti vipaścitām abhimato nyāyaḥ tato bhavabhṛtāṃ prabhau suniścitāsambhavadbādhakapramāṇatvaṃ sattāyāḥ sādhakaṃ siddhyat suniścitāsaṃbhavatsādhakapramāṇatvaṃ vyāvarttayaty eva virodhāt naivam etat tatra sidhyati yena suniściṃtāsaṃbhavadbādhakapramāṇatvasya vyāvarttakaṃ syāt tataḥ siddho bhavabhṛtāṃ prabhuḥ sarvajña eva kutaḥ punas tasyājñatvalakṣaṇasvabhāvāntarapratiṣedhaḥ siddho yato 'sau jñasvabhāva eva syāt sarvaś cārthas tasya viṣayaḥ syāt tatas taṃ krametaiva iti cet codanābalād bhūtādyaśeṣārthajñānānyathānupapatteḥ so 'yaṃ codanā hi bhūtaṃ bhavantaṃ bhaviṣyantaṃ viprakṛṣṭam ity evaṃ jātīyakam artham avagamayitum alaṃ puruṣaviśeṣān iti svayaṃ pratīyan sakalārthajñānasvabhāvatām ātmano na pratyetīti kathaṃ svasthaḥ tac ca na jñānam ātmano bhinnam eva mīmāṃsakasya kathañcid abhedopagamād anyathā matāntaraprasaṅgāt tato nājñasvabhāvaḥ puruṣaḥ kvacid api viṣaye sarvaviṣaye codanājñānotpatter vikalpajñānotpatter vā sarvatra tadanupapattau vidhipratiṣedhavicārāghaṭanāt katham evaṃ kasyacit kvacid ajñānaṃ syād iti ced ucyate  tat kutaḥ siddham vivādādhyāsito jīvasya mohodayaḥ sambandhyantarakāraṇako mohodayatvān madirākāraṇamohodayavad ity anumānāt yat tatsambandhyantaraṃ tad ātmano jñānāvaraṇādi karmeti  kathaṃ punarjñānāvaraṇādisambandhyantarasyābhāve sākalyena viratavyāmohaḥ syād yataḥ sarvamatītānāgatavarttamānānantārthavyañjanaparyāyātmakaṃ jīvāditattvaṃ sākṣāt kurvīteti ced ime brūmahe yad yasmin saty eva bhavati tat tadabhāve na bhavaty eva yathāgner abhāve dhūmaḥ sambandhyantare saty eva bhavati cātmano vyāmohas tasmāt tadabhāve sa na bhavatīti niścīyate deśakālataḥ pratyāsannam eva paśyed viratavyāmoho 'pi sarvātmanā na punar viprakṛṣṭam ity ayuktaṃ pratyāsatter jñānākāraṇatvād viprakarṣasya cājñānānibandhanatvāt tadbhāve 'pi jñānājñānayor abhāvān nayanatārakāñjanavac candrārkādivac ca yogyatāsadbhāvetarābhyāṃ kvacid bhāve yogyataiva jñānakāraṇaṃ pratyāsattiviprakarṣayor akiñcitkaratvāt sā punar yogyatā deśataḥ kārtsnyato vā vyāmohavigamas tatpratibandhikarmakṣayopaśamakṣayalakṣaṇaḥ iti sākalyena viratavyāmohaḥ sarvaṃ paśyaty eva tad uktaṃ jño jñeye katham ajñaḥ syād asati pratibandhane dāhye 'gnir dāhako na syād asati pratibandhane   iti  ata eva kuta eva sākalyena viratavyāmohatvād eva sarvadarśanād eva vā yo hi deśato viratavyāmohaḥ kiñcid evāsphuṭaṃ paśyati vā tasyaivākṣāpekṣā lakṣyate na punas tadvilakṣaṇasya prakṣīṇasakalavyāmohasya sarvadarśinaḥ sarvajñatvavirodhāt na hi sarvārthaiḥ sakṛdakṣasambandhaḥ saṃbhavati sākṣāt paramparayā vā nanu cāvadhimanaḥparyayajñāninor deśato viratavyāmohayor asarvadarśanayoḥ katham akṣānapekṣā saṃlakṣaṇīyā tadāvaraṇakṣayopaśamātiśayavaśāt svaviṣaye parisphuṭatvād iti brūmaḥ na caivaṃ sākalyena viratavyāmohatvasya sarvadarśanasya vānaikāntikatvaṃ śaṅkanīyaṃ vipakṣekṣāpekṣe matiśrutajñāne tadasaṃbhavāt avadhimanaḥ paryayajñāne tadasaṃbhavāt pakṣāvyāpakatvād ahetutvam iti cen na sakalapratyakṣasyaiva pakṣatvavacanāt tatra cāsya hetoḥ sadbhāvāt vikalapratyakṣasyāvadhimanaḥparyayākhyasyāpakṣīkaraṇāt na cāsmadādipratyakṣekṣāpekṣopalakṣaṇāt sakalavitpratyakṣe 'pi sāsty eveti vaktuṃ śakyam añjanādibhir asaṃskṛtacakṣuṣo 'smadāder ālokāpekṣopalakṣaṇāt tatsaṃskṛtacakṣuṣo 'pi kasyacid ālokāpekṣāprasaṅgāt naktañcarāṇām ālokāpāye 'pi spaṣṭarūpāvalokanaprasiddher nāloko niyataṃ kāraṇaṃ pratyakṣasyeti cet tarhi satyasvapnajñānasyekṣaṇikādijñānasya ca spaṣṭasya cakṣurādyanapekṣasya prasiddher akṣam api niyataṃ pratyakṣakāraṇaṃ mā bhūt tato yathāñjanādisaṃskṛtacakṣuṣām ālokānapekṣā sphuṭaṃ rūpekṣaṇe tathā sākalyena viratavyāmohasya sarvasākṣātkaraṇe 'kṣānapekṣā iti karaṇakramavyavadhānātivattisakalapratyakṣo bhavabhṛtāṃ guruḥ prasiddhyaty eva  yataś cāsau na devāgamādivibhūtimattvād adhyātmaṃ bahir api divyasatyavigrahādimahodayāśrayatvād vā mahān nāpi tīrthakṛttvamātrāt yataś ca tīrthacchedasampradāyo 'pi vaidiko niyogabhāvanādisampradāyo na saṃvādakaḥ pratyakṣaikapramāṇavādisampradāyas tattvopaplavavādisampradāyo vā sarvāptavādo vā na pramāṇabhūto vyavatiṣṭhate tataḥ suniścitāsaṃbhavadbādhakapramāṇo bhagavan bhavān eva bhavabhṛtāṃ prabhurātyantikadoṣāvaraṇahānyā sākṣāt prabuddhāśeṣatattvārthatvena ca munibhiḥ sūtrakārādibhir abhiṣṭūyate iti samantabhadrācāryair nirūpite sati kutas tāvad ātyantikī doṣāvaraṇahānir mayi viniściteti bhagavatā paryanuyuktā ivācāryāḥ prāhuḥ  doṣāvaraṇasāmānyayor hāneḥ prasiddhatvād dharmitvaṃ na virudhyate tatprasiddhiḥ punar asmadādiṣu deśato nirdoṣatvasya jñānādeś ca kāryasya niścayād bhavaty eva anyathā tadanupapatteḥ sā kvacin niśśeṣāstīti sādhyate vādiprativādinor atra vipratipatteḥ atiśāyanād iti hetuḥ kvacit kanakapāṣāṇādau kiṭṭakālikādibahirantarmalakṣayo yatheti dṛṣṭāntaḥ prasiddhatvāt sa hi kanakapāṣāṇādau prakṛṣyamāṇo dṛṣṭo niśśeṣaḥ tadvaddoṣāvaraṇahānir api prakṛṣyamāṇā'smadādiṣu pratītā satī kvacin niśśeṣā'stīti siddhyati kaḥ punar doṣo nāmāvaraṇād bhinnasvabhāva iti ced ucyate  na hi doṣa evāvaraṇam iti pratipādane kārikāyā doṣāvaraṇayor iti dvivacanaṃ samartham tatas tatsāmarthyād āvaraṇāt paudgalikajñānāvaraṇādikarmaṇo bhinnasvabhāva evājñānādir doṣo 'bhyūhyate taddhetuḥ punar āvaraṇaṃ karma jīvasya pūrvasvapariṇāmaś ca svapariṇāmahetuka evājñānādir ity ayuktaṃ tasya kādācitkatvavirodhāj jīvatvādivat parapariṇāmahetuka evety api na vyavatiṣṭhate muktātmano 'pi tatprasaṅgāt sarvasya kāryasyopādānasahakārisāmagrījanyatayopagamāt tathā pratīteś ca tathā ca doṣo jīvasya svaparapariṇāmahetukaḥ kāryatvān māṣapākavat nanv evaṃ niśśeṣāvaraṇahānau doṣahāneḥ sāmarthyasiddhatvād doṣahānau vāvaraṇahāner anyatarahānir eva niśśeṣataḥ sādhyeti cen na doṣāvaraṇayor jīvapudgalapariṇāmayor anyonyakāryakāraṇabhāvajñāpanārthatvād ubhayahāner niśśeṣatvasādhanasya doṣo hi tāvad ajñānaṃ jñānāvaraṇasyodaye jīvasya syād adarśanaṃ darśanāvaraṇasya mithyātvaṃ darśanamohasya vividham acāritram anekaprakāracāritramohasya adānaśīlatvādir dānādyantarāyasyeti tathā jñānadarśanāvaraṇe tatpradoṣaninhavamāt saryāntarāyā''sādanopaghātebhyo jīvamāsravataḥ kevaliśrutasaṃghadharmadevāvarṇavādād darśanamohaḥ kaṣāyodayāt tīvrapariṇāmāc cāritramohaḥ vighnakaraṇād antarāya iti tattvārthe prarūpaṇāt samarthayiṣyate cāyaṃ kāryakāraṇabhāvo doṣāvaraṇayoḥ kāmādiprabhavaś citraḥ karmabandhānurūpataḥ ity atra atha doṣa evāvidyātṛṣṇālakṣaṇaś cetaso 'nāditadvāsanodbhūtaḥ saṃsārahetur nāvaraṇaṃ paudgalikaṃ tena mūrtimatā cittasyāmūrtasyāvaraṇāyogād iti vadato bauddhān nirākartum āvaraṇagrahaṇaṃ mūrtimatāpi madirādinā cittasyāmūrtasyāvaraṇadarśanāt tatsambandhād vibhramasaṃvedanād anyathā tadanupapatteḥ madirādinendriyāṇyevāvriyante iti cen na teṣām acetanatve tadāvaraṇāsaṃbhavāt sthālyādivad vibhramāyogāt cetanatve teṣām amūrtatve 'pi mūrtimatāvaraṇam āyātam iti prāyeṇānyatra cintitam tato doṣahānivadāvaraṇahānir api niśśeṣā kvacit sādhyā tadāvaraṇasya doṣād anyasya mūrtimataḥ prasiddheḥ  pradhvaṃsābhāvo hi doṣāvaraṇayoḥ sādhyo na punar atyantābhāvaḥ tasyāniṣṭatvāt sadātmano muktiprasaṅgāt nāpītaretarābhāvaḥ tasya prasiddhatvāt doṣāvaraṇayor anātmatvād ātmanaś cādoṣāvaraṇasvabhāvatvāt prāgabhāvo 'pi na sādhyas tata eva prāgavidyamānasya doṣāvaraṇasya svakāraṇād ātmani prādurbhāvābhyupagamāt na ca loṣṭādau doṣāvaraṇayoḥ pradhvaṃsābhāvaḥ saṃbhavati tasya bhūtvā bhavanalakṣaṇatvāt tayos tatrātyantam abhāvāt tan na siddhasādhyatā nanv evaṃ  cet anādiguṇavyāvṛtteḥ sarvātmanā pṛthivyāder abhimatatvāt nanu ca pṛthivyādau sarvātmanā cetanādiguṇapradhvaṃsābhāvasyābhāvād buddhihānyānaikāntikam evātiśāyanam ity apy anavabodhavijṛmbhitaṃ pṛthivyādau pudgale pṛthivīkāyikādibhir ātmabhiḥ śarīratvena gṛhīte svāyuṣaḥ kṣayāt tyakte cetanādiguṇasya vyāvṛtteḥ sarvātmanā pradhvaṃsābhāvarūpatvena syādvādibhir abhimatatvāt na hi sa kaścit pudgalo 'sti yo na jīvair asakṛdbhuktojjhitaḥ iti vacanāt prasiddhaś ca pṛthivyādau cetanādiguṇasyābhāvaḥ anupalambhānyathānupapatteḥ  syān mataṃ te 'vyāpāravyāhārākāraviśeṣavyāvṛttisamayavaśāt tādṛśaṃ loko vivecayati nāsty atra mṛtaśarīre caitanyaṃ vyāpāravyāhārākāraviśeṣānupalabdheḥ kāryaviśeṣānupalambhasya kāraṇaviśeṣābhāvāvinābhāvitvāt cāndanādidhūmānupalambhasya tatsamarthacāndanādipāvakābhāvāvinābhāvitvavat tathā nāsty asya rogo jvarādiḥ sparśādiviśeṣānupalabdher bhūtagrahādir vā ceṣṭāviśeṣānupalabdheḥ samyagvaidyaśāstrabhūtatantrādisamayavaśād atyantābhyastacaitanyarogādikāryaviśeṣāṇāṃ lokānāṃ tadvivekopapattiḥ' iti tad etatpṛthivyādau sarvātmanā cetanādiguṇavyāvṛttāv api samānam nāsty atra bhasmādipṛthivyādau pṛthivīcetanādiguṇaḥ vyāpāravyāhārākāraviśeṣavyāvṛtter iti samayavaśāt tatsiddhāntavalloko vivecayati syād ākūtaṃ te 'vyāpārādiviśeṣasyānupalabdhes tajjananasamarthacetanādiguṇavyāvṛttisiddhāv api tajjananāsamarthacetanādivyāvṛttyasiddher na sarvātmanā tadvyāvṛttisiddhi' iti tadasamañjasaṃ vyāpārādyaśeṣakāryajananāsamarthasya śarīriṇāṃ cetanāder asambhavāt saṃbhave vā śarīritvavirodhāt tataḥ kāryaviśeṣānupalabdheḥ sarvātmanā cetanādiguṇavyāvṛttiḥ pṛthivyādeḥ sidhyaty eva mṛtaśarīrādeḥ paracaitanyarogādinivṛttivat   na hi jaiminīyamatānusāriṇo viprakarṣiṇām arthānām abhāvāsiddhim anumanyante vede kartra'bhāvāsiddhiprasaṅgāt sarvajñādyabhāvasādhanavirodhāc ca te tām anumanyamānā vā śauddhodaniśiṣyakā eva na caiṣām etadātmanīnaṃ anumānocchedasya durnivāratvāt sādhyasādhanayor vyāptyasiddheḥ paropagamād vyāptisiddher nānumānoccheda iti cen na tasyāpi paropagamāntarāt siddhāvanavasthāprasaṅgāt tasyānumānāt siddhau parasparāśrayaprasaṅgāt prasiddhe 'numāne tataḥ paropagamasya siddhis tatsiddhau ca tato vyāptisiddher anumānaprasiddhir iti tato na śreyān ayaṃ nirbandhaḥ sarvātmanā cetanādiguṇavyāvṛttiḥ pṛthivyāder na siddhyaty eveti tatprasiddhau ca na buddhihānyā hetor vyabhicāraḥ tasyāḥ sapakṣatvāt tathā hi  nanu ca yadi pradhvaṃsābhāvo hānis tadā sā paudgalikasya jñānāvaraṇādeḥ karmadravyasya na saṃbhavaty eva nityatvāt tatparyāyasya tu hānāv api kutaścit punaḥ prādurbhāvān na niśśeṣā hāniḥ syāt niśśeṣakarmaparyāyahānau vā karmadravyasyāpi hāniprasaṅgaḥ tasya tadavinābhāvāt tathā ca niranvayavināśasiddher ātmādidravyābhāvaprasaṅga iti kaścit so 'py anavabuddhasiddhānta eva yasmāt  pradhvaṃsābhāvo hi kṣayo hānir ihābhipretā sā ca vyāvṛttir eva maṇeḥ kanakapāṣāṇād vā malasya kiṭṭāder vā na punar atyantavināśaḥ sa hi dravyasya vā syāt paryāyasya vā na tāvad dravyasya nityatvāt nāpi paryāyasya dravyarūpeṇa dhrauvyāt tathā hi vivādāpannaṃ maṇyādau malādi paryāyārthatayā naśvaram api dravyārthatayā dhruvaṃ sattvānyathānupapatteḥ śabdena vyabhicāra iti cen na tasya dravyatayā dhrauvyābhyupagamāt vidyutpradīpādibhir anekānta ity ayuktaṃ teṣām api dravyatvato dhruvatvāt kṣaṇikaikānte sarvathārthakriyāvirodhasyābhidhānāt tato yādṛśī maṇer malāder vyāvṛttir hāniḥ pariśuddhis tādṛśī jīvasya karmaṇāṃ nivṛttir hāniḥ tasyāṃ ca satyām ātyantikī śuddhiḥ sambhāvyate sakalakarmaparyāyavināśe 'pi karmadravyasyāvināśāt tasyākarmaparyāyākrāntatayā pariṇamanād maladravyasya malātmakaparyāyatayā nivṛttāv apy amalātmakaparyāyāv iṣṭatayā pariṇamanavat tad etena tucchaḥ pradhvaṃsābhāvaḥ sarvatra pratyākhyātaḥ kāryotpādasyaiva pūrvākārakṣayarūpatvapratīteḥ samarthayiṣyate caitat kāryotpādaḥ kṣayo hetor niyamāt ity atra tena maṇeḥ kaivalyam eva malāder vaikalyam  dravyārthatayā buddher ātmany apy avināśāt sarvātmanā parikṣayāprasaṅgāt paryāyārthatayā parikṣaye 'pi siddhāntāvirodhāt nanu ca yathā karmadravyasya karmasvabhāvaparyāyanivṛttāv apy akarmātmakaparyāyarūpatayāvasthānaṃ tathātmano buddhiparyāyatayā nivṛttāv apy abuddhirūpaparyāyatayāvastānāt siddhāntavirodha evety atiprasajyate iti cen na vaiṣamyāt karmadravyaṃ hi pudgaladravyam tasyātmani pāratantryaṃ kurvataḥ karmatvapariṇāmas tadakurvato 'karmatvapariṇāmenāvasthānaṃ rūpādimattvasāmānyalakṣaṇatvāt pudgaladravyasya karmatvalakṣaṇatvābhāvād aviruddham abhidhīyate buddhidravyaṃ tu jīvaḥ tasya buddhiḥ paryāyaḥ tat sāmānyaṃ lakṣaṇam upayogo lakṣaṇam iti vacanāt na ca lakṣaṇābhāve lakṣyam avatiṣṭhate tasya tadalakṣaṇatvaprasakter yenābuddhiparyāyātmakatayāvasthānaṃ jīvasya niḥśeṣato buddhiparikṣaye 'py aviruddhaṃ syāt nanv evam ajñānāder doṣasya paryāyārthatayā hānir niśśeṣā sidhyed āvaraṇavan na punar dravyārthatayā buddhivat tato doṣasāmānyasyātmany avasthānān na nirdoṣatvasiddhir ity aparaḥ so 'py atattvajña eva yataḥ  dvividho hy ātmanaḥ pariṇāmaḥ svābhāvika āgantukaś ca tatra svābhāviko 'nantajñānādir ātmasvarūpatvāt malaḥ punar ajñānādir āgantukaḥ karmodayanimittakatvāt sa cātmanaḥ pratipakṣa eva tataḥ parikṣayī tathā hi yo yatrāgantukaḥ sa tatra svanirhrāsanimittavivarddhanavaśāt parikṣayī yathā jātyahemni tāmrādimiśraṇakṛtaḥ kālikādiḥ āgantukaś cātmanyajñānādir malaḥ iti svabhāvahetuḥ na tāvad ayam asiddhaḥ katham yo yatra kādācit kaḥ sa tatrāgantukaḥ yathā sphaṭikāśmani lohitādyākāraḥ kādācit kaś cātmani doṣa iti na cedaṃ kādācit katvam asiddhaṃ samyagjñānādiguṇāvirbhāvadaśāyām ātmani doṣānupapatteḥ tataḥ prāktatsadbhāvād guṇāvirbhūtidaśāyām api tirohitadoṣasya sadbhāvān na kādācit katvaṃ sātatyasiddher iti cenna guṇasyāpy evaṃ sātatyaprasaṅgāt tathā ca hiraṇyagarbhāder vedārthajñānakāle 'pi vedārthājñānaprasaṅgaḥ jñānājñānayoḥ parasparaviruddhatvād ekatraikadā na prasaṅga iti cet tata eva sakalaguṇadoṣayor ekatraikadā prasaṅgo mā bhūt punar doṣasyāvirbhāvadarśanād guṇakāle 'pi sattāmātrasiddhir iti cet tarhi guṇasyāpi punar āvirbhūtidarśanād doṣakāle 'pi sattāmātrasiddhiḥ sarvathā viśeṣābhāvāt tathā cātmano doṣasvabhāvatvasiddhivadguṇasvabhāvatvasiddhiḥ kuto nivāryeta virodhād iti ced doṣasvabhāvatvasiddhir eva nivāryatāṃ tasya guṇasvabhāvatvasiddheḥ kutaḥ seti ced doṣasvabhāvatvasiddhiḥ kutaḥ saṃsāritvānyathānupapatter iti cet tatsaṃsāritvaṃ sarvasyātmano yady anādyanantaṃ tadā prativādino 'siddhaṃ pramāṇato muktisiddheḥ kuta iti ced ime pravadāmaḥ kvacid ātmani saṃsārotyantaṃ nivartate tatkāraṇātyantanivṛttyanyathānupapatteḥ saṃsārakāraṇaṃ hi mithyādarśanādikamubhayaprasiddhaṃ kvacid atyantanivṛttimat tadvirodhisamyagdarśanādiparamaprakarṣasadbhāvāt yatra yad virodhiparamaprakarṣasadbhāvas tatra tad atyantanivṛttimad bhavati yathā cakṣuṣi timirādi nedam udāharaṇaṃ sādhyasādhanadharmavikalaṃ kasyacic cakṣuṣi timirāderatyantanivṛttimattvaprasiddhes tadvirodhiviśiṣṭāñjanādiparamaprakarṣasadbhāvasiddheś ca nirvivādakatvāt kathaṃ mithyādarśanādivirodhi samyagdarśanādi niścīyate iti cet tatprakarṣe tadapakarṣadarśanāt yad dhi prakṛṣyamāṇaṃ yad apakarṣati tat tadvirodhi siddham yathoṣṇasparśaḥ prakṛṣyamāṇaḥ śītasparśam apakarṣaṃs tadvirodhī mithyādarśanādikam apakarṣati ca prakṛṣyamāṇaṃ kvacit samyagdarśanādi tat tadvirodhi kathaṃ punaḥ samyagdarśanādeḥ kvacit paramaprakarṣasadbhāvaḥ siddha iti cet prakṛṣyamāṇatvāt yad dhi prakṛṣyamāṇaṃ tat kvacit paramaprakarṣasadbhāvabhāgdṛṣṭam yathā nabhasi parimāṇam prakṛṣyamāṇaṃ ca samyagdarśanādi tasmāt paramaprakarṣasadbhāvabhāk paratvāparatvābhyāṃ vyabhicāra iti cen na tayor api saparyantajagadvādināṃ paramaprakarṣasadbhāvabhāktvasiddheḥ na cāparyantaṃ jagad iti vaktuṃ śakyaṃ viśiṣṭasanniveśatvāt parvatavat yat punar aparyantaṃ tan na viśiṣṭasanniveśaṃ siddhaṃ yathā vyoma viśiṣṭasanniveśaṃ ca jagat tasmāt sarvataḥ saparyantam iti nigaditam anyatra saṃsāreṇānekānta iti cen na tasyāpy abhavyajīveṣu paramaprakarṣasadbhāvasiddhau prakṛṣyamāṇatvena pratīteḥ etena mithyādarśanādibhir vyabhicāraḥ pratyākhyātaḥ teṣām apy abhavyeṣu paramaprakarṣasadbhāvāt tato nānaikāntikaṃ prakṛṣyamāṇatvaṃ paramaprakarṣasadbhāve sādhye nāpi viruddhaṃ sarvathā vipakṣād vyāvṛtteḥ iti kvacin mithyādarśanādivirodhi samyagdarśanādi paramaprakarṣasadbhāvaṃ sādhayati sa ca sidhyanmithyādarśanāder atyantanivṛttiṃ gamayati sā ca gamyamānā svakāryasaṃsārātyantanivṛttiṃ niścāyayati yāsau saṃsārasyātyantanivṛttiḥ sā muktir iti tadanyathānupapatter ātmano jñānādiguṇasvabhāvatvasiddher na doṣasvabhāvatvasiddhiḥ virodhāt prasiddhāyāṃ kvacid ātmani niḥśreyasabhāji guṇasvabhāvatāyām abhavyādāv api tannirṇayaḥ jīvatvānyathānupapatteḥ prasiddhe ca sarvasminn ātmani jñānādiguṇasvabhāvatve doṣasvabhāvatvāsiddheḥ siddhaṃ doṣasya kādācitkatvabhāgantukatvaṃ sādhayati tataḥ sa eva parikṣayī svanirhrāsanimittavivarddhanavaśād iti suspaṣṭam ābhāti doṣanirhrāsanimittasya samyagdarśanāder viśeṣeṇa varddhanaprasādhanāt ity āvaraṇasya dravyakarmaṇo doṣasya ca bhāvakarmaṇo bhūbhṛta iva mahato 'tyantanivṛttisiddheḥ karmabhūbhṛtāṃ bhettā mokṣamārgasya praṇetā stotavyaḥ samavatiṣṭhate viśvatattvānāṃ jñātā ca   na hi nayanaṃ nirasto 'padravaṃ vigalitatimirādikalaṅkapaṭalam api deśakālasvabhāvaviprakarṣabhājam arthaṃ pratyakṣīkurvan pratītaṃ svayogyasyaivārthasya tena pratyakṣīkaraṇadarśanāt nirastagraho 'parāgādyupadravo 'pi divasakaraḥ pratihataghanapaṭalakalaṅkaś ca svayogyān eva varttamānārthān prakāśayannupalabdho nātītānāgatānarthānayogyān iti jīvo 'pi nirastarāgādibhāvakarmopadravaḥ san vigalitajñānāvaraṇādidravyakarmātmakakalaṅko 'pi ca kathaṃ viprakṛṣṭam artham aśeṣaṃ pratyakṣīkartuṃ prabhuḥ muktātmā bhavann api na codanāprāmāṇyapratibandhavidhāyī dharmādau tasyā eva prāmāṇyaprasiddheḥ muktātmanas tatrāpramāṇatvāt tasyānandādisvabhāvapariṇāme 'pi dharmajñatvābhāvād apratiṣedhyatvāt tad uktaṃ dharmajñatvaniṣedhas tu kevalo 'tropayujyate sarvam anyadvijñānaṃs tu puruṣaḥ kena vāryate   iti vadantam iva stotuḥ prajñātiśayacikīrṣayā bhagavantaṃ pratyāhuḥ  sūkṣmāḥ svabhāvaviprakarṣiṇo 'rthāḥ paramāṇvādayaḥ antaritāḥ kālaviprakarṣiṇo rāmādayo dūrās tu deśaviprakarṣiṇo himavadādayas te kasyacit pratyakṣā anumeyatvād yathā'gnyādir ity evaṃ sarvajñasya samyak sthitiḥ syāt atha matam etat sūkṣmādayo 'rthā yathābhūtāḥ kasyacit pratyakṣā dṛṣṭās tathābhūtā eva tathānumeyatvena sādhyante 'nyathābhūtā vā yathābhūtāś cet siddhasādhyatā sūkṣmāṇāṃ sahasradhā bhinnakeśāgrādīnām antaritānāṃ ca prapitām ahādīnāṃ dūrārthānāṃ ca himavadādīnāṃ kasyacit pratyakṣatvaprasiddheḥ anyathābhūtānāṃ tu kasyacit pratyakṣatvasādhane 'numeyatvādityaprayojako hetuḥ kṣmādharādīnāṃ buddhimatkāraṇatve sādhye sanniveśaviśiṣṭatvādivat dharmyasiddhiś ca paramāṇvādīnām aprasiddhatvāt iti tad ayuktaṃ vivādādhyāsitānāṃ sūkṣmādyarthānāṃ kasyacit pratyakṣatvena sādhyatvād aprasiddhaṃ sādhyam iti vacanāt dharmmādayo hi kasyacit pratyakṣatvena vādiprativādinor vivādāpannās te eva kasyacit pratyakṣā iti sādhayituṃ yuktā na punar anye na caivaṃ dharmyasiddhiḥ dharmyādīnām asarvajñavādino 'pi yājñikasya siddhatvāt nanv evaṃ bhūdharādīnāṃ dhīmaddhetukatayā vivādāpannānāṃ tathā sādhyatve katham aprayojako hetuḥ sanniveśaviśiṣṭatvādir iti cet svabhāvabhedāt yādṛśam abhinavabhavanādiṣu sanniveśaviśiṣṭatvam akriyādarśino 'pi kṛtabuddhyutpādakaṃ dhīmaddhetukatvena vyāptaṃ pratipannaṃ tādṛśam eva jīrṇaprāsādādiṣūpalabhyamānaṃ dhīmaddhetukatvasya prayojakaṃ syān nānyādṛśaṃ bhūdharādiṣu pratīyamānam akṛtabuddhyūtpādakam iti svayaṃ mīmāṃsakair abhidhānāt naivam anumeyatvaṃ tasya svabhāvabhedābhāvāt na hi sādhyāvinābhāvaniyamaniścayaikalakṣaṇaliṅgajanitajñānaviṣayatvam anumeyatvam agnyādau dharmādau ca liṅgini bhidyate yena kiñcit prayojakam aparam aprayojakam iti vibhāgo 'vataret  syān mataṃ kecid arthāḥ pratyakṣā yathā ghaṭādayaḥ kecid anumeyā ye kadācit kvacit pratyakṣapratipannāvinābhāviliṅgāḥ kecid āgamātragamyāḥ sarvadā svabhāvādiviprakarṣiṇo dharmādayaḥ teṣāṃ sarvapramātṛsambandhipratyakṣādigocaratvāyogāt tad uktaṃ  sarvapramātṛsambandhipratyakṣādinivāraṇāt kevalāgamagamyatvaṃ lapsyate puṇyapāpayoḥ iti tato dharmādīnām anumeyatvam asiddham udbhāvayann api nānumānam utsārayati tasyānumeye 'rthe vyavasthānāt iti tad asat dharmādīnām apy anityatvādisvabhāvatayānumeyatvopapatteḥ tathā hi yāvān kaścid bhāvaḥ paryāyākhyaḥ sa sarvo 'nekakṣaṇasthāyitayā kṣaṇiko yathā ghaṭas tathā ca dharmādir iti mīmāṃsakair api kutaścit paryāyatvāder anityatvena vyāptiḥ sādhanīyā tadasiddhau prakṛte 'pi dharmādau paryāyaś ca dharmādir ity upasaṃhārāyogāt kathaṃ cāyaṃ svabhāvādiviprakarṣiṇām anumeyatvam asiddham abhidadhānaḥ sukhādīnām aviprakarṣiṇām anumiter ānarthakyaṃ pariharet śaśvadaviprakarṣiṇām anumiter aniṣṭer adoṣa iti cet kva punar iyam anumitiḥ syāt kadācid aviprakarṣiṇām anyadā deśādiviprakṛṣṭānāṃ pratipannāvinābhāviliṅgānām anumitir iti cet katham evaṃ śaśvadapratyakṣāyā buddher anumānaṃ yata idaṃ śobheta jñāte tv arthe 'numānād avagacchati buddhim iti arthāpatter buddhipratipatter adoṣa iti ced dharmādipratipattir api tata evāstu yathaiva hi bahirarthaparicchittyanyathānupapatter buddhipratipattis tathā śreyaḥ pratyavāyādyanyathānupapattyā dharmādharmādipratipattir api yuktā bhavitum śreyaḥpratyavāyāder anyathāpy upapatteḥ kṣīṇārthāpatir iti cen na tadutpattau dṛṣṭakāraṇavyabhicārād adṛṣṭākāraṇapratipatteḥ rūpādijñānād indriyaśaktipratipattivat na cārthāpattir anumānād anyaiva anumānasyaivārthāpattir iti nāmakaraṇāt tato buddhyādeḥ śaśvadviprakarṣiṇo 'numeyatvasiddhau dharmāder api tatsiddhiḥ ye tu tāthāgatādayaḥ sattvakṛtakatvāder anityatvādinā vyāptim icchanti teṣāṃ siddham anumeyatvam anavayaveneti na kiñcid vyāhatam asarvajñavādināṃ sarvajñavādināṃ ca svabhāvādiviprakṛṣṭeṣvartheṣv anumeyatvavyavasthiteḥ etenātyantaparo 'kṣeṣv artheṣv anumeyatvābhāvād bhāgāsiddham anumeyatvam ity etad api pratyākhyātaṃ teṣām api kathañcid anekāntātmakatvādisvabhāvatayānumeyatvasiddheḥ athavānumeyatvaṃ śrutajñānādhigamyatvaṃ hetuḥ materanu paścān mīyamānatvād anumeyāḥ sūkṣmādayo 'rthā iti vyākhyānān matipūrvajñānasya śrutatvāt śrutaṃ matipūrvam iti vacanāt na caitad asiddhaṃ prativādino 'pi sarvasya śrutajñānādhigamyatvopagamāt codanā hi bhūtaṃ bhavantaṃ bhaviṣyantaṃ sūkṣmaṃ vyavahitaṃ viprakṛṣṭam ity evaṃ jātīyakam artham avagamayitum alam iti svayam abhidhānāt tad uktaṃ tattvārthaślokavārtike sūkṣmādyartho 'pi cādhyakṣaḥ kasyacit sakalaḥ sphuṭam śrutajñānādhigamyatvān nadīdvīpādideśavat   na hetoḥ sarvathaikāntair anekāntaḥ kathañcana śrutajñānābhigamyatvāt teṣāṃ dṛṣṭeṣṭabādhanāt   sthānatrayāvisaṃvādi śrutajñānaṃ hi vakṣyate tenādhigamyamānatvaṃ siddhaṃ sarvatra vastuni   iti tato 'numeyāḥ sūkṣmādyarthāḥ kasyacit pratyakṣāḥ siddhā eva   agnyādayo 'numeyāḥ syuḥ kasyacit pratyakṣāś ca na syur iti  sarvānumāneṣūpālambhasya samānatvāt śakyaṃ hi vaktuṃ dhūmaś ca kvacit syād agniś ca na syād iti  pratyakṣaṃ pramāṇam avisaṃvāditvād anumānādikam apramāṇaṃ visaṃvāditvād iti lakṣayato 'numānasya balād vyavasthiter na pratyakṣamekam eva pramāṇam iti vyavatiṣṭhate tato 'numānam icchatā yājñikeneva laukāyatikenāpi prasiddhāvinābhāvaniyamaniścayalakṣaṇād anumeyatvahetoḥ sūkṣmādyarthānāṃ kasyacit pratyakṣatvasiddhir eṣitavyā syān mataṃ bādhitaviṣayo 'yaṃ hetur anumānena pakṣasya bādhanāt tathā hi na kaścit sūkṣmādyarthasākṣātkārī prameyatvāt sattvād vastutvād asmadādivat na cedaṃ sādhanam asiddhaṃ vyabhicāri vā pratyakṣādyavisaṃvāditvāt tad uktaṃ pratyakṣādyavisaṃvādi prameyatvādi yasya tu sadbhāvavāraṇe śaktaṃ ko nu taṃ kalpayiṣyati iti tad apy asamyak tata eva kasyacit sūkṣmādyarthasākṣātkāritvasiddheḥ sūkṣmādyarthāḥ kasyacit pratyakṣāḥ prameyatvāt sattvād vastutvād vā sphaṭikādivat anumeyenātyantaparokṣeṇa cārthena vyabhicāra iti cen na tasya pakṣīkaraṇāt  sūkṣmādyarthasākṣātkāriṇas tasyaiva suniścitāsaṃbhavadbādhakatvād astitvasiddher abādhitaviṣayatvasyāpi paropagatahetulakṣaṇasya prakṛtahetoḥ poṣaṇāt nanu ca sarvajñasyāstitve sādhye suniścitāsaṃbhavadbādhakapramāṇatvaṃ hetuḥ sarvajñabhāvadharmaś ced asiddhaḥ ko hi nāma sarvajñabhāvadharmaṃ hetum icchan sarvajñam eva necchet sarvajñābhāvadharmaś ced viruddhaḥ tataḥ sarvajñanāstitvasyaiva siddheḥ sarvajñabhāvābhāvadharmaś ced vyabhicārī sapakṣavipakṣayor vṛtteḥ tad uktam asiddho bhāvadharmaś ced vyabhicāryubhayāśrayaḥ viruddho dharmo 'bhāvasya sa sattāṃ sādhayet katham iti  sa hi tāvad evaṃ saugatamatam āśritya bruvāṇaḥ praṣṭavyaḥ  śakyaṃ hi vaktuṃ kṛtakatvādihetur yady anityaśabdadharmas tadā'siddhaḥ ko nāmānityaśabdadharmaṃ hetum icchann anityaśabdam eva necchet atha nityaśabdadharmas tadā viruddhaḥ sādhyaviruddhasādhanāt athobhayadharmas tadā vyabhicārī sapakṣetarayor vartamānatvāt iti sarvānumānocchedaḥ kvacit pāvakādau sādhye dhūmavattvādāv api vikalpasyāsya samānatvāt  nanu ca śabdāder dharmiṇaḥ śabdatvādinā prasiddhasattākasya sandigdhānityatvādisādhyadharmakasya dharmo hetuḥ kṛtakatvādir iti yuktaṃ sarvathāpy asiddhasattākasya tu sarvajñasya kathaṃ vivādāpannasadbhāvadharmakasya dharmo hetur asaṃbhavadbādhakatvādir yujyate prasiddho dharmī aprasiddhadharmaviśeṣaṇaviśiṣṭatayā svayaṃ sādhyatvenepsitaḥ pakṣa iti vacanāt kathañcid apy aprasiddhasya dharmitvāyogāt iti kaścit so 'pi yadi sakaladeśakālavartinaṃ śabdaṃ dharmiṇam ācakṣīta tadā kathaṃ prasiddho dharmīti brūyāt tasyāprasiddhatvāt paropagamāt sakalaḥ śabdaḥ prasiddho dharmīti cet svābhyupagamāt sarvajñaḥ prasiddho dharmī kin na bhaved dhetudharmavat paraṃ prati samarthita eva hetudharmaḥ sādhyasādhana iti ced dharmy api paraṃ prati samarthita evāstu viśeṣābhāvāt kiñca sarvathā prasiddhasattāko dharmī kathañcid vā sarvathā cec chabdādir api dharmī na syāt tasyāprasiddhasādhyadharmopādhisattākatvāt kathañcit prasiddhasattākaḥ śabdādirdharmīti cet sarvajñaḥ kathaṃ dharmī na syāt prasiddhātmatvādiviśeṣaṇasattākasyāprasiddhasarvajñatvopādhisattākasya ca dharmiṇo 'bhyupagame sarvathā nāprasiddhasattākatvaṃ kathañcit prasiddhasattākatvāt syādvādino hi kaścid ātmā sarvajño 'stīti pakṣaprayogam ācakṣate nānyathā tato 'yam upālabhamāno dharmisvabhāvaṃ na lakṣayaty eva prakṛtānumāne sarvajñasya dharmitvāvacanāc ca sūkṣmādyarthā eva hy atra dharmiṇaḥ prasiddhā yuktās tāvat prasiddhasattākā eva paramāṇvādīnām api pramāṇasiddhatvena vakṣyamāṇatvāt nanu sūkṣmādayo 'rthāḥ kim indriyapratyakṣeṇa kasyacit pratyakṣāḥ sādhyā utātīndriyapratyakṣeṇa prathamavikalpe 'numānaviruddha pakṣaḥ 'sūkṣmādyarthā na kasyacid indriyajñānaviṣayāḥ sarvathendriyasambandharahitatvāt ye tu kasyacid indriyajñānaviṣayās te na sarvathendriyasambandharahitā dṛṣṭāḥ yathā ghaṭādayaḥ sarvathendriyasambandharahitāś ca sūkṣmādyarthās tasmān na kasyacid indriyajñānaviṣayāḥ' iti kevalavyatirekiṇānumānena bādhyamānatvāt na ca sarvathendriyasambandharahitatvam asiddhaṃ sākṣātparamāṇudharmādīnām indriyasambandhābhāvāt tathā hi na kasyacid indriyaṃ sākṣātparamāṇvādibhiḥ sambadhyate indriyatvād asmadādīndriyavat yogajadharmānugṛhītam indriyaṃ yoginas taiḥ sākṣāt sambadhyate iti cet ko 'yam indriyasya yogajadharmānugraho nāma svaviṣaye pravartamānasyātiśayādhānam iti cet tadasaṃbhava eva paramāṇvādau svayam indriyasya pravartanābhāvāt pravartane vā yogajadharmānugrahasya vaiyarthyāt tata evendriyasya paramāṇvādiṣu pravṛttau parasparāśrayaprasaṅgaḥ satīndriyasya yogajadharmānugrahe paramāṇvādiṣu pravṛttiḥ satyāṃ ca tasyāṃ yogajadharmānugraha iti paramāṇvādiṣv indriyasya pravṛttau sahakāritvaṃ yogajadharmānugraha iti cen na svaviṣayātikrameṇa tasya tatra tadanugrahāyogāt anyathā kasyacid ekasyendriyasya sakalarasādiṣu pravṛttau tadanugrahaprasaṅgāt dṛṣṭavirodhān naivam iti cet samānam anyatra yathaiva hi cakṣurādīni pratiniyatarūpādiviṣayāṇi dṛṣṭāni nāpratiniyatasakalarūpādiviṣayāṇi tathopalabdhilakṣaṇaprāptāni mahattvopetāni pṛthivyādidravyāṇi tatsamavetarūpādini cakṣurādīndriyagocaratayā prasiddhāni na punaḥ paramāṇvādīni samādhiviśeṣotthadharmamāhātmyād dṛṣṭātikrameṇa paramāṇvādiṣu cakṣurādīni pravartante na punā rasādiṣv ekam indriyam iti na kiñcid viśeṣavyavasthānibandhanam anyatra jāḍyāt etena paramparayā paramāṇurūpādiṣv indriyasambandhaḥ pratidhvastaḥ saṃyogābhāve saṃyuktasamavāyādīnām asaṃbhavāt śrotre sakalaśabdasamavāyāsaṃbhave śabdatvena samavetasamavāyāsaṃbhavavat yadi punar ekam evāntaḥkaraṇaṃ yogajadharmānugṛhītaṃ yugapat sakalasūkṣmādyarthaviṣayam iṣyate tadāpi dṛṣṭātikrama eva manaso yugapad anekatra viṣaye pravṛttyadarśanāt tatra dṛṣṭātikrameṣṭau vā svayam ātmaiva samādhiviśeṣotthadharmaviśeṣavaśād antaḥ karaṇanirapekṣaḥ sākṣāt sūkṣmādyarthāvan paśyatu kim indriyeṇevāntaḥkaraṇena tathā na nendriyajñānena kasyacit pratyakṣāḥ sūkṣmādyarthāḥ saṃbhāvyante atīndriyapratyakṣeṇa kasyacit pratyakṣāḥ sādhyante iti ced aprasiddhaviśeṣaṇaḥ pakṣaḥ kvacid atīndriyajñānapratyakṣatvasyāprasiddheḥ sāṃkhyaṃ prati vināśī śabda ityādivat sādhyaśūnyaś ca dṛṣṭāntaḥ syād agnyāder atīndriyapratyakṣaviṣayatvābhāvāt iti kecit te 'pi na samyagvādinaḥ sūkṣmādyarthānām indriyajapratyakṣeṇa kasyacit pratyakṣatvāsādhanāt tatpakṣanikṣiptadoṣānavatārāt tathā sādhayatāṃ syādvādibhir api taddoṣasamarthanāt nāpy atīndriyapratyakṣeṇa kasyacit pratyakṣatvaṃ sādhyate yenāprasiddhaviśeṣaṇaḥ pakṣaḥ sādhyaśūnyaś ca dṛṣṭāntaḥ syāt pratyakṣasāmānyena kasyacit sūkṣmādyarthapratyakṣatvasādhanāt prasiddhe ca sūkṣmādyarthānāṃ sāmānyataḥ kasyacit pratyakṣatve sarvajñatvasya samyaksthityupapattes tatpratyakṣasyendriyānindriyānapekṣatvaṃ sidhyaty eva tathā hi yogipratyakṣam indriyānindriyānapekṣaṃ sūkṣmādyarthaviṣayatvāt yan nendriyānindriyānapekṣaṃ tan na sūkṣmādyarthaviṣayaṃ dṛṣṭaṃ yathāsmadādipratyakṣam sūkṣmādyarthaviṣayaṃ ca yoginaḥ pratyakṣaṃ siddhaṃ tasmād indriyānindriyānapekṣam nāvadhimanaḥparyayapratyakṣābhyāṃ hetur vyabhicārī tayor apīndriyānindriyānapekṣatvasiddheḥ nanu ca kasyedaṃ sūkṣmādyarthapratyakṣatvaṃ sādhyate arhato 'narhataḥ sāmānyātmano vā  na kaścit sūkṣmādisākṣātkārī puruṣatvādeḥ rathyāpuruṣavat vivādāpannaḥ puruṣaḥ sūkṣmādisākṣātkāritvena saṃśayita eva viprakṛṣṭasvabhāvatvāt piśācādivat iti sūkṣmādisākṣātkaraṇasya pratiṣedhane saṃśītau vā tāvad idaṃ vikalpajālaṃ samānaṃ siddham eva sa hi tatra pratiṣedhaṃ saṃśayaṃ vā sādhayan kim arhataḥ sādhayed anarhataḥ sāmānyātmano vā arhataś ced aprasiddhaviśeṣaṇaḥ pakṣo vyāptiś ca na sidhyeda dṛṣṭāntasya sādhyaśūnyatānuṣaṅgāt anarhataś cet sa eva doṣo buddhādeḥ parasyāsiddher aniṣṭānuṣaṅgaś ca arhatas tatpratyakṣatvavidhānaniścayāt kaḥ punaḥ sāmānyātmā tadubhayavyatirekeṇa yasya vivakṣitārthapratyakṣatvapratiṣedhasaṃśayau sādhyete iti tadvacchabdanityatvasādhane 'pi samānam etadvikalpajālam tathā hi ayaṃ śabdānāṃ nityatvaṃ sādhayan sarvagatānāṃ sādhayed asarvagatānāṃ vā sāmānyātmanāṃ vā  tad dhi varṇānām amūrtānāṃ sādhayen mūrtānāṃ tadubhayasāmānyātmanāṃ vā yady amūrtānāṃ sarvagatatvaṃ sādhayet tadā'prasiddhaviśeṣaṇatā pakṣasya atha mūrtānām aniṣṭānuṣaṅgaḥ kīdṛk punaḥ sāmānyaṃ nāma yad ubhayadoṣaprasaṅgaparihārāya kalpyeta sarvagatetarasāmānyātmana iva mūrttetarasāmānyātmano 'sambhavādvarṇeṣu tad ayam anumānamudrāṃ sarvatra bhinattīti nānumānavicāraṇāyām adhikṛtaḥ syāt  yathaiva hi śabdasyāvivakṣitasarvagatatvāsarvagatatvaviśeṣasyākṛtakatvādihetunā nityatve sādhye na kaścid doṣaḥ syāt nāpy avivakṣitāmūrttatvetaraviśeṣasya sarvatropalabhyamānaguṇatvādinā sarvagatatve tathaivāvivakṣitārhadanarhadviśeṣasya kasyacit puruṣasya viprakṛṣṭārthasākṣātkaraṇe 'pi sādhye 'numeyatvādihetunā na kañcid doṣaṃ paśyāmo 'nyatrāpratiṣṭhitamithyāvikalpaudhebhyaḥ prakṛtasādhanāpratibandhibhyaḥ teṣām apratiṣṭhitatvāt sādhanābhāse iva samyaksādhane 'pi svāviṣaye 'vatārāt tato niravadyam idaṃ sādhanaṃ kasyacit sūkṣmādisākṣātkāritvaṃ sādhayati  nanv astu nāmaivaṃ kasyacit karmabhūbhṛdbheditvam iva viśvatattvasākṣātkāritvaṃ pramāṇasadbhāvāt sa tu paramātmārhann eveti kathaṃ niścayo yato 'ham eva mahānabhivandyo bhavatām iti vyavasitābhyanujñānapurassaraṃ bhagavato viśeṣasarvajñatvaparyanuyoge satīvācāryāḥ prāhuḥ  doṣās tāvad ajñānarāgadveṣādaya uktāḥ niṣkrānto doṣebhyo nirdoṣaḥ pramāṇabalāt siddhaḥ sarvajño vītarāgaś ca sāmānyato yaḥ sa tvam evārhan yuktiśāstrāvirodhivāktvāt yo yatra yuktiśāstrāvirodhivāk sa tatra nirdoṣo dṛṣṭo yathā kvacid vyādhyupaśame bhiṣagvaraḥ yuktiśāstrāvirodhivāk ca bhagavān muktisaṃsāratatkāraṇeṣu tasmān nirdoṣa iti niścayaḥ yuktiśāstrābhyām avirodhaḥ kuto madvācaḥ siddho 'navayaveneti ced yasmād iṣṭaṃ mokṣādikaṃ te prasiddhena pramāṇena na bādhyate tathā hi yatra yasyābhimataṃ tattvaṃ pramāṇena na bādhyate sa tatra yuktiśāstrāvirodhivāk yathā rogasvāsthyatatkāraṇatattve bhiṣagvaraḥ na bādhyate ca pramāṇena bhagavato 'bhimataṃ mokṣasaṃsāratatkāraṇatattvam tasmāt tatra tvaṃ yuktiśāstrāvirodhivāk iti viṣayasya yuktiśāstrāvirodhitvasiddher viṣayiṇyā bhagavadvāco yuktiśāstrāvirodhitvasādhanam katham atra kārikāyām anupātto bhiṣagvaro dṛṣṭāntaḥ kathyate iti cet svayaṃ granthakāreṇānyatrābhidhānāt tvaṃ sambhavaḥ saṃbhavatarṣarogaiḥ santapyamānasya janasya loke āsīrihākasmika eva vaidyo vaidyo yathā nātha rujāṃ praśāntyai iti stotraprasiddheḥ iha dṛṣṭāntāvacanaṃ tu saṃkṣepopanyāsān na virudhyate anyathānupapannatvaniyamaikalakṣaṇaprādhānyapradarśanārthaṃ vā  tatra bhagavato 'bhimataṃ mokṣatattvaṃ tāvan na pramāṇena bādhyate pratyakṣasya tadbādhakatvāyogāt nāsti kasyacin mokṣaḥ sadupalambhakapramāṇapañcakāviṣayatvāt kūrmaromādivad ity anumānena bādhyate iti cen na mokṣasyānumānād āgamāc ca prasiddhaprāmāṇyād astitvavyavasthāpanāt kvacid doṣāvaraṇakṣayasyaivānantajñānādisvarūpalābhaphalasyānumānāgamaprasiddhasya mokṣatvāt bandhahetvabhāvanirjarābhyāṃ kṛtsnakarmavipramokṣo mokṣaḥ iti vacanāt tata eva nāgamenāpi mokṣatattvaṃ bādhyate tasya tatsadbhāvāvedakatvavyavasthiteḥ tathā mokṣakāraṇatattvam api na pramāṇena virudhyate pratyakṣato 'kāraṇakamokṣapratipatter abhāvāt tena tadbādhanāyogāt nānumānenāpi tadbādhanaṃ tato mokṣasya kāraṇavattvasiddheḥ sakāraṇako mokṣaḥ pratiniyatakālāditvāt paṭādivat tasyākāraṇakatve sarvadā sarvatra sarvasya sadbhāvānuṣaṅgaḥ paropakṣārahitatvād iti nāgamenāpi mokṣakāraṇatattvaṃ bādhyate tasya tatsādhakatvāt samyagdarśanajñānacāritrāṇi mokṣamārgaḥ iti vacanāt tathā saṃsāratattvam api na prasiddhena bādhyate pratyakṣataḥ saṃsārābhāvāsiddhes tasya tadbādhakatvāghaṭanāt svopāttakarmavaśād ātmano bhavāntarāv āptiḥ saṃsāraḥ sa na pratyakṣaviṣayo yena pratyakṣaṃ taṃ bādheta anumānaṃ tadbādhakam iti cen na tadabhāvapratibaddhaliṅgābhāvād garbhādimaraṇaparyantacaitanyaviśiṣṭakāyātmanaḥ puruṣasya janmanaḥ pūrvaṃ maraṇāc cottaraṃ nāsti bhavāntaram anupalabdheḥ khapuṣpavad ity anupalambhaḥ saṃsārābhāvagrāhakaḥ saṃsāratattvabādhaka iti cen na tasyāsiddheḥ prāṇināmādyaṃ caitanyaṃ caitanyopādānakāraṇakaṃ cidvivartatvān madhyacaitanyavivartavat tathā'ntyacaitanyapariṇāmaś caitanyakāryaḥ tata eva tadvat ity anumānena pūrvottarabhāvopalambhādyathoktasaṃsāratattvasiddheḥ gomayāder acetanāc cetanasyavṛścikāder utpattidarśanāt tena vyabhicārī hetur iti cen na tasyāpi pakṣīkaraṇāt vṛścikādiśarīrasyācetanasyaiva gomayādeḥ sammūrcchanaṃ na punar vṛścikādicaitanyavivartasya tasya pūrvacaitanyavivartād evotpattipratijñānāt khaṅgicaram acittena cittāntarānupādānena vyabhicāraḥ sādhanasyety api manorathamātraṃ tasya pramāṇato 'prasiddhatvāt niranvayakṣaṇakṣayasya pratikṣepāt nanu ca yathādyaḥ pathikāgnir araṇinirmathanottho 'nagnipūrvako dṛṣṭaḥ parastvagnipūrvaka eva tathādyaṃ caitanyaṃ kāyākārādipariṇatabhūtebhyo bhaviṣyati paraṃ tu caitanyapūrvakaṃ virodhābhāvāt iti kasyacit pratyavasthitiḥ svapakṣaghātinī jātir eva cidvivartatvasya hetoḥ sādhyena vyāpter akhaṇḍanāt prathamapathikāgner anagnyupādānatve jalādīnām apy ajalādyupādānatvopapatteḥ pṛthivyādibhūtacatuṣṭayasya tattvāntarabhāvavirodhaḥ tathā hi yeṣāṃ parasparam upādānopādeyabhāvas teṣāṃ na tattvāntaratvam yathā kṣitivivarttānām parasparam upādānopādeyabhāvaś ca pṛthivyādīnām ity ekam eva pudgalatattvaṃ pṛthivyādivivarttam avatiṣṭheta atha kṣityādīnāṃ na parasparam upādānopādeyabhāvaḥ sahakāribhāvopagamāt katham apāvakopādānaḥ prathamaḥ pathikapāvakaḥ prasiddhyed yatas tadvadacetanapūrvakaṃ prathamacaitanyaṃ prasajyeta yathaiva hi prathamāvirbhūtapāvakādes tirohitapāvakāntarādipūrvakatvaṃ tathā garbhacaitanyasyāvirbhūtasvabhāvasya tirohitacaitanyapūrvakatvam iti kin na vyavasthā syāt syān mataṃ sahākārimātrād eva prathamapathikāgner upajananopagamāt tirohitāgnyantaropādānatvam asiddham iti tad asat anupādānasya kasyacid upajananādarśanāt śabdavidyudāder upādānādarśanād adoṣa iti cen na śabdādiḥ sopādāna eva kāryatvād ghaṭādivad ity anumānāt tasyādṛśyopādānasyāpi sopādānatvasya sādhanāt nanv astu sarvognir agnyantaropādāna eva sarvasya sajātīyopādānatvavyavasthiteḥ cetanasya tu cetanāntaropādānatvaniyamo na yuktaḥ tasya bhūtopādānatvaghaṭanāt bhūtacetanayoḥ sajātīyatvāt tattvāntaratvāsiddher iti cen na tayor bhinnalakṣaṇatvāt tattvāntaratvopapatteḥ toyapāvakayor api tata eva parais tattvāntaratvasādhanāt tathā hi tattvāntaraṃ bhūtāc caitanyaṃ tadbhinnalakṣaṇatvānyathānupapatteḥ na tāvad asiddho hetuḥ kṣityādibhūtebhyo rūpādisāmānyalakṣaṇebhyaḥ svasaṃvedanalakṣaṇasya caitanyasya tadbhinnalakṣaṇatvasiddheḥ na hi bhūtāni svasaṃvedanalakṣaṇāni asmadādyanekapratipattṛpratyakṣatvāt yat punaḥ svasaṃvedanalakṣaṇaṃ tan na tathā pratītaṃ yathā jñānam tathā ca bhūtāni tasmān na svasaṃvedanalakṣaṇāni anekayogipratyakṣeṇa sukhādisaṃvedanena vyabhicārī hetur iti na śaṅkanīyam asmadādigrahaṇāt jñānasya svasaṃvedanalakṣaṇatvam asiddham iti cen na bahirarthaparicchedakatvānyathānupapattyā tasya svasaṃvedanalakṣaṇatvasiddheḥ yo hy asvasaṃvedanalakṣaṇaḥ sa na bahirarthasya paricchedako dṛṣṭo yathā ghaṭādir iti vipakṣe bādhakapramāṇasadbhāvāt siddhā hetor anyathānupapattiḥ pradīpādinānekānta iti cen na tasya jaḍatvena bahirarthaparicchedakatvāsambhavāt bahirarthaparicchedakajñānotpattikāraṇatvāt tu pradīpāder bahiścakṣurāder iva paricchedakatvopacārāt na copacaritenārthaparicchedakena pradīpādinā mukhyasyārthaparicchedakatvasya hetor vyabhicāracodanaṃ vicāracaturacetasāṃ kartum ucitam atiprasaṅgāt svarūpamātraparicchedanavyāpṛte sukhādijñāne bahirarthaparicchedakatvābhāvāt pakṣāvyāpako hetur iti cen na tasyāpi svato bahirbhūtasukhādiparicchedakatvād bahirarthaparicchedakatvasiddheḥ kumbhādivedanasyāpi sarvathā svabahirbhūtārthaparicchedakatvānupapatteḥ sadādyātmanā kumbhādeḥ saṃvedanād abhedapratīteḥ anyathā tadasattvaprasaṅgāt kathañcit svabahirbhūtatvaṃ tu sukhādisaṃvedanāt sukhāder api pratīyata eva sukhāditatsaṃvedanayoḥ kāraṇādibhedād bhedavyavasthiteḥ tarhi ghaṭādijñānavat sukhādijñānasyāpi svabahirbhūtārthaparicchedakatvāt tato 'nyasya vijñānasyāsambhavāt kiṃ svasya saṃvedakaṃ jñānaṃ syād iti cen na tasyaiva ghaṭādisukhādijñānasya svarūpasaṃvedakasya sataḥ parasaṃvedakatvopagamāt svasaṃvedanasiddheḥ svaparavyavasāyātmakatvāt sarvavedanasya svātmani kriyāvirodhān na svarūpasaṃvedakaṃ jñānam iti cet kā punaḥ kriyā svātmani virudhyate na tāvad dhātvarthalakṣaṇā bhavanādikriyāyāḥ kṣityādiṣv abhāvaprasaṅgāt parispandātmikā kriyā svātmani viruddheti cet kaḥ punaḥ kriyāyāḥ svātmā kriyātmaiveti cet kathaṃ tasyās tatra virodhaḥ svarūpasya virodhatvāyogāt anyathā sarvabhāvānāṃ svarūpavirodhān nissvarūpatānuṣaṅgāt virodhasya dviṣṭhatvatāc ca na kriyāyāḥ svātmani virodhaḥ kriyāvadātmā kriyāyāḥ svātmeti cet kathaṃ tatra virodhaḥ kriyāvaty eva sarvasyāḥ kriyāyāḥ pratīter avirodhasiddheḥ atha kriyā karaṇaṃ niṣpādanaṃ svātmani viruddham ity abhimataṃ tarhi na jñānaṃ svarūpaṃ niṣpādayatīty ucyate yena virodhaḥ syāt ity asiddhaḥ svātmani kriyāvirodhaḥ svakāraṇaviśeṣān niṣpadyamānasya jñānasya svaparaprakāśanarūpatvāt pradīpasya svaparoddyotanarūpatvavat yathaiva hi rūpajñānotpattau pradīpaḥ sahakāritvāc cakṣuṣo rūpasyoddyotakaḥ kathyate tathā svarūpajñānotpattau tasya sahakāritvāt svarūpoddyotako 'pi tato jñānaṃ svapararūpayoḥ paricchedakaṃ tatrājñānanivṛttihetutvānyathānupapatteḥ ity aviruddhaṃ paśyāmaḥ svasaṃvedanam antas tattvasya lakṣaṇaṃ bhūtāsambhavīti bhinnalakṣaṇatvaṃ tayoḥ siddhyaty eva tac ca sidhyattattvāntaratvaṃ sādhayati tac cā'sajātīyatvam tad apy upādānopādeyabhāvābhāvaṃ tayos tatprayojakatvāt tad evaṃ bhūtacaitanyayor nāsty upādānopādeyabhāvo vibhinnalakṣaṇatvāt iti vyāpakaviruddhavyāptopalabdhiḥ upādānopādeyabhāvavyāpakasya sajātīyatvaviśeṣasya viruddhena tattvāntarabhāvena vyāptidbhinnalakṣaṇatvāt pratiṣedhyābhāvasādhanāt na hy atra sajātīyatvaviśeṣasyopādānopādeyabhāvavyāpakatvam asiddhaṃ vijātīyatvābhimatayoḥ payaḥpāvakayoḥ sattvādinā sajātīyayor api tadanupagamāt kathañcid vijātīyayor api mṛtpiṇḍaghaṭākārayoḥ pārthivatvādinā viśiṣṭasāmānyena sajātīyayor upādānopādeyabhāvasiddheḥ kathaṃ tarhi sajātīyatvaviśeṣasya tattvāntarabhāvena virodha iti cet tattvāntarabhūtayos tadanupalambhāt pūrvākārāparityāgā'jahadvṛttottarākārānvayapratyayaviṣayasyopādānatvapratīteḥ parityaktapūrvākāreṇa dravyeṇātmasāt kriyamāṇottarākārasyopādeyatvanirjñānād anyathātiprasaṅgāt kathaṃ tattvāntarabhāvena bhinnalakṣaṇattvaṃ vyāptam iti cet tadabhāve 'nupapadyamānatvāt kiṇvādimadirādipariṇāmayor atattvāntarabhāve 'pi bhinnalakṣaṇatvasya darśanāt tasya tenāvyāptir iti cen na tayor bhinnalakṣaṇatvāsiddheḥ kiṇvāder api madajananaśaktisadbhāvān madirādipariṇāmavat sarvathā madajananaśaktivikalatve hi kiṇvāder madirādipariṇāmadaśāyām api tadvaikalyaprasaṅgaḥ nanv evaṃ bhūtāntas tattvayor api bhinnalakṣaṇatvaṃ mā bhūt kāyākārapariṇatabhūtaviśeṣāvasthātaḥ prāg api kṣityādibhūtānāṃ caitanyaśaktisadbhāvād anyathā tadavasthāyām api caitanyodbhūtivirodhād iti na pratyavastheyaṃ cetanasyānādyanantatvaprasiddher ātmavādinām iṣṭapratiṣṭhānāt na caivaṃ caitanyaṃ bhūtavivarttaḥ kṣityāditattvasyāpi tadvivarttatvaprasaṅgāt anādyanantatvāviśeṣāt tato bhinnalakṣaṇatvaṃ tattvāntaratvena vyāptaṃ bhūtacaitanyayos tattvāntaratvaṃ sādhayaty eva iti caitanyapariṇāmopādāna evādya caitanyapariṇāmaḥ prāṇināmantyacaitanyopādeyaś ca janmāntarādyacaitanyapariṇāmaḥ siddhaḥ pūrvabhavaparityāgena bhavāntaraparigraha eva ca saṃsāraḥ iti prasiddhena pramāṇena saṃsāratattvaṃ na bādhyate nānumānena nāpyāgamena tasya tatpratipādakatayā śruteḥ saṃsāriṇas trasasthāvarāḥ iti vacanāt tathā saṃsāropāyatattvam api na prasiddhena bādhyata pratyakṣasya tadabādhakatvāt nirhetukaḥ saṃsāro 'nādyanantatvād ākāśavad ity anumānena tad bādhyate iti cen na paryāyārthādeśāt saṃsārasyānādyanantatvāsiddheḥ dṛṣṭāntasyāpi sādhyasādhanavikalatvād dravyārthādeśāt tu tasya tathāsādhane siddhasādhyatānuṣakteḥ sukhaduḥkhādibhāvavivarttanalakṣaṇasya saṃsārasya dravyakṣetrakālabhāvabhavaviśeṣahetukatvapratīteś ca nāhetukasaṃsārasādhanānumānam anavadyam iti na kiñcid anumānaṃ saṃsāropāyatattvasya bādhakam nāpy āgamaḥ tasya tatsādhakatvāt mithyādarśanāviratipramādakaṣāyayogā bandhahetavaḥ iti vacanāt bandhahetūnām eva saṃsārahetutvāt tad evaṃ mokṣasaṃsāratatkāraṇattvaṃ bhagavato 'bhimataṃ prasiddhena pramāṇena yuktiśāstrākhyenābādhyaṃ sidhyattadvāco yuktiśāstrāvirodhitvaṃ sādhayati tac ca nirdoṣatvam iti tvam eva sa sarvajño vītarāgaś ca stotuṃ yukto nānya ity ucyate  dṛśyalakṣaṇād bhinnalakṣaṇam adṛśyasvabhāvas tatsambandhitvena viprakarṣi paramāṇvādikam tathā varttamānāt kālād bhinnaḥ kālotītonāgataś ca tatsambandhitvena rāvaṇaśaṅkhādi tathā darśanayogyād deśādbhinnadeśo 'nupalabdhiyogyas tatsambandhitvena makārākarādi tadbhinnalakṣaṇasambandhitvādinā svabhāvakāladeśaviprakarṣy api kasyacit pratyakṣaṃ sādhitam so 'tra bhavān arhann eva na punaḥ kapilādaya iti etat kuto niścitam iti cet  ye nyāyāgamaviruddhabhāṣiṇas te na nirdoṣā yathā durvaidyādayaḥ tathā cānye kapilādaya ity anumānān nyāyāgamāviruddhabhāṣiṇa eva bhagavato 'rhato nirdoṣatvam avasīyate na cātra nyāyāgamaviruddhabhāṣitvaṃ kapilādīnām asiddhaṃ tadabhimatasya mokṣasaṃsāratatkāraṇatattvasya prasiddhena pramāṇena bādhanāt tatra kapilasya tāvat svarūpe caitanyamātre 'vasthānam ātmano mokṣa ity abhimataṃ tatpramāṇena bādhyate caitanyaviśeṣenantajñānādau svarūpe 'vasthānasya mokṣatvasādhanāt na hy anantajñānādikam ātmano 'svarūpaṃ sarvajñatvādivirodhāt pradhānasya sarvajñatvādi svarūpaṃ nātmana iti cen na tasyācetanatvād ākāśavat jñānāder apy acetanatvād acetanapradhānasvabhāvatvaṃ yuktam eveti cet kutas tadacetanatvasiddhiḥ acetanā jñānādaya utpattimattvād ghaṭādivad ityanumānād iti cen na hetor anubhavena vyabhicārāt tasya cetanatve 'py utpattimattvāt katham utpattimānam ubhava iti cet parāpekṣatvād buddhyādivat parāpekṣo 'sau buddhyadhyavasāyāpekṣatvāt buddhyadhyavasitam arthaṃ puruṣaś cetayate iti vacanāt buddhyadhyavasitārthānapekṣatve 'nubhavasya sarvatra sarvadā sarvasya puṃso 'nubhavaprasaṅgāt sarvasya sarvadarśitvāpattes tadupāyānuṣṭhānavaiyarthyam eva syāt yadi punaranubhavasāmānyam ātmano nityam anutpattimad eveti mataṃ tadā jñānādisāmānyam api nityatvād anutpattimad bhaved ity asiddho hetuḥ jñānādiviśeṣāṇām utpattimattvān nāsiddha iti cet tarhy anubhavaviśeṣāṇām apy utpattimattvād anaikāntiko 'sau kathaṃ na syāt nānubhavasya viśeṣāḥ santīti cāyuktaṃ vastutvavirodhāt tathā hi nānubhavo vastu sakalaviśeṣarahitatvāt svaraviṣāṇavat nātmanānekāntaḥ tasyāpi sāmānyaviśeṣātmakatvād anyathā tadvadavastutvāpatteḥ kālātyayāpadiṣṭaś cāyaṃ hetuḥ jñānādīnāṃ svasaṃvedanapratyakṣatvāc cetanatvaprasiddher adhyakṣabādhitapakṣānantaraṃ prayuktatvāt atha cetanasaṃsargād acetanasyāpi jñānādeś cetanatvapratītiḥ pratyakṣato bhrāntaiva tad uktaṃ  tasmāt tatsaṃsargād acetanaṃ cetanavad iha liṅgam iti tad apy acarcitābhidhānaṃ śarīrāder api cetanatvapratītiprasaṅgāc cetanasaṃsargāviśeṣāt śarīrādy asaṃbhavī buddhyāder ātmanā saṃsargaviśeṣo 'stīti cet sa ko 'nyonyatra kathaṃcit tādātmyāt tadadṛṣṭakṛtakatvādiviśeṣasya śarīrādāv api bhāvāt tato nācetanā jñānādayaḥ svasaṃviditatvād anubhavavat svasaṃviditās te parasaṃvedanānyathānupapatter iti pratipāditaprāyam tathā cātmasvabhāvā jñānādayaḥ cetanatvād anubhavavad eva iti na caitanyamātre 'vasthānaṃ mokṣaḥ anantajñānādicaitanyaviśeṣe 'vasthānasya mokṣatvapratīteḥ  etena buddhyādiviśeṣaguṇocchedād ātmatvamātre 'vasthānaṃ muktir iti kaṇabhakṣākṣapādamataṃ pramāṇena bādhitam upadarśitaṃ puṃso 'nantajñānādisvarūpatvasādhanāt svarūpopalabdher eva muktitvasiddheḥ syān mataṃ na buddhyādayaḥ puṃsaḥ svarūpaṃ tato bhinnatvād arthāntaravat tato bhinnās te tadviruddhadharmādhikaraṇatvād ghaṭādivat tadviruddhadharmādhikaraṇatvaṃ punas teṣām utpādavināśadharmakatvād ātmano 'nutpādāvināśadharmakatvāt prasiddham iti tad ayuktaṃ viruddhadharmādhikaraṇatve 'pi sarvathā bhedāsiddher mecakajñānatadākāravat ekaṃ hi mecakajñānam anekaś ca tadākāro nīlādipratibhāsaviśeṣa ity ekatvānekatvaviruddhadharmādhikaraṇatve 'pi mecakajñānatatpratibhāsaviśeṣayor na bhedo 'bhyupagamyate mecakajñānatvavirodhāt yadi punar yugapad anekārthagrāhi mecakajñānam ekam eva na tatrānekapratibhāsaviśeṣasambhavo yato viruddhadharmādhikaraṇatvam abhede 'pi syād iti mataṃ tadāpi tat kim anekayā śaktyānekam arthaṃ yugapad gṛhṇāti kiṃ vaikayā yady anekayā tadaikam anekaśaktyātmakam iti sa eva viruddhadharmādhyāsaḥ tato 'nekaśakter anekatvadharmādhārabhūtāyāḥ pṛthaktvāt tasya tv ekatvadharmādhāratvān naikatra viruddhadharmādhyāsa iti cet katham anekā śaktis tasyeti vyapadiśyate tato bhedād arthāntaravat sambandhād iti cet tarhi tadanekayā śaktyā saṃbadhyamānam anekena rūpeṇa katham anekarūpaṃ na syāt tasyāpy anekarūpasya tato 'nyatvāt tad ekam eveti cet kathaṃ tat tasyeti vyapadeṣṭavyam sambandhād iti cet sa eva doṣo 'nivṛttaś ca paryanuyogo 'navasthānāt yadi punar ekenaiva rūpeṇānekayā śaktyā saṃbadhyate tadānekaviśeṣaṇatvavirodhaḥ pītagrahaṇaśaktyā hi yena svabhāvena saṃbadhyate tenaiva nīlādigrahaṇaśaktyā cet pītagrāhitvaviśeṣaṇam eva mecakajñānaṃ syān na nīlādigrāhitvaviśeṣaṇam iti pītajñānam eva syān na tu mecakajñānam athaikayā śaktyānekam arthaṃ tadgṛhṇatīti dvitīyavikalpaḥ samāśrīyate tadāpi sarvārthagrahaṇaprasaṅgaḥ pītagrahaṇaśaktyā hy ekayā yathā nīlādigrahaṇaṃ tathātītānāgatavarttamānāśeṣapadārthagrahaṇam api kena nivāryeta atha na pītagrahaṇaśaktyā nīlagrahaṇaśaktyā vā pītanīlādyanekārthagrāhi mecakajñānam iṣyate kiṃ tarhi nīlapītādipratiniyatānekārthagrahaṇaśaktyaikayeti mataṃ tadā na kāryabhedaḥ kāraṇaśaktibhedavyavasthāhetuḥ syād ity ekahetukaṃ viśvasya vaiśvarūpyaṃ prasajyeta tathā cānekakāraṇaprativarṇanaṃ sarvakāryotpattau virudhyate tadabhyupagacchatā mecakajñānam anekārthagrāhi nānāśaktyātmakam urarīkarttavyam tena ca viruddhadharmādhikaraṇenaikena prakṛtahetor anaikāntikatvān na jñānādīnām ātmano bhedaikāntasiddhir yenātmānantajñānādirūpo na bhavet nirākariṣyamāṇatvāc cāgrato guṇaguṇinor anyataikāntasya na jñānādayo guṇāḥ sarvathātmano bhinnāḥ śakyāḥ pratipādayituṃ yato 'śeṣaviśeṣaguṇanivṛttir muktir vyavatiṣṭheta nanu ca dharmādharmayos tāvan nivṛttir ātyantikī muktau pratipattavyā anyathā tadanupapatteḥ tannivṛttau ca tatphalabuddhyādinivṛttir avaśyaṃbhāvinī nimittāpāye naimittikasyāpy anupapatteḥ muktasyātmano 'ntaḥkaraṇasaṃyogābhāve vā na tatkāryasya buddhyāder utpattiḥ ity aśeṣaviśeṣaguṇanivṛttir muktau siddhyaty eveti kecit te 'py adṛṣṭahetukānāṃ buddhyādīnām ātmāntaḥkaraṇasaṃyogajānāṃ ca muktau nivṛttiṃ bruvāṇā na nivāryante karmakṣayahetukayos tu praśamasukhānantajñānayor nivṛttim ācakṣāṇās te na svasthāḥ pramāṇavirodhāt tataḥ kathañcid buddhyādiviśeṣaguṇānāṃ nivṛttiḥ kathañcid anivṛttir muktau vyavatiṣṭhate na caivaṃ siddhāntavirodhaḥ bandhahetvabhāvanirjarābhyāṃ kṛtsnakarmavipramokṣo mokṣaḥ ity anuvartamāne aupaśamikādibhavyatvānāṃ cānyatra kevalasamyaktvajñānadarśanasiddhatvebhyaḥ iti sūtrasadbhāvāt tatraupaśamikakṣāyopaśamikaudayikapāriṇāmikabhāvānāṃ darśanajñānagatyādīnāṃ bhavyatvasya ca vipramokṣo mokṣa ity abhisambandhān muktau viśeṣaguṇanivṛttir iṣṭā anyatra kevalajñānadarśanasiddhatvebhya iti vacanād anantajñānadarśanasiddhatvasamyaktvānām anivṛttiś ceti yuktaṃ tathā vacanam katham evam anantasukhasadbhāvo muktau siddhyed iti cet siddhatvavacanāt sakaladuḥkhanivṛttir ātyantikī hi bhagavataḥ siddhatvam saiva cānantapraśamasukham iti sāṃsārikasukhanivṛttir api muktau na virudhyate  anantasukham eva muktasya na jñānādikam ity ānandaikasvabhāvābhivyaktir mokṣa ity aparaḥ so 'pi yuktyāgamābhyāṃ bādhyate tadanantaṃ sukhaṃ muktau puṃsaḥ saṃvedyasvabhāvam asaṃvedyasvabhāvaṃ vā saṃvedyaṃ cet tatsaṃvedanasyānantasya siddhiḥ anyathānantasya sukhasya svayaṃ saṃvedyatvavirodhāt yadi punar asaṃvedyam eva tat tadā kathaṃ sukhaṃ nāma sātasaṃvedanasya sukhatvapratīteḥ syān mataṃ te abhyupagamyate evānantasukhasaṃvedanaṃ paramātmanaḥ kevalaṃ bāhyārthānāṃ jñānaṃ nopeyate tasyeti tad apy evaṃ sampradhāryamkiṃ bāhyārthābhāvād bāhyārthasaṃvedanābhāvo muktasyendriyāpāyād vā prathamapakṣe sukhasyāpi saṃvedanaṃ muktasya na syāt tasyāpi bāhyārthavad abhāvāt puruṣādvaitavāde hi bāhyārthābhāvo yathābhyupagantavyastathā sukhābhāvo 'pi anyathā dvaitaprasaṅgāt atha dvaitavādāvalambināṃ sato 'pi bāhyārthasyendriyāpāyād asaṃvedanaṃ muktasyeti mataṃ tad apy asaṃgataṃ tata eva sukhasaṃvedanābhāvaprasaṅgāt athāntaḥkaraṇābhāve 'pi muktasyātīndriyasaṃvedanena sukhasaṃvedanam iṣyate tarhi bāhyārthasaṃvedanam astu tasyātīndriyajñānenaiveti manyatāṃ sarvathā viśeṣābhābhāvāt ye 'pi nirāsravacittasantānotpattir mokṣa ity ācakṣate teṣām api mokṣatattvaṃ yuktyābhyupāyena ca bādhyate pradīpanirvāṇopamaśāntanirvāṇavat cittānāṃ tattvato 'nvitatvasādhanāt santānocchedānupapatteś ca niranvayakṣaṇakṣayaikāntābhyupāyena na mokṣābhyupagamabādhanasya vakṣyamāṇatvāt  tathā mokṣakāraṇatattvam api kapilādibhir bhāṣitaṃ nyāyāgamaviruddham tadvijñānamātraṃ na paraniḥśreyasakāraṇaṃ prakarṣaparyantāvasthāyām apy ātmani śarīreṇa sahāvasthānān mithyājñānavat na tāvad ihāsiddho hetuḥ sarvajñānām api kapilādīnāṃ svayaṃ prakarṣaparyantāvasthāprāptasyāpi jñānasya śarīreṇa sahāvasthānopagamāt sākṣāt sakalārthajñānotpattyanantaraṃ śarīrābhāve kuto 'yam āptasyopadeśaḥ pravartate aśarīrasyāptasyopadeśakaraṇavirodhād ākāśavat tasyānutpannanikhilārthajñānasyopadeśa iti cen na tasyāpramāṇatvaśaṅkā'nivṛtter anyā'jñānapuruṣopadeśavat yadi punaḥ śarīrāntarānutpattir niśreyasaṃ na gṛhītaśarīranivṛttiḥ tasya sākṣātsakalatattvajñānaṃ kāraṇaṃ na tu gṛhītaśarīranivṛtteḥ phalopabhogāt tadupagamāt tataḥ pūrvopāttaśarīreṇa sahāvatiṣṭhamānāt tattvajñānād āptasyopadeśo yukta iti mataṃ tadā hetuḥ siddho 'bhyupagatas tāvat sa ca paraniḥśreyasā'kāraṇatvaṃ tattvajñānasya sādhayaty eva bhāviśarīrasyevopāttaśarīrasyāpi nivṛtteḥ paraniḥśreyasatvāt tasya ca tadbhāve 'py abhāvāt phalopabhogakṛtopāttakarmakṣayāpekṣaṃ tattvajñānaṃ paraniḥśreyasakāraṇam ity apy anālocitābhidhānaṃ phalopabhogasyaipakramikānaupakramikavikalpānatikramāt tasyaupakramikatve kṣutas tadupakramo 'nyatra tapo'tiśayāt iti tattvajñānatapo'tiśayahetukaṃ paraniḥśreyasam āyātam samādhiviśeṣād upāttāśeṣakarmaphalopabhogopagamād adoṣa iti cet kaḥ punar asau samādhiviśeṣaḥ sthirībhūtaṃ jñānam eva sa iti cet tadutpattau paraniḥśreyasasya bhāve sa evāptasyopadeśābhāvaḥ sakalatattvajñānasyāsthairyāvasthāyām asamādhirūpasyopajanane yukto 'yaṃ yoginas tattvopadeśa iti cen na sakalatattvajñānasyāsthairyavirodhāt tasya kadācic calanānupapatteḥ akramatvād viṣayāntarasaṃcaraṇābhāvāt anyathā sakalatattvajñānatvāsaṃbhavād asmadādijñānavat atha tattvopadeśadaśāyāṃ yogino 'pi jñānaṃ vineyajanapratibodhāya vyāpriyamāṇam asthiram asamādhirūpaṃ paścān nivṛttasakalavyāpāraṃ sthiraṃ samādhivyapadeśam āskandatīty ucyate tarhi samādhiś cāritram iti nāmamātraṃ bhidyate nārthaḥ tattvajñānād aśeṣājñānanivṛttiphalād anyasya paramopekṣālakṣaṇasvabhāvasya samucchinnakriyā'pratipātiparamaśukladhyānasya tapo'tiśayasya samādhivyapadeśakaraṇāt tathā cāritrasahitaṃ tattvajñānam antarbhūtatattvārthaśraddhānaṃ paraniḥśreyasam anicchatām api kapilādīnām agre vyavasthitam tato nyāyaviruddhaṃ sarvathaikāntavādināṃ jñānam eva mokṣakāraṇatattvam svāgamaviruddhaṃ ca sarveṣām āgame pravrajyādyanuṣṭhānasya sakaladoṣoparamasya ca bāhyasyābhyantarasya ca cāritrasya mokṣakāraṇatvaśravaṇāt  tathā saṃsāratattvaṃ cānyeṣāṃ nyāyāgamaviruddham tathā hi nāsti nityatvādyekānte kasyacit saṃsāraḥ vikriyānupalabdheḥ iti nyāyavirodhaḥ samarthayiṣyate tadāgamavirodhaś ca svayaṃ puruṣasya saṃsārābhāvavacanād guṇānāṃ saṃsāropapatteḥ pareṣāṃ saṃvṛttyā saṃsāravyavasthiteḥ  tathā saṃsārakāraṇatattvaṃ cānyeṣāṃ nyāyāgamaviruddham tad dhi mithyājñānamātraṃ tair urarīkṛtam na ca tatkāraṇaḥ saṃsāraḥ tannivṛttāv api saṃsārānivṛtteḥ yan nivṛttāv api yan na nivarttate na tat tanmātrakāraṇam yathā takṣādinivṛttāv apy anivartamānaṃ devagṛhādi na tanmātrakāraṇam mithyājñānanivṛttāv apy anivarttamānaś ca saṃsāraḥ tasmān na mithyājñānamātrakāraṇaka iti atra na hetur asiddhaḥ samyagjñānotpattau mithyājñānanivṛttāv api doṣānivṛttau saṃsārānivṛtteḥ svayam abhidhānāt doṣāṇāṃ saṃsārakāraṇatvāvedakāgamasvīkaraṇāc ca tanmātraṃ saṃsārakāraṇatatvaṃ nyāyāgamaviruddhaṃ siddham tad evam anyeṣāṃ nyāyāgamaviruddhabhāṣitvād arhann eva yuktiśāstrāvirodhivāk sarvajño vītarāgaś ca niścīyate tataḥ sa eva sakalaśāstrādau prekṣāvatāṃ saṃstutyaḥ  ye tv āhuḥ'sato 'pi yathārthadarśino vītarāgasyedantayā niścetum aśaktes tatkāryasya vyāpārādes tadvyabhicārād avītarāge 'pi darśanāt' sarāgāṇām api vītarāgavac ceṣṭamānānām anivāraṇān na kasyacit 'sa tvam evāpta iti nirṇayaḥ saṃbhavati' iti teṣām api  na hi jñānavato vītarāgāt puruṣād visaṃvādaḥ kvacit saṃbhavati sugatādāv apy anāśvāsaprasaṅgāt tasya kapilādibhyo viśeṣeṣṭer ānarthakyaprasaṅgāt na ca vyāpāravyāhārākāraviśeṣāṇāṃ tatra sāṅkaryaṃ sidhyati vicitrābhisandhitānupapatteḥ tasyāḥ pṛthagjane rāgādimatyajñe prasiddheḥ prakṣīṇadoṣe bhagavati nivṛtteḥ asya yathārthapratipādanābhiprāyatāniścayāt kutaś cāyaṃ sarvasya vicitrābhiprāyatām adṛśyāṃ vyāpārādisāṅkaryahetuṃ niścinuyāt śarīritvāder hetoḥ svātmanīveti cet tata eva sugatasyāsarvajñatvaniścayo 'stu tatrāsya hetoḥ sandigdhavipakṣavyāvṛttikatvān na tanniścayaḥ śarīrī ca syāt sarvajñaś ca virodhābhāvāt vijñānaprakarṣe śarīrādyapakarṣādarśanād iti cet tata eva sarvajñasya vicitrābhiprāyatāniścayo 'pi mā bhūt tatrāpi proktahetoḥ sandigdhavipakṣavyāvṛttikatvāviśeṣāt so 'yaṃ vicitravyāpārādikāryadarśanāt sarvasya vicitrābhisandhitāṃ niścinoti na punaḥ kasyacid vacanādikāryātiśayaniścayāt sarvajñatvādyatiśayam iti katham anunmattaḥ kaimarthakyāc cāsya santānāntarasvasantānakṣaṇakṣayasvargaprāpaṇaśaktyāder viśeṣasyeṣṭiḥ viprakṛṣṭasvabhāvatvāviśeṣāt vedyavedakākārarahitasya vedanādvaitasya vā viśeṣasya pramāṇabhūtasya jagaddhitaiṣiṇaḥ śāstus tāyina śobhanaṃ gatasya sampūrṇaṃ vā gatasya punaranāvṛttyā suṣṭu vā gatasya viśeṣasyeṣṭiḥ sarvatrānāśvāsāviśeṣāt  nanu ca 'kāṣṭhādisāmagrījanyo 'gniryādṛśo dṛṣṭo na tādṛśo maṇyādisāmagrīprabhava iti yaj jātīyo yato dṛṣṭaḥ sa tādṛśād eva na punar anyādṛśād api yato dhūmapāvakayor vyāpyavyāpakabhāvo na nirṇīyate tathā yādṛśaṃ cūtatvaṃ vṛkṣatvena vyāptaṃ tādṛśaṃ na latātvena yataḥ śiṃśapātvavṛkṣatvayor api vyāpyavyāpakabhāvaniyamo durlabhaḥ syāt' iti kaścit so'pi pratīter apalāpakaḥ kāryasya tādṛśatayā pratīyamānasyāpi kāraṇaviśeṣātivṛttidarśanāt  prastutaṃ vyāpārādiviśeṣasyāpi kiñcij jñarāgādimadasaṃbhavino yatnanaḥ parīkṣitasya bhagavati jñānādyatiśayānativṛttisiddheḥ etena yatnataḥ parīkṣitaṃ vyāpyaṃ vyāpakaṃ nātivartate iti bruvatāpi stutaṃ prastutam ity uktaṃ veditavyaṃ puruṣaviśeṣatvādeḥ svabhāvasya vyāpyasya sarvajñatvavyāpakasvabhāvānatikramasiddhes tadvadaviśeṣāt  mandataradhiyāṃ dhūmādikam api parīkṣitum akṣamāṇāṃ tato dhūmadhvajādibuddher api vyabhicāradarśanāt prajñātiśayavatāṃ tu sarvatra parīkṣākṣamāṇāṃ yathā dhūmādi pāvakādikaṃ na vyabhicarati tathā vyāpāravyāhārākāraviśeṣaḥ kvacid vijñānādyatiśayam apīty anukūlācaraṇam evaṃ yuktiśāstrāvirodhivāktvaṃ bhagavator 'hata eva sarvajñatvaṃ sādhayatīty abhidhāya  svāmīti śeṣaḥ yad yasmād avirodhaḥ suniścitāsaṃbhavadbādhakapramāṇatvaṃ tvayy eva tasmāc ca tmav eva sa ity abhidhānasaṃbandhāt sa evāvirodhaḥ kutaḥ siddha ity ārekāyāṃ yad iṣṭaṃ te prasiddhena na bādhyate ity abhidhānāt tatreṣṭaṃ mataṃ śāsanam upacaryate nirākṛtavāco 'pi kvacid avipratiṣedhāt na punar icchāviṣayīkṛtam iṣṭaṃ prakṣīṇamohe bhagavati mohaparyāyātmikāyās tadicchāyāḥ saṃbhavābhāvāt tathā hi necchā sarvavidaḥ śāsanaprakāśananimittaṃ praṇaṣṭamohatvāt yasyecchā śāsanaprakāśananimittaṃ na sa praṇaṣṭamoho yathā kiñcijjñaḥ praṇaṣṭamohaś ca sarvavitpramāṇataḥ sādhitas tasmān na tasyecchā śāsanaprakāśananimittam iti kevalavyatirekī hetur nirākṛtavācaṃ sādhayati avyabhicārāt na sarvavidicchām antareṇa vakti vaktṛtvādasmadādivad ity anena nirākṛtavāco vipratiṣedha iti cen nāyaṃ niyamo 'sti tadabhyupagame ko doṣa iti cet  na hi suṣuptau gotraskhalanādau vāgvyāhārādihetur icchāsti  na hy apratisaṃviditākārecchā saṃbhavati yā paścān na smaryate pūrvakālabhāvinīcchā tadā vāgādipravṛttihetur apratisaṃviditākārā'numeyā sambhavaty eveti cet kiṃ punas tadanumānam vivādādhyāsitā vāgādipravṛttir icchāpūrvikā vāgādipravṛttittvāt prasiddhecchāpūrvakavāgādipravṛttivad iti cen na hetor aprayojakatvāt yathābhūtasya hi jāgrato 'nanyamanaso vā vāgādipravṛttir icchāpūrvikā pratipannā deśāntare kālāntare ca tathābhūtasyaiva tatpravṛttir icchāpūrvikā sādhayituṃ śakyā na punar anyādṛśo 'tiprasaṅgāt na ca suṣuptasyānyamanaskasya vā tatpravṛttir icchāpūrvakatvena vyāptāvagatā tadavagater asaṃbhavāt sā hi svasantāne tāvan na saṃbhavati suṣuptyādivirodhāt suṣupto 'nyamanaskaś ca 'pravṛttim icchāpūrvikām avagacchati ceti vyāhatam etat paścād utthito 'vagacchatīti ced idam api tādṛg eva svayam asuṣupto 'nanyamanāś ca suṣuptānyamanaskapravṛttim icchāpūrvakatvena vyāptām avagacchīti bruvāṇaḥ katham apratihatavacanapathaḥ svasthair āsthīyate tadānumānāt tadavagater adoṣa iti cen na anavasthāprasaṅgāt tadanumānasyāpi vyāptipratiprattipurassaratvāt tadvyāpter apy anumānāntarāpekṣatvāt sudūram api gatvā pratyakṣatas tadvyāptipratipatter aghaṭanāt etena santānāntare tadvyāpter avagatir apāstā anumānāt tadavagatāv anavasthānāviśeṣāt pratyakṣatas tadavagater asaṃbhavāc ca iti nānumeyā suṣuptyādāv icchāsti tatkālā pūrvakālā vā tadanumānasyānudayāt tathā ca sarvajñapravṛtter icchāpūrvakatve sādhye vaktṛtvāder hetoḥ suṣuptyādinā vyabhicārāt tadaniyama eva  nanu ca saty api caitanye karaṇapāṭave ca vacanapravṛtter adarśanād vivakṣāpi tatsahakārikāraṇam apekṣyate eveti cet sahakārikāraṇāntaraṃ na vai niyatam apekṣaṇīyaṃ  na hi śabdato 'rthataś ca śāstraparijñānābhāve tadvyākhyānavivakṣāyāṃ satyām api tadvacanapravṛttir dṛśyate karaṇapāṭavasya cābhāve spaṣṭaśabdoccāraṇaṃ bālamūkāder api tatprasaṅgāt tataś caitanyaṃ karaṇapāṭavaṃ ca vāco hetur eva niyamato na vivakṣā vivakṣām antareṇāpi suṣuptyādau taddarśanāt  na hi yathā buddheḥ śakteś ca prakarṣe vāṇyāḥ prakarṣo 'pakarṣe vā'pakarṣaḥ pratīyate tathā doṣajāter api tatprakarṣe vācopakarṣāt tadapakarṣe eva tatprakarṣāt yato vaktur doṣajātir anumīyeta saty api ca rāgādidoṣe kasyacit dbuddher yathārthavyavasāyitvādiguṇasya sadbhāvāt satyavākpravṛtter upalambhāt 'kasyacit tu vītarāgadveṣasyāpi buddher ayathārthādhyavasāyitvādidoṣasya bhāve vitathavacanasya darśanād vijñānaguṇadoṣābhyām eva vāgvṛtter guṇadoṣavattā vyavatiṣṭhate na punar vivakṣāto doṣajāter vā tad uktaṃ vijñānaguṇadoṣābhyāṃ vāgvṛtter guṇadoṣatā vāñchanto vā na vaktāraḥ śāstrāṇāṃ mandabuddhayaḥ iti tataḥ sādhūpādeśi 'tatreṣṭaṃ mataṃ śāsanam upacaryate' iti  tatprasiddhena na bādhyate  na hy anekāntaśāsanasya pratyakṣataḥ siddho 'sty anityatvadharmo bādhakaḥ sarvathā nityatvādidharmavat anumānāt siddho bādhaka iti  asmadādipratyakṣaṃ hi sādhyasādhanayor vyāptigrāhi parair abhyupagantavyaṃ na yogipratyakṣam anumānavaiyarthyaprasaṅgāt yogipratyakṣeṇa deśataḥ kārtsnyato vā niśśeṣasādhyasādhanavyaktisākṣātkaraṇe samāropasyāpy abhāvāt tadvyavacchedanārthamapy anumānopayogāyogāt tac ca nirvikalpakam iva savikalpakam api na vicārakaṃ pūrvāparaparāmarśaśūnyatvād abhilāpasaṃsargarahitatvāt sannihitaviṣayaṃ ca deśakālasvabhāvaviprakṛṣṭārthāgocaratvāt tan na sākalyena vyāptigrahaṇasamartham  vyāptigrāhiṇo 'numānasyāpi vyāptigrahaṇapurassaratvāt tadvyāpter apy anumānāntarāpekṣatvāt kvacid apy avasthānābhāvāt evam aprasiddhavyāptikaṃ ca katham anumānam ekāntavādinām anityatvādyekāntadharmasya sādhakaṃ yena pramāṇasiddhaḥ sarvathaikānto 'nekāntaśāsanasya bādhakaḥ syāt syādvādināṃ tu  tasya vicārakatvāt pratyakṣānupalambhasahakāriṇo matijñānaviśeṣaparokṣatarkajñānāvaraṇavīryāntarāyakṣayopaśamaviśeṣād upajāyamānasya yāvan kaścid dhūmaḥ sa sarvo 'py agnijanmā'nagnijanmā vā na bhavatīti śabdayojanāsahitaparāmarśātmakatvāt kālatrayavartisādhyasādhanavyaktiviṣayatvāc ca vyāptiṃ prati samarthatvāt pratyakṣavadvyāptigrahaṇapūrvakatvābhāvād anumānohāntarānapekṣatvād anavasthānanuṣaṅgāt saṃvādakatvena samāropavyavacchedakatvena ca pramāṇatvāt  tarkataḥ saṃbandhasyādhigame samāropavirodhāt na hi nirvikalpako 'dhigamo 'sti yatas tatra samāropo 'pi syāt kiṃ tarhi  sannidhānaṃ hīndriyārthasannikarṣaḥ tat svayam apramāṇam ākhyat tathāgataḥ sādhanāntarāpekṣitvāt tasyārthaparicchittau tata eva darśanasyāpramāṇatvaṃ suṣuptacaitanyavat svayaṃ saṃśayaviparyāsān adhyavasāyāvyavacchedakatvāt tadvyavacchedino niścayasya jananāt pramāṇaṃ darśanam iti cet tata eva sannikarṣaḥ pramāṇam astu tasyāsādhakatamatvān na pramāṇatvam iti cet kutas tasyāsādhakatamatvam acetanatvād ghaṭādivad iti ced darśanasyāpy asādhakatamatvaṃ cetanatvāt suṣuptacaitanyavat kiṃ na syāt yasya bhāve 'rthaḥ paricchinno vyavahriyate 'bhāve cā'paricchinnas taddarśanaṃ sādhakatamam iti cet sannikarṣaḥ sādhakatamo 'stu bhāvābhāvayos tadvattā sādhakatamatvam iti vacanāt na hi sannikarṣasya bhāve bhāvavattvam abhāve 'bhāvavattvam arthaparicchitter apratītam nāpy arthasyānyat paricchinnatvaṃ tatparicchittyutpatteḥ paricchittir utpannā cetparicchinno 'rtha ucyate atha nirvikalpakadṛṣṭau satyām arthasya paricchittir niścayātmakārthaparicchedavyavahārahetur utpadyate nāsatyām atas tasyāḥ sādhakatamatvam iti tavākūtaṃ tad api na samīcīnaṃ sannikarṣād eva tadutpattyavirodhāt katham acetanāt sannikarṣāc cetanasyārthaniścayasyotpattir na virudhyate iti cet tavāpi katham acetanād indriyāder avikalpadarśanasya cetanasyotpattir aviruddhā cetanān manaskārādindriyādisahakāriṇo darśanasyotpattir iti cet tarhi cetanād ātmanaḥ sannikarṣasahakāriṇo 'rthaniścayotpattir api kathaṃ virudhyate yataḥ svārthavyavasāyātmako 'dhigamo na bhavet sa ca sākalyena sādhyasādhanasambandhas tarkād eveti pramāṇaṃ tarkaḥ svārthādhigamaphalatvāt samāropavyavacchedakatvāt saṃvādakatvāc cānumānādivat tataḥ syādvādināṃ vyāptisiddher asty anumānaṃ na punar ekāntāvādināṃ yato 'numānasiddhena sarvathaikānte 'nānekāntasya bādhakalpanā syāt ity apramāṇasiddhenāpi bādhā kalpanīyaiva paraiḥ anyathā svamataniyamāghaṭanāt tathā sati sūktaṃ paramatāpekṣaṃ viśeṣaṇaṃ prasiddhena na bādhyate iti etena yad uktaṃ bhaṭṭena naraḥ ko 'py asti sarvajñaḥ sa tu sarvajña ity api sādhanaṃ yat prayujyeta pratijñāmātram eva tat   sisādhayiṣito yo 'rthaḥ so 'nayā nābhidhīyate yas tūcyate na tat siddhau kiñcid asti prayojanam   yadīyāgamasatyatvasiddhau sarvajñatocyate na sā sarvajñasāmānyasiddhimātreṇa labhyate   yāvad buddho na sarvajñas tāvat tadvacanaṃ mṛṣā yatra kvacana sarvajñe siddhe tatsatyatā kutaḥ   anyasmin na hi sarvajñe vacaso 'nyasya satyatā sāmānādhikaraṇye hi tayor aṅgāṅgitā bhavet   iti tannirastaṃ bhagavato 'rhata eva yuktiśāstrāvirodhivāktvena suniścitāsaṃbhavadbādhakapramāṇatvena ca sarvajñatvavītarāgatvasādhanāt tatas tvam eva mahān mokṣamārgasya praṇetā nānyaḥ kapilādiḥ yasmāt  tvanmatam anekāntātmakaṃ vastu tajjñānaṃ ca tad evāmṛtam amṛtasya mokṣasya kāraṇatvāt sarvathā nirbādhatvena paritoṣakāritvāc ca tato bāhyāḥ sarvathaikāntās tadabhiniveśinaś ca vādinaḥ te cāptābhimānadagdhā eva visaṃvādakatvena tattvato 'nāptatvād vayam āptā ity abhimānena svarūpāt pracyāvitatvād dagdhā iva dagdhā iti samādhivacanatvāt teṣāṃ sveṣṭasya sadādyekāntasya dṛṣṭabādhanāt  sadādyekāntavirodhasyānekāntātmakavastusākṣātkaraṇalakṣaṇatvād bahir ivāntar api tattvasyānekāntātmakatayā sakaladeśakālavartiprāṇibhir anubhavanāt suniścitāsaṃbhavadbādhakapramāṇatvasiddheḥ  syān mataṃ  sukhādicaitanyam asaṃkīrṇaviśeṣātmakam eva na punar ekātmakaṃ sukhacaitanyād āhlādanākārān meyabodhanākārasya vijñānasyānyatvād viruddhadharmādhyāsasyānyatvasādhanatvād anyathā viśvasyaikatvaprasaṅgāt iti tad asat citrajñānasyāpy ekātmakatvābhāvaprasaṅgāt pītākārasaṃvedanasya nīlādyākārasaṃvedanād anyatvāt tadvadviruddhadharmādhyāsāt yadi punar aśakyavivecanatvāt pītādyākārasaṃvedanam ekātmakam urarīkriyate tadā sukhādisaṃvedanena koparādhaḥ kṛtaḥ tasyāpy aśakyavivecanatvād evaikātmakatvopapatteḥ pītādyākārāṇām iva sukhādyākārāṇāṃ caitanyāntaraṃ netum aśakyavivecanatvasadbhāvāt tarhy ekātmakam eva sukhādicaitanyaṃ na punar asaṃkīrṇaviśeṣātmakam ity api na mantavyaṃ citrajñānasyāpy asaṃkīrṇaviśeṣātmakatvābhāvaprasaṅgāt tathā ca sati na taccitram ekajñānavat citrajñāne pītādyākārapratibhāsasyāvidyopakalpitatvād ekātmakatvam eva vāstavam iti cet katham ekānekākārayoḥ pratibhāsāviśeṣe 'pi vāstavetaratvapravivekaḥ ekākārasyānekākāreṇa virodhāt tasyāvāstavattve katham ekākārasyaivāvāstavatvaṃ na syāt svapnajñāne 'nekākārasyāvāstavasya prasiddheś citrajñāne 'pi tasyāvāstavatvaṃ yuktaṃ kalpayitum iti cet keśādāv ekākārasyāpy avāstavatvasiddhes tatrāvāstavatvaṃ katham ayuktam pītādyākārasya saṃvedanād abhede 'nekatvavirodhādbhede pratibhāsāsambhavāt pratibhāse vā saṃvedanāntaratvāpatter avāstavatvam eveti cet tata evaikākārasyāvāstavatvam astu tasyāpi pītādyākārapratibhāsebhyo 'narthāntaratāyām ekatvavirodhād arthāntaratāyāṃ saṃvittyabhāvāt saṃvittau vā jñānāntaratvaprasakter viśeṣābhāvāt tato na citrajñāne 'nekākārapratibhāsasyaiva prekṣāvadbhir avāstavattvaṃ śakyaṃ kalpayituṃ yenedam evābhidhīyamānaṃ śobheta kiṃ syāt sā citrataikasyāṃ na syāt tasyāṃ matāv api yadīdaṃ svayam arthebhyo rocate tatra ke vayam iti na punar idam api  kiṃ nu syād ekatā na syāt tasyāṃ citramatāv api yadīdaṃ rocate buddhyai citrāyai tatra ke vayam iti nanu caikasyāṃ matau citratāpāye 'pi saṃvedanamātrasya bhāvān na svarūpasya svato gatir viruddhyate saṃvedanamātrasya tv apāye sā viruddhyeteti cen na tadabhāve 'pi nānāpītādipratibhāsasadbhāvāt tadavirodhāt nanv evaṃ 'nīlavedanasyāpi pratiparamāṇu bhedān nīlāṇusaṃvedanaiḥ parasparaṃ bhinnair bhavitavyam tatraikanīlaparamāṇusaṃvedanasyāpy evaṃ vedyavedakasaṃvidākārabhedān tritayena bhavitavyam vedyākārādisaṃvedanatrayasyāpi pratyekam aparasvavedyākārādisaṃvedanatrayeṇa iti parāparavedanatrayakalpanād anavasthānān na kvacid ekavedanasiddhiḥ saṃvidadvaitavidviṣām kvacid apy ekātmakatvānabhyupagame ca kuto nānātmavyavasthā vastuny ekatrāparaikavastvapekṣayānekatvavyavasthopapatteḥ kvacid aikyopagame vā kathaṃ citramatau naikyam aviruddhaṃ citrākārāpāye 'pi tasya sambhavāt ' iti kaścit so 'py aprekṣāpūrvavādī tathā sati citrajñāne saṃvidākāravadekasya pītākārasya nīlākārasya ca sadbhāvasiddhau parasparāpekṣayānekatvasiddher anekacaitanyavyāptasyānekākārasya citrajñānasyāntarekānekātmakatvasādhane nidarśanatvopapatteḥ syān mataṃ sukhādīnāṃ caitanyaṃ vyāpakaṃ bhavat kim ekena svabhāvena bhavaty anekena svabhāvena vā yady ekena tadā teṣām ekasvarūpatvāpattiḥ athānekena tadā so 'py anekasvabhāvaḥ pareṇānekena svabhāvena vyāpanīya ity anavasthā athaikadṛśena svabhāvena sukhādayaś caitanyena vyāpyante tadānekena svabhāvena sajātīyenety uktaṃ syāt tatra ca saivānavasthā na ca gatyantaram asti yena sukhādivyāpyaikaṃ caitanyaṃ siddhyed iti tad etaccitrajñāne 'pi samānam tasya pītādyākāravyāpinaḥ svayaṃ saṃvedanān na doṣa iti cet sukhādivyāpinaś caitanyasya saha krameṇa ca svayaṃ saṃvedanāt katham upālambhaḥ syāt na hi dṛṣṭe 'nupapannaṃ nāma na ca sukhādīnāṃ caitanyavyāptatvasaṃvedanaṃ bhrāntam acetanatvagrāhipramāṇābhāvāt acetanāḥ sukhādaya utpattimatvād ghaṭādivad ity anumānaṃ sukhādyacetanatvagrāhīti cen na tasya pratyakṣabādhitaviṣayatvāt citsamanvitānām eva sukhādīnāṃ svasaṃvedanapratyakṣe sarvadā pratibhāsanāt anumānaviruddhaś ca pakṣaḥ tathā hi cetanāḥ sukhādayaḥ svasaṃvedyatvāt puruṣavat puruṣasaṃsargāt teṣāṃ svasaṃvedyatvāt svataḥ saṃvedyatvam asiddham iti cen na jātucid asvasaṃvedyatvā'pratītes tathā vaktum aśakteḥanyathā puruṣasya svasaṃvedyasukhādisaṃbandhāt svasaṃvedyatvaṃ na svata iti vadato nivārayitum aśakyatvāt caitanyaviśeṣeṇa hetor vyabhicārapratipādanāc ca na tato 'cetanatvasiddhiḥ sukhādīnām na caiṣāṃ cetanatvasādhane 'pasiddhāntaḥ syādvādināṃ prasajyeta caitanyajīvadravyārthādeśāc cetanatvaprasiddheḥ sakalaupaśamikādibhāvānāṃ sukhajñānādipratiniyataparyāyārthādeśād eva sukhādīnāṃ jñānadarśanābhyām anyatvavacanāt tathāpi jñānātmakāḥ sukhādayo jñānābhinnahetujatvād vijñānāntaravad iti cen na sarvathā vijñānābhinnahetujatvāsiddhatvāt sukhādīnāṃ sadvedyodayādinimittatvād vijñānasya jñānāvaraṇāntarāya kṣayopaśamādinibandhanatvāt kathañcid vijñānābhinnahetujatvaṃ tu rūpālokādinānaikāntikaṃ yathaiva hi tato vijñānasyotpattis tathā rūpālokādikṣaṇāntarotpattir apīti paraiḥ svayam abhidhānāt tad etena yad abhyadhāyi  tadatadrūpiṇo bhāvās tadatadrūpahetujāḥ tatsukhādi kim ajñānaṃ vijñānābhinnahetujam iti tadapāstaṃ sukhādīnāṃ vijñānarūpatvāsiddheḥ sukhamāhlādanākāraṃ vijñānaṃ meyabodhanam śaktiḥ kriyānumeyā syād yūnaḥ kāntāsamāgame iti vacanād atadrūpāḥ sukhādaya iti atadrūpāṇāṃ tadrūpopādānatve sarvasya sarvopādānatvaprasaktiḥ na ca sukhādayo vijñānābhinnopādānāḥ syuḥ vijñānābhinnasahakāritvaṃ tu yathā sukhādīnāṃ tathā rūpādīnām api iti tatas teṣāṃ vijñānātmakatvasādhane rūpādīnām api tathātvasādhanaṃ syāt tad uktaṃ tadatadrūpiṇo bhāvās tadatadrūpahetujāḥ tadrūpādi kim ajñānaṃ vijñānābhinnahetujam iti yadi punar indriyānindriyahetujatvaṃ vijñānābhinnahetutvam ity abhidhīyate tad api na sukhādīnāṃ jñānatvaṃ sādhayati dravyendriyānindriyair vyabhicārāt iti naikāntato jñānātmakāḥ sukhādayo dravyārthata eva teṣāṃ cetanatvopapatteḥ cetanadravyād ātmano 'narthāntarabhūtānām acetanatvavirodhāt etena jñānād arthāntarabhūtatvāt sukhādīnām acetanatvam eveti vadanto 'pākṛtāḥ pratyetavyāḥ cetanād ātmano 'narthāntaratvena kathañcic cetanatvasiddheḥ ātmanaś cetanatvam asiddham iti cen na tasya pratyakṣaprasiddhatvāt tathātmā cetanaḥ pramātṛtvād yas tv acetanaḥ sa na pramātā yathā ghaṭādiḥ pramātā cātmā tasmāc cetana ity anumānāc ca tatsiddham pramitisvabhāvacetanāsamavāyād ātmani cetanatvasādhane siddhasādhyateti cen na svayaṃ sāmānyataś cetanatvasādhanāt tadabhāve cetanāviśeṣapramitisamavāyāyogāt paṭādivat kathañcit tādātmyasyaiva samavāyasya sādhanāt cetanād apy ātmanaḥ katham abhinnāḥ sukhādayo bhinnapratibhāsavirodhād iti cen na tatra sarvathā bhinnapratibhāsasyāsiddhatvāt kathañcid bhinnapratibhāsasya kathañcid abhedāvirodhāt citrajñānavad eva sukhādyātmanaḥ puruṣasyaikasya ghaṭanāt sarveṣām ekānekātmanaś citrajñānasyeṣṭatvāt tatsiddhaṃ citrajñānavat kathañcid asaṅkīrṇaviśeṣaikātmanaḥ sukhādicaitanyasya prekṣaṇaṃ tathā varṇasaṃsthānādyātmanaḥ skandhasya ca na hi varṇādīnām eva prekṣaṇaṃ pratyakṣabuddhau na punaḥ skandhasyaikasyeti kalpanam upapannaṃ sarvāgrahaṇaprasaṅgāt skandhavyatirekeṇa varṇādīnām anupalambhāt skandhasyevāsattvāt atha 'pratyāsannāsaṃsṛṣṭā rūpādiparamāṇavaḥ pratyakṣāḥ teṣāṃ svakāraṇasāmagrīvaśāt pratyakṣasaṃvijjananasamarthānām evotpatteḥ skandhasyāpi tata eva pareṣāṃ pratyakṣatopapatter anyathā sarvaskandhānāṃ pratyakṣatvaprasaṅgāt skandhatvāviśeṣāt tadaviśeṣe 'pi keṣāñcit pratyakṣatve pareṣām apratyakṣasvabhāvatve piśācaśarīrādīnāṃ tathā svakāraṇād utpatteḥ paramāṇūnām api keṣāñcit pratyakṣatvam anyeṣām apratyakṣatvaṃ tata evāstu kim avayaviparikalpanayā tasyā'mūlyadānakrayitvāt sa hi pratyakṣe svātmānaṃ na samarpayati pratyakṣatāṃ ca svīkartum icchatīty amūlyadānakrayī vikalpabuddhāv eva tasya pratibhāsanād vicāryamāṇasya sarvathānupapannatvāt' iti mataṃ tad apy asaṃgatam eva pratyāsannāsaṃsṛṣṭaparamāṇūnāṃ tathātvena kasyacit kadācin niścayāsattvāt pratyakṣatānupapatteḥ skandhasyaiva sphuṭamadhyakṣe 'vabhāsanāt tathā niścayanāc ca pratyakṣatvaghaṭanāt na na paramāṇuvat sarve skandhāḥ samaparimāṇā eva yena keṣāṃcit pratyakṣatve sarveṣāṃ pratyakṣasvabhāvatā syāt aṇumahattvādiparimāṇabhedena teṣām adṛśyetar asvabhāvabhedādbhedasiddheḥ na cāyam amūlyadānakrayī pratyakṣe svasamarpaṇena pratyakṣatāsvīkaraṇāt sarvathā vicāryamāṇasyāpi ghaṭanāt vicārayiṣyate caitatpurastāt  aparaḥ prāhaskandha eva na varṇādayas tato 'nye santi tasyaiva cakṣurādikaraṇabhedād varṇādibhedapratibhāsanāt kiñcid aṅgulipihitanayanabhedād dīpakalikābhedapratibhāsanavad iti tad apy asamyak sattādyadvaitaprasaṅgāt śakyaṃ hi vaktuṃsattaivaikā na dravyādayas tato 'rthāntarabhūtāḥ santi kalpanābhedāt tadbhedapratibhāsanād iti na caitad yuktam iti nivedayiṣyate tataś citrajñānavan na kevalaṃ sukhādyātmanaś caitanyasya prekṣaṇaṃ siddham kiṃ tarhi varṇasaṃsthānādyātmanaḥ skandhasyāpi tataḥ sūktaṃna hi kiñcid rūpāntaravikalaṃ sadekāntarūpam asadekāntarūpaṃ vā nityaikāntarūpam anityaikāntarūpaṃ vā advaitaikāntarūpaṃ dvaitādyekāntarūpaṃ vā saṃvedanam antastattvam anyad bahistattvaṃ saṃpaśyāmo yathā pratijñāyate sarvathaikāntavādibhir iti  na tāvat sāmānyaikāntasyopalabdhir viśeṣasyāpy upalabdheḥ nāpi viśeṣaikāntasya sāmānyasyāpīkṣaṇāt na sāmānyaviśeṣaikāntayor eva parasparanirapekṣayoḥ ekātmano 'py upalakṣaṇāt na caikātmana eva sāmānyaviśeṣaikātmanaḥ tato jātyantarasya saṃvitteḥ sarvaṃ hi vastu sāmānyaṃ viśeṣāpekṣayā viśeṣaḥ sāmānyāpekṣayā vā'poddhārakalpanāyāṃ svarūpeṇa tu sāmānyaviśeṣātmakam ekam tasya saṃvittiś cakṣurādimatā manārhatakalpanām astaṅ gamayati cakṣurādivikalānām eva tatsaṃbhavāt ekāntasyānupalabdhir vā tām astaṃ gamayati tata eva tathā hi nāsti sarvathaikāntaḥ sarvadānekāntopalabdher iti svabhāvaviruddhopalabdhiḥ nāsti sarvathaikānto 'nupalabdher iti svabhāvānupalabdhir vā sarvataś cakṣurādeḥ saṃvedanāt siddhā'dhyavasīyate nanu ca 'sarvathaikāntasya kvacit kadācid upalabdhau na sarvatra sarvadā pratiṣedhaḥ siddhyet tasyānupalabdhau nānekāntena virodhaḥ sata eva kathañcit kenacid virodhapratīteḥ pratiṣedhaś ca na syāt tata eva ' iti kaścit tad asat sarvathaikāntasyādhyāropyamāṇasya pratiṣedhasādhanāt tadviruddhopalabdhisiddhes tatsvabhāvānupalabdhisiddheś ca svayam anyathā kasyacid aniṣṭatattvapratiṣedhāyogād iṣṭatattvaniyamānupapatteḥ athavā pratyakṣam eva sāmānyaviśeṣātmakamekaṃ vastu vidadhat sarvathaikāntapratītiṃ pratiṣedhayatīti kiṃ naḥ pramāṇāntareṇānumānenānupalabdhiliṅgena samarthanāpekṣeṇa prayāsam antareṇeṣṭāniṣṭatattvavidhipratiṣedhasiddheḥ na hi dṛṣṭāj jyeṣṭhaṃ gariṣṭham iṣṭaṃ tadabhāve pramāṇāntarāpravṛtteḥ samāropavicchedaviśeṣāc ca nanu ca dṛṣṭaṃ pratyakṣam iṣṭaṃ punaranumānādi pramāṇam tatra yathā dṛṣṭaṃ jyeṣṭham anumānāder agresaratvāt tathānumānādy api pratyakṣāt tasyāpi tadagresaratvāt kvacid anumānādyuttarakālaṃ pratyakṣasya pravṛttyupalakṣaṇatvāt yathā ca dṛṣṭam avisaṃvādakatvād gariṣṭham iṣṭāt tatheṣṭam api dṛṣṭāt tadaviśeṣāt tataḥ kathaṃ dṛṣṭam iṣṭāj jyeṣṭhaṃ gariṣṭhaṃ ca vyavatiṣṭhate na punar iṣṭaṃ dṛṣṭād iti na codyamanavadyaṃ dṛṣṭasya liṅgādiviṣayasyābhāve 'numānādeḥ pramāṇāntarasyāpravṛtteḥ anumānāntarāl liṅgādipratipattāv anavasthāprasaṅgāt pratyakṣasyaiva niyatasakalapramāṇapurassaratvaprasiddher jyeṣṭhatvopapatteḥ pratyakṣasyānumānādinā vinaiva pravṛtter anumānāder dṛṣṭāt purassaratvābhāvāt tato jyeṣṭhatvāyogād dṛṣṭasyaiva ceṣṭād gariṣṭhatvātsamāropavicchedaviśeṣāt na hi yādṛśo dṛṣṭāt samāropavicchedo viśeṣaviṣaye pratinivṛttākāṅkṣo 'kṣūṇatayā lakṣyate tādṛśo 'numānādeḥ tena sāmānyataḥ samāropasya vyavacchedanāt  pratyakṣam eva hi svaviṣaye sāmānyaviśeṣātmakatvānyayasya vidhilakṣaṇasya sarvathaikāntavyatirekasya ca pratiṣedhalakṣaṇasya svabhāvabhedapradarśanaprayojanam upalakṣyate sākṣāt na punar anumānādi tasya sāmānyatas tatpradarśanaprayojakatvāt kim arthaṃ punar ārhatasyeṣṭasya prasiddhenābādhanaṃ bhagavato 'rhataḥ paramātmakatvaṃ cābhidhāya sarvathaikāntasya dṛṣṭena bādhanaṃ svayam asammatasya kapilādīnāṃ paramātmatvābhāvaṃ ca sāmarthyalabhyam api bravīti granthakāra iti cet dharmakīrtiḥ  kuta iti cet  vacanāt yathoktena hi sādhanasāmarthyena svapakṣaṃ sādhayataḥ sadvādinaḥ sabhyasamakṣaṃ jaya eveti yuktaṃ na kevalaṃ vacanādhikyopālambhavyājena parājayādhikaraṇaprāptiḥ sādhīyasī svasādhyaṃ prasādhya nṛtyato 'pi doṣābhāvāl lokavat sā ca svayaṃ nirākṛtapakṣeṇa prativādinā lakṣaṇīyety api na yuktaṃ pareṇa nirākṛtapakṣasyaiva parājayaprāptiyogyatvaniścayāl lokavad eva yadi punaḥ svapakṣam asādhayato vādino vacanādhikyena prativādī parājayaprāptiṃ lakṣayet tadā svapakṣaṃ sādhayann asādhayan vā prathamapakṣe svapakṣasiddhyaiva parasya parājitatvād vacanādhikyodbhāvanam anarthakaṃ tasmin saty api pakṣasiddhim antareṇa jayāyogāt dvitīyapakṣe tu yugapadvādiprativādinoḥ parājayaprasaṅgo jayaprasaṅgo vā svapakṣasiddher abhāvāviśeṣāt syān mataṃ 'na svapakṣasiddhyasiddhinibandhanau jayaparājayau tayor jñānājñānanibandhanatvāt tatra sādharmyavacane vaidharmyavacane 'pi vārthasya pratipattau tadubhayavacanāt sādhanavacanāsāmarthyājñānaṃ vādinaḥ syād eva prativādinas tu tadudbhāvayatas tajjñānam atas taddhetukau tayor jayaparājayau katham ayuktau syātām ' iti tad api na parīkṣākṣamaṃ vādiprativādinoḥ pakṣapratipakṣaparigrahavaiyarthyaprasaṅgāt kvacid ekatrāpi pakṣe jñānājñānayoḥ sambhavāt na hi śabdādau nityatvasyānityatvasya vā jñānājñānaparīkṣāyām ekasya tadvijñānam aparasya tadavijñānaṃ jayasya parājayasya vā nibandhanaṃ na sambhavati sādhanasāmarthyajñānājñānavat yugapatsādhanasāmarthyajñāne ca vādiprativādinoḥ kasya jayaḥ parājayo vā syāt tadaviśeṣāt na kasyacid iti cet tarhi sādhanavādino vacanādhikyakāriṇo yathā sādhanasāmarthyājñānaṃ tathā prativādino 'pi vacanādhikyadoṣodbhāvanāt tasya taddoṣamātre jñānasiddheḥ na hi yo yad doṣaṃ vetti sa tadguṇam api kutaścin māraṇaśaktau viditāyām api viṣadravyasya kuṣṭāpanayanādiśaktau vedanānudayāt tato na jayaḥ parājayo vā syāt syān mataṃ 'sādhanavādinā sādhu sādhanaṃ vaktavyaṃ dūṣaṇavādinā ca taddūṣaṇam tatra vādinaḥ prativādinā sabhāyām asādhanāṅgavacanasyodbhāvane sādhu sādhanābhidhānājñānasiddheḥ parājayaḥ prativādinas tu tad dūṣaṇajñānanirṇayāj jayaḥ syāt' iti tad apy apeśalaṃ vikalpānupapatteḥ sa hi prativādī nirdoṣasādhanavādino vacanādhikyam udbhāvayet sādhanābhāsavādino vā prathamavikalpe vādinaḥ kathaṃ sādhanasvarūpājñānam tadvacane iyattājñānasyaivābhāvāt dvitīyavikalpe tu na prativādino dūṣaṇajñānam avatiṣṭhate sādhanābhāsasyānudbhāvanāt tadvijñānāsiddheḥ tadvacanādhikyadoṣasya jñānāddūṣaṇatro 'sāv iti cet sādhanābhāsājñānād adūṣaṇajño 'pīti naikāntato vādinaṃ jayet tadadoṣodbhāvanalakṣaṇasya parājayasyāpi nivārayitum aśakteḥ atha vacanādhikyadoṣodbhāvanād eva prativādino jayasiddhau sādhanābhāsodbhāvanam anarthakam iti manyase nanv evaṃ sādhanābhāsānudbhāvanāt tasya parājayasiddhau vacanādhikyodbhāvanaṃ kathaṃ jayāya prakalpyeta yadi punaḥ sādhanābhāsaṃ vacanādhikyaṃ codbhāvayanprativādī jayatīti mataṃ tadāsya mahatī dviṣṭakāmitā sādharmyavacanād evārthagatau vaidharmyavacanam anarthakatvād dviṣṭvā sādhanābhāsodbhāvanād eva parasya nyakkārasiddhau tadvacanādhikyodbhāvanasyānarthakasyāpi kāmitatvāt atha na vacanādhikyamātraṃ dviṣyate arthād āpannasya svaśabdenābhidhānasya dviṣṭatvād iti mataṃ tad api na saṅgataṃ nigamanavacanadoṣasya pratijñāvacanadoṣodbhāvanād gatasyādbhāvanaprasaṅgāt pratijñāyāḥ punar vacanaṃ hi nigamanam tac ca pratijñāvacanasya duṣṭatvapratipattau duṣṭaṃ sāmarthyāt pratīyate eva athārthād āpannasyāpi nigamanavacanaduṣṭatvasyodbhāvanam adoṣodbhāvanabhayād abhimanyate tarhi sādharmyavacanād vaidharmyasyārthāyātasyāpy asādhanāṅgavacanabhayād abhidhānaṃ manyatāṃ viśeṣābhāvāt na hi sādharmyam eva vaidharmyam eva vā sādhanasyāṅgaṃ pakṣadharmatvavat tadubhayasyāpi sādhanāṅgatvāt sādhanasya trirūpatvapratijñānāt tato na jñānājñānamātranibandhanau jayaparājayau śakyavyavasthau yathoditadoṣopanipātāt svapakṣasiddhyasiddhinibandhanau tu tau niravadyau pakṣapratipakṣaparigrahavaiyarthyābhāvāt kasyacit kutaścit svapakṣasiddhau susthitāyāṃ parasya pakṣasiddher asaṃbhavāt sakṛttajjayaparājayayor aprasakteḥ na hi vādinā sādhyāvinābhāvaniyamalakṣaṇena hetunā svapakṣasiddhau vidhātuṃ śakyāyām api pratijñodāharaṇādivacanam anarthakam apajayāya prakalpyate tadvighātāhetutvāt tataḥ pratipakṣāsiddheḥ pratipādyāśayānurodhatas tatprayogāt tatprativiśeṣasya prayojanasya sadbhāvāt nāpi hetor viruddhatodbhāvanād eva prativādinaḥ svapakṣasiddhau satyām api doṣāntarānudbhāvanaṃ tasya parājayāya prakalpyate tata eva etena svapakṣasiddhau kṛtāyām api parapakṣanirākaraṇaṃ tasmin vā svapakṣasādhanābhidhānaṃ na vādiprativādinor jayaprāptipratibandhakam iti pratipāditaṃ boddhavyam tad evaṃ sādharmyavaidharmyayor anyatareṇārthagatau tadubhayavacanaṃ vādino nigrahādhikaraṇam ity ayuktaṃ ca vyavasthitam pratijñādivacanaṃ nigrahasthānam ity etat katham ayuktam iti ced ucyate  na hi śāstre pratijñā nābhidhīyate eva aniyatakathāyāṃ vā agnir atra dhūmāt vṛkṣo 'yaṃ śiṃśapātvādityādivacanānāṃ śāstre darśanāt viruddho 'yaṃ hetur asiddho 'yam ityādipratijñāvacanānām aniyatakathāyāṃ prayogāt parānugrahapravṛttānāṃ śāstrakārāṇāṃ pratipādyāvabodhanādhīnadhiyāṃ śāstrādau pratijñāprayogo yuktimān eva upayogitvāt tasyeti ced vāde 'pi so 'stu tatrāpi teṣāṃ tādṛśatvāt vāde 'pi vijigīṣupratipādanāyācāryāṇāṃ pravṛtteḥ niyatakathāyāṃ pratijñāyā na prayogo yuktaḥ tadviṣayasyārthād gamyamānatvān nigamanādivad iti cet tata eva śāstrādiṣv api na hi tatra jigīṣavo na pratipādyāḥ pratijñādiviṣayo vā sāmarthyān na gamyate śāstrādāv ajigīṣūṇām api pratipādyatvāt pratijñāder aprayoge keṣāñcin mandadhiyāṃ prakṛtārthāpratipatter gamyamānasya viṣayasyāpi prayogaḥ tatpratipattyarthatvād iti cej jigīṣavaḥ kimu mandamatayo na santi yena tathā teṣām apratipadyamānānāṃ pratipattaye pratijñādiprayogo na syāt iti viśeṣābhāvād eva śāstrādau vāde ca pratijñāder abhidhānam anabhidhānaṃ vābhyupagantavyam aviśeṣeṇaiva nanu ca pratijñāyāḥ prayoge 'pi hetvādivacanam antareṇa sādhyāprasiddher vyarthā pratijñā hetvādivacanād eva ca sādhyaprasiddher nigamanādikam akiñcitkaram eveti kaścit so 'pi  katham atiśayīta akiñcitkaratvāviśeṣāt  tāthāgatasya hetvādyabhidhāne tatsamarthanābhidhāne vā hetvādyanabhidhāne kasya samarthanam iti cet tathā sandhāyā apy anabhidhāne kva hetvādiḥ pravartatām gamyamāne pratijñāviṣaye eveti ced gamyamānasya hetvādeḥ samarthanam astu gamyamānasyāpi hetvāder mandapratipattyarthaṃ vacanam iti cet tathā sandhāvacane ko 'paritoṣaḥ syān mataṃ samarthanaṃ nāma hetoḥ sādhyena vyāptiṃ prasādhya dharmiṇi bhāvasādhanam yathā yat sat kṛtakaṃ vā tat sarvam anityaṃ yathā ghaṭādiḥ san kṛtako vā śabda iti san kṛtako vā śabdaḥ yaś caivaṃ sa sarvo naśvaro yathā ghaṭādir iti vā prayogakramaniyamābhāvād iṣṭārthasiddher ubhayatrāviśeṣāt prāk sattvaṃ dharmiṇi prasādhya sādhanasya paścād api sādhyena vyāptiprasādhanasyāvirodhāt vyāptiprasādhanaṃ punar viparyaye bādhakapramāṇopadarśanam yadi punaḥ sarvaṃ satkṛtakaṃ vā pratikṣaṇavināśi na syān nitye kramayaugapadyābhyām arthakriyāvirodhāt arthakriyāsāmarthyaṃ sattvalakṣaṇam ato vyāvṛttam ity asad eva tat syāt sarvasāmarthyopākhyāvirahalakṣaṇaṃ hi nirupākhyam iti evaṃ sādhanasya sādhyaviparyaye bādhakapramāṇānupadarśane virodhābhāvād asya vipakṣe nitye vṛtter adarśane 'pi san kṛtako vā syān nityaś cety anivṛttir eva śaṅkāyāḥ tato vyatirekasya sandehādanaikāntiko hetvābhāsaḥ syāt na hy adarśanamātrād vyāvṛttiḥ viprakṛṣṭeṣv artheṣv asarvadarśino 'darśanasyābhāvāsādhanāt arvāgdarśanena satām api keṣāñcid arthānām adarśanāt bādhakaṃ punaḥ pramāṇam yasya kramayaugapadyābhyāṃ na yogo na tasya kvacit sāmarthyam asti cākṣaṇike saḥ iti pravartamānam asāmarthyam asallakṣaṇam ākarṣati tena yat satkṛtakaṃ vā tad anityam eveti sidhyati tāvatā ca sādhanadharmamātrānvayaḥ sādhyadharmasya svabhāvahetulakṣaṇaṃ siddhaṃ bhavati atrāpy adarśanam apramāṇaṃ yataḥ kramayaugapadyā'yogasyaivāsāmarthyena vyāptyasiddheḥ pūrvasyāpi hetoḥ sattvāder na vyāptisiddhiḥ punar ihāpi sādhanopagame 'navasthāprasaṅga iti na codyam iṣṭasyābhāvasādhanasyādarśanasya pramāṇatvāpratiṣedhāt yad adarśanaṃ viparyayaṃ sādhayati hetoḥ sādhyaviparyaye tad api viruddhapratyupasthānādbādhakaṃ pramāṇam ucyate evaṃ hi sa hetuḥ sādhyābhāve 'san sidhyed yadi tatra pramāṇavatā svaviruddhena bādhyeta anyathā tatrāsya bādhakāsiddhau saṃśayo durnivāraḥ na ca sarvānupalabdhir bhāvasya bādhikā dṛśyānupalabdher eva tadbādhakatvāt tatra sāmarthyaṃ kramākramayogena vyāptaṃ siddhaṃ prakārāntarāsaṃbhavāt tena vyāpakadharmānupalabdhir akṣaṇike sāmarthyaṃ bādhata iti kramayaugapadyāyogasya sāmarthyābhāvena vyāptisiddher nānavasthāprasaṅga iti svabhāvahetoḥ samarthanam kāryahetor api yat kāryaṃ liṅgaṃ kāraṇasādhanāyopādīyate tasya tena kāryakāraṇabhāvapradarśanaṃ pramāṇābhyām yathedam asmin sati bhavati satsv api tadanyeṣu samartheṣu taddhetuṣu tadabhāve na bhavatīti evaṃ hy asyāsandigdhaṃ tatkāryatvaṃ samarthitaṃ bhavati anyathā kevalaṃ tadabhāve na bhavatīty upadarśane 'nyasyāpi tatrābhāve sandigdham asya sāmarthyaṃ syāt anyat tatra samarthaṃ tadabhāve tanna bhūtam iti śaṅkāyāḥ pratinivṛttyabhāvāt etannivṛttau punarnivṛttau yadṛcchāsaṃvādo mātṛvivāhocitadeśajanmanaḥ piṇḍakharjūrasya deśāntareṣu mātṛvivāhābhāve 'bhāvavat evaṃ samarthitaṃ ttasya kāryaṃ siddhyati siddhaṃ svasaṃbhavena tatsaṃbhavaṃ sādhayati kāryasya kāraṇāvyabhicārāt avyābhicāre ca svakāraṇaiḥ sarvakāryāṇāṃ sadṛśo nyāya iti anupalabdher api samarthanaṃ pratipattur upalabdhilakṣaṇaprāptasyānupalabdhisādhanaṃ tādṛśasyaivānupalabdher asadvyavahārasiddheḥ anupalabdhilakṣaṇaprāptasya pratipattuḥ pratyakṣopalabdhinivṛttāv apy abhāvāsiddheḥ tatropalabdhilakṣaṇaprāptiḥ svabhāvaviśeṣaḥ kāraṇāntarasākalyaṃ ca svabhāvaviśeṣaḥ yan na trividhena viprakarṣeṇa viprakṛṣṭaṃ yad anātmarūpapratibhāsavivekena pratipattṛpratyakṣapratibhāsirūpaṃ sa tādṛśaḥ satsv anyeṣūpalambhakāraṇeṣu tathānupalabdho 'sadvyavahāraviṣayaḥ tato 'nyathā sati liṅge saṃśayaḥ atrāpi sarvam evaṃvidham asadvyavahāraviṣayaḥ iti vyāptiḥkasyacid asatobhyupagame 'nyasya tallakṣaṇāviśeṣāt na hy evaṃvidhasyāsattvānabhyupagame 'nyatra tasya yogaḥ na hy evaṃvidhasya sataḥ satsv anyeṣūpalambhakāraṇeṣv anupalabdhiḥ anupalabhyamānaṃ tv īdṛśaṃ nāstīty etāvanmātranimitto 'yam asadvyavahāraḥ anyasya tannimittasyābhāvād iti taccaivaṃ trividhasya hetoḥ samarthanaṃ na rūpāntaraṃ vipakṣavyāvṛttirūpatvāt tṛtīyasyaiva rūpasyāsapakṣāsattvalakṣaṇasyaivaṃ pratipādanāt tadavacane sādhanāṅgasya trirūpaliṅgasyāvacanād asādhanāṅgavacanaṃ nigrahādhikaraṇaṃ prasajyeta nigamanādes tu heturūpātiriktatvād abhidhānam anarthakaṃ trirūpahetunā sādhyārthapratipatter vihitatvāt tato nigamanādīna'tiśete eva samarthanam iti tad etad api svadarśanānurāgamātraṃ saugatasya nigamanāder api sādhanāvayavatvāt pratijñāhetūdāharaṇopanayanigamanānyavayavā iti parair abhidhānāt nigamanasyopanayasya vā saṃgarasyevāvacane nyūnākhyasya nigrahasthānasya prasakteḥ hīnamanyatamenāpi nyūnam iti vacanāt yadi punaḥ sādhanāvayavatve 'pi nigamanāder vacanam ayuktaṃ hetvādinaivārthapratyāyanād iti mataṃ tadā samarthanasya heturūpatve 'pi nirdoṣahetuprayogād eva sādhyaprasiddhes tadabhidhānam anarthakaṃ kathaṃ na bhavet yataḥ samarthanaṃ nigamanādīn atiśayīta hetor vipakṣavyāvṛttisādhanalakṣaṇasya samarthanasyāvacane rūpāntarasattve 'pi gamakatvāsambhavān nigamanādyavacane 'pi gamakatvopapatteḥ samarthanaṃ nigamanādīn atiśayīteti cet hanta hato 'si pakṣadharmatvasapakṣasattvayor heturūpatvāpāyāpatteḥ anyathānupapannatvasyaiva tathā hetulakṣaṇatvasiddheḥ tasyaiva samarthanarūpatvāt tadbhāve eva hetoḥ prayojakatvadarśanāt pakṣadharmatvādiprayoge vādino 'sādhanāṅgavacanasya nigrahasthānatvaprasakteḥ pratipādyānurodhataḥ pakṣadharmatvādivacanān na nigrahaprāptir iti cet tathā nigamanādivacanād api sā mā bhūt sarvathātiśayāsattvāt yadi punar ayaṃ nirbandhaḥ pratipādyānurodhato 'py atiriktavacanam asādhanāṅgavacanaṃ nigrahasthānam iti tadā  yasya nirupādhi sattvaṃ prasiddhaṃ taṃ prati śuddhaḥ svabhāvahetuḥ prayujyate naśvaraḥ śabdaḥ sattvād iti yasya tv anarthāntarabhūtaviśeṣaṇaṃ sattvaṃ prasiddhaṃ taṃ prati so 'narthāntarabhūtaviśeṣaṇa evotpattimattvād iti yasya punararthāntarabhūtaviśeṣaṇaṃ sattvaṃ saṃprasiddhaṃ taṃ pratyarthāntarabhūtaviśeṣaṇa eva kṛtakatvād iti apekṣitaparavyāpāro hi bhāvaḥ kṛtaka iti vacanāt tathā kṛtakatvāt prayatnānantarīyakatvād ity ādiṣu ca svārthikasya kapratyayasyābhidhānam api tādṛśaśabdaprasiddhyanusāriṇaṃ prati nātiriktam ucyate anyathāprayoge tadaparitoṣāt tathā ca yat sat tat sarvaṃ kṣaṇikaṃ yathā ghaṭa itīyatā śabde 'py avigānena sattvapratipattāv api saṃś ca śabda iti pakṣadharmapradarśanaṃ nātiriktavacanaṃ tadantareṇa tatpratipattum aśaktaṃ prati tathā vacanāc chaktaṃ prati tadavacanāt viduṣāṃ vācyo hetur eva hi kevalaḥ iti vacanān na parājayāya kasyacit prabhavet' iti vadantaḥ saugatāḥ pratipādyānurodhataḥ sādharmyavacane 'pi vaidharmyavacanaṃ tadvacane 'pi ca sādharmyavacanaṃ pakṣādivacanaṃ vā necchantīti kim api mahādbhutam tathā tadiṣṭau vā tadvacanaṃ nigrahādhikaraṇam ity ayuktam eva vyavatiṣṭhate kiñca kvacit pakṣadharmatvapradarśanaṃ saṃś ca śabda ity avigānāt  saṃśca śabda iti vacanam antareṇāpi śabde sattvapratītes tasya nigrahasthānatvaprasaṅgāt pratijñāvacanavad asādhanāṅgatvāt tasyānigrahasthānatve vā saṃgaravacanāder apy apajayaprāptivirodhāt pakṣadharmapradarśanam asādhanāṅgavacanād apajayaprāptyā vyāhatam eva trilakṣaṇavacanasamarthanaṃ ca tadantareṇāpi trilakṣaṇavacanasya sādhanāṅgatvasiddhau pratijñādivacanasya sādhanāṅgatvasiddher anyathā tasya pratijñādivacanavad apajayaprāptinibandhanatvaprasakteḥ tatas tadvyāhatiṃ parijihīrṣatā gamyamānasyāpi vacanaṃ nāsādhanāṅgavacanaṃ vādino nigrahādhikaraṇam iti pratipattavyam nanv evam aprastutasyāpi nāṭakādighoṣaṇasya dvādaśalakṣaṇaprarūpaṇasya vā nigrahādhikaraṇatvaṃ na syād iti ced evam etat  svapakṣaṃ sādhayatas tu tatsiddhyaiva vijayasaṃbhavād itarasya parājayaprāpter nāprastutādivacanaṃ nigrahasthānam  vādino nigrahasthānaṃ sveṣṭasādhanavacanam abhyupagamyā'pratibhayā tūṣṇīṃbhāvād ity apy anena pratyuktam  nyāyasya samānatvāt kim evaṃ vādinā kartavyam iti cet  tataḥ kim iti cet  kasyacit svapakṣasiddher abhāvāt kathaṃ tarhi vādaparisamāptir vādiprativādinor iti cet  tad uktaṃ svapakṣasiddher ekasya nigraho 'nyasya vādinaḥ nāsādhanāṅgavacanaṃ nādoṣodbhāvanaṃ dvayoḥ iti tathā tattvārthaślokavārtike 'py uktaṃ  svapakṣasiddhiparyantā śāstrīyārthavicāraṇā vastvāśrayatvato yadvallaukikārthavicāraṇā iti  granthakāraḥ śrīsvāmisamantabhadrācāryaḥ 'sa tvam evāsi nirdoṣaḥ' iti tvanmatāmṛtabāhyānām ityādi ca gamyamānasyāpi vacane doṣābhāvāt  nanu ca sarvathaikāntavādinām api kuśalākuśalasya karmaṇaḥ paralokasya ca prasiddher āptatvopapatter mahattvaṃ kiṃ naḥ stutam ity āśaṅkāyām idam āhuḥ  kāyavāṅ manaḥ kriyā karma trividho yoga āsravaḥ taddvividhaṃ kuśalākuśalabhedāt kāyavāṅ manaḥ karma yogaḥ sa āsravaḥ śubhaḥ puṇyasyā'śubhaḥ pāpasya iti vacanāt pretyabhāvaḥ paralokaḥ taddhetur vā dharmo 'dharmaś ca kāraṇe kāryopacārāt caśabdān niḥśreyasādiparigrahaḥ etat sarvam ekāntagraharakteṣv anityaikāntādyabhiniveṣaparavaśīkṛteṣu madhye na kvacit saṃbhavati teṣāṃ svavairitvāt tattvopaplavavādivat svavairiṇas te paravairitvāt tadvat kiṃ punaḥ svaṃ ko vā paraḥ puṇyaṃ pāpaṃ ca karma tatphalaṃ kuśalam akuśalaṃ ca svaṃ tatsambandhaḥ paralokādiś ca tasya svayam ekāntavādibhir iṣṭatvāt paraḥ punar anekāntaḥ tasya tair aniṣṭatvāt tadvairitvaṃ tu teṣāṃ tatpratiṣedhābhidhānāt tatsvavairitvaṃ sādhayati yasmāt  nanu ca śūnyavādibhir advaitāvalambibhiś ca tasyāniṣṭatvāt kathaṃ sarveṣām ekāntavādināṃ tad iṣṭam iti cen na tair api saṃvṛttyā prāyeṇeṣṭatvāt kathaṃ punar anekāntapratiṣedhena tad bādhyate iti cet kramākramayoḥ pratiṣedhāt tayor anekāntena vyāptatvāt tatpratiṣedhena tatpratiṣedhasiddheḥ kramākramapratiṣedhe cārthakriyāpratiṣedhaḥ tasyāstābhyāṃ vyāptatvāt arthakriyāpratiṣedhe ca karmādikaṃ virudhyate tasya tayā vyāptatvāt yadi vānekāntapratiṣedhena kṣaṇikādyekāntavirodhaḥ tad ekāntasyānekāntāvinābhāvitvāt tasyāpi svarūpeṇa sattve 'nekāntarūpeṇa cāsattvavyavasthāyām anekāntasya durnivāratvāt tadavinābhāvitvaṃ siddham eva anyathā tadvyavasthānupapatteḥ iti paravairitvāt svavairitvam tathā ca kathaṃ karmādikam anāśrayaṃ na virudhyate  nanu ca 'kasyacit karmaṇaḥ puṇyapāpākhyasya kutaścid anuṣṭhānāt kāyādivyāpāralakṣaṇāt kvacid ātmani kadācit saṃsāridaśāyāṃ janma mā bhūt sarvathā satas tadaghaṭanāt karmaphalasya vā śubhāśubhaparalokalakṣaṇasya karmaviśeṣāt tattvajñānāder vā niśśreyasasya sarvathā sadbhāvāviśeṣāt tasyāsatas tu tato janmās tu prāgasataḥ paścāt prādurbhāvadarśanāt iti cen na ubhayatra tadvirodhāviśeṣāt  nanu ca śūnyavādinaḥ svapnadaśāyām ivānyadāpi vyalīkapratibhāsānāṃ karmādīnāṃ katham anuparamaprasaṅgo yataḥ saṃvṛtyā karmādijanmāviruddhaṃ na bhaved iti cen na sādhyasamatvād udāharaṇasya yathaiva hy asvapnadaśāyāṃ vyalīkapratibhāsānām ahetukatvād anuparamaprasaṅgaḥ śūnyavādināṃ tathā svapnāvasthāyām api tadaviśeṣāt teṣām avidyāvāsanāhetukatvād ahetukatvam asiddham iti cen na anādy'avidyāvāsanāyā apy asattve vitathapratibhāsahetutvavirodhāt khapuṣvavat sattve vā sarvathā śūnyavādānavatārāt saṃvṛttisattvāt tasyāḥ śūnyavādāvatāra iti cet tarhi paramārthato 'saty'avidyā kathaṃ vitathapratibhāsahetuḥ syāt svarūpeṇa sad eva hi kiñcid vitathapratibhāsān api janayaddṛṣṭaṃ yathā cakṣuṣi timirādikaṃ na punar asatsvaraviṣāṇam iti sarvaśūnyavādino vyalīkapratibhāsānuparamaprasaṅga eva ahetukatvāt tato nābhāvaikānte kasyacit kutaścit kadācit kvacij janma saṃbhavati sadasadanekāntapratiṣedhādbhāvaikāntavat  kāryasya nirhetukatvāviśeṣāj janmavirodhasiddheḥ janmani vā tasyānuparatiprasaṅgāt nanv antas tattvavādino yogācārasya pūrvavijñānād uttaravijñānasyotpatteḥ sautrāntikasya cāntarbahistattvobhayavādinaḥ pūrvārthakṣaṇād uttarārthakṣaṇasya prādurbhāvāt kuto niṣkāraṇatvaṃ kāryasyeti cen na  kāryakālaṃ prāpnuvato 'pi kāraṇatvādarśanād anyathā sarvasya samānakṣaṇavarttinas tatkāraṇatvaprasaṅgāt yasya bhāvābhāvayoḥ kāryasya bhāvābhāvau tad eva kāraṇam iti kalpanāyāṃ  tatra tadakāraṇatvasādhanād anyakāryavat tasya vā tadakāryatvasiddhes tadvat kāryam eva tadanantaraṃ saṃbhavatīti cet  kālāntare 'pi kiñcid bhavaty eva mūṣikā'larkṣaviṣavikāravadbhāvirājyādinimittakaratalarekhādivac ceti cet  svasattākṣaṇāt pūrvaṃ paścāc cāsati samarthe kāraṇe svakālaniyatā'rthakriyopapadyate na punaḥ śaśvatsatīti kuto niyamaḥ  yathaiva hi kṣaṇikaṃ kāraṇaṃ yad yadā yatra yathotpitsu kāryaṃ tat tadā tatra tathotpādayati tasyaivaṃvidhasāmarthyasadbhāvāt tatsāmarthyāpekṣiṇaḥ kāryasya svakālaniyamaḥ sidhyatīti kalpyate tathā nityam api kāraṇaṃ yad yadā yatra yathā phalam utpitsu tat tadā tatra tathopajanayati tasya tādṛśasāmarthyayogāt tatsāmarthyāpekṣiṇaḥ phalasya kālaniyamaḥ kin na kalpayituṃ śakyaḥ śāśvatikasya pratikāryaṃ sāmarthyabhedādanityatvaprasaṃga iti cen na kṣaṇikasyāpy ekasya yugapadanekakāryakāriṇaḥ pratikāryaṃ sāmarthyabhedādanekatvaprasaṅgāt  tasyāpi tathāvidhaikasvabhāvatvāt  nityaṃ katham utpadyate sattvānniṣpannavad iti paryanuyujyate na punaḥ kṣaṇikaṃ kathaṃ prādurbhavet asattvāt khapuṣpavad iti paryanuyogārham iti pakṣapātamātram  nanv ekatvaṃ virudhyate sa hi guṇāntarādhānam anekaṃ kramaśo 'nubhavan yady ekena svabhāvenānubhavet tadā tasyaikasvabhāvatāpattiḥ anyathā nirhetukatvaprasaṅgāt tadanubhavanasya niyamāyogāt athānekena svabhāvena tadanubhavet tadā katham ekasvabhāvatā tasya anekasvabhāvasya tato bhedāt tasyaikarūpatve kuto 'yam asyānekasvabhāvaḥ saṃbandhāt tasya sa iti kalpanāyāṃ sa saṃbandhaḥ svasvabhāvair guṇāntarādhānānubhavanahetuḥ kim ekena svabhāvena syād anekena veti sa eva paryanuyogo 'navasthā ca iti kaścit so 'pi dūṣaṇābhāsavādī svayam iṣṭasyaikasya jñānasya grāhyagrāhakākāravaiśvarūpyavirodhaprasaṅgāt prakṛtaparyanuyogasyāviśeṣāt  saṃvedanasyaikasya pratyakṣaparokṣākāratayā vaiśvarūpyasiddheḥ saṃvidrūpatayā saṃvedanasya pratyakṣataiva grāhyagrāhakākāraviviktatayāpi pratyakṣatā na punaḥ parokṣatā yato vaiśvarūpyaṃ prakṛtaparyanuyogayogyaṃ bhaved iti cen na tathā sakṛd apy apratibhāsanādbrahmādvaitavat grāhyagrāhakākārākrāntasyaiva sarvadā vedanasyānubhavāt tataḥ saṃvedanam ekam anekaṃ pratyakṣaparokṣākārau bibhrāṇaṃ sāmarthyaprāptam eva  grāhyagrāhakākāraśūnyatayā hi śūnyam saṃvedanamātram upayatas tatsaṃvid upapadyate na punaḥ saṃvinmātram apy asad upavarṇayato vipratiṣedhāt sveṣṭāsiddheḥ pralāpamātraprasakteḥ  yogācāraḥ sautrāntiko vā sarvathā śūnyaṃ saṃvidadvaitaṃ vānicchan  kālāntare kāryaṃ kurvatkāraṇaṃ kṣaṇikam abhyupagacchatāṃ nāyaṃ doṣa iti cen na teṣām api  yathaiva hi kūṭastham apariṇāmitvāt kramayaugapadyābhyām arthakriyāyām asamartham api vyalīkakalpanayā kramākramasamākrāntakāryaparamparāṃ kurvad abhyupagamyate nityaikāntavādibhiḥ sāṃkhyādibhis tathā kṣaṇikam api svasattākṣaṇāt pūrvaṃ paścāc cātyantam asat sarvathārthakriyāyām asāmarthyaṃ prathayad api saṃvṛttyā kramākramavṛttikāryamālāṃ nirvarttayad urarīkriyate kṣaṇikavādibhiḥ iti kūṭasthād anatiśāyanaṃ kṣaṇikasya siddham eva  samantabhadrasvāmibhiḥ  parasparanirapekṣasadasadubhayaikāntanityānityobhayaikāntavādino 'pi tadasaṃbhavād advaitaikāntād ivādivat tad evaṃ sarvathaikāntavādināṃ dṛṣṭeṣṭaviruddhabhāṣitvād ajñānādidoṣāśrayatvasiddher āptatvānupapattes tvam eva bhagavann arhan sarvajño vītarāgaś ca yuktiśāstrāvirodhivāktvena nirdoṣatayā niścito mahāmunibhis tattvārthaśāsanārambho 'bhiṣṭutaḥ tatsiddhinibandhanatvād iti tattvārthaślokavārtikālaṅkāre vyāsataḥ samarthitaṃ pratipattavyam nanu ca bhāva eva padārthānām iti niścaye dṛṣṭeṣṭavirodhābhāvāt tadvādino nirdoṣatvasiddher āptatvopapatteḥ stutyatā'stv iti bhagavatparyanuyoge satīvāhuḥ  padārthāḥ prakṛtyādīni pañcaviṃśatitattvāni mūlaprakṛtir avikṛtir mahadādyāḥ prakṛtivikṛtayaḥ sapta ṣoḍaśakaś ca vikāro na prakṛtir na vikṛtiḥ puruṣaḥ iti vacanāt teṣām astitvam eveti niścayo bhāvaikāntaḥ tasminn abhyupagamyamāne sarveṣām itaretarābhāvādīnām abhāvānām apanhavaḥ syāt tataḥ sarvātmakatvādiprasaṅgaḥ tatra vyaktāvyaktayos tāvad itaretarābhāvasyāpahnave vyaktasyāvyaktātmakatve sarvātmakatvam tathā ca hetumadanityamavyāpi sakriyam anekam āśritaṃ liṅgam sāvayavaṃ paratantraṃ vyaktaṃ viparītam avyaktam iti vyaktāvyaktalakṣaṇabhedakathanavirodhaḥ prakṛtipuruṣayor atyantābhāvanihnave prakṛteḥ puruṣātmakatve sarvātmakatvam eva tathā ca triguṇam aviveki viṣayaḥ sāmānyam acetanaṃ prasavadharmi vyaktaṃ tathā pradhānaṃ tadviparītas tathā ca pumān iti tallakṣaṇabhedakathanavyāghātaḥ prāgabhāvasyāpahnave mahadahaṅkārāder vikārasyānāditvaprasaṅgaḥ tathā ca prakṛter mahāṃs tato 'haṅkāras tasmād gaṇaś ca ṣoḍaśakaḥ tasmād api ṣoḍaśakāt pañcabhyaḥ pañca bhūtāni iti sṛṣṭikramakathanaṃ vipratiṣidhyate pradhvaṃsābhāvasyāpanhave tasyānantatvaprasaṅgāt pṛthivyādīni pañca mahābhūtāni pañcasu tanmātreṣu līyantepṛthivyā gandharūparasasparśaśabdatanmātreṣu praveśāt salilasya rasādiṣu tejaso rūpādiṣu vāyoḥ sparśaśabdatanmātrayoḥ ākāśasya śabdatanmātre 'nupraveśāt tanmātrāṇāṃ ca pañcānāṃ buddhīndriyāṇāṃ karmendriyāṇāṃ ca manasā saha ṣoḍaśakasya gaṇasyāhaṅkāre 'ntarbhāvas tasya ca mahati mahataḥ prakṛtāv iti saṃhāranivedanam ativyākulaṃ syāt tataḥ sarvam asvarūpaṃ svenāsādhāraṇena rūpeṇa kasyacit tattvasya vyavasthānāghaṭanāt tac ca sarvasyobhayarūpatve tadviśeṣanirākṛteḥ codito dadhi khādeti kim uṣṭraṃ nābhidhāvati iti dūṣaṇāspadam atāvakaṃ mataṃ na tava bhagavato 'rhataḥ kathañcid abhāvāpahnavābhāvāt nanu ca vyaktāvyaktayor itaretarābhāvasya tatsvabhāvasya prakṛtipuruṣayor atyantābhāvasya ca tadrūpasya mahadahaṅkārādīnāṃ prāgabhāvasya ca svakāraṇasvabhāvasya mahābhūtādīnāṃ pradhvaṃsābhāvasya ca svāntarbhāvāśrayasvarūpasya  abhyupagamād abhāvāpahnavāsiddheḥ kathaṃ sarvātmakatvādir doṣa iti cen na tathā bhāvaikāntavirodhāt sarvasya bhāvābhāvātmakatvaprasakteḥ na hi viyam api bhāvād arthāntaram evābhāvaṃ saṃgirāmahe tasya nīrūpatvaprasaṅgāt nāstīti pratyayajanakatvarūpasadbhāvād abhāvasya nīrūpatvābhāvopagame tasya bhāvasvabhāvatvasiddheḥ pratyayābhidhānaviṣayasyārthakriyākāriṇaḥ padārthasya bhāvasvabhāvatvapratijñānāt nāstitvasya vastudharmatvād astitvavat vastuno 'stīti pratyayaviṣayo hi paryāyostitvaṃ nāstītipratyayaviṣayas tu nāstivat  kathaṃ parihartuṃ śakyaḥ sarvavivartātmakasyaikasyānādyanantasya pradhānasyeṣṭatvāt tadvyatirekeṇa sakalaviśeṣāṇāṃ tattvato 'saṃbhavāt siddhasādhanam iti cen na prakṛtipuruṣayor api viśeṣābhāvānuṣaṅgāt sattāvyatirekeṇa tayor apratibhāsanāt sattādvaitaprasaṅgāt tad evāstu cetanetaraviśeṣāṇāmavidyopakalpitatvād iti cet  na tāvat pratyakṣāt tasya vidhāyakatvaniyamāt viśeṣapratiṣedhe pravṛttyayogāt nāpy anumānād āgamād vā tasyāpi pratiṣedhakatvāniṣṭeḥ anyathā pratyakṣasyāpi pratiṣedhakatvaprasaṅgāt svayaṃ na kutaścit pramāṇādayaṃ viśeṣānapanhute kiṃ tarhi  vastuviśeṣasādhanavādinā hi na kāraṇabhedas tatsādhanaṃ prayoktavyaṃ tasyābhedavādinaṃ pratyasiddhatvāt nāpi viruddhadharmādhyāsaḥ tata eva kiṃ tarhi  vyabhicārī nanu jñānātmanaḥ khaṇḍaśaḥ pratibhāsanasya vibhrāntatvāt tattvatas tasyaikatvān na tena vyabhicāraḥ tad uktam avibhāgo 'pi buddhyātmā viparyāsitadarśanaiḥ grāhyagrāhakasaṃvittibhedavān iva lakṣyate iti cet  śakyaṃ hi vaktuṃ saṃvinnirbhāsabhedaḥ kutaścit pratipattur vibhrama eva tattvataḥ saṃvinmātrasyādvayasya vyavasthiteḥ yathā viśuddham ākāśaṃ timiropapluto naraḥ saṅkīrṇam iva mātrābhir bhinnābhir abhimanyate   tathedam abhalaṃ brahma nirvikalpam avidyayā kaluṣatvam ivāpannaṃ bhedarūpaṃ prapaśyati   iti vacanāt tathā cāsiddhaṃ viśeṣasādhanaṃ na sādhyasādhanāyālam  cakṣurādijñānapratibhāsabhedo 'py asiddha evābhedavādina iti ced grāhyagrāhakasaṃvittipratibhāsabhedo 'pi bhedavādinaḥ kim ekatra jñānātmani siddhaḥ saṃvṛttyā siddha iti cet samaḥ samādhiḥ yo 'pītaretarābhāvapratyayādbhāvasvabhāvabhedaṃ sādhayet tasya  varṇādipratyayo bhāvasvabhāvabhedaṃ svasādhyam artham antareṇaiva bhāvād vyabhicāritvād ayathārtho na punar itaretarābhāvapratyaya ity aśakyavyavasthaṃ tasya bhāvābhāvayor abhede 'pītaretarābhāvapratyayena vyabhicārāt  pratyakṣam abhāvaviṣayaṃ bhavaty eva tasyendriyaiḥ saṃyuktaviśeṣaṇasaṃbandhasadbhāvād ghaṭābhāvaviśiṣṭaṃ bhūtalaṃ gṛhṇāmīti pratyayād iti cen na tasya bhūtalādibhāvaviṣayatvāt  kramato 'nantapararūpābhāvapratipattāv evopakṣīṇaśaktikatvaprasaṅgāt pratyakṣasya kvacit pratipattā smaryamāṇasya ghaṭasyābhāvapratipattau tadapararūpasyānantasyāsmaryamāṇatvaṃ bhāvadarśanāvasarakāraṇam iti cen na pratyakṣasya smaraṇānapekṣatvāt tasya smṛtyapekṣāyām apūrvārthasākṣātkāritvavirodhāt bhāvapratyakṣaṃ kiñcit tu smaraṇanirapekṣaṃ yogipratyakṣavat kiñcittu smaraṇāpekṣaṃ sukhādisādhanārthavyavasāyavat kvacijabhāvapratyakṣaṃ smaraṇanirapekṣaṃ yogino 'bhāvapratyakṣaṃ yathā kvacid abhāvapratyakṣaṃ punaḥ pratiṣedhyasmaraṇāpekṣam eva tathā pratīteḥ iti cen na smaraṇāpekṣasya vikalpajñānasya pratyakṣatvavirodhād anumānādivat pratyakṣasya sakalakalpanāviṣayatvāt smṛtyapekṣāyām anavasthāprasaṅgāt smṛteḥ pūrvānubhavāpekṣatvāt pūrvānubhavasyāpy aparasmṛtyapekṣatvāt sudūram api gattvā kasyacid anubhavasya smṛtinirapekṣatve prakṛtānubhavasyāpi smṛtisāpekṣatvakalpanāvaiyarthyāt na ca smṛtiḥ pūrvānubhūtārthaviṣayā kathañcid apy apūrvārthe jñānam upajanayitum alaṃ tasyās tatpratyabhijñānamātrajananasāmarthyapratīter dṛṣṭe sajātīyārthe 'pi smṛteḥ sādṛśyapratyabhijñānajanakatvasiddheḥ pūrvānubhūte ghaṭe smṛtis tato vijātīye 'rthāntare tadabhāve vijñānam upajanayatīti śilāplavaṃ kaḥ śraddadhītānyatra jaḍātmanaḥ tataḥ smṛtinirapekṣam eva sarvaṃ pratyakṣam tac ca yady abhāvaviṣayaṃ syāt tadā bhāvadarśanam anavasaram eva tatkāraṇābhāvāt pratipattur bhāvadidṛkṣā bhāvadarśanakāraṇam ity api na samyak puruṣecchānapekṣatvāt pratyakṣasya satyām api ghaṭadidṛkṣāyāṃ tadvikale pradeśe darśanābhāvād asatyām api sati ghaṭe darśanasadbhāvāt iti na pratyakṣam abhāvaṃ pratyeti tasya sanmātraviṣayatvāt tatraiva pramāṇatvopapatter avyabhicārāt  syād ānumānikī na hi nirupākhyasya svabhāvaḥ kaścit saṃbhavati bhāvasvabhāvatvaprasaṅgāt nāpi kāryaṃ tata eva iti kutaḥ svabhāvāt kāryād vā hetos tatpramitiḥ anupalabdhiḥ punas tasyāsiddhim eva vyavasthāpayed iti tato 'pi na tatpramitiḥ bhāvānām anupalabdhes tatpramitir ity api na samyak tato bhāvāntarasvabhāvasyaivābhāvasyāvabhāsanāt etena virodhiliṅgān nirupākhyasyābhāvasya pramitir apāstā sadupalambhakapramāṇapañcakanivṛttes tatpramitir ity api mithyā tasyā api nirupākhyatve kvacit pramitijananāsaṃbhavāt ātmanaḥ sadupalambhakapramāṇapañcakarūpatvenāpariṇāmasya prasajyapratiṣedharūpasya pramāṇatvavirodhāt yadi punar anyavastuvijñānarūpā tannivṛttis tadā na tato nirupākhyasya pramitiḥ vastvantararūpasyaivābhāvasya siddheḥ na ca prakārāntaram asti kiñcit iti kutas tatpramitiḥ  mā bhūn nirupākhyasyābhāvasya pratyakṣato 'nyato vā pramāṇāt pratipattis tathāpi na sattādvaitasya siddhiḥ vastunānātvasyaiva tataḥ paricchitter ity aparas tasyāpi  nānyathā atiprasaṅgāt tad api vyabhicāry eva vipakṣe 'pi bhāvāt tathā hi  na hy ekatra nartakyādikṣaṇe yugapadupanibaddhadṛṣṭīnāṃ prekṣakajanānāṃ vividhaṃ karma buddhivyapadeśasukhādikāryam asiddhaṃ yena tasya svabhāvābhede 'pi vividhakarmatā na bhavet  tasyāpi śaktinānātvopagamān na buddhyādiḥ prasavaviśeṣo vyabhicārīti cen na anavasthāprasaṅgāt nartakyādikṣaṇaikaśaktāv api buddhyādikāryanānātvāc chaktinānātvaprasaṅgāt tathā tacchaktāv api iti sudūram api gatvā buddhyādiprasavaviśeṣasadbhāve 'pi śaktinānātvābhāve kathaṃ nāsau vyabhicārī syāt iti kuto vastunānātvagatiḥ  sattādvaitavādī viśeṣānapanhuvīta tadrūpādiskandhānāṃ dravyādipadārthānāṃ vā nirupākhyābhāvānām iva paramārthataḥ kṣaṇikatvākṣaṇikatvatadubhayānubhayarūpatvādiviśeṣasādhane 'pi sādhanavyabhicārāt so 'pi kasyacid dhi sanmātradehasya parabrahmaṇas tadvādī ekatvaṃ pratibhāsanāt tatkāryāt tatsvabhāvad vā sādhayed anyato vā tac ca sādhanaṃ sādhyād abhinnam eva anyathā dvaitaprasaṅgāt sādhyasādhanayor abhede ca kim ekatvaṃ kena pratibhāsakāryādinā nirṇītaṃ syāt pakṣasya vipakṣasya sapakṣasya cābhāvāt sādhyadharmādhāratayā hi prasiddho dharmī pakṣaḥ sa ca sarveṣām arthānāṃ dharmiṇām aprasiddhau tato 'nyatvena sādhyadharmasya caikatvasyāsaṃbhave kathaṃ prasidhyen nāma vipakṣaś ca tadviruddhas tato 'nyo vā nādvaitavādino 'sti tathā sapakṣaś ca sādhyadharmāvinābhūtasādhanapradarśanaphalas tasya dūrotsārita eva tatsiddhau vā bhedavādaprasiddhiḥ parābhyupagamāt pakṣādisiddher adoṣa iti cen na svaparavibhāgāsiddhau parābhyupagamasyāpy asiddheḥ etena yad uktaṃ sarve 'rthāḥ pratibhāsāntaḥpraviṣṭāḥ pratibhāsasamānādhikaraṇatayā'vabhāsamānatvāt pratibhāsasvātmavad iti brahmādvaitasya sādhanaṃ tad api pratyākhyātam āmnāyāt tatsiddhir ity apy asaṃbhāvyaṃ tasyāpi sādhyād abhede sādhanatvāyogāt tataḥ sādhyasādhanayor abhede kiṃ sattādvaitaṃ kenānumānenāgamena pratyakṣeṇa vā pramāṇena sādhitaṃ syāt pakṣasapakṣavipakṣāṇām āmnāyasyendriyādeś cānumānāgamapratyakṣajñānātmakapramāṇakāraṇasyābhāvān naivaṃ tatkṛtaṃ syāt na  sādhanaṃ hi pramāṇaṃ sādhyate niścīyate 'neneti tadrahitā na sādhyasya prameyasya siddhiḥ śūnyatādisiddhiprasaṅgāt svarūpasya svato gatir iti tu saṃvidadvaitavādino 'pi samānam kiṃ bahunā sarvasya sveṣṭatattvaṃ pratyakṣādipramāṇābhāve 'pi vyavatiṣṭheta svarūpasya svato gateḥ ity atiprasaṅga eva puruṣādvaitavadanekāntavādasyāpi siddheḥ saṃvidadvaitavadan ekasaṃvedanasyāpi siddheḥ iti na sattādvaitaṃ niṣparyāyaṃ śakyam abhyupagantum vicārayiṣyate caitat prapañcato 'gre tad alam atiprasaṅgena tato bhāvā eva nānātmādaya iti bhāvaikānto 'bhyupagamyatām tatra ca sarvātmakatvādidoṣānuṣaṅgaḥ pariharttum aśakyaḥ  saṃprati ghaṭādeḥ śabdādeś ca prāgabhāvapradhvaṃsābhāvanihnavavādinaṃ prati dūṣaṇam upadarśayantaḥ kārikām āhuḥ  kāryasyātmalābhāt prāg'abhavanaṃ prāgabhāvaḥ sa ca tasya prāganantarapariṇāma evetyeke teṣāṃ tatpūrvānādipariṇāmasantatau kāryasadbhāvaprasaṅgaḥ tatretaretarābhāvarūpasya tadabhāvasyopagamān nāyaṃ doṣa iti cet tadanantarapariṇāme 'pi tata eva kāryasyābhāvasiddheḥ kim arthaḥ prāgabhāvaḥ parikalpyate kāryasya prāgabhāvābhāvasvabhāvatvasiddhyartham iti cet katham evaṃ kāryāt pūrvaparyāyeṇa rahiteṣu tatpūrvottarākhilapariṇāmeṣu kāryasvabhāvatvaṃ na prasajyeta prāgabhāvābhāvasvabhāvatvāviśeṣe 'pi kaścid eveṣṭaḥ paryāyaḥ kāryaṃ na punar itare pariṇāmā ity abhiniveśamātram syād ākūtaṃ 'kāryāt prāganantaraparyāyas tasya prāgabhāvaḥ tasyaiva pradhvaṃsaḥ kāryaṃ ghaṭādi na punar itaretarābhāvo yena tatpūrvottarasakalaparyāyāṇāṃ ghaṭatvaṃ prasajyeta na ca teṣāṃ prāgabhāvapradhvaṃsarūpatāsti taditaretarābhāvarūpatopagamāt' iti tad etad api sugatamatānusaraṇaṃ syādvādavādinām āyātaṃ svamatavirodhāt prāgabhāvo hy anādir iti tanmatam tac ca ghaṭasya pūrvānantaraparyāyamātraprāgabhāvasyopagame virudhyate dravyārthādeśād anādiḥ prāgabhāvo 'bhimata iti cet kim idānīṃ mṛdādidravyaṃ prāgabhāvaḥ tathopagame kathaṃ prāgabhāvābhāvasvabhāvatā ghaṭasya ghaṭeta dravyasyābhāvāsaṃbhavāt tata eva na jātucid ghaṭasyotpattiḥ syāt yadi punaḥ pūrvaparyāyāḥ sarve 'pyanādisantatayo ghaṭasya prāgabhāvo 'nādir iti mataṃ tadāpi prāganantaraparyāyanivṛttāv iva tatpūrvaparyāyanivṛttāv api ghaṭasyotpattiprasaṅgaḥ tathā sati ghaṭasyānāditvaṃ pūrvaparyāyanivṛttisantater apy anāditvāt nanu ca na prāganantaraparyāyaḥ prāgabhāvo ghaṭasya nāpi mṛdādidravyamātraṃ na ca tatpūrvasakalaparyāyasantatiḥ kiṃ tarhi dravyaparyāyātmā prāgabhāvaḥ sa ca syād anādiḥ syāt sādir iti syādvādidarśanaṃ nirākulam eveti cen na evam apy ubhayapakṣopakṣiptadoṣānuṣaṅgāt dravyarūpatayā tāvad anāditve prāgabhāvasyānantatvaprasakteḥ sarvadā kāryānutpattiḥ syāt paryāyarūpatayā ca sāditve prāgabhāvāt pūrvam apy utpattiḥ paścād iva kathaṃ nivāryeta na ca gatyantaram asti 'tato na bhāvasvabhāvaḥ prāgabhāvaḥ tasya bhāvavilakṣaṇatvāt padārthaviśeṣaṇatvasiddheḥ ' ity ante te 'pi na samīcīnavācaḥ sarvathā bhāvavilakṣaṇasyābhāvasya grāhakapramāṇābhāvāt 'svotpatteḥ prāg nāsīd ghaṭa iti pratyayo 'sadviṣayaḥ satpratyayavilakṣaṇatvāt yas tu sadviṣayaḥ sa na satpratyayavilakṣaṇo yathā saddravyam ityādipratyayaḥ satpratyayavilakṣaṇaś cāyaṃ tasmād asadviṣayaḥ' ity anumānaṃ prāgabhāvasya grāhakam iti cen na prāgabhāvādau nāsti pradhvaṃsābhāvādir iti pratyayena vyabhicārāt tasyāpy asadviṣayatvān nā doṣa iti cen na abhāvānavasthāprasaṅgāt syān mataṃ bhāve bhūbhāgādau nāsti kumbhādir iti pratyayo mukhyābhāvaviṣayaḥ prāgabhāvādau nāsti pradhvaṃsādir ity upacaritābhāvaviṣayaḥ tato nābhāvānavastheti tad apy ayuktaṃ paramārthataḥ prāgabhāvādīnāṃ sāṅkaryaprasaṅgāt na hy upacaritenābhāvena parasparam abhāvavānāṃ vyatirekaḥ sidhyet sarvatra mukhyābhāvaparikalpanānarthakyaprasaṅgāt yad apy uktaṃ na bhāvasvabhāvaḥ prāgabhāvādiḥ sarvadā bhāvaviśeṣaṇatvād iti tad api na samyag anumānaṃ hetoḥ pakṣāvyāpakatvāt na prāgabhāvaḥ pradhvaṃsādav ityāder abhāvaviśeṣaṇasyāpy abhāvasya prasiddheḥ guṇādinā vyabhicārāc ca tasya sarvadā bhāvaviśeṣaṇatve 'pi bhāvasvabhāvatvāt rūpaṃ paśyāmītyādivyavahāreṇa guṇasya svatantrasyāpi pratīter na sarvadā bhāvaviśeṣaṇatvam asyeti cet tarhy abhāvas tattvam ity abhāvasyāpi svatantratvapratīteḥ śaśvadbhāvaviśeṣaṇatvaṃ mā sidhat sāmarthyāt tadviśeṣyasya dravyādeḥ saṃpratyayāt sadā bhāvaviśeṣaṇam evābhāva iti cet tathaiva guṇādiḥ santataṃ bhāvaviśeṣaṇam astu tadviśeṣyasya dravyasya sāmarthyād gamyamānatvāt kiñca prāgabhāvaḥ sādiḥ sāntaḥ parikalpyate sādirananto vānādirananto vā'nādiḥ sānto vā prathame vikalpe prāgabhāvāt pūrvaṃ ghaṭasyopalabdhiprasaṅgaḥ tadvirodhinaḥ prāgabhāvasyābhāvāt dvitīye prāgabhāvakāle ghaṭasyānupalabdhiprasaktiḥ tasyānantatvāt tṛtīye tu sadānupalabdhiḥ caturthe punar ghaṭotpattau prāgabhāvasyābhāve ghaṭopalabdhivadaśeṣakāryopalabdhiḥ syāt sarvakāryāṇām utpatsyamānānāṃ prāgabhāvasyaikatvāt yāvanti kāryāṇi tāvantas tatprāgabhāvāḥ tatraikasya prāgabhāvasya vināśe 'pi śeṣotpatsyamānakāryaprāgabhāvānām avināśān na ghaṭopalabdhau sarvakāryoṃpalabdhir iti cet tarhy anantāḥ prāgabhāvās te svatantrā bhāvatantrā vā svatantrāś cet kathaṃ na bhāvasvabhāvāḥ kālādivat bhāvatantrāś cet kim utpannabhāvatantrā utpatsyamānabhāvatantrā vā na tāvad ādivikalpaḥ samutpannabhāvakāle tatprāgabhāvavināśāt dvitīyavikalpo 'pi na śreyāt prāgabhāvakāle svayam asatām utpatsyamānabhāvānāṃ tadāśrayatvāyogāt anyathā pradhvaṃsābhāvasyāpi pradhvastapadārthāśrayatvāpatteḥ na cānutpannaḥ pradhvasto vārthaḥ kasyacid āśrayo nāma atiprasaṅgāt yadi punar eka eva prāgabhāvo viśeṣaṇabhedād bhinna upacaryate ghaṭasya prāgabhāvaḥ paṭāder veti tathotpannapadārthaviśeṣaṇatayā tasya vināśe 'py utpatsyamānārthaviśeṣaṇatvenāvināśān nityatvam apīti mataṃ tadā prāgabhāvādicatuṣṭayakalpanāpi mā bhūt sarvatraikasyaivābhāvasya viśeṣaṇabhedāt tathā bhedavyavahāropapatteḥ kāryasyaiva pūrveṇa kālena viśiṣṭo 'rthaḥ prāgabhāvaḥ pareṇa viśiṣṭaḥ pradhvaṃsābhāvaḥ nānārthaviśiṣṭaḥ sa eva cetaretarābhāvaḥ kālatraye 'py atyantanānāsvabhāvabhāvaviśeṣaṇo 'tyantābhāvaḥ syāt pratyayabhedasyāpi tathopapatteḥ sattaikatve 'pi dravyādiviśeṣaṇabhedād bhedavyavahāravat yathaiva hi satpratyayāviśeṣād viśeṣaliṅgābhāvād ekatvaṃ sattāyām iṣṭaṃ bhavadbhis tathaivāsatpratyayāviśeṣād viśeṣaliṅgābhāvād asattāyām apy ekatvam astu atha prāg nāsīd ityādipratyayaviśeṣād asattā caturbhedeṣyate tarhi prāg āsīt paścād bhaviṣyati sampraty astīti kālabhedena pāṭalīputre 'sti citrakūṭe 'stīti deśabhedena ghaṭo 'sti paṭo 'stīti dravyabhedena rūpam asti raso 'stīti guṇabhedena prasāraṇam asti gamanam astīti karmabhedena ca pratyayaviśeṣasadbhāvāt prāksattādayaḥ sattābhedāḥ kimu neṣyante atha pratyayaviśeṣāt tadviśeṣaṇāny eva bhidyante tasya tannimittakatvāt na tu sattā tataḥ saikaiveti mataṃ tarhi tata evābhāvabhedo 'pi mā bhūt sarvathā viśeṣābhāvāt na caiko 'py abhāvaḥ kṣityādivivarttaghaṭaśabdādivyatirekeṇa pratyakṣataḥ pratibhāsate kevalaṃ gatānugatikatayā lokaḥ pṛthivyādibhūtacatuṣṭayaviṣayam eva prāgabhāvādivikalpamātravaśāt prāgabhāvādivyavahāraṃ pravartayati dravyādivikalpamātrād dravyādivyavahāravat pramāṇādiprakṛtyādirūpaskandhādivikalpamātrāt tadvyavahāravac ca tato na prāgabhāvaḥ kaścid iha pratīyate pradhvaṃsābhāvādivat iti prāgabhāvādinihnavaṃ kṛttvā pṛthivyādikāryadravyam abhyupagacchaṃś cārvāko 'nenopālabhyate na punaḥ sāṃkhyo 'nyo vā tasya kāryadravyānabhyupagamāt tirobhāvāvirbhāvavatpariṇāmopagame 'pi bhāvasvabhāvaprāgabhāvādyabhyupagamasyāpi sadbhāvāt tatra prāgabhāvasya prasiddhasyāpy apalapanaṃ nihnavaḥ tasmin kriyamāṇe kāryadravyaṃ pṛthivyādikamanādi syāt pradhvaṃsasya ca dharmasya svabhāvasya pracyavo 'palāpaḥ tasmin vidhīyamāne tadanantatāṃ brajet na cānādyanantaṃ pṛthivyādikaṃ prāgabhāvādyapahnavavādinābhyupagantuṃ śakyate svamatavirodhāl laukāyatikatvahāniprasaṅgāt kathaṃ punaḥ prāgabhāvaḥ prasiddhaḥ tasyoktadūṣaṇaviṣayatayā vyavasthityabhāvād iti cen na syādvādibhir abhīṣṭe prāgabhāve yathoktadūṣaṇānavakāśāt naiyāyikādibhir abhimatasya tu tasya tair api nirākaraṇāt ṛjusūtranayārpaṇād dhi prāgabhāvas tāvat kāryasyopādānapariṇāma eva pūrvo 'nantarātmā na ca tasmin pūrvānādipariṇāmasantatau kāryasadbhāvaprasaṅgaḥ prāgabhāvavināśasya kāryarūpatopagamāt kāryotpādaḥ kṣayo hetor iti vakṣyamāṇatvāt prāgabhāvatatprāgabhāvādes tu pūrvapūrvapariṇāmasya santatyānāder vivakṣitakāryarūpatvābhāvāt na ca tatrāsyetaretarābhāvaḥ parikalpyate yena tatpakṣopakṣiptadūṣaṇāvatāraḥ syāt nāpy evaṃ prāgabhāvasyānāditvavirodhaḥ prāgabhāvatatprāgabhāvādeḥ prāgabhāvasantānasyānāditvopagamāt na cātra santānibhyas tattvānyatvapakṣayoḥ santāno dūṣaṇārhaḥ pūrvapūrvaprāgabhāvātmakabhāvakṣaṇānām evāparāmṛṣṭabhedānāṃ santānatvābhiprāyāt santānikṣaṇāpekṣayā tu prāgabhāvasyānāditvābhāve 'pi na doṣaḥ tathā ṛjusūtranayasyeṣṭatvāt tathāsmin pakṣe pūrvaparyāyāḥ sarve 'py anādisaṃtatayo ghaṭasya prāgabhāva iti vacane 'pi na prāganantaraparyāyanivṛttāv iva tatpūrvaparyāyanivṛttāv api ghaṭasyotpattiprasaṅgo yena tasyānāditvaṃ pūrvaparyāyanivṛttisaṃtater apy anāditvād āpādyate ghaṭāt pūrvakṣaṇānām aśeṣāṇām api tatprāgabhāvarūpāṇām abhāve ghaṭotpattyabhyupagamāt prāganantarakṣaṇānivṛttau tadanyatamakṣaṇānivṛttāv iva sakalatatprāgabhāvanivṛttyasiddher ghaṭotpattiprasaṅgāsaṃbhavāt vyavahāraranayārpaṇāt tu mṛdādidravyaṃ ghaṭādeḥ prāgabhāva iti vacane 'pi prāgabhāvābhāvasvabhāvatā ghaṭasya na durghaṭā yato dravyasyābhāvāsaṃbhavān na jātucid utpattir ghaṭasya syāt kāryarahitasya pūrvakālaviśiṣṭasya mṛdādidravyasya ghaṭādiprāgabhāvarūpatopagamāt tasya ca kāryotpattau vināśasiddheḥ kāryarahitatāvināśam antareṇa kāryasahitatayotpattyayogāt kāryotpatter evopādānātmakaprāgabhāvakṣayasya vakṣyamāṇatvāt tathā pramāṇārpaṇād dravyaparyāyātmā prāgabhāva ity abhidhāne 'pi nobhayapakṣopakṣiptadoṣānuṣaṅgaḥ prāgabhāvasya dravyarūpatayeva paryāyarūpatayāpy anāditvanirūpaṇāt na cānāder anantataikāntaḥ sidhyati bhavyajīvasaṃsārasyānāditve 'pi sāntatvaprasiddheḥ anyathā kasyacin muktyayogāt nāpi sāntasya sāditvaikāntaḥ kasyacit saṃsārasya sāntatve 'py anāditvaprasiddheḥ tato na sarvadā kāryānutpattiḥ pūrvam apy utpattir vā ghaṭasya durnivārā syāt tato bhāvasvabhāva eva prāgabhāvaḥ sa caikānekasvabhāvo bhāvavad eveti na tadekatvānekatvaikāntapakṣabhāvī doṣovakāśaṃ labhate na ca bhāvasvabhāve prāgabhāve prāg nāsīt kāryam iti nāstitvapratyayo virudhyate tadabhāvasya bhāvāntararūpatvāt tatra ca nāstitvapratyayāvirodhāt ghaṭaviviktabhūbhāge ghaṭanāstitvapratyayavat tad evaṃ prasiddhasyaiva prāgabhāvasyāpalapanaṃ nihnavaḥ parasya pradhvaṃsābhāvaḥ kathaṃ prasiddha iti cen nayapramāṇārpaṇād iti brūmaḥ tatra ṛjusūtranayārpaṇāt tāvad upādeyakṣaṇa evopādānasya pradhvaṃsaḥ na caivaṃ taduttarakṣaṇeṣu pradhvaṃsasyābhāvāt punar ujjīvanaṃ ghaṭādeḥ prasajyeta kāraṇasya kāryopamardanātmakatvābhāvāt upādānopamardanasyaiva kāryotpattyātmakatvāt prāgabhāvapradhvaṃsayor upādānopādeyarūpatopagamāt prāgabhāvopamardanena pradhvaṃsasyātmalābhāt katham abhāvayor upādānopādeyabhāva iti cet bhāvayoḥ katham yad bhāve eva yasyātmalābhas tadupādānam itaradupādeyam iti cet tarhi prāgabhāve kāraṇātmani pūrvakṣaṇavarttini sati pradhvaṃsasya kāryātmanaḥ svarūpalābhopapattes tayor upādānopādeyabhāvos tu tucchayor evābhāvayos tadbhāvavirodhāt tathā vyavahāranayādeśān mṛdādidravyaṃ ghaṭottarakālavartti ghaṭākāravikalaṃ ghaṭapradhvaṃsaḥ sa cānantaḥ samavatiṣṭhate tena ghaṭāt pūrvakālavarti mṛdādidravyaṃ ghaṭasya prāgabhāva eva na punaḥ pradhvaṃsaḥ tathā ghaṭākāram api tat tasya pradhvaṃso mā bhūt ghaṭākāravikalam iti viśeṣaṇāt nanv evaṃ ghaṭottarakālavarttighaṭākāravikalasantānāntaramṛdādikam api tadghaṭapradhvaṃsaḥ syād iti cen na dravyagrahaṇāt varttamānaparyāyāśrayarūpam eva hi mṛdādikaṃ taddravyam anvayīṣyate na punaḥ santānāntaraṃ tasya svaparyāyam evātītam anāgataṃ vā pratyanvayinas taddravyatvavirahāt tad evaṃ prasiddhaḥ pradhvaṃso vastudharmaḥ tasya pracyavo 'pahnava eva cārvākasya tasmiṃś ca kāryadravyaṃ pṛthivyādikam anantatāṃ vrajed iti samantabhadrasvāminām abhiprāyaḥ vṛttikārās tv akalaṅkadevā evam ācakṣate kapilamatānusāriṇāṃ  na ca puruṣavyāpāram antareṇa ghaṭādi bhavad upalabhyate jātucid iti kāryadravyaṃ tadāpādanīyam tac ca prāgabhāvasya nihnave 'nādi syād iti sūktaṃ dūṣaṇam āpādyasyāpy udbhāvyavaddūṣaṇatvopapatteḥ etena mīmāṃsakānāṃ śabdasya prāgabhāvānabhyupagame 'nāditvaprasaṅgāt puruṣavyāpārānarthakyaṃ syād ity uktaṃ pratipattavyam śabdasyābhivyaktau puruṣavyāpārasyopayogān nānarthakyam iti cen na tataḥ prāk tadāvedakapramāṇābhāvād abhivyaktikalpanānupapatteḥ kalaśāder hi samandhakārāvṛtatanoḥ pradīpavyāpārāt pūrvaṃ sadbhāvāvedakapramāṇasya sparśanapratyakṣādeḥ saṃbhavād upapannā pradīpenābhivyaktikalpanā na punaḥ śabdasya tadabhāvāt pratyabhijñānādes tadbhāvāvedakasya pramāṇasya bhāvādadoṣa iti cenna tasya viruddhatvāt śabdasyābhivyakteḥ pūrvaṃ sarvathā sattvāt sādhyād viparītena kathañcit sattvena vyāptatvād anyathā pratyabhijñāyamānatvādyanupapatteḥ tato 'bhivyaṅgyavilakṣaṇatvān na śabdasyābhivyaktikalpanā yuktā etena kumbhakārādivyāpārād ghaṭādyabhivyaktikalpanā pratyuktā  nanu ca mīmāṃsakaiḥ śabdasyāpauruṣeyatvapradarśanān nāsau prāgasan kriyate tadabhivyaktis tu pauruṣeyī sā prāgasatī kriyate iti kathaṃ svaruciviracitasya darśanasya pradarśanamātraṃ pramāṇaśaktiviracitasya tathā darśanasya pradarśanād iti cen na śabdād abhinnāyās tadabhivyakter apy apauruṣeyatvāt tasyāḥ pauruṣeyatvāt prāgasattve tadabhinnasya śabdasyāpi tata eva prāgasattvam anumanyatāṃ viśeṣābhāvāt śabdādbhinnaivābhivyaktir iti cet  tasyāḥ prāgasattve śabdasyāśrāvaṇatvāpatter nityatvavirodhaḥ prāgaśrāvaṇatvasvabhāvatyāgenottaraśrāvaṇatvasvabhāvotpatteḥ kathañcid anityatvam antareṇānupapatteḥ atha śravaṇajñānotpatter abhāve 'pi pūrvaṃ śabdasya śrāvaṇatvam eveṣṭaṃ kim anayā śravaṇajñānotpattyābhivyaktyā syān mataṃ na śabdadharmaḥ śravaṇajñānotpattiḥ tasyāḥ karmasthakriyātvābhāvāt kiṃ tarhi puruṣasvabhāvaḥ kartṛsthakriyātvād iti tad apy ayuktaṃ kartṛvat tasyāḥ prāksattvāpatter aviśeṣāt tadvyāpārānarthakyāt śravaṇajñānotpattiyogyatā śabdasyābhivyaktir iti cet tarhi  yogyatāpi hi yadi śabdadharmatvāc chabdād abhinnā tadā kathaṃ tadvatsatī puruṣaprayatnena kriyeta atha śabdādbhinnā śrotrasvabhāvatvāt tasyā iti matis tathāpi na sā prāgasatī śrotrasya nabhodeśalakṣaṇasya sarvadā sattvāt tatsvabhāvabhūtāyā yogyatāyāḥ prāg api sattvāt etenātmadharmo yogyatā śabdād bhinneti nirastaṃ nityatvād ātmanaḥ prāgasattvāsambhavāt atha bhinnābhinnā śravaṇajñānotpattis tadyogyatā cābhivyaktiḥ śabdād iti mataṃ tad apy asatyaṃ pakṣadvayoktadoṣānuṣaṅgāt sarvathā tasyāḥ prāgabhāvāyogāt tadyoge vā śabdavad eva śrotrapramātror api prāgasatoḥ prayatnena karaṇaprasaṅgād anyathā svaruciviracitadarśanapradarśanamātraprasakteḥ āvaraṇavigamo 'bhivyaktir iti cet  viśeṣasyādhānam abhivyaktir iti cen nanu  āvaraṇavigamaviśeṣādhānayor hi śabdapuruṣaśrotrāṇāṃ svarūpatve teṣāṃ yājñikar api nityatvopagamāt kathaṃ prāgabhāvaḥ saṃbhavet saṃbhave vā prayatnakāryatvaprasaṅgaḥ abhivyaktivat puruṣaprayatnena abhivyaktiḥ prāgasatī kriyate na punas tatsvarūpaḥ śabdaḥ puruṣaḥ śrotraṃ ceti svaruciviracitadarśanapradarśanamātram evaṃ hi kapilamatānusāriṇāṃ ghaṭāder abhivyaktiḥ prāgasatī cakradaṇḍādibhiḥ kriyate na punar ghaṭādir ity api śakyaṃ pradarśayitum yato 'tra te vā ghaṭādeḥ kārakā na punaḥ śabdasya tālvādayo 'pīti  sannidhāpayati ca tālvādivyāpṛtir niyamena śabdam tato nāsau tālvādīnāṃ vyaṅgyaś cakrādīnāṃ ghaṭādivat  pramāṇabalāyātatvābhāvāt  śakyaṃ hi vaktuṃ ghaṭādīnāṃ sarvagatatvāc cakrādivyāpārān niyamenopalabdhir iti  kāpilānām iti  cakrādīny api kāraṇāni svavyāpārāṇāṃ niyamena sannidhāpakānyabhivyañjakāni bhavantu teṣāṃ sarvagatatvād eveti codyasya nivartayitum aśakyatvāt  svavyāpārotpādane hi kāraṇānāṃ vyāpārāntarāṇi kalpanīyāni tathā tadutpādane 'pīty anavasthā syāt na punaḥ svavyāpārābhivyaktau tatsannidhimātrād eva tatsiddher anyathā vyañjakakārakayor aviśeṣaprasaṅgāt kāraṇavyāpārāṇāṃ ca kāraṇebhyo bhedaikānto vā syād abhedaikānto vā tadbhedaikānte tadvato 'nupayogaḥ tāvateti kartavyatāsthānāt vyavahāriṇām abhimatakāryasaṃpādanam eva hīti kartavyatā tasyāḥ sthānaṃ yadi vyāpārebhya evaikāntato bhinnebhyo bhāvād bhavet tadā kiṃ vyāpāravatānyat sādhyaṃ yatas tasyopayogaḥ kvacid upapadyate tadvato vyāpārāṇām abhedaikānte 'bhivyaktivatprasaṅgas tadvata iva vyāpārāṇāṃ sarvadā sadbhāvaḥ teṣāṃ prāgabhāve vā vyāpārāḥ prāgasantaḥ kriyante na punas tadavyatirekiṇo 'pi tadvanta iti svaruciviracitadarśanapradarśanamātram etenāvasthā pratyuktā  pariṇāmino bahudhānakasya pariṇāmā ghaṭādayo 'tyantabhinnā vā syur abhinnā vā kathañcid bhedāśrayaṇe syādvādānusaraṇaprasaṅgāt tatra pariṇāmā pariṇāmino 'kramatvāt tato pradhānasyaite pariṇāmā iti  na hi nityaṃ pradhānaṃ pariṇāmānām upakārakaṃ tasya kramayaugapadyābhyām upakārakatvāyogāt nāpi pariṇāmebhyas tasyopakāraḥ tasya tatkāryatvenānityatvāpatteḥ tais tasyo yāvanto hi pariṇāmās tāvantas tasyopakārās tatkṛtās tato yadi bhinnās tadā tasyeti vyapadeśo 'pi mā bhūt saṃbandhāsiddher anupakārakatvāt tadvatas tair upakārair upakārāntare 'pi sa eva paryanuyoga ity anavasthā tatas te yady abhinnās tadā tāvaddhā pradhānaṃ bhidyeta te vā pradhānaikarūpatāṃ pratipadyeran iti pradhānasyopakārāṇāṃ cāvasthānāsaṃbhavād anavasthā tasya bhogyābhāve puṃso bhoktṛtvābhāvād abhāvaḥ syāt tasya tallakṣaṇatvāt tataḥ prakṛtipuruṣatattvayor avasthānābhāvād anavasthā iti na kapilamatānusaraṇenāpi pradhānātmanām aśeṣato ghaṭādīnām api śabdavadabhivyaṅgyatvaṃ yuktaṃ kalpayituṃ sarvadā prāgabhāvāpahnave tadabhivyakter apy anāditvaprasaṅgāt kāryadravyavat nanu kāryadravyam asiddhaṃ kāpilānāṃ katham anādigranthakāreṇāpādyate iti cet pramāṇabalāt kāryatvaṃ dravyasyāpādya tathābhidhānādadoṣaḥ kathaṃ kāryatvam āpādyate prāgabhāvānabhyupagamavādinaṃ pratīti cet kāryaṃ ghaṭādikam apekṣitaparavyāpāratvāt yat tu na kāryaṃ tan na tathā dṛṣṭaṃ yathā gaganaṃ tathā ca ghaṭādikaṃ tasmāt kāryam ity anumānāt nātrāsiddhaṃ sādhanaṃ kādācitkatvāt tasyānapekṣitaparavyāpāratve kādācit katvavirodhād ākāśavat nātrāsiddhaṃ sādhanaṃ kādācitkatvād apekṣitaparavyāpāratvaṃ na tu ghaṭāder iti cet ko 'yam āvirbhāvo nāma prāganupalabdhasya vyañjakavyāpārād upalambha iti cet sa tarhi prāgasan kāraṇaiḥ kriyate na punar ghaṭādir iti svarucivacanamātram atha tasyāpi prākūtirohitasya sata eva kāraṇair āvirbhāvāntaram iṣyate tarhi tasyāpy anyat tasyāpy anyad āvirbhāvanam ity anavasthānān na kadācid ghaṭāder āvirbhāvaḥ syāt athāvirbhāvasyopalambharūpasya tadrūpāvirbhāvāntarānapekṣatvāt prakāśasya prakāśāntarānapekṣatvavan nānavastheti cet tarhi tasya kāraṇād ātmalābhobhyupagantavyaḥ tataḥ kāryamāvirbhāva iti tadvad ghaṭādikam api apekṣitaparavyāpāratvāviśeṣād ātmalābhe na hy alabdhātmalābhasyopalambhaḥ śakyaḥ kartuṃ sarvathātiprasaṅgāt tad evaṃ pradhānapariṇāmatayāpīṣṭaṃ ghaṭādikaṃ kāryadravyam āpādyate tasya ca prāgabhāvāpahnave 'nāditvaprasaṅgāt kāraṇavyāpārānarthakyaṃ syād iti sūktaṃ dūṣaṇam prāktirobhāvasyopagame vā sa eva prāgabhāvaḥ siddhaḥ tasya tirobhāva iti nāmāntarakaraṇe doṣābhāvād utpādasyāvirbhāva iti nāmāntakaraṇavat tato na mīmāṃsakasya sāṃkhyamatānusaraṇaṃ yuktaṃ sarvathā śabdasya prāgabhāvānabhyupagame 'nāditvaprasaṅgāt puruṣavyāpārānarthakyasya samarthanāt  svāvaraṇakṛtam iti cen naitatsāraṃ  tirodhāyakasya kasyacid vāyuviśeṣasya śabdātmānaṃ khaṇḍayata evāvaraṇatve svabhāvabhedaprasaṅgaḥ  prasajyeta puruṣavyāpārāt pūrvam aśrutis tadanantaraṃ śrutir iti vibhāgānupapatteḥ syān mataṃ yathā ghaṭāder ātmānam akhaṇḍayat tamas tasyāvaraṇaṃ tathā śabdasyāpīti tad asat tasyāpi tenātmakhaṇḍanopagamāt dṛśyasvabhāvasya khaṇḍanāt tamasas tadāvaraṇatvasiddheḥ sarvasya pariṇāmitvasādhanāt  tasya tenopalabhyatayāpy akhaṇḍanāt nanu ca puruṣavyāpārāt prāk paścāc ca śabdasyākhaṇḍitasvabhāvatve 'pi naikāntataḥ śrutiḥ sahakārikāraṇāpekṣatvāt svavijñānotpādane tadaśruter api tadvaikalye saṃbhavād iti cet tarhi kim ayaṃ śabdaḥ svaviṣayasaṃvittikaraṇe samartho 'samartho vā svayam asamarthasya sahakārīndriyamano 'bhivyañjakavyāpāralakṣaṇaṃ kim asyāsāmarthya khaṇḍayaty āhosvin neti pakṣadvitayam  śabdāsāmarthyayoḥ parasparam anupakārakatvāviśeṣāt śabdasya hi tadasāmarthyenopakāraḥ kriyamāṇas tasmād abhinnaś cet sa eva kṛtaḥ syād iti tannityatvahāniḥ bhinnaś cet sambandhāsiddhiḥ anupakārāt tadupakārāntare vā sa eva paryanuyoga ity anavasthā pradhānatatpariṇāmavyatirekapakṣavat kiñca varṇāḥ sarve nityasarvagatās tadviparītā vā na tāvad dvitīyaḥ pakṣo'nabhyupagamāt prathamapakṣe tu  deśakālakṛtakramāsaṃbhavāt tadabhivyaktipratiniyamāt teṣāṃ kramaśrutir iti cen na asminn api pakṣe  samānaṃ hi karaṇaṃ varṇānāṃ śrutau śrotraṃ nīlapītādīnāṃ rūpaviśeṣāṇāṃ dṛṣṭau cakṣurvat tatas teṣām ekavyañjakavyāpāre 'pi samānadeśakālānāṃ  katham abhivyaktiniyamo nīlādivat kvacid ekatraikadāpi ca sarvavarṇābhivyaktau sarvatra sarvadābhivyaktis teṣāṃ svarūpeṇābhivyaktatvāt tatsvarūpasya ca vyāpinityatvāt khaṇḍaśas tadabhivyaktau varṇānāṃ vyaktetarākārabhedād bhedaprasakteḥ pratyekam anekatvāpattir ekānekātmakatvaprasaṅgo vā sarvātmanābhivyaktau sarvadeśakālavarttiprāṇinaḥ prati teṣām abhivyaktatvāt kathaṃ sarvatra sarvadā sarveṣāṃ saṅkulā śrutir na syād yataḥ kalakalamātraṃ na bhavet nanu samānopādānakāraṇānām abhinnadeśakālānāṃ samānakāraṇānām utpattāv api taddeśakālavarttisakalapuruṣāṇām avikalasahakāriṇāṃ kathaṃ na saṃkulā śrutiḥ syāt kramaśrutir vā na virudhyeta iti ced atrocyate samāne 'pi hi śabdānām ārambhakapudgale taddeśakālavarttiny upādāne sahakāriṇi ca bahiraṅge tālvādikaraṇe vaktṛvijñānasya varṇotpattau sahakārikāraṇasyā''ntarasya kramamapekṣya kramotpattau pariṇāmināṃ na kiñcid viruddhaṃ paśyāmaḥ kāraṇakramānuvidhāyitvāt sarvatra kāryakramasya śaśvad apariṇāminām eva tathāvirodhadarśanāt nāpi śrotṛvijñānasya śabdakāryasya kramam apekṣya varṇakramapratipattau kiñcid viruddhaṃ paśyāmaḥ pramāṇakramānuvidhāyitvāt tatphalabhūtapramitikramasya satatam apariṇāminām evātmanā tadvirodhanirṇayāt tan na saṃkulā śrutiḥ syādvādināṃ prasajyeta  tataḥ kramotpattipratipattyor anyathānupapattyā na sarvagatā varṇā nāpi nityāḥ pratyetavyāḥ nanu ca nityā varṇāḥ pratyabhijñānād ātmādivad iti cet  etena buddhibhir vyabhicārī ca hetur uktaḥ buddhikarmabhyāṃ vyabhicāra ity abhidhānāt nanu buddhikarmaṇor api nityatvopagamān nāyaṃ doṣaḥ te api nitye iti vacanāt tathopagame virodhābhāvād iti cet  tathā buddhyekatve 'pi na kiñcid anekaṃ syād ity api pratipattavyaṃ  yathaiva hi nānādeśajalapratibimbitasya candrasyānekatvapratītāv api paramārthataś candraikatvaṃ tathaiva nānādeśavyañjakabhedādakārādivarṇanānātvapratītāv api varṇaikatvam iti vadataḥ kaḥ pratīghātaḥ pratyakṣavirodho varṇaikatvavacane syān na punaḥ kriyādyekatvavacane yājñikasyeti kuto vibhāgaḥ sidhyet tato varṇādvaitam anicchatā na karaṇāṅgahārādikriyaikā vaktavyā yena śabdasya nityatvasādhane pratyabhijñānaṃ viruddhaṃ na syāt  tad evam akārādivarṇās trijagatyām eka evety api nirastaṃ yugapadbhinnadeśasvabhāvopalabdher ghaṭādivat bhānunānekānta iti cen na tasya sakṛdbhinnadeśatayopalabdhāv api bhinnasvabhāvatayopalabdhyabhāvāt pratyāsannetaradeśapratipattṛjanānāṃ spaṣṭetarādibhinnasvabhāvatayopalabhyamānenaikapādāpena vyabhicāra iti cen na tasya bhinnadeśatayānupalabdheḥ nayanāvaraṇaviśeṣavaśāt sakṛdbhinnadeśasvabhāvatayopalabhyamānena candradvayena vyabhicāre iti cen na bhrāntopalambhenābhrāntopalambhasya vyabhicārāyogād anyathā sarvahetūnām avyabhicārāsaṃbhavāt na ca śabdasyāpi sakṛdbhinnadeśasvabhāvatayopalambho bhrāntaḥ sarvadā bādhakābhāvāt  sa evāyam akāra iti pratyavamarśād akārāder ekatve 'ṅgahārādikriyāviśeṣasyāpy ekatvam astu sa evāyam aṅgahārādir iti pratyavamarśāt tathā sarvasyārthaviśeṣasyāpi  sarvasyāṅgahārāder api deśādiviśeṣabuddher abhivyañjakahetutvaprakḷpteḥ karttuṃ suśakatvāt  d iti pratipattavyaṃ na punaḥ prāk paścāc ca san nevāpauruṣeya iti tasya prāgabhāvavat pradhvaṃsasyāpi na pracyavaḥ śreyān nanu śabdasya pudgalaparyāyatve cakṣuṣopalambhaprasaṅgaḥ sparśarasagandhavarṇavantaḥ pudgalāḥ iti vacanāt anyathā siddhāntavirodhād iti cen na gandhaparamāṇubhir vyabhicārāt pudgalaparyāyatvasya gandhaparamāṇūnām adṛśyatvān na darśanam iti cec chabdapudgalānām api tata eva tan mā bhūt atha matam etat cakṣuṣopalabhyos tu śabdaḥ pudgalaskandhasvabhāvatvād ghaṭavad iti tad apy apeśalaṃ gandhasyāpi cakṣur upalabhyatvaprasaṅgāt tata eva atha tasyānudbhūtarūpapudgalaskandhasvabhāvatvāc cakṣur upalambhatā'yogyatvāc ca na cakṣuṣā darśanam tata eva śabdasya tan mā bhūt śabdaparamāṇūnāṃ tālvādijanitavacanapreritānāṃ vistāraprasaṅga iti cen na gandhaparamāṇūnām api tatprasaṅgāt teṣāṃ gandhadravyaskandhapariṇatatvān na vacanapreritānām api vistāraḥ śarīravad iti cet tarhi śabdaparamāṇūnām api śabdaskandhapariṇatatvāt kuto vistāraprasaṅgaḥ tata eva na vikṣepo gandhaparamāṇuvat teṣāṃ bandhaviśeṣāt skandhapariṇāmasiddheḥ mūrttadravyeṇa pratighātas teṣāṃ syād iti cen na gandhaparamāṇūnām api tadanuṣaṅgāt kuḍyādi nāsty eva tatpratighāta iti cec chabdaparamāṇupratighāto 'pi mūrtimadbhiḥ śabdaparamāṇubhiḥ skandhapariṇataiḥ śrotṛkarṇapūraṇaprasaṅga iti cen na gandhaparamāṇubhir api ghrāṇapūraṇaprasaṅgāt skandhapariṇāmāviśeṣāt nanv ekaśrotrapraveśād yogyadeśasthitair api śrotra'ntaraiḥ śabdasyāśravaṇaprasaṅga iti cen na ekaghrāṇapraveśāt prattipattrantarāṇāṃ yogyadeśasthānām api gandhasyāpy aghrāṇaprasaṅgāt gandhaparamāṇūnāṃ sadṛśapariṇāmabhājāṃ samantataḥ prasarpaṇād adoṣa iti cet tarhi śabdaparamāṇūnām api samānapariṇāmabhṛtāṃ nānādiktayā visarpaṇāt sa doṣo mā bhūt śabdasyāgamanādīnām adṛṣṭānām api kalpanāprasaṅga iti ced gandhaparamāṇūnām api athaiṣāṃ pratipattiviśeṣānyathānupapattyā niścayanān nāgamanādīnām adṛṣṭaparikalpaneti cec chabdapudgalānām api yathā yatra yadā yāvatāṃ pratipattṝṇām upalabdhis tathā tatra tadā tāvatām upalabdhiyogyapariṇāmaviśeṣopagamāt tad evaṃ śabdasya  nanu ca na pudgalasvabhāvaḥ śabdaḥ asparśatvāt sukhādivad iti bādhakasadbhāvān na pudgalasvabhāvatvaṃ śabdasyeti cen na hetor asiddhatvāt yataḥ  nanu ca na pudgalasvabhāvaḥ śabdaḥ niśchidrabhavanābhyantarato nirgamanāt tatra bāhyataḥ praveśād vyavadhāyakāvedanādeś ca darśanāt yas tu pudgalasvabhāvo na tasyaiva darśanaṃ yathā loṣṭhādeḥ tathā darśanaṃ ca śabdasya tato na pudgalasvabhāvatvam iti cen na pudgalasvabhāvatve 'pi tadavirodhāt tasya hi  katham anyathā pihitatābhrakalaśābhyantarāt tailajalāder bahirnirgamanaṃ snigdhatādiviśeṣadarśanād anumīyeta kathaṃ vā pihitaniśchidramṛdghaṭādeḥ salilābhyantaranihitasyāntaḥśītasparśopalambhāt salilapraveśonumīyeta tadabhedanādikaṃ vā tasya niśchidratayekṣaṇāt katham utprekṣeta tato niśchidranirgamanādiḥ snehādisparśādibhir vyabhicārī na samyag ghetur yataḥ śabdasya pudgalasvabhāvatvaṃ pratikṣipet tasya pudgalasvabhāvatvanirṇayāt sarvathāpy avirodhāt  sarvair abhyupagantavyaḥ tasya sakalakālakalāvyāpitve madhyavatprāk paścāc ca śrāvaṇasvabhāvatvaprasaṅgāt prayatnajanitavarṇapadavākyātmakatvāyogāt  śrīsvāmisamantabhadrācāryāṇāṃ prākpradhvaṃsābhāvapratikṣepasya kauṭasthyena vyāptatvāt tasya ca kramayaugapadyābhāvena tatra tadvirodhāt tasyāpi svākārajñānādyarthakriyāvyāvartanena tasya ca nirupākhyatvena sarvathānarthakriyākāriṇaḥ sakalavāgvikalpebhyo niṣkrāntatvāt syād ākūtaṃ varṇānām ānupūrvyapauruṣeyīṣyate tasyā eva prākpradhvaṃsābhāvānabhyupagamāt tato nopālambhaḥ śreyān iti tad apy ayuktaṃ varṇavyatirekānupūrvyasaṃbhavāt kathañcit kriyamāṇām api  vaktarya'nāpte ity atra tatpratikṣepavistāravacanāt tad iha paryāptaṃ tatprabandhena sarvathā prākpradhvaṃsābhāvanihnave yathānigaditadūṣaṇagaṇaprasaṅgasya pariharaṇāsaṃbhavāt  athetaretarābhāvātyantābhāvānabhyupagamavādināṃ dūṣaṇam udbhāvayiṣavaḥ prāhur ācāryāḥ  tad ity anena sarvapravādinām iṣṭaṃ tattvaṃ parāmṛśyate tad ekaṃ sarvātmakaṃ syāt aniṣṭātmanāpi bhāvād anyāpohasya vyatikrame svasamavāyinaḥ samavāyyantare samavāyo 'nyatrasamavāyaḥ atyantābhāvavyatikramaḥ tasmin sarvasyeṣṭaṃ tattvaṃ sarvathā na vyapadiśyeta sveṣṭātmanā vyapadeśe 'niṣṭātmano 'pi vyapadeśaprasaṅgāt tenāvyapadeśe sveṣṭātmanāpy avyapadeśāpatteḥ svayam iṣṭāniṣṭātmanoḥ kālatraye 'pi viśeṣānupagamāt kaḥ punar anyāpoho nāma  svabhāvāntarād iti vacanān na svasvabhāvād vyāvṛttir anyāpohaḥ tasyāḥ svāpohatvaprasaṅgāt athāpi prāgabhāvapradhvaṃsābhāvayor anyāpohatvaprasaktir iti cen na kāryadravyāt pūrvottarapariṇāmayoḥ svabhāvāntaratve 'pi tasya tadvyāvṛtter viśiṣṭatvāt yad abhāve hi niyamataḥ kāryasyotpattiḥ sa prāgabhāvaḥ yad bhāve ca kāryasya niyatā vipattiḥ sa pradhvaṃsaḥ na cetaretarābhāvasyābhāve bhāve ca kāryasyotpattir vipattir vā jalasyābhāve 'py analasyānutpatteḥ kvacit tadbhāve ca tasyā'vipatteḥ kvacid andhakārasyābhāve rūpajñānotpatteḥ sa prāgabhāvas tasya syād iti na mantavyaṃ niyamagrahaṇāt keṣāñcid andhakāre 'pi rūpajñānotpatteḥ tata eva nāndhakāraṃ rūpajñānasya pradhvaṃsaḥ tadbhāve niyamatas tadvipattyapratīteḥ tataḥ sūktam anyāpohalakṣaṇaṃ svabhāvāntarāt svabhāvavyāvṛttir anyāpoha iti tasya kālatrayāpekṣe 'tyantābhāve 'py abhāvād ativyāptyayogāt na hi ghaṭapaṭayor itaretarābhāvaḥ kālatrayāpekṣaḥ kadācit paṭasyāpi ghaṭatvapariṇāmasaṃbhavāt tathā pariṇāmakāraṇasākalye tadavirodhāt pudgalapariṇāmāniyamadarśanāt na caivaṃ cetanācetanayoḥ kadācit tādātmyapariṇāmaḥ tattvavirodhāt nanv itaretarābhāvasya vyatikrame cārvākasya pṛthivītattvaṃ sakalajalādyātmakam anuṣajyatāṃ sāṃkhyasya ca mahadādipariṇāmātmakam aśeṣatas tad astu saugatānāṃ tu vijñānamātram upayatāṃ kiṃ kimātmakaṃ syād iti kaścit so 'pi na vipaścit saugatānām api hi  sarvathā vyāvṛttau saṃvidgrāhyākārayor upakāryopakārakabhāvānabhyupagamāt sambandhāntarābhāvāt  saṃvido grāhyākāre 'nupraveśe grāhyākāra eva syān na saṃvidākāraḥ tathā ca tasyāpy abhāvaḥ saṃvidabhāve grāhyākārāyogāt grāhyākārasya vā saṃvidya'nupraveśe saṃvid eva na grāhyākāraḥ syāt kasyacit saṃvedanamātrasya  nanu ca 'nānyo 'nubhāvyo buddhyāsti tasyā nānubhavo 'paraḥ grāhyagrāhakavaidhuryāt svayaṃ saiva prakāśate' iti cen na emapi svabhāvāntarāt siddheti kathaṃ tallakṣaṇānyāpohavyatikramaḥ saugatasya śakyaḥ kartum citraikajñānavādinaḥ punaḥ  lohitādīnāṃ  lādyanyatamavat pratibhāsabhedābhāve 'pi nīlāder bhedavyavasthitau na kiñcid abhinnam ekaṃ syāt niraṃśasvalakṣaṇasyāpy anekatvaprasakteḥ tataḥ pītādiviṣayasvarūpabhedam anvicchatā tatpratibhāsabhedo 'nekavijñānavad ekacitrajñāne 'py eṣṭavyaḥ tadiṣṭau ca svabhāvāntarāt svabhāvavyāvṛttiḥ pāramārthikī sidhyatīti siddhas tallakṣaṇo 'nyāpohaḥ tathā citrajñānasya svanirbhāsebhyo lohitādibhyo viṣayasya ca citrapaṭādeḥ svākārebhyo nīlādibhyo vyāvṛttiḥ siddhā kutaḥ pramāṇād iti cet  na hi lohitādinirbhāsā eva nīlādyākārā eva vānekasvabhāvā na punar ekasvabhāvaṃ tadvad vedanaṃ bahirdravyaṃ ceti śakyaṃ vaktuṃ yato 'siddho hetuḥ syāt tasyāpy abādhitapratītisiddhatvāt  etena citrajñānam eva syān na tallohitādinirbhāsā ity upadarśitam śakyaṃ hi vaktuṃ  yathaiva hi citrapaṭādidravyam ekasvabhāvam api cakṣurādikaraṇasāmagrībhedād rūpādivilakṣaṇākāraṃ tadanuvidhānāt tathā citrajñānam api nānāntaḥkaraṇavāsanāsāmagrībhedād vilakṣaṇalohitādinirbhāsam tathānabhyupagame  kvacid ekatrārthe dūrasthapuruṣasyānyo hi dūre deśasāmagrīsaṃbandho 'nyaś cāsann adeśasāmagrīsaṃbandhaḥ iti dūrāsannānām ekatra vastunyupanibaddhanānād arśanānāṃ puruṣāṇāṃ nirbhāsabhedāt tadviṣayasya vastuno 'pi svabhāvabhedo 'stu viśeṣābhāvāt karaṇasāmagrībhedavaddūrādideśasāmagrīsaṃbandhabhedasyāpi viṣayasvabhāvabhedam antareṇānupapatteḥ tato 'ntar bahiśca svabhāvabhedaikāntasiddher na kvacid ekatvavyavasthā  nirbhāsabhede 'pi kasyacid ekarūpatopagame  kiṃ tarhi  kramaśaḥ sukhādikāryabhedasya sādhanadharmasya kvacid ekatra samānasaṃbandhopanītanirbhāsabhedena vyabhicārāt na caivaṃ śakyam abhyupagantum saha krameṇa ca pratipattavyāḥ nanu ca sarvathā saṃbandhāsaṃbhavād bhāvānāṃ pāratantryānupapatteḥ pāratantryaṃ hi saṃbandhaḥ siddhe kā paratantratā tasmāt sarvasya bhāvasya saṃbandho nāsti tattvataḥ ityādivacanān na kasyacit saṃbandhyantarāṇi svabhāvabhedanibandhanāni santīti cen na dravyakṣetrakālabhāvapratyāsattilakṣaṇasya saṃbandhasya nirākartum aśakteḥ  guṇaguṇinoḥ paryāyatadvatoś ca sākṣādaviṣvagbhāvākhyasamavāyāsattve svatantrasya guṇasya paryāyasya vā'sattvaprasaṅgāt sakalaguṇaparyāyarahitasya dravyasyāpy asattvāpattir iti tayor nirupākhyatvam guṇānāṃ paryāyāṇāṃ ca parasparaṃ svāśrayaikadravyasamavāyasaṃbandhābhāve 'py anena nirupākhyatvaṃ pratipāditam cakṣūrūpayoḥ paramparayā kṣetrapratyāsatter asattve yogyadeśe 'py ayogyadeśavadrūpe cakṣurjñānaṃ na janayet tatas tadgrāhakānumānāsattvād asattvaprasaṅgo rūpasyāpi cendriyapratyakṣāsattvād asattvaprasaktiḥ ity ubhayor nirupākhyatvam tathā kāraṇakāryapariṇāmayoḥ kālapratyāsatter asattve 'nabhimatakālayor ivābhimatakālayor api kāryakāraṇabhāvāsattvād ubhayor nirupākhyatāpattiḥ tathā vyāptivyavahārakālavarttinor dhūmādiliṅgāgnyādiliṅginor bhāvapratyāsattyasattve kvacit pāvakādiliṅgini tato 'numānāyogād anumānānumeyayor asattvaprasaṅgān nirupākhyatvaprasaṅgaḥ kiṃ bahūnā saṃvedanasya kasyacit kenacid vedyādyākāreṇa pratyāsatter asattve tadubhayor asattvān nirupākhyatvam tatpratyāsattisadbhāve vā siddhaś caturdhāpi saṃbandhaḥ saṃvit tadākārayor dravyādipratyāsatticatuṣṭayasyāpi bhāvāt parasparaṃ pāratantryasiddheḥ siddhasya saṃvidākārasya saṃvitparatantratāniṣṭau saṃvidabhāve 'pi bhāvaprasaṅgāt saṃvido vā svākāraparatantratānupagame nirākārasaṃvidanuṣaṅgāt tathopagame 'pi saṃvido vedyākāravivekaparatantratānabhimanane vedyākārātmatāprasaṅgāt sarvathā saṃbandhābhāvasya ca bhāvaparatantratvānaṅgīkaraṇe svatantrasyābhāvarūpatvavirodhāt kutas tadvyavasthā tad ayaṃ kasyacit siddhasyāsiddhasya vā paratantratām upalabhya sarvatra siddhe 'siddhe vā kā paratantrateti bruvāṇaḥ kathaṃ na paratantraḥ kasyacid asiddhasyāpi kāryātmanaḥ kāraṇaparatantratopapatter anyathā kāraṇābhāve 'pi kāryotpatter nivāraṇāyogāt kutaścit kasyacid anutpattau śaśvatsattvaprasaṅgāt sadakārāṇavan nityam iti vacanāt saṃvṛttyā pāratantryopagame 'pi taddoṣānativṛtteḥ saṃvṛtter mṛṣārūpatvāt tattvato 'pi kvacit pāratantryeṣṭau siddhas tāttvikaḥ saṃbandhaḥ iti na tatpratikṣepaḥ śreyān yataḥ saṃbandhyantarāpekṣayā sakṛd asakṛc ca santānāntarabhāvasvabhāvabhedāḥ parasparaṃ vyāvṛttā na bhaveyuḥ  na punar ekasvabhāvā eva bhāvāḥ kṣaṇamātrasthitayaḥ anvayasyānāratam avicchedāt  kutaḥ kasyātmalābhaḥ syāt kathañcid avicchede punaḥ sa sughaṭa eva  svayam utpitsor api svabhāvāntarāpekṣaṇe vinaśvarasyāpi tadapekṣaṇaprasaṅgāt etena sthāsnoḥ svabhāvāntarānapekṣaṇam uktaṃ viśrasā pariṇāminaḥ kāraṇāntarānapekṣotpādāditrayavyavasthānāt tadviśeṣe eva hetuvyāpāropagamāt yataś caivaṃ paryāyārthikanayādeśāt pratikṣaṇam anantaparyāyaḥ krameṇāvicchinnānvayasaṃtatir arthaḥ pratīyate  jīvādiḥ pūrvaduḥkhādiparyāyavināśā'jahadvṛttitvāt taduttarasukhādiparyāyotpādasya  kathañcid asthāsnor nāśānupapatter aśvaviṣāṇavat saddravyacetanatvādinā  sarvathāpy asthāsnoḥ kadācid utpādāyogāt tadvat tataḥ pratikṣaṇaṃ trilakṣaṇaṃ sarvam utpādavyayadhrauvyayuktaṃ sad iti vacanāt nanv evaṃ sthityādayo jīvāder vastuno yady abhinnās tadā sthitir evotpattivināśau vināśa eva sthityutpattī utpattir eva vināśāvasthāne iti prāptam ekasmād abhinnānāṃ sthityādīnāṃ bhedavirodhāt tathā ca kathaṃ trilakṣaṇatā syāt atha bhinnās tarhi pratyekaṃ sthityādīnāṃ trilakṣaṇatvaprasaṅgaḥ sattvāt anyathā tadasattvāpatteḥ tathā cānavasthānān na samīhitasiddhir iti kaścit so 'py anālocitapadārthasvabhāvaḥ pakṣadvayasyāpi kathañcid iṣṭatvāt tatra tadvataḥ kathañcid abhedopagame sthityādīnāṃ  sāmarthyād vinaśyati ca  sāmarthyād utpadyate ca  sāmarthyāt tiṣṭhatīti ca jñāyate trilakṣaṇāj jīvādipadārthād abhinnānāṃ sthityādīnāṃ trilakṣaṇatvasiddheḥ etenaiva tatas teṣāṃ bhedopagame 'pi pratyekaṃ trilakṣaṇatvasiddhir uktā na caivam anavasthā sarvadā bhedapakṣe tatprasakteḥ syādvādapakṣe tu tadasaṃbhavāt yena hi svabhāvena trilakṣaṇāt tattvād abhinnāḥ sthityādayas tena pratyekaṃ trilakṣaṇāḥ paryāyārpaṇāt parasparaṃ tadvataś ca bhinnā apīṣyante tathā pratīter bādhakāsaṃbhavāt tato niravadyam idaṃ pratikṣaṇaṃ trilakṣaṇaṃ sarvam iti etena kālatrayāpekṣayāpi trilakṣaṇam upadarśitaṃ tasyānvitena rūpeṇa kālatrayavyāpitvād anyathā truṭyattaikānte sarvathārthakriyāvirodhāt kūṭasthaikāntavat tato dravyaparyāyātmakaṃ jīvādi vastu kramayaugapadyābhyām arthakriyānyathānupapatter iti pramāṇopapannam tathā ca  sāmarthyāt sthitotpannā vinaṣṭeti gamyate  sthita utpanno vinaṣṭa iti ca gamyate  sotpannā vinaṣṭā sthiteti gamyate sthityādyāśrayasya vastuno 'nādyanantatvād anuparamasiddheḥ sthityādiparyāyāṇāṃ kālatrayāpekṣiṇām anuparamasiddhiḥ anyathā tasyātallakṣaṇatvaprasaṅgāt sattvavirodhāt etena jīvādi vastu tiṣṭhati sthitaṃ sthāsyati vinaśyati vinaṣṭaṃ vinaṅkṣyati utpadyate utpannam utpatsyate ceti pradarśitaṃ kathañcit tadabhinnasthityādīnām anyathā sthāsyaty ādivyavasthānupapatteḥ tathā caiteṣāṃ navānām api vikalpānāṃ pratyekaṃ navavikalpatopapatter ekāśītivikalpaṃ vastūhyaṃ tadabhinnasthityādiparyāyāṇām api tāvaddhā vikalpād anuparamasiddheḥ yathā jīvapudgaladharmādharmākāśakālavikalpam aśuddhadravyam anantaparyāyaṃ saha kramāc ca cintitaṃ tathā sanmātraṃ śuddhadravyam api pratipattavyaṃ tasyaiva dravyatvaviśeṣaṇasya dravyavyavahāraviṣayatvasiddheḥ tathā hi  d iti dravyaṃ tathā kṣīyante kṣeṣyante kṣitāś cāsmin padārthā iti kṣetraṃ kalyante kalayiṣyante kalitāś cāsmād iti kālaḥ bhavati bhaviṣyaty abhūd iti bhāvaḥ paryāya iti  tasyā eva tathā vyavahāraviṣayatvaghaṭanāt  tasyā apy ekāśītivikalpatvopapatteḥ  kṣitān kurvantī kalayantī bhavantī ca sattaiva tiṣṭhatītyādiyojanāyāḥ saṃbhavāt tathā coktaṃ  sattā sakalapadārthā saviśvarūpā tv anantaparyāyā sthitibhaṅgotpādārthā sapratipakṣā bhavaty ekā iti tad evaṃ paryāyārthikanayaprādhānyād dravyārthikanayaguṇabhāvāt sarvasya svabhāvāntaravyāvṛttiḥ prasiddhā'nyāpohavyatikramam apākarotīti kiṃ naḥ prayāsena  tathā keṣāñcit tattvato  vartatām iti cet  na ca jñānādikaṃ ghaṭādāv upalabhyate nāpi rūpādikam ātmādau na ca kiñcit svātmaneva parātmanāpy upalabhyeta tataḥ kiñcit sveṣṭaṃ tattvaṃ kvacid aniṣṭe 'rthe satyātmanānupalabhamānaḥ kālatraye 'pi tattatra tathā nāstīti pratipadyate eveti siddho 'tyantābhāvaḥ  sarvathā bhāvavilakṣaṇasyābhāvasya vāstavasya grāhakapramāṇābhāvāt  d abhāve pravṛttyayogāt tasya tatkāraṇatvavirodhāt tatkāraṇatve svalakṣaṇatāpatteḥ akāraṇasyāviṣayatvavyavasthiteḥ  tasya kāryānumānatve tāvad abhāvasya kāraṇatvaprasaktiḥ na cāsau yuktimatī svabhāvānumānatve 'pi bhāvātmakatāpattiḥ abhāvasya svabhāvāsaṃbhavāt  sarvathāpy abhāvāviṣayatvasiddhiḥ tadviṣayo 'pi bhāvasvabhāva evābhāvaḥ kasyacid e durvidagdhabauddho  so 'yaṃ svayam anādivāsanodbhūtavikalpapariniṣṭhitaḥ śabdārthas trividho dharmo bhāvābhāvobhayāśrita iti paramārthato bhāvasyobhayasya ca pratipatter abhāvaṃ pratipadyamānaḥ katham abhāvapratipattau prakṛtaparyanuyogaṃ kuryāt na ced asvasthaḥ paramārthataḥ  svarūpādibhir iva pararūpādibhir apīṣṭasya saṃvid advayasya bhāve bhedarūpatvaprasaṅgāt pararūpādibhir iva svarūpādibhir api tasyābhāve svayaṃ prakāśanavirodhāt  tāthāgatānāṃ hi bhāva eva pramāṇaviṣaya iti  kasyacit kvacit kathañcid asattvāsiddheḥ svasvabhāvavyavasthityayogāt teṣāṃ pramāṇanairātmyayos tādātmyāniṣṭes tadutpattipratibandhasya virodhāt nairātmyāt pramāṇasyotpattau tasya bhāvasvabhāvatvaprasakteḥ tayoḥ pratibandhāntaropagame liṅgasya trividhatvavirodhāt tadapratibandhe pramāṇāntarasiddheḥ kathaṃ pramāṇadvayaniyamavighaṭanaṃ na ghaṭeta tadutpattyabhāve pratyakṣasyānumānasya cānudayāt 'arthasyāsaṃbhave 'bhāvāt pratyakṣe 'pi pramāṇatā pratibaddhasvabhāvasya taddhetutve samaṃ dvayam' iti vacanāt mānasasya tu nāstitājñānasya svakāraṇasāmagrīvaśād utpannasyābhāvaparicchedakatve tad evaṃ pramāṇāntaraṃ pratibandhaniyamābhāvāt iti yathoditadoṣaṃ parijihīrṣuṇā vastudharmasyaivābhāvasya pratipattir abhyupagantavyā tasyāḥ pratikṣepāpāyāt tato na bhāvaikānte samīhitasiddhiḥ  'bhāvā yena nirūpyante tadrūpaṃ nāsti tattvataḥ yasmād ekam anekaṃ ca rūpaṃ teṣāṃ na vidyate' iti sarvanairātmyapratijñānam abhāvaikāntapakṣaḥ tasminn api bodhasya svārthasādhanadūṣaṇarūpasya vākyasya ca parārthasādhanadūṣaṇātmano 'saṃbhavāt tan na pramāṇam tataḥ kena sādhanaṃ nairātmyasya svārthaṃ parārthaṃ vā kena dūṣaṇaṃ bahir antaś ca bhāvasvabhāvānām iti savismayaṃ vacanam svaparapakṣasādhanadūṣaṇopagame tu satsiddhir avipratiṣiddhā tathā hi  sapakṣasattvābhāve 'pi sādhyābhāvāsaṃbhūṣṇutāniyamanirṇayaikalakṣaṇamātrād eva sādhanasya sādhyasiddhau samarthanatvopapatteḥ sapakṣasattvasyābhāve 'pi sarvānityatve sādhye sattvādeḥ sādhanasyopagamāt svayam asiddhadharmidharmasyāpakṣadharmatve 'pi pramāṇāstitve ceṣṭasādhanasya hetoḥ samarthanāt kvacit tadabhāve 'pi cānyathānupapattiniyamaniścayavaikalye hetutvāghaṭanāt syād ākūtaṃ te'na paramārthataḥ sādhanadūṣaṇaprayogo nairātmyavādinaḥ siddho yato bahirantaś ca paramārthataḥ sadvastu sādhyate na cāsiddhāddhetoḥ sādhyasiddhiḥ atiprasaṅgāt' iti tad api pralāpamātraṃ tattvato nairātmyasya sādhyatvāyogād anairātmyasya dūṣyatvāyogavat  paramārthatopagame nairātmyasya tatsiddher api sāṃvṛtatvaprasaṅgāt sāṃvṛtāt sādhanād vāstavasiddhyasaṃbhavāt  tatsādhanaṃ viruddham āpadyeta svarūpasya vedyavedakabhāvādiśūnyasya svatogateḥ sādhanopanyāsena tatra  kutaścit tattvataḥ samāropavyavacchede saṃvṛttyā sādhyasādhanavyavasthiter ayogāt tatsamāropavyavacchedasyāpy aparamārthatve punar avyavacchinnasamāropasya bādhyabādhakabhāvādiśūnyasya saṃvinmātrasya svato 'pi gatyanupapattes tadaśūnyatvaprasaṅgāt tato  tattvopaplavavādivat atha saṃvṛttyā heyasya sadvādasyopādeyasya ca śūnyasya tanniṣedhavidhānopāyasya cābhyupagamān na śūnyavādino nirlajjatā nāpi vikrośamātram iti matis tarhi yadi  s tadā  nyāyabalān nyakkṛtasyāpi svārthasiddhivikalaṃ pralapato dhārṣṭyamātraprasiddheḥ svarūpeṇāstitvasya saṃvedanavat sarvabhāvānāṃ syādvādibhir abhīṣṭatvāt tena tadanukūlakaraṇāt saṃpratipatteḥ  ity ayam arthas tathaiva syādvādinā  pararūpeṇa grāhyagrāhakābhāvādivikalasaṃvedanavat sarvapadārthānāṃ nāstitve vivādābhāvāt  yadi hi saṃvṛttyāstīti svapararūpābhyām asti nāsti cety ayam arthas tadā na kaścid vivādaḥ athānubhayarūpeṇānubhayam ity arthas tadāpi na kaścid vivādaḥ tathāgre samarthayiṣyamāṇatvāt  mṛṣātmanāstitvasya svaparobhayānubhayarūpāstitvavikalpacatuṣṭaye 'py uktadoṣānuṣaṅgāt  na hi vicārasyābhāve kasyacid vicāreṇānupapattiḥ śakyā vaktum nāpi śūnyavādinaḥ kiñcin nirṇītam asti yadāśritya kvacid anyatrānirṇīte 'rthe vicāraḥ pravartate tasya sarvatra vipratipatteḥ tathā coktaṃ tattvārthaślokavārtike kiñcin nirṇītam āśritya vicāro 'nyatra vartate sarvavipratipattau tu kvacin nāsti vicāraṇā iti so 'yaṃ saugatas tadabhāvā svayam upadiṣṭaṃ vicārapratipādanārthaṃ śāstrādikaṃ pratikṣipann unmatta eva syāt atha māyopamāḥ svapnopamāś ca sarve bhāvā iti sugatadeśanāsadbhāvān na sarvaṃ pratikṣipann unmattaḥ syād iti mataṃ tarhi  svapnādivibhramavat sarvasya vibhramādadoṣa iti cet tarhi vibhrame kim avibhramo vibhramo vā tatrāvibhrame kathaṃ sarvavibhramaḥ vibhrame 'pi kuto 'sau vibhrame 'pi vibhrame sarvatrāvibhramaprasaṅgāt vibhramavibhrame 'pi vibhramopagame sa eva paryanuyogonavasthā ceti durantaṃ tamaḥ tad uktaṃ nyāyaviniścaye tatra śauddhodaner eva kathaṃ prajñāparādhinī babhūveti vayaṃ tāvad bahu vismayam āsmahe    tatrādyāpi jaḍāsaktās tamaso nāparaṃ param vibhrame vibhrame teṣāṃ vibhramo 'pi na siddhyati   iti tato nābhāvaikāntaḥ śreyān sveṣṭasya dṛṣṭabādhanādbhāvaikāntavat  parasparanirapekṣabhāvābhāvaikāntapakṣo 'pi na kṣemaṅkaraḥ tata evety āvedayanti svāminaḥ   yathaiva hi sarvathā śūnyam avabudhyamānaḥ svasaṃvedanād anyato vā svābhyupetaṃ śūnyataikāntaṃ nirasyati anabhyupetaṃ pramāṇādisadbhāvaṃ vidhatte tathaiva bhāvābhāvayos tādātmyaikāntaṃ bruvan svābhyupetaṃ sadasadātmakaṃ nirasyati svayam anabhyupagataṃ tu bhāvaikāntam abhāvaikāntaṃ vā vidhatte abhāvasya bhāve 'nupraveśād bhāvasya vā sarvathā'bhāve anyathā bhāvābhāvayor bhedaprasaṅgāt tato nobhayor aikātmyaṃ śreyaḥ syādvādaṃ vidviṣāṃ sadasatoḥ parasparaparihārasthitilakṣaṇavirodhāt jātyantarasyaiva darśanena sarvathobhayaikātmyasya bādhanāt tadvat  tathā sāṃkhyasyaivam ubhayaikātmyaṃ bruvata trailokyasya vyaktātmanā'petatvasiddheḥ avyaktātmanāstitvavyavasthiteḥ hetumad anityam avyāpi sakriyam anekam āśritaṃ liṅgam sāvayavaṃ paratantraṃ vyaktaṃ viparītam avyaktam iti vacanāt paramārthato vyaktāvyaktayor ekatvān na syādvādāvalambanaṃ kāpilasyeti cen na tathā virodhasya tadavasthānāt pradhānādvaitopagame tu nobhayaikātmyam abhyupagataṃ syāt tathā svayam anabhyupagacchato 'pi kathañcid ubhayātmakatattvavādapraveśe katham andhasarpabilapraveśanyāyānusaraṇaṃ na syāt yadṛcchayā tadavalambanāt tato naivam apy ubhayaikāntaḥ sidhyati virodhāt   yenāvācyataikānte 'py avācyam ityuktir yujyate tadayuktau kathaṃ param avabodhayet svasaṃvidā parāvabodhanāyogāt tadanavabodhane kathaṃ parīkṣitāsya syāt tasyāparīkṣakatve ca kuto 'nyasmād viśeṣaḥ sidhyet aparīkṣitatattvābhyupagamasya sarveṣāṃ niraṅkuśatvāt  t sarvam avācyaṃ tattvam iti vacane 'pi virodhābhāvāt parapratipādanasyānyathānupapatteḥ iti kasyacid vacanaṃ  siddhasādhyavyavasthā hi kathāmārgāḥ na ca svalakṣaṇasya sarvathāpy anirdeśyatvopagame 'svalakṣaṇam anirdeśyam' iti vacanena tasya nirdeśyatvam aviruddham atha svalakṣaṇaṃ naitadvacanenāpi nirdeśyaṃ svalakṣaṇasāmānyasyaiva tena nirdeśyatvāt svalakṣaṇe nirdeśāsaṃbhavāt na hy artheśabdāḥ santi tadātmāno vā yena tasmin pratibhāsamāne te 'pi pratibhāserann iti vacanāt kalpanāropitaṃ tu svalakṣaṇaṃ taddharmo vā nirdeśyatvaśabdena nirdiśyate virodhābhāvād iti mataṃ tarhi svalakṣaṇam ajñeyam api syāt  śakyaṃ hi vaktuṃ 'yo yatrādheyatayā nāsti tadātmā vā na bhavati sa tasmin pratibhāsamāne 'pi na pratibhāsate yathākṣaviṣaye svalakṣaṇe śabdaḥ nāsti cākṣajñāne tathākṣaviṣayas tadātmā vā na bhavati iti yadi punar viṣayasāmarthyād akṣajñānasyotpādāt tatra pratibhāsamāne sa pratibhāsata eveti mataṃ tad apy asamyak karaṇaśakter api pratibhāsaprasaṅgāt tathā hi  viṣayākārānukaraṇād darśanasya tatra viṣayaḥ pratibhāsate na punaḥ karaṇaṃ tadākārānanukaraṇād iti cet tarhi  viṣayasyālambanapratyayatayā svopādānasya ca samanantarapratyayatayā pratyāsattiviśeṣād darśanasya  nujñāyamāne  darśanasya  varṇādāv ivopādāne 'py adhyavasāyaprasaṅgāt anyathobhayatrādhyavasāyāyogāt na hi rūpādāv adhyavasāyaḥ saṃbhavati tasya darśanaviṣayatvopagamāt  tasyādhyavasāyātmakatve svalakṣaṇaviṣayatvavirodhāt  saugatasya  yathaiva hi varṇādāv abhilāpābhāvas tathā pratyakṣe 'pi tasyābhilāpakalpanāto 'poḍhatvād anabhilāpātmakārthasāmarthyenotpatteḥ pratyakṣasya  svalakṣaṇaṃ svayam abhilāpaśūnyam api pratyakṣam adhyavasāyasya hetur na punā rūpādir iti kathaṃ sunirūpitābhidhānam yadi punar avikalpakād api pratyakṣād vikalpātmano 'dhyavasāyasyotpattiḥ pradīpādeḥ kajjalādivadvijātīyād api kāraṇāt kāryasyotpattidarśanād iti mataṃ tadā tādṛśo 'rthād vikalpātmanaḥ pratyakṣasyotpattir astu tata eva tadvat jātidravyaguṇakriyāparibhāṣākalpanārahitād arthāt kathaṃ jātyādikalpanātmakaṃ pratyakṣaṃ syād iti cet pratyakṣāt tadrahitād vikalpaḥ kathaṃ jātyādikalpanātmakaḥ syād iti samānaḥ paryanuyogaḥ vikalpasya jātyādiviṣayatvād adoṣa iti cen na pratyakṣavat tasya jātyādiviṣayatvavirodhāt  tasyāpy abhilapanenābhilapyamānena ca jātyādinā saṃsargāsaṃbhavāt svopādānasajātīyatvāt katham idānīṃ vikalpo jātyādivyavasāyīti cen na katham api  viśeṣaṇaṃ viśeṣyaṃ ca saṃbandhaṃ laukikīṃ sthitim gṛhītvā saṃkalayyaitat tathā pratyeti nānyathā iti vacanāt  kaścid āha ' dūṣaṇaṃ pratyakṣād evādhyavasāyotpattyanabhyupagamāt  tadvāsanāvikalpasyāpi pūrvatadvāsanāprabhavatvād ity anāditvād vāsanāvikalpasantānasya pratyakṣasaṃtānād anyatvāt vijātīyād vijātīyasyodayāniṣṭeḥ tadiṣṭau yathoditadūṣaṇaprasaṅgāt' iti tasyāpy evaṃvādinaḥ śabdārthavikalpavāsanāprabhavā siddhyet manorājyādivikalpād api tatsiddhiprasaṅgāt athākṣabuddhisahakāriṇo vāsanāviśeṣād utpannād rūpādivikalpād akṣabuddhe rūpādiviṣayatvaniyamaḥ kathyate tata evākṣabuddhiviṣayatvaniyamo 'py abhidhīyatām anyathā rūpādiviṣayatvaniyamo 'pi mā bhūdaviśeṣāt rūpādyullekhitvād vikalpasya tadbalāt  pratyakṣabuddhe tadvikalpasyābhilāpenābhilapyamānajātyādyullekhitayotpattyanyathānupapatteḥ tadanumitāc cākṣabuddhyabhilāpasaṃsargād rūpādyabhilāpasaṃsargo 'numīyeta iti śabdādvaitavādimatasiddhiḥ na ca saugato darśanasyābhilāpasaṃsargam upaiti  nanu ca nāmasaṃśrayasya vikalpasya pratyātmavedyatvāt sarveṣām abhidhānasya ca śrotrabuddhau pratibhāsanāt katham avikalpābhidhānaṃ jagadāpadyeteti cen na tatrāpy adhyavasāyāsaṃbhavāt na ca svasaṃvedanenendriyapratyakṣeṇa vā nirvikalpakena vikalpobhidhānaṃ vā gṛhītaṃ nāma atiprasaṅgāt  nanu ca nāsmanmate kaścit kiñcin nīlādikaṃ sukhādikaṃ vā saṃvidan pūrvasaṃviditaṃ tatsadṛśaṃ tannāmaviśeṣaṃ ca kramaśaḥ smarati pūrvasaṃviditasaṃvedyamānanāmaviśeṣayoḥ sahaiva smaraṇāt tatsaṃskārayor dṛśyadarśanād eva mahaprabodhāt tato 'yaṃ kiñcit paśyann eva tatsadṛśaṃ pūrvadṛṣṭaṃ smarttum arhati tadaiva tannāmaviśeṣasmaraṇāt tatas tasyedaṃ nāmety abhidhānapratipatteḥ tatas tasya dṛśyasyābhidhānena yojanād vyavasāyaghaṭanān na kiñcid dūṣaṇam ity aparaḥ tasyāpi dṛśyamānanāmnaḥ pūrvadṛṣṭasya ca tatsadṛśasya  svamatavirodhāt sakṛtsmṛtidvayānabhyupagamāt kalpanayor bādhyabādhakabhāvāt katham anyathā'śvaṃ vikalpayato 'pi godarśane kalpanāvirahasiddhiḥ nāmamātre 'pi sahasmṛtir ayuktaiva  adhyavasānābhāve smṛter ayogāt kṣaṇakṣayādivat na ca yugapat tadadhyavasāyaḥ saṃbhavati virodhāt  nīlam iti nāmni nakārādīnāṃ parasparaviviktānām apratipatteḥ kiñcābhilāpasya padalakṣaṇasya tadaṃśānāṃ ca varṇānāṃ nāmaviśeṣasya smṛtāvasatyāṃ vyavasāyaḥ syāt satyāṃ vā  svābhidhānaviśeṣāpekṣā evārthā niścayair vyavasīyante ity ekāntasya tyāgāt nāmnaḥ svalakṣaṇasyāpi svābhidhānaviśeṣānapekṣasyaiva vyavasāyavacanāt tadavacane vā na kvacid vyavasāyaḥ syāt nāmatadaṃśānām avyavasāye nāmārthavyavasāyāyogāt darśanenāvyavasāyātmanā dṛṣṭasyāpy adṛṣṭakalpatvāt sakalapramāṇābhāvaḥ pratyakṣasyābhāve 'numānotthānābhāvāt tata eva sakalaprameyāpāyaḥ pramāṇāpāye prameyavyavasthānupapatteḥ ity apramāṇaprameyatvam aśeṣasyāvaśyam anuṣajyeta tad uktaṃ nyāyaviniścaye abhilāpatadaṃśānām abhilāpavivekataḥ apramāṇaprameyatvam avaśyam anuṣajyate iti abhilāpavivekata ity abhilāparahitatvād iti vyākhyānāt prathamapakṣopakṣiptadoṣaparijihīrṣayā  nāmatadaṃśānām api nāmāntarasmṛtau hi vyavasāye nāmāntaratadaṃśānām api vyavasāyaḥ svanāmāntarasmṛtau satyām ity anavasthā syāt tathā ca tad evāpramāṇaprameyatvam avaśyam anuṣajyeta atrāpīyam eva kārikā yojyā 'abhilāpavivekataḥ' ity abhilāpaniścayata iti vyākhyānāt pratipāditadoṣabhayā sāmānyalakṣaṇasvalakṣaṇayor hi  nanv arthakriyākāriṇaḥ paramārthasataḥ svalakṣaṇatvāt tato 'nyasyānarthakriyākāriṇaḥ saṃvṛtisataḥ sāmānyalakṣaṇatvāt tayoḥ katham abhedaḥ syāt yad evārthakriyākāri tad eva paramārthasat anyat saṃvṛtisat prokte te svasāmānyalakṣaṇe iti vacanāt tayor abhede sāṃvṛtetarasvabhāvavirodhāt iti kaścit so 'pi svadarśanānurāgī na parīkṣakaḥ svenāsādhāraṇena rūpeṇa lakṣyamāṇasya sāmānyasyāpi svalakṣaṇatvaghaṭanād viśeṣavat yathaiva hi viśeṣaḥ svenāsādhāraṇena rūpeṇa sāmānyāsaṃbhavinā visadṛśapariṇāmātmanā lakṣyate tathā sāmānyam api svenāsādhāraṇena rūpeṇa sadṛśapariṇāmātmanā viśeṣāsaṃbhavinā lakṣyate iti kathaṃ svalakṣaṇatvena viśeṣādbhidyate yathā ca viśeṣaḥ svāmarthakriyāṃ kurvan vyāvṛttijñānalakṣaṇām arthakriyākārī tathā sāmānyam api svāmarthakriyām anvayajñānalakṣaṇāṃ kurvat katham arthakriyākāri na syāt tadbāhyāṃ punar vāhadohādyarthakriyāṃ yathā na sāmānyaṃ kartum utsahate tathā viśeṣo 'pi kevalaḥ sāmānyaviśeṣātmano vastuno gavādes tatropayogāt ityarthakriyākāritvenāpi tayor abhedaḥ siddhaḥ ekasmād dravyāt kathañcid abhinnatvasādhanāc ca sāmānyaviśeṣapariṇāmayor abhedo 'bhyupagantavyaḥ tathā ca sāmānyaṃ vyavasyann api kathañcit tadabhinnasvalakṣaṇaṃ na vyavasyatīti katham upapattimat atha na dravyaṃ nāpi tatpariṇāmaḥ sāmānyaṃ viśeṣo vā svalakṣaṇam kiṃ tarhi tato 'nyad eva kiñcit sarvathā nirdeṣṭum aśakyaṃ pratyakṣabuddhau pratibhāsamānaṃ tad anumanyate evam api jātyantaraṃ sāmānyaviśeṣātmakaṃ vastu svalakṣaṇam ity āyātaṃ tasyaiva parasparanirapekṣasāmānyaviśeṣatadvaddravyebhyo 'nyasya pratyakṣasaṃvidi pratibhāsanāt niranvayakṣaṇakṣayiniraṃśaparamāṇulakṣaṇasya suṣṭhupratyakṣeṇālakṣaṇāt tatra ca vyavasāyo 'kṣajanmā svābhidhānaviśeṣanirapekṣaḥ kin na syāt yato 'yaṃ svalakṣaṇam aśabdaṃ na vyavasyet tataḥ  śrutajñānaparicchedyaṃ śabdayojitasya śrutaviṣayatvopapatteḥ  yathaiva hi śabdasaṃsṛṣṭārthagrāhisavikalpakapratyakṣavādinām arthopayoge saty api smārttaśabdānuyojanāpekṣe 'kṣajñāne tadartho vyavahitaḥ syāt smārtena śabdānuyojanena iti tadarthād akṣajñānaṃ savikalpakaṃ na syāt tadabhāve 'pi bhāvāt tadbhāve 'pi cābhāvād iti dūṣaṇam 'arthopayoge 'pi punaḥ smārttaṃ śabdānuyojanam akṣadhīr yady apekṣeta so 'rtho vyavahito bhavet' iti vacanāt samudbhāvyate tathaiva śabdānuyojanāsahitārthagrāhivikalpavādinām api saugatānām indriyajñānam upayoge saty api vikalpotpattau smārttaṃ śabdānuyojanaṃ vikalpo yady apekṣeta tadātadindriyajñānaṃ svaviṣayanām aviśeṣasmaraṇena tadyojanena ca vyavahitaṃ syāt tathā ca nendriyajñānād vyavasāyaḥ syāt tadabhāve bhāvāt tadbhāve 'pi cābhāvād iti dūṣaṇam udbhāvanīyaṃ 'jñānopayoge 'pi punaḥ smārttaṃ śabdānuyojanaṃ vikalpo yady apekṣetādhyakṣaṃ vyavahitaṃ bhavet' iti vaktuṃ śakyatvāt arthaśabdena pratyakṣasyābhidhānād vā kvacid viṣayeṇa viṣayiṇo vacanād dharmakīrttikārikāyā eva tanmatadūṣaṇaparatvena vyākhyātuṃ śakyatvāt yathā ca prāgajanako yo 'rtho 'bhilāpasaṃsṛṣṭārthendriyabuddheḥ sa paścād api smārtaśabdānuyojane 'pi tasyopayogāviśeṣād ajanaka eva tenārthāpāye 'pi netradhīḥ śabdādvaitavādinaḥ syād iti dharmakīrtidūṣaṇaṃ 'yaḥ prāgajanako buddher upayogāviśeṣataḥ sa paścād api tena syād arthāpāye 'pi netradhīḥ' iti vacanāt tathā yad indriyajñānaṃ smārtaśabdayojanāt prāgajanakaṃ sāmānyavyavasāyasya tat paścād apy upayogāviśeṣāt tenendriyajñānavyapāye 'pi sāmānyavyavasāyaḥ syāt tasya  'yaḥ prāgajanako buddher upayogāviśeṣataḥ sa paścād api tenākṣabodhāpāye 'pi kalpanā' iti pratipādanāt tad evaṃ na darśanād adhyavasāyaḥ saṃbhavati yena darśanasya svālambanasamanantarapratyayajanmatatsārūpyāviśeṣe 'pi svaviṣayapratiniyamaḥ sidhyet kiñca saugatānāsvalakṣaṇāt sāmānyasya sahyavindhyavat na hi sahyasyānubhave vindhyasya smṛtir yuktā viśeṣasāmānyayor ekatvādhyavasāyād viśeṣasyānubhave sāmānye smṛtir yuktaiveti cet kutas tayor ekatvādhyavasāyaḥ na tāvat pratyakṣāt tasya sāmānyāviṣayatvāt nāpi tatpṛṣṭhabhāvino vikalpād anumānād vā tasya viśeṣāviṣayatvāt tadubhayaviṣayasya ca kasyacit pramāṇasyānabhyupagamāt tadanyataraviṣayeṇa tayor ekatvādhyavasāyetiprasaṅgāt triviprakṛṣṭetarayor apy ekatvādhyavasāyo 'kṣajñānāt prasajyeta kiṃ ca śabdaṃ śrṛṇvan  saugatasya sidhyet na hi sahyamātraṃ paśyan vindhyasya smaret syān mataṃ 'śabdasya vikalpyena tadutpattilakṣaṇasaṃbandhopagamāt tasya ca dṛśyenaikatvādhyavasāyād viśeṣasyānubhave 'pi śabdaṃ tadarthaṃ vā vikalpyaṃ smartum īṣṭe vyavahārī pravṛttidarśanāt iti tad apy asamyak kutaścid api dṛśyavikalpyayor ekatvādhyavasāyāsaṃbhavasyoktatvāt tataḥ svata eva vyavasāyātmakatvam abhyupagantavyaṃ pratyakṣasya na punar abhidhānajātyādiyojanāpekṣayā  vyavasāyātmano mānasapratyakṣād dṛṣṭasajātīyasmṛtir iti cen na avyavasāyātmano 'kṣajñānāt samanantarapratyayād vyavasāyātmano manovijñānasyotpattivirodhād vikalpavat nirvikalpātmakatvān mānasapratyakṣasyābhilāpasaṃsargayogyatāpratibhāsābhāvāt avyavasāyātmano 'py akṣajñānād adṛṣṭaviśeṣasahakāriṇaḥ syād utpattir iti cet kim evam akṣajñānasya svayaṃ vyavasāyātmana evādṛṣṭaviśeṣād utpattir neṣyate tena nīlāder vyavasāye tatkṣaṇakṣayasvargaprāpaṇaśaktyāder api vyavasāyaprasaṅgān nākṣajñānaṃ vyavasāyātmakam iṣṭam iti cet tata eva mānasapratyakṣam api vyavasāyātmakaṃ mā bhūt tasya kṣaṇakṣayādyaviṣayatvān na tadvyavasāyitvam iti cet tata evākṣajñānasyāpi tan mā bhūt tathā sati nīlādeḥ kṣaṇakṣayādir anyaḥ syāt tadvyavasāye 'py avyavasāyāt kūṭāt piśācādivad iti cet tarhi mānasapratyakṣeṇāpi nīlādivyavasāye 'pi kṣaṇakṣayāder avyavasāyāt tato bhedo 'stu tadvad eva sarvathā viśeṣābhāvāt kathañcid akṣajñānasya vyavasāyātmakatve tu mānasapratyakṣakalpanāpi na syāt prayojanābhāvāt tatprayojanasyākṣajñānād eva siddheḥ etenāvyavasāyātmakam api mānasapratyakṣaṃ kalpayan pratikṣiptaḥ nanu 'nirvikalpakād apy akṣajñānād abhyāsaprakaraṇabuddhipāṭavārthitvavaśād dṛṣṭasajātīye smṛtir yuktā savikalpakapratyakṣād api tadabhāve tadanupapatteḥ prativādyādyupanyastasakalavarṇapadādivat svocchvāsādisaṃkhyāvad vā na hi savikalpakapratyakṣeṇa tadvyavasāye 'pi kasyacid abhyāsādyabhāve punas tatsmṛtir niyamataḥ siddhā yataḥ savikalpakatvaprakalpanaṃ pratyakṣasya phalavat ' iti kaścit so 'py aprajñākara eva sarvathaikasvabhāvasya pratyakṣasya kvacid abhyāsādīnām itareṣāṃ ca sakṛdayogāt tadanyavyāvṛttyā tatra tadyoga iti cen na svayam atatsvabhāvasya tadanyavyāvṛttisaṃbhave pāvakasyāśītatvādivyāvṛttiprasaṅgāt tatsvabhāvasya tadanyavyāvṛttikalpane phalābhāvāt pratiniyatatatsvabhāvasyaivānyavyāvṛttirūpatvāt savikalpakapratyakṣajñānavādināṃ tv eṣām avagrahehāvāyajñānād anabhyāsātmakād anyad evābhyāsātmakaṃ dhāraṇājñānaṃ pratyakṣam teṣāṃ tadabhāve paropanyastasakalavarṇapadādiṣv avagrahāditrayasadbhāve 'pi na smṛtiḥ tatsadbhāve tu syād eva sarvatra yathāsaṃskāraṃ smṛtyabhyupagamāt kvacid abhilāpasaṃskārād abhilāpasmṛtivat  pratyakṣagṛhītam eva hi svalakṣaṇam anyavyāvṛttaṃ sādhāraṇākāratayā pratibhāsamānaṃ sāmānyaṃ vikalpābhilāpayojanenābhilāpyam iṣyate  yathā hi sakṛd ekasminn arthe pādapādāv upanibaddhadarśanayoḥ pratyāsannaviprakṛṣṭapuruṣayor jñānābhyāṃ viṣayīkṛte spaṣṭāspaṣṭapratibhāsabhedān na svabhāvabhedaḥ pādapasya tasyaikatvāvyatikramāt tathaiva grāhakayoḥ pratyakṣasmṛtipratibhāsayor bhede 'pi spaṣṭam andatayā na tadviṣayasya bhedaḥ svalakṣaṇasyaikasvabhāvatvābhyupagamāt  svalakṣaṇe ghaṭādau śabdavikalpaviṣaye rūpādisvalakṣaṇe śabdābhāvād avācyam eva tad iti bruvāṇasya pratyakṣe 'rthasyābhāvāt tasyājñeyatvaprasakteḥ samarthanāt rūpādyarthasya kathañcij jñeyatve 'bhilāpyatvasyāpi sādhanāt prakṛtārthaparisamāptau prasaṅgasya niṣprayojanatvāt paryāptaṃ prasaṅgena  tad apy asad yad asataḥ samudāhṛtam iti pratipādanāt yathaiva hi svalakṣaṇamanir deśyam ity avācyataikānte vaktum aśakyaṃ tathā pratyakṣaṃ kalpanāpoḍham ity api pratyakṣe 'bhilāpasaṃsargābhāve vikalpānutpattiprasaṅgasya niveditatvāt tatsadbhāve savikalpakatvasiddheḥ  tad evaṃ svābhisamantabhadrabhānavaḥ sphuṭataravilasadakalaṅkanyāyagabhastibhir apahastitasamastabhāvaikāntādiparamatadhvāntasantatayo 'pi parātmapakṣanirākaraṇasamarthanāyattaṃ jayamādiśatā bhagavatāptena kiṃ punar me śāsanaṃ prasiddhena na bādhyate iti spaṣṭaṃ pṛṣṭā ivāhuḥ  caśabdāt sad avācyam eva kathañcid asad avācyam eva tadubhayāvācyam eveṣṭaṃ te śāsanam iti samuccīyate 'praśnavaśād ekatra vastunyavirodhena vidhipratiṣedhakalpanā saptabhaṅgī iti vacanāt nayayogād iti vacanān nayavākyāni saptaiveti darśayanti tato 'nyasya bhaṅgasyāsaṃbhavāt tatsaṃyogajabhaṅgasyāpi kasyacit tatraivāntarbhāvāt kasyacit tu punaruktatvād vidhikalpanāyā eva satyatvāt tayaikam eva vākyam iti na mantavyaṃ pratiṣedhakalpanāyāḥ satyatvavyavasthāpanāt vidhyekāntasya nirākaraṇāt pratiṣedhakalpanaiva satyety api na samyak abhāvaikāntasya nirākaraṇāt tadapekṣayāpi naikam eva vākyaṃ yuktam sadarthapratipādanāya vidhivākyam asadarthakathanārthaṃ tu pratiṣedhavākyam iti vākyadvayam eva sadasadvargās tattvam iti vacanāt prameyāntarasya śabdaviṣayasyāsaṃbhavād iti ca na cetasi vidheyaṃ pradhānabhāvārpitasadasadātmano vastunaḥ pradhānabhūtaikaikadharmātmakād arthād arthāntaratvasiddheḥ sattvavacanenaivāsattvavacanenaiva vā sadasattvayoḥ kramārpitayoḥ pratipādayitum aśakteḥ sadasadubhayaviṣayaṃ vākyatrayam eveti cāyuktaṃ sahobhayavākyasyāvaktavyatvaviṣayasya vyavasthiteḥ tathāpi vākyacatuṣṭayam eveti cāyuktaṃ sadasadubhayāvaktavyatvaviṣayasya vākyāntaratrayasyāpi bhāvātvidhikalpanā pratiṣedhakalpanā kramato vidhipratiṣedhakalpanā saha vidhipratiṣedhakalpanā ca vidhikalpanā sahavidhipratiṣedhakalpanā ca pratiṣedhakalpanā sahavidhipratiṣedhakalpanā ca kramākramābhyāṃ vidhipratiṣedhakalpanā ca saptabhaṅgīti vyākhyānāt na caivaṃ pratyakṣādiviruddhavidhipratiṣedhakalpanāpi saptabhaṅgī syād iti śakyaṃ vaktum avirodheneti vacanāt nānāvastvāśrayavidhipratiṣedhakalpanā saptabhaṅgy api prasajyate iti ca na cintyam ekatra vastunīti vacanāt nanv ekatrāpi jīvādivastuni vidhīyamānaniṣidhyamānānantadharmasadbhāvāt tatkalpanānantabhaṅgī syād iti cen na anantānām api saptabhaṅgīnām iṣṭatvāt tatraikatvānekatvādikalpanayāpi saptānām eva bhaṅgānām upapatteḥ pratipādyapraśnānāṃ tāvatām eva saṃbhavāt praśnavaśād eva saptabhaṅgīti niyamavacanāt saptavidha eva tatra praśnaḥ kuta iti cet saptavidhajijñāsāghaṭanāt sāpi saptavidhā kuta iti cet saptadhā saṃśayotpatteḥ saptadhaiva saṃśayaḥ katham iti cet tadviṣayavas tu dharmasaptavidhatvāt  tatra sattvaṃ vastudharmaḥ tadanupagame vastuno vastutvāyogāt svaraviṣāṇādivat tathā kathañcid asattvaṃ svarūpādibhir iva pararūpādibhir api vastuno 'sattvāniṣṭau pratiniyatasvarūpābhāvād vastupratiniyamavirodhāt etena kramārpitobhayatvādīnāṃ vastudharmatvaṃ pratipāditaṃ tadabhāve krameṇa sadasattvavikalpaśabdavyavahārasya virodhāt sahāvaktavyataduttaradharmatrayavikalpaśabdavyavahārasya cāsattvaprasaṅgāt na cāmī vyavahārā nirviṣayā eva vastupratipattipravṛttiprāptiniścayāt tathāvidharūpādivyavahāravat tasyāpi nirviṣayatve sakalapratyakṣādivyavahārāpahnavān na kasyacid iṣṭatattvavyavasthā syāt nanu ca prathamadvitīyadharmavat prathamatṛtīyādidharmāṇāṃ krametarārpitānāṃ dharmāntaratvasiddher na saptavidhadharmaniyamaḥ sidhyed iti cen na kramārpitayoḥ prathamatṛtīyadharmayor dharmāntaratvenāpratīteḥ sattvadvayasyāsaṃbhavāt vivakṣitasvarūpādinā sattvasyaikatvāt tadanyasvarūpādinā sattvasya dvitīyasya saṃbhave 'pi viśeṣādeśāt tatpratipakṣabhūtāsattvasyāpi parasya bhāvād aparadharmasaptakasiddheḥ saptabhaṅgyantarasiddheḥ katham upālambhaḥ etena dvitīyatṛtīyadharmayoḥ kramārpitayor dharmāntaratvam aprātītikaṃ vyākhyātam prathamacaturthayor dvitīyacaturthayos tṛtīyacaturthayoś ca sahitayoḥ kathaṃ dharmāntaratvam evaṃ syād iti cec caturthe 'vaktavyatvadharme sattvāsattvayor aparāmarśāt na hi sahārpitayos tayor avaktavyaśabdenābhidhānam kiṃ tarhi tathārpitayos tayoḥ sarvathā vaktum aśakter avaktavyatvasya dharmāntarasya tena pratipādanam iṣyate na ca tena sahitasya sattvasyāsattvasyobhayasya vā'pratītir dharmāntaratvāsiddhir vā prathame bhaṅge sattvasya pradhānabhāvena pratīteḥ dvitīye punar asattvasya tṛtīye kramārpitayoḥ sattvāsattvayoḥ caturthe 'vaktavyatvasya pañcame sattvasahitasya ṣaṣṭhe punar asattvopetasya saptame kramavattadubhayayuktasya tatra śeṣadharmaguṇabhāvādhyavasāyāt syān matam 'avaktavyatvasya dharmāntaratve vastuni vaktavyatvasyāpi dharmāntarasya bhāvād aṣṭamasya kathaṃ saptavidha eva dharmaḥ saptabhaṅgīviṣayaḥ syāt' iti tad apy ayuktaṃ sattvādibhir abhidhīyamānasya vaktavyatvasya prasiddheḥ sāmānyena vaktavyatvasyāpi viśeṣeṇa vaktavyatāyām anavasthānāt bhavatu vā vaktavyatvāvaktavyatvayor dharmayoḥ siddhiḥ tathāpi tābhyāṃ vidhipratiṣedhakalpanāviṣayābhyāṃ sattvāsattvābhyām iva saptabhaṅgyantarasya pravṛtter na tadviṣayasaptavidhadharmaniyamavidhāto 'sti yatas tadviṣayasaṃśayaḥ saptadhaiva na syāt taddhetur jijñāsā vā tannimittaḥ praśno vā vastuny ekatra saptavidhavākyaniyamahetuḥ iti sūktā sattvādidharmaviṣayā gauḥ saptabhaṅgī sā ca syādvādāmṛtagarbhiṇī syād vacanārthasya kathañcic chabdena pratipādanāt tenānekāntasya dyotakena vācakena vā tasyāḥ pratihataikāntāndhakārodayatvāt na caivaṃ syāc chabdavat kathaṃñcic chabdenaivānekāntasya pratipādanāt sadādivacanam anarthakam āśaṅkanīyaṃ tataḥ sāmānyato 'nekāntasya pratipattāv api viśeṣārthinā viśeṣasyānuprayogāt sāmānyato 'pakrame 'pi viśeṣārthinā viśeṣo 'nuprayoktavyo vṛkṣo nyagrodha iti yatheti vacanāt dyotakapakṣe tu nyāyaprāptaṃ sadādivacanaṃ tenoktasya kathañcic chabdena dyotanāt tenānuddyotane sarvathaikāntaśaṅkāvyavacchedenā'nekāntapratipatter ayogāt evakārāvacane vivakṣitārthāpratipattivat nanv anukto 'pi kathañcic chabdaḥ sāmarthyāt pratīyate sarvatraiva kāravad iti cen na prayojakasya syādvādanyāyākauśale pratipādyānāṃ tadapratītes tadvacanasya kvacid avaśyaṃ bhāvāt tatkauśale vā tadaprayogo 'bhīṣṭa eva sarvasyānekāntātmano vastunaḥ pramāṇāt sādhane sarvaṃ sad ityādivacane 'pi syāt sarvaṃ sadevetyādisaṃpratyayotpatteḥ iti prapañcato 'nyatra prarūpitam avagantavyam  nanu ca jīvādidravyaṃ sadeva kathañcid ity asiddhaṃ darśanāv agrahādiviśeṣavyatirekeṇa tasyānupalambhāt aśvaviṣāṇavad iti cen tathā ca yad eva mayā viṣayaviṣayisannipātadaśāyāṃ kiñcid ity ālokitaṃ tad eva varṇasaṃsthānādisāmānyākāreṇāvagṛhītaṃ punaḥ pratiniyataviśeṣākāreṇehitaṃ tad evākāṅkṣitaviśeṣākāreṇāvetaṃ punaḥ kālāntarasmṛtihetutayāvadhāritaṃ tad eva kālāntare tad ity ākāreṇa smṛtaṃ punas tad evedam ity ākāreṇa pratyabhijñātaṃ tato yad itthaṃ kāryakṛt tad itthaṃ sarvatra sarvadeti tarkitaṃ tatas tatkāryāvabodhanād abhinibuddhaṃ tad eva ca śabdayojanayā vikalpanirūpaṇayā vā parārthaṃ svārthaṃ vā śrutam ity anusandhānapratyayavad aham eka eva dṛṣṭā'vagṛhītehitetyādyanusandhānabuddhir api na kvacid āspadaṃ badhnīyāt tathāvidhavāsanāprabodhād anusaṃdhānābodhaprasiddhir iti cet sā'nusaṃdhānavāsanā yady anusandhīyamānadarśanādibhyo bhinnā tadā saṃtānāntare darśanāvagrahādiṣv iva svasaṃtāne 'pi nānusaṃdhānabodham upajanayet aviśeṣāt tadabhinnā cet tāvaddhā bhidyeta na hi bhinnād abhinnam abhinnaṃ nāmeti svayam abhidhānāt tathā ca tatprabodhāt kathaṃ darśanāvagrahādiṣv ekam anusandhānajñānam utpadyeta yadi punas tebhyaḥ kathañcid abhinnā vāsanānumanyate taddhetus tadā  siddhaḥ tasyaiva vāsaneti nāmāntarakaraṇāt  kramavṛttisukhādīnām iva darśanāvagrahādīnām ekasaṃtānipatitatvād anusaṃdhānam anananibandhanatvam anumatam iti cet tarhi saṃtatir ātmaiva  syāt sukhādimatyādīnāṃ nairantaryād avyabhicārikāryakāraṇabhāvād vāsya vāsakabhāvāc cāparāmṛṣṭabhedānām ekā saṃtatiḥ na punar ekapuruṣe tadabhāvād iti cet tarhi  saṃtānināṃ bhedapariṇāma eva nābhedapariṇāmaḥ saṃkaraprasaṅgād iti cen na yenātmanā teṣām abhedas tena saddravyacetanatvādinā saṃkarasyeṣṭatvāt tenā asti ca saikatrāpi viṣaye yatra me harṣaḥ prāg abhūt tatraiva viṣādo dveṣo bhayādir vā vartate aham eva ca harṣavān āsaṃ saṃprati viṣādādimān varte nānya iti kramataś citrapratipattir abādhā tato jīvaḥ sann eva evaṃ ca  jīvādi tattvaṃ sakalabādhakābhāvāt tarhi sad eva sarvaṃ jīvādivastu na punar asad iti cen na sarvapadārthānāṃ parasparam asaṃkarapratipatter asattvasyāpi siddheḥ jīvājīvaprabhedānāṃ svasvabhāvavyavasthiter anyathānupapatteḥ  sarvathā parasparam avyāvṛttānāṃ grāhyagrāhakasitādinirbhāsāvayavaparamāṇusaṃvittīnām ekaparamāṇusvarūpatāpatteḥ na caikaparamāṇuḥ sthūlatayā śavalatayā vāvalokayituṃ śakyaḥ bhramaprasaṅgāt  siddhā svasvabhāvasya svabhāvāntareṇa miśraṇābhāvāt tatrā svatantrasya tasya jātucidapratibhāsanāt   sarvathā bhāvā'bhāvobhayātmakam eva jagad astu tatra bhāvasyābhāvasya ca pramāṇasiddhatvāt pratikṣeptum aśakyatvād ity aparaḥ so 'pi na tattvavit suyuktyatilaṅghanāt  tataḥ  dravyanayāpekṣayaiva sarvaṃ sat paryāyanayāpekṣayaiva ca sarvam asadātmakaṃ  na hi dravyanayāpekṣayā sarvam asat saṃbhavati nāpi paryāyanayāpekṣayā sarvaṃ sat pratītivirodhāt bhāvābhāvasvabhāvarahitaṃ tadvilakṣaṇam eva vastu yuktam ity api na sāraṃ  na cāsāv asti sadasadubhayātmake vastuni svarūpādibhiḥ sattvasya pararūpādibhir asattvasya ca tadaṃśasya viśeṣapratipattinibandhanasya sunayapratītiniścitasya prasiddheḥ dadhiguḍacāturjātakādidravyodbhave pānake tadaṃśadadhyādiviśeṣapratipattivat na caivaṃ jātyantaram evobhayātmakam iti yuktaṃ vaktuṃ  pānakavad eva na hi tatra dadhyādaya eva na punar jātyantaraṃ pānakam ity abhidhātum ucitaṃ pānakam idaṃ sukhādu surabhīti saṃpratyayāt tadvadvastuni na sadādyaṃśa eva pratītiviṣayaḥ tadaṃśino jātyantarasya pratītyabhāvāpatteḥ  yenātmanā sattvaṃ tenāsattvasyābhyupagame yena cāsattvaṃ tena kathañcit sattvānumanane punaḥ pratyekam ubhayarūpopagamād anavasthā syāt tathānabhyupagame nobhayasvabhāvam aśeṣam iti te pratijñāvirodhaḥ yenātmanā sattvaṃ tenaivāsattve virodho vaiyadhikaraṇyaṃ vā śītoṣṇasparśaviśeṣavat saṃkaravyatikarau ca yugapad ekatra sattvāsattvayoḥ prasakteḥ parasparaviṣayagamanāc ca saṃśayaś ca kathaṃ sattvaṃ kathaṃ cāsattvaṃ vastunīti niścayānutpatteḥ ata evāpratipattir abhāvaś cānuṣajyate tataḥ pratipāditadoṣān parijihīrṣubhiḥ sarvaṃ vastu  na punaḥ sarvathā syāt kāreṇa jātyantaratvasyāpi svīkaraṇāt  tarhy astīti na bhaṇāmi nāstiti ca na bhaṇāmi yad api ca bhaṇāmi tad api na bhaṇāmīti darśanam astv iti kaścit so 'pi pāpīyān tathāhi  iti na hi nirvikalpakadarśanapratibhāsi vastu vyavatiṣṭheta yenānabhilapann api tat paśyet na so 'sti pratyayo loke yaḥ śabdānugamādṛte anuviddham ivābhāti sarvaṃ śabde pratiṣṭhitam   vāgrūpatā ced utkrāmed avabodhasya śāśvatī na prakāśaḥ prakāśeta sā hi pratyavamarśinī   iti darśanāntaram apy anālocitatattvaṃ  cakṣurādiśabdādisāmagrībhedāt pratyakṣetarayor viśeṣa iti cen na pratyakṣād iva śabdāder api vastuviśeṣapratipatter aviśeṣasiddheḥ pratyakṣagocaraviśeṣasya śabdāgocaratve 'nabhidheyatvāpatteḥ pratyakṣātmakaśabdagocaratvāt tasyāpy abhidheyatvam eveti cet tathaivānumānāgamajñānātmakaśabdaviṣayatvam astu tataś ca pratyakṣetarayoḥ spaṣṭaviśeṣapratibhāsitvasiddher aviśeṣaprasaṅgaḥ tayo rviśeṣe tadātmakaśabdayor bhedaprasaṅgāt kutaḥ śabdādvaitasiddhiḥ syān matam advaya eva śabdaḥ kevalaṃ pratyakṣopādhiḥ spaṣṭaviśeṣapratibhāsātmakaḥ śabdādyupādhiḥ punar aspaṣṭasāmānyāvabhāsātmakaḥ pītetaropādheḥ sphaṭikasya pītetarapratibhāsitvavat iti tad asat pratyakṣetaropādhīnām api śabdātmakatve bhedāsiddheḥ tadanātmakatve śabdādvaitavyāghātāt teṣām avastutve spaṣṭetarapratibhāsabhedanibandhanatvavirodhāt tatpratibhāsasyāpy abhede sa eva pratyakṣetarāviśeṣaprasaṅgaḥ  yat sat tat sarvam akṣaṇikaṃ kṣaṇike kramayaugapadyābhyām arthakriyāvirodhād ityāder iva vākyasya yat sat tat kṣaṇikam eva nitye kramākramābhyām arthakriyānupapatter ityāder api vākyasyāsatyatvaprasaṅgād viparyayānuṣaṅgād vā sarvathārthāsaṃsparśitattvāviśeṣāt kasyacid anumānavākyasya kathañcid arthasaṃsparśitve sarvathānabhidheyatvavirodhāt so 'yaṃ saugataḥ sarvathābhidheyarahitenānumānavākyena satyatvāsatyatvapradarśanasya praṇetum aśakteḥ sādhyābhidhānāt pakṣoktiḥ pāramparyeṇa nāpy alam śaktasya sūcakaṃ hetuvaco 'śaktam api svayam  iti vacanāt svayaṃ  vastuno 'numānavākyavācyatānupajīvane tatkṛtāyāḥ siddher upajīvanāsaṃbhavāt anabhimataprativādivacanād api tatsiddhiprasaṅgāt svābhidheyarahitād api svavacanāt tattvasiddhir upajīvyate na punaḥ paravacanād iti katham apy avasthānāsaṃbhavāt madvacanaṃ vastudarśanavaṃśaprabhavaṃ na punaḥ paravacanam iti svadarśanānurāgamātraṃ na tu parīkṣāpradhānaṃ sarvasya vacaso vivakṣāviṣayatvāviśeṣāt tato na sarvathābhidheyaṃ vastutattvaṃ nāpy anabhidheyaṃ bādhakasadbhāvāt kiṃ tarhi kathañcid avācyam eva taveṣṭaṃ kathañcit sad eva kathañcid asad eva kathañcid ubhayam eveti tathā caśabdāt kathañcit sad avācyam eva sarvathāpy asato 'nabhidheyatvadharmāvyavasthiteḥ kathañcid asad avācyam eva sarvathāpi sato 'nabhilāpyatvasvabhāvāsaṃbhavāt tadabhilāpyatvasyāpi sadbhāvāt kathañcit sad asadavācyam eva svarūpapararūpābhyāṃ sadasadātmana evāvācyatvadharmaprasiddher ity api bhaṅgatrayaṃ samuccitam ācāryaiḥ 'avaktavyottarāḥ śeṣās trayo bhaṅgāḥ svahetuta' ity agre svayaṃ samarthanāt iha tatpratijñātasya siddher apratijñātasya samarthanāghaṭanāt kasyacit pratijñātasya sāmarthyād gamyamānasyāpi pratijñātatvopapatteḥ iti sādhīyasī saptabhaṅgī pratijñā tathā naigamādinayayogāt  tatra prathamadvitīyabhaṅgayos tāvan nayayogam upadarśayanti svāminaḥ  sarvaṃ cetanam acetanaṃ vā dravyaṃ paryāyādi vā bhrāntam abhrāntaṃ vā svayam iṣṭam aniṣṭaṃ vā sad eva svarūpādicatuṣṭayāt ko necchet asad eva pararūpādicatuṣṭayāt tadviparyayāt ko necchet api tu laukikaḥ parīkṣako vā syādvādī sarvathaikāntavādī vā sacetanas tathecched eva pratīter apahnotum aśakteḥ atha svayam evaṃ pratīyann api kaścit kunayaviparyāsitamatir necchet sa na kvacid iṣṭe tattve vyavatiṣṭheta svapararūpopādānāpohanavyavasthāpādyatvād vastuni vastutvasya svarūpād iva pararūpād api sattve cetanāder acetanāditvaprasaṅgāt tatsvātmavat pararūpād iva svarūpād apy asattve sarvathā śūnyatāpatteḥ svadravyād iva paradravyād api sattve dravyapratiniyamavirodhāt saṃyogavibhāgāder anekadravyāśrayatve 'pi taddravyapratiniyamo na virudhyate eveti cen na tasyānekadravyaguṇatve nānekadravyasyaiva svadravyatvāt svānāśrayadravyāntarasya paradravyatvāt tato 'pi sattve svāśrayadravyapratiniyamavyāghātasya tadavasthatvāt tathā paradravyād iva svadravyād api kasyacid asattve sakaladravyānāśrayatvaprasaṅgād iṣṭadravyāśrayatvavirodhāt tathā svakṣetrād iva parakṣetrād api sattve kasyacit pratiniyatakṣetratvāvyavasthiteḥ parakṣetrād iva svakṣetrād api cāsattve niḥkṣetratāpatteḥ tathā svakālād iva parakālād api sattve pratiniyatakālatvāvyavasthānāt parakālād iva svakālād apy asattve sakalakālāsaṃbhavitvaprasaṅgāt kva kiṃ vyavatiṣṭheta yataḥ sveṣṭāniṣṭatattvavyavasthā  nanv evaṃ svarūpādīnāṃ svarūpādyantarasyābhāvāt kathaṃ vyavasthā syāt bhāve vānavasthāprasaṅgāt sudūram api gattvā svarūpādyantarābhāve 'pi kasyacid vyavasthāyāṃ kim anayā prakriyayā svagṛhamānyayā yathāpratīti vastuvyavasthopapatter iti kaścit so 'pi vastusvarūpaparīkṣānabhimukho vastupratīter eva tathā prarūpayitum upakrāntatvāt anyathā nānāniraṅkuśavipratipattīnāṃ nivārayitum aśakyatvāt vastuno hi yathaivābādhitā pratītis tathaiva svarūpaṃ na ca tat tato 'nyad eva pratīyate yena svarūpāntaram apekṣeta tathā pratītau vā tadupagame 'pi nānavasthā yatrāpratipattis tatra vyavasthopapatteḥ tatra jīvasya tāvat sāmānyenopayogaḥ svarūpaṃ tasya tallakṣaṇatvāt upayogo lakṣaṇam iti vacanāt tato 'nyo 'nupayogaḥ pararūpam tābhyāṃ sadasattve pratīyete tadupayogasyāpi viśeṣato jñānasya svārthākāravyavasāyaḥ svarūpam darśanasyānākāragrahaṇaṃ svarūpam jñānasyāpi parokṣasyāvaiśadyaṃ svarūpam pratyakṣasya vaiśadyaṃ svarūpam darśanasyāpi cakṣuracakṣurnimittasya cakṣurādyālocanaṃ svarūpam avadhidarśanasyāvadhyālocanaṃ svarūpam parokṣasyāpi matijñānasyendriyānindriyanimittaṃ svārthākāragrahaṇaṃ svarūpam anindriyamātranimittaṃ śrutasya svarūpam pratyakṣasyāpi vikalasyāvadhimanaḥparyayalakṣaṇasya manokṣānapekṣaṃ spaṣṭātmārthagrahaṇaṃ svarūpam sakalapratyakṣasya sarvadravyaparyāyasākṣātkaraṇaṃ svarūpam tato 'nyat sarvaṃ tu pararūpam tābhyāṃ sadasattve pratipattavye evam uttarottaraviśeṣāṇām api svapararūpe tadvidbhir abhyūhye tadviśeṣaprativiśeṣāṇām anantatvāt dravyakṣetrakālabhāvaviśeṣāṇām anenaiva pratidravyaparyāyaṃ svapararūpe pratipādite nanu ca jīvādidravyāṇāṃ ṣaṇṇām api kiṃ svadravyaṃ kiṃ vā paradravyam yataḥ sadasattve vyavatiṣṭhete dravyāntarasyāsaṃbhavād iti cen na teṣām api śuddhaṃ saddravyam apekṣya sattvasya tatpratipakṣam asadbhāvam apekṣyāsattvasya ca pratiṣṭhopapatteḥ śuddhadravyasya svaparadravyavyavasthā katham tasya sakaladravyakṣetrakālabhāvātmakatvāt tadvyatirekeṇānyadravyādyabhāvād iti cen na sakaladravyakṣetrakālabhāvān apekṣya sattvasya tadabhāvam apekṣyāsattvasya ca vyavasthiteḥ 'sattā sapratipakṣā' iti vacanāt etena sakalakṣetrasya nabhaso 'nādyanantākhilakālasya ca sakalakṣetrakālātmanaḥ pratiniyatakṣetrakālātmanaś ca svapararūpatvaṃ niścitam ataḥ sadasattvavyavasthā svarūpādicatuṣṭayād iti pyakhe karmaṇy upasaṃkhyānāt kā svarūpādicatuṣṭayam apekṣya ko necchet sad eva sarvam ity arthaḥ etena viparyāsād iti vyākhyātam  nanu svasattvasyaiva parāsattvasya pratīter na vastuni svapararūpādisattvāsattvayor bhedo yataḥ prathamadvitīyabhaṅgau ghaṭete tadanyatareṇa gatārthatvāt tadaghaṭane ca tṛtīyādibhaṅgābhāvāt kutaḥ saptabhaṅgīti cen na svapararūpādicatuṣṭayāpekṣāyā svarūpabhedāt sattvāsattvayor ekavastuni bhedopapatteḥ tayor abhede svarūpādicatuṣṭayāpekṣayeva pararūpādicatuṣṭayāpekṣayāpi sattvaprasaṅgāt tadapekṣayeva svarūpādyapekṣayāpi vā'sattvaprasakteḥ na cāpekṣābhedāt kvacid dharmabhedapratītir bādhyate badarāpekṣayā bilve sthūlatvasya mātuliṅgāpekṣayā sūkṣmatvasya ca pratīter bādhakābhāvāt sarvasyāpekṣikasyāvāstavatve nīlanīlatarādeḥ sukhasukhatarādeś cāvāstavatvāpatter viśadaviśadatarādipratyakṣasyāpi kutas tāttvikattvaṃ yato na saṃvidadvaitapraveśaḥ sa cāyukta eva tadvyavasthāpakābhāvāt  tataḥ  sarvapravādināṃ sveṣṭatattvasya svarūpeṇa sattve 'niṣṭarūpeṇāsattve ca vivādābhāvāt tasyaiva ca dṛṣṭāntatopapatteḥ nanu caikatra vastuni sattvam asattvaṃ ca yuktiviruddhaṃ parasparaviruddhayor dharmayor ekādhikaraṇatvāyogāt śītoṣṇasparśavadbhinnādhikaraṇatvapratīter iti cen na tayoḥ kathañcid arpitayor viruddhatvāsiddhes tathā pratipattisadbhāvāc ca  na hi śābdapratyakṣaved anayor aspaṣṭetarapratibhāsanasvabhāvabhedosiddhaḥ pratītyapahnavaprasaṅgāt nāpi tayor ekavastuviṣayatvam ekadravyāśrayatvaṃ cā'siddhaṃ tatrānusandhānapratyayasadbhāvāt yad eva mayā śrutaṃ tad eva dṛśyate ya evāham aśrauṣaṃ sa eva paśyāmīti pratīter bādhakābhāvāt tayor dravyātmanaikatvam asty eva vicchedasyānupalakṣaṇāt nanūpādānopādeyakṣaṇayos tadbhāvād evānusaṃdhānasiddher vicchedānupalambhe 'pi naikatvasiddhiḥ ekasantānatvasyaiva siddheḥ ātmadravyasyābhāvād iti cen na tadabhāve tayor upādānopādeyatānupapatteḥ  na ca savyetaraviṣāṇavat sarvathā samānakālatopādānopādeyayor yatas tadbhāvo viruddhyeta dravyasāmānyāpekṣayā tayor ekatvam iti mananāt  tādṛśām ekatvam  nanv evam ekatvaṃ mā bhūt pūrvāparapariṇāmānāṃ kramasyaivāvasthānād akramasya tadviruddhatvād iti na mantavyaṃ yasmān pratibhāsaikatve 'pi tadakramānupagame pratibhāsaviśeṣavaśāt kramaḥ katham abhyupagamārhaḥ syāt sarvasya yathāpratibhāsaṃ vastunaḥ pratiṣṭhānāt pratibhāsamānayoḥ kramākramayor virodhānavataraṇād virodhasyānupalambhalakṣaṇatvāt na ca svarūpādinā vastunaḥ sattve tadaiva pararūpādibhir asattvasyānupalambho 'sti yena sahānavasthānalakṣaṇo virodhaḥ śītoṣṇasparśaviśeṣavat syāt parasparaparihārasthitilakṣaṇas tu virodhaḥ sahaikatrāmraphalādau rūparasayor iva saṃbhavator eva sadasattvayoḥ syāt na punar asaṃbhavatoḥ saṃbhavad asaṃbhavator vā etena vadhyaghātakabhāvo 'pi virodhaḥ phaṇinakulayor iva balavadabalavatoḥ pratītaḥ sattvāsattvayor aśaṅkanīyaḥ kathitaḥ tayoḥ samānabalatvād ity etadagre prapañcayiṣyate   sarvo hi laukikaḥ parīkṣakaś ca tāvad ekam akramātmakam anvayarūpaṃ sāmānyātmakaṃ satpariṇāmaṃ sthityātmakam ātmānaṃ paraṃ vā bahirarthasaṃtānāntarākhyaṃ dravyāpekṣayā sākṣātkaroti liṅgaśabdādinā parokṣayati vā bhāvāpekṣayā punar anekākāraṃ kramātmakaṃ vyatirekarūpaṃ viśeṣātmakam asatpariṇāmam utpattivināśātmakaṃ kṣetrāpekṣayā svapradeśaniyataṃ niścayanayataḥ svaśarīravyāpinaṃ vyavahāranayataḥ kālāpekṣayā trikālagocaram kathaṃ punar īdṛśam ātmānaṃ paraṃ vā sākṣātkaroti kathaṃ vā parokṣayati dravyādyapekṣayeti ced ucyate sākṣātkaraṇayogyadravyādyātmanā mukhyato vyavahārato vā viśadajñānena sākṣātkaroti parokṣajñānayogyadravyādyātmanā anumānādipramāṇenāviśadena parokṣayati 'pratyakṣaṃ viśadaṃ jñānaṃ mukhyasaṃvyavahārataḥ parokṣaṃ śeṣavijñānaṃ pramāṇe iti saṃgrahaḥ' iti saṃkṣepataḥ pratyakṣaparokṣayor eva vastuparicchittau vyāpāravacanāt kathaṃ tarhi keśādivivekavyāmugdhabuddhiḥ puruṣo dṛṣṭāntaḥ samaḥ syād iti cet keśamaśakamakṣikādipratibhāsātmanā sattvapariṇāmaṃ sākṣātkurvan vivekādyātmanā ca kutaścid anuminvann upaśṛṇvan vā parokṣayan avivekādivyāmohapratibhāsātmanā cāsattvapariṇāmaṃ kathañcit tu sākṣātkurvan parokṣayaṃś ca sama eva sa dṛṣṭāntaḥ tathā vaiṣamyābhāvāt nanu ca tadvastu caitanyam evaikam akramādirūpaṃ bibharti na punaḥ sukhādibhedam anekākāraṃ kramādyātmakaṃ sajātīyāc cetanavastuno vijātīyāc cācetanavastuno viviktasvarūpam tam eva vā bibharti tādṛśaṃ na punaścaitanyaṃ tattvataḥ ity abhyupagamayor ekatarānavasthāne 'nyatarasyāpy anavasthānād ubhayānavasthitiprasaṅgāt kvacid abhyupagate rūpe kathaṃcit pratyakṣādiprakāreṇa svābhyupagamādiprakāreṇa ca niyamāsaṃbhavāt sūktam īdṛśaṃ na cen na vyavatiṣṭhate iti  tad evaṃ prathamadvitīyabhaṅgau nirdiśya tṛtīyādibhaṅgān nirdiśanti bhagavantaḥ  kramārpitāt svapararūpādicatuṣṭayadvayāt kathaṃcid ubhayam iti dvaitaṃ vastu dvābhyāṃ sadasattvābhyāmitasyaiva dvītatvāt svārthikasyāṇo vidhānād dvaitaśabdasya siddheḥ svapararūpādicatuṣṭayāpekṣayā saha vaktum aśakter avācyaṃ tathāvidhasya padasya vākyasya vā kasyacid abhidhāyakasyāsaṃbhavāt sadasadubhayabhaṅgās tv avaktavyottarāḥ śeṣāḥ pañcamaṣaṣṭhasaptamāḥ caturbhyo 'nyatvāt te ca svahetuvaśān nirdeṣṭavyāḥ tad yathā kathañcit sad avaktavyam eva svarūpādicatuṣṭayāpekṣatve sati saha vaktum aśakteḥ kathaṃcid asad avaktavyam eva pararūpādicatuṣṭayāpekṣatve sati saha vaktum aśakteḥ kathaṃcit sadasad avaktavyam eva svapararūpādicatuṣṭayāpekṣatve sati saha vaktum aśakteḥ sadasadubhayatvadharmeṣv anyatamāpāye vastunyavaktavyatvadharmānupapatteḥ teṣāṃ tatra satām apy avivakṣāyāṃ kevalasyāvaktavyatvasya bhaṅgasya vacanād virodhānavakāśaḥ  nanu ca kramārpitadvayāt tāvad dvaitaṃ vastu tat tu svarūpād ita eva sat pararūpād ita evāsat na punas tadviparyayād iti kuto 'vasitam iti ced ucyate  sakalajanasākṣikaṃ hi svarūpādicatuṣṭayāpekṣayā sattvasya pararūpādicatuṣṭayāpekṣayā cāsattvasya darśanaṃ tadviparītaprakāreṇa cādarśanaṃ vastunīti tatpramāṇayatā tathaiva vastu pratipattavyaṃ anyathā pramāṇaprameyavyavasthānupapatteḥ  nanu tajjanmatadrūpatadadhyavasāyeṣu satsu nīlādau darśanaṃ pramāṇam upalabhate tadanyatamāpāye tasya pramāṇatvāpratīter iti cen na tadabhāve 'pi svānupalambhavyāvṛttisadbhāvād eva pramāṇatvaprasiddheḥ tajjanmanaś cakṣurādibhir vyabhicārāt tadrūpasya santānāntarasamānārthavijñānenānekāntāt taddvayalakṣaṇasya samānārthasamanantarapratyayenānaikāntikatvāt  kāmalādyupahatacakṣuṣaḥ śukle śaṅkhe pītākārajñānād utpannasya tadrūpasya tadākārādhyavasāyino 'pi jñānasya svasamanantarapratyaye pramāṇatvabhāvāt  yato 'vaśyaṃ darśanaṃ niyatasvaviṣayānupalambhavyāvṛttilakṣaṇaṃ paraṃ viṣayānupalambhātmakaṃ na pramāṇayet na hi svayaṃ pramāṇānabhyupagame svārthapratipattiḥ na cāpratipannam arthaṃ parasmai pratipādayitum īśaḥ param upālabdhuṃ vā parābhyupagatasyāpi pramāṇasya pratipatter ayogāt parābhyupagamāntarāt tatpratipattāvanavasthāprasaṅgāt  svasyārthasya caikasyaivopalambho hītarasyānupalambhaḥ tasya vidhāyaka evānyasya niṣedhakaḥ tatra pravartaka eva vā paratra nivartaka iti tadekopalambhaniyamātkasyacit pravṛttinivṛttī sidhyataḥ tadabhāve santānāntarapramāṇādivat pravartakān na kaścit pravarteta nivartakāc ca na nivartteta apramāṇāt pravṛttau nivṛttau vā pramāṇānveṣaṇasya vaiyarthyādatiprasaṅgāc ca tataḥ pramāṇaṃ pratyakṣam anyad vā svārthopalambhātmanā parārthānupalambhātmanā na kramārpitena sadasadātmakaṃ siddham tadvatprameyam api iti sarvaṃ vastu kramārpitadvayād dvaitaṃ ko necchet sarvasya vipratipattum aśakter anicchato 'pi tathā saṃpratyayāt  katham avaktavyaṃ sarvam iti ced ucyate  sarvasya padasyaikapadārthaviṣayatvaprasiddheḥ sad iti padasyāsadaviṣayatvāt asad iti padasya ca sadaviṣayatvāt anyathā tadanyatarapadaprayogasaṃśayāt gaur iti padasyāpi digādyanekārthaviṣayatayā prasiddhasya tattvato 'nekatvāt sādṛśyopacārād eva tasyaikatvena vyavaharaṇād anyathā sarvasyaikaśabdavācyatvāpatteḥ pratyekam apy anekaśabdaprayogavaiphalyāt yathaiva hi śabdabhedād dhruvo 'rthabhedas tathārthabhedād api śabdabhedaḥ siddha eva anyathā vācyavācakaniyamavyavahāravilopāt etenaikasya vākyasya yugapadanekārthaviṣayatvaṃ pratyākhyātaṃ syāt sadasad eva sarvaṃ svapararūpādicatuṣṭayābhyām iti vākyasyāpi kramārpitobhayadharmaviṣayatayor arīkṛtasyopacārād evaikatvābhidhānāt tatrobhayaprādhānyasya kramaśo vivakṣitasya sadasacchabdābhyāṃ dvandvavṛttau tadvākye vā svapadārthapradhānābhyām abhidhānād vā na doṣaḥ sarvasya vākyasyaikakriyāpradhānatayaikārthaviṣayatvaprasiddheḥ siddham ekārthanivedanaśaktisvabhāvatvaṃ śabdasya  sad iti śabdasya hi sattvamātravacane sāmarthyaviśeṣo nāsattvādyanekadharmavacane syād iti śabdasya ca vācakasyānekāntamātravacane sāmarthyaviśeṣo na punar ekāntavacane tasyaiva dyotakasyāvivakṣitāśeṣadharmasūcane sāmarthyaviśeṣo na punar vivakṣitārthavacane tadvācakaśabdaprayogavaiyarthyaprasakteḥ na caivaṃ vidhivacanasūcanasāmarthyaviśeṣam atikramya pravartamānaḥ śabdaḥ prasiddhavṛddhavyavahāreṣūpalabhyate yato niṣparyāyaṃ bhāvābhāvāv abhidadhīta syān mataṃ 'yathāsaṅketaṃ śabdasya pravṛttidarśanāt saha sadasattvadharmayoḥ saṃketitaḥ śabdas tadvācako na virudhyate saṃjñāśabdavat iti tad ayuktaṃ  na hi yathāyaso dārulekhane kartuḥ śaktis tathā vajralekhane 'sti yathā vajralekhane tasyāśaktis tathā dārulekhane 'pīti śakyaṃ vaktum nāpi yathā dāruṇaḥ karmaṇo 'yasālekhyatve śaktis tathā vajrasyāsti yathā vā vajrasya tatrāśaktis tathā dāruṇo 'pīti niścayaḥ kvacit kasyacit kartṛkarmaṇoḥ śaktyor aśaktyoś ca pratiniyatatayā vyavasthitatvāt tathā śabdasyāpi sakṛd ekasminn evārthe pratipādanaśaktir na punar anekasmin saṅketasya tacchaktivyapekṣayā tatra pravṛtteḥ senāvanādiśabdasyāpi nānekatrārthe pravṛttiḥ karituragarathapadātiprattyāsattiviśeṣasyaikasya senāśabdenābhidhānāt vanayūthapaṅktim ālāpānakagrāmādiśabdānām apy etenaivānekārthapratipādanaparatvaṃ pratyākhyātam katham evaṃ vṛkṣāv iti padaṃ dvyarthaṃ vṛkṣā iti ca bahvartham upapadyate iti cet keṣāñcid ekaśeṣārambhāt pareṣāṃ svābhāvikatvād abhidhānasyeti saṃgirāmahe tatraikaśeṣapakṣe dvābhyām eva vṛkṣaśabdābhyāṃ vṛkṣadvayasya bahubhir eva ca vṛkṣaśabdair bahūnāṃ vṛkṣāṇām abhidhānān naikasya śabdasya sakṛd anekārthaviṣayatvaṃ śiṣṭaluptaśabdayoḥ sārūpyād abhidheyasāmyāc caikatvopacārād ekaśabdaprayogopapatteḥ svābhāvikatve tv abhidhānasya vṛkṣaśabdo dvibahuvacanāntaḥ svabhāvata eva svābhidheyam arthaṃ dvitvabahutvaviśiṣṭam ācaṣṭe tathā sāmarthyād anyathā śabdavyavahārānupapatteḥ nanu ca vṛkṣā iti pratyayavatī prakṛtiḥ padam tasya vācyam anekam ekaṃ ca syādvādibhir iṣyate na punar ekam eva tathā coktam anekam ekaṃ ca padasya vācyaṃ vṛkṣā iti pratyayavatprakṛtyāḥ iti kaścit so 'py evaṃ praṣṭavyaḥ kim ekam anekaṃ ca sakṛtpradhānabhāvena padasya vācyam āhosvid guṇapradhānabhāvena iti na tāvat prathamaḥ pakṣaḥ tathā pratītyabhāvāt vṛkṣadravyaṃ hi vṛkṣatvajātidvāreṇa vṛkṣaśabdaḥ prakāśayati tato liṅgaṃ saṃkhyāṃ ceti śābdī pratītiḥ kramata eva tad uktaṃ svārtham abhidhāya śabdo nirapekṣo dravyam āha samavetam samavetasya tu vacane liṅgaṃ saṃkhyāṃ vibhaktīś ca iti pradhānabhāvena ca vṛkṣārthaḥ pratīyate bahutvasaṃkhyā tu guṇabhāveneti na kasyacid virodhaḥ pradhānaguṇabhāvapakṣasyaivābhimatatvāt syād iti nipātenānekasya dharmasyākāṅkṣaṇenaikasyaiva pradhānasya guṇānapekṣasyāpavadanāt sarvasya vācakatattvasya guṇapradhānārthatvāt vācyatattvasya ca tathābhūtatvāt tad uktam ākāṅkṣiṇaḥ syād iti vai nipāto guṇānapekṣe niyame 'pavādaḥ guṇapradhānārtham idaṃ hi vākyaṃ jinasya te taddviṣatām apathyam iti nanv evaṃ pradhānabhāvenāśeṣadharmātmakasya vastunaḥ prakāśakaṃ pramāṇavākyaṃ katham upapadyeta yena sakalādeśaḥ pramāṇādhīnaḥ syād iti cet kālādibhir abhedenābhedopacāreṇa ca dravyaparyāyanayārpitena sakalasya vastunaḥ kathanād iti brūmaḥ dravyārthikanayāt tāvad ekasyaiva dravyasyānantaparyāyātmakasyādeśaḥ pramāṇavākyaṃ nānekārthaṃ paryāyanayāc ca sakalaparyāyāṇāṃ kālādibhir abhinnānām abhedopacārād upacaritam ekam eva vastu pramāṇavākyasya viṣayaḥ iti na kiṃcid vākyaṃ padavadanekārthaṃ sakṛt pradhānabhāvena vibhāvyate saṃketasahasreṇāpi vācakavācyayoḥ kartṛkarmaṇoḥ śaktyaśatkyor anatilaṅghanārhatvāt kāraṇakāryavad ity anavadyam  śakyaṃ hi vaktuṃ 'rūpavaccakṣurjñānajananaśaktiyuktaḥ śabdaś cākṣuṣa eva rasavac ca rasanajñānajananasamartho rāsano gandhādivac ca ghrāṇādijñānajananapaṭur ghrāṇīyādiḥ' iti na tasyācākṣuṣatvārāsanatvāghrāṇīyatvādayo dharmāḥ syuḥ aśrāvaṇatvādayaś ca rasādidharmā na bhaveyuḥ  śabdādīnām anyathā svarūpāyogāt yadi punaś cakṣurādivijñānotpādanā'śaktyatikramasya sarvadāpy asaṃbhavād acākṣuṣatvādayaḥ śabdādidharmā eva śrāvaṇādijñānajananaśaktyanatikramāc chrāvaṇatvādivad iti mataṃ tadā sadādipadasya sattvādyekadharmapratipādanaśaktyanatikramāt pradhānabhāvārpitānekadharmābhidhānāśaktyanatilaṅghanāc ca nāneko 'rthaḥ sakṛt saṃbhavatīty anumanyatām syād avaktavyam eva sarvaṃ yugapad vaktum aśakter iti bhaṅgacatuṣṭayam upapannam   vyastaṃ dravyaṃ dravyaparyāyau samastau sahārpitau samāśritya syāt sad avaktavyam eva sarvam iti vākyasya pravṛttiḥ dravyāśrayaṇe sadaṃśasya sahadravyaparyāyāśrayaṇe vaktum aśakter avaktavyatvasya vivakṣitatvāt tathā vyastaṃ paryāyaṃ samastau dravyaparyāyau cāśritya syād asad avaktavyam eva sarvam iti vacanavyavahāraḥ vyastau kramārpitau samastau sahārpirtau dravyaparyāyau samāśritya syāt sadasad avaktavyam eva sarvam iti śabdapravṛttiḥ syādvādāśrayaṇavyākhyānād evam eva caramabhaṅgatrayasya vyavasthānāt paramatāpekṣayā tu satsāmānyam anvayi dravyam āśritya sad avaktavyam eva svalakṣaṇalakṣaṇaṃ viśeṣaṃ paryāyam āśrityānyāpohasāmānyam asad avaktavyam eva sāmānyaviśeṣau parasparam atyantabhinnau dravyaparyāyau samuditau samāśritya sadasad avaktavyam eveti vyākhyānam akalaṅkadevair vyadhāyi tatra vastu satsāmānyaṃ kathaṃ sad apy avaktavyam iti cet tasya parābhyupagamāt sato 'pi vacanānupapatteḥ   svaviṣayajñānamātre 'pi tasyā'sāmarthyāt vyaktisahitasya sāmānyasya tatra sāmarthye 'pi na pratipannasakalavyaktisahitasya sāmarthyam asarvajñasya sakalavyaktipratipatteḥ sakṛdasaṃbhavāt apratipannākhilavyaktibhiḥ sahitasya sāmarthye punar ekavyaktare 'py agrahaṇe sāmānyajñānaprasaṅgaḥ katipayavyaktisahitasya sāmarthye tasya tābhir upakārānupakāravikalpadvayānatikramaḥ prathamavikalpe sāmānyasya vyaktikāryatvaprasaṅgaḥ tadabhinnasyopakārasya karaṇāt tato bhinnasya karaṇe vyapadeśāsiddhiḥ tatkṛtopakāreṇāpi tasyopakārāntarakaraṇe 'navasthānam dvitīyavikalpe vyaktisahabhāvavaiyarthyam akiñcitkarasahakārivirahāt sāmānyena sahaikajñāne vyāpārād vyaktīnāṃ tatsahakāritve 'pi kim ālambanabhāvena tatra tāsāṃ vyāpāro 'dhipatitvena vā prācyakalpanāyām ekānekākāraṃ sāmānyaviśeṣajñānaṃ syān na punar ekasāmānyajñānaṃ svālambanānurūpatvāt sakalavijñānasya dvitīyakalpanāyāṃ tu vyaktīnām anadhigame 'pi sāmānyajñānaprasaṅgaḥ na hi rūpajñāne cakṣuṣo 'dhigatasyādhipatitvena vyāpāro 'sty apūrvasya vā sarvathā nityasya sāmānyasya kramākramābhyām arthakriyāvirodhāc ca na tasya kasyāñcid arthakriyāyām upayogo yatas tatpratipādanāya śabdaprayogaḥ syāt tato nārthe kasyacit pravṛttir upapadyeta yathā kārmukapuruṣayoḥ saṃyogaḥ saṃbandhaḥ siddhas tathā sāmānyaviśeṣayor api na ca samavāyaḥ padārthāntarabhūtaḥ tatpratītyabhāvāt pratīyamānas tu samavāyaḥ kathaṃcit tādātmyam eva aviṣvagbhāvalakṣaṇatvāt tasya iti śabdena lakṣitaṃ sāmānyaṃ viśeṣān lakṣayati tatas tatrārthakriyārthinaḥ pravṛttir asaṃbandhān nopapadyeta saṃyogasamavāyavyatiriktasya saṃbandhāntarasyāsiddheḥ viśeṣaṇaviśeṣyabhāvaḥ saṃbandhāntaram iti cen na tasyāpi svasaṃbandhivyatirekaikānte saṃbandhāntarāpekṣaṇasyāvaśyaṃbhāvād anavasthāprasaṅgāt tasya kathaṃcit svasaṃbandhitād ātmye svasiddhāntavirodhāt etenāvinābhāvaḥ saṃbandhas tayoḥ pratyuktaḥ sāmānyaviśeṣayoḥ sāmānyaviśeṣabhāva eva saṃbandha ity api mithyā kathañcid atādātmye tadanupapatteḥ sahyavindhyavat tan na nityasarvagatāmūrtaikarūpaṃ sāmānyaṃ sarvathā vyaktibhyo bhinnam anyadvā vācyam arthakriyāyāṃ sākṣātparamparayā vānupayogāt  na cāsaṃketitam api sāmānyaṃ vācyaṃ nāma atiprasaṅgāt  parāparasāmānyayoḥ parasparaṃ svāśrayāc ca kathaṃcid avyāvṛttau svarūpasaṃkarāt pratiniyatasvabhāvahāner avaśyaṃbhāvād viśeṣavat tadvato 'rthasyāpy abhāva iti sarvābhāvaḥ prasajyeta sāmānyavādināṃ tadabhyupagamamātrāt sad apy avaktavyam eva sāmānyam  tathā svalakṣaṇaikāntavādināṃ na svalakṣaṇaṃ vācyaṃ tasyānantyāt saṃketāviṣayatvād ananvayāc chabdavyavahārāyogyatvāt  svaviṣayavidhinirapekṣasya guṇabhāvenāpy anyāpohasya śabdena vaktum aśakter vikalpena ca niścayanāyogāt sādhanavacanam eva trirūpaliṅgaprakāśakaṃ na tato 'nyadvacanaṃ tasya vivakṣāmātre 'pi saṃbhāvanāyā evopagamād iti cen na tasyāpy anyāpohamātrārthatvāt 'apohaḥ śabdaliṅgābhyāṃ na vastu vidhi nocyate' iti vacanāt saty api ca  na śabdasya parārthānumānarūpasya vikalpasya vā svārthānumānajñānarūpasya sarvathānyāpoho 'rthaḥ śreyān yat sattat sarvam anityaṃ nitye kramayaugapadyābhyām arthakriyāvirodhād iti sādhanavacanena nityatvasamāropavyavaccheda eva svalakṣaṇasyānityatvasiddhiḥ ato na tasyānarthakyam iti cet katham itthaṃ sarvathānyāpoho 'rthaḥ samarthyate svalakṣaṇakṣaṇakṣayasya vidhānāt dṛśyavikalpyayoḥ svalakṣaṇasāmānyayor ekatvādhyavasāyāt tatkṣaṇakṣayasya vidhiḥ na punar vastunaḥ sarvathā vikalpābhidhānayor vastusaṃsparśābhāvād iti cen na svalakṣaṇasāmānyayor ekatvādhyavasāyinā vikalpena svalakṣaṇasyāgrahaṇāt agṛhītena saha sāmānyasyaikatvādhyavasāsaṃbhavāt anyathātiprasaṅgāt pratyakṣataḥ pramitena svalakṣaṇena tasyaikatvādhyavasānam iti cen nanv evaṃ  saṃśayaviparyāsakāriṇāpi darśanena svalakṣaṇasya pramitatvaprasaṅgāt vastusaṃsparśābhāvāviśeṣe 'pi nirṇayasya janakaṃ darśanaṃ svalakṣaṇasya pramāṇaṃ na punaḥ saṃśayāder iti vadann ātmano 'nātmajñatām āvedayati nanu ca nirṇayena darśanaviṣayasamāropasya vyavacchedāt tajjanakaṃ darśanaṃ pramāṇaṃ na tu saṃśayāder janakaṃ tena tadavyavacchedāt asamāropitāṃśe darśanasya prāmāṇyāt 'kvacid dṛṣṭe 'pi yaj jñānaṃ sāmānyārthaṃ vikalpakam asamāropitānyāṃśe tanmātrāpohagocaram' iti vacanān noktopālambha iti cen na samāropavyavacchedavikalpasya svasaṃvedanavyavasthāne 'pi vikalpāntarāpekṣatvaprasaṅgān nīlādisvalakṣaṇadarśanavannirvikalpakatvāviśeṣāt  samāropo hi yena vyavacchidyate sa niścayaḥ svarūpam aniścinvann api yadi svataḥ pariniṣṭhāpayet tadā vastudarśanam api viśeṣābhāvāt tathā ca kiṃ niścayāpekṣayā vastudarśanasya niścayāpekṣāyāṃ vā niścayasvarūpasaṃvedanasyāpi niścayāntarāpekṣaṇād anavasthā syāt niścayād vastudarśanasya pariniṣṭhitau vastudarśanāc ca niścayasvarūpasya parasparāśrayadoṣaḥ syāt tato na vikalpavacchabdasya sarvathānyāpoho 'rthaḥ etenātatkāryakāraṇavyāvṛttir ekapratyavamarśādijñānād ekārthasādhane hetur atyantabhede 'pīndriyādivatsamuditetaraguḍūcyādivac ca jvaropaśamanādāv iti vadannirākṛtaḥ sarvathā tato vastuni pravṛttyayogāt  tasya vastubhūtārthasādṛśyapariṇāmasādhanatvāt na hi guḍūcyādayo jvaropaśamanaśaktisamānapariṇāmābhāve jvaropaśamahetavo na punar dadhitrapuṣādayo 'pīti śakyavyavasthaṃ cakṣurādayo vā rūpajñānahetavas tajjananaśaktisamānapariṇāmavirahiṇo 'pi na punā rasādaya iti nirnibandhanā vyavasthitiḥ atatkāryakāraṇavyāvṛttinibandhanā seti cet kathaṃ tatkāraṇakāryajanyajanakaśaktisamānapariṇāmābhāve 'pi keṣāṃcid atatkāraṇakāryavyāvṛttiḥ sidhyed iti prakṛtam udāharaṇaṃ karkādivyaktīnām aśvatvādipratyayaṃ tathā samānapariṇāmahetukaṃ sādhayati iti viparyāsasādhanam anyāpohavādinām tato 'mīṣām anyāpohasāmānyam asad avaktavyam eva etena svalakṣaṇānyāpohadvayaṃ sadasadavaktavyam eva saugatānām āpāditam unneyaṃ svalakṣaṇasya sato 'py anyāpohasya cāsato 'pi vaktum aśakyatvāt iti paramatāpekṣayā caramabhaṅgatrayam udāhṛtam  nanv astitvam eva vastunaḥ svarūpaṃ na punar nāstitvaṃ tasya pararūpāśrayatvād anyathātiprasaṅgād iti vadantaṃ vādinaṃ pratyāhur ācāryāḥ  eko dharmī jīvādiḥ tatrāstitvaṃ nāstitvena pratiṣedhyenāvinābhāvi na punar bhinnādhikaraṇaṇaṃ viśeṣaṇatvāt yathā hetau sādharmyaṃ vaidharmyeṇa bhedavivakṣayā sarveṣāṃ hetuvādināṃ kvacid anumānaprayoge prasiddham sarvasya nityatvānityatvādisādhane hetau sādharmyasya vyatirekāvinābhāvino 'saṃbhavād ayuktam udāharaṇam iti cen na tatrāpi tadubhayasadbhāvāt tathā hi  pariṇāmī jīvaḥ śabdādir vā nāpariṇāmīti vā sarvaṃ cetanam acetanaṃ vā vivādāpannam ittham anitthaṃ vā pratijñāprayogavādī pratipādyānurodhataḥ pratijñāya saugatapratipādyāśayato 'bhipretya vā prameyatvāt sattvād vastutvād arthakriyākāritvād ityādihetūnām upādāne 'pi vādiprativādiprasiddhe 'rthe 'nvayavatkhapuṣpādau sādhyadharmanivṛttau sādhanadharmanivṛttilakṣaṇo vyatireko 'sty eva  na hi svalakṣaṇasyānirdeśyasyāpy anirdeśyaśabdena nirdeśe virodho 'sti nāpi pratyakṣaṃ kalpanāpoḍham api kalpanāpoḍhatvena kalpayataḥ kiñcid virudhyate sarvathā tadvyavahārāpahnavaprasaṅgāt tathaiva khapuṣpādayo 'prameyā iti vyavaharato 'pi na teṣām aprameyatvaṃ virudhyate tatpramitau pramāṇābhāvāt prameyābhāvavat tadabhāve 'pi khapuṣpādīnāṃ prameyatve prameyābhāvasyāpi prameyatvānuṣaṅgaḥ tathā ca prameyatadabhāvavyavasthā katham āsthīyeta etena khapuṣpādayaḥ prameyāḥ śabdavikalpaviṣayatvād ghaṭādivad ity anumānaṃ pratyuktaṃ hetoḥ prameyābhāvena vyabhicārāt pratyakṣānumānābhyāṃ pramīyamāṇatvāt prameyāḥ khapuṣpādaya iti cen na asiddhatvāt sādhanasya tathā hi te na pratyakṣeṇa pramīyamāṇāḥ tatra svākārānarpakatvāt nāpy anumānena svabhāvakāryapratibandhābhāvāt svabhāvena kenacit teṣāṃ pratibandhe nissvabhāvatvavirodhāt kāryeṇa ca pratibandhe 'narthakriyākāritvavyāghātāt santaḥ khapuṣpādayo vyavahriyeran  khapuṣpādīnāṃ prameyatvaṃ pramāṇadvayaniyamavirodhāt na ca pramāṇāntareṇāpi pramīyamāṇās te pramāṇaviṣayatvadharmasyānāśrayatvāt anyathā vastutvāpatteḥ sadasadvyavasthānupapattes tadvyavahārābhāvaḥ  puṣparahitaṃ kham eva khe puṣpābhāvaḥ śaśādaya eva ca viṣāṇarahitāḥ śaśādiṣu viṣāṇābhāva ity ekaviṣayau khaśaśāditatpuṣpaviṣāṇavidhiniyamau saṃbhavata eveti cen na gaganaśaśādīnāṃ bhāvābhāvasvabhāvabhedād vidhiniyamopalabdheś ca anyathānubhavābhāvāt śabdavikalpaviśeṣāt saṃketaviśeṣāpekṣād ekatra viṣaye vidhiniyamayoḥ saṃbhava iti cen na saṃketaviśeṣasya vastusvabhāvaviśeṣanibandhanatvāt  nanv anindrasvabhāve 'pi padārthe vyavahartṛsaṃketaviśeṣād indrābhidhānapratyayaviśeṣadarśanān na vastusvabhāvabhedanibandhanaḥ saṃketaviśeṣaḥ siddho yato vastusvabhāvabhedābhāve saṃketaviśeṣānupapattiḥ tato 'bhidhānapratyayaviśeṣaś ca na syāt kham asti tatpuṣpaṃ nāstīti tasyānādivāsanodbhūtavikalpapariniṣṭhitatvāt iti kaścit so 'py ananubhūtavastusvabhāvaḥ śabdasya sarvārthapratipādanaśaktivaicitryasiddheḥ padārthasya ca sarvasya sarvaśabdavācyatvaśaktinānātvāt pradhānaguṇabhāvād abhidhānavyavahāraprasiddheḥ kvacit padārthe 'nindrasvabhāve 'pīndraśabdavācyaśaktisadbhāvād vyavahartṛsaṃketaviśeṣād indrābhidhānapratyayaviśeṣasiddher vastusvabhāvabhedanibandhana eva saṃketaviśeṣa iti na tadabhāve bhavitum utsahate yataḥ pratyayaviśeṣaḥ syāt katham anyathā khapuṣpavatkhe 'pi nāstīti pratyayo na bhavet khavad vā khapuṣpe 'py astīti pratyayaḥ kuto na syāt tayor anyataratrobhāv api pratyayau kuto na syātām saṃketaviśeṣasya sarvathā vastusvabhāvabhedānapekṣasya saṃbhavāt pratiniyataś ca vidhiniyamapratyayaviśeṣaḥ sakalabādhakavikalaḥ saṃlakṣyate  svalakṣaṇam evānyāpoha iti vyavasthāpayitum aśakteḥ tasya saṃbandhyantarāpekṣatvāt na ca saṃbandhyantarāṇi svalakṣaṇasya svarūpabhūtāny eva teṣāṃ pararūpatvād anyathā tataḥ parāvṛtter anupapatteḥ pararūpāṇy api  na caivaṃ vacane viṣamam udāharaṇaṃ kṣityudakabījātapādisāmagryām antyakṣaṇaprāptāyāṃ sannipatitasyaikatamasya kāraṇasya śeṣeṣu kāraṇeṣu yavāṅkurādikāryanirvartanātmakeṣu satsv api svabhāvābhedasya kṣaṇikavādinaḥ siddhatvāt  vidhipratiṣedhasaṃbandhaśūnyasya bhedasya svalakṣaṇalakṣaṇasya sākṣādadhyakṣato 'nupalakṣaṇāt tathānumānād apy apratipatter vidheḥ pratiṣedhasya cāpahnave vyavahārāghaṭanāt saṃvṛtes tam āvṛttya sthitivirodhāt paramārthata eva bhāvasyānekasvabhāvasya pratīteḥ  jātucinniraṃśarūpopalabdhau hi nānārūpopalabdhiḥ saṃvṛtir ātmani parasmiṃś cāvidyamānam ākāraṃ darśayatīti yuktaṃ vaktuṃ nānyathā atiprasaṅgāt yadi punar anādyavidyodayād akhilajanasyāsahāyarūpānupalabdhir jātataimirikasyaikacandrānupalabdhivad iti mataṃ tadā 'guṇānāṃ sumahadrūpaṃ na dṛṣṭipatham ṛcchati yat tu dṛṣṭipathaprāptaṃ tan māyeva sutucchakam sarvaṃ puruṣa evedaṃ neha nānāsti kiñcana ārāmaṃ tasya paśyanti na taṃ kaścana paśyati   ' ity api kin na syāt sarvathāpy aviśeṣāt  tām antareṇa sāmānyādivyavahāranirbhāsasaṃvṛtyanupapatteḥ  saṃvṛteḥ svarūpe 'nekāntātmakatvaṃ na tu tato 'nyeṣāṃ bhāvānām iti vibhāvāyitum aśakteḥ tato na svalakṣaṇam evānyāpohaḥ saṃbhavati yena khapuṣpādayaḥ prameyāḥ syuḥ  so 'yaṃ cakṣurādijñānād vastutattvam adhyavasyansakalavikalpādhyavaseyām anyavyāvṛttiṃ sarvathānātmikām ācakṣāṇāḥ katham idam eva vastutattvam ittham eveti vā svayaṃ pratipadyetānyaṃ vā pratipādayed iti savismayaṃ naś cetaḥ  prameyaḥ khapuṣpādayas tv aprameyā iti prameyatvādihetāv api vyatireko vidyate eva sarvasya pariṇāmitvādau sādhye sapakṣe 'nvayo na saṃbhavaty eveti cen na antarvyāptilakṣaṇasya tathopapattirūpasyānvayasya sadbhāvād anyathānupapattirūpavyatirekavat na hi dṛṣṭāntadharmiṇy eva sādharmyaṃ vaidharmyaṃ vā hetoḥ pratipattavyam iti niyamo yuktaḥ sarvasya kṣaṇikatvādisādhane sattvāder ahetutvaprasaṅgāt yataś caivaṃ sarvatra hetau sādharmyaṃ vaidharmyeṇāvinābhāvi prasiddham udāharaṇaṃ  ity anumānam anavadyam avatiṣṭhate hetor asiddhatādyanupapatteḥ sādhyasādhanadharmavaikalyābhāvāc ca nidarśanasya pratyakṣādivirodhābhāvāc ca pakṣasyeti pratipattavyam  bhavatu tāvad astitvaṃ jīvādau nāstitvenāvinābhāvi nāstitvaṃ tu katham astitvāvinābhāvi khapuṣpādau kathaṃcid apy astitvāsaṃbhavād iti manyamānān pratyāhuḥ  kṛtakatvādau hetau śabdānityatvādau sādhane sadharmaṇā sādharmyeṇāvinābhāvi viśeṣaṇaṃ vipakṣe vaidharmyam udāharaṇaṃ prasiddhaṃ tāvat tajjīvādāv ekadharmiṇi pararūpādibhir nāstitvaṃ svarūpādibhir astitvenāvinābhāvi sādhayaty eva viśeṣaṇatvasādhanasyānavadyatvāt pakṣīkṛte nāstitve viśeṣaṇatvasya bhāvād astitvavat vipakṣe ca svapratiṣedhyāvinābhāvarahite kvacid apy abhāvāt tathā tasya viśeṣaṇatvānupapatter ity asiddhaviruddhānaikāntikatvadoṣābhāvāt dṛṣṭāntasya ca sādhyasādhanavaikalyādidoṣāsaṃbhavāt sādharmyasyeva hetau bhedavivakṣayā vaidharmyasyābhedavivakṣayā'vinābhāvitvaniścayāt tatra bhedavivakṣāvadabhedavivakṣāyāḥ paramārthasadvastunibandhanatvāt  śabdānityatvasādhane kṛtakatvādihetau ghaṭādibhir bhedavivakṣā gaganādibhir abhedavivakṣā hi viparyāsaḥ sa ca parair neṣyate eva tadiṣṭau śabdanityatvasādhanād dhetor viparyāsaḥ syāt viruddhatvopapatteḥ so 'yaṃ kṛtakatvādeḥ sādhanasyāviruddhatvam upayaṃs tatra bhedābhedavivakṣayor vipakṣetarāpekṣayor vastunibandhanatvam upagantum arhati  ity anumānaṃ sādhyasadbhāve eva sādhanasya sadbhāvaniścayāt  karabhatvasya karabhavaddadhany api sadbhāvānuṣaṅgāt dadhitvasya ca dadhnīva karabhe 'pi prasakteḥ dadhi svādeti coditaḥ karabham abhidhāvet karabhavad vā dadhny api nābhidhāvet adadhitvasyākarabhatvasya ca kvacid apy abhāvāt iti pravṛttinivṛttilakṣaṇo vyavahāraḥ saṃkīryeta sarvasya sarvathā sadbhāvāt yadi punar dadhani svarūpeṇa dadhitvaṃ na karabharūpeṇa karabhe ca svarūpeṇa karabhatvaṃ na dadhirūpeṇa yataḥ pravṛttyādivyavahārasaṃkaraḥ prasajyeteti mataṃ tadā siddhaṃ dadhitvam adadhitvena pratiṣedhyenāvinābhāvi karabhatvaṃ cākarabhatvāvinābhāvi tadvattatsarvaṃ viśeṣaṇaṃ svapratiṣedhyenāvinābhāvi iti siddhānyathānupapattiḥ vipakṣe bādhakasadbhāvāt  yataḥ sarva evāyam anumānānumeyavyavahāro buddhyārūḍhena dharmadharminyāyena bahiḥ sadasattvam apekṣate iti yuktaṃ bhavet  t sarvatra bhedābhedavyavasthiteḥ anyathā tatas tattvapratipatter ayogāt  nanu cāstitvaṃ nāstitvaṃ ca viśeṣaṇam eva na tu viśeṣyam tato na sādhyasādhanadharmayoḥ paramārthasator adhikaraṇaṃ yena prakṛtam anumānadvitayaṃ vāstavaṃ dharmadharminyāyena syād ity eke na tatsarvathābhilāpyaṃ vasturūpasyānabhilāpyatvād iti cānye jīvāder vastuno 'tyantam arthāntaram eva tat pratibhāsabhedād ghaṭapaṭavat na punar astitvanāstitvātmakaṃ vastu dharmadharmisaṃkaraprasaṅgād iti cāpare tānpratyācāryāḥ prāhuḥ  vidheyam astitvam pratiṣedhyaṃ nāstitvam vidheyaṃ ca pratiṣedhyaṃ ca vidheyapratiṣedhye te ātmānau svabhāvau yasya sa vidheyapratiṣedhyātmā arthaḥ sarvo jīvādir iti pakṣaḥ viśeṣyatvād iti hetuḥ viśeṣya iti hetunirdeśāt guravo rājabhāṣā na bhakṣaṇīyā iti yathā sādhyo dharmī sādhyadharmādhāratayā tasya sādhyavyapadeśāt tathopacārasya dṛṣṭāntadharmivyavacchedārthatvāt tasya dharmo vivarta utpattimattvādiḥ sa yathā hetur anityatvasādhyāpekṣayā nityatvasādhyāpekṣayā'hetuś ca gamakatvāgamakatvayogāt tathā sādhyāvinābhāvetarasadbhāvād iti dṛṣṭāntaḥ ity anumānāt sattvetarātmakaḥ kathaṃcij jīvādyarthaḥ siddhyaty eva hetor viśeṣyatvasyāsiddhir iti cen na viśeṣyo 'sau śabdagocaratvāt tadvad ity anumānāt tasya viśeṣyatvahetoḥ sādhanāt śabdagocaratvam asiddham arthasyeti cen na śabdagocaro jīvādiḥ viśeṣyatvāt tadvad ity anumānāt tasya sādhanāt na caivam itaretarāśrayadoṣaḥ sarvathānabhilāpyavastuvādinaḥ prati śabdagocaratve sādhye viśeṣyatvasya hetutvavacanāt sarvathā vā'viśeṣyatvavādinaḥ prati śabdagocaratvasya sādhanatvābhidhānāt tadubhayāsattvavādinas tu prati vastutvasyobhayaprasiddhasya hetoḥ sāmarthyataḥ prayogāt vidheyapratiṣedhyātmakatvasyāpi tān prati tata eva siddhiḥ iti samāsataḥ kārikārthaḥ samavatiṣṭhate  nanu ca pratyakṣabuddhau vastu svalakṣaṇam eva pratibhāti na punar astitvādiviśeṣaṇaṃ tasya sakalavikalpavikalatvāt vikalpabuddhau tadvyavahāraprasiddher iti cen na vastuno 'stitvādyanekavikalpātmakasya sāṃśasyaiva pratīteḥ  vastuna eva darśanaṃ na tadvidhipratiṣedhasvabhāvayor viśeṣaṇayor iti vaktum aśakteḥ sadasatsvabhāvaśūnyasya svalakṣaṇasya darśane tatpṛṣṭhabhāvivikalpenāpi sadasattvayor adhyavasāyāyogāt pītadarśanapṛṣṭhabhāvinā vikalpena nīlatvādhyavasāyāyogavat  sarvathā tasya bhedābhāve sad idam asad idam iti pratyekaṃ darśanābhāvānuṣaṅgāt idam upalabhe nedam iti vikalpotpattivirodhāt  na punaḥ sakalavikalpātītaṃ viśeṣamātraṃ sāmānyamātraṃ vā parasparanirapekṣaṃ tadubhayaṃ vā svalakṣaṇaṃ tasya tena rūpeṇāvyavasthitatvāt sāmānyaviśeṣātmana eva jātyantarasya vastusvarūpatvāt tenaiva lakṣyamāṇasya svalakṣaṇatvaprasiddheḥ sakalabādhakavaidhuryāt kaḥ punar vidheyapratiṣedhyayor dharmī syād āśrayabhūtaḥ kaś ca tayos tena saṃbandho yena viśeṣaṇaviśeṣyabhāvaḥ syād iti ced ucyate  'viśeṣaṇaṇaviśiṣṭavastugrahaṇasya viśeṣaṇaṃ sattvādisāmānyaṃ pūrvaṃ gṛhītvā tadanantaraṃ viśeṣyaṃ gṛhṇāti tatas tatsaṃbandhaṃ samavāyaṃ lokasthitiṃ ca viśeṣaṇaviśeṣyavyavahāranibandhanāṃ tatas tatsaṃkalanena sad idaṃ vastu' iti pratītikramasyaiva durghaṭatvāt viśeṣaṇaviśeṣyātmakasya sāmānyaviśeṣarūpasya vastuno jātyantarasya yathākṣayopaśamaṃ pratyakṣe parokṣe ca vijñāne nirbādham anubhavāt tadviparītasya jātucidapratīteḥ  pratibhāsabhedād viṣayabhede yogītarapratyakṣayor ekaviṣayayor api vibhinnaviṣayatvaprasaṅgāt etena dhūmādikṛtakatvādisādhyadharmidharmasya sādhyetarāpekṣayā hetutvāhetutvaviśeṣaṇātmakasya nidarśanatayopanyas tasya pratyakṣaviṣayatvaṃ niveditam  na hi dhūmādīnām agnyādau sādhye sādhanatvaṃ salilādāv asādhanatvaṃ ca viśeṣaṇam apratipadyamāno viśeṣyān dhūmādīn pratipadyate nāma nāpi kṛtakatvādīnāṃ vinaśvaratve sādhye sādhanatvam avinaśvaratve cāsādhanatvaṃ viśeṣaṇam apratīyan kṛtakatvādihetūn viśeṣyān pratyetum īśo yato 'gnyādivinaśvaraśabdādīn sādhyān api viśeṣyān pratipadyeta pratyeti ca tān tato 'vaśyaṃ sākṣātkurvīta taddhetūn sādhyetarāpekṣāyāṃ satyāṃ sādhanetarasvabhāvābhyāṃ tatsākṣātkaraṇe virodhābhāvāt  kvacid ekatra sādhye hetūnāṃ sādhanatvetarayor anupalambhāt yataś caivaṃ prasiddham udāharaṇaṃ vādiprativādinor buddhisāmyāt  yathotpattyādir apekṣayā hetur ahetuś ca sādhyetarayoḥ tathā ca vimatyadhikaraṇaṃ sattvābhidheyatvādi tasmāt sādhyasādhanadharmaviśeṣaṇāpekṣayā viśeṣyam ity anumānād ekasya viśeṣaṇaviśeṣyātmakatvavirodhanirāsaḥ  yathotpattyādi viśeṣyaṃ cāstitvādivasturūpaṃ tasmād abhilāpyam iti vastusvarūpasyānabhilāpyatvavyudāsaḥ  ity antadīpakaṃ sarvatra yojyaṃ sādhanaṃ vastu ca jīvādi tasmād vidheyapratiṣedhyātmakam iti kramārpitasadasattvobhayātmakatvasādhanam  śeṣabhaṅgāḥ kathaṃ netavyāḥ sūribhir ity āhuḥ   vā vidheyapratiṣedhyātmety anena tṛtīyabhaṅgasya svapratiṣedhyenāvinābhāvino 'sādhane sādhane cāpekṣyamāṇe ity arthaḥ  yathaiva hi vastuno 'stitvaṃ nāstitvaṃ tadubhayaṃ ca pratiṣedhyena svapratyanīkenāvinābhāvi viśeṣaṇatvād viśeṣyatvāc chabdagocaratvād vastutvāc ca sādharmyavadvaidharmyavat kvaciddhetau hetutvetaratvavac ca sādhyate tathaiva cā'vaktavyatvaṃ vaktavyatvena prācyabhaṅgatrayarūpeṇa sadavaktavyatvam asadavaktavyatvenāsadavaktavyatvam api sadavaktavyatvena sadasadavaktavyatvam api pañcamaṣaṣṭhabhaṅgātmanānubhayāvaktavyatvenāvinābhāvi sādhanīyaṃ yathoktānāṃ hetūdāharaṇarūpanayānāṃ ghaṭanāt  avaktavyatvādeḥ svapratyanīkasvabhāvāvinābhāvābhāvaprakāreṇaiva hi pratyakṣādivirodhaḥ samanubhūyate tathā sakṛd apy anupalambhāt tad anena na ca kaścid virodho 'stīti munīndra tava śāsane anyaśāsaneṣv eva virodhasādhanād iti vyākhyātaṃ pratipattavyam  sāmpratam avyavasthitānekāntātmakaṃ vastu saptabhaṅgīvidhibhāga'rthakriyākāri na punar anyatheti svaparapakṣasādhanadūṣaṇavacanam upasaṃharantaḥ prāhuḥ  evaṃ pratipāditanītyā saptabhaṅgīvidhau vidhiniṣedhābhyām anavasthitaṃ jīvādi vastu sad evāsad eva vety avasthitam arthakṛt kāryakāri pratipattavyam neti ced evaṃ vastu parair abhyupagamyate tarhi yathābhyupagataṃ kāryaṃ bahirantarupādhibhiḥ sahakāryupādānakāraṇair nirvarttyaṃ tathā na syāt bhāvādyekānte sarvathā kāryapratikṣepāt tata evaivaṃ vyākhyānāntaram upalakṣyate evaṃ pratipakṣapratikṣepaprakāreṇa vidhiniṣedhābhyām anavasthitaṃ kathaṃcid vidhipratiṣedhāvasthitam evārthakṛt neti cen na yathā kāryaṃ bahirantaḥ syād upādhibhir anantaviśeṣaṇair viśiṣṭaṃ sarvathā niraṃśavastuni sakalaviśeṣaṇāvyavasthiteḥ sattvādyanyatamamātre eva bhaṅge samavasthitaṃ kuto nārthakṛd iti ced ucyate  suvarṇaṃ hi suvarṇatvādidravyārthādeśāt sad eva keyūrādisaṃsthānaparyāyārthād eśāc cāsad iti tathāpariṇamanaśaktilakṣaṇāyāḥ prativiśiṣṭāntaḥsāmagryāḥ suvarṇakārakavyāpārādilakṣaṇāyāś ca bahiḥsāmagryāḥ sannipāte keyūrādisaṃsthānātmanotpadyate tataḥ sadasadātmakam evārthakṛt tadvajjīvādivastu pratyeyam  tatkāraṇāpekṣānuparamaprasaṅgāt  sarvathāpy asattvā tasmān na sadekānte 'sadekānte cārthakriyā saṃbhavati  tanniranvayavināśetarapakṣayos tadaikāntābhāvaḥ prasajyeta  pratyakṣādivirodhas tāvat  tadbuddhyā prādurbhāvavināśāvasthānakriyārahitasattāmātropagamasya bādhanāt  tathāvidhapūrvatadvāsanāvaśāt prādurbhāvādyadarśane 'pi tadviśiṣṭavikalpa iti cen na nīlasukhāder adarśane 'pi tadvikalpaprasakteḥ tatas tadvyavasthāpanavirodhāt nirālambanavijñānamātropagame 'pi saṃtānāntarasvasaṃtānapūrvāparakṣaṇājñāne 'pi tadvikalpotpattau kutas tadvyavasthā saṃvedanādvaitopagame 'pi saṃvidadvaitābhāve 'pi tadvāsanābalāt saṃvitsvarūpapratibhāsasaṃbhavāt kathaṃ svarūpasya svato gatiḥ sidhyet sata eva saṃvitsvarūpasya tathāvāsanām antareṇa svato gatau svasaṃtānapūrvāparakṣaṇasaṃtānāntarabahirarthajanmādikriyāviśeṣāṇāṃ satām eva darśanād vikalpotpattir yuktā iti notpattyādīnāṃ kriyātvam asiddhaṃ yatas tannirādhāratvapratiṣedho na sidhyet tato na prāgasato 'py utpattiḥ saṃbhavati niranvayam avināśe prāgasata utpattir ity ayam api pakṣo na kṣemaṅkaraḥ syādvādāśrayaṇaprasaṅgāt asatkāryavādavirodhāt  na hy ekāntena sadvyomotpadyate nāpy ekāntenāsan vandhyāsuta iti na sādhyasādhanavikalam udāharaṇam  sarvathā gaganādyanutpādasya kevalam iha vyomno  pratipāditam tato na pūrvāparavirodhaḥ pūrvaṃ sarvathānutpattimataḥ sthitipratiṣedhasādhanāt dravyatonutpadyamānasyaiva sthitighaṭanāt tato yad arthakriyākāri tadvidhipratiṣedhakalpanopakalpitasaptabhaṅgīvidhau samārūḍhaṃ vidhyekāntādau vānavasthitaṃ sadādyekānte sarvathārthakriyāvirodhād iti sūrimatam nanv evaṃ sunayārpitasya vidhyaṃśasya niṣedhāṃśasya cārthakriyākāritve tena vyabhicārī hetuḥ tasya saptabhaṅgīvidhāvasamārūḍhatvād anyathānavasthānāt tasyānarthakriyākāritve sunayasyāvastuviṣayatvaprasakteḥ vastuno 'rthakriyākāritvād iti kaścit tadayuktaṃ sunayārpitasyāpi vidher anirākṛtapratiṣedhasyārthakriyākāritvād anyathā durṇayārpitatvāpatteḥ na cāsau saptabhaṅgīvidhāv asamārūḍhaḥ bhaṅgāntarāpratikṣepāt tathā ca nānavasthā nāma vidhāv api vidhyantarādivikalpanā'bhāvāt kevalaṃ vidhibhaṅge nāstitvādibhaṅgāntaraguṇībhāvād vidhiprādhānyaṃ pratiṣedhabhaṅge cāstitvādibhaṅgāntaraguṇībhāvāt pratiṣedhapradhānateti pramāṇārpitapradhānarūpāśeṣabhaṅgātmakavastuvākyān nayavākyasya viśeṣaḥ prarūpitaprāya eva  yad apyāha 'jīvādivastuni sattvadvāreṇa prathamabhaṅgāt pratipanne dvitīyādibhaṅgānām ānarthakyam asattvādidharmāṇām api tadātmanāṃ tata eva pratipatter anyathā teṣāṃ vastuno 'nyatvāpatteḥ viruddhadharmādhyāsāt paṭapiśācavat tathā ca tasyeti vyapadeśābhāvaḥ saṃbandhābhāvāt sattvādidharmāṇāṃ dharmiṇā sahopakāryopakārakabhāve dharmiṇopakāro dharmāṇāṃ dharmair vā dharmiṇaḥ syāt prathamapakṣe kim ekayā śaktyā dharmī dharmānupakurute 'nekayā vā yady ekayā svātmano 'nanyayā dharmī dharmān upakurute tadaikadharmadvāreṇa nānādharmopakāranimittabhūtaśaktyātmano dharmiṇaḥ pratipattau tadupakāryasya sakaladharmakalāpasya pratipatteḥ sakalagrahaḥ syāt upakāryāpratītau tadupakārakapratītyayogāt etenānekayā svātmano 'nanyayā śaktyā dharmī dharmānupakarotīti pakṣāntaram api pratikṣiptam dharmī dharmair upakriyate ity asminn api pakṣe kim ekopakāryaśaktyātmā'nekopakāryaśaktyātmā veti pakṣadvitayam apy anenaiva nirastaṃ sakaladharmakalāpasyopakārakasyāpratipattau tadupakāryaśaktyātmano dharmiṇaḥ pratipattyaghaṭanāt sakalaniścayasyāviśeṣāt tad uktaṃ nānopādhyupakārāṅgaśaktyabhinnātmano grahe sarvātmanopakāryasya ko bhedaḥ syād aniścitaḥ   ekopakārake grāhye nopakārās tato 'pare dṛṣṭe yasminn adṛṣṭās te tadgrahe sakalagrahaḥ   iti yadi punar dharmāṇām upakārikāḥ śaktaya upakāryāś ca dharmiṇo bhinnā eva tadā tābhis tasyopakāraḥ kaścit tena vā tāsāṃ kriyate na veti pakṣadvayam tatra na tāvad uttaraḥ pakṣaḥ tadvyapadeśavirodhāt prathamapakṣe tu śaktibhiḥ śaktimata upakāre 'narthāntarabhūte sa eva kṛtaḥ syāt tathā ca na śaktimānasau tatkāryatvāt tato 'rthāntarabhūte 'navasthāprasaṅgaḥ tadvyapadeśasiddhyartham upakārāntaraparikalpanāt śaktimatā śaktīnām upakāre śaktyantarāṇāṃ kalpane 'navasthaiva tadakalpane prācyaśaktīnām apy avyavasthitiḥ iti na śaktiśaktimadvyavahāraḥ sidhyet tad apy uktaṃ  dharmopakāraśaktīnāṃ bhede tās tasya kiṃ yadi nopakāras tatas tāsāṃ tathā syād anavasthitiḥ  iti tad api sarvam apākurvantaḥ sūrayaḥ prāhuḥ  dharmī tāvad anantadharmā jīvādiḥ prameyatvānyathānupapatteḥ nanu ca dharmeṇa vyabhicāraḥ tasyānantadharmatvābhāve 'pi prameyatvasiddheḥ tasyāpy anantadharmatve dharmitvaprasaṅgān na dharmo nāma tadabhāve na dharmīty ubhayāpāyaḥ prameyatvasya ca sādhanadharmasyānantadharmaśūnyatve tenaivānekāntaḥ tasyānantadharmatve dharmitvena pakṣāntaḥpātitvān na hetutvam ity upālambho na śreyān dharmasyaiva sarvathā kasyacid asaṃbhavāt tena vyabhicārābhāvāt sādhanasya na hi svadharmyapekṣayā yo dharmaḥ sattvādiḥ sa eva svadharmāntarāpekṣo dharmī na syād yato 'nantadharmā na bhavet na caivam anavasthānaṃ anādyanantatvād dharmadharmisvabhāvabhedavyavahārasya valayavad abhavyasaṃsāravad vā na ca dharmiṇo jīvāder apoddhriyamāṇo dharmaḥ prameyaḥ tasya nayaviśeṣaviṣayatayā pramāṇāviṣayatvāt iti na tenānekāntaḥ etena prameyatvasya dharmasya nayaviṣayasya neyatvenāprameyatvāt tena vyabhicāro nirastaḥ pramāṇaviṣayasya tu prameyatvasya hetoḥ svadharmāpekṣayānantadharmatvena dharmitvāt pakṣatve 'pi na hetutvavyāghātaḥ svaparānantadharmatve sādhye 'nyathānupapattisadbhāvāt tato 'nantadharmā dharmī siddhyaty eva tasya dharme dharme 'stitvādau bhinna evārthaḥ prayojanaṃ vidhānādiḥ pravṛttyādir vā tadajñānavicchittir vā na punar eka eva yena prathamabhaṅgād evānantadharmātmakasya vastunaḥ pratipatteḥ śeṣadharmānām ānarthakyaṃ prasajyeta na ca dharmā dharmiṇo 'narthāntarabhūtā eva nāpy arthāntaram eva yena tatpakṣabhāvidūṣaṇaprasaṅgaḥ kathaṃcid bhedābhedātmakatvād dharmidharmāṇāṃ tadātmakavastuno jātyantaratvāc citrākāraikasaṃvedanavat tatra virodhāder apy anavakāśāt kevalam aṅgitve pradhānatve 'stitvādiṣu dharmeṣv anyatamasyāntasya dharmasya śeṣāntānāṃ syāc chabdasūcitānyadharmāṇāṃ tadaṅgatā tadguṇabhāvaḥ tathā pratipattur vivakṣāpravṛtter arthittvaviśeṣāt tato bhaṅgāntaraprayogo yukta eva pratidharmaṃ dharmiṇaḥ kathaṃcit svabhāvabhedopapatteḥ  tathā hi sākṣādupalabdhe śabdādau kṣaṇikatvādyanumānaṃ svārthaṃ na syāt dharmipratipattau kasyacid apratipannasvabhāvasya sādhyasyābhāvāt sarvathā  parārthaṃ cānumānaṃ vacanātmakaṃ na yujyeta dharmivacanamātrād eva sādhyanirdeśasiddheḥ sādhanadharmoktisiddheś ca tadvacane punaruktatāprasaṅgaḥ tasya svabhāvātiśayābhāvād eva 'tasmād dṛṣṭasya bhāvasya dṛṣṭa evākhilo guṇaḥ bhrānter niścīyate neti sādhanaṃ saṃpravartate ity etad apy anālocitavacanam eva dṛṣṭasya svabhāvasya svabhāvātiśayābhāve khilaguṇadarśanasya virodhāt dharmimātre 'py abhrāntau sādhye svabhāve bhrāntyayogāt tadbhrāntau vā śabdasattvādāv api bhrāntiprasakteḥ kutaḥ sādhanaṃ saṃpravarteta yato 'rthaniścayaḥ syāt śabdasattvādau niścaye katham anityatvādāv aniścayaḥ svabhāvātiśayaprasaṅgāt niścitāniścitayor ekasvabhāvatve sarvathātiprasaṅgāt  na hi kiṃcid asadanutpattimada'kṛtakādi vā vastubhūtam asti saugataprasiddhaṃ pararūpaṃ yato vyāvṛttaṃ paramārthato 'svabhāvabhedam api śabdādisvalakṣaṇaṃ sadutpattikṛtakatvādisvabhāvabhedavat parikalpyate parābhyupagamāt siddham astīti cen na tasyāpramāṇasiddhatvāt kalpanāropitaṃ tad astīti cet kutas tatkalpanāprasūtiḥ anādyavidyodayād iti cet tata eva sattvādidharmakalpanāstu kim asattvādivyāvṛttyā sad eva kiṃcid guṇībhūtavidhisvabhāvaṃ niṣedhaprādhānyād asad ucyate sadantaraviviktasya sata evāsattvavyapadeśāt tathotpattimadantaraviviktam utpattimad eva kiṃcid anutpattimat kṛtakāntaraviviktaṃ kṛtakam evākṛtakaṃ vastvantaraviviktaṃ vastv evāvastu vyavahṛtipatham unnīyate iti cen na paramārthataḥ sattvādivastusvabhāvabhedaprasiddheḥ nissvabhāvabhedavasturūpābhyupagamavirodhāt  pādottamāṅgavat na punar asatāṃ śaśāśvaviṣāṇādīnām aviśeṣāt  śakyaṃ hi vaktuṃ na kiñcid vastu nāmāsti tasyāvastuvyāvṛttyā vyavaharaṇāt parikalpitavastuvyāvṛttyā cāvastuvyavahārasiddheḥ parasparāśrayaṇān naivam iti cet tarhi kalpitāsattvādivyāvṛttyā sattvādayas tadvyāvṛttyā cāsattvādidharmaparikalpanam ity api mā bhūt parasparāśrayaṇāviśeṣāt svavāsanāsāmarthyāt sattvetarādikalpanayor utpattes tadvyavahārasyaiva parasparāpekṣatvān na parasparāśrayaṇaṃ sakaladharmadharmivikalpaśabdānāṃ svalakṣaṇāviṣayatvāt parikalpitatadanyavyāvṛttiviṣayatvasiddher iti cen na  yathaiva hi nīle pītādīnām adṛṣṭatvān na tadvikalpotpattir nīlasya dṛṣṭatvān nīlavikalpasyaivotpattis tathaivāsattvādivyāvṛttim apaśyatas tadvikalpotpattir mā bhūt svalakṣaṇadarśanāt svalakṣaṇavikalpotpattir evāstu na caivaṃ tadanyavyāvṛttāv eva vikalpotpatteḥ yadi punar asattvādivyāvṛttīnām adarśane 'pi tadanādivāsanāvaśād eva tadvikalpotpattir urarīkriyate tadā nīlādirūpādarśane 'pi tadvāsanāsāmarthyād eva nīlādivikalpotpattes tato nīlādirūpavyavasthā mā bhūt tadvatsukhādivyavasthitir api kutaḥ saṃbhāvyeta svasaṃvedanavyavasthā ca tanniścayotpatter durghaṭaiva tadanutpattau sutarāṃ tadavyavasthā svargaprāpaṇaśaktyādivad vedyākāravivekavad vā svarūpasya svato gatir ity api tathā niścayānutpattau na siddhyed brahmādvaitādivat tataḥ kutaścin niścayād vastusvabhāvabhedavyavasthāyāṃ sattvādiniścayād vastuni paramārthataḥ sattvādidharmabhedavyavasthitir abhyupagantavyā anyathā kvacid api vyavasthānāsiddheḥ paramārthataḥ sattvādidharmavyavasthitau ca satyāṃ sādhīyasī sattvādisaptabhaṅgī sunayārpitatvāt  sampraty ekānekatvādisaptabhaṅgyām api tām eva prakriyām atidiśantaḥ sūrayaḥ prāhuḥ  syād ekam eva syād anekam eveti vikalpa ādir yasya sa ekānekavikalpādiḥ tasminn uttaratrāpi syādvādaviśeṣāvicāre 'pi prakriyām enām anvādiṣṭāṃ bhaṅginīṃ saptabhaṅgāśrayāṃ nayair yathocitasvarūpair yojayetyuktāṃ pratipādayen nayaviśāradaḥ syādvādī tato 'nyasya tadyojane 'nadhikārāt tad yathā  na hi satparyāyanayāpekṣayā sarvathā vā sarvam ekam eveti yuktaṃ pramāṇavirodhāt nanu ca saddravyanayārpaṇād api jīvādidravyam ekaikaśa evaikaṃ sidhyet na tu nānādravyaṃ pratītivirodhāt tatraikatvapratyabhijñānābhāvāt sarvatraikatvasya tanmātrasādhyatvād anyathātiprasaṅgād iti kaścit taṃ pratyeke samādadhate 'sad eva dravyaṃ saddravyam tadviṣayo nayaḥ saṅghahaḥ paramaḥ tadapekṣayā sarvasyaikatvavacanād adoṣaḥ' iti apare tu 'saddravyam eva nayaḥ nīyamānatvād dhetoḥ tadapekṣayā sarvam ekaṃ jīvādīnāṃ ṣaṇṇāṃ tadbhedaprabhedānāṃ cānantānantānāṃ tatparyāyatvāt 'ekaṃ dravyam anantaparyāyam' iti saṃkṣepatas tattvopadeśāt tasya sarvatra sarvadā vicchedānupalakṣaṇāt pratītivirodhābhāvād ekatvapratyabhijñānasyāpi sad evedam ity abādhitasya sarvatra bhāvāt abhāvasyāpi tatparyāyatvān na kiñcid dūṣaṇam' iti samācakṣate nanu ca jīvādayo viśeṣāḥ parasparaṃ vyāvṛttavivarttāḥ katham ekaṃ dravyaṃ virodhād iti cen na kathaṃcid ekatvena virodhābhāvāt kathaṃcid viśiṣṭapratibhāsāt  yathā hi citrapratibhāsāpy ekaiva buddhiḥ bāhyacitravilakṣaṇatvāt śakyavivecanaṃ hi bāhyacitram aśakyavivecanāś ca buddher nīlādyākārā iti citrajñānam aśakyavivecanaṃ nīlādinirbhāsabhede 'py ekam iṣyate tathā jīvādiviśeṣabhede 'py ekaṃ saddravyaṃ kālabhede 'pi sadrūpād aśakyavivecanatvāt deśabhede 'pi vā tatas teṣāṃ vivecayitum aśakter ākārabhedavat tatas teṣāṃ kadācit kvacit kathaṃcid api vivecane svarūpābhāvaprasaṅgāt sāmānyaviśeṣasamavāyavat prāgabhāvādivad vā sadrūpād vivecane 'pi jīvādīnāṃ nābhāva iti cen na teṣām api sadvivartatvāt sadrūpavivecanāsiddher anyathā prameyatvāyogād avastutvaprasakteḥ sarvathā sattvādbhinnasyāsattvanirṇayāt tato jīvādiviśeṣāḥ kālādibhede 'pi syād ekaṃ dravyaṃ sadrūpāviśiṣṭatvān nīlādinirbhāsabhede 'pi jñānarūpāviśiṣṭatvād ekacitrajñānavat iti prathamo bhaṅgaḥ  tathā jīvādiviśeṣāḥ  bhedena darśanāt saṃkhyāsaṃkhyāvadarthavat  yataḥ saugatas tayor abhedaṃ manyeta  saṃkhyāv ānartha iti vyapadeśanimittaṃ samavāya iti cen na tasya kathaṃcit tādātmyarūpatve bhedaikāntāsiddher vaiśeṣikamatavirodhāt padārthāntaratve saṃkhyāsaṃkhyāvatoḥ samavāya iti vyapadeśanimittābhāvaḥ viśeṣaṇaviśeṣyabhāvo vyapadeśanimittam iti cen na tasyāpi tato bhede vyapadeśanimittāntarāpekṣaṇāt paryanuyogānivṛtter tad evaṃ sarvaṃ siddhaṃ syād anekam iti dvitīyo bhaṅgaḥ  kramārpitadvayāt syād ubhayam sahāvaktavyaṃ vaktum aśakteḥ syād ekāvaktavyaṃ svalakṣaṇasyaikasya vaktum aśakyatvāt syād anekāvaktavyaṃ tasyānekasyāpi vaktum aśakteḥ tata eva syād ubhayāvaktavyam iti saptabhaṅgīprakriyāyojanam atideśavacanasāmarthyād avasīyate tata eva caikatvam ekadharmiṇi svapratiṣedhyenānekatvenāvinābhāvi viśeṣaṇatvād vaidharmyāvinābhāvisādharmyavaddhetau anekatvaṃ svapratiṣedhyenaikatvenāvinābhāvi viśeṣaṇatvāt sādharmyāvinābhāvivaidharmyavaddhetau evaṃ tadubhayādayo 'pi svapratiṣedhyenāvinābhāvino viśeṣaṇatvād viśeṣyatvāc chabdagocaratvād vastutvād vā svasādhyetarāpekṣayā hetvahetvātmakasādhanadharmavad ity api nayayojanam aviruddham avaboddhavyam viśeṣaṇatvādeḥ sādhanadharmasyāpi svaviśeṣyāpekṣayā viśeṣaṇasya svapratiṣedhyenāvinābhāvitvasiddher na tena viśeṣaṇatvādihetor vyabhicāraḥ nāpi viśeṣyatvasya svaviśeṣaṇāpekṣayā viśeṣyasyāpi svapratiṣedhyenāvinābhāvitvāt śabdagocaratvasya ca śabdāntarāgocarasya svapratiṣedhyenāvinābhāvitvāt vastutvadharmasya ca vastvaṃ śatvena vastutvarūpasya tata eva vyabhicāritvāśaṅkāpi na kartavyā anekāntavādināṃ tathāpratīter virodhābhāvāt evam ekatvānekatvābhyām anavasthitaṃ saptabhaṅgyām ārūḍhaṃ jīvādivastu kāryakāritvānyathānupapatteḥ sarvathaikānte kramākramābhyām arthakriyāvirodhād ityādy api yojanīyam  prajñādhīśaprapūjyojjvalaguṇanikarodbhūtasatkīrtisampa dayāyā'navaratam akhilakleśanirṇāśanāya stādgauḥ sāmantabhadrī dinakararucijitsaptabhaṅgīvidhīddhā bhāvādyekāntacetas timiranirasanī prakāśā    ity āptamīmāṃsālaṅkṛtau prathamaḥ paricchedaḥ  atha dvitīyaḥ paricchedaḥ  śrotavyāṣṭasahasrī śrutaiḥ kim anyaiḥ sahasrasaṃkhyānaiḥ  vijñāyate yayaiva svasamayaparasamayasadbhāvaḥ     ācāryaiḥ kevalam nanv idam ayuktam eva saṃlakṣyate 'advaitaṃ hy aikātmyaṃ dvābhyām itaṃ dvītaṃ dvītam eva dvaitaṃ na dvaitam advaitam iti vyākhyānāt tasyaikāntas tadevety abhiniveśaḥ tasya pakṣaḥ pratijñābhyupagamamātram tasminn api dṛṣṭaḥ sākṣātkṛto 'numitaś ca kārakāṇāṃ kartrādīnāṃ kriyāyāś ca sthānagamanādirūpāyā niṣparispandasvabhāvāyāḥ parispandarūpāyāś ca bhedaḥ pratyakṣeṇānumānena ca virudhyate tadabhyupagamamātrasya pratyakṣādipramāṇasiddhakriyākārakabhedapratirodhitvāsaṃbhavāt kṣaṇikatvābhyupagamavad iti tātparyavyākhyānam  na hi kārakabhedaḥ pratyakṣādinā'dvaite 'pi virudhyate pādapasyaikasya yugapatkrameṇa vā kartrādyanekakārakātmakatvapratīteḥ kriyānānātvam apy ekasya tathaiva na pratiṣidhyate deśādyapekṣayā gamanāgamanayoḥ sthānaśayanayor vā sakṛd api niścayāt tadvad ekam api parabrahma sakalakriyākārakabhedātmakatayā na virodham adhyāste tathā pratibhāsavaicitrye 'py ekatvāvyāghātāc citrajñānavad ity aparaḥ so 'py evaṃ praṣṭavyaḥ kriyākārakabhedaprapañcaḥ kim ajanmā janmavān vā na tāvad ajanmā kādācitkatvāt yas tv ajanmā sa na kādācitko yathātmā kādācitkaś cāyaṃ tasmān nājanmeti bādhakasadbhāvāt janmavāṃś cetkuto jāyate iti vaktavyam paramapuruṣād eveti cet katham advaitasiddhiḥ kāraṇakāryayor dvaitaprasiddheḥ kriyādikāryasya brahmaṇo 'nanyatvād advaitam eveti cet kathaṃ svasmād eva tasya janma yujyate kathaṃ ca kāryād abhinnasya brahmaṇo 'kāryatvam yato nityatvaṃ syāt parasmāj jāyate iti ced dvaitasiddhiḥ puruṣāt parasya kriyākārakabhedahetor abhyupagamāt parasyānādyavidyārūpatvād akiñcidrūpasya dvitīyatvāyogān na dvaitasiddhir iti cet katham akiṃcidrūpasya kāraṇatvam kāryasyāpy akiṃcidrūpatvād adoṣa iti cet kim idānīṃ kharaviṣāṇād aśvaviṣāṇasya janmāsti neti cet katham avidyātmanaḥ kāraṇād avidyātmakakāryasyotpattiḥ māhendrādiṣu māyāmayād eva pāvakādes tathāvidhadhūmādijanmadarśanād adoṣa iti cen na tatrāpi pāvakadhūmādyoḥ sarvathā māyāmayatvāsiddheḥ na hi tatpratibhāsayor māyārūpatvaṃ svasaṃvedanasiddhatvāt nāpi bahiḥsaddravyādirūpayor māyāsvabhāvatvaṃ vyabhicāritvābhāvāt tadviśeṣākārayor māyārūpatvam iti cen na tadviviktavastuvyatirekeṇa māyāyāḥ saṃbhavābhāvāt tathā kriyākārakabhedaprapañcākāraviviktaparabrahmavyatirekeṇāvidyāyāḥ saṃbhavābhāve kathaṃ vedāntavādinām avidyātaḥ kāryasyāvidyātmano janane svasmād eva svasya janma na bhavet tac ca pramāṇaviruddhaṃ na śakyaṃ vyavasthāpayituṃ nairātmyavat kriyākārakabhedo 'yaṃ  dṛṣṭeṣṭavirodhaprasaṅgāt na hi kiṃcit svasmāt parasmāc cājāyamānaṃ janmavad eva dṛṣṭam iṣṭaṃ vā yena tathā pratipattyupāyarahitaṃ bruvāṇaḥ suṣuptam ivātmānaṃ nācaret  ekasminn api kriyākārakabhedapratyakṣādeḥ saṃbhavāt svapnasaṃvedanavat katham advaitaṃ viruddham iti cen na svapnasaṃvedanasyāpy ekatve tadvirodhasya tadavasthatvāt tatrānyad eva hi kriyāviśeṣasaṃvedanaṃ svavāsanottham anyad eva ca kārakaviśeṣasaṃvedanaṃ pratyakṣam anumānādi vā na punar ekam eva taddhetuvāsanābhedābhāvaprasaṅgāt jāgraddaśāyām iva svapnādidaśāyām api puṃso 'nekaśaktyātmakasya kriyākārakaviśeṣapratibhāsavaicitryavyavasthiteḥ kasyacid ekarūpasyātmagaganāder apy anekāntavādinām anekakriyākārakaviśeṣapratibhāsālambanatvasiddher viruddham etatpratyakṣādibhir advaitam na hi karoti kumbhaṃ kumbhakāro daṇḍādinā bhuṅkte pāṇinaudanam ityādi pratyakṣaṃ bhrāntaṃ yenādvaitasya virodhakaṃ na syāt sarvatra kriyākārakādirūpaṃ kathaṃcid bhinnaṃ bhinnapratibhāsitvānyathānupapatter ity anumānaṃ vā nānājīvā ityādipravacanaṃ vā na vibhramākrāntaṃ yenādvaitaṃ na virundhyāt syād ākūtaṃ 'vivādāpannaṃ pratyakṣādi mithyaiva bhedapratibhāsitvāt svapnapratyakṣādivat' iti tad asat prakṛtānumāne pakṣahetudṛṣṭāntabhedapratibhāsasyāmithyātve tenaiva hetor vyabhicārāt tanmithyātve tasmād anumānāt sādhyāprasiddheḥ parābhyupagamāt pakṣādibhedapratibhāsasyāmithyātve na doṣa iti cen na svaparābhyupagamabhedapratibhāsena vyabhicārāt tasyāpi parābhyupagamāntarād amithyātvād doṣābhāve sa eva tadbhedapratibhāsena vyabhicāra iti na kvacid vyavatiṣṭheta' kaścid āha 'brahmādvaitasya saṃvinmātrasya svataḥsiddhasya kriyākārakabhedapratyakṣādīnāṃ bādhakasya bhāvāt teṣāṃ bhrāntatvam tato na tadvirodhakatvam' iti tad api na sādhīyaḥ tathā sati bādhyabādhakayor bhedāt dvaitasiddhiprasaṅgāt na ca paropagamamātrāt tayor bādhyabādhakabhāvaḥ paramārthatas tadabhāvāpatteḥ pratibhāsamātravat pratibhāsamātraviśeṣasyāpi satyatvasiddher anekāntavyavasthānāt tadekāntataḥ puruṣādvaitaṃ pratyakṣādiviruddham eva  tathāsminn advaitaikānte dūṣaṇāntaram upadarśayantaḥ prāhuḥ  laukikaṃ vaidikaṃ ca karmeti vā kuśalam akuśalaṃ ca karmānuṣṭhānam iti vā puṇyaṃ pāpaṃ ca karmeti vā karmadvaitaṃ na syāt tadabhāvād ihāmutra ca śreyaḥpratyavāyalakṣaṇaṃ phaladvaitaṃ na syāt kāraṇābhāve kāryasyānutpatteḥ tata eveha lokaparalokalakṣaṇaṃ lokadvaitaṃ na syāt karmādidvaitasyānādyavidyopadarśitatvād adoṣa iti cen na dharmādharmmadvaitasyābhāve vidyāvidyādvayasyāsaṃbhavād bandhamokṣadvayavat pūrvāvidyodayād eva vidyāvidyādvayaṃ bandhamokṣadvayaṃ ca paramārthatas tadasaṃbhavāt 'na bandho 'sti na vai mokṣa ity eṣā paramārthatā' iti pravacanāt pratibhāsamātrasya parabrahmaṇa eva tāttvikatvād iti cen na nairātmyasyāpi tāttvikatvāpattes tatkalpanāyā naiṣphalyāviśeṣāt sarvo hi  tasmāt prekṣāpūrvakāribhir anāśrayaṇīyam iti na tajjijñāsāpi śreyasī  syān mataṃ na brahmādvaitaṃ pramāṇapratyanīkatvāt svamanīṣikābhir āracitaṃ tasyānumānād āgamād vā pramāṇāt prasiddheḥ tathā hi yat pratibhāsasamānādhikaraṇaṃ tatpratibhāsāntaḥpraviṣṭam eva yathā pratibhāsasvarūpam pratibhāsasamānādhikaraṇaṃ ca sarvam iti hetoḥ parabrahmasiddhiḥ na cāyam asiddhaḥ sukhaṃ pratibhāsate rūpaṃ pratibhāsate iti sarvatra pratibhāsasamānādhikaraṇatvasya pratīter anyathā sadbhāvāsiddheḥ apratibhāsamānasyāpi sadbhāve sarvasya manorathasiddhiprasaṅgān na kiṃcid asat syāt atha pratibhāsavyatiriktasya pratibhāsyasyārthasyāntar bahir vopacārāt pratibhāsasamānādhikaraṇatvavyavasthiteḥ pratibhāsasvarūpasya mukhyatopapatter asiddho hetur iti mataṃ tad apy asamyak pratibhāsyapratibhāsayos tadbhāvānupapatteḥ pratibhāsasya hetutvāt pratibhāsyo 'rtha iti cen na pratibhāsamātrasyāhetukatvāt kasyacit taddhetutvāyogāt tadahetukatvam akādācitkatvāt anyathā kadācit tadabhāvaprasaṅgāt pratibhāsālambanatvāt pratibhāsyo 'rtho bhavatīti cet kutas tasya pratibhāsālambanatvam pratibhāsyatvād iti cet parasparāśrayaṇam pratibhāsālambanatvayogyatvād iti cet tarhi pratibhāsasvarūpam eva pratibhāsyaṃ tasyaiva pratibhāsālambanatvopapatteḥ sarvatra pratibhāsasya svarūpālambanatvāt tathā ca kathaṃ viṣayasyopacaritaṃ pratibhāsasamānādhikaraṇatvaṃ yato 'siddho hetuḥ syāt tata eva nānaikāntiko viruddho vā pratibhāsāntara'praviṣṭasya kasyacid api pratibhāsasamānādhikaraṇatvāyogād dhetor vipakṣavṛttyabhāvāt nāśrayāsiddhir api hetoḥ śaṅkanīyā sarvasya dharmiṇaḥ parabrahmaṇa evāśrayatvāt 'brahmeti brahmaśabdena kṛtsnaṃ vastv abhidhīyate prakṛtasyātmakārtsnyasya vaiśabdaḥ smṛtaye mataḥ' iti śrutivyākhyānāt tato 'navadyād dhetor bhavaty evādvaitasiddhiḥ tathopaniṣadvacanād api 'sarvaṃ vai khalv idaṃ brahma' ityādiśrutisadbhāvāt tatas tadbhrāntinirākaraṇāt iti  tad etatpratividhitsavaḥ prāhuḥ  nanu ca pratibhāsasamānādhikaraṇatvād dhetoḥ sarvasya pratibhāsāntaḥpraviṣṭatvena puruṣādvaitasiddhāv api na hetusādhyayor dvaitaṃ bhaviṣyati tādātmyopagamāt na ca tādātmye sādhyasādhanayos tadbhāvavirodhaḥ sattvānityatvayor api tathābhāvavirodhānuṣaṅgāt kalpanābhedād iha sādhyasādhanadharmabhede prakṛtānumāne 'pi katham avidyodayopakalpitahetusādhyayos tadbhāvavighātaḥ sarvathā viśeṣābhāvād iti cen na śabdādau sattvānityatvayor api kathaṃcit tādātmyāt sarvathā tādātmyāsiddheḥ tatsiddhau sādhyasādhanabhāvavirodhāt na cāsiddham udāharaṇaṃ nāma atiprasaṅgāt tato na hetor advaitasiddhiḥ hetunā vinaivāgamamātrāt tatsiddhir iti cen na advaitatadāgamayor dvaitaprasaṅgāt yadi punar āgamo 'py advayapuruṣasvabhāva eva na tato vyatirikto yena dvaitam anuṣajyate iti matam 'ūrddhvamūlam adhaḥśākham aśvatthaṃ prāhur avyayam chandāṃsi tasya parvāṇi yas taṃ vetti sa vedavit' iti vacanāt tadā brahmavat tadāgamasyāpy asiddhatvaṃ syāt sarvathāpy asiddhasvabhāvasya siddhatvavirodhāt siddhāsiddhayor bhedaprasakteḥ tad evaṃ  hetuḥ puruṣādvaitasyānumānād āgamād vā siddhatvāyogāt pratibhāsasamānādhikaraṇatvānumānāt tatsiddhir iti cen na tasya viruddhatvāt pratibhāsatadviṣayābhimatayoḥ kathaṃcid bhede sati samānādhikaraṇatvasya pratīteḥ sarvathā pratibhāsāntaḥpraviṣṭatvāsādhanāt svaviṣayasya na hi śuklaḥ paṭa ityādāv api sarvathā guṇadravyayos tādātmye sāmānādhikaraṇyam asti sarvathābhedavat pratibhāsasvarūpaṃ pratibhāsate ity atrāpi na pratibhāsatatsvarūpayor lakṣyalakṣaṇabhūtayoḥ sarvathā tādātmyam asti pratibhāsasya sādhāraṇāsādhāraṇadharmādhikaraṇasya svasvarūpād asādhāraṇadharmāt kathaṃcid bhedaprasiddher anyathā tatsāmānādhikaraṇyāyo gāt suvarṇaṃ suvarṇam iti yathā sahyavindhyavad vā tad evaṃ yat pratibhāsasamānādhikaraṇaṃ tat pratibhāsāt kathaṃcid arthāntaraṃ yathā pratibhāsasvarūpaṃ pratibhāsasamānādhikaraṇaṃ ca sukhanīlādi sarvam iti sādhyaviparītasādhanād dhetor nādvaitasiddhiḥ sarvaṃ vai khalv idaṃ brahmetyādyāmnāyād api dvaitasiddhir eva syāt sarvasya prasiddhasyāprasiddhena brahmatvena vidhānāt sarvathā prasiddhasya vidhānāyogād aprasiddhavat kvacid ātmavyaktau prasiddhasyaikātmyarūpasya brahmatvasya sarvātmasv 'anātmābhimateṣu ca vidhānād dvaitaprapañcāropavyavacchede 'pi tadāgamādvyavac chedyavyavacchedakasadbhāvasiddheḥ katham advaitasiddhiḥ āmnāyasya parabrahmasvabhāvatve 'pi na tatas tadadvaitasiddhiḥ svabhāvasvabhāvavatos tādātmyaikāntānupapatteḥ svasaṃvedanam eva puruṣādvaitasādhanam iti cen naitad api sāraṃ nigaditapakṣadoṣopanipātāt tathā hi  na hi svasaṃvedanam api sādhanam ātmano 'nanyad eva sādhanatvavirodhāt anumānāgamavatsādhyasyaiva sādhanatvāpatteḥ prakṛtānumānāgamayor iva svasaṃvedanapratyakṣasyāpi sādhanasyābhāvāt svataḥ siddhaṃ brahmety abhyupagame dvaitam api svataḥ sakalasādhanābhāve 'pi kiṃ na sidhyet tattvopaplavamātraṃ vā nairātmyaṃ vā svābhilāpamātrāviśeṣāt sarvasya sarvamanorathasiddhir api durnivārā syāt etenaitad api pratyākhyātaṃ yad uktaṃ bṛhadāraṇyakavārtike ātmāpi sad idaṃ brahma mohāt pārokṣyadūṣitam brahmāpi sa tathaivātmā sadvitīyatayekṣyate   ātmā brahmeti pārokṣyasadvitīyatvabādhanāt pumarthe niścitaṃ śāstram iti siddhaṃ samīhitam   iti mohasyāvidyārūpasyākiṃcidrūpatve pārokṣyahetutvāghaṭanāt sadvitīyatvadarśananibandhanatvāsaṃbhavāt tasya vasturūpatve dvaitasiddhiprasaktes tata eva pārokṣyasadvitīyatvayor bādhanāt pumarthe niścitaṃ śāstram ity etasyāpi dvaitasādhanatvāt śāstrapumarthayor bhedābhāve sādhyasādhanabhāvāsaṃbhavāt  kathaṃ punar hetunā vinā'hetur ivādvaitaṃ dvaitād vinā na siddhyatīti niścitam iti ced ucyate  anekāntaśabdena vyabhicāra iti cen na tasyāpi samyag ekāntena vinānupapadyamānatvāt evam amāyādiśabdenāpi na vyabhicāras tasya māyādinā'vinābhāvitvāt tathā nañpūrvagrahaṇāt kevalena śabdena vyabhicāro nirastaḥ padāṃśenākhaṇḍagrahaṇāt akharaviṣāṇādiśabdena ca na tato  na hy akhaṇḍapadaviśeṣaṇasya nañaḥ kvacid avastupratiṣedhanibandhanatvam upalabdhaṃ padāntaropahitapadaviśeṣaṇasyaiva tathā pratīter akharaviṣāṇam ityādivat ata eva  na hi kharaviṣāṇaṃ saṃjñi kiṃcid asti yena tasyāpi sata eva kathaṃcit pratiṣedhaḥ prasajyate nanu puruṣādvaite paramārthataḥ pratiṣedhavyavahārāsaṃbhavāt paropagatasya dvaitasya paraprasiddhanyāyād evānumānādirūpādabhāvaḥ sādhyate na ca svaparavibhāgo 'pi tāttvikas tasyāvidyāvilāsāśrayatvāt tato na kaścid doṣa iti cen na avidyāyā eva vyavasthāpayitum aśakteḥ 'nanu ca na vastuvṛttam apekṣyā'vidyā vyavasthāpyate tasyām avastubhūtāyāṃ pramāṇavyāpārāyogāt parabrahmaṇyavidyāvati avidyārahite ca vidyāyā virodhād ānarthakyāc ca nāvidyā'syety apy avidyāyām eva sthitvā prakalpanāt brahmādhārāyās tv avidyāyāḥ katham apy ayogāt yataś cānubhavād avidyāsmīti brahmānubhūtimat tata eva pramāṇotthavijñānabādhitā sā tadabādhane tasyā apy ātmatvaprasaṅgāt tathā brahmaṇy avijñāte tadavidyāvyavasthānupapatter bādhāsadbhāvāt vijñāte 'pi sutarāṃ tadabādhanād avyavasthānaṃ abādhitāyā buddher mṛṣātvāyogāt na cāvidyāvān naraḥ kathaṃcid avidyāṃ nirūpayitum īśaś candradvayādibhrāntim iva jātitaimirikaḥ tad uktaṃ brahmā'vidyāvad iṣṭaṃ cen nanu doṣo mahānayam niravadye ca vidyāyā ānarthakyaṃ prasajyate   nā'vidyā'syety avidyāyām eva sthitvā prakalpate brahmādhārā tv avidyeyaṃ na kathaṃcana yujyate   yato 'nubhavato 'vidyā brahmāsmīty anubhūtimat ato mānotthavijñānadhvastā sāpy anyathātmatā   brahmaṇy avidite bādhān nāvidyety upapadyate nitarāṃ cāpi vijñāte mṛṣā dhīrnāsty abādhitā   avidyāvānavidyāṃ tāṃ na nirūpayituṃ kṣamaḥ vastuvṛttamato 'pekṣya nāvidyeti nirūpyate   vastuno 'nyatra mānānāṃ vyāpṛtir na hi yujyate avidyā ca na vastv iṣṭaṃ mānāghātā'sahiṣṇutaḥ   avidyāyā avidyātve idam eva ca lakṣaṇam mānāghātāsahiṣṇutvam asādhāraṇam iṣyate   na caivam aprāmāṇikāyām avidyāyāṃ kalpyamānāyāṃ kaścid doṣaḥ tasyāḥ saṃsāriṇaḥ svānubhavāśrayatvād dvaitavādina eva dṛṣṭādṛṣṭārthaprapañcasya pramāṇabādhitasya kalpanāyām anekavidhāyāṃ bahuvidhadoṣānuṣaṅgāt tad apy uktaṃ tvatpakṣe bahu kalpyaṃ syāt sarvaṃ mānavirodhi ca kalpyā'vidyaiva matpakṣe sā cānubhavasaṃśrayā   iti kaścit so 'pi na prekṣāvān sarvapramāṇātītasvabhāvāyāḥ svayam avidyāyāḥ svīkaraṇāt na hi prekṣāvān sakalapramāṇātikrāntarūpām avidyāṃ vidyāṃ vā svīkurute na ca pramāṇānām avidyāviṣayatvam ayuktaṃ vidyāvad avidyāyā api kathaṃcid vastutvāt tathā vidyātvaprasaṅga iti cen na kiṃcid aniṣṭaṃ yathā yatrāvisaṃvādas tathā tatra pramāṇatety akalaṅkadevair apy uktatvāt bahiḥprameyāpekṣayā tu kasyacit saṃvedanasyāvidyātvaṃ bādhakapramāṇāvaseyam katham apramāṇaviṣayaḥ tadbādhakaṃ punararthānyathātvasādhakam eva pramāṇam anubhūyate iti vastuvṛttam apekṣyaivāvidyā nirūpaṇīyā na ca kathaṃcid vidyāvato 'py ātmanaḥ pratipattur avidyāvattvaṃ virudhyate yato 'yaṃ mahān doṣaḥ syāt nāpy avidyāśūnyatve kathaṃcid vidyānarthakyaṃ prasajyate tatphalasya sakalavidyālakṣaṇasya bhāvāt na cāvidyāyām eva sthitvā'syeyam avidyeti kalpyate sarvasya vidyāvasthāyām evāvidyetaravibhāganiścayāt svapnādya'vidyādaśāyāṃ tadabhāvāt tataś cātmadvārevāvidyā yuktimatī yasmād anubhavād avidyāvānaham asmīty anubhavavānātmā tata eva kathaṃcit pramāṇotthavijñānā'bādhitā tadavidyāpi saivety ātmatāvirodhābhāvāt na cātmani kathaṃcid avidite 'py avidyeti nopapadyate bādhā'virodhāt kathaṃcid vijñāte 'pi vā'vidyeti nitarāṃ ghaṭate viditātmana eva tadbādhakatvaviniściteḥ kathaṃcid bādhitāyā buddher mṛṣātvasiddheḥ na ca kathaṃcid avidyāvān eva naras tām avidyāṃ nirūpayitum akṣamaḥ sakalaprekṣāvadvyavahāravilopāt yad api pramāṇāghātāsahiṣṇutvam asādhāraṇalakṣaṇam avidyāyās tad api pramāṇasāmarthyād eva niścetavyam iti na pramāṇātikrāntā kācid avidyā nāma yad abhyupagame brahmādvaitaṃ na virudhyeta dvaitapratiṣedho vā dvaitāvinābhāvī na bhavet tad etena śabdādvaitam api nirastaṃ vijñānādyadvaitavattasyāpi nigaditadoṣaviṣayatvasiddheḥ prakriyāmātrabhedāt tadvyavasthānupapatteḥ svapakṣetarasādhakabādhakapramāṇābhāvāviśeṣāt svataḥsiddhyayogād gatyantarābhāvāc ca ity alam atiprasaṅginyā saṃkathayā sarvathaivādvaitasya nirākaraṇāt   yasmāt  pṛthag eva dravyādipadārthāḥ pramāṇādipadārthāś ca pṛthakpratyayaviṣayatvāt sahyavindhyavad ity ekāntaḥ pṛthaktvaikāntaḥ sajātīyavijātīyavyāvṛttā niranvayavinaśvarā bahir antaś ca paramāṇavaḥ ity abhiniveśaś ca tatra yeṣāṃ pṛthaktvaguṇayogāt pṛthak padārthā ity āgrahaste evaṃ tāvat praṣṭavyāḥ kiṃ pṛthagbhūtapadārthebhyaḥ pṛthaktvaṃ guṇaḥ pṛthagbhūto 'pṛthagbhūto vā na tāvad uttaraḥ pakṣo guṇaguṇinor bhedopagamāt nāpi prathamaḥ  pṛthaktvasya tadguṇatvāt pṛthag iti pratyayasya tadālambanatvān na teṣām apṛthaktvaprasaṅga iti cen na tasya kathaṃcit tādātmyāpatteḥ pṛthaktvaikāntavirodhāt  kathaṃcit tādātmyam eva hi tayoḥ saṃbandhanibandhanaṃ na tato 'nyatsaṃbhavati samavāyavṛttiḥ saṃbhavatīti cen na samavāyasya kathaṃcid aviṣvagbhāvād aparasya pratikṣepāt  na hy anekadeśastheṣu himavadvindhyādiṣu sakṛdekaḥ paramāṇur vartate iti saṃbhavati gaganādyanaṃśam api vartate iti cen na tasyānantapradeśāditayānaṃśatvāsiddher anāśrayatayā kvacid vṛttyabhāvāc ca sattaikā yugapad anekatra vartate ity apy asiddhaṃ tadanantaparyāyatvasādhanāt svaparyāyebhyo 'tyantabhedāsiddheś ca samavāyavṛttyanupapatteḥ dravyatvādisāmānyam api naikam anaṃśam anekasvavyaktivṛtti sakṛtprasiddhaṃ tasyāpi svāśrayātmakatayā kathaṃcit sāṃśatvānekatvapratīteḥ saṃyogavibhāgaparatvāparatvāny api nānekavṛttīni yugapad upapadyante pratiyogyādisaṃyogādipariṇāmapratīteḥ sādṛśyopacārād ekatvavyavahārāt dvitvādir anekadravyavṛttir yugapad ity apy aprātītikaṃ prativyakti sakalasaṃkhyāpariṇāmasiddheḥ kvacid ekatra tadasiddhau parāpekṣayāpi tadviśeṣapratītyayogāt kharaviṣāṇavat tato na pṛthaktvam anekatra yugapad vartate guṇatvād rūpādivat na saṃyogādibhir anekāntaḥ teṣām apy anekadravyavṛttīnāṃ sakṛdanaṃśānām asiddheḥ tad anena pṛthaktvaikāntapakṣe 'pi pṛthaktvavatoḥ pṛthaktvāt pṛthaktve tau tadvantāv apṛthag eva syātām tathā ca na pṛthaktvaṃ nāma guṇaḥ syāt ekatra tadvati tadanabhyupagamāt anekastho hy asau guṇa iti kārikāvyākhyānaṃ sthitapakṣadūṣaṇaparaṃ prakāśitaṃ pratipattavyam  sāṃprataṃ niranvayakṣaṇikalakṣaṇapṛthaktvapakṣe dūṣaṇam āvirbhāvayitum anasaḥ sūrayaḥ prāhuḥ  jīvādidravyaikatvasya nihnave saṃtāno na syād bhinnasaṃtānābhimatakṣaṇavat yathaikaskandhāvayavānām ekatvapariṇāmāpalāpe samudāyo na syān nānāskandhāvayavavat tathā sadharmatvābhimatānāṃ sadṛśapariṇāmaikatvāpahnave sādharmyaṃ na syād visadṛśārthavat mṛttvā punar bhavanaṃ pretyabhāvaḥ so 'pi na syād ubhayabhavānubhāvyekātmā'pākaraṇe nānātmavat caśabdād dattagrahādi sarvaṃ na syāt tadvat na ca tadabhāvaḥ śakyaḥ pratipādayituṃ sakalabādhakaśūnyatvena niraṅkuśatvāt  nanu cāparāmṛṣṭabhedāḥ kāryakāraṇakṣaṇā eva saṃtānaḥ sa caikatvanihnave 'pi ghaṭate evety api ye samācakṣate teṣām api  nanu kāryakāle sato 'pi kāraṇatve tatkāraṇatvānabhimatasya kāryakālam ātmānaṃ nayataḥ sarvasya tatkāraṇatvaprasaṅgaḥ kāryākāreṇa prāgasataḥ saddravyādirūpeṇa prākkāryakāle ca satas tatkāryasyotpattau kharādimastake viṣāṇāder utpattiḥ kin na syāt gavādiśirasīva tatrāpi tasya viṣāṇādyākāratayā prāgasattvasya saddravyādirūpatayā sattvasya cāviśeṣāt tadutpattikāraṇasya dṛṣṭasyādṛṣṭasya cābhāvāt tatra na tasyotpattir iti vacane pareṣām api prāgasattvaikāntāviśeṣe 'pi kāryasya pūrvaṃ sati kāraṇe janma nāsatīti na kiṃcid atiprasajyate tadanvayavyatirekānuvidhānanibandhanatvāt tatkāraṇatvasya na ca niranvayakṣaṇikatve 'pi kāryasya kāraṇānvayavyatirekānuvidhānam asaṃbhāvyaṃ svakāle sati kāraṇe kāryasyotpatter asaty anutpatteḥ pratīyamānatvāt svadeśāpekṣānvayavyatirekavat tad uktam anvayavyatirekādyo yasya dṛṣṭo 'nuvartakaḥ svabhāvas tasya taddhetur ato bhinnān na saṃbhavaḥ iti tato 'vyabhicāreṇa kāryakāraṇabhūtā evāparāmṛṣṭabhedāḥ kṣaṇāḥ saṃtāno yuktaḥ iti kaścit so 'pi na pratītyanusārī tathā buddhetaracittānām apy ekasaṃtānatvaprasaṅgāt teṣām avyabhicāreṇa kāryakāraṇabhūtatvāviśeṣāt nirāsravacittotpādāt pūrvaṃ buddhacittasyāpi saṃtānāntaracittakāraṇatvābhāvān na teṣām avyabhicārī kāryakāraṇabhāva iti cen na yataḥ prabhṛti teṣāṃ kāryakāraṇabhāvas tatprabhṛtitas tasyāvyabhicārād anyathā buddhacittasyāsarvajñatvaprasaṅgāt nā'nanukṛtānvayavyatirekaṃ kāraṇaṃ nākāraṇaṃ viṣaya iti vacanāt syān mataṃ yeṣām agrāhyagrāhakatve satya'vyabhicārī kāryakāraṇabhāvas teṣām ekasaṃtānatvopagamān na doṣa iti cet tad apy ayuktaṃ samanantarapratyayenāpi saha buddhacit tasyaikasaṃtānatāpāyaprasakteḥ tasya buddhacit tenāgrāhyatve tasyāsarvaveditvāpatteḥ samanantarapratyayasya samanantaratvād eva buddhacit tena sahaikasaṃtānatvam iti cet kutas tasya samanantaratvam tasyāvyabhicārikāraṇatvād iti cen na sarvārthānāṃ tatsamanantaratvaprasaṅgāt ekasaṃtānatve sati kāraṇatvād iti cet so 'yam anyonyasaṃśrayaḥ siddhe samanantarapratyayatve tasyaikasaṃtānatvena kāraṇatvasiddhis tatsiddhau ca samanantarapratyayatvasiddhir iti syādvādināṃ kas tarhy ekaḥ saṃtāna iti cet  na ca sādhyavikalaṃ citrajñānam udāharaṇaṃ tasyaikatvasiddheḥ  deśapratyāsatteḥ śītātapavātādibhir vyabhicārāt kālapratyāsatter ekasamayavarttibhir aśeṣārthair anekāntāt bhāvapratyāsatter ekārthodbhūtānekapuruṣajñānair anaikāntikatvād dravyapratyāsattir eva pariśeṣāt saṃbhāvyate sā caikadravyatādātmyalakṣaṇatvāt pratyāsattiviśeṣaḥ iti kathaṃcid aikyam evaikatvavyavahāranibandhanaṃ citrajñānasya  tayoḥ  kālasamantaropalambhaniyamād ekasaṃtānatvam eva syād deśasamanantaropalambhaniyamāt samudāyavat na punar ekadravyatvam iti cen na bhavatāṃ buddhetarasaṃvidām ekasaṃtānatvāpatteḥ kālasamanantaropalambhaniyamasya bhāvāt pañcānām api ca skandhānām ekaskandhatvaprasaṅgāt pradeśasamanantaropalambhaniyamasya bhāvāt pratyāsattyantarakalpanāyāṃ  yena kālasamanantaropalambhaniyamabhājām ekasaṃtānatvaṃ vyavatiṣṭhate deśasamanantaropalambhaniyamabhṛtāṃ caikaskandhākhyaṃ samudāyatvaṃ yujyate tādṛśaḥ sādharmyasyaikatvanihnave 'nupapatteḥ kathaṃcid ekatvaśūnyārthasādharmyasya saṃtānāntareṣu nānāsamudāyeṣu ca darśanāt etenaikasaṃtānatvāt pretyabhāvavyavahārakalpanam apāstaṃ kathaṃcid ekatvāpahnave tadayogāt katham iha janmano janmāntareṇaikatvaṃ virodhād iti cen na kathaṃcid ekatve virodhābhāvāt tathā pratibhāsād ekajñānanirbhāsaviśeṣavat tathā hi  na punar anyatra jīvāntare teṣām aśakyavivecanatvād virodhavaiyadhikaraṇyādīnām ekajñānanirbhāsaviśeṣair apākaraṇān niraṅkuśatvasiddheḥ  pṛthaktvaikāntapakṣe dūṣaṇāntaram upadarśayantaḥ prāhuḥ  sadātmanā satsāmānyātmanā bhinnam eva jñānaṃ jñeyād iti ced dvidhāpy asad eva prāptaṃ jñānasyāsattve jñeyasyāsattvaprasaṅgāt tato bahir antaś ca na kiñcit kathaṃcid api jñeyaṃ nāma tvaddviṣāṃ pratīyeta nanu sadviśeṣād bhede 'pi jñānasya jñeyān nāsattvaprasaktiḥ sadantaratvaṃ tu na syāt paṭāntarādbhede 'pi paṭasya paṭāntaratvābhāvavat satsāmānyaṃ punaḥ sarveṣu sadviśeṣeṣv asattvavyāvṛttimātram na ca tadātmanā kasyacit kutaścid bhedo 'bhedo vā vicāryate tasya vastuniṣṭhatvāt sanmātrasya cāvastutvāt tadātmanā vyāvṛttasya jñānasya jñeyāt paramārthasattvāvirodhān na kaścid upālambha iti cen na satsāmānyasyābhāve sāṃvṛtatve vā sadviśeṣāṇām abhāvaprasaṅgāt sāṃvṛtatvāpatteś ca tadasattvavyāvṛtter api vastusvabhāvatvād anyathā kharaviṣāṇādāv api tadanuṣaṅgāt tathā hi jñānajñeyayor asadvyāvṛttir vāstavī sadviśeṣatvāt yasya tu na sā vāstavī sa na sadviśeṣo yathā vandhyāsutaḥ sadviśeṣau ca jñānajñeye iti kevalavyatir ekī hetuḥ tathā yatrāsadvyāvṛttir vāstavī tatra satsāmānyaṃ vastu satsāmānyarahiteṣu vandhyāsutādiṣv asadvyāvṛtter avāstavatvāt iti vāstavasatsāmānyātmanā jñānasya jñeyād bhede sadviśeṣātmanāpi bhedaḥ syāt tathā ca jñānam asat prāptam tadanicchatāṃ  tasya tataḥ śreyān ayam upālambhaḥ pṛthaktvaikāntavācāṃ tāthāgatānāṃ vaiśeṣikavat kiñca  sāmānyam evārtho 'bhidheyo yāsāṃ tāḥ sāmānyārthā giro yatas tābhir viśeṣo nābhilapyate ity anye teṣāṃ mṛṣaiva sakalāḥ svayaṃ satyatvenābhimatā api giraḥ syuḥ sāmānyasya vāstavasyābhāvāt kutaḥ punaḥ sāmānyasyaivābhidheyatvam iti cet  na hy anantā viśeṣāḥ śakyāḥ saṃketayituṃ tato nābhidhīyeran  na hi svalakṣaṇe darśane yathā saṃketanirapekṣo viśeṣaḥ pratibhāsate tathā śabdabuddhāv api tasyāḥ svalakṣaṇasaṃnidhānānapekṣatvāt tadapekṣatve 'tītānutpannādiṣu śabdabuddher abhāvaprasaṅgāt yady evaṃ  maunād yat kiṃcana vacanād vā yathārthābhidhānasya svābhidhānaṃ muktvā viśeṣasyāsaṃbhavāt  paramārthaikatānatve śabdānām anibandhanā na syāt pravṛttir artheṣu samayāntarabhediṣv iti vacanāt  śakyaṃ hi vaktum avikalpakapratyakṣasya na paramārthaikatānatvān niyamo dvicandrādidarśanābhāvaprasaṅgāt kintūpādānasya svavāsanāviśeṣasya bhedāt iti  vikalpenevāvikalpenāpy avadhārayitum aśakteḥ nirvikalpakasyārthasaṃnidhānānapekṣatvād vaiśādyāc ca paramārthaikatānatvam iti cen na tadaniyamāt tathā hi  vārthe nirvikalpakam indriyajñānaṃ na punar dūre iti śakyaṃ vaktum indriyānvayavyatirekānuvidhānāviśeṣāt dūrārthepīndriyajñānaṃ viśadātmakam eva tatrāvaiśadyasyāśūtpannānantaravikalpena sahaikatvādhyāropād eva pratīter iti cen na āsannārthe 'pi tadavaiśadyapratītiprasaṅgāt na hi tatrāvikalpānantaraṃ cirād vikalpasyotpattiḥ purovarttiny arthe 'kṣajñānajavikalpavaiśadyasya tallaghuvṛttinibandhanatvābhāvaprasaṅgāt  vimūḍho laghuvṛtter vā tayor aikyaṃ vyavasyati  iti vacanavirodhāt yadi punar āsannārthe nirvikalpakasya balīyastvāt tadvaiśadyenānantaravikalpāvaiśadyasyābhibhavād vaiśadyapratibhāso na punar dūre viparyayād iti mataṃ tadā purovartigodarśanavaiśadyenāśvavikalpāvaiśadyasyābhibhūtiprasaṅgāt tatra vaiśadyapratītiḥ kin na syāt godarśanabhinnaviṣayatvād aśvavikalpasya naivam iti cen na nīladarśanavikalpayor api bhinnaviṣayatvāt tadvaiśadyāpratītiprasaṅgāt na hi tayor abhinnaviṣayatvaṃ svalakṣaṇasāmānyayos tadviṣayayor bhedāt tatra dṛśyavikalpyayor ekatvādhyavasāyān nīlavikalpe vaiśadyapratibhāsa iti cen na tata eva dūre 'pi vaiśadyapratibhāsaprasaṅgāt syān mataṃ pratyāsanne 'rthe vikalpye dṛśyasyādhyāropād vikalpavaiśadyaṃ dūre tu dṛśye vikalpyasyādhāropād darśanāvaiśadyaṃ pratīyate kutaścid vibhramāt iti tad apy asāraṃ candrārkādāv atidūre dṛśye vikalpyādhyāropād avaiśadyapratītiprasaṅgāt pratyāsannatare ca cakṣuṣaḥ karatalarekhādau vikalpye dṛśyādhyāropād vaiśadyaprasaṅgāt yadi punar adṛṣṭaviśeṣavaśād dṛśyavikalpyayor ekatvādhyāropāviśeṣe 'pi kvacid vaiśadyam avaiśadyaṃ ca yathāpratīty abhidhīyate tadā tata evendriyajatvāviśeṣe 'pi kvacid viśadapratibhāso 'nyatrānyatheti naikāntena darśanasya viśadātmakatvam arthasannidhānāpekṣatvaṃ vā yataḥ paramārthaikatānatvān niyamaḥ syāt na punaḥ śabdabuddhivad upādānaniyamād iti na śabdabuddher avastuviṣayatve 'py upādānaniyamād viśeṣaḥ parārthānumānasya vaktr'abhipretasamaye trirūpahetusūcitvād avisaṃvādād itaravacanād viśeṣa iti cen na tathāpi  na hi vaktrabhipretamātrasūcitvāviśeṣe 'pi kṣaṇabhaṅgādisādhanaṃ pratipakṣadūṣaṇaṃ vā satyaṃ na punaḥ pradhāneśvarādisādhanam iti śakyavyavasthaṃ yatas tad eva saṃvādi syāt sarvathā viśeṣābhāvāt   nanu ca vyākhyātāraḥ khalv evaṃ vivecayanti na vyavahartāraḥ te hi dṛśyavikalpyāv arthāv ekīkṛtya yatheṣṭaṃ vyavaharanti kṣaṇabhaṅgādisādhanavacanam anyad vā satyaṃ na pradhāneśvarādisādhanavākyam paramārthatas tu na kiṃcid vacanam avitatham ity abhyupagame 'pi  nirvikalpakadarśanāt tadavadhāraṇāsaṃbhavāt  na hy avikalpetararāśyor arthānarthaviṣayatvaṃ viśadetarātmatvaṃ vā'nupaṣṇavetararūpatvaṃ vā yena vikalpāntareṇa pratyeti tadvastuviṣayaṃ yuktaṃ tasya vikalparāśāv anarthaviṣaye 'nupraveśāt  svayam aniścayātmano vikalpād arthaniścayānupapatteḥ sarvathārthacintanocchedāviśeṣāt yathaiva hy apratyakṣopalambhasya nārthadṛṣṭiḥ prasidhyati tathā svayam aniścitātmopalambhasyāpi  svapnabuddhivad iti vibhramaikāntavādivacanam  svapnādibhrāntajñānaṃ hi bahirarthāsattvād eva na punaḥ svarūpāsattvāt idaṃ tu vibhramaikāntasaṃvedanaṃ bahir antar apy arthāsattvād iti kathaṃ na tadatiśete na cāsya svarūpasattvaṃ tadvyavasthānasya vipakṣavyavacchedena pratipattipatham upanetum aśakteḥ  saṃvṛttyā pratyetīti cāyuktaṃ kathaṃcid api paramārthapratipattyabhāve saṃvṛtipratipattyayogāt paramārthaviparyayarūpatvāt saṃvṛtteḥ anyathā paramārthasya saṃvṛtir iti nāmakaraṇamātram abādhākaram eva pareṣām anuṣajyeta so 'yaṃ saṃvṛttyā vibhramaikāntasādhanam avibhramadūṣaṇaṃ ca pratyetīti paramārthato na pratyetīti upekṣaṇīyavacana eva tam anye 'dyāpy anumanyante ity acintyam analpatamatamonibandhanam aśakyaparyantagamanam ihādbhutam  evaṃ tarhi mā bhūt pṛthaktvaikānto 'dvaitaikāntavadaśakyavyavasthāpanatvāt tadubhayaikātmyaṃ tu śreya iti manyamānaṃ vādinaṃ sarvathā vā'vācyaṃ tattvam ātiṣṭhamānaṃ pratyāhuḥ   yathaiva hi vandhyāyā vidhir eva tatsutapratiṣedhaḥ sa eva vā vandhyāyā vidhir iti vandhyāsutayor anyonyavidhipratiṣedhalakṣaṇatvaṃ tathā pṛthaktvasvabhāvavidhir eva sarvathaikatvapratiṣedhaḥ sa eva ca tadvidhiḥ iti katham iva syādvādam anicchatāṃ viruddhadharmādhyāsaḥ saṃbhaved yatas tadubhayaikātmyaṃ tattvam ekāntavādinaḥ svīkuryuḥ  ity alaṃ prapañcena  tad evam ekatvādyekāntanirākṛtisāmarthyāt tadanekāntatattvaprasiddhāv api tatpratipattidārḍhyārtham anyathāśaṅkāpākaraṇārthaṃ ca tatsaptabhaṅgīṃ samāvirbhāvayitukāmās tanmūlabhaṅgadvayātmakatvaṃ jīvādivastunaḥ prāhuḥ  hi yasmād avastv evānapekṣe pṛthaktvaikaye aikyapṛthaktvanirapekṣatvahetudvayāt pratipādite prāk tasmāt tad evaikyaṃ pṛthaktvaṃ ca jīvādivastu kathaṃcid ekatvapṛthaktvapratyayahetudvayād avasīyate yathā sādhanaṃ sattvādi pakṣadharmatvasapakṣasattvavipakṣāsattvalakṣaṇair bhedair viśiṣṭam ekaṃ prasiddham ubhayoḥ tatrāpy anvayavyatirekayor anapekṣayor avasturūpatvāt sādhanalakṣaṇatvāyogāt sāpekṣayor eva tallakṣaṇatvena vastusvabhāvatvasiddheḥ sāmyam udāharaṇasya pratipattavyam kiṃ punar anayā kārikayā karoty ācāryaḥ pūrveṇaivāsyārthasya gatatvād iti cet  gatārthasyāpy anumānaviṣayatvapradarśanāt spaṣṭatvaprasiddheḥ pramāṇasaṃplavavādināṃ gṛhītagrahaṇasyādūṣaṇāt tathā hi  tathā hi sarvathā pṛthaktvaṃ nāsty eva ekatvanirapekṣatvād vyomakusumavat sarvathaikatvaṃ nāsti pṛthaktvanirapekṣatvāt tadvad iti atra na hetudvayam asiddhaṃ tadekāntavādināṃ tathābhyupagamāt nāpy anaikāntikaṃ viruddhaṃ vā vipakṣavṛttyabhāvāt   kathaṃcij jīvādivastu pratyakṣādibhir upalabhyate na punaḥ sarvatheti siddhānyathānupapattiḥ  na hi sapakṣe eva bhāvo vipakṣe 'bhāvanirapekṣo vipakṣe 'bhāva eva vā sapakṣe bhāvānapekṣaḥ sādhanavastuno rūpaṃ pareṣāṃ siddhaṃ yena sādhyasādhanavidhuram udāharaṇaṃ syāt  na hi hetum anicchataḥ saṃvedanādvaitaṃ puruṣādvaitaṃ vā svīkurvato 'pi citrasaṃvedanaṃ nīlādinirbhāsair advayasaṃvedanaṃ vā grāhyagrāhakākāravivekasaṃvidākāraiḥ paramabrahma vā tejaḥśabdajñānajyotir ākārair vidyetarākārair vā svabhedaiḥ parasparanirapekṣair viśiṣṭaṃ vastu siddhaṃ yenodāharaṇam anavadyaṃ na syāt  aulūkyānām sattvādibhiḥ pradhānavad vā kāpilānām  kṣīrādyāharaṇādikāyā mahadādisṛṣṭirūpāyā vā svaviṣayajñānajananalakṣaṇāyā vā siddham eva  kārikāyāṃ svabhedaiḥ sādhanaṃ yathety atra sādhanaśabdena sādhanasāmānyasyābhidhānāt svabhedaśabdena ca tatsāmānyasya vacanāt yathāyogaṃ viśeṣavyākhyānādiṣṭaviśeṣasiddher bahusaṃgrahaḥ  nanu caikatvapratyayāt pṛthaktvapratyayāc ca katham ekatvaṃ pṛthaktvaṃ ca jīvādīnām upapannaṃ tasya nirviṣayatvād ity ārekāyāṃ tasya saviṣayatvam ādarśayitumanasaḥ svāminaḥ prāhuḥ  tu viśeṣaṇe tena satsāmānyaṃ viśeṣaṇam āśritya sarveṣāṃ jīvādīnām aikyam iti naikatvapratyayo nirviṣayaḥ tasya satsāmānyaviṣayatvāt pṛthak sarvaṃ jīvādi dravyādipadārthabhedam āśrityānubhūyate tato na pṛthaktvapratyayo 'pi nirviṣayaḥ tasya dravyādibhedaviṣayatvād iti niveditaṃ boddhavyam hetur atra jñāpakaḥ kārakaś cocyate sa cāsādhāraṇo yathāsvaṃ pravādibhir viśeṣeṇeṣṭatvāt sa ca yathā svabhedānāṃ pakṣadharmatvādīnāṃ svārambhakāvayavādīnāṃ vā vivakṣāyāṃ pṛthag eva hetutvena ghaṭāvayavyāditvena vā tadabhedavivakṣāyām eka eva tathā sarvaṃ vivādādhyāsitam iti dṛṣṭāntadārṣṭāntikaghaṭanāt   na hi bhāvāḥ paraspareṇātmānaṃ miśrayanti bhedapratītivirodhāt teṣām atatkāryakāraṇavyāvṛttyā samānavyavahārabhāktve 'pi paramārthato 'saṃkīrṇasvabhāvatvāt tad uktaṃ sarve bhāvāḥ svabhāvena svasvabhāvavyavasthiteḥ svabhāvaparabhāvābhyāṃ yasmād vyāvṛttibhāginaḥ   tasmād yato yathārthānāṃ vyāvṛttis tannibandhanāḥ jātibhedāḥ prakalpyante tadviśeṣāvagāhinaḥ   tato yo yena dharmeṇa viśeṣaḥ saṃpratīyate na sa śakyas tato 'nyena tena bhinnā vyavasthitiḥ   iti  atrābhidhīyate jīvādibhedānām aikyaṃ  na hi svabhāvavicchedābhāvād ṛte nīlasvalakṣaṇasya saṃvedanasya vā kasyacid ekasya svayam iṣṭasyāpy ekatvanibandhanaṃ kiṃcid asti nāpi kathaṃcid bhinnānām api bhāvānāṃ satsāmānyasvabhāvena vicchedo 'sti tathā vicchedābhāvasyānubhavāt  sadātmanā sarvabhāvānāṃ parasparamiśraṇe 'pi sāṅkaryāprasakteḥ citraikajñānanīlādinirbhāsānāṃ saṃvidātmanaikatve 'pi sāṅkaryāprasaktivat na hi teṣām anekatve citrajñānasiddhiḥ sarvathaikatvavat tata eva na kiṃcid bhinnajñānaṃ niraṃśasaṃvedanādvaitopagamād iti cen na tatrāpi vedyākāravivekasaṃvidākārayoḥ parokṣapratyakṣayor ekasaṃvedanatve 'pi sāṅkaryāniṣṭer anyathā saṃvidākārasyāpi parokṣatvaprasaṅgāt vedyākāravivekavat tasya vā pratyakṣatvaṃ saṃvidākāravat syāt na caivaṃ tadvipratipattivirodhāt samāropasyāpi sarvathāpy aviśeṣe kvacid evāsaṃbhavān niścayavat  tathā ca bahir antaś ca bhāvānāṃ sadātmanaikatvaṃ dravyādyātmanā pṛthaktvaṃ ca svasvabhāvaḥ siddho na punar asādhāraṇaṃ bhinnaṃ rūpam tena ca svasvabhāvena vyavasthiteḥ svabhāvaparabhāvābhyāṃ bhāvāḥ svabhāvenānuvṛttivyāvṛttibhāgino na punar ekāntato vyāvṛttibhāginaḥ tasmād yato yato 'rthānāṃ vyāvṛttis tannibandhanā bhedaviśeṣā eva prakalpyante na jātiviśeṣāḥ pratītivirodhāt yato yatas tv anuvṛttis tatas tato jātayaḥ prakalpyante tāsām evānuvṛttipratyayaliṅgatvāt tato yo yena dharmeṇa viśeṣo 'viśeṣaś ca saṃpratīyate na sa śakyas tato 'nyena tena bhinnā'bhinnā ca vyavasthitiḥ padārthānāṃ tathā pratīter bādhakābhāvāt tataḥ sthitam etat satsāmānyavivakṣāyāṃ sarveṣām aikyaṃ dravyādibhedavivakṣāyāṃ pṛthaktvam eva itarasyāvivakṣāyāṃ guṇabhāvāt  vivakṣā'vivakṣayor asadviṣayatvān na tadvaśāt tattvavyavasthā yukteti manyamānaṃ pratyāhuḥ sūrayaḥ  kriyate iti śeṣaḥ viśeṣyo 'rthas tāvad anantadharmā prāguktaḥ tatra kasyacid viśeṣaṇasyaikatvasya sata eva vivakṣā pṛthaktvasya ca sata eva vā'vivakṣā na punar asataḥ kriyate taiḥ pratipattṛbhir ekatvapṛthaktvābhyām arthibhiḥ sarvathā tatra kasyacid arthitvānarthitvayor asaṃbhavāt tasya sakalārthakriyāśaktiśūnyatvāt kharaviṣāṇavat na hi kasyacid vivakṣāviṣayasya manorājyāder asattve sarvasyāsattvaṃ yuktaṃ kasyacit pratyakṣaviṣayasya keśoḍukāder asattve sarvasya pratyakṣaviṣayasyāsattvaprasaṅgāt pratyakṣābhāsaviṣayasyāsattvaṃ na punaḥ saty apratyakṣaviṣayasyeti cet tarhy asatyavivakṣāviṣayasyāsattvam astu satyavivakṣāviṣayasya tu mā bhūt na kācid vivakṣā satyā vikalparūpatvān manorājyādivikalpavad iti cen na asyānumānasya satyatve 'nenaiva hetor vyabhicārāt tadasatyatve sādhyāprasiddheḥ yato 'numānavikalpād arthaṃ paricchidya pravartamāno 'rthakriyāyāṃ na visaṃvādyate tadviṣayaḥ sann eveti cet tarhi yato vivakṣāviśeṣād arthaṃ vivakṣitvā pravartamāno na visaṃvādyate tadviṣayaḥ katham asan bhavet avivakṣāviṣayo 'sann evānyathā tadanupapatter iti cen na sakalavāggocarātītenārthasvalakṣaṇena vyabhicārāt sarvasya vastuno vācyatvān nāvivakṣāviṣayatvam iti cen na nāmnas tadbhāgānāṃ ca nāmāntarābhāvād anyathānavasthānuṣaṅgāt teṣām avivakṣāviṣayatve 'pi sattve katham anyad api viśeṣaṇam avivakṣāviṣayatve sad eva na sidhyet tad evaṃ  na hy arthakriyārthinām arthaniṣpattim anapekṣya vivakṣetarābhyāṃ yogaḥ saṃbhavati yena tadabhāve 'pi sa syāt  nanu cānyavyāvṛttaya eva vivakṣetarābhyāṃ yujyante na vastusvabhāvo yatas tayoḥ sadviṣayatvam iti cen na śabdebhyo vastuni pravṛttivirodhāt vyāvṛttitadvator ekatvādhyāropāt tadvati pravṛttir iti cen na adhyāropasya vikalpatvenārthāviṣayatvāt svāviṣayeṇa vyāvṛtter ekatvāropaṇāyogāt sāmānyenārtho 'dhyāropavikalpaviṣaya eveti cet tad api yady anyavyāvṛttirūpaṃ tadā vyāvṛttyaiva vyāvṛtter ekatvāropāt kuto 'rthe pravṛttiḥ tām icchatā eṣitavyāḥ  yo 'py āha bheda eva paramārthasannarthānāṃ nābhedas tasya saṃvṛtisattvād anyathā virodhād iti abheda eva tāttviko bhāvānāṃ na bhedas tasya kalpanāropitatvād anyathā virodhānuṣaṅgād iti cāparaḥ tau prati sūrayaḥ prāhuḥ  abhedas tāvat sann eva na punaḥ saṃvṛtiviṣayaḥ pramāṇagocaratvād bhedavat bhedaḥ sann eva na punaḥ saṃvṛttiḥ pramāṇagocaratvād abhedavat bhedābhedau santāv eva na punaḥ saṃvṛtī pramāṇagocaratvāt sveṣṭatattvavad ity api pakṣāntaram ākṣiptaṃ lakṣyate tadubhayasaṃvṛtivādino 'pi sakaladharmavidhuratvam anumanyamānasya bhāvāt na cātra sādhyasādhanadharmavikalam udāharaṇaṃ bhedābhedatadubhayānubhayaikāntābhidhāyināṃ tatprasiddheḥ syādvādivat tathaikatra vastuni bhedābhedau paramārthasantau te bhagavato na viruddhau pramāṇagocaratvāt sveṣṭatattavat iti sāmarthyāt parasparanirapekṣau bhedābhedau viruddhāv eva pramāṇāgocaratvād bhedaikāntādivat iti kārikāyām arthasaṅgrahaḥ  kiṃ punaḥ pramāṇaṃ yad gocaratvam atra hetur iti cet  d ity agre vakṣyati adhigamo hi svārthākāravyavasāyaḥ svārthākārau ca kathaṃcid bhedābhedau tadanyatarāpāye 'rthakriyānupapattes tadekānte sarvathā tadayogāt  iti bhedaikāntābhāve 'bhedaikāntāsattve ca parasparanirapekṣatadubhayaikāntāpākaraṇe 'nubhayaikāntāpasāraṇe ca sādhye svabhāvānupalabdhiḥ svayam upalabdhilakṣaṇaprāptasya tasyānupalabhyamānatvasiddheḥ na ceyam asiddhā  na hi pratyakṣe svalakṣaṇaṃ sūkṣmaṃ paramāṇulakṣaṇaṃ pratibhāsate sthūlasya ghaṭādyātmanaḥ pratibhāsanāt paramāṇuṣv evātyāsannāsaṃsṛṣṭeṣu dṛṣṭau pratibhāsamāneṣu kutaścid vibhramanimittād ātmani paratra cāsantam eva sthūlākāramādarśayantī saṃvṛtis tān saṃvṛṇoti keśādibhrāntivad iti cen naivaṃ bahirantaś ca pratyakṣasyābhrāntatvakalpanāpoḍhatvābhāvaprasaṅgāt saṃvyavahārataḥ paramārthato vā pratyakṣaṃ kalpanāpoḍhamabhrāntam iti lakṣaṇasyāsaṃbhavadoṣānuṣaṅgāt paramāṇūnāṃ jātucidadhyakṣabuddhāv apratibhāsanāt te ime paramāṇavaḥ pratyakṣabuddhāv ātmānaṃ ca na samarpayanti pratyakṣatāṃ ca svīkartum icchantīty amūlyadānakrayiṇaḥ svāvayavabhinnaikāvayavivat na hi so 'pi sūkṣmasvāvayavavyatirikto mahattvopetaḥ pratyakṣe pratibhāsate kuṇḍādivyatiriktadadhyādivat samavāyāt tebhyo 'narthāntaram iva pratibhāsate iti cen na avayavipratyakṣasya sarvatra bhrāntatvaprasaṅgāt tathā cāvyabhicāritvaṃ pratyakṣalakṣaṇam asaṃbhavi syāt na caite 'vayavā ayam avayavī samavāyaś cāyam anayor iti trayākāraṃ pratyakṣam anubhūyate sakṛd api yato 'sāv apy amūlyadānakrayī na syāt pratyakṣabuddhāv ātmānarpaṇena pratyakṣatāsvīkaraṇāviśeṣāt tata eva parasparabhinnāvayavāvayavinām api pratyakṣe pratibhāsanād amūlyadānakrayiṇāv uktau samavāyavat sarvaṃ vastu kṣaṇikaparamāṇurūpaṃ sattvāt nityasthūlarūpe kramākramābhyam arthakriyānupapattes tadayogād ity anumānena svalakṣaṇam adhyavasīyate iti cen na atra hetor viruddhatvāt sattvasya kathaṃcin nityānityātmakasūkṣmasthūlātmakatvena vyāptatvāt sarvathā nityādyekāntarūpe kramayaugapadyābhyām arthākriyāvirodhāt sattvānupapatteḥ samarthanāt etena sthūlam evāvayavi dravyaṃ sūkṣmāvayavarahitaṃ pratibhāsate iti vyudastaṃ tadanumānasyāpi viruddhatvāviśeṣāt pratyakṣabādhitaviṣayatvāc ca hetor atītakālatvāvyavasthiteḥ ata eva nopamānādāv api tatpratibhāsanam iti nāsiddhaṃ sūkṣmādyekāntasya pratyakṣabuddhāv apratibhāsanaṃ yatas tatpratiṣedhe sādhye svabhāvānupalabdhir na sidhyet tatpratiṣedhe ca siddhaḥ sūkṣmādyanekāntaḥ  ghaṭārthino hi ghaṭavivakṣāyāṃ ghaṭaḥ pradhānaṃ paramāṇavo 'numeyāḥ pratyakṣāś ca rūpādayo guṇībhūtāḥ tadanarthitvād avivakṣāprasiddheḥ tadarthināṃ tu tadvivakṣāyāṃ ta eva pradhānaṃ na punar ghaṭo 'vayavī tadvivakṣāyāḥ saṃbhavābhāvāt tadarthitvānupapatteḥ na ca tadubhayasattvāviśeṣād aviśeṣeṇārthitvamanarthitvaṃ vā prasajyate tasya tatsattāmātrānibandhanatvāt mohaviśeṣodayahetukatvāt tadudayasyāpi mithyādarśanādikālādinimittakatvāt  tad evaṃ syād advaitaṃ syāt pṛthaktvam iti mūlabhaṅgadvayaṃ vidhipratiṣedhakalpanayaikavastunyavirodhena praśnavaśād upadarśitam śeṣabhaṅgānāṃ tu prakriyā yathoditanayaviśeṣavacanabhāk 'ekānekavikalpādāv uttaratrāpi yojayet' ityādy atideśakārikānirdeśasām arthyāt prapañcato niścetavyā  advaitādyāgrahogragrahagahanavipannigrahe 'naṅghyavīryāḥ syātkārāmoghamantrapraṇayanavidhayaḥ śuddhasaddhyānadhīrāḥ  dhanyānām ādadhānā dhṛtim adhivasatāṃ maṇḍalaṃ jainam agryaṃ vācaḥ sāmantabhadryo vidadhatu vividhāṃ siddhim udbhūtamudrāḥ    ity āptamīmāṃsālaṅkṛtau dvitīyaḥ paricchedaḥ    atha tṛtīyaḥ paricchedaḥ  aṣṭaśatī prathitārthā sāṣṭasahasrī kṛtāpi saṃkṣepāt  vilasadakalaṅkadhiṣaṇaiḥ prapañcanicitāvaboddhavyā     prakramyate 'neneti tātparyam tatra nityatvaikāntaḥ kūṭasthatvābhiniveśaḥ tasya pakṣaḥ pratijñānam tasminn api vividhā kriyā pariṇāmaparispandalakṣaṇā nopapadyate kāryotpatteḥ prāg eva tadutpattau vā prāg eva kārakābhāvo nopapadyate iti kūṭasthaḥ prāg eva kārakaḥ syād ātmā bhogasya atha prāg eva kārakābhāvas tadā vikriyāpi nopapadyate iti śaśvadakārakaḥ syāt tadaviśeṣāt sotsvakārako 'vikriyaś ceti cet kvaiva pramāṇaṃ pramitilakṣaṇaṃ ca tatphalam upapadyeta pramātur abhāve tadasaṃbhavāt ta hy akārakaḥ pramātā nāma pramitikriyāsādhanasya kārakaviśeṣasya svatantrasya pramātṛtopapatteḥ sakalakāryotpattiparicchittikriyayoḥ sarvathāpy asādhanasya sattvāsaṃbhavād avastutvāpatteḥ m ātmasiddhiḥ parasya syāt kharaviṣāṇādisiddhiprasaṅgāt  nanu cātmanaś cetanaivārthakriyā na punaḥ svavyatiriktakāryasyotpattir jñaptir vā tasyāḥ pradhānahetutvāt na ca cetanā puṃso 'rthāntaram eva tasya tallakṣaṇatvāt caitanyaṃ puruṣasya svarūpam iti vacanāt na cānityā cetanā nityapuruṣasvabhāvatvāt sākṣitvādivat tasyāḥ pradhānasvabhāvatve puruṣakalpanāvaiyarthyāt tadanityatvaprasaṅgāc ca sukhādivat na ca nityāyāś cetanāyāḥ parasyārthakriyātvaṃ viruddhyate dhātvartharūpāyāḥ kriyāyāḥ pratighātābhāvāt sattāvat tato 'rthakriyāsvabhāvatvād ātmano vastutvam eva na hy arthakriyākāraṇasyaiva vastutvam arthakriyāyāḥ svayam avastutvāpattes tatrārthakriyāntarābhāvād anyathānavasthāprasaṅgāt svato 'rthakriyāyā vastusvabhāvatve puruṣasyāpi svataḥ śaśvadarthakriyāsvabhāvatvān nityaṃ vastutvam astu vikriyāvirahe 'pi nityakārakatvasyāpi ghaṭanāt iti kaścit so 'pi na parīkṣād akṣadhiṣaṇaḥ pramāṇavirodhāt pratyakṣato 'numānāder vā nityārthakriyāyāḥ kadācid aparicchedāt svasaṃvedanam eva nityacetanārthakriyāṃ paricchinattīti cen na tathā tadbuddhyānadhyavasāyāt na hi buddhyānadhyavasitāṃ cetanāṃ puruṣaś cetayate buddhiparikalpanāvaiyarthyaprasaṅgāt sarvasya śabdāder viṣayasya buddhyanadhyavasitasyaiva puṃsā saṃvedyatvasiddheḥ syān mataṃ 'na cetanā nāma viṣayabhūtārthāntaraṃ puṃso 'sti yā buddhyādhyavasīyate tasyās tatsvarūpatvāt svataḥ prakāśanāc ca' iti tad apy ayuktaṃ tadarthakriyātvāyogāt na hy arthakriyāv ataḥ svarūpam eva sadāvasthāyyarthakriyā prasiddhāsti tasyāḥ pūrvākāraparityāgenottarākāropādānena ca svasmin paratra vā pratīteḥ so 'yaṃ  sā hy arthakriyotpattir jñaptir vā na ca śaśvadavasthite sarvathāsau pratīyate tatra  na hi puruṣasyārthasyotpattiś cetanākriyā yena kārakahetor upādānasya sahakāriṇo vā vyāpāras tatra bhavet tathopagame vā tasyānityatvānuṣaṅgāt kutaḥ kauṭasthyasiddhiḥ cetanā puṃso jñaptikriyety api na yuktaṃ yatas tatra jñāpakahetoḥ pramātuḥ pramāṇasya ca vyāpāraḥ syāt syān mataṃ 'na puruṣalakṣaṇasyārthasya kriyā citanākhyotpattir jñaptir vā kiṃ tarhi svabhāva eva tasya sarvadā tatsvabhāvatvāt' iti tad apy asat puṃsaḥ pariṇāmasiddhiprasaṅgāt  nanu ca 'sthitasya dharmiṇaḥ pūrvākāratirobhāvenottarākārāvirbhāvaḥ pariṇāmaḥ sa kathaṃ svabhāvaparyāyaḥ sadāvasthitasya svarūpasya svabhāvatvāt etena vivartavikārāvasthānāṃ svabhāvaparyāyatvaṃ vyudastaṃ vivartādīnāṃ kādācitkatvāt tata eva dharmaviśeṣasya na svabhāvaparyāyatvam dharmasāmānyasyāpi sādhāraṇatvād asattvam eva śaśvadanapāyino 'sādhāraṇasya svarūpasya svabhāvatvāt ' iti kaścit so 'pi na tattvavit satatāvasthitasyaikāntataḥ kasyacit svabhāvasyāsaṃbhavāt sa hi na tāvat sakalapramāṇenāparicchidyamānaḥ pratiṣṭhām iyartti atiprasaṅgāt paricchidyamānas tu pūrvāparicchidyamānarūpatāvyavacchedena pariṇāmalakṣaṇānusaraṇāt kathaṃ na svabhāvaḥ pariṇāma eva syād yatas tatparyāyo na syāt etena vivartādīnāṃ svabhāvaparyāyatvam uktaṃ tadvatsvabhāvasyāpi kathaṃcitkādācitkatvasiddheḥ dharmasāmānyasya tu yathā sādhāraṇatvaṃ tathā svabhāvasāmānyasyāpi pariṇāmādisāmānyavat tataḥ pariṇāmādiviśeṣāṇāṃ svabhāvaviśeṣaparyāyatvaṃ pariṇāmādisāmānyānāṃ tu svabhāvasāmānyaparyāyatā vyavatiṣṭhate pūrvottarākārayos tirobhāvāvirbhāvau tu nāśotpādāv eva nāmāntareṇoktau sarvathā tadabhāve svabhāvasyāsaṃbhavāt  nedam asiddhaṃ sādhanaṃ puruṣasyotpādavyayadhrauvyātmanaḥ svasaṃvedanapratyakṣāt smaraṇāt pratyabhijñānād ūhād anumānāc chrutāc ca pramāṇāt suniścitāsaṃbhavadbādhakapramāṇāt pratipatteḥ vināśotpattirahitasya jātucidapratīteḥ pratyakṣādivirodhasya niścayāt etena kṣaṇikaikāntanidarśanasya sādhanavikalatā nirastā sarvathā sthitirahitasya cetasaḥ pratyakṣādāv apratibhāsanāt tadvirodhasya siddheḥ sādhyaśūnyatā ca na saṃbhavati sthitimātrābhiniveśasyeva niranvayakṣaṇikābhiniveśasyāpi mithyābuddhipūrvakatvāt  etenāvyaktaṃ nityam evetyapāstaṃ vyaktasyāpi nityatvānuṣaṅgāt nityād avyatiriktasyāpy anityatve caitanyasyāpy anityatvāpatteḥ sarvathā vyaktasyāpi nityatve pramāṇakārakavyāpāravirodhāt tadaprameyam anarthakriyākāri prasajyeta  na hi pramāṇaṃ nityaṃ nāma tatkṛtābhivyakteḥ pramitirūpāyā mahadahaṅkārādau vyaktātmani nityatvaprasaṅgāt nāpi kārakaṃ nityaṃ tadvihitābhivyakter utpattirūpāyāḥ sātatyaprasakteḥ tathā ca na vyaktaṃ pramāṇakārakair abhivyaktam indriyair arthavad iti śakyaṃ vaktuṃ pūrvam anabhivyaktasya vyañjakavyāpārād abhivyaktipratīteḥ  m iti tad apy asamyak sarvathā nityatvena bhāvasyāvyavasthitatvāt kathaṃcid anityasyaiva pramāṇakārakavyāpāraviṣayatvaviniścayāt cakṣurādayo hi svārthaṃ rūpādikam anabhivyaktasvabhāvaparihāreṇābhivyaktasvabhāvopapādanena ca vyañjayantaḥ svayam avyañjakarūpatyāgena vyañjakatvasvīkaraṇena ca vyañjakavyapadeśabhājo dṛṣṭāḥ na caivaṃ pramāṇaṃ kārakaṃ ca parair iṣṭaṃ tayor nityatvābhyupagamāt tatkṛtasya ca  na hy anekāntavādinas tava sādhoḥ śāsanād bahirviṣayaviśeṣavijñānābhilāṣapravṛttyāder utpattiḥ kathaṃcid apūrvā yujyate yato 'syām abhyupagamyamānāyāṃ nityatvaikāntavirodho na bhavet  na hi kathaṃcid apūrvotpattyabhāvo kiṃcid vyaṅgyaṃ kāryaṃ vā vikāryam upapadyate  kāryasya sadasatvavikalpadvayānatikramāt tatra   na hi caitanyaṃ kāryaṃ tatsvarūpasya puṃso 'pi kāryatvaprasaṅgāt yatas tadvan mahadādeḥ sata eva kāryatvaṃ siddhyet  asadakaraṇād upādānagrahaṇāt sarvasaṃbhavābhāvāt śaktasya śakyakaraṇāt kāraṇabhāvāc ca satkāryam iti hi sāṃkhyānāṃ siddhāntaḥ sa cāsataḥ kāryatve virudhyate eva tathā 'yat sarvathāpy asat tan notpadyate yathā gaganakusumam sarvathāpy asac ca kāryaṃ kasyacit ity anumānavirodhaś ca pratyeyaḥ  tata eva na kiṃcit kāryaṃ kevalaṃ vastuvivarta evety ekānto 'stīti cen na tasyāpy asaṃbhavāt  tathopagame pariṇāmasiddher anekāntāśrayaṇaprasaṅgāt  svadarśanānapekṣaṃ yathopalambham āśrayasvīkaraṇāt tad evaṃ nityatvaikāntavādināṃ  puṇyapāpakriyā kāyavāṅ manaskarmalakṣaṇā śubhā'śubhā sā pradhāne tāvan nāsti sarvathā nityatvāt puruṣavat tadabhāve puṇyapāpayoḥ kriyā utpattilakṣaṇā nāsti kāraṇābhāve kāryānudayāt tataḥ pretyabhāvo janmāntaralakṣaṇas tatphalaṃ ca sukhādyanubhavalakṣaṇaṃ kutaḥ syāt tato bandhamokṣau ca yathoktalakṣaṇau na stas teṣāṃ yeṣāṃ tvam anekāntavādī nāyako nāsi iti tātparyārthaḥ tato nityatvaikāntadarśanaṃ  kuśalākuśalaṃ karmety atra tadasaṃbhavasya samarthitatvāt  satyam etannityatvaikānte dūṣaṇaṃ kṣaṇakṣayaikāntasyaiva prātītikatvād iti vadantaṃ vādinaṃ pratyāhuḥ  kṣaṇikaikāntapakṣe cetasaḥ kāryārambho nāsti pratyabhijñānasmṛtīcchāder abhāvāt santānāntaracittavat tadabhāvaś ca pratyabhijñātur ekasyānvitasyābhāvāt santānaḥ kāryam ārabhate ity api mithyā tasyā'vastutvavirodhāt kāryārambhakasya vastutvāt cittakṣaṇānāṃ cāvastutāpattir akāryārambhakatvāt na ca tatkāryārambhakatvābhāve phalaṃ puṇyapāpalakṣaṇaṃ saṃbhavati tadabhāve na pretyabhāvo na bandho na ca mokṣaḥ syāt iti  hi sarvathocchedaikānte śūnyatālakṣaṇe nityatvaikānte vā pretyabhāvādiḥ saṃbhavati yato 'yaṃ dṛṣṭāntaḥ sādhanadharmavidhuraḥ syāt nāpi prekṣāvatāṃ tadāśrayaṇaṃ hitattvena mataṃ yena sādhyavikalaḥ syāt atha matam etat kṣaṇikatve 'pi cittakṣaṇānāṃ vāsanāvaśāt pratyabhijñānaṃ tad evedaṃ sukhasādhanam iti smaraṇapurassaram utpadyate tato 'bhilāṣāt tatsādhanāya pravṛttir iti kāryārambhāt puṇyapāpakriyāsiddheḥ pretyabhāvādisaṃbhavād asaṃbhavatpretyabhāvāditvād iti hetur asiddho na sādhyasādhanāyālam iti tad asat  pūrvam eva cittam uttarotpattau vāsanā tatkāraṇatvād iti cen na niranvayakṣaṇikatve kāraṇasyaivāsaṃbhavāt tathā hi  samanantarātītaṃ kāraṇam iti cen na vad vā yataḥ pūrvasya kāraṇatvanirṇayaḥ syat tadanvayavyatirekānuvidhinād uttaraṃ tatkāryam iti cen na tasyāsiddheḥ  tadbhāve svayam abhavatas tadabhāve eva bhavatas tadanvayavyatirekānuvidhānavirodhāt kṣaṇikaikānte  yathaiva hi svadeśavatsvakāle sati kāraṇe samarthe kāryaṃ jāyate nāsatīti tadanvayavyatirekānuvidhāyīṣyate tathā svakāle 'nādyanante sati samarthe nitye svasamaye kāryam upajāyamānam anyadānupajāyamānaṃ tadanvayavyatirekānuvidhāyi kathaṃ nānumanyate sarvadā samarthe nitye kāraṇe sati svakāle eva kāryaṃ bhavat kathaṃ tadanvayavyatirekānuvidhāyīti cet tarhi kāraṇakṣaṇāt pūrvaṃ paścāc cānādyanante tadabhāve viśeṣaśūnye 'pi kvacid eva tadabhāvasamaye bhavatkāryaṃ kathaṃ tadanvayavyatirekānuvidhāyi iti na kaścid viśeṣaḥ tad evam anvayavyatirekānuvidhānābhāvāviśeṣe 'pi kṣaṇikaikānte eva kāryajanmeti vacanam abhiniveśamātranibandhanam  samarthaṃ kāraṇam anapekṣya svayam abhimatasamaye bhavataḥ kāryasya nirhetukatvaprasakter nityakāryavat  kṣaṇikasya kāraṇasya sarvathā kāryaṃ pratyupayogābhāve 'pi tasyedaṃ kāryam iti vyapadiśyate na punar nityasya tādṛśa iti na kiṃcin nibandhanam anyatra mahāmohāt nityasya pratikṣaṇam anekakāryakāritve kramaśo 'nekasvabhāvatvasiddheḥ katham ekatvaṃ syād iti cet kṣaṇikasya katham iti samaḥ paryanuyogaḥ sa hi  yathaiva hi karkaṭikādau rūpādijñānāni rūpādisvabhāvabhedanibandhanāni tathā kṣaṇasthiter ekasmād api bhāvāt pradīpāder vartikāmukhadāhatailaśoṣādivicitrakāryāṇi śaktibhedanimittakāni vyavatiṣṭhante  karkaṭikādidravyaṃ tu rūpādisvabhāvabhedarahitam ekam anaṃśam iti vadato 'pi nivārayitum aśakteḥ cakṣurādibuddhau rūpādivyatiriktasya dravyasyāpratibhāsanād rūpādayo nānaiveti cet tarhi vartikāmukhadāhādikāryānumānabuddhiṣu vicitratacchaktivyatirekeṇa pradīpakṣaṇasyaikasyāpratibhāsanān nānāśaktaya eva kiṃ na syuḥ  nanu ca 'śaktiśaktimator arthāntarānarthāntarabhāvapakṣayoḥ śaktīnām aghaṭanān na tāḥ paramārthasatyaḥ saṃbhāvyante tatas tāsām arthāntarabhāve vyapadeśānupapattiḥ saṃbandhābhāvāt tena tāsām upakāryopakārakabhāvasaṃbandhakalpanāyāṃ yadi śaktimatā śaktyantaraiḥ śaktaya upakriyante tadānavasthā aparāparārthāntaraśaktiparikalpanāt tasya śaktibhir upakāre 'nekopakāryarūpatāpattiḥ tadupakāryarūpāṇāṃ tato bhede tasyānupakārāt tadvyapadeśānupapattis tadavasthā tais tasyopakārakaraṇe 'navasthitir eva parāparopakāryarūpaparikalpanāt śaktimataḥ śaktīnām anarthāntarabhāve śaktimān eva na śaktayo nāma anyatrātadvyāvṛttibhyaḥ kalpitābhyaḥ' iti cen na rūpādīnām api dravyād arthāntarānarthāntarabhāvavikalpayor aghaṭanāt paramārthasattvābhāvānuṣaṅgāt prakṛtadoṣopanipātāviśeṣāt pratyakṣabuddhau pratibhāsamānā rūpādayaḥ paramārthasanto na punar anumānabuddhau pratibhāsamānāḥ śaktaya iti vaktum aśakteḥ kṣaṇakṣayasvargaprāpaṇaśaktyādīnām aparamārthasattvaprasaṅgāt kṣaṇakṣayādīnāṃ pratyakṣe pratibhātānām eva viparītāropavyavacchede 'numānavyāpārādadoṣa iti cet tarhi nānākāryajananaśaktīnām api pratyakṣe 'vabhātānām eva samāropavyavacchede kāryānumānavyāpārāt kaścid api doṣo mā bhūt nānākāryadarśanāt tajjananaśaktir ekā tādṛśy anumīyate na punar nānāśaktaya iti cet tarhi nānārūpādijñānanirbhāsabhedāt tādṛśaikasvabhāvo dravyasya vyavasthāpyeta na punar nānārūpādaya iti samaḥ samādhiḥ pradīpakṣaṇasyaikasya vartikāmukhādisahakārisāmagrībhedāt taddāhādivicitrakāryajananaṃ na punaḥ svabhāvabhedād iti cet tarhi karkaṭikādidravye cakṣurādisahakārisāmagrībhedād rūpādijñānanirbhāsabhedo na punā rūpādyanekasvabhāvabhedād iti niścīyate  na caivaṃ  saugatānāṃ rūpādijñānanirbhāsabhedād rūpādibhedaṃ vyavasthāpayataḥ pradīpakṣaṇasyaikasya kāryavaicitryāt svabhāvabhedaprasaṅgāt tasyaikasvabhāvatvaṃ vyavasthāpayato rūpādinānātvāvyavasthāpanāt  yathaiva hi kṣaṇikasvalakṣaṇasya nānākāryāṇi yugapadupajanayataḥ sahakārikāraṇāni na kañcid atiśayaṃ tato bhinnam abhinnaṃ vā samupajanayanti kiṃ tarhi kāryāṇy eva bhinnasvabhāvāni vidadhati tathaiva nityasyāpi  na hi kṣaṇikakṣityudakādisāmagryām antyakṣaṇaprāptāyām aṅkurajananasamarthāyāṃ satyāṃ tatsannipatitaṃ bījaṃ kāraṇāntaram aṅkurajananasvabhāvaṃ jahāti tasya tadakāryatvaprasaṅgāt na hi hetavaḥ parasparamīrṣyāvaliptāḥ kvacid ekatra kārye yenaikasya tatra vyāpāre 'pare nivarteran kṣaṇiko 'rthaḥ svāntyakāraṇasāmagrīsannipatitaḥ svakāryakārī tādṛśasvahetusvabhāvād utpannatvāt na punar nitya iti   nanu ca kṣaṇikasya kṣaṇād ūrdhvam asthānaṃ svaprakṛtir vinaśvaratvād anviṣyate vināśasvabhāvaniyatatvaṃ ca vinaśvaratvaṃ na punaḥ kālāntarāvasthāyinaḥ kadācin nāśitvam ahetukatvād vināśasya tathā hi  yathāntyakāraṇasāmagrī svakāryotpādanaṃ pratyanapekṣā tatsvabhāvaniyatā vināśaṃ pratyanapekṣaś ca bhāvaḥ iti svabhāvahetuḥ na tāvad ayam asiddhaḥ kalaśāder vināśasya mudgarādihetubhir vyatiriktasyāvyatiriktasya vā karaṇāsaṃbhavāt taṃ prati tadanapekṣatvasiddheḥ ghaṭāder vyatiriktasya vināśasya karaṇe tadavasthatvaprasaṅgād vinaṣṭa iti pratyayo na syāt vināśasaṃbandhād vinaṣṭa iti pratyayotpattau vināśatadvatoḥ kaścit saṃbandho vaktavyaḥ sa ca tāvat tādātmyalakṣaṇas tayor bhedopagamāt nāpi tadutpattilakṣaṇo ghaṭādes tadakāraṇatvāt tasya mudgarādinimittakatvavacanāt tadubhayanimittatvād adoṣa ity apy asāraṃ mudgarādivadvināśottarakālam api kumbhāder upalambhaprasaṅgāt kuṭādeḥ svavināśaṃ pariṇāmāntaraṃ lakṣaṇaṃ pratyupādānakāraṇatvān na tatkāle darśanam ity api na yuktaṃ pariṇāmāntarasyaiva hetvapekṣatvasiddheḥ vināśasya tadvyatiriktahetvanapekṣatvavyavasthiteḥ sugatamatasiddhiprasakteḥ sugatamataṃ hi na sarvathā vināśasya nirhetukatvam kiṃ tarhi kāryajanakahetuvyatiriktahetvanapekṣatvam iti vādāvasānaṃ syāt vināśatadvator viśeṣaṇaviśeṣyabhāvaḥ saṃbandha ity api mithyābhidhānaṃ parasparamasaṃbaddhayos tadanupalabdheḥ prāgabhāvatadvator viśeṣaṇaviśeṣyabhāvo 'nenaiva nirastaḥ kāryakāraṇayor asyedaṃ kāryam iti viśeṣaṇaviśeṣyabhāvaḥ katham ity api na codyaṃ tatra tadvyavahārasya kāryakāraṇabhāvanibandhanatvāt tadvyatirekeṇa bhinnayor viśeṣaṇaviśeṣyabhāvāsaṃbhavāt tato 'narthāntaraṃ vināśaḥ kāraṇaiḥ kriyate iti pakṣāntaram api na samyak svakāraṇād utpannasya kuṭātmano vināśasya kāraṇāntarāṇāṃ vaiyarthyāt anyathā parāparakāraṇānuparamaḥ syāt  iti bhāvanāṃ vināśasvabhāvatvaṃ sādhanaṃ sthiter api nirnimittatvaṃ sādhayet tathā hi yady adbhāvaṃ pratyanapekṣaṃ tattadbhāvaniyatam  vastu iti svabhāvahetuḥ na cāyam asiddhaḥ  na hi vastuno vyatiriktā sthitis taddhetunā kriyate tasyāsthāsnutvāpatteḥ sthitisaṃbandhāt tasya sthāsnuteti cen na sthititadvatoḥ kāryakāraṇabhāvāsaṃbhavāt sahabhāvāt tayoḥ asahabhāve sthiteḥ pūrvaṃ tatkāraṇasyāsthitiprasakteḥ sthiter api svakāraṇād uttarakālam anāśrayatvānuṣaṅgāt tayor āśrayāśrayibhāvaḥ saṃbandhaḥ iti cen na arthāntarabhūtayoḥ kāryakāraṇabhāvābhāve tadabhāvābhyupagamāt kuṇḍabadaravat tadavyatiriktā sthitis taddhetunā vidhīyate ity ayam api pakṣo na śreyān tadvaiyarthyāt sthitisvabhāvasyāpi sthitikaraṇe tatkāraṇānām anuparamaprasaṅgāt svayam asthitisvabhāvasya sthitikaraṇāyogād anutpattisvabhāvasyotpattikaraṇāyogavat tataḥ sthitisvabhāvaniyato 'rthaḥ syāt sarvadā sthiter ahetukatvāt tad eva śabdavidyudādeḥ sākṣādanupalabdham upādānam anumīyate nirṇibandhanotpādaprasaṅgabhayān na punas taduttarakāryam avastutvānuṣaṅgabhayād iti kim api mahāmohavilasitam śabdāder uttarakāryākaraṇe 'pi yogijñānasya karaṇān nāvastutvaprasaktir iti cen na āsvādyamānarasasamānakālarūpopādānasya rūpākaraṇe 'pi rasasahakāritvaprasaṅgāt tato rasād rūpānumānānupapatter aniṣṭaprasaṅgāt tathā dṛṣṭatvān nehāniṣṭaprasaṅga iti cet kiṃ punaḥ śabdād eva śabdasyotpattir upalabdhā kadācit śaṅkhādiśabdasaṃtatau madhyāvasthāyāṃ śabdād eva śabdasyotpattir dṛṣṭeti cet katham uttaraśabdotpattir adṛṣṭā tathaiva taddṛṣṭer iti śabdāder yogijñānakaraṇavaduttaraśabdādikaraṇam anumīyatāṃ rūpopādānād rūpotpattivat  gaganakusumavat yadi punaḥ paramārthataḥ kāryakāraṇabhāvasyābhāvād virodhyavirodhakabhāvādivat pratikṣaṇaṃ vivarto 'pi neṣyate saṃvidadvaitābhyupagamād iti matis tadā  syādvādibhir āpādyasya pretyabhāvapuṇyapāpakriyābandhamokṣatatphalābhāvasya svayam evābhyupagamād atibhītapralāpamātram etad ālakṣyate saṃvidadvaitasya sādhanāsaṃbhavāt saṃvinmātrasya svakāryākaraṇe 'narthakriyākāriṇo vastutvavirodhān nityatvavat tasya svakāryakaraṇe kāryakaraṇasvabhāvasiddheḥ saṃvidadvaitena bhedabhrāntibādhane bādhyabādhakabhāvaḥ tadabādhane tasyāvyavasthitiḥ pratipakṣavyavacchedābhāvāt saṃvṛtimātreṇa  na hi kāryakāraṇakṣaṇānām akāryakāraṇakṣaṇebhyas tādātmyābhāvaikānte kaścid viśeṣo nairantaryādiḥ saṃbhavati tasya bhinnasaṃtānakāryakāraṇakṣaṇeṣv api bhāvāt  kathaṃcit tādātmyasyaivaikasaṃtānakṣaṇānāṃ svabhāvaviśeṣasya vyavasthiter avyabhicāriṇaḥ kāryakāraṇabhāvasya sugatetarakṣaṇeṣu bhinnasaṃtāneṣv api bhāvāt bhedatādātmyayor hi  saṃvidi vedyavedakākārabhede 'pi tādātmyopagamād anyathaikajñānatvavirodhāt saṃvidākāravedyādyākāravivekayoḥ pratyakṣaparokṣayor bhede 'pi saṃvidekatvāṅgīkaraṇāt kathaṃcittādātmyābhāve saṃtānaniyamanibandhanasya svabhāvaviśeṣasyānupalabdheḥ  kṣaṇakṣayaikānte saṃtānasyaiva sādhayituṃ duḥśakyatvāt  sa evāhaṃ tad evedam iti pratyabhijñānād anusmaraṇād abhilāṣādeś ca saṃtānaniyamasiddhir iti cen na tasyaivāsaṃbhavāt sarvathā vailakṣaṇye puṃso 'rthasya ca  tadanādivāsanāvaśāt tanniyama iti cen na kathaṃcid apy atādātmye kāryakāraṇakṣaṇayos tadaghaṭanāt tadvat  ' na cārthakriyā kāryakāraṇarūpā saty eva kāraṇe syād asaty eva vā  kāraṇakṣaṇakāle eva sarvasyottarottarakṣaṇasaṃtānasya bhāvāt  sādhanaṃ sarvathārthakriyāvirodhād iti sādhyaṃ ca kṣaṇikaṃ pakṣo buddhimadbhir anādaraṇīya iti pratyabhijñādyabhāvāt pretyabhāvādyasaṃbhava iti ca asmin pakṣe prayāsābhāvāt yadi punar asaty eva kāraṇe kāryaṃ tadā kāraṇakṣaṇāt pūrvaṃ paścāc cānādir anantaś ca kālaḥ kāryasahitaḥ syāt kāraṇābhāvāviśeṣāt tadaviśeṣe 'pi kāryasya svayaṃ niyatakālatve nityasya sarvadā bhāvāviśeṣe 'pi tat syād ity uktam  kiṃ ca kṣaṇikapakṣe na tāvat sad eva kāryam utpadyate svamatavirodhād utpattyanuparamaprasaṅgāc ca  paryāyākāreṇeva dravyākāreṇāpi sarvathā yady asatkāryaṃ tadā tan mā janiṣṭa khapuṣpam iva tathā hi yat sarvathāpy asat tan na jāyamānaṃ dṛṣṭaṃ yathā khapuṣpam tathā ca parasya kāryam iti vyāpakaviruddhopalabdhiḥ kāryatvaṃ hi kathaṃcit sattvena vyāptam tadviruddhaṃ sarvathāpy asattvam pratītaṃ hi loke  sad eva katham asat syādvirodhād iti na codyaṃ  ś citravedanavad ity uktaprāyam  katham anvayavyatirekayor abheda iti cet kāraṇasya bhāve bhāvasyaiva tadabhāve 'bhāvarūpatvāt na hi kāraṇasyābhāve 'bhāva eva bhāve bhāvo na pratīyate yatas tadabhedo na syāt kathaṃ bhāvasvabhāvanibandhanānvayavyatirekapratītis tasyā bhāvābhāvasvabhāvanibandhanatvād ity apy anāśaṅkanīyaṃ svabhāvāntarasyaivābhāvavyavahārārhatvāt pāvakaviviktapradeśaviśeṣasyaiva pāvakābhāvasya dhūmarahitadeśasya ca dhūmābhāvasya pratītigocaratvāt pāvakābhāve dhūmābhāvasya ca vyatirekalakṣaṇatvāt siddhaṃ vyatirekapratīter bhāvasvabhāvanibandhanatvam anvayapratīter iva iti nirārekaṃ nīrūpasyābhāvasya pratikṣepāt na ca sarvathāpy asataḥ kāryatve 'nvayavyatirekapratītiḥ kāryakāraṇabhāvavyavasthāhetuḥ kāraṇābhāve eva kāryasya bhāvād bhāve cābhāvāt iti niveditaprāyam  d iti vyavatiṣṭhate kāryatvakathaṃcitsattvayor eva vyāpyavyāpakabhāvasya prasiddhes tathā pratīteḥ tata eva  na hi sarvathāpy asatkāryam abhūtaṃ na bhavati yataḥ kathaṃcid apy asthitam anutpannaṃ ca na syāt kathaṃcit sata eva sthitatvotpannatvaghaṭanād vināśaghaṭanavat sat utpādavyayadhrauvyayuktatvalakṣaṇatvāt na cotpādāditrayarahitaṃ vastu samasti yataḥ kāraṇavat syāt niranvayavināśe tatkāraṇasya tadbhāvāyogāt kāryasya tadbhāvāyogavat  siddham tan na  na hi mṛtpiṇḍasthāsādīnāṃ tantupaṭādīnāṃ ca sarvathā vailakṣaṇyenānvayābhāvāviśeṣe 'pi mṛtpiṇḍa evopādānaṃ sthāsasya sthāsa eva kośasya kośa eva kuśūlasya kuśūla eva ghaṭasya na punas tantvādayaḥ sthāsādīnām iti niyamanibandhanaṃ kim apy asti yataḥ pūrvapūrvasyottarībhavanaṃ mṛtpiṇḍasthāsādiṣu sakalalokasākṣikaṃ na bhavet vailakṣaṇyānavadhāraṇaṃ nibandhanam iti cet tad yadi sadṛśāparāparotpattivipralambhāt pratipattṝṇām iṣyate tadā samasamayavartitilādīnāṃ saṃtatyotpadyamānānāṃ vailakṣaṇyānavadhāraṇaṃ syāt tataś ca parasparabhinnasaṃtatīnām apy upādānatvaṃ prasajyeta viśeṣābhāvāt yathaiva hy ekasaṃtānavartinaḥ sadṛśasyāparāparasyotpattiḥ sādṛśyam abhāvāvyavadhānaṃ ca bāhyaṃ vipralambhastvanādyabhedavāsanāhitam abhedajñānam antaraṅgaṃ vailakṣaṇyānavadhāraṇasya kāraṇaṃ tathā bhinnasaṃtatīnām api tilādīnām iti na viśeṣaḥ nanu bhinnadeśānāṃ teṣāṃ satyām api sādṛśyotpattau nābhāvenāvyavadhānam antarāle parasparam abhāvasya vyavadhāyakasya bhāvād iti na mantavyaṃ mṛtpiṇḍasthāsādīnām ekasaṃtānavartinām api bhinnadeśatvasaṃbhavād abhāvavyavadhānaprasaṅgāt na hi teṣāṃ kāla eva bhidyate na punar deśas tasya nityatvaprasaṅgāt sarvasvalakṣaṇānāṃ svarūpamātradeśatayā deśabhāvād adoṣa iti cet katham evaṃ bhinnasaṃtatitilādīnāṃ bhinnadeśatā svarūpalakṣaṇadeśabhedād iti cen mṛtpiṇḍādīnām api tata eva sāstu na cānyatrāpītyaviśeṣa eva sādṛśyaviśeṣād viśeṣa ity api mithyā sādṛśyasyāpi paramārthataḥ kvacid abhāvāt sāmānyavat atatkāryakāraṇavyāvṛttyā kalpitasya tu sādṛśyasya ko viśeṣa iti cintyam vailakṣaṇyānavadhāraṇahetutvam iti cet kṛṣṇatilādiṣu bhinnasaṃtāneṣv api samānam parasparāśrayatvānuṣaṅgaś caivam sati sādṛśyaviśeṣe mṛtpiṇḍādiṣu vailakṣaṇyānavadhāraṇaṃ tasmin sati sādṛśyaviśeṣaniścayaḥ iti naikasyāpi nirṇayaḥ syāt nanv aniścitād eva sādṛśyaviśeṣād abhedādhyavasāyarūpaṃ vailakṣaṇyānavadhāraṇaṃ niścīyate tataḥ sādṛśyaviśeṣānumānān netaretarāśrayatvaṃ tayor iti cen na evaṃ yamalakādiṣv api tadanumānaprasaṅgād anvayasyāpi tadvatprasakteḥ  nanu ca  viśeṣāviśeṣayor adṛṣṭau tadrahitavasturūpopalambhābhāvāt  pūrvottarasvabhāvahānopādānamātre tadasiddheḥ sthitimātravat  saṃvṛtimātreṇopakalpitād upādānaniyamāt kāryotpattāv anāśvāsadarśanāt svapnavat  tanniyamakalpanā  na hi yatraiva vivādas tad eva niyamahetur iti yuktaṃ vaktum avicārakatvaprasaṅgāt yathādarśanaṃ niyamakalpanāyāṃ hetāv api  na hi tantutadviśeṣayor anyatarasya vidhau niṣedhe ca niyam animittam asti na hi tantava evātānādiviśeṣanirapekṣāḥ paṭasvabhāvaṃ pratilabhamānāḥ samupalabhyante yena tantumātrasyaiva vidhiniyamo viśeṣapratiṣedhaniyamo vā syāt nāpi tantunirapekṣo viśeṣa eva paṭasvabhāvaṃ svīkurvann apalabhyate yato viśeṣavidhiniyamas tantupratiṣedhaniyamo vāvatiṣṭheta na copalabdhyanupalabdhī muktvānyannimittaṃ tadvidhipratiṣedhayor niyamo 'sti yena tadatyaye 'pi tadubhayapratīter apalāpaḥ śobheta nanu ta nāsti tanvādyanvaya upalabdhilakṣaṇaprāptasyānupalabdher iti svabhāvānupalabdhis tatpratiṣedhaniyamanimittaṃ viśeṣamātrasyaivopalabdhes tadvidhiniyamahetutvād iti cen na tantvādyanvayavattadviśeṣasyāpi nirapekṣasyopalabdhilakṣaṇaprāptasyānupalabdher aviśeṣāt pratiṣedhaniyamaprasaṅgāt  sarvathānvayaviśeṣayor eva pratiṣedhaniyamasya nimittābhāvāt tadubhayarūpajātyantarasyaiva vidhiniyamasya nimittasadbhāvāt tannimittasyārthakriyākāritvasya sakalapramāṇopalambhasya ca prasiddher virodhādyasaṃbhavāc ca tad evaṃ kṣaṇikaikāntapakṣe  kṣaṇikaikāntapakṣe 'pīti vivartate tena pūrvottarakṣaṇānāṃ na hetuphalabhāvo vāsyavāsakabhāvaḥ karmaphalasaṃbandhaḥ pravṛttyādir vāsti sarvathā'nanvaye saty anyabhāvāt saṃtānāntaravat teṣām ekasaṃtānatvāt so 'stīti cen na ekasaṃtānasya tadvataḥ pṛthagasattvāt saṃtānina evāparāmṛṣṭabhedāḥ santāna iti svayam abhyupagamāt sarveṣāṃ vailakṣaṇyāviśeṣāt santānasaṃkaraprasaṅgaś cāviśeṣeṇāparāmṛṣṭabhedatvasya saṃbhavāt ete evābhedaparāmarśaviṣayā na punar anye iti viśeṣanibandhanasyābhāvāt  pratyakṣeṇāpratīte 'rthe svabhāvasyāśruyitum aśakyatvāt  pratyakṣeṇa pratīte 'rthe yadi paryanuyujyate svabhāvair uttaraṃ vācyaṃ dṛṣṭe kānupapannatā iti svayam abhidhānāt na ca parasparaṃ vilakṣaṇānām eva kṣaṇānām atyantamanvayāsattve 'py antar bahir vā saṃtatayo 'saṃkīrṇā eva pratyakṣataḥ pratītāḥ tasyaikakṣaṇagocaratayā saṃtānāviṣayatvāt nāpy anumānataḥ svabhāvasya kāryasya vā talliṅgasya pratibaddhasyānavadhāraṇāt pratyabhijñānādi tadanumāne liṅgam iti cen na tasya kvacid anvayāsiddher vyatirekāniścayāc ca tata eva nānyathānupapattiḥ pratyabhijñānādeḥ saṃtānābhāve 'saṃbhavaniyamaniścayāyogāt tatraikadravyapratyāsatter eva tataḥ prasiddher viruddhatvanirṇayāt tato na saṃtāno 'sti svabhāvata evāsaṃkīrṇāḥ saṃtānāntarair iti sūktam  syān matam   ātmā saṃtāna iti sukhādipariṇāmebhyo bhinnasya vastuno vyāpakasyātmatvād arthabhedābhāvāt tathā nāmāntarakaraṇe ca  r nānyaḥ saṃtāno vāstavaḥ syāt nityavikalpe tasya saṃtānivyāpakatvābhāvo 'nekasvabhāvena tadvyāpakatve tasya nityaikarūpatvavirodhāt ekasvabhāvena tadvyāpakatve saṃtāninām ekarūpatvāpatteḥ kutaḥ saṃtānaḥ anekavyāpinaḥ kramaśaḥ saṃtānatvāt tadanitye vikalpe 'pi na saṃtānaḥ saṃtānivadbhedād ekapratyavamarśāviṣayatvāt  ananya iti śabdavikalpalakṣaṇatvād eka anyeṣv ananyaśabdo 'yaṃ saṃvṛtiḥ saugatair abhidhīyate saṃtānaḥ so 'pi kathaṃ mṛṣā na syāt astu vyalīko 'yaṃ vyavahāras tatheṣṭatvād iti cet tarhi  sakalasaṃtānināṃ sāṅkaryasyāparihṛtatvāt upacaritenaikasaṃtānena keṣāṃcid eva sveṣṭasaṃtānināṃ vyāpter niyamayitum aśakteḥ yadi tu mukhyārtha eva saṃtānaḥ syāt tadā na saṃvṛtiḥ saṃvṛtir eva saṃtānas tathopacārād iti cen na tasya mukhyaprajojanatvavirodhāt mukhyaprayojanaś cāyaṃ pratyabhijñānāder mukhyasya kāryasya karaṇāt  na hy agnir māṇavaka ity upacārāt pākādāv ādīyate tathā saṃtāno 'py upacaritaḥ saṃtāniniyamahetur na syāt iti tadavasthaṃ saṃtānisāṅkaryaṃ saṃtānasyaikasya saṃtānibhyo bhinnasyābhinnasyobhayarūpasyānubhayarūpasya cāsaṃbhavāt tata eva  yo yo dharmas tatra tatra catuṣkoṭer vikalpasya vacanāyogaḥ yathā sattvaikatvādidharmeṣu dharmaś ca saṃtānatadvatos tattvam anyatvaṃ ca iti tatrāvācyatvasiddhiḥ prasiddhaṃ hi  sarvo hi vastudharmaḥ san vā syād asan vā ubhayo vānubhayo vā  yojyam tathā hi vastuno dharmasyānanyatve vastumātraprasakter anyatve vyapadeśāsiddher asaṃbandhāt ubhaye cobhayapakṣabhāvidoṣo 'nubhayapakṣe nirupākhyatvam iti tathānabhidheyatvaṃ prasidhyat sarvatra saṃtānasaṃtāninor api tattvānyatvābhyām avācyatvaṃ prasādhayati viśeṣābhāvāt iti yeṣām ākūtaṃ tair api   tato bhavadbhir avaktavyacatuṣkoṭivikalpo 'pi na kathanīyaḥ iti na parapratyāyanaṃ nāma  jātyantaram eva hy anekāntātmakaṃ sarvathaikāntavikalpātītatvāt sarvavikalpātītam iti vācoyuktāv eva vastūktaṃ syān nānyathā tasyāviśeṣaṇatvāt svapuṣpavat na hi sarvathāpy asadanabhilāpyam avastv iti vā viśeṣaṇaṃ svīkurute yato viśeṣyaṃ syāt na cāviśeṣyam aviśeṣaṇaṃ ca kiṃcid adhyakṣasaṃ vidi pratibhāsate svasaṃvedanasyāpi sattvaviśeṣaṇaviśiṣṭatayā viśeṣyasyaivāvabhāsanāt taduttaravikalpabuddhau svasya saṃvedanam iti viśeṣaṇaviśeṣyabhāvo 'vabhāsate na tu svarūpe tasyeti cet tarhi kim aviśeṣyaviśeṣaṇaṃ saṃvedanam iti svataḥ pratibhāsate tathopagame siddho viśeṣaṇaviśeṣyabhāvaḥ saṃvidi tatrāviśeṣaṇaviśeṣyatvasyaiva viśeṣaṇatvāt sarvathāpy asato viśeṣaṇaviśeṣyatvasya pratiṣedhāyogāt tathā hi   svadravyakṣetrakālabhāvair na  dravyādyantarabhāveneva svadravyādibhāvenāpy asattve kuto vidhir nāma tadabhāve na pratiṣedhas tasya kathaṃcid vidhipūrvakatvāt tataḥ kathaṃcid abhilāpyasya sataḥ pratiṣedhād anabhilāpyatvaṃ yuktam kathaṃcid viśeṣaṇaviśeṣyātmanaś ca sato 'viśeṣyaviśeṣaṇatvam iti naikāntataḥ kiṃcid anabhilāpyam aviśeṣyaviśeṣaṇaṃ vābhyupajñātavyam  svalakṣaṇaṃ hi svarūpeṇāsādhāraṇenānirdeśyaṃ nānirdeśyam iti śabdena tathā nirdeśyatvād anyathā vacanavirodhāt tathā pratyakṣaṃ kalpanāpoḍham api svarūpeṇa kalpanāpoḍham eva na kalpanāpoḍham iti kalpanāpekṣayā tasyānyathā kalpanāpoḍhatvena kalpanāvirodhāt sakalavikalpavāg gocarātītasya nirupākhyatvaprasaṅgāt tadvatsyādvādināṃ na kiṃcid vipratiṣiddham  yathaiva hy abhāva iti bhāvāntaram abhidhīyate 'nabhilāpya iti cābhilāpyāntaraṃ tathā bhāvo 'bhilāpya ity api bhāvāntarābhilāpyāntarābhāvaḥ kathyate tathā pratīteḥ abhāvaśabdair bhāvaśabdaiś cābhāvasya bhāvasya caikāntato 'bhidhāne śābdavyavahāravirodhāt tasya pradhānaguṇabhāvena vidhiniṣedhayor upalambhāt tathaiva pravṛttinivṛttyor avisaṃvādasiddher anyathā visaṃvādāt tataḥ sūktam idam asadbhedo na bhāvas tu sthānaṃ vidhiniṣedhayoḥ'' iti kathaṃcit sadviśeṣasyaiva padārthasya vidhiniṣedhādhikaraṇatvasamarthanāt tathā ca parābhyupagatam eva tattvaṃ sarvathānabhilāpyam āyātam ity abhidhīyate  sakaladharmavidhuram adharmisvabhāvaṃ tāvad avastv eva sakalapramāṇāviṣayatvāt tad evānabhilāpyaṃ yuktaṃ na punar vastu pramāṇapariniṣṭhitam tad api sarvāntaiḥ parivarjitam avastu paraparikalpanāmātrād abhidhīyate na punaḥ pramāṇasāmarthyāt kasyacid vastuna eva svadravyādyapekṣālakṣaṇaprakriyāyā viparyāsād avastutvavyavasthiteḥ svarūpasiddhasya ghaṭasya ghaṭāntararūpeṇāghaṭatvavat kasyacid vastuto vastvantararūpeṇāvastutvapratīteḥ nanu parasparaviruddham idam abhihitaṃ vastutvetarayor anyonyaparihārasthitatvād iti  na hy abrāhmaṇam ānayet yādi śabdair vākyatvam upagatair brāhmaṇādipadārthābhāvavācibhis tadanyakṣatriyādibhāvābhidhānam asiddhaṃ yenāvastvanabhilāpyaṃ syād iti śabdena vākyatām upagatena vastuśūnyatvavācinā vastvantarābhidhānaṃ virudhyate  iti nātra sādhyavikalam udāharaṇaṃ khe puṣpābhāvasya khasvarūpatvāt supratītaṃ hi loke  na hi vastunaḥ sarvathā bhāva eva svarūpeṇeva pararūpeṇāpi bhāvaprasaṅgāt nāpy abhāva eva pararūpeṇeva svarūpeṇāpy abhāvaprasaṅgāt na ca svarūpeṇa bhāva pararūpeṇābhāvaḥ parātmanā cābhāva eva svātmanā bhāva iti vaktuṃ yuktaṃ tadapekṣaṇīyanimittabhedāt svātmānaṃ hi nimittam apekṣya bhāvapratyayam upajanayati sarvo 'rthaḥ parātmanaṃ tv apekṣyābhāvapratyayam iti ekatvadvitvādisaṃkhyāvad ekatra vastuni bhāvābhāvayor bhedo vyavatiṣṭhate na hy ekatra dravye dravyāntaram apekṣya dvitvādisaṃkhyā prakāśamānā svātmamātrāpekṣaikatvasaṃkhyāto 'nanyā pratīyate nāpi so 'bhayī tadvato bhinnaiva tasyāsaṃkhyeyatvaprasaṅgāt saṃkhyāsamavāyād api tathātvāsiddheḥ samavāyasya tadasaṃbandhāt tasya svasamavāyisaṃbandhakalpanāyām apy anavasthānuṣaṅgāt kathaṃcit tādātmyam anteraṇa samavāyāsaṃbhavāc ca tadvan na bhāvābhāvau vastuno 'nyāv eva nissvabhāvatvaprasakteḥ atha sattvāsattvābhyām anyasyāpi vastuno dravyatvādisvabhāvasadbhāvān na niḥsvabhāvatvam iti mataṃ tad apy asādhīyo dravyatvādravyatvābhyām api tasyānyatvāt tābhyām ananyatve kathaṃcid bhāvābhāvābhyām apy ananyatvasiddheḥ svabhāvaparabhāvābhyāṃ vastuno bhāvābhāvavyavasthitiḥ kiṃ na syād yataḥ khe puṣpābhāvo 'bhilāpyo vastv eva na bhavet iti niravadyam udāharaṇam  kiṃ ca kṣaṇikaikāntavādinām  pareṣāṃ sarve dharmā yady avaktavyā eva tadā teṣāṃ kiṃ punar vacanaṃ dharmadeśanārūpaṃ parārthānumānalakṣaṇaṃ sādhanadūṣaṇavacanaṃ vā na kiṃcit syād iti maunam eva śaraṇam yadi punaḥ saṃvṛtirūpaṃ vacanam upagamyate tadāpi mṛṣaiva saṃvṛtir eṣābhyupagantavyā paramārthaviparyayarūpatvāt tasyāḥ iti tattvataḥ kiṃ vacanaṃ syāt  svavacanavirodhānuṣaṅgāt sarvadā maunavratiko 'ham iti pratipādayata iva parān  cet sarve dharmā ity avaktavyā iti cābhilapyante bhavadbhir na  saṃvṛtyeti hi svarūpeṇa pararūpeṇobhayarūpeṇa vā tattvena mṛṣātveneti vā vikalpeṣu nopapadyate tatra saṃvṛttyā vaktavyā iti  svarūpeṇābhilāpyānām anabhilāpyatvavirodhāt  nābhilāpyāḥ  gotraskhalanavat svarūpeṇeti vaktavye pararūpeṇeti vacanāt viśeṣarūpavat sāmānyarūpasyāpi vaktavyatayāṅgīkriyamāṇāsya svarūpatvāt tasyāsvarūpatve viśeṣarūpasyāpy asvarūpatvāpatteḥ svayaṃ niḥsvarūpatvaprasaṅgāt  kevalaṃ vacaḥskhalanaṃ gamyeta tattvena vaktavyā iti vacane prastute saṃvṛttyā vaktavyā iti vacanapravṛtteḥ  sarvathā mṛṣoktānām anuktasamatvāt  sarvathānabhilāpyānāṃ sarvadharmāṇām anabhilāpyā iti vacanenāpy abhilāpyatvāsaṃbhavāt tathā parapratyāyanāyogāt  kiṃ cedaṃ tattvam   nanu ca maunavratāt prayojanābhāvād bhayāl lajjāder vā'nabhilāpyatvasiddheḥ kathaṃ prakārāntarāsaṃbhava iti cen na maunavratādīnām aśakyatve 'ntarbhāvāt teṣāṃ karaṇavyāpārāśaktinimittatvāc ca na caivam anavabodhas tataḥ prakārāntaraṃ na syāt tattvāvabodhe sati karaṇavyāpārāśaktāv apy antarjalpasaṃbhavāt tattvāvabodhābhāve 'pi ca karaṇavyāpāraśaktisadbhāvāt anavabodhāśakyatvayor iha  prakārāntaratvam eva  kasyacit kvacid avabodhasadbhāvāt sugatasya prajñāpāramitatvāt kṣamāmaitrīdhyānadānavīryaśīlaprajñākaruṇopāyapramodalakṣaṇadaśabalatvopagamāc ca kasyacid eva karaṇāpāṭavāt tad anenāśakyatvānavabodhavacanalakṣaṇasyādyantoktidvayasyāsaṃbhavo vyākhyātaḥ sāmarthyād arthasyābhāvād evāvācyatvam iti kiṃ vyājenāvaktavyaṃ tattvam iti vacanarūpeṇa sphuṭam abhidhīyatāṃ sarvathārthābhāva iti tathā vacane vañcakatvāyogād anyathānāptatvaprasakteḥ  ko hy atra viśeṣo 'rthasyābhāvād avācyatvaṃ nairātmyam iti ca  na hi dṛśyasvabhāva eva paramārtho na punar vikalpyasvabhāvaḥ sāmānyaṃ viśeṣavat sāmānyasyāpi vasturūpatvasādhanād anyathā pratītyabhāvāt sāmānyaviśeṣātmano jātyantarasya pratyakṣādau pratibhāsanāc ca na caivaṃ dṛśyalakṣaṇeṣu saṅketakaraṇāśaktāv api vikalpye sāmānye kvacid aśakyasaṅketatvaṃ yenāśakyasamayatvād anabhilāpyam artharūpaṃ bhavet kathaṃcic chakyasaṅketatvasiddheḥ syān mataṃ 'saṅketitārthasya śabdaviṣayasya vyavahārakāle 'nanugamanād viṣayiṇaḥ śabdasya na tadvācakatvam anyathātiprasaṅgāt' iti tad eta śabdavikalpakālavat pratyakṣapratibhāsakāle 'pi viṣayasyāsaṃbhavāt saṃbhave vā kṣaṇikatvavirodhād vedyavedakayoḥ samānasamayatvaprasaṅgāc ca atha bhinnakālatve 'pi viṣayāt pratyakṣasyā sāsty eva na hi śabdādarthaṃ paricchedya pravartamāno viparītaṃ pratipadyate pratyakṣād iva pratipattā yena darśane evāviparītapratipattir bhavati na punaḥ śābde 'pīti buddhyāmahe kvacid vikalpe viparītapratipattim upalabhya sarvatra viparītapratipattikalpanāyāṃ kvacid darśane 'pi viparītapratipattiṃ samīkṣya sarvatra tatkalpanāstu viśeṣābhāvāt  kuto darśanasya kalpanāpoḍhasyāpi paramārthaikatānatvam na hi dṛṣṭe svalakṣaṇe nirṇayaḥ saṃbhavati tasya tadaviṣayatvāt adṛṣṭe tu sāmānyalakṣaṇe nirṇayaḥ pravartamāno na pradhānādivikalpād viśeṣyate iti sakalapramāṇābhāvāt prameyābhāvasiddher avaktavyataikāntavādināṃ nairātmyam evāyātaṃ sarvathāpy aśakyasamayatvenāpy aśakyatvapakṣasyāsaṃbhavād anavabodhapakṣavad abhāvasyaiva nirvyājatvasiddheḥ tataḥ kṣaṇakṣayaikāntapakṣe kṛtanāśākṛtābhyāgamaprasaṅgaḥ sa copahāsāspadam eva syāt tathā hi  hiṃsābhisaṃdhimaccittaṃ na hinasty eva prāṇinaṃ tasya niranvayanāśāt saṃtānasya vāsanāyāś cāsaṃbhavāt anabhisandhimad evottaraṃ cittaṃ hinasti tata eva hiṃsābhisandhihiṃsācittadvayād apetaṃ cittaṃ badhyate yac ca baddhaṃ tan na mucyate tato 'nyasya mukteḥ iti ko 'nyaḥ prakāśayen niranvayāt tasyaivam  pratyetavyam na caivam anekāntavādinaḥ pratikṣaṇaṃ pariṇāmānyatve 'pi jīvadravyasyānvayāt cikīrṣor eveti kartavyatāsu kartṛtvāt kartur eva ca karmabandhād baddhasyaiva vinirmukteḥ sarvathā virodhābhāvāt kṣaṇikavādinām api saṃtānasyaikatvāt pūrvapūrvavāsanopahitottarottaracittaviśeṣasyotpatter anupālambha iti cen na saṃtānasyāvāstavatvād vāsyavāsakabhāvasyāpy asaṃbhavād avyabhicārakāryakāraṇabhāvasyāpi tanniyamahetutvāyogāt sugatetaracittasaṃtāneṣv api bhāvād iti nirūpitatvāc ca kṣaṇikaikāntavādinām  sarvathāpy ahetuṃ  yadi brūyāt tadāpi kathaṃ svasthaḥ tayor ahetukavināśābhyupagamahiṃsakatvayor aṣṭāṅgahetukatvanirvāṇavacanayo sugatasya sarvajñatvetaravat  visadṛśarūpaṃ virūpaṃ kāryam tadārambhāya hiṃsāhetor badhakasya mokṣahetoś cāṣṭāṅgasya samyaktvādeḥ samāgamo vyāpāro yadi tāthāgatair iṣyate tadāsau hetusamāgama evāśrayo nāśotpādayoḥ kāraṇatvāt sa cāśrayibhyāṃ kāryarūpābhyāṃ nāśotpādābhyām ananya eva na punar bhinnaḥ tayor aviśeṣād ayuktavat yathaiva hi śiṃśapātvavṛkṣatvayoś citrajñānanīlādinirbhāsayor vā tādātmyam āpannayor ayuktayoḥ kāraṇasannipāto na bhinnaḥ saṃbhavaty ekakāraṇakalāpādevātmalābhād anyathā tādātmyavirodhāt tathaiva pūrvākāravināśottarākārotpādayor api nīrūpasya vināśasyāniṣṭer uttarotpādarūpatvābhyupagamāt tayor bhinnakāraṇatve tadvirodhāntatāntarapraveśānuṣaṅgāc ca so 'yaṃ visadṛśakāryotpādahetuvyatiriktahetvabhāvāt pūrvākāravināśasyāhetukatvam upayannāśahetuvyatiriktahetvabhāvād uttarotpādasyāhetukatvaṃ nānumanyate iti katham anākulaḥ taddhetor apy akiṃcitkaratvasamarthanā kāryakṣaṇavatpūrvakṣaṇapradhvaṃsasyāpi hetvanantarabhāvitvāviśeṣāt tena vyapadeśo 'stu na vā kāryasyāpīty aviśeṣaḥ  tathā vadatas tasya nyāyātikramāt na ca niranvayavināśavādinaḥ sabhāgavisabhāgavivekaḥ śreyān  kāraṇasya kathaṃcid anvayāpāye sabhāgapratyayāyogāt  na hi tayor mithaḥ kāryakāraṇabhāvaḥ pratibandhaḥ samasamayatvāt nāśotpādau samaṃ yadvan nāmonnāmau tulāntayoḥ iti vacanāt nāpi svāśrayeṇa saha kāryakāraṇabhāvaḥ samanantarasvalakṣaṇakṣaṇābhyāṃ nāśotpādayor arthāntaratvaprasaṅgāt tayos taddharmatvād viśeṣaṇaviśeṣyabhāvaḥ saṃbandha iti cen na vaiśeṣikamatasiddheḥ kalpanāropitatvāt tayor na tatsiddhir iti cet tarhi pūrvakṣaṇavināśo 'nantarakṣaṇasvabhāvas tadutpādaś ceti siddhaḥ svabhāvapratibandhaḥ na caivaṃ pratipattyabhidhānabhedo virudhyate saṃvidi grāhyagrāhakākārayor api tadvirodhaprasaṅgāt tatas tadvat tayor abheda eva  syāt  saṃjñā hi pratyabhijñā chanda icchā tenādiśabdasyobhayatra saṃbandhān nidarśanadvayaṃ vādidvayāpekṣayocyate saṃjñāchandādivan matismṛtyādivac ca kramabhāvinor nāśotpādayoḥ saty api bhede samakālabhāvinos tayor ghaṭakapālāśrayayor iva sahakārī mudgarādiḥ kathaṃ kapālotpādasyaiva hetur na punar ghaṭavināśasya tasyaiva vāsau hetur na tu kapālotpādasya syāt kāryarūpādis tabakasyaisāmagryadhīnasya kāraṇarūpādis tabakavat yataś caivaṃ  na hi kāraṇarasādikalāpaḥ kāryasya rasasyaiva hetur na punā rūpāder iti pratītir asti yataḥ sādhyaśūnyo dṛṣṭāntaḥ syāt nāpy asahabhāvo rasādīnāṃ yena sādhanavikalaḥ puruṣadhiṣaṇābhyām anekānta iti cen na saugatānāṃ puruṣāsiddheḥ syādvādināṃ tu tasyāpi sahetukatvāt paryāyārthato dhiṣaṇāvat dravyārthato 'hetukatvāc ca dhiṣaṇāyāḥ puruṣavan na tābhyāṃ hetor vyabhicāritā kāraṇānantaraṃ sahabhāvāt iti prakaraṇasāmarthyāt saviśeṣaṇasya sahabhāvasya hetutvād vā na vyabhicāraḥ syāt na caivam asiddhaṃ sādhanaṃ mudgarādivyāpārānantaraṃ kāryotpādavat kāraṇavināśasyāpi pratīteḥ vinaṣṭo ghaṭa utpannāni kapālānīti vyavahāradvayasadbhāvāt tataḥ kāryotpādavatkāraṇavināśaḥ sahetuka evābhyupeyaḥ nanu heto t tarhi kāraṇāt kāryasya na kiṃcid bhavati  vināśavad utpādasyāpi nirhetukatvāpatteḥ  syāt sarvathā bhāvaṃ bhāvīkurvato vyāpāravaiphalyāt  yathaiva hi vināśahetoḥ kuṭasya tadabhinnavināśakaraṇe tatkaraṇād akiṃcitkaratvaṃ tadbhinnavināśakaraṇe ca tadupalambhaprasaktiḥ tathotpādahetor bhāvād abhinnotpādakaraṇe 'py akiṃcitkaratā sataḥ karaṇāyogāt sarvathāpy asato bhāvād abhinnasyotpādasya karaṇe 'pi na kiṃcit kṛtaṃ syāt khapuṣpasaurabhavat sato 'sato vārthāntarasya janmanaḥ karaṇe tu na sad asad vā kṛtaṃ syāt etena prāgasato 'narthāntarasyārthāntarasya cotpādasya hetunā karaṇe tasyākiṃcitkaratvam upadarśitaṃ pratipattavyaṃ prāgasato 'nanyasya sattvāyogāt tato 'nyasya sata eva karaṇe vaiphalyāt tato yadi na vināśārtho hetusamāgamas tadotpādārtho 'pi mā bhūt sarvathā viśeṣābhāvāt  kiṃ ca kṣaṇikaikāntavādināṃ paramāṇavaḥ kṣaṇā utpadyante skandhasantatayo vā prathamapakṣe sthāpyasthāpakavināśyavināśakabhāvavad dhetuphalabhāvavirodhāt kutaḥ sahetukotpattir ahetukā vā sthitivināśavat dvitīyapakṣe tu  sādhyābhāvāsaṃbhūṣṇutāvirahād dhetor anyathānupapattir aniściteti na mantavyaṃ sādhyābhāve tadabhāvaprasiddheḥ saugatasya tathā hi  iti sādhyavyāvṛttau hetor vyāvṛttiniścayāt svaraviṣāṇādau sāṃvṛtatvasyāsaṃskṛtatvena vyāptasya pratipatteḥ siddhānyathānupapattiḥ  pratipādyante tathā hi skandhasantatayaḥ sthityutpattivipattirahitā evāsaṃskṛtatvāt svaraviṣāṇavat kṣaṇaṃ sthityutpattivipattisahitasya svalakṣaṇasya saṃskṛtatvopagamād anyathānupapattisiddhiḥ sādhanasya pratyeyā syādvādinām api sthityutpattivipattimataḥ kathaṃcit saṃskṛtatvasiddher na vyabhicāraḥ sarvathā sthitimato 'saṃskṛtasya ca kasyacid vastunonupapatteś ca niravadyoyaṃ hetuḥ  rūpādiskandhasaṃtater utpattiniṣedhāt tadvināśasyāpi svaraviṣāṇavadasaṃbhavāt tathā hi skandhasaṃtatayo vināśarahitāḥ sthityutpattirahitatvāt yat punar vināśasahitaṃ tan na sthityutpattirahitaṃ yathā svalakṣaṇam na tathā skandhasaṃtatayaḥ iti sthityutpattivyayā na syus teṣāṃ skandhānāṃ svaraviṣāṇavat tadabhāve virūpakāryārambhāya hetusamāgama iti kathan na sutarāṃ plavate tato na kṣaṇikaikāntaḥ śreyān nityaikāntavat sarvathā vicārāsahatvāt   tādātmye hi nityatvānityatvayor nityatvam eva syād anityatvam eva vā tathā ca nobhayaikātmyaṃ vipratiṣedhāt  sarvathānabhilāpyaṃ tattvam ity abhilapata eva vacanavirodhāt sadā maunavratiko 'ham ityādivat  tad evaṃ nityatvādyekāntānupapattau sāmarthyāt tadanekāntasiddhipratipādane 'pi tattvopaplavavādidurāśayavināśanāya tatpratipattidārḍhyāya ca syādvādivādanyāyānusaraṇena nityatvādyanekāntam upadarśayanti sūrayaḥ  te bhagavator hataḥ syādvādanyāyanāyakasya sarvaṃ jīvāditattvaṃ syān nityam eva pratyabhijñāyamānatvāt nākasmāt tatpratyabhijñānaṃ tasyāvicchedenānubhavāt nirviṣayaṃ hi pratyabhijñānam akasmād iti prasiddham yathā tādṛśe tad evedam iti tatraiva vā tādṛśam idam iti bhrāntaṃ pratyabhijñānam na caivaṃ jīvāditattve pratyabhijñānaṃ bādhakābhāvāt tadavicchedāt pratyakṣaṃ bādhakam iti cen na tasya vartamānaparyāyātmakavastuviṣayatvāt pūrvāparaparyāyāvyāpyekatvalakṣaṇe pratyabhijñānaviṣaye pravṛttyabhāvāt na ca svasyāviṣaye kiṃcid bādhakaṃ sādhakaṃ vā śrotrajñānaviṣaye cakṣurjñānavat tata eva nānumānaṃ tasyānyāpohamātragocaratvāt tatraiva sādhakabādhakatvopapatteḥ pramāṇāntaraṃ tu nānumānād apratyakṣam iṣyate kṣaṇikavādibhir yat pratyabhijñānasya bādhakaṃ syāt iti satyapratyabhijñānam eva vitathapratyabhijñānasya bādhakam sādṛśyapratyabhijñānaṃ samyag evāsya jīvādāv ekatvapratyabhijñānasyānādyavidyodayāpāditasya bhrāntasya bādhakam iti cen na asya bhrāntatvāsiddheḥ sadṛśāparāparotpattyaniścayāt nanu ca yat sat tat sarvaṃ kṣaṇikam akṣaṇike kramayaugapadyābhyām arthakriyāvirodhāt sattvānupapatter ity anumānān niranvayavināśitvasiddher jīvādikṣaṇānām ekatvāsaṃbhavāt sādṛśyapratyabhijñānaviṣayatvopapatter bhrāntam eva tatraikatvapratyabhijñānaṃ siddham avisaṃvādābhāvād iti cen na asyānumānasya viruddhatvāt tathā hi yat sat tat sarvaṃ kathaṃcin nityaṃ sarvathā kṣaṇike kramayaugapadyābhyām arthakriyāvirodhāt sattvānupapatter iti atra na tāvad dhetor anaikāntikatvaṃ sarvathā nityatve sattvasyābhāvāt sarvathā kṣaṇikatvavat tadabhāvaś ca kramākramānupapatteḥ tadanupapattiś ca pūrvāparasvabhāvatyāgopādānānvitarūpābhāvāt sakṛdanekaśaktyātmakatvābhāvāc ca na hi kūṭasthe 'rthe pūrvottarasvabhāvatyāgopādāne staḥ kṣaṇike vānvitaṃ rūpam asti yataḥ kramaḥ kālakṛto deśakṛto vā syāt nāpi yugapadanekasvabhāvatvaṃ yato yaugapadyaṃ kauṭasthyavirodhān niranvayakṣaṇikatvavyāghātāc ca sahakārikramākramāpekṣayā tatra kramayaugapadyakalpanāpi na sādhiyasī svayaṃ tadapekṣā krametarasvabhāvatvābhāve tadanupapatteḥ tatkāryāṇāṃ tadapekṣā na punar nityasya kṣaṇikasya vety api na śreyān teṣāṃ tadakāryatvaprasaṅgāt tatsahitebhyaḥ sahakāribhyaḥ kāryāṇām utpatter anyathānutpattes tatkāryatvanirṇaya iti cet tarhi yena svabhāvenaikena sahakāriṇā sahabhāvas tenaiva sarvasahakāriṇā yadi tasya syāt tadaikakāryakaraṇe sarvakāryakaraṇāt kramakāryānupapattiḥ sahakāryantarābhāve 'pi ca tatsahabhāvāt sakṛd eva sakalakāryotpattiḥ prasajyeta svabhāvāntaraiḥ saha kāryāntarasahabhāve tasya kramākramavṛttyanekasvabhāvatvasiddheḥ kuto nityam ekasvabhāvaṃ kṣaṇikaṃ vā vastu kramayaugapadyayor vyāpakaṃ syāt kathaṃcin nityasyaiva kramākramānekasvabhāvasya tadvyāpakatvapratīteḥ etena vipakṣe hetor bādhakasya vyāpakānupalambhasya vyatirekaniścayaḥ kathaṃcin nitye pratyakṣapravṛtteḥ pradarśitaḥ pratyeyaḥ tataḥ sattvaṃ kathaṃcin nityam eva sādhayatīti viruddhatvān na pratyabhijñānaviṣayasyaikatvasyāpahārakaṃ yena sādṛśyaviṣayatvāt tasya bādhakaṃ siddhyadbhrāntatāṃ sādhayet  nanu cedaṃ pratyabhijñānaṃ naikaṃ pramāṇaṃ tad ity ullekhasya pratyayasya smaraṇatvād idam ity ullakhasya ca pratyakṣatvāt na caitābhyāṃ pratyayaviśeṣābhyām atītavartamānaviśeṣamātragocarābhyām anyat saṃvedanam ekatvaparāmarśi samanubhūyate yat pratyabhijñānaṃ nāma pramāṇaṃ syān nityatvasya sādhakam ataḥ svarūpāsiddho hetur iti kaścit so 'pi pratītyapalāpī pūrvottaravivartasmaraṇadarśanābhyām upajanitasya tadekatvasaṃkalanajñānasya pratyabhijñānatvena saṃvedyamānasya supratītatvāt na hi smaraṇam eva pūrvottaravivartayor ekatvaṃ saṃkalayitum alam nāpi darśanam eva tadubhayasaṃskārajanitaṃ vikalpajñānaṃ tat saṃkalayatīti cet tad eva pratyabhijñānaṃ siddham na ca tadakasmād eva bhavatīti nirviṣayaṃ buddhyasaṃcaradoṣāt na hi pratyabhijñānaviṣayasyāvicchinnasya nityatvasyābhāve buddheḥ saṃcaraṇaṃ nāma niranvayavināśād buddhyantarajananānupapatteḥ yad evāham adrākṣaṃ tad eva spṛśāmīti pūrvottarapariṇāmayor ekadravyātmakatvena gamanāsaṃbhavāt tato 'nyasya buddhisaṃcaraṇasyehāprastutatvāt tathāvidhaikatvavāsanāvaśād buddhisaṃcaraṇaṃ na punaḥ kathaṃcin nityatvād iti cen na kathaṃcin nityatvābhāve saṃvedanayor vāsyavāsakabhāvāyogāt kāryakāraṇabhāvavirodhāt tato buddhisaṃcaraṇānyathānupapatter nākasmikaṃ pratyabhijñānaṃ vicchedābhāvāc ca iti kathaṃcin nityaṃ vastu prasādhayati tathā sarvaṃ jīvādi vastu kathaṃcit kṣaṇikaṃ pratyabhijñānāt na caitat kṣaṇikatvam antareṇa bhavatīty akasmād upajāyate tadviṣayasya kathaṃcit kṣaṇikasya vicchid'abhāvāt na ca tadavicchidasiddhā kālabhedāt kālabhedasya ca pūrvottaraparyāyapravṛttihetor asiddhau buddhyasaṃcaraṇadoṣāt na ca tad idam iti smaraṇadarśanabuddhyoḥ saṃcaraṇāpāye pratyabhijñānamudiyāt tasya pūrvāparaparyāyabuddhisaṃcaraṇanibandhanatvāt nanu ca sarvaṃ nityaṃ sattvāt kṣaṇike svasadasatsamaye 'rthakriyānupapatteḥ sattvavirodhāt ity anumānāt kṣaṇikatvasya nirākṛter na pratyabhijñānaṃ tatsādhakaṃ pradhānalakṣaṇaviṣayāvicchedasadbhāvāt kālabhedāsiddher buddhyasaṃcaraṇadoṣānavakāśād buddher ekatvagamanasya saṃcaraṇasya siddher iti cen na sarvathā kṣaṇikatvasyaiva bādhanāt kathaṃcit kṣaṇikasya svasatsamaye svāsatsamaye cārthakriyopalabdheḥ suvarṇasya hi prativiśiṣṭasya suvarṇadravyatayā sata eva kāryākāratayā cāsata eva pūrvaparyāyāviśiṣṭasyottarapariṇāmaviśeṣātmanotpadyamānasya pratītiḥ parīkṣaketarajanasākṣikā svasatsamaye kāryakaraṇaṃ savyagoviṣāṇasyetaraviṣāṇakaraṇavannirasyamānaṃ svāsatsamaye ca mṛtasya śikhinaḥ kekāyitakaraṇavadapākriyamāṇaṃ svayam eva vyavasthāpayati iti kiṃ naścintayā virodhādidūṣaṇasyāpi tayaivāpasāritatvāt so 'yam ātmādīnāṃ svasatsamaye eva karmādīnāṃ ca khāsatsamaye eva jñānasaṃyogādikāraṇatvam anumanyamānas tathā saṃpratyayād ekasya svasadasatsamaye evaikakāryakaraṇaṃ virodhādibhir abhidravatīti kathaṃ saṃpratyayopādhyāyaḥ samyak apratīyamāne 'pi virodham anurudhyamānaḥ kva punaravirodhaṃ budhyeta dravyaparyāyayor abhedaikāntapratītiṃ svasamayānurāgamātreṇānanubhūyamānām apy aviruddhaviṣayāṃ paribhāṣate iti kim anyat kāraṇaṃ mahato 'bhiniveśāt tad evaṃ kathaṃcit kṣaṇikatvasādhane pratyabhijñānaṃ nānumānaviruddham nāpi pratyakṣaviruddhaṃ sarvasyedānīntanatayā pratyakṣeṇānubhavāt tena tasyātītānāgatatayānubhavane 'nādyanantapariṇāmātmakasyānubhavaprasaṅgād yogitvāpatteḥ sāmpratikatayānubhavasyaiva kṣaṇikatvānubhavarūpatvāt kṣaṇamātrasyaiva sāmpratikatvopapatteḥ pūrvottarakṣaṇayoḥ sāmpratikatve 'nādyanantakṣaṇasaṃtater api sāmpratikatvānuṣaṅgād atītānāgatavyavahāravilopāt na caivaṃ kṣaṇikaikāntasya pratyakṣataḥ prasiddheḥ kathaṃcid akṣaṇikatvavirodhaḥ paryāyākāratayārthasyedānīntanatayānubhavavicchede 'pi dravyatayā tadavicchedāt tadvicchede dravyatvavirodhāt śaśvadavicchinnedānīntanatvasya dravyatvād anityatvaikāntasyāvyavasthiter nityatvaikāntavat  syān nityam eva sarvaṃ syād anityem eveti siddhaḥ   pūrvottarapramātṛkṣaṇayoḥ kāryakāraṇabhāvalakṣaṇe  na pratyabhijñātum arhati tayor upādānopādeyalakṣaṇaḥ  pṛthaktve ca pūrvāparakṣaṇayoḥ pratyavamarśo na syāt yad eva hi pṛthaktvaṃ  sarvatra tadaviśeṣāt yadi punar ekasaṃtatipatiteṣu pratyavamarśo na punar nānāsaṃtatipatiteṣu pṛthaktvāviśeṣe 'pi vāsanāviśeṣasadbhāvād iti mataṃ tadā saivaikasaṃtatiḥ kvacid eva kutaḥ siddhā pratyabhijñānād iti cet tarhi  na hy ekadravyasiddheḥ pratyabhijñānaṃ pratyabhijñānāc caikadravyasiddhiḥ syādvādibhir iṣyate yena tatpakṣe 'pi parasparāśrayaṇaṃ bhedajñānād bhedasiddhivadabhedajñānāt sthiter anubhavābhyupagamāt  so 'yaṃ pratikṣaṇam utpādavināśau sarvathā sthitir ahitau sakṛd apy aniścinvann eva sthityanubhavanirṇayaṃ vibhrāntaṃ kalpayatīti kathaṃ na nirātmaka eva  na hy ekasmin darśanaviṣaye kṣaṇe 'vinirbhāge 'pi pratyabhijñānam astīti  sarvathā nitye paurvāparyāyogāt pratyabhijñānāsaṃbhavāt  na cāyam asiddhaḥ  darśanasamayasyābhede tannirṇayānupapatteḥ pratyabhijñānasamayasyābhede pūrvāparaparyāyavyāpy ekadravyapratyavamarśāsaṃbhavāt tato darśanakālo 'vagrahehāvāyadhāraṇātmakanirṇayahetur bhinna eva pratyabhijñānakālaś ca punas taddarśanasmaraṇasaṃkalanahetur iti pratipattavyam  na hi nityatvaikāntapakṣavatkṣaṇikaikāntapakṣe 'pi jñānasaṃcāro 'sti tasyānekānte eva pratīteḥ kevala sarvathā jātyantare tadapoddhārakalpanānupapatteḥ sthityādisvabhāvabhedavyavasthānāghaṭanāt sarvathā tadajātyantaravat  na hy ekasya vastunaḥ sakṛdanekasvabhāvopalambhe nānātvaprasaṅgaḥ saṃvidvedyavedakākārāṇāṃ nānājñānatvaprasaṅgāt teṣām aśakyavivecanatvād ekajñānatve sthitijanmavināśānām api kvacid ekavastutvam astu tadaviśeṣāt kvacid ekatra rūparasādīnām apy aśakyavivecanānām ekavastutvāpattir nāniṣṭakāriṇī teṣāṃ nānāvastutvāniṣṭeḥ na cātmākāśādīnāṃ deśābhede 'py aśakyavivecanatvaṃ teṣāṃ paraikadravyatādātmyābhāvāt sattaikadravyatādātmye punar ekavastutvam iṣṭam eva syādvādinām  ekaṃ dravyam anantaparyāyam iti vacanāt tato na vaiyadhikaraṇyam etenobhayadoṣaprasaṅgo 'pāsto vedyādyākārātmabodhavadutpādādyātmavastuno jātyantaratvāt acaurapāradārikavaccaurapāradārikābhyām na caivaṃ virodhaprasaṅgaḥ tasyānupalambhasādhanād ekatraikadā śītoṣṇasparśavat sthityādiṣu copalambhasadbhāvād ekavastunyekadānupalambhāsiddheḥ saṃvidi vedyādyākāravat etena saṃśayaprasaṅgaḥ pratyuktaḥ sthityādyupalambhasya calanābhāvāt tata eva na saṃkaraprasaṅgaḥ sthityātmanyutpādavināśānupalambhād utpādavināśayoś ca sthityanupalabdheḥ ekavastuni yugapatsthityādyupalambhāt saṅkara iti cen na parasparam asaṅkarād utpādādīnām tadvati tu saṅkaro vastulakṣaṇaṇam eva etena vyatikaraprasaṅgo vyudastaḥ sthityādīnāṃ parasparagamanābhāvāt saṃvidi vedyādyākāravat tata eva nānavasthā sthityātmani janmavināśāniṣṭer janmātmani sthitivināśānupagamād vināśe sthitijanmānavakāśāt pratyekaṃ teṣāṃ trayātmakatvānupagamāt na caivam ekāntābhyupagamād anekāntābhāvaḥ samyagekāntasyānekāntena virodhābhāvāt nayārpaṇād ekāntasya pramāṇārpaṇād anekāntasyaivopadeśāt tathaiva dṛṣṭeṣṭābhyām aviruddhasya tasya vyavasthiteḥ  kena punar ātmanā'nutpādavināśātmakatvāt sthitimātraṃ kena cātmanā vināśotpādāv eva kathaṃ ca tat trayātmakam eva vastu siddham iti bhagavatā paryanuyuktā ivācāryāḥ prāhuḥ  pūrvottarapariṇāmayoḥ sādhāraṇaḥ svabhāvaḥ sāmānyātmā dravyātmā tena sarvaṃ vastu notpadyate na vinaśyati na vyaktam anvayadarśanāt lūnapunarjātanakhādiṣv anvayadarśanena vyabhicāra iti cen na vyaktam iti viśeṣaṇāt pramāṇena bādhyamānasyaikatvānvayasyāvyaktatvāt na cātrānvayaḥ pramāṇaviruddhaḥ satyapratyabhijñānasiddhatvāt tato 'nvitātmanā sthitir eva tathā vinaśyaty utpadyate ca sarvaṃ vastu viśeṣānubhavāt bhrāntaviśeṣadarśanena śukle śaṅkhe pītādyākārajñānalakṣaṇena vyabhicāra iti cen na vyaktam iti viśeṣaṇasyānuvṛtteḥ na hi bhrāntaṃ viśeṣadarśanaṃ vyaktaṃ yena tad api pūrvākāravināśājahadvṛttottarākārāvinābhāvi syāt na ca prakṛte viśeṣadarśanam avyaktaṃ bādhakābhāvāt nityaikāntagrāhi pramāṇaṃ bādhakam iti cen na tasya nirastatvāt na caivaṃ bhinnapratyayaviṣayatvād utpādavināśamātraṃ sthitimātraṃ ca padārthāntaratayāvatiṣṭhate tasya vastvekadeśatvān nayapratyayaviṣayatvāt sthityāditrayasya samuditasya vastutvavyavasthiteḥ tasya pramāṇapratyayagocaratvāt sahaikatrodayādi sad iti pratipādanāt tathaiva utpādavyayadhrauvyayuktaṃ sat iti sūtrakāravacanāt na cedaṃ yuktirahitaṃ tathā yuktisadbhāvāt  d iti na cātra hetur asiddhaḥ pūrvarūpatyāgāvinābhāvipararūpotpādasyāpekṣitaparavyāpāratvena kṛtakatvasiddheḥ sadā sthāsnusvabhāvasyānapekṣitaparavyāpāratvenākṛtakatvaniścayāt  nāpi vināśa eva tata eva tadvat na ca sthitir eva viśeṣākāreṇotpādavināśavata eva sadādisāmānyena sthityupalambhād dravyaghaṭavat iti hi pṛthagupapattir yojyate sadādisāmānyena satas tantvāder ghaṭākārātiśayāntaropalambhaprasaṅga iti cen na svabhāvagrahaṇāt sadādisāmānyaṃ hi yat svabhāvabhūtaṃ ghaṭasyopādānadravyamasādhāraṇaṃ tad bhāvena pariṇamad upalabhyate tenaiva sato 'tiśayāntarādhānaṃ ghaṭo yathā prativiśiṣṭaghaṭayogyamṛddravyādisvarūpeṇa na punaḥ sādhāraṇena tantvādigatasāmānyena nāpi sādhāraṇāsādhāraṇena pārthivatvādisāmānyenāviśiṣṭaghaṭopādānamṛdādisāmānyena vā prāksato 'tiśayāntaropalabdhir yena tantvāder api ghaṭapariṇatiprasaṅgaḥ nāpi ghaṭavināśottarakālam apy asādhāraṇamṛdādisāmānyasvabhāvena sattvāviśeṣād ghaṭotpattiḥ prasajyate tatprāgabhāvātmakasya satas tadbhāvenotpattidarśanāt paścād abhāvātmakasya sato 'pi tadadarśanāt na caivaṃ prāgasata evotpattiniyamād ghaṭasya kathaṃcit prāgasattvam ayuktaṃ prāgabhāvasya bhāvasvabhāvasya pūrvaṃ vyavasthāpanāt tasyābhāvasvabhāvatve savyetaragoviṣāṇādīnāṃ sahotpattiniyamavatām upādānasaṅkaraprasaṅgaḥ prāgabhāvāviśeṣāt tato yathā svopādānāt savyaviṣāṇasyotpattis tathā dakṣiṇaviṣāṇopādānād api tatra tasyotpatteḥ prāgabhāvasiddheḥ yatra yadā yasya prāgabhāvas tatra tadā tasyotpattir iti niyamakalpanāyā api tatra bhāvāt svopādānetaraniyamaś ca kutaḥ syāt prāgabhāvaniyamād iti cet samānasamayajanmanāṃ sa eva kutaḥ tadutpattiniyamād iti cet so 'pi kutaḥ svopādānaniyamād iti cet svopādānetaraniyamaḥ kutaḥ syāt ityādi punar āvartate iti cakrakam savyaviṣāṇasyopattir iti pratyayaviśeṣād utpattiniyamo 'pi na śreyān kārakapakṣasya vicārayitum ārabdhatvāt jñāpakapakṣe tu prāgabhāvaniyamo 'pi tatpratyayaviśeṣād eveti notpattyā prāgabhāvāvagatiḥ prāgabhāvād apy utpattiniyamaniścayaprasakter itaretarāśrayasya durnivāratvāt tato notpatteḥ prāgabhāvaḥ kāryasyābhāvātmakas tasya bhāvasvabhāvasyaivābādhitapratītiviṣayatvāt prāgabhāvābhāvasya kāryotpādarūpatvāt tathā hi  upādānasya pūrvākāreṇa kṣayaḥ kāryotpāda eva hetor niyamāt yas tu tato 'nyas tasya na hetor niyamo dṛṣṭo yathā'nupādānakṣayasyānupādeyotpādasya ca niyamaś ca hetor upādānakṣayasyopādeyotpādasya ca tasmād upādānakṣaya evopādeyotpādaḥ na tāvad atrāsiddho hetuḥ kāryakāraṇajanmavināśayor ekahetukatvaniyamasya supratītatvāt tayor anyatarasyaiva sahetukatvāhetukatvaniyamavacanasya nirastatvāt  nanūpādānaghaṭavināśasya balavatpuruṣapreritamudgarādyabhighātād avayavakriyotpatter avayavavibhāgāt saṃyogavināśād eva pratīter upādeyakapālotpādasya tu svārambhakāvayavakarmasaṃyogaviśeṣāder eva saṃpratyayāt tayor ekasmād dhetor niyamāsaṃbhavād asiddham eva sādhanam iti cen na asya vināśotpādakāraṇaprakriyoddhoṣaṇasyāprātītikatvād balavatpuruṣapreritam udgarādivyāpārād eva ghaṭavināśakapālotpādayor avalokanāt tato ghaṭāvayaveṣu kapāleṣu kriyaivotpadyate iti cet saivaiko hetus tayor astu kriyāto 'vayavavibhāgasyaivotpattir iti cet sa evaikaṃ kāraṇam anayor astu vibhāgāt tadavayavasaṃyogavināśa eva dṛśyate iti cet sa eva tayor ekaṃ nimittam astu tadavayavasaṃyogavināśād avayavino ghaṭasya vināśa iti cet sa eva kapālānāṃ tadavayavānāṃ prādurbhāvaḥ iti kathaṃ naikahetuniyamaḥ sidhyet mahāskandhāvayavasaṃyogavināśād api laghuskandhotpattidarśanāt bhedasaṃghātebhya utpadyante iti vacanāt  mithyaivedaṃ darśanaṃ sūtrakāravacanaṃ ca bādhakasadbhāvād iti cetkiṃ tadbādhakam svaparimāṇād aṇuparimāṇakāraṇārabdhāni kapālāni kāryatvāt paṭavad ity anumānaṃ bādhakam iti cen na etadudāharaṇasya sādhyavikalatvāt tantavo hi kim apaṭākārapariṇatāḥ paṭasya samavāyinaḥ paṭākārapariṇatā vā na tāvadādyaḥ pakṣaḥ paṭākārāpariṇateṣu tantuṣv iha paṭa iti pratyayāsaṃbhavāt dvitīyapakṣe tu na paṭaparimāṇād aṇuparimāṇās tantavaḥ paṭasya kāraṇaṃ teṣāṃ paṭasamānaparimāṇatayā pratīteḥ samuditānām evātānavitānākārāṇāṃ paṭapariṇāmāśrayatvād anyathātiprasaṅgāt na hi tathā'pariṇataṃ tadbhavati tadbhāvaḥ pariṇāmaḥ iti vacanāt na caivaṃ pariṇāmapariṇāminor abhedaḥ syāt pratyayabhedāt kathaṃcid bhedasiddheḥ parasyāpi tadbhede vivādābhāvāt tantudravyapaṭaparyāyayor anvayavyatirekapratyayaviṣayatvāc ca tantudravyaṃ hi prācyāpaṭākāraparityāgena tantutvāparityāgena cāpūrvapaṭākāratayā pariṇamadupalabhyate paṭākāras tu pūrvākārād vyatirikta iti siddhaṃ sarvathā tyaktarūpasyāpūrvarūpavartina evopādānatvāyogād aparityaktātmapūrvarūpavartivat tathā'pratīter dravyabhāvapratyāsattinibandhanatvād upādānopādeyabhāvasya bhāvapratyāsattimātrāt tadbhāve samānākārāṇām akhilārthānāṃ tatprasaṅgāt kālapratyāsattes tadbhāve pūrvottarasamanantarakṣaṇavartinām aśeṣārthānāṃ tatprasakteḥ deśapratyāsattes tadbhāve samānadeśānām aśeṣatas tadbhāvāpatteḥ saddravyatvādisādhāraṇadravyapratyāsatter api tadbhāvāniyamāt asādhāraṇadravyapratyāsattiḥ pūrvākārabhāvaviśeṣapratyāsattir eva ca nibandhanam upādānatvasya svopādeyaṃ pariṇāmaṃ prati niścīyate tad uktaṃ tyaktātyaktātmarūpaṃ yat pūrvāpūrveṇa vartate kālatraye 'pi taddravyam upādānam iti smṛtam   yat svarūpaṃ tyajaty eva yan na tyajati sarvathā tannopādānam arthasya kṣaṇikaṃ śāśvataṃ yathā   iti tato na tantuviśeṣākāraḥ paṭasyopādānaṃ yenālpaparimāṇād eva kāraṇān mahāparimāṇasya paṭasyotpatter udāharaṇaṃ sādhyaśūnyaṃ na bhavet hetuś cānaikāntikaḥ praśithilāvayavamahāparimāṇakārpāsapiṇḍādalpaparimāṇanibiḍāvayavakārpāsapiṇḍotpattidarśanāt viruddhaś cāyaṃ hetuḥ pudgalādidravyasya mahāparimāṇasya yathāsaṃbhavaṃ sūkṣmarūpeṇa sthūlarūpeṇa vā paryāyeṇa vartamānasya svakāryārambhakatvadarśanāt kāryatvasya mahāparimāṇakāraṇārabdhatvena vyāptisiddheḥ svaparimāṇād alpaparimāṇakāraṇārabdhatvaviparītasādhanāt tato nedam anumānaṃ bādhakaṃ kapālotpādasya ghaṭavināśasya caikahetutvaniyamapratīter ekasmād eva mṛdādyupādānāt tadbhāvasya siddher ekasmāc ca mudgarādisahakārikalāpāt tatsaṃpratyayāt iti sidhyaty eva hetor niyamāt kāryotpāda eva pūrvākāravināśaḥ  na caivaṃ sarvathotpādavināśayor abheda eva lakṣaṇāt pṛthaktvasiddheḥ tathā hi  nātrāsiddhaṃ sādhanaṃ kāryotpādasya svarūpalābhalakṣaṇatvāt kāraṇavināśasya ca svabhāvapracyutilakṣaṇatvāt tayor bhinnalakṣaṇasaṃbandhitvasiddheḥ nāpy anaikāntikaṃ viruddhaṃ vā kvacid ekadravye 'pi pariṇāmayoḥ kathaṃcid bhedam antareṇa bhinnalakṣaṇasaṃbandhitvasyāsaṃbhavāt na ca tayor bheda eva kathaṃcid abhedagrāhakapramāṇasadbhāvāt tathā hi utpādavināśau prakṛtau  nātrāsiddho hetuḥ mṛdādidravyavyatirekeṇa nāśotpādayor abhāvāt paryāyāpekṣayā nāśotpādau bhinnalakṣaṇasaṃbandhinau na tau jātyādyavasthānāt saddravyapṛthivītvādijātyātmanaikatvasaṃkhyātmanā śaktiviśeṣānvayātmanā ca tadabhedāt tathaiva pratyabhijñānāt tad eva mṛddravyam asādhāraṇaṃ ghaṭākāratayā naṣṭaṃ kapālākāratayotpannam iti pratīteḥ sakalabādhakarahitatvāt ya evāhaṃ sukhyāsaṃ sa eva ca duḥkhī sampratītyekapuruṣapratītivat nanv evam utpādavyayadhrauvyāṇām abhedāt kathaṃ trayātmakavastusiddhiḥ tatsiddhau vā kathaṃ tattādātmyam virodhād iti cen na sarvathā tattādātmyāsiddheḥ kathaṃcil lakṣaṇabhedāt tathā hi  sarvasya vastuno nityatvasiddher utpādavināśapratīter askhalatvaviśeṣaṇam asiddham iti cen na kathaṃcit kṣaṇikatvasādhanāt tata eva dhrauvyapratīter askhalatvaṃ siddhaṃ sarvathā kṣaṇikatvanirākaraṇāt na cotpādādīnāṃ kathaṃcid bhinnalakṣaṇatvaṃ viruddhaṃ tadātmano vastuno jātyantaratvena kathaṃcid bhinnalakṣaṇatvād anyathā tadavastutvaprasaṅgāt utpādādayo hi parasparam anapekṣāḥ khapuṣpavan na santy eva tathā hi  sthitiḥ kevalā nāsti vināśotpādarahitatvāt tadvat vināśaḥ kevalo nāsti sthityutpattirahitatvāt tadvad eva iti yojanāt sāmarthyād utpādavyayadhrauvyayuktaṃ sad iti prakāśitaṃ bhavati tadanyatamāpāye sattvānupapatteḥ pratyekam utpādādīnāṃ sattve trayātmakatvaprasaṅgād anavasthety api dūrīkṛtam anena teṣāṃ parasparam anapekṣāṇām ekaśaḥ sattvanirākaraṇāt kiṃ ca   sakalalaukikajanasyācāryaḥ sa hi  ghaṭārthinaḥ śokasya ghaṭanāśanibandhanatvāt maulyarthinaḥ pramodasya maulyutpādanimittatvāt suvarṇārthino mādhyasthyasya suvarṇasthitihetukatvāt tadviṣādādīnāṃ  pūrvatadvāsanāmātranimittatve 'pi tanniyamāsaṃbhavāt tadvāsanāyāḥ prabodhakapratyayaniyamān niyatatvād viṣādādiniyama iti cet tarhi nāśotpādānvayā eva vāsanāprabodhakapratyayā iti pāramparyātta eva śokādihetavo bahiraṅgāḥ antaraṅgās tu mohanīyaprakṛtiviśeṣodayā iti teṣāṃ vāsaneti nāmamātraṃ bhidyeta nārthaḥ syādvādibhir bhāvamohaviśeṣāṇāṃ vāsanāsvabhāvatopagamāt tataḥ siddhaṃ laukikānām utpādāditrayātmakaṃ vastu tatpratīter bhedasiddheḥ kiṃca   paya eva mayādya bhoktavyam iti vratam abhyupagacchato dadhyutpāde 'pi payasaḥ sattve dadhivarjanānupapatteḥ dadhy eva mayādya bhoktavyam iti vrataṃ svīkurvataḥ payasy api dadhnaḥ sattve payovarjanāyogāt agorasaṃ mayādya bhoktavyam iti vratamaṅgīkurvato 'nusyūtapratyayaviṣayagorase dadhipayasor abhāve tadubhayavarjanāghaṭanāt pratīyate ca tattadvratasya tattadvarjanam  na caivam anantātmakatvaṃ vastuno virudhyate pratyekam utpādādīnām anantebhya utpadyamānavinaśyattiṣṭhadbhyaḥ kālatrayāpekṣebhyo 'rthebhyo bhidyamānānāṃ vivakṣitavastuni tattvato 'nantabhedopapatteḥ pararūpavyāvṛttīnām api vastusvabhāvatvasādhanāt tadavastusvabhāvatve sakalārthasāṅkaryaprasaṅgāt tathā tattvasya trayātmakatvasādhane 'nantātmakatvasādhane ca nityānityobhayātmakatvasādhanam api prakṛtaṃ na virudhyate sthityātmakatvavyavasthāpanena kathaṃcin nityatvasya vināśotpādātmakatvapratiṣṭhāpanena cānityatvasya sādhanāt tataḥ sūktaṃ sarvaṃ vastu syān nityam eva syād anityam eveti evaṃ syād ubhayam eva syād avaktavyam eva syān nityāvaktavyam eva syādanityāvaktavyam eva syād ubhayāvaktavyam evety api yojanīyam yathāyogam etatsaptabhaṅgīvyavasthāpanaprakriyām api yojayen nayapramāṇāpekṣayā sadādyekatvādisaptabhaṅgīprakriyāvat  nityādyekāntagartaprapatanavivaśān prāṇino 'narthasārthād uddhartuṃ netum uccaiḥ padam amalam alaṃ maṅgalānām alaṅghyam syādvādanyāyavartma prathayadavitathārthaṃ vacaḥ svāmino 'daḥ prekṣāvattvāt pravṛttaṃ jayatu vighaṭitāśeṣamithyāpravādam    ity āptamīmāṃsālaṃkṛtau tṛtīyaḥ paricchedaḥ    atha caturthaḥ paricchedaḥ  jīyād aṣṭasahasrī devāgamasaṃgatārtham akalaṅkam  gamayantī sannayataḥ prasannagambhīrapadapadavī    kāryagrahaṇāt karmaṇo 'vayavino 'nityasya guṇasya pradhvaṃsābhāvasya ca grahaṇaṃ kāraṇavacanāt samavāyinas tadvataḥ pradhvaṃsanimittasya ca guṇaśabdān nityaguṇapratipattiḥ guṇivacanāt tadāśrayasya sāmānyābhidhānāt parāparajātipratyayaḥ tadvadvacanād arthapratyaya iti kriyātadvator avayavāvayavinor guṇaguṇinor viśeṣatadvatoḥ sāmānyatadvator abhāvatadviśeṣyayoś cānyataiva bhinnapratibhāsatvāt sahyavindhyavad ity uktaṃ bhavati na cātrāsiddho hetuḥ sādhyadharmiṇi bhinnapratibhāsatvasya sadbhāvaniścayāt tata eva na sandigdhāsiddho 'jñātāsiddho vā nāpy anyatarāsiddho vādiprativādinor avivādāt bhinnapuruṣapratibhāsaviṣayeṇābhinnenārthena vyabhicāra iti cen naikapuruṣāpekṣayā bhinnapratibhāsatvasya hetutvāt tathāpi krameṇaikapratipattṛbhinnapratibhā saviṣayeṇaikena vastunānekānta iti cen na bhinnalakṣaṇatvasya bhinnapratibhāsatvasya hetutvāt bhinnaṃ hi lakṣaṇaṃ kāryakāraṇayor guṇaguṇinoḥ sāmānyatadvatoś ca pratibhāsate na caikasya vastuno bhinnalakṣaṇatvena pratibhāso 'sti yena vyabhicāraḥ tata eva na viruddho hetuḥ sākalyenaikadeśena vā vipakṣe vṛttyabhāvāt nāpi kālātyayāpadiṣṭaḥ pakṣasya pratyakṣāgamabādhā'bhāvāt kāryakāraṇayor guṇaguṇinoḥ sāmānyatadvatos tādātmyam abhinnadeśatvāt yayor atādātmyaṃ na tayor abhinnadeśatvam yathā sahyavindhyayoḥ abhinnadeśatvaṃ ca prakṛtayoḥ tasmāt tādātmyam ity anumānena pakṣasya bādheti cen na śāstrīyadeśābhedasyāsiddhatvāt kāryasya svakāraṇadeśatvāt kāraṇasyāpi svānyakāraṇadeśatvāt etena guṇaguṇinoḥ sāmānyatadvatoś ca deśabhedasya pratipādanāt laukikadeśābhedasya tu vyomātmādibhir vyabhicārād asyānumānasyāsamīcīnatvāt prakṛtapakṣabādhakatvāsaṃbhavāt kathaṃcit tādātmyasya pratyakṣataḥ pratīteḥ sarvathā bhedapakṣasya bādheti cen na tadvirodhāt tata eva bhedo mā bhūd iti cen na bhedasya pūrvasiddhatvāt tādātmyasya pūrvasiddher asiddheḥ siddhau vā kāryakāraṇādivirodhāt dharmadharmitvādhikaraṇādheyatādivirodhāt kriyāvyapadeśādibhedavirodhāc ca tayor na tādātmyaṃ bhedatādātmyayor vairyadhikaraṇyāc ca parasparavirodhāc chītoṣṇasparśavat tayor aikādhikaraṇye saṃkaravyatikarāpattiḥ tadanāpattau pakṣadvayoktadoṣānuṣaṅgaḥ pratyekaṃ taddvirūpatvopagame vā'navasthānād apratipattir abhāvaś ca iti vaiśeṣikasya  kāryakāraṇayor guṇaguṇinoḥ sāmānyatadvatoś cānyatvam ekāntena yadīṣyate tadaikasya kāryadravyāder anekasmin kāraṇādau vṛttir eṣitavyā tadaniṣṭau kāryakāraṇabhāvādivirodhākāryakāraṇādivat tadvṛttiś cābhyupagamyamāna pratyāśrayam ekadeśena sarvātmanā vā syāt  yāvanto hy avayavās tāvanto 'vayavinaḥ syus tasya pratyekaṃ sarvātmanā vṛttatvāt yāvantaś ca saṃyogyādayo guṇinas tāvantaḥ saṃyogādayo 'nekasthā guṇāḥ prasajyante yāvantaḥ sāmānyavanto 'rthās tāvanti sāmānyāni bhaveyus tata eva  manyetāvayavyādīnāṃ  tathātrāvayavyādi sarvaṃ  vṛtter doṣo 'nārhate mate durnivāraḥ naikadeśena vartate nāpi sarvātmanā kiṃ tarhi vartate eveti cāyuktaṃ prakārāntarābhāvāt  nanu ca samavāya eva prakārāntaraṃ vartate samavaitīti saṃpratyayāt tadvyatirekeṇa vṛttyarthāsaṃbhavād iti cen na tatraiva vivādāt etad eva hi vicāryate kim ekadeśena samavaiti pratyāśrayaṃ sarvātmanā vā'vayavādiṣv avayavyādiḥ gatyantarābhāvād iti tatra ca nigadito doṣaḥ tad evaṃ kāryaguṇasāmānyānāṃ svāśrayebhyo vivādāpannebhyo naikāntenānyatvaṃ tatra vṛttyupalabdheḥ yasya tu yato 'nyatvaikāntas tasya tatra na vṛttyupalabdhiḥ yathā himavati vindhyasya vṛttyupalabdhiścāvayavyādeḥ svāśrayeṣu tasmān naikāntenānyatvam ity anumānena tannānātvapakṣasya bādhitatvāt kālātyayāpadiṣṭo bhinnapratibhāsatvād iti hetuḥ nanv idam anumānam asamyak sthālyāṃ dadhnānaikāntikatvāt tato 'nyasyāpi dadhnas tatra vṛttyupalabdheḥ saṃyogo hi vṛttir arthāntarabhūtayor eva pratīyate nānyatheti na mantavyaṃ saṃyoginoḥ saṃyogapariṇāmātmanoḥ sarvathānyatvāsiddher anyathā tadabhāvaprasaṅgāt tābhyāṃ bhinnasya saṃyogasyotpattau hi katham ekasyānyatra saṃyoga iti vyapadeśo yataḥ sa eva vṛttiḥ syāt tābhyāṃ tasya jananāt tathā vyapadeśa iti cen na karmaṇā kālādinā ca tajjananāt tathā vyapadeśaprasaṅgāt tayoḥ samavāyikāraṇatvāt tasya tathā vyapadeśa iti cet kutaḥ samavāyikāraṇatvaṃ tayor eva na punaḥ karmāder iti niyamaḥ iha saṃyoginoḥ saṃyoga iti pratyayāt tatra tasya samavāyasiddher iti cet sa tarhi samavāyaḥ padārthāntaraṃ katham atraivehedam iti pratyayaṃ kuryān na punaḥ karmādiṣu bhedāviśeṣepīti na buddhyāmahe tair eva samavāyibhir viśeṣaṇaviśeṣyabhāvasiddheḥ samavāyasya tatraivehedam iti pratyayotpattir na tu karmādiṣu tadasiddher iti cet sa eva kutaḥ sarvatra na syāt  tādṛgadṛṣṭaviśeṣaniyamād iti cet kiṃ viśeṣaṇaviśeṣyabhāvena samavāyena saṃyogena vā tādṛgadṛṣṭaviśeṣād eva samavāyaviśiṣṭāḥ samavāyina iti pratyayasyehedam iti vijñānasyātredaṃ saṃyuktam iti buddheś ca jananaprasaṅgāt sarvasya vā pratyayaviśeṣasyādṛṣṭaviśeṣavaśavartitvasiddheḥ kiṃ padārthabhedaprabhedaparikalpanayā iti vijñānavādapraveśaḥ syāt tasyaivādṛṣṭaviśeṣatvasiddheḥ cetanā karmeti vijñānavādibhir api pratipādanāt teṣāṃ vāsanāviśeṣa eva hy adṛṣṭam sa ca pūrvavijñānaviśeṣaḥ iti na vijñānamātrād adṛṣṭam anyat syāt nanu ca nāprabuddhā vāsanā pratyayaviśeṣaṃ prasūte sakṛtsarvapratyayaviśeṣaprasaṅgāt prabuddhā tu tam upajanayantī prabodhakahetūn apekṣate te ca bahirbhūtā evārthāḥ iti na vijñānamātraṃ tattvam anuṣajyate iti cen na vijñānaviśeṣād eva vāsanāprabodhasya siddheḥ tadabhāve bahirarthasya sattāmātreṇa tadahetutvād anyathātiprasaṅgāt na ca nīlādivijñānād eva tadvāsanāprabodhas tatprabodhād eva nīlādijñānam iṣyate yataḥ parasparāśrayaḥ syāt tadadhipatisamanantarādivijñānānām eva nīlādijñānajanakānāṃ tadvāsanāprabodhakatvāt tadvāsanānām api tatkāraṇavijñānebhyaḥ prabodhopagamāt ity anādir ayaṃ vāsanāsaritparipatitas tatprabodhapratyayasārthas tadvijñānapravāhaś ca iti kiṃ bahirarthaiḥ kalpayitvāpy etān vijñānāni pratipattavyāni tair vinā tadvyavahārāprasiddheḥ satsu ca teṣu bahirarthābhāve 'pi svapnādiṣu tadvyavahārapratīter alaṃ bāhyārthābhiniveśena tato bahirarthaṃ vyavasthāpayitumanasā nādṛṣṭamātranimitto viśeṣaṇaviśeṣyatvapratyayo 'numantavyaḥ tasya dravyādipratyayavadbahirarthaviśeṣaviṣayatvasyāvaśyam āśrayaṇīyatvāt tathā cānavasthānāt kutaḥ saṃyogibhyāṃ saṃyogo 'rthāntarabhūtaḥ samavāyavṛttyā tayor iti vyapadiśyet sa eva ca sthātyāṃ dadhno vṛttir iti na tenānaikāntiko hetuḥ syāt tata eva na viruddhaḥ sarvathārthāntarabhūtasya kvacid vṛttyupalabdher abhāvāt tato niravadyam idam anumānaṃ bhedapakṣasya bādhakam iti tatra pravartamāno hetuḥ kālātyayāpadiṣṭa eva pratyakṣaviruddhatvāc ca pakṣasyāvayavāvayavyādīnāṃ kathaṃcit tādātmyasyaiva sākṣātkaraṇāt nanv evam api vṛtter doṣo yathopavarṇitaḥ syādvādināṃ prasajyate iti ce yathaiva hi jñānasya vedyavedakākārābhyāṃ tādātmyam aśakyavivecanatvāt kim ekadeśena sarvātmanā veti vikalpayor na vijñānasya sāvayavatvaṃ bahutvaṃ vā prasajyate 'navasthā vā tathāvayavyāder apy avayavādibhyas tādātmyam aśakyavivecanatvād eva naikadeśena pratyekaṃ sarvātmanā vā yatas tāthāgataḥ sarvathā bhede ivāvayavāvayavyādīnāṃ kathaṃcit tādātmye 'pi vṛttiṃ dūṣayet  etena vaiśeṣiko 'pi na kathaṃcit tādātmye vṛttivikalpādidūṣaṇam āpādayitum īśaḥ sāmānyaviśeṣavat tatra tadanavakāśāt na hy aparasamānyaṃ vyāvṛttibuddhihetutvād viśeṣākhyām api labhamānam apahnotuṃ śakyaṃ tasya sāmānyaikarūpatve 'paraviśeṣābhāvaprasaṅgāt tadaparaviśeṣarūpatve 'parasāmānyābhāvāpatteḥ tadubhayarūpatve sāmānyaviśeṣarūpayoḥ kathaṃcit tādātmyasyaivābhyupagamanīyatvāt tadekārthasamavāyasya kathaṃcid ekadravyatādātmyād aparasyāsaṃbhavāt sāmānyasyaivānuvṛttavyāvṛttapratyayahetutvena sāmānyaviśeṣobhayākārasyeṣṭatvāc ca na tayor ākārayor anyatraikārthe samavāyaḥ parasparaṃ vā śakyo vaktuṃ yatas tadvad avayavāvayavyādīnāṃ kathaṃcit tādātmyaṃ vṛttiḥ prakṛtadūṣaṇopadrutā syāt kiṃ cāvathavādibhyo 'vayavyādīnām atyantabhedo deśakālābhyām api bhedaḥ syāt  nanv ātmākāśayor atyantabhede 'pi deśakālābhyāṃ bhedābhāvān na tataḥ kāryakāraṇādīnāṃ tadbhedaḥ sidhyati yato yutasiddhavadvṛttiḥ syād iti cen na tayor api saddravyatvādinā bhedābhāvād atyantabhedāsiddher abhinnadeśakālatvāvirodhāt parasyāpi sarvamūrtimaddravyeṣu yugapatsaṃyogavṛtter abhyupagamāt tayor atyantabhedāniṣṭer deśakālābhyām abhedāvirodhe tathaivāvayavāvayavyādes tābhyām abhedos tv aviruddhaḥ sa ca kathaṃcid abhedasādhanaḥ syāt na cā sā viṣyate apasiddhāntaprasaṅgāt  yathaiva hi varṇarasagandhasparśānāṃ svāśrayād atyantabhedo neṣṭo dṛṣṭo vā tathā parasparato 'pīti nāpy etaiḥ pakṣaikadeśātmabhir vyabhicāro nāmātiprasaṅgāt yadi punaḥ kāryakāraṇādīnāṃ samānadeśakālatvam urarīkriyate tathaiva siddhāntāvadhāraṇād iti mataṃ tadā mūrtayoḥ samānadeśatvavirodhāt vātātapayoḥ samānadeśatvadarśanād avirodha iti cen na tayoḥ svāvayavadeśayor avayavinor abhyupagamāt tantupaṭayor api svāvayavadeśatvāt samānadeśatvābhāvo na doṣa iti cen na paramāṇudvyaṇukayor bhinnadeśatvābhāvāt samānadeśatvam api na bhaved iti doṣodbhāvanāt dvyaṇukasya paramāṇudeśatvāt paramāṇor anaṃśasyāpyāśrayāntarasthatvāt tayor asamānadeśataiveti cen na tathā laukikadeśāpekṣayā samānadeśatvopagamasya prasaṅgāt sa ca mūrtayor na bhaved iti sūktam eva dūṣaṇam katham evam anekāntavādinām ekākāśapradeśe 'saṃkhyeyādiparamāṇūnām avasthānaṃ na virudhyate iti cet tathāvagāhanaviśeṣād ekatvapariṇāmād iti brūmahe na hy ekaṃ mūrtimaddravyam ekatra deśe 'vatiṣṭhamānaṃ viruddhaṃ nāma atiprasaṅgāt saṃyogamātreṇa tu sthitānām ekatvapariṇāmanirutsukānāṃ naikākāśapradeśe 'vasthānam avagāhanaviśeṣābhāvād anekākāśapradeśavṛttitvasiddheḥ iti syādvādināṃ na kiṃcid viruddham syān matam  samavāyena  sa tarhi samavāyiṣu samavāyāntareṇa vartate svato vā  samavāyavaiyarthyāt kāryakāraṇādīnāṃ kutaḥ pratibandhaḥ yadi punar anāśritatvāt pratibandhāntarānapekṣa iṣyate tadāpy a tasmād ayuktaḥ saṃbandho na yuktaḥ samavāyibhiḥ na hy apratibaddha eva samavāyibhiḥ samavāyaḥ saṃbandho yuktimān kālāder api saṃbandhatvaprasaṅgāt saṃbaddha eva hi svasaṃbandhibhiḥ saṃyogaḥ saṃbandho dṛṣṭastasya taiḥ kathaṃcit tādātmyasaṃbandhāt samavāyo 'pi viśeṣaṇaviśeṣyabhāvasaṃbandhāt samavāyibhiḥ saṃbaddha iti cen na tasyāpi viśeṣaṇaviśeṣyabhāvāntareṇa svasaṃbandhibhiḥ saṃbandhe 'navasthāprasaṅgāt anyathā saṃbandhatvavirodhāt tasya saṃbandhibhiḥ kathaṃcit tādātmye kāryakāraṇādīnām api tad evāstu kiṃ samavāyena padārthāntarabhūtena sattāsāmānyeneva kalpitena phalābhāvāt prāgasataḥ sattāsamavāyāt kāryasyotpatteḥ saphalam eva tatparikalpanam iti cen nānutpannasya sattāsamavāyasaṃbhavāt utpannasyāpi tadvaiyarthyāt svarūpalābhasyaiva svarūpasattātmakatvāt svarūpeṇāsataḥ sattāsaṃbandhe 'tiprasaṅgāt yadi punar utpadyamānam eva kāryaṃ sattāsamavāyīṣyate prāgasataḥ sattāsamavāya utpāda iti vacanāt kevalasya samavāyasya sattāsāmānyavannityatvād utpāda iti jñānābhidhānāhetutvād iti mataṃ tadā  yeṣāṃ paramārthataḥ sāmānyasyāśritatvam upacārāt samavāyasya samavāyiṣu tatrāpratibaddhatvād asaṃbaddhatvaṃ tadupacāranimittaṃ tu samavāyiṣu satsu tasyehedam iti pratyayakāritvam iti mataṃ teṣāṃ  kvacid ekatra nityātmanyāśraye sarvātmanā vṛttaṃ sāmānyaṃ samavāyaś ca tāvat  danāśritatvaprasaṅgāt'  sarvātmanā pūrvādhārāparityāgād anyathā tadabhāvaprasaṅgāt nāpy ekadeśena sāṃśatvābhāvāt  svapratyayakāritvāt  nityatvāt  syān mataṃ 'sattāsāmānyaṃ tāvad dravyādiṣu pratyekaṃ parisamāptaṃ satpratyayāviśeṣāt sarvatrāsti ca satpratyayāvicchedāt samavāyo 'pi sarvatra vidyate samavāyināṃ śaśvadavicchedān nityānāṃ janmavināśavatāṃ tu keṣāṃcid utpitsu deśeṣūtpadyamānānām eva sattāsamavāyitvasiddheḥ 'niṣṭhāsaṃbandhayor ekakālatvāt' iti vacanāt prakṛtadūṣaṇānavakāśaḥ sattāsamavāyayoḥ prāgasattvābhāvāt tatrānyataś cāgamanasya sarvātmanaikadeśena vānabhyupagamāt paścādbhavanāniṣṭeḥ śāśvatikatvāc ca' iti tad etad api vyāhatataraṃ sarvagatasya sāmānyasya samavāyasya caikasya svāśrayeṣu pratyekaṃ parisamāpter asaṃbhavāt tadbahutvāpatter āśrayasvarūpavat na ca sarvatrāvicchedāt tadekatvaṃ tadasiddheḥ prāgabhāvādiṣu sattāsamavāyāsaṃbhavād vicchedopalambhāt prāgabhāvādīnāṃ sarvadā bhāvaviśeṣaṇatvān na tatra tadviccheda iti cen naivam abhāvasyāpi sarvagatatvaikatvaprasaṅgāt sarvatrāsatpratyayāviśeṣād avicchedāviśeṣāc ca yathaiva hi dravyādiṣu satpratyayo 'viśiṣṭas tathā pararūpato 'satpratyayaś ca yathā cābhāvasya śaśvadbhāvaparatantratvaṃ tathā bhāvasyābhāvaparatantratvam api tadavicchedasādhanaṃ pararūpeṇāsata eva bhāvasya pratīter anyathā sarvasāṅkaryaprasaṅgād bhāvaviśeṣavyavasthitivirodhāt nanv abhāvasyaikatve kāryasya janmani prāgabhāvābhāve pradhvaṃsetaretarātyantābhāvānām apy abhāvaprasaṅgād anantasarvātmakatvātyantābhāvāpattiḥ pradhvaṃsasya cābhāve 'nutpannasya kāryasya prāgabhāvasyāpy abhāvād anāditvaprasaṅgaḥ prāk paścāditaretarātyantaviśeṣaṇānupapattiś ca tadabhedāt iti kaścit tasyāpi kathaṃ sattvaikatve samavāyaikatve ca kasyacit sattāsamavāye sarvasya sa na bhavet tathā sati bhāvasyotpatteḥ prāg api pradhvaṃsasamaye 'py abhāvāntare 'pi cātyantasattvasiddheḥ kutaḥ prāgabhāvādibhedasya vyavasthā syāt pratyayaviśeṣāt tadvyavasthāyāṃ sattāsamavāyasya bhedavyavasthās tu tata eva na hi pradhvaṃsāt prākkāryasya sattāsamavāyaḥ prāgabhāvāt paścāditarasmād itaratretyādipratyayaviśeṣo 'siddhaḥ parīkṣakāṇāṃ yataḥ sattāsamavāyayor anekatvaṃ na syāt yadi punaḥ prākkālādiviśeṣaṇāny eva bhidyante samavāyinaś ca na punaḥ sattā samavāyaś ceti mataṃ tadā katham abhāvo 'pi bhidyeta tadviśeṣaṇānām eva bhedāt viruddhadharmādhyāsāt tadbhede sattāsamavāyabhedo 'pi tata eva tato viśvarūpā sattāstu asattāvat tathā samavāyo 'pi na caivam ekatvavirodhaḥ sattāyāḥ saṃbhāvanīyo viśeṣato 'nekatve 'pi sāmānyārpaṇād ekatvāvirodhāt sadviśeṣeṣv eva satsāmānyapratīter asadviśeṣeṣv asatsāmānyapratītivat samavāyaviśeṣeṣu samavāyasāmānyapratītiś ca na viruddhā saṃyogaviśeṣeṣu tatsāmānyapratītivat iti sarvaṃ sāmānyaviśeṣātmakaṃ siddham na ca sāmānyasya viśeṣasya caikaśaḥ sāmānyaviśeṣātmakatve 'navasthānam anyathā sarvaṃ sāmānyaviśeṣātmakam iti pratijñā hīyate tayor anyonyātmakatvasiddher dravyārthārpaṇayā parasparato bhedāc ca paryāyārthārpaṇayā sāpekṣatvamātrasya tayor iṣṭeḥ sāmānyasya hi svaviśeṣād apoddhṛtasya viśeṣāntarātmakatve viśeṣasya ca svasāmānyānnirdhāritasya sāmānyāntarātmakatve 'navasthā syān nānyathā bhinnasya ca sāmānyasya viśeṣād viśeṣasya ca sāmānyād itaranirapekṣatve pratijñāhāniḥ prasajyate na punar itarathā iti syādvādināṃ sarvaṃ sustham vaiśeṣikāṇāṃ tu tadubhayaprakārānabhyupagamād uktadoṣānuṣaṅga eva teṣāṃ hi  samanuṣajyante iti śeṣaḥ tathā hi  kutas tayor anabhisaṃbandha iti cet saṃyogasya samavāyasya cānabhyupagamāt sāmānyaṃ samavāyīti viśeṣaṇaviśeṣyabhāvasya cāsaṃbhavād anavasthāprasaṅgāc ca tathaikārthasamavāyasya cānavakāśāt samavāyasya kvacid asamavāyāt saṃbandhāntarāniṣṭeḥ sarvathānabhisaṃbandhas tāvat siddha eva tataḥ parasparato 'nabhisaṃbandhābhyāṃ sāmānyasamavāyābhyām artho 'pi dravyaguṇakarmalakṣaṇo na saṃbaddhaḥ śakyate vaktuṃ yatas tatra sattāsamavāyaḥ syāt  parasparamasaṃbaddhāni hy arthasamavāyasāmānyāni na santy eva na cāsatāṃ kartṛtvam nāpi kaścid ātmā saṃbhavati yasya karmatvam na ca kartṛkarmatvābhāve tāny ātmānaṃ bibhṛyur iti śakyaṃ vaktuṃ kartari liṅo vidhānāt karmaṇi vibhaktinirdeśāc ca syān mataṃ 'parasparamasaṃbaddhānām api svarūpasattvaprasiddher nārthasamavāyasāmānyānām asattvam kūrmaromādīnāṃ svarūpasattvābhāvāc ca viṣamo 'yam upanyāsaḥ' iti tad ayuktaṃ dravyaguṇakarmaṇāṃ svarūpasattvopagame sattāsamavāyasya vaiyarthyāt sāmānyādivat sāmānyādīnāṃ vā sattāsaṃbandhaprasaṅgād dravyādivat teṣāṃ svarūpasattvānupagame kūrmaromādibhyo viśeṣābhāvāt sama evopanyāsa iti nirūpaṇāt kathaṃ cārthāntarabhūtāyāṃ sattāyāṃ samavāyavatsarvathānabhisaṃbaddhāyāṃ dravyaguṇakarmaṇāṃ sattvaṃ na punaḥ kūrmaromādīnām iti cintyam kathaṃ ca sattāsāmānyaṃ sarvathā samavāyasaṃbaddhaṃ dravyādiṣu samavāyi na punaḥ samavāyas tatra samavāyī samavāyāntareṇāsaṃbaddha iti buddhyāmahe samavāyasaṃbaddhatvābhāvāviśeṣāt satāpi hi samavāyena sāmānyasyāsaṃbaddhatvaṃ samavāyāntareṇa punar asatā samavāyasyeti tatsadasattvābhyām asaṃbaddhatvasya viśeṣayitum aśakteḥ na ca kaścit saṃbandhaḥ svasaṃbandhibhyām asaṃbaddha eva tau ghaṭayitum alaṃ saṃyogasyāpi svasaṃyogibhyām asaṃbaddhasyaiva tayor ghaṭakatvaprasaṅagāt na caivam iṣyate siddhāntavirodhāt tato na kāryakāraṇayor guṇaguṇinoḥ sāmānyatadvator vānyataikānte tadbhāvo yukto 'kāryakāraṇādivat samavāyād arthāntarabhāvaniyamāc ca tadvatsamavāyo 'pi na teṣāṃ parasparaṃ ghaṭanakārī sarvathānabhisaṃbaddhatvāt tādṛgarthāntaravat tataś cāsan samavāyo 'narthakriyākāritvāt kūrmaromādivat sāmānyaṃ cāsat tata eva tadvat na hi tadarthair asaṃbaddhaṃ svaviṣayajñānotpādanalakṣaṇām apy arthakriyāṃ kartuṃ prabhavati yato 'siddho hetuḥ syāt tathā na santi dravyādīni sattāsamavāya rahitatvāttadvat sāmānyādibhir vyabhicāra iti cen na teṣām api paramārthataḥ sattvānabhyupagamāt na copacaritasadbhir vyabhicāracodanopapattimatī paramārthasattvābhāvasādhanasyātiprasaṅgāt iti na kāryakāraṇādīnām anyataikāntaḥ śreyān pramāṇābhāvād ananyataikāntavat  aparaḥ prāha mā bhūt kāryakāraṇādīnām anyataikāntaḥ paramāṇūnāṃ tu nityatvāt sarvāsvavasthāsvanyatvābhāvād ananyataikānta iti taṃ prati saṃpratyabhidhīyate  yathaiva hi vibhāge sati paramāṇavo 'saṃhatātmānas tathā saṃghātakāle 'pi syuḥ sarvathānyatvābhāvād anyatve teṣām anityatvaprasaṅgāt saṃghātakāle kāryasyotpattes tadasamavāyikāraṇasvasaṃyogasvabhāvaṃ saṃhatatvaṃ bhavaty eveti cen na teṣām atiśayānutpattau saṃyogasyaivāsaṃbhavāt pṛthivyādibhūtacatuṣkasyāvayavilakṣaṇasya bhrāntatvaprasaṅgāt karmaṇo 'tiśayasya prasūteḥ saṃyogaḥ paramāṇūnām iti cen na kathaṃcid anyatvābhāve tadayogāt kṣaṇikatvāt paramāṇūnām adoṣa iti cet tathāpi  vibhaktebhyaḥ paramāṇubhyaḥ saṃhataparamāṇūnāṃ viśeṣasyotpatter dhāraṇākarṣaṇādayaḥ saṃgacchante evādhomukhasodakakamaṇḍaluvadvaṃśarajjvādivac ceti cet sa tarhi teṣāṃ tannirākaraṇe paramāṇutvavirodhād ekatvapariṇāmātmakaskandhasyotpatteḥ pravibhaktaparamāṇubhyaḥ saṃhataparamāṇūnām aviśiṣṭatvalakṣaṇānanyatvāsaṃbhavāt saṃhatānāṃ dhāraṇākarṣaṇādisāmarthyaṃ viśeṣo na punar aparamāṇutvaṃ yenāviśeṣaḥ kāryakāraṇaparamāṇūnāṃ na bhaved iti cen na sarvathā tadaviśeṣe tatsāmarthyasyaivāyogāt pravibhaktaparamāṇūnām api tatprasaṅgāt pravibhaktatvād eva na teṣāṃ tatsāmarthyam iti cet  kenacid api viśeṣāntareṇa tadvibhaktatvānirākaraṇāt  sarvadā paramāṇutvāviśeṣāt  pratyakṣaṃ hi bahirvarṇasaṃsthānādyātmakaṃ sthavīyāṃsam ākāramantaś ca harṣādyanekavivartātmakam ātmānaṃ sākṣātkurvadbhrāntaṃ cet kim anyad abhrāntaṃ yat pratyakṣalakṣaṇaṃ bibhṛyāt pratyakṣābhāve ca kuto 'numānaṃ na virudhyate na ca pratyakṣādivirodhe svasaṃvedanamātram api sidhyet sarvadā saṃvitparamāṇumātrasyāsaṃvedanāt na ca kāryasya bhrāntau paramāṇusiddhis tattvataḥ syād ity ucyate  pratyakṣataḥ paramāṇūnāṃ prasiddher nāṇubhrāntir iti cen na teṣām apratyakṣatvāt tathā hi  praviralavakulatilakādīnāṃ jātucitpratyakṣato 'pratipattāvanekākārapratibhāsasya ca bhrāntatve tatsvabhāvābhyupagamānupapattivat kāryaliṅgaṃ hi kāraṇaṃ paramāṇurūpam tat kathaṃ kāryasya bhrāntau bhrāntaṃ na bhavet paramāṇūnāṃ kāryasya cānabhyupagame  tad dhi guṇajātirūpādisattādisvabhāvam itarac ca kriyāviśeṣasamavāyākhyaṃ paramāṇuvṛtti vā syāt kāryadravyavṛtti vā na ca tadubhayāsaṃbhave 'bhyupagantuṃ yuktaṃ gaganakusumasyābhāve 'pi tadvṛttisaurabhābhyupagamaprasaṅgāt tatas tadabhyupagacchatā kāryadravyam abhrāntam abhyupagantavyam tac ca paramāṇūnāṃ paramāṇurūpatāparityāgenāvayavirūpatopādāne sati saṃbhāvyate nānyathā tan na teṣām ananyataikāntaḥ kāryotpattau kathaṃcid anyatvopapatteḥ tataḥ saugatavan na vaiśeṣikāṇāṃ svamatasiddhiḥ  sāṅkhyānāṃ ca kāryakāraṇayoḥ  kāryasya hi mahadādeḥ kāraṇasya ca pradhānasya parasparam ekatvaṃ tādātmyam tasminn abhyupagamyamāne 'nyatarasyābhāvaḥ syāt tataḥ śeṣasyāpy avinābhuvo 'bhāvaḥ iti sarvābhāvaḥ prasajyate yadi punaḥ kāryasya kāraṇe 'nupraveśāt pṛthagabhāve 'pi kāraṇam ekam āste eva nityatvād iti mataṃ tadā dvitvasaṃkhyāvirodho 'pi sarvathaikatve tadasaṃbhavāt kāryakāraṇabhāvādivat saṃvṛtir eva dvitvasaṃkhyā tatreti cet tarhi mṛṣaiva sā tadvad eva prasaktā tathā ca kutaḥ pradhānasyādhigatiḥ na tāvat pratyakṣāt tasya tadaviṣayatvāt nāpy anumānāt abhrāntasya liṅgasyābhāvāt na cāgamāt śabdasyāpi bhrāntatvopagamāt na ca bhrāntāl liṅgāder abhrāntasādhyasiddhir atiprasaṅgāt evaṃ puruṣacaitanyayo puruṣe caitanyānupraveśe puruṣamātrasya tasya vā caitanyānupraveśe caitanyamātrasya prasakteḥ siddhas tāvat tadanyatarasyābhāvaḥ pareṣām  yathaiva hi bandhyāsutarūpasyābhāve na tasya saṃsthānaṃ saṃsthānisvabhāvāvinābhāvitvāt tathā puruṣasyāśrayasyābhāve caitanyasyāśrayiṇo 'py abhāvas tadabhāve puruṣasyāpy abhāvaḥ tatsvabhāvāvinābhāvāt  puruṣacaitanyayor ekatvam iti  paramārthataḥ saṃkhyāpāye saṃkhyeyāvyavasthānāt sakaladharmaśūnyasya kasyacid vastuno 'saṃbhavāt tan na kāryakāraṇādīnām ananyataikāntaḥ saṃbhavaty anyataikāntavat   anabhilāpyataikāntasyāpy anabhilāpyatve kutaḥ parapratipādanam tadvacanāc cet katham anabhilāpyataikāntaḥ paramārthato na kaścid vacanāt pratipādyate iti cet svayam avācyatāpratipattiḥ katham vastuni vācyatānupalabdheś cet sā yadi dṛśyānupalabdhis tadā siddhā kvacid vācyatā no cen nāsti tadabhāvaniścayo 'tiprasaṅgāt vikalpapratibhāsiny anyāpohe pratipannāyā eva vācyatāyāḥ svalakṣaṇe pratiṣedhād adoṣa iti cen na vastuvācyatāyāḥ pratiṣedhāyogāt tadanyāpohamātravācyatāyā eva pratiṣedhāt na cānyāpohavācyataiva vastuvācyatā tatpratiṣedhāvirodhāt nirastaprāyaś cāyam avācyataikānta ity alaṃ prasaṅgena   sarvaṃ hi vastu vyañjanaparyāyātmakatayā vācyam arthaparyāyātmakatvenāvācyam iti syādvādibhir vyavasthāpyate anyathā pramāṇābhāvāt  tad evam avayavāvayavyādīnām anyatvādyekāntaṃ nirākṛtyādhunā tadanekāntaṃ sāmarthyasiddham api durāśaṅkāpanodārthaṃ dṛḍhataraṃ niścicīṣavaḥ sūrayaḥ prāhuḥ  guṇisāmānyopādānakāraṇānāṃ dravyaśabdād grahaṇam guṇavyaktikāryadravyāṇāṃ paryāyaśabdāt tad evaṃ dravyaparyāyāv ekaṃ vastu pratibhāsabhede 'py avyatiriktatvāt  tasmād ekaṃ vastv iti mantavyam paryāyād avāstavād vyatiriktam eva dravyaṃ vāstavam ekeṣām dravyād avāstavād vyatirikta eva paryāyo vāstavaḥ pareṣām tato 'siddho hetur iti na mantavyaṃ  tathā hi na dravyaṃ kevalam arthakriyānimittaṃ kramayaugapadyavirodhāt kevalaparyāyavat paryāyo vā na kevalo 'rthakriyāhetus tata eva kevaladravyavat kramayaugapadyavirodhas tatrāsiddha iti cen na dravyasya paryāyasya vā sarvathaikasvabhāvasya kramayaugapadyādarśanāt anekaparyāyātmana eva dravyasya tadupalambhāt vāstavatve 'pi dravyaparyāyayor avyatireko 'siddhaḥ kuṭādidravyād rūpādiparyāyāṇāṃ jñānapratibhāsabhedād ghaṭapaṭādivad iti cen na tasyaikatvāvirodhitvāt  tato nāsiddho hetuḥ nāpi viśeṣaṇaviruddhaḥ pratibhāsabhedasya viśeṣaṇasyāvyatiriktahetunā virodhāsiddheḥ syān matam 'avyatiriktam aikyam evocyate tato 'yaṃ sādhyāviśiṣṭo hetur anityaḥ śabdo nirodhadharmakatvād iti yathā tato na gamaka' iti tad asat kathaṃcid apy aśakyavivecanatvasyāvyatiriktasya hetutvena prayogāt vyatirecanaṃ vyatiriktaṃ vivecanam iti yāvat na vidyate vyatiriktam anayor ity avyatiriktau tayor bhāvo 'vyatiriktatvam aśakyavivecanatvam iti vyutpādanāt tayor aikyam eva vastutvam iti sādhyasyeṣṭatvān na sādhyam eva hetur yato na gamakaḥ syāt na caitadasiddham aśakyavivecanatvaṃ vivakṣitadravyaparyāyāṇāṃ dravyāntaraṃ netum aśakyatvasya supratītatvād vedyavedakākārajñānavat tadākārayor jñānāntaraṃ netum aśakyatvasyaiva tasyābhimatatvāt tayor ayutasiddhatvād evam iti cet kim idam ayutasiddhatvaṃ nāma na tāvad deśābhedaḥ pavanātapayos tatprasaṅgāt nāpi kālābhedas tata eva svabhāvābheda iti cen na sarvathāsau yukto virodhāt kathaṃcic cet tad evāśakyavivecanatvam sa evāviṣvagbhāvaḥ samavāya iti paramatasiddhiḥ anyathā tasyāghaṭanāt pṛthaganāśrayāśrayitvaṃ pṛthagagatimattvaṃ cāyutasiddhatvam ity api nāśakyavivecanatvād anyat pratibhāti tato na sādhyasādhanaśūnyam udāharaṇam api rūpādidravyaṃ vety apy udāharaṇam upapannaṃ pratītisiddhatvāt rūpādidravyayoḥ samavāyasyāśakyavivecanatvasyaivāvyatiriktatvasya sādhanasya sadbhāvād aikyasya caikavastutvasya sādhyasya nirṇīteḥ dharmigrāhakapramāṇena bādhanāt kālātyayāpadiṣṭo hetur ity api na satyaṃ tena dharmiṇoḥ kathaṃcid bhinnayor eva grahaṇāt sarvathā bhinnayor dravyaparyāyatvāsaṃbhavāt sahyavindhyavat nanu dravyaparyāyor bhinnayoḥ katham abhedo virodhādiprasaṅgād iti cen na tathopalambhān mecakajñānavat sāmānyaviśeṣavad vā na hi tatra virodhavaiyadhikaraṇyasaṃśayavyatikarasaṃkarānavasthā'pratipattyabhāvāḥ prasajyante teṣāṃ tathā pratītyāpasāritatvāt na ca prakṛtayos tathā pratītirasatyā sarvadānyathā pratītyabhāvāt  dravyam evaikaṃ na varṇādayo vicārāsahatvād varṇādy eva vānekaṃ na dravyaṃ nāma tasya vicāryamāṇasya sarvathānupapatter i dūṣaṇasamādhānayoḥ samānatvāt dvayor api  dravyaikatvasya bhāvasvabhāvasyaikāntikasya pratyakṣādivirodhāt varṇādiparyāyaikāntasvabhāvasya cābādhitapratyabhijñānanirākṛtatvāt siddhaṃ dravyaparyāyayoḥ kathaṃcid aikyam  bhedaḥ kathaṃ siddhaḥ ity ucyate  tasmād bhinnalakṣaṇāv ity anumānāt parasparaviviktasvabhāvapariṇāmau hi dravyaparyāyau dravyasyānādyanantaikasvabhāvavaiśrasikapariṇāmatvāt paryāyasya ca sādyantānekasvabhāvapariṇāmatvāt tato nāsiddhaḥ pariṇāmaviśeṣād iti hetuḥ etena śaktimacchaktibhāvaḥ siddhaḥ kathitaḥ parasparaviviktasvabhāvasaṃjñāsaṃkhyāviśeṣau ca dravyaparyāyau dravye dravyam iti paryāye paryāya ity anvarthasaṃjñāyāḥ prasiddheḥ ekaṃ dravyam ity ekatvasaṃkhyāyāḥ paryāyā bahava iti bahutvasaṃkhyāyāś cānupacaritāyāḥ prasādhanāt tataḥ saṃjñāsaṃkhyāviśeṣāc cety api nāsiddhaṃ sādhanam dravyasyaikatvānvayajñānādikāryatvāt paryāyasyānekatvavyāvṛttipratyayādikāryatvān na tayoḥ parasparaviviktasvabhāvaprayojanatvam asiddham dravyasya trikālagocaratvāt paryāyasya vartamānakālatvād bhinnakālatvam api na tayor asiddhaṃ bhinnapratibhāsavat tataḥ prasiddhād dhetor bhinnalakṣaṇasya tayoḥ sidhyaty eva iti svalakṣaṇaviśeṣatas tannānātvaṃ siddham svam asādhāraṇaṃ lakṣaṇaṃ svalakṣaṇam tasya viśeṣo lakṣyāvinābhāvitvaṃ tata eva tasya lakṣaṇatvopapatteḥ  nanv asāsādhāraṇaṃ rūpaṃ vastuno lakṣaṇam ity ucyamāne sarvaṃ bhinnaṃ prameyatvād ity anupasaṃhāryasyāpi lakṣaṇatvaprasaṅga iti cen na karmatayā pramitijanakatvasya prameyatvasyānupasaṃhāryāsyāpi lakṣaṇatvāvirodhāt sattvavat sadvastulakṣaṇam utpādavyayadhrauvyayuktaṃ sat iti vacanāt nanu ca yan na san na tad vastu yathā śaśaviṣāṇam iti vipakṣasyāsataḥ siddher nānupasaṃhāryaṃ sattvaṃ sapakṣavipakṣarahitasya pakṣavyāpino 'nupasaṃhāryatvād iti cet tata eva prameyatvam apy anupasaṃhāryaṃ mā bhūt kharaviṣāṇasyāsato bhinnatvānāśrayasya karmatvena pramityajanakasyāprameyasya vipakṣasya bhāvāt sarvaśabdena sato 'sataś ca grahaṇān na tasya vipakṣatvam iti cet tarhi sadgrahaṇena bhāvasya bhāvāntarasvabhāvaprāgabhāvādeś ca svīkaraṇāt kasyacit tadvipakṣatvaṃ mā bhūt parābhyupagatasyānutpādavyayadhrauvyayuktasya vikalpabuddhipratibhāsino vipakṣatve sadasadvargābhāvasya parābhyupagatasyāpramāṇaviṣayasya vipakṣatvam astu sarvathā viśeṣābhāvāt iti nānupasaṃhāryasya saṃbhavo yataḥ pakṣavyāpina evāsādhāraṇasya vastulakṣaṇatvaṃ na syāt vidyamānayor avidyamānayor vā sapakṣavipakṣayor asataḥ pakṣavyāpino 'sādhāraṇatvavacanāt etena pakṣāvyāpakasyāsādhāraṇatvaṃ pratyuktaṃ tasyāsādhāraṇaikadeśatvāl lakṣaṇatvāyogād agner uṣṇatvavat na hi tat sakalāgnivyaktiṣv asti pradīpaprabhādiṣv anudbhūtoṣṇasparśeṣv abhāvāt na cānudbhūtam api lakṣaṇaṃ yuktam aprasiddhatvāt yadi punar uṣṇasparśayogyatvaṃ pāvakasya lakṣaṇaṃ syān na kaścid doṣaḥ pakṣavyāpino 'sādhāraṇatvasiddheḥ etenāvidyamāne vipakṣe 'sato 'saṃbhavatsapakṣasyāsādhāraṇatvam upadarśitaṃ pratyeyam vidyamāne ca sapakṣe 'sato 'saṃbhavadvipakṣasya pakṣavyāpino 'sādhāraṇasya lakṣaṇatvam aviruddhaṃ śabdasyānityatve śrāvaṇatvavat na hi tad ghaṭādāv anitye sapakṣe vidyamāne 'py asti nāpy asya vipakṣo nityaikāntaḥ saṃbhavati śabdatvasyāpi sadṛśapariṇāmalakṣaṇasya kathaṃcid anityatvāt śabdābhāv asya ca śabdāntarasvabhāvasyetaretarābhāvapradhvaṃsābhāvarūpasyānityatvāt pakṣād anyatvānupapatteḥ aśabdātmano 'śrāvaṇatvāt sādhīya eva śrāvaṇatvaṃ śabdasya lakṣaṇaṃ śabdātmakatvābhāve 'nupapadyamānatvāt ity anyathānupapadyamānarūpaṃ pakṣavyāpi lakṣaṇam anavadyatvāt  tatra dravyasya lakṣaṇaṃ guṇaparyayavattvaṃ guṇaparyayavaddravyam iti vacanāt kramākramabhāvivicitrapariṇāmābhāve dravyasya lakṣayitum aśakteḥ dravyasyāpāye guṇaparyayavattvasyānupapatteḥ kāryadravye ghaṭādiviśeṣe guṇavattvasya bhāvān navapurāṇādiparyāyayogitvasya ca bhāvān nāvyāptir lakṣaṇasya nāpy ativyāptiḥ sparśādiviśeṣeṣu kramajanmasu paryāyeṣu sparśādisāmānyeṣu sahabhāviṣu guṇeṣu cābhāvāt tathā paryāyasya tadbhāvo lakṣaṇaṃ tadbhāvaḥ pariṇāma iti vacanāt tena tena prativiśiṣṭena rūpeṇa bhavanaṃ hi pariṇāmaḥ sahakramabhāviṣv aśeṣaparyāyeṣu tasya bhāvād avyāptyasaṃbhavāt tadabhāve ca dravye tadanupapatteḥ iti pramāṇasiddhaṃ bhinnalakṣaṇatvaṃ dravyaparyāyayoḥ kathaṃcin nānātvaṃ sādhayati rūpādyudāharaṇasyāpi sādhyasādhanavaikalyābhāvāt kathaṃcin nānātvena vyāptasya bhinnalakṣaṇatvasya parasparaviviktasvabhāvapariṇāmāditvena sādhanāt rūpāder hi lakṣaṇaṃ rūpādibuddhipratibhāsayogyatvaṃ bhinnaṃ prasiddhaṃ kathaṃcit tannānātvaṃ ceti niravadyam udāharaṇam nanu ca bhinnalakṣaṇatvaṃ syān nānātvaṃ ca na syād virodhābhāvāt tataḥ sandigdhavipakṣavyāvṛttiko hetur iti na śaṅkanīyaṃ  d iti vipakṣe bādhakapramāṇasadbhāvān niścitavyatirekatvāt sādhanasya dravyaparyāyayoḥ sarvathaikatve viruddhadharmādhyāsasyāskhaladbuddhipratibhāsabhedasya cāyogād bhinnalakṣaṇatvasyānupapatteḥ vyāpakasya grāhakasya cābhāve vyāpyasya viṣayasya cāvyavasthiteḥ vyavasthitau vā bhinnalakṣaṇatvasya na kiṃcid ekaṃ jagati syāt nāpi nānā viruddhadharmādhyāsādyabhāve 'pi nānātvasya siddhau tasya tatsādhanatvāyogāt na cāsādhanā kasyacit siddhir atiprasaṅgāt na ca nānātvaikatvābhyupagame prakārāntaram asti yato jagadanānaikaṃ na syāt na hi viruddhadharmādhyāsetarābhyām anyan nānātvaikatvasvarūpam nāpya skhaladbuddhipratibhāsabhedābhedābhyām anyat tatsādhanaṃ yat prakārāntaraṃ syāt  bhagavān vāstavam eva iti syān nānātvam eva svalakṣaṇabhedāt syād ekatvam evāśakyavivecanatvāt syād ubhayam eva kramārpitadvayāt syād avaktavyam eva sahārpitadvayād vaktum aśakyatvāt syān nānātvāvaktavyam eva viruddhadharmādhyāsasahārpitadvayāt syād ekatvāvaktavyam eva aśakyavivecanasahārpitadvayāt syād ubhayāvaktavyam eva kramākramārpitadvayāt iti saptabhaṅgīprakriyā dṛṣṭeṣṭāviruddhāvaboddhavyā pūrvavat  kāryāder bheda eva sphuṭam iha niyataḥ sarvathā kāraṇāde r ityādyekāntavādoddhatataramatayaḥ śāntatām āśrayanti  prāyo yasyopadeśād avighaṭitanayān mānamūlād alaṅghyāt  svāmī jīyāt sa śaśvatprathitatarayatīśo 'kalaṅkorukīrtiḥ  ity āptamīmāṃsālaṃkṛto caturthaḥ paricchedaḥ    atha pañcamaḥ paricchedaḥ  sphuṭam akalaṅkapadaṃ yā prakaṭayati paṭiṣṭacetasāmasamam  darśitasamantabhadraṃ sāṣṭasahasrī sadā jayatu     na hi pratyakṣabuddhau dharmo dharmī vā pratibhāsate tatpṛṣṭabhāvivikalpopakalpitatvāt tasya svalakṣaṇasyaiva tatra pratibhāsanāt śabdāpekṣayā sattvāder dharmatve 'pi jñeyatvāpekṣāyāṃ dharmitvavyavaharaṇāt tadapekṣayā jñeyatvasya dharmatve 'py abhidheyatvāpekṣāyāṃ dharmitvavyavahārāt tadapekṣayā cābhidheyatvasya dharmatve prameyatvāpekṣāyāṃ dharmitvaprasiddheḥ iti na kvacid dharmo dharmī vā vyavatiṣṭhate tato na tāttviko 'sau na hi nīlasvalakṣaṇaṃ saṃvitsvalakṣaṇaṃ vā pratyakṣam avabhāsamānaṃ kiṃcid apekṣyānyathābhāvam anubhavadupalabdham kevalam apekṣābuddhau viśeṣaṇaviśeṣyatvaṃ sāmānyaviśeṣatvaṃ guṇaguṇitvaṃ kriyākriyāvattvaṃ kāryakāraṇatvaṃ sādhyasādhanatvaṃ grāhyagrāhakatvaṃ vā prakalpyate dūretaratvādivat  iti yady āpekṣikasiddhiḥ syāt tadā na dvayaṃ vyavatiṣṭhate nīlasvalakṣaṇaṃ tatsaṃvedanaṃ ceti tayor apy āpekṣikatvād viśeṣaṇaviśeṣyatvādivat tathā hi yayoḥ sarvathā parasparāpekṣākṛtā siddhis tayor na vyavasthā yathā parasparāśrayayoḥ sariti plavamānayoḥ tathā ca nīlatadvedanayoḥ sarvathāpekṣākṛtā siddhiḥ iti taddvayam api na vyavatiṣṭhate na hi nīlaṃ nīlavedanānapekṣaṃ sidhyati tasyāvedyatvaprasaṅgāt saṃvinniṣṭhatvāc ca vastuvyavasthānasya nāpi nīlānapekṣaṃ nīlavedanaṃ tasya tasmād ātmalābhopagamād anyathā nirviṣayatvāpatteḥ ity anyatarābhāve śeṣasyāpy abhāvād dvayasyāvyavasthānaṃ syāt etena nīlavāsanāto nīlavedanam ity asminn api darśane dvayāvyavasthitir uktā  nīlavedanābhāve tadvāsanāviśeṣasyāvyavasthiter anyathātiprasakteḥ tadvāsanāviśeṣam antareṇa nīlavedanasyāvyavasthiter anyathā nirnimittatvāpatteḥ syān mataṃ nīlavedanasya svataḥ prakāśanān nāyaṃ doṣa iti tad asat parasparāpekṣaikāntavirodhāt daṇḍāder viśeṣaṇasya svabuddhau svataḥ siddheḥ sāmānyāder api svagrāhiṇi jñāne 'nyānapekṣasya pratibhāsanād viśeṣyaviśeṣaṇāder api tathā prasiddher dvayābhāvānavakāśāt eva dūretarādidṛṣṭānto 'pi sādhyasādhanadharmavikalaḥ syāt  na ca samānadeśakālasvabhāvayor anyonyāpekṣayāpi dūrāsann abhāvavyavahāraḥ kharaviṣāṇayor iva tatsvabhāvaśūnyayos tadayogāt etena svāśrayaśabdādyapekṣayā sattvāder dharmatvena svadharmāpekṣāyāṃ dharmitvaṃ nāvyavasthākāritvenāyuktam iti prakāśitaṃ tathāvidhasvabhāvaviśeṣābhāve parāpekṣayāpi dharmadharmibhāvānupapatteḥ anantatvāc ca dharmāṇāṃ tadapekṣiṇām apy aparyantatvāt anyathābhipretadharmadharmiṇor apyavyavasthāpatteḥ iti nāpekṣaikāntaḥ śreyān  yo 'py āha 'dharmadharmiṇoḥ sarvathā nāpekṣikī siddhiḥ pratiniyatabuddhiviṣayatvān nīlādisvarūpavat thānāpekṣikatvābhāve pratiniyatabuddhiviṣayatvānupapatteḥ khapuṣpavat' iti  anvayo hi sāmānyaṃ vyatireko viśeṣaḥ tau ca parasparāpekṣau vyavatiṣṭhete tayor anāpekṣikasiddhau ca na sāmānyaviśeṣatā pratiniyatabuddhiviṣayayor api pratiniyatapadārthatā syān nīlapītavat na hy abhedo bhedanirapekṣaḥ pratiniyatānvayabuddhiviṣayo 'sti nāpi bhedo jātucidabhedanirapekṣaḥ pratiniyatavyatirekabuddhiviṣayaḥ saṃbhāvyate kvacid ekavyakter api prathamadarśanakāle tadbuddhiviṣayatvaprasaṅgāt tad anena pratiniyatabuddhiviṣayatvasya hetor viruddhatvaṃ pratipāditaṃ tasya kathaṃcid āpekṣikatvena vyāptatvāt pratyakṣabuddhipratibhāsitvavat tato naitāv ekāntau ghaṭete vastuvyavasthānābhāvānuṣaṅgāt   syādvādānāśrayaṇāt  sadasattvābhyām anabhidheyatvaikāntavat  iti kathaṃcid āpekṣikatvetarānekāntaṃ pratipakṣapratikṣepasāmarthyāt siddham api dūrārekāpākaraṇārtham ācakṣate  dharmadharmiṇor avinābhāvo 'nyonyāpekṣayaiva sidhyati na tu svarūpaṃ tasya pūrvasiddhatvāt svato hy etatsiddhaṃ sāmānyaviśeṣavat sāmānyaṃ hi svataḥsiddhasvarūpaṃ bhedāpekṣānvayapratyayād avagamyate viśeṣo 'pi svataḥ siddhasvarūpaḥ sāmānyāpekṣavyatirekapratyayād avasīyate  guṇaguṇyādirūpayoḥ  na hi kartṛsvarūpaṃ karmāpekṣaṃ karmasvarūpaṃ vā kartrapekṣam ubhayāsattvaprasaṅgāt nāpi kartṛtvavyavahāraḥ karmatvavyavahāro vā parasparānapekṣaḥ kartṛtvasya karmaniścayāvaseyatvāt karmatvasyāpi kartṛpratipattisamadhigamyamānatvāt etena bodhyabodhakayoḥ prameyapramāṇayoḥ svarūpaṃ svataḥsiddhaṃ jñāpyajñāpakavyavahāras tu parasparāpekṣāsiddha ity abhihitam tadvatsakaladharmadharmibhūtānām arthānāṃ ' syād āpekṣikī siddhiḥ tathā vyavahārāt syād anāpekṣikī pūrvaprasiddhasvarūpatvāt syād ubhayī kramārpitadvayāt syād avaktavyā sahārpitadvayāt syād āpekṣikī cāvaktavyā ca tathā niścayena sahārpitadvayāt syād anāpekṣikī cāvaktavyā ca pūrvasiddhatvasahārpitadvayāt syād ubhayī cāvaktavyā ca kramākramārpito bhayāt ' iti saptabhaṅgīprakriyāṃ yojayen nayaviśeṣavaśād aviruddhāṃ pūrvavat  apekṣaikāntādiprabalagaralodrekadalinī pravṛddhānekāntāmṛtarasaniṣekānavaratam  pravṛttā vāg eṣā sakalavikalād eśavaśataḥ samantādbhadraṃ vo diśatu munipasyā'malamateḥ  ity āptamīmāṃsālaṅkṛtau pañcamaḥ paricchedaḥ  atha ṣaṣṭhaḥ paricchedaḥ  puṣyadakalaṅkavṛttiṃ samantabhadrapraṇītatattvārthām  nirjitadurṇayavādām aṣṭasahastrīm avaiti saddṛṣṭiḥ  iha hi sakalalaukikaparīkṣakaiḥ pravartamānānāṃ vyavasthitasasyādyupeyānām eva tadupāyavyavasthāpanaprayatnopalambhāt 'prayojanam anuddiśya na mando 'pi pravartate' iti prasiddheḥ mokṣārthināṃ ca prekṣāvatāṃ vyavasthitopeyamokṣasvarūpāṇām eva vyavasthāpanavyāpāradarśanāt avyavasthitamokṣatattvānāṃ tadupāyavyavasthāpanaparāṅmukhatvāc cārvākādivat tatra hetuta eva sarvam upeyatattvaṃ siddhaṃ na pratyakṣāt tasmin satyapi vipratipattisambhavāt  arthānarthavivecanasyānumānāśrayatvāt tadvipratipattes tavdyavasthāpanāyāhetvādivacanāt  patter arthānarthavivecanasya pratyakṣāśrayatvāsaṃbhavāt iti kecit teṣāṃ pratyakṣād gatir anumānād ādito 'pi na syāt na ca dharmiṇaḥ sādhanasyodāharaṇasya ca pratyakṣād agatau kasyacid anumānaṃ pravartate anumānāntarāt tadgatau tasyāpi dharmyādigatipūrvakatvād anumānāntaram apekṣaṇīyam ity anavasthā syāt tataḥ  dharmyādīnāṃ   iti pratyakṣād api siddhir abhyastaviṣaye 'bhyupagantavyā anyathā śabdaliṅgādipratipatter ayogāt parārthānumānarūpāṇām api śāstropadeśānām apravṛtteḥ  ye tv āhuḥ'āgamād eva sarvaṃ siddhaṃ tam antareṇa pratyakṣe 'pi māṇikyādau yathārthanirṇayānupapatteḥ anumānapratipanne 'pi cikitsitādāv āgamāpekṣaṇāt āgamabādhitapakṣasyānumānasyāgamakatvāc ca parabrahmaṇaḥ śāstrād eva siddheḥ pratyakṣānumānayor avidyāvivartaviṣayatvād āgamaviṣaye sanmātrātmani paramātmany eva pramāṇatvavyavaharaṇāt abādhitāś caite śāstropadeśāḥ 'sarvaṃ khalvidaṃ brahma' ityādayaḥ pratyakṣānumānayos tadaviṣayatvena tadbādhakatvāyogāt' iti teṣāṃ viruddhārthamatāny api śāstropadeśebhyaḥ sidhyantu viśeṣābhāvāt samyagupadeśe 'bhyastattvasiddhir iti cet tarhi yuktir api tattvasiddhinibandhanaṃ tata eva teṣāṃ samyaktvanirṇayāt aduṣṭakāraṇajanyatvabādhavarjitatvābhyāṃ tadupagamāt  parabrahmaṇa evāpauruṣeyād āgamāt siddhir na punaḥ karmakāṇḍasyeśvarādipravādasya ceti niyāmakābhāvāt kathaṃ ca śrautrapratyakṣasyāpramāṇatve vaidikaśabdasya pratipattir yatas tadarthaniścayaḥ syāt pramāṇatve kuto 'numānābhāve saṃvādavisaṃvādābhyāṃ pramāṇetarasāmānyādhigamo yataḥ kiṃcid eva śrautraṃ pratyakṣaṃ pramāṇaṃ nānyad iti vyavatiṣṭheta tataḥ kutaścid āgamāt tattvasiddhim anurudhyamānena pratyakṣānumānābhyām api tattvasiddhir anumantavyā anyathā tadasiddheḥ  pratyakṣānumānābhyām eva tattvasiddhir nāgamād ity apare te 'pi na satyavādinaḥ grahoparāgādes tatphalaviśeṣasya ca jyotiḥśāstrād eva siddheḥ sarvavidaḥ pratyakṣād eva tatpratipattir anumānavidāṃ punar anumānād apīti cen na sarvavidām api yogipratyakṣāt pūrvam upadeśābhāve tadutpattyayogād anumānābhāvavat te hi śrutamayīṃ cintāmayīṃ ca bhāvanāṃ prakarṣaparyantaṃ prāpayanto 'tīndriyapratyakṣam ātmasāt kurvate nānyathā tathānumānavidām api nātyantaparokṣeṣv artheṣu paropadeśam antareṇa sādhyāvinābhāvisādhanadharmapratipattiḥ saṃbhavati sarvajñatvaprasaṅgāt iti cintitam anyatra tato naitāv apy ekāntau yuktau  yuktītaraikāntadvayābhyupagamo 'pi mā bhūt viruddhayor ekatra sarvathāsaṃbhavāt syādvādanyāyavidviṣāṃ kathaṃcit tadanabhyupagamāt tadavācyatve 'pi pūrvavat svavacanavirodhaprasaṅgaḥ  samprati yuktītarānekāntam upadarśayanti  kaḥ punar āpto 'nāptaś ca yasmin sati vākyāt sādhitaṃ sādhyamarthatattvam āgamāt sādhitaṃ syāddhetos tu yat sādhyaṃ tad dhetusādhitam iti vibhāgaḥ sidhyatīti ced ucyate  kaḥ punar avisaṃvādo yenāvisaṃvādakaḥ syāt tadarthajñānaṃ punaḥ prasphuṭavyavasāyarūpaṃ sākṣād asākṣād vāvasīyate paramārthatas tasya saṃśayaviparyāsānadhyavasāyavyavacchedaphalatvāt tatrāvisaṃvādaka evāpta ity avadhāryate anāptas tu kadācid api visaṃvādaka ucyate yathārthajñānādiguṇasya visaṃvādakatvāyogāt  nātra nidarśanaṃ sādhanadharmavikalaṃ tathāgatasya śrutyarthadharmāparijñānāt 'buddhāder dharmādyupadeśo vyāmohād eva kevalāt' iti svayam abhidhānāt na cāsiddho hetujaiminer brahmāder vā śrutyarthaparijñānasya sarvathāpy asaṃbhavāt tad dhi pratyakṣaṃ vā śrautaṃ vā syāt na tāvat pratyakṣaṃ tasyāsarvajñatvāt śrutimātrāvalambitatvāc ca  na hi pratiniyatadoṣāvaraṇakṣayamātre saty api dharmādharmādisākṣātkaraṇaṇaṃ yuktaṃ tasya tatparikṣayātiśayahetukatvena vyavasthāpitatvāt nāpi śrautaṃ tadarthaparijñānaṃ śrutyavisaṃvādāt pūrvam asiddheḥ rikṣayātiśayahetukatvena vyavasthāpitatvāt nāpi śrautaṃ tadarthaparijñānaṃ śrutyavisaṃvādāt pūrvam asiddheḥ  na hy aprasiddhasaṃvādāyāḥ śruteḥ paramārthaparijñānaṃ jaiminyādeḥ saṃbhavati atiprasaṅgāt nāpi paramārthavittvam antareṇa tattvapratipādanalakṣaṇam avisaṃvādanaṃ yato 'nyonyāśrayaṇaṃ na syāt nanu na śruter avisaṃvādāt prāmāṇyam kiṃ tarhi svata eva tato na doṣa iti cet  n mukhyarūpataḥ  sannikarṣāder avisaṃvādakajñānakāraṇatvena tathopacārasiddhir iti manyemahi tathāpi  prāmāṇyāsiddheḥ na hi śrutir avisaṃvādijñānasya kāraṇaṃ yenopacārataḥ pramāṇaṃ syād iti niveditaṃ prāgbhāvanādiśrutiviṣayāvisaṃvādakatvanirākṛtiprastāve  pramāṇakāraṇakaṃ hi tat  pramāṇakāryakam  piṭakatrayādeḥ pauruṣeyatvasya svayaṃ saugatādibhir abhyupagamād vedavādibhiś ca śruter apauruṣeyatvopagamād iti cet so 'ya sa hi śrutau kartṛsmaraṇādimattvadṛṣṭakartṛkasamānatvādyabhāvam abhyupagamamātrād vyavasthāpayati tadbhāvaṃ cetaratrānabhyupagamāt na ca tathā tattvaṃ vyavatiṣṭhate  yathaiva hi piṭakatraye buddho vakteti saugatāḥ pratipādyante tathā vede 'pi te aṣṭakān kāṇādāḥ paurāṇikāḥ kamalodbhavaṃ jaināḥ kālāsuraṃ vaktāram anumanyante śrutivādī pramāṇabalāt tadavaktṛkasya sādhayitum aśakteḥ syān mataṃ yad vedādhyayanaṃ sarvaṃ tad adhyayanapūrvakam vedādhyayanavācyatvād adhunādhyayanaṃ yatheti pramāṇād vede vaktur abhāvo na punar abhyupagamātrāt iti tad ayuktaṃ piṭakatrayādāv api tata eva vaktrabhāvaprasaṅgāt  yato vidyamānavaktṛke 'pi bhāvād adhyayanavācyatvasyānaikāntikatvaṃ na syāt vedaviśeṣaṇasyādhyayanavācyatvasyānyatrābhāvān nānaikāntikateti cet tarhi piṭakatrayādiviśeṣaṇasya vedādāv asaṃbhavād avyabhicāritā kathaṃ na bhavet tathā ca vedavad avedasyāpy apauruṣeyatvaṃ prāmāṇyanibandhanaṃ yājñikānāṃ pravartakaṃ syān na vā vede 'pi viśeṣābhāvāt durbhaṇanaduḥśravaṇādīnām asmadādyupalabhyānāṃ  parokṣāyā  na hy ātharvaṇānām eva mantrāṇāṃ śaktir upalabhyate na punaḥ saugatādimantrāṇām iti śakyaṃ vaktuṃ pramāṇabādhanāt vaidikā eva mantrāḥ paratropayuktāḥ śaktimanta ity apy ayuktaṃ prāvacanikā eva vede 'pi prayuktā ity upapattes tatra bhūyasāmupalambhāt samudrādyākareṣu ratnavat na hi kiyanty api ratnāni rājakulādāv upalabhyamānāni tatratyāny eva teṣāṃ ratnākarādibhya evānayanāt tadbhavatvasiddher bhūyasāṃ tatrotpattidarśanāt tadvatpravacanaikadeśavidyānuvādād eva sakalamantrāṇāṃ samudbhūtivistīrṇāt na punar vedāt tallavamātrād iti yuktam utpaśyāmaḥ vedasyānāditvād apauruṣeyatvāc ca tanmantrāṇām evāvisaṃvādakatvaṃ saṃbhavatīti cāyuktaṃ tadaprasiddheḥ tena tasya vyabhicārāt etena vedaikadeśena svayam apramāṇatayopagatenānāditvasyāpauruṣeyatvasya cānaikāntikatvam uktam kiṃ ca  'doṣāvaraṇayor hāniḥ' ityādinā saṃsādhanāt na punar apauruṣeyasya  d vītarāgasya kasyacid anabhyupagamāt sarvathāpy apauruṣeyasya tadupagamena virodhāt  kathaṃcit pauruṣeyasya tadavirodhāt  triviprakṛṣṭasyāpi nirṇayopāyapratipādanād iti  visaṃvādasya  yathaiva hi cakṣurjñānasya jñātṛguṇaṃ samyagdarśanādikam apekṣyāvisaṃvādakatvaṃ taddoṣaṃ mithyādarśanādikam apekṣya visaṃvādakatvaṃ copapadyate tathā vaktur guṇaṃ yathārthajñānādi doṣaṃ ca mithyājñānādikam apekṣya saṃvādakatvaṃ visaṃvādakatvaṃ ceti niścitaṃ mahāśāstre  na hi jātyandho rūpaṃ darśayitum īśaḥ parasmai tathānāpto 'pi nārthaṃ jñāpayitum atiprasaṅgāt evam apauruṣeyasya vacanasya pauruṣeyasya ca guṇavadvaktṛkasya kāraṇadoṣābhāvān nirdoṣatvaṃ samānam atiśayāsaṃbhavāt  kathaṃcit pauruṣeyatvaṃ na tu sarvathāpauruṣeyatvaṃ tasya yuktiyuktatvābhāvāt tadyuktīnāṃ tadābhāsatvasamarthanāt tatrāpauruṣeyatve 'pi vā vede yad eva yuktiyuktaṃ tad eva pratipattuṃ pratipādayituṃ vā śakyaṃ vacana dvādaśa māsāḥ saṃvatsara  tasya yuktiyuktatvavirodhāt  tadāptavacanatvāvirodhāt  tasyaiva jñātum aśakteḥ sarāgasyāpi vītarāgavac ceṣṭopalambhādayam āpta iti pratipattyupāyāsattvāt tasya śāsanam iti vyavasthāpayitum aśakter ity apare yuktiśāstrāvirodhivāktvād vinirdoṣo 'yam iti śakyaṃ nirṇetuṃ doṣavān ayam iti ca dṛṣṭeṣṭavirodhavacanatvāt tatrāniścitavacanaviśeṣasya kasyacid vītarāgatvetarābhyāṃ saṃdehe 'pi niścitavacanaviśeṣasya śakyam āptatvaṃ vyavasthāpayitum  'sūkṣmāntaritadūrārthāḥ kasyacit pratyakṣā' ityādinā sādhitaḥ  sarvajñād āgamas tadarthānuṣṭhānāt sarvajña iti suniścitāsaṃbhavadbādhakapramāṇatvāt siddhaḥ pravacanārthasya  na hy andhenākṛṣyamāṇo 'ndhaḥ sveṣṭaṃ mārgam āskandati nāma na caivaṃ saṃpradāyāvicchede parasparāśrayaṇaṃ kārakapakṣe bījāṅkurādivadanāditvāt tasyānavatārāt jñāpakapakṣe 'pi parasmāt svataḥsiddhāt pūrvasya jñapter netaretarāśrayaṇaṃ prasiddhenāprasiddhasya sādhanāt tad evaṃ syāt sarvaṃ hetutaḥ siddhaṃ karaṇāptavacanānapekṣaṇāt syād āgamāt siddham akṣaliṅgānapekṣaṇāt syād ubhayataḥ siddhaṃ kramārpitadvayāt syād avaktavyaṃ sahārpitadvayāt śeṣabhaṅgatrayaṃ ca pūrvavat iti saptabhaṅgīprakriyā yojanīyā  naikāntād dhetuvādaḥ prabhavati sakalaṃ tattvam unnetum eka stadvann āhetuvādaḥ pravadati vihitāśeṣaśaṅkākalāpaḥ  ity āryācāryavaryā vidadhati nipuṇaṃ svāminas tattvasiddhyai syādvādottuṅgasaudhe sthitim amaladhiyāṃ prasphuṭopāyatattve    ity āptamīmāṃsālaṃkṛtau ṣaṣṭhaḥ paricchedaḥ  atha saptamaḥ paricchedaḥ  nirdiṣṭo yaḥ śāstre hetvāgamanirṇayaḥ prapañcena  gamayaty aṣṭasahastrī saṃkṣepāt tam iha sāmarthyāt  antaraṅgasyaiva svasaṃviditajñānasyārthatā vastutā na bahiraṅgasya jaḍasya pratibhāsānarhasyety ekānto 'ntaraṅgārthataikāntaḥ tasminn abhyupagamyamāne 'khilaṃ buddhivākyaṃ hetuvādāhetuvādanibandhanam upāyatattvaṃ mṛṣaiva syāt yataś ca mṛṣā syād ata eva pramāṇābhāsam eva pramāṇasya satyatvena vyāptatvāt mṛṣātvena pramāṇābhāsasya vyāpteḥ tac ca pramāṇābhāsaṃ pramāṇādṛte kathaṃ saṃbhavet tadasaṃbhave tadvyavahāram avāstavam evāyaṃ svapnavyavahāram iva saṃvṛttyāpi kathaṃ pratipadyate hi pramāṇābhāve tajjanmatādrūpyatadadhyavasāyān pratyekaṃ vedyavedakalakṣaṇaṃ cakṣūṣā samānārthasamanantaravedanena śuktikāyāṃ rajatādhyavasāyena ca vyabhicārayitum īśaḥ saha vā samānārthasamanantarajñānena kāmalādyupahatacakṣuṣaḥ śukle śaṅkhe pītākārajñānasamantarajñānena vā sautrāntikān prati vyabhicāri pratidarśayet kathaṃ vā kāryanimittakāraṇatvaṃ tallakṣaṇaṃ yaugān praty anaikāntikaṃ vyavasthāpayet kathaṃ ca kāryakāraṇabhāvākhyaṃ prabhavaṃ kāṃścana prati yogyatāṃ vā tallakṣaṇatayā vyabhicārayet kathaṃ ca saṃvittir eva khaṇḍaśaḥ pratibhāsamānā vedyavedakādivyavahārāya prakalpate ity abhiniveśaṃ vā vidadhīta yato na pramāṇaṃ mṛgayate kiñcāsya vijñānavādinaḥ saṃvidāṃ  svapnavat svasaṃvedanāt svataḥ sidhyatīti cen na kṣaṇikatvenānanyavedyatvena nānāsaṃtānatvena ca nityatvena sarvavedyatvenaikatveneva parabrahmaṇaḥ svasaṃvedanābhāvāt  tasya pramāṇāntarānapekṣasyaiva vyavasāyātmanaḥ saṃvedanasyopalambhatvavyavasthiteḥ vyavasāyābhāve tu buddhīnām abhyāsād api tathānupalambhāt  kṣaṇikatvādyātmanāny athaiva tāsāṃ pratibhāsanābhyāsasiddheḥ  kṣaṇikatvādi sidhyati  na hi sattvāder liṅgasya kṣaṇikatvādinā vyāptyā saṃbandhapratipattiḥ pratyakṣato yujyate tasya sannihitaviṣayabalotpatter avicārakatvāc ca nāpy anumānād anavasthānād iti prāg eva prarūpaṇāt  kṣaṇikatvādivyavasthāpanam astu sautrāntikādīnām aviśeṣāt tathā hi  tadā  saṃvidāṃ kṣaṇikatvādisādhanaṃ laiṅgikajñānena  vedyasya vijñānavādinā tajjanmāder anaikāntikatvadoṣavacanāt saṃvitkṣaṇikatvādāv anumānavedanasya  bahirarthe  sarvathā viśeṣābhāvāt  nanu kiṃcit saṃvidadvaitaṃ kathaṃcit saṃvidātmanā kutaścit svataḥ satyapratibhāsanamādriyata eva svarūpasya svato gatir iti vacanād iti cen na svarūpe 'pi vedyavedakalakṣaṇābhāve tadaghaṭanāt puruṣādvaitavat  bhrāntatvaprakṛtānumānajñānayor grāhyagrāhakākārayor abhrāntatve tābhyām eva hetor vyabhicārāt tadbhrāntatve tataḥ sarvasya bhrāntatvaprasiddheḥ sarvabhrāntau sādhyasādhanavijñapter asaṃbhavāt tadvyāptivijñaptivat saṃbhave sarvavibhramāsiddheḥ  pratijñādoṣas tāvat svavacanavirodhaḥ sādhyasādhanavijñānasya vijñaptimātram abhilapataḥ prasajyate tathā hi  svoktadharmadharmibhedavacanasya hetudṛṣṭāntabhedavacanasya cādvaitavacanena virodhāt saṃvidadvaitavacanasya ca tadbhedavacanena vyāghātāt tadvacanajñānayoś ca bhede tadekatvasādhanābhilāpavirodhāt tadabhilāpe vā tadbhedavirodhāt iti svavacanayor virodhād bibhyat  sadā maunavratiko 'ham ity abhilāpavat svavacanavirodhasyaiva svīkaraṇāt tathā vijñānavādino 'prasiddhaviśeṣyatvam aprasiddhaviśeṣaṇatvaṃ ca pratijñādoṣaḥ syāt nīlataddhiyor viśeṣyayos tadabhedasya ca viśeṣaṇasya svayam aniṣṭeḥ parābhyupagamena prasaṅgasādhanasyopanyāsādadoṣa iti cen na tasya parāsiddhes tadabhyupagamāprasiddheś ca prasaṅgasādhanāsaṃbhavāt sādhanasādhyadharmayor vyāpyavyāpakabhāvasiddhau hi satyāṃ parasya vyāpyābhyupagamo vyāpakābhyupagamanānantarīyako yatra pradarśyate tatprasaṅgasādhanam na caitadvijñaptimātravādinaḥ saṃbhavati virodhāt nanu 'syādvādino 'pi taddoṣodbhāvanam ayuktaṃ vijñaptimātravādinaṃ prati tasya tadasiddheḥ vijñaptimātravyatirekeṇa doṣasyāpy abhāvād guṇavat svābhyupagamamātrād eva tatsaṃbhavaḥ parasya vijñaptimātrasādhanāt pūrvaṃ yathāpratīti vastuno vyavasthānād iti samādhāne tata eva saugatasyāpi tad eva samādhānam astu vicārāt pūrvaṃ sarvasyāvicāritaramaṇīyena rūpeṇa yathāpratīti sādhyasādhanavyavahārapravṛtter anyathā vicārāpravṛtteḥ siddhe tu vijñaptimātre na kaścit sādhyasādhanavyavahāraṃ pratanoti saugato nāpi pareṣāṃ taddoṣodbhāvane 'vakāśo 'sti' iti kecit to 'pi na vicāracaturacetasaḥ kiṃcin nirṇītam āśrityānyatrānirṇītarūpe tadavinābhāvini vicārasya pravṛtteḥ sarvavipratipattau tu kvacid vicāraṇānavataraṇāt iti vicārāt pūrvam api vicārāntareṇa nirṇīte eva sādhyasādhanavyavahāras tadguṇadoṣasvabhāvaśca niścīyate na caivam anavasthā saṃsārasyānāditvāt kvacit kasyacit kadācid ākāṅkṣānivṛtter vicārāntarānapekṣaṇāt tato yuktam eva syādvādinaḥ pratijñādoṣodbhāvanaṃ hetudoṣodbhāvanaṃ ca tathā hi ayaṃ  n nīlataddhiyoḥ  siddhe hi dhūmapāvakayoḥ kāryakāraṇabhāve saṃbandhe kāraṇābhāvāt kāryasyābhāvaḥ sidhyati sati ca śiṃśapātvavṛkṣatvayor vyāpyavyāpakabhāve vyāpakābhāvād vyāpyābhāvo nānyathā na caivaṃ bhedapṛthagupalambhayoḥ saṃbandhaḥ kvacit siddho virodhād vijñaptimātravādino yataḥ pṛthagupalambhābhāvo bhedābhāvaṃ sādhayet iti na niścito hetuḥ  r aviśeṣāt  tadanyavyāvṛtter arthāsvabhāvatvād ekatvena bhāvasvabhāvena saha tadayogāt  grāhyagrāhakabhāvasiddhilakṣaṇaṃ tadvadbahirarthasiddhiprasañjanaṃ cāviśeṣāt  sādhyaṃ hi nīlataddhiyor ekatvam tadekopalambho 'pi tad eva jñānasyaikasyopalambhād iti hetvarthavyākhyānāt sahaśabdasyaikaparyāyatvāt sahodaro bhrātetyādivat  dravyaparyāyau hi jainānām ekamatijñānagrāhyau na ca sarvathaikatvaṃ pratipadyete sautrāntikasya ca saṃcitā rūpādiparamāṇavaś cakṣurādijñānenaikena grāhyāḥ 'saṃcitālambanāḥ pañca vijñānakāyāḥ' iti vacanāt na caikyaṃ pratipadyante tathā yogācārasyāpi sakalavijñānaparamāṇavaḥ sugatajñānenaikena grāhyāḥ na caikatvabhājaḥ iti tair anaikāntikaṃ sādhanam anuṣajyate nīlataddhiyor aikyam ananyavedyatvāt svasaṃvedanavad ity atrāpi  nīlajñānād anyasya nīlasya vedyatvāt  etenaikalolībhāvenopalambhaḥ sahopalambhaś citrajñānākāravadaśakyavivecanatvaṃ sādhanam asiddham uktaṃ nīlatadvedanayor aśakyavivecanatvāsiddher antarbahirdeśatayā vivekena pratīteḥ yadi punar ekadopalambhaḥ sahopalambha iti vyākhyāyate tadā  tāsāṃ  saṃviditānām evotpatteḥ dvicandradarśanavad iti  saṃbhave tadbhrāntitvavirodhāt  sādhanāt sādhyarūpaṃ bhrāntād api saṃbhavati abhāve 'bhāvayoḥ saṃbhavāvirodhāt tato na sādhyasādhanavikalo dṛṣṭānta iti na śakyapratiṣṭhaṃ  tadanyāpohamātrād dhetor anyāpohamātrasyaiva siddher arthasvabhāvānavabodhāt kiṃ ca sakṛdupalambhaniyame hetvarthe sati  niyamasyāsiddheḥ kiñca  kiṃ vipratiṣidhyeta  iti sandigdhavyatireko hetur na vijñaptimātratāṃ sādhayet vijñānavādī  na hy asya vacanaṃ kiṃcit sādhayati dūṣayati vā yatas tadvacanaṃ sādhanāṅgaṃ doṣodbhāvanaṃ vā syāt nāpi kiṃcit saṃvedanam asya samyag asti yena mithyādṛṣṭir na bhavet saṃvidadvaitam astīti cen na tasya svataḥ parato vā brahmavadapratipatter yathāsaṃvedanaṃ mithyātvasiddheḥ tad evaṃ nāntaraṅgārthataikānte buddhir vākyaṃ vā samyagupāyatattvaṃ saṃbhavatīti sthitam   vivādāpannaṃ vijñānaṃ sākṣātparamparayā vā bahirarthapratibaddhaṃ viṣayākāranirbhāsāt yathāgnipratyakṣetaravedanam tathā svapnadarśanam api viṣayākāranirbhāsam tattathā  bahiraṅgārthataikāntaḥ sarvavedanānāṃ bahirviṣayatvābhiniveśāt  na caivaṃ tṛṇāgre kariṇāṃ śatam ityādivacanānāṃ svapnādibuddhīnāṃ na svārthe saṃbandhābhāvāt tathā saṃvādāsiddheḥ syān mataṃ 'dvividho 'rtho laukiko 'laukikaś ca yatra lokasya paritoṣaḥ sa laukikaḥ satyatvābhimatajñānaviṣayaḥ yatra na lokasya paritoṣaḥ śāstravidāṃ tu saṃtoṣaḥ solaukiko 'rthaḥ svapnādibuddhiviṣayaḥ sarvathāpy avidyamānasya pratibhāsavacanāsaṃbhavāt kharaviṣāṇānutpannapradhvastaviṣayaśabdajñānānām api lokāgocarālaukikārthaviṣayatvāt' iti tad etadalaukikam eva jāgratpratyayā nirālambanā eva pratyayatvāt svapnapratyayavad iti parārthānumānapratyayasyāsvārthapratibaddhatve tenaiva cetastvasya viṣayākāranirbhāsasya ca hetor vyabhicārāt svārthapratibaddhatve ca sarvavedanānāṃ sālambanatvavirodhāt asyālaukikārthālambanatvān na laukikārthālambanatve sādhye hetor vyabhicāro virodho veti cen na laukikālaukikārthālambanaśūnyatvānumānena hetor vyabhicāravirodhayos tadavasthatvāt na caivaṃvidhārthānāṃ parasparaviruddhānāṃ sakṛtsaṃbhava iti na bahiraṅgārthataikāntaḥ śreyān'antaraṅgārthataikāntavat   syādvādanyāyavidviṣām eva  syādvādāśrayaṇe tu na kaścid doṣa ity āhuḥ   saugatānām apy atrāvivādāt sarvacittacaittānām ātmasaṃvedanaṃ pratyakṣam iti vacanāt tannirvikalpakam ity ayuktaṃ svārthavyavasāyātmatvam antareṇa pratyakṣatvānupapatteḥ samarthanāt  tac cāyuktaṃ liṅgābhāvāt  svayam apratyakṣaṃ jñānaṃ hy arthaparicchedād anumīyate ity arthajñānaṃ karmarūpam arthasya prākaṭyaṃ talliṅgam iṣyate sa hi bahirdeśasaṃbaddhaḥ pratyakṣam anubhūyate jñāte tv anumānād avagacchati buddhim iti vacanāt taccārthaprākaṭyam arthadharmo jñānadharmo vā prathamapakṣe 'rthaparicchedakajñānād aviśeṣeṇetarasyāsiddher na talliṅgam tadaviśeṣas tu tasyāsvasaṃviditatvād anumānāpekṣatvaprasaṅgāt na hi jñāne paricchedake 'pratyakṣe tatkṛto 'rthaparicchedaḥ pratyakṣaḥ syāt saṃtānāntarajñānakṛtārthaparicchedavat bahirarthasya pratyakṣatvāt taddharmasya pratyakṣatvam iti cen na arthasyāpi svataḥ pratyakṣatvāsiddheḥ svajñāne pratibhāsamānasya pratyakṣatve saṃtānāntarajñāne 'pi sākṣātpratibhāsamāne pratyakṣatvaprasaṅgaḥ tasyānumeyatvāviśeṣāt bahirarthaprākaṭyasya pramātuḥ svasaṃviditattvāt talliṅgam eva jñāne prasiddham iti cet katham arthadharmaḥ svasaṃvidito nāma arthavat so 'yaṃ jñānam asvasaṃviditaṃ prākaṭyam arthasvarūpaṃ svasaṃviditam ity ācakṣāṇo viparītaprajñaḥ paricchidyamānatvasya jñānajasyārthadharmasyārthajñānasya kutas tato viśeṣo yena talliṅgaṃ sidhyet puṃsaḥ svasaṃviditatvena tato  svasaṃviditārthaparicchedād eva svārthaparicchittisiddher apratyakṣajñānasyākiṃcit karatvāt puṃso vā svasaṃviditārthatvenārthaparicchedasiddheḥ kim anena tasya karaṇatvān nākiṃcitkaratvam ātmanaḥ kartṛtvād arthasya ca karmatvāt karaṇatvavirodhāt karaṇam antareṇa kriyāyāḥ saṃbhavābhāvād iti cet tarhi puṃsaḥ svasaṃvittau kiṃ karaṇam svātmaiveti cet sa evārthaparicchittāv api karaṇam astu kartur ananyasyāpi kathaṃcid avibhaktakartṛkasya karaṇasya siddher vibhaktakartṛkavat etenārthaparicchedasyārthadharmasya svasaṃvittau svātmanaḥ karaṇatve karaṇāntaram akiṃcitkaram uktam tataḥ puruṣārthaparicchedayor anyatareṇa svātmanaiva karaṇenārthaparisamāpteḥ kiṃ dvitīyena karaṇena parokṣajñānena  apratyakṣe jñāne sādhye tasyārthasvarūpasya tadabhāve 'pi bhāvād anyathārthābhāvaprasaṅgāt na ca jñānasyābhāve 'rthasyābhāvaḥ paricchidyamānatvadharmeṇa dharmiṇo viśiṣṭasyārthasyābhāva eveti cen na tasya jñānāsiddhau pratipattivirodhāt viśeṣaṇāpratītau tadviśiṣṭatvasya kvacid apratīter asiddhatvena hetutvāyogasyābhidhānāt etenārtham ahaṃ jānāmīti pratīter ātmano 'rthajñānaṃ svasaṃviditam arthaprākaṭyaṃ jñānadharmo 'pratyakṣāyāṃ liṅgabuddhau liṅgam ity etad apāstaṃ tasya buddher apratyakṣatve tathā pratīter ayogāt ity aviśiṣṭa eva jñānānapekṣasvabhāvo 'rthas taddhetuḥ syāt sa ca vyabhicāry eva  tasyāpy atīndriyatvenāpratyakṣajñānād aviśeṣeṇāsiddheḥ viśeṣeṇa vā tayor anyatareṇa bhāvendriyādinā svasaṃviditenārthaparisamāpteḥ kiṃ dvitīyenāpratyakṣajñānena tasyaiva jñānatvāt vyabhicārī cendriyādihetur jñānābhāve 'pi bhāvāt kāraṇasyendriyasya manaso vāvaśyaṃ kāryavattvānupapatteḥ  jñānasyāpratyakṣatvam anumānaviruddhaṃ ca tathā hi    sthirasyātmanaḥ sukhaduḥkhādibuddhyātmakasya pratyakṣam anubhūyamānasya harṣaviṣādāder anubhavāt bhrānto 'yam anubhava iti cen na bādhakābhāvāt  parokṣajñānavādānuṣaṅgaḥ saugatasya  syādvādānupraveśaḥ na kevalaṃ nirvikalpake 'rthadarśane parokṣajñānād aviśeṣaḥ kiṃ tarhi tadvyavasthāhetau  sarvathā vikalpasya bhrāntatve bahir iva svarūpe 'pi bhrānter apratyakṣatvāviśeṣād abhrāntaṃ pratyakṣam iti vacanāt kathaṃcid bhrāntatve 'nekāntasiddher anivāraṇāt  nabhasi keśādijñānaṃ hi bahirvisaṃvādakatvāt pramāṇābhāsaṃ svarūpe saṃvādakatvāt pramāṇam nacaivaṃ virodhaḥ prasajyate jīvasyaikasyāvaraṇavigamaviśeṣāt satyetarābhāsasaṃvedanapariṇāmasiddheḥ kālikādivigamaviśeṣāt kanakādijātyetarapariṇāmavat  na ca jīvo nāsty eveti śakyaṃ vaktuṃ tadgrāhakapramāṇasya bhāvāt tathā hi   kā punar iyaṃ lokarūḍhiḥ  na hi śarīre 'yaṃ vyavahāro rūḍhas tasyācetanatvād bhogādhiṣṭhānatvena rūḍheḥ nāpīndriyeṣu teṣām upabhogasādhanatvena prasiddheḥ na śabdādiviṣaye tasya bhogyatvena vyavahārāt kiṃ tarhi bhoktary evātmani jīva iti rūḍhiḥ śarīrādikāryasya caitanyasya bhoktṛtvam ayuktaṃ bhogakriyāvat  nanu sukhaduḥkhādyanubhavanaṃ bhogakriyā sā hy atrānvayini garbhādimaraṇaparyante caitanye sarvacetanāviśeṣavyāpini bhoktṛtvaṃ śarīrādivilakṣaṇatvāt tasyeti cet tadevātmadravyam astu janmanaḥ pūrvaṃ maraṇād ūrdhvam api tasya sadbhāvopapatter anyathā pṛthivyādisamudayaśarīrendriyaviṣayebhyo vailakṣaṇyāsaṃbhavāt na tatkāryaṃ tato 'tyantavilakṣaṇam asti rūpādisamanvayāt caitanyasyāpi sattvādisamanvayān nātyantavilakṣaṇatvam iti cen na tattvabhede 'pi tasya bhāvāt pṛthivyāditattvabhedānām ekavikāritvasamanvayābhāvād bheda eva keṣāṃcit prāgabhāvādibhedavad iti cet kim idānīṃ caitanyabhūtayor ekavikārisamanvayo 'sti yena tattvāntaratvena bhedo na syāt tasmād ekavikārisamanvayāsattvaṃ vailakṣaṇyam tad eva ca tattvāntaratvam ity anādyanantatāṃ caitanyasya sādhayati tādṛśacaitanyaviśiṣṭe kāye jīvavyavahāraś caitanyakāyayor abhedopacārād eva kṣaṇike cittasaṃtāne jīvavyavahāra ity asāraṃ tasya nirākṛtatvāt tataḥ kartṛtvabhoktṛtvalakṣaṇenopayogasvabhāvena jīvena jīvaśabdaḥ sabāhyārtha iti sādhyanirdeśe siddhasādhanābhāvaḥ  saṃjñātvād iti hetur viruddhaḥ sabāhyārthatvaviruddhābhipretamātrasūcakatvena tasya vyāptatvād iti cen na saṃjñāyā vaktr'abhiprāyamātrasūcakatvasya pramāṇabādhitatvāt tathā hi  tadābhāsavat na ca tadayogaḥ saṃjñāyāḥ tayārthaṃ paricchidya pravartamānasyārthakriyāniyamasya darśanāt karaṇapratipattivat  tataḥ saṃjñātvaṃ jīvaśabdasya sabāhyārthatvaṃ sādhayati hetuśabdavat sarveṇa hi hetuvādinā hetuśabdaḥ sabāhyārtho 'bhyupagamyate  vaktrabhiprāyamātrasūcakatvād abāhyārthatvāviśeṣāt tadviśeṣam icchatā  katham āśvāsaḥ  s tatrāpy anāśvāse  na cedam asiddhaṃ  suvivecitaṃ kāryaṃ kāraṇaṃ ca vyabhicaratīti  suvivecitaḥ śabdo 'rthaṃ na vyabhicaratīti prasiddhetadviśeṣaparīkṣās tu  vaktu t pratyakṣe 'numāne ca   nanu cābhāvopādānatvāt tadanyatamāyāṃ saṃjñāyāṃ pradveṣeṇa parīkṣaka eva na punar īśvarāya te tasya parīkṣā'kṣamatvād iti cen na tasyāḥ sarvathā bhāvopādānatvābhāvo 'bhāvopādānatvāsiddheḥ sarvatra  etenaitad api pratyuktaṃ yad uktaṃ saugatena 'anādivāsanodbhūtavikalpapariniṣṭhitaḥ śabdārthas trividho dharmo bhāvābhāvobhayāśritaḥ' iti tattvato bhāvāśrayatvābhāve vāsanodbhūtabhāvāśrayatvānupapatteḥ sarvatrānubhavapūrvakatvād vāsanāyāḥ paramparayā vastupratibandhāt pūrvapūrvavāsanāta evottarottaravāsanāyāḥ samudbhavād anāditvād avastvāśrayatvam eveti cen na śabdavāsanāyā apy anāditve parārthānumānaśabdavāsanāyāḥ sādhanasvalakṣaṇadarśananimittakatvavirodhāt trirūpahetuvacanasya paramparayā dhūmādivadvastvāśrayatve hetuśabdavajjīvaśabdasya bhāvāśrayatvaṃ yuktam  tad anena hetoḥ kālātyayāpadiṣṭatvaṃ pratikṣiptaṃ pakṣasya pratyakṣādibhir abādhitatvāt tatra niratiśayasyāsvasaṃviditasya sarvaśarīreṣv abhinnasyaikasya pratikṣaṇaṃ bhinnasya cātmanaḥ pratibhāsābhāvāt tasya pratyākhyānārhatvasādhanān na tena jīvaśabdaḥ sabāhyārthaḥ nanu ca māyādibhrāntisaṃjñābhir abāhyārthābhir anaikāntikaṃ saṃjñātvam iti cen na tāsām api māyādyaiḥ svairarthaiḥ sabāhyārthatvāt pramāṇavacanavat  bhrāntisamākhyānām abāhyārthatve tato bhrāntipratipatter ayogāt pramāṇatvapratipattiprasaṅgān na viśiṣṭapratipattihetutvam asiddham pramāṇaśabdasya svārthaviśeṣarahitve bhrāntipratipattyanuṣaṅgāc ca na tadasiddhaṃ yato nidarśanaṃ sādhanadharmavikalaṃ syāt etena kharaviṣāṇādiśabdānām api svārtharahitatvam apāstaṃ viśiṣṭapratipattihetutvāviśeṣād anyathā bhāvaśabdatvaprasaṅgāt tato na tair api vyabhicāraḥ kiñca  ye 'py āhuḥ 'arthābhidhānapratyayās tulyamāna itijīvārthasya jīva iti saṃjñā jīva iti śabdasya ca jīva iti buddheś ceti tatrārthapadārthaka eva jīvaśabdaḥ sabāhyārthaḥ siddho na buddhiśabdapadārthakaḥ tato 'nena hetor vyabhicāraḥ saṃjñātvasya sāmānyena hetuvacanāt' iti te 'pi na samyaguktayaḥ sarvatra buddhiśabdārthasaṃjñānāṃ tisṛṇām api svavyatiriktabuddhyādipadārthavācakatvāt yasmād dhi śabdād uccāritād avyabhicāreṇa yatra bodhaḥ prajāyate sa eva tasyārthaḥ syāt anyathā śabdavyavahāravilopāt yathā ca jīvaśabdād arthapadārthakāj jīvo na hantavya ity atra jīvārthasya pratibimbako bodhaḥ prādurbhavati tathā buddhipadārthakāj jīva iti buddhyata ityāder buddhyarthasya pratibimbako jīva ityāheti śabdapadārthakāc chabdasya pratibimbakaḥ syāt tatastrayo 'rthās tisṛṇāṃ saṃjñānām avagamyante tatpratibimbakabodhānāṃ trayāṇām eva bhāvāt tad anenācāryo  tisṛṇāṃ  sāmānyato jīvaśabdasya dharmitvāt svavyatiriktārthasya ca sabāhyārthatvasya sādhyatvād vyabhicāraviṣayasyāsattvād avyabhicārī hetuḥ  nanu ca vijñānavādinaṃ prati saṃjñātvād ity asiddho hetuḥ saṃjñāyā vijñānavyatirekeṇāsattvāt dṛṣṭāntaś ca sādhanavikalo hetuśabdasya tadābhāsavedanād anyasyāvidyamānatvāt saṃjñābhāsajñānasya hetutve śabdābhāsasvapnajñānena vyabhicārī hetuḥ iti kaścit taṃ pratyabhidhīyate  vaktur abhidheyabodhābhāve kuto vākyaṃ pravarteta tasyābhidheyabodhanibandhanatvāt vākyābhāve ca śrotur abhidheyajñānāsaṃbhavas tasya tannimittakatvāt pramātuḥ pramityabhāve ca śabdārthayoḥ prameyayor avyavasthānādiṣṭatattvānupapatter vakrāditrayasya bodhāditrayaṃ pṛthagbhūtam upeyam tathā sati na hetor asiddhatādidoṣo dṛṣṭāntasya vā sādhyādivaikalyaṃ prasajyate syān mataṃ ' vaktrādyābhāsāyā buddher eva vaktrāditvavyavahārāt vākyasyāpi bodhavyatirekeṇāsattvāt pramāyā bodhātmakatvāt  hetudṛṣṭāntalakṣaṇasya'  na hi rūpāder abhidheyasya grāhakasya vaktuḥ śrotuś ca vibhramakalpanāyāṃ vyatiriktavijñānasaṃtānakalāpaḥ svāṃśamātrāvalambī sidhyati parasparam asaṃcārāt yenābhidhānābhidheyajñānabhedaḥ syāt tasyāpi vibhramakalpanāyāṃ na pramāṇasiddhir abhrāntasya jñānasya pramāṇatvavyavasthiteḥ pramāṇasyāpi vibhramakalpanāyāṃ katham antarjñeyam eva tattvam ity abhyupagamo na virudhyate pramāṇam antareṇa tadabhyupagame sarvasya sveṣṭābhyupagamaprasaṅgāt pramāṇabhrāntau bāhyārthayos tādṛśānyādṛśayoḥ prameyayor antarjñeyabahirjñeyayor iṣṭāniṣṭayor vivecanasyāpi bhrāntatvaprasaṅgāt  grāhakapramāṇabhrānteḥ iti syād antarjñeyaikānte yatas tadabhyupagamo na viruddho bhavet yadi punaḥ pramāṇam abhrāntam iṣyate tadā bāhyārthobhyupagantavyaḥ tadabhāve pramāṇatadābhāsavyavasthityayogāt tathā hi  buddheḥ svapratipattyarthatvāc chabdasya parapratipādanārthatvāt  tasyāḥ parāpratyakṣatvāt  satyānṛtavyavasthā buddhiśabdayor yujyate svaparapakṣasādhanadūṣaṇātmanos tathā pratīteḥ  ity ekalakṣaṇo hetuḥ pravartate na cātraikalakṣaṇam asiddhaṃ saty eva bahirarthe paramārthato hetor upapattes tathopapannatvasya pradhānalakṣaṇasya sadbhāvāt svasantānakṣaṇakṣayavedyādyākāraśūnyatvaṃ sādhayet bahirarthasya vāstavasya grāhyalakṣaṇasyābhāve hi sādhanadūṣaṇaprayogasya hetoḥ saṃbhave svapnajāgradavasthābhāvine tataprayogayor viśeṣāsiddhiḥ tataḥ kiṃcij jñaptimātraṃ kena sahopalambhaniyamādinānumānena svārthena sādhitaṃ syāt parārthena vā vacanātmanā paraṃ prati kiṃ vā svasaṃvidadvaitaṃ svataḥ pratyakṣata eva sādhitaṃ syāt tatsādhanasya svapnavannirviṣayatvāt kiṃ vā bahirarthajātaṃ kena jaḍasya pratibhāsāyogāt ityādinā svārthena parārthena vā dūṣaṇena dūṣitaṃ syāt iti saṃtānāntaram api na kenacit sādhanena sādhitaṃ syāt tadanabhyupagame na kenacid dūṣaṇena dūṣitaṃ syāt tathā svasaṃtānakṣaṇakṣayādikaṃ ca na kenacit sādhitaṃ syāt tadanabhyupagame 'pi na kenacid dūṣitam iti na kvacid vyavatiṣṭhate  tata eva sarvavibhramavyavasthiteḥ iti vyāhatam etat tattvajñānāt sarvasya bhrāntatvasādhanam sarvavibhramasya  bhrāntād eva jñānāt tasyāpy asiddheḥ  tattvajñānaṃ śaraṇam atattvajñānād abhisaṃhitasyāpi paramāṇvādyasattvasya nirākaraṇāpatteḥ  sarvasya sveṣṭasya svayam aniṣṭasya ca tattvajñānād eva sādhanadūṣaṇopapatteḥ etena sādhanadūṣaṇaprayogād iti sādhanam asiddham itīcchan pratikṣiptas tadasiddhatvasya svayam iṣṭasya tatsiddhatvasya cāniṣṭasya sādhanadūṣaṇaprayogād eva vyavasthāpanād anyathā tadavyavasthiter yat kiṃcanavāditvaprasaṅgāt t skandhākāreṇā adṛśyā eva hi jñānaparamāṇavaḥ saṃvinmātrādṛśyād avasthāpyante nānyatheti yuktam udāharaṇaṃ bahiḥ paramāṇūnāṃ vyavasthāpane  jaḍarūpāṇāṃ  tasyopālambhābhāsatvasiddheḥ samānaṃ hi dūṣaṇaṃ bahiḥparamāṇuṣu saṃvitparamāṇuṣu ca deśataḥ saṃbandhe ṣaḍaṃśatvaṃ digbhāgabhedāt sarvātmanā pracayasyaikaparamāṇumātratvam pracayasya paramāṇubhyo bhede pratyekaṃ parisamāptyaikadeśena vā vṛttau pracayabahutvaṃ sāṃśatvāpādanam anavasthā ca na ca paramāṇubhiḥ saṃsṛṣṭair vyavahitair vā pracayasyopakāre saṃsargāsaṃbhavo vyavadhānena vyavadhīyamānābhyāṃ vyavadhāyakasya sajātīyasya vijātīyasya vā vyavadhāne prakṛtaparyanuyogo 'navasthāprasañjanaṃ ceti svapakṣaghātiḥ syāt sūkṣmasthūlātmani bahirjātyantare tasyānavakāśāc ca harṣaviṣādādyanekākārātmavat tatrāpi virodho dūṣaṇam iti cet sarvathā kathaṃcid vā na tāvad ādyaḥ pakṣaḥ sarvathā kvacidvirodhāsiddheḥ śītoṣṇasparśayor api sattvādyātmanā'virodhāt sveṣṭe 'pi tattve  dvitīyaḥ pakṣaḥ saṃbhavati  viplavajñānagrāhyagrāhakākāratvena vyabhicāra iti cen na saṃtānāntarasādhanasyāpi vyabhicāraprasaṅgāt  yenāvyabhicārī hetuḥ syāt  yathaivaṃ hi jāgraddaśāyāṃ bahirarthavāsanāyā dṛḍhatamatvāt tadākārasya jñānasya satyatvābhimānaḥ svapnādidaśāyāṃ tu tadvāsanāyā dṛḍhatvābhāvāt tadvedanasyāsatyatvābhimāno lokasya na paramārthato bahirarthaḥ sidhyatīti vāsanābhedo 'bhyupagamyate tathānupaplavadaśāyāṃ santānāntarajñānasya vāsanāyā dṛḍhatamatvāt satyatābhimāno 'nyatra tadadārḍhyād asatyatāvyavahāra iti vāsānābhedo gamyatāṃ na tu saṃtānāntaram tadanabhyupagame svasaṃtānakṣaṇakṣayādisiddhiḥ katham abhyupagamyate tataḥ sudūram api gatvā kiṃcid vedanaṃ sveṣṭatattvāvalambanam eṣitavyam tad eva vedyavedakākāraṃ bahirarthavedanasya svarūpavyatiriktālambanatvaṃ sādhayati  tato bahirarthasya siddheḥ siddhaṃ vaktrāditrayaṃ tasya ca bodhāditrayam iti na jīvaśabdasya sabāhyārthatvasādhane saṃjñātvasya sādhanasyāsiddhatām aikāntikatā vā dṛṣṭāntasya vā sādhanadharmādivaidhuryaṃ yato na jīvasiddhiḥ syāt tatsiddhau ca tasyārthaṃ paricchidya pravartamānasya saṃvādavisaṃvādasiddhiḥ sidhyaty eva syāt sarvam abhrāntam eva jñānaṃ bhāvaprameye saṃvādāpekṣaṇāt syād bhrāntaṃ bahirarthe visaṃvādāpekṣaṇāt syād ubhayaṃ kramārpitataddvayāt syād avaktavyaṃ sahārpitataddvayāt syād abhrāntāvaktavyaṃ saṃvādasahārpitataddvayāt syād bhrāntāvaktavyaṃ visaṃvādasahārpitataddvayāt syād ubhayāvaktavyam eva kramākramārpitataddvayāt iti pūrvavat saptabhaṅgīprakriyā yojayitavyā tathaivātideśasāmarthyāt tadvicārasya siddheḥ pramāṇanayādeśād api pratipattavyā  jñānaikāntādipakṣe gaganaphalam iva jñāpakopāyatattvaṃ  saṃbhāvyaṃ naiva mānāt katham api nipuṇaṃ bhāvayadbhir mahadbhiḥ  syādvāde tatprasiddhaṃ vividhanayabalāt tattvataḥ śuddhabuddhe r ity ājñātaṃ prapañcād vicaratu suciraṃ svāminaḥ sadvacaḥsu    ity āptamīmāṃsālaṅkṛtau saptamaḥ paricchedaḥ  athāṣṭamaḥ paricchedaḥ  jñāpakam upāyatattvaṃ samantabhadrākalaṅkanirṇītam  sakalaikāntāsaṃbhavam aṣṭasahasrī nivedayati    kārakalakṣaṇam upāyatattvam idānīṃ parīkṣyate tad dhi kecid daivam eva dṛṣṭādṛṣṭakāryasya sādhanam ity ācakṣate pauruṣam evety apare kiṃcid daivād eva kiṃcit pauruṣād evety anye tadubhayasādhanatvenāvaktavyam eveti cetare tatra daivād eva yadi sarvasyārthasya siddhir ucyate tadā daivam api kathaṃ puruṣavyāpārāt kuśalākuśalasamācaraṇalakṣaṇād upapadyeta pratijñāhāneḥ daivāntarād eva daivaṃ na pauruṣād ity abhyupagame 'nirmokṣo mokṣābhāvaḥ pūrvapūrvadaivād uttarottaradaivapravṛtter anuparamāt tataḥ pauruṣaṃ niṣphalaṃ bhavet pauruṣād daivasya parikṣayān mokṣaprasiddher na tanniṣphalam iti cet saiva pratijñāhāniḥ mokṣakāraṇapauruṣasyāpi daivakṛtatvāt paraṃparayā mokṣasyāpi daivakṛtatvopapatter na pratijñāhānir iti cet tarhi pauruṣād eva tādṛśaṃ daivam iti na daivaikāntaḥ etena dharmād evābhyudayaniḥśreyasasiddhir ity ekāntaḥ pratikṣipto maheśvarasisṛkṣānarthakyaprasaṅgāc ca  kutas tarhi samīhitārthasiddhir ityucyate  svayam aprayatamānasya sarvam iṣṭāniṣṭam adṛṣṭamātrād eva prayatamānasya tu prayatnākhyāt pauruṣyād dṛṣṭād iti vadann api na prekṣāvān kṛṣyādiṣu samaṃ prayatamānānāṃ kasyacid evārthaprāptyanarthoparamadarśanād aparasyānarthaprāptyartho 'param apratīteḥ dharmādharmayor api tannimittatvasiddheḥ svayam aprayatamānānām arthaprāptyanartho 'paramayor anarthaprāptyartho 'paramayoś ca sadbhāve 'pi prayatnābhāve 'nupabhogyatvaprasaṅgāt pauruṣasyāpi tadanubhavakāraṇatvaniścayāt sarvatra dṛṣṭādṛṣṭayor nimittatvasiddhis tayor anyatarasyāpy apāye tasyānupapadyamānatvāt mokṣasyāpi paramapuṇyātiśayacāritraviśeṣātmakapauruṣābhyām eva saṃbhavāt tato na pākṣiko 'pi daivaikāntaḥ śreyān  pauruṣād evārthasya siddhir iti vadato 'pi kathaṃ pauruṣaṃ daivataḥ syāt pratijñāhāniprasaṅgāt  ' iti prasiddheḥ tat sarvaṃ buddhivyavasāyādikaṃ pauruṣaṃ  cet tarhy amogham eva sarvaprāṇiṣu pauruṣaṃ bhavet tathaiveti cet  syān matam etat pauruṣaṃ dvividhaṃ samyagjñānapūrvakaṃ mithyājñānapūrvakaṃ ca tatra mithyājñānapūrvakasya pauruṣasya vyabhicāradarśane 'pi samyagavabodhanibandhanasya na vyabhicāraḥ tataḥ saphalam eva pauruṣam iti tad asat dṛṣṭakāraṇasāmagrīsamyagavabodhanibandhanasyāpi pauruṣasya vyabhicāradarśanāt kasyacid upeyāprāpter adṛṣṭakāraṇakalāpasamyagavabodhasya tu sākṣādasakalavidām asaṃbhavāt tannibandhanapauruṣābhāvāt pramāṇāntarāt tadavabodhasya saṃbhave 'pi kim asāvadṛśyaḥ kāraṇakalāpaḥ kāraṇaśaktiviśeṣaḥ puṇyapāpaviśeṣo vā prathamapakṣe tatsamyagavagamanimittakasyāpi pauruṣasya vyabhicāradarśanān nāmoghatvasiddhiḥ dvitīyapakṣe tu daivasahāyād eva pauruṣāt phalasiddhiḥ daivasadavagamanibandhanād eva pauruṣād upeyaprāptivyavasthiteḥ tadaparijñānapūrvakād api kadācit phalopalabdheś ca na samyagavabodhanibandhanaḥ pauruṣaikāntaḥ ity asau parityājya eva daivaikāntavat  śreyasī taddviṣāṃ pramāṇaviruddhābhidhāyitvāt kīdṛśī syādvādanītir atrety āhuḥ   buddhipūrvāpekṣāpāyāt tatra puruṣakārasyāpradhānatvāt daivasya prādhānyāt  buddhipūrvavyapekṣānapāyāt tatra daivasya guṇabhāvāt pauruṣasya pradhānabhāvāt na punar anyatarasyābhāvāt  tathāpekṣānapāye parasparaṃ sahāyatvenaiva daivapauruṣābhyām arthasiddhiḥ iti syāt sarvaṃ daivakṛtam abuddhipūrvāpekṣātaḥ syāt pauruṣakṛtaṃ buddhipūrvāpekṣātaḥ syād ubhayakṛtaṃ kramārpitataddvayāt syād avaktavyaṃ sahārpitataddvayāt syād daivakṛtāvaktavyam abuddhipūrvāpekṣayā sahārpitataddvayāt syāt pauruṣakṛtāvaktavyaṃ buddhipūrvāpekṣayā sahārpitataddvayāt syāt tadubhayāvaktavyam eva krametarārpitataddvayāt iti saptabhaṅgīprakriyā pūrvavat  daivaikāntādipāṃśuprasaranirasanodbhūtasāmarthyavṛttiḥ  sanmārgavyāpinīyaṃ pavanatatir ivājñānakhedaṃ harantī  bandhaṃ pradhvaṃsamaddhā sakalam api balād ānayantī nitāntaṃ  nītiḥ syādvādinīddhā dṛgavagamabhṛtāṃ nirvṛtiṃ vaḥ pradeyāt    ity āptamīmāṃsālaṅkṛtāv aṣṭamaḥ paricchedaḥ  atha navamaḥ paricchedaḥ  samyagavabodhapūrvaṃ pauruṣam apasāritākhilānartham  daivopetam abhīṣṭaṃ sarvaṃ saṃpādayaty āśu    dvividhaṃ hi daivaṃ puṇyaṃ pāpaṃ ca prāṇinābhiṣṭāniṣṭasādhanam uktaṃ 'sadvedyaśubhāyur nāmagotrāṇi puṇyam itarat pāpam iti vacanāt tadāsravanimittavipratipattivipattyartham idam uktam tatra parasaṃtāne duḥkhahetuḥ puruṣaḥ pāpam ātmany āsravayati sukhahetuḥ puṇyam iti kaṇṭakādayo vā  parasmin sukhaduḥkhayor utpādanāt cetanā eva bandhārhā iti cet tarhi  kathaṃ na badhyeran  d bandhasya teṣām abhisandher abhāvān na bandha iti cet tarhi na paratra sukhaduḥkhotpādanaṃ puṇyapāpabandhahetur ity ekāntaḥ saṃbhavati  svasmin duḥkhotpādanāt puṇyaṃ sukhotpādanāt tu pāpam iti yadīṣyate tadā vītarāgo vidvāṃś ca munis tābhyāṃ puṇyapāpābhyām ātmānaṃ yuñjyān nimittasadbhāvāt vītarāgasya kāyakleśādirūpaduḥkhotpatter viduṣas tattvajñānasaṃtoṣalakṣaṇasukhotpattes tannimittatvāt  syān mataṃ'svasmin duḥkhasya sukhasya cotpattāv api vītarāgasya tattvajñānavatas tadabhisaṃdher abhāvān na puṇyapāpābhyāṃ yogas tasya tadabhisaṃdhinibandhanatvāt' iti tarhy anekāntasiddhir evāyātā  nahi puṇyapāpobhayabandhābhāvāsaṃbhave muktir nāma saṃsṛter abhāvaprasaṅgāt tato naitāv ekāntau saṃbhāvyete dṛṣṭeṣṭaviruddhatvāt sadādyekāntavat   nahi svasminn anyasmin vā sukhāt duḥkhāc ca puṇyam eva pāpam eva vā tadubhayam eva ceti vadatām avyāhatiḥ saṃbhavati nāpi tathā'vācyataikānte 'vācyam ity abhidhānam aviruddhaṃ yataḥ syādvādo na yuktaḥ syāt  kathaṃ syādvāde puṇyapāpāsravaḥ syād ity āhuḥ   viśuddhikāraṇasya viśuddhikāryasya viśuddhisvabhāvasya vā viśuddhyaṅgasya saṃkleśakāraṇasya saṃkleśakāryasya saṃkleśasvabhāvasya vā saṃkleśāṅgasya ca sukhasya duḥkhasya vā tadubhayasya vā svaparobhayasthasya puṇyāsravahetutvaṃ pāpāsravahetutvaṃ ca yathākramaṃ pratipattavyam na cānyathā yathoditaprakāreṇātiprasaṅgasyeṣṭaviparīte 'pi puṇyapāpabandhaprasaṅgasya durnivāratvāt kaḥ punaḥ saṃkleśaḥ kā vā viśuddhir iti ced ucyate  tatrārtadhyānaṃ caturvidhaṃ 'ārtam amanojñasya saṃprayoge tadviprayogāya smṛtisamanvāro viparītaṃ manojñasya vedanāyāś ca nidānaṃ ce'ti sūtracatuṣṭayena tathā pratipādanāt raudradhyānaṃ caturvidhaṃ hiṃsādinimittabhedāt 'hiṃsānṛtasteyaviṣayasaṃrakṣaṇebhyo raudram' ity atra sūtre prakāśanāt 'mithyādarśanāviratipramādakaṣāyayogā bandhahetavaḥ' ta eva saṃkleśapariṇāmā iti na virudhyete teṣām ārtaraudradhyānapariṇāmakāraṇatvena saṃkleśāṅgatvavacanāt tatkāryahiṃsādikriyāvat 'kāyavāṅ manaḥ karma yogaḥ' sa āsravaḥ śubhaḥ puṇyasyāśubhaḥ pāyasye'ty api na viruddhaṃ kāyādiyogasyāpi tatkāraṇakāryatvena saṃkleśatvavyavasthiteḥ etena tadabhāve viśuddhiḥ samyagdarśanādihetuḥ dharmyaśukladhyānasvabhāvā tatkāryaviśuddhipariṇāmātmikā ca vyākhyātā tasyām evātmany avasthānasaṃbhavāt tad evaṃ vivādādhyāsitāḥ kāyādikriyāḥ svaparasukhaduḥkhahetavaḥ saṃkleśakāraṇakāryasvabhāvāḥ prāṇināmaśubhaphalapudgalasaṃbandhahetavaḥ saṃkleśāṅgatvād viṣabhakṣaṇādikāyādikriyāvat tathā vivādāpannāḥ kāyādikriyāḥ svaparasukhaduḥkhahetavo viśuddhikāraṇakāryasvarūpāḥ prāṇināṃ śubhaphalapudgalasaṃbandhahetavo viśuddhyaṅgatvāt pathyāhārādikāyādikriyāvat ye śubhāśubhaphalapudgalās te puṇyaṃ pāpaṃ ca karmānekavidham iti saṃkṣepāt sakalaśubhāśubhakarmāsravabandhakāraṇaṃ sūcitaṃ bhavati vistaratas tasyāsravabandhādhyāye sunirūpitatvāt tataḥ syāt svaparasthaṃ sukhaduḥkhaṃ puṇyāsravahetur viśuddhyaṅgatvāt syāt pāpāsravahetuḥ saṃkleśāṅgatvāt syād ubhayaṃ kramārpitataddvayāt syād avaktavyaṃ sahārpitataddvayāt syāt puṇyahetur avaktavyaṃ ca syāt pāpahetur avaktavyaṃ ca syād ubhayaṃ cāvaktavyaṃ ca svahetuviṣayāt iti saptabhaṅgīprakriyā pūrvavadyojanīyā  na kiṃcit pāpāya prabhavati na vā puṇyatataye  pravṛddheddhāṃ śuddhiṃ samadhivasato dhvaṃsavidhurām  bhavet puṇyāyaivākhilam api viśuddhyaṅgam aparaṃ mataṃ pāpāyaivety uditam avatād vo munipateḥ    ity āptamīmāṃsālaṅkṛtau navamaḥ paricchedaḥ  atha daśamaḥ paricchedaḥ  śrīmadakalaṅkavivṛtāṃ samantabhadroktim atra saṃkṣepāt  paramāgamārthaviṣayām aṣṭasahasrī prakāśayati  prasajyapratiṣedhe jñānasyābhāvo 'jñānaṃ paryudāse tato 'nyanmithyājñānam ajñānam tatra yadi jñānābhāvād dhruvo 'vaśyaṃbhāvībandhaḥ syāt tadā kevalī na kaścit syāt sakalaviparyayarahitaṃ tattvajñānam asahāyaṃ kevalam evaṃ tattvābhyāsān nāsmin me nāham ity apariśeṣam aviparyayād viśuddhaṃ kevalam utpadyate jñānam' iti vacanāt tadyogāt kevalīty ucyate sa kathaṃ na syād iti cet tadutpatteḥ pūrvam aśeṣajñānābhāvāt karaṇajavijñānasyātīndriyārthāviṣayatvād anumānasya cātyantaṃ parokṣārthāgocaratvād āgamasyāpi sāmānyato 'viśeṣārthaviṣayatvād ayoginām aśeṣaviśeṣaviṣayajñānavirodhāt na cākṣaliṅgaśabdajñānaparicchedya evārthas tato 'paro nāstīti śakyaṃ vaktuṃ jñeyasyānantyāt prakṛtivivartaviśeṣāṇāṃ puruṣāṇāṃ cānantatopagamāt  syān mataṃ 'prakṛtipuruṣavivekajñānād evāgamabalabhāvinaḥ stokād api tattvābhyāsasvātmabhāvāt kevalajñānabhṛd bhavet sa eva ca tasya vimokṣaḥ punaḥ saṃsārābhāvād anāgatabandhanirodhāt' iti tad apy ayuktaṃ stokajñānāpekṣayā bahor ajñānādbandhasya prasaṅgād eṣyadbandharodhāsaṃbhavād vimokṣānupapatteḥ atha tattvajñānena stokenāpi bahorajñānasya pratihataśaktikatvān na tannibandhano bandhaḥ saṃbhavatīti mataṃ tad apy asat pratijñāt avirodhāt yat khalu pratijñātam ajñānād dhruvo bandha iti tad virudhyate athākhilajñānābhāvād ajñānād avaśyaṃbhāvī bandho na jñānastokamiśraṇād iti mataṃ tad apy asamyak sarvadā bandhābhāvaprasaṅgāt sarvasya prāṇinaḥ kiṃcijjñānasaṃbhavān muktau bandhaprasakteś ca tatra sakalajñānābhāvasya bandhahetoḥ saṃbhavāt asaṃprajñātayogāvasthāyāṃ ca tadā draṣṭuḥ svarūpe 'vasthānam iti vacanāt svarūpaṃ ca puṃsaś caitanyamātraṃ sakalajñānarahitam iti mokṣahetur eva bandhahetuḥ syāt yadi punas tattvajñānasya prāgabhāvād bandho na pradhvaṃsābhāvād iti mataṃ tadā samāvirbhūtatattvajñānasya kasyacit kutaścid viparyayajñānakāraṇād antaraṅgād bahiraṅgād vā viparyayajñānotpattau tattvajñānapradhvaṃsād bandhaḥ kathaṃ yujyeta syān mataṃ sakalatattvajñānotpattau niḥśeṣamithyājñānanivṛtter asaṃprajñātayogotpattau tu tattvajñānasyāpi nāśād aśeṣajñānābhāvākhyād ajñānānmokṣa eva tato 'nyasmāt samyagjñānaprāgabhāvapradhvaṃsarūpād bandha eveti tad apy asādhīyaḥ kevalyabhāvaprasaṅgasyābhidhānāt stokatattvajñānāpratibaddhāt tathāvidhādajñānād bandha ity api viruddhaṃ pravartakadharmahetoḥ stokatattvajñānāt pratihatāśeṣājñānaśaktikāt puṇyabandhābhāvānuṣaṅgāt tato jñānābhāvalakṣaṇād ajñānān nāvaśyaṃbhāvī bandha iti pakṣaḥ kṣemaṃkaraḥ stokatattvajñānān mokṣa iti pakṣavat  atha mithyājñānalakṣaṇād ajñānād dhruvo bandhaḥ syāt 'dharmeṇa gamanam ūrdhvaṃ gamanam adhastād bhavaty adharmeṇa jñānena cāpavargo viparyayād iṣyate bandha' iti vacanāt viparyayo mithyājñānaṃ sahajam āhāryaṃ cānekavidham ity abhimataṃ tad apy asatyaṃ kevalyabhāvaprasakteḥ samayāntaraśravaṇajanitānekavidhāhāryaviparyayasya sāṃkhyāgamabhāvanābalodbhūtatattvajñānād vināśe 'pi sahajasya viparyayasyānivṛtteḥ kevalajñānāt prāg bandhasyāvaśyaṃbhāvāt tannibandhanamithyājñānāntarodbhūteḥ kevalodbhūtivirodhāt na cāgamabalāt sakalatattvajñānāvirbhūtir upapadyate jñeyasya viśeṣato 'nantatvādāgamāviṣayatvād anumānādyaviṣayatvavat yataḥ kṛtsnamithyājñānanivṛtteḥ kevalāvirbhāvaḥ saṃbhāvyate stokatattvajñānān mokṣa ity apy anena nirākṛtaṃ bahuto mithyājñānād bandhasya prasakteḥ stokatattvajñānupratihatād bahuto mithyājñānān na bandha iti cet katham evaṃ mithyājñānād dhruvo bandhaḥ syāt kathaṃ vā stokatattvajñānāt pravartakadharmanibandhanāt puṇyabandhaḥ iti duravabodham etenāntyamithyājñānān na bandha ity etad apy apāstaṃ pratijñātavirodhāviśeṣāt rāgādidoṣasahitān mithyājñānād bandho nirdoṣān na bandha ity api pratijñātanirodhi kāpilānāṃ vairāgyasahitātattvajñānān mokṣavacanavat  etenaitad api pratyākhyātaṃ yad uktaṃ pareṇa 'duḥkhajanmapravṛttidoṣamithyājñānānām uttarottarāpāye tadanantarābhāvān niḥśreyasa' iti mithyājñānād avaśyaṃ doṣodbhūtau doṣāc ca pravṛtter dharmādharmasaṃjñikāyāḥ prādur bhāve tato 'pi janmanaḥ prasūtau tato 'pi duḥkhasyaikaviṃśatiprakārasya prasave kevalinaḥ sākṣād aśeṣatattvajñānavato 'sattvaprasaṅgāt asmadādipratyakṣānumānopamānāgamaiḥ pramāṇaiḥ sakalattvajñānāsaṃbhavān niḥśeṣamithyājñānanivṛttyayogāt sakalajñeyaviśeṣāṇām ānantyāt so 'yaṃ pramāṇārtho 'parisaṃkhyeyaḥ pramāṇabhṛdbhedasyāparisaṃkhyeyatvād iti svayam abhidhānāt na ca mithyājñānasya kārtsnyenānivṛttau sakaladoṣanivṛttiḥ tadanivṛttau ca na pravṛttinivṛttiḥ tadanapāye ca na janmano 'pāyaḥ tato nāśeṣaduḥkhāpāyaś ca iti gatā niḥśreyasakathā yadi punarātmādyapavargaparyantaprameyatattvajñānād aparaniḥśreyasaprāptir iṣyate na punaḥ pramāṇādiṣoḍaśapadārthaviśeṣatattvajñānād yena jñānastokād eva vimokṣasiddheḥ kevalī na syād iti mataṃ tadā bahor mithyājñānād bandhaḥ kiṃ na bhavet tattvajñānena tasya pratihatatvād iti cet katham evaṃ mithyājñānād dhruvo bandhaḥ syād ity uktam doṣasahitān mithyājñānād bandha iti cānena nirākṛtaṃ yogijñānāt prāgdoṣānivṛttes tatkāraṇamithyājñānasaṃtateḥ saṃbhavāt etena vaiśeṣikamatam apāstam 'icchād veṣābhyāṃ bandha' iti kevalyabhāvāviśeṣāt  'avidyātṛṣṇābhyāṃ bandhovaśyaṃbhāvī duḥkhe viparyāsamatistṛṣṇā vā bandhakāraṇam janmino yasya te na sto na sa janmādhigacchati ' iti tāthāgatamatam api na samyak yogijñānābhāvaprasaṅgāt ayoginaḥ pratyakṣānumānābhyām akhilatattvajñānarūpāyā vidyāyā evāyogāt tadviśeṣajñeyasyānantyāt svayam 'anantā lokadhātava' iti vacanāt na cāvidyānucchede tṛṣṇā nivartate yataḥ sugataḥ syāt atha jñānastokād vimokṣa iṣyate heyopādeyatattvasya sābhyupāyasya vedakaḥ sugata iti vacanāt tarhi bahuto mithyājñānād bandhaḥ sidhyatu tannibandhanatṛṣṇāyā api saṃbhavāt katham anyathā mithyāvabodhatṛṣṇābhyām avaśyaṃbhāvī bandha iti pratijñā na virudhyate  etenaitad api pratyākhyātaṃ yad uktaṃ vṛddhabauddhaiḥ 'avidyāpratyayāḥ saṃskārāḥ saṃskārapratyayaṃ vijñānaṃ jñānapratyayaṃ nāmarūpaṃ nāmarūpapratyayaṃ ṣaḍāyatanaṃ ṣaḍāyatanapratyayaḥ sparśaḥ sparśapratyayā vedanā vedanāpratyayā tṛṣṇā tṛṣṇāpratyayam upādānam upādānapratyayo bhavo bhavapratyayā jātir jātipratyayaṃ jarāmaraṇam' iti dvādaśāṅgaṃ pratītya samutpādasya saṃbhavāt kṣaṇikanirātmakāśuciduḥkheṣu tadviparītajñānalakṣaṇāvidyodaye kvacid api jñeye tatpratyayasaṃskārāṇāṃ puṇyāpuṇyānejyaprakārāṇāṃ śubhāśubhānubhayaviṣayāṇām avaśyaṃbhāvāt tadbhāve ca vastuprativijñaptilakṣaṇavijñānasya vikalpātmanaḥ saṃbhavāt tatsaṃbhave ca vijñānasamudbhūtarūpavedanāsaṃjñāsaṃskārajñānalakṣaṇanām apṛthivyādibhūtacatuṣṭayātmakarūpasamudāyalakṣaṇasya nāmarūpasya siddheḥ tatsiddhau ca cakṣurādiṣaḍāyatanasyātmakṛtyakriyāpravṛttihetoḥ prasūteḥ tatprasūtau ca taddhetūnāṃ ṣaṇṇāṃ sparśakāyānāṃ rūpaṃ cakṣuṣā paśyāmītyādiviṣayendriyavijñānasamūhalakṣaṇānāṃ prādurbhāvāt tatprādurbhāve sparśānubhavalakṣaṇāyā vedanāyāḥ sadbhāvāt tatsadbhāve ca viṣayādhyavasānalakṣaṇatṛṣṇāyāḥ samutpādāt tatsamutpāde tṛṣṇāvaipulyalakṣaṇasyopādānasyodayāt tadudaye ca punarbhavajanakakarmalakṣaṇabhavasya bhāvāt tadbhāve cāpūrvaskandhaprādurbhāvalakṣaṇāyā jāter utpādāt tadutpattau ca skandhaparipākapradhvaṃsalakṣaṇajarāmaraṇasadbhāvāt kevalinaḥ kasyacit sugatasyāsaṃbhavaprasaṅgāt anyathā pratijñātavirodhāt tataḥ sūktaṃ  kevalinaḥ prāk sarvajñāsaṃbhavāt  na hy alpaduḥkhanivṛtteḥ sukhaprāptau bahutaraduḥkhanivṛttau sutarāṃ sukhaprāptir asiddhā yena jñānahāner alpāyāḥ parabrahmaprāptau sakalājñānāt tatprāptiḥ sutarāṃ na syāt tato nāyam ekāntaḥ śreyānām āsate jñānastokān mokṣa iti ajñānād dhruvo bandha ity ekāntavat   tathā'vācyataikānte svavacanavirodhaḥpūrvavat  kutas tarhi puṇyapāpabandhaḥ prāṇināṃ yenābuddhipūrvāpekṣāyām iṣṭāniṣṭaṃ svadaivataḥ syāt kuto vā mokṣo muner yataḥ pauruṣādiṣṭasiddhir buddhipūrvā syāt cārvākamatam eva vā 'bandhamokṣābhāva eva paralokābhāvād' iti na bhavet ity ārekāṃ nirācikīrṣavaḥ prāhuḥ   sthityanubhāgākhyaḥ svaphaladānasamarthaḥ krodhādikaṣāyaikārthasamavāyino mithyājñānasya ca ajñānasya ca mohanīyakarmaprakṛtiṃ lakṣayataḥ puṃso bandhanibandhanatvopapatteḥ 'sakaṣāyatvāj jīvaḥ karmaṇo yogyān pudgalān ādatte sa bandha' iti vacanāt  kṣīṇopaśāntakaṣāyasyāpy ajñānād bandhaprasakteḥ prakṛtipradeśabandhas tasyāpy astīti cen na tasyābhimatetar aphaladānāsamarthatvāt sayogakevaliny api saṃbhavād avivādāpannatvāt na cātrāgamamātraṃ yukter api sadbhāvāt tathā hi vivādāpannaḥ prāṇinām iṣṭāniṣṭaphaladānasamarthapudgalaviśeṣasaṃbandhaḥ kaṣāyaikārthasamavetājñānanibandhanas tathātvāt pathyetarāhārādisaṃbandhavat  nātra pratijñārthaikadeśatvād asiddho hetur dharmiṇānekāntāt tasya pratijñārthadharmidharmasamūhaikadeśatve 'pi prasiddhatvavacanāt anityaḥ śabdaḥ śabdatvād ity atrāpi hetor asiddhatvavirodhāt na cātra viśeṣaṃ dharmiṇaṃ kṛtvā sāmānyaṃ hetuṃ bruvataḥ kaścid doṣaḥ prayatnānantarīyakaḥ śabdo vinaśvaraḥ prayatnānantarīyakatvād ghaṭavad iti yathā nanu śabdasya dharmitve pakṣāvyāpako hetuḥ syāt samudraghoṣādeḥ prayatnānantarīyakatvābhāvāt tato 'tra prayatnānantarīyakaḥ śabdo viśiṣṭo dharmīti cet tarhi prāṇināṃ pudgalaviśeṣasaṃbandhasya dharmitve tathātvasya ca hetutve dṛṣṭāntāsiddhiprasakteḥ prakṛtipradeśabandhābhyām anaikāntikatvaprasaṅgāc ca vivādāpannatvaviśeṣaṇam iṣṭāniṣṭaphaladānasamarthatvaviśeṣaṇaṃ ca yuktam iṣṭāniṣṭaphaladānasamarthapudgalaviśeṣasaṃbandhatvasya hetoḥ kaṣāyaikārthasamavetājñānanibandhanatvena vyāptasya pathyetarāhārādiṣu pudgalaviśeṣasaṃbandhe suprasiddhatvād udāharaṇasya sādhyasādhanadharmavaikalyābhāvāt hetoś cānanvayatvāsaṃbhavāt vivādāpanno dhūmo 'gnijanmā dhūmatvān mahānasadhūmavad ityādivat  na ceṣṭāniṣṭaphaladānamasarthaḥ karmabandhaḥ pudgalaviśeṣasaṃbandho na bhavati pudgalasaṃbandhena vipacyamānatvād vrīhyādivat jīvavipākiṣu karmasu tadabhāvāt pakṣāvyāpako hetur iti cen na teṣām api sakarmajīvasaṃbandhena vipacyamānatvāt pudgalasaṃbandhena vipacyamānatvasya prasiddheḥ pudgalakṣetrabhavavipākikarmavat pakṣavyāpakatvasiddheḥ pūrvānubhūtaviṣayasmaraṇena sukhaduḥkhadāyiṣu karmasu tadabhāvāt pakṣāvyāpakatvam asya hetor ity apy anena nirākṛtaṃ paramparayā pudgalasaṃbandhenaiva teṣāṃ vipacyamānatvāc ca na kiṃcit karma sākṣāt paramparayā vātmanaḥ pudgalasaṃbandham antareṇa vipacyamānam asti yena paudgalikaṃ na syāt tato na karmabandhasya pudgalaviśeṣasaṃbandhitvam asiddham nāpīṣṭāniṣṭaphaladānasamarthatvaṃ dṛṣṭakāraṇavyabhicāre śubhetaraphalānubhavanasya svasaṃviditisyādṛṣṭahetutvasiddheḥ rūpādijñānasya cakṣurādyadṛśyahetuvat nanv evam ajñānahetukatve bandhasya mithyādarśanādihetutvaṃ kathaṃ sūtrakāroditaṃ na virudhyate iti cet mithyādarśanāviratipramādakaṣāyayogānāṃ kaṣāyaikārthasamavāyyajñānāvinābhāvinām eveṣṭāniṣṭaphaladāmanasamarthakarmabandhahetutvasamarthanāt mithyādarśanādīnām api saṃgrahāt saṃkṣepata iti budhyāmahe tato mohina evājñānād viśiṣṭaḥ karmabandho na vītamohād iti sūktam  prakṛṣṭaśrutajñānādeḥ kṣāyopaśamikāt kevalāpekṣayā stokād api chadmasthavītarāgacaram akṣaṇabhāvinaḥ sākṣād ārhantyalakṣaṇamokṣasya siddheḥ tadviparītāt tu mohavataḥ stokajñānāt sūkṣmasāmparāyāntānāṃ mithyādṛṣṭyādīnāṃ karmasaṃbandha eva iti cintitam anyatra  nanv astu mohaprakṛtibhiḥ kāmādidoṣātmikābhiḥ sahacaritād ajñānāt puṇyapāpakarmaṇoḥ śubhāśubhaphalānubhavananimittayoḥ prāṇināṃ bandhaḥ sa tu kāmādiprabhavo maheśvaranimitta evety āśaṅkām apākartum idam āhuḥ  kāmādiprabhavo bhāvasaṃsāro 'yaṃ  yasya yasya kāryavaicitryaṃ tat tan naikasvabhāvakāraṇakṛtaṃ yathānekaśālyaṅkurādivicitrakāryaṃ śālibījādikaṃ sukhaduḥkhādikāryavaicitryaṃ ca saṃsārasya tasmān nāyam ekasvabhāveśvarakṛtaḥ na tāvad ayaṃ hetur aniścitavyatirekatvād agamakaḥ sādhyābhāve 'nupapannatvagrāhakapramāṇasadbhāvāt  prasiddhas tāvad ekasvarūpāc chālibījād anekāṅkurakāryāyogaḥ sa eva dṛṣṭāntaḥ syāt tatasādhv idaṃ vipakṣe bādhakaṃ pramāṇam ekasvabhāvakāraṇakṛtatvapratiṣedhasya sādhyasyābhāve niyamenaikasvabhāvakāraṇakṛtatve 'nekakāryatvasya sādhanasya vyāvṛttiniścayajananāt vicitrakāryaṃ ca syād ekasvarūpakāraṇakṛtaṃ ca syād iti saṃbhāvanāśaṅkāvyavacchedāt kālādinā vyabhicārī hetur iti cen na tasyaikasvabhāvatvaikāntāsiddheḥ  sattvasyārthakriyayā vyāptir asiddheti na mantavyaṃ tadrahitasya khapuṣpāder asattvaniścayāt nanv asato 'py asad itipratyayalakṣaṇārthakriyākāritvān na tayā sattvasya vyāptir iti na śaṅkitavyaṃ vyāpakasya tadatanniṣṭhatayā vyāpyābhāve 'pi bhāvāvirodhāt tadvyāpter akhaṇḍanāt kramayaugapadyābhyām arthakriyāvyāptir asiddheti cen na prakārāntareṇārthakriyāyāḥ saṃbhavābhāvāt ekasyaikām evārthakriyāṃ saṃpādayato na kramo nāpi yaugapadyaṃ tasyānekakāryaviṣayatvād iti cen na tādṛśasya vastuno 'saṃbhavāt sarvasya bāhyām arthakriyāṃ kurvato 'ntaraṅgasvajñānalakṣaṇārthakriyākāraṇasyāvaśyaṃbhāvitvād anyathā yogino 'sarvajñatvaprasaṅgāt padārthasyānekakṣaṇasthāyinaḥ krameṇākrameṇa vānekakāryakāritvasiddher ekakṣaṇasthāyinonabhyupagamāt tathā pratītyabhāvāc ca kramayaugapadyayoḥ pariṇāmitvena vyāptir asiddheti cen na apariṇāminaḥ kṣaṇikasyeva nityasyāpi kramayaugapadyavirodhāt tataḥ kasyacit pariṇāmitvābhāve kramayaugapadyābhāvād arthakriyāpāyāt sattvānupapatter vastusaṃbhāvanābhāva eveti niścitam  prakṛtapramāṇabādhanāt   tasyā api nityaikasvabhāvāyāḥ kāryavaicitryānupapapatter vastutvasaṃbhāvanānupapatteś cāviśeṣāt  na hi nityād ekasvabhāvād īśvarāt kaścid upakāraḥ sisṛkṣāyās tathāvidhāyāḥ saṃbhavaty anarthāntarabhūto nityatvavirodhāt nāpy arthāntarabhūtaḥ saṃbandhāsaṃbhavād anupakārāt upakārāntare 'navasthāprasaṅgāt  īśvarasya sisṛkṣeti tatra samavāyāt tathā vyapadeśa iti cen na sarvathaikasvabhāvasya samavāyitvanimittakāraṇatvādinānāsvabhāvavirodhāt maheśvara padārthāntarabhūtasyābhisandhes tena saṃbandhābhāvasya tatkṛtopakārānapekṣasya vyapadeśāsaṃbhavasya cāviśeṣāt sakalakāryāṇām utpattivināśayoḥ sthitau ca maheśvarābhisaṃdher ekatve  tad anekatve 'py akramatve 'syaiva doṣasyopanipātāt kramavattve keṣāṃcit kāryāṇāṃ sakṛdutpattyādidarśanavirodhāt katham anityobhisaṃdhir īśasya syāt sann apy asau yadīśvarasisṛkṣān apekṣajanmā tadā tanvādayo 'pi tathā bhaveyur iti na kāryatvādihetavaḥ prayojakāḥ syuḥ sisṛkṣāntarāpekṣajanmā cedanavasthā buddhipūrvakatvād icchāyā na doṣa iti cet sā tarhi buddhirīśvarasya yadi nityaikasvabhāvā tadā katham anekasisṛkṣājananahetuḥ kramato yujyeta yugapad vā pūrvapūrvasisṛkṣāvaśād uttarottarasisṛkṣotpattir nityaikasvabhāvabodhasyāpi maheśvarasya na viruddhā tatsamānasamayānekatanvādikāryotpattiś ca pūrvasisṛkṣāta uttarasisṛkṣāyās tatsamānakālatanvādikāryāṇāṃ ca bhāvād anāditvāt kāryakāraṇapravāhasyeti cen na ekasvabhāvasyeśvarabodhasyaikasya pūrvapūrvasisṛkṣāpekṣāvirodhāt tadapekṣāyāṃ svabhāvabhedād anityatāpatteḥ atha sisṛkṣātanvādikāryotpattau neśvarabodhaḥ sisṛkṣāntaram apekṣate tatkāryāṇām eva tadapekṣatvād iti mataṃ tad apy asat nityeśvarabodhasya tadanimittatvaprasaṅgāt tadabhāve 'bhāvāt tasya tannimittatve sakalātmanāṃ tannimittatā syād vyatirekābhāvāviśeṣāt athāsarvagatasyeśvarabodhasya nityatvāt kālavyatirekābhāve 'pi na deśavyatirekāsiddhiḥ sakalātmanāṃ tu nityasarvagatatvāt kāladeśavyatirekāsiddhir iti mataṃ tarhi dikkālākāśānāṃ tata eva sarvotpattimannimittakāraṇatā mā bhūt  etenaiveśvarasya tannimittakāraṇatvaṃ pratikṣiptaṃ nityeśvarūbodhasyāpi tannimittatve sakṛt sarvatrotpitsukāryāṇām utpattir na syāt tasya sarvatrābhāvāt śarīrapradeśavartino 'pi sarvatra bahirnimittakāraṇatve deśavyatirekasyāpy abhāvāt kathamanvayamātreṇa tatkāraṇatvaṃ yuktam nityeśvarajñānasya sarvagatatve 'py ayam eva doṣaḥ tasyānityāsarvagatatvāt kāladeśavyatirekasiddhes tanvādau nimittakāraṇatvasiddhir iti cen na īśvarasya kadācit kvacid bodhavaidhurye sakalaveditvavirodhāt yadi punar aparāparasarvārthajñānasyāvicchedāt sadāśeṣaveditvam aviruddhaṃ tadā kuto vyatirekas tasya sidhyet kathaṃ cānityasya bodhasyeśvarabodhāntarānapekṣasyotpattir na punaḥ sisṛkṣātanvādikāryāṇām iti viśeṣahetor vinā pratipadyemahi tasya bodhāntarāpekṣāyām anavasthānāṃ tadavastham syān mataṃ pūrvapūrvabodhisisṛkṣāvaśād uttarottarabodhasisṛkṣātanvādikāryāṇām utpatter anāditvāt kāryakāraṇabhāvasya bījāṅkurādivad ayam adoṣa iti naitatsāram īśvarakalpanānarthakyaprasaṅgāt tadbhāve bhāvād bodhādikāryāṇāṃ tatkāraṇatvasiddher nānarthakyam iti cen na vyatirekāsiddheḥ anvayamātreṇa kāraṇatve tadakāraṇatvābhimatānām api tatprasaṅgāt na caikasvabhāvād bodhāt kāmādikāryavaicitryaṃ kramato 'pi yujyate maheśvarasisṛkṣābhyām iti kim anayā cintayā  sati karmavaicitryai kāmādiprabhavavaicitryasya bhāvād asatyabhāvāt 'kāmādiprabhavaś citraḥ karmabandhānurūpataḥ' ity asyaiva darśanasya pramāṇasiddhatvāt aniścitānvayavyatirekayor īśvarecchayoḥ kāraṇatvaparikalpanāyām atiprasaṅgāt  dharmādharmābhyām evātmanaḥ śarīrendriyabuddhīcchādikāryajananasya siddheḥ buddhimatkāraṇapūrvakatvam antareṇāpi viramyapravṛttisanniveśaviśeṣakāryatvācetanopādānatvārthakriyākāritvādīnāṃ sādhanānām upapattes tataḥ pṛthivyāder buddhimatkāraṇapūrvakatvāsiddheḥ  nanu evam api prakṛtasādhanavyatirekāniścayāt tathā hi tanukaraṇabhuvanādikaṃ vivādāpannaṃ buddhimatkāraṇapūrvakaṃ viramya pravṛtteḥ sanniveśaviśiṣṭatvād acetanopādānatvād arthakriyākāritvāt kāryatvād vā ghaṭavad iti sādhanam ucyate tasyātmāntaram īśvarasakhyaṃ buddhimatkāraṇam antareṇācetanasyātmano 'nīśasya dharmādharmayoś cācetanayor vicitropabhogayogyatanukaraṇabhuvanādinirmāpaṇakauśalāsaṃbhavāt tannimittakāraṇam ātmāntaraṃ buddhimatkāraṇam eṣitavyam ity anena vyatirekaḥ samarthyate kulālam antareṇa mṛtpiṇḍadaṇḍādeḥ svayam acetanasya ghaṭādiniṣpādanakauśalāsaṃbhavavad iti vaidharmyadṛṣṭāntapradarśanam saty eva kulāle mṛtpiṇḍāder ghaṭādisaṃpādanasāmarthyadarśanād iti cānvayasamarthanam abhidhīyate na caitad abhidhātuṃ śakyam anyathānupapatter abhāvāt buddhimatā kāraṇena vinā viramya pravṛttyāder asaṃbhavād anyathānupapattir asty eveti cen na  kālādivat  yathaiva hi kulālādiḥ satanukaraṇaḥ kumbhādeḥ prayojako dṛṣṭāntas tanukaraṇabhuvanādīnām aśarīrendriyeśvaraprayojakatvakalpanayā vyatikramyate tathā karmaṇām acetanānām api tannimittatvakalpanayā buddhimān api dṛṣṭānto vyatikramyatāṃ viśeṣābhāvāt  syān mataṃ'saśarīrasyāpi buddhīcchāprayatnavata eva kulālādeḥ kārakaprayoktṛtvaṃ dṛṣṭaṃ kuṭādikāryaṃ kartum abuddhyamānasya tadadarśanād tadbuddhimato 'pīcchāpāye tadanupalabdhes tadicchāvato 'pi prayatnābhāve tadanupalambhāt tadvadvitanukaraṇasyāpi buddhimataḥ sṛṣṭum icchataḥ prayatnavataḥ śaśvadīśvarasya samastakārakaprayoktṛtvopapatter na dṛṣṭāntavyatikramaḥ saśarīratvetarayoḥ kārakaprayuktiṃ pratyanaṅgatvāt na hi sarvathā dṛṣṭāntadārṣṭāntikayoḥ sāmyam asti tadviśeṣavirodhād' iti tad ayuktaṃ vitanukaraṇasya buddhīcchāprayatnānupapatter muktātmavat śarīrād bahiḥ saṃsāryātmavat kālādivad veti śarīrendriyādyutpatteḥ pūrvam ātmanā vyabhicāra iti cen na tasyāpi buddhīcchāprayatnarahitatvopagamād anyathā svamatavirodhāt pareṣāṃ tu tasya saśarīrasyaiva buddhyādimattvābhyupagamān na tenānekāntaḥ nanu ceśvarasya dharmitve tadapratipattāvāśrayāsiddho hetur iti cen na prasaṅgasādhane 'vaśyam āśrayasyānanveṣaṇīyatvāt tatpratipattisadbhāvāc ca nanu yataḥ pramāṇādīśvarasyāsmadvilakṣaṇasya dharmiṇaḥ pratipattis tenaiva hetur bādhyate iti cen na ātmāntarasya sāmānyeneśvarābhidhānasya dharmitvāt sakalakārakaprayoktṛtvena buddhyādimattvena ca tasya vivādāpannatvāt  atha 'tanvādikārakāṇi vivādāpannāni cetanādhiṣṭhitāni viramyapravṛttyādibhyo vāsyādivad ity anumānāt samastakārakaprayoktṛtvaṃ buddhyādisaṃpannatvaṃ cesyaśvara sādhyate tato 'śarīrendriyatvam anādyanantatanvādikāryasaṃtānanimittakāraṇasyānādyanantatvasiddher anādyanantasya śarīratvavirodhāt aśarīratvam api tasyānādyanantam astu buddhīcchāprayatnavat ' iti mataṃ tadayuktaṃ pramāṇabādhanāt tathā hi neśvare 'śarīratvam anādyanantamaśarīratvāt paraprasiddhyā kāyakaraṇotpatteḥ pūrvam asmadādyaśarīratvavat neśvarabuddhyādayo nityā buddhyāditvād asmadādibuddhyādivad iti etenāgamāt 'apāṇipāda' ityāder īśvarasyāśarīratvasādhanaṃ pratyākhyātaṃ tasya yuktibādhitatvāt tata eva saśarīro maheśvaro 'stv iti cen na taccharīrasyāpi buddhimatkāraṇāpūrvakatve tenaiva kāryatvādihetūnāṃ vyabhicārāt tasya buddhimatkāraṇapūrvakatve vā'parāparaśarīrakalpanāyām anavasthāprasaṅgāt pūrvapūrvasvaśarīreṇottarottarasvaśarīrotpattau bhavasya nimittakāraṇatve sarvasaṃsāriṇāṃ tathā prasiddher īśvarakalpanāvaiyarthyāt svopabhogyabhavanādyutpattāv api teṣām eva nimittakāraṇatvopapatteḥ iti na kāryatvācetanopādānatvasanniveśaviśiṣṭatvahetavo gamakāḥ syuḥ  anyatheśvaradikkālākāśāś cetanādhiṣṭhitāḥ syuḥ sarvakāryeṣu kramajanmasu sthittvā pravartanād arthakriyākāritvād vāsyādivad iti nyāyāt tathā ceśvaro 'pīśvarāntareṇādhiṣṭhita ity anavasthā syāt anyathā syāt tenaivāsya hetor vyabhicāraḥ   yathaiva hi buddhim ānīśvaro nādhiṣṭhātrantaraṃ cetanam apekṣate tathā prahīṇān kubjādiśarīrakaraṇādīn api mā sma karot sātiśayaṃ tadvidaḥ prahīṇasvakāryākaraṇadarśanāt prahīṇatanukaraṇādayaḥ prāṇināṃ  karmaṇām api  tāny api prahīṇatanukaraṇādikāraṇāni mā bhūvann iti  karmaṇaḥ sthāṇoś cārthakriyākāritvasthittvāpravartanayoś cetanādhiṣṭhānābhāve 'pi bhāvāt  m iti sthitam  tathaiva  yathaiva hi katham acetanaḥ karmabandhaḥ kāmādivaicitryaṃ kuryāt kāmādir vā cetanasvabhāvaḥ katham acetanaṃ karmavaicitryam iti tatsvabhāvasyopālambhaḥ pravartyate tathā katham acetanam unmattakādibhojanam unmādādivaicitryaṃ vidadhīta prāṇīnām unmādādir vā cetanaḥ katham acetanaṃ mṛdādi rūpavaicitryam ity api tatsvarūpopālambhaḥ kim iti prasajyamāno nivartyate tathā dṛṣṭatvād iti cet tata eva prakṛtasvabhāvopālambho 'pi nivartyatāṃ tathānumitatvāt  na caivam īśvarasyāpy anumitatvād upālambhaprasaṅganivṛttiḥ syād iti śaṅkanīyaṃ tadanumānasyānekadoṣaduṣṭatvāt tathā hi tanukaraṇabhuvanādeḥ kāryatvādisādhanaṃ kim ekabuddhimatkāraṇatvaṃ sādhayed anekabuddhimatkāraṇatvaṃ vā prathamapakṣe prāsādādinānekasūtradhārayajamānādihetunā tadanaikāntikam dvitīyapakṣe siddhasādhanaṃ nānāprāṇinimittatvāt tadupabhogyatanvādīnāṃ teṣāṃ tadadṛṣṭakṛtatvāt etena buddhimatkāraṇasāmānyasādhane siddhasādhanam uktaṃ tadabhimataviśeṣasyādhikaraṇasiddhāntanyāyenāpy asiddheḥ sāmānyaviśeṣasya sādhyatvād adoṣa iti cen na dṛṣṭādṛṣṭaviśeṣāśrayasāmānyavikalpadvayānativṛtteḥ dṛṣṭaviśeṣāśrayasya sāmānyasya sādhyatve sveṣṭavighātāt adṛṣṭaviśeṣāśrayasya sāmānyasya sādhyatve sādhyaśūnyatvaprasaṅgān nidarśanasya dṛṣṭetaraviśeṣāśrayasāmānyasādhane 'pi svābhimataviśeṣasiddhiḥ kutaḥ syāt adhikaraṇasiddhāntanyāyād iti cet ko 'yam adhikaraṇasiddhānto nāma yat siddhāv anyaprakaraṇasiddhiḥ so 'dhikaraṇasiddhāntaḥ tato dṛṣṭādṛṣṭaviśeṣāśrayasāmānyamātrasya buddhimannimittasya jagatsu prasiddhau prakaraṇāj jagannirmāṇasamarthaḥ samastakārakāṇāṃ prayoktā sarvavidaluptaśaktir vibhur aśarīratvād iviśeṣāśraya eva sidhyatīti cet syād evaṃ yadi sakalajagannirmāṇasamarthenaikena samastakārakāṇāṃ prayoktṛtvasarvajñatvādiviśeṣopetenāvinābhāvi dṛṣṭetaraviśeṣādhikaraṇabuddhimatkāraṇasāmānyaṃ kutaścit sidhyet na ca sidhyati anekabuddhimatkāraṇenaiva svopabhogyatanvādinimittakāraṇaviśeṣaṇe tasya vyāptatvasiddheḥ samarthanāt tathā sarvajñavītarāgakartṛkatve sādhye ghaṭādinānaikāntikaṃ sādhanaṃ sādhyavikalaṃ ca nidarśanam sarāgāsarvajñakartṛkatve sādhye 'pasiddhāntaḥ sarvathā kāryatvaṃ na sādhanaṃ tanvādāv asiddhaṃ tasya kathaṃcit kāraṇatvāt kathaṃcit kāryatvaṃ tu viruddhaṃ sarvathā buddhimannimittatvāt sādhyād viparītasya kathaṃcid buddhimannimittatvasya sādhanāt tathā pakṣo 'py anumānabādhitaḥ syāt 'akṛtrimaṃ jagat dṛṣṭakartṛkavilakṣaṇatvāt svādivat' ity anumānasya tadbādhakasyānyatra samarthitatvāt iti sūktaṃ neśvarakṛtaḥ saṃsāra iti  nanu yadi karmabandhānurūpataḥ saṃsāraḥ syā na hi jīvāḥ śaśvadaśuddhita eva vyavasthitāḥ syādvādināṃ yājñikānām iva kāmādisvabhāvatvanirākaraṇāt tatsvabhāvatve kadācidaudāsīnyopalambhavirodhāt nāpi śuddhita evāvasthitāḥ kāpilānām iva prakṛtisaṃsarge 'pi tatra kāmādyupalambhavirodhāt prakṛtāv eva kāmādyupalambhe puruṣakalpanāvaiyarthyāt tadupabhogasyāpi tatraiva saṃbhavāt na hy anyaḥ kāmayate 'nyaḥ kāmam anubhavatīti vaktuṃ yuktam nāpi sarve saṃbhavadviśuddhaya eva jīvāḥ pramāṇataḥ pratyetuṃ śakyāḥ saṃsāriśūnyatvaprasaṅgāt kiṃ tarhi śuddhyaśuddhibhyāṃ vyavatiṣṭhante 'jīvās te śuddhyaśuddhitaḥ' iti vacanāt tataḥ śuddhibhājām ātmanāṃ pratimuktir aśuddhibhājāṃ saṃsāraḥ keṣāṃcit pratimuktiḥ svakālalabdhau syād iti pratipattavyam ke punaḥ śuddhyaśuddhī jīvānām ity āhuḥ  śuddhis tāvaj jīvānāṃ bhavyatvaṃ keṣāṃcit samyagdarśanādiyogān niścīyate aśuddhir abhavyatvaṃ tadvaiparītyāt sarvadā pravartanād avagamyate chadmasthaiḥ pratyakṣata ścātīndriyārthadarśibhiḥ iti  śuddhyaśuddhī jīvānāṃ  śaktyaśaktī iti yāvat te saṃbhāvyete suniścitāsaṃbhavadbādhakapramāṇatvāt tatra śuddher vyaktiḥ sādis tadabhivyañjakasamyagdarśanādīnāṃ sāditvāt etenānādiḥ sādiśivasya śuddhir iti pratyuktaṃ pramāṇābhāvād dṛṣṭātikramādiṣṭavirodhāc ca aśuddheḥ punar abhavyatvalakṣaṇāyā vyaktir anādis tadabhivyañjakamithyādarśanādisaṃtater anāditvāt paryāyāpekṣayāpi śakter anāditvam iti cen na dravyāpekṣayaivānāditvasiddheḥ iti  tataḥ śaktir vyaktiś ca syāt sādiḥ syād anādir ity anekāntasiddhiḥ yadi vā jīvānā svanimittavaśāt samyagdarśanādipariṇāmātmako 'bhisaṃdhiḥ śuddhi mithyādarśanādipariṇāmātmako 'śuddhir doṣāvaraṇahānītaralakṣaṇatvāt teṣāṃ śuddhyaśuddhi bhavyābhavyābhyāṃ bhavyeṣv eva  samyagdarśanādyutpatteḥ pūrvam aśuddhyabhivyakter mithyādarśanādisaṃtatirūpāyāḥ kathaṃcid anāditvāt samyagdarśanādyutpattirūpāyāḥ punaḥ śaktyabhivyakteḥ sāditvāt  tathāsvabhāvād iti brūmaḥ  teṣām atarkagocaratvāt nanu pratyakṣeṇa pratīte 'rthe svabhāvair uttaraṃ vācyaṃ sati paryanuyoge na punar apratyakṣe atiprasaṅgād iti cen na anumānādibhir api pratīte vastuni bhāvasvabhāvair uttarasyāvirodhāt pratyakṣavad anumānāder api pramāṇatvaniścayāt tataḥ paramāgamāt siddhaprāmāṇyāt prakṛtajīvasvabhāvāḥ pratītim anusaranto na tarkagocarā yataḥ paryanuyujyante tarkagocarāṇāg apy āgamagocaratvena paryanuyogaprasaṅgāt tadvatpratyakṣaviṣayāṇām api iti na pratyakṣāgamayoḥ svātantryam upapadyeta tarkavat tadanupapattau ca nānumānasyodayaḥ syāt dharmipratyakṣādeḥ pratijñāyamānāgamārthasya ca pramāṇāntarāpekṣatvād ity anavasthānāt tataḥ sūktaṃ karmabandhānurūpatve 'pi kāmādiprabhavasya bhāvasaṃsārasya dravyādisaṃsārahetoḥ pratimuktītarasiddhir jīvānāṃ śuddhyaśuddhivaicitryād iti  nanu copeyatattvasya sarvajñatvāder upāyatattvasya jñāpakakārakavikalpasya hetuvādadaivādeḥ pramāṇanayair eva kārtsyaikadeśato 'dhigamaḥ kartavyo nānyathā tadadhigamopāyāntarāṇām atraivāntarbhāvāt 'pramāṇanayair adhigama' iti vacanāt tatra pramāṇam eva tāvad vaktavyaṃ tatsvarūpādivipratipattisadbhāvāt tannirākaraṇam antareṇa tadadhyavasāyānupapatteḥ iti bhagavatā pṛṣṭā ivācāryāḥ prāhuḥ  pramāṇalakṣaṇasaṃkhyāviṣayavipratipattir anena vyavacchidyate tattvajñānaṃ pramāṇam iti vacanād ajñānasya nirākāradarśanasya sannikarṣādeś cāpramāṇatvam uktaṃ tasya svārthākārapramitiṃ prati sādhakatamatvānupapatteḥ jñānasyaiva svārthākāravyavasāyātmanas tatra sādhakatamatvāt nahi svārthākāravyavasāyaśūnyaṃ nirviśeṣavastumātragrahaṇaṃ darśanam indriyādisannikarṣamātraṃ śrotrādivṛttimātraṃ vā yathoktaparicchittiṃ prati sādhakatamaṃ tadbhāvābhāvayos tasyās tadvattāpāyāt yad bhāve hi pramiter bhāvavattā yad abhāve cābhāvavattā tat tatra sādhakatamaṃ yuktaṃ bhāvābhāvayor dvayos tadvatā sādhakatamatvam iti vacanāt na caitaddarśanādiṣu saṃbhavati tadbhāve 'pi svārthapramiteḥ kvacid abhāvāt saṃśayāder anyathānupapadyamānatvāt tadabhāve 'pi ca viśeṣaṇajñānād viśeṣyapramiteḥ sadbhāvopagamāt nanu jñānasyāpy evaṃ sādhakatamatvaṃ mā bhūt saṃśayādijñāne saty api yathārthapramiter abhāvāt tadabhāve 'pi ca bhāvād iti cen na tattvagrahaṇāt tattvajñānaṃ pramāṇam iti hi nigadyamāne mithyājñānaṃ saṃśayādi matyādyābhāsaṃ vyavacchidyate tato 'sya sādhakatamatvaṃ yathoktam upapadyate eva nanv evam api tattvajñānāntarasya prameyasya pramātuś cātmanaḥ svārthapramitiṃ prati sādhakatamatvāt pramāṇatvaṃ kuto na bhaved iti cen na tasya karmatvena kartṛtvena ca sādhakatamatvāsiddhes tatsiddhau karaṇatvaprasaṅgāt karaṇasya tattvajñānātmanaḥ pramāṇatve ko virodhaḥ tad evaṃ sakalapramāṇavyaktivyāpi sākalyenāpramāṇavyaktibhyo vyāvṛttaṃ pratītisiddhaṃ tattvajñānaṃ pramāṇalakṣaṇaṃ tasya suniścitāsaṃbhavadbādhakatvāt saṃbhavadbādhakasya saṃśayitāsaṃbhavadbādhakasya kadācit kvacit kasyacin niścitāsaṃbhavadbādhakasya ca pramāṇatvāyogāt pravṛttisāmarthyasyārthavatkriyāprāpter aduṣṭakāraṇajanyatvasya lokasaṃmatatvasya ca pramāṇalakṣaṇasya tattvārthaślokavārtike prapañcato 'pāstatvāt  nanu ca tattvajñānasya sarvathā pramāṇatvasiddher anekāntavirodha iti na mantavyaṃ  nirūpaṇāt  katham eva kvacit pramāṇavyapadeśa eva kvacid apramāṇavyapadeśa eveti niyatā lokavyavasthitir iti ucyate  yathā ca pratyakṣasya saṃvādaprakarṣāt pramāṇavyapadeśavyavasthā pratyakṣābhāsasya ca visaṃvādaprakarṣād apramāṇatvavyapadeśavyavasthitiḥ gandhādiguṇaprakarṣāt kastūrikāder gandhadravyādivyapadeśavyavasthā tadvyavahāribhir abhidhīyate  cāprāmāṇyam ity anekāntasiddhiḥ  tāthāgatamate  svasaṃvedanasya saṃvinmātre pramāṇatve 'pi tadadvayakṣaṇikaparamāṇurūpe viparyayapratibhāsād apramāṇatvakalpanāyāṃ katham ekāntahānir na syāt yat pramāṇaṃ tat pramāṇam eveti rūpādidarśanasya ca rūpādimātre pramāṇatve 'pi sthūlasthirasādhāraṇākārapratibhāsasya bhrāntatvād apramāṇatāyāṃ katham ekāntasiddhiḥ tasmād dṛṣṭasya bhāvasya dṛṣṭa evākhilo guṇa itibhrānter niścīyate neti sādhanaṃ saṃpravartate iti vacanāt tadvyavasāyavaikalpaṃ siddham eva  vā dānahiṃsādicitte  s tattrirūpaliṅgabalabhāvinām api  'maṇipradīpaprabhayor maṇibuddhyābhidhāvataḥ mithyājñānāviśeṣe 'pi viśeṣo 'rthakriyāṃ prati    yathā tathā'yathārthatve 'py anumānāvabhāsayoḥ arthakriyānurodhena pramāṇatvaṃ vyavasthitam    ' iti  kathaṃ pramāṇe evety avadhāraṇaṃ ghaṭate  tatrāpratipannavyabhicārasya yad eva mayā dṛṣṭaṃ tad eva mayā prāptam ity ekatvādhyavasāyād visaṃvādanābhāvān maṇiprabhāyāṃ maṇidarśanasya pratyakṣatve timirāśubhramaṇinauyānasaṃkṣobhādyāhitavibhramasyāpi dhāvaddavāditarudarśanasya pratyakṣatvaprasaṅgād abhrāntam iti viśeṣaṇam adhyakṣasya na syāt dhāvatāṃ darśanād avasthitānām agānāṃ prāpter visaṃvādāt bhrāntatvasiddhes tasyāpratyakṣatve kuñcikāvivare maṇiprabhāyāṃ maṇer darśanād apavarakābhyantare 'pariprāpteḥ katham iva tasyābhrāntatā yujyeta iti na pratyakṣaṃ tat syāt  tad etena 'pratipannavyabhicārasya ya itthaṃ pratibhāsaḥ syāt sa na saṃsthānavarjitaḥ evam anyatra dṛṣṭatvād anumānaṃ tathā satī'ti prajñākaramatam apy apāstaṃ svayam asiddhena dṛṣṭāntena sādhyasiddher akaraṇāt kadācit saṃvādāt pratyakṣatvenaiva maṇiprabhāyāṃ maṇidarśanasya dṛṣṭāntatvam ayuktaṃ  pratyakṣatvaprasakteḥ  sarvadā saṃvādāt tasya pratyakṣatvam udāharaṇatvaṃ cety apy asāraṃ tadasiddheḥ  saṃbhavati virodhāt nanv anumānasya saṃbhavaty evāvastuviṣayatvena mithyājñānasyāpi sarvadā saṃvādanaṃ liṅgajñānavat pāramparyeṇa vastuni pratibandhāt tad uktaṃ'liṅgaliṅgidhiyor evaṃ pāramparyeṇa vastuni pratibandhāt tadābhāsaṃ śūnyayor apy avañcanam ' iti kaścit so 'py anālocitābhidhāyī sarvadā saṃvādinaḥ pratyakṣavanmithyājñānatvavirodhāt  na hi tadālambanaṃ bhrāntaṃ prāpye 'pi vastuni bhrāntatvaprasaṅgāt prāpye tasyāvisaṃvādakatve svālambane 'py avisaṃvādakatvam iti kathaṃ na sarvathaivāvisaṃvādakatvam anumānasya sāmānyaviśeṣātmakavastuviṣayatvaprasiddheḥ pratyakṣavat anyathā pramāṇatvāyogāt  na hy anumānasya vastuviṣayatvād viśadapratibhāsanam āpādayituṃ śakyaṃ vidūrasthapādapādidarśanenāviśadapratibhāsena vyabhicārāt pṛthagjanapratyakṣasyāpi yogipratyakṣavadasaṃbhavāt sakalasamāropatvaprasaṅgāt svalakṣaṇaviṣayatvāviśeṣāt tadaviśeṣe 'pi yogītarapratyakṣayoḥ kāraṇasāmagrīviśeṣād viśeṣaparikalpanāyāṃ tata eve pratyakṣānumānayor api pratibhāsaviśeṣo 'stu sarvathā bādhakābhāvāt   nāmety avadhāraṇam anumantavyaṃ phalajñānasyāpi svāvyavahitaphalāpekṣayā pramāṇatvopayogāt  saugatānāṃ tasya pratyakṣānumānābhyāṃ pramāṇāntaratvāt nahīndriyavyavasāyo 'pramāṇam avisaṃvādakatvāt  pramāṇatvaṃ  kṣaṇikatvānumānasya hy aniścitādhyavasāya evānadhigatasvalakṣaṇādhyavasāyaḥ sa ca dhvanidarśanānantarabhāvino vyavasāyasyāstīti yuktaṃ pramāṇatvam  tadvaśātt tattvavyavasthānān nirṇīter eva mukhyapramāṇatvopapatteḥ   nanu niścitārthamātrasmṛter apy evaṃ pramāṇatvāpatter atiprasaṅga iti cen na pramitiviśeṣābhāvetarapakṣānatikramāt prathamapakṣe  dvitīyapakṣe punar iṣṭaṃ prāmāṇyam anusmṛteḥ pramitiviśeṣasadbhāvāt  dṛṣṭasyāpy aniścitasya niścayāt pratyakṣato niścite dhūmaketau jvālādiviśeṣād dhūmaketulaiṅgikasmṛtau tu viśeṣaparicchitter abhāvād aprāmāṇyanidarśanāt paricchittiviśeṣasadbhāve 'pi sākalyena smṛter aprāmāṇyakalpanāyām anumānotthānāyogaḥ saṃbandhasmṛter apramāṇatvāt tasyā api laiṅgikatvena prāmāṇye parāparasaṃbandhasmṛtīnām anumānatvakalpanād anavasthānāt saṃbandhasmṛtim antareṇānumānānudayāt sudūram api gatvā saṃbandhasmṛter ananumānatve pramāṇatve ca siddhaṃ smṛter upayogaviśeṣāt pramāṇatvam avisaṃvādād anumānavat tac ca yathā pratyakṣam anumānam iti pramāṇe evety avadhāraṇaṃ pratyācaṣṭe tathā trīṇy eva pramāṇāni catvāry eva pañcaiva ṣaḍ evety avadhāraṇam api smṛter āgamopamānārthapattyabhāveṣv anantarbhāvāt tadantarbhāve 'numānāntarbhāvavadanavasthānānuṣaṅgād āgamādyudayavirodhāt śabdādismṛtim antareṇa tadanupapatteḥ yadi punarāgamādyutthāpakasāmagrītvāc chabdādismṛter āgamādipramāṇatvam apy urarīkriyate tadā śabdādipratyakṣasyāpi tatsāmagrītvād āgamāditvaprasaṅgaḥ tathā ca smṛtivan na pratyakṣaṃ pramāṇāntaraṃ syāt pramāṇāntaratve vā smṛter api pramāṇāntaratvaṃ darśanānantarādhyavasāya numānavat  evaṃ  pratyakṣādivat  avisaṃvādasyāpi svārthavyavasāyātmakatvāt  na cedaṃ pratyabhijñānam avyavasāyātmakaṃ tad evedaṃ tat sadṛśam evedam ity ekatvasādṛśyaviṣayasya dvividhapratyabhijñānasyābādhitasyārekādivyavacchedenāvagamāt bādhyamānasyāpramāṇatvopapattes tadābhāsatvāt na ca sarvaṃ pratyabhijñānaṃ bādhyamānam eva pratyakṣasya tadviṣaye pravṛttyasaṃbhavād abādhakatvād anumānasyāpi tadviṣayaviparītasarvathākṣaṇikavisadṛśavastuvyavasthāpakasya nirastatvāt tadbādhakatvāyogāt tataḥ pratyabhijñānaṃ tattvajñānatvāt pramāṇaṃ pratyakṣavat  evaṃ  indriyajamānasasvasaṃvedanapratyakṣasya yogipratyakṣasya  tad asmākam ūhākhyaṃ pramāṇam avisaṃvādakatvāt samāropavyavacchedakatvād anumānavat na cohaḥ saṃbandhajñānajanmā yato 'navasthānaṃ syād aparāparohānusaraṇāt tasya pratyakṣānupalambhajanmatvāt pratyakṣavat svayogyataiva svaviṣaye pravṛtteḥ saṃbandhajñānam apramāṇam eva pratyakṣānupalambhapṛṣṭabhāvivikalpatvād gṛhītagrahaṇāt saṃbandhapratipattau pratyakṣānupalambhayor eva bhūyaḥ pravartamānayoḥ pramāṇatvād ity eke te 'py asamīkṣitavācaḥ kathaṃcid apūrvārthaviṣayatvād ūhākhyavikalpasya pramāṇatvopapatteḥ pratyakṣānupalambhayoḥ sannihitaviṣayabalotpatter avicārakatvāc ca vyāptau pravṛttyasaṃbhavāt yadi punar apramāṇam eva vyāptijñānaṃ saṃbandhaṃ vā vyavasthāpayet tadā pratyakṣam anumānaṃ cāpramāṇam eva svaviṣayaṃ vyavasthāpayet kiṃ tatpramāṇatvasādhanāyāsena liṅgaliṅgisaṃbandhapratipattir arthāpatter ity anye teṣām api saṃbandhajñānapūrvakatve 'rthāpatter arthāpattyantarānusaraṇād anavasthā tadapūrvakatve svayam aniścitānanyathābhavanasyārthāpattyudayatvaprasaṅgaḥ parasparāśrayaṇaṃ ca saty anumānajñāno tadanyathānupapattyā saṃbandhajñānaṃ sati ca saṃbandhajñāne 'numānajñānam iti naikasyāpy udayaḥ syāt na cānyat saṃbandhārthāpattyutthāpakam asty anumānajñānād yena parasparāśrayaṇaṃ na syāt etenopamānādeḥ saṃbandhapratipattiḥ pratyuktā tasmā   m abhyupagantavyam  tad uktaṃ pratyakṣaṃ viśadaṃ jñānaṃ tridhāśritam aviplavam parokṣaṃ pratyabhijñādi pramāṇe iti saṃgrahaḥ tataḥ sūktam idam avadhāraṇaṃ pramāṇam eva tattvajñānam iti pratyakṣaparokṣatattvajñānavyaktīnāṃ sākalyena pramāṇatvopapatteḥ   karaṇakramavyavadhānātivartitvāt yugapatsarvabhāsanam tattvajñānatvāt pramāṇam  sūtrakāraiḥ kevalajñānadarśanayoḥ kramavṛttitvāt cakṣurādijñānadarśanavadyugapatsarvabhāsanam ayuktam iti cen na tayor yaugapadyāt tadāvaraṇakṣayasya yugapadbhāvāt 'mohakṣayāj jñānadarśanāvaraṇāntarāyakṣayāc ca kevalam' iti atra prathamaṃ mohakṣayas tato jñānāvaraṇāditrayakṣayaḥ sakṛd iti vyākhyānāt  darśanakāle jñānābhāvāt tatkāle ca darśanābhāvāt satataṃ ca bhagavataḥ kevalinaḥ sarvajñatvaṃ sarvadarśitvaṃ ca 'sādhyaparyavasite kevalajñānadarśane' iti vacanāt  cen nirloṭhitam etat sarvajñasiddhiprastāve na punar ihocyate kevalajñānadarśanayor yugapadbhāvaḥ kutaḥ siddha iti cet  sāmānyapratibhāso hi darśanaṃ viśeṣapratibhāso jñānam tatpratibandhakaṃ jñānāvaraṇaṃ darśanāvaraṇaṃ ca yad udayād asmadādeḥ kevalajñānadarśanānāvirbhāvaḥ tayoś ca yugapadātmaviśuddhiprakarṣaviśeṣāt parikṣayasiddheḥ katham ivāyugapatpratibhāsanaṃ sāmānyaviśeṣayoḥ syāt prakṣīṇāśeṣamohāntarāyasya pratibandhāntaraṃ ca katham iva saṃbhāvyeta yena yugapattaddvitayaṃ na syāt astu nāma kevalaṃ tattvajñānaṃ yugapatsarvabhāsanaṃ matiśrutāvadhimanaḥparyayajñānaṃ tu katham ity ucyate  tena kramabhāvi ca yan matyāditattvajñānaṃ tad api pramāṇam iti vyākhyātaṃ bhavati 'matiśrutāvadhimanaḥparyayakevalāni jñānaṃ tatpramāṇe' iti sūtrakāravacanāt nanu ca matyādijñānacatuṣṭayam api yugapad iṣyate 'tadādīni bhājyāni yugapad ekasmin nā caturbhyaḥ' iti sūtrasadbhāvād iti na śaṅkanīyaṃ matyādijñānānām anupayuktānām eva yaugapadyavacanāt 'saha dvau na sta' upayogād' ity ārṣavacanāt chadmasthajñānadarśanopayogāpekṣayā tadvacanam iti cen naivaṃ viśeṣānabhidhānāt sāmānyacodanāś ca viśeṣeṣv avatiṣṭhante iti nyāyāt tadviśeṣagatir iti cen na anyathāpi viśeṣagatisaṃbhavāttan naiveti pramāṇābhāvāt 'kvacid ātmani matyādijñānāni sopayogāni yugapat saṃbhavanti sakṛtsannihitasvaviṣayatvāt dīrghaśaṣkulībhakṣaṇādau cakṣurādijñānapañcakavad ity anumānādiṣṭaviśeṣagatir astu na cedam udāharaṇaṃ sādhyavikalaṃ cakṣurādijñānānāṃ kramavṛttau parasparavyavadhānād vicchedopalakṣaṇaprasaṅgāt prasiddhakramabhāvirūpādijñānava' iti na mantavyaṃ  tāthāgatasya syāt teṣāṃ yaugapadye 'pi saṃtānabhedābhāve 'kṣamano 'dhyakṣayor api yaugapadyam astu viśeṣābhāvāt  na ca cakṣurādijñānapañcakāt sahabhāvinaḥ kramabhuvāṃ tadanantarajanmanāṃ mānasapratyakṣāṇāṃ vyavadhānena pratibhāsabhedapratipattir asti teṣāṃ laghuvṛtteḥ kramabhāvitve 'pi na vyavadhānena pratibhāsavikalpānāṃ pratipattir iti cet tata eva cakṣurādijñānānām api vicchedopalakṣaṇaṃ mā bhūt kramabhāve 'pi viśeṣābhāvāt  jainānām api kramabhāvaś cakṣurādivedanānām upapanna eva tadvanmatyādijñānānām api sopayogānāṃ kramabhāvo nirupayogānāṃ tu yaugapadyam aviruddhaṃ  tataḥ sopayogaṃ  kramabhāvi  tasya nayopalakṣitatvāt  kuta etad iti ced vikalasakalaviṣayatvāt tayoḥ tattvajñānaṃ vā syādvādanayasaṃskṛtaṃ pratipattavyaṃ kramākramabhāvitve katham 'tattvajñānaṃ syād akramaṃ sakalaviṣayatvāt syāt kramabhāvi vikalaviṣayatvāt syād ubhayaṃ tadubhayaviṣayatvāt syād avaktavyaṃ yugapad vaktum aśakteḥ ' ityādi saptabhaṅgyāḥ pramāṇanayavaśād upapatteḥ athavā pratiparyāyaṃ syādvādanayasaṃskṛtaṃ pratipattavyaṃ syāt pramāṇaṃ svārthapramitiṃ prati sādhakatamatvāt syād apramāṇaṃ pramāṇāntareṇa prameyatvāt svato vā athavā syāt sat svarūpādicatuṣṭayāt syād asat pararūpādicatuṣṭayāt ityādi yojanīyam  atha pramāṇaphalavipratipattinivṛttyanivṛttyartham āhuḥ  kārikāpāṭhāpekṣayā yugapatsarvabhāsanaṃ kevalam ādyaṃ tasya vyavahitaṃ phalam upekṣā kuta iti ced ucyate  heyasya saṃsāratatkāraṇasya hānādupādevasya mokṣatatkāraṇasyopāttatvāt siddhaprayojanatvaṃ nāsiddhaṃ bhagavatām  teṣāṃ mohaviśeṣātmikāyāḥ karuṇāyāḥ saṃbhavābhāvāt  nanv asmadādiva yuktam tathā hi yo yaḥ svātmani duḥkhaṃ nivartayati sa sa svātmani karuṇāvān yathāsmadādiḥ tathā ca yogī svātmani saṃsāraduḥkhaṃ nivartayatīti yuktiḥ na cātra hetur viruddho 'naikāntiko vā vipakṣe sarvathāpy abhāvāt bādhakapramāṇasāmarthyāt svasādhyavinābhāvasiddheḥ tathā hi yaḥ svātmany akaruṇāvān na sa svaduḥkhaṃ nivartayati yathā dveṣāder viṣabhakṣaka iti sādhyavyāvṛttau sādhanavyāvṛttiniścayāt bhayalobhādinātmaduḥkhanivartakair vyabhicārī hetur iti cen na teṣām api karuṇotpatteḥ na hy ātmany akaruṇāvataḥ parato bhayaṃ lobho māno vā saṃbhavati tasyātmakaruṇāprayuktatvāt iti paramparayā karuṇāvā nevātmaduḥkhamanaśanādinimittaṃ nivartayati bhayādihetukā vā kasyacid ātmani karuṇotpadyate sotpannā satī svaduḥkhaṃ nivartayati iti sākṣāt karuṇayātmaduḥkhanivartane pravartate tato na vyabhicāraḥ etenādṛṣṭaviśeṣavaśād ātmani duḥkhānivartanaparair vyabhicāracodanā nirastā tataḥ karuṇotpatter eva tannivartanāt tan nākaruṇasyātmaduḥkhanivartanaṃ dṛṣṭam  svabhāvato 'pi svaparaduḥkhanivartananibandhanatvopapatteḥ pradīpavat kiṃ tarhi tathā svabhāvāt  tato niḥśeṣāntarāya kṣayād abhayadānaṃ svarūpam evātmanaḥ prakṣīṇāvaraṇasya paramā dayā saiva ca mohābhāvād rāgadveṣayor apraṇidhānād upekṣā tīrthakaratvanāmodayāt tu hitopadeśapravartanāt paraduḥkhanirākaraṇasiddhiḥ iti na buddhavatkaruṇayāsya pravṛttir bhagavato yenopekṣā kevalasya phalaṃ na syāt  avyavahitaṃ tu phalam ādyasyājñānanivṛttir eva svaviṣaye matyādivat tathā hi  tad anena pramāṇād bhinnam eva phalam iti vyudastam tathā  phalam upekṣā vā matyādeḥ etenābhinnam eva pramāṇāt phalam iti nirastam  nanu ca 'yathā devadattaḥ kāṣṭhaṃ paraśunā chinattīti karaṇasya kriyāyāś ca nānātvaṃ siddhaṃ chideḥ kāṣṭhasthatvāt paraśor devadattasthatvāt tathā pradīpas tamo nāśayaty uddyotenety atrāpi karaṇasyoddyotasya kriyāyāś ca tamovināśātmikāyā nānātvam eva pratīyate tadvatkaraṇasya pramāṇasya kriyāyāś ca phalajñānarūpāyā nānātvenaiva bhavitavyaṃ tadanānātve dṛṣṭāntābhāvāt' iti kecit te 'pi na pratītyanusāriṇaḥ pradīpaḥ svātmanātmānaṃ prakāśayatīti pratīteḥ pradīpātmanaḥ kartur ananyasya kathaṃcit karaṇasya prakāśanakriyāyāś ca pradīpātmikāyāḥ kathaṃcid abhedasiddheḥ tadvatpramāṇaphalayoḥ kathaṃcid avyavahitatvasiddhir udāharaṇasadbhāvāt sarvathā tādātmye tu pramāṇaphalayor na vyavasthā tadbhāvavirodhāt na hi sārūpyam asya pramāṇam adhigatiḥ phalam iti sarvathā tādātmye sidhyati darśanasyāsārūpyavyāvṛttiḥ sārūpyam anadhigativyāvṛttir adhigatir iti vyāvṛttibhedādekasyāpi pramāṇaphalavyavastheti cen na svabhāvabhedām antareṇānyavyāvṛttibhedānupapatteḥ vyāmohavicchedābhāve  m iti nirūpitaprāyam  nanu ca syādvādanayasaṃskṛtaṃ tattvajñānam ity uktaṃ tadvat phalam apīti sa eva tāvat syāc chabdo 'bhidhīyatām ity āhuḥ  kiṃ punar vākyaṃ nāmety ucyatāṃ tatra vipratipatteḥ tad uktam ākhyātaśabdaḥ saṃghāto  jātiḥ saṃghātavartinī eko 'navayavaḥ śabdaḥ kramo buddhyanusaṃhṛtī    padam ādyaṃ padaṃ cāntyaṃ padaṃ sāpekṣam ity api vākyaṃ prati matir bhinnā bahudhā nyāyavedinām   iti atrocyate   na punar ākhyātaśabdaḥ tasya padāntaranirapekṣasya padatvād anyathākhyātapadābhāvaprasaṅgāt padāntarasāpekṣasyāpi kvacin nirapekṣatvābhāve vākyatvavirodhāt prakṛtārthāparisamāpteḥ nirākāṃkṣasya tu vākyalakṣaṇayogād upapannaṃ vākyatvam saṃghāto vākyam ity atrāpi parasparāpekṣāṇāṃ padānām anapekṣāṇāṃ vā prathamapakṣe nirākāṅkṣatve 'smatpakṣasiddhiḥ sākāṅkṣatve vākyatvavirodhaḥ dvitīyavikalpe 'tiprasaṅgaḥ jātiḥ saṃghātavartinī vākyam ity apy anena vicāritaṃ nirākāṅkṣaparasparāpekṣapadasaṃghātavartinyāḥ sadṛśapariṇāmalakṣaṇāyā jāter vākyatvaghaṭanād anyathā tadvirodhāt eko 'navayavaḥ śabdo vākyam ity apy ayuktaṃ tasyāpramāṇakatvāt śrotrabuddhau tadapratibhāsanāt tatpratibaddhaliṅgābhāvāt arthapratipattir liṅgam iti cen na anyathāpi tadbhāvāt vākyasphoṭasya kriyāsphoṭavat tattvārthālaṅkāre nirastatvāt kramo vākyam ity api na vicārakṣamaṃ varṇamātrakramasya vākyatvaprasaṅgāt padarūpatām āpannānāṃ varṇaviśeṣāṇāṃ kramo vākyam iti cet sa yadi parasparāpekṣāṇāṃ nirākāṅkṣas tadā samudāya eva kramabhuvāṃ kālapratyāsatter eva samudāyatvāt sahabhuvām eva deśapratyāsatteḥ samudāyatvavyavasthiteḥ atha sākāṅkṣas tadā na vākyam ardhavākyavat parasparanirapekṣāṇāṃ tu kramasya vākyatve 'tiprasaṅga eva buddhir vākyam ity atrāpi bhāvavākyaṃ dravyavākyaṃ vā prathamakalpanāyām iṣṭam eva dvitīyakalpanāyāṃ pratītivirodhaḥ anusaṃhṛtir vākyam ity api nāniṣṭaṃ bhāvavākyasya yathoktapadānusaṃhṛtirūpasya cetasi parisphuratobhīṣṭatvāt ādyaṃ padam antyaṃ vānyad vā padāntarāpekṣaṃ vākyam ity api nākalaṅkoktavākyād bhidyate tathā parasparāpekṣapadasamudāyasya nirākāṅkṣasya vākyatvasiddheḥ tadabhāve padasiddher apy abhāvaprasaṅgāt nanu yadi nirākāṅkṣaḥ parasparāpekṣapadasamudāyo vākyaṃ  sādhanavākyaṃ  sākāṅkṣasya vākyatvāniṣṭer iti na śaṅkanīyaṃ kasyacit pratipattustadanākāṅkṣatvopapatteḥ nirākāṅkṣatvaṃ hi nāma  na punaḥ śabdasya dharmas tasyācetanatvāt  pakṣadharmopasaṃhāraparyantasādhanavākyād arthapratipattāv api nigamanavacanāpekṣāyāṃ nigamanāntapañcāvayavavākyād apy arthapratipattau sādhanāvayavāntaravacanāpekṣāprasaṅgāt iti na kvacin nirākāṅkṣatvasiddhiḥ tathā ca vākyābhāvān na vākyārthapratipattiḥ kasyacit syāt tato yasya pratipattur yāvatsu parasparāpekṣapadeṣu samuditeṣu nirākāṅkṣatvaṃ tasya tāvatsu vākyatvasiddhir iti sarvaṃ sustham  prakaraṇādigamyapadāntarasāpekṣaśrūyamāṇapadasamudāyasya nirākāṅkṣasya  vākyatvasiddheḥ tad evaṃ lakṣaṇeṣu vākyeṣu syād iti śabdonekāntadyotī pratipattavyo na punār vidhivicārapraśnādidyotī tathāvivakṣāpāyāt kaḥ punar anekānta iti ced ime brūmahe  sa ca dṛṣṭeṣṭāviruddha ity uktaṃ prāk tatra  dyotakāś ca bhavanti nipātā iti vacanāt syācchabdasyānekāntadyotakatve 'pi na kaścid doṣaḥ sāmānyopakrame viśeṣābhidhānam iti nyāyāj jīvādipadopādānasyāpy avirodhāt syācchabdamātrayogād anekāntasāmānyapratipatter eva saṃbhavāt sūcakatvapakṣe tu gamyam artharūpaṃ prati viśeṣaṇaṃ syācchabdas tasya viśeṣakatvāt  kiṃcid vākyaṃ yena tadabhidheyaviśeṣarūpasūcakaḥ syād iti na prayujyate  tatas tava bhagavataḥ kevalinām api syān nipāto 'bhimata evārthayogitvād anyathānekāntārthapratipatter ayogāt  nanu ca kathaṃcid ityādiśabdād api bhavaty evānekāntārthapratipattiḥ satyaṃ bhavati tasya syādvacanaparyāyatvāt tathā hi  kimo vṛttaḥ kiṃvṛttaḥ sa cāsau cidvidhiś ceti   ke punaḥ saptabhaṅgāḥ ke vā nayāḥ  pūrvam eva  śāstrāntare proktā iti saṃbandhaḥ dravyārthikapravibhāgād dhi naigamasaṃgrahavyavahārāḥ paryāyārthikapravibhāgādṛjusūtrādayaḥ tatra ṛjusūtraparyantāś catvārorthanayāḥ teṣām arthapradhānatvāt śeṣās trayaḥ śabdanayāḥ śabdapradhānatvāt tatra mūlanayasya dravyārthikasya śuddhyā saṃgrahaḥ sakalopādhirahitatvena śuddhasya sanmātrasya viṣayīkaraṇāt samyag ekatvena sarvasya saṃgrahaṇāt tasyaivāśuddhyā vyavahāraḥ saṃgrahagṛhītānām arthānāṃ vidhipūrvakatvavyavahāraṇāt dravyatvādiviśeṣaṇatayā svato 'śuddhasya svīkaraṇāt yat sat tad dravyaṃ guṇo vetyādivat evaṃ naigamo 'py aśuddhyā pravartate sopādhivastuviṣayatvāt sa hi tredhā pravartate dravyayoḥ paryāyayor dravyaparyāyor vā guṇapradhānabhāvena vivakṣāyāṃ naigamatvāt naikaṃ gamo naigama iti nirvacanāt tatra dravyanaigamo dvedhāśuddhadravyanaigamo 'śuddhadravyanaigamaś ceti paryāyanaigamas tredhāarthaparyāyayor vyañjanaparyāyayor arthavyañjanaparyāyayoś ca naigama iti arthaparyāyanaigamas tredhā jñānārthaparyāyayor jñeyārthaparyāyayor jñānajñeyārthaparyāyayoś ceti vyañjanaparyāyanaigamaḥ ṣoḍhāśabdavyañjanaparyāyayoḥ samabhirūḍhavyañjanaparyāyayor evaṃbhūtavyañjanaparyāyayoḥ śabdasamabhirūḍhavyañjanaparyāyayoḥ śabdaivaṃbhūtavyañjanaparyāyayoḥ samabhirūḍhaivaṃbhūtavyañjanaparyāyayoś ceti arthavyañjanaparyāyanaigamas tredhā ṛjusūtraśabdayoḥ ṛjusūtrasamabhirūḍhayoḥ ṛjusūtraivaṃbhūtayoś ceti dravyaparyāyanaigamo 'ṣṭadhāśuddhadravyarjusūtrayoḥ śuddhadravyaśabdayoḥ śuddhadravyasamabhirūḍhayoḥ śuddhadravyaivaṃbhūtayoś ca evamaśuddhadravyarjusūtrayor aśuddhadravyaśabdayor aśuddhadravyasamabhirūḍhayor aśuddhadravyaivaṃbhūtayoś ceti lokasamayāvirodhenodāhāryam  tathā paryāyārthikasya mūlanayasyāśuddhyā tāvad ṛjusūtraḥ tasya kālakārakaliṅgabhedenāpy abhedāt śuddhyā śabdas tasya kālādibhedena bhedāt śuddhitarayā samabhirūḍhas tasya paryāyabhedenāpi bhedāt śuddhitam ayaivaṃbhūtas tasya kriyābhedenāpi bhedāt iti mūlanayadbayaśuddhyaśuddhibhyāṃ bahuvikalpā nayā nayacakrataḥ pratipattavyāḥ pūrvapūrvā mahāviṣayā uttarottarā alpaviṣayāḥ śabdavikalpaparimāṇāś ca tad evaṃ vyākhyātaḥ saptabhaṅganayāpekṣaḥ syādvādo heyodeyaviśeṣakaḥ prasiddhas tam antareṇa heyasyopādeyasya ca viśeṣeṇa vyavasthānupapatteḥ sarvatattvaprakāśakaś ca kevalajñānavat etad eva darśayati  sākṣādasākṣāt pratibhāsijñānābhyām anyasyāpratīter avastutvaprasiddheḥ ity arthaḥ  na caivam anyonyāśrayaḥ pūrvasarvajñadyotitād āgamād uttarasarvajñasya kevalotpatteḥ tato 'py uttarakālam āgamadyotanāt sarvajñāgamasantānasyānāditvāt kevalajñāna śiṣyopādhyāyādivat tato 'navadyo nirdeśaḥ syādvādakevalajñāne sarvatattvaprakāśane iti  iti śrutasyāsarvaparyāyaviṣayatvavyavasthānam iṣyate tac caivaṃ virudhyate iti sūtravirodhaṃ manyate tad ayuktaṃ paryāyāpekṣayā tadanabhidhānāt evaṃ hi bhagavatām abhiprāyo 'tra  'jīvājīvāstravabandhasaṃvaranirjarāmokṣās tattvam i'ti vacanāt  syādvādakevalajñānayoḥ sarvatattvaprakāśanatvam' iti na virodhaḥ yathaiva hy āgamaḥ parasmai jīvāditattvam aśeṣaṃ pratipādayati tathā kevaly apīti na viśeṣaḥ sākṣād asākṣāc ca tattvaparicchittinibandhanatvāt tadbhedasya  na hi vacanāt tān prakāśayati samutpannakevalo 'pi bhagavān teṣāṃ vacanāgocaratvāt tad evaṃ syādvādanayasaṃskṛtaṃ tattvajñānaṃ pramāṇanayasaṃskṛtam iti vyākhyāne syādvādaḥ pramāṇaṃ saptabhaṅgī navidhir naigamādayo bahuvikalpā nayā iti saṃkṣepataḥ pratipāditaṃ vistarato 'nyatra tatprarūpaṇāt  saṃpratyahetuvādāgamaḥ syādvādo hetuvādo nayas tābhyāṃ saṃskṛtam alaṃkṛtaṃ tattvajñānaṃ pramāṇaṃ yuktiśāstrāviruddhaṃ suniścitāsaṃbhavadbādhakam iti vyākhyānāntaram abhiprāyanto bhagavanto hi hetulakṣaṇam eva prakāśayanti syādvādasya prakāśitatvāt  nīyate sādhyate gamyārtho 'neneti nayohetuḥ sa ca hetuḥ sadharmaṇaiva dṛṣṭāntadharmiṇā sādharmyāt sādhyasya sādhyadharmādhikaraṇasya dharmiṇaḥ paramāgamapravibhaktasyārthaviśeṣasya śakyasyābhipretasyāprasiddhasya vivādagocaratvena vyañjako na punar vipakṣeṇa sādharmyāt tena vaidharmyād evāvirodhena hetoḥ sādhyaprakāśanatvopapatteḥ atra  nanv atra saṃkṣepāt tathābhidhāne 'pi trailakṣaṇyaṃ śakyam upadarśayituṃ pañcāvayavavat satyam etat kevalaṃ  na punas tādātmyatadutpattī pratibandhaḥ saṃyogādivat tadabhāve 'pi hetoḥ sādhyābhāvāsaṃbhavaniyamanirṇayalakṣaṇasya bhāve gamakatvasiddheḥ śītācale vidyutpātaḥ kedāre kalakalāyitatvād ityādivat saty api ca tadutpattyādipratibandhe 'nyathānupapannatvābhāve gamakatvāsaṃbhavāt sa śyāmas tatputratvād itara tatputravad ityādivat asty atra dhūmo 'gner mahānasavad ityādivac ca sakalavipakṣavyāvṛttiniścayābhāvād asyāgamakatve 'nyathānupapannatvaniścayābhāvād evāgamakatvam uktaṃ syāt iti tasyaiva lakṣaṇatvam astu sakalasamyagdhetubhedeṣu kāryasvabhāvānupalambheṣv iva pūrvavatśeṣavatsāmānyato dṛṣṭeṣu vītāvītatadubhayeṣu saṃyogisamavāyaikārthasamavāyivirodhiṣu bhūtādiṣu pravartamānasya pakṣavyāpinaḥ sarvasmāc ca vipakṣād asiddhād ihetvābhāsaprapañcād vyāvartamānasyānyathānupapannatvasya hetulakṣaṇatvopapatteḥ tathāvidhasyāpi tadalakṣaṇatve hi na kiṃcit kasyacil lakṣaṇaṃ syād iti lakṣyalakṣaṇabhāva evocchidyeta sati cānyathānupapannatve pratipādyāśayavaśāt prayogaparipāṭī pañcāvayavādir api na nivāryate iti tattvārthālaṅkāre vidyānandamahodaye ca prapañcataḥ prarūpitam  tad eva hi syādvādapravibhakto 'rthaḥ prādhānyātsarvāṅgavyāpitvāt  iti nayasāmānyalakṣaṇam apy anena darśitam iti vyākhyāyate  kiṃ punar vastu syād ity āhuḥ   vastu 'guṇaparyayavaddravyam' iti vacanāt kaḥ punas teṣāṃ samuccayo nāmeti cet kathaṃcid avibhrāṅbhāvasaṃbandha ity ācakṣate tato 'nyasya samuccayasya saṃyogāder asaṃbhavāt dravyaparyāyaviśeṣāṇām na caivam ekam eva dravyaṃ nayopanayaikāntaparyāyāṇāṃ tattādātmyād ity ārekitavyaṃ tatas teṣāṃ kathaṃcid bhedādanekatvam iti vacanāt tarhy anekam evāstu tādātmyavirodhād anekasthasyety api na śaṅkitavyaṃ kathaṃcit tādātmyasyāśakyavivecanatvalakṣaṇasyāvirodhāt tathāpratīteḥ kevalaṃ  tadanekadhā tataḥ sūktaṃ trikālavartinayopanayaviṣayaparyāyaviśeṣasamūho dravyam ekānekātmakaṃ jātyantaraṃ vāstv iti atra parārekām upadarśya pariharantaḥ sūrayaḥ prāhuḥ   nirapekṣāṇām eva nayānāṃ mithyātvāt tadviṣayasamūhasya mithyātvopagamāt sāpekṣāṇāṃ tu sunayatvāt tadviṣayāṇām arthakriyākāritvāt tatsamūhasya vastutvopapatteḥ  vyatiriktapratipattiprakārāṇām asaṃbhāvāt  nanv evam anekāntātmārthaḥ kathaṃ vākyena niyamyate yataḥ pratiniyate viṣaye pravṛttir lokasya syād ity ārekāyām idam abhidadhate   yad vivādādhyāsitaṃ vastu tat sarvaṃ dharmi pratyeyam aprasiddhaṃ sādhyam iti vacanāt tasyānekāntātmakatvena vivādādhyāsitatvāt sādhyatvopapatteḥ arthakriyākāritvād iti hetur asiddhatvādidoṣānāśrayatvāt pradhānaikalakṣaṇayogāc ca svaviṣayākārasaṃvittivad ity udāharaṇaṃ tathā vādiprativādisiddhatvāt saugatasya citrākāraikasaṃvedanopagamāt yaugānām īśvarajñānasya svārthasaṃvedino mecakajñānatvopagamāt kāpilānām api svarūpabuddhyadhyavasitārthasaṃvedinaḥ svasaṃvedanasyeṣṭeḥ śrotriyāṇām api phalajñānasya svasaṃvedino 'rthaparicchittirūpasya prasiddheḥ cārvākasyāpi pratyakṣasya vedanasya svārthaparicchedino 'bhyupagamanīyatvāt samyag idaṃ sādhanavākyam tathā d iti atrāpi vivādāpannaṃ vastutattvaṃ dharmi parādhyāropitaikāntatvena pratiṣedhyaṃ kvacit sata ivāropitasyāpi pratiṣedhyatvasiddher anyathā kasyacit paramatapratiṣedhāyogāt sata eva saṃjñinaḥ pratiṣedho nāsataḥ ity asyāpy avirodhāt samyag ekānte prasiddhasya rūpasya sāpekṣasya nirapekṣatvenāropitasya kvacit pratiṣedhāt 'sarvathā tadarthakriyābhāvāt' iti hetur vyāpakānupalabdhirūpatvāt gaganakusumādivad ity udāharaṇaṃ sādhyasādhanāvaikalyād gaganakusumāder atyantābhāvasya parair ekāntavasturūpatvasarvathārthakriyākāritvayor aniṣṭeḥ itīdam api śreyaḥ sādhanavākyam viśeṣeṇa puna etena viśeṣato 'nekāntātmakaḥ pariṇāmyātmārthakriyākāritvāt pradhānavad ityādy upadarśitam  tathānyathā ca tasyāvaśyaṃbhāvasamarthanāt  viśeṣyam eva  dheḥ pratiṣedharahitasya pratiṣedhasya ca vidhirahitasya viśeṣaṇatvanirākaraṇāt tadubhayarahitasya ca viśeṣyatvavirodhāt khapuṣpavat  tato na teṣāṃ paunaruktyaṃ yena saptabhaṅgīvidhir anavadyo na syāt  vidhinaiva vastutattvaṃ vākyaṃ niyamayati sarvathety ekānte dūṣaṇam upadarśayanti   samāyātaṃ svaśirastāḍaṃ pūtkurvato 'pi tadatadrūpatayaiva pratīteḥ tad uktaṃ 'viruddham api saṃsiddhaṃ tadatadrūpavedanam yadīdaṃ svayam arthebhyo rocate tatra ke vayam   ' iti tac ca  vidhyekānte pratiṣedhaikāntābhāvasyeṣṭasyānabhidhānāt tadabhidhāne vā vidhyekāntapratipādanavirodhāt na ca mṛṣāvākyais tattvārthadeśanā yuktimatī iti  pratiṣedhamukhenaivārthaṃ vākyaṃ niyamayatīty ekānto 'pi na śreyān iti pratipādayanti   na punas tadapratipādayantī svārthasāmānyapratipādanatadanyanirākaraṇayor a sāmānyaparihāreṇa  vidhyekāntavad anyāpohaikāntasya prāg eva vyāsena nirastatvāt bhūyo 'py anyāpohavādinam āśaṅkya nirākurvate   satsāmānyavān  viśeṣam a kim anyavyāvṛttir uta tathā vikalpaḥ  'nyāpoha iṣyate iti cet  'nyāpoho 'stu  tato nānyāpohaḥ śabdārthaḥ siddhyati yena tatra pravartamānāstītyādisāmānyavāg mṛṣaiva na syāt tataḥ syātkāraḥ satyalāñchano mantavyaḥ svābhipretārthaviśeṣaprāpteḥ sarvo hi pravartamānaḥ kutaścid vacanāt kvacit svarūpādinā santam abhipretam arthaṃ prāpnoti na pararūpādinānabhipretaṃ pravṛttivaiyarthyāt svarūpeṇeva pararūpeṇāpi sattve sarvasyābhipretatvaprasaṅgāt parātmaneva svātmanāpy asattve sarvasyābhipretatvābhāvāt svayam abhipretasyāpy anabhipretatvaprasakteś ca  bhagavān samantabhadrasvāmī   sarvatraitāvanmātralakṣaṇatvāt vidheyatvasya nahi parivṛḍha bhayāder anabhipretasyāpi vidhāne vidheyatvaṃ yuktaṃ vītarāgasyāpi tatkṛtabandhaprasaṅgāj janāpavādānuṣaṅgāc ca nāpy abhipretasyāpy avidhāne 'vidheyatvaṃ tadyogyatāmātrasiddher anyathā vidhānānarthakyāt tata evābhiprāyaśūnyānāṃ kiṃcid apy akurvatāṃ na kiṃcid vidheyaṃ nāpi heyam abhipretyahānābhāvād upekṣāmātrasiddheḥ tadviparītānāṃ tu kiṃcid vidheyaṃ tac ca  pratiṣedhyair īpsitārthāṅgatvāt tasya tadvirodhe svayam īpsitārthahetutvāsaṃbhavāt  na hi svārthajñānayor anyonyāvinābhāvo 'siddhaḥ svajñānam antareṇārthajñānānupapatteḥ kuṭavat svajñāne evārthajñānaghaṭanāt sarvajñajñānavat nahīśvarasyāpi svajñānābhāvaḥ sarvajñatvavirodhāt svasaṃviditajñānābhyupagamasyāvaśyaṃbhāvāt nāpi viṣayākārajñānam antareṇa svajñānaṃ svākārasyārthasya paricchedyatvavirodhāt svajñānābhāvaprasaṅgāt tadanavadyam udāharaṇaṃ prakṛtaṃ sādhayati yathaiva ca vidheyaṃ pratiṣedhyāvirodhi siddham īpsitārthāṅgaṃ tathaivādeyaheyatvaṃ vastuno nānyathā vidheyaikānte kasyacid dheyatvavirodhāt pratiṣedhyaikānte kasyacid ādeyatvavirodhāt na hi sarvathā vidheyam eva sarvathā pratiṣedhyaṃ syādvādino 'bhipretaṃ yenobhayātmakatve evādeyaheyatvaṃ na syāt kathaṃcid vidhipratiṣedhayos tādātmyopagamāt  yathaiva hi vidheyo 'stitvādiviśeṣaḥ svātmanā vidheyo na pratiṣedhyātmaneti syād vidheyaḥ siddhaḥ pratiṣedhyātmaviśeṣaś ca vidheyātmanā pratiṣedhyo na pratiṣedhyātmanā iti syāt pratiṣedhyaḥ syād apratiṣedhyo 'nyathā vyāghātāt tathaiva jīvādyarthaḥ syād vidheyaḥ syāt pratiṣedhyaḥ iti saptabhaṅgīsamāśrayāt syādvādasya prakriyamāṇasya samyak sthitiḥ sarvatra yuktiśāstrāvirodhāt bhāvaikāntādiṣv eva tadvirodhasamarthanāt tato bhagavann anavadyam adhyavasitam asmābhiḥ sa tvam evāsi nirdoṣo yuktiśāstrāvirodhivāktvād iti tad evaṃ prārabdhanirvahaṇam ātmanas tatphalaṃ ca sūrayaḥ prakāśayanti   devāgamākhye  śāstre  hitam icchatāṃ  mukhyato niḥśreyasasyaiva hitatvāt tatkāraṇatvena ratnatrayasya ca hitatvaghaṭanāt tadicchatām eva na punas tadanicchatām a tathā mokṣakāraṇānuṣṭhānāt mokṣaprāptyupapatteḥ samyagmithyopadeśārthaviśeṣapratipattaye yuktātmamīmāṃsā bhagavatām ācāryāṇāṃ parahitasaṃpādanapravaṇahṛdayatvāt darśanāviśuddhipravacanavātsalyamārgaprabhāvanāparatvāc ca tataḥ paramārhantyalakṣmīparisamāpteḥ svārthasaṃpattisiddhiḥ samyagdarśanajñānacāritrāṇi mokṣamārga iti samyagupadeśaḥ tadanyatamāpāye mokṣasyānupapatteḥ samarthanāt 'jñānena cāpavargaḥ' ityādimithyopadeśas tasya dṛṣṭeṣṭaviruddhatvasādhanāt tayor arthaviśeṣaḥ satyetaraviṣayabhedaḥ samyagdarśanādimithyādarśanādiprayojanabhedo vā tadbhāvanāviśeṣo vā mokṣabandhaprasiddhibhedo vā tasya pratipattir upādeyatvena heyatvena ca śraddhānam adhyavasāyaḥ samācaraṇaṃ cocyate tasyai samyagmithyopadeśārthaviśeṣapratipattaye śāstrārambhe 'bhiṣṭutasyāptasya mokṣamārgapraṇetṛtayā karmabhūbhṛdbhettṛtayā viśvatattvānāṃ jñātṛtayā ca bhagavadarhatsarvajñasyaivānyayogavyavacchedena vyavasthāpanaparā parīkṣeyaṃ vihitā iti svābhipretārthanivedanam ācāryāṇām āryair vicārya pratipattavyam  atra śāstraparisamāptau kecid idaṃ maṅgalavacanam anumanyante  jayati jagati kleśāveśaprapañcahimāṃśumān  vihataviṣamaikāntadhvāntapramāṇanayāṃśumān  yatipatirajo yasyādhṛṣyān matāmbunidher lavān  svamatamatayas tīrthyā nānā pare samupāsate    śrīmadakalaṅkadevāḥ punar idaṃ vadanti  śrīvardhamānam akalaṅkam anindyavandya pādāravindayugalaṃ praṇipatya mūrdhnā  bhavyaikalokanayanaṃ paripālayantaṃ  syādvādavartma pariṇaumi samantabhadram    iti parāparagurupravāhaguṇagaṇasaṃstavasya maṅgalasya prasiddher vayaṃ tu svabhaktivaśād evaṃ nivedayāmaḥ  yenāśeṣakunītivṛttisaritaḥ prekṣāvatāṃ śoṣitāḥ  yad vāco 'py akalaṅkanītirucirās tattvārthasārthadyutaḥ  sa śrīsvāmisamantabhadrayatibhṛd bhūyād vibhur bhānumān  vidyānandaghanaprado 'naghadhiyāṃ syādvādamārgāgraṇīḥ  ityāptamīmāṃsālaṃkṛtau daśamaḥ paricchedaḥ  śrīmadakalaṅkaśaśadharakulavidyānandasaṃbhavā bhūyāt  gurumīmāṃsālaṃkṛtir aṣṭasahasrī satām ṛddhyai  vīrasenākhyamokṣage cāruguṇānarghyaratnasindhugirisatatam  sāratarāt madhyānage māramadāmbhodapavanagirigahvarāyitu  kaṣṭasahasrīsiddhā sāṣṭasahasrīyam atra me puṣyāt śaśvadabhīṣṭasahasrīṃ kumārasenoktivardhamānārthā  iti granthaḥ samāptaḥ