DCV – Nyāyabhūṣaṇa

Bhāsarvarjña's NyāyabhūṣaṇaText according to T. Neill's electronic resource based on Yogīndrānanda's 1968 editionDigital textresource initally created in or before 2021 byT. NeillPublished within the Digital Corpus of Vidyānandin's Works at www.dipal.org/dcv by H. Trikha under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International LicenseMay 27, 2022Bhāsarvajña-praṇītasya Nyāyasārasya svopajñaṃ vyākhyānaṃ Nyāyabhūṣaṇam. tad etad Yogīndrānandaḥ saṃśodhya, ṭippaṇādibhiḥ pariskṛtya sampāditavān. (Ṣaḍdarśanaprakāśanagranthamālā 1). Vārāṇasī 1968.Text resource created by Tyler Neill in or before 2021. Download, Jul 28, 2021 from https://github.com/tylergneill/pramana-nlp/tree/master/data_prep/3_etext_cleanedDigital text resource within DCV: /home/deploy/dipal/public/dcv-site/root-resources/NBhu/NBhu, Version: September 25, 2024The file at hand is a transformation of the file "NBhu", in which T. Neill's resource has been adapted to xml-markup according to the TEI P5 conventions. The resource represents a basic capture of Yogīndrānandas's printed edition, readings deviating from the printed edition are not indicated. Main steps in the preparation: 2021: Download from T. Neill's site 2022: Creation of the xml resource, application of the conventions of the Text Encoding Initiative, integration into DCV by H. TrikhaThe main structural divisions in the body of the resource are paragraphs (p), line groups (lg) and blocks with Yogīndrānanda's analytical remarks (ab type='head' resp='YA'). p-tags and lg-tags contain references to the printed edition (span type='ref_edition' resp='TN' ) by indication of the page and the line at which the individual unit starts.Excluded in plain text: abtype=head, ana=not-accepted-in-plain-text, ana=no-in-brackets, umāpatiṃ sarvajagatpatiṃ sadā praṇamya nirvāṇadam īśvaraṃ param  gurūṃś ca sarvān anu mokṣasiddhaye pravakṣyate nyāyasadarthasaṅgrahaḥ  tasyādau 'praṇamya' ityādi vākyaṃ maṅgalārthaṃ sambandhaprayojanābhidheyapratipattyarthaṃ ca praṇāmakṛtena hi maṅgalenādharmapratibandhakenādharmamūlā vighnavināyakāḥ protsāryante tataḥ śāstraparisamāptir ity arthavān praṇāmaḥ yatra tu na samāptis tatra praṇāmasya asamyaktvam anumeyaṃ karttur adharmabāhulyaṃ vā na caivam asāmarthyam eva praṇāmasya anyatra sāmarthyāt na hi pradīptahastiśālāgnyupaśamāsamarthasya kumbhaśatodakasyānyatrāpy asāmarthyaṃ dṛṣṭam yatrāpy antareṇa praṇāmaṃ śāstraparisamāptir dṛṣṭā tatrāpi mānasaḥ kāyiko vā praṇāmo 'numeyaḥ sādhanāntarasādhyo vā dharmaḥ vācikapraṇāme tv anyeṣām apy upadeśasiddhiḥ syāt sarvāpi kriyā maheśvarapraṇāmapūrvikaiva mumukṣuṇā viśeṣeṇaiva karttavyā yena śāstraparisamāptivad mokṣasamāptir apy avighnataḥ syād iti atha vighnahetur adharma eva nāsti dharmo vāsti tatpratibandhakaḥ pūrvakṛtaḥ tathāpi tadāśaṅkayā karttavya eva praṇāmaḥ śatrvādyāśaṅkayāstrādisaṅgrahavad iti  śrotṛpravṛttyarthaṃ sambandhādyabhidhānam arthasaṃśayadvāreṇa pravṛttihetutvāt tadanabhidhāne tv anarthasaṃśayo 'pi nivṛttihetuḥ syāt pratijñātāpratijñātabhojanagṛhayoḥ pravṛttinivṛttivat na cānavasthā prathamaṃ jijñāsātaḥ kāyapīḍayāpi pravṛtteḥ sambhavāt uttarottarapravṛttau punaḥ prayāsabhūyastvaṃ manyamānaḥ sambandhādyabhidhānaṃ prekṣāvān apekṣate na ca sambandhādimātraṃ niḥśreyasārthināṃ pravṛttinimittam kiṃ tarhi tadabhipretaṃ prayojanaṃ prayojanopāyādisaṃjñitaṃ cābhidheyam tābhyāṃ śiṣyācāryābhyāṃ ca saha śāstrasya sambandhaś ceti tathā ca sūtram pramāṇāditattvajñānān niḥśreyasādhigama iti atra śāstraśiṣyācāryāṇāṃ nyāyalabhyatvān nābhidhānaṃ kṛtam vyākhyātrā tu kartavyam yena prayojanādisambaddham idaṃ śāstram ayam ācārya etacchāstravyākhyāne yogyaḥ aham apy atra śravaṇādhikārīty evaṃ sambhāvyātraivābhipretārthasiddhir bhaviṣyatīti manyamānaḥ śrotā pravartate paraṃ prayojanaṃ vyavahitaṃ niḥśreyasākhyaṃ tad eva mukhyaṃ pravṛttyaṅgatvena saṅgrahe kasmān noktam iti cet na prabodhākhyasya prayojanasyābhidhānād eva labdhatvāt tadarthatvāt prabodhasya tadarthatvaṃ cottaratra vakṣyāmaḥ vedasūtraśrutito vā tattvajñānaṃ niḥśreyasahetutvena niścitaṃ tena tattvajñānahetāv eva jijñāsā tadanurodhenāparam eva prayojanam uktam iti  samyag adhyātmajñānarahitānām anyaśāstropādhyāyānām apy atropasannānāṃ putravad vyutpādyatvajñāpanārthaṃ śiśugrahaṇam  dvividham atrābhidheyam pradhānam apradhānaṃ ca tatra pradhānaṃ pramāṇādayaḥ padārthāḥ tallakṣaṇam apradhānam tanniścayārthatvāt lakṣaṇasya pramāṇādiṣv api pradhānaṃ prameyam tatrāpy ātmatattvam tadarthatvād itareṣām iti lakṣaṇam eva pradhānaṃ prāptam tatpuruṣasyottarapadaprādhānyād iti cet na pūrvapadaprādhānyasyāpi dṛṣṭatvāt yathā chātraśataṃ bhojitam iti bhavatu vā lakṣaṇasya prādhānyaṃ tathā ca sūtrakāraḥ pramāṇādīnāṃ tattvam iti śaiṣikyā ṣaṣṭhyārthāntaraṃ tattvam uktvā tattvajñānān niḥśreyasādhigama ity āha tattvaṃ ca pramāṇādīnāṃ lakṣaṇam evocyate pramāṇādīnām avijñeyatvam avyākhyeyatvaṃ ca prāptam ity etad apy acodyam na hi golakṣaṇe khurakakudadagotvasāsnādisaṃjñito gaur aniścito bhavati pratyuta suniścita eva bhavati tathā hi svaniścayasāmarthyāt padārthānāṃ parasparāsaṃkareṇa niścāyako dharmo lakṣaṇam ity ucyate tadaniścaye padārthānām apy aniścaya evety ataḥ prādhānyaṃ lakṣaṇasyeti  nanu coktam   prasiddhāni pramāṇāni vyavahāraś ca tatkṛtaḥ  pramāṇalakṣaṇasyoktau jñāyate na prayojanam  ity evaṃ prameyādiṣv api vācyam iti anenaitad ucyate na hi tāval lakṣaṇena lakṣyaṃ kriyate gavādeḥ sāsnādilakṣaṇenaikakālatvadarśanāt ātmādilakṣyasya ca nityatvāt nāpi jñāpyate lakṣaṇāprasiddhāv api loke lakṣyapratītidarśanāt anavasthāprasaṅgaś ca durnivāraḥ syāt atha pravṛttinivṛttirūpaḥ śābdo bādhyabādhakavyavahāraś ca pramāṇādiṣu lakṣaṇam antareṇa na sidhyatīti na tasyāpi siddhatvāt loke bādhyabādhakalakṣaṇo 'pi siddha eveti saṃjñā niyamenāprasiddheti cet na prasiddhatvāt tathā hi strīśūdrādayo 'pi bruvanto dṛśyante tvadīyaṃ vacaḥ pratyakṣeṇaiva bādhyata ity evam ādi tasmāt pramāṇādilakṣaṇaṃ niṣprayojanam iti  atra tāvad utpattipakṣe 'nabhyupagama eva parihāraḥ pratipattis tu lakṣaṇadvāreṇa dṛṣṭaiva gavādau tathā hi bahuṣv api goṣv asādhāraṇalakṣaṇadarśanenātmīyāṃ gāṃ niścinoti lakṣaṇān abhijñas tu sandihyata iti evaṃ sarvatra sthāvarajaṅgamaratnādiviśeṣeṣv apy udāharaṇaṃ draṣṭavyam lakṣaṇasyāpi lakṣaṇāntareṇa niścaye saty anavastheti cet na sandehaviṣaya eva niyamābhyupagamāt yatraiva vastuni sandehas tatraiva lakṣaṇopalambhapūrvako niścaya ity ayaṃ niyamo 'bhyupagamyate na ca sarvatra sandeho 'sti na hi sthāṇvādiṣv iva vakrādiviśeṣeṣv api sandeha utpadyate tadabhyupagame ca pratyakṣādivirodhaḥ syāt atha kasmāt sthāṇvādiṣv eva sandeho bhavati na vakrādiviśeṣaparaṃparāsv apīti sthāṇvādiṣu sandehakāraṇasadbhāvāditaratrāsadbhāvād iti na atrāpi paryanuyogānivṛtteḥ kasmāt tadviśeṣaparaṃparāsv api sandehakāraṇaṃ na bhavatīti vastusvabhāvair atrottaraṃ vācyam ye evaṃ bhavanti  vayaṃ tu yathādṛṣṭam arthaṃ bruvāṇā nopālambham arhāmaḥ sandehaviṣaye 'pi niścayo viśeṣadarśanāt na lakṣaṇadarśanād iti cet na viśeṣāṅkacihnalakṣaṇaśabdānāṃ paryāyatvāt avyāpakātivyāpakayor api lakṣaṇatvaprasaṅga iti cet na ativyāpakasyāpi viśeṣakatvāt viṣāṇādy api kenacid vailakṣaṇyenāvagamyate yadā tadā golakṣaṇatveneṣṭam avyāpako 'pi viśeṣo lakṣaṇatvenābhyupagamyate yathā dravyasya kriyāvattvam na hi kriyāvattvam upalabhyamānaṃ dravyaniścayaṃ na karoti yad eva kriyāvat tad eva dravyam ity abhiprāyavataḥ khalv avyāptidoṣa udbhāvyate niṣkriyasyākāśāder adravyatvaprasaṅga iti yat kriyāvat tad dravyam evety abhiprāyavatas tu niravadyaṃ lakṣaṇam iti etenecchādyātmalakṣaṇam ceṣṭāśrayatvaṃ śarīrasya yugapajjñānānutpattir manasaḥ vimṛśyetyādinirṇayasya lakṣaṇaṃ ca vyākhyātam lakṣyāntare tu muktātmādau uktalakṣaṇābhāve 'pi lakṣaṇāntarād ātmādivyavahāraḥ sidhyati yathā kriyāvattvābhāve 'pi ākāśādiṣu guṇavattvādilakṣaṇād dravyavyavahāraḥ evam ātmatvān muktātmasvātmavyavahāraḥ raṇḍāntaḥkaraṇeṣu manastvān manovyavahāraḥ śilāntargataśarīreṣu śarīratvād indriyāśrayatvāc ca śarīravyavahāraḥ karatalādinirṇayeṣv avyabhicāri niścayānubhavatvān nirṇayavyavahāraḥ ity evam anyatrāpy ūhyam iti lakṣaṇāntaram evāstu vyāpakatvāt anarthakam avyāpakalakṣaṇābhidhānam iti cet na asyāpi svalakṣyaniścaye samarthatvāt ātmatvādipratipattāv icchādilakṣaṇasyaiva samarthatvāc ca  lakṣaṇe 'pi vipratipattau lakṣaṇāntarābhidhāne saty anavastheti cet na sarvatra vipratipattyasambhavāt katham yadi tāvad ayaṃ vipratipadyamānaḥ cetanācetanopāyopeyādisvarūpaṃ pratipadyate tadā puruṣaviśeṣaṃ prati tannyāyenānyo 'py arthaḥ prasādhayitavyaḥ atha kiṃcid api na pratipadyate tadā puruṣaviśeṣam prati śabdaviśeṣoccāranaṃ na prāpnoti kutaḥ vṛkṣādikaṃ dṛṣṭvāpi yat kiṃcid brūyāt tataś conmattavad upekṣaṇīyaḥ syāt  na ceyaṃ lakṣaṇaparaṃparābhyupagamyate kasmāt lakṣaṇalakṣaṇasya sakalalakṣaṇavargavyavacchedakatvena svātmano 'pi vyavacchedakatvāt yathā anityaḥ sarvaḥ śabda ity etadvākyaṃ svātmano 'py anityatām abhidhatte svādhyāyo 'dhyetavyaḥ ity ayaṃ vidhiḥ svātmano 'py adhyeyatvaṃ vidhatta iti karmakaraṇayor ekakriyāyām ekatvam ayuktam iti cet na pramātṛprameyavat kvacid dṛṣṭatvāt taddṛṣṭāntenaiva sarvadāpy abhedaprasaṅga iti cet na paṭaturīvemādīnāṃ bhedasya pratyakṣādisiddhatvāt tad evaṃ sarvatra sandehaviṣaye niścayahetutvāt na lakṣaṇavacanaṃ niṣprayojanam iti lakṣaṇasyaiva niścayahetutve nirarthakaṃ pramāṇam iti cet na lakṣaṇasyāpi niścayasādhyatvena pramāṇatvāt atha lakṣaṇaṃ kiṃ pramāṇaparyāyaḥ uta pratyakṣādīnām anyatamattadarthāntaraṃ veti kevalavyatirekīty eke asmābhis tv abhihitam eva viśeṣāṅgādiśabdāḥ paryāyā iti ata eva na pramāṇaparyāyaḥ pramāṇasādhanasya sarvasyāpi pramāṇatvāt lakṣaṇaṃ tu prameyaviśeṣakam eva tac cendriyādisahakāritvena pratyakṣādivyapadeśam api labhate tasyāvayavādivat prayojanavaśāt pṛthag abhidhānam  śāstram antareṇāpi pramāṇādilakṣaṇaṃ prasiddham eva anyathā laukikā kathaṃ pramāṇādivyavahāraṃ kurvantīty ato 'narthakaṃ tadarthaṃ śāstram iti cet na bhrāntinivṛttaye 'nuvādakaraṇāt darśanāntarābhiniviṣṭaiḥ khalu bhrāntair anyathānyathā lakṣaṇābhidhānena loke 'pi pramāṇādiṣu visaṃvādyate ataḥ prasiddam eva lakṣaṇam anūdya tadbhramo nivarttyate bhrāntapitṛdarśanasya taccihnānuvādena bhramanivṛttivat tathā hi pratyakṣādilakṣaṇam anūdya yatra bhrāntāḥ samyak pramāṇeṣv apy ātmādiviṣayeṣu pramāṇābhāsatām anarthāntareṣv apy arthāpattyādiṣv arthāntaratāṃ ca pratipadyante tatra vidhīyate yatra punaḥ pramāṇābhāseṣv apy advaitakṣaṇikatvavedā nityatvātmādyasattvādiviṣayeṣu pratyakṣādipramāṇatām arthāntareṣv apy anarthāntaratāṃ ca pratipadyante tatra pratiṣidhyate ity evam ātmādilakṣaṇeṣu saṃśayādilakṣaṇeṣu cānuvādaprayojanaṃ draṣṭavyam iti etenātmādijñānam upāyatvena niḥśreyasaṃ copeyatvenopaniṣatsv anyeṣu ca yogaśāstreṣu prasiddham ato 'narthakaṃ tadvidhāyakam etac chāstram ity etad api parihṛtam na hy atrātmādivijñānaṃ niḥśreyasaṃ vā vidhīyate kiṃ tarhi tatprasiddham evānūdya śākyādidarśanāpahṛtacetasām ātmādijñānaṃ mithyātvena saṃsārakāraṇaṃ sātmakaṃ niḥśreyasam avidyamānaṃ ca pratipadyamānānāṃ bhramanivṛttyartham ātmādisamarthanadvāreṇāśeṣapratipakṣapratiṣedhadvāreṇa ca pramāṇopapannatvaṃ tasya vidhīyate yenopaniṣadādyabhihitam eva sarvaṃ tathyam eveti niścitya nirāśaṃkasya prekṣāvataḥ tatprasiddham evopāyam anutiṣṭhato 'pavargaprāptir bhavatīti  tathā cātmādīnāṃ pramāṇopapannatvaṃ pratipādya adhyātmavidhyupāyaiḥ ity uktaṃ śrīmatsūtrakṛteti ye 'pi tarhi śivamuṣṭinyāyenādhyātmaśāstrārthaṃ gṛhītvānutiṣṭhanti te 'py apavargaṃ prāpnuvanty evāto 'narthakam idaṃ śāstram iti na nyāyakāṅkṣiṇaḥ sārthakatvāt na hi sarvānugrahārthaṃ śāstram ārabhyate sarvapuruṣānugrahasyāśakyatvāt ānantyād avyavasthitābhiprāyatvāc ca prāṇinām kiṃ tv adhikāripuruṣānugrahārtham adhikāriṇaś cātra santy eva nyāyakāṃkṣiṇaḥ sandigdhādiviśeṣāḥ yeṣām apy uktimātrād adhyātmaśāstrārthaniścaye sati vipratipattiṃ śṛṇvatām api kutaścin nimittāt sandeho na bhavati teṣām apīdaṃ śāstraṃ śrotuṃ yuktaṃ parānugrahārthaṃ svaniścayapālanārthaṃ ca tathā coktam tattvādhyavasāyasaṃrakṣaṇārtham ityādi evaṃ ca sarvāṇy uddeśalakṣaṇaparāṇi sūtrāṇy anuvādārthāni parīkṣāsūtrāṇi tv anuvādārthaphalena vidhipratiṣedhasaṃjñakenārthavanti draṣṭavyānīty evaṃ paratāsya śāstrasyeti  nanu ca kṛṣyādiṣu śāstraśravaṇe ca yadvadarthasaṃśayād evārthināṃ pravṛttir bhavaty evaṃ mokṣasādhane 'pi bhaviṣyatīty ataḥ kim anena śāstreṇeti na kṛṣyādiphalasya bāhulyena dṛṣṭatvād atyantādṛṣṭatvenāsambhāvyatvād apavargasya na ca kṛṣyādiṣu pūrvopārjitasamastavittadārādityāgena pravṛttiḥ phalavipratipattir vāsti viparyas tv apavargasādhane 'to 'narthasaṃśayanivṛttihetuḥ sasādhano 'pavarganiścayaḥ prārthyate prekṣāpūrvakāribhiḥ sa ca niścayaḥ pramāṇaniścayāt pramāṇaniścayas tu lakṣaṇaniścayād ato lakṣaṇam evādāv ucyate   samyaganubhavasādhanaṃ pramāṇam iti anena samānajātīyebhyaḥ pramāṇābhāsebhyo 'samānajātīyebhyaś ca prameyādibhyo vyavacchedaḥ prasādhyate evaṃ pratyakṣādilakṣaṇānām api samānāsamānajātīyavyavacchedakatvaṃ vyākhyātavyam iti  pramāṇasya samānajātīyāni vyavacchedyāni naiva santīti yo manyate taṃ pratyāha samyaggrahaṇaṃ saṃśayaviparyayāpohārtham saṃśayaviparyayayoḥ pramāṇaphalatvena vyāvṛttir nirākaraṇam apohas tadartham atha vā saṃśayaviparyayābhyāṃ sakāśād apoho vyāvṛttir anubhavasya tadartham ity arthaḥ tataḥ tatsādhanānām api pramāṇatvaṃ vyavacchinnaṃ bhavati phalasya hi samyaktvāsamyaktvābhyāṃ pramāṇatadābhāsayoḥ samyaktvāsamyaktve niścetuṃ śakyete tena samyag ity etat phalaviśeṣaṇatvena vyākhyāyate samyak cāsāv anubhavaś ceti tathābhūtārthaniścayasvabhāvatvaṃ samyaktvam tadviparītānubhavasvabhāvatvam asamyaktvaṃ  tac ca saṃśayaviparyayayor asti lokaśāstrayos tathāvyavahāradarśanād iti nājñātasvarūpaṃ hātum upādātuṃ vā śakyam ity atas tayoḥ svarūpaṃ vaktavyam iti athedam ucyate tatrānavadhāraṇajñānaṃ saṃśayaḥ anavadhāraṇaṃ ca tajjñānaṃ ceti vyāghātān na yuktam iti cet na gośabdādivaj jātinimittatvāj jñānaśabdasya yathā gopaṅkajādiśabdā na vyutpattivaśena svārtheṣu rūḍhāḥ kiṃ tarhi jātinimittatvena tathā jñānaśabdo 'pi jñānatvajātinimittaḥ svārthe nirūḍhaḥ sā ca jñānatvādijātir niścayāniścayasvabhāvāsu vyaktiṣu vartate aniścayajñānaṃ cānavadhāraṇam ity uktam ata eva nirvikalpakapratyakṣasya saṃśayatvaṃ na prasajyate tasyāpi niścayātmakatvāt niścayātmakatvaṃ ca tatprabhavasmṛtyanumeyam tathā hi idaṃ vastu tatra nāsty eva anena sadṛśam eva tadvastu etasmād adhikaṃ nyūnaṃ cety evam ātmikā smṛtiḥ pūrvānubhavaṃ niścayātmakaṃ sūcayati yataś cānubhavād aniścayātmikā smṛtir utpadyate sa saṃśaya evāniścayātmakatvāt anubhavākārānukāriṇī hi smṛtiḥ sā katham anyathā bhaved iti prathamākṣadarśanajaṃ jñānaṃ viśeṣadarśanādinimittam antareṇopajāyamānaṃ niścayātmakaṃ saṃśayātmakaṃ vā kathaṃ bhavitum arhatīti cet na adṛṣṭādisāmagrīvaśāt tathotpatteḥ anyathānavasthābhayād viśeṣadarśanam antareṇopajātaṃ viśeṣadarśanam aniścayātmakaṃ syāt tasya cāniścayātmakatve viśeṣavato 'py aniśacaya ity aniścayātmakaṃ jagat syāt na hi śiraḥpāṇyādiviśeṣāniścayajñānāt puruṣe 'niścayo dṛṣṭaḥ adṛṣṭādeś ca sāmarthyābhyupagame tataḥ eva niścayo bhavatu kim aniścayātmakena viśeṣadarśanenānupapannapramāṇakeneti tad evaṃ viśeṣadarśanādinimittam antareṇāpi kvacin niścayātmakam aniścayātmakaṃ ca jñānam astīty ato niravadyaṃ lakṣaṇam anavadhāraṇajñānaṃ saṃśayaḥ iti  yady etāv ataiva saṃśayalakṣaṇaṃ niravadyaṃ samānānekadharmopapatter ityādisūtraṃ tarhy anarthakam nānarthakaṃ vibhāgārthaṃ viśeṣalakṣaṇārthaṃ ca tadartham evāha sa cetyādi pañcadhā bhidyate samānadharmādimātrād asambhavī saṃśaya iti cet na anavadhāraṇāt na hy evam avadhāryate samānadharmād eva saṃśaya iti kiṃ tarhi indriyārthasannikarṣavad asādhāraṇakāraṇavacanaṃ samānajātīyavyavacchedārtham vijātīyavyavacchedas tu sāmānyalakṣaṇenaiva kṛtatvān nānukriyate sāmānyalakṣaṇānuvādena hi viśeṣalakṣaṇaṃ draṣṭavyam tenāyam arthaḥ siddhyati samānadharmāt sāmagryantaḥpatitād anavadhāraṇajñānaṃ bhavati tadanekadharmādyupalakṣitasāmagrījanitebhyaḥ saṃśayebhyo 'rthāntaram iti evam anyatrāpi vyākhyātavyam ity ato nātivyāptidoṣo 'py asti  sūtrakāreṇa tūpalabdhyanupalabdhyavyavasthādigrahaṇaṃ kucodyaparihārārthaṃ sahakāryudāharanārthaṃ ca kṛtam na tv anenaiva saṃpūrṇā sāmagrī pratipādyate adṛṣṭāntaḥkaraṇāder anabhidhānāt kucodyaṃ punar atraivaṃ bhavati samānadharmopalambho 'pi na saṃśayakāraṇam saty api tasmin gacchatas tṛṇādiṣu saṃśayānupalabdher iti tatrottaram viśeṣāpekṣā iti viśeṣeṣv apekṣā ākāṅkṣā smṛtirūpā yasya saṃśayasya kāraṇatvena sa tathoktaḥ kim uktaṃ bhavati viśeṣākāṅkṣā ca yataḥ saṃśayakāraṇam ataḥ tām antareṇāpi saṃśayo na bhavati na ca yasya sadbhāve 'pi sahakārikāraṇābhāvāt kāryaṃ notpadyate tasyākāraṇatvam eva sarvasyāpy akāraṇatvaprasaṅgād iti  nanv evam api dūrasthāyāṃ priyatamāyām ubhayasadbhāve 'pi saṃśayo na bhavati ato 'kāraṇaṃ viśeṣākāṅkṣāsahito 'pi samāno dharma iti asyottaram upalabdhyanupalabdhyavyavasthāta iti vidhipratiṣedhatvena niścayakāraṇābhāvād ity arthaḥ etad uktaṃ bhavati na viśeṣākāṅkṣaiva sahakārikāraṇaṃ kintūpalabdhyanupalabdhyavyavasthāpīty atas tadabhāve 'pi saṃśayo na bhavati tathā vegena gacchataḥ panasādiṣu vṛkṣasamānadharmopalambhe 'py upalabdhyanupalabdhyavyavasthāyām api viśeṣākāṅkṣābhāvān na saṃśayo bhavatīty ataḥ sakalasahakāryupetasyaiva samānadharmasya saṃśayahetutvam abhyupagamyata iti adṛṣṭādeś ca kāryāntareṣv api sādhāraṇatvād anabhidhāne 'pi sahakāritvaṃ labhyata ity abhiprāyavatātra noktam samānadharmavad anekadharmāder apy aśeṣasahakāryupetasya saṃśayahetutvaṃ vyākhyeyam iti asyaivārthaḥ parīkṣāyāṃ prapañcita ity apaunaruktyam samānadharma ity atra samāsadvayaṃ vikalpena draṣṭavyam karmadhārayaḥ ṣaṣṭhītatpuruṣaś ceti yadā karmadhārayas tadā samānaḥ sadṛśaḥ parimāṇādilakṣaṇo dharmaḥ praty āśrayaṃ bhinno labhyate yadā tatpuruṣaḥ tadā praty āśrayaṃ abhinno dharmaḥ sāmānyāvayavasaṃyogādilakṣaṇo labhyata iti atrodāharaṇam tad yathā iti ūrdhvatvaṃ ca digviśeṣāvasthite dīrghadravya ūrdhvapratyayanimittam tac ca parimāṇaṃ vā bhavatu sāmānyaṃ vā ṣaṭpadārthavyatiriktadharmasaṃjñakaṃ vā nāsya vicāraḥ kriyate anupayogitvād iti   anekadharmād iti vivakṣitajātīyaṃ tadviparītaṃ cānekam anekasmād vyāvarttako dharmo 'nekasyāsambandhī vānekasmin pratiṣiddho vānekapratyayahetur vā bhedasādhakatvenety ato 'nekadharma iti sarvatra madhyamapadalopena samāsaḥ sarvathāpy asādhāraṇadharmo 'bhipretaḥ tathā cākāśādiviśeṣaguṇatvāt kim ayaṃ śabdo nityaḥ syād anityo vety udāharaṇam kathaṃ punar asādhāraṇo dharmaḥ saṃśayaṃ karoti na hy ayaṃ viruddhaviśeṣaiḥ saha kadācid upalabdho 'pi yenāsyopalambhaḥ tatsmṛtihetuḥ syāt na cāpratibaddhārthadarśane smṛtir yuktā sarvadā sarvānubhūtārthasmṛtiprasaṅgāt na ca viruddhaviśeṣānusmṛtim antareṇa saṃśayo bhavati adṛṣṭatvāt api cāyam asādhāraṇo dharmaḥ svadharmiṇāṃ viśeṣa eva viśeṣadarśanāc cānyo 'pi saṃśayo nivarttate kathaṃ tataḥ saṃśayo bhavatīti na hi gotvadarśanād gavi saṃśayaḥ prādurbhavann upalabhyate anucchedaprasaṅgāc ca yas tāvat samānadharmadarśanotpannaḥ saṃśayaḥ sa viśeṣadarśanān nivarttate yas tu viśeṣadarśanād utpannaḥ sa kutaḥ pradhvaṃsam āsādayiṣyatīti tasmān nāsādhāraṇo dharmaḥ saṃśayahetur iti  atraike pratisamādhānaṃ kurvanti tulyajātīyeṣv arthāntarabhūteṣu ca viśeṣasyobhayathā dṛṣṭatvān na viruddhaviśeṣaiḥ sahādarśanam asādhāraṇasyeti etad uktaṃ bhavati yadā tulyajātīyatvenānityāḥ padārthā vivakṣitās tadārthāntarabhūtā nityā uktāḥ teṣu tulyajātīyeṣu ghaṭādiṣu arthāntarabhūteṣu cātmādiṣu viśeṣasya ghaṭatvāder ātmatvādeś ca ubhayathā prakāradvayena nityatvānityatvasahacaritatvena dṛṣṭatvāt pramāṇenopalabdhatvād ity arthaḥ asti ca śabde viśeṣaḥ śrāvaṇatvam ākāśaviśeṣaguṇatvaṃ ca tan na vidmaḥ kiṃ nityasya sataḥ śabdasyāyaṃ viśeṣaḥ utānityasyeti nedaṃ saṃśayakāraṇaṃ samānadharmād arthāntaram katham viśeṣavattvaṃ hi viruddhaviśeṣasmṛtihetutvena saṃśayanimittam tac ca sāmānyavattvādivan nityānityayoḥ samānam iti katham arthāntaraṃ bhavet pūrvaṃ sādhāraṇadharmavattvam uktam idānīṃ tv asādhāraṇadarmavattvam ity etāv ataiva viśeṣeṇa pṛthagvacanam ity eke vayan tv asādhāraṇenaiva rūpeṇāsya saṃśayahetutvaṃ varṇayāmaḥ katham iti nityebhyo vyāvṛttatvam anityeṣv eva dṛṣṭam anityebhyo vyāvṛttatvaṃ ca nityeṣv eva dṛṣṭam ayan tu śabdaḥ śrāvaṇatvādiviśeṣeṇa nityebhyo 'nityebhyaś ca vyāvṛttaḥ tan na jānīmahe kiṃ nityebhyo vyāvṛttatvād ghaṭādivad anityaḥ syād utānityebhyo vyāvṛttatvād ātmādivan nitya iti na ca nityatvānityatvayor ekatra sambhavo 'sti parasparaparihārasthitidharmatvāt na cātyantasaṃśayaprasaṅgaḥ sahakārikāraṇasyopalabdhyanupalabdhyavyavasthādeḥ sātatyenāsambhavāt nāpy anivṛttiprasaṅgaḥ kṛtakatvādiviśeṣadarśanān nivṛtteḥ na ca viśeṣatvasāmyāc chrāvaṇatvādivat kṛtakatvādito 'pi saṃśayaprasaṅgaḥ kṛtakatvāder anityatvāvinābhāvitvenānyatropalabdhatvād iti tasmād asādhāraṇo 'pi dharmaḥ saṃśayahetur iti sthitam  atha vānekaś cāsau dharmaś ceti karmadhārayas tena viruddhānekadharmasyaikatropalabhyamānasya saṃśayahetutvaṃ labhyate yathā kiṃ nu kriyāvattvāt śaravan mūrtaṃ manaḥ syād utāsparśatvād ākāśavad amūrttam iti na ca mūrttatvāmūrttatvayor ekatra sambhavaḥ pasparaparihārasthitidharmatvāt upalabdhyanupalabdhyavyavasthādeś cātrāpi sahakāritvam ato na sarvadā sarvatra vā saṃśayaprasaṅga iti tulyabalatve tayor virodhān nirṇayānutpādakatvaṃ syān na saṃśayotpādakatvam iti cet na ata eva tatsiddheḥ na hy ayaṃ nirṇayānutpattāv acetanakuḍyādivad āste viparyeti vā kiṃ tarhi paryālocayan praśnaṃ vā kurvann upalabhyate na ca saṃśayam antareṇa paryālocanaṃ praśnakaraṇaṃ vā yujyate anadhyavasāya iti cet  atha manyase nirṇayānutpattāv anadhyavasāyo 'sya na tu saṃśaya iti tad ayuktam vipratipattito 'py anadhyavasāyaprasaṅgāt na hi vipratipattyā sahāsyānekadharmasya viśeṣaḥ kaścid asti kiṃ cānadhyavasāyasyāpi saṃśaye 'ntarbhāvapratipādanāt pradeśāntare ca viruddhadharmadvayasya saṃśayahetutvena svayam uktatvāt tathā ca gamanatvaṃ kiṃ karmatvaparyāya āhosvid aparaṃ sāmānyam iti praśnaṃ kurvataḥ kutas te saṃśaya ity anuyogaṃ ca kṛtvā sarveṣūtkṣepaṇādiṣu karmatvavad anugatapratyayahetutvam utkṣepaṇādivat pṛthagabhihitatvaṃ ca dharmadvayaṃ saṃśayahetutvenoktam iti tasmād aneko 'pi dharmaḥ saṃśayahetur iti  vipratipattir iti vyāhataḥ pravādo vipratipattiḥ tāṃ śṛṇvataḥ pūrvoktasahakārisadbhāve sati saṃśayo bhavati kiṃ bhautikānīndriyāṇy utābhautikānīti kiṃ śarīrādivyatirikta ātmāsty uta nāsti nityo 'nityo vetyādivipratipattayo draṣṭavyā iti vidhimukhena pravṛttaṃ jñānam upalabdhiḥ pratiṣedhamukhena pravṛttaṃ jñānaṃ jñānānutpādaś cānupalabdhiḥ tayoḥ pṛthak saṃśayahetutvam avyavasthāviśeṣaṇatvaṃ ca tenātra pañcasūtrī draṣṭvyā upalabdhyupapatter upalabdhyanupalabdhyavyavasthāto viśeṣāpekṣo vimarśaḥ saṃśayaḥ anupalabdhyupapatter upalabdhyanupalabdhyavyavasthāto viśeṣāpekṣo vimarśaḥ saṃśaya iti evaṃ samānadharmopapatter ityādiṣv api yojyam evaṃ ca sarvatrāpy upalabdhiviṣaye 'nupalabdhiviṣaye ca saṃśayaprasaṅga ity anupapannaṃ codyam na hy atropalabdhimātram anupalabdhimātraṃ vā saṃśayakāraṇam iṣṭam iti bhavatu nāmaivaṃ tathāpy anayoḥ samānadharmād arthāntaratvaṃ nāsti katham yadi tāvad upalabdhyanupalabdhiviṣaya eva satyāsatyatvena saṃśayas tadopalabdhitvam anupalabdhitvaṃ ca sāmānyam athopalabhyamānānupalabhyamāneṣu jalapiśācādiṣu vidyamānāvidyamānatvena saṃśayaḥ tathāpi jñānāvabhāsitvam anavabhāsitvaṃ ca sāmānyam iti atraike pariharanti samāno 'nekaś ca dharmo jñeyasthaḥ upalabdhyanupalabdhī punar jñātṛsthe etāvatā viśeṣeṇa pṛthagvacanam iti vayaṃ tu brūmaḥ prayojanavaśāt prthagabhidhānam katham anupalabdhimātreṇa vādinaḥ svargāpūrvadevatāder asattvam icchanti upalabdhimātreṇa śabde sthāyitvaṃ śarīre caitanyādikaṃ sāmānyādeḥ svāśrayeṇābhedaṃ cecchanti tannirākaraṇārtham upalabdhyanupalabdhimātrasya saṃdehanimittatvam uktam iti  samyaggrahaṇena saṃśayaviparyayau nirākṛtau atha ūhānadhyavasāyau kena nirākṛtau iti yaś codayiṣyate tasyedam uttaraṃ vaktavyam anavadhāraṇatveti yadā tu na saṃśayād arthāntarabhāvas tadā saṃśayanirākaraṇenaiva tadātmabhūtayor apy ūhānadhyavasāyayoḥ pramāṇaphalatvaṃ nirākṛtam ity arthaḥ tathā ca sūtrakāreṇa saṃśayavyavacchedārthaṃ vyavasāyātmakagrahaṇam eva kṛtaṃ nohānadhyavasāyavyavacchedārthaṃ padāntaram iti vikalpenobhayārthāvalambī saṃśayas tadvilakṣaṇau tūhānadhyavasāyau tat kathaṃ tayoḥ saṃśayān nārthāntarabhāva iti cet na tadekalakṣaṇasaṅgṛhītayor avāntaravaidharmyamātrāt tadarthāntaratvāyogāt na hi mṛdvailakṣaṇyāt pāṣāṇasya pṛthivīto 'py arthāntarabhāva iti nyāyyam tathā ca yady api loke bhūbhāgaviśeṣa eva pṛthivīvyavahāras tathāpi śāstre gandhavattvāviśeṣāt pāṣāṇādāv api pṛthivītvam iṣṭam tathānavadhāraṇatvāviśeṣād ūhānadhyavasāyayoḥ saṃśayatvam iṣṭam iti  pramāsādhanatvāviśeṣāt pratyakṣādīnām ekatvaprasaṅga iti cet abhyupagamād adoṣaḥ eka evāyaṃ pramāṇavargas tasya pratyakṣādibhedo 'vāntara iti na ca pratyakṣavyavahāranimittam anumānādāv asti anumānavyavahāranimittaṃ cetaratrāsti yataḥ pratyakṣādibhedavyavahāro nivartteta etena parokṣānubhavasādhanatvāviśeṣād anumānāgamayor ekatvaṃ paryudastam na caivaṃ saṃśayavyavahāranimittam anavadhāraṇajñānatvam ūhādau nāstīti  kaś cāyam ūhaḥ saṃśayanirṇayāntarālabhāvī bhavitavyatātmakaḥ pratyayaḥ tad yathā vāhyālīti  saṃśayas tarhi anavadhāraṇātmakatvāt avikalpātmakatvān na saṃśaya iti cet atha manyase vikalpātmakaḥ saṃśayo bhavati kim ayaṃ sthāṇuḥ puruṣo veti ayaṃ tu vādhakapramāṇāt koṭyantarāśaṅkāyāṃ nivṛttāyāṃ paścād bhavatīty ato na saṃśayaḥ nāpi nirṇayaḥ sādhakapramāṇābhāve 'py utpatteḥ na hi pratipakṣaniṣedhād eva nirṇayo bhavati pakṣapratipakṣābhyām iti vacanāt pṛthag uddiṣṭatvāc ca na saṃśayo na nirṇayo veti yat tāvad vikalpātmakaḥ saṃśaya iti tat na anyathāpi saṃśayasya darśanāt yathāvagataphalaviśeṣasyopāyaviśeṣaṃ prati saṃśayo bhavati ko 'sya phalasyopāyaviśeṣa iti yathā vā jātasya dhruvaṃ mṛtyur iti niścitya kālaviśeṣam ajānānaḥ saṃdegdhi kadā mṛtyur me bhaviṣyatīti adyatanaśvastanādivikalpo 'trānanubhūyamāno 'pi nyāyalabhya eva tathā hi puruṣeṇa tāvad anena bhavitavyam puruṣasambhāvane kāraṇabhūyastvadarśanāt pakṣāntaram api vā kadācit syāt sarvasya pakṣāntarasyābhāvāniścayāt niścaye tu nirṇaya eva syāt sarvapakṣāntarābhāvopalakṣitam ūrdhvatvam eva hi puruṣasya viśeṣa iti tathā kṣetraviśeṣaṃ dṛṣṭvā manyate kaścit atra kṣetriṇā sasyabāhulyena bhavitavyam gṛhasthaviśeṣaṃ dṛṣṭvā bhojanaprāptyā bhavitavyam ity evamādiṣu na pakṣāntarābhāvaniścayo 'sti atha ca bhavitavyatātmakaḥ pratyayo dṛṣṭa iti saṃśayād ūrdhvam utpadyamānatvād ity ayaṃ hetur yadi vargāpekṣayoktas tadā sādhyāviśiṣṭaḥ ūhajñānasyāpi saṃśayaviśeṣatveneṣṭatvāt atha vyaktivivakṣayā tadānaikāntikaḥ saṃśayasyāpi saṃśayavyaktyuttarakālabhāvitvāt pṛthaguddiṣṭatvād ity ayam apy anaikāntikaḥ pramāṇānarthāntaratve 'py avayavānāṃ pṛthaguddiṣṭvatvāt hetvābhāsādīnāṃ ca nigrahasthānāntarbhāve 'pīti sūtravirodho 'py ata eva nāsti prayojanāntaravaśena pṛthagabhidhānāt saṃśayasya tāvat sāmānyena prayojanaṃ nyāyapravartakatvam katham nānupalabdhe na nirṇīte 'rthe nyāyaḥ pravarttate kiṃ tarhi saṃśayite kiṃ kāraṇam anupalabdhe tāvad āśrayāsiddhatvaprasaṅgaḥ nirṇīte ca vaiyarthya prasaṅgaḥ ity ataḥ sāmānyata upalabdhe viśeṣataś cāniścite nyāyaḥ pravarttata iti kiṃ punar atrāvadhāryate yadi saṃdigdha evārthe nyāyaḥ pravartata iti tan na asaṃdigdhe 'pi pravṛttidarśanāt na hi vādinaḥ prativādino vā nyāyaṃ pravarttayataḥ sandeho 'sti svārthānumāna eṣa niyamaḥ iti cet na prayojanāntareṇāṭavyām aṭato dhūmādyanumānapravṛttidarśanāt atha saṃdigdhe 'py arthe nyāyaḥ pravarttate evety avadhāraṇam tad apy asambhavi kvacid anarthitvādinimittād apravṛttidarśanād ity ato 'kāraṇaṃ nyāyapravṛtteḥ sandeha iti naitad asti yogyatāpekṣayā pūrvāvadhāraṇābhyupagamāt saṃśayita evārthe saṃśayayogya evārthe nyāyaḥ pravarttata iti vivakṣitam yogyatā ca sāmānyata upalabdhir viśeṣāniścayasahitā vipratipattiś ca vādādiṣv iti evaṃ ca sati na saṃśayavad viparyayasyāpi vicārāṅgatvena pramāṇaprameyapadasaṅgṛhītasyāpi pṛthagabhidhānaṃ prāptam na hi viparyayādhyavasite dharmiṇi hetuḥ samyaksādhanatām āsādayati nāpi sandehanivṛttivad viparyayanivṛttyarthaṃ pravarttamānaḥ kaścid upalabhyate yo 'pi prativādir viparyayanivṛttyarthaṃ pravarttate so 'pi vipratipattinirākaraṇabuddhyā svaniścayapoṣaṇārthaṃ śiṣyādīnāṃ niścayādhānārthaṃ ca vipratipattiviṣaye nyāyaṃ pravarttayati sa ca vipratipattiviṣayasandehārtha ity ataḥ sandeha eva vicārāṅgatvenoktaḥ sūtrakāreṇeti tasmād upapannaṃ nyāyapravarttakatvaṃ sandehasya prayojanam iti  sandehāntarbhūtasya tarkasya pṛthagabhidhāne tarhi kiṃ prayojanāntaram tad ucyate pramāṇānugrāhakatvam tarkavivikte viṣaye pramāṇāni pravartamānāni tarkeṇānugṛhyanta iti pūrvācāryāḥ vayaṃ tu pratipadyāmahe vādādipravṛttiviśeṣaṇārthaṃ tarkaḥ pṛthagupadiṣṭaḥ katham iti kecid evaṃ manyante vādādiṣu naiyāyikasya pravṛttir na yuktā kiṃ kāraṇam vicārakasya niścayam antareṇa pravṛtter ayogāt na cātra niścayo 'sty anena dūṣaṇena sādhanena vā mayātra prativādī parājetavyaḥ sambodhayitavyo veti parābhiprāyasya duranvayatvāt yasyāpi hi prajñā kāle na parīkṣitā tasyāpi kadācid upādhyāyādinā pratipādyamānasyāpratipattir anyathāpratipattiś ca dṛśyate tathopādhyāyo 'pi kvacin niruttarīkriyamāṇa upalabhyate tena svapratipattyupāyo 'pi vyabhicārīty ataḥ parapratipādanopāyāniścayād vādādiṣu pravṛttyanupapatter anarthakaṃ vādādiparijñānam iti tān prati sūtrakāraḥ tarkaṃ pṛthag uddiśya lakṣayitvā vādādiṣu pravṛttisādhanatvenoktavān pramāṇatarkasādhanopālambha iti etad uktaṃ bhavati jayaparājayahetutvena pramāṇaniścitau vā sādhanopālambhau tarkaviṣayīkṛtau vā vādādiṣu naiyāyikenābhidhātavyau kasmāt tato 'rthaprāptyanarthaparihārayoḥ sambhavāt yadā tāvat pramāṇenārtham avadhārya pravarttate tadāsya so 'rthaḥ sidhyaty eva yadā niścayābhāve sati kāraṇopapattitaḥ sambhāvyārthaṃ pravarttate tadāpi so 'rthas tāvad asya sidhyaty eva kālatālīyanyāyena yadi vyabhicarati yathā tantuṣu pravṛttasya kuvindasya paṭa iti tasmāt parair ākṣiptenāpi naiyāyikena vādādiṣu tāvan na pravartitavyaṃ yāvan na svātmanaḥ sāmarthyaṃ jñānādyatiśayalakṣaṇam tadviparītaṃ ca parasyāsāmarthyam sabhāpatiprāśnikayor anyāyapravṛttinivāraṇasāmarthyam mādhyasthyaṃ ca suniścitaṃ susambhāvitaṃ vā bhavati yaḥ punar ahaṃkāramātreṇa svasāmarthyādikam avicāryaiva pravartate sa naiyāyika eva na bhavati avicārakatvāt na hi sububhukṣito 'pi saviṣatvāśaṃkām anivartya prekṣāpūrvakārī bhoktum annaṃ pravarttata iti  arthasaṃśayasyāpi pravṛttihetutvād iti cet atha manyase yathānarthasaṃśayānarthohānarthaniścayās trayo 'py apravṛttihetavaḥ prasiddhās tathārthasaṃśayārthohārthaniścayā api pravṛttihetavaḥ kathaṃ saṃśayasya vādādiṣu pravṛttihetutvaṃ nāstīti na anyathārthasaṃśayasya pravṛttihetutvāt yadā duḥkhārtaḥ kaścid duḥkhopaśamanahetuṣu saṃdihyamāno 'nyaṃ duḥkhopaśamanahetuṃ na paśyati tadārthasaṃśayād eva pravarttate pravarttamānasya hi duḥkhanivṛttir bhavati kadācit apravarttamānasya tadavastham eva duḥkham iti yadāpīṣṭārthahetuṣu saṃdihyamāno 'nyam iṣṭārthahetuṃ na paśyati prayāsabhūyastvam anarthaprāptiṃ vā pravṛttau na sambhāvayati tadārthasaṃśayād eva pravartata iti itthaṃ vicārakasyārthasaṃśayo 'pi pravṛttihetur na tu dyūtādiṣv iveti jalpavitaṇḍayos tu parājitasya mahān anartho bhavati apravarttamānasya tu na kācin mahatī kṣatir ity ato vicārakeṇa saṃdehād vāde 'pi prathamaṃ na pravartitavyam asatsādhanādiprayogaṃ kurvāṇasya hi jaḍabuddhiviṣayatvenānavadheyavacanatvaprasaṅgāt yo 'pi prathamaṃ sādhanasāmarthyād aniścayaḥ tanniścayārthaṃ gurvādibhiḥ saha vādaṃ karoti so 'pi śiṣya eva jñānārjanābhiprāyatvāc chāstrārthacintanapravṛttavan na samyagvādīti tad evaṃ vādādipravṛttiviśeṣaṇārthaṃ tarkaḥ pṛthagupadiṣṭaḥ saṃśayāntarbhūyo 'pīti  kiṃ saṃjñako 'yaṃ vṛkṣa ityanadhyavasāyaḥ saṃśayān na bhidyate vṛkṣasaṃjñāviṣayo hi yo 'rthaḥ so 'parasaṃjñāviṣayo 'pi dṛṣṭo yathāmrādir ity evaṃ sāmānyena viśeṣasaṃjñām anumāya tadbhedam āmrādivad anusmaran saṃdihyate kiṃ saṃjñako 'yaṃ vṛkṣa iti saṃjñābhedasya hi prasiddhasyāprasiddhasya ca bahutvena sthāṇvādisaṃśayavad viśeṣasaṃjñollekhī notpadyate yathā tvadīyaikā gauḥ prasūtety ukte prasiddhagoviśeṣasaṃjñasyāpi gosahasrapateḥ katamā gauḥ prasūtety evam ākāra eva saṃśayo bhavati na bhadrā na nandetyādiviśeṣavikalpī etena vyāsaṅgād anarthitvāc ceṣukārādīnām anadhyavasāyaḥ saṃśayāntarbhāvito draṣṭavyaḥ sthāṇvādisaṃśaye 'pi hi na jānīmaḥ kim idam ity ullekho bhavaty evāntarāle naitāvatārthāntaratvam savikalpakanirvikalpakapratyakṣajñānayor ivāvāntarabhede 'pi lakṣaṇaikatvād iti tad evaṃ sthitam etadanavadhāraṇatvāviśeṣād ūhānadhyavasāyayor na saṃśayād arthāntarabhāva iti  nanu ca saṃśaya eva nāsti kutas tatrāntarbhāvaś cintyeta tathā hi tasmin saṃśayajñāne kiṃ pratibhāti dharmī dharmo vā yadi dharmī sa tāttviko 'tāttviko vā yadi tāttvikaḥ kathaṃ tadbuddheḥ sandeharūpatā tāttvikārthagṛhīti rūpatvāt karatalādinirṇayavat athātāttvikas tathāpy atāttvikārthaviṣayatvāt keśādijñānavad bhrāntir eva na sandehaḥ atha dharmaḥ sthāṇutvalakṣaṇaḥ puruṣatvalakṣaṇaḥ ubhayaṃ vā yadi sthāṇutvalakṣaṇas tatas tāttvikātāttvikayoḥ pūrvavad doṣaḥ atha puruṣatvalakṣaṇaḥ tatrāpi pūrvavad eva doṣaḥ athobhayam tathāpi ubhayasya tāttvikātāttvikayoḥ sa eva doṣaḥ athaikasya tāttvikatvam anyasyātāttvikatvam tathāpi tadviṣayaṃ jñānaṃ tad eva bhrāntaṃ tad eva cābhrāntam iti prāptam atha saṃdigdho 'rtho 'vabhāti sandehajñāne sa saṃdigdho 'rtho vidyate na vā ityevamādi vikalpagahane patitaḥ khalv ayaṃ sandehas tapasvī na tattvajñānaviparyayābhyām arthāntaraṃ bhūtvātmānam āvedayituṃ samartha iti  so 'yaṃ gomayapāyasīyanyāyena saṃdehaṃ nirākurvāṇaḥ prakṛtajanair apy upekṣyate sandehaḥ khalu sarvaprāṇinām anavadhāraṇapratyayātmakatvena svātmasaṃvedyaḥ sa dharmiviṣayo vāstu dharmaviṣayo vā ekaṃ vā jñānaṃ bhavatv anekaṃ vā tāttvikātāttvikārthaviṣayo vā kim ebhir vikalpair asya vālāgram api khaṇḍayituṃ śakyate pratyakṣasiddhabhedasyāpahnave hi sukhaduḥkhabhedasyāpahnavaḥ syāt iṣṭa eveti cet kutaḥ kāraṇāt tattvopaplavasiddher iti cet sāpi kutaḥ siddhā yadi pramāṇābhāvāt pramāṇābhāvo 'pi kutaḥ sidhyati lakṣaṇābhāvāt ity atrāpi yadi lakṣaṇābhāvasiddhāv upapattir ucyate tadā saivopapattis tattvam iti kathaṃ tattvopaplavasiddhiḥ atha nocyate tathāpy upapattyabhāvād asiddhiḥ vacanamātreṇa ca siddhau sarvavāda siddhiḥ syāt  kiṃ ca lakṣaṇābhāvasyāpi pramāṇābhāvapratipādakatvena pramāṇatvāt kathaṃ sarvapramāṇābhāvasiddhiḥ atha paraparyanuyoga eva kriyate 'smābhir na kasyacit siddhir iti tad apy ayuktam parasvarūpāniścaye paryanuyogānupapatteḥ sarvapramāṇānabhyupagamān na lokaḥ siddho na tadvyavahāro na tasyāvicāritasya ramaṇīyatvam ity ataḥ pralāpamātraṃ sarvam anarthakam iti arthāntarasya samānadharmāder darśanād arthāntare dharmiṇi saṃśayo na yukta ity eke tad apy ayuktam yato 'rthāntaratvāviśeṣe 'pi tantvādivad dṛṣṭam kiṃcid eva kasyacit sahakāri janakaṃ ca na sarvaṃ sarvasyeti samānadharmādimaddarśanāt tasminn eva viśeṣatvena saṃśaya ity ācāryodyotakaraḥ tasmād asti saṃśayaḥ samānadharmādijanyaś ceti  mithyādhyavasāyo viparyayaḥ viparītārthaniścayo 'tasmiṃs tadabhimāno viparyaya ity arthaḥ tad yathā dvau candrāv iti suptasya gajādidarśanaṃ ca ity udāharaṇāntaraṃ kim artham sakalaviparyayasaṅgrahārthaṃ matāntaraniṣedhārthaṃ ca kecid atra svapnajñānaṃ pramāṇaphalasmṛtyādibhyo 'rthāntaram icchantīty atas tanniṣedhaḥ kriyate na hi viparyayalakṣaṇena saṅgṛhītasya tato 'rthāntaratvaṃ yuktam yad api svapnajñānaṃ viparyayādivilakṣaṇam tad api nāvidyāntaram kiṃ kāraṇam yad tāvad anavadhāraṇātmakam tatsaṃśayāntarbhūtam samānadharmādiviṣayajñānakāraṇābhāvān na suptasya saṃśaya iti cet na viṣayaśabdena viṣayiṇas tajjñānasyābhidhānāt tac ca samānadharmādijñānaṃ samyag vā bhavatu bhrāntaṃ vā ity ubhayathāpi sahakārisahitaṃ saṃśayakāraṇatveneṣṭam kāryadarśanād dhi kāraṇasya sāmarthyam avadhāryata iti yac cānubhūtārthamātrāvabhāsisvapnajñānam tatsmaraṇam yat tu samyaganubhavātmakam tatpratyakṣādiphalam yathā sukhādisaṃvedanam iti evaṃ ca yat svapnajñānaṃ yallakṣaṇena saṅgṛhītaṃ tat tatraivāntarbhūtaṃ draṣṭavyaṃ jāgrajjñānavan na tebhyo 'rthāntaram iti nimittabhedenāpy anekadhā viparyayo bhidyate yad yathā sādṛśyād rajjau sarpa iti sthāṇau puruṣa ity evamādi jñānam dravyāntarasaṃsargāc chukle 'pi paṭādau raktādijñānaṃ sphaṭikādau copādhisaṃnidhānamātrād iti kramabhāviṣv apy āśubhāvād yugapajjñānam nāvādiyānāt sthireṣv api caladbuddhiḥ mantrauṣadhādisāmarthyād indrajālādijñānam ity evamādi bāhyanimittapradhānaṃ viparyayajñānaṃ draṣṭavyam iti athādhyātmikanimittapradhānaṃ cakṣurādeḥ pittādyabhibhavāc chaṅkhādiṣu pītādijñānam timiradoṣāt keśābhāve 'pi keśoṇḍukajñānam ekasmiṃś candrādāv anekatvāvabhāsaś ca saṃskārātiśayād asaty api yuvatyādyarthe yuvatyādyavabhāsaḥ asacchāstrābhyāsād aśreyasy anupāyādiṣu ca viparītabuddhiḥ adṛṣṭasāmarthyād digādimohaḥ tathā nidrāsahitebhyaḥ saṃskārātiśayādibhyaḥ svapnajñānaṃ veditavyam iti  viṣayadvāreṇa tarhi viparyayo vicāryatāṃ kim akhyātir eva kiṃ vā asatkhyātiḥ atha prasiddhārthakhyātiḥ utālaukikārthakhyātiḥ kiṃ vā smṛtivipramoṣaḥ utasvid ātmakhyātiḥ atha sadasattvādyanirvacanīyārthakhyātiḥ āhosvid viparītakhyātir iti  tatra pramāṇābhāvāt tāvad akhyātir ayuktā na pramāṇopapatteḥ tathā hi jālāvabhāsini jñāne tāvad na jalasattāvalambanībhūtāsty abhrāntatvaprasaṅgāt jalābhāvas tu na pratibhāty evāto nālambanam ata eva marīcayo 'pi nālambanaṃ pratibhāsābhyupagame 'pi tadgrahaṇasyābhrāntatvaprasaṅga iti toyākāreṇa marīcigrahaṇam ity apy ayuktam tadanyatvāt na hi ghaṭākāreṇa tadanyasya paṭāder grahaṇaṃ dṛṣṭam tasmān nirālambanaṃ jalādiviparyayajñānaṃ svapnaviparyayavad iti tad etad ayuktam viśeṣato 'nirdeśaprasaṅgāt tatra hi svātmarūpaṃ pararūpaṃ vā na kiṃcid api pratibhāti tatkena viśeṣeṇa jalajñānaṃ rajatajñānam iti ca vyapadiśyeta bhrāntisuṣuptāvasthayor aviśeṣaprasaṅgaś ca syāt na hy atra pratibhāsamānārthavyatirekeṇānyo 'sti viśeṣaḥ pratibhāsamānaś cārthas tajjñānasyālambanam ity ucyate katham akhyātir eva viparyaya iti  anyas tv āha satyaṃ bhavatoktaṃ tathāpi sa pratibhāsamāno 'rthaḥ sadrūpo vāsadrūpo vā vicāryamāṇo nāstīty ato 'satkhyātir eveṣṭā śuktikādiṣv api na śuklādipratibhāso bhrāntaḥ kiṃ tarhi rajatapratibhāsaḥ sa ca rajatākāras tatra nāstīty ato 'satkhyātir eveti  tad apy ayuktam ity aparaḥ kasmāt asataḥ khapuṣpādivat pratibhāsāsambhavāt bhrāntivaicitryābhāvaprasaṅgaś ca na hy asatkhyātivādino 'rthagataṃ jñānagataṃ vā vaicitryam asti yenānekākārā bhrāntiḥ pratīyeta tasmāt pramāṇasiddha eva vicitro 'rthaḥ pratibhāti bhrāntāv api na ca tasya vicāryamāṇasyāsattvam vicārasya pratītivyatirekeṇānyasyāsambhavāt pratītivādhitatvāc ca karatalāder api hi pratibhāsabalenaiva sattvaṃ sidhyati sa ca pratibhāso 'nyatrāpy asti yady apy uttarakālaṃ tathā so 'rtho na pratibhāti tathāpi yadā pratibhāti tadā tāvad asty eva anyathā vidyudāder api sattvasiddhir na syād iti tasmāt prasiddhārthakhyātir eva yukteti  naitad apy upapannaṃ yathā vyavasthitārthagrahaṇāviśeṣe hi bhrāntābhrāntavyavahārābhāvaḥ syāt api cottaratrodakāder abhāve 'pi taccihnasya bhūsnigdhatāder upalambhaḥ syāt na hi vidyudāder ivodakāder apy āśubhāvī niranvayo vināśaḥ kvacid upalabhyate sarvataddeśadraṣṭṭavisaṃvādenopalambhaś ca vidyudāder iva syāt vādhyavādhakabhāvaś ca na prāpnoti sarvajñānānāṃ prasiddhārthaviṣayatvāviśeṣād iti tasmād alaukiko 'yam artha evaṃ pratibhāti tenālaukikārthakhyātir eveṣṭety āha kaścit  tad apy asāram tasyārthasya pramāṇābhāvād asiddheḥ yas tāvat toyādir arthaḥ pratyakṣādisiddhaḥ sa bhrāntau na pratibhāty eva pūrvoktadoṣāt pratyakṣādisiddhād avyatiriktas tu kutaḥ siddha iti niṣpramāṇakatvād evālaukiko 'sāv iti cet na pramāṇābhāve vyavasthānupapatteḥ anyathā hi sarvatrāpy apramāṇikaiva vyavasthā bhaviṣyatīti kiṃ pramāṇaiḥ kalpitair iti tadarthasiddhaye tarhi viparyayākhyaṃ pramāṇaṃ kalpanīyam na cāsāv artho 'narthakriyākārī darśanajārthakriyākāritvāt candrādivad iti na candrādidarśanavad avādhyatvaprasaṅgāt na ca loke śāstre vā vādhyamānasya pramāṇatvaṃ dṛṣṭam iti api ca yathābhūta evārthaḥ pratyakṣādibhiḥ pratīyate tathābhūta eva bhrāntijñāne 'pi pratibhāti nālaukiko 'nyaḥ tenāyaṃ bhramaḥ smṛtivipramoṣa ity ucyate dṛṣṭārthānukāritvāt tadanyasmṛtivad ity aparo manyate  tad apy anupapannam na hi smṛtir idaṃ rajatam ity evam ākārā bhavitum arhati anubhavenāviśeṣaprasaṅgāt na ca smṛtiḥ pratyayāntareṇa vādhyate yathānubhavāveditārthaviṣayatvād iti vipramuṣitatvād iti cet ko 'yaṃ vipramoṣo nāma yadi manodoṣād anyaviṣaya utpādaḥ sa smṛter asambhavī leśato 'pi hy apūrvāṃśapratibhāsitve pratyabhijñānavad asmṛtitvaprasaṅgaḥ syāt yadi manodoṣād anyam eva viṣayaṃ svaviṣayākāreṇāvabhāsayati smṛtis tadā viparītakhyātir eva saṃjñāntareṇeṣṭā syāt na ca manodoṣād eva bhrāntiḥ timirādidoṣād apy utpatteḥ ato 'pi na smṛtir iyam athānubhavena saha kṣīrodakavad avivekena smṛter utpādo vipramoṣa ity ucyate ko 'yam avivekaḥ kṣīrodakayor api yadi bhinnayoḥ satorabhedena grahaṇam tadā viparītakhyātiḥ syāt atha saṃśleṣaviśeṣaḥ saṃjñānayor na sambhavīti athānantaryeṇotpādaḥ tadānumeyaśabdārthadevadattādijñānānāṃ smaraṇānantarabhāvināṃ smṛtivipramoṣatvaprasaṅgaḥ yad apy uktaṃ smṛtyanubhavayor vivekāgrahaṇād akhyātir eva smṛtivipramoṣaḥ tata uttaraṃ jñānaṃ tayor bhinnaviṣayayor vivekaṃ kurvad utpadyate na bādhakaṃ kasyacid iti tad api pratītivirodhān na yuktam tathā hi yad tad rajatam ity avagataṃ pūrvaṃ tacchuktikāśakalaṃ na rajatam ity evaṃ bādha utpadyamāno 'nubhūyate na tu rajataṃ smṛtaṃ śuktikāśakalam idam anubhūtam iti rajatam iti jñānasyedam iti jñānasamānaviṣayatvenānubhūyamānasyāpi smṛtitve śuktiketi jñānasyāpi smṛtitvaprasaṅgo viśeṣābhāvāt tataś cedam iti pratīyamānaṃ na rajataṃ na śuktikety anupākhyam eva prāptam na caitad upapannam kiṃ cātinirantarotpannāpi smṛtir anubhavabuddhiś ca yadi yathāvasthitākāreṇa svārtham avabhāsayati tadā kutas tatra bhramavyavahāraḥ tad anyayathāvat svārthāvabhāsijñānavat athānyathāvabhāsayati tadā viparītakhyātir iti  aparas tv āha rajatajñānaṃ jalajñānam ity evamādiviśiṣṭavyavahāro viśeṣābhāve sati na yuktaḥ tenāvaśyaṃ jñānagato 'rthagato vā viśeṣo vācyaḥ tatra rajatāder arthasyāvidyamānatvenānupalambhād viśeṣakatvam ayuktaṃ na hi yo yasya sambandhitvena viśeṣo nāvadhāritaḥ sa tasya viśeṣako bhavitum arhati smṛtyupasthāpito 'pi pūrvānubhavasyaiva viśeṣakaḥ syāt nedānīntanasya tadasambandhitvāt atha rajatādibhrānteḥ śuktikādir eva viṣaya iti tad ayuktam rajatādipratibhāsābhāvaprasaṅgāt na hi rūpaviṣayaṃ jñānaṃ rasam avabhāsayatīti yuktam ata eva bhrāntir iti cet atha mataṃ yata evānyad ālambanam anyac ca pratibhāti ata eva bhrāntir ity ucyate yasmiṃs tu jñāne tad evālambanaṃ tad eva ca pratibhāti tattattvajñānam eveti tad idam anupapannam na hi pratibhāsamānārthavyatirekeṇa jñānasyālambanārtho 'nyaḥ krayakrīto 'sti kena vā viśeṣeṇa tasyālambanatvam yadi karmakārakatvena tatkarmakārakatvaṃ janakatvenāviśiṣṭasya pratibhāsamānatām antareṇa katham avagantuṃ pāryate taddeśaṃ prati varttamānatvād iti cet na taddeśavartinas tṛṇāder api karmakārakatvaprasaṅgāt na hi pratibhāsam antareṇa marīcyābhimukha evāyaṃ pravṛtto na taddeśasthatṛṇādyabhimukha ity atra viśeṣahetur asti api cātītānāgatārthapratibhāsijñānaṃ prati kasya karmakārakatvam yadi tasyaiva tatrāvidyamānatvāt athānyasya tadā tajjñānasya bhrāntatvaprasaṅgaḥ tataś cātītādyarthapratipattyabhāva iti tasmād yad eva pratibhāti tad evāvalambanaṃ viṣayaś cety ucyate na ca śuktikādiviṣayaviśeṣitatve 'pi sati rajataṃ me pratibhāti rajatajñānam idaṃ jalajñānam ity evamādivyavahāro yuktaḥ tasmād upalambhasyaiva rajatādyākāro 'bhyupagantavyaḥ sa cānādyavidyopaplavasāmarthyād bahir iva pratibhāti anādivicitravāsanāś ca kramavipākavatyaḥ puṃsāṃ santi tenānekākārāṇi vijñānāni svākāramātrasaṃvedyāni krameṇa bhavantīti tasmād ātmakhyātir eva siddheti  naitad api yuktam svātmasaṃvittiniṣṭhatve arthākāratve ca hi jñānasyātmakhyātiḥ sidhyeta tad ubhayam apy uttaratra nirākariṣyāmaḥ kiṃ ca sarvajñānānāṃ svātmākāragrāhitvāviśeṣe bhrāntābhrāntaviveko vādhyavādhakabhāvaś ca na prāpnoti svātmākāravyabhicārābhāvād iti yadi ca jñānātmani sthita eva rajatādyākāraḥ saṃvedyate tadā sukhādyākāravan na bahiṣṭhaḥ pratīyeta pratipattāpi tadupādānārthaṃ na pravarteta asthiratvena pravṛttyaviṣayatvād iti athāvidyopaplavavaśād vahiṣṭhasthiratvādhyavasāya iti manyase nanv evaṃ tarhi viparītakhyātir eveṣṭā bhavati bodhābhinnasyāsthirasyārthākārasyānyathādhyavasāyābhyupagamād iti  anyas tv āha na jñānasya viṣaya upadeśagamyo 'numānasādhyo vā yena viparīto 'rthaḥ kalpyeta kiṃ tarhi yo yasmin jñāne ca bhāti sa tasya viṣaya ity ucyate jalādijñāne ca jalādyartha eva pratibhāti na tadviparītaḥ jalādijñānavyapadeśābhāvaprasaṅgāt sa jalādir arthaḥ san na bhavati tadbuddher abhrāntatvaprasaṅgāt nāpy asan khapuṣpādivat pratibhāsapravṛttyor aviṣayatvaprasaṅgāt nāpi sadasadātmakaḥ ubhayadoṣāt sadasator aikātmyavirodhāc ca digambaramatenāpi sarvajñānānāṃ sadasadātmakārthapratibhāsitvāviśeṣād bhrāntābhrāntavyavasthānupapattiḥ tasmād ayaṃ buddhisaṃdarśito 'rthaḥ sattvenāsattvenānyena vā dharmāntareṇa nirvaktuṃ na śakyata iti ata evāvidyā brahmaṇaḥ kiṃ bhinnāthābhinnetyādivikalpo niravakāśaḥ kasmāt na hy avidyā paramārthataḥ kenāpi rūpeṇa nirvacanīyā yadi nirvacanīyā syāt tatas tattvam eva syāt nāvidyeti atattvarūpā hy avidyā sarvair iṣṭā tasmād anirvacanīyārthakhyātiḥ siddheti  etad apy ayuktam advaitasiddhau tatsidhyati tac cādvaitaṃ nirākariṣyāmaḥ yac coktaṃ na vijñānasya viṣaya upadeśagamya ityādi nanu bhavatām evopadeśagamyaḥ prāptaḥ tathā hi jalādibhrāntau niyatadeśakālasvabhāvaḥ sadātmakatvenaiva jalādir arthaḥ pratibhāti tadgrahaṇepsos tatraiva pravṛttidarśanāt katham asāv anirvacanīyaḥ syāt na hy evaṃ bhūte pratibhāsapravṛttī aniracanīye 'rthe sambhvata iti atha vicāryamāṇa evāsau sadasattvādibhir anirvacanīyaḥ saṃpadyate na tu bhrāntikāle tathā pratibhātīti evaṃ tarhi anyathāpratibhāsād viparītakhyātir eveti nanu ca viparītakhyātir api pratibhāsavirodhān na yukteti na abhiprāyāparijñānāt na brūmo viparīto 'yam artha ity evaṃ khyātiḥ kiṃ tarhi puruṣaviparīte sthāṇau puruṣo 'yam iti khyātir viparītakhyātir ity ucyate nanu ca puruṣāvabhāsini jñāne sthāṇor apratibhāsamānasya viṣayatvam ayuktam sarvatrāpy avyavasthāprasaṅgād iti naitad asti sthāṇur eva hi puruṣo 'yam ity etasmin jñāne pratibhāti na puruṣaḥ puruṣāvabhāsijñānam ity etad ity ayam api bhramaḥ sthāṇupratibhāsitvāt tathā hi bādhottarakālaṃ pratisaṃdhatte sthāṇur ayaṃ me puruṣa ity evaṃ pratibhāsa iti dravyabuddhyā ca keṣāṃcid apadravyagrahaṇaṃ dṛṣṭam tad api viparītakhyātāv eva yujyate tathā ca hastena gṛhītvānyeṣām api kathayati mayedaṃ suvarṇaṃ rajataṃ vā labdhaṃ krītaṃ veti tasmāt sthāṇvādir eva tattvasyāgrahaṇād adharmādivaśāc ca puruṣādyākāreṇādhyavasīyata iti yuktam  atha svapnādijñāne kas tarhi viparīto 'rtha iti taddeśasthaḥ khaṭvādir ity eke tan na pramāṇābhāvāt na hi sannihitatvād eva jñānasya viṣayaḥ kiṃ tarhi yaḥ pratibhāti sa cottarakālaṃ pratisaṃdhānabalenāpi vyavasthāpyate na ca khaṭvādau pratisaṃdhānam apy asti tasmān nāsau viṣayaḥ kiṃ tarhi pūrvopalabdho 'nupalabdho vā vidyamāno 'vidyamāno vā yaḥ pratibuddhāvasthāyāṃ bādhakapratyayena sthāṇvādivad anusaṃdhīyate sa khalu deśakālasvabhāvānyatvena svapnajñāne pratibhāsanāt viparīta ity ucyate tathā hi prabuddhaḥ san kathayati mayādya svapne mṛtaḥ pitā jīvatīti dṛṣṭaḥ putras tu deśāntarasthita ihasthita iti andho nāndha ity evamādi keśoṇḍukajñāne 'py avidyamānaḥ keśasamūhaḥ sadākāratayā pratibhāti bādhakotpattau tathānusaṃdhānāt nanu cāvidyamānasyālambanatvāyogān nirviṣayo viparyayaḥ prāpta iti na atītānāgatayor avidyamānatve 'py ālambanatvāt nirālambanatve hy akhyātir eva syāt tatra ca doṣa ukta iti atītānāgatasvapnādijñānānām avidyamānārthālambanatvāviśeṣāt bhrāntābhrāntaviśeṣānupapattir iti cet na tadrūpātadrūpagṛhītatvena tattvajñānetarayor viśeṣotpatteḥ na hi vidyamānāvidyamānārthālambanatvena tattvajñānetaravibhāgaḥ kiṃ tarhi avidyamāno 'py artho yadā tathābhūtenaivāvidyamānākāreṇa niścīyate tadā tadviṣayaṃ tattvajñānam eva tadrūpāvyabhicārāt yadā tu vidyamānenānyena vā viparītākāreṇāsann artho 'dhyavasīyate tadā bhrāntir iti  etena yad āhur eke satyodakam asatyodakaṃ cety udakaprapañco 'yaṃ madhurodakādivat tatra yathā satyodakabuddhau nāsatyodakaṃ pratibhāti anudakaṃ vā evam asatyodakajñāne 'pi na satyodakaṃ pratibhāty anudakaṃ veti svaviṣaye paryavasāyinyo hi buddhayaḥ tasmān na viparīto 'stīti tad api nirastam na hy asatyodakaṃ nāma kiṃcid asti vidyamānam api yadīdam asatyodakam ity evaṃ niścīyate tadā bhaved abhrāntajñānam yadā tu pānādisamarthodakākāreṇādhyavasīyate tadā katham abhrāntajñānam viparītārthādhyavasāyasya sarvalokaśāstreṣu bhrāntatvena prasiddhatvāt tadvirodhena ca pravarttamāno 'yaṃ na laukiko na parīkṣaka ity upekṣaṇīya eveti  nanu ca jñānasya bhrāntatvaṃ kuto 'vagamyate na pratyakṣāt tadarthalipsayā hi bhrāntasya jñātuḥ pravṛttir na syāt nāpi bādhotpattikāle tasya pratyakṣatvam tadā bhrāntajñānasyātītatvāt na cātītam asmadādipratyakṣeṇa saṃvedyata iti tena cātyantāpratyakṣeṇa bādhotpatter anyasya vā liṅgasya vyāptyaprasiddher anumānam api na pravarttate na hi sāmānyato 'pi kāryakartrādivad atra vyāptiḥ kvacid gṛhītā sarvatra cānumānena vyāptigrahaṇe tv anavasthā syād iti etenābhrāntatvasyāpi grahaṇaṃ pratyuktam api cābhrāntatvasya liṅgaṃ kim aduṣṭakārakotpādyatvam uta bādhānutpādaḥ kiṃ vā pravṛttisāmarthyam iti na tāvad aduṣṭakārakotpādyatvam nayanādṛṣṭādikāraṇānām atīndriyatvenāduṣṭatvasyāniścayāt na hi svayam asiddhaṃ liṅgaṃ liṅginaḥ pratipādakam na ca tadudbhūtaviśiṣṭajñānād eva kārakāduṣṭatvasiddhiḥ itaretarāśrayatvadoṣeṇobhayor asiddher iti nāpi bādhānutpādas tasya liṅgam bādhānutpādasya puruṣāpravṛttideśāntaragamanamaraṇādinimittād api sambhavāt api ca sarvapuruṣabādhānutpatter asarvavidāvagantum aśakyatvāt pratipattṛbādhānutpattis tv anaikāntikī katipayapuruṣāṇām api anekakālabhrāntatvadarśanāt kadācid api bādhā notpadyata ity etan nāsarvavidāvagantuṃ pāryate tasmān na bādhānutpattir api liṅgam nāpi pravṛttisāmarthyam pravṛttisāmarthyaṃ hy arthaprāptyanarthaparihāralakṣaṇam tac ced anavagataṃ katham asiddhaṃ gamakaṃ bhavet athāvagatam tadavagater avyabhicāritvaṃ katham avagamyata ity aparihāryā pūrvoktavikalpaparamparā syād iti api ca candrādipratibhāsasyābhrāntatvaṃ na sidhyet candrādyarthasya prāptyasambhavāt na codakārthasyāpi pratibhātasya prāptiḥ sambhavati tasya vāyvādibhiḥ prāṇiviśeṣaiś cāvayavakriyotpādanadvāreṇa pratikṣaṇaṃ vināśyamānatvāt tajjātīyārthaprāptes tv anaikāntikatvān na gamakatvam tadvaṃśajārthaprāptir gamiketi cet na antyāvayavinām ajanakatvena tadvaṃśajārthāsambhavāt na ca tadasiddhau tadvaṃśajo 'yam artha ity anumānaṃ kiṃcid asti tad evamādibhir dūṣaṇair avyabhicāritvasya liṅgam nirākṛtam ity ato na liṅgato 'pi grahaṇam iti  atrocyate yadi bhrāntatvādiniścayo nāsti kathaṃ tarhy ayaṃ lokaśāstreṣu vyavahāraḥ samyag avagataṃ mayā mithyā jñātaṃ tvayeti na hi vastutathātvaniścayam antareṇa tadvyavahāro yujyate mithyāniścayapūrvako 'yaṃ vyavahāra iti cet nanu niścayasya mithātvānavagame kathaṃ jānīṣe mithyāniścayapūrvako vyavahāra iti yaś cātra pratipattyupāyas tvayocyate tata evānyatrāpi bhrāntatvaniścayas tadviparyayāc cābhrāntatvaniścayo 'pīti kathaṃ sarvatra bhrāntavādiniścayābhāva iti na mayā pramāṇaṃ kvacid ucyate sarvatra sandehamātrapradarśanād iti cet nanu sandeho 'py ubhayādarśane sati bhavati tataś ca sthāṇutvapuruṣatvādivad bhrāntatvādiniścayaḥ kvacid abhyupagantavyaḥ tatsiddhau ca tannimittaṃ pramāṇaṃ yad upapadyate tad avaśyaṃ tvayāpi cintanīyam prasiddhavyavahāranimittacintāparatvāt parīkṣakāṇām sandehapradarśanam api nāpramāṇena yujyate yenaiva pradarśyate tasyaiva pramāṇatvāt kathaṃ na pramāṇaṃ kvacid ucyate athānekavikalpaiḥ parasya sandehaḥ kriyate na tu pradarśyate iti na anekavikalpānāṃ sandehajanakatvāniścaye saty upādānāyogāt na hi kāraṇasya sāmarthyāniścaye kāryaviśeṣaṃ pratyupādānaṃ yuktam yasya kasyacid upādānaprasaṅgāt sandehe 'pi tantvādīnāṃ kāryaviśeṣaṃ pratyupādānaṃ dṛṣṭam iti cen na tantvādīnām api paṭādikāryotpādanayogyatāyā niścitatvāt tantvādyabhāve paṭādikāryānutpādasya ca niścitatvāt niyatopādānaṃ yuktam bhavatas tu na kvacin niścaya ity apravṛttir avyavasthitapravṛttir vā prasakteti tasmād ātmano 'sambaddhapralāpitvaparihārārthaṃ kvacid vācyaṃ pramāṇam tac cāniścitaṃ vaktum aśakyaṃ tan niścayaś ca bhrāntābhrāntavivekaniścayābhāvān nopapadyata ity ato 'sti bhrāntatvādiniścayaḥ sa tarhi kutaḥ pramāṇād iti cet nanu paryālocanīyam etad āvayor api tatra jñānodayānantaram eva nirvikalpakaṃ pratyakṣaṃ bhrāntatvādiviśiṣṭajñānagrāhakam abhyupagantavyam anyathā hy ayaṃ bhrāntābhrāntavyahāro nirmūlaḥ syāt na ca viparyastasyāpravṛttiprasaṅgaḥ tadbhrāntatvagrahaṇasyāvyaktatvād dhāvataḥ kaṇṭakādigrahaṇavat vyaktaṃ hi jñānaṃ smaraṇātmakam anubhavātmakaṃ vāniṣṭaviṣayanivṛttinimittaṃ dṛṣṭam avyaktagrahaṇe 'pi nimittaviśeṣād vyaktā smṛtir dṛṣṭā yathā prathamagopiṇḍagrahaṇakāle gotvasyānugatavyāvṛttasvarūpāvyaktagrahaṇe saty uttarakālaṃ sajātīyavijātīyapiṇḍadarśanāt spaṣṭā smṛtir bhavati anena sadṛśo mayā dṛṣṭaḥ etadvilakṣaṇo mayā dṛṣṭa etat sādṛśyaṃ tasyaitad vailakṣaṇyaṃ iti evaṃ bhrāntatvābhrāntatvayor aspaṣṭagrahaṇottarakālaṃ bādhakasaṃvādakajñānanimittāt spaṣṭā smṛtir bhavati mithyā samyag vā jñānaṃ tad iti atha vā bādhakasaṃvādakajñānotpattyanantaram eva tayoḥ pratyakṣatvam tadānīṃ tayoḥ pratyakṣatvam ayuktam iti cen na manasas trikālaviṣayatvāt anyathā hi yoginām apy atītānāgatagrahaṇaṃ na syāt yogināṃ yogajadharmasāmarthyād atītādipratyakṣaṃ yuktam iti cet nanv asmadāder api kvacid viṣaye nimittaviśeṣasahitapūrvopārjitādṛṣṭasāmarthyāt kiṃ na yuktam kāryānumeyatvād adṛṣṭasāmarthyasyeti atha bādhotpādādyanumānenaiva bhrāntatvādi niścīyate vyāptis tarhi kena gṛhītā nanv anumānāntareṇa tasyāpy anumānāntareṇeti bhūtā tarhy anavasthā tataḥ ko doṣaḥ saṃsārasyānāditvād iṣṭaiveti prathamaṃ tāvad āhārādismaraṇavad vyāptismaraṇam api janmāntarabhāvisaṃskārād adṛṣṭopetād bhavati dṛṣṭāntaparamparāsādhanopakṣīṇasya na prakṛtasādhyasiddhir iti cet na dṛṣṭāntasya prāg eva siddhatvāt na hi kaścid agnyanumānakāle mahānasādiṣv agnidhūmayoḥ sambandhaṃ pratyeti atha paraṃ pratyanumānakāle 'vaśyaṃ dṛṣṭāntaḥ sādhanīya iti sa yadi paraḥ sarvatra dṛṣṭāntaṃ prati vipratipadyate tadāsya tanmūlo bhrāntābhrāntaniścayo na prāpnoti tadabhāve lokaśāstraprasiddhas tadvyavahāro nivarttate dhūmādivyāptigrahaṇasyāpi apahnavaṃ kurvāṇo hi lokavyavahāravirodhenaiva nirākriyate nānyathā sa ca virodho 'trāpi samānaḥ tasmāt parasyāpi kvacit prasiddho dṛṣṭāntaḥ tadbalenānyo 'pi sādhyata iti atha vā ādau tāvat sarvapratyakṣadarśinā kenacid asarvavidaḥ kecid vyāptiṃ grāhitāḥ tais tv āptopadeśādy asya jñānasya bādhā bhavati tadbhrāntam yasya tu saṃvādakaṃ jñānāntaraṃ bhavati tadabhrāntam ity evaṃ vyāptiṃ gṛhītvānye grāhitās tair apy anye tair apy anya ity evaṃ yāvad asmadādayo ghaṭādidivyavyāptivad iti kāryakāraṇayor api pratyakṣānumānābhyāṃ vyāptigrahaṇam anayaivopapattyā samarthayitavyam iti  yac coktam aduṣṭasāmagrījanyatvam abhrāntatvaliṅgaṃ na bhavatīti tadabhyupagamyata eva bādhānutpattis tu gamikā kvacid iṣṭaiva yatrāvabhātārthāviparītatvam antareṇānyathā bādhānutpattir na sambhāvyate vicārakair api yathā deśakālāvasthādiviśeṣopetasya jñātuś candraikatvajñāne yat punar etadviparyayajñānaṃ svakāraṇasāmarthyāt tathāvidham utpannam yadbādhakajñānotpādapratibandhakṛt taddhavaṃso 'pi tathāvidha eva pareṣṭasamyagjñānavad iti  tad apy ayuktam na hi pareṇa samyagjñānaṃ bādhakajñānotpādapratibandhakṛd iṣṭam kiṃ tarhi yathāpratibhāsaviṣayasyāvaiparītyaṃ bhrāntyanutpādo vā na ca kasyacid utpādasya bhūtasyābhūtasya vā pratibandhaḥ kartuṃ śakyate kiṃ tarhi kāraṇaṃ pratibadhyate yat kāraṇaṃ sahakāriṣu satsv api kasyacit sadbhāve kāryaṃ na karoti abhāve tu karoti tat tena pratibaddham ucyate yathā gurutvādikaṃ saṃyogādinā bādhotpattau ca kiṃ kena pratibadhyata iti na ca yad yasya pratibandhakaṃ taddhvaṃso 'pi tasya pratibandhako bhavati na hi saṃyogādidhvaṃso 'pi gurutvādeḥ pratibandhakaḥ pratyuta sahakāryeveti tasmāt taddhvaṃso 'pi tathāvidha evety anupapannam śuktikeyaṃ rajatam ityādijñānasya prāgutpannarajatam idam ityādijñānabādhakatvena lokaśāstreṣu prasiddhatvāt tasya kim artho bādhyate jñānaṃ vetyādyanekavikalpair nirākaraṇaṃ gomayapāyasīyanyāyam ākṣipati tathā ca keyaṃ jñānasya bādhā viṣayāpahāralakṣaṇā phalāpahāralakṣaṇā vetyādi vicāro 'pi na kvacid upayujyate bhrāntijñānasyaiva bādhā bhavati na yathārthajñānasyety evaṃ vyāptipratipādanam evopayujyate tad evaṃ bādhānutpādena kvacid abhrāntatvaṃ gamyate kvacit punaḥ pravṛttisāmarthyena yathodakādyarthaprāptyā pūrvoditodakādijñānasyeti  nanu ca pratibhātārthasya prāptir na sambhavatīty uktam na pāṣāṇādyarthasya kasyacid avabhātasya prāptisambhavāt udakādyarthasya tu vināśe 'pi tatsaṃtānabhāvinaḥ prāptir gamikā kaḥ punar ayaṃ santānaḥ tatsadṛśanirantarotpādaḥ tad evedam iti laukikāvisaṃvādipratyayahetuḥ na hi bhrāntyārtham avadhārya pravarttamānas tatsantānabhāvyartham api yathā pratibhānaṃ prāpnoti tasmād avabhātārthaprāptyā tatsantānabhāvyarthaprāptyā ca pūrvajñānasyābhrāntatvaṃ gamyate etena taddeśatvaṃ vyākhyātam tadaniścaye kutaḥ tatsantānabhāvitvaniścaya iti cet na avisaṃvādatas tanniścayāt na hy avabhātārthasyāsambhave 'nyathātve vāyaṃ pratipattā pravṛttyuttarakālaṃ sa evāyam iti tam arthaṃ vyavasāyānekeṣu janasamūheṣu vyavaharann api na visaṃvādyate tad evam avisaṃvādān niścīyate yathaivāsāv arthaḥ pratibhātas tathaiveti  yas tu punar apravṛtto 'py avabhātārthasya viśeṣānupalabhate sa taddeśastha eva tair viśeṣair arthatathābhāvaṃ vyavasāya pūrvajñānasyābhrāntatvaṃ pratipadyate puruṣāntaravacanasaṃvādād veti evaṃ ca candrādijñānānām abhrāntatvaṃ na sidhyed ity uktam na hi pravṛttisāmarthyād evety avadhāryate hutāśanādivad abhrāntatvasyāpi vikalpenānekaliṅgānumeyatvāt pramāṇāntaragamyatvāc ceti  anye tu varṇayanti pravṛttisāmarthyam ity anena pramāṇāntarasaṃvādo 'bhipretaḥ sa cāvabhātārthasya naṣṭasyānaṣṭasya vā viśeṣopalambhāt sambhāvitānekapuruṣābhidhānād vā bhavati tena sarvatrāpi saṃśayaviṣaye pravṛttisāmarthyād evāvyabhicāritvaniścayam abhyupagacchatā na doṣaḥ kaścid iti  yā punar iyam anavasthā coditā tadavagater avyabhicāritvaṃ katham avagamyata ityādinā sāpi niścayapūrvakalokavyavahārabādhitatvād anupapannā yato dvitīyena tṛtīyena vā viśeṣopalambhena nirākākāṅkṣā vyavahartāro dṛśyanta iti prāg eva vānavasthā nirākṛtety ato 'navasthābhayāt svataḥprāmāṇyam api nābhyupagantavyam  yad āhur eke   yadā svataḥpramāṇatvaṃ tadānyan naiva mṛgyate  nivarttate hi mithyātvaṃ doṣājñānād ayatnataḥ  svataḥpramāṇatvaṃ ca pramāṇānām utpattau pravṛttau jñaptau ca nirapekṣatvam apramāṇānāṃ tv apekṣātrayopetatvāt parato 'prāmāṇyam iti yathā hi mithyājñānaṃ bodhajanakakāraṇakalāpavyatiriktam indriyādidoṣam apekṣyotpadyamānam apramāṇaṃ bhavati na tv evaṃ samyagjñānaṃ yathārthatve bodhotpādakasāmagryatiriktaṃ kiṃcid apekṣate svabhāvenaiva tatkāraṇānāṃ nirmalatvāt na nairmalyāpekṣāpi yuktā doṣās tv āgantukā iti aprāmāṇyasya yuktā tadapekṣā ata eva doṣaprotsāraṇe guṇānāṃ vyāpāro na tu prāmāṇyotpattau na hy ajātatimirādidoṣākṣasyāṃjanādiguṇābhāve sati prāmāṇyaṃ notpadyate na cādṛṣṭānvayavyatirekasyāpi sattāmātreṇa kāraṇatvaṃ yuktam atiprasaṅgāt añjanādidṛṣṭāntād anyeṣām apy āptoktatvādiguṇānāṃ doṣanirākaraṇa eva vyāpāro 'numātavya iti tathā samyagarthaprakāśanākhye svakārye pravarttamānaṃ pramāṇaṃ svātmajñānaṃ kāraṇaguṇān vā nāpekṣate svajñaptāv api bodhātmakatvavyatirekeṇa na kiṃcid apekṣate anavasthāprasaṅgāt apramāṇaṃ tu hetūtthadoṣajñānam arthānyathātvajñānaṃ vāpekṣata iti  yat tāvad utpattau nirapekṣatvam iti tan na prakāśadeśādṛṣṭādiviśeṣāpekṣatvāt na hi yathābhūtāḥ prakāśādiviśeṣāḥ samyagjñānotpattau cakṣurādibhir apekṣyante tathābhūtā mithyājñānotpattāv apīti na ca tair doṣāpagama eva kriyate tadabhāve tattvajñānotpatter apy asambhavāt liṅgāditattvajñānaṃ cānumeyādibuddhāv anvayavyatirekāvadhāritasāmarthyam antaḥkaraṇādibhir apekṣyate tat kathaṃ pramāṇasya nirapekṣatvam kācakāmalādayas tu golakādisanniviṣṭānāṃ dhātūnāṃ vaiṣamyāvasthāmātratvāt kathaṃ tadapekṣayā parataḥ prāmāṇyam sāmyāvasthāpekṣayā parataḥ prāmāṇyaprasaṅgāt api ca bhāvavad abhāvasyāpy anvayavyatirekābhyāṃ kāraṇatvasiddheḥ patanakarmādiṣv iva kathaṃ na doṣābhāvāpekṣitve 'pi cakṣurādeḥ prāmāṇyotpattau sāpekṣatvam bhāvād arthāntaratvaṃ cābhāvasyottaratra pratipādayiṣyāmaḥ  atha bhāvātmakam adhikaṃ kāraṇaṃ nāpekṣata iti svataḥprāmāṇyam ucyate na samayamātratvāt anyathāpi samayaḥ śakyate kartum iti naitāvatā kācid arthasiddhiḥ na ca svataḥprāmāṇyotpattau kiṃcit pramāṇam asti viparyaye tv idam anumānam prāmāṇyaṃ parato bhavati abhūtvābhāvitvād aprāmāṇyavad iti svakāryapravṛttāv api prāmāṇyasya sāpekṣatvam viśiṣṭabodhajanakasya cakṣurāder eva pramāṇatvāt tasya ca sāpekṣatvaṃ pratipāditam sāmagryavasthāyāṃ tu nirapekṣatvam aprāmāṇye 'py asti na viśeṣaḥ kaścit kevalasyaiva bodhasya prāmāṇyaṃ nirākariṣyāmaḥ tena tasya svataḥ parato vā pravṛttir na cintyate yo 'py ayaṃ dṛṣṭāntaḥ svataḥpravṛttāv uktaḥ   mṛccakradaṇḍasūtrādi ghaṭo janmany apekṣate  udakāharaṇe tasya tadapekṣā na vidyate  so 'prāmāṇye 'py aviśiṣṭaḥ kiṃca ghaṭasyāpi saṃyogādyapekṣatvān nirapekṣatvam asiddham iti tathā ca jñaptir api parataḥ svato jñaptisiddhau pramāṇābhāvāt viparyaye punar idam anumānam prāmāṇyaṃ parato jñāyate jñeyatvād aprāmāṇyavad iti bodhātmakatvenaiva prāmāṇyasiddhau svataḥprāmāṇyam iti cet na bodhātmakatvasyāprāmāṇye 'pi samānatvāt athotsargāpavādābhyāṃ tayoḥ siddhiḥ yasmād uktam   tasmād bodhātmakatvena prāptā buddheḥ pramāṇatā  arthānyathātvahetūtthadoṣajñānād apodyate  iti tad ayuktam mithyājñānasyāpi prāgapavādād bodhātmakatvena prāmāṇyaprasaṅgāt pramāṇabhūte ca bodhe bādhotpattir ayuktā sarvabodheṣu bādhodayaprasaṅgāt na caikasyaiva bodhasya prāmāṇyāprāmāṇye yukte viruddhasvabhāvayor ekatvāsambhavāt kālabhedena sakriyatvaniṣkriyatvādivat tayor apy ekatrāvirodha iti cen na bodhasyāsthiratvena tadasambhavāt na hi naṣṭasya dharmiṇaḥ paścād dharmo bhavitum arhatīti atha bhaviṣyantīm api bādhām apekṣya bodhasya prāmāṇyāpavāda iṣyate yasmād uktam yasya deśāntare kālāntare puruṣāntare avasthāntare ca bādho notpadyate sa bodhaḥ pramāṇam iti na tarhi bodhātmakatvamātraṃ prāmāṇyaniścāyakam kiṃ tarhi traikālikabādhābhāvaviśiṣṭaṃ bodhatvam tac cāśakyaniścayaṃ kim asyottarakālaṃ bādhā bhaviṣyati na veti samyaktvenādhyavasitasyāpi pakṣamāsādikālavikalpena bādhotpatter upalambhāt doṣajñāne tv anutpanne nāśaṅkā niṣpramāṇikā ity api na yuktam doṣajñāne tūtpanna evāśaṅkāyā sambhavāt utpanne hi doṣajñāne satyaprāmāṇyaniścaya eva syāt athāduṣṭakāraṇajanyatvādiniścayenāprāmāṇyāśaṅkā nivartate nāduṣṭakāraṇajanyatvādiniścayasyāpi pūrvaniścayavad āśaṅkāviṣayatvāt atha tatrāpi tadaduṣṭakāraṇajanyatvādiniścayenāśaṅkā nivartyate na tannivarttakasyāpi niścayasya pūrvavad āśaṅkāviṣayatvāt tatrāpy āśaṅkānivarttakaniścayaprārthane sati kathaṃ nānavasthā syāt nanu cānavasthā bhaṭṭenaiva paryahriyata yasmād uktam   evaṃ tricaturajñānajanmano nādhikā matiḥ  prārthyate tāvad evaikaṃ svataḥprāmāṇyam aśnute  adhikā matir na prārthyata iti kutaḥ pratipattavyam sarvatra saṃśayābhāvān nirākāṅkṣatvena vicārakāṇām api vyavahāradarśanāc ceti nanv ayam evānavasthāparihāro 'asmābhir abhidhīyamānaḥ kim iti bhavatāṃ vidveṣaṃ janayati yenaiva pramāṇenāprāmāṇyaśaṅkā nivartyate tenaiva prāmāṇyaniścayo 'pi kriyate sthāṇvādiniścayavat pramāṇadvayavyāpārānanubhavāt tan nāśaṅkānivṛttau paścād bodhatvena prāmāṇyaniścaya iti atha prāg eva bodhatvena prāmāṇyaṃ niścitaṃ pramāṇāntareṇa tv āśaṅkaiva nirākriyata iti tad ayuktam prāgaviśiṣṭasya bodhatvasyordhvatvādivad anaikāntikatvena niścayajanakatvāyogāt nirnimittaś ca niścayo na bhavati kiṃca buddhimātrasyāpi bhavanmate 'tīndriyatvānumeyatvābhyupagamāt kuto buddhiviśeṣasya prāmāṇyaṃ svataḥ pratīyeta atha pramāṇam ajñātam evārthaṃ prakāśayati tena svataḥprāmāṇyam ucyate anyathā hi jñātasyārthaprakāśakatvenānavasthā syāt tad uktam   jāte 'pi yadi vijñāne tāvan nārtho 'vadhāryate  yāvat kāraṇaśuddhatvaṃ na pramāṇāntarād gatam  tatra jñānāntarotpādaḥ pratīkṣyaḥ kāraṇāntarāt  yāvad dhi na paricchinnā tāvac chuddhir asatsamā  tasyāpi kāraṇe śuddhe tajjñāne syāt pramāṇatā  tatrāpy evam itītthaṃ ca na kvacid vyavatiṣṭhate iti  tad ayuktam na hi vayaṃ niścitasya pramāṇasyārthaprakāśakatvam abhyupagacchāmo yenāyam arthavān upālambhaḥ syāt jñānotpādakatvam eva hi pramāṇasyārthaprakāśakatvaṃ naiyāyikair abhyupagamyate tac ca jñānam aniścitād eva pramāṇād bhavati na kevalaṃ pramāṇād apramāṇād apy aniścitād eva jñānaṃ bhavati pravṛttir api puruṣasyābhilāṣādipūrvikārthaprāptyanarthaparihārānuṣṭhānalakṣaṇā bhavantī prāyeṇa pramāṇatadābhāsavivekaniścayaṃ nāpekṣate kin tu tathā pravṛtto 'rthaprāptivipralambhābhyāṃ saṃdihyamānaḥ kvacid aikāntikārthaprāptyarthaṃ pramāṇaniścayam apekṣya prekṣāpūrvakārī pravarttata ity arthavattvaṃ tatra pramāṇaniścayasyeti bodhamātre yathā prathamaṃ samyaktvādhyavasāyo nimittāntarānupalambhād api na tathā kvacin mithyātvādhyavasāyo bhavati tena pramāṇāpramāṇayoḥ svataḥparatas tadbhāva iti cet nānyanimittatvāt yathā bāhulyena sādhupuruṣān dṛṣṭavataḥ puruṣamātre prathamaṃ sādhutvādhyavasāyo bhavati asādhutvādhyavasāyas tu nimittāntaropalambhāt tathā bodhānāṃ bāhulyena samyaktvadarśanāt tadabhyāsajanitapaṭusaṃskārasya bodhamātre prathamaṃ samyaktvādhyavasāyo bhavati mithyātvādhyavasāyas tu tatsaṃskārapāṭavābhāvān nimittāntaropalambham apekṣate na caitāvatā nimittena svataḥprataḥprāmāṇyāprāmāṇyasaṃjñākaraṇe prakṛtārthasiddhir ity alaṃ prasaṅgena tad evaṃ samyaktvāsamyaktvayoḥ saṅgrāhyāpohyayoḥ pramāṇasiddhatvād anubhavasya samyag iti viśeṣaṇaṃ sārthakam iti   smaraṇājñāna iti smaraṇasya ajñānasya ca yāgādeḥ pramāṇaphalatvam anubhavagrahaṇena paryudastam na hi tayor bhāvavyutpattāv anubhavaśabdavācyatvaṃ kvacit prasiddham iti  sādhanagrahaṇam iti kathaṃ punar etāvān arthaḥ sādhanaśabdād aviśiṣṭāt pratīyate neṣṭataḥ kārakaparigrahaṇena viśiṣṭatvāt yasmād iṣṭataḥ kārakaparigrahaṃ śabdavido 'bhyupagacchanti tad ayaṃ sādhyate 'neneti vivakṣitakaraṇārthābhidhāyī sādhanaśabdaḥ pramātṛprameye kartṛkarmaṇī phalaṃ ca karaṇajanyaṃ katham abhidhātum arhati sādhakatamaṃ hi karaṇam na ca karmādīnāṃ sādhakatamatvam asti atha kim idaṃ sādhakatamaṃ nāma  kartṛvyāpāro 'śeṣakārakajanya ity eke sarvāṇi khalu kārakāṇi savyāpārāṇi bhūtvā karttur vyāpāraṃ janayitvā caritārthāni bhavanti kartṛvyāpārasya cācaritārthatvād avyavadhānena kriyājananāc ca sādhakatamatvam kartāpi kārakāntaravyāpāranirapekṣas tena vyāpāreṇa kriyāṃ niṣpādayan svatantraḥ kartety ucyate sambhūya kārakāṇāṃ kriyājanakatve hi tulyavyāpāratvāt kaḥ sādhakatamatvārthaḥ svatantrārtho veti sarvapāriṣadaṃ vyākaraṇaṃ virudhyate ata eva jñātṛvyāpārasya pramāṇatvam āhuḥ sa ca jñātṛvyāpāraś cidrūpe jñātari tādātmyena sthitatvād bodhātmaka iti  tad etad ayuktam kartṛtādātmyena sthitasya vyāpārasyotpāde hi kartur apy utpādaḥ syāt tad anutpāde vā vyāpārasyānutpādas tādātmyavirodho vā vyomajalādivat syāt nityatve ca vyāpārasya kriyānuparamaḥ syāt atha bhinnābhinnatvaṃ tādātmyaśabdārtha iti na anekāntapakṣasyottaratra nirākariṣyamāṇatvāt atha bhinna eva vyāpāraḥ sa kiṃ calanātmako 'calanātmako vā antimasahakāribhūto veti calanātmakatve niścalānāṃ nirvyāpāratvena kāraṇatvaṃ na syāt athācalanātmakaḥ sa kāryahetur vā na vā yady ahetus tadā kiṃ tenākiṃcitkareṇa kārakasya atha karoti kiṃcit sa kiṃ vyāpārāntarāpekṣī vā na vā vyāpārāntarāpekṣitve tadvyāpārāntarasyāpi pūrvavad anyavyāpārāntarāpekṣitvaprāptāv anavasthāprasaṅgaḥ syāt atha nirvyāpāras tadā kārakāṇy api nirvyāpārāṇy eva kāryaṃ kariṣyanti na vyāpāraḥ kalpanīyaḥ tasya niṣpramāṇatvāt api ca yadāśrayo vyāpāra utpadyate tasyāvaśyaṃ samavāyikāraṇatvam abhyupagantavyaṃ guṇaṃ prati dravyavat tataś ca tatkārakaṃ svavyāpāraṃ kurvat kiṃ savyāpāram iti kṛtvā karoti nirvyāpāraṃ vā savyāpāratve vyāpāraparamparāprasaṅgenopakṣīṇasya prakṛtakāryakaraṇaṃ na syāt nirvyāpāratve ca vyāpārakaraṇavat kāryakāraṇam api nirvyāpārasyaivāstu kiṃ vyāpārakalpanayā tataś ca yad āhuḥ sarvāṇi kārakāṇi svakriyotpattau kartṝṇi pradhānakriyotpattau ca karmakaraṇādirūpāṇi bhavanti iti tad apy apāstam na hy anekakārakajanyakriyāvyatiriktakriyāstitve pramāṇaṃ kiṃcid asti ekasyaiva janakatvāyogād iti  nāpy antimaṃ sahakārikāraṇaṃ vyāpāras tasyāntimāntarāsambhavena nirvyāpāratvaprāptāv akāraṇatvaprasaṅgāt tasmān na kārakāṇāṃ parasparasahakāritvavyatirikto vyāpāraḥ kaścid asti tataś cendriyādibhya evārthasaṃvittyupapatteḥ kṣīṇā jñātṛvyāpāraṃ pratyarthāpattiḥ na ca saṃvittipramityādiśabdair bodhād anyo 'rtho 'bhidhīyate yenendriyādīnām arthāvabodhajanakatve 'pi jaḍasvabhāvatvena arthaprakāśakatvaṃ na syāt na ca bodhavyatirekeṇa tejaḥprabhāvyatirekeṇa vānyo 'rthadharmaḥ prakāśaḥ prākaṭyaṃ vā pramāṇenopalabhyate yasyānyathānupapadyamānatvena buddhipratipādakatvaṃ syāt tasmāt svarūpāsiddheḥ phalābhāvāc ca na buddher eva karaṇatvam iti  vivakṣātaḥ kārakāṇi bhavantīty anye yathā mṛtpiṇḍo ghaṭaṃ karoti mṛtpiṇḍam āsādya ghaṭo bhavati mṛtpiṇḍena ghaṭaṃ kulālaḥ karoti mṛtpiṇḍād ghaṭo bhavati mṛtpiṇḍasya ghaṭo vikāro mṛtpiṇḍe ghaṭa utpadyata iti  ta evaṃ praṣṭavyāḥ kiṃ vivakṣātaḥ kārakam avidyamānam api bhavaty uta kārakatve sthite paścād vivakṣātas tadabhidhāyiśabdaprayogo bhavatīti prathame pakṣe ghaṭotpattau mṛtpiṇḍasya saṃpradānatvaṃ kulālasya karaṇatvam api syāt na kvacit kārakāpaprayogadoṣo bhavet sarvatra vivakṣāyāḥ pratīghātābhāvāt athottaraḥ pakṣaḥ tadā teṣāṃ kārakāṇāṃ bhedavyavasthāhetuḥ svarūpabhedo vācyo yena tallakṣaṇasamāveśe tulādiṣv iva śabdasamāveśo yuktaḥ syād iti  pramitikriyām apekṣya tāvad arthākārasyaiva jñānagatasya karaṇatvam iti śākyāḥ tathā ca tair uktam  arthena ghaṭayaty enāṃ na hi muktvārtharūpatām  tasmāt prameyādhigateḥ pramāṇaṃ meyarūpatā  na hi kriyāyāḥ sādhanam ity eva sarvaṃ sarvasyāḥ sādhanam kiṃtu yā yataḥ prasiddhim upayāti tatrānubhavamātreṇa sadṛśātmano jñānasya sarvatra karmaṇi tenātmanā bhavitavyaṃ yenāsyedam iti pratikarma vibhajyate anātmabhūtaś cāsyendriyārthasannikarṣādiṣu hetuṣu vidyamāno 'pi bhedo bhinne karmaṇy abhinnātmano na bhedena niyāmakaḥ kriyānibandhatvāt karaṇatvasya tadaviśeṣe tasyā api viśeṣāsiddhe sato 'pi vā viśeṣasya tadanaṅgatayākāraṇatvāt tasmād yato 'syātmabhedād asyeyam adhigatir ity ayam asyāḥ adhigateḥ karmaṇi niyamas tatsādhanam na ceyam arthaghaṭanā arthasārūpyād anyato jñānasya sambhavati na hi paṭumandākṣādibhiḥ svabhedair bhedakam apīndriyādyarthenaitad ghaṭayati tatra pratyāsattinibandhanābhāvāt asty anubhavaviśeṣo 'rthakṛto yata iyaṃ pratītir na sārūpyād iti cet atha kim idānīṃ sato 'pi rūpaṃ na nirdiśyate nedam idantayā śakyaṃ vyapadeṣṭum anirūpitenāyam ātmanā bhāvān vyavasthāpayati idam asyedaṃ neti suvyavasthitā bhāvāḥ tasmāt prameyādhigateḥ sādhanaṃ meyarūpatā iti  yat tāvad arthena ghaṭayaty enām ity ādi tatra yadi ghaṭayati sambandhayatīti vivakṣitam tad ayuktam yato nārthasambandho jñānasyārtharūpatayā kriyate kiṃtu svakāraṇais tajjñānam arthasambaddham evotpāditam na hi jñānam utpadya paścād arthena sambadhyate na cārtharūpatā jñānasya kāraṇam tādātmyābhāvaprasaṅgāt athārtharūpatā arthena ghaṭayati jñānam arthasambaddhaṃ niścāyayatīti vivakṣitam tad apy ayuktam sambandhāprasiddheḥ na hi jñānagatārtharūpatārthasambaddhena jñānena sahacaritā kvacid upalabdhā yena sā tatpratipādikā syāt  athāyam abhiprāyaḥ arthotpādyatvam eva hi jñānasyārthasambandhaḥ sa ca jñānād anarthāntaraṃ tathābhūtena ca jñānenārthākārasya tādātmyasambandho 'sti tataś ca jñānasya svasaṃvedyatvena pratyakṣatvāt tadanarthāntaraṃ sambandho 'pi pratyakṣasiddha iti kathaṃ sambandhāprasiddhiḥ na tādātmyasambandhasyānumānavicāre vistareṇa nirākariṣyamāṇatvāt evaṃ ca na hi kriyāsādhanam ity eva sarvaṃ sarvasyāḥ kriyāyāḥ sādhanam ity atrāvivāda eva kārakaviśeṣasyaiva sādhanatvābhyupagamāt  yac coktam kiṃtu yā yataḥ prasiddhim upayātīti tad ayuktam prasiddher utpattilakṣaṇāyā jñaptilakṣaṇāyāś ca vicāritatvād abhidhānalakṣaṇāyās tu vivakṣāsādhyatvaṃ na tv arthākārasādhyatvam iti tatrānubhavamātreṇetyādyapy ayuktam yato vacanasvabhāvena sarvakarmakartṛṣu sadṛśātmano vācas tadākāravirahitatve 'pi pratiniyamo dṛśyate nīlaśabdaḥ pītaśabda iti devadattavāg iyaṃ jñadattavāg iti  yad apy anātmabhūtaś cāsyetyādi tad apy ayuktam yato 'nātmabhūtasyaiva niyāmakatvaṃ dṛṣṭam yathā pitṛbhyāṃ putro niyamyate svāminā bhṛtyaḥ saṃyogādinā dadhyādikam iti kriyānibandhanatvaṃ ca karaṇatattvasyābhyupagamyate  yat tu tadaviśeṣe tasyā api viśeṣāsiddher ity etan na yuktam karmādikārakaviśeṣād api kriyāviśeṣopapatteḥ tasmād yato 'syātmabhedād ityādy api na yuktaṃ svātmana eva bhedāsambhavāt bhede hy abhinnātmakatvaṃ virudhyeta na ca svātmaniyāmakatve pramāṇaṃ kiṃcid asti viparyaye tv anumānam athāntaraniyāmyeyam adhigatir niyāmyatvāt putrādivat yater apy arthāntareṇa jñānaprayatnādinā niyāmitatvān nānaikāntikatvam na ceyam arthaghaṭanetyādy api na yuktam arthaghaṭanāyāś cakṣurādibhya eva sambhavāt  nanv atroktaṃ na hi paṭumandatādibhir ityādi tan na asiddhatvāt tathā hi cakṣuṣā rūpaṃ paśyāmītyādivyavahārād avagamyate cakṣurādy evādṛṣṭādyupakṛtaṃ rūpādau pratītiṃ ghaṭayati pratyāsattinibandhanābhāvo 'py asiddhaḥ sannikarṣaviśeṣasya pratipādanāt athāsyedaṃ jñānam ity arthasambaddhajñānapratītir eva ghaṭanā sāpy antaḥkaraṇenādṛṣṭādisahakṛtena kriyate bāhyādhyātmikārthaviṣayatvād antaḥkaraṇasya api ca viśiṣṭotpāda eva jñānasyārthasambandho na tu saṃśleṣātmakaḥ tasmin manasopalabdhe bhavaty asyedaṃ jñānam ity adhigatiḥ  yac cānubhavaviśeṣe dūṣaṇaṃ uktam atha kiṃ idānīṃ sato 'pi rūpaṃ na nirdiśyata ityādinā tad ayuktam santy eva hi tathābhūtāḥ kecid viśeṣā ye pratīyamānā api viśeṣato nirdeṣṭuṃ na śakyante yathā rasādīnāṃ śuktānām viśeṣāḥ uktaṃ ca  ikṣukṣīraguḍādīnāṃ mādhur yasyāntaraṃ mahat  bhedas tathāpi nākhyātuṃ sarasvatyāpi śakyate iti  evaṃ ca sthite 'tasmāt prameyādhigateḥ sādhanaṃ meyarūpatā' iti nigamanam ayuktam api cādhigater abhinnā meyarūpatā kathaṃ sādhanam siddhāsiddhāvasthayoḥ svātmani kriyānupapatteḥ syād etad uktam evātra pratisamādhānam yad āha   sādhane 'nyatra tatkarmasambandho na prasidhyati  sā ca tasyātmabhūtaiva tena nārthāntaraṃ phalam  dadhānaṃ tac ca tām ātmany arthādhigamanātmanā  savyāpāram ivābhāti vyāpāreṇa svakarmaṇi  tadvaśāt tadvyavasthānād akārakam api svayam iti  yat tāvat sādhane 'nyasminn abhyupagamyamāne tatkriyākarmaṇos tatsādhanakarmaṇor vā sambandho na prasidhyatīti tad ayuktam bhinna eva sādhane sati chidādikriyayā kuṭhārādisādhanena ca vṛkṣādikarmaṇaḥ sambandhaprasiddheḥ kuṭhāreṇa vṛkṣaṃ chinatti vṛkṣasya chedanam iti na ca kuṭhārasya chidānarthāntaratvaṃ vṛkṣākāratvaṃ vā tatsādhanatve 'pi prasiddham yat punar etat dadhānaṃ tac cārthajñānaṃ svātmani dhārayan tām arthākāratāṃ svasminn artharūpe karmaṇi savyāpāram ivārthādhigamasvabhāvena vyāpāreṇābhāti svayam akārakam api tadarthākāratāvaśāt tatpratikarmavyavasthānād iti tad apy asādhu yasmād anena gauṇatvaṃ sādhanasya uktaṃ syāt tathā ca mukhyapūrvakatvād gauṇasya mukhyaṃ kiṃ sādhanam iti vācyam na hi kriyām akurvad eva pratibhāsamānatvenotpadyamānatvena vā mukhyaṃ sādhanaṃ loke śāstre vā prasiddham tad ayaṃ riktābhir eva vāgbhiḥ śāstrābhāsaṃ racayitvā mandamatīn pratārayan lābhapūjākhyātīr eva samīhate ḍiṇḍikavan na paropakāraṃ leśato 'pīti savyāpāram ivety upamāpi na yuktā savyāpārāsavyāpārabhedāsambhavād gogavayavat na hi bhavatāṃ mate bhūtivyatirekeṇa vyāpāraḥ kārakatvaṃ vā kasyacid asti abhinnas tu vyāpāraḥ sarvatrāpy aviśiṣṭo 'sti kriyākārakayor bhūtyātmakatvābhyupagamāt tathāpy upamā na yuktā na hi bhavati gaur ivāyaṃ sāsnādimān artha iti samānopameyaṃ iti na yuktam tasyāḥ pramāṇaśāstreṣu lokavyavahāreṣu cāprayogāt niṣprayojanatvāc ca na hi yathā rāmarāvaṇayor ivety anenānanyavṛttir yuddhātiśayaḥ pratipādyate tathā savyāpāram ivety anena kaścid arthātiśaya iti  lokavyavahārānusāritvaṃ prayojanam iti cet syān matir eṣā sarva eva lokāḥ paraśvādikam udyamananipātanādikriyākhyena ca vyāpāreṇa savyāpāraṃ pratipadyamānāḥ karaṇam iti vyavaharanti tadvyavahāram anusaradbhir asmābhiḥ savyāpāram ity uktam etad uktaṃ bhavati yathaiva lokaiḥ savyāpārapratītiveśena karaṇatvaṃ paraśvāder abhyupagamyate tathaivāsmābhir arthākārasya jñānasyārthādhigamātmanā vyāpāreṇa savyāpāratvapratīteḥ karaṇatvam abhyupagatam lokavyavahārasyaiva śabdārthaṃ prati pramāṇatvāt na ca paraśvāder apy udyamanādikriyātmako vyāpāraḥ svavyatirikto 'sti kṣaṇikatvena sarvabhāvānām anāśrayatvāt tatkṛtopayogābhāvāc ca tathāhi svahetor eva taddravyaṃ yadi sakriyam utpannam tadārthāntarakriyayā na kiṃcit prayojanam vaiyarthyāt atha niṣkriyam tadā arthāntarakriyotpāde 'pi kathaṃ sakriyaṃ bhaved atiprasaṅgāt tasmāt paraśvādeś chatrādicchāyāvan nirantaradeśotpāda eva kriyety ucyate tatpratītivaśena tasya karaṇatvaṃ yathā tathā jñānasyāpi kramabhāvinīṃ nīlapītādyanekākāratāṃ dharataḥ savyāpāratvaṃ pratīyate tadvaśena paraśvādivat tasyāpi mukhyam eva karaṇatvam iti  yat tāvat kṣaṇikatvabalena paraśvāder arthāntarakriyānirākaraṇam tan na yuktam manorathamātratvāt yathā cākṣaṇikasyaiva sataḥ paraśvāder arthāntarabhūtayaiva kriyayā sakriyatvaṃ tathottaratra pratipādayiṣyāmaḥ yadi savyāpārapratītimātreṇa karaṇatvaṃ tadā puṃso 'pi chedakasya savyāpāratvaṃ pratīyata iti karaṇatvaṃ syāt atha vṛkṣādidvaidhībhāvakriyāṃ prati paraśoḥ pratyāsannatvena sādhakatvaṃ tena tasyaiva karaṇatvaṃ na puruṣasyeti nanv evaṃ tarhi pratyāsannasya kriyāsādhakasya karaṇatvam abhyupagataṃ tataś ca dvaidhībhāvakriyāvad arthākārajñānasādhyā kriyā sādhanād vyatiriktā vācyeti kathaṃ nārthāntaraṃ phalam atha manyase paraśor api na dvaidhībhāvasādhakatvena karaṇatvam sarveṣāṃ tatsādhakānāṃ karaṇatvaprasaṅgāt kiṃ tu dvaidhībhāvanimittam āsādya viśiṣṭākāreṇa paraśor utpādo 'syedaṃ sādhanam iti prasiddhihetuḥ tadvaśena tasya karaṇatvaṃ vyavahriyate tathā jñānasyāpīti na kṣaṇikatvāsiddheḥ kṣaṇikatve hy eṣā prakriyā śobheta tasyāsiddhiṃ ca vakṣyāmaḥ  api ca dvaidhībhāvakriyāṃ prati kasya karaṇatvam na hi karaṇam antareṇa kriyā sambhavati na ca dvaidhībhāva eva karaṇaṃ tasya chedyātmakatve karmatvenaiva prasiddhatvāt arthāntaraviśleṣātmakatve 'pi kriyaikarūpātvena prasiddhatvāt tato 'rthāntaram anyat karaṇaṃ vācyam tataś ca taddṛṣṭāntena sarvatra kriyākaraṇayor bhedasiddheḥ kathaṃ kvacid abheda iti  yac ca viśeṣaṇaviśeṣyajñānayoḥ sādhyasādhanabhāvānām upapattim abhidhāya jñānāṃśayos tu sādhyasādhanabhāvo vyavasthāśrayatvād ity uktam tad atimahāsuśubhāṣitam bhinnayor vastunoḥ sādhyasādhanabhāvo 'nekodāharaṇasiddho 'pi na yuktaḥ ekajñānāṃśayos tu svarūpeṇāsator api yukta iti ka evaṃ svapakṣarāgamohāndhībhūtād anyo vaktum arhati vyavasthāpakam api vyavasthāpye kriyāṃ kurvad bhavati yathā śiṃśipātvaṃ vṛkṣe niścayaṃ kurvad ity ato na vyavasthāpakatve 'pi sādhanasya kriyāto 'narthāntaratvam vyavasthāpyaṃ tu prameyaṃ na kriyeti nāyaṃ vastusaṃniveśī vyavahāra ity ayam api na yuktaḥ parihāraḥ sarvathā nirvastukatve vyavahārasya yasya kasyacit sādhanatvābhidhānaprasaṅgāt tataś cānyapakṣavyudāsenārthākārajñānasyaiva pramāṇatvapratipādanaprayāso vyartha iti tasmād viśiṣṭākāratvam eva karaṇavyavahāre nimittam tac cārthāntarakriyānutpattau na yuktam iti  nanu ca kriyāntarānutpādakatve 'pi sādṛśyaviśiṣṭotpādamātreṇa karmādikārakavyavasthā dṛṣṭā tad yathā mātaram anuharati putraḥ pitaram anuharatīti na hy atra pitṛsadṛśaputrotpādavyatirekeṇānyānuharaṇakriyā vidyata iti yadi na vidyate kārakavyavasthāpy atra tarhi vāstavī mā bhūt yathā gavayo gām anuharati ityādau sādṛśyapratipattikriyāyās tu vyatiriktam eva karaṇaṃ cakṣurādi evaṃ ca yatra kriyā pramāṇenopalabhyate tatrāvaśyaṃ chedanakriyāvat tadvyatiriktena karaṇena bhavitavyam anyathā hy ākasmikī kriyā syād iti na cādṛṣṭe pitari vastutas tatsadṛśaputrarūpadarśanād eva pitū rūpaṃ gṛhṇātīti kaścid evaṃ pratipadyate etenaikakālajabhrātṛsadṛśodāharaṇaṃ vaibhāṣikapakṣe nirastam iti  api ca jñāne yo nīlādyarthākāraḥ sa kiṃ sādhāraṇo 'sādhāraṇa iti yadi sādhāraṇaḥ sattvādilakṣaṇaḥ tadā kathaṃ tataḥ pratikarmavyavasthā sidhyati tadākārakasya sarvatrāviśeṣāt athāsādhāraṇo nīlatvādilakṣaṇo 'tadvyāvṛttilakṣaṇo vā tadā jñānasya tatsambandhād abodhātmakatvaprasaṅgaḥ kasmāt nīlatvasambaddhasyānīlebhyo vyāvṛttasya vā niyamenābodhātmakatvopalambhāt gogavayayor ekākāratve 'pi bhinnajātīyatvopalambhād anekānta iti cet na tadākārasyāvayavasanniveśaviśeṣalakṣaṇasya sādhāraṇatvād dārucitrādimayeṣv api tadākāradarśanāt etena pitṛputrādyudāharaṇam api pratyuktam jñānasya hi rūpādirahitatvāt niravayavatvāc ca tathāvidham api sādṛśyaṃ nāsti na ca tathāvidhasādṛśyayogitve 'py abodhātmakatvaprasaktir vyabhicarati tataś ca na jñānaṃ nārtha iti garddabhīkṣīramathanavat na kiṃcit syād iti  sarvārthānāṃ bodhātmakatvāt abodhātmatve dṛṣṭānta eva nāsti kuto jñānasyābodhātmakatvaprasaktir iti cet nanv etad api vyasanaṃ te nivarttayiṣyāmo mā tv ariṣṭhāḥ mukhākāradarpaṇavad ity api na yuktam tasya bhrāntatvāt yadi nāma mukhajñānaṃ tatrābhrāntaṃ taddarpaṇābhedajñānaṃ tu bhrāntam eveti api ca tato jñānasthān nīlādyarthākārāt kṣaṇikatvādyākāraḥ kiṃ bhinno 'thābhinna iti yadi bhinnas tato nīlādyarthākārasyākṣaṇikatvādiprasaṅgaḥ kṣaṇikākāravyāvṛttilakṣaṇatvād akṣaṇikatvasyeti tato bāhyārthasyāpi nīlatvādisiddhivad akṣaṇikatvādisiddhir api syāt athābhinnas tathāpi tenārthākāreṇārthasya nīlatvādisiddhivat kṣaṇikatvādisiddhir api kṛtety anarthakaṃ tadartham anumānaṃ syāt asiddhau vā kṣaṇikatvādes tadākārān nīlatvāder api siddhir na syāt tadubhayākārajñānapratibandhāviśeṣād iti  syād etat niścāyakaṃ hi pramāṇam iṣṭaṃ tenānekasvabhāvārthākāratve 'pi jñānasya yasminn evāṃśe saṃskārapāṭavān niścayotpādakatvaṃ tatraiva prāmāṇyaṃ na sarvatreti sa tarhi niścayaḥ sākāro vā nirākāro veti sākāratve so 'pi tadarthākāraḥ kṣaṇikatvādyākārāt kiṃ bhinno 'thābhinna iti pūrvavat prasaṅgaḥ tatrāpi niścayāntarakalpanāyām anavasthā syāt atha nirākāraḥ tadāpi niścayātmanā sarvārtheṣv aviśiṣṭasya jñānasyāyam asyārthasya niścaya iti karmaniyamaḥ kutaḥ prasidhyet nirākārasyāpi kutaścin nimittāt pratikarmavyavasthāsiddhāv anyatrāpi tata eva tatsiddheḥ kim ākārakalpanayeti yadi cārthajñānasyārthākāraḥ pramāṇam tadā keśādijñānasyāpi bhrāntasya keśādyākāraḥ pramāṇaṃ syāt  nanu cāvisaṃvādijñānasyaivārthākāraḥ pramāṇam iṣyate yasmād uktaṃ pramāṇam avisaṃvādijñānam iti atha kim idam avisaṃvāditvaṃ nāma nanv arthakriyāsamarthavastuprāpakatvam ity uktam yad āha na hy ābhyām arthaṃ paricchidya pravarttamāno 'rthakriyāyāṃ visaṃvādyata iti loke 'pi pūrvam upadarśitam arthaṃ prāpayat saṃvādakam ucyate tadvaj jñānam api pradarśitam arthaṃ prāpayat saṃvādakam iti tathābhūtārthaprāpakatvaṃ ca jñānasya tadarthapravṛttijanakatvam eva yataḥ pravṛttau satyāṃ so 'rthaḥ prāpyate pravṛttijanakatvam api pravṛttiviṣayaprakāśakatvam eva na hi jñānaṃ grīvāṃ gṛhītvā puruṣaṃ pravartayati tasmād arthakriyāsamarthavastupradarśakatvam eva jñānasyāvisaṃvāditvaṃ pramāṇalakṣaṇam iti tan na anumānalakṣaṇasyāpramāṇatvaprasaṅgāt na hi tasyārthakriyāsamarthavastupradarśakatvam asti asatsāmānyaviṣayatvena bhrāntatvābhyupagamāt abhrānter apy arthasambandhād avisaṃvādakatvam ity api na yuktam grāhyārthenānumānasya sambandhāsambhavāt agrāhyārthasambandhād avisaṃvādakatve tu svapnendrajālādijñānānām api kenacid arthena sambandhād avisaṃvāditvaṃ prasajyeta adhyavasitārthasambandhād avisaṃvāda iti cet syād etan matam dvividho hi pramāṇānāṃ viṣayo grāhyaś cādhyavaseyaś ceti tatra yady apy anumānasya grāhyārthāpekṣayārthaprāpakatvaṃ na bhavati tathāpy adhyavasitārthaprāptir asti yato 'numānenāpi dāhārthakriyāsamartha evāgnir adhyavasīyate tadarthakriyārthināṃ tataḥ pravṛttidarśanāt tasmāt pratyakṣavad adhyavasitārthaprāpakatvenānumānasyāpy avisaṃvāditvam iti  sa punar adhyavasāyaḥ kiṃ dṛṣṭam evārtham adhyavasyati athādṛṣṭam apīti dṛṣṭādhyavasāyitve dāhādisamartho 'gnir nānumānenādhyavasīyeta tena tasyādṛṣṭatvāt dṛṣṭatve vā pratyakṣavan na bhrāntatvam adṛṣṭādhyavasāyitve tu trailokyādhyavasāyo 'pi syād adṛṣṭatvāviśeṣāt atha manyase smaraṇādhyāropasāmarthyān na trailokyādhyavasāyaḥ yathā pradīpadarśane maṇir evādhyavasīyate na trailokyam bhrānter evaṃ svabhāvatvād yad anyadarśane 'nyad adhyavasīyata iti evaṃ tarhi pratyakṣasyāpi bhrāntatvaṃ prāptaṃ dṛṣṭavyatiriktakṣaṇādhyavasāyāt na hi naśvarakṣaṇādhyavasāye 'rthakriyārthināṃ pravṛttir upapadyate na ca nīlāṃśo 'pi kṣaṇād anyo 'sti yatra pravṛttyādyavisaṃvādaḥ syāt jñānamātraṃ tu keśādiṣv apy aviśiṣṭatvāt nāvisaṃvādīti ya eva santānaḥ pratyakṣeṇa dṛṣṭaḥ sa evādhyavasīyata iti na ca yuktam kṣaṇavyatirekeṇa santānasyāpi vastuto 'sambhavāt saṃvṛtisadviṣayatvaṃ ca pratyakṣasya neṣṭam anumānenāviśeṣaprasaṅgāt lokasaṃvyavahāramātreṇa pratyakṣasya dṛṣṭādhyavasāyitvenābhrāntatve tata evānumānasyāpi tathābhāvaḥ syād aviśeṣāt āstāṃ tāvad iyaṃ mahatī kathā  tathā yogijñānānām api na vastusadarthapradarśakatvam asti atītānāgatayor asattvenārthakriyākāritvāyogāt tathā svasaṃvedanasyāpi pravṛttiviṣayāpradarśakatvenāvisaṃvāditvaṃ na syāt tad evam avisaṃvāditvam api na saugatamate vicārakṣamam tasmād arthākāramātrasya bhrāntijñāne 'pi sambhavāt na pramāṇatvam  api ca bāhyārthasyābodhasvabhāvaḥ pratīyate vā na vā yadi na pratīyate bāhyārthavārttāpi tarhi nivṛttā bodhavilakṣaṇasvabhāvāpratīteḥ atha pratīyate 'sau tadākāreṇa jñānena tadākāreṇa vātadākāreṇa vā yady atadākāreṇa tadvan nīlāder apy anīlādyākāreṇaiva jñānena pratītir astu kiṃ nīlādyākāreṇa jñānasya kalpiteneti athābodhasvabhāvo 'pi tadākāreṇaiva jñānena pratīyate nanv evam abodhasvabhāvākāratādātmyādivijñānasyāpy abodhasvabhāvatvaṃ prāptam athābodhākāratādātmye 'pi vijñānasyābodhasvabhāvatvaṃ neṣṭam evaṃ tarhi bodhākāratādātmye 'pi nīlādyākārasyājñānātmakatvam evāstu aviśeṣāt jñānājñānasvabhāvayoś ca viruddhatvād ekatvam anupapannam tathā ca dharmakīrtinaivoktam ayam eva hi bhedo bhedahetur vā bhāvānāṃ yadviruddhadharmādhyāsaḥ kāraṇabhedaś ca iti tataś cen na bhedasiddhir na kasyacit kutaś cid bheda ity ekaṃ dravyaṃ viśvaṃ syād iti tad evaṃ jñānārthākārayor bhinnatvān na pramāṇaphalayos tādātmyaṃ śākyamate hy upapadyate tataś ca yad uktam   avibhāgo 'pi buddhyātmā viparyāsitadarśanaiḥ  grāhyagrāhakasaṃvittibhedavān iva lakṣyate   yathānudarśanaṃ ceyaṃ mānameyaphalasthitiḥ  kriyate 'vidyamānāpi grāhyagrāhakasaṃvidām iti  tan nirastam grāhyagrāhakasaṃvittibhedasya vāstavatvena pratipādanāt yadi ca viparyastadarśanānusāreṇa mānameyaphalasthitir avidyamānāpi kriyate tataḥ keśādibhrāntīnām api kiṃ na sā kriyate viparyastadarśanāviśeṣāt tataś ca pramāṇāpramāṇavibhāgānupapattir iti nanu coktam evātra pratisamādhānam kiṃ tad iti ucyate vijñaptimātravādy apy upaplavavāsanābhisandhidoṣād aprabuddhasyāpy anāśvāsikaṃ vyavahāram utpaśyann ekam apramāṇam ācakṣīta aparam āsaṃsāram aviśliṣṭānubandhadṛḍhavāsanatvād iha vyavahārāvisaṃvādāpekṣayā pramāṇam sāṃvyāvahārikasya caitat pramāṇasya rūpaṃ yuktam atrāpi pare vimūḍhā visaṃvādayanti lokam iti cintāmayīm eva prajñām anuśīlayante vibhramavivekanirmalam anapāyi pāramārthikaṃ pramāṇaṃ abhimukhīkurvantīti tad ayuktam sarvasya hi lokaprasiddhapramāṇasyāpāramārthikatve vibhramavivekanirmalaṃ pāramārthikaṃ kuto niścīyate na pratyakṣeṇa yogijñānasyāsmadādipratyakṣāviṣayatvāt atha svasaṃvedanam evaikaṃ pāramārthikaṃ pratyakṣam tathāpi na tena pāramārthiketaravivekasiddhiḥ tasyāviśiṣṭasvasattāvedanamātratvāt nāpy anumānena tasya trirūpaliṅgāvagamāpekṣatvāt na ca niraṃśasya jñānasyārthasya vā trairūpyaṃ vāstavam asti kalpitatrairūpyād vāstavārthasiddhau tu paraparikalpitānumānād api vāstavārthasiddhiḥ syāt viśeṣābhāvād lokavyavahārāvisaṃvādasya tu pramāṇapramityādibhedānumāne 'pi sambhavāt api cākṣaṇikatvādyarthānāṃ sarvalokāvisaṃvādena dahanādyanumānavat pratīyamānatvāt kim ity abhyupagamo na kriyate vicārakair bādhakodbhāvanād iti cet na bādhakasyottaratra nirākariṣyamāṇatvāt yadi ca lokavyavahārāvisaṃvādena pratīyamānasyāpi vicārakaiḥ bādhakapratipādanād abhyupagamo na kriyate jñānagatārthākāro 'pi tarhi nābhyupagantavyas tadbādhakasya tvayaivoktatvāt tad uktam   anyathaikasya bhāvasya nānārūpāvabhāsinaḥ  satyaṃ kathaṃ syur ākārās tadekatvasya hānitaḥ iti  ātmādvaitavādinaṃ praty etad vākyam iti cet na samānatvād iti vakṣyāmaḥ vistareṇāpy uttaratra jñānasyārthākāraṃ nirākariṣyāma ity ataḥ śākyamate 'pi sādhakatamo 'rtho nopapadyate  anye tv anyathā varṇayanti bahūnāṃ sādhakānāṃ madhye 'tiśayena yat sādhakam tat sādhakatamam ucyate atiśāyane tamabiṣṭhanāv iti vacanāt satyam kintu tam evātiśayaṃ na kasyacit sādhakasya paśyāmaḥ sarvakārakāṇām ekakriyāyāṃ vyāpārāviśeṣād iti nanu tamo 'riṇānekadhātiśayo vyākhyātaḥ katham iti bhāvābhāvayos tadvattā pramāṇe sati pramā bhavantī bhavaty eva pramātari prameye tu sati bhavati na tu bhavaty eveti sator vā pramātṛprameyayoḥ pramānutpādakatvaṃ yad abhāvāt so 'tiśayaḥ caramabhāvo vā pratipatter ānantaryaṃ vā yad anantaram eva pratipatter janma so 'tiśaya ity arthaḥ asādhāraṇakāraṇabhāvo vātiśayaḥ pramājanakasaṃyogānugrāhakatvaṃ vā acaritārthatā vā pramātṛprameye pramāṇaṃ kṛtvā caritārthe bhavataḥ pramāṇaṃ tv acaritārthaṃ pramāṃ kurvat sādhakatamam ucyata ity arthaḥ yadvān vā pramimīte so 'tiśayaḥ iti śiṣyasya saṃśayanivṛttyarthaṃ pravṛttenācāryeṇa avyavasthitān anekapakṣān pradarśyābhivarddhita eva saṃśayaḥ kim atra sādhakatamam iti  sarvapakṣeṣv antimasyaiva kāraṇasya sādhakatamatvaṃ vivakṣitam ity eke tac ca naivam prameyasyāpi sukhaduḥkhādeḥ svopalabdhau caramabhāvadarśanāt na hi tatra sambandho 'pi paścād bhavati tatrāpi sukhatvādijñānasya caramabhāva iti cet nirvikalpakapratyakṣe sāmānyagrahaṇapūrvakatvānabhyupagamāt tathā ca vakṣyāmaḥ svagatarūpādyutpattau cāvayavināṃ caramabhāvo 'sti teṣāṃ tv adhikaraṇatvān na karaṇatvaṃ yuktam rūpādyupalabdhau ca nayanādeḥ karaṇatvānabhyupagame tatsatvasiddhiḥ kriyātvānumānān na syāt loke 'pi paraśvādeḥ karaṇatvaṃ prasiddham na vastavārthasiddhiḥ syāt viśeṣābhāvād lokavyavahārāvisaṃvādasya tu pramāṇatatsaṃyogasyaiva tulāsūtravirodhāc ca na caramasyaiva karaṇatvam iti anekapakṣopanyāse yad atra yuktaṃ tad eva grāhyam svayaṃ vānyad abhyūhyam iti rucikāraḥ tamo 'rer abhiprāyaṃ manyamānaḥ karmakartṛvilakṣaṇasya sarvasyāpi kāraṇasya sādhakatamatvam uktavān etac ca yadvān vā pramimīte so 'tiśaya ity anenoktam kathaṃ yāni sahakārīṇi vidyante 'syeti yadvān yaiḥ sahakāribhir upetaḥ kartā karmaṇi kriyāṃ niṣpādayati tāny eva sādhakatamāni na karttā karma vety arthaḥ svayaṃ vābhyūhyoktaṃ karmakarttṛvilakṣaṇaṃ sarvaṃ kārakaṃ karaṇam iti  anye tu vailakṣaṇyamātreṇa kārakāṇām atiśayānupapattiṃ manyamānāḥ sāmagryā eva sādhakatamatvam āhuḥ sā hi niṣpattyanantaram eva kriyāṃ janayati naikadeśavat kiṃcid apekṣata ity ayam asyās tadekadeśebhyo 'tiśayaḥ sādhakatamatvenocyata iti tad apy ayuktam kartṛkaraṇādikārakasākalyaṃ hi sāmagrī kathaṃ sā karaṇam eveti na ca kartrāder ajanakāvasthāyām eva kartrādirūpatvam janakāvasthāyāṃ ca karaṇatvaṃ yuktam kartrādibhāvasyāpi kriyānibandhanatvāt nāpi janakāvasthāyām eva samudāyāpekṣayā karaṇatvaṃ ekadeśāpekṣayā ca kartrādibhāvaḥ tasya kālpanikatvena śākyābhyupagatavad apāramārthikatvaprasaṅgāt atha kartrādibhyo 'rthāntaraṃ sāmagrī tasyāḥ karaṇatvam iti na kartrāder ajanakatvaprasaṅgāt sāmagrīta eva kāryotpatter iṣṭatvāt caramakāraṇapakṣoktadūṣaṇaduṣṭatvāc ca dharmamātratvena kāraṇatvenābhyupagatāyā api sāmagryāḥ karaṇatvam ayuktaṃ sādhakatamatvavirodhād iti evaṃ tarhi rucikāramatam evāstu na saṃpradānādikārakābhāvaprasaṅgāt tṛṇolapanyāyena karaṇabhedeṣu saṃpradānādivyavahāra iti cet na pratītyabhāvāt na hi yatholapādiṣu tṛṇapratītir dṛṣṭā tathā saṃpradānādiṣv api karaṇapratītir iti samayamātreṇa tathā vyavahārābhyupagame kartṛkarmaṇoḥ karaṇabhedatvābhyupagamo 'py anivāryaḥ syāt tataś ca vāstavī kārakavyavasthā kvacid api na syāt na ca kartṛkarmabhyāṃ vailakṣṇyamātreṇa kārakāṇāṃ atiśayavattvaṃ yuktam tayor api parasparavailakṣyeṇa sādhakatamatvaprasaṅgāt  kim idānīṃ tarhi sādhakatamatvaṃ bhaved iti sākṣātkartrdhiṣṭhitasyāsādhyasya sataḥ kriyāsādhakatvam na caitatsaṃpradānādiṣv asti na hi godānādikriyāṃ kurvatā sākṣādupādhyāyādayo 'dhiṣṭhīyante kintu hasto vā vāg vā mano vā anyad vā kiṃcid iti yatra caitannimittaṃ nāsti tatra karaṇavyavahāro bhavann api na mukhyaḥ karmādiṣu kartṛvyavahāravat na hi svatantratām antareṇa mukhyaṃ kartṛvaṃ yuktam svātantryaṃ punaḥ svecchayā kriyāsādhakatvam tac ca cetaneṣv aupacārikaṃ kalpanāsamāropitaṃ vā yathā kuḍyaṃ patitum icchatīti  sukhādikarmaṇo 'pi sākṣāt puruṣādhiṣṭhitasya svopalabdhikriyāsādhakatvāt karaṇatvaprasaṅgaḥ iti cet na asādhyasyeti viśeṣitatvāt trividham api hi karmātra sādhyaśabdenoktam nirvartyaṃ ca vikāryaṃ ca prāpyaṃ ceti na tallakṣaṇasamāveśam antareṇa kasyāpi karmaṇaḥ karaṇatvaṃ prasajyate tallakṣaṇasamāveśas tu kārakāṇāṃ vastuto 'pi kvacid asti yathā svātmapratipattikriyāyāṃ tasyaivātmanaḥ kartṛtvakarmatvam adhikaraṇatvaṃ ceti tad evaṃ kārakāṇāṃ vyavasthitalakṣaṇabhedasiddher vāstava eva karmādivyavahāras tadābhāseṣu gauṇa eva yatra punar upacāranimittam api nāsti tatrāpi tallakṣaṇakalpanādhyāropeṇa vyavahāra upapadyate vāstavābhāve tu kalpanādhyāropeṇāpi na syāt na hi sarvathāpy adṛṣṭo 'rthaḥ kalpayituṃ śakyate viṣāṇāder api gavādau dṛṣṭasyaiva śaśādimastake kalpaneti tad evaṃ vāstavam eva pramāṃ prati sādhakatamaṃ yat tad bodhasvabhāvam abodhasvabhāvaṃ ca pramāṇam ity ucyate tatra tadabhidhāyinā sādhanaśabdena pramāpramātṛpremeyāny abhidhīyanta iti sthitam  pramāpramātṛprameyāṇām api bhedo nāvāstavas tallakṣaṇānāṃ vāstavebhedāt tathā ca samyaganubhavaḥ pramā pramāśrayaḥ pramātā pramāsamavāyikāraṇam ity arthaḥ pramāviṣayaḥ prameyam pramāyāṃ yo 'rthaś cakāsti sa pramāyā viṣayaḥ prameyam iti  yady evaṃ prathamasūtre tarhi pramāṇād bhinnalakṣaṇatvāt prameyādivat pramātāpi pṛthagupadeṣṭavya iti na pramāṇoddeśād eva tatsiddheḥ na hi pramātāram antareṇa pramāṇaṃ sambhavati tulyayogakṣematvajñāpanārthatvāc ca yenaiva nyāyena pramāṇasya sattvaṃ viśiṣṭāviśiṣṭaphalajanakatavaṃ ca sādhyate tenaiva pramātur apīti ato nāsya pṛthaguddeśaḥ kṛtaḥ prameyasyāpi tarhi pṛthaguddeśo na prāpnoti satyam prameyamātrasya pṛthaguddeśānabhyupagamāt prameyaviśeṣasyoddeśaḥ kṛtaḥ prayojanavaśāt tac ca prayojanam uttaratra viśeṣalakṣaṇopavarṇane darśayiṣyāmaḥ pramitimātrasyāpi prameyamātravat pramāṇoddeśād evoddeśaḥ tattvajñānapadena tu tadviśaṣasyoddeśo 'pavargahetutvajñāpanārtham iti yadi prameyapadena prameyaviśeṣasyoddeśaḥ kriyate nanv evaṃ tarhi dikkālaparamāṇvādīnāṃ saṅgraho na prāpnoti tataś ca samastasya jagatkāraṇasyāpratipādanād adhyātmaśāstratvam asyānupapannam iti naiṣa doṣaḥ pramāṇoddeśasāmarthyoddiṣṭaprameyamātre sarvasyāntarbhāvāt evaṃ ca sati sadrūpam asadrūpaṃ vā na kiṃcid atrānuddiṣṭam asti pramāviṣayatvena sarvasya prameyatvād iti saṃsayādīnām api tarhi pṛthagvacanam anarthakam pramāṇeṣu prameye vāntarbhāvād iti na antarbhāve 'pi prayojanavaśena pṛthaguddeśakaraṇāt tathā ca saṃśayasya pratipāditaṃ prayojanaṃ nyāyapravṛttihetutvam iti pṛthaguddeśanirdeśābhyāṃ khalu suniścitasvarūpāṇāṃ saṃśayādīnāṃ pṛthakprayojanavattvaṃ sukhāvabodhaṃ bhaviṣyatīty abhiprāyavatā śrīmatsūtrakṛtā sūtralāghavam anādṛtya daṇḍakasūtraṃ rucitam iti tatra saṃśayasyaiva svarūpaṃ prayojanaṃ tu prāguktam na tu prayojanādīnām atas teṣām iti vaktavyam  atha prayojanasya tāvat kiṃ prayojanam iti nāyaṃ yukataḥ praśnaḥ tadātmakatvāt aprayojanātmakasyopādāne hi prayojanapraśna upapadyate kim anena prayojanam iti prayojanātmakasya tu prayojanapraśnānupapattiḥ na hi bhavati sukhena kiṃ prayojanam iti na abhiprāyāparijñānāt na brūmaḥ prayojanena kiṃ prayojanam iti kiṃ tarhi pramāṇaprameyāntarbhūtasyāpi prayojanasya pṛthagabhidhāne kiṃ prayojanam iti tatra bhāṣyakṛd abravīt tenānena sarve prāṇinaḥ sarvāṇi karmāṇi sarvāś ca vidyā vyāptāḥ tadāśrayaś ca nyāyaḥ pravarttate iti vayaṃ tv etan na sahodara buddhyāmahe prayojanavyāpter anyatrāpi loke śāstre ca prasiddhatvāt tathā hi sarve śāstrajñā laukikāś ca sarvaprāṇikarmavidyānāṃ nyāyasya ca prayojanavattvaṃ sāmānyenāvagacchantas tadviśeṣaṃ prati paryanuyogaṃ kurvanti kena prayojanenāyaṃ pumān pravṛttaḥ kim artham idaṃ karma kim artham idaṃ śāstram kim anenānumāneneti tasmād anyatprayojanam ucyate  kecid atra paramātmajñānaṃ niḥśreyasanimittaṃ nirācikīrṣavaḥ parameśvarasyaiva prayojanābhāvāt pravṛttyasambhavenābhāvaṃ pratipādayantaḥ sarvaprāṇinigrahānugrahalakṣaṇaṃ prayojanaṃ naiyāyikenoktaṃ na pratipadyante kila nānyadīyaṃ sukhaṃ duḥkhābhāvo vānyasya prayojanaṃ yuktam parinigraho 'pi vītarāgasya na prayojanam iti tat samarthanārthaṃ sūtrakāraḥ prasiddham eva prayojanasvarūpaṃ pṛthag uddiśyānuvadati yam artham adhikṛtya pravarttate tat prayojanam etad uktaṃ bhavati loke 'pi yasmād yo yam arthaṃ svātmanaḥ pareṣāṃ vā saṃpādayiṣyāmi nivarttayiṣyāmi vety urarīkṛtya pravarttate tat tasya prayojanaṃ siddham tasmād bhagavān api yam artham adhikṛtya pravattate tad evāsya prayojanam sa hi bhagavān niratiśayajñānavairāgyaiśvaryopeto 'py evaṃsvabhāvo yena sarvasaṃsāriṇāṃ karmānurūpārthānarthasaṃpādanam adhikṛtya pravarttate tasmāt tad eva bhagavataḥ prayojanam prayojanalakṣaṇopapannatvāt ubhayābhimatasukhādivad iti  atha dṛṣṭāntasya kiṃ svarūpaṃ prayojanaṃ ceti bahirvyāptisthānam dṛṣṭānta ity eke sādhyadharmivyatiriktaḥ sādhyasādhandharmavāṃs tadrahitaś ca dṛṣṭānta ity eke pratyakaṣaviṣayo 'rtho dṛṣṭāntaḥ iti bhāṣyam yatra laukikaprīkṣakāṇāṃ buddhisāmyaṃ sa dṛṣṭāntaḥ iti sūtram yatra bahirvyāptisthāne yatra codāharaṇe yatra vā sādhyasādhanadharmavati tadrahite cety adhyāhāryam laukikaparīkṣakāṇāṃ pratipādyapratipādakānāṃ buddhisāmyaṃ saṃpratipattiḥ sa dṛṣṭānta iti svārthānumānakāle pratipādyapratipādakābhāvāt kathaṃ tadbuddhisāmyaviṣayo dṛṣṭānta iti cet na tatrāpi paryālocayatas tasyaivobhayarūpatvāc chāstrakartṛvat yogyatāpekṣayā vā samarthanīyam lakṣaṇāntaraṃ vānena lakṣaṇenāsaṅgṛhītasya draṣṭavyam kriyāvattvenāsaṅgṛhītasyeva dravyasyeti  anye tu varṇayanti laukikāḥ sādhyadharmāḥ parīkṣakāḥ sādhanadharmāḥ teṣāṃ vyāpakavyāpyabhāvasiddhāv avipratipattir yatra sa dṛṣṭānta iti tasya pṛthag abhidhāne bhāṣyakṛtā prayojanam uktam tadāśrayau anumānāgamau tasmin sati syātām anumānāgamau asati ca na syātām tadāśrayā ca nyāyapravṛttiḥ dṛṣṭāntavirodhena parapakṣapratiṣedho vacanīyo bhavati dṛṣṭāntasamādhinā ca svapakṣaḥ sthāpanīyo bhavati nāstikaś ca dṛṣṭāntam abhyupagacchan nāstikatvaṃ jahyāt anabhyupayan kiṃsādhanaḥ param upālabheta nirukte ca dṛṣṭānte śakyam abhidhātuṃ sādhyasādharmyāt taddharmabhāvī dṛṣṭānta udāharaṇaṃ tadviparyayād vā viparītam iti asmābhis tu prāg evoktam uddeśalakṣaṇābhidhānam anuvādārtham anuvāde ca viparyastānāṃ bhrāntinivṛttaye dṛṣṭāntatadābhāsayor vidhipratiṣedhau prayojanam tadaviruddhaṃ bhāṣyakāroktam api pratipattavyam iti  siddhāntasya tarhi svarūpaṃ prayojanaṃ ca vācyam iti svayam abhyupagato 'rthaḥ siddhāntaḥ arthagrahaṇaṃ pūrvapakṣatvena prauḍhivāditvena vā svayam abhyupagatasyāpi svasiddhāntatvaniṣedhārthaṃ varttamānakāle 'py abhyupagamyamānasya siddhāntatvajñāpanārthaṃ ca asty ayam ity abhyanujñāyamāno 'rthaḥ siddhāntaḥ iti bhāṣyam sāmānyaviśeṣavān arthaḥ pramāṇamūlenābhyupagamenābhyupagamyamānaḥ siddhānta iti ṭīkākārāḥ te bhāṣyam apy etasminn arthe vyācakṣate tatra sāmānyaviśeṣavān iti viśeṣaṇam anarthakaṃ vartamānābhidhānaṃ ca na hi prāgabhyupagato na siddhāntaḥ anavadhāraṇād abhyupagato 'pi siddhānta iti cet evaṃ tarhi abhyupagamagrahaṇam evāstu kim akṣaragauraveṇa pramāṇamūleneti kim artham yadi bauddhādyabhyupagatārthānām asiddhāntatvam evaṃ tarhi teṣāṃ siddhāntavirodho nodbhāvayitavyaḥ siddhāntāsambhave hi kutas tadvirodhaḥ pramāṇaśabdavat tadābhāse 'pi siddhāntaśabdaḥ pravarttata iti cet na vyavahāramātrapravṛtteḥ na hi jānann api kaścid anunmataḥ pramāṇābhāsenāpi virodham udbhāvayati tadudbhāvayitur evādoṣodbhāvananigrahasthānaprasaṅgāt tasmād bauddhādyabhyupetārthānām api tadabhiprāyasiddhatvena siddhāntatvam abhyupagantavyam tathā ca loke śāstre 'py ayaṃ vyavahāro 'sti bauddhānām ayaṃ siddhāntaḥ sāṃkhyānām ayam mīmāṃsakānām ayam iti kiṃ ca sāmānyenaiṣāṃ siddhāntatve sati pramāṇopapannatvānupapannatvaviśeṣo 'pi syād iti tantrādhikaraṇābhyupagamasaṃsthitiḥ siddhānta iti sūtram saṃsthitir iti siddhāntaparyāyaḥ tantrasaṃsthitiḥ adhikaraṇasaṃsthitiḥ abhyupagamasaṃsthitir iti trividhaḥ siddhāntaḥ tantrabhedād uttarasūtreṇa caturvidha ukta iti bhāṣyakāramatam ṭīkākārās tv āhuḥ tantraṃ pramāṇaṃ tadadhikaraṇaṃ mūlaṃ yasyā arthaviśeṣābhyupagamasaṃsthiteḥ sā tathoktā tataś ca sāmānyaviśeṣavān ityādilakṣaṇam anenoktaṃ bhavatīti manyante bhāṣyaṃ traividhyābhidhāyakam ekadeśīyamatena vyācakṣate  asmadabhiprāye tv abhyupagamasaṃsthitir ity etad eva lakṣaṇam katham abhyupagamapadena karmasādhanenābhyupagato 'rtha uktaḥ tasya saṃsthitiḥ vyavasthā yo yenārtho 'bhyupagataḥ sa tasya siddhānta ity arthaḥ sā ca saṃsthitiḥ trividhā bhavati tantraviśeṣitā adhikaraṇaviśeṣitā nirviśeṣitā cety atas trividhaḥ siddhāntaḥ tantram anabhyupagamya vivādaṃ kurvatām adhikaraṇābhyupagamasiddhāntābhyāṃ virodhenaivāpasiddhānto bhavati na tantrārthavirodhenety asyārthasya jñāpanārthaṃ traividhyābhidhānam tantrabhedavivakṣayā tu caturvidhas tadarthaṃ sarvatantrapratitantrādhikaraṇābhyupagamasaṃsthityarthāntarabhāvād iti sūtram arthāntarabhāvo 'siddha iti cet na lakṣaṇabhedena pratīyamānatvāt tadarthaṃ sūtracatuṣṭayam tatra sarvatantrāviruddhas tantre 'dhikṛto 'rthaḥ sarvatantrasiddhāntaḥ tad yathā mānanibandhanā meyasthitiḥ kāraṇāt kāryotpattiḥ prasiddhasaṃketavākyaśravaṇād vaktṛvivakṣitārthāvagatir iti na hy etad anabhyupagame kasyacid anunmattasya śāstrapraṇayanaśravaṇavyākhyāneṣu vivāde vā pravṛttir upapadyata iti   samānatantraprasiddhaḥ paratantrāprasiddhaḥ pratitantrasiddhāntaḥ samānaṃ tantraṃ kāpilānāṃ pātañjalam pātañjalānāṃ ca kāpilam ity evaṃ prakārakam udāharaṇaṃ kecid icchanti ṭīkākārās tu necchanti apramāṇopapannatvād iti manyamānāḥ tanmate tv etad evodāharaṇam samānaṃ tantraṃ naiyāyikānāṃ vaiśeṣikaśāstram vaiśeṣikāṇāṃ nyāyaśāstram iti vayaṃ tv anyathā vyācakṣmahe anekeṣām upanibandhakārāṇāṃ vyākhyātṛśrotṝṇāṃ ca mūlabhūtam ekaṃ tantraṃ sādhāraṇaṃ sāmānam ity ucyate yathā samānaṃ gṛhaṃ samānaṃ dhanam iti tasmin samānatantre yaḥ siddho 'rthaḥ paratantre tu kvacit sarvatra vā na siddhaḥ sa pratitantrasiddhāntaḥ evaṃ ca svaśāstrāsiddho 'rthaḥ sadṛśatantrasiddho 'pi pratitantrasiddhānto na bhavatīti gamyate tataś ca tadvirodhe 'pi nāpasiddhāntaḥ prasajyata iti   yat siddhāv anyaprakaraṇasiddhiḥ so 'dhikaraṇasiddhāntaḥ yasyārthasya siddhau sāmarthyākṣiptāyāṃ tadanyasya prakaraṇasya prakriyata iti prakaraṇam tasya prakṛtārthasya siddhir niravadyā bhavati so 'dhikaraṇasiddhāntaḥ yathā kṣityādikāryasya buddhimat kartṛpūrvakatvasiddhas tatkartuḥ sarvajñatvādidharmasiddhau sāmarthyākṣiptāyāṃ niravadyā bhavati na hi sarvajñatvādidharmarahitaḥ prāṇikarmavipākānurūpāṇi tanubhuvanādikāryāṇi utpādayituṃ samarthaḥ tad evaṃ sādhyānuṣaṃgī jñāto 'rtho 'dhikaraṇasiddhānta iti atha vā sādhyo 'dhikaraṇasiddhāntaḥ katham yasya sādhyasya siddhau kriyamāṇāyāṃ tadanyeṣāṃ viśeṣāṇāṃ prakaraṇāt tatsādhanād eva siddhir bhavati sa sādhyo 'rthas tān viśeṣān gṛhītvā siddho 'dhikaraṇasiddhānta iti hetvartha evādhikaraṇasiddhānta iti ṭīkākāraḥ katham yasya dhūmādeḥ siddhau satyāṃ tadanyasyāgnyādeḥ siddhiḥ sa dhūmādir adhikaraṇasiddhānta iti   aparīkṣitābhyupagamāt tadviśeṣaparīkṣaṇam abhyupagamasiddhāntaḥ sādhyam evābhyupagamasiddhāntaḥ iti ṭīkākārāḥ katham aparīkṣitasyānityatvādirūpeṇāvicāritasya śabdādeḥ dharmitvenābhyupagamāt tadviśeṣo 'nityatvādidharmaḥ parīkṣata iti parīkṣaṇam abhyupagamasiddhāntaś ceti bhāṣyasya tu yathāśrutārthaparīkṣitād viparīto 'rtho 'parīkṣito 'svaśāstrakaḥ sa evābhyupagamaviśiṣṭo 'bhyupagamasiddhāntaḥ tenāparīkṣitābhyupagamo 'bhyupagamasiddhānta ity etad eva lakṣaṇārthaṃ sūtraṃ vibhajanīyam tatra yadi kaścid āha kim arthaṃ jānann apy asvaśāstrakam artham abhyupagacchatīti tatrottaram aparīkṣitābhyupagamāt tadviśeṣaparīkṣaṇaṃ kartum icchatīty adhyāhāryam kim anyathā tadviśeṣaparīkṣaṇaṃ kartuṃ na śaknotīti ka evam āha kiṃtu svabuddhyatiśayakhyāpanaṃ ca vītarāgasya mumukṣor ayuktam iti cet na bauddhādīnām arthalābhapūjākhyātyartham evaṃ paravartamānatvāt teṣām abhyupagamasiddhāntena virodhaṃ bruvatām apasiddhāntodbhāvanaṃ mumukṣuṇāpi kriyata ity etad artham asya nirūpaṇam svapakṣasyānekanyāyapuṣṭatvajñāpanārthaṃ viduṣām abhyupagamavādena pravṛttir dṛṣṭā yathā vedānāṃ nityatvam abhyupagamyāpy āptaprāmāṇyād eva prāmāṇyaṃ sādhyate na hy avyākhyātād eva vedāt tadarthapratipattir bhavati vyākhyānaṃ cāprakṛtam eva samyagarthāvabodhanam iti viduṣāṃ cābhyupagamavādaṃ kurvatām apasiddhāntaparihāraḥ prayojanam siddhāntabhedābhijño hi tadvirodhaṃ svavākyeṣu parihartuṃ paravākyeṣūdbhāvayituṃ śaknoty etad arthaṃ sarve siddhāntabhedā nirūpitā iti bhāṣyakāraḥ punar idaṃ prayojanam āha siddhāntabhedeṣu satsu vādajalpavitaṇḍāḥ pravartante nāto 'nyathā iti  athāvayavānāṃ kiṃ svarūpaṃ prayojanaṃ ceti sādhanīyasyārthasya yāvati śabdasamūhe siddhiḥ parisamāpyate tasya pañcabhāgāḥ pratijñādayaḥ samūham apekṣyāvayavā ity ucyante ity avayavasvarūpam uktaṃ bhāṣyakāreṇa tad iṣṭam asmākam teṣāṃ pṛthag abhidhāne prayojanam uktam teṣu pramāṇasamavāyaḥ āgamaḥ pratijñā hetur anumānam pratyakṣam udāharaṇam upamānam upanayaḥ sarveṣām ekārthasamavāye sāmarthyapradarśanārthaṃ nigamanam iti so 'yaṃ paramo nyāyaḥ etena vādajalpavitaṇḍāḥ pravartante tadāśrayā ca tattvavyavastheti tadasmākaṃ svamatāvirodheneṣṭam svamate tu pratijñādilakṣaṇānuvādapūrvakau pratijñāditattvatadābhāsayor viparyastān prati vidhipratiṣedhau prayojanam iti  tarkasya tu svarūpaṃ prayojanaṃ ca pūrvam eva nirūpitam tasya lakṣaṇārtham idaṃ sūtram avijñātatattve 'rthe kāraṇopapattitas tattvajñānārtham ūhas tarkaḥ iti avijñātaṃ tattvaṃ nirṇayanimittaṃ viśeṣaṇaṃ yasyārthasya so 'vijñātatattvaḥ tasminn arthe kāraṇopapattita iti bādhakapramāṇasambhavād ūhaḥ tarkaparyāyo bhavati sa ca tattvajñānārthaḥ tattvajñānaviṣayavivecakatvād iti pūrvācāryāḥ vayaṃ punar brūmaḥ kāraṇopapattiḥ sādhanasambhāvanā yat sādhanaṃ svasādhyaṃ prati kadācid eva yadi vyabhicarati taddarśanād anena bhavitavyam iti sādhyaviṣayo bhavaty ūhaḥ sa ca puruṣapravṛttidvāreṇa tattvajñānārtho 'pi bhavati tathā vādādipravṛttidvāreṇa pūrvotpannatattvajñānapālanārtho jayaparājayatattvajñānasyotpatyarthaś ca bhavati yogārthaṃ ca pravartamānasyāprasiddhe 'ntarāyopaśamasādhanaviśeṣe cittasthitisādhanaviśeṣe cohaḥ pāramparyeṇātmadarśanārtho bhavaty evam anyatrāpi pravṛttidvāreṇa svaviṣaye viṣayāntare vā tattvajñānārthatvam ūhasya draṣṭavyam iti   vimṛśya pakṣapratipakṣābhyām arthāvadhāraṇaṃ nirṇayaḥ iti sūtram vimṛśya saṃśayaṃ kṛtvā puruṣeṇa nirṇayaḥ kriyate kutaḥ pakṣapratipakṣābhyām pakṣaviṣayaṃ sādhanaṃ pakṣaśabdenoktam pratipakṣaviṣayaṃ dūṣaṇaṃ pratipakṣaśabdenoktam kim upacāre prayojanam viṣayavibhāgasidhiḥ pakṣaviṣayam eva sādhanam pratipakṣaviṣayam eva dūṣaṇam iti sādhanadūṣaṇābhyām ity ucyamāne hi tayor ekaviṣayatvam apy āśaṃkyeta arthāvadhāraṇam iti paryāyābhidhānam vimṛśyety ayuktam vimarṣābhāve 'pi hi karatalādiṣv agnyādiṣu cākṣajo laiṅgikaś ca niścayo dṛṣṭa iti na atīndriyārthanirṇayasya lakṣyatvenābhipretatvāt kutaḥ niḥśreyasārthatvāc chāstrasya niḥśreyasaṃ cātmādinirṇayād evety ataḥ sa eva lakṣayate ātmādinirṇayo 'pi keṣāṃcid āgamād eva svapakṣasādhanād eva vā bhavatīty ataḥ pakṣapratipakṣābhyām ity ayuktam na vicārakaṃ prati śāstrārambhāt nyāyaśāstratvād atra vicārako 'dhikriyate tasya ca vipratipattinirāsamukhena nirṇayaḥ kartavyaḥ sa ca tathā nirṇayo na sādhanamātrāt ubhayapakṣasādhanopapattau viruddhāvyabhicāritvaprasaṅgāt nāpi dūṣaṇamātrāt sādhanābhāve sādhyasiddher ayogāt kiṃ tarhi pratipakṣadūṣaṇasahitāt svapakṣasādhanāt samarthitāt bhavatīty ataḥ pakṣapratipakṣābhyām ity uktam nirṇayamātralakṣaṇavivakṣāyāṃ tv arthāvadhāraṇaṃ nirṇaya ity etāvad eva sūtraṃ draṣṭavyam iti  nanu ca nirṇayasya pramāṇaphalatvāt taduddeśād evoddeśaḥ siddhaḥ tadviśeṣo 'pi tattvajñānapadenopadiṣṭaḥ tat kim arthaṃ pṛthag asyārambhaḥ na ananyaparatvena niḥśreyasahetutvajñāpanārthatvāt pramāṇādīnāṃ tattvam lakṣaṇam uktam tanniścayāt pramāṇādiniścayaḥ pramāṇādiniścayād ātmādinirṇayaḥ ity anena krameṇa pramāṇāditattvajñānaṃ niḥśreyasakāraṇam uktam yadāpi pramāṇādiniścaya eva paramāṇāditattvajñānam tadāpi ātmādinirṇayadvāreṇaiva tanniḥśreyasakāraṇaṃ bhavati na tv evam ātmādinirṇayo 'nyatraniścayaṃ kurvan niḥśreyasahetur ity ato 'sya yuktaḥ pṛthagārambhaḥ tattvajñānaviśeṣaṇārthaḥ naupadeśikavad ātmāditattvajñānamātraṃ vicārakasya niḥśreyasakāraṇam kiṃ tarhi yan nirṇayātmakam tadvipratipakṣanirākaraṇasahitāt suvicāritāt sādhanād utpānnaṃ na vicalatīti bhāṣyakāras tu prayojanam āha tadavasāno vādas tasya pālanārthaṃ jalpavitaṇḍe tāv etau tarkanirṇayau lokayātrāṃ vahata iti  vādādīnāṃ svarūpam uttaratra vakṣyāmaḥ prayojanaṃ tu vādasya tāvat pṛthagabhidhānam upalakṣaṇārtham upalakṣitena vyavahāraḥ tattvajñānārthaṃ bhavati iti bhāṣyam vādasvarūpam anūdya tattvajñānārthinaḥ kartavyatvenābhidhīyate lābhādyarthatāsya pratiṣidhyata iti manmatam tathā ca sūtram taṃ śiṣyagurusabrahmacāriśiṣṭaśreyo 'rthibhir anasūyibhir abhyupeyāt iti tatrottamaprajñaiḥ saha saṃśayocchedārtham avasitābhyanujñānārtham anavasitāvabodhārthaṃ ca vinīto bhūtvā vādaṃ kuryāt samānaprajñair madhyasthaiḥ saha nirahaṃkārasya vādaṃ kurvataḥ prajñāparipākaḥ pūrvoktaṃ ca phalam nyūnaprajñaiḥ sādhubhiḥ saha parānugrahaḥ phalaṃ pūrvoktaṃ cānuṣaṃgād iti jalpavitaṇḍayos tu tattvādhyavasāyasaṃrakṣaṇārthatvam uktam tac copariṣṭhād vicāriyiṣyāmaḥ  hetvābhāsacchalajātinigrahasthānānāṃ tu svavākyeṣu parivarjanaṃ paravākyeṣu codbhāvanaṃ prayojanam hetvābhāsādilakṣaṇaṃ cānūdya tatsvarūpetarayor vipratipadyamānaṃ prati vidhīyate pratiṣidhyate ceti nigrahasthānebhyaḥ pṛthagupadiṣṭā hetvābhāsā vāde codanīyā bhaviṣyanti iti bhāṣyam na ubhayathāpi vyāpter asambhavāt yadi tāvad ye ye nigrahasthānebhyaḥ pṛthagupadiṣṭās te te vāde codanīyāḥ tadā saṃśayādayo 'pi vāde codanīyāḥ syuḥ atha ye ye vāde codanīyāḥ te te nigrahasthānebhyaḥ pṛthagupadiṣṭāḥ tadāpasiddhāntādibhir anekāntaḥ teṣāṃ vāde codanīyatve 'pi pṛthaganupadiṣṭatvād iti nigrahasthānāntarbhūtā santo ye tataḥ pṛthagupadiṣṭās te vāde codanīyāḥ chalādivad ity eke pariharanti na prayojanānabhidhānāt chalajātyor api nigrahasthānatvābhyupagame nigrahasthānebhyas trayāṇām api pṛthagabhidhāne prayojanaṃ vaktavyam tac ca noktam vāde codanīyatvaṃ cāpasiddhāntādivad apṛthagupadeśe 'py upapadyata ity ato 'narthakaṃ pṛthagabhidhānaṃ prāptam iti viśeṣalakṣaṇaprapañcadvāreṇa hetvābhāsānāṃ bhedaprapañcapratipatyarthaṃ nigrahasthānebhyaḥ pṛthagupadeśa iti mataṃ me na hi pratijñāhānyādīnām apṛthagupadiṣṭānām itthaṃ prapañco 'sti hetvābhāsabhedaprapañcabhedapratipattau cānumātur atinaipuṇyaṃ bhavati nānyathā iti chalajātyor api yadi nigrahasthānāntarbhāvitvaṃ tadaitad eva pṛthagabhidhāne prayojanaṃ draṣṭavyam iti  seyam ānvīkṣikī nyāyavidyā pramāṇādibhiḥ padārthaiḥ prativibhajyamānā   pradīpaḥ sarvavidyānām upāyaḥ sarvakarmaṇām  āśrayaḥ sarvadharmāṇāṃ vidyoddeśe parīkṣitā  iti bhāṣyam tac cedaṃ vicāryate kiṃ viṣayabhedād vidyānāṃ bheda uta prayojanabhedād iti yadi viṣayabhedāt na tarhi catasra eva vidyāḥ caturdaśānāṃ vidyānāṃ bhinnaviṣayatvāt tad uktam   aṅgāni vedāś catvāro mīmāṃsā nyāyavistaraḥ  purāṇaṃ dharmaśāstraṃ ca vidyā hy etāś caturdaśa  iti caturdaśāvadhāraṇam api na yuktam śaivasiddhāntādīnāṃ vaidyaśāstrādīnāṃ ca bhinnaviṣayatvād iti  atha prayojanabhedād bhedaḥ tathāpi daṇḍanītivārttayor apy ekaprayojanatvād abhedaḥ tathopaniṣadānvīkṣikyor apy abheda eveti kathaṃ trayyādibhedena catasro vidyāḥ syuḥ tasmād mukhyagauṇapuruṣārthabhedena catasro vidyā draṣṭavyāḥ dharmārthakāmamokṣaśāstrāṇīti tatra kāmamokṣau sukhaduḥkhopagamāpagamāv uktau tadupāyau dṛṣṭādṛṣṭabhedenārthadharmāv uktāv iti nanv evaṃ tarhi trayyānvīkṣikyor apavargārthatvād abhedaḥ prāpnoti satyam tathāpi vicārakaviṣayatvena sarvavidyānugrāhakatvena cāsyāḥ sarvavidyābhyaḥ prādhānyam avāntarabhedaś cāsti sarvavidyānugrāhakatvaṃ ca nyāyaśāstratvāt nyāyena hi sarvavidyānāṃ prāmāṇyaṃ samarthyate pratyakṣādiviṣayatve 'pi nyāyaśāstram evedaṃ kutaḥ pratipattavyam iti ced ucyate nyāyapravṛttiśuddhyaṅgatvenātra saṃśayādīnām uddeśādibhiḥ pratipādanāt ata evānyaśāstrāṇām anumānābhidheyatve 'pi na nyāyaśāstratvam na hy anyaśāstreṣv itthaṃ saṃśayādayo nigrahasthānāntā nirūpitāḥ tad evaṃ nyāyapradhānatvād iyam eva nyāyavidyā sarvavidyānugrāhakatvān niḥśreyasahetos tattvajñānasya ca nimittatvād uttamā ceti  tat khalu vai tattvajñānaṃ kim ātmalābhānantaram eva niḥśreyasaṃ saṃpādayatīti ucyate na kiṃ tarhi tattvajñānād duḥkhajanmapravṛttidoṣamithyājñānānām uttarottarāpāye tadanantarāpāyād apavargaḥ bhavati iti vākyaśeṣaḥ atra duḥkhajanmapravṛttidoṣamithyājñānānām anādiḥ kāryakāraṇabhāvaḥ saṃsāra ity adhyāhāreṇa dvitīyaṃ sūtraṃ draṣṭavyam tattvajñānānutpādotpādābhyāṃ hi saṃsārāpavargayoḥ sambhava ity etad anena sūtreṇa parīkṣyate yena tattvajñānasyāpavargāvāptisāmarthyam avadhārya tadutpattaye khalv ayaṃ mumukṣur ādareṇa pravarteta saṃsārasyānāditvajñāpanārthaṃ mithyājñānādīnāṃ viparyayeṇātrābhidhānaṃ kṛtam  tatrātmādau prameye mithyājñānam anekaprakāraṃ vartate satyātmāntaḥkaraṇādau nāstīti jñānam anātmany ātmeti bhinneṣv abhinnam iti aśucau śucir iti svakṛteṣu duḥkheṣv anyaḥ kartteti parakṛteṣv ahaṃ kartteti jugupsite 'bhimatam iti anitye nityam iti hātavye pratipattavyam iti evaṃvidhān mithyājñānād anukūleṣv artheṣu rāgaḥ pratikūleṣu dveṣaḥ tābhyāṃ prayuktasya vākkāyamanobhiḥ pravartamānasya dharmādharmasaṃcayau bhavataḥ katham divyaviṣayeṣu janmāntarabhogyeṣu adivyaviṣayeṣu vā rāgāt pravarttamāno vihitayāgādyanuṣṭhānadvāreṇa dharmasaṃcayaṃ karoti dṛṣṭeṣu punar viṣayeṣu rāgāt pravartamānaḥ pratiṣiddhānuṣṭhānavihitātikramadvāreṇādharmasaṃcayaṃ karoti dveṣād api prāyeṇa vihitānuṣṭhānasambhavād adharmasaṃcayam eva karoti tāv etau darmādharmasaṃcayau pravṛttisādhanatvād atra pravṛttiśabdenoktau tābhyāṃ devamanuṣyatiryaksthāneṣu śarīrendriyasambandhalakṣaṇaṃ janma bhavati tato garbhavāsādyanekaprakāraṃ duḥkhaṃ mithājñānaṃ ca bhavati tataḥ punar doṣādisambhava ity evaṃ mithyājñānādīnām avicchedena kāryakāraṇabhāvaḥ saṃsāra ity ucyate yadā tu tattvajñānāt mithyājñānam apaiti tadā mithyājñānāpāye doṣā apayanti doṣāpāye pravṛttir apaiti pravṛttyapāye janmāpaiti janmāpāye duḥkhāpāyo 'tyantam apavargo bhavati  atha ko 'yaṃ mithyājñānasyāpāyaḥ kim anutpattiḥ kiṃ vā pradhvaṃsa iti anutpattis tāvan na tattvajñānād bhavati na hy anutpattir anādiḥ satī kenacit kartuṃ śakyate atha pradhvaṃsaḥ sa tattvajñānānutpāde 'pi bhavati sarvajñānānām āśutaravināśitvāt na ca nāśe 'pi kāraṇakṛto viśeṣaḥ kaścid upalabhyate tattvajñānān nivṛtte mithyājñāne mithyājñānāntaraṃ nānyad utpadyata ity etad api nāsti tathāhi rajvādau sarpādijñāne tattvajñānān nivṛtte 'pi punaḥ kālāntare tatrāpi rajvādau sarpādijñānaṃ prādurbhavad upalabhyate tathā ca kāraṇapratibandho 'pi niranumāna iti mithyājñānāpāye doṣāpāya ity etad apy ayuktam tattvajñānavatām api rāgadveṣāndhībhūtatvadarśanāt na te tattvajñānavanto ye rāgādyabhibhūtā iti cet tat kim idānīṃ nyāyaśāstram api vyākurvatāṃ na tattvajñānotpattiḥ sambhāvyate sā tarhi kiṃ sādhanā bhavet rāgādyupaśamas tu kiṃcit kālaṃ tattvajñānarahitānām api keṣāṃcid upalabhyate ātyantikas tu na keṣāṃcid apy asti mahāyoginām api harihiraṇyagarbhaprabhṛtīnāṃ kvacid viṣaye kadācid rāgādyabhibhavaśravaṇāt ataś ca na cintāmayam api tattvajñānaṃ rāgādyupaśamakāraṇam iti doṣāpāye pravṛttyapāya ity apy ayuktam na hy ayaṃ jīvann eva pāṣāṇavad avasthātuṃ śaknoti yadi ca dharmaparihārārthaṃ vihitaṃ na karoti pratiṣiddhāc ca na nivarttate tadāvaśyam adharmeṇa bhavitavyam vihitātikramapratiṣiddhācaraṇayor adharmahetutvāt tadviparyāc ca dharma iti katham ubhayaparihāraḥ kartuṃ śakyate tad evaṃ pravṛttyapāyāsambhavān na janmano 'py apāyaḥ tadasambhavān nātyantikaduḥkhāpāyalakṣaṇo 'pavarga upapadyata iti  atra pratividhīyate mithyājñānasyāpāyas tāvad anāgatasyānutpattir utpannasya dhvaṃsaś ceti yac coktam anāditvād anutpatteḥ kathaṃ tattvajñānād bhāva iti tan na anabhyupagamāt na brūmaḥ prāgasatī tattvajñānād anutpattir mithyājñānasya bhavatīti kiṃ tarhi tadanutpatter nirvarttako yo hetur adharmādiḥ tasya pratibandhaḥ tattvajñānād bhavati na ca kāraṇapratibandho niranumānaḥ tattvajñānaviṣaye sthāṇvādau mithyājñānotpatter anupalambhāt na hi mithyādhyavasāyaḥ kvacit tattvādhyavasāyaṃ bādhitvā prādurbhavann upalabhyate tattvajñānamithyājñānayor iva tatsaṃskārayor api bādhyabādhakabhāvo 'numeyaḥ tathā hi sakṛdutpannatattvajñānajanito 'pi saṃskāras tatsamānaviṣayaṃ mithyājñānajasaṃskārasamūham api bādhitvā viśiṣṭavyavahārasamarthāṃ tattvajñānākārānukāriṇīm eva smṛtiṃ janayati tataś ca tattvajñānābhyāsāt tajjaḥ saṃskāraḥ pratidinam upacīyate mithyājñānajaś cāpacīyate tāvat yāvat sarvo 'pi mithyājñānajaḥ saṃskāraḥ prakṣīyate tataś cādharmo 'pi sahakārikāraṇābhāvāt tattvajñānena tatsaṃskāreṇa vā pratibaddhatvāc ca mithyājñānam akurvann eva kutaścin nimittāt kadācid atyantaṃ vinaśyati tannāśe ca mithyājñānaṃ kāraṇābhāvān na kadācid utpadyate tataś ca mithyājñānānutpattiḥ kadācid api na nivarttate sā tathā pālitā satī tattvajñānena kṛtā ity upacaryate dhvaṃsapakṣe tu yad uktaṃ na vināśe viśeṣaḥ kaścid iti tanna dṛṣṭatvāt pradīpasya hi pratikṣaṇaṃ vināśe 'pi na tatkāryasya cākṣuṣavyavahārāñjanasañcayāder nirvṛttir bhavati yadā punar udakādinā vināśaḥ kriyate tadā sarvasyāpi pradīpakāryasyāpravṛttiḥ pradīpābhāvavyavahāraś ca bhavati kandotpāṭavad vā yathā kandaviṭapasya khanitrādinā samūlotpāṭane kṛte punas tatra na sambhavaḥ tathā tattvajñānena mithyājñānasya sasaṃskārasya vināśe kṛte punar na sambhavaḥ samūlocchinnatvāt tattvajñānasya tu mithyājñānasaṃskāranivṛttāv asti sāmarthyaṃ pratipakṣajñānavirodhitvāt saṃskārasyeti  ekatra mithyājñānanivṛttāv apy anyatrotpattir anivāryā iti cet na vai sarvaṃ mithyājñānaṃ saṃsāranimittaṃ yena sarvasyāpi nivṛttir anviṣyate kiṃ tarhi ātmādiviṣayam eva tasmiṃś cātmādau prameye tattvato niścite sthāṇvādāv iva na mithājñānaṃ punar utpadyata iti nanu coktaṃ tatrāpi kālāntare mithyājñānaṃ prādurbhavad upalabdham iti satyam bhraṣṭaviśeṣānusandhānasya prādurbhavati na punar ātmādiviṣaye mumukṣor viśeṣānusandhānaṃ nivarttate tasya hi saṃsārabhayād aharniśaṃ bhāvanāsthirīkaraṇe pravṛttiḥ tathā ca bhagavān akṣapādaḥ tattvajñānaparipālanārthaṃ tadvidyaiś ca saha saṃvāda ityādinā satatābhyāsena bhāvanāsthirīkartavyety upadiṣṭavān iti prameyaviśeṣasyāpy anantavyaktitvāt kathaṃ tatrāpy ekāntenājñānanivṛttir iti cet na sāmānyopādānena sarvasyātmādes tathābhāvaniścaye sati saṃsāramūlasyājñājasya nivṛtteḥ na hi prameyaviśeṣe 'pi sarvaṃ mithyājñānaṃ nivarttayitavyam kiṃ tarhi yo doṣanimittadvāreṇa saṃsāramūlam yady ātmādimithyājñānaṃ saṃsāranimittam pralayādyavasthāyāṃ tarhi tasyāsambhavād apavargaḥ prāpnoti na tatsaṃskārāvasthāne tadatyantocchedāsambhavāt ata eva sarvaśarīriṇām api mithyājñānanimittaḥ saṃsāraḥ kasyacit tv īdṛśaṃ hi mithyājñānaṃ samaste vyaste vātmādiprameye vidyate yaddoṣanimittadvāreṇa saṃsāraṃ pratanoti tac ca sāmānyopādānena sarvasmin prameye tattvato niścite punar na bhavati yathaikatrāmṛtaviṣayor arthānarthahetutvaṃ viniścitya sarvatrāpi tajjātīyatvaniścayaṃ kurvāṇo na viparyayeṇa pravarttate tathendriyārthatvasāmānyena sarve viṣayā viṣavan niścitāḥ punas teṣu na rāganimittaṃ mithyājñānaṃ bhavati duḥkhahetavas tu sarve svakarmaphaladāyakatvenāśakyaparihārā iti niścitāḥ punas teṣu na dveṣanimittaṃ mithyājñānaṃ bhavati tathā śarīrādivyatirikte paralokini sattvanityatvādidharmake niścite punar api vyatirekādijñānaṃ mohanimittaṃ na bhavati evaṃ sarvatra prameyaviśeṣe mithyājñānasyānarthamūlasya tattvajñānād apāyo draṣṭavya iti  yat punar etat tattvajñānavatām api rāgādidoṣasambhavāt na mithyājñānāpāye doṣāpāya iti tad apy ayuktam dṛṣṭatvāt dṛṣṭas tāvad iha mithyājñānāpāye doṣāpāyaḥ tathā hi mitrādau śatrur iti mithyādhyavasāyād utpanno dveṣas tattvajñānāt tacchatrupratyayanivṛttāv apaiti mātrādau ca priyatameti mithyādhyavasāyād utpanno rāgas tattvopalambhāt tadviparyayanivṛttau nivarttata ity evaṃ bahudhāpy udāharaṇaṃ draṣṭavyam iti mithyādhyavasāyābhāve tu na kvacid rāgādisambhavo dṛṣṭaḥ tathā coktam teṣāṃ mohaḥ pāpīyān nāmūḍhasyetarotpatteḥ iti nanu ca śāstrārthavidām api keṣāṃcid rāgādyabhibhavo dṛṣṭaḥ satyam kiṃtu teṣām apy ādhyātmikadoṣo baliṣṭhaḥ tattvajñānam abhibhūya raṃjanīyakopanīyau mithyādhyavasāyau janayati tābhyāṃ rāgadveṣau prādurbhavata iti dṛṣṭaś ca tattvajñānavato 'py ādhyātmikadoṣasāmarthyān mithyādhyavasāyaḥ tad yathā arkodayādiliṅgenāvadhāritadigvibhāgasyāpi kasyacid adharmasāmarthyād diṅmoho bhavati niściticandraikatvasyāpi timirādidoṣasāmarthyād anekacandrādhyavasāyaḥ ity evaṃ rasanādidoṣajanito 'py udāharttavyo mithyādhyavasāya iti yathā ca tatrendriyadoṣād ayaṃ me mithyādhyavasāya ity evaṃ vidvān auṣadhaviśeṣeṇendriyādidoṣāpagamaṃ kurvan mithyādhyavasāyaṃ nivarttayati tadvad ayam api śāstrārthatattvajño mumukṣur iṣṭāniṣṭaviṣayeṣv adṛṣṭasāmarthyād imau raṃjanīyakopanīyau mithyādhyavasāyau me prādurbhavata ity evaṃ pratipadya prasaṃkhyānaparo bhūtvā yogāṅgānuṣṭhānābhiyogenādṛṣṭasaṃskārakṣapaṇadvāreṇa tāv api raṃjanīyakopanīyau mithyāsaṃkalpau nivarttayati tathā ca sūtram tadarthaṃ yamaniyamābhyām ātmasaṃskāro yogāc cādhyātmavidhyupāyair iti ye punaḥ pramādālasyopahatās tair anyo 'pi puruṣārthaḥ sādhayituṃ na śakyate kim utāpavarga iti tad evaṃ tattvajñānād apramādinaḥ prasaṃkhyānābhiyuktasya mithyājñānocchede doṣā apy ucchidyanta iti tattvajñānarahitānāṃ tu bālonmattādivad doṣabījena mohānvitatvāt kuto rāgādyucchedaḥ yathā coktam   ajñāneṣu yadvairāgyaṃ parādhīneṣu yat sukham  abhracchāyā tṛṇāgniś ca kṣipram eva vinaśyati iti  yad apy uktam yoginām api rāgādyabhibhavaśravaṇān na cintāmayam api tattvajñānaṃ rāgādhyupaśamanimittam iti tad apy ayuktam cintāmayatattvajñānasvarūpānavabodhāt yasmād ātmādau prameye heyādirūpeṇa caturdhā bhāvanā sthirībhūtā cintāmayaṃ tattvajñānam ucyate na tu yogijñānamātram na hi sarve 'pi yogino mumukṣavas tattvajñānavanto vā bahūnām api jñānasiddhaye tāvan mātropadeśenāpi yogābhyāsapravṛtteḥ tathā jaigīṣavyādiśāstreṣu bahvyo dhāraṇā bhoyogārthaṃ vyākhyātāḥ sanatkumāraś ca yogaiśvaryātiśayena harihiraṇyagarbhādyabhyadhiko 'pi parameśvaraṃ prati vipratipadyamāno bhagavatākṣapādena parājita iti śrūyate tasmān na yogitvād eva tattvajñānavattvaṃ rāgādihīnatvaṃ vā siddhyatīti tasmād uktasvarūpād eva tattvajñānān mohocchittau doṣoccheda iti sthitam  yat punar idam uktam doṣāpāye 'pi pravṛttyapāyo na yujyata iti tad apy ayuktam pravṛttyapāyasvarūpānavabodhāt na hy atra kriyāmātranivṛttiḥ pravṛttyapāyo 'bhipretaḥ kiṃ tarhi dharmādharmayor anāgatayoḥ kāraṇābhāvād anutpattiḥ saṃcitayoś ca kāryāvasāyāj jñānāgnidāhāc ca prakṣaya iti nanu cānāgatayoḥ sādhanaparihārāśakyatvād anutpattir ayuktety uktam na doṣaparihārasyoktatvāt doṣo hi pradhānaṃ sādhanaṃ tadabhāve ca dharmādharmayor itarakāraṇasadbhāve 'py anutpattiḥ śālibījābhāve tadaṅkurānutpattivat tathā ca sūtram na pravṛttiḥ pratisaṃdhānāya hīṇakleśasya iti pātañjalam api sūtram kleśamūlaḥ karmāśayo dṛṣṭādṛṣṭajanmavedanīyaḥ sati mūle tadvipāko jātyāyurbhogā iti tathānumānam apy atrocyate 'vivakṣitaḥ puruṣaḥ pravartamāno 'pi na dharmādharmābhyāṃ sambadhyate doṣarahitatvāt maheśvaravad' iti prakṣīṇadoṣasyaiva ca tattvajñānam atinirmalaṃ dharmādharmamalāpagame 'pi samartham nāprakṣīṇadoṣasya yogino 'pi kaluṣitodakavat yathā vā samiddho 'py agniḥ kārpāsādidāhyam oṣadhīviśeṣeṇa sambaddhaṃ na dahati evaṃ jñānāgnir api doṣasambaddhaṃ karma dagdhuṃ na śaknotīti karmadāhyatvaṃ ca sarvayogaśāstreṣu vedānteṣu ca prasiddhaṃ tenāpramāṇakam api na bhavatīti  svakāryāvasāyād eva karmaṇāṃ nāśa ity eke kila nābhuktaṃ kṣīyate karmakalpakoṭiśatair api iti jñātvā prāptaiśvaryaḥ khalu yogī sarvasthāneṣu karmānurūpāṇi sendriyāṇi śarīrāṇi nirmāya yugapad iṣṭāniṣṭabhogānupabhuṅkta iti  evaṃ tarhi brahmahatyāśvamedhādiprāpakābhyāṃ karmabhyāṃ tatkāryaṃ kṛtvā nivartitavyam tataḥ punaḥ karmasaṃcaya iti katham atyantocchedaḥ prakṣīṇakleśatvam api na prāpnoti yato rāgādihetunā karmaṇā rāgādikaṃ kṛtvā nivartitavyam iti prāyaścittādivirodhaś ca prāpnoti atha rāgādyartho 'py adharmo duḥkhamātram eva kṛtvā nivarttate dharmas tu sukhamātram eva kṛtveti tantvādīnām iva sahakārivaiguṇyāt kāryavaiguṇyopapatteḥ karmavipākakālāniyamāc ceti bhavaty eṣāpi kalpanā na kaścid doṣaḥ paramātmadarśanam ekam aṅgīkṛtya śāstraśravaṇādau yogāṅgānuṣṭhāne ca pravṛttasya santoṣajakhedaje sukhaduḥkhe kṛtvā niḥśeṣāv eva dharmādharmau praṇaśyata ity āhur ācāryāḥ yogino yugapadbhogamuktir apy āgamabalenaivābhyupagamyate kas tarhi jñānāgnikarmadāhenāparādhaḥ kṛtaḥ sarvāgamasiddhatve 'pi yenāsau nābhyupagamyate nābhuktaṃ kṣīyate karma ityādir āgamo 'pi yady ayaṃ tathāpy akṛtaprāyaścittātattvavidviṣayatvenāsyārthavattvaṃ draṣṭavyam iti  karmadāhakatve jñānasya yogajadharmopacayavirodha iti cet na akṣīṇadoṣāvasthāyāṃ tadupapatteḥ saṃskāravad vā pratipakṣasyaiva nivṛttiḥ yathaikaviṣayajñānābhyāsāt tatsaṃkārasyopacayaḥ tatpratipakṣasaṃskārasya prakṣayaś ca bhavati evaṃ saṃsārajihāsoḥ paramātmajñānābhyāsāt saṃsāranimittayor dharmādharmayoḥ samādhipratipakṣatvāt prakṣayo bhavati samādhinimittasya dharmasya copacayas tāvat yāvat paramātmadarśanaṃ bhavati so 'pi dharmaḥ svakāryāvasāyān nivarttate prahīṇadoṣatvāc ca nāsyānāgatayor dharmādharmayoḥ kadācid apy utpattiḥ tataḥ kāraṇasyātyantocchedāj janmano 'py atyantocchedaḥ tadatyantocchedāc ca duḥkhānām apy atyantocchittir ity upapanno 'pavarga iti  athedānīṃ tattvajñānotpattyarthaṃ pramāṇādisaṃkhyāviśeṣalakṣaṇāni jijñāsamānaṃ prati pramāṇasaṃkhyā tāvad ucyate trividham iti trividhagrahaṇam avadhāraṇārtham sarvāsāṃ pramāṇavyaktīnāṃ pratyakṣādilakṣaṇais tribhir eva saṅgṛhītatvāt tathā copamānādīnām atraivāntarbhāvaṃ pratipādayiṣyāmaḥ  pratyakṣam evaikaṃ pramāṇam ity eke tad ayuktam pratyakṣeṇa pramāṇetaravibhāgāsiddheḥ sukhaduḥkhādisādhanāpratipatteś ca tanmūle pravṛttinivṛttī api na syātām nāpratyakṣaṃ pramāṇam astīty abhyupagamya parapratyāyanārthaṃ śāstraṃ praṇayan vākyaṃ coccārayan svām eva pravṛttiṃ svavācā viḍambayatīty aho bhadraṃ pāṇḍityam ātmanaḥ prakaṭivān iti  anumānam evaikaṃ pramāṇam ity etad api na yuktam pratyakṣābhāve 'numānotthānāsambhavāt sudūram api gatvā dharmiliṅgadṛṣṭāntānām anumānapravṛttim icchatāvaśyaṃ pratyakṣeṇa grahaṇam abhyupagantavyam etenāgama evaikaṃ pramāṇam ity etad api nirastam tatrāpi pratyakṣeṇānumānena vā padavākyādyaprasiddhāv āgamārthapratipatter asambhavād iti  pratyakṣaparokṣabhedena dvividham eveti cet na tadvyavahārāprasiddheḥ na hi parokṣeṇāhaṃ jānāmīti vyavahāraḥ kvacit prasiddho yathā pratyakṣeṇāhaṃ jānāmi anumānena vāgamena veti niṣprayojanatvāc ca yathā pṛthakpṛthak prāmāṇyapratipattyupāyapratipādanaṃ pratyakṣādīnāṃ bhedenābhidhānaprayojanam naivaṃ parokṣatvenānumānāgamayoḥ saṅgrahe prayojanaṃ kiṃcid asti yadi punar ayaṃ svapakṣarāgeṇa dvaividhyamātrasiddhyarthaṃ parokṣaṃ sāmānyam abhidhāya tadviśeṣāv anumānāgamau bhinnalakṣaṇau brūyāt bravītu ko 'sya nivārayitā na tv evam apy asmad uktaṃ traividhyaṃ nivarttate trayāṇāṃ parasparato 'saṃkīrṇalakṣaṇapratipādanād iti atha pratyakṣam anumānam iti yo 'rthaḥ sa evārthaḥ pratyakṣaṃ parokṣam iti tathāpi na dvividham eva tato 'rthāntarasyāgamasyāpi pramāṇatvāt tasya cānumāne 'ntarbhāvaṃ niṣetsyāmaḥ tato na pratyakṣānumānabhedenāpi dvividham tasmāt trividham eveti  vibhāgasūtravirodhān na hi trividham iti cet syān matir eṣā pratyakṣānumānopamānaśabdāḥ pramāṇāni iti vibhāgasūtram etat vibhāgasya ca nyūnādhikasaṃkhyāvyavacchedaḥ phalam anyathā hi lakṣaṇacatuṣṭayābhidhānād eva catuṣṭvasiddhir ity anarthako vibhāgaḥ syāt na cāyam uddeśaḥ parīkṣyamāṇatvāt na hi pramāṇādīnām uddeśaḥ parīkṣitaḥ vibhāgas tu na catuṣṭvam ityādinā parīkṣitaḥ tasmāc catvāry eva pramāṇānīti  tad etat sarvaṃ ghrāṇādisūtreṇa vyabhicāritvād ayuktam ghrāṇādisūtre hi indriyāṇāṃ vibhāgaḥ kṛtaḥ tvagavyatirekād ityādinā parīkṣitaś ca na ca pañcaivety avadhāraṇam manaso 'pīndriyatvābhyupagamāt parīkṣyamānatvāviśeṣe 'pi pratyakṣādisūtram eva vibhāgārtham ghrāṇādisūtraṃ tv anuvādārtham ity atra kośapānam eva karttavyam na hi viśeṣahetuḥ kaścid astīti tasmād yathendriyāṇāṃ nyūnatvam evāśaṃkya sūtrakṛtā nirākṛtam ity adhikatvābhyupagamo na virudhyate tathā pramāṇānām adhikatvam evāśaṃkya nirākṛtam ity atas traividhyābhyupagamo na virudhyate nyāyalabhyatvasyobhayatrāpi samānatvāt nyāyalabhyatvaṃ ca pramāṇatraividhyasya sūtrāvirodhenottaratropapādayiṣyāma iti  pramāṇam ity ekavacanaṃ kim artham trayāṇām apy ekaviṣayatvajñāpanārtham yathā parvatādipradeśeṣv āptavacanād agniṃ pratipadya pravarttamānas tam eva dhūmaṃ dṛṣṭvā pratipadyate tato 'tipratyāsannaḥ tam evāgniṃ pratyakṣeṇa pratipadyate tathāptopadeśād ātmasvarūpaṃ pratipadya icchādiliṅgenāpi pratipadyate punaḥ samādhibalena pratyakṣeṇa iti saṃplavasiddhiḥ   pratyakṣam anumānam āgama iti vyastābhidhānaṃ kvacid ekaikaśo 'pi niyataviṣayatvajñāpanārtham yathā agnihotraṃ juhuyāt svargakāma ityādyāgamārthe 'smadādīnāṃ na pratyakṣaṃ nānumānam iti stanayitnuśabde śrūyamāṇe śabdahetāv aśrutāgamasyāsmadāder anumānam evaikaṃ pravarttata iti pāṇau pratyakṣata upalabhyamāne 'numānāgamayor ākāṅkṣābhāvād apravṛttiḥ pratyakṣopalabdha evārthe pramāṇāntarākāṅkṣā nivarttate nāgamopalabdhe 'numānopalabdhe vā ity apramāṇam iti cet na pratyakṣasyaiva nirdeśyānirdeśyānekaviśeṣaviśiṣṭārthapradarśakatvenākāṅkṣānivṛttihetutvāt na hi yāvad viśeṣaviśiṣṭo 'rthaḥ pratyakṣeṇa pradarśyate tāvad viśeṣaviśiṣṭo 'numānādināpīti evaṃ tarhy atulyaviṣayatvād anumānādinā pratyakṣasyetyanupapannaḥ saṃplava iti naitad asti kiyaddharmaviśiṣṭadharmyapekṣayā saṃplavopapatteḥ ya eva hi deśādiviśiṣṭo vahnir āgamena pratipāditaḥ sa evānumānena pratīyate sa eva ca pratyakṣeṇa iti yady api pratyakṣopalabdhe 'py arthe kvacid atīndriyaviśeṣaviśiṣṭatvenopalabdhim icchato 'nicchato vā pramāṇāntarapravṛttir bhavati tathāpi sarvatra na bhavati tataś ca yatra pramāṇāntaraṃ na pravarttate tatra vyavasthā sidhyati anyatra tu saṃplava iti ekenopalabdhe 'rthe dvitīyasya vyarthā pravṛttir iti cet na sukhaduḥkhaviśeṣajanakatvāt saṃskārātiśayajanakatvāc ca na ca sarvatra puruṣārthāyattā pramāṇānāṃ pravṛttiḥ niṣprayojane 'pi tṛṇādāv aniṣṭe 'pi ca bandhanādau pramāṇapravṛttyupalambhād iti  nanu ca svalakṣaṇaviṣayam eva pratyakṣam sāmānyaviṣayam evānumānam ity anupapannaḥ saṃplava iti satyam asty ayaṃ bauddhānāṃ manorathaḥ sa tu alīkārtha evety upariṣṭān nivedayiṣyāmaḥ vedayiṣyāmaḥ tasmād asti saṃplavaḥ kvacid vyavasthā ceti sūtrakṛtāpi pramāṇānāṃ samastenaikapadenābhidhānād abhinnaviṣayatvaṃ sūcitam bahuvacanenābhidhānād vyavasthitaviṣayatvaṃ sūcitam iti tadarthapratipādanaprakārapradarśanārtham ihānyathā saṃplavavyavasthe sūcita iti itiśabda uktaprakārāvadhāraṇārthaḥ anenaiva prakāreṇa trividham ity avadhāryate anyathā hi samyaganubhavasādhanatvāviśeṣeṇaikavidham eva pratyakṣādīnām avāntarabhedavivakṣayā tu saptavidham abhyadhikavidhaṃ ceti tasmāt pratyakṣādibhedenaiva trividham iti   tatra samyag iti samyakpadavad aparokṣapadasyāpy anubhavapadena karmadhārayaḥ pratyakṣam iti kaḥ samāsaḥ yady akṣam akṣaṃ prati varttata ity avyayībhāvaḥ kriyate tadā pañcamītṛtīyāsaptamīvyatiriktānāṃ vibhaktīnām 'am'bhāva eva syāt tataś ca pratyakṣasya lakṣaṇam pratyakṣo ghaṭaḥ pratyakṣā nārī ityādivyavahāro na syāt tena pratigatam akṣaṃ pratyakṣam iti kugatiprādaya ityanena tatpuruṣaḥ samāsa iṣyate evam api paravalliṅgaṃ dvandvatatpuruṣayor ityanena paravalliṅgatvaprāpteḥ pratyakṣo ghaṭaḥ ityāder anupapattir iti naitad asti gatisamāse hi paravalliṅgatvapratiṣedhād abhidheyaliṅgatvam iṣṭam tathā ca prāptāpannālaṃgatisamāseṣu paravalliṅgapratiṣedha iti vacanam  kathaṃ punar akṣaṃ pratigatam tajjanyatvena tatsahakāritvena tadviṣayatvena ceti phalaṃ tāvad akṣajanyatvenākṣaṃ prati gatam phalasādhanaṃ ca tatsahakāritvena tadarthas tu tadviṣayatveneti yady akṣasahakāritvena pratyakṣaṃ sādhanam iṣṭam nanv akṣasya pramāṇatvaṃ na prāpnoti na hi tad eva tasya sahakārīti yuktam pramātuś cākṣasahakāritvena pratyakṣatvaṃ prāptam tathā saṃśayādeḥ sukhādeś cākṣajanyatvena pratyakṣaphalatvaṃ prasajyata iti na vyutpattidvāreṇa śabdārthapratipādanamātratvāt na tu vyutpattir eva śabdānāṃ niyatārthapravṛttinimittatvenābhyupagamyate tathā hi gopaṅkajādiśabdānāṃ na vyutpattivaśān niyatārthatvam kintu gotvādilakṣaṇavaśāt pratyakṣapramāṇaphalayor apy asti lakṣaṇabhedaḥ samyagaparokṣānubhavaḥ pratyakṣaphalam tasya sādhanaṃ pratyakṣaṃ pramāṇam iti  nanv anumānāgamayor api pratyakṣatvaprasaṅgaḥ tatphalasyāpi sukhādivad aparokṣatvād iti na aparokṣaśabdasya jātinimittatvena vivakṣitatvāt sukhādeś cāparokṣānubhavaviṣayatvenāparokṣatvam na tu viṣayeṣv aparokṣatvaṃ jātir asti sarvapuruṣāparokṣatvaprasaṅgāt jāteḥ sādhāraṇatvāt na hi nīlatvajātiyuktaṃ kasyacid eva tannīlam na sarvasyeti yadā tv aparokṣatvajātiyuktaṃ jñānam evābhyupagamyate tadārthasya na sarvapuruṣāparokṣatvaṃ prasajyate yadīyasyaivāparokṣajñānasya viṣayo 'rthaḥ tasyaivāparokṣa iti yathā na sarveṣāṃ sandigdho 'rthaḥ kintu yasyaiva tasminn arthe sandigdhaṃ jñānaṃ bhavatīti tan na sandigdhatvavad aparokṣatvajātir artheṣv astīti evaṃ cānumānādijñānasya parokṣasyāpi sandigdhajñānaviṣayatvena sandigdhatvavad aparokṣajñānaviṣayatvenāparokṣatvam na tv aparokṣatvajātiyogeneti  yo 'pi parokṣatvāparokṣatvajātiviśeṣāv eva jñāneṣu nābhyupagacchatīti tenāpi tadvyavahāranimittaṃ vācyam na cendriyārthasannikarṣajatvam aparokṣatvavyavahāranimittam tasyāparokṣatvāsiddhāv asiddheḥ asiddhasya ca viśeṣakatvam ayuktam na cārthānubhavamātraṃ tasya liṅgam viśiṣṭaś cānubhavo 'parokṣatvajātyabhāvān na sambhavati sākṣātkāritvaṃ cāprokṣatvasyaiva paryāya iti pratyakṣalaiṅgikātmānubhavayor apy ātmanaḥ sannikarṣajatvāparokṣatvādijātyabhāve viśeṣānupapattiḥ nirdeśyānirdeśyaviśeṣaviśiṣṭārthāvabhāsitvaṃ jñānadharmo 'parokṣatvam na jātir iti cet nanu tam apy avabhāsitvaśabdavācyaṃ jñānasya jātiviśeṣād anyaṃ dharmaṃ na pāśyāmaḥ kiṃ ca nirviśiṣṭaviśeṣaṇāvabhāsijñānasyāparokṣatvaṃ na syāt kāraṇajanyatvenāpi viśiṣṭavyavahāraviṣayatvābhyupagame ghaṭavṛkṣādivyavahāro 'pi tata eva syāt na ghaṭatvavṛkṣatvādijātitaḥ tataś ca pūrṇamanorathaḥ tathāgatāḥ syur iti tasmāt satsv api kāraṇaviśeṣeṣu ghaṭavṛkṣādīnām iva jñānavyaktīnām anugatavyāvṛttavyavahārahetavo 'vāntarajātiviśeṣā abhyupagantavyāḥ yenāsajjātivādinām apy avakāśo na bhaved iti tad evam anubhavatvāparokṣatvādijātiviśeṣaiḥ smaraṇānumānādijñānebhyaḥ pratyakṣaphalaṃ vyavacchinnaṃ pratyakṣam atīndriyaṃ samānāsamānajātīyebhyo vyavacchinattīty anenābhiprāyeṇa sūtrakāro 'pīndriyārthasannikarṣotpannatvādiviśeṣaṇaṃ phalasyaivoktavān iti  atra indriyārthasannikarṣotpannam ity anenānubhavatvāparokṣatvaviśiṣṭam ity abhipretaṃ tadviśiṣṭatvasya pratyakṣasiddhatvena lakṣaṇabhāvopapatteḥ phalaviśeṣāsiddhau hīndriyārthasannikarṣasyaivāsiddhatvāt tadutpādyatvaṃ katham aniścitaṃ lakṣaṇaṃ syāt na ca vyavahitārthānupalabdhir indriyārthasannikarṣānumāpīkā sā hi tadabhāvānumāpikā yadi syāt athāvyavahitasyaiva yārthasyopalabdhiḥ sā tatsadbhāvānumāpiketi  kim idaṃ vyavadhānam dūradeśāvasthānam tadārkāder api vyavadhānaṃ syāt athāntarāle ghanādyavayavidravyasadbhāvaḥ tadā kācābhrasphaṭikādyantaritasyāpi vyavadhānaṃ syāt atha yasminn evāntarasthe yasyānupalabdhiḥ tad eva tasya vyavadhānam evaṃ tarhi kuḍyantaritasyāgnyāder anumānāgamābhyām upalabdher avyavahitatvaṃ syāt  athākṣajopalabdhir avyavahitatve liṅgam nanu kiṃ mano 'kṣaṃ na bhavati kiṃ cānumānādijñānaṃ manojanitaṃ na bhavatīti ka evam āha kintv arthāsannikṛṣṭena manasā janitam ity anakṣajaṃ tad ucyate nanv evam api cakrakaṃ duruttaraṃ syāt akṣārthasannikarṣajatvenākṣajatvam akṣajatvena cāvyavahitārthopalabdhitvaṃ tena cākṣārthasannikarṣajatvam ity ekasyādāv asiddhau sarvāsiddhir iti  karaṇasya ca sato manasaḥ katham anumeyādikarmaṇy asambaddhe kriyājanakatvam janakatve cābhyupagamavirodhaḥ syāt athānumeyādinā manasaḥ saṃyogādilakṣaṇaḥ sannikarṣo nāstīty asannikṛṣṭaṃ mana ucyate na ātmādyanumeyādinā saṃyogādyupapatteḥ athātmāder indriyārthatvam eva nāsti tena tatsambandho nendriyārthasannikarṣa iti evaṃ tarhi tadviṣayaṃ yogipratyakṣam indriyārthasannikarṣajaṃ na syāt atha yogāpekṣayātmāder indriyārthatvam iṣyate kim atra kāraṇam yogīndriyaṃ tatra viśiṣṭaṃ jñānaṃ janayatīti cet ko 'parokṣatvasāmānyād anyo viśeṣaḥ sākṣātkāritvam api tasyaiva paryāyaḥ sambandhasmaraṇājanyatvaṃ viśeṣa iti cet na tasyāpy aniścayāt  tadanupalambhe tadutpādād eva tanniścaya iti cet na āśubhāvitve 'pi sambandhasmaraṇānupalambhasya sambhavāt praṇidhānenāvinābhāvādisambandhasmaraṇe saty anantaram eva kvacid arthapratyakṣo 'pi bhavati naitāvatā tasyānindriyārthatvam tasmād yatraivārthe yasya puṃso parokṣatvaviśiṣṭajñānam adṛṣṭādivaśād bhavati sa eva tasyendriyārtha iti yuktam utpaśyāmaḥ  yady api smaraṇavyavacchedārtham arthajatvaṃ viśeṣaṇam upādīyate kaiścit tad api na yuktam anarthajasyāpy atītādyarthajñānasya pramāṇaphalatveneṣṭatvāt anyathā hy atītādyarthasya janakatvābhāvān na vijñānaviṣayaviṣayatvam ity aprameyatvam eva prāptaṃ janakatvenāvarttamānataiva syāt vidyamānasyaiva janakatvasambhavāt tasmān na janakatvenaivārthasya prameyatvam yogipratyakṣaviṣayatvāt na pratyakṣe 'py ayaṃ niyama iti  nanu cātītānāgatārthau nāśānutpattilakṣaṇāvabhāvāv eva tayoś ceha śāstre janakatvam iṣṭam evātaḥ kathaṃ tajjñānasyānarthajatvam iti naitad asti yanniṣpattyarthaṃ hi kāraṇopādānaṃ kriyate tadanāgatam ucyate na cetthaṃ prāgabhāvaḥ tasyānāditvāt tathā yad eva nirvṛttaṃ tad evātītam ucyate na pradhvaṃsābhāvaḥ tasyānivṛttatvāt  kiṃ svabhāvas tarhi so 'tītādyartha iti na bhāvaḥ sattvādirahitatvāt nāpy abhāvaḥ prāgabhāvādivilakṣaṇatvāt atas tṛtīyaṃ prameyam ity eke tac ca naivam ghaṭāghaṭavat sarvavyāpteḥ yo hi ghaṭo na bhavati sa sarvo 'py aghaṭa eva tanniṣedhe ca ghaṭa eva syān na gatyantaram evaṃ yaḥ kaścid bhāvo na bhavati sa sarvo 'py abhāva eva pratiṣedhadvaye hi bhāva eva syāt na cādharmavad abhāvasya jātiviśeṣo lakṣaṇaṃ yena tṛtīyaṃ prameyaṃ syāt idam eva hy abhāvasya lakṣaṇam yad bhāvād arthāntaratvam vidhipratiṣedhavyatiriktavyavahārābhāvāc ca na tṛtīyaṃ premeyam astīti  atītādyarthasya tarhi kiṃ svarūpam bhāvasvarūpam eva sattvādirahitatvād ayuktam iti cet na asiddhatvāt tathā hi ghaṭādir artha evātīto 'nāgato vartamānaś cocyate kathaṃ tasya sattvādirahitatvam sarvadā sattvādyupetatvān nityatvaprasaṅga iti cet na āśrayāsiddhatvāt ghaṭādidharmy eva na sarvadāsti kutas tasya sattvādidharma iti na hi vinaṣṭo 'nutpanno vā ghaṭo 'stīti śakyaṃ vaktum nanv atītānāgatarūpeṇa vidyate atha kim ayaṃ ghaṭo naṭavad anekarūpatāṃ dhatte satyam kuta etat tathopalambhāt  nanv evam anekarūpatāṃ dadhānaḥ kathaṃ nāstīty ucyate sattvādidharmābhāvād iti cet so 'pi sattvādidharmaḥ prāk paścād ghaṭavad anekarūpatāṃ dadhānaḥ kathaṃ nāsti tadghaṭasambandhābhāvād iti cet na atrāpi codyasya samānatvāt etena varttamānatvābhāvo 'bhivyaktyabhāvaś ca pratyuktaḥ tasmād asann eva ghaṭo 'nutpanno naṣṭaś ca na kenāpi rūpeṇa vidyata iti  avidyamānasya ghaṭasya prāgabhāvādiviśeṣakatvaṃ katham iti cet śaśaviṣāṇavat kalpanāsamāropitasyety eke yathānyatra viṣāṇam uplabhya tajjātīyaṃ śaśamastakotpannatvena kalpayitvā tadabhāvam upalabhamānaḥ śaśaviṣānasyābhāva iti pratipadyate na punaḥ śaśaviṣāṇaṃ kvacid asti yadi punaḥ tadviśeṣaṇatvena gṛhītaṃ syāt tadā sāmānyādivat tadabhāvo na syāt ata eva śaśaviṣāṇavyavahāro mithyā na tadabhāvavyavahāro 'pi candrādau dvitvāditadabhāvavyavahāravat abhāvavyavahārasya mithyātve bhāvasiddhir eva syāt evaṃ ghaṭāder api prākpaścād abhāvavyavahāro na mithyā bhāvavyavahāras tu mithyaiva bhāve satyabhāvavyavahāravat tasmād anyatra dṛṣṭasya paṭāder iha kalpanāsamāropitasyābhāvaviśeṣakatvaṃ na tu paramārthata iti  naitad asti śaśaviṣāṇaṃ hi na kvacid deśe kāle vā kenāpy upalabdham atas tasyātyantāsataḥ kalpanāsamāropitatvaṃ yuktam na ghaṭādes tasya kadācid upalambhāt tasyaiva ca viśeṣakatvapratīteḥ tathā hi yo 'sau ghaṭo dṛṣṭaḥ tasyedānīṃ nivṛttatvān nāstīti pratītiḥ abhāvakāle tu tasya smaryamāṇatvaṃ syān na kalpitatvam smṛtir eva kalpaneti cet kas tvāṃ saṃjñāṃ kurvantaṃ nivārayati loke tv ayathārthasamāropasya kalpanātvaṃ prasiddham yathā svātmani guruḍādikalpanā citrādau rājāśvādikalpaneti na caivaṃ smaraṇenānyathārthaḥ kalpyate tasya yathādṛṣṭārthānusandhānarūpatvād iti smṛtir eva tarhy atītādyarthasyānubhavo 'stīti cet na anubhavābhāve smṛter abhāvāt yo hi yam arthaṃ na prāganubhūtavāṃs tasya katham ādau tatra smṛtiḥ pāṇḍavādiṣv iva na cānyārthānubhave 'nyārthasmaraṇam atiprasaṅgāt tasmāt smṛtinimittasyārthasyādau grahaṇam abhyupagantavyam iti  tadrūpeṇa gṛhyamāṇasya katham atītānāgatatvam iti cet na kālavyavadhānāt tadupapatteḥ yathā sa eva tathābhūtaḥ sthāṇur deśavyavadhānāvyavadhānābhyāṃ dūrasthaḥ sannikṛṣṭaś cety ucyate tathā sa evārthaḥ prāgabhāvakālena vyavadhānād anāgataḥ pradhvaṃsābhāvakālena vyavadhānād atītaḥ tadubhayāvyavadhānād varttamāna iti deśavyavahitasya candrāder iva kālavyavahitasyāpi arthakriyākāritvaprasaṅga iti cet na sambandhābhāvāt candrādeḥ khalu deśavyavahitasyāpi puruṣākṣakumudādibhiḥ saha sambandho 'stīti yuktam arthakriyākāritvam kālavyavahitasya tu svarūpeṇaivāvidyamānatvān na sambandhaḥ kenacid astīti ato nārthakriyākāritvam vidyamānatve vā kālavyavahitatvaṃ virudhyeta na hi prāgabhūtaṃ vinaṣṭaṃ ca vidyamānam iti yuktam avidyamānatvenājanakatve sambandhābhāve ca 'tasyedaṃ jñānam' ity ayaṃ niyamaḥ kuta iti cet adṛṣṭādisāmagryāḥ tatpratibhāsitvena niyamitasyaiva jñānasyotpatteḥ taddarśanād ajanakasyāpi tajjñānena saha viṣayaviṣayibhāvaḥ sambandha iti vyavahriyate yac ca na jñāne pratibhāti tasya janakasyāpi na viṣayatvaṃ yathendriyādeḥ  nanu cātītādyarthaṃ jānāmīti ajanakasya kathaṃ karmakārakatvam na vaktur vivakṣāmātreṇa akārakeṣv api kārakavyavahāradarśanāt yathā ghaṭaṃ janayāmi ghaṭo jāyata iti yathā cātra kārakatvam evāvidyamānam āropyate na janikriyā tathātītādyarthasya jñānakriyā nāvāstavīti  nanv evaṃ tarhi khapuṣpabuddhir api nāvāstavīti khapuṣpasiddhir api syāt naitad evam yadi hi khapuṣpaṃ nāstīty eṣā buddhiḥ khapuṣpabuddhiḥ sā tatpratiṣedhikā kathaṃ tadvidhāyikā syāt atha khapuṣpam astīti buddhiḥ sāpi bādhyamānatvena bhrāntatvān na tatsādhikā atha khapuṣpaśabdād evotpannā sāpi tatsattvādhyavasāyinī vā sandigdhā vā tatpratiṣedhikā veti nānyathārthabuddhir upalabhyate atītādyarthabuddhir eṣaivam iti cet na tasyās tadarthādhyavasāyitve 'pi abādhyamānābhrāntatvāt na hy atīto 'rtho nāsīd anāgataś ca bhaviṣyatīti yadi punar idānīm apy asti so 'rtha ity evaṃ pratītiḥ syāt tadā tasyā iṣṭam eva bhrāntatvam tadrūpavyabhicārāt  kiṃcātītārthajñānasyāpy asamyaktve trikālaviṣayam anumānaṃ virudhyeta syād etat kāraṇaśaktyanumānam evānāgatānumānam nadyā upari vṛṣṭimaddeśasambandhitvānumānam atītānumānam ity ato na virodha iti tarhi kāraṇasya kāryotpādanasāmarthyaṃ nadyā upari vṛṣṭimaddeśasambandhitvaṃ ca yadīdānīṃ vidyamānam evānumīyate tadā vartamānaviṣayam evānumānaṃ syāt katham atītādyarthānumānam athāvidyamānam anumīyate tadā kathaṃ nājanakasya prameyatvam kāraṇaśaktyādāv anumite sāmarthyād evānāgatādyarthapratītir iti cet sāmarthyād api pratītyabhyupagame kathaṃ nājanakasya prameyatvam mithyaiva sā pratītir iti cet susamarthitaṃ trikālaviṣayam anumānam deśādiviśeṣāṇāṃ janakatvāt tadviśeṣaṇatve 'nāgatārthānāṃ viṣayabhāva iti cet naitad asti deśādiviśeṣāṇām eva hi janakatvena viṣayabhāvo 'stu na tadviśeṣāṇām tato 'nyatvāt anyasya janakatvenānyasya viṣayabhāve hy atiprasaṅgaḥ syāt  atha nātītānāgatārthānāṃ viṣayabhāva iṣyate tajjñānasya nirviṣayatvenāpramāṇaphalatvaprasaṅgād api tu tadupasarjanā deśādiviśeṣā eva yogipratyakṣajñānasyāsamadādyanumānajñānasya vālambanībhavantīti naitad apy upapannam yadi hy atītārthajñānaṃ nirviṣayatvenāpramāṇaphalam iṣṭam evaṃ tarhi tadviśiṣṭadeśādijñānam apy asadviśeṣaṇāvacchedenotpannaṃ bhrāntam eva prasaktam 'dvau candrau' 'sukhī stambha' ityādijñānavad abhrāntatve cāvaśyaṃ viśeṣaṇatvenātītādyarthasya grahaṇam abhyupagantavyam agṛhītasya viśeṣaṇatvāyogāt tadabhyupagame vājanakasyāpi viṣayabhāva iti siddham na cātītādyarthajñānaṃ nirviṣayatvena bhrāntam tadrūpeṇa grahaṇasyāvyabhicāritvāt anyathāgrahaṇaṃ khalu vidyamāne 'py arthe vyabhicāry abhidhīyate sthāṇau puruṣajñānavat yadā tv asanto 'py arthāḥ 'pāṇḍavādayo 'bhūvann' iti 'bhaviṣyanti ghaṭādaya' ity avyabhicāreṇaiva gṛhyante tadā tajjñānam bādhakābhāvād abhrāntam evāsti ayaṃ ghaṭa iti jñānavat na cājanakasya janakatve sarveṣāṃ sarvajñatvaprasaṅgaḥ saṃsāripuruṣajñānānāṃ dharmādisāmagrīviśeṣaniyamitānāṃ niyatārtha viṣayatvenotpādāt yat tu jñānaṃ kāraṇasāmagryā na niyamitaṃ tad asty eva nityaṃ sarvārthaviṣayaṃ bhagavato maheśvarasyeti  api ca smṛter api katham anarthajatvam arthābhāve 'pi smṛtyutpatter iti cet kutaḥ punar asāv asann arthaḥ smṛtiṃ na janayati asattvād eveti cet atītādyarthajñānasya tarhi katham arthajatvam api ca yathā smṛteḥ praṇidhānādisahitāt saṃskārād utpadyamānāyās tadarthabhāvābhāvānuvidhāyitvaṃ nāsti tathā sambandhasmṛtisahitāc chabdādijñānād utpadyamānasyānubhavasyāpi nārthānuvidhāyitvaṃ paśyāmaḥ sannihitāsannihitārthayos tataḥ pratipatter aviśeṣāt arthābhāve saty utpadyamānaṃ śabdādijñānam eva bhrāntaṃ syāt na smṛtir iti cet na anyathārthāvabhāsitvenaiva bhrāntatvāt tathā ca smṛtir apy anyathārthāvabhāsitvenodayam āsādayantī mithyaiva yathā śatrusadṛśadarśane bhavati mithyā smṛtiḥ 'kiṃ na smarāmy ahaṃ yo 'nena mamāpakāraḥ kṛta' iti evaṃ pāṭhavyākhyānādiṣv apy anyathā smṛtir draṣṭavyā tasmāt tulyayogakṣematvād āyātaṃ smṛter apy arthajatvam śabdādijñānasyāpi cānarthajatvam iti tatrārthajatvaviśeṣaṇaṃ smṛtivyudāsārthaṃ yuktam iti tasmād indriyārthasannikarṣotpannatvenaikārthasambaddhenāparokṣānubhavatvam eva pratyakṣaphalasya lakṣaṇaṃ sūtrakarttur abhipretam  lakṣaṇapratipatter evam api dṛṣṭatvāt yathā yo 'yaṃ śuklo gacchati sa gaur iti yasyopary ayaṃ chatrī puruṣo dṛśyate so 'śva ityevamādyabhidhāne 'pi gamanādyupalakṣitaṃ tadananyasādhāraṇaṃ gotvādy eva lakṣaṇatvena pratipadyante vyavaharttāras tathātrāpi cakṣurādīndriyaghaṭādyarthasambandhabhāvābhāvānuvidhānena yad ayaṃ ghaṭa ityādijñānam utpādyate tatpratyakṣam ity abhihite 'pi tadanyasādhāraṇaṃ sannikarṣajatvenopalakṣitam aparokṣānubhavatvam eva lakṣaṇaṃ vicārakaiḥ pratipattavyam na tu sannikarṣajatvam tasyānanyasādhāraṇatvāsambhavād ity uktam  kim arthaṃ tarhi tad evāparokṣānubhavatvaṃ na sākṣād uktam iti pratyakṣabhedajñāpanārthaṃ yad asmadādipratyakṣaṃ tadindriyārthasannnikarṣajam eveti vakṣyāmaḥ sannikarṣādivipratipattyutthānajñāpanārthaṃ vā vipratipattau hi parīkṣopapatteḥ tanniścayo bhavati tataś ca kṣaṇabhaṅgavādino vijñānavādinaś cātmāditattvajñānaviplāvane niravakāśā bhaveyur iti tathā ca te kṣaṇabhaṅgādisiddhyarthaṃ saṃyogādisambandhaṃ nirākṛtyaikasāmagryadhīnatvaṃ bhinnānām ekakāryotpādane pratibandham āhuḥ grāhyagrāhakabhāvaṃ ca vijñānavādasiddhyartham iti tatra sarvasannikarṣābhāve dṛṣṭāntasiddhyarthaṃ tāvad āhuḥ  na prāpyakāriṇī cakṣuḥśrotre sāntaragrahaṇāt prāpyakāritve hi cakṣurarthayoḥ śrotraśabdayoś cāntarālagrahaṇaṃ na syāt paraśuvṛkṣavat prāptiś ca katham kiṃ cakṣurdeśam āgatya sambadhyate arthaḥ utārthadeśaṃ gatvā cakṣuḥsambadhyata iti prathame pakṣe pratītivirodhaḥ agnidarśane cakṣurādidāhaprasaṅgaś ca dvitīye 'pi pakṣe pratītivirodhaḥ na hi śaravadarthasaṅgataṃ cakṣuḥ kenacid upalabhyate sūkṣmatvād anupalabdhir iti cet naitad asti golakam eva hi cakṣur iti sarvalokapratītam tadupaghāte 'rthadarśanābhāvāc ca sūkṣumatvābhyupagame 'pi kiṃ tadākāśavad amūrtatvena sūkṣmam utālpapramāṇatveneti prathame pakṣe sarvārthasambaddhatvādyupagrāhakatvaṃ syāt amūrttadravyasya vyāpakatvābhyupagamāt athālpaparimāṇatvena sūkṣmam tad ayuktam pṛthutaragrahaṇāt yāvataiva pradeśena sambandhaṃ dṛṣṭaṃ nakhanikṛntanādi tāvaty eva pradeśe kriyāṃ kurvad upalabdhaṃ tataś cālpaparimāṇasya cakṣusaḥ parvatādigrāhakatvaṃ nopapadyata iti itaś ca na prāpyakāri cakṣuḥ śākhācandramasos tulyakālagrahaṇāt gacchato hi cakṣuṣaḥ kramasambandhārhasya krameṇaiva grāhakatvaṃ yuktam na caitad asti nāpy āśubhāvād yugapad abhimānaḥ candramaso 'tiviprakarṣād avaśyaṃ cirakālavyavadhānena sambandha iti śabdasya tarhi santānenāgatasya śrotrasambandhād upalabdhir astu na digdeśavyapadeśāt na hi karṇadeśe śabdopalabdhau pūrvāparādidigvyapadeśo grāmāraṇyādigdeśavyapadeśo vā yujyata iti tatsiddhaṃ śrotrasyāprāpyakāritvam tasmād anena dṛṣṭāntena sarvendriyāṇāṃ prāpyakāritvaṃ niṣeddhavyam iti  atrocyate yat tāvat sāntaragrahaṇād iti tadasiddhatvād asādhanam cakṣurāder atīndriyatvāt kathaṃ tato 'rthasya viśleṣaḥ pratyakṣagrāhyaḥ syāt anumānena tv arthasaṃśliṣṭasyaiva cakṣurādeḥ pradīpādidṛṣṭāntād arthaprakāśakatvaṃ gamyate yac coktaṃ prāptiḥ katham ityādi tatrocyate cakṣur eva raśmidvāreṇārthadeśaṃ gatvā pradīpavat sambadhyate tadraśmayaś cānudbhūtarūpatvāt na dṛśyante anudbhūtarūpāṇām arthaprakāśakatvam ayuktam iti cet na pradīpādiprakāśasahitānāṃ tadupapatteḥ ata eva yeṣām adṛṣṭasāmarthyād udbhūtarūpā nāyanaraśmaya utpannās teṣāṃ bāhyaprakāśanirapekṣayā evārthaṃ prakāśayanti yathā naktaṃcarāṇām tathā ca keṣāṃcin naktaṃcarāṇāṃ nāyanaraśmayaḥ pratyakṣeṇaiva dṛśyanta iti  atha vālokāvayavasahitebhyaḥ tadavayavebhya udbhūtarūpā eva nāyanaraśmaya utpadyante dṛṣṭau hi tejasām āśutaravināśotpādau rūpasparśau codbhūtatvānudbhūtatvadharmavikalpopetāv iti udbhūtarūpatvenotpannānām api raśmīnām anyasmin samāveśād vivekenāgrahaṇam yathānekapradīparaśmīnām ekārthasambaddhānām iti  pṛthutaragrahaṇād ity etad anaikāntikam na hi yāvat parimāṇaḥ pradīpas tāvat parimāṇam evārthaṃ prakāśayati raśmidvāreṇa pṛthutarasyāpi vyāpakatvād iti  yat punaḥ śākhācandramasos tulyakālagrahaṇād iti tad apy asiddhatvād asādhanam āśubhāvitvena yugapad abhimānāt candramaso 'tiviprakṛṣṭatvād iti cet na lāghavātiśayena raśmīnām atiśīghragatitvād arkaraśmivat na hi bhānuraśmayo 'rthaiḥ saha sambadhyamānāḥ krameṇopalabhyanta iti  yac coktaṃ digdeśavyapadeśād iti tan na tasyānyathāpi sambhavāt tathā hi yadā pūrvadigviśiṣṭa karṇaśaṣkulyavayavāvacchinne nabhodeśe śabdam uplabhate tadā pūrvasyāṃ diśi śabda utpanna iti pratipadyate evaṃ dakṣiṇādidigviśeṣv api draṣṭavyam karṇaśaṣkulyavayavair avacchinno hi nabhodeśaḥ śrotram te cāvayavāḥ sarvadikṣu vidyanta iti yuktā digviśeṣāvacchedena śabdopalabdhir iti iyati dūre śabda utpanna iti pratipattiś cānumānikī katham yāvato dūrāt pratyakṣāgamopalabdhakāraṇavyāpārabhāvinaḥ śabdasya santānenāgatasya yān viśeṣānupalabdhavāṃs tāvad dṛṣṭakāraṇakasyāpi śabdasya viśeṣānupalabdhamānas tāvati dūre śabdotpādaṃ pratipadyate yathā kaiścid eva viśeṣaiḥ śaṅkhādikaṃ vaktṛviśeṣaṃ ca pratipadyata iti yas tu tathābhūtān viśeṣān na lakṣayati tasya saṃśaya iti dṛśyate kasya kuto vāyaṃ śabda iti tasmiṃś ca digdeśaviśeṣe 'numite grāmādikaṃ sambhāvya tatra śabdotpādaṃ vyapadiśati na tu deśādīnāṃ śrotragrāhyatvam iti tasmād bāhyendriyatvād rasanādivac cakṣuḥśrotrayor api prāpyakāritvaṃ siddham  prāptyabhāve hi sarvārthopalambhaḥ syāt na hi prāptyabhāve 'nyā kācid yogyatāsti yenocyate yogyadeśāvasthitasyaiva grahaṇam iti  ayaskāntādivad iti cet na dṛṣṭāntamātreṇa sandehānivṛtteḥ kim ayaskāntādivad aprāpyakāritvam indriyāṇām uta prāpyakāritvaṃ vāśyādivad iti nātra viśeṣahetur ucyate api cāyaskāntasaṃśliṣṭaṃ vāyudravyaṃ viśiṣṭam utpannaṃ śarīre prāṇavat tac cāyaḥ prāpyevākarṣati prāṇa iva toyatūlādikam tatsparśānupalambhe 'pi tatkāryeṇaiva tathābhūtasya tasyotpannasya sadbhāvo 'vagamyata iti mantro 'pi sambaddham eva devatātmānam ārādhayati sa ca devatāviśeṣaḥ prāpyaiva japitur abhipretam arthaṃ karotīti na kasyacid aprāpyakāritvam  śabdāntaḥkaraṇāder atītādyarthenāprāptasyāpi tajjñānajanakatvāt kathaṃ prāpyakāritvam iti cet na aparijñānāt sahakāriṇaṃ prāpya kāraṇasya kāryajanakatvaṃ prāpyakāritvam ucyate tac ca śabdāntaḥkaraṇāder apy asti atītādyarthasya tu kāraṇatvam eva nāstīty uktam tena tadaprāpakatve 'pi nāprāpyakārtitvam na caivaṃ cākṣuṣādyarthasyāpy ajanakatvam tasyālokādivad anvayavyatirekābhyāṃ kāraṇatvasiddheḥ prāptasyāpy añjanāder anupalabdhir ity etad api na yuktam na hi yad indriyeṇa prāptaṃ tad upalabhyata eveti niyamyate kiṃ tarhi yad bāhyendriyeṇopalabhyate tatprāptam eveti niyamaḥ kiṃ kāraṇam bāhyendriyāṇāṃ bhautikatvena pradīpavat prāptārthaprakāśakatvāt indriyatvān manaso 'pi prasaṅga iti cet kvacit tathābhāvāt siddhasādhanam niyamapakṣe tv atītādyarthair ukto virodhaḥ kiṃ cānvayavyatirekābhyāṃ bāhyendriyeṇa vidyamānaṃ janakam evopalabhyate janakānāṃ ca ghaṭādihetūnām iva parasparasambaddhānām evaikakāryahetutvam iti siddhaḥ sannikarṣaḥ tajjanitatvaṃ jñānasyeti  athāvyapadeśyapadaṃ kim artham ubhayajajñānavyavacchedārtham ity eke tad asambhavād ayuktam ity apare tathā hi śrotram adhiṣṭhāya manaḥ śabdopalabdhiṃ kṛtvā kriyāvibhāgadvāreṇa gatvā yāvac cakṣur adhitiṣṭhati tāvac chabdo nivarttata eveti na vyāpriyeta na ca mano 'nadhiṣṭhitānāṃ bāhyendriyāṇāṃ vyāpāraḥ sambhavati nāpi yugapadadhiṣṭhātṛtvaṃ manaso 'ṇutvāt vayaṃ punar abhyupagamyāpi brūmaḥ kiṃ tad ubhayajaṃ jñānam sākṣātkāri na vā yadi sākṣātkāri tadā tadapohyaṃ na yuktam sākṣātkāryanubhavasya pratyakṣaphalatvena sarvatra prasiddhatvāt atha na sākṣātkāri tathāpi tadviṣayo nendriyārtha iti kathaṃ tadindriyārthasannikarṣajam na hīndriyasambaddhatvād evendriyārthaḥ kintu ya eva sākṣātkārijñānaviṣayaḥ anyathānumeyasyāpi kasyacid indriyasambaddhatvād indriyārthatvaprasaṅga iti tajjñānanivṛttyartham api viśeṣaṇāntaraṃ karttavyaṃ syāt kathaṃ vā śabdabhāvābhāvānuvidhāyino jñānasyendriyārthasannikarṣajatvaṃ gamyate idantayotpatter iti cet tan na sparśānumeye 'gnāv apīdantayā jñānodayadarśanāt api ca tadubhayajaṃ jñānam ubhayaphalam astu pramāṇāntaraphalaṃ vā kathaṃ śābdam eveti ucyate sūtrakṛtaiva khalv evam upadiṣṭatvād iti cet na khalu vai sūtrakāraniyogabhayāt padārthāḥ svadharmaṃ hātum arhanti yadi cāvicāritam eva sūtrakāravacaḥ pramāṇam parīkṣāsūtrāṇāṃ tarhi vaiyarthyaṃ syāt tasmād ubhayajasya śābdatve nyāyo vācyaḥ tadavyapadeśād iti cet na anyathā tadvyapadeśopapatteḥ asya śabdasyāyam artho 'bhidheya ity ayaṃ sambandho devadattenākhyāta iti manyamāno vyapadiśati devadattenāyaṃ samākhyāta iti anyathā hi tatsambandhapratītiḥ kutaḥ syāt dṛṣṭaś cāyaṃ sambandhapratipattāv eva vyapadeśo yathā kaścid aprasiddhasamayo naikapuruṣamadhye caitraṃ paśyann api ayaṃ caitara ity apratipadyamānaḥ pṛcchati ko 'tra caitra iti tataḥ kaścit tasyāṅgulyādinirdeśamātraṃ karoti tato 'sau aṅgulyādidarśanād eva samayaṃ pratipadya vyapadiśaty anenāyaṃ caitro mamākhyāta iti na ca sambandhapratipattir indriyārthasannikarṣajā tasmān na tadvyavacchedārtham avyapadeśyapadam  aparas tv āha gaur ityādijñāne saṃjñāviśiṣṭo 'rthaḥ pratibhāti viśeṣaṇaviśeṣyayoś caikajñānāvalambanatvam tena tasyendriyārthasannikarṣajatvaṃ na yuktam tathāpy abhyupagataṃ kaiścit atas tannirākaraṇārtham āha avyapadeśyam iti  yady evam ānumānikasyāpi kasyacij jñānasya sannikarṣajatvaṃ kaiścid abhyupagataṃ tannirākaraṇārthaṃ kiṃ viśeṣaṇam sannikarṣajatvam eveti cet gaur ityādijñānanirākaraṇārtham api tadevāstu kim avyapadeśyapadeneti  ye 'pi śabdādvaitanirākaraṇārtham avyapadeśyapadaṃ varṇayanti tair api brahmādvaitādinirākaraṇārthaṃ viśeṣaṇāntaraṃ kartavyam tulyayogakṣematvād iti  kim idānīm anarthakam evāvyapadeśyapadam nānarthakam nirṇayavad viśiṣṭapratyakṣalakṣaṇārthatvāt yat tan nirvikalpakaṃ pratyakṣaṃ tad anena lakṣyate tad dhi sarvayogibhiḥ prārthyate vikalpavataś cittasthiter asambhavāt sarvamūlaṃ ca tat tadabhāve 'nyapramāṇapravṛtter asambhavāt na hi pratyakṣābhāve 'numānādeḥ pravṛttiḥ sambhavati na ca nirvikalpakāpravṛttau savikalpakasya pravṛttiḥ tasya saṃjñāsmṛtipūrvakatvāt smṛtis tu tadarthadarśanād udbhūtā gaur ayam ityādijñānahetur na smṛtimātram tasya sāmarthyānavadhāraṇāt viśeṣaṇaviśeṣyatatsambandhānāṃ svarūpagrahaṇe hi paścād daṇḍītyādijñānam api bhavati tasmān nirvikalpapūrvakam eva savikalpakam evaṃ ca yat pratyakṣaṃ tat sarvaṃ savikalpakam eva pramāṇatvāt anumānavad ity etad vādhitaviṣayatvād ayuktam iti na nirvikalpakaṃ pramāṇaṃ vyavahārānimittatvāt anadhyavasāyavad iti cet na asiddhatvāt tathā hi sarpakaṇṭakāder aparimitasyāniṣṭasyābhāvaṃ nirvikalpakapratyakṣeṇaiva paśyan nirāśaṃkaḥ pravarttate tathābhāvātmakaṃ vāparimitam arthaṃ sakṛd dṛṣṭvā krameṇa smṛtinimittaṃ prāpya smṛtvā smṛtvānyasyāpi kathayatīdaṃ dṛṣṭam idaṃ na dṛṣṭam iti na ca tad api darśanaṃ savikalpakam eva tasya nīlam idam ity ākāreṇānutpatter iti tad evaṃ pramāṇatvān nirvikalpakasya yuktaṃ lakṣaṇam tadāha avyapadeśyam iti devadatta iti jñānaṃ daṇḍīti jñānam ity evamādi vyapadeśārhaṃ na bhavatīty arthaḥ  savikalpam api pratyakṣam pṛthivyādiguṇās tadarthā ity anena vyaktyākṛtijātayas tu padārthāḥ ity anena ca leśataḥ sūcitam pratyakṣaviṣayasya viśeṣyatvavācyatvapratipādanād adhigataviṣayasyāpi pramāṇatvābhyupagamāc ceti atha vā vyavasāyātmakapadenaiva savikalpakam apy avaruddham iti samyag iti vaktavye yad avyabhicāri vyavasāyātmakam ity akṣaragauravaṃ karoti tenāsamyagjñānasya vyabhicāryavyavasāyabhedena dvaividhyam eva na cāturvidhyam iti jñāpayati etac ca prāg eva prapañcitam avyabhicāri vyavasāyātmakaṃ yat taj jñānam eva prasiddham ato na jñānaṃ pṛthag vācyam satyam tathāpi kecid ajñānanivṛtteḥ pramāṇaphalatvam āhuḥ tadāśaṅkāpanodanārthaṃ viśeṣyapratipattyarthaṃ ca pṛthagjñānam apadiṣṭam iti na doṣaḥ  tad evaṃ pratyakṣasya lakṣaṇam abhidhāya sūtrāvirodhena bhedajñāpanārtham idam ucyate tad dvividhaṃ yogipratyakṣam ayogipratyakṣaṃ ceti caśabdāt savikalpanirvikalpakabhedenāpi dvividham iti siddham dvividhagrahaṇaṃ caturvidhanirākaraṇārthaṃ mānasarāgādipratyakṣayor asambhavāt  paramate hi svaviṣayānantaraviṣayasahakāriṇendriyajñānena janitaṃ jñānaṃ mānasam pratyakṣam sukhādīnāṃ svasaṃvedanam sukhādigrahaṇaṃ spaṣṭasaṃvedanapradarśanārtham sarvajñānānām api svasaṃvedanam ity anena gṛhītaṃ tac caitad ubhayam api pratyakṣaṃ niṣpramāṇakatvān na yuktam kṣaṇabhaṅganiṣedhāc ca mānasaṃ niṣiddham svasaṃvedananiṣedhāt sukhāder abodhātmakatvāc ca rāgādisaṃvedanam api niṣiddham manasaś cendriyatvān nendriyapratyakṣād anyapratyakṣam asti tasmād etāvad eva yuktaṃ yogipratyakṣam ayogipratyakṣaṃ ceti  yady api yogipratyakṣasyātiprakṛṣṭatvād ādāv uddeśas tathāpy ayogipratyakṣasiddhāv eva tadasmadādināvagamyata iti dṛṣṭāntasiddhyarthaṃ tatra tasmin pratyakṣasamudāye tāvad ādau nirdhāryāyogipratyakṣaṃ vyākhyāyate prakāśadeśadharmādyanugrahādindriyārthasambandhaviśeṣeṇa sthūlārthagrāhakam iti prakāśaḥ pradīpādilakṣanaḥ cittasamādhānalakṣaṇaś ca deśaḥ purovartyādilakṣaṇaḥ dharma iṣṭopalabdhau aniṣṭopalabdhau tv adharmaḥ anyad apy atrānuktaṃ nimitttaṃ yena vinārtho na gṛhyate tat sarvam ādigrahaṇād avagantavyam tad evaṃ prakāśādilakṣaṇaṃ nimittam anugraho gṛhyate 'neneti kṛtvā tadanugrahād akṣaṃ sādhakatamam sādhakatamatvaṃ cākṣasyārthena saha sannikarṣaviśeṣas tenopetaṃ tadindriyam arthagṛhītiṃ sādhayatīti  nanu ca pradīpena paśyāmīti pradīpasyāpi sādhakatamatvaṃ pratīyate na cātra bādhakaṃ kiṃcid asti tat katham akṣam eva sādhakatamaṃ pradīpaś ca nimittam iti satyam kintu prādhānyāpekṣayākṣaṃ pratyakṣam uktam prādhānyaṃ ca tatphalasya tadvyapadeśyatvaṃ yavāṅkurādivat pradīpasyāpi sādhakatamatvam itaranimittānugrahāt arthasambandha eva sambandhānena phalotpatteḥ sambandha eva sādhakatamatvam ucyate tad yathā cakṣuḥsparśasaṃyogād anantaram eva ghaṭādidravyajñānam iti yady api kvacid acaramasyāpi sambandhasya jñānahetutvam asti tathāpi bāhulyād apekṣayaitad uktam paramārthas tu yad eva caramaṃ tad evendriyādeḥ sādhakatamatvam iti 'tva' pratyayavācyam  yadi tarhi sambandhaḥ sādhakatamatvam tadā sarvātmanārthagrahaṇaprasaṅgaḥ sarvātmanārthasya sambaddhatvād iti na kāraṇasya niyataviṣaye sāmarthyāt na hi paraśuḥ sambaddhatvād eva vṛkṣavat taddharmānākāśādikaṃ cāpi chinatti dhūmaś cāgnidharmān aśeṣān na gamayati bhavata eva pakṣe dharmadharmiṇor abhedābhyupagamāt sarvātmanārthena janitasyārpitasvākārasya jñānasya sarvātmanārthaniścāyakatvaprasaṅgaḥ so 'yam uṣṭralakuṭanyāyam anutiṣṭhan kathaṃ nopahāsaviṣayaḥ syād iti dharmidharmāṇāṃ khalu bhede sati yasyaivendriyagrahaṇārthatvaṃ sa eva dharmo dharmī vā sambaddha indriyeṇa gṛhyate yasya tu nendriyagrahaṇārhatvaṃ sa sambaddho 'pi na gṛhyate tadartham evoktaṃ sthūlārthagrāhakam iti  nanu cāsthūlasyārthasya grāhakam na tu jñānākārasya sthaulyam astīty ato na jñānātmakaṃ sthūlaṃ grāhyam iti nanu ca jñānād arthāntaraṃ sthūlaṃ sutarāṃ na sambhavati tathā hi na tāvad eko 'vayavī tathā sati tasya pāṇyādikampe sarvakampaprāpteḥ akampane vā calācalayoḥ pṛthaksiddhiprasaṅgāt vastrodakavat ekasya cāvaraṇe sarvasyāvaraṇaprasaṅgād abhedāt na vā kasyacid āvaraṇam ity avikalaṃ dṛśyeta avayavasyāvaraṇaṃ nāvayavina ity abhyupagame 'py arddhāvaraṇe 'py anāvṛtatvāt prag ivāsya darśanaprasaṅgaḥ avayavadarśanadvāreṇāvayavidarśanam ity asminn api pakṣe sarvathāvayavino 'pratipattiprasaṅgaḥ sarvāvayavānāṃ draṣṭum aśakyavāt katipayāvayavadarśanād avayavidarśane yadvad atrāvayavadarśane 'pi tathābhūtasyaiva darśanaprasaṅgaḥ rakte caikasminn avayave yady avayavī raktas tadānyāvayavastho 'pi rakta eva dṛśyeta no cet tadā sarvāvayavarāge 'py avayavyarakta evopalabhyeta vṛttyanupapatteś cāvayavī nāsti tathā hi gavi śṛṅgam iti laukikam śṛṅge gaur ity alaukikaṃ tato yady avayaviny avayavā varttante tadaikenaivāvayavenākhaṇḍasyāvayavino 'varuddhatvād anye avayavāḥ kva vartteran na hi mūrttānām ekadeśāvasthānam asti na cāvayavavyatirekeṇāvayavinaḥ pradeśabhedo 'sti yenāvayavānām ekadeśatvaṃ na prasajyeta ekadravyavṛttitve ca dravyasyābhyupagame yuktibādhāpi syāt athāvayaveṣv avayavī vartata iti pakṣaḥ tatrāpy ekasminn evāvayave yadi sarvātmanā varttate tadānye 'vayavās tadanāśrayāḥ syuḥ ekāśrayatve ca dravyasya sadotpattir avināśaś ca syāt athaikadeśenaikatrāvayave varttate na tasyākhaṇḍasyāvayavavyatiriktadeśāsambhavāt tadabhyupagame vā teṣv api deśeṣv anyair deśair vṛttir ity anavasthā syāt  itaś ca nāsty avayavī buddhyā vivecane 'nupalambhāt na hi ayaṃ tantuḥ ayaṃ tantuḥ ity evaṃ buddhyā pṛthakkriyamāṇeṣv avayaveṣu tadanyo 'vayavī pratibhāti etenāvayavadharmo 'vayavīty ayam api pakṣo nirastaḥ tasmān nāsty eko 'vayavī yaḥ sthūlapratibhāsaviṣayaḥ syāt nāpi paramāṇusamūha eva sthūlapratibhāsaviṣayaḥ tasya paramāṇuvyatiriktasyāvayavinyāyenāpāstatvāt paramāṇūnāṃ ca pratyekaṃ na sthūlatvamastīti samuditānāmapi kathaṃ syāt na hi pratyekam araktānāṃ samudāyāvasthāyāṃ raktākāratopalabhyate marīcīnām udakākāratāvad bhrāntopalambhaḥ syāt  athaivam ucyate yadi sthūlaṃ jñānād arthāntaraṃ grāhyaṃ na sambhavati sūkṣmam eva tarhi grāhyaṃ bhaviṣyatīti tad apy asat yataḥ   ṣaṭkena yugapad yogāt paramāṇoḥ ṣaḍaṃśatā  ṣaṇṇām apy ekadeśatve piṇḍaḥ syād aṇumātrakaḥ  iti  mūrtasya ca dikpravibhāgenāvaśyaṃ daśāṃśatayāpi bhavitavyam na ca svarūpeṇānupalabhyamānasyāstitvaṃ śakyam abhidhātum kiṃ cākāśavyatibhedād ākāśāsarvagatatvaṃ vety ato na paramāṇur apy asti tasmān na bāhyaṃ grāhyam upapadyate tad uktam   nānyo 'nubhāvyo buddhyāsti tasyā nānubhavo 'paraḥ  grāhyagrāhakavaidhuryāt svayaṃ saiva prakāśate  svavyatiriktagrāhyagrāhakavirahāt tadubhayākārā buddhiḥ svayam evātmasvarūpaprakāśikā prakāśavad iti samudāyārthaḥ api ca sahopalambhaniyamād abhedo nīlataddhiyoḥ  na hi bhinnāvabhāsitve 'py arthāntaram evaṃ rūpaṃ nīlasyānubhavāt tayoḥ sahopalambhaniyamāt dvicandrādidarśanavat na hy anayor ekānupalambhe 'nyopalambho 'sti na caitat svabhāvabhede yuktam pratibandhakāraṇābhāvāt  atha paścād arthopalambhasya jñānāntareṇa saṃvedanam tad apy ayuktam yasmāt   apratyakṣopalambhasya nārthadṛṣṭiḥ prasidhyati  na hi viṣayasattayā viṣayopalambhaḥ kiṃ tarhi tadupalambhasattayā sā cāprāmāṇikī na sattānibandhanāṃs tadvyavahārān anuruṇaddhi tadaprasiddhau viṣayasyāpy aprasiddhir iti sadvyavahārocchedaḥ syāt na hi sad apy anupalambhyamānaṃ sad iti vyavaharttuṃ śakyate  athārthasaṃvedanam anyena saṃvedanena saṃvedyate tad api saṃvedanam asiddhasattākam asatkalpaṃ katham anyasya sādhakaṃ syāt tatrāpi saṃvedanāntarānveṣaṇe 'navasthā syāt tathā ca na kasyacid arthasya siddhir iti andhamūkaṃ jagat syāt kvacin niṣṭhābhyupagame ca svayam ātmānaṃ viṣayākāraṃ yugapadupalabhata iti tad anye 'pi tathā bhavantu viśeṣahetvabhāvāt tatsiddhaḥ sahopalambhaḥ tasmāt sahopalambhād abhedo 'rthataddhiyor iti evaṃ ca nīlopalambha iti nīlasvabhāvopalambha ity etāvad uktaṃ bhavati anādivāsanāvaśād buddhir evānekākārotpadyamānā saṃvedyate svapnabuddhivad iti api ca  dhiyo nīlādirūpatve bāhyo 'rthaḥ kiṃnibandhanaḥ  dhiyo 'nīlādirūpatve bāhyo 'rthaḥ kiṃnibandhanaḥ  yady ayaṃ nīlākāro buddher eva dharmas tadātmabhūto 'vabhāsate tatas tadvyatirikto nīlādir artho 'stīti na kiṃcid pramāṇam atha nāyaṃ buddher ākāra iṣyate tathāpi sā nirākārānyathākārā vā buddhiḥ kathaṃ nīlādeḥ sādhikā syāt na hi pratibandham antareṇārthāntarād arthāntarasya siddhiḥ atiprasaṅgāt tadutpattipratibandhe tu nayanādṛṣṭādīnām api viṣayabhāvaḥ syāt svākārānarpakatve janakatvaviśeṣasyāpy asiddheḥ kathaṃ janakatvāviśeṣe 'pi karmakārakatvam svaviṣayajñānajanakatvaṃ vā tasyaiva ucyate ye 'py ekasāmagryadhīnatvaṃ pratibandham āśritya samānakālayor eva grāhyagrāhakabhāvam icchanti tanmate 'pi nayanādṛṣṭādīnāṃ tad ekasāmagryadhīnānāṃ grāhyatvaṃ prasajyate viśeṣābhāvāt  athārthākāratvaṃ viśeṣas tathāpi bāhyārthaḥ kiṃnibandhanaḥ ekaḥ khalv ayaṃ nīlākāra upalabhyate sa jñānātmaiveṣṭaḥ taddvitīyas tv ākāro na dṛśyate so 'dṛśyamānaḥ kathaṃ bāhyatvenāvatiṣṭheta vyāptyasiddher anumānagamyo 'pi na sambhavati  anye tv evaṃ paṭhanti   dhiyo nīlādirūpatve bāhyo 'rthaḥ kiṃpramāṇakaḥ  dhiyo 'nīlādirūpatve sa tasyānubhavaḥ katham  atrāpy ayaṃ tātparyārthaḥ buddher nirākāratve pratikarmavyavasthānupapattiḥ sākāratve ca bāhyo 'rtho 'pramāṇaka iti atha brūyād arthākāro grāhyatvenaiva pratīyate bodhākāras tu grāhakatvenaiveti katham anayor aikyam ekatve hi vyatyayenāpi tayoḥ pratibhāsaḥ syād iti naitad asti anādyupaplavavāsanāsāmarthyād evaṃ pratītivyavasthopapatteḥ tad uktam   avedyavedakākārā yathā bhrāntair nirīkṣyate  vibhaktalakṣaṇā grāhyagrāhakākāraviplavā  tathākṛtavyavastheyaṃ keśādijñānabhedavat  yadā tadā na saṃcodyagrāhyagrāhakalakṣaṇā iti  asyārthaḥ svarūpeṇāvidyamānavedyavedakākārāpi buddhir yathā bhrāntair vyavahartṛbhir nirīkṣyate tathaiva kṛtavyavastheyaṃ vyavahriyate tais tu bhrāntair iyaṃ vibhaktalakṣaṇagrāhyagrāhakākāraviplavā nirīkṣyate vibhaktalakṣanāv iva grāhyagrāhakākārāv eva viplavo yasyāḥ sā tathoktā kim iva keśādijñānabhedavat yathā timirādyupaplutākṣāṇām avidyamānā eva keśādayo bodhāt bhinnā iva pratibhānti tadvan nīlādayo 'pīti yadāyam avidyānibandhana eva buddheḥ pravibhāgaḥ tadā evaṃ na saṃcodyagrāhyagrāhakalakṣaṇā saṃcodye paryanuyojye grāhyagrāhakalakṣaṇe yasyāḥ sā tathā na bhavati na hy avidyāsamāropitākāraḥ paryanuyogam arhatīti tad evaṃ buddhivyatiriktagrāhyagrāhakāsambhavāt buddhir evānādivāsanāvaśād anekākārāvabhāsate tasmād ayuktam uktam sthūlārthagrāhakam iti  atra pratividhīyate yat tāvan nāsty eko 'vayavī tasya pāṇyādikampe sarvakampaprāpter iti tad ayuktam vyāpter asiddhatvāt na hi yasya pāṇyādikampe sarvakampaprāptiḥ tasyābhāva ity evaṃ vyāptiḥ kvacid gṛhītā nāpi yasya sattvam tasya na pāṇyādikampe sarvakampaprāptir ity evaṃ vyāptiḥ pareṇa dṛṣṭā na ca dṛṣṭāntābhāve svapakṣasiddhau parapakṣanirākaraṇe vā kvacid dhetoḥ sāmarthyaṃ dṛṣṭam prasaṅgo 'py ubhayor vyāptisiddhāv ātmānaṃ labhate prabhāpradīpaprasaṅgavat akampane vā calācalayoḥ pṛthaksiddhiprasaṅga ity api bāhyārthāsambhave 'nupapannam na hy evaṃ kaścid anunmattaḥ pratyavatiṣṭhate nāsty eko vandhyāputras tasya pāṇyādikampe sarvakampaprāpteḥ akampane vā calācalayoḥ pṛthaksiddhiprasaṅgaḥ khapuṣpakharaśṛṅgavad iti calācalayor ekatvavirodhād ekatvam abhyupagacchatāvayavinaś calatvam eva sarvātmanābhyupagantavyam calācalatvam abhyupagacchatā caikatvaṃ nābhyupagantavyam ity ayaṃ prasaṅgārtha iti cen na vaiyarthyāt na hi naiyāyiko vaiśeṣiko vā kaścid ekasyāvayavinaś calācalatvam abhyupagacchati yaṃ pratyayaṃ prasaṅgo 'rthavān bhavet  nanv ekāvayavakampane 'py anyāvayavānām akampanād asti calācalatvam tena bhedasiddhiḥ tataḥ kim aniṣṭam yadi nāmāvayavānāṃ calācalatvena bhedaḥ tato 'rthāntarasyāvayavinaḥ kim āyātam yadā khalv avayavinaś calatvam utpadyate tadāvayavasya kasyacid acalatve 'pi na tasyācalatvam yadā tu notpadyate tadāvayavasya calatve 'pi nāvayavinaś calatvam tayor avayavāvayavicalanayor bhinnasāmagrījanyatvena yugapadutpattiniyamāyogāt ardhāvayavacalanakāle tarhi kim avayavinaś calatvam asti vā na veti na vidmaḥ tathā pratyayasyobhayathāpi sambhavāt tathā niścale 'pi calatsv āśreyeṣu dṛśyamāneṣu calanapratyayo rūpādiṣv ivopapadyate calaty api niścalāvayavasamavāyanimittena calanasyāgrahaṇān niścalapratyayaḥ sambhavati dūrādinimittād agṛhītacalanavat na caivaṃ sarvatrānāśvāsaḥ saṃśayanimittānupalabdhau tanniścayopapatteḥ anyathā hi calācalavyavahārasya nirmūlataiva syād iti  atha vā saṃyogavac calanasyāpi pradeśavṛttitvaṃ tenaikasyāpi calācalapratyayaviṣayatvaṃ na virudhyate dhāvati puruṣe calanasyāpradeśavṛttitvopalambhād ayuktyam iti cet evaṃ tarhi vastrodakādisaṃyogasyāpradeśavṛttitvopalambhāt saṃyogasyāpi pradeśavṛttitvam ayuktam  tatrodakādinā sarvāvayavasaṃyogaiḥ saha vastrādeḥ saṃyogopalambhād apradeśavṛttyabhimāna iti cet samānam atrāpi sarvāvayavacalanaiḥ sahāvayavinaś calanopalambhād apradeśavṛttyabhimāna eveti kuḍyādināṅgulisaṃyoge śarīrasyāpi saṃyogo 'sti na tu hastacalane 'pi śarīrasya calanam ity atra viśeṣaniścaye pramāṇaṃ na paśyāmaḥ prakriyāmātrāt tu sarvavādasiddhiḥ syāt tasmāc calanasyāpi pradeśavṛttitvād ekasminn avayavini saṃyogopalambhānupalambhavac calanasyāpy upalambhānupalambhāv aviruddhāv iti etena vṛtānāvṛtatvaṃ prayuktam na vāvayavyupalambhe 'vayavopalambho 'vayavākṣasannikarṣo vā kāraṇaṃ yenārdhatribhāgādyavayavāvaraṇe 'vayavino 'py agrahaṇam kiṃ tarhi tatsannikarṣo 'śeṣasahakārisahitaḥ sa ca tadupalambhānumeyas tadanupalambhena tu sahakāryasamagrataivānumīyate  ardhāvaraṇe 'py avikalo 'vayavī kin na dṛśyata iti cet na abhinnātmanas tasyāvikalasyaiva dṛṣṭatvāt tasmiṃs tathāvayave dṛṣṭe 'vayavādiviśeṣāviśeṣāpekṣayā sandeho 'py aviruddhaḥ tadavayavādyupalambhānāṃ cāvayavyupalambhasya ca pratiniyatakāraṇatvān na sahabhāvaniyamaḥ tasmād avayavānupalambhe 'py avayavī gṛhyata iti  yad apy uktam rakte caikasminn ityādi tad apy ayuktam na hy avayavaraktāraktatābhyām avayavinas tathābhāvas tasya tebhyo 'rthāntaratvāt api tv avayavina eva raktadravyasaṃyogo raktatā tadabhāvaś cāraktateti saṃyogasya cāvyāpyavṛttitvena raktatāraktatvam apy ekasyāvayavino na virudhyate katham ekasyāvyāptir iti cet na saṃyogasyaiva hy evaṃ dharmo yena yatra yatrāvayave sambaddho 'vayavī dṛśyate tatra tatra rūpādivat tadupalambhakāraṇāvaiguṇye 'pi saṃyogo nopalabhyate tathā yatra yatrākāśam asti tatra tatra na karṇaśaṣkulyākāśasaṃyogenāvacchidyate sarvaśabdānāṃ tatsamavāyenaikaśrotraviṣayaprasaṅgāt ata eva śabdasyāpi na vyāpyavṛttitvam kvacid utpannasyāpi sarvaśrotraviṣayatvaprasaṅgāt evaṃ dharmakatvaṃ saṃyogaśabdādīnāṃ pradeśavṛttitvaśabdenāpi vyavahriyate na punar ākāśāder akhaṇḍasya pradeśo 'sti yady apy avayavino 'vayavaḥ pradeśo 'sti tathāpi na tatrāvayavisaṃyogo varttate sarvasyāpy avayavinaḥ saṃyogānāśrayatvaprasaṅgāt paramāṇos tu pradeśābhāvāt saṃyogo na syāt tataś ca śarīrādyanutpattau sarvasyāgrahaṇaprasaṅgaḥ tasmād yathā tvanmate nirvikalpena jñānena tad eva savikalpakaṃ jñānam ātmasadṛśaṃ kathaṃcid utpāditaṃ kathaṃcin nety abhinnasyaivāṃśaḥ parikalpyate tathā saṃyogādyādhārasyāpīty aduṣṭaṃ saṃyogādeḥ pradeśavṛttitvam tasmād ekasyāpi raktāraktatvam aviruddham iti  yas tarhi raktāraktair evāvayavair avayavī niṣpāditas tasya kiṃ rūpam iti viśeṣānārambhād anirdeśyam eva viśeṣato viruddhaviśeṣāṇāṃ kāraṇarūpāṇāṃ viśeṣārambhe tu virodho na sāmānyārambhe nīlapītādiṣu sarvatra rūpātmanaḥ sambhavāt nīlādiviśeṣarahitam api rūpam utpannam ity avayavidarśanād evāvagamyate nīrūpadravyasya darśanāyogād anyarūpeṇānyadarśane cātiprasaṅgāt tasmād viśeṣato 'nirdeśyaṃ rūpamātram eva tatotpannam iti citrapratibhāsas tu tatra citrāvayavasambandhāt sphaṭike nīlādipratibhāsanavat yady evaṃ dvyaṇukarūpam api viruddhaviśeṣarūpārambhād anirdeśyaṃ prāptaṃ tataś ca tatpūrvakasya sarvasyāpy avayavirūpasyānirdeśyatvaṃ syāt tataḥ pararūpaviśeṣasyātīndriyatvād rūpaviśeṣanirdeśoccheda eva syād iti  naitad evam sarvārambhasyādṛṣṭāyattatvād adṛṣṭasya ca puruṣārthopayogikāryārambhakatvāt tathārambhe tu na puruṣārthopayoga iti na sarvatra tathārambhe rūpaviśeṣopalambhavirodhāc ceti atha vā citram eva tadrūpam utpannaṃ tathaivābādhitapratibhāsāt ekaṃ tac citraṃ ceti virodhād ayuktam iti cet na ekasyāpy anekanīlatvādidharmādhikaraṇatvena citrapratibhāsaviṣayatvasambhavāt yathā gairikādyanekavarṇasambaddhaṃ vastraṃ citram iti pratīyate nīlatvādijātīnāṃ viruddhatvād ekatrasamavāyo na yukta iti cet na virodhasyāsiddhatvāt anyatra sahādarśanāt tatsiddhir iti cet na nīlatvotpalatvayor api virodhaprasaṅgāt tayor ekatra darśanād avirodha iti cet samānam etat yuktyāpi bhinnajātīyarūpārabdhasyāvayavirūpasyānekajātyadhikaraṇatvaṃ sambhāvyate avayavarūpāṇāṃ niyamenāvayavini samānajātīyarūpārambhakatvadarśanād iti paramate 'py anekavāsanākhacitaṃ jñānaṃ citram ity astūdāharaṇam jātibhedā eva hi vyāvṛttibhedaśaktibhedaśabdābhyām abhilapyante teṣām āśrayebhyo 'nyatvam ananyatvaṃ veti vivādāntaram etat tasmād anekajātyadhikaraṇam ekaṃ rūpaṃ vicitram tac ca tathābhūtam api yadā kutaścin nimittād anekajātyadarśanād ekaikenaiva jātiviśeṣeṇa viśiṣṭaṃ gṛhyate tadā śuklam iti vā raktam iti vā gṛhyate na citram iti yathā dhāraṇirūpam atha śuklam iti raktam iti vāvayavirūpam eva gṛhyate avayavirūpasya tu citram iti grahaṇakāla eva pratyakṣatvam iṣyate evam astu nātra nirbandho 'smākam śākyoktadūṣaṇaparihārasya sarvathopapatteḥ  ye tv avayavinaṃ nābhyupagacchanti tair api citrādipratibhāsasya viṣayo vaktavyaḥ paramāṇuvilakṣaṇāvayavaviṣayābhyupagame sa evāvayavyabhyupagato bhavati paramāṇūnāṃ tv atīndriyatvān nākṣaviṣayatvaṃ viṣayalakṣaṇarahitatvāc ca svākārajñānajanakatvaṃ hi viṣayalakṣaṇaṃ tair iṣṭam na ca paramāṇūnāṃ svākārajanakatvam asti sarvatra sthūlādyākārasyaiva saṃvedanāt vilakṣaṇākārajanakasyāpi viṣayabhāve cakṣurāder api viṣayatvaṃ syāt  atha nīlādyākārārpakatvaṃ paramāṇūnām asti tadvaśenaiva viṣayatvam tad ayuktam yato nīlādyākāraḥ sthūlādyātmakatvenaiva saṃvedyate nānyo 'saṃśliṣṭaparamāṇvātmako nīlādyākāraḥ pratibhāti kutaś cāyaṃ viśeṣo 'vadhāryate nīlādyākārasyaiva bāhyopādānatvaṃ na sthūlādyākārasyeti na hy ākāravādinā sthūlādyākāravan nīlādyākāro 'pi jñānasthād ākārād arthāntarabhūto dṛṣṭaḥ tat kathaṃ pratyakṣānupalambhābhyām arthaviśeṣatadākārayor hetuphalabhāvo vyavasthāpyate arthāpattyā tu sthūlākārasyāpi bāhyopādānatvasiddhiḥ samānayogakṣematvād iti bahavaḥ sanniviṣṭāḥ paramāṇava eva sthūlatvenāvabhāsanta iti cet na uktatvāt pratyekam asaṃcitāsthūleṣu paramāṇuṣu tathākāraṃ jñānaṃ bhrāntam eva syāt api ca te bahavaḥ paramāṇavaḥ kim ekam evākāram arpayanti uta pratiparamāṇu bhinnam iti yady ekam evākāraṃ jñāne 'rpayanti tadā pratyakṣasyāpi sādhāraṇākāragrāhakatvena sāmānyaviṣayatvaṃ prāptam bhrāntatvaṃ ca pratyekaṃ bhinnākārāṇām ekākāreṇa grahaṇāt citrapratibhāsaś ca na syāt na hy ekākārasya citratā nāma atha pratiparamāṇubhinnākāraṃ jñānam tad apy ayuktam abhinnajñānasyākārabhedāsambhavāt ākārabhede hi jñānasyāpi bhedaḥ syāt tādātmyaviparyayo vā gatyantarābhāvād iti iṣṭa evākārabhede jñānabheda iti cet na anubhavavirodhāt ekam eva stambhādijñānam anubhūyate na pratiparamāṇu bhinnāny aparasaṃkhyātāni jñānānīti ekaikākāraparyavasitatve ca jñānānāṃ bhinnasantānajñānānām iva parasparāsaṃviditākāratvāt kathaṃ bahuṣv api sthūlādyākāratvena pratipattir iṣyate  atha naiva bāhyo 'rtho 'stīti sarvatra buddhir eva tadākārāvabhāsata iti tad apy ayuktam buddhir apy ekā satī kathaṃ citrākārā bhavet abhinnātmanaś citratvābhyupagame khalv avayavinā ko 'parādhaḥ kṛto yenāsau sarvalokaprasiddho 'pi nirākriyate  atha nābhinnātmanaś citrākārateṣyate kintu pratiniyatākāraṃ yugapadutpannam anekaṃ vijñānaṃ citram ity ucyata iti tad api na yuktam svasaṃvedananiṣṭhatvenaikasyaivākārasyānubhavān na jātu jñānaṃ jñānāntarākāram anubhavati ananubhave ca yugapad anekākārajñānotpādakasya kathaṃ citratvaṃ bhinnasantānānekākārajñānavat atha tair ekasantānodbhavair eko vikalpaś citrākārādhyavasāyī janyata iti na spaṣṭāvabhāsino 'pi citrajñānasya darśanāt na ca vikalpasya spaṣṭāvabhāsitvaṃ bhavadbhir iṣṭam vikalpo 'pi yady ekākāraḥ tadā kathaṃ citrākārādhyavasāyī bhinnākāraś cet katham abhinnasya bhinnākārateti vāsanāprapañco 'py anenaiva nirastaḥ  atha yugapadutpannānekajñānānām ekopādānajanyatvenānyonyasaṃvedyatvam iṣyate tenānekākāropalambha eva citrapratibhāsa iti naitad asti yadi hi jñānaṃ jñānāntarākāraṃ svīkurvad upalabhyate tataḥ katham ekākāraṃ tadākārarahitaṃ ca kathaṃ tatrāsya saṃvedanam tadvad arthasyāpi syāt atadātmabhūtaś ced ākāraḥ saṃvedyate niṣprāmāṇiky evākārakalpanā syād iti  astu tarhi citrādvaitam na caivaṃ bāhyam tasya vivecyamānasya bhinnātmano 'sambhavāt na ca jñānasyāpi vivecanaṃ sambhavati na hi jñānena svayam ātmā vivicyate tasyābhinnātmasvarūpasyaiva vedanāt nāpi jñānāntareṇa tasyāpi svātmasaṃvedanamātratvāt atha pūrvajñānākārād apratibhāsamānād idānīṃ kevalaḥ pratibhāsamāno 'nya iti vivecanam na pūrvasya parokṣatvenāsaṃvedanāt tadapratītau ca tato 'haṃ bhinnam iti kathaṃ pratipadyate atha smṛtyā jñāyate na smṛter apramāṇatvāt anubhavajanyatvena pramāṇam eveti cet na tajjanyatve pramāṇābhāvāt na hy anubhavam aviditvaiva smṛtiḥ 'anubhavād aham utpannā' iti jānāti anubhavavedane tv anubhava eva syān na smṛtir iti etenānumānādijñānaṃ nirastam tasyāpi svasaṃvinniṣṭhatvān nānyasaṃvedane sāmarthyam asti anyavedane hi tadākārāpattau tad eva syād iti tasmād aśakyavivecanatvād grāhyagrāhakanīlādyākāracitrabuddhir ekaiveti siddhaṃ citrādvaitam pramāṇatvenetthaṃ svabhāvasyopalambhād virodho 'pi nāstīti  atrocyate saṃkhyaikāntāsiddhiḥ kāraṇānupapattyupapattibhyām ity anenaiva sūtreṇa sarvasyāpy advaitavādasya nirastatvād anupapattis tathā caitad uttaratra prapañcayiṣyāmaḥ kintv etāvad iha paryanuyujyate yadi citrādvaitavāda evābhipreto bhavataḥ tadā kim arthaṃ vedanirākaraṇe mahāprayāsaḥ tatrāpi hi bodhasvabhāva eka evātmā viśvākāra iti paramārthaḥ tathā ca sarvaṃ khalv idaṃ brahma iti jñānaghana evāyaṃ puruṣaḥ iti ekam evedaṃ na dvitīyam iti ca śrutiḥ etasyaiva vedārthasya niścayārtham idaṃ śāstram ity evam eva bhavato 'pi vaktuṃ yuktam śārīrakādiśāstrakāravat na tu tadaprāmāṇyaṃ vaktuṃ nyāyyam tadabhinnārthatvena tvacchāstrasyāpy aprāmāṇyaprasaṅgād iti syād etat  citrākāratāpi pratipattum aśakyatvād avāstavī eva tathā hi svasaṃviditaṃ jñānaṃ svasaṃvedanākāravedana eva nimagnatvād nākārāntaravedanam tadvedane 'pi ko virodha iti cet svarūpapararūpāsambhava eva tad dhi vedanaṃ svarūpeṇākārāntaraṃ vettīti na yuktam svarūpasya svātmani vyavasthānāt svarūpe niviṣṭaṃ yadrūpaṃ tat svābhimukham eva kathaṃ paraṃ vetti anyābhimukhaṃ tad iti cet tena tarhi svātmā na pratīyate tataḥ santānāntaravedanavan na dvayapratītiḥ yasya tadābhimukhyadvayaṃ sa eka eveti cet dvayam etad iti kaḥ pratipattimān sa eveti cet punar ābhimukhyadvayaṃ svasaṃvedanaṃ ca tṛtīyaṃ prasajyate tatas trayavedane 'para ātmābhyupagantavyaḥ tasyābhimukhyatrayaṃ svasaṃvedanaṃ ca caturthaṃ prasajyate punar aparaḥ punar apara iti mahaty anarthaparaṃparā syāt tasmād ekam eva vedanaṃ tatra bhedāvabhāsa upaplava eva iti jñānam api svarūpeṇāpratipannam asad eveti śūnyataivāvaśiṣyate na hi tadanyāpratipatrā tadrūpaparāvṛttaṃ śakyaṃ pratipattum na cāvedanād vyāvṛttatvānavagamavedanam iti vyavasthāpayituṃ śakyam iti tad uktam   idaṃ vastubalāyātaṃ yad vadanti vipaścitaḥ  yathā yathārthāś cintyante viśīryante tathā tathā iti  yadi svayam evārthānām etad abhipretaṃ yad vicāryamāṇo nivartata iti tataḥ kim atra vayaṃ kurmaḥ na cāvicāritaṃ vastu nyāyavādinā pratibhāsamātreṇābhyupagantuṃ yuktam svapnādyarthasyāpy abhyupagamaprasaṅgād iti kathaṃ tarhi parapakṣavyudāsena pratyakṣādisvarūpapratipādanam uktam atra sāṃvyāvahārikasyetyādi tasmād iha sarvadharmaśūnyaṃ pratibhāsamātram advaitaṃ na brahmādvaitāditulyam iti  tad etad apy ayuktam yato vede 'pi ekam evedam ity avadhāraṇāt na citratvaṃ vastutaḥ pariṇāmitvaṃ vābhipretam yathā bhavatāṃ sāṃvyāvahārikamātreṇa sākāratvakṣaṇikatvādayo dharmā uktās tathā vede 'pi nityatvavyāpakatvādayo dharmā iti yathā ca bhavatānyavyāvṛttimukhena cādvaitam uktaṃ tathā vede 'py agandham arasam arūpam ityādinoktam iti atha na kiṃcid apy astīti śūnyam abhipretam tad ayuktam svavacanoccāraṇavirodhāt upaplava evoccāraṇam iti cet tathāpi yena yac copaplūyate tad asty eva anyathā hi tamo 'kāśyam evedaṃ sarvaṃ syād iti yadi nāmāsti kiṃcit tataḥ kim nanu vedanirākaraṇaṃ na karttavyam tatrāpi vidyāvidyayoḥ pratipādanāt atha vede 'nyanirākaraṇenādvaitaṃ pratītam atra punar anyan na vidhīyate na pratiṣidhyate api tu bhedapratibhāsasya mithyātvapratipādanād evādvaitam iti tad ayuktam yāvad dhi bhedo na pratiṣidhyate tāvat tatpratibhāsasya kathaṃ mithyātvapratipādanam nanu parāmarśād eva bhedavedanam atathyam tathā hi svaparavedanaṃ yadi bhedavedanam tadā svasaṃvedanaṃ paravedanaṃ cety uktaṃ syāt tathā ca svasaṃvedanaṃ svātmaniṣṭhaṃ paravedanam api parasya svātmaniṣṭham iti naikam api bhedavedanam atha nīlapītādivedanaṃ bhedavedanam tad apy asat yato nīlavedanaṃ nīlātmaniṣṭhaṃ pītavedanaṃ pītātmaniṣṭham iti sarvaṃ vedanaṃ svasaṃvedanam eveti kim atra bhedavedanam athānekanīlādyarthaviṣayam ekaṃ vedanaṃ bhedavedanam tathāpi tad eva nīlavedanaṃ tad eva pītavedanam ity abhinnavedanasyaiva paryāyābhidhānamātraṃ syāt na cābhinnavedanād bhinnavyavasthā yuktā atiprasaṅgāt tasmān na bhedapraibhāsaḥ samyag iti  tad etad ākāśacarvaṇam iva saugatābhidhānam asambaddham eva pratibhāti tathā hi bhedapratibhāsas tāvat sarveṣāṃ bhavati tasyāsatyatā kutaḥ pratīyate kiṃ tata eva pratibhāsād uta pratibhāsāntarād iti tata eveti na yuktam tasya bhedaviṣayatvāt na hi bhinnā ete 'rthā iti pratibhāsaḥ svātmano 'satyatāṃ niścinoti tanniścaye hi viparyayāt pravṛttir na syāt atha jñānāntareṇāsatyatvaṃ niścīyate tad api jñānāntaraṃ svasaṃvedananiyataṃ katham anyasyāsatyatvaṃ vetti athobhayaviṣayaṃ kathaṃ na bhedāvagatiḥ ubhayaviṣayatve 'pi na bhedāvagatir iti svavacanavirodhaḥ parābhyupagamenābhidhānād avirodha iti cet sa parābhyupagamaḥ kiṃ svābhyupagamābhedenāvagataḥ atha bhedeneti yady abhedenāvagataḥ tadāsau svābhyupagama eva syāt atha bhedenāvagataḥ tadavastha eva virodhaḥ lokavyavahārānuvāda eṣa iti cet na sa khalu lokavyavahāraḥ tattvadṛṣṭer arthāntaram anarthāntaraṃ veti yadi nārthāntaram tatas tattvadṛṣṭir eva lokavyavahāraḥ tatas tadvyavahārād eva bhedasiddhiḥ atha tattvadṛṣṭer arthāntaraṃ lokavyavahāraḥ tataḥ kathaṃ na bhedaḥ upaplava eṣa iti cet so 'pi tattvadarśanād bhinnaḥ athābhinnaḥ iti pūrvavat prasaṅgaḥ  sāṃvṛto 'sti bheda ity api na yuktam saṃvṛtir api tattvadṛṣṭer anyānanyā vā ity anivṛttaḥ prasaṅgaḥ tasmād advaitavādināṃ varaṃ maunaṃ jyāyaḥ punar apy advaitaṃ vistareṇa nirākariṣyāmaḥ  svasaṃvedanavādī tāvad anuyujyate vedyavedanabhedādhyavasāyasya mithyātvaṃ kena niścīyate na tāvat tenaiva tasya bhedaniścayarūpatvāt nāpi jñānāntareṇa jñānasya jñānāntaraviṣayatvānabhyupagamāt abhyupagame vā grāhyagrāhakavaidhuryād ity ayaṃ hetur asiddhaḥ syāt atha bhrāntyā jñānasya jñānāntaraviṣayatvam na bhrānter apramāṇatvāt etac cānumāne pratipādayiṣyāmaḥ  kā ceyaṃ bhrāntiḥ kiṃ svākāragrahaṇamātram kiṃ vānyatra svākārāropaṇam uta svātmany anyākārāropaṇam iti na tāvat svākāragrahaṇamātraṃ bhrāntiḥ sarvajñānānāṃ bhrāntatvaprasaṅgāt nāpy anyatra svākārāropaṇaṃ bhrāntiḥ tad anyasminn adṛṣṭe svākārāropaṇāsambhavāt na hi sarvathānupalabdhe 'rthe kasyacid ākārasyāropaṇaṃ dṛṣṭam atha svātmany anyākārāropaṇaṃ bhrāntiḥ tatrāpi kiṃ dṛṣṭākārāropaṇam athādṛṣṭākārāropaṇam iti dṛṣṭākārāropaṇaṃ tāvan na yuktam mithyākārasyādṛṣṭatvāt na hi bhavatāṃ mate grāhyagrāhakabhedādhyavasāyasya mithyātvaṃ kvacid adhyakṣeṇopalabdhaṃ yadākārāropaṇaṃ jñānāntare syāt athādṛṣṭākārāropaṇam tan na adṛṣṭākārāropaṇādarśanāt sarvatra hi bhrāntau dṛṣṭasyaiva pītādyākārasya saṃkhādāv āropaṇaṃ dṛśyate candrādiṣv api dvitvādidharmasyānyatra dṛṣṭasyaivāropaṇam iti yadi cādṛṣṭākārāropaṇaṃ bhrāntiḥ tadā sā dvicandrādibhrāntivat tadākārāvisaṃvādinī na syāt tataś ca grāhyagrāhakabhedādhyavasāyasya mithyātvajñānam apramāṇam eva syāt tadaprāmāṇye ca grāhyagrāhakabhedādhyavasāyaḥ samyag eveti bāhyārthabhrāntāv api sarvathānupalabdhau bāhyārthākāraḥ katham āropyate na hi rājakośaratnaviśeṣākāro 'taddarśinā kvacid āropito dṛśyate api ca bhrāntau bāhyārthākāraḥ kiṃ jñānāntareṇāropyate atha saiva tadākāreti jñānāntareṇa tāvan nāropyate tadaviṣayatvāt na hy aviṣaye rasādiṣv iva cakṣuṣā kaścid ākāraḥ kenacid āropyate na ca tvanmate jñānaṃ jñānāntarasya viṣayaḥ atha bhrāntir eva tadākāreti na abhinnātmano bhinnānekākāravirodhāt athāvidyamānaivānekākāratāvabhāti na sarvaśūnyatāvakāśaprasaṅgāt tatra ca doṣa uktaḥ asatkhyātivādaś ca syāt sa ca bhavataḥ svakṛtāntavirodhī athānekākāratvaṃ jñānasyaiva svabhāva iṣyate na cātmīyenaiva svarūpeṇa kasyacid virodha iti nanv evaṃ tarhi kiṃ samastamaryādātikrameṇa varaṃ bāhyārthasyaiva tadrūpam iṣyatām tadabhyupagame hi na lokavirodho na yuktivirodha iti na hi dharmadharmiṇor ekatvam abhyupagacchataikasyānekākāratvavirodhaḥ parihartuṃ śakyate sarvajagatsvabhāvābhyupagame 'py ekasya virodhābhāvaprasaṅgāt tasmād anekadharmādhikaraṇam ekam evāvayavino rūpam ity abhyupagame na kaścid virodho 'sti  yac cedam uktaṃ dhiyā vivicyamānasya bāhyasyāsambhavāt na tu jñānasya vivecanaṃ sambhavatīti tad aparyālocitābhidhānam svasaṃvedanapakṣe hi jñānaṃ tāvad upalabdhiyogyatvāt kadācid vivecayituṃ śakyate bāhyaṃ punar atyantānupalambhasvabhāvaṃ kathaṃ vivecyate na hy adṛṣṭvā rājāntaḥpurābharaṇādikaṃ vivecayituṃ śakyate jñānākākārasya bāhyatvenābhimatasya dṛśyatvād vivecanopapattir iti cet kiṃ tadvivecanāt tasyaivābhāvo 'thānyasyeti tasyaiveti na yuktam jñānasya nirākāratvaprasaṅgāt tataś ca citraikatvavirodhaḥ nāpy anyasyābhāvaḥ anyavivecane hy anyābhāvasiddhau trailokyābhāvaḥ syāt atha tasyaiva jñānād arthāntaratvaṃ niṣidhyate na aprastutatvāt nātra jñānād arthāntaratvānarthāntaratvaṃ vā prastutam kin tu citrākāratā katham ekasyeti prastutam tatra jñānād arthāntaratve citrākāratāyāḥ sutarām anupapattir ity uktam atha bāhyasyānekaiḥ puruṣair vivecanād anupapattiḥ jñānaṃ punaḥ svasaṃvedanamātratvād anekākāram ātmānaṃ viditvā nivṛttaṃ kena vivecyate tad ayuktam jñānasya jñānāntarāviṣayatve hy advaitavāda eva syāt kathaṃcid viṣayatve vā tathaiva vivecanam apīti kathaṃ vivecanānupapattiḥ bāhyasyānekaiḥ puruṣair vivecanād anupapattir iti ity etad api vyāhatatvād ayuktam yasya hy anekapuruṣajñānaviṣayatvaṃ tasya kuto 'sattvam bhrāntitas tasyānekapuruṣajñānaviṣayatvam iti cet bhrāntaṃ tarhi vivecanaṃ tato 'pramāṇatvān nāsattvasādhakam bhrāntir apy arthasambandhataḥ prameti cet tad ayuktam bāhyārthena hi bhrānteḥ sambandhābhāvāt tatsambandhe vā na tasyāsattvam iti  api ca kim avayavibuddhyāvayavī vivecyate athāvayavabuddhyeti na tāvad avayavibuddhyeti vivecyamānasyāvayavino 'sattvaṃ sidhyati tasyās tatsattvagṛhītirūpatvān nīlādibuddhivat yadi punas tatsattvabuddhyā tadasattvaṃ vyavasthāpyate tadā tadasattvabuddhyā tatsattvaṃ vyavasthāpyata iti syāt tataḥ sādhvī vyavasthitiḥ atha tadasattvabuddhyā vivecyamānasya tasyāsattvam bhavatv evaṃ yatra tadasattvabuddhir abhrāntāsti na sarvatra ghaṭādyasattvabuddhir bhavati tato na sarvatrāsattvasiddhiḥ athāvayavabuddhyā vivecyamānasya tasyāsattvam tad apy ayuktam yato 'vayavabuddhir avayavānām eva sattvaṃ vidhatte nāvayavinaḥ sattvaṃ vidhātuṃ pratiṣeddhuṃ vā śaknoti tadaviṣayatvāt tasyāḥ  athāvayaveṣūpalabhyamāneṣv avayavī nopalabhyate tato 'sau nāsty eveti evaṃ tarhi gandhasparśarūpeṣūpalabhyamāneṣu raso nopalabhyate puruṣāntarājñānaṃ ca tatas tayor apy abhāvaḥ prāpnoti indriyāntareṇa rasasya puruṣāntareṇa tajjñānasya copalambhān nābhāva iti cet evaṃ tarhi avayavino 'py upalambhāntareṇopalambhān nābhāvaḥ tathā hi bhinnākārapratibhāso 'vayaveṣv eva bhavati avayavini tv abhinnākāraḥ pratibhāsa iti abhinnendriyaviṣayatvān na bheda iti cet na nīlapītādibhir anaikāntāt api cendriyāṇām eva kathaṃ bhedaḥ pratibhāsabhedād iti cet sa evānyatrāpy astu kim indriyabhedopanyāsena athāvayavī yady asti kim ity avayavavyāvṛttaḥ kasyacid api na pratibhāti ka evam āha mamaiva tāvat pratibhāti bhrāntir eṣā taveti cet tathaivābhedapratipattir bhrāntiḥ sarvalokavyavahārāvisaṃvādinī khalv eṣā mama pratītiḥ bahubhis tantubhir ayam ekaḥ paṭo niṣpādita iti kathaṃ bhrāntiḥ syāt tathotpādo 'pi kṣaṇabhaṅganiṣedhād anupapatteḥ tasmān na vivecanād abhāvo 'vayavinaḥ etena tantvapakarṣaṇena paṭabuddhir anupapanneti nirastam yadi hi tantūnāṃ viśleṣaṇam apakarṣaṇaṃ vivakṣitam tataḥ saṃyogavināśād abhāvas tasyeṣyata eva na ca yasya pradhvaṃsaḥ tasyātyantāsattvam jñānasyāpy atyantāsattvaprasaṅgāt buddhyāpakarṣaṇaṃ tu vivecanenābhinnārthatvāt tanniṣedhenaiva niṣiddham iti  yad api svasaṃvedanamātrasiddhyarthaṃ svābhimukhyaṃ parābhimukhyaṃ cetyādikam uktam tatra jñānasya svasaṃvedyatvaṃ nāstīti vakṣyāmaḥ tena svābhimukhyaṃ neṣyate parābhimukhyaṃ jñānadharmo 'bhyupagamyata eva yasya viṣayaviṣayibhāvasaṃjñā tadavedane 'py arthasya vedanād anavasthāpi nāsti dharmadharmiṇoś ca bhedān na dharmabhede dharmiṇo 'pi bheda iti vakṣyāmaḥ yataś cābhinne 'pi jñāne nīlapītādayo 'nekārthāḥ kecid avabhānti tasmād idam apy ayuktam na cābhinnavedanād bhinnārthavyavasthā yuktā atiprasaṅgād iti tasmād ekasyāpi jñānasyānekārthavedane ko 'pi na doṣa iti  yad apy avayavinirākaraṇe vṛttyanupapattir ity uktam tatra kim idaṃ svatantrasādhanam atha prasaṅgāpādanam iti svatantrasādhanaṃ tāvan na yuktam na hi bhavatāṃ pakṣe kasyacid api kārtsnyenaikadeśena vā kvacid vṛttir astīty ato vṛttyanupapatteḥ sarvasyāpy abhāvaḥ prāpnoti nāpi prasaṅgasādhanam pradīpaprabhāvad vyāptyasambhavāt vyāptyabhyupagame vā pradīpavad eva na kṛtsnaikadeśābhyām avayavivṛtter atyantābhāvaḥ vyāpakābhāvasiddhau hi vyāpyābhāvasiddhir yuktā na cātyantānupalabdhāyā vṛtter vyāpakatvaṃ śakyam avagantum tat kathaṃ vṛttyabhāvād avayavino 'sattvam kvacid vyāpakatvāvagame 'pi nāvayavino 'tyantābhāvaḥ pareṇa vṛtter avayavivyāpakatvābhyupagamād iti cet tad ayuktam evaṃ hi pareṇa mūlaprakṛter aśeṣakāryavyāpakatvābhyupagamāt tan nivṛttau sarvasyāpi bodhābodhasvabhāvasya kāryasyābhāvaḥ syāt na ca parair avayavinaḥ kṛtsnaikadeśābhyāṃ vṛttir abhyupagatā ity ataḥ parābhyupagamavirodhodbhāvanam api nopapadyate bhinneṣv avayaveṣv abhinno 'vayavī samavāyavṛttyaiva vartata iti parābhyupagamaḥ samavāyo 'syāstīti vakṣyāmaḥ  vaṃśo 'pi stambheṣu saṃyogavṛttyā vartate naikadeśena ekadeśasyāvṛttitvāt kathaṃ tarhi vaṃśastambheṣv ekadeśena vartata iti pratītiḥ neyaṃ durghaṭā deśo 'vayavinaḥ khalv avayavas tenaikenāvayavena saha saṃyuktaṃ ca saṃpaśyatas tathā pratītir iti na punar ekadeśa eva vṛttir vṛttihetur vā paramāṇvākāśādeḥ saṃyogābhāvaprasaṅgāt tataḥ sarvakāryānutpāda eva syād iti  atha yad ekaṃ tad ekatraiva vartate yathā rūpam ity ato 'vayavyāder ekatvam abhyupagacchatānekavṛttitvaṃ nābhyupagantavyam iti na tulyapramāṇasiddhatvāt yata eva pramāṇād rūpasyaikavṛttitvaṃ siddhaṃ tata evāvayavyāder anekavṛttitvaṃ siddhaṃ kiṃ neṣyate yathā vā rūpāśrayasyānekair gandharasādibhiḥ saha samavāyas tathāvayavyāder api anekāśrayaiḥ saheti ko 'tra virodhaḥ  nanu ca vṛkṣe śākhā gavi śṛṅgam iti sarveṣāṃ pratītiḥ tat katham avayavānām āśrayatvam iti na anyathā tatpratīteḥ vṛkṣādyavayavini yathāvasthite tadadhastanavayavasambandhapratibandhād apatanaṃ śākhādyavayavaṃ paśyatāṃ vṛkṣādau tadāśrayatvabuddhir bhavati avayavānāṃ tv āśrayatvaṃ teṣu satsv evāvayavino 'vasthitir asatsu cābhāva eveti etena rūpādīnām api dravyāśritatvaṃ vyākhyātam taddarśanād nityānām api āśritatvaṃ kalpyate tathā sāmānyānāṃ nityānām api piṇḍeṣv evopalambhān na vyavahāraviṣayatvaṃ nāsatsu piṇḍeṣv ity atas tadāśritatvaṃ vyavahriyate tasmād   syād ādhāro jalādīnāṃ gamanapratibandhanaḥ  agatīnāṃ kim ādhāraiḥ guṇasāmānyakarmaṇām  ity etad api aparyālocitārthābhidhānam na hi gurutvapratibandhaka evādhāro loke prasiddhaḥ kintv anyathāpi yathā darpaṇe mukham śarīre duḥkhādayaḥ khaṅge dīptir iti tasmād avayavyādes tāvad ekasyānekaiḥ saha dravyasyaikasya rūpādibhir anekair iva sambandhaviśeṣo yatnena sādhyate tatrādhārādheyabhāvo yathāsambhavaṃ kalpyatām iti  atha rūpādīnām api dravye samavāyo neṣyate kim āśrayas tarhy ayaṃ prasaṅgaḥ yad ekaṃ tad ekatraiva vartata iti api ca rūpaṃ rūpāntaram utpādayati kiṃ sarvātmanāthaikadeśeneti yadi rūpāntarotpādane sarvātmanā rūpaṃ paryavasitam tadāsya jñānādijanakatvaṃ na syāt na hi tasyātmabhedo 'sti nāpy ekadeśena nirbhāgasya deśābhāvāt deśasyaiva janakatvaprasaṅgāc ca jñānam api kiṃ sarvātmanā rūpād utpannam utaikadeśeneti sarvātmanā ced rūpād utpannaṃ jñānāntarād utpannam tarhi na prāpnoti nāpy ekadeśena tasya deśābhāvāt  vijñānamātravādino nāyaṃ prasaṅga iti cet na tatrāpy ekasya jñānasyānekajñānajanyatve 'nekajñānajanakatve 'nekākāravedakatve ca prasaṅgo na nivarttate tadanabhyupagame cādvaitam eva syāt tatra coktaṃ doṣajālaṃ vakṣyate ca etenādhipatipratyayasamanantarapratyayabhāvo 'py anupapanno draṣṭavyaḥ tasmād vṛttivikalpenāvayavinam nirākurvataḥ svaśāstrārtho 'pi nivartata iti ekasyaiva jñānasya tādṛktvabhāvaś ced avayavino 'pi tarhi tathābhūtaḥ svabhāvaḥ samānayogakṣematvān na paryanuyojyaḥ   yaś cobhayoḥ samo doṣaḥ parihāraś ca tatsamaḥ  naikaḥ paryanuyojyaḥ syāt tādṛgarthavicāraṇe  itas tarhi nāvayavī pṛthag asti avayavāgrahe tadagrahād iti yasyāgrahe yan na gṛhyate tan na pṛthag asti yathā candrāgrahe candrāntaram iti nāyaṃ hetur anaikāntikatvāt tathā hi kṛttikāntarāgrahaṇe kṛtikāntaraṃ na gṛhyate atha ca bhinnāḥ kṛttikāḥ santi asiddhatvāc ca hetoḥ tathā hi dūrāt tantvādyavayavānām agrahe 'pi paṭādir avayavī gṛhyate na ca tattvādirūpeṇāpratibhāsane 'pi tantvādigrahaṇaṃ kalpayituṃ śakyam atiprasaṅgād iti senāvanavad grahaṇam iti cet na atīndriyatvād aṇūnām syān matir eṣā yathā hastyaśvarathādīnāṃ vṛkṣāṇāṃ ca dūrāt tadrūpāgrahaṇe 'pi na tato 'nyatra seneti vanam iti ca grahaṇam tathā dūrāt tantvādirūpeṇāgrahe 'pi teṣv eva paṭādibuddhir iti paramāṇuvyatiriktās tantvādayo 'py avayavyanabhyupagamān na vidyante kathaṃ teṣv api paṭādibuddhiḥ paramāṇuṣv eveti cet na atīndriyatvād aṇūnām na hi bhrāntir apy atīndriyeṣu indriyād bhavitum arhati na hi cākṣuṣaṃ jñānaṃ rasādiṣu bhavati yathā ca paramāṇuṣv atīndriyeṣv indriyajaṃ jñānaṃ na bhrāntaṃ nāpy abhrāntaṃ yuktam tathā tadgateṣu guṇādiṣv apīti avayavābhāvāc chabdasukhāder apy utpattir na bhavatīti tadgrahaṇam api na syād etad evāha sarvāgrahaṇam avayavyasiddher iti keśasamūhe taimirikopalabdhivad iti cet atha manuṣe yathā timiropahatacakṣuṣaḥ pratyekaṃ na keśāḥ pratibhānti saṃhatās tu pratibhānty eva tathā paramāṇavo 'pīti yathā cānupahatacakṣuṣaḥ pratyekam api keśāḥ pratibhānti tato na sarvathātīndriyās tathā yoginaḥ paramāṇavaḥ pratyekaṃ pratibhānti tatas te 'pi na sarvathātīndriyā iti evaṃ tarhi na kiṃcid atīndriyam astīti prāptam sarveṣāṃ yogīndriyaviṣayatvāt tataḥ sarve 'py arthāḥ paramāṇuvad asmadādibhiḥ kadācid indriyeṇopalabhyeran na copalabhyante tasmād atīndriyatvād adṛṣṭādivan nāsmadādibhiḥ paramāṇavaḥ pratyakṣeṇopalabhyante keśās tu timiropahatacakṣuṣo 'pi nātīndriyāḥ keśasamūho 'yam iti pratīteḥ na tv evaṃ paramāṇusamūho 'yam iti kasyacit pratītir asti yadi ca sarvatrāṇusaṃghāta eva dṛśyate tadā vṛkṣasaṃghāte vanapratipattivad anekadhā jātibhedapratipattir na syāt samudāyināṃ bhinnākāratvāt tatsamudāyeṣv anekadhā jātibhedagrahaṇam iti cet paṭatantvādīnāṃ tarhi yady anye samudāyinas tataḥ siddhaṃ paṭatantvādīnām anyatvam  atha ya eva paṭasya samudāyinas ta eva tantvādīnām iti kathaṃ tarhi jātibhedopalabdhiḥ na hi senāsamudāye 'pi senādilakṣaṇopalabdhir asti jātipradveṣibhir api tatsthāne vyāvṛttibhedo 'bhyupagataḥ so 'pi avayavyanabhyupagame na syāt na hi keśapuñjebhyas tatsamudāyo vyāvṛttas tantupaṭavatpratibhāti arthakriyābhedānurodhāt pratibhāsabheda iti cet na tadadarśane 'pi pratibhāsabhedadarśanāt  yogyatādarśanād iti cet kānyā khalu yogyatā jātibhedaṃ muktvā abhinnāśrayāsau yogyateti cet na tadavayaveṣv api paṭādipratyayaprasaṅgāt tasyās tatrādarśanād iti cet atīndriyā tarhi sā yogyatā yenāśraye gṛhyamāṇe 'pi na gṛhyate tataś ca na kadācid api paṭādipratyayaḥ syāt samastāvayavais tadarthakriyā sādhyate tena samastopalabdhāv eva sā yogyatopalabhyata iti cet na sarvāvayavānāṃ draṣṭum aśakyatvāt tasmād avayavisadbhāvād eva jātiśabdagrahaṇaṃ yuktam tena vṛkṣatvajātyupalabdhau tadāśrayasamūhe vanasaṃjñā saṃketād vanaṃ vanam iti pratyayo 'py upapadyate tannimittābhāve hi saṃketo 'pi kartuṃ na pāryata iti vanapratyayasyāpy abhāvaḥ syād iti  anye tu nābhinnapratyayaḥ kvacid bhinneṣv artheṣv astīti manyamānāḥ senādipratyayo 'pi bahutvasaṃkhyāviṣaya ity āhuḥ sattāviṣaya ity apare na tāvat senādibuddhau bahutvasaṃkhyā sattādikaṃ vā pratibhāti abhinnapratibhāsānyathānupapattyā cet kalpyate paṭādipratyayasya tarhi saṃkhyādir eva viṣayo 'stu tasyāvayaviviṣayatve 'pi bādhakābhāvād iti cet sādhakābhāve 'pi kathaṃ tadviṣayatvam avayavapratibhāsavailakṣaṇyam eva sādhakam iti cet na saṃkhyādiviṣayatve 'pi tadvailakṣaṇyopapatteḥ tasmād yathā paṭādipratyayasya kriyāguṇaviśiṣṭapratyayasāmānādhikaraṇyān na saṃkhyādiviṣayatvam tathā senādipratyayasyāpi tathā ca sūtrakṛtā senāvanādivad grahaṇam iti codyasya na senādir apy abhinnatvāt sainikādibhyo 'rthāntaratvād veti pratisamādhānaṃ noktam kintu nātīndriyatvād aṇūnām ity uktam bhinneṣv abhinnavyavahāro na bhavati iti bruvāṇasya sūtravirodho 'pi syāt te vibhaktyantāḥ padam ity antena na hi avayavā api varṇā ekaṃ padam ity uktam yadi ca puṣpitaṃ chidyate vanam mahatī gacchati senety evambhūtasyāpi pratyayasya guṇakriyaikārthasamavāyanimittatvena saṃkhyādiviṣayatvaṃ samarthyate tadā jātipadārthavādy api śuklo gaur gacchatītyādisāmānādhikaraṇyaṃ pratyāsattiviśeṣam āśritya samarthayituṃ śaknoty eva tataś ca vyaktyākṛtijātayas tu padārthāḥ ity apramāṇam eva syat tasmād guṇakriyāśraya eva senādibuddhau pratibhāty abhinnapratibhāsas tu tatra bhrānta eva dūrād bhedasyāgrahaṇād grāme vṛkṣā iti pratibhāsavat paṭādipratyayo 'py evam iti cet na vicāritatvāt yatra vā rūpādimaty abhinnapratibhāso na bhrāntaḥ sa evāvayavīti na ca sarvatraiva bhrāntatvam bhedagrahaṇena hy abhedapratibhāso bādhyate na ca sarvatrābhinnasyāgrahaṇe bhedagrahaṇam api vāstavaṃ yuktam bhedasyābhinnānekāśrayatvāt paramāṇāvabhedagrahaṇam iti cet na atīndriyatvāt api caite paṭādipratyayāḥ paramāṇuviṣayāḥ mahatpratyayena sāmānādhikaraṇyād ākāśādipratyayavat ato yatrāpi aṇuvyatirikte paṭādipratyayaḥ so 'vayavīti paramāṇudharma evāsāv ity āhur anye sa kiṃ rūpādiyuktas tadrahito vā yadi rūpādimān aṇuvyatiriktas tadā na vivādaḥ kaścit kāryasya kāraṇadharmatvāvirodhāt atha rūpādirahitaḥ tadādhyakṣavirodhaḥ pratyakṣeṇaiva rūpādyupetasya paṭāder upalambhāt sāṃkhyapakṣe 'pi dharmadharmiṇor abhedābhyupagamād atīndriyadharmasya pratyakṣatvam ayuktam pratyakṣatve hi tadabhinnasya dharmiṇo 'pi pratyakṣatvaprasaṅgaḥ tādātmyaviparyayo veti  dvau imau ghaṭau saṃyuktāv iti ca pratītir na bahavaḥ paramāṇavas taddharmo veti taddevakulādipratyayavad iti cet atha manyase yatheṣṭakādīnāṃ saṃyogaviśeṣa eva devakulaṃ prākāraś cocyate atha ca tatra rūpādimantau devakulaprākārau saṃyuktāv ity evaṃ pratyayo bhavati tathā ghaṭādiṣv apīti na devakulāder apy avayavitvābhyupagamāt tamo 'riṇā tu sāṃkhyābhiprāyeṇa devakulādipratyayaḥ saṃyogaviṣaya uktaḥ sarvathā bauddhapakṣe dṛṣṭānto nopapadyata iti jñāpanārtham na ca sarvavyākhyātṛmatāvirodhena śāstraṃ vyākhyātuṃ śakyate sarvaśāstreṣu viruddhābhiprāyavyākhyātṛbhedasambhavāt anyo 'nyavyākhyātṝṇāṃ doṣapratipādanāt tasmāt pramāṇavirodha eva yatnena pariharttavyaḥ prākārādeḥ khalu saṃyogātmakatvena kevalaṃ pūrvoktapratyayo na sambhavaty abhinnapratyayo na syād iṣṭakādisaṃyogānāṃ bahutvād iti  nanu ca samānajātīyānām eva dravyārambhakatvāt kathaṃ vijātīyaiḥ kāṣṭeṣṭakādibhir ārabdhasya devakulāder avayavitvaṃ pramāṇaviruddhaṃ na bhavatīti na vijātīyānām api śarīrārambhakatvadarśanāt kathaṃcit teṣāṃ samānajātīyatve kāṣṭheṣṭakādīnām api pārthivatvādirūpeṇa samānajātīyatvam astu kim atrāviruddham nanu ca pārthivādirūpatve 'pi tantuvīraṇādīnāṃ kim iti paṭārambhakatvaṃ nāsti nanu kevalānām api vīraṇānāṃ samānajātīyānāṃ kim iti paṭādyanārambhakatvam asāmarthyād iti cet asāmarthyam eva tarhi vācyam na vijātīyatvam rajvādyārambhe tu tantuvīraṇādīnām api sāmarthyam asti tasmāt samānajātīyānāṃ vā yatra kārye 'nvayavyatirekābhyāṃ sāmarthyam avadhāritaṃ tatkāryārambhakatvam abhyanujñeyam nāyam ekāntāgrahaḥ karaṇīyaḥ samānajātīyānām evārambhakatvam iti  nanv evaṃ pañcānām api bhūtānām ekakāryārambhakatve 'py avirodhaḥ syāt bhavatu yadi tathābhūtaṃ kāryam upalabhyate tatkāryam eva na paśyāma iti nābhyanujñāyate nanu śarīraṃ pañcātmakam asti na tasya pañcanimittatvena pañcātmakatvopacārāt na tu pañcasamavāyitvena tathā hi vyāpakatvād asparśatvāc cākāśasya tāvad dravyārambhakatvam eva nāsti tatsamavāyikāraṇatve śarīrasya vyāpakatvaṃ rūpādivihīnatvaṃ ca syāt vāyujanyatve 'pi sparśaikaguṇatvam tejojanyatve 'pi gandharasagurutvayogitvaṃ na syāt udakajanyatve ca gandhavattvaṃ na syāt viruddharūpādigrahaṇaṃ ca syāt avayavino 'vayavarūpādyanuvidhānāt ato nānekabhūtajanyatvaṃ śarīrasya pratyakṣataś ca pārthivāvayavānām eva grahaṇāt kledoṣmocchvāsādīnāṃ ghaṭādiṣv iva saṃyuktasamavetānām eva grahaṇād iti  evaṃ jhaṣādyārambhe 'pi pārthivānāṃ samavāyikāraṇatvam itareṣāṃ tu nimittatvam iti yadi tu citrarūpādiyuktaṃ kāryaṃ dṛśyate tadā tadavayavānāṃ viruddhadharmakāraṇānām apy ekakāryārambhakatvam iṣyata eveti prāg uktam tad evaṃ kāṣṭheṣṭakādīnāṃ devakulādyārambhe keṣāṃcit samavāyikāraṇatvaṃ keṣāṃcin nimittatvaṃ sarveṣāṃ vā samavāyikāraṇatvaṃ yathādarśanam abhyupagantavyam tatsiddhaṃ devakulāder apy avayavitvam iti  grāmādilakṣaṇo 'py avayavī tarhy abhyupagantavyaḥ satyam iti eke parasparam asaṃyuktānāṃ gṛhādīnāṃ grāmādyārambhakatvam ayuktam ity apare saṃyuktasaṃyogenārambhakatve deśāntarāvasthitāvayavānām apy ārambhakatvaprasaṅgāt tasmād gṛhādisamudāyeṣv eva grāmādivyavahāro draṣṭavyaḥ pariṣadādivyavahāro 'pi etenaiva vyākhyātaḥ paramāṇusamudāyeṣv itthambhūto 'pi vyavahārabhedo na sambhavatīty uktaṃ prāg eva tasmād asty avayavīti yad api ṣaṭkenetyādi paramāṇunirākaraṇārtham uktam tad apy ayuktam tatkāryopalambhenaiva bādhitatvāt na hy upādānakāraṇābhāve kāryasya sattvam upalabhyate prasādhitaṃ cāvayavinaḥ sattvam tasyopādānenāvaśyaṃ bhāvyam yat tasya mūlam upādānaṃ sa paramāṇuḥ asya sāvayavatvam anupapannam sāvayavatve hi mūlatvam eva na syāt atha nāsty eva mūlopādānam tathāpi mūlābhāvāt sarvasyāpy abhāvaḥ syāt athāvayavaparamparā sāvadhir neṣyate tathāpy anantāvayatvāviśeṣe truṭiparvatādeḥ parimāṇagurutvaviśeṣo na syāt tasmād alpataratamāder asty avadhis tasya kṣaṇikatvaniṣedhād akṛtakatvaṃ siddham na hi nirupādānasya tulyādhikaparimāṇopādānād vā kasyacid utpattir asti paramāṇoḥ ṣaḍaṃśateti svavacanavirodhād ayuktam mātā me vandhyeti yathā yato hy aṇutaraṃ nāsti sa paramāṇur ucyate tasya kutaḥ ṣaḍaṃśatā tadaṃśasyaivāṇutaratvād aṃśavataḥ khalūpacāreṇa paramāṇutvam mukhyas tu niraṃśa eva paramāṇur iti ṣaṇṇām ekadeśatve 'pi piṇḍaḥ syād aṇumātrakaḥ ity etad apy ayuktam yato 'vayavaparimāṇād avayavinaḥ parimāṇātiśayo dṛśyate tataḥ paramāṇvārabdhasyāpy adhikaparimāṇatvam anumīyate tatparimāṇāc ca tatkāryasyādhikaparimāṇatvam iti katham aṇumātra eva piṇḍaḥ syād iti  yac coktam digvibhāgena daśāṃśateti tad apy ayuktam yato 'nyasminn avadhibhūte 'nyāny eva dravyāṇi digbhiḥ pravibhajyante yathā prayāgād uttareṇa sthito himālayo dakṣiṇena vindhya ityādi  nanu cāvadhibhūtasyāpi pravibhāgo dṛśyate yathāsyāyaṃ pūrvo bhāgo 'yaṃ paścimo 'yaṃ dakṣiṇo 'yaṃ cottara iti na tatrāpy avayavāntarāvadhitvenāvayavāntarāṇāṃ pravibhāgopapatteḥ niravayavaś ca paramāṇur ato na tasya pūrvādidigvibhāgavikalpaḥ  atha dravyāntarebhyo 'vadhibhūtebhyaḥ sa paramāṇuḥ pūrvo dakṣiṇaḥ paścima uttaraś ceti vikalpyate tadā na kaścid virodhaḥ upādhibhedenābhinne 'pi vastuni vyapadeśabhedadarśanād iti  ākāśavyatibhedād ity api na yuktam nityaniravayavasyāśakyabhedāt atha yady antas tasyākāśaṃ nāsti tato 'sarvagatam ākāśaṃ prāpnotīti na sarvagatasvarūpāparijñānāt tathā hi yasyābhinnātmanaḥ sarvamūrtimadbhiḥ sambandhaḥ tad dravyaṃ sarvagatam ucyate asti cākāśasyaitad rūpaṃ sarvatra śabdotpādānumitam tasmāt tad api sarvagatam eva paramāṇumadhyenāsambandhād asarvagatam iti cet na tasya śaśaviṣāṇavad atyantābhāvāt na hi niraṃśasyaikasya bāhyāntarabhāvo 'sti yac cāsti mūrttaṃ tena sarveṇa saṃyujyata iti katham asarvagatam tasmād akṛtabuddhivyāmohanamātram etad apīti evaṃ cāvayavyādisadbhāvād grāhyagrāhakavaidhuryād ity asiddho hetuḥ  yad apy uktam sahopalambhaniyamād abhedo 'rthatadbuddhyor dvicandrādidarśanavad iti tatrānaikāntikatvaṃ tāvad asya hetoḥ tathā hi kṛttikānāṃ sahopalambhaniyamo 'sti na cābhedaḥ tadbhedasya sarvāvisaṃvādena prasiddhatvāt yathā ca vicārayataḥ kṛttikānāṃ vivekenopalambhas tathā jñānārthayor apīti viruddhaś cāyaṃ hetuḥ sahaśabdārthasya bhede saty eva sambhavāt na hy ekasminn eva sahārthaḥ kaścid asti bhrāntyapekṣayā sahārtho 'stīti cet atha manuṣe bhrāntyaiva abhinnam api bhedenādhyavasīyate tadapekṣayā sahopalambha ity ucyate dvicandropalambhavat vastusthityā tv ekasyaivopalambha iti na tatra bhinnākārasyāropitasyāvabhāsanāt tena cāropitākāreṇa vastubhūtasyākārasyābhedasādhanaṃ na yuktam na hi pītākāreṇa śaṅkharūpasyābhedaḥ sambhavati tathā hi bhinnākāratā tatra vidyamānā vā pratibhāti avidyamānā vety ubhayathāpy abhedasādhanavirodhaḥ paramārthato hi bhinnākāratā yayos tayor abhedaḥ kutaḥ apāramārthikī ced bhinnākāratā tasyāḥ paramārthena sahābhedaḥ katham bhinnākāratvenopalabhyamānayor evābhedaḥ sādhyate nanu bhinnākāratāyās tasyās tuccharūpatvād iti cet tathāpy anaikāntiko hetuḥ yato 'rthāntarabhūtāpi bhinnākāratā bodhākāreṇa sahaivopalabhyate tadanarthāntaratve vā tadātmabhūtasya bodhākārasyāpi tucchātmakatvaprasaṅga iti ekenaivopalambhād ity ayam api hetvartho 'siddhatvād ayukto 'rthasyānekapuruṣair upalabhyamānatvād iti  yo 'py āha sahopalambhaniyamād ity asyāyam arthaḥ ekasyaivopalambhād iti tenāpi vaktavyam kiṃ jñānasyaivopalambhād utārthasyaiveti yadi jñānasyaivopalambhāt tadā tasyānupalabhyamānenārthena saha katham abhedaḥ trailokyenāpy abhedaprasaṅgāt tadātmanaiva tasyābhedasādhane vyartho hetuḥ tatra vivādābhāvāt etenārthasyaivopalambhād iti pratyuktam asiddhatvaṃ ca jñānasyārthasya copalambhād iti athārthopalambhakāle jñānaṃ nopalabhyate jñānopalambhakāle vā nārthaḥ tenaikasyopalambhaḥ siddhyati tathāpi svasiddhāntavirodhaḥ parapakṣābhyupagamaś ca prasajyeta  atha jñānārthayor eka evopalambhas tata ekopalambhān na bhedavyavasthitiḥ sa tarhi tayoḥ kiṃ bhedagrāhī vā na vā yadi na bhedagrāhī tadabhedāt kathaṃ jñānārthayor ity ucyate bhedagrāhī cet kathaṃ tato na bhedavyastheti dvicandrādijñānavad iti cet na tatrāropitākāreṇābhedānupapatter ity uktatvāt kutaś ca jñānārthayor eka evopalambhaḥ siddhyati nanūktam apratyakṣopalambhasya nārthadṛṣṭiḥ prasiddhyati iti keyam arthadṛṣṭeḥ prasiddhiḥ kim utpattiḥ āhosvid upalabdhiḥ kaś copalambho 'pi yasyārthapratyakṣatve saty arthadṛṣṭir na prasiddhyati kiṃ saivārthadṛṣṭir uta tajjanakaṃ jñānam iti tad yadi saivārthadṛṣṭir upalambhas tasyāpratyakṣatve saty utpattir na sambhavatīti tad ayuktam utpāde hi sati paścād arthadṛṣṭeḥ pratyakṣatvaṃ yuktaṃ na pūrvam eva na hi pratyakṣeṇa paścād utpattir ity ayaṃ kramaḥ kvacid upalabhyate athārthadṛṣṭijanakaṃ jñānam upalambhaḥ tasyāpratyakṣatve 'rthadṛṣṭir notpadyata iti tad ayuktam cakṣurādivad apratyakṣasyāpy utpādajakatvasambhavāt tīvrasparśādinā suṣuptaprabodhe pūrvajñānāsaṃvedanāc ca na cārthadṛṣṭeḥ pratyakṣopalambhajanyatve 'py arthajñānayor ekopalambhaniyamaḥ siddhyati athārthadṛṣṭeḥ prasiddhir upalabdhiḥ tathāpy ayaṃ vākyārtho bhavati 'apratyakṣopalambhasya nārthopalambhaḥ pratyakṣah' iti na vā tena kiṃcit sādhitaṃ bhavati atha dṛśyata iti dṛṣṭir artha eva tataś cāpratyakṣopalambhasyārtho 'pi pratyakṣo na bhavatīty ayaṃ vākyārthaḥ na upalambhād arthāntaratvāt na caikasyāpratyakṣatve tadanyasyāpratyakṣatvaṃ nyāyyam atiprasaṅgāt athopalambhasyāpratyakṣatve saty artho dṛṣṭa ity evaṃ pratītir na bhavati etad asmākam apy abhimatam 'nāgṛhītaṃ viśeṣaṇaṃ viśiṣṭapratītau nimittam iti' na ca sarvatra darśanaviśiṣṭa evārtho gṛhyate śuklo gacchati gaur iti nātra gojñānam darśanam anubhūyate api tu guṇakriyāviśiṣṭo gaur evopalabhyate  nanv atroktaṃ na hi viṣayasattayā viṣayopalambhaḥ kiṃ tarhi tadupalambhasattayeti tataḥ kim nanūktaṃ sā cāprāmāṇikī na sattānibandhanān vyavahārān anuruṇaddhīti ko 'sya vākyasyārthaḥ kim apratītāyāḥ sattāyā vyavahāramātraṃ pravarttakatvam api nāsty uta svaviśiṣṭavyavahārapravarttakatvaṃ nāstīti na tāvad ādyaḥ pakṣaḥ apratītāyāpi cakṣurādisattāto rūpādau jñānābhidhānāṃ nayanādivyavahārāṇāṃ pravṛttidarśanāt tadapratītau tato 'mī vyavahārāḥ pravṛttā iti kuto 'vagama iti cet tadvyavahāradarśanād evāṅkuraduḥkhādidarśanāt bījādidharmādiniścayavat athāpratītasattvasya tadviśiṣṭavyavahārapravarttakatvaṃ na sambhavatīti nātra vivādaḥ kiṃ tu sarvatra tadviśiṣṭavyavahārānupalambhān nāvaśyam arthopalambhasyopalambha iti tadaprasiddhau viṣayasyāprasiddhir iti cet kim atra kāraṇam na hi tadupalambhaḥ svaviṣayaṃ liṅgavat sādhayati yena tadaprasiddhau viṣayasyāpy aprasiddhiḥ syāt kiṃ tarhi tadgṛhītarūpatayotpādanamātreṇa taṃ viṣayavyavahārayogyaṃ karoti tadaprasiddhāv api viṣayaḥ prasiddha evety ucyate tadupalambhasyāpy uttarakālaṃ pratyakṣato vānumānato vādhigama iṣyate na caivam aniṣṭāpattiḥ sarvasyopalambhasya vedanānabhyupagamāt ya evopalambhaḥ saṃvedyate tasya saṃvedanaṃ jñānāntaram ucyate na punar avidito nāsty evopalambhaḥ svakāryaṃ vā na karotīti etāvat tu yuktaṃ yāvan na vedyate tāvad astīti vyavahartuṃ na śakyate dahanādivad iti na cāvidite dahanādau tatkāryasya dhūmādeḥ anutpattir apratipattir veti tad evam agnyādivad asaṃviditād evopalambhāt tannimittasya viṣayasmaraṇābhidhānanayanādilakṣaṇasya kāryasya sambhavān na taduparodhena svasaṃvedanam abhyupagantavyam  yadi na svasaṃviditaṃ jñānam aprakāśātmakaṃ tarhi prāptam svayam aprakāśātmakaṃ ca ghaṭādivad anyasyāpi kathaṃ prakāśakaṃ bhaved iti  kim idam aprakāśātmakatvaṃ nāma kiṃ bodhājanakatvam utāprabhatvam āhosvid abodhasvabhāvatvam iti bodhājanakatvaṃ tāvad ayuktam cakṣurāder asvasaṃviditasyāpi bodhajanakatvāt athāprabhatvam tatas tejovilakṣaṇatvāt evāprabhatvam abhāsvararūpatvam na svasaṃviditatvād iti athābodhasvabhāvatvaṃ prasajyate na aviditasyāpi svarūpātyāgān na hi yo yasya svabhāvaḥ sa tasyāsvasaṃvedanād eva nivarttayata iti  svasaṃvedanābhāve ko 'nyo bodhasya svabhāva iti cet bodhatvam eva bodhasya svabhāvaḥ tad eva svasaṃvedanam iti cet na saṃjñāntaramātreṇa svātmāvabhāsakatvāsiddheḥ svātmāvabodhakatvābhāve katham asau bodhasvabhāva iti cet svātmadāhakatvābhāve 'pi yathāgner dahanasvabhāvaḥ svātmadīpakatvādyabhāve 'pi yathā dātrādikaṃ dātrādisvabhāvam iti  nanu ca dṛṣṭaṃ mayeti sarvadarśanaviśiṣṭasyaivārthasya smaraṇāt kathaṃ nānubhavārthayor ekopalambhaniyama iti naitad asti kevalasyāpy arthasya smṛtidarśanāt tathā hi mātaraṃ pitaraṃ śuśrūṣitavān aham santi me pañca bhṛtyā daśa gāvaś ca gṛhe 'sti devadatta ityādāv artha eva smaryate nānubhava iti  nanv anubhavo 'py atra smaryate yasmād asau pṛṣṭaḥ sannāha mayaiva dṛṣṭo devadatta iti na anyathāpi tadupapatteḥ kevalasyāpy arthasmaraṇāt tasya dṛṣṭatvam anumāya tathābhidhatta iti yadi punar evaṃ nābhyupagamyate tadā cakṣurāder api sahopalambhaniyamaḥ syāt tathā hi kathaṃ tvayāsau jñātaḥ ity evaṃ pṛṣṭaḥ sannāha cakṣuṣaiva dṛṣṭa iti bhavatu tathāpi sahopalambhaniyama iti cet na pratītisvaśāstravirodhāt na hi tāvan nīlādyarthagrāhiṇi jñāne cakṣurādipratītiḥ kasyacid asti nāpi cakṣurādyākāraḥ svaśāstre 'bhyupagata iti kiṃ vābhilāpasaṃsargasyāpi sahopalambhaniyamaprasaṅgaḥ tatsaṃsṛṣṭasyaiva smaraṇāt na hi suśikṣito 'pi kaścic chuddham arthaṃ smaraṇenopasthāpayituṃ śaknoti pṛṣṭo vānyeṣāṃ kathayitum iti abhilāpasaṃsṛṣṭasya cānubhave kalpanāpoḍham ityādivirodhaḥ śabdādvaitavādaprasaṅgaś ca tasmān na smaraṇād api sahopalambhaniyamasiddhiḥ  svasaṃvedanābhāve jñānasya rūpādivad bāhyatvaṃ prasajyate svātmīyābhāvaś ca santānāntarajñānavad iti cet kim idaṃ tāvad bāhyatvam yadi svaśarīrād bahirdeśāvasthānam tad ayuktam yato na rūpāder apy asvasaṃvedanatvād bāhyatvam kiṃtu svasāmagrīsāmarthyāt tatrotpannatvāt jñānasukhādes tu śarīrāntardeśa evotpādikā sāmagrī vidyate tato na bahir utpādaḥ etena bahiṣṭhatvena saṃvedanaṃ bāhyatvam apāstam  nāpi jñānavargād arthāntaratvaṃ bāhyatvam tajjātīyasya tadvargād arthāntaratvāyogāt sukhādes tu jñānavargād arthāntaratvaṃ bāhyatvam iṣṭam eva tathāpi svasāmagrīsāmarthyāc charīrāntardeśa evotpannaṃ vedyata iti bāhyaṃ nocyate yad vātmasamavāyitvād abāhyatvam tatsamavāyitvaṃ ca svahetuniyamitatvāt na tu svasaṃviditatvād iti  yad apy anātmīyatvaprasaṅgaḥ santānāntarajñānavad iti uktam tad apy anupapannam yato na svasaṃvedanāsvasaṃvedanābhyām ātmīyatvānāmīyatve kiṃ tarhi svātmasambandhāsambandhābhyām tvanmate tu sarvajñānānāṃ svasaṃvedanatvān na kiṃcid anātmīyaṃ jñānaṃ syāt atha yady asya svasaṃvedakaṃ na bhavati tat tasyānātmīyam evaṃ tarhi pūrvottarajñānaṃ janmāntaropārjitādṛṣṭaṃ cātmīyaṃ na syāt na hi sarvajñānānuyāyī svasaṃvedakaḥ santāno 'py asti yasya satsarvaṃ svātmīyaṃ syāt  athopakāryopakārakabhāvenāsvasaṃviditam apy ātmīyam ucyate hanta tarhi na vaktavyaṃ santānāntarajñānavad asvasaṃviditatvād anātmīyam iti  yad apy anyad uktam svātmaprakāśakaṃ jñānam prakāśatvāt pradīpavad iti atrāpi svātmaprakāśakam iti ko 'rthaḥ yadi svasaṃvedyatvam eva vivakṣitam tadā sādhyaśūnyaṃ nidarśanam na hi bhavanmate 'pi svarūpātmakasya pradīpasya svasaṃvedyatvam asti jñānātmakatvaṃ ca pradīpasyobhayor asiddhatvān nodāharaṇaṃ yuktam athāsvātmavedanaṃ prati sajātīyān apekṣyaṃ svātmaprakāśakatvam ucyate tadā sparśāder api svātmaprakāśakatvaṃ syāt na ca svātmasaṃvedanotpādane sajātīyaṃ sahakāriṇam apekṣata ity etāvataiva svasaṃvedyatvasiddhiḥ prakāśakasyāpi sajātīyānapekṣatvam asiddhaṃ tadavayavāvayavirūpayor anyonyasahakāritvān nayanarūpāpekṣitvāc ceti kuta etat prakāśyamānasya tadarthāntareṇa prakāśanād ghaṭādivad iti  yat punar atroktam na ca ghaṭo 'pi pradīpena prakāśyate api tu tathābhūtasyaiva utpattir iti na kṣaṇabhaṅgasya nirākariṣyamāṇatvāt tathotpāde 'pi anyatas tathotpatteḥ pūrvaṃ ghaṭasya siddham aprakāśātmakatvam taddṛṣṭāntāt pradīpasya jñānasya ceti katham asaṃvedyaṃ jñānaṃ nāstīty ucyate nanu ca yathā cakṣuṣi svāvayave rūpe ca saty api ghaṭaḥ pradīpaṃ prakāśakam apekṣate tathā dīpo 'pi syād atha dīpo nāpekṣate ghaṭo 'py evaṃ syāt evaṃ cakṣurādivyatirekeṇa nānyaṃ prakāśakam apekṣeta atha ghaṭasya dvayaṃ prakāśakaṃ pradīpaś cakṣuś ca pradīpasya tu cakṣur eveti evaṃ tarhi  ekaṃ kasyacid anyasya dvayam eva prakāśakam  yathāsambhavato 'nyasya naikam apy astu kā kṣatiḥ  atyantam aśaktasya dvayam aparasyaikam anyasya naikam apīti vastusvabhāva eṣa iti kaivātra kṣatiḥ  atha svātmani kriyāvirodha ity ucyate tad ayuktam ity āha  yadā svarūpaṃ tattasya tadā kaiva virodhitā  svarūpeṇa virodhe hi sarvam eva pralīyate  yad tāvat 'ekaṃ kasyacid' ityādi tad ayuktam yadi nāma kvacid ekaṃ sahakārisamarthaṃ kvacid anekaṃ tathāpy ākasmikī kriyā na yuktā tathā hi   nityaṃ sattvam asattvaṃ vāhetor anyānapekṣaṇāt  apekṣāto hi bhāvānāṃ kādācitkatvasambhavāt  na ca samastasahakārivikalasya vṛkṣāśmādeḥ svātmacalanādikriyāyāṃ sāmarthyaṃ dṛṣṭaṃ sahakārisaṃkhyāvikalpas tv anvayavyatirekābhyāṃ dṛṣṭo 'bhyupagamyate yadā svarūpaṃ tat tasyetyādy apy ayuktam tathā svarūpasyaivāsiddhatvāt na hi dṛṣṭāntahetvor anupapattau svātmasaṃvedakatvaṃ siddhyati prakāśakatvād ity asyāpi ko 'rthaḥ kiṃ bhāsvararūpatvāt uta vedyasahakāritvāt āhosvid bodhasvabhāvatvād iti bhāsvararūpatvaṃ bodhasyāsiddham vedyasahakāritvaṃ tu cakṣurādibhir anaikāntikam bodhasvabhāvatvaṃ punar asādhāraṇam eva  na cānirūpitād arthasya hetor gamakatvaṃ yuktam śabdasāmyād abhedinas tu svayam eva śākyair anumitisādhakatvaṃ nirākṛtam iti  jñānāntaravedyatve'pi jñānasya kiṃ pramāṇam iti cet yad eva devāryair uktam jñānaṃ svavyatiriktavedanavedyaṃ vedyatvāt rūpādivad iti tadvad bāhyatvābodhatvādiprasaṅga ity uktam viśeṣaviruddhasyādūṣaṇatvena vakṣyamāṇatvāt anaikāntikatvaparihārārthaṃ parameśvarasya jñānadvayam abhyupagantavyam tadvyatirekeṇa vā sarvajñatvam anityatve satīti vā viśeṣaṇaṃ karttavyam iti tad evaṃ svasaṃvedanasyāsiddheḥ sahopalambhaniyamo'py asiddha iti na jñānārthayor abhedasiddhiḥ  tataś caitad apy ayuktam   nīlādirūpas tasyāsau svabhāvo 'nubhavaś ca saḥ  nīlādyanubhavaḥ khyātaḥ svabhāvānubhavo 'pi san  api cāyaṃ sahopalambhaniyamaḥ kim anvayavyatirekopapanno 'tha tadvikala iti na tāvad anvayavyatirekavikalasya gamakatvam atiprasaṅgāt anvayavyatirekopapannatvaṃ ca bhedāgrahaṇe kathaṃ pratīyate na hi svātmany eva kaścid anvayavyatirekau pratipattuṃ śaknoti na ca bhrāntenaiva bhedopalambhena vyatirekādivyavasthā yuktā atiprasaṅgāt na ca sarvathaiva bhedāpratipattau bhrāntyabhrāntivyavasthāpi ghaṭate vāṅmātreṇa ca sarvavādasiddhiḥ syāt  atha jñānārthayor eva bhedo na gṛhyate na tu jñānayor apīti tad ayuktam yataḥ svasaṃvedanapakṣe jñānayor api bhedaḥ pratyetuṃ na śakyata ity uktaṃ citravicāraprastāve api ca jñānayoḥ pratyakṣeṇa bhedas tāvan na gṛhyate svātmavedanamātratvāt na hi parāpratītau svaparayor bhedapratītir yuktā parapratītyabhyupagame ca nānyo 'nubhāvya ityāder vyāghātaprasaṅgaḥ sahopalambhaś cānaikāntikaḥ syāt na cātadākāreṇa jñānāntarasya grahaṇaṃ yuktam nīlāder apy anīlādyākāreṇaiva jñānena grahaṇaprasaṅgāt tadākāratve ca tad eva syāt kathaṃ jñānayor api grāhyagrāhakayor bhedasiddhiḥ siddhau vā tadvadarthajñānayor api syāt tasmān na pratyakṣeṇa jñānayor eva bhedo gṛhyate nāpy anumānena tasya pratyakṣapūrvakatvāt na hi sarvathā pratyakṣeṇa vyāptyagrahaṇe 'numānam ātmānam āsādayati tad evaṃ grāhyagrāhakayor abhedavādināṃ svasantāne jñānāntaragrahaṇaṃ nāsti kutaḥ santānāntarasiddhiḥ tataś ca paralokabuddādivārtāpi dūrotsāritaivety asamaṃjasaṃ sarvam eva saugataṃ śāstram iti na hi bhedādyasiddhau sādhanadūṣaṇādivyavahāra upapadyate  atha matam grāhakasya grāhyeṇaiva sahābhedo 'bhyupagamyate na tv adhyavaseyeneti atha grāhyādhyavaseyayoḥ ko bhedaḥ ucyate yo buddhau vastutaḥ pratibhātyākāraḥ sa grāhyaḥ yas tv āropitaḥ so 'dhyavaseyaḥ atha vā yad buddhau pratibhāti tad grāhyam yasmiṃs tu apratibhāte 'pi gṛhītatābhimānaḥ tadadhyavaseyam tadadhyavasāyād eva pravṛttiḥ tad uktam svapratibhāsenārthe 'rthādhyavasāyena pravarttanā bhrāntir apy arthasambandhena tadavyabhicārāt pramāṇam iti tad apy ayuktam yathaiva hi bāhyādhyavasāyasya bāhyārthenātyantādṛṣṭena sambandhāgrahaṇād avyabhicārāsiddheḥ pramāṇatvānupapattiḥ tathā svaparasantānajñānabhedādhyavasāyasyāpi lokavyavahārāvisaṃvādamātreṇa pramāṇatve bāhyārthādhyavasāyasyāpi lokavyavahārāvisaṃvādamātreṇa tadarthavyavasthāpakatvam astu samānayogakṣematvāt  atha svajñānāntaraṃ santānāntarajñānaṃ ca tadātmanaiva dṛṣṭaṃ tena tadutpannasya bhrāntasyāpi tadadhyavasāyasya pramāṇatavaṃ yuktam bāhyas tv artho na kenāpi dṛṣṭa iti kathaṃ tadadhyavasāyasya tadutpannatvaṃ pramāṇatvaṃ ca śakyaṃ vyavasthāpayitum iti na tadadhyavasāyena tadabhāvānavagamāt yathaiva bāhyādhyavasāyena svātmaikagrāhiṇā na bāhyārthasya svasaṃvedyatvam asaṃvedyatvaṃ vāvagantuṃ pāryate tathā jñānāntarasyāpi tadadhyavasāyeneti na hy atra viśeṣaḥ kaścid asti smṛtis tv adhyavasāya eveti na smaraṇam api jñānāntaravyavasthāpakaṃ jñānāntarād utpannam svarūpam ātmano gṛhṇat svasaṃvedanaṃ kathaṃ na jñānāntaraṃ vyavasthāpakam iti cet bāhyārthād utpannam ātmanaḥ svarūpaṃ gṛhṇat kathaṃ na bāhyārthavyavasthāpakam iti samānaḥ prasaṅgaḥ na ca svasaṃvedanam evainaṃ viśeṣaṃ jānāti jñānāntarād evāham utpannaṃ na bāhyārthād iti tad evaṃ jñānāntarasthāpanena bāhyārthasthāpanasya samānayogakṣematvān na bāhyārthāsambhavo na vānayor api bhedasiddhiḥ tataś ca sahopalambhādiko hetus trairūpyāvagamasya mūlaṃ bhedopalambhas tannirākurvann ātmānam eva hantīti kathaṃ tato bāhyābhāvasiddhiḥ etena dhiyo nīlādirūpatva ityādy api nirastam  tathā hi  buddher buddhyantarābhatve tadbhedaḥ kiṃpramāṇakaḥ  buddhyantarāsvarūpatve sā tasya grāhikā katham  yadvat sambandhasaṃvādau bāhyeṣv artheṣu durghaṭau  buddhyantare 'pi tadvan tau svasaṃvinniṣṭhavādinaḥ  lokaprasiddhisaṃvādād buddhibhedaprasādhane  bāhyārthasyāpi saṃsiddhis tata eva prasajyate  yathā bāhyasya saṃsiddhir na sūkṣmekṣikayekṣyate  tathā buddhyantarasyāpi tat tadbhedo 'pi durghaṭaḥ  agṛhītād yathā bāhyān na buddhir bhedam ātmanaḥ  vetti buddhyantarāt tadvat parokṣatvāviśeṣataḥ  buddher vilakṣaṇākārasyānyathānupapattitaḥ  buddhibhedaprasiddhiś ced bāhyasyāpi kathaṃ na saḥ  iti saṅgrahaślokāḥ  tad evaṃ grāhyagrāhakayor bhedaṃ nirākurvāṇenādvaitam evābhyupagantavyam tadanabhyupagame hi avedyavedakākārā yathā bhrāntaiḥ ityāder apy anupapannatvam jñānāntaragrahaṇena bāhyārthagrahaṇasya samānayogakṣematvena darśitatvāt advaitābhyupagame 'pi virodho 'parihārya evety uktaṃ so 'yaṃ gaḍupraveśākṣitārakavinirgamanyāyaḥ śākyānām āpatitaḥ tasmād itthaṃ virodhaparihārāya bāhyārtho 'tadākāreṇaiva jñānena vedyata ity abhyupagantavyam sa ca bāhyo 'rthaḥ prāyas tāvad yathā vyavasthitenaivākāreṇa gṛhyate kvacit tv āropitenāpy ākāreṇāvabhāsate timirādisāmarthyād ato bhrāntyabhrāntivyavasthāpi yuktā na tv anyopādhivinirmuktajñānasaṃvedane satīti  aparas tv āha sarve vivādās padībhūtāḥ pratyayā nirālambanāḥ pratyayatvāt svapnādipratyayavad iti yathā ca svapnāvasthāyāṃ bāhyārthāsambhave 'pi jñānākāramātrasaṃvedanād eva bāhyārthādhyavasāyo bhrāntyabhrāntivyavasthā ca bhavati tathā jāgradavasthāyām api bhedāvabhāso 'pi tadvad eva draṣṭavyaḥ evaṃ ca nirālambanatvam eva sādhyate na tu bhedāvabhāso niṣidhyate tato 'numāne bhedavityā virodho 'pi nāsti bhedāvabhāsasya ca bhrāntatve 'pi vyavahārāvisaṃvādāpekṣayā pramāṇatvān nānvayādyasiddhir iti  saṃdigdhānaikāntikas tāvad ayaṃ hetuḥ pratyayatvasālambanatvayor virodhāsiddheḥ na ca keṣāṃcit pratyayānāṃ yathādhyavasitam ālambanaṃ na dṛṣṭam ity etāvataiva vyatirekasiddhiḥ tvaddarśane 'py anabhyupagamāt tathā coktam  na yuktādṛṣṭimātreṇa vipakṣe 'vyabhicāritā  sambhāvyavyabhicāritvāt sthālītaṇḍulapākavat  yasyādarśanamātreṇa vyatirekaḥ pradarśyate  tasya saṃśayahetutvāc cheṣavat tadudāhṛtam  athānyad anyasyālambanaṃ na yuktam ko 'tra virodhaḥ sarvasyālambanatvaprasaṅgo 'nyatvāviśeṣād iti cet na anyatve 'pi kāraṇavan niyamasambhavāt na hi dhūmasya svātmaiva kāraṇaṃ sarvaṃ vānyatvāviśeṣād iti bodhotpāde 'pi prāg ivāprakāśo 'rthaḥ kathaṃ prakāśatāṃ yāyāt prakāśātmotpāde vā sa eva bodhas tasya prakāśalakṣaṇatvād iti cet na akṣaṇikatvasiddhau tadviṣayaprakāśasambandhād eva tasya prakāśyavāt pradīpaghaṭavat kiṃ cānekajñātṛsaṃvedyaṃ na jñānam tadviparītas tu bāhyo 'rthaḥ tathā hi nartakī nartiṣyati iti śrutvā taddarśanotsukā bahavo lokāḥ pravṛttās tām aviśeṣeṇa paśyanti svapne 'py etad astīti cet na tatrottarottarasaṃvādānupapatteḥ 'sarva eva pratyayā nirālambanā' iti bruvāṇasya svavākyopanyāsavirodhaḥ tathā hi idaṃ vākyaṃ sādhanatvena bhavatā parapratyāyanārtham upanyastam na ca bhavataḥ parāvabodho 'sti avabodhe vā parāvabodhasyaiva sālambanatvāt tenaivānaikāntaḥ parāpratipattau ca kathaṃ sarvapratyayānāṃ pratyayatvaṃ gṛhyate na cāgṛhītaṃ pakṣadharmatvaṃ gamakam tathā dṛṣṭāntāsiddhāvagamakatvam tatsiddhau vānaikāntikatvam tathānumānam api yadi sarvapratyayaviṣayam tadā tasyaiva sālambanatvaṃ no cet tadā kathaṃ sarvapratyayānāṃ nirālambanatvasiddhiḥ sarvānumānasya nirālambanasyaiva pramāṇatvābhyupagamād ayam adoṣa iti cet tad ayuktam nirālambanasya pramāṇatvāyogāt na hi pāribhāṣikaṃ jñānasya pramāṇatvaṃ nirālambanatvaṃ ca kiṃ tarhi prameyaṃ paricchidyate yena tat pramāṇam yatra tu na kiṃcit pratibhāti tan nirālambanam ucyate tat kathaṃ nānayor virodhaḥ  svātmālambanasyāpy arthāntarālambanatvābhidhānād avirodha iti cet na kim idānīṃ svātmāpekṣayaiva tasyānumānatvam na ca svātmaikaviṣayeṇārthāntarāṇāṃ sālambanatvaṃ vā siddhyaty aviṣayatvāt na hi yo yasya na viṣayaḥ sa tena sādhayituṃ śakyate tatsādhane hi sa eva tasya viṣayaḥ syāt ātmasvarūpavat sādhyalakṣaṇatvād viṣayasya maṇivad aviṣayasyāpy avisaṃvādād eva siddhir iti cet na avisaṃvādino maṇijñānasya prabhāviṣayatvāsiddheḥ siddhau vā sa eva visaṃvāda iti kathaṃ tasyāvisaṃvāditvam taduttaram eva maṇijñānaṃ pramāṇam iti vakṣyāmaḥ pratyayāntarasiddhyā ca bāhyasiddheḥ samānayogakṣematvaṃ prāg eva darśitam tena ca pratyayāntarasiddhivan nīlāder apy abodhātmakatvasiddhiḥ kasyacid bāhyārthajñānasya pramāṇābhāsatvadarśanāt sarvabāhyārthajñānānāṃ pramāṇābhāsatvam ayuktam svapnāvasthānumānadṛṣṭāntena sarvānumānānāṃ pramāṇābhāsatvaprasaṅgāt tataḥ kim atrānupapannam nirālambanānumānam eva nānyat kiṃcit nirālambanānumānasyāpy apramāṇatve bhavataḥ kārthasiddhir iti cet na kācid abhipretārthasiddhiṃ muktvā syād etad yathā kadācid rajatapratyayabādhakasya śuktikāpratyayasya pratyayāntareṇa bādhitasyāsattve 'pi naiva svapnendrajālādiṣu rajatapratyayasya satyatopapadyate tadvan nirālambanānumānasyāsattve 'pi tad bādhitasya sālambanajñānasya satyatā na yukteti kim anena vaktum abhipretam yadi pramāṇam antareṇa pramāṇābhāsena cātyantādṛṣṭānāṃ pratyayāntarāṇām asatyataiva vyavasthāpyata iti tad ayuktam pramāṇam antareṇa prameyavyavasthāsiddher ayogāt  bāhyārthavyavasthāsiddhir api tata eva syāt tatsiddhinimittasyaivābhrāntapramāṇatvāt na hi pramāṇābhrāntāv asya viṣāṇe staḥ kiṃ tarhi yenaiva padārthas tathātvena vyavasthāpyate tad evābhrāntaṃ pramāṇam tvanmate svasaṃvedanavat na ca rajatajñānasyāpy asatyatvaṃ bhrāntena śuktikājñānena vyavasthāpyate kiṃ tarhi tad uttareṇābhrāntenaiva jñānenobhayor api rajataśuktikājñānayor asatyatvaṃ vyavasthāpyate  yad vā śuktikājñānasya śuktikāviṣayatvenaiv bhrāntatvaṃ mithyātvaviśiṣṭarajatajñānaviṣayatvena bhrāntatvam eva tatrāvisaṃvāditvād avisaṃvādinaś ca bhrāntatve svasaṃvedanasyāpi bhrāntatvaṃ syāt tataś ca pāribhāṣikaṃ jñānānāṃ bhrāntatvam uktaṃ syāt atha rajatajñānādidṛṣṭāntena sarvapramāṇaprameyānām avyavasthaiva sādhyate tathā sati suragurumatānupraveśaḥ tataś ca paralokādivicāras tannimittapramāṇavicāraś cānupapanna eveti  nanu cāvyavasthāpyapratītānāṃ pratyayāntarāṇāṃ sādhayituṃ na śakyate svasaṃvedanaikaniṣṭhas tu bhavān na pratyayāntaraṃ paśyati svasaṃvedanavedyasya cātmano nirālambanatvaṃ bhrāntatvaṃ vā sādhayantaṃ na kaścit tvāṃ nivārayati kintu sarvaśabdo 'narthakaḥ pratyayāntarāvagame vānaikāntikatvam uktam viruddho vāyaṃ hetuḥ tathā hi sarve pratyayāḥ sālambanāḥ pratyayatvāt pratyayāntarālambanapratyayavad iti dharmyasiddho dṛṣṭānta iti cet tat kim idānīṃ svapnādipratyayāḥ puruṣāntarapratyayāś ca na pratīyanta eva apratītaiś ca taiḥ kathaṃ vyavahāra iti ka evam āha na pratīyanta iti kintu nālambanībhavantīti brūmaḥ pratīyante na cālambanībhavantīti suvyāhṛtam na hi pratīyamānād anyad evālambanam svasaṃvedanasyāpi nirālambanatvaprasaṅgāt yad vastu yasminn anubhave svarūpeṇa pratibhāti tat tasyālambanaṃ na pratīyamānamātram smaryamāṇasyāpy ālambanatvaprasaṅgād iti cet na ālambanaviparītāviparītasandigdhādyanekalakṣaṇopapannatvāt yato jñeyam ālambanaṃ viṣayo 'rthaḥ pratyayāvabhāsīti paryāyāḥ yac cāvisaṃvādini jñāne pratibhāti tatsvarūpeṇaiva pratibhātīti kathaṃ na pratyayāntarāṇy ālambanībhavanti  nanu ca pratyayāntarāṇāṃ sāmānyākāreṇa pratīteḥ kathaṃ svarūpapratītiḥ na hi teṣāṃ sādhāraṇaṃ svarūpam asti yac ca teṣām asādhāraṇam svarūpaṃ tat parokṣatvān na pratibhāty evāto nālambanam iti tad ayuktam sādhāraṇarūpasyāpi vāstavatvāt tadanumānasya ceti vakṣyāmaḥ  yadi ca pratyayāntarāsaṃsargyavāstavam eva rūpaṃ pratibhāti tasyaiva nirālambanatvaṃ sādhyate tataḥ śaśaviṣāṇataikṣaṇyasādhakānumānavad anarthakam evedaṃ syāt na hi śaśaviṣāṇavad atyantānupalabdhaiḥ paramārthāsadbhiḥ pratyayāntaraiḥ saha pāraṃparyeṇāpi sambandho 'vagantuṃ pāryate maṇidṛṣṭānto 'py atra na sādhīyān yato maṇisvarūpaṃ paramārthasad eva tenaiva pramātrā pravṛttyuttarakālam upalabhyate naivaṃ pratyayāntarāṇāṃ svarūpam tadupalambhe vā kathaṃ na tadupalambhasya sālambanatvam  yad apy uktam lokapratītyaiva jāgrat svapnādipratyayānāṃ bhedasiddheḥ tadāśrayeṇa tāvat sādhanavyavahāraḥ tataḥ paścād yadi parāmṛśatā kiṃcid atra vibhāgakāraṇam upalakṣyata ity abhedaṃ sādhayati tathā sati kaḥ parasya doṣaḥ evaṃ hi doṣe vedaprāmāṇyasādhane 'pi doṣaḥ syāt tathā hi yāvad vedasyāpramāṇebhyo laukikavākyebhyo na pṛthaggrahaṇaṃ tāvan na dharmisvarūpasiddhiḥ tadasiddhau ca na tatprāmāṇyam api siddham iti niṣphalam anumānaṃ syāt na ca svaravarṇānupūrvīviśeṣād viśeṣasiddhiḥ tadanyeṣām api parasparatas tathā bhedasambhavāt  athāsti tāvad ayaṃ prabandhaḥ kim ayaṃ vedaḥ uta na iti vicāryamāṇo yadi pramāṇaṃ bhaviṣyati tadāyaṃ veda eva athānyathā nānena prayojanam iti parityajāmaḥ samānam atrāpi pratyayas tāvad īkṣyate svapnaprasiddhir asmāt kiṃ bhinnā na vā iti vikalpane yathā paraṃ bhaviṣyataḥ tadā drakṣyāma ity api yadi paścād vicāryamāṇaṃ svapnajñānam anyad vā parasparaṃ bhinnaṃ bhavet tadā bhedaṃ grahīṣyāmaḥ atha bhedakāraṇaṃ na kim apy astīty abhedaṃ tad pratipatsyāmahe tataḥ ko 'tra virodha iti tad etad andhavijṛmbhitaṃ vedaprāmāṇyavādinaḥ khalu tāval lokaṃ paśyanti tatpratītiṃ ca jānanti tataḥ sāmānyena lokaprasiddhasya vedākhyasya dharmiṇaḥ pramāṇatvādiviśeṣaparīkṣaṇaṃ yuktam tvaṃ punaḥ svasaṃvedanavyatirekeṇa kiṃcid api na paśyasi pramāṇābhāsena ca pakṣādigrahaṇe katham alīkāṅgo hetuḥ pramāṇaṃ syād iti  nanu cālaṅkāre prajñākaraguptenaiva svayam etad āśaṅkya parihṛtam yad āha pūrvaṃ bhedagrāhakam apramāṇam iti cet bhavatu ko doṣaḥ pakṣādipravibhāgo na bhaved iti cet mā bhūd idānīṃ kiṃ no vighaṭitam idam eva yad apramāṇatvam abhedasādhanasyeti cet  evaṃ tarhi vedalakṣaṇapramāṇāpramāṇasādhāraṇāsādhāraṇadharmipratipattir apramāṇam eva syāt paścāt pramāṇatvasādhanena nivarttanāt tato dharmisādhanasyāpramāṇatvāt taddvāreṇa prāmāṇyasādhanam api apramāṇaṃ bhaved iti na vedaprāmāṇyasiddhiḥ tataḥ sakalasādhyasādhanavyavahāro viśīryeta  atha dharmiṇaḥ sādhāraṇasya grahaṇe 'pi na tadgrāhakam apramāṇam prāmāṇyasyādhikasya tatraiva sādhanād iti tad apy asat yataḥ  pramāṇatvaṃ hi tasyaiva svarūpaṃ dharmiṇo yadā  tasya tatparihāreṇa grahaṇe 'pi kathaṃ pramā  pramāṇasvarūpaṃ hi vedavacanaṃ tasya tadviparyayagrahaṇe tadviparyayonmūlane pareṇa kṛte katham apramāṇatā na bhavet  atha vyatiriktadharmābhyupagamān naitad dūṣaṇam na anavasthāprasaṅgāt tathā hi  vyatirikto yadā dharmas tena yogaḥ paro bhavet  tena yogaḥ punas tenety ananto dharmaviplavaḥ  tad yuktatvaṃ tayor eva svarūpaṃ yadi sammatam  pramāṇatvaṃ tathā prāptam asmākaṃ kā virodhitā  bhedenāpi gṛhītasya samāropasya bhāvataḥ  parāmarśād abhedasya pratipattiḥ kim apramā  abhedapratipattuḥ pakṣādivibhāgena sādhanaṃ na pravarttata ity api nāśaṅkanīyam yataḥ parapratyayāpekṣayedam anuvādamātrakaṃ svayam api cāpūrvābhyāsena sādhanaprayoga ity anavadyam mamāpy evam āsīd iti paraḥ pratipādyata iti  tad etad īrṣyāśalyavitudyamānamarmmāyaṃ viklavaṃ krośatīti paśyāmaḥ tathā hi vedasya tāvat sāmānyaviśeṣalakṣaṇau dharmau yadi vyatiriktau sādhayiṣyāmas tathā saty anavakāśa eva tvaddarśanasya  athāpy atadvyāvṛttinibandhanau tathāpi dṛṣṭe dharmiṇi sadṛśātmanā niścite sati dharmāntarādarśanasamāropavyavacchedārtham anumānaṃ pravarttata iti yuktam yadā tu dharmiṇa eva pratyayāntaralakṣaṇāḥ kadācid api na dṛṣṭigocarās tadā kim āśrayam anumānaṃ pravartteta na hi suśikṣito 'pi kaścid ākāśe citravinyāsaṃ śaktaḥ karttum yadi hi dharmiṇaḥ pratyayāntaralakṣaṇāḥ svarūpeṇa dṛṣṭā bhavanti tadā taddarśanabalodbhūtena pratyayatvaniścayena nirālambanatvādarśanasamāropavyavacchedārtham anumānaṃ pravarttata ity eṣāpi prakriyā sambhāvyeta na ca piśācavad adṛṣṭeṣu dharmiṣu  na ca svasaṃvedanavyatirekeṇa bhavataḥ pratyayāntaropalambho 'py astīty uktam yat punar etad bhedenāpi gṛhītasyetyādīdaṃ vismṛtaprakaraṇasyābhidhānam yataḥ sarvapratyayānāṃ nirālambanatvasādhanaṃ prakrāntaṃ nādvaitaṃ sādhanam atha sarvapratyayānāṃ nirālambanatvenāviśeṣa evābhedo 'bhipreto na tv advaitam tathāpi pratyayāntarāgrahaṇe 'numānāpravṛttiḥ tadgrahaṇe tv anaikāntikatvaṃ hetor ity uktam  athānena krameṇa svasaṃvedanasyaiva bhedasamāropavyavacchedaḥ sādhyate na prāg eva vicāritatvāt api ca kiṃ yenaiva bhedaḥ samāropyate tenaiva vyavacchidyate pratyayāntareṇa veti tenaiveti na yuktam samāropaṇavyavacchedakākārayor ekātmatvavirodhāt   atha pratyayāntareṇa na pratyayāntarād bhidā  evaṃ tāvad vacaḥ ko 'nyo bhadantād vaktum arhati  parapratyayāpekṣayedam anuvādamātrakam svayam api pūrvābhyāsenetyādy api abhedaviruddhād ayuktam eveti na cāpratipannapratyayaḥ pūrvo 'bhyāsaś ca hetutvenābhidhātuṃ yuktaḥ keśādivad anālambanenaiva pratīyata iti cet na keśādijñānasyāpramāṇatvāt ata eva 'avedyavedakākārā' ityādiślokadvayaṃ pramāṇīkurvatā śākyenādvaitam evābhyupagantavyam anyathā tadvirodhaḥ syāt pratyayāntaravad bāhyārthasiddhir api nirālambanapratyayād eva bhaviṣyatīti dustare vyasane batāyaṃ bhikṣuḥ patita iti  yadi ca svātmālambanatvaṃ nirālambanatvam abhipretam tadā sādhyavikalo dṛṣṭāntaḥ svapnādipratyayānām api svātmālambanatvāsiddheḥ svasaṃvedane pramāṇābhāvasyoktatvāt anyasaṃvedanasya ca sādhitatvāt  atha na kiṃcid ālambanam astīti vivakṣitam tadā ghaṭādivad bodhasyāpy asiddhis tataḥ svadṛṣṭivirodho 'staṃ jagatsyāt atha bāhyālambanam eva vivakṣitam tad ayuktam viparītakhyātisamarthanāt smṛter api smarttavyālambanatvapratipādanāt yathā pratibhātārthālambanatvaṃ svapnādijñānavad iti cet evaṃ tarhi bodhāvabhāsite 'pi pratyayasya tadālambanatvaṃ na syāt tataś ca bāhyārthavad bodhasyāpy asiddhir ity āyātam āndhyam aśeṣasya jagataḥ na hi kasyacit tattvato 'siddhau bhrāntyupaplavo 'pi siddhyati paribhāṣāmātraprasaṅgāt atha bāhyatvena pratītasya keśāder arthaprāptyanupalambhenāsattvasiddhes tatpratibhāsasya nirālambanatvasiddhau tatsamānarūpopalakṣaṇāt sarvapratyayānāṃ nirālambanatvasiddhir na punar ātmālambanatve bādhakaṃ kiṃcid astīti tad apy ayuktam samānarūpopalakṣaṇāsiddheḥ sarvatrārthaprāptau hi samānarūpatvaṃ siddhyati yadā tu kvacid arthaḥ prāpyate tadā kutaḥ samānarūpatvam atha naiva kvacid arthaprāptir asti tatpratiṣedhas tarhi katham na hi piśācādivad atyantādṛṣṭārthasya pratiṣedhaḥ śakyaḥ karttum jñānād asya bhedaḥ pratiṣidhyate na tv artha eva tasya jñānātmakatvād iti cet bhedo 'py atyantādṛṣṭaḥ kathaṃ pratiṣidhyate dṛṣṭaś cen na tarhi tasyātyantāsattvam kharaviṣāṇapradhānādeḥ kathaṃ pratiṣedha iti cet na tatrāpi hi dṛṣṭasyaiva viṣāṇajātīyasya kharamastakodbhūtatvaṃ pratiṣidhyate sukhaduḥkhamohānāṃ ca jagadupādānatvaṃ pratiṣidhyate jagadupādānasya vā paramāṇunyāyenānumitasya sukhādyātmakatvam ekatvaṃ ca niṣiddhyata ity evam anyatrāpi dṛṣṭasyaiva deśakālasāmarthyādipratiṣedho draṣṭavya iti svasaṃvedanapakṣe ca bhedadarśanaṃ na kvacid astīty uktam  pratyakṣeṇāpāstaviṣayatvāc ca na bhedapratiṣedhaḥ pramāṇam tathā hi jñānam antarmukhākārāsthiratvādirūpeṇa vedyate nīlādyarthas tu bahiṣṭhatvasthiratvādirupeṇeti prāṇabhṛnmātravyavahāravirodhāc ca na hi kṣaṇadhvaṃsijñānamātrāvagame kaścid iṣṭāniṣṭaprāptiparihārārthaṃ pravartata iti svapnādivad etat sarvam iti cet na utpannabādhakānāṃ bhavatām api pravṛttyādidarśanāt  nanu ca jñānād arthāntaratve 'rthasya kathaṃ kaścid evārthas tena dṛṣṭaḥ yadi darśanasambandhāt so 'pi sambandho yady arthāntaram tadā tatsambandhasyāpi sambandhāntarakalpanety anavasthā syāt athānarthāntaram tataḥ kathaṃ jñānād arthāntaram arthaḥ pratyakṣeṇa siddhyati tasmāt saṃvedanāntaḥpraviṣṭaḥ sann arthaḥ saṃvedyata iti yujyate na tu tadasaṃsparśī tad uktam   saṃvedanena bāhyatvam ato 'rthasya na sidhyati  saṃvedanād bahirbhāve sa eva tu na sidhyati  yadi saṃvedyate nīlaṃ kathaṃ bāhyaṃ tad ucyate  na cet saṃvedyate nīlaṃ kathaṃ bāhyaṃ tad ucyate  anyena vedane tena tenaity eṣān avasthitiḥ  anyena vedane caitat kuto 'vasitam ātmanā iti  tad etad apy ayuktam prāg eva hi sarvasyāpi vedyasya vedanāntaravedyatvaṃ sādhitam dharmadharminoś cārthāntaratvaṃ vakṣyāmaḥ  kiṃ ca niścayavan nānavasthā yathā tvaddarśane vikalparūpo niścayaḥ sa cātmānam aniścinvann evārthāntaraṃ niścinoti na ca niścayānavasthā tathānyasyāpi jñātasyājñātasyaivārthāntarajñeyavyavasthāpakatvam aduṣṭam niścayasya cārthāntaravyavasthāpakatvaṃ tvayaivābhyupagatam yasmād uktam keśajñāne sati pūrvānubhūtasmaraṇād evambhūtapratibhāsānantaraṃ prāptir āsīt tadvikalpo grāhyagrāhakollekhenotpattimān so 'pi svarūpeṇa grāhyagrāhakarūparahita evāpareṇa tathā vyavasthāpyate na tasyāpi svato 'vyavasthā iti vikalpaḥ smṛtirūpatvād anālambana eveti cet bhavatu tathāpi tāvad asya grāhyagrāhakakṣaṇikatvādyātmakatvenārthāntaravyavasthāpane sāmarthyam iṣṭam eva tadvat sthiratvādikabāhyārthavyavasthāpane nirālambanam eva sāmarthyaṃ bhavatu iti nāsmākaṃ grahaḥ syād etat vikalpasya smṛtirūpatvād yathānubhūtārthavyavasthāpakatvenaiva prāmāṇyasambhavāt svaviditajñānadharmavyavasthāpakasyaiva vikalpasya pramāṇatvaṃ yuktam na tv anubhūtabāhyārthadharmavyavasthāpakasyeti  kuta etat pratipattavyam na khalu tāvan nirvikalpakenaivātmanaḥ kṣaṇikatvādisvabhāvo 'nubhūyamānaḥ pratīyate niścayas tu bāhye 'py astīti kathaṃ tasyānanubhūtatvam na ca tvanmate gṛhītagrāhiṇaḥ prāmāṇyam iṣṭam yathādṛṣṭākāragrahaṇān na pramāṇam iti vacanāt ajñātārthaprakāśo veti viśeṣaṇāc ca  api ca svapnādijñāneṣv api vicchedenāvabhātānām arthānām asattvaṃ kathaṃ niścitam yadi visaṃvādād arthakriyād anupalabdher vety ucyate tad ayuktam yadi hy avisaṃvādenārthakriyayā vā vyāpto 'rthaḥ kvacid upalabdho bhavati tadā tadabhāvād arthābhāvaḥ siddhyati dahanābhāvād dhūmābhāvavat yadā tu bāhyārthasyāpahnavas tadā na tasya kenāpi saha vyāpyavyāpakabhāvaḥ pratipanna iti kathaṃ viparyayavyāptiḥ syāt syān matam svapnādibuddhīnāṃ viṣayābhāvaḥ sarvalokasiddhatvān nāsmābhiḥ sādhyata iti na lokaprasiddheḥ pramāṇatvānabhyupagamāt abhyupagame vā tata eva jāgradbuddhīnāṃ pakṣīkṛtānāṃ viṣayasiddhir iti kathaṃ saravapratyayānāṃ nirālambanatvasiddhiḥ svayaṃ vā pratipadyamānasya paraprasiddhimātreṇa dṛṣṭāntopādānam ayuktam parārthānumānasya svadṛṣṭārthaprakāśanalakṣaṇatvāt tathā coktam yathaiva hi svayaṃ trirūpāl liṅgāl liṅgini jñānam utpannaṃ tathaiva paratra liṅgijñānotpipādayiṣayā trirūpaliṅgākhyānaṃ parārtham anumānam kāraṇe kāryopacarāt svadṛṣṭārthagrahaṇam āgamāt paradṛṣṭaṃ na sādhanaṃ nāpy anarthataḥ siddhir iti jñāpanārtham iti tasmān na paraprasiddhimātreṇa svapnādijñānānām dṛṣṭāntatvaṃ yuktam sahopalambhādisādhanaṃ ca prāg eva nirākṛtam iti na tato dṛṣṭāntasiddhiḥ siddhau vā tata eva sādhyasiddher apy upapattir iti vyarthaṃ pratyayatvam api ca yo 'yaṃ nīlādyākāraḥ svapnādijñāneṣu pratibhāti tasyaivāsattvaṃ bādhakāt pratipadyante vyavaharttāraḥ tad yad asau jñānād arthāntaraṃ na bhavati tadā jñānasyaivāsattvaṃ prāptam na vā nīlādyākāraṃ svapnādijñānam tataś ca nirākārāḥ sarve pratyayāḥ pratyayatvāt svapnādipratyayavad iti vākyārtho nirālambanānumānasya prāptaḥ yadā caivaṃ na vyatirikto nāpy avyatirikto nīlādyākāro 'sti jñānasya tadā sarvavyavahāroccheda eva prasajyata iti yadi ca sarva eva pratyayā nirālambanās tadā vyavahartṝṇāṃ kvacid visaṃvādaḥ kvacit tu deśakālādivyavadhāne 'pi saṃvāda eveti kuto 'yaṃ niyamaḥ vāsanābhedād iti cet atha manyase yatrādṛḍhavāsanānimittaṃ tatra visaṃvādaḥ yatra tu dṛḍhavāsanānimittaṃ tatra saṃvāda iti na pramāṇābhāvāt  api ca varam evaṃ bāhyārthānām eva dṛḍhādṛdhabhedena nimittatvakalpanam teṣāṃ vyavahāraviṣayatvopapatteḥ na tu vāsanānām vāsanādṛḍhatve ca kiṃ nimittam na tāvat paṭuḥ pratyayaḥ apūrvārthaviśeṣānabhyupagamāt akasmāc ca pratyayaviśeṣo jñānamātrān nopapayate athādarapratyayo 'bhyāsapratyayo vā nimittam na vyabhicārāt tathā hi kāmaśokādyabhibhūtānāṃ kāminyapatyādyartheṣv atyādarābhyāsātiśayapratīteṣv api punaḥ kadācit tathārthapratyayasya visaṃvāditvaṃ dṛśyate kvacit punar atyantāpūrve 'rthenāścaryakāriṇy api pratyayaḥ saṃvādy eveti tatrāpi janmāntarodbhavavāsanāstīti cet na atadviparītapratyayābhyāsāt tasyās tirobhāvasambhavāt anyathā hi nairātmyādyabhyāsād rāgādivāsanānām api tirobhāvo na syāt na ca jñānavyatiriktārthāsambhave niyatavāsanāprabodhakaṃ kāraṇam asti pūrvajñānavināśe hi sāṃpratam anekavāsanātmakam eva jñānam asti kathaṃ tata eva niyatapratibhāsodayaḥ uttaratrāpi vāsanānimittaṃ vicārayiṣyāma ity āstāṃ tāvat  itaś ca na jñānātmaka eva nīlādir arthaḥ svaparasaṃvedyatvāt na hi jñānasvabhāvasyānekapuruṣasaṃvedyatvam upapadyate kathaṃ punar arthasyānekapuruṣavedyatvaṃ gamyate vacanapravṛttyādyavisaṃvādiliṅgāt taimirikadvayavacanādes tu puruṣāntaravisaṃvāditvād aliṅgatvam yadi ca parāvabodhaḥ pratyetuṃ na śakyate tataḥ śāstrapraṇayanādiṣv apravṛttir eva prāptā na hy unmatto 'pi kaścid ātmāvabodhārtham eva śāstraṃ vyācaṣṭe sādhanādyupanyāsaṃ ca vāde karoty asādhanāṅgavacanādyudbhāvanena cātmānam eva nigṛhṇatīti  atha bāhyārthābhāve 'pi parāvabodhavyāpāravyavahārapratibhāsaliṅgānumeyatvād adoṣaḥ tathā hi svagataprayatnavivakṣānirapekṣayoś ceṣṭāvākyapratibhāsayor anyādhipatyenotpattir anumīyata iti naitad asti svasaṃvedanamātravādināṃ svajñānāntarāvagamo 'pi na sambhavati kutaḥ parāvabodhāvagamaḥ iti prāg eva prapañcitam  api ca svapnavat sarvapratyayā nirālambanā iti bruvāṇasya kathaṃ santānāntarasiddhiḥ na hi svapnadṛṣṭāntābhyāṃ gamanavacanapratibhāsābhyāṃ vāstavī puruṣāntarasiddhir upapadyate nāpi svapnavad buddhākhyānavādādikaraṇe parānugrahajayaparājayādikaṃ vā kiṃcid upapadyate dharmāpavargādisādhanānuṣṭhānaṃ na prāpnoti na hi svapne kṛtaṃ buddhāśrayādikarma brahmacaryādikaṃ vā dharmasādhanam abhakṣyabhakṣaṇāgamyagamanādikaṃ vādharmasādhanaṃ yuktam na ca nirviṣayatvāviśeṣe svapnajāgrad avasthayor viśeṣaḥ kaścid asti  yenaikatra dharmādisādhanavyavasthā nānyatreti dharmādisādhane 'pi bhrāntita eva pravṛttir iti cet bhavantas tarhi tattvadarśinaḥ santaḥ kim arthaṃ buddhadharmasaṅghadānādyupadeśenopāsakapratibodhanāya pravarttante pūrvasaṃskārād ity etad apy asad uttaram na hi vikalavat pratibuddho 'pi kaścid amedhyādibhakṣaṇe pravarttate tasmād ime saugatāḥ śūnyatābhidhānenāsāratāṃ pradarśya buddhāya deyam dharmāya deyam saṅghāya deyam ity eva lokān vipratārya miṣṭhānnapānādyupayogaṃ kurvantaḥ pūrvasaṃskāraviśeṣe 'pi amedhyabhakṣaṇādikaṃ pariharantaś cakrabhramaṇavad asmākaṃ pūrvasaṃskārād eva pravṛttir ity evaṃ bruvāṇāś ca dhūrtatām evātmanaḥ prakaṭayantīti  yathaiva hi cakrasyābhrāntau satyāṃ bhramaṇasaṃskāro na bhavati evaṃ miṣṭhānnādibhrāntinivṛttau taddhetuḥ saṃskāro na yujyate na hi jalādibhrāntinivṛttau tatsaṃskārād eva tadarthakriyāsiddhyarthaṃ pravartamānaḥ kaścid upalabhyate api ca nīlādyarthābhāve kathaṃ nīlādijñānam na hi nirhetukaṃ kāryaṃ sambhavati nityaṃ sattvam asattvaṃ cetyādibādhakāt  na ca jñānamātrād aviśiṣṭād eva vilakṣaṇapratibhāsaḥ sambhavati kāryānumānavirodhaprasaṅgāt na hi nīlādijñānānāṃ pratyekam avicchedenānādiḥ santāno gṛhyate yena kāraṇānuvidhānaṃ kāryasya pratīyeta ekārthapratibhāsapravāhe khalu tadvilakṣaṇahetusaṃnipātam antareṇa kathaṃ tadvilakṣaṇaḥ pratibhāsaḥ prādurbhavati bāhyārthapakṣe tv aduṣṭasahakāriṇaḥ puṃso jalādyarthasannipātād avitathaṃ jalādijñānaṃ tadarthānuvidhānenaiva bhavati duṣṭasahakāriṇas tu viparyaya iti yathā nīhāreṣv adṛṣṭādyupaplutākṣānāṃ gandharvanagarajñānam mantrādyupaplutākṣāṇāṃ māyāviprayuktadravyaviśeṣe bhojanādijñānam svapnādijñānam api nimittāntaropanipātād bāhya evārthe bhavatīti prāg eva prapañcitam  na caivaṃ hetuvaicitryaṃ vijñaptimātrapakṣe 'sti tat kutaḥ pratibhāsavaicitryam iti vāsanāvaśāt pratibhāsavaicitryam iti cet jñānavyatiriktārthānabhyupagame kā vāsanā  nanu coktam vāsaneti pūrvajñānajanitāṃ śaktim āmananti vāsanāvida iti atha kiṃ pūrvajñānenātmatulyajñānotpādikā śaktir janyate vilakṣaṇajñānotpādikā veti pūrvasmin pakṣe nīlajñānotpādikā nīlajñānān nīlajñānasyotpattiḥ tato 'pi nīlajñānasyaiveti nīlajñānasantānaḥ ekasmin santāne 'nekākārajñānodayo na syāt uttarasmin pakṣe tu kiyantam api kālam ekākārajñānapravāho na syāt kālāntare ca tatsadṛśotpādakatvam ity apy ayuktam kṣaṇikatvena naṣṭasya janakatvāsambhavāt kārpāse raktatāvad ity etad apy uttaratra nirākariṣyāmaḥ  kiṃ copādānād anyena vāsyamānaṃ dṛṣṭaṃ yathā lākṣādinā karpāsādikaṃ puṣpādinā vastraṃ ceti na ca jñānasyopādānād anyakāraṇam iṣṭaṃ santānāntarajñānaṃ tu bāhyārthavad aviditaṃ kathaṃ vāsakatvena kalpyeta yadi ca vāsanaiva nimittaṃ syāt tataḥ smṛtir eva syān na spaṣṭābhatā na hi kevalavāsanātaḥ spaṣṭajñāne spaṣṭābhatāyām ubhayaprasiddhau dṛṣṭānto 'sti viparyaye tu smṛtir eva dṛṣṭāntaḥ kāmādyabhibhūtānāṃ stryādinirbhāsajñānaṃ sādhyatvād anudāharaṇam tasyāpi stambhādyālambanatvān nimīlitākṣasyānutpādāc ceti  yad apy ucyate svapnopalabdhārthānāṃ yathā jāgradavasthāyām anupalambhād asattvaṃ tathā jāgradupalabdhānāṃ svapnāvasthāyām anupalambhād asattvam iti tad apy ayuktam svapnopalabdhārthānāṃ svapnāvasthāyām api viplavadarśanāt tathā hi prabhūtam udakaṃ pibato 'pi tarṣopaśamo na bhavati bhojyaṃ bhuñjānasyāpi kṣunna nivarttate mṛtā chinnaśirasaś ca jīvanto bruvantaḥ aśvagavādayo 'pi bruvāṇā dṛśyante tiryaṅmānuṣādīnāṃ ca kṣaṇamātreṇa jātiviparyayaḥ kāryakāraṇabhāvaviparyayaś cety evamādiviplavo drśyate na ca jāgradupalambhāḥ svapnāvasthāyām apy asatyatvenaivānusandhīyante  nanu svapnopalabdhaḥ śukravisargo na vyabhicarati tataḥ kim tatkāraṇasyāpi strīsaṃparkasya satyatvaprasaṅga iti cet na mithyājñānajād api rāgātiśayād retaḥ spandasya sambhavāt sragvilepananakhakṣatādikāryānupalambhāc ca tasmāj jāgrataḥ svapato vā yad avisaṃvādi jñānaṃ tat satyārtham eva yasya tu visaṃvādo bhavati tad asatyārthaṃ viparītālambanam ity arthaḥ  api ca bhāvanānvayavyatirekānuvidhāyitvaṃ yasyopalabhyate tadvāsanānimittaṃ yuktaṃ yathā kāmakrodhādi dhanadhānyādikaṃ tu bhāvanātiśayād api kṛṣyādyupāyahīnasya na saṃpadyate vināpi bhāvanām iṣṭāniṣṭāpūrvārthaprāptir upalabhyate  atha vaijātyād apūrvārtho naivopalabhyate tad ucyate tadā mokṣaśāstropalambho 'py apūrvo na syāt tataś ca mokṣopāyavāsanāpi saṃsāranimittavāsanāvad atāttvikatvān na mokṣasādhikā na hi kadācid apūrvavāsanādhāyakaṃ nimittam upalabhyate yadvaśād apūrvo 'pavargaḥ syād iti tad evaṃ pratyakṣādibhiḥ pramāṇaiḥ svaśāstrārthena ca viruddhatvād ayuktam evoktaṃ sarvaṃ nirālambanam eva jñānam iti tasmād arthasya sthūlākāratā na jñānasyeti yuktam uktam  arthasyāpi na paramāṇusamūhātmakasya sthūlatvam kiṃ tu tadutpāditasyāvayaviviśeṣasyeti jñāpanārthaṃ ghaṭādigrahaṇam 'ādi'grahaṇaṃ tu sarvasyāsmadādīndriyaviṣayasyāvayavinaḥ saṅgrahārtham tasyāpi rūpādibhyo 'rthāntaratvajñāpanārthaṃ 'dravya'grahaṇam ādigrahaṇaṃ tadarthāntaratvaṃ ca ghaṭādeḥ pratyakṣeṇaiva gṛhyate yasmād indriyavyāpārabhāvābhāvānuvidhānena ghaṭo 'yam ityādijñānaṃ rūpādipratibhāsavilakṣaṇaṃ sarveṣām utpadyamānaṃ dṛṣṭam atra kaścid āha   avidyamānābhede 'pi tadakṣāgocaratvataḥ  spṛśato 'py asti sā buddhir dravyaṃ tatspārśanaṃ yadi  nāyaṃ ghaṭa iti jñāne varṇapratyavabhāsanād  asyārthaḥ avidyamānenābhede 'py aviśeṣe 'pi ghaṭasya kathaṃ pratyakṣatvam ity adhyāhāryam yathaivāvidyamānasyendriyajñānotpattāv asāmarthyaṃ tathā ghaṭasyety eṣo 'viśeṣaḥ tasmāt tadakṣāgocaratvataḥ na hi nayanāviṣayasya svātmani cakṣurjñānotpādane sāmarthyam asti tadakṣāgocaratvaṃ ca nāsiddhaṃ yataḥ spṛśato 'py asti sā buddhiḥ cakṣurviṣaye spārśanabuddhir na yuktā sparśanaviṣaye taccakṣurbuddhir na yukteti manyate viśeṣakas tv āha dravyaṃ tatspārśanaṃ yadi dhīndriyagrāhyatvaṃ ghaṭasya yady asti tataḥ siddhaṃ rūpādibhyo 'rthāntaratvam ity abhiprāyaḥ atrottaram 'nāyaṃ ghaṭa' ityādi na hy ayaṃ ghaṭa iti jñānaṃ sparśanendriyajaṃ yuktam nīlādivarṇasyāpy atra pratyavabhāsanāt tena rūpasparśavijñānānvayo mānasa eva smārtto vikalpa iti tad idaṃ vyāmūḍhabhāṣitam na hi spārśane ghaṭajñāne rūpapratibhāsaḥ kasyacid asti kiṃ tu ghaṭajñānānantaram ānumānikaṃ rūpajñānaṃ bhavati na caitāvataiva ghaṭajñānasya sparśanendriyājanyatvam sparśajñānasyāpy atajjanyatvaprasaṅgāt  nanu ca spārśanaṃ jñānaṃ savikalpakaṃ na bhavati nirvikalpakajñāne tu naiva ghaṭaḥ pratibhāti sparśasyaiva pratibhāsanād iti kośapānam evātra kartavyam na hi nyāyaḥ kaścid asti bhavato 'pi tulyam iti cet na bhinnākārapratibhāsasya bhinnākāraniścayena vyavasthāpitasya nīlapītādivad arthanibandhanatvāt abhinne 'py arthe kāminīkuṇapādiniścayabhedād anekānta iti cet na tatrāpi dharmabhedasya vāstavatvāt ya eva dṛṣṭo mayā sa eva spṛśyata iti ca pratyayaḥ kathaṃ rūpasparśavilakṣaṇavastvagrahaṇe bhavitum arhati  nanu ca darśanayogī dṛṣṭa ity ucyate sa ca kathaṃ sparṣṭuṃ śakyata iti atraike pariharanti darśanasparśanaviśiṣṭa eko 'rtho manasaivādhyakṣīkriyate manasaḥ sarvārthatvāt na ca sarvajñatvaprasaṅgaḥ cakṣurādivaiyarthyaṃ vā yathādṛṣṭasahakāryanuvidhānena manasaḥ pravṛtyabhyupagamāt anye tu varṇayanti darśanaviśiṣṭārthasmṛtisahitena sparśanendriyeṇa sa eva dṛṣṭo mayā spṛśyata iti jñānam utpadyate sāmagrībhedād ekasminn evārthe pratyayavailakṣaṇyopapatter iti na cedaṃ pratyabhijñānaṃ bhrāntam abādhyamānatvāt bhrāntam api pratyabhijñānaṃ sādṛśyād utpadyate yathā pradīpādiṣu na ca rūpasparśayoḥ sādṛśyaṃ manāg api vidyate na ca bhrāntyāpi pratyabhijñārūpasparśaviṣayatvena saṃvedyate na hy evaṃ kaścit pratyabhijānāti yad evāhaṃ śauklyam adrākṣaṃ tad etarhi sparśāmi yac cauṣṇyam asprākṣaṃ tad evedānīṃ paśyāmīti rūpādibhyo 'rthāntaraṃ ghaṭādidravyam anekendriyasambandhitvena pratisaṃdhīyamānatvāt ahaṅkāravad ity anumānam api kutarkābhiniviṣṭapratibodhanārtham ucyate rūpādyagrahe 'pi ca dravyaṃ gṛhyate yathā sparśāgrahe 'py udakam rūpāgrahe 'pi sphaṭikādikam iti athāgnisambandhād udakasparśa evoṣṇa utpadyate sphaṭikādirūpaṃ ca nimittāntarasannidhānāt tadrūpasadṛśam iti na kṣaṇikatvāt siddhe akṣaṇikatve vāvayavini ca siddhe sati āśutaravināśino 'pi na niranvayo vināśaḥ kāraṇaguṇānuvidhānenaiva ca kāryaguṇotpattir iti kathaṃ tathotpādaḥ tasmād rūpādibhyo 'nyad eva sphaṭikādidravyam iti sthitam evaṃ cāsyāpy anavakāśa eva  sarva eva ghaṭo dṛṣṭo rūpe dṛṣṭe na jāyate  tasmāt kas tattvavid brūyād ghaṭaḥ pratyakṣa ity api  iti evaṃ tāvad dravyaviṣayaṃ pratyakṣaṃ vyākhyātam  idānīṃ guṇādiviṣayaṃ vyākyātum upakramyate saṃyuktasamavāyād ityādinā cakṣuṣā saṃyukte ghaṭādidravye samavetānāṃ sāmānyaviśeṣāṇāṃ saṃkhyāparimāṇapṛthaktvasaṃyogavibhāgaparatvāparatvadravatvasnehavegakarmaṇāṃ cākṣuṣaṃ jñānam sparśanena saṃyukte ca dravye samavetānāṃ teṣām eva spārśanaṃ jñānam iti 'cakṣusaiva' saṃyuktasamavāyād ity anuvarttate rūpajñānasyānyendriyajanyatvaniṣedhārthaṃ cakṣusaivety avadhāraṇam yady api manaso 'pi vyāpāro 'sti tathāpi cakṣuṣa eva prādhānyam sākṣādarthasambaddhatvāc cākṣuṣaṃ jñānam iti vyapadeśāc ca sparśanānuvṛttiniṣedhārthatvād vā ity evam uttaratrāpi draṣṭavyam sparśenaiva sparśajñānam ghrāṇenaiva gandhajñānam rasanenaiva rasajñānam manasaiva sukhādijñānam sarvatra saṃyuktasamavāyād ity anuvṛttaṃ draṣṭavyam  nanu ca sukhādīnāṃ jñānātmakatvāt svasaṃvedyatvam eva jñānātmakatvaṃ tulyahetujatvāt tad uktam   tadatadrūpiṇo bhāvāḥ tadatadrūpahetujāḥ  tatsukhādikam ajñānaṃ vijñānābhinnahetujam  tad ayuktam jñānasyāpi hi svasaṃvedyatvaṃ nāstīti hi prāg eva prapañcitam sukhādes tu jñānātmakatvam eva nāsti kutaḥ svasaṃvedyatvam tulyahetujatvaṃ ca nābhedasādhanam pākajair anekāntikatvāt tvanmate 'pi ghaṭādibhaṅgajaḥ śabdaḥ kapālakhaṇḍāditulyahetujo na ca tadrūpa ity anaikāntaḥ sarvathā tulyahetujatvaṃ cāsiddham sukhāder abhilāṣānabhilāṣādipratiniyatanimittatvād iti pratyakṣeṇānandatāpādibhedagrāhiṇāpāstaviṣayatvāc ca bhedasādhanam ayuktam saṃśayaviparyayanirṇayādivad avāntarabhedo 'yam iti cet na saṃśayādiṣv iva sukhādiṣu jñānaṃ jñānam ity anuvṛttapratyayānupalambhāt na cārthaviṣayatvena saṃśayādivat sukhādayaḥ saṃvedyante tasmān na jñānarūpāḥ sukhādaya iti abodhātmakatve tu sukhādīnāṃ bāhyatvaṃ sādhāraṇatvaṃ ca prasajyata iti cet na ātmasamayāyitvena tadanupapatteḥ cetanāś caite sukhādayaḥ saṃvedyatvārūpād ity ayaṃ rūpādibhir anaikāntikatvād ahetuḥ pratikarmavyavasthā ca nirākāratve 'pi sādhitā vijñānavādo 'pi nirākṛtaḥ ity aparihāryam anaikāntikatvam svasaṃvedanasya ca vistareṇa nirākṛtatvān na svasaṃvedyāḥ sukhādaya iti  eteṣu saṃkhyādiṣu samavetānāṃ sāmānyānāṃ svāśrayagrāhakair indriyaiḥ saṃyuktasamavetasamavāyād grahaṇam ity atra saṃkhyādivacanaṃ ghaṭatvādiniṣedhārtham sāmānyeṣu samavetasāmānyānabhyupagamāt ādigrahaṇena sukhādiparyyantaṃ gṛhyate teṣu samavetānāṃ sattāguṇatvasaṃkhyādīnāṃ sukhādyantānāṃ sāmānyānām svāśrayagrāhakair iti saṃkhyādikarmānteṣu samavetānāṃ cakṣuṣā sparśanena vā saṃyuktasamavetasamavāyād grahaṇam rūpāśritānāṃ cakṣuṣaiva sparśāśritānāṃ sparśanenaiva gandhāśritānāṃ ghrāṇenaiva rasāśritānāṃ rasanenaiva sukhādyāśritānāṃ manasaiva sattāguṇatvayos tu sarvaguṇāśritatvāt sarvendriyair grahaṇam iti  nanu ca sattāyāḥ pratyakṣatvaṃ kadācid bhavati sarvatra satsad iti pratyakṣadarśanāt guṇatvasya tu kathaṃ pratyakṣatvam na hi vaiśeṣikair apratāritānāṃ rūpādiṣv anugataṃ guṇatvaṃ pratibhāti loke śāstrāntareṣu cānyatrāpi guṇavyavahāro dṛṣṭaḥ kathaṃ rūpādiṣv eva guṇatvam yadi ca rūpādiṣv eva guṇatvaṃ syāt tato rūpe rase vā guṇasaṅkaitagrahaṇāt sarvatra guṇavyavahāraḥ syāt gavādivyavahāravat na hi sāmānyaṃ svavyavahārārthaṃ pratyādhāraṃ saṅketam apekṣate  yad apy anumānaṃ kaiścid uktam rūpādayaḥ sattāvyatiriktāparasāmānyasambandhinaḥ aparasāmānyasambandhidatvāt utkṣepaṇādivad iti tad api guṇatvasya pratyakṣatvasādhakaṃ na bhavati atha tyaktaṃ pratyakṣatvam sattvam evānena sādhyate na karmaṇānaikāntikatvāt na hi karmasu sattāvyatiriktaṃ karmatvāt paraṃ sāmānyam asti karmatvam evotkṣepaṇatvādibhyaḥ param iti cet evaṃ tarhi nīlatvādibhyaḥ paraṃ rūpatvam evāstu madhuratvādibhyaḥ paraṃ rasatvam ity evaṃ sarvatra yojyam  atha rūparasādiṣv anugatena sattāvyatiriktena prayojanam karmarūpādiṣv anugatenāpi tarhi prayojanam iti karmavargo 'pi pañcaviṃśatitamo guṇabheda evāstu na kaṃcid atra viśeṣaṃ paśyāmaḥ kim eṣāṃ guṇatvam iti cet guṇalakṣaṇam eva tac cāsparśatve sāmānyavatve ca sati dravyāśritatvaṃ sarveṣām asti rūpādīnām sarvendriyapratyakṣaṃ tu guṇatvaṃ pūrvācāryair iṣṭam tac ca tathāstu mā bhūd veti nātra nirbandho 'smākam prayojanābhāvāt dravyalakṣaṇaṃ ca dravyatvaṃ guṇāśrayatvaṃ ca bhavatu mā bhūd vā samavāyikāraṇatvaṃ tu kena vāryate guṇalakṣaṇaṃ saṃkhyādiṣu na yuktaṃ lakṣyāsiddhatvād iti cet na yauktapratyayasiddhatvāt tathā hi ekādipratyayā viśeṣaṇagrahaṇāpekṣāḥ viśiṣṭapratyayatvāt daṇḍīti pratyayavat  evam api sattvādivad ekatvādeḥ kathaṃ guṇatvasiddhiḥ na hi sadādipratyayavad ekādipratyayaḥ kvacin na bhavati ko vātra viśeṣo yena sattvādīnāṃ guṇādiṣv api vṛttiḥ sāmānyānādhāratvaṃ ceṣyate naikatvādīnām ekādivyavahāraś ca guṇādiṣu tadekārthasamavāyāt tadādhyāropād vā na tv evaṃ sadādivyavahāra iti atha manyase yadi saṃkhyā guṇo na syād anityatvam asamavāyikāraṇatvaṃ ca na syāt asti ca tadubhayam tathā coktam ekādivyavahārahetuḥ saṃkhyā sā punar ekadravyā cānekadravyā ca tatraikadravyāyāḥ salilādiparamāṇurūpādīnām iva nityānityatvaniṣpattayaḥ anekadravyā tu dvitvādikā parārdhāntā tasyāḥ khalv ekatvebhyo 'nekaviṣayabuddhisahitebhyo niṣpattiḥ apekṣābuddhivināśāc ca vināśaḥ kadācid āśrayavināśād ubhayavināśāc ceti cārthaḥ tathā dvitvabahutvayoḥ parimāṇaṃ pratyasamavāyikāraṇatvam uktam iti yat tāvad ekatvasya nityānityatvaniṣpattayaḥ iti tan na bhedavad asambhavāt  yathā na kāryabhinnatāyāṃ kāraṇabhinnatānām asamavāyikāraṇatvaṃ kalpyate bhinnatāyāḥ sattvādivad utpattyādyasambhavāt tathaikatvasyāpi tasyābhedaparyāyatvāt abhedabhedau ca svātmaparātmāpekṣau rūpādiṣv api bhavata iti na tayor guṇatvādikalpaneti yathā caikam abhinnam iti paryāyas tathānekaṃ bhinnam iti ca paryāyas tataś ca dvitvādir apy anekaparyāyaḥ tasyotpattyādikalpanā na kāryā  kathaṃ tarhi dve trīṇītyādipravibhāgaḥ kathaṃ ca na syāt anekatvasyāviśiṣṭatvāt na apekṣābuddhiviśeṣavat tatsiddheḥ yathānekaviṣayitvāviśeṣe 'pi kācid apekṣābuddhir dvitvotpādikā kācit tritvotpādiketi na cāpekṣābuddheḥ pūrvavad dvitvādiguṇo 'sti anavasthāprasaṅgāt apekṣābuddhijanitasya ca dvitvāder ānarthakyaprasaṅgāt yata eva viśeṣād apekṣābuddhiviśeṣas tata eva dvitādivyavahāro 'stv iti kim antargaḍunā dvitvādiguṇena kalpiteneti evaṃ hi guṇādiṣv api dvitvavyavahāro 'kaṣṭakalpanaḥ syāt tathā gaṇitavyavahāro 'pi ṣaḍbhir viṃśatibhiḥ sārdhaṃ śatam ity evamādiḥ sugamaḥ syāt tasmād abhinnaṃ tāvad ekam ity ucyate tadapareṇābhinnena saha dva iti te tadapareṇābhinnena saha trīṇīti tāny apareṇābhinnena saha catvārīty evamādiḥ samayo gaṇitaśāstraprasiddhaś ca dvitvādivyavahārahetur draṣṭavya iti  yad api parimāṇaṃ praty asamavāyikāraṇatvam uktam tad apy apramāṇakam eva na hi saṃkhyāyāḥ parimāṇāsamavāyikāraṇatve pramāṇaṃ kiṃcid asti pariśeṣa iti cet na kāraṇaparimāṇasyaivāsamavāyikāraṇatvasambhavād rūpādivat paramāṇuparimāṇajanyatve dvyaṇuke 'pi paramāṇutvaprasaṅga ity ayuktam kāryakāraṇayos tulyaparimāṇatve dṛṣṭāntābhāvāt sarvatra hi kāraṇaparimāṇād adhikam eva kāryaparimāṇaṃ dṛśyate  atha tantudvitantukādīnāṃ mahattvena tulyaparimāṇatvam eveti paramāṇudvyaṇukayor apy aṇutvenāviśeṣe 'py aṇutaraviśeṣaḥ kena vāryate paramāṇusaṃkhyā parimāṇasya kāraṇaṃ na bhavati saṃkhyātvāt paṭādisaṃkhyāvat tathā vivādagocarāpannā saṃkhyā mahatvārambhikāpi na bhavati saṃkhyātvād ubhayābhimatasaṃkhyāvat etena hrasvatvadīrghatvārambhaniṣedhaḥ kṛto draṣṭavyaḥ sanniveśaviśeṣaś ca dīrghatvamahatvayoḥ kāraṇaṃ pratīyate tasyāsamavāyikāraṇatvaṃ nimittatvaṃ vā kalpyam iti nāsmākam āgrahaḥ tulyaparimāṇair bahubhir ārabdhe mahatvātiśayadarśanāt kathaṃ saṃkhyā na kāraṇam iti cet na anaikāntāt tulyaprayatnair bahubhiḥ pāṣāṇotthāpanādyatiśayadarśane 'pi na tatra saṃkhyāyāḥ kāraṇatvam tatrāpi nimittatvābhyupagamād iti cet atrāpi nimittatvaṃ kena vāryate sāmānyādīnām api nimittatvād iti  anye tu parimāṇasyāpi guṇatvaṃ necchanti mahadādivyāpārasyāpekṣānibandhanatvāt na ca guṇeṣv evaṃ vyavahāro 'sti na hi rūpādiṣu śuklādivyavahāraḥ kṛṣṇādyapekṣayā iti nanu ca samidikṣu vaṃśādiṣu bhākto hrasvavyavahāra ity uktam na atra mukhyagauṇavibhāgasyāpramāṇakatvāt na hi yathā siṃhamāṇavakādiṣu mukhyagauṇavivekapratipattiḥ sarveṣām asti tathā dvyaṇuke evāṇutvahrasvatve mukhye 'nyatra bhākta iti kasyacit pratipattir asti prakriyāmātrasya ca sarvaśāstreṣu sulabhatvān na tata eva vivādanivṛttir iti  pṛthaktvasyāpi guṇatvam ayuktam bhinnatvasyaiva pṛthag iti vyavahārahetutvāt yadā tāvad ekaṃ vastv itarebhyo bhinnaṃ paśyati tadaikaṃ pṛthag iti pratipadyate yadā buddhe vastunītarebhyo vilakṣaṇaikadharmayogād bhinne paśyati tadā dve pṛthag iti manyate yadā tv ekadeśatvādinā dharmeṇetarebhyo bahūni bhinnāni paśyati tadaitāny etebhyaḥ pṛthag iti pratipadyate yathā rūpādayo dravyāt pṛthag iti evaṃ ca bhedapratyāyakadharmavyatirekeṇa nānyad asti pṛthaktvaṃ tataś ca tatprakriyāgahanam api nistīrṇaṃ bhavatīti  vibhāgo 'pi saṃyogābhāvalakṣaṇatvān na guṇaḥ ciranivṛtte 'pi saṃyoge kvacid anutpanne 'pi vibhaktapratyayadarśanāt tadvyatiriktavibhāgasvarūpānupalambhān nopacārakalpanāpi sādhvīti vibhāgābhāve kutaḥ saṃyoganivṛttir iti cet na karmaṇa eva saṃyoganivarttakatvāt karmamātrād api saṃyoganivṛttiprasaṅga iti cet saṃyogamātranivṛttir iṣṭaiva karmaviśeṣāt tu saṃyogaviśeṣaivṛttiḥ tvanmate 'pi vibhāgaviśeṣotpattivad iti saṃyogotpādakasya kathaṃ nivarttakatvam iti cet karmotpādakasya tarhi saṃyogasya karmanivarttakatvaṃ na prāpnoti anyasya tannivarttakatvam iti cet samānam saṃyogāntaṃ karmeti vacanāt na hi yenaiva karmaṇā yaḥ saṃyogo janitaḥ sa tenaiva nivarttyata iti guṇānām eva kāryakāraṇobhayavirodhitvaṃ na karmaṇa iti cet na vacanamātrād vivādanivṛtter asambhavāt anvayavyatirekābhyāṃ hi yad yathā dṛśyate tat tathābhyupagantavyam karmaṇo 'pi ca guṇatvam eva sāmānyavataḥ sparśānādhāratve sati dravyāśritatvāt rūpādivad iti vibhāgajavibhāgasya śabdaṃ praty asamavāyikāraṇatvāt kathaṃ na guṇatvam iti cet na asiddhatvāt vaṃśapāṭanādiṣu vāyusaṃyogaviśeṣād eva śabdaviśeṣotpatteḥ aṅgulimuktatantrīvat vāyusaṃyogaviśeṣo 'pi dravyaviśeṣasāmarthyāt kvacid īdṛśo bhavati ghaṇṭādivat tan na śabdaliṅgo 'pi vibhāgaḥ  yad apy uktam vivakṣitāvayavakriyākāśādideśebhyo vibhāgaṃ na karoti dravyārambhakasaṃyogavirodhivibhāgotpādakatvāt yā punar ākāśādideśavibhāgakartrī sā saṃyogaviśeṣanivartakavibhāgajanikāpi na bhavati yathāṅgulikriyeti evam vākāśā cākāśādideśavibhāgotpādako 'vaśyaṃ vibhāgo 'bhyupagantavyaḥ karmaṇo hi vibhāgotpādane viramya vyāpārānupalabdher iti na vibhāgotpādakatvasyāsiddhatvāt kriyāta eva saṃyoganivṛttir ity uktam  athākāśādideśasaṃyogaṃ sā na nivartayati dravyārambhakasaṃyoganivartakatvād iti vivakṣitam tathāpy asādhāraṇo hetuḥ sapakṣe 'py ākāśādideśasaṃyogānivartake rūpādau na vartata iti virodhābhāvaś ca yathā kācid avayavakriyākāśādideśasaṃyogaṃ dravyārambhakasaṃyogaṃ ca yugapan na karoti atha ca viśiṣṭakriyā karoti tathobhayasaṃyogavināśam api yady api kācit kriyā kurvatī na dṛṣṭā tathāpi viśiṣṭā kariṣyatīti  yadi vibhāgajavibhāgo nāsti hastakuḍyasaṃyogavināśe 'pi tarhi śarīrakuḍyasaṃyogavināśo na prāpnoti na vai hastakuḍyasaṃyogavyatirekeṇa śarīrakuḍyasaṃyogaṃ paśyāmaḥ so 'dṛśyamānaḥ kathaṃ kalpyate hastakuḍyasaṃyogadarśanād eva kalpyata iti cet hastakarmadarśanāt tarhi śarīre 'pi karma kasmān na kalpyate tulyayogakṣematvāt api ca hastakuḍyasaṃyoganāśād eva śarīrakuḍyasaṃyoganāśo bhaviṣyati na vibhāgajavibhāgena prayojanam  nanu pratibaddha eva vināśo vināśahetur iṣṭo na sarvaḥ pratibaddhatvaṃ khalu nopadeśagamyaṃ kin tv anvayavyatirekasamadhigamyam tac cātrāpy astīti na saṃyogābhāvavyatirikto vibhāgaḥ  nāpi paratvāparatve saṃyuktasaṃyogālpīyastvabhūyastvayoḥ pūrvottarajanmanoś ca parāparavyavahārahetutvāt viprakṛṣṭaṃ param iti vānayor bhedaṃ na paśyāmaḥ tathā sannikṛṣṭam aparam iti vānayor apy ekārthatvam tasmād viprakṛṣṭasaṃnikṛṣṭabuddhibhyāṃ paratvāparatvayor utpattir ity api na yuktam na hi ghaṭabuddhim apekṣya kumbha utpadyata iti yuktam api caivaṃ sāmānyeṣv api mahadalpādhāratvabuddhyapekṣayoḥ paratvāparatvayor utpattiḥ kalpanīyā syāt aviśeṣāt tasmāt sāmānyādiṣv iva saṅketanibandhano 'yaṃ parāparavyavahāraḥ saṅketanimittaṃ ca saṃyuktasaṃyogabhūyastvādi cintitam eveti kiṃ ca paratvāparatvayor guṇatvam abhyupagacchatānyatvaṃ ca guṇo bhyupagantavyaḥ kālakṛtadikkṛtānyavyavahārasyāsamānatvād iti  vego 'pi na guṇāntaram kriyāṇāṃ śīghrotpādamātre vegavyavahārāt vegena gacchatīti pratīteḥ kriyāto 'rthāntaraṃ vega iti cet na vegena gacchatīti śīghraṃ gacchatīty ekārthatvāt tad yathā vegena śāstraṃ jānāti vegena ṣaṣṭhikāḥ pacyanta iti santānenāgataḥ śabda ity atrāpi na śabdavyatirikto guṇaḥ santānākhyo 'bhyupagamyate śabdadharmaḥ kāraṇaśabdo vā santāna iti cet evaṃ tarhi karmakarma kāraṇakarma vā vega ity astu karmaṇaḥ karmārambhakatve 'nuparamaprasaṅga iti cet na śabdavat taduparamopapatteḥ karma karmasādhyaṃ na vidyata ity asya virodha iti cet na vacanamātravirodhasyāvirodhāt  nanu sarvajñatvāt kāṇādasūtrāṇāṃ vacanamātratvam ayuktam asya muṣṭinā vajraṃ dhṛtavataḥ śakraḥ pratyakṣo 'bhūd iti śrūyate sa tathā cāsya bhagavān maheśvaraḥ pratyakṣo 'bhūd iti śrūyate satyam jaiminer api sarvajñatvāt tatsūtrāṇām api vacanamātratvam ayuktam tathā cāsyāpi muṣṭinā vajraṃ dhṛtavataḥ śakraḥ pratyakṣo 'bhūd iti śrūyate tathā śārīrakasūtrapraṇetur api sarvajñatvam atīndriyajñānadātṛtvāt tad uktaṃ   ṛṣṭiś cātīndriyārājan dūrāc chrūvaṇam eva ca  pituḥ prasādān me prāptaṃ pārāśaryasya dhīmataḥ iti  tathā kapilasyāpi sarvajñatvam naisargikajñānātiśayaprabhāvātiśayayuktatvāt tathā cāsya dṛṣṭinipātamātrād eva mahāvīryaparākramāṇāṃ sagarāṇāṃ ṣaṣṭisahasrāṇi bhasmībhūtānīti śrūyate tathākṣapādasyāpi sākṣād upetya pratyakṣībhūtvā bhagavatā maheśvareṇa nyāyaśāstrakaraṇe 'bhyanujñā datteti śrūyate evam eteṣāṃ maharṣīṇāṃ śāstrāṇi sarvajñoktatvena kiṃ nāsmābhiḥ śraddhīyante kintu mandabuddhibhir asmābhir aviruddhārthatvena vyākhyātuṃ na śakyante anyair api yathā vyākhyātāni tathā parasparaviruddhārthāny eva pratīyante viruddhārthānāṃ ca sarveṣāṃ prāmāṇyaṃ vaktum aśakyam katamasyātra pakṣapātaṃ kurmaḥ sarveṣāṃ sarvajñatvāt pūjyatvāc ca tasmād yathāśrutārthānām eva yeṣāṃ nyāyaviruddhatvaṃ pratibhāti teṣāṃ vedavākyānām iva keṣāṃcid vacanamātratvenāprāmāṇyam uktam iti doṣaḥ nyāyaśāstraṃ ca vyākhyātuṃ vayaṃ pravṛttās tenāsmākaṃ vaiśeṣikatantreṇa virodho na doṣāya na ca nyāyasūtraṃ karmaṇaḥ sajātīyārambhakatvaguṇatvapratiṣedhakaṃ saṃkhyādīnāṃ guṇatvavidhāyakaṃ cāstīti  yady evaṃ saṃkhyādyāśritānāṃ sāmānyānāṃ saṃyuktasamavetasamavāyād grahaṇam ity etad virudhyate na vicāraṇārtham anyamatenāsyopakṣepāt asmākaṃ punar ayam abhiprāyaḥ pradhāne vastuni yatnaḥ karaṇīyaḥ pradhānaṃ ca vastu niḥśreyasāṅgaṃ vakṣyamāṇakam yad asiddhau tan na siddhyati tad api yatnataḥ sādhanīyam yat siddhau ca tasyāsiddhis tac ca pratiṣeddhavyam eveti saṃkhyādipratiṣedhe 'pi nāsmākaṃ prayojanam kintu vibhāgaje vibhāge dvitve cābhiniveśaḥ kartavya ity upadeśaśravaṇād atraiva mumukṣubhir āgraho na kartavyaḥ saṃkhyādīnāṃ guṇatvāsiddhāv api mumukṣūṇāṃ na kācit kṣatir ity eted jñāpanārthaṃ tatpratiṣedho 'pi darśita iti tathātīndriyagurutvam ity atrāpy āgraho na kartavyaḥ karatalādyupari sthite dravyaviśeṣe patanānupalambhe 'pi gurutvasya pratibhāsanāt rajaḥprabhṛtīnām api gurutvaṃ kasmān na gṛhyata iti cet grahaṇāyogyatvāt yogyāyogyatve ca tadgrahaṇāgrahaṇānumeye rasādīnām iva anyathā gandharasādīnām apy atīndriyatvaṃ syāt tadāśrayapratyakṣe 'pi kvacid agrahaṇād iti taijasasyāpy asti dravyatvam ity atrāpy āgraho na karttavyaḥ suvarṇādīnām āgamatas taijasatvasiddhāv api pārthivasyaiva dravatvasya rasādivat tatra saṃyuktasamavetasyāpi grahaṇasambhavāt sarvaṃ tejo dravatvayuktaṃ rūpitvāt toyavad iti cet na pratyakṣeṇa syandanakarmānupalambhena ca bādhitaviṣayatvāt itthaṃ dharmakaṃ tattejasi dravatvaṃ jātaṃ yat pratyakṣaṃ na bhavati spandanakriyāṃ ca na karotīti cet gurutvarasāv apy evaṃdharmakau rūpitvād eva kinna tejaso 'bhyupagamyete tulyadoṣaparihāratvād iti  sneho 'pām eva guṇa ity atrāpy āgraho na kartavyaḥ ghṛtāder api loke vaidyakādiśāstre ca snigdhatvena prasiddhatvāt ghṛtādāv anyanimitta aupacāriko vā snigdhapratyaya iti cet viparyayaḥ kasmān neṣyate tathā hi toyasaṃparke 'py odanādau gātrādau ca snigdhapratyayo nāsti ghṛtādisaṃparke tu snigdhapratyayaḥ sarveṣām api bhavaty eveti mṛjādihetutvaṃ ca vāyvagnyādivad dravyaviśeṣasāmarthyāt saṅgrahahetutvam api sneharahitasyāpi kṣīrajatvāder darśanān na snehanimittam tasmān nāpāṃ viśeṣaguṇaḥ sneha iti  yadi punaḥ kāṭhinyamārdavādivat snigdhatāpi na guṇa iti kaścid upapādayati tatrāpi nāsmākaṃ grahaḥ prayojanābhāvāt nanu ca kāṭhinyāder api saṃyogaviśeṣavatvāt kathaṃ na guṇatvam tathā coktam avayavānāṃ praśithilasaṃyoge mṛdutvam ity ākhyāyate kāṭhinyam api saṃyogaviśeṣa eva iti tad ayuktam cakṣuṣā saṃyogeṣu gṛhyamāṇeṣv api mārdavāder apratibhāsanāt kaṭādyavayavānāṃ praśithilasaṃyoge 'pi mṛdutvāpratīteḥ viśiṣṭacarmādyavayavānām apraśithilasaṃyogitve 'pi mṛdutvopalabdheḥ kathaṃ tarhi kaṭhinam eva dravyaṃ mardanādinā kvacin mṛdutvam āpadyate na caitad eva dravyaṃ mṛdu bhavati kiṃ tarhi pūrvadravyanivṛttau dravyāntaraṃ taddharmakam utpadyate saṃyogaviśeṣamṛdutvavādināpi pūrvadravyanivṛttir abhyupagantavyaiva dravyadharmatve mṛdutvādeḥ ghaṭatvādivad dvīndriyagrāhyatvaprasaṅga iti cet na suvarṇādīnāṃ sthāvarajātiviśeṣāṇāṃ ca keṣāṃcid dvīndriyagrāhyatvādarśanāt sparśadharmo vāstu mṛdutvādiḥ mṛdusparśaḥ kaṭhinasparśa iti pratīteḥ ata eva sparśasya pākajatvaṃ siddhyati ghaṭādiṣu rūpādivad vilakṣaṇasparśopalambhāt na ca kāṭhinyādivyatirekeṇa sparśasyānyad vailakṣaṇyaṃ śakyaṃ vyavasthāpayitum availakṣaṇye 'pi pākajatvam ayuktam parimāṇāder api pākajatvaprasaṅgāt kāṭhinyādeś cāgnisaṃyogānuvidhāyitvadarśanāt anyatrāpi sparśāntaraprādurbhāvadarśanenādṛṣṭo 'py agnisaṃyogo dravyāntaraprādurbhāvadarśanenaivānumātavya ity alaṃ prasaṅgena  śabdāśritāni sāmānyāni śabdatvakatvādīni teṣāṃ śrotrendriyasamavetā ye śabdāḥ teṣu samavāyena grahaṇam ity arthaḥ śrotrendriye samavāyaḥ śabdānāṃ kutaḥ siddha iti cet ākāśasyaiva śrotratvāt nanv ākāśam eva tāvad asiddhaṃ kutas tasya śrotvatvam iti na ākāśasya śabdaliṅgatvāt tathā hi kvacit samavetaḥ śabdo guṇatvāt rūpādivat yatra samavetas tasyākāśam iti saṃjñā kriyate guṇatvaṃ kuta iti cet ucyate guṇaḥ śabdaḥ sāmānyavattve sati sāmānyavad anādhāratvāt rūpādivad iti deśāntaragatipratīteḥ triṣu dravyaṃ śabda iti cet na utpattisantānāc chāyāvad deśāntare pratīteḥ duḥkhaviśeṣahetutvāt sparśavāñ chabdaḥ kaṇṭakādivad iti cet na tīvratvādiviśeṣanimittatvāt duḥkhaviśeṣasya tasmāt sparśavāñ chabdaḥ iti bhrāntiḥ sparśavatve hi śabdasya prativāte parṇādivad āgamanaṃ na syāt kuḍyādiparato 'vasthitasya ca śaravāyvādivad āgamanaṃ na syāt tṛṇādīnāṃ ca śabdajaḥ kampo gṛhyate vegavad dravyaviśeṣasambandhasya kriyāhetutvāt tasmāt santānavān guṇaḥ śabda iti pūrvācāryais tv ayaṃ hetur uktaḥ sāmānyavattve saty anityatve sati bāhyaniyataikendriyagrāhyatvād iti atrāsparśavattve satīty api viśeṣaṇaṃ kartavyam anyathā vāyunānaikāntiko hetuḥ syāt sa hi tvagindriyeṇaiva gṛhyate na hi sparśamātragrahaṇe vāyur ayam iti pratyayaḥ sambhavati cākṣuṣo 'pi prasakta iti cet na arūpidravyasyācākṣuṣatvāt tṛṇadhūlivṛkṣaparṇādikriyādes tu liṅgasyānupalambhe vāyupratibhāsābhāvāc ceti tvagindriyeṇāpi sparśagrahaṇād vāyur anumīyata iti cet na uṣṇādisparśenābhibhūtasya vāyusparśasyāgrahaṇe 'pi vāyupratibhāsadarśanāt svaśarīrādikriyānupalambhe 'pi sakriyavāyupratibhāsamānāc ceti pṛthivyāṃ sparśabhedasya dṛṣṭatvāt tadviśeṣa eva vāyur ity eke tad ayuktam jalatejasor api pṛthivīviśeṣatvaprasaṅgāt pratyakṣeṇa bhinnajātīyagrahaṇasyātrāpi samānatvāt gurutvarahitatvāc ca na pṛthivīviśeṣaḥ tad eva kuta iti cet tad ucyate yāvad eva gurutvaṃ riktāyā bhastrāyās tāvad eva vāyvāpūritāyā apy upalabhyata ity alaṃ prasaṅgena tan na tāvad asiddhaṃ śabdasya guṇatvam ato 'sti kaścid āśrayo 'syeti  sa tarhi pṛthivyādivilakṣaṇa iti kuto 'vagamyate na pṛthivyādyāśrayaḥ śabdaḥ śrotragrāhyatvāt chabdatvādivat pṛthivyādiguṇatvaśrotragrāhyatvayoḥ ko virodha iti cet ucyate yadi bheryādiśabdo bheryādyāśrayas tadā bheryādau viprakṛṣṭe vyavahite vā tacchabdaśravaṇaṃ na syāt na hīndriyeṇāsaṃyukte guṇini tadguṇo grahītuṃ śakyate gandhavad iti cet na gandhavaddravyāvayavānām āgatya ghrāṇendriyeṇa sambaddhānāṃ tadgandhopalabdheḥ prativāte ca gandhāgrahaṇāt na caivaṃ bheryā avayavānām āgamanam tadavayaveṣu tādṛcchabdānupalabdheḥ prativāte 'pi tacchabdaśravaṇāc ca nāpīndriyāṇāṃ vyāpakatvam sarvārthagrāhakatvaprasaṅgāt vyāpakatve 'pīndriyāṇāṃ tadadhiṣṭhānārthayor avaśyaṃ pratyāsattir apekṣaṇīyeti tasmān na bheryādisamavetaḥ śabdaḥ vyaktyantare śabdaḥ samaveta iti cet na vyaktyantaraṃ khalu kiṃ bheryādideśastham uta śrotradeśastham bheryādideśasthatve pūrvavad doṣaḥ śrotradeśasthatve katham anyatrāvasthitaṃ bheryādikaṃ śrotrasambaddhe dravye śabdaṃ janayet atiprasaṅgāt etenaiva manoguṇatvaṃ nirastam  vyāpakaṃ tad vyaktyantaram iti cet tad evākāśam vyāpakasparśādyasambhavād ātmā iti cet na ātmano 'nantatvād iti vakṣyāmaḥ tadguṇatve cānanto gakāraḥ sakṛd upalabhyeta dik kālo vā śabdasyāśraya iti cet na saṃjñābhedamātratvāt yadi hi dikkālau śabdāśrayād bhinnau sādhayituṃ śakṣyāmas tatas tāv abhyupagamiṣyāmo no cet tadā na tābhyāṃ prayojanam śabdāśrayas tv ākāśam iti siddham  tathāpi tad eva śrotram iti kutaḥ siddhyati pariśeṣāt tathā hi pārthivaṃ tāvan na śrotram indriyatve sati gandhāgrāhakatvāt rasanādivat evaṃ rasāgrāhakatvān nāpyam rūpāgrāhakatvān na taijasam sparśāgrāhakatvān na vāyavīyam iti viparyayeṇa udāharttavyam ghrāṇasya tu pārthivatvam eva rūparasagandhasparśeṣu madhye gandhasyaiva vyañjakatvāt ubhayaprasiddhapārthivadravyavat grīṣmavarṣodakenānaikānta iti cet na tasya rasasyāpi vyañjakatvāt tathāpy ayam eva rasanaṃ teṣu madhye rasasyaiva vyañjakatvāt dantodakavat tathā taijasam eva cakṣuḥ teṣv eva madhye rūpasyaiva vyañjakatvāt pradīpavat tathā vāyavīyam eva sparśanaṃ teṣv eva madhye sparśasyaiva vyañjakatvāt vyajanānilavat bāhyendriyagrāhyaguṇasamavāyi śrotraṃ bāhyendriyatvāt rasanādivat tadvatsvaguṇāgrāhakatvaprasaṅga iti cet na viśeṣavirodhasyādūṣaṇatvāt svatantraṃ cet sādhanam na śabdopalabdhyaiva bādhitvāt nirguṇenaivendriyeṇa śabdopalabdhir iti cet na nirguṇasyendriyatve manovan niyataviṣayatvābhāvaprasaṅgāt bhautikānām eva pradīpādīnāṃ niyataviṣayatvadarśanāt dik śrotram ity āgamavirodhān na bhautikaṃ śrotram iti cet na anyārthatvād āgamasya dig iti devatā kācid ucyate tathā ca jaigīṣavyādiśāstreṣu cetanā daśabhujā ca śrotrādhiṣṭhātrī devatā sā dhyeyatvena divyaśrotrārthaṃ vyākhyātā tadadhiṣṭhitaṃ śrotraṃ dicchrotram ity upacaryate yathā manaś candramā ityādi tasmād ākāśasya karṇaśaṣkulyavacchinnasya śrotratvāt tatsamavāyād eva śabdagrahaṇam iti yuktam uktam  etad iti pūrvoktāḥ saṃyogaḥ saṃyuktasamavāyaḥ saṃyuktasamavetasamavāyaḥ samavāyaḥ samavetasamavāyaś ceti pañcasambandhās taiḥ sambandhaiḥ sambaddhā ye 'rthās taiḥ sahābhāvasya samavāyasya ca viśeṣaṇaviśeṣyabhāvaḥ ṣaṣṭhaḥ sambandhaḥ  kutaḥ punaḥ ṣaḍvidhasambandhasiddhiḥ 'saṃ'śabdopādānāt nikarṣagrahaṇād eva sambandhamātrasiddheḥ 'saṃ'śabdo 'narthakaḥ syāt tasmāt sambhavī nikarṣaḥ sambhavī ca ṣaḍvidha eveti ācāryādhyayanapādaḥ viśvarūpaprabhṛtayo 'py evam eva vyācakṣate tais tu 'ni'grahaṇasyāpi prayojanāntaraṃ vācyam karṣagrahaṇād eva sambandhamātrasiddher anekārthatvāc ca dhātor iti sambandhārthatvena karṣaśabdasyāprasiddhatvād iti cet nikarṣaśabdaḥ kva sambandhavācakatvena prasiddaḥ kin tu nikṛṣṭir nikarṣa iti nikṛṣṭatābhidhāyakatvenaiva prasiddhaḥ tasmād upasargadvayasahitasya kṛṣeḥ sambandhavācakatvaṃ yathā samavābhyāṃ sahitasyeṇaḥ śiṣṭaprayogadarśanānurodhena hi dhātūnāṃ vyastasamastopasargasāmarthyād anyārthatvaṃ svārthāvadyotanaṃ vābhyupagantavyam yadṛcchāśabdaś ced upasargavicāreṇa tarhi kim kutas tarhi ṣaḍvidhasambandhasiddhiḥ prakāśādisahakārisiddhivad anvayavyatirekābhyāṃ nyāyasiddhasyāpi sūtrakārānumatatvād iti  tatra saṃyuktaviśeṣaṇabhāvenābhāvasya grahaṇam yathā 'ghaṭaśūnyaṃ bhūtalam' ity atra ghaṭābhāva indriyasaṃyuktabhūtalaviśeṣaṇatvena pratīyate 'bhūtale ghaṭo nāsti' ity atra viśeṣyatveneti viśeṣaṇaviśeṣyabhāvasyāniyatatvād ubhayathāpy udāharaṇaṃ yuktam evaṃ sarvatrodāharaṇīyam anuṣṇo 'yaṃ sparśa iti saṃyuktasamavetaviśeṣaṇabhāvenauṣṇyābhāvo gṛhyate toyasparśe nāsty auṣṇyam iti saṃyuktasamavetaviśeṣyabhāveneti aśuklaṃ nīlatvasāmānyam nīlatve śauklyaṃ nāstīti saṃyuktasamavetasamavetaviśeṣaṇaviśeṣyabhāvāc chauklyābhāvo gṛhyate atīvro vīṇāśabdo vīṇāśabde tīvratvaṃ nāstīti samavetaviśeṣaṇaviśeṣyabhāvāt tīvratvābhāvaḥ bhedaśūnyaṃ śabdatvam śabdatve bhedo nāstīti samavetasamavetaviśeṣaṇaviśeṣyabhāvād bhedābhāvaḥ śabdatve gṛhyate  saṃyuktaviśeṣaṇādibhāvena sarvārthānāṃ grahaṇaprasaṅga iti cet naitat iṣṭakāryaṃ dṛṣṭvā hi kāraṇasāmarthyaṃ kalpyate na tu kāraṇasadbhāvād avidyamānam api kāryaṃ kalpyate cakṣuḥsaṃyogād añjanākāśāder api pratyakṣatvakalpanāprasaṅgāt dṛśyābhāvasyeti viśeṣitatvāt tena yathābhūte deśe yathābhūto 'rtho darśanayogyaḥ tathābhūte deśe tathābhūtārthābhāvaḥ pratyakṣeṇa gṛhyata iti saṃyogādyabhāvo 'pīndriyasannikṛṣṭenārthenābhāvasya sannidhiviśeṣo 'sty eva yas taddarśanahetuḥ taddarśanenaiva cānumeyaḥ sa ca sahakāriviśeṣād viśeṣaṇaviśeṣyabhāvahetutvād viśeṣaṇaviśeṣyabhāva ity ucyate saṃyogādisambandhavailakṣṇyajñāpanārtham na tu viśeṣaṇaviśeṣyabhāva eva sambandhaḥ saṃyogasamavāyānarthakyaprasaṅgāt viśeṣaṇaviśeṣyabhāvasya sarvatra vidyamānatvād iti  na cādṛṣṭaviśeṣa eva sambandhaḥ tasyātīndriyatvāt sambandhagrahaṇasyāpi viśiṣṭapratyayotpattāv anvayavyatirekābhyāṃ dṛṣṭasāmarthyatvāt tathā hi daṇḍo 'syāstīti daṇḍīti pratīyate daṇḍapuruṣasambandhāpratītau ca na daṇḍīti pratītir asti ata eva pratyakṣaḥ samavāyaḥ tadapratyakṣatve hi śuklaḥ paṭa ity evaṃ guṇaviśiṣṭe guṇini pratyayo na syāt samavāyo 'pi viśeṣaṇatvena tadviśeṣyatvena vā gṛhyate tatas tatsambandhāntaragrahaṇaprasaṅga ity anavasthā syād iti cen na samavāyasya sambandhagrahaṇākṣepakatvenāpratibhāsanāt na hi pratyakṣād anayoḥ samavāya iti idam atra samavetam iti vā samavāyy etad iti vā kasyacit pratītir asti yathā bhūtale ghaṭo nāstīti sarveṣām asti pratītiḥ  ata eva samavāyasyāpi sambandho neṣyate na hi yathānayoḥ saṃyoga iti saṃyuktam etad iti ca pratyayaḥ saṃyogasaṃyogisambandhagrahaṇākṣepako 'sti tathā samavāyasamavāyisambandhagrahaṇākṣepakaṃ kiṃcid asti yauktikenāpy anayoḥ sambandha iti jñānena sambandhāntaraṃ vyavasthāpyata iti cet na anavasthāprasaṅgāt iṣyata evānavastheti cet evam astu yadi ghaṭayituṃ śakyate ekasambandhanirācikīrṣayānantān sambandhānabhyupagacchatātmano 'niṣṭaparihārakauśalaṃ khyāpitaṃ bhavati na mayā sambandhānantyam abhyupagamyate kintu maulasambandhasādhakasya hetor anaikāntikatvam udbhāvyata iti cet na akṣajapratyayasya hetutvenoktatvāt viśiṣṭapratyayo 'kṣajo viśeṣaṇatatsambandhagrahaṇam antareṇa na bhavatīty uktam anakṣajas tu pratyayaḥ svarūpabhedakalpanayāpi bhavati yathā dravyādiṣu satī satteti na hīndriyād evaṃ pratibhāso bhavati aśrutaśāstrāṇām api bhavet tasmāt samavāyasya tu kvacid eva grahaṇam yathā ghaṭe rūpasamavāya ity etad ekadeśīyamatena draṣṭavyam mamaiva vā skhalitam etat aparyālocitagranthakaraṇāt nanu ca yathendriyeṇa ghaṭābhāvo bhūtalaviśeṣaṇatvena viśeṣyatvena vā gṛhyate tathā samavāyo 'pi ghaṭādiviśeṣaṇatvena viśeṣyatvena vā gṛhyata ity uktaṃ kaiścit tatas tasyāpi sambandho 'bhyupagantavya iti naitad asti yataḥ samavāyasya tu kvacid eva buddhau tathāvabhāsanam yathā ghaṭe rūpasamavāya iti asadupadeśaviparyāsitabuddhāv eva samavāyasya tathāvabhāsanaṃ na tv abhāvasyeva sarvavyavahartṛbuddhāv ity arthaḥ tasmād yauktikam eva samavāyasya pratyakṣatvam asambaddhasya samavāyasya kathaṃ grahaṇam iti cet na pratyakṣayogyobhayasambandhīndriyasaṃnikarṣād evādṛṣṭādisahitāt sambandhagrahaṇopapatter na sambandhasyāpi sannikarṣāntaram anviṣyate sattāyāṃ sattāntaravat sa eva ca samavāyasamavāyinor indriyasaṃnikṛṣṭayor nirviśeṣaṇaviśeṣyayoḥ pratyayanimittatvāt saṃyukte viśeṣaṇabhāvādīnām anyatamaṃ vyapadeśam api labhate tatsambandhābhyupagame vānavasthābhyupagantavyeti  ye tu nyāyaśāstrārthanirākaraṇārthaṃ mahatā prapañcena samavāyaṃ nirākurvanti tān prati naiyāyikair api samavāyasamarthanārthaṃ mahatā prapañcena guṇiguṇādīnāṃ tādātmyaṃ nirākarttavyam tannirākaraṇanyāyaṃ vānyāpohadūṣaṇaprastāve 'naikāntadūṣaṇaprastāve ca darśayiṣyāmaḥ tataḥ saṃyogādisambandhasiddhiḥ sakalaśāstrārthasaṃsiddhiś ca  tatra yutasiddhayoḥ saṃśleṣaḥ saṃyogaḥ yutasiddhis tu dravyayoḥ pāraṃparyeṇāpy avayavāvayavibhāvarahitatvam evam yutasiddhyabhāvān nāsti vibhūnāṃ saṃyoga ity ayuktam hetor asiddhatvāt pramāṇasiddhaś ca vibhūnāṃ saṃyogaḥ tathā hi ākāśena saṃyukta ātmā śarīrasaṃyuktatvāt bhūtalādivat ayutasiddayoḥ saṃśleṣaḥ samavāya iti evaṃ ca na bhūtalaghaṭābhāvādisambandhenāviśeṣaḥ samavāyasyeti  deśaviprakṛṣṭāḥ satyalokādayo 'tidūrasthā vyavahitāś ca nāgabhuvanādayaḥ kālaviprakṛṣṭās tv atītānāgatāḥ svabhāvaviprakṛṣṭāḥ paramāṇvākāśādaya iti teṣāṃ triprakārāṇāṃ viprakṛṣṭānāṃ samastānāṃ vyastānāṃ vā grāhakaṃ pratyakṣaṃ yogipratyakṣam ity ucyate tac cāvasthādvaye bhavati yuktāvasthāyām ayuktāvasthāyāṃ ca tatra yuktāvasthāyām ātmāntaḥkaraṇasaṃyogād eva dharmādisahitād aśeṣārthagrahaṇam etac ca paramayogivivakṣayoktam na tu yogimātrasyāśeṣārthasya grahaṇaṃ bhavati ātmāntaḥkaraṇasaṃyogād eva ity avadhāraṇam arthasaṃnikarṣaniṣedhārtham na tu sahakārimātraniṣedhārtham dharmādisahitād ity uktatvāt arthasaṃnikarṣaniṣedhopapattayaḥ prāg evoktā iti  tatra rasanacakṣustvacām anyatamenārthagrahaṇe catuṣṭayasannikarṣaḥ caturṇāṃ saṃyoga ity arthaḥ ātmā manasā saṃyujyate mana indriyeṇa indriyam artheneti śrotreṇārthagrahaṇe trayāṇām ātmamanaḥśrotrāṇāṃ saṃnikarṣaḥ manasārthagrahaṇe dvayor ātmamanasoḥ saṃnikarṣa iti evaṃ cārṣam atraivāntarbhūtam na pramāṇāntaram yogipratyakṣalakṣaṇena saṅgṛhītatvāt deśādiviprakṛṣṭeṣv artheṣu samyagaparokṣānubhavo hi yogipratyakṣasya lakṣaṇam vyāsādīnām apy evambhūta evānubhavaḥ prakṛṣṭād dharmād bhavati prakṛṣṭadharmas tu yogāṅgānuṣṭhānād vā bhavatu tapaḥprakarṣād vā yajñādisādhanaprakarṣād veti na tadviśeṣād eva pramāṇābheda atiprasaṅgād iti yogisadbhāvas tu śrutismṛtipurāṇetihāsānekayogaśāstreṣu prasiddha iti tadapalāpaḥ pāpātiśayam eva narakādyanantayātanādinimittaṃ janayati anumānam api yogisadbhāvāvedakam uttaratra vakṣyāmaḥ  anye tv anyathā yogipratyakṣaṃ vyācakṣate   bhāvanāvalataspaṣṭaṃ bhayādāv iva bhāsate  yajjñānam avisaṃvādi tatpramāṇam akalpakam  yoginām api praśrutamayena jñānenārthān gṛhītvā yukticintāmayena vyavasthāpya bhāvayatāṃ tanniṣpattau yatspaṣṭāvabhāsi jñānaṃ tatpratyakṣam tac cāvisaṃvāditvāt pramāṇaṃ spaṣṭābhatvād avikalpakam iti bhayādāv ivety arthasāmarthyena samudbhavābhāvenāpi bhāvanābalād eva spaṣṭaṃ jñānam utpadyata ity atra nidarśanārtham tad eva spaṣṭayati   kāmaśokabhayonmādacaurasvapnādyupaplutāḥ  abhūtān api paśyanti purato 'vasthitān iva  tatra kāmādyupaplutānām abhūtabhāvanātaḥ spaṣṭam api jñānaṃ visaṃvāditvān na pramāṇam yogināṃ tu bhūtabhāvanātaḥ caturāryasatyaparalokādidarśanam avisaṃvāditvāt pramāṇam tad evoktam  tasmād bhūtam abhūtaṃ vā yad yad evābhibhāvyate  bhāvanāpariniṣpattau tatsphuṭākalpadhīphalam  tatra pramāṇaṃ saṃvādi yat prāṃnirṇītavastuvat  tadbhāvanājaṃ pratyakṣam iṣṭaṃ śeṣā upaplavā iti  atredaṃ vicāryate sarvajñānānāṃ nirālambanatve svasaṃvedanamātratve ca yogītarapratyakṣayoḥ ko viśeṣaḥ śuddhāśuddhatvaṃ viśeṣa iti cet atha manyase yogipratyakṣam vidhūtakalpanājālaṃ spaṣṭam evāvabhāsate bhavatu nāmaivam tathāpi caturāryasatyādiviṣayatvaṃ na yuktam na hi svātmamātrasaṃvedanena caturāryasatyādikaṃ sākṣātkṛtam iti yuktam atiprasaṅgāt tadākāratvāt tadviṣayatvam iti cet tat kim idānīṃ sautrāntikamatam abhyupagatam satyam tathāpy atītānāgataviṣayatvaṃ katham na hy asataḥ kaścid ākāro 'sti dṛṣṭaśrutānumitākāraś ca yadi bhāvanāvalataḥ spaṣṭa eva pratibhāti tathā sati bhrāntam eva yogipratyakṣaṃ syād avidyamānasya vidyamānākāratayā pratibhāsanāt svapnādijñānavat athāvisaṃvāditvān na bhrāntam na anumānajātasyāvisaṃvāditve 'pi bhrāntatvābhyupagamāt atha bhrāntasyāpi saṃvāditve na prāmāṇyam tathāpi pratyakṣasyābhrāntatvaviśeṣaṇaṃ virudhyate na cāvisaṃvāditvam api tanmate yuktam yataḥ prāpyārthapradarśakatvam pravṛttiviṣayapradarśakatvaṃ vā avabhātārthād arthakriyāniṣpattir vā bhavatām avisaṃvāditvam abhipretaṃ na caitad atītādyarthajñānasya sambhavati vartamānārthajñānasyāpi kṣaṇikatvapakṣe nopapadyata eva tasmāt saugatānāṃ yogipratyakṣopavarṇanam apy asaṅgatam eveti  tad iti yogipratyakṣaṃ caśabdād ayogipratyakṣam api dvividham ity arthaḥ tatra saṃjñādisambandhollekhena jñānotpattinimittaṃ savikalpakaṃ pratyakṣam tac cātīndriyatvāt tatsākṣād udāhartuṃ na śakyate tatphalam evodāhriyate yathā devadatto daṇḍītyādi devadatta iti jñānaṃ kevalasaṃjñāsambandhollekhenotpadyate daṇḍīti viśeṣaṇasambaddhollekhīty evaṃ guṇādiviśeṣaṇatvasambandhollekhy api jñānam udāhartavyam iti  atha viśeṣyajñānaṃ kiṃ kevalaviśeṣyālambanam āhosvid viśeṣaṇaviśeṣyālambanam iti kiṃ cātaḥ kevalaviśeṣyālambanatve daṇḍīti pratyayo na syād adaṇḍe puruṣe yathā sato 'py anavabhāsamānasyāsatkalpatvāt svajñānaviśiṣṭena daṇḍena janitaṃ puruṣajñānaṃ katham aviśiṣṭam iti cet tad ayuktam svajñānaviśiṣṭe hi liṅgādinānumeyādijñānaṃ janyate na ca taddhūmīyetyādirūpeṇotpadyamānam upalabhyate kiṃ cāgnimān ayaṃ pradeśa iti jñānaṃ pratyakṣaphalaṃ prasajyate kevalapradeśasyendriyasannikṛṣṭatvād iti ubhayālambanatve 'pi daṇḍapuruṣāv iti syāt tadekajñānālambanatvāviśeṣe guṇapradhānabhāvo 'pi na syāt devadattādipratyayenāsamānādhikaraṇatvaprasaṅgāc ceti  yathādarśanam ity anye surabhi dravyam ityādijñānasya viśeṣyam evālambanam anumeyādijñānasyobhayālambanam iti na viśeṣābhyupagamasya niṣpramāṇakatvāt anumeyādipratyayasyāpi parvatādipratyayena sāmānādhikaraṇyopalambhāt rāṣṭrasenādipratyayasya tannāyakapratyayena sāmānādhikaraṇyād anaikānta iti cet na tatrāpi rāṣṭrādivyavahāropacaritasya rājādiviṣayatvānabhyupagamāt daṇḍīti pratyayo daṇḍaviṣayo na bhavati puruṣapratyayena samānādhikaraṇatvāt devadattādipratyayavad ity evaṃ sarve pratyayā viśeṣaṇānālambanāḥ sādhayitavyā iti bhrāntaṃ sāmānādhikaraṇyam iti cet āyātaṃ tarhi śākyadarśanam tatra ca sarvakalpanājñānānāṃ nirviṣayatvād ālambanacintānupapannaiveti śākyadṛṣṭiniṣedhe ca yathā daṇḍīti jñānam abhrāntam tathā sa eva daṇḍī bhuṅkta ityādi jñānam apy abhrāntam eva avayave samudāyopacārād iti cet tadupacārajñānaṃ bhrāntam abhrāntaṃ veti bhrāntam iti na yuktam niṣiddhatvāt abhrāntaṃ cet yady upacārād api daṇḍīti jñānam abhrāntaṃ kevalapuruṣālambanaṃ siddhaṃ tadā mukhyam anyad ubhayālambanam astīti kim atra pramāṇam na ca tadanyasya mukhyasya siddhāv upacāratvakalpanā nyāyyā atiprasaṅgāt pradhānāpekṣayā sāmānādhikaraṇyam iti cet atha manyase yad eva daṇḍīti jñāne pradhānaṃ tad eva devadattādijñāne 'pītyupapadyate sāmānādhikaraṇyam iti na apratibhāsanāt na hy evaṃ pratītiḥ kasyacid asti yad daṇḍītijñāne pradhānaṃ tad devadatta iti jñāne 'pīti api tu devadatta eva daṇḍīti daṇḍy eva ca devadatta iti pradhānanirdeśa evāyam iti cet kaḥ pratikūlo 'nukūlam ācarati yadā daṇḍīty anena pradhānam eva nirdiśyate pradhānam evālambanam iti siddhaṃ naḥ samīhitam tathā ca daṇḍo yasyāsti sa eva daṇḍīti vyapadiśyate 'yathāvyapadeśaṃ ca pratītir' iti yac coktam svajñānaviśiṣṭena liṅgādinānumeyādijñānaṃ janyate na ca taddhūmīyetyādirūpeṇotpadyata iti tad ayuktam na hy etāvad eva kāraṇaṃ viśiṣṭajñānotpattau niyamyate kiṃ tarhi samayasmaraṇasahakāriṇā viśeṣaṇatatsambandhajñānena viśiṣṭaṃ jñānaṃ janyate vyākaraṇaprasiddhamatvarthādisamayabhedānuvidhānavat smṛtinimittaṃ cāniyataṃ praṇidhānādisūtre 'bhihitam tenaikasminn arthe 'nekadhā samayopayoge yathā yathā saṃskārapratibodhāt smṛtir bhavati tathā tathā sahakāriṇendriyeṇa tasminn evārthe pratyayaviśeṣo janyate na ca sahāgnisambandhena pradeśastho dhūmo gṛhyate yena tasyāgnau dhūmītijñānajanakatvaprasaṅgaś codyate yad apy agnimān ayaṃ pradeśa iti jñānaṃ pratyakṣaphalaṃ prasajyata ity uktam tatra yadīndriyārthasaṃnikarṣād agnimān ayaṃ pradeśa iti vijñānaṃ bhavati tadā kim iti pratyakṣaphalaṃ neṣyate anumānatvena prasiddher iti cet na upacārato 'pi prasiddhisambhavāt anumeyāgniviśiṣṭaḥ pradeśo 'py anumeya ity ucyate na ca dhūmasyāpakṣadharmatvaprasaṅgaḥ sādhyadharmaviśiṣṭo hi dharmī pakṣa ity ucyate sa cānumeyo bhavatu vā mā vā bhūt tatstho hetupakṣavṛttir eva tatrasthasyaivāgner anumīyamānatvāt na vyadhikaraṇatvam api na mahatī jñānamālā itaretarāśrayatvaṃ vā prasajyate viśeṣaṇagrahaṇasya viśeṣaṇāntaragrahaṇapūrvakatvaniyamān abhyupagamāt ato 'numānād agnitatsambandhaviṣayam ekam eva jñānam anirdeśyam utpadyate tato 'gnimān ayaṃ pradeśa iti jñānaṃ pratyakṣato 'pi bhavati ye tv atīndriyaviśeṣaṇaviśiṣṭārthasya pratyakṣatvam ayuktam iti manyante tanmate savikalpakaṃ pratyakṣaṃ na prāpnoti devadattasaṃjñāviśiṣṭo hi puruṣo devadatta iti pratīyate na ca tadā devadattasaṃjñāpratyakṣaḥ saṃjñāyāś ca viśeṣaṇatvam daṇḍādivyavacchedakatvāt tad yathā brāhmaṇeṣu daṇḍinam āhūya bhojayed iti brāhmaṇāntarebhyo brāhmaṇo daṇḍena vyavacchidyate tathā puruṣeṣu devadattaṃ vyāhared iti puruṣāntarebhyaḥ puruṣaḥ saṃjñayaiva vyavacchidyate kākavad upalakṣaṇamātratvād iti cet na paryāyatvāt upalakṣaṇaṃ viśeṣaṇaṃ vyavacchedakam iti paryāyā eva devadattagṛhaṃ kākīti pratītiprasaṅgād iti cet na uktatvāt yathāsamayaṃ pratītir iti daṇḍena paribrājakaḥ kākena devadattagṛham iti nānayor vyavacchedakatve viśeṣo 'sti tasmāt sajātīyād vā vijātīyād vāvasthāntarād vā yad vyavacchedakaṃ tatsarvaṃ viśeṣaṇam ity ucyate tasmād gavādisaṃjñātatsambandhāv api smaryamāṇau gaur ityādi viśiṣṭaṃ jñānaṃ janayantau viśeṣaṇam eva bhavataḥ gotvam eva tatra viśeṣaṇam iti cet na gotvadarśane 'py aprasiddhasamayasya gaur ityādijñānānutpatter ity ubhayaviśeṣaṇam  atraike vadanti saṃjñāviśeṣaṇatve gosaṃjñako 'yaṃ gośabdavācyo 'yam iti jñānaṃ syāt tac cānumānikam eveṣyate gośabdasahakāribalena hi svaviṣayajñānajanakatvaṃ gosaṃjñakatvam ucyate tac cātīndriyam eveti gaur iti jñānaṃ ca gotvaviśeṣaṇād evotpannaṃ tena pratyakṣam iṣyate tathā hi gaur ayaṃ gotvavān ayam ity eko 'rthaḥ saṃketo 'py evam eva pratipādyate pratīyate ceti tad ayuktam yato na kaścid gotvayogitvaṃ saṃketakāle pratyeti pratipādayati vā tasya saṅketāgrahaṇe 'pi pratyakṣasiddhatvād agṛhītasaṃketo hi mahiṣādibhyo vyāvṛttātāṃ śāvaleyādipiṇḍānāṃ sādṛśyaṃ paśyaty eva tasmād abhidhānābhidheyasambandha eva samayaṃ grāhayitvā pratipādyate gaur ayaṃ gosaṃjñako 'yaṃ gośabdavācyo 'yam ity ekārthābhidhāyinānyatamaśabdena pratipatrāpi tathaiva pratīyate tasmād gaur ityādijñānaṃ pratyakṣaphalam icchatā na viśeṣaṇaviśeṣyayor ekajñānālambanatvam abhyupagantavyam nāpy atīndriyaviśeṣaṇajanitaṃ viśeṣyajñānapratyakṣaphalam eveti anekaviśeṣaṇaviśiṣṭārthajñānaṃ citram etat ityādirūpaṃ katham iti cet nedaṃ durghaṭam yato viśeṣaṇaviśeṣyayor eva krameṇa grahaṇam abhyupagamyate na tu viśeṣaṇatatsambandhānām api teṣām ekaikajñānālambanatvābhyupagamāt kvacit kramagṛhītānām apy ekasmaraṇaviṣayīkṛtānāṃ viśeṣaṇatvam iti kramagṛhītānāṃ tv ekasmaraṇaviṣayatvaṃ yathā tathā vākyavicāre vakṣyāmaḥ tad evaṃ sthitam etad viśeṣyajñānaṃ nobhayālambanaṃ kiṃtu viśeṣyālambanam eveti kalpanājñānatvān nākṣajaṃ śabdādisaṃyojanajñānaṃ nāpy arthālambanam iti cet na vikalpajñānasyāpy akṣajatve arthālambanatve ca virodhābhāvāt yāś copapattayas tvayā vyākhyātās tā agrata eva dūṣayiṣyāmaḥ tatsiddhaṃ savikalpakaṃ pratyakṣam  prathamākṣasannipātajaṃ hi jñānaṃ samayasmaraṇaviśeṣaṇagrahaṇanirapekṣam utpannaṃ tena tannirvikalpakam yogaḥ samādhiḥ ekāgratocyate tatra sthitasya yogino nirvikalpakam eva pratyakṣam iti vikalpatāyām ekāgaratānupapatter iti  yat pratyakṣaṃ tat sarvaṃ nirvikalpakam eveti śākyāḥ tathā ca pratyakṣaṃ kalpanāpoḍham iti dignāgoktaṃ lakṣaṇam sāmānyalakṣaṇānuvādenaitad draṣṭavyam tena yad avisaṃvādijñānaṃ kalpanāpoḍhaṃ tat pratyakṣam ity uktaṃ bhavati kalpanāyā apoḍham apetaṃ kalpanāpoḍham kalpanāsvabhāvarahitam ity arthaḥ atha keyaṃ kalpanā nāmajātyādiyojanā nāmādisaṃsarga ity arthaḥ tatra devadatta ityādi nāmayojanā gaur ityādi jātiyojanā gacchatītyādi kriyāyojanā śukla ityādi guṇayojanā daṇḍītyādi dravyayojanā ity eṣā pañcavidhā kalpanā paraprasiddhyodāhṛtā svamate tu sarvaiveyaṃ nāmakalpaneti tathā cāha kīrttiḥ abhilāpinī pratītiḥ kalpanā abhilāpasaṃsargayogyapratibhāsā pratītiḥ kalpanā iti saṃsargas tv abhidhānābhidheyatvākārayor ekatra jñānagrāhyākāratayā mīlanaṃ nāmādi naikatavāpādanapratipattir ity anye yogyagrahaṇenāvyutpannasyāpi kalpanā saṅgṛhītā bālo 'pi hi stanādikaṃ dṛṣṭvā pūrvadṛṣṭena sa evāyam ity ekatvam āpādya saṃtuṣyati tenāsyāpi kalpanāstīty avagamyate  yadi nirvikalpakaṃ jñānaṃ pratyakṣam tadā dvicandrādijñānam api pratyakṣaṃ prāptam tasya cāvikalpakatvam akṣajatvāt tathā svapnajñānam api spaṣṭatvān nirvikalpakaṃ gamanaprāptyādipratibhāsanimittatvād avisaṃvādy api tat ataḥ pratyakṣaṃ prāptam tadvyavacchedārthaṃ dharmakīrttiḥ pratyakṣaṃ kalpanāpoḍham abhrāntam ity evaṃ lakṣaṇaṃ cakāra anyathāpratibhāsitvaṃ bhrāntatvam grāhye rūpe viparyastatvam ity arthaḥ naiva dvicandrādibhrāntir indriyajā ity eke kilaikaṃ candraṃ dṛṣṭvā dvittvena kalpyate jñānasthaṃ keśākāraṃ dṛṣṭvā bāhyatvena kalpyata ity evam anyatrāpi draṣṭvyam atra dūṣaṇam āha dharmakīrttiḥ tan na indriyabhāvābhāvānurodhasya tattvaprayojakatvāt tasyehāpi tulyatvāt indriyavikāre ca vikārāt tannibandhanatvāc cāśrayasthiteḥ sarpādibhrāntivan manobhrānter akṣavikṛtāv api nivṛttiprasaṅgāt tathākṣavikāranivṛttāv apy anivṛttiprasaṅgāt tasmād indriyajam apy etad bhrānter apratyakṣam iti  dignāgasyāpy abhrāntatvaṃ viśeṣaṇam abhipretam iti darśayati ata eveti karaṇavyavacchinnād vikalpavarggāt pṛthak timiropalakṣitaṃ viplavaṃ pratyakṣābhāsam āha   bhrāntisaṃvṛttisaṃjñānam anumānānumānikam  smārttābhilāṣikaṃ ceti pratyakṣābhaṃ sataimiram  ity atra asya tātparyam āha   trividhaṃ kalpanājñānam āśrayopaplavodbhavam  avikalpakam ekaṃ ca pratyakṣābhaṃ caturvidham  āśrayo viṣayaḥ tasyopaplavaḥ tatsadṛśasmaraṇam atha vā kāraṇajñānam āśrayaḥ tasyopaplavaḥ vāsanāviśeṣaḥ tatas trividhaṃ kalpanājñānaṃ bhavati rajjumarīcikādiṣu sarpajalādijñānam ekaṃ bhrāntiśabdenoktam ghaṭādijñānaṃ dvitīyaṃ saṃvṛtisaṃjñānaśabdenoktam anumānajñānam ānumānikaṃ ca liṅgijñānam etad ubhayaṃ pūrvābhyām eva saṅgṛhītam kiṃtu pūrvayor anakṣajatvasiddhyarthaṃ dṛṣṭatattvena pṛthag uktam smārtābhilāṣikaṃ ceti tṛtīyaṃ darśanam eṣv abhāvino vidhipratiṣedhavikalpayor idantayotpadyamānayoḥ smārtaśabdebābhidhānam pratyabhijñānasyāpy anakṣajatvasiddhyartham ābhilāṣikaṃ pṛthag uktam etasmād vikalpavargāt pṛthak taimiragrahaṇaṃ kalpanāpoḍhatvasyāpavādatvasūcanārtham uktam taimiragrahaṇaṃ copaghātajopalakṣaṇārthaṃ sarvam evopaghātajaṃ jñānaṃ bhrāntam ity evāha dharmakīrttiḥ timirāśubhramaṇanauyānasaṃkṣobhādyanāhitavibhramam avikalpakaṃ jñānaṃ pratyakṣam iti keśādicandrādibuddhes tu sphuṭapratibhāsitvān na kalpanātvam tasmād uktam   na vikalpānubaddhasya spaṣṭārthapratibhāsitā iti tathānyatrāpy uktam   suptasya jāgrato vāpi yaiva dhīḥ sphuṭabhāsinī  sā nirvikalpobhayathāpy anyathaiva vikalpikā  iti kalpanārahitatvaṃ ca pratyakṣasya pratyakṣeṇaiva gamyata ity āha   pratyakṣaṃ kalpanāpoḍhaṃ pratyakṣeṇaiva siddhyati  pratyātmavedyaḥ sarveṣāṃ vikalpo nāma saṃśrayaḥ  saṃhṛtya sarvataś cintāṃ stimitenāntarātmanā  sthito 'pi cakṣuṣā rūpam īkṣate sākṣajā matiḥ  punar vikalpayat kiṃcid āsīn me kalpanedṛśī  iti vetti na pūrvoktāvasthāyām indriyād gatau  kalpanājñānam apy atathārthāvabhāsitvād bhrāntam eva tathāpi vipratipattinivṛtyarthaṃ pṛthag uktam yataḥ savikalpakam api gaur ityādijñānam akṣajatvād bhrāntatvāc cādhyakṣaṃ pramāṇam iti pareṣām abhiniveśas atpratiṣedhārthaṃ kalpanāpoḍham ity uktam na hi nāmasaṃsargapratibhāsitvam indriyajñāne sambhavati arthasya sāmarthyena samudbhavād arthasāmarthyenotpadyamānaṃ tadrūpamevānukuryāt na hy arthe śabdāḥ santi tadātmāno vā yena tasmin pratibhāsamāne pratibhāseran na cāyam arthāsaṃsparśāsaṃvedanadharmāḥ artheṣu tanniyojanāt tato 'rthānām apratītiprasaṅgāt tasmād ayam upanipatya vijñānaṃ janayann arthaḥ svātmānurūpam eva janayituṃ yukto nārthāntarākāram na hi nīlaṃ śuklākāraṃ rasādyākāraṃ vā jñānaṃ janayati nāpi tadbalenodīyamānaṃ vijñānam arthāntaram anusarttuṃ yuktaṃ rasādijñānavat sato 'pi tadātmana indriyāntarajñānotpattāv asāmarthyād atiprasaṅgāc ca vikalpakaṃ tu manovijñānam arthasannidhānānapekṣaṃ vikalpavāsanotthāpitam aniyatendriyārthagrāhi kutaścid anubhavasambandhāt saha pṛthag vā gṛhṇīyāt  api ca  arthopayoge 'pi punaḥ smārttaṃ śabdānuyojanam  akṣadhīryadyapekṣeta so 'rtho vyavahito bhavet  na hi saṃketakālabhāvinam abhilāpasāmānyam asmaratas tadyojanā sambhavati śabdāntaravat na cārthābhipātakṛta asatyāntare vikāre śabdaviśeṣe smṛtir yuktā tasyātatkṛtatve tannāmāgrahaṇaprasaṅgāt tatsmṛtyā vyavadhānān nārthopayogo 'nantaravyāpāraphalaḥ syāt tataś ca yaḥ prāg ajanako buddher upayogāviśeṣataḥ sa paścād api syād ātmābhedena sāmārthyāviśeṣāt naikasyaikatra kriyākriye sambhavataḥ tena syād arthāpāye 'pi netradhīḥ arthasya sākṣādbuddhāv anupayogāt smṛtiprabodhe copayuktatvān nāsyānupakāriṇo buddhirbhāvamapekṣeta arthābhipātakṛte ca buddhijanmany abhilāpasmṛtyantarābhāvāt mā mūnnāma vikalpasyākṣajatvam jātyādivikalpasya tu bhaviṣyatītyāśaṃkāniṣedhārtham āha   viśeṣaṇaṃ viśeṣyaṃ ca sambandhaṃ laukikīṃ sthitim  gṛhītvā saṅkalayyaitat tathā pratyeti nānyathā  kiṃcit kenacid viśiṣṭaṃ gṛhyamāṇaṃ viśeṣaṇaviśeṣyatatsambandhalokavyavasthāpratītau tatsaṃkalanena gṛhyate daṇḍādivat nānyathārthasambandhābhidhānavyavasthāparijñāne 'bhāvād jātiguṇakriyāvatām etan na sambhavaty eva rūpavivekasambandhayor apratibhāsanena ghaṭanāyogāt kṣīrodakavad atadvedini yatrāpi vivekapratipattir asti tasyāpi grahaṇam   saṃketasmaraṇopāyaṃ dṛṣṭasaṃkalanātmakam  pūrvāparaparāmarśaśūnye tad cākṣuṣe katham  na hīdam iyato vyāpārāt kartuṃ samarthaṃ saṃnihitaviṣayabalenotpanne 'vicārakatvāt vicārakatve cendriyamanojñānayor abhedaprasaṅgāt abhede cātītānāgatavastuprabhedagrahaṇāgrahaṇohānūhārthabhāvāpekṣānapekṣādiprasaṅgaḥ manovijñānābhisaṃskṛtam indriyajñānaṃ pratyetīti cet na yathoktāgrāhiṇas tathā pravṛttyayogāt aviṣaye 'pravṛtteḥ jātyādisambandhātītaśabdavyavahārādīnām indriyajñānāviṣayatvāt tasmān nendriyajñānam arthasaṃyojanāṃ kalpanām āviśati  vikalpotthāpitā sā ca na varttetecchayā matiḥ nārthasaṃnidhim īkṣeta api ceyaṃ viśeṣaṇādivikalpotthāpitā satī pravṛttāpi samagrasāmagrīkasya punar icchayā nivarteta tadanyavikalpavat  śakyante hi kalpanāḥ prasaṃkhyānena nivārayitum nendriyabuddhyaḥ sāmagrīsākalye vinivartya gobuddhim aśvam api kalpayato godarśanāt nāpīyam arthasannidhim īkṣeta na hi gavādivikalpo 'rthasannidhāv eva bhavatīti tasmād avikalpakam eva jñānaṃ pratyakṣam tatra bāhyārthapakṣe 'rthākāraḥ pramāṇām tadarthādhigamaḥ phalam vijñaptimātratāyāṃ svasaṃvittiḥ phalam grāhakākāraḥ pramāṇam tadvaśena svasaṃvedanavyavasthāpanāt   atrātmaviṣaye māne yathā rāgādivedanam  savyāpārapratītatvāt pramāṇaṃ phalam eva sat  ity etatpakṣadvaye 'pi samānam iti  atrocyate pramāṇaphalavicārasya śākyādimatavyudāsena prāg eva kṛtatvān neha sa punaḥ kriyate kin tv atra gaur ityādi jñānasyākṣajatvam eva sādhyate yat tāvad arthasāmarthyenotpadyamānaṃ tadrūpam evānukuryād iti tan na jñāne 'rthākārasya prāg eva nirastatvāt yad api na hy arthe śabdāḥ santītyādi tad api viśeṣaṇaviśeṣyayor ekajñānālambanatvapratiṣedhenaiva nirastam na cāyaṃ gaur iti jñāne śabdaḥ pratibhāti kiṃ tarhi sāsnādimān arthaḥ śuklo 'yaṃ pīno viṣāṇī gacchatītyādi sāmānādhikaraṇyapratīteḥ mahiṣādiṣu cāyaṃ gaur ityādi saṃvādipratītyanutpatteḥ savikalpakatvāt ayaṃ mithyā pratyayaḥ tadanyasavikalpavad ity ayuktam nirvikalpakatvāt tadanyanirvikalpavad ity asyāpi prasaṅgāt tulyākṣepaparihāratvāt  yac cātroktam   manaso yugapadvṛtteḥ savikalpāvikalpayoḥ  vimūḍho laghuvṛtter vā tayor aikyaṃ vyavasyati  tatredaṃ vicāryate kiṃ tāv eva yugapadutpannau kramotpannau vā savikalpāvikalpāv ekatvenādhyavasyati atha tayor viṣayāv iti kiṃ cātaḥ pratyayamātrādhyavasāye viṣayonmukhā pravṛttis tatprāptiś ca na syād avisaṃvādipratyayasya ca bhrāntatvāyogān na bhrāntito 'pi pravṛttiprāptī atha savikalpāvikalpārthayor aikyaṃ vyavasyati yathoktam dṛśyavikalpyāv arthāv ekīkṛtya tadadhyavasāyena pravartanād iti tad ayuktam mahiṣādipiṇḍeṣv api gaur ity adhyavasāyena pravṛttau hy avisaṃvādaprasaṅgāt gakārādivarṇaiḥ sambandhābhāvasyobhayatrāviśeṣāt tadekatvādhyavasāyasyāpy ubhayatrāviśeṣād iti tad api paṇḍitamanyenoktam idam iti purovarttiny arthe yad vijñānaṃ tat svaviṣayānantaraviṣayasahakāriṇākṣajñānena janitaṃ mānasaṃ pratyakṣam iṣyata iti tad aparyālocitābhidhānam yad eva hi gaur iti jñānaṃ gakārādivarṇaviṣayatvāt savikalpakaṃ bhavateṣṭam tathedam ity apīkārādivarṇaviṣayatvāt savikalpakam eva śabdasaṃsargapratibhāsatvāviśeṣāt idam iti purovarttispaṣṭākāratvān na gaur iti jñānam iti cet divyam atra grāhyaṃ nyāyābhāvāt kvacid arthābhāve 'pi gaur ity utpatter na tad arthāpekṣeti cet idam ity api jñānaṃ kvacid arthābhāve bhavaty eva arthābhāve bhavad bhrāntam anyatra samyag evety etad ubhayatrāpi samānam ikārādiśabdasaṃsargāpratibhāsīdam iti jñānaṃ nirvikalpam iti cet tad idaṃ vyāhatam  api ca gakārādiśabdasaṃsargāpratibhāsi gaur ityādijñānaṃ nirvikalpakaṃ mānasaṃ pratyakṣam ity etad api bhavatābhyupagantavyam tulyanyāyatvāt tataś ca gaur ityādijñānasya kalpanātvenāpratyakṣatvābhyupagamo 'nupapanna eveti  yad apy uktam idam ity eva kṛtvā pravarttate tena pravartakatvāt pramāṇam iti tad apy ayuktam yato nedam ity eva kṛtvā pravarttate kiṃ tv abhīṣṭaniścayād eva jātamātrasyāpi pravṛttir iti vakṣyāmaḥ tasmād etad evottaraṃ yuktam na mānasaṃ pratyakṣam indriyapratyakṣād arthāntaram arthāntaram āgamoktatvenaivoktam na tv atra pramāṇaṃ kiṃcid astīti  yad apy uktam sato 'pi tadātmana indriyāntarajñānotpattāv asāmarthyād iti tadanabhyupagamenaiva parihṛtam na hi cakṣurādijñānaviṣayatvaṃ śabdasyābhyupagamyate kiṃ tu saṃketānubhavasahakāriṇā tatsmṛtisahakāriṇā vā cakṣurādiṇā svasminn eva viṣaye gaur ityādijñānam utpādyate  yad apy uktam arthopayoge 'pītyādi tatra yadi smṛtyapekṣitve 'rthasya kṣaṇikatvena vyavadhānam ucyate tan na kṣaṇikatvāsiddhatvāt kṣaṇikavādināpi sahakārivailakṣaṇyād ekasantānasya vilakṣaṇakāryotpādakatvam abhyupagatam eva tataś ca yathaikaivāgnisantānaḥ kasyacid ekasya mṛtsantānasyāśmasantānasya vā sahakāribhedānurodhena rūpādyākāraviśeṣaṃ prati vyavahitatvenākāraṇatvam iṣyate tathārthasantānasyendriyasantānasya ca nirvikalpakaṃ jñānaṃ janayitvā paścāl labdhasahakāriviśeṣasya gaur ityādyākārajanakatvaṃ bhaviṣyatīti kathaṃ vyavadhānam etena yaḥ prāgajanako buddher ityādy api nirastam na hi yasyākārasya pragajanako vahnis tasyākārasya paścād apy ajanaka eveti yuktam upayogāviśeṣata ity asiddham sahakāriviśeṣaprāpter evopayogaviśeṣatvād iti naikasyaikatra kriyākriye sambhavata ity etad apy akṣaṇikatvaprastāve vicārayiṣyāmaḥ kiṃ ca tatsantānasyākṛtakāryasyāpi tatkāryakartṛtvaṃ pradarśitam eveti evaṃ cārthasya sākṣād buddhāv anupayogād ity asiddham smṛtiprabodhe copayuktatvād ity anena kim ucyate na tāvad arthasya smṛtijanmany upayogaḥ smṛter anarthajatvābhyupagamāt  atha tajjanakānubhavajanmany upayogaḥ tataḥ kim atropayuktasyānyatrānupayoga iti cet na vahneḥ krameṇāṅgārabhasmādibhāveṣūpayogadarśanāt tathā mānasapratyakṣe prāg apy upayuktasyārthasya paścād upayogadarśanāt bhavati mānase 'rthasya paścād upayogaḥ kiṃ tu tadakṣajaṃ na bhavatīti cet akṣajatve tarhi vivādo nārthajatve yathā cārthasya prāgarthākṣabuddhāv eva sāmarthyaṃ tatsahakāriṇaḥ paścān mānasapratyakṣe 'pi sāmarthyam iṣṭam tathendriyārthayoḥ prāgavikalpabuddhāv eva sāmarthyam paścād āsāditasahakāriviśeṣayoḥ savikalpakabuddhāv api sāmarthyaṃ kiṃ neṣyate ko 'tra virodhaḥ tadākāraprasaṅga iti cet atha manyase yadīndriyārthābhyāṃ paścād api jñānaṃ janyate tadā tad api jñānaṃ prāguditajñānena tulyākāraṃ prasajyata iti naitad asti vilakṣaṇasahakāryupakṛtaikakāraṇajanyānām apy ekākāratvadarśanāt anyathā cakṣuḥprakāśābhyāṃ janitānāṃ sarvajñānānām ekākārataiva syāt kathaṃcid ekākāratve savikalpāvikalpayor apy ekākāratvam asty eva  yad api viśeṣaṇaviśeṣyam ityādyabhidhāyedam uktaṃ jātiguṇakriyāvatām etan na sambhavaty eva rūpavivekasambandhayor apratibhāsanena ghaṭanāyogād iti tad apy ayuktam apratibhāsanatvasyāsiddhatvāt tathā hi agṛhītasamayo 'pi mahiṣādipiṇḍebhyo vyāvṛttān śāvaleyādipīṇḍān ekākārāṃś ca viviktagotvasvarūpatatsambandhopalambhenaiva pratipadyate vyāvṛttebhyo 'nyā naiva vyāvṛttir iti cet na apohasya nirākariṣyamāṇatvāt tanniṣedhe siddhyaty eva jātiguṇakriyāṇāṃ tatsambandhasya cāśrayād arthāntaratvam  kṣīrodakavad atadvedini ity apy asiddham yenāpi hi kṣīrodake pṛthag ādhāre na dṛṣṭe tasyāpi prabhūtenodakena miśritaṃ kṣīraṃ kṣīrodakam etad iti pratipattir bhavaty eva svalpenāpy udakena miśritaṃ kṣīraṃ tajjñasya pratibhāty eva yas tu svabhāvo vā padārthānām eṣo yena kecid āsadbhāvaṃ saṃsṛṣṭāḥ kecit paścāt kiyantaṃ kālam kecit saṃsṛṣṭā api padārthāḥ sarveṣām eva draṣṭṝṇāṃ vivekena pratibhānti kecit tajjñānām eva kecit tv asaṃsṛṣṭāvasthāyām evāsmadādīnāṃ vivekena pratibhānti saṃsṛṣṭāvasthāyāṃ tv avivekenaiveti  yad api saṃkalanajñānam ity uktam tatra yadi tāvad anekārthasmaraṇamātram eva saṃkalanajñānam abhipretam tan na yuktam daṇḍītijñānasyānubhavākāratvena saṃvedyamānatvāt smaraṇam api daṇḍītyanubhavaṃ sūcayati na hi puruṣadaṇḍagavādīnāṃ svarūpamātragrahaṇe daṇḍī dṛṣṭo gomān dṛṣṭa ityādyākārā smṛtir bhavitum arhati  atha bhrāntijñānam eva saṃkalanajñānam abhipretam tad apy ayuktam nīlādipratibhāsavad asyāpi sarvadā sarveṣām avisaṃvādenotpatteḥ kiṃ ca bhrāntinimittābhāvāt na tāvad indriyadoṣād vātādivaiṣamyād vā bhrāntiḥ sarvavyavahartṝṇāṃ saṃnikṛṣṭānām apy aniyatadeśakālāviśeṣaṇotpatteḥ vāsanāpy anenaiva pratyuktā sādṛśyādinimittam apy atra na sambhavaty eveti  atha viśeṣaṇādigrahaṇapūrvakatvena saṃkalanājñānaṃ tad iṣyata eva dṛṣṭasāmarthyasya kāraṇatvābhyupagamāt viśeṣaṇādigrahaṇasyevākṣasyāpi sāmarthyāvadhāraṇāviśeṣān nānakṣajaṃ daṇḍītyādijñānam na hi yatraikasya sāmarthyaṃ tatrānyasya nāsty eveti  yad api 'saṃketasmaraṇa' ityādi tad apy ayuktam eva saṃketasmaraṇopāyatvacākṣuṣatvayor viśeṣābhāvāt saṃnihitaviṣayatvam apy asty evāyaṃ daṇḍītyādijñānasya pratyabhijñānasyāpi ca  nanu ca sa ity anenāsaṃnihitaḥ pūrvadṛṣṭaḥ parāmṛśyate na tasyānenābhinnasya saṃnihitatvānupapatteḥ tadabhinnatvaṃ kena gṛhata iti cet cakṣuṣaiva pūrvadarśanaviśiṣṭatvam iti smṛtisahitena cakṣuṣā gṛhyate tadviṣayaṃ pratyabhijñājñānam utpādyata ity arthaḥ tasmiṃś ca pratyabhijñājñānena sakārādayo varṇāḥ pratibhānti na pūrvadarśanaṃ cāvabhāti kiṃ tu sa evārthaḥ sa ca yādṛśo dṛṣṭas tādṛśasyaiva parapratyākhyānārthaṃ tadabhidhāyakaṃ sa evāyam iti śabdaṃ smṛtyoccārayati evaṃ daṇḍītyādijñāne 'pi draṣṭavyam  yadi punar abhilāpādisaṃsargaśiṣṭo 'rthaḥ kadācid api na gṛhyate tadā parapratipādanārthaṃ niyatasyaiva śabdasyoccāraṇaṃ na syāt bhrāntitaś ca yasya kasyacid uccāraṇaṃ syāt sarvavyavahartṛsaṃvādābhāvaprasaṅgāc ca  yad api pūrvāparaparāmarśaśūnyatvam avicārakatvam indriyajñānasyoktam tatra avicārakatavaṃ kim ucyate yadā smṛtirūpatvaṃ tena hetunākṣajñānasya viśeṣaṇaviśiṣṭārthaviṣayatvaṃ niṣidhyate tadā smṛtir eva tathārthaviṣayābhyupeyā tataś ca nirviṣayatvābhyupagamavirodhaḥ na cānubhavaviṣayād anyo viṣayaḥ smṛteḥ śakyo vyavasthāpayitum sarvatra dṛṣṭārthaviṣayatvena smṛteḥ saṃvedanāt  atha smṛtir api na viśeṣaṇaviśiṣṭārthaviṣayā na tadvyavahāroccheda prasaṅgāt yadā tadviśiṣṭārthaḥ smṛtyānubhavena ca naiva viṣayīkriyate tadā katham apratipanno 'sau vyavahartuṃ śakyate bhrāntita iti cet na bhrānteḥ pratiṣiddhatvāt  atha parāmarśajanyatvam avicārakatvaṃ hetuḥ tathāpy asiddhatvād ayuktaḥ parāmarśo hi smṛtiḥ syād ānumānikaṃ vā jñānam saṃśayādirūpaṃ vā sarvasyāpi viśiṣṭānubhavotpattāv indriyasahakāritvaṃ prasādhitam eveti  yad apy uktam vicārakatve cendriyamanojñānayor abhedaprasaṅgād ityādi tad apy ayuktam nirvikalpakatvādyaviśeṣavad asambhavāt yathā tvanmate caturvidhānāṃ pratyakṣāṇāṃ nirvikalpakatvābhrāntatvāviśeṣe 'py avāntaradharmabhedo 'sti viṣayabhedaḥ kāraṇabhedaś cāsti tathā vicārakatvāviśeṣe 'pīndriyamanojñānayor nābheda eva nāpy atītānāgatavastubhedagrahaṇādiprasaṅga iti  yad apy uktam jātyādisambandhātītaśabdavyavahārādīnām indriyajñānāviṣayatvād iti tad apy asāram jātyādisambandhasyendriyaviṣayatvenāsādhitatvād viśiṣṭajñānasya ca kevalaviśeṣyālambanatvena prasādhitatvāt nātītaśabdādiviṣayatvaprasaṅgaḥ yad api vikalpotthāpitā sā cetyādi tad apy asat kāmādyupetasya purovasthite kāminyādyarthe tadvikalpasyecchāto 'py anivṛttidarśanāt atha prasaṃkhyānābhyāsāt kāminyādivikalpo 'pi nivarttate evaṃ tarhi cittavṛttinirodhābhyāsād indriyabuddhayo 'pi nivartanta ity āhuḥ patañjaliprabhṛtayaḥ kiṃ ca suptavyāsaktamanasāṃ cendriyasaṃnikṛṣṭārthasyāpy apratibhāsanān na manonirapekṣasyendriyasyāpi vyāpāraḥ sambhavati  yac coktam sāmagrīsākalye vinivarttya gobuddhim aśvam api kalpayato godarśanād iti tad asambaddham eva pralapitam tathā hi ayaṃ gaur iti jñānaṃ saṃketasmṛtīndriyayor anyatarābhāve 'pi nopapadyata ity evaṃ pareṇokte sāmagrīsākalye vinivartyetyādi kvopayujyate  yad apy uktam nārthasaṃnidhim īkṣeta na hi gavādivikalpo 'rthasaṃnidhāv eva bhavatīti tad apy asamīkṣitābhidhānam viśiṣṭavikalpasyārthasaṃnidhim antareṇotpatter adarśanāt śabdasāmyād abhedinaś ca bhavataivānumitisādhanatvasya nirākṛtatvāt kiṃ ca keśādijñānavad akṣajatvasāmyāt sarvākṣajajñānānām arthasaṃnidhinirapekṣāṇām evodayaprasaṅgāt tataś ca na kasyacid arthasāmarthyenodbhava ity arthasāmarthyād bhavatvam asiddhaṃ syāt yathā vā bhāvanājatvāviśeṣe 'pi yogijñānam evāvisaṃvāditvād abhrāntaṃ pratyakṣam iṣyate na tu svapnādyupaplavajñānam tathā savikalpakatve 'py ayaṃ gaur ityādijñānam evāvisaṃvāditvād arthasākṣātkaraṇapravṛttatvāc ca pratyakṣam iti  yad apy uktam saṃketabalenārtheṣu śabdaḥ pravartate saṃketas tu na vyaktau śakyate karttuṃ grahītuṃ ca nāpi sāmānye yasmād   ekatra dṛṣṭo bhedo hi kvacin nānyatra dṛśyate  na tasmād bhinnam asty anyat sāmānyaṃ buddhyabhedataḥ  tad apy asat yasmād vyaktau sāmānye ca tadvastu ca saṃketasya karaṇaṃ grahaṇaṃ yathā sambhavati tathopariṣṭād vistareṇa pratipādayiṣyāmaḥ tat siddhaṃ savikalpakam api pratyakṣam  saṃśayāder api vipratipattiviṣayasyānenaiva nyāyenākṣajatvam arthaviṣayatvaṃ ca sādhayitavyam iti  nirvikalpakādhigataviṣayatvāt savikalpakasyāpramāṇatvam iti cet na anyathā tadadhigamāt yogijñānasya ca dṛṣṭaśrutādiviṣayasyāpramāṇatvaprasaṅgāt saṃplavasya ca prāg eva sādhitatvāt adhigataviṣayatve 'pi na savikalpakam apramāṇam na cādhigataviṣayatvena smṛtir eva smaraṇviṣayatvāviśeṣāt pratyakṣādīnām apy abhedaprasaṅga ity alam atiprasaṃgeneti  iti śrīmadācāryabhāsarvajñaviracite nyāyabhūṣaṇe saṅgrahavārtike prathamaḥ paricchedaḥ samāptaḥ  athedānīm anumānasvarūpaṃ vicāryate   tatpūrvakaṃ trividham anumānaṃ pūrvavac cheṣavat sāmānyato dṛṣṭaṃ ca iti sūtram atra tatpūrvakam anumānam ity etāvad eva lakṣaṇārtham pariśiṣṭaṃ tu vibhāgārtham ity eke tadapavyākhyānam tad ity anena yadi pratyakṣam eva parāmṛśyate tadātivyāptyavyāptidoṣau bhavataḥ pratyakṣapūrvake saṃskāre saṃśayādijñāne cātivyāptir anumānādipūrvakānumāne cāvyāptir iti tenāvyāptiparihārārthaṃ vibhāgasūtraprakrāntāni sarvapramāṇāni parāmṛśyante vigrahaviśeṣāśrayaṇād ativyāptiparihāro 'pi siddhaḥ te ca tāni ceti vigrahaḥ svarūpāṇām ekaśeṣāt tānīti bhavati tāni pūrvaṃ yasya tad idaṃ tatpūrvakam tatra te ity anenāvinābhāvasambandhadarśanaṃ liṅgadarśanaṃ cābhisambadhyate tānīty anena sarvapramāṇaphalāni etad uktaṃ bhavati pratyakṣādyanyatamapramāṇajanitam avinābhāvasambandhadarśanaṃ liṅgadarśanaṃ ca pūrvaṃ yasya tat tathoktam anumitir anumānam phalalakṣaṇe hi siddhe tatsādhanalakṣaṇaṃ siddhyaty eva  atha vā tatpūrvakaṃ yataḥ karmakartṛvailakṣaṇyād bhavati tadanumānam iti tacchabdenāpi yadā pratyakṣādipramāṇāny eva parāmṛśyante tadaikasya pūrvakaśabdasya luptanirdeśo draṣṭavyaḥ tatpūrvakapūrvakaṃ jā tyādi vyākhyeyam  trividhagrahaṇaṃ niyamārtham deśakālajātyavasthādibhedād anantam apy anumānaṃ trividham eveti prakārāntareṇa traividhyāśaṃkānivṛttyartham pūrvavadādigrahaṇam pūrvavad iti kāraṇānumānam kathaṃ pūrvaśabdena kāraṇākhyam iha liṅgam uktam tad vidyate yasyālambanībhūtaṃ liṅgijñānasādhanasya jñānasya tatpūrvavat phalavivakṣayā tu pūrvaṃ vidyate janakaṃ yasya liṅgijñānasya tat pūrvavat  śeṣavad ity atrāpy eṣaiva vyutpattiḥ śeṣavad iti kāryānumānam kāryakāraṇayoḥ kāraṇaṃ vyākhyātam ataḥ kāryaṃ śiṣyata iti śeṣaḥ  sāmānyatodṛṣṭaṃ nāma yadakāryakāraṇatve 'py avinābhūtam arthāntarasya gamakam yathā gandhaviśeṣo rasādiviśeṣasyeti caśabdaḥ samānanyāyatvaṃ sūcayati etad uktaṃ bhavati śākyair arthāntarasya kāryam eva gamakam iṣyate na kāraṇam nāpy akāryakāraṇam iti tatra kāryasya gamakatve yo nyāyas tair avyabhicāralakṣaṇo 'padiṣṭaḥ sa itaratrāpy astīti caśabdena sūcyate tathā cottaratra prapañcayiṣyāmaḥ  atha vā pūrvavad iti kevalānvayy anumānam śeṣavad iti kevalavyatireki sāmānyatodṛṣṭam ity anvayavyatirekīti kathaṃ pūrvaśabdenānvayo vyapadiśyate prāg adhyavasīyamānatvāt na hi yāvan nāgnibhāve dhūmabhāvo 'dhyavasīyate tāvad agnyabhāve dhūmābhāvo dṛṣṭo 'py adhyavasātuṃ śakyate vidhyadhyavasāyapūrvakatvāt niṣedhāvyavasāyasya pūrvam eva vidyate anvaya evāsti yasyānumānasya tatpūrvavat śeṣo vyatirekaḥ sa evāsti yasya tac cheṣavat bādhakopalakṣitasya kevalavyatirekasya gamakaṃ na vyatirekamātrasyeti pradarśanārthaṃ śeṣavad ity uktam na vyatirekavad iti anvayavyatirekayoḥ sādhanāṅgayoḥ sāmānyena yad anumānaṃ dṛṣṭam tat sāmānyato dṛṣṭam etad uktaṃ bhavati yathānvayenaitad anumānam upakṛtaṃ tathā vyatirekeṇāpīti caśabdo 'nvayavyatirekivad itarayor api gamakatvam astīti sūcayati  śākyāḥ khalu kevalānvayinaḥ kevalavyatirekiṇaś ca gamakatvaṃ nāstīty āhuḥ tanniṣedho 'pi sūcitaḥ tac copariṣṭād varṇayiṣyāmaḥ  atra tatpūrvakam ity etāvad evānumānalakṣaṇam iti na budhyāmahe saṃskārasaṃśayāder api pratyakṣādiphalapūrvakatvāt atha tatpūrvakam avyabhicārādiviśiṣṭajñānam ity adhyāhriyate tathāpi pratyakṣāgamajñānābhyāṃ vyabhicāras tannivṛttyartham apy adhyāhārāntaraṃ yady āśrīyate tadā tatpūrvakagrahaṇaṃ vyarthaṃ syāt adhyāhārair eva lakṣaṇasiddher iti  nanu ca te iti vigrahāśrayaṇād eva sarvavyabhicāranivṛttiḥ siddhā na hy avinābhāvadṛṣṭānukārismṛtisahitena liṅgajñānena saṃśayādijñānaṃ pratyakṣāgamajñānaṃ vā janyata iti na aprakrāntatvāt na hi prāk kvacid avinābhāvadarśanaliṅgadarśane prakrānte yena tayor eva 'te' ity anena parāmarśaḥ syāt aprakrāntasyāpīcchāmātreṇa parāmarśābhyupagame viśiṣṭaliṅgijñānasyaiva parāmarśaḥ syāt tataś ca pūrvakagrahaṇam anarthakaṃ syāt tad ity etāvataivādhyāhārasahitenānumānalakṣaṇasiddher iti  anye tu tatpūrvakaṃ trividham anumānam ity etāval lakṣaṇavākyaṃ varṇayanti  asyārthaḥ pratyakṣādipramāṇapūrvakaṃ kevalānvayādiliṅgatrayālambanaṃ jñānam anumānam iti naitad api yuktaṃ jñānasyaiva pramāṇatvānabhyupagamāt sarvaṃ hy anumitisādhanaṃ jñānam ajñānaṃ cānumānam iṣyate kiṃ ca saṃśayādijñānaṃ janayad api tatpūrvakaṃ trividhaṃ liṅgālambanaṃ jñānam anumānaṃ syāt adhyāhārair avyāptyativyāptinivṛttau tata eva lakṣaṇasiddher anarthakaṃ sūtraṃ syād iti  apare tu pūrvavadādipadāni lakṣaṇārthatvena varṇayanti kila pūrvam upādānāt pakṣaḥ pūrvaśabdenocyate so 'sty eva yasya tatpūrvavat pakṣavyāpakaṃ liṅgam ucyate śeṣa iti sapakṣaḥ uktāt pakṣāc chiṣyamāṇatvād ataḥ śeṣavad iti sapakṣavad ity uktaṃ bhavati  sāmānyatodṛṣṭaṃ vipakṣe ity adhyāhāryam vipakṣe samānyenādṛṣṭaṃ vipakṣaśabdābhidheye sarvatrādṛṣṭam ity arthaḥ caśabdo 'satpratipakṣatvābādhitaviṣayatve samuccinoti evaṃ ca pañcarūpaliṅgam uktaṃ bhavati kevalavyatirekikevalānvayinor lakṣaṇaṃ śeṣavatsāmānyatodṛṣṭapadayor anyataralopena vyākhyeyam iti  bhavatv evaṃ kaṣṭakalpanayā trividhaṃ liṅgalakṣaṇam tathāpy anumānalakṣaṇaṃ prastutam anabhidhāyāprastutaṃ liṅgalakṣaṇam evābhidadhato 'prastutābhidhāyitvaṃ syāt na hi liṅgam evānumānam sarvakaraṇagrāmasyānumitisādhakasyānumānatvāt saṃśayādijanakasya ca liṅgasyānanumānatvāt atītānāgataliṅgajñānād apy anumitisambhavād akāraṇam api liṅgam anumites tat kathaṃ liṅgalakṣaṇād evānumānalakṣaṇaṃ siddhyatīti tasmāt trividham ity asya pūrvavadādipadānāṃ ca prāg uktam eva vyākhyānaṃ jyāyaḥ tatpūrvakagrahaṇaṃ ca svakīyānumānabhūṣaṇārthaṃ parakīyānumānadūṣaṇārthaṃ coktam  katham iti yat tāvat sāṃkhyaiḥ guṇapuruṣaviṣayam anumānam uktam tan na yuktam pratyakṣapūrvakaṃ hy anumānaṃ tair apy abhyupagatam na ca tanmate pratyakṣaṃ pramāṇam upapadyate keśoṇḍukādijñānavadalīkārthaviṣayatvena bhrāntatvāt tathā ca tair uktaṃ  guṇānāṃ paramaṃ rūpaṃ na dṛṣṭipatham ṛcchati  yat tu dṛṣṭipathaṃ prāptaṃ tanmāyeva sutucchakam iti  evaṃ ca māyādhūmādidarśanapūrvakānumānavadalīkavikāradarśanapūrvakaṃ pradhānādyanumānam apramāṇam eva  advaitavādinām apy advaitaviṣayāv anumānāgamāv anvayādigrāhakasya pratyakṣasyāpramāṇatvenāyuktau pramāṇatve 'pi tenaiva bādhitāv iti na ca tābhyāṃ pratyakṣaṃ bādhyate yatas tatpūrvakaṃ tayoḥ sattvam ity evaṃ yojyam  ye 'pi pratyakṣam evaikaṃ pramāṇam ity āhus tair api svārthaṃ parārthaṃ ca hitāhitaprāptiparihārānuṣṭhānam abhyupagacchadbhis taddhetusādhanasāmarthyaniścayo na pratyakṣāt sambhavati ity atas tatpūrvakam anumānam avaśyam abhyupagantavyam ato 'vinābhāvasambandhasya grahītum aśakyatvād ityādyanupapannam iti  śākyānām api tatpūrvakam anumānaṃ na prāpnotīti yojyam sādṛśyajñānasya pratyakṣato 'sambhavāt tadasambhave trairūpyāsambhavāt katham anumānaṃ pravartate trairūpyāl liṅgato 'rthadṛganumānam ity eva hi tallakṣaṇam āhuḥ trairūpyasya cātyantavilakṣaṇavastumātragrāhiṇaḥ pratyakṣān niścayo na sambhavatīti katham aniścitāt tato 'satkalpād arthadṛganumānam bhrāntitas trairūpyagrahaṇam ity etad apy andhaceṣṭitam mithyānumānaprasaṅgāt na hi loke bhrāntitas trirūpadhūmāvadhāraṇād arthakriyāsamarthadahanānumānaṃ dṛṣṭam  athānumānenaiva trairūpyaṃ gṛhyate naitad asti trairūpyagrāhakānumānasyāpi trairūpyagrahaṇāpekṣitatvāt tatrāpy anumānāntarābhyupagame trairūpyagrāhakānumānānavasthānād abhimatānumeyāpratipattir eva syāt ayam eva hi sūtrakārābhiprāyo 'nyair api prakaṭitaḥ tad uktam   liṅgaliṅgyanumānānām ānantyād ekaliṅgini  gatir yugasahasreṣu bahuṣv api na jāyata iti  etac ca dūṣaṇam asmākaṃ saṃplavaṃ sambandhasādṛśyādeḥ pratyakṣaviṣayatvaṃ cābhyupagacchatā bhūṣaṇam evety āha tatpūrvakam anumānam iti  nanu bhavato 'py anumānāgamapūrvakānumānābhyupagamāt kathaṃ na tad dūṣaṇam na tasyāpi pāramparyeṇa pratyakṣapūrvakatvābhyupagamāt vyavahitakāraṇe 'pi tatpūrvakatvavyavahāro dṛśyate yathā vṛṣṭipūrvikā sasyasampattir iti  anye tu pratyakṣasyāpy anumāne 'ntarbhāvam icchanti tanniṣedhakahetusūcanārthaṃ coktam tatpūrvakam anumānam iti tathā ca parīkṣāyāṃ pratyakṣam anumānam ekadeśagrahaṇād upalabdher iti pūrvapakṣaṃ kṛtvā na pratyakṣeṇa yāvat tāvad apy upalambhān nānumānaprasaṅgaḥ tatpūrvakatvād iti pratisamādhānam uktam iti tasmād anyārthaṃ tatpūrvakagrahaṇam aptīti  yadi tatpūrvakagrahaṇam api na lakṣaṇārthaṃ kim idānīṃ tarhy anumānalakṣaṇārthaṃ sūtram anumānapadam eva savyutpattikaṃ lakṣaṇārtham yathā pratyakṣānumānopamānaśabdāḥ pramāṇāni ity atra pramāṇapadam eva vyutpattisavyapekṣaṃ lakṣaṇārthatvena sarvavyākhyātṛbhir iṣṭam pramīyate 'neneti pramāsādhanaṃ pramāṇam ity uktaṃ bhavati tathanumīyate 'neneti anumitiḥ kriyate yena tadanumānam iti labhyate  kā punar iyam anumitiḥ samyagavinābhāvena parokṣānubhavaḥ avinābhāveneti vyāptismaraṇenety uktaṃ bhavati viṣayaśabdena viṣayiṇo 'bhidhānāt yathā saurāṣṭradeśo bhagna iti avinābhāveneti sādhakatamārthe tṛtīyā yady apy antaḥkaraṇāder apy anumitisādhanatvam asti tathāpi yavāṅkuravad asādhāraṇanirdeśo 'yam ata evāvinābhāvasyaiva smaraṇasyaiva vānumānatvaṃ noktam kin tu tenāsādhāraṇabhūtena yaḥ parokṣānubhavo janyate tasya sādhanaṃ karaṇaṃ sarvam evānumānam iṣyata ity etad arthaṃ samyagavinābhāvajanyam ity evaṃ lakṣaṇaṃ kṛtam avinābhāvasmṛtimato 'pi kasyacit kutaścin nimittād viparyayaḥ saṃśayo vā bhavati yathā laukāyitakasya tannivṛttyarthaṃ samyag ity uktam  atha vānumeyajñānaṃ bhrāntam evety āhuḥ śākyāḥ tad uktam bhrāntir apy arthasambandhād iti tasya niṣedhārthaṃ samyaggrahaṇam na khalu bhrānteḥ pramāṇatvaṃ yuktam bhrāntitvāt keśādibhrāntivad iti  nanv evaṃ sati jñānatvād dvicandrādijñānavat sarvajñānānām apramāṇatvaprasaṅgaḥ sa tv aniṣṭaḥ tasmād yathā jñānatvāviśeṣe 'pi na sarvaṃ pramāṇam kin tv avisaṃvādy eva jñānam tathā bhrāntir apy āvisaṃvādinī pramāṇam iti na viruddhatvāt yadi bhrāntiḥ katham avisaṃvādinī vyabhicārābhāvo hy avisaṃvādārthaḥ saṃvādaś ced asti liṅgijñānasya tato 'syāvyabhicāritvād abhrāntatvam eva kathaṃ bhrāntatvam nanu cātasmiṃs tadgraho bhrāntir ity ucyate tadrūpaṃ ca liṅgijñānasyāpy asti svapratibhāse 'narthe 'rthādhyavasāyena pravartanāt bhrāntasyāpy avyavasitārthāvyabhicārād avisaṃvāditvam asti tenāsya pramāṇatvam iṣṭam pāramparyeṇa vastupratibandhād asyaiva yathādhyavasitārthāvañcakatvam na liṅgābhāsajabhrānter apīti  tad uktam   liṅgaliṅgidhiyor eva pāramparyyeṇa vastuni  pratibandhāt tadābhāsaśūnyayor apy avañcanam  tayos tadrūpaśūnyayos tadrūpādhyavasāyataḥ  tadrūpāvañcakatve 'pi kṛtā bhrāntivyavasthitiḥ   maṇipradīpaprabhayor maṇibuddhyābhidhāvatoḥ  mithyājñānāviśeṣe 'pi viśeṣo 'rthakriyāṃ prati  yathā tathāyathārthatve 'py anumānatadābhayoḥ  arthakriyānurodhena pramāṇatvaṃ vyavasthitam iti  yat tāvad atasmiṃs tadgraho bhrāntir iti satyam bhavaty evaṃ bhrāntir na tv anumeyāgnijñānasyaiva tadrūpam asti yat tv atra bhrāntitve sādhanam uktam svapratibhāse 'narthe 'rthādhyavasāyena pravartanād iti tan na asiddhatvāt agnāv evāgnyadhyavasāyo na tu svapratibhāse 'nartha iti  nanv anumeyāgnijñāne sāmānyākāraḥ pratibhāsate na ca sa evāgniḥ tasya pratyakṣeṇānyathā grahaṇāt viśiṣṭākārasyaiva cārthakriyākāritvāt paramārthasattvaṃ tadartham evārthakriyārthinaḥ pravartante tenānarthāvabhāsane 'py arthādhyavasāyena pravṛttir iti tad apy asat na khalu sāmānyākāramātraṃ pratibhāty anumeyajñāne kiṃ tarhi sāmānyaviśiṣṭo 'gnyādir artha eva tathā ca 'ayaṃ mayānumānenāvagata' ity uttaratrāpy avyabhicāriṇī pratipattiḥ ekaviṣayatvād ekākārapratipattiprasaṅga iti cet na karaṇabhedād eva pratibhāsavilakṣaṇopapatter iti vakṣyāmaḥ  niruddhe 'py anumeye 'numeyapratibhāsasyānirodhān na vastuviṣayatvam iti cet na yogijñānasya vastunirodhe 'py utpadyamānasya tadgrāhitvābhrāntatvābhyupagamāt na bhrāntam anumeyajñānam avisaṃvāditvāt pratyakṣajñānavad iti svasaṃvedanād anyat pratyakṣam api bhrāntam eveti cet na lokavyavahāravirodhāt svaśāstravirodhāc ca kiṃ ca svasaṃvedanavat sarvapramāṇajñānānām abhrāntatvaṃ na vā svasaṃvedanasyāpy abhrāntatvaṃ viśeṣābhāvād iti tad apy uktam liṅgaliṅgidhiyor ityādi  tatredaṃ vaktavyam kiṃ liṅgaliṅginor eva pratibandhas tadarthāvañcakatve hetuḥ āho svit tābhyāṃ saha taddhiyor iti prācye vikalpe vivādo nāsti avinābhāvasambandhābhyupagamāt sa kiṃ tādātmyatadutpattibhyāṃ niyato 'thānyathāpīty etad uttaratra vicārayiṣyāmaḥ  pāramparyeṇāpi na vaktavyam sākṣād eva liṅgaliṅginor anvinābhāvasambandhābhyupagamāt atha tābhyāṃ taddhiyoḥ pāramparyeṇa pratibandhāt tadarhābandhakatvam mṛtyunāśādyanāgatārthena saha taddhiyaḥ pratibandhābhāve 'pi tadarthāvañcakatvād iti vakṣyāmaḥ  yad apy uktam tayos tadrūpaśūnyayor ityādi tad ayuktam pratyakṣajñānānām api nīlādyarthākāraśūnyānāṃ tadarthādhyavasāyena pravartakānāṃ bhrāntatvaprasaṅgāt na hi kasyacid api jñānasyārtharūpatāstīti prāg eva prapañcitam tan nādhyavasitārthāvyabhicāriṇo vijñānasyārthākāraśūnyatve 'pi bhrāntatvam iti bhrāntatve hi kadācit kasyacid avaśyaṃ visaṃvādaḥ syād iti  yac cātroktam maṇipradīpaprabhayor ityādi tad apy asādhīyaḥ tathā hi pravṛttyuttarakālaṃ maṇiprabhāyāṃ maṇijñānam utpannaṃ na maṇāv ity eva tasyānyasya vā vicārakasya bādhā bhavati vā na vā yadi na bhavati kathaṃ prabhāviṣayatvaṃ tasya vyavasthāpyate maṇiviṣayam eva tattadavyabhicāri maṇijñānatvāt karasthamaṇijñānavad iti atha bādhā bhavati tathā sati tanmaṇijñānaṃ pramāṇam eva na bhavati bādhitārthatvāt keśādibhrāntivat pravartakatvaṃ ca smṛtisaṃśayaviparyayāṇām apy asti na ca pramāṇatvam iti  yac coktam arthakriyānurodhena vyavasthitam iti tad apy asāram yataḥ smṛtisaṃśayaviparyayāṇāṃ pravṛttiṃ janayatāṃ kvacid abhimatārthaprāpakatvam asti na ca pramāṇatvam ity anaikāntaḥ atha teṣāṃ taddeśākārādivyabhicārād arthaprāpakatvaṃ nāsti tenāpramāṇatvam iti na tarhi maṇijñānam udāharaṇīyam na hi kuñcikāvivaraniḥsṛtāyāṃ prabhāyām utpannaṃ maṇijñānaṃ taddeśasthaṃ maṇiṃ prāpayati na cāpramāṇajñānenodāhṛtenāpi vivādaviṣayasya jñānasya pramāṇatvaṃ siddhyati atiprasaṅgāt arthamithyājñānāviśeṣe 'pi viśeṣas tāvad astīty etāvad artham udāharaṇam  tataḥ kiṃ viśeṣamātrasya siddhatvāt atha yathā mithyātvāviśeṣe 'py ayaṃ viśeṣaḥ siddhas tadvad ayathārthatvāviśeṣe 'pi pramāṇatvāpramāṇatvaviśeṣo 'pi syād iti na dṛṣṭāntamātrād arthasiddhyasambhavāt athāpi syāt tad etad api syāt yathāsamyaktvāviśeṣe 'pi mumūrṣārthāmumūrṣārthasantānotpannajñānayor ekasyābhimatadāhādyarthakriyākṣamārthaprāpakatvaṃ nāsty aparasyāstīty ayaṃ viśeṣaḥ tadvad yathārthatvāviśeṣe 'pi kiṃcit pramāṇaṃ kiṃcid apramāṇam ity eṣo 'pi viśeṣas tvayābhyupagantavya iti  yathārthajñānasya kasyacid api visaṃvādābhāvād apramāṇatvābhyupagamo na yukta iti cet nanv evam ayathārthajñānasya kasyacid api saṃvādābhāvāt pramāṇatvaṃ nābhyupagantavyam saṃvādijñānasyāpy ayathārthatvavirodhād ayathārthatvāvagamasyaiva visaṃvādarūpatvāt apramāṇajñānād arthaprāptiḥ katham iti cet nanv apramāṇād apy arthitvena pravartamāno yady asti tatrārthas tadā tam avaśyaṃ prāpnotīty uktam tan na arthakriyānurodhenaiva pramāṇatvaṃ vyavasthāpyate tadā mumūrṣārthajñānasyāśakyaprāptyarthajñānasya cānarthipuruṣajñānaṃ syāt api ca sārthakriyāpramāṇenānavagatā satī svayam asatkalpā na pūrvajñānasyāpi pramāṇatvavyavasthāpikā pramāṇena ced avagatā na tv evaṃ sati tasyāpy arthakriyājñānasyānyenārthakriyājñānena pramāṇatvaṃ vyavasthāpayitavyaṃ tasyāpy anenety anavastheti atrāha   uttarārthakriyābhāvāt pūrvasya yadi mānatā  tadaivārthakriyābhāvād uttarasya kathaṃ na sā  yasyārthakriyoparodhena pūrvasyāpi mānatā vyavatiṣṭhate tasya tadaivārthakriyā bhavantī sutarāṃ mānatāṃ vyavasthāpayati arthakriyāsthitir avisaṃvādanam iti sāmānyenābhidhānād iti tad ayuktam yasmān nārthakriyāmātraṃ pramāṇatvasādhakam svapnendrajālādijñāneṣv api sambhavāt kin tv arthakriyāsthitir avisaṃvādanam iti tvayoktam arthakriyāyāś ca sthitir avicalanaṃ vyavasthā vā iti tvayaiva vyākhyānaṃ kṛtam tataś cāvicalitatvam arthakriyāyā nārthakriyopalambhamātrād eva siddhyati svapnādiṣv apy arthakriyopalambhamātrasya bhāvāt  arthakriyāsvarūpam evāvicalitatvaṃ tatas tadvedane tatsvarūpaṃ kathaṃ na viditam iti cet evaṃ tarhi pūrvārthajñānasyāpi svarūpam evāvisaṃvāditvam tac ca tadvedanād eva viditam ity anarthakaṃ tatparīkṣaṇam vidite 'pi tatsvarūpe khalu visaṃvādijñānasādṛśyād bhramaḥ sandeho vā jāyate tannivṛttyarthaṃ parīkṣaṇam iti cet avicalitasvarūpavedane 'pi tarhi vicalitasvarūpavedane 'pi tarhi vicalitārthakriyājñānasādṛśyād bhramaḥ sandeho vā bhavaty eva ity atas tannivṛttaye 'pi parīkṣaṇaṃ kartavyam iti  na kartavyam kasmāt yasmād āha prāmāṇyaṃ vyavahāreṇa śāstraṃ mohanivartanam iti na khalu suśikṣito 'pi kaścit prāmāṇena prāmāṇyaṃ sādhayituṃ śaktaḥ tathā hi pratyakṣaṃ tāvat svarūpamātravedanān nātmanaḥ prāmāṇyaṃ vetti na hi jñānasvarūpamātravedane pramāṇam idam iti bhavati svato hi svarūpasyaiva gatir na pararūpasya sākṣādgatir hi pratyakṣaṃ sākṣātkaraṇaṃ ca svarūpasya na pararūpasya prāptikālaviśeṣaṇasya pramāṇatā ca prāpyapadārthāvyabhicāritā na ca prāpyapadārthāgrahaṇe tatsambandhagrahaṇam na ca tathānavasīyamānaṃ pramāṇam ity avasitaṃ bhavati purovartirūpāsaṅgitā ca sarvajñānānām aviśiṣṭā na tayā bhāvirūpasambandhaparigrahaḥ nāpi bhāvinārthakriyājñānena pūrvarūpasambandhaparigrahas tataḥ svarūpasaṃvedanātmatvān na pratyekaṃ sambandhaparigraho nāpi samudāyasambhavaḥ krameṇa sādhanārthakriyājñānayor bhāvāt taduttarakālabhāvi tu smaraṇaṃ yathānubhavaṃ pravartamānam asambaddham eva dvayaṃ vikalpayati yathānubhavaparityāgāt tu tadupaplutam eveti na tataḥ sambandhapratipattiḥ tatas tatsambandhāgrahaṇāt paścād api dṛṣṭasādharmyāt kathaṃ pratipattir anumānād iti na prāmāṇyapratipattyupāya iti svarūpasyaiva svato gatir na prāmāṇyasya atha prāmāṇyaṃ svarūpam eva bhāvapratyayavācyasya tato 'vyatirekāt tad ayuktam  jñānasvarūpaṃ prāmāṇyaṃ prāpyarūpasamanvayi  svarūpamātragrahaṇe tadagrāhyam itīritam  na hi jñānasvarūpam eva prāmāṇyam prāpyasvarūpasambandhena tattvavyavasthāpanāt tasya cāgrahaṇam iti pratipāditam eva tato 'pravṛttinivṛttikaṃ svasvarūpasaṃvedanamātram eva na bhedavādāvatāraḥ tasmān na prekṣāvadbhiḥ kvacit parivartitavyaṃ nivartitavyaṃ vā kutaścit  kathaṃ tarhi prāmāṇyam aprāmaṇato nivṛttaṃ vyavasthāpyate prāmāṇyaṃ vyavahāreṇa sāṃvyavahārikam etad iti pratipāditam saṃvyavahāraś ca vicāryamāṇo viśīryata eva tatra yady etāvatā paritoṣas tadā na kiṃcit kartavyam iti muktir eva saṃsārāt tasya cātyantam asadbhāvāt atha vyavahāraprasiddhaḥ saṃsāras tathā sati pramāṇetaravibhāgo 'py asty eveti na pramāṇatvapratipādanāya yatna āstheyaḥ  kiṃ ca sāṃvyavahārikaṃ prāmāṇyaṃ pratipādayatā paramārthata ekam eva svasaṃvedanaṃ pratyakṣam ity uktaṃ bhavati tasmād vyavahāramātraprasiddhānumānāśrayeṇa prasiddhaṃ sambandham āśritya tad etad arthakriyāsādhanam iti darśanena sparśādisādhanasya pratipattau pravartate paścād abhyāsānumānam antareṇāpi pratibhāsamātrād eva pravṛttir iti pratyakṣam api pravartakatvāt pramāṇam tatrocyate prāmāṇyaṃ vyavahāreṇeti nanu darśanena rūpam evopalabhyate na spṛśyaṃ tathā vartamānam eva na bhāvi prāpyam tathā svadṛśyam eva na paradṛśyam api tat katham anyadarśane 'nyaprāptyā pramāṇam uktam atra svarūpasya svato gatir iti  kiṃ ca  vyavahārata ekatvāt pramāṇatvavyavasthitiḥ  deśādyabhedād ekatvaṃ dravyasya vyapadiśyate  uktam etat prāmāṇyaṃ vyavahāreṇeti tato vyavahāraprasiddham avayavina ekatvaṃ samāśritya yad eva dṛṣṭaṃ tad eva prāptam iti vyavasāyāt pramāṇatāvyavahāraḥ sa caikatvādhyavasāyo deśakālādyabhedāt tadabhedo 'pi tatsamarthasāmagrījananāt evaṃ bhāvibhūtayor api tad ekasantānapatitatvena samānārthakriyātaś caikatvābhimānaḥ tataḥ pravṛttis tato 'rthakriyāsiddhau pramāṇatvavyavasthitiḥ tasmād vyavahāreṇaiva pramāṇatvavyavasthitir iti   yadi tarhi vyavahāreṇa prāmāṇyam pramāṇalakṣaṇaśāstraṃ kim artham śāstranirdiṣṭam api na vacanamātrāt tathā bhavati api tu vyavahārāvisaṃvādād eva sa ced asti vyarthaṃ śāstram ity āha śāstraṃ mohanivartanam yadi vyavahārataḥ pramāṇasvarūpam avagamyate kasmāt parasparavirodhīni lakṣaṇaśāstrāṇi tato vyavahāre 'pi vimatir eva vyavahāriṇām tathā hi  na sarvo vyavahāreṇa prāmāṇyam avagacchati  pramāṇalakṣaṇaṃ tena parasparavirodhavat  pratyakṣādipramāṇena paraloko na gamyate  āgamād aparaḥ prāhety ato na vyavahārataḥ  tasmāt  vyavahāraparāmarśāc chāstraṃ mohanivarttanam  pūrvāparasyāsmaraṇaṃ śāstreṇānena vāryate  ata eva śāstreṇaiva sarvajñoktena moho nivarttyate nānyena ity anena prakāreṇa sarvajñavacanam eva pramāṇam iti paramārthataḥ sarvajñajñānam eva pramāṇaṃ nāparam iti paramārthaḥ  anyasya na pramāṇatvaṃ prameyāvyāptisambhavāt  avyāpinā na kāryādisambandhasya parigrahaḥ  kāryakāraṇabhāvo hy atītānāgatavartamānakāladeśavyāpisāhacaryarūpo na khalv asarvajñajñānasya viṣayaḥ vartamānasannihitadeśagrahaṇāt pratyakṣasyānumānasya cānavatārād iti  atrocyate yat tāvat prāmāṇyaṃ vyavahāreṇeti sa khalu vyavahāraḥ pramāṇam apramāṇaṃ vā yadi na pramāṇam kathaṃ tena prāmāṇyaṃ vyavasthāpyate na hy apramāṇāt kasyacid vyavasthitiḥ atiprasaṅgāt tathā ca sarvaśāstrāṇāṃ prāmāṇyavyavasthitiḥ sthirādipadārthānāṃ vyavasthitiś ca prasajyate vyavahāramātrasya sarvatra sambhavāt  atha pramāṇabhūtena vyavahāreṇa prāmāṇyaṃ vyavasthāpyate tad ayuktam pramāṇadvayavyatirekeṇa pramāṇāntarasya tvayānabhyupagamāt tadantarbhāve 'pi vyavahārasya taddūṣaṇenaiva dūṣitatvān na tataḥ prāmāṇyavyavasthitiḥ  athāvicāritād eva vyavahārāt prāmāṇyavyavasthitiḥ tathāpy avicāritavyavahāramātrasya sarvatrāviśeṣād atiprasaṅga ity uktam atha sarvāvisaṃvādī yo vyavahāras tataḥ pramāṇasiddhir iti na sarvāvisaṃvādivyavahārāsambhavāt vipratipatteś ca sarvatra sambhavāt  athāśrutaśāstrāṇām api yatra prāmāṇyavyavahāras tat pramāṇam eveti vedādayas tarhi pramāṇam eva teṣu prāmāṇyavyavahārasya sarvalokaprasiddhatvāt atha dṛṣṭārthajñānānām eva vyavahāreṇa prāmāṇyam na vedādyarthajñānānām iti tat kim idānīṃ yūyaṃ lokāyataśaraṇaṃ gatāḥ tathā ca taddūṣaṇam apy abhidhāsyāmaḥ buddhādijñānānāṃ prāmāṇyaṃ ca na syāt atheha lokaprasiddhasukhaduḥkhasādhanāptiparivarjananimittānāṃ jñānānāṃ yena nimittena prāmāṇyaṃ vyavahartṛbhir vyavahriyate tannimittam anyatrāpi yatropalabhyate tad api pramāṇam eveti evaṃ tarhi yatraivāsandigdhatvābhrāntatvam upalabhyate tatraiva vyavahartṛbhiḥ prāmāṇyaṃ vyavahriyate tadviparyayopalambhe tv aprāmāṇyavyavahāradarśanāt tasmād anyatrāpy asandigdhābhrāntatvopalambhād eva prāmāṇyaṃ vyavasitavyam na tv arthakriyānurodhān nāpi prāpyārthasambandhāt pravartakād vā mumūrṣārthopekṣaṇīyārthajñāneṣu pramāṇeṣv apy arthakriyādīnām asambhavāt smṛtisandehaviparyayajñāneṣv api bhāvād ity uktam asandigdhābhrāntatvaṃ ca pramāṇena yathāvagamyate tathā prāg evoktam pramāṇasāmānyalakṣaṇavicāre  yad uktam darśanena sparśādisādhanasya pratipattau pravartante paścād abhyāsād anumānam antareṇāpi pratibhāsamātrād eva pravṛttir iti pratyakṣam api pravartakatvāt pramāṇam tatra ucyate 'prāmāṇyaṃ vyavahāreṇa' iti tad ayuktam atyantābhyāsād api nānyadṛṣṭā vānyatra pravṛttiḥ sambhavati na hy agnidarśane toyārthī toyābhimukhaṃ pravartamānaḥ kvacid upalabhyate tasmād atyantābhyāsād āśubhāvitvenotpannayoḥ sambandhasmṛtyanumānajñānayoḥ pratyakṣapūrvakayos tadvivekatāvyavahāra iti tad apy asat avayavyekatvāpratipattāv ayaṃ mithyābhimānaḥ śākyasya pratyakṣajñānād eva pravṛtta iti yadi ca rūpadarśanād evādṛṣṭe 'pi sparśādisādhane pravṛttiḥ sambhavati tato dhūmādidarśanād evāgnyādiṣv api pravṛttir iti bruvāṇaś cārvākaḥ kena vāryate  yad apy uktam vyavahāraprasiddham avayavina ekatvaṃ samāśritya tad eva dṛṣṭaṃ tad eva prāptam iti vyavasāyāpramāṇatāvyavahāra iti tad apy asat avayavyekatvābhyupagame tatpratiṣedhavirodhaḥ tadanabhyupagame ca tadāśrayeṇa prasiddhasya prāmāṇyavyavahārasyāpy anabhyupagamaḥ prāptaḥ na hi svasthātmā kaścit svapnendrajālādyarthaṃ mithyātvena pratipadyamānas tajjñānānāṃ tadāśrayeṇa prāmāṇyaṃ pratipadyate saṃvyavahāramātreṇa prāmāṇyābhyupagamo na paramārthata iti cet tat kim idānīṃ pāramārthikaṃ pramāṇam eva nāsti tathā cāpāramārthikena pramāṇena siddhasyāvayavyāder iva kṣaṇikatvāder api pāramārthikatvaṃ na syāt tataś ca tadgraho 'narthaka eva  athāsti kiṃcit pāramārthikaṃ pramāṇam tasya kutaḥ siddhiḥ na tāvat saṃvyavahāreṇaiva tataḥ siddhasya pāramārthikatvavirodhāt sarvapramāṇānāṃ pāramārthikatvaprasaṅgo vā na hi saṃvyavahārād evāsya pāramārthikaṃ prāmāṇyam asya sāṃvyavahārikam ity ayaṃ viśeṣaḥ siddhyati nāpi anya upāyaḥ prāmāṇyapratipattāv asti prāk tvayaiva niṣiddhatvāt yadi ca saṃvyavahāraḥ sarva eva vāstavaḥ tatas tatsiddhasya sarvapramāṇasyāpy avāstavatvam tadavāstavatve ca tatsādhitasya paralokāder apy avāstatavatvaṃ syāt svapnavyavahārasiddhapramāṇaprasādhitārthavat paralokādyavāstavatve tv anarthakam eva śāstram iti  tasmāt saṃvyavahāraś ca vicāryamāṇo viśīryate ity etad api mithyāvicārābhāsasyaiva vicāratvāropaṇāt vicāro hi pramāṇam ucyate na ca mūlaghātinaḥ pramāṇatvaṃ yuktam iti  yad apy udīritam pramāṇatā ca prāpyārthāvyabhicāritā ityādi tad ayuktam yasmād asthāyipradīpādyarthajñāne pravṛttaḥ tadarthāprāptāv api taccihnadarśanena tajjñānasya prāmāṇyam eva vyavaharati sarvo 'pi buddhimān iti  nanu ca yady asāv artho na prāpyate arthakriyāṃ ca na karoti tadā prekṣāvato 'rthakriyārthinaḥ pravṛttir eva na syād abhimatārthasyāniścitatvāt sandehena pravṛttau tu na tasya prāmāṇyam sandehasyāpramāṇatvāt athaivam ucyate  upeye nāma sandehas tāvatā na pramāṇatā  niścitatvād upāyasya pramāsau kin na tāvatā  na khalūpeyasandehaparijihīrṣā sarvatropāyaniścayamātreṇa pravṛtteḥ tata upāyaniścaye sati kṛṣīvalādivat prāmāṇikāḥ pravartantām tad asat yataḥ  upeyārthitayā sarvaḥ pravartananivartane  karoti puruṣaḥ tasya sandehaś cet kathaṃ pramā  yadartham iṣyate pramāṇam tatropeye sandehāt pramāṇam iti kaiṣā vācoyuktiḥ nanu pramāṇenārtho jñāpayitavyo na tv arthakriyā kartavyā arthakriyā hi kutaścit sāmagrīviśeṣāt paścād bhavantī kathaṃ jñāpayituṃ śakyā tad apy asat  yadartha eṣa prārambhas tadaniṣpattir eva cet  asiddhasādhyasambandhaḥ kathaṃ sādhaka ucyatām  amutaḥ pramāṇād abhimatārthasiddhim āsādayeyam iti pramāṇatānveṣaṇaparaḥ prekṣāvān nānyathā vyasanam eva tv anyathā bhavet arthaś ca prakāśito yadi nārthakriyākārī kutas tasyānarthāt taimirikopalabdhakeśāder viśeṣaḥ atha kadācit tatrārthakriyā bhavati na timirādau evaṃ tarhi tadarthī kathaṃ pravartate na khalu sandehāt pravartamānaḥ pramāṇāt pravṛtto bhavati pramāṇaṃ hi niścāyakaṃ na sandehakṛt arthakriyākāriṇi niścayaś cet arthakriyāniścaye kathaṃ tathā niścayaḥ atha tena pramāṇenārthakriyāsādhanaṃ vastu darśitam arthakriyā tu yadi kutaścid vaikalyān na bhavati na pramāṇasyāsau doṣaḥ tad apy ayuktam  ajñāpakatvaṃ mānasya na doṣo yadi bhaṇyate  na tasyāsty aparo doṣa iti sarvaṃ pramā bhavet  pramīyate yena paricchidyate samīhito 'rthas tat pramāṇam na cājñāpakasya paricchedaśaktir ity apramāṇam eva iti  tad etad anupapannam yat tāvat prekṣāvataḥ pravṛttir na syād iti tan na prekṣāvato 'py arthasaṃśayārthohābhyām api pravṛttisambhavād ity uktaṃ purastāt tataḥ pravṛttau na tasya prāmāṇyam ity ayuktam vyadhikaraṇatvāt yadi nāmārthakriyāsaṃdehajñānasya prāmāṇyaṃ nāsti pūrvasyārthasvarūpaniścayajñānasyāpramāṇatve kim āyātam etenopeyārthitayetyādy api nirastam na hy anayos tādātmyaṃ yenopeyasandehe pūrvārthaniścayasyāpy aprāmāṇyam iti  yad apy uktam yad artha eṣa prārambha ityādi tac ca na yogyatāmātraparicchedād evārthakriyārthināṃ tatsādhaneṣu pravṛttidarśanāt tantvādiṣv iva paṭādyarthinām iti  arthaś ca prakāśito yadi nārthakriyākārī kutas tasyānarthāt taimirikopalabdhakeśāder viśeṣa ity apy ayuktam taimirikopalabdhārthasya bādhakapratyayenāsatyatvāvadhāraṇāt asya tv arthakriyānutpattāv api viśeṣāntaradarśanena tathātvabhedāvadhāryata iti katham aviśeṣaḥ  yat punar etad arthakriyānupalambhe kathaṃ tatsādhananiścaya iti na prāg eva niścitatvāt evaṃbhūteṣv eva satsv evaṃvidhaṃ kāryaṃ bhavati nāsatsv ity evaṃ prāg vyāptiniścaye sati tathāvidhakāryārthī tathāvidhatvenāvadhāriteṣu hetuṣu pravartate prekṣāvān api ādau katham iti cet na āder abhavāt anādir ayaṃ saṃsāra iti pratipādayiṣyāmaḥ  nanu ca nāvaśyaṃ hetavaḥ phalavanto bhavanty antarāle pratibandhavaikalyadarśanāt tat kathaṃ tathāvidheṣu hetuṣu tatphalārthinaḥ prekṣāvataḥ pravṛttir iti na phalasaṃbhāvanāto 'pi pravṛttisambhavāt jīvitārthinaḥ prekṣāvato 'pi bhojanādipravṛttivat  na hi prekṣāvān api phalāvāptiṃ niścityaiva pravartituṃ śaktaḥ śarīrāvasthityādyaniścayena phalaprāptivyabhicārāśaṃkāsambhavāt apravartamānasya ca sarvapuruṣārthahānir anarthaś ca syad ity ataḥ prekṣāvato 'prekṣāvattaiva bhaved iti tasmāt sādhanayogyatāṃ niścitya tatpratibandhavaikalye cāpaśyann eva phalaprāptiṃ saṃbhāvya pravartate prekṣāvān na tanniścayād eveti  yad apy ajñāpakatvaṃ mānasya na doṣo yadītyādi tad apy acāru svaviṣayajñāpakatvāt sarvajñānānāṃ hi svaviṣayajñāpakatvenaiva prāmāṇyam tatra viṣayāntarājñāpakatvenāprāmāṇyam ayuktam na hi rūpajñānaṃ sparśam ajñāpayad apramāṇaṃ yuktam evaṃ hi sarvajñānānām aprāmāṇyaṃ syāt viṣayāntarājñāpakatvāviśeṣāt viṣayāntaraṃ ca sādhanajñānasya tatphalaṃ tadajñāpane kathaṃ tasyāprāmāṇyam phalāniścaye tatsādhanatvaniścayaḥ katham iti cet na prāg eva niścitatvād ityādinoktatvāt tasmāt phalāvāptyaniścaye 'pi pravṛttasyāpravṛttasya vā sādhanasvarūpajñānaṃ viśeṣadarśanavyavasthāpitaprāmāṇyaṃ nāprāmāṇam ity ataś ca yad uktaṃ prāpyarūpasambandhenaiva prāmāṇyavyavasthāpanam ity etad apramāṇakam eva tathā hi rājyapatnyālaṅkārādayo 'rthā nakṣatrādayaś ca naiva prāptuṃ śakyante nāpi prekṣāvantas tatra pravartante  atha ca tajjñānasya prāmāṇyaṃ viśeṣopalambhenārthakriyāniṣpattyaiva vyavasthāpyamānaṃ dṛṣṭam tadapalāpe cārthaprāptyāpi prāmāṇyavyavasthitir na syād vyavahārasyobhayatrāviśeṣād iti tathopekṣaṇīyārthajñānasyāpi nāprāmāṇyam yadi nāma prayojanābhāvān na vicāritam kim etāvatā tan nāsty eva vivādanivṛttyarthaṃ vā jijñāsubhiḥ kaiścid upekṣaṇīyārthajñānasya viśeṣopalabdhitaḥ prāmāṇyaṃ vyavasthāpyamānaṃ dṛṣṭam eveti  nanv arthakriyārthī sarvo 'pi pramāṇānveṣaṇe pravartate na vyasanena tat katham upekṣaṇīyārthajñānam api pramāṇam iti naitad yuktam na hi puruṣārthitvam apekṣya cakṣurādayaḥ pramāṇajñānaṃ janayanti kiṃ tarhi samagrisākalye saty anicchato 'pi puruṣasyānarthakatṛṇakīṭādiviṣayam api pramāṇajñānam utpadyate arthādhigamamātre hi pramāṇasya vyāpāro na pravṛttyādiṣu teṣām abhilāṣādisādhyatvāt abhilāṣādy apy anumānam ity ayuktam tasya liṅgadarśanādyabhāve 'pi bhāvāt pramāṇavicāre tu prekṣāvatām arthitvenaiva pravṛttir na vyasaneneti yuktam etat tathāpi pramāṇalakṣaṇasyāvyāptidoṣanivṛttyartham upekṣaṇīyārthajñanam api prekṣāvadbhiḥ sāmānyataḥ parīkṣitavyam ativyāptidoṣaparihārārthaṃ tadābhāsaparīkṣaṇavat mumukṣoḥ śiṃśapādyanumānaparīkṣaṇavac ceti yan nopadīyate tat sarvaṃ heyam ity ato nopekṣaṇīyaṃ vastv astīti cet tad ayuktam lakṣaṇabhedena vastutrayasya pratīyamānatvāt tathā hi puruṣārthabuddhyā tatsādhanabuddhyā vā yat svīkriyate tad upādeyam yat tv anarthabuddhyā tatsādhanabuddhyā vā yatnataḥ parihartum iṣyate tad dheyam tatra tu puruṣārthānarthabuddhis tatsādhanabuddhiś ca na bhavati tad upekṣaṇīyam iti tasmād upekṣaṇīyārathajñānasyāpi pramāṇatvān na pravartakatvādiprāmāṇyavyavahāre nimittam  yat punar etat paramārthataḥ svasaṃvedanam evaikaṃ pratyakṣam iti tad atidurmativispanditaṃ svasaṃvedanasya prāg eva vistareṇa nirākṛtatvāt svasaṃvedanam evaikaṃ pratyakṣam iti bruvāṇasya sarvajñajñānaṃ pramāṇam evetyādivirodhaś ca na hi vartamānātmaikajñānamātravedane sarvajñatvaṃ yuktam abhrāntaṃ ca pratyakṣam iṣyate tad yadi sarvārthaviṣayaṃ pratyakṣaṃ sarvajñasyāsti tadā sarvam ālambane bhrama ity etad api pramattavākyam sarvajñāsyāpi sarvārthaviṣayaṃ jñānaṃ bhrāntam evābhyupagamyate tato nāsti virodha iti cet śobhanam evaṃ sarvajñasya sarvajñatvaṃ varṇitaṃ tanmūlatvena śāstrasyāpi prāmāṇyaṃ śraddheyam tad ayaṃ svapakṣarāgābhiniviṣṭaḥ svatīrthaṅkarasyāpi buddhāder mohaṃ prakaṭayann anavadheyavacas tvādupekṣaṇīya eveti  vyavahāriṇām api vyavahāraḥ kaścin mithyārthaḥ kaścit tattvārtha iti katham aparīkṣitena vyavahāreṇa prāmāṇyaṃ vyavasthāpyate tatparīkṣā tūbhayavyavahārayos tattvetaravivekaparyālocanābhyāsaḥ tato dharmāditattvetaravivekaparijñānābhyāsārthatvāc ca pramāṇavicārasyeti yac coktam āstraṃ mohanivartanam iti tat satyam yad abhrāntajñānamūlaṃ śāstraṃ tan mohaṃ nivartayaty eva tvadīyaṃ tu śāstraṃ bhrāntajñānamūlam tadabhyasyamānaṃ havir iva hutabhujaṃ varddhayaty eva moham iti yad apy uktam prāmāṇyapratipattyupāyāsambhavād iti tad apy ayuktam tadupāyasya prāg eva darśitatvāt uttaratrāpi bhinnakālayor apy avinābhāvāsambandhagrahaṇopāyam abhidhāsyāmaḥ api ca prāmāṇyapratipattivad bhrāntatvapratipattāv apy anyopāyābhāvād vyavahāra evānusartavyaḥ  tathā hi svarūpamātrāvagatam eva pratyakṣaṃ vyāpriyate na tato bhrāntatvāvagatiḥ na hi svarūpamātrasaṃvittāv idaṃ bhrāntam iti bhavati bhrāntatā ca grāhye viparyastatā na ca sā grāhyavaiparītyānavagame 'vagantuṃ śakyate na ca tad eva jñānaṃ svagrāhyaviparyastatāvagamātmatayodeti tadapratibhāsanāt pratibhāsane hi viparyastasya puṃso 'vagatārthaprāptyabhimānena pravṛttir na syāt nāpi pravṛttyuttarajñānena bhrāntatāvagamyate tadā bhrāntajñānasyātītatvāt anyatra pravartakatvam eva bhrāntatvam ity etad api kena vedyate na hi tad eva jñānaṃ 'grāhyād anyatrāhaṃ pravṛttam pravartakaṃ vā' ity evamātmanaṃ veti nāpy ekātmasvarūpagrāhijñānaṃ kenacid ātmanaḥ sambandhaṃ vetti na caikarūpasaṃvittāv eva sambandhasaṃvittiḥ tathā hi   dviṣṭhasambandhasaṃvittir naikarūpapravedanāt  dvayasvarūpagrahaṇe sati sambandhavedanam  na ca tvanmate svarūpadvayagrāhi vijñānaṃ kiṃcid asti api cottareṇaiva jñānena bhrāntatvaṃ vyavasthāpyate tac cottarajñānaṃ grāhyavaiparītyagrāhi vā syād grāhyākārād vilakṣaṇākārādhyavaseyavedakaṃ vā anyatra pravṛttivedakaṃ vā tataś ca bhrāntyuttarajñānayoḥ svasvarūpasaṃvedanātmatvān na pratyekaṃ sambandhaparigrahaḥ nāpi samudāyaḥ tayoḥ kālavyavadhānāt uttarakālabhāvi tu smaraṇaṃ pravartamānam asambaddham eva dvayaṃ vikalpayati yathānubhavaparityāgāt tu tadupaplutam eveti na tataḥ sambandhapratipattiḥ tatas tatsambandhāgrahaṇāt paścād api dṛṣṭyasādharmyāt kathaṃ pratipattir anumānād iti  na bhrāntatvapratipattyupāyo 'sti vyavahārāc ca tatpratipattau anumānajñānaṃ bhrāntaṃ pratipattavyam na hi samyaganumānajñāne bhrāntatvavyavahāro 'sti kvacid avisaṃvādini jñāne bhrāntatvavyavahāro dṛṣṭa iti evaṃ ca svapratibhāse 'narthe 'rthādhyavasāyena pravartanāt ity etad vyavahāreṇaiva bādhitatvād asādhanam tadabhyupagame tu prāmāṇyam api na syāt pūrvoktān nyāyāt api cāprāpye 'dhigataprāpyādhyavasāyena pravartanāt pratyakṣam api bhrāntaṃ syāt sāṃvyavahārikaṃ cābhrāntatvam ubhayor api samānam iti katham anumānam eva bhrāntam tatsiddham etat samyaggrahaṇam anumānajñānasyābhrāntatvajñāpanārtham iti  nanu ca yasyānubhavasyāvinābhāvasmṛtir asādhāraṇaṃ kāraṇaṃ sa parokṣākāra eva bhavati tat kim arthaṃ parokṣagrahaṇam na vipratipattinirākaraṇārthatvāt gotvādivadarthāśritaṃ parokṣatvam na jñānāśritam iti kecit tad ayuktam sarvapratipattṝṇāṃ nīlādivadaviśeṣeṇa grahaṇaprasaṅgāt sa eva kasyacit parokṣaḥ kasyacid aparokṣa iti na syāt na hi nīlādy api karaṇaṃ kaiścin nīlādirūpeṇa vedyate kaiścid anīlādirūpeṇeti parāparavyavahāravad iti cet na tasyānyanimittatvāt na khalu parāparavyavahāraḥ sāmānyanibandhanaḥ kiṃ tarhi saṃyuktasaṃyogabahvalpabuddhinibandhana ity uktam bahvalpabhāvo 'py apekṣānibandhanaḥ kuḍyād aparastambhāt para ityādidarśanād iti na caivaṃ parokṣāparokṣavyavahāro 'rtheṣu guṇādinibandhanaḥ sāmānyādiṣu bhrāntatvapratipattyupāyo na syāt  avyavahārāc ca tatpratipattau nānumānajñānaṃ bhrāntaṃ pratipattavyam na hi samyaganumānajñāne bhrāntatvavyavasthāpi parokṣāparokṣavyavahāradarśanāt nāpi bāhyārthāpekṣaḥ niyamena jñātrapekṣatvāt mamāparokṣas tava parokṣa ity evaṃ pratīteḥ akṣāt paraḥ parokṣas tadanyas tv aparokṣa iti cet na ātmādyanumeyasya mano 'kṣaviṣayatve 'pi parokṣatvād ity uktaṃ prāg eva prapañcena tasmād anubhūtatvasmṛtatvadṛṣṭatvādivad anadhyavasitatvādivac ca jñānaviśeṣālambanam eva parokṣam aparokṣaṃ ceti jñānavyaktiṣu ca sandehatvasmṛtitvādivat parokṣatvāparokṣatvajātiviśeṣābhyupagame 'py adoṣaḥ pratyayāviśeṣo 'pi jātijātimadyogād api dṛṣṭaḥ tadyathā uṣṇatvajātiyogād uṣṇasparśas tatsambandhād uṣṇo 'gnir uṣṇaḥ pāṣāṇa iti evaṃ parokṣatvajātiyogāt parokṣo 'nubhavas tatsambandhāt parokṣo 'rtha iti arthavat parokṣānubhave 'py aparokṣānubhavaviṣayatvenāparokṣavyavahāro 'pi aparokṣānubhave 'pi parokṣānubhavaviṣayatvena parokṣavyavahāro 'pīti sarvaṃ sustham tad etad vicāritam api prameyasya vaiṣamyaṃ dṛṣṭvā punar vicāritam sukhasambodhanārtham iti  atha vā pratyakṣādhigatārthagantṛtve 'numānasya vaiyarthyam pratyakṣānadhigatārthagantṛtve 'numānasya gauṇatvādidoṣebhyaḥ prāmāṇyam eva na sambhavatīty āhuḥ kecit tadvyudāsārthaṃ parokṣagrahaṇam avinābhāvabalodbhūtaḥ parokṣānubhavaḥ samyag evopalabhyate tatsādhanasyānumānasyāprāmāṇyaṃ vaktum aśakyam sarvalokavyavahāravirodhād ity arthaḥ  kathaṃ punas taiḥ sarvalokaprasiddhasyānumānasyāpahnavaḥ kriyate tad ucyate  pramāṇasyāgauṇatvād anumānād arthadurlabha iti  pramāṇasyāgauṇatvād iti viparyayahetuḥ etad uktaṃ bhavati pramāṇasyānupacaritaviṣayatvena prāmāṇya prasiddham yathā pratyakṣasya na cānumānasyāgauṇaviṣayatvaṃ śakyaṃ vaktum tathā hi na dharmy eva sādhyaḥ tasya siddhatvāt dharmo 'py anyatra siddha eva na tatsamudāyaḥ sādhyaḥ tatra ca na hetoḥ pakṣadharmatvaṃ nāpi tenānvayaḥ pratipattuṃ śakyate tasmād anvayapratipattyarthaṃ dharma eva sādhyatvenopacaritavyaḥ pakṣadharmatvagrahaṇārthaṃ dharmy eva pakṣa iti tathā cānumānavādibhir uktam pakṣo dharmī avayave samudāyopacārād iti evaṃ ca saty upacaritapakṣadharmatvānvayopakṛtād anumānād arthaniścayo durlabha iti tatropacaritapakṣavṛtter abodhakatvaṃ dṛṣṭam yathā dāhādisamartho 'yaṃ baṭur agnitvād iti tathopacaritānvayasyāpy asādhakatvam yathānityaḥ śabdaḥ śrāvaṇatvāt sukhādivat śrāvaṇaśabdabhavitatvena sukhādeḥ śrāvaṇatvopacārād anvayasiddhir iti  api ca sādhikriyām apekṣya sādhyam ucyate sā cen niṣpannā vyarthaṃ pakṣadharmatvādigrahaṇam tadarthasya prasiddhatvāt na cen niṣpannā kim apekṣya pakṣādivyavasthā bhāvini bhūtavadupacārāśrayaṇe sa evānumānasya gauṇatvadoṣaḥ mukhyānumānābhāvād gauṇam apy ayuktam iti  sādhyavikalpānupapatteś cānumānānupapattiḥ tathā hi dharmiṇaḥ siddhatvān na sādhyatvam dharmaś cet sādhyaḥ sa kiṃ sāmānyalakṣaṇo 'tha viśeṣalakṣaṇa iti kiṃ cātaḥ sāmānye siddhasādhyatā viśeṣe 'nugamābhāva iti sāmānyasyāgnimatvānityatvādilakṣaṇasya kvacit siddhatvāt vyarthaṃ tatsādhanam deśādiviśiṣṭasyānanvayād evāsiddhiḥ na hi parvatasthenāgninā śabdagatena cānityatvenānvayaḥ kvacid astīti  itaś cāvinābhāvasambandhasya grahītum aśakyatvād anumānam apramāṇam na hi pratyakṣeṇa dhūmāgnivyaktayo 'nantā vyāpyavyāpakabhāvāpannā grahītuṃ śakyante sāmānyamātrayor avinābhāvagrahaṇe tayor eva gamyagamakabhāvaḥ syād anyathātiprasaṅgāt sāmānyamātraviṣayaṃ ca vyartham anumānaṃ bhavet tanmātrasya siddhatvād apuruṣārthatvāc ceti tadvatām apy ānantyād evāgrahaṇam na caidakeśagrahaṇe vyāpyavyāpakabhāvapratipattiḥ sahasraśo 'pi savatsagograhaṇe vyabhicāradarśanāt tan na pratyakṣeṇa vyāptigrahaṇam nāpy anumānenaiva anavasthāprasaṅgād iti  kiṃ ca viruddhānumānavirodhayoḥ sarvatra sambhavāt nānumānaṃ pramāṇam tatra viruddhaprakāras tāvad ucyate dūṣaṇavādiprativādyabhimataprakṛtasādhanasādhyadharmādhikaraṇatvābhāvaḥ tathā sādhanadūṣaṇavādyanyataropāttasādhanasādhyadharmādhikaraṇatvābhāvaḥ tathā sādhanavādiprativādīndriyaviṣayāpannavādyabhimatasādhanasādhyadharmādhikaraṇatvābhāvaḥ tathātītānāgatakālavyatiriktakālasambandhivādyabhimatasādhanasādhyadharmādhikaraṇatvābhāva ity ete sarvagāḥ pratisādhanavṛttayo 'pi sarvatra sambhavanti yathā etad deśakālasaṃlagnāgnimattvābhāvaḥ śabdasyākāśaviśeṣaguṇatvābhāvāśrotragrāhyatvābhāvaḥ sukhādīnām ātmāśritatvābhāvaḥ sarvagatāśrayāśritatvābhāvaḥ kṣityādeḥ sarvajñakartṛpūrvakatvābhāvaḥ śarīrādivinirmuktakartṛpūrvakatvābhāvaḥ ity evaṃ sarvānumāneṣu viruddhaprakāro draṣṭavyaḥ  athānumānavirodhaḥ pradarśyate na prakṛtavādyabhimatasādhanasādhyadharmādhāro dharmī dharmadharmiṇor anyataratvāt sādhyaśabdārthāvayavatvād vā sādhyadharmavat na vā prakṛte dharmī viṣayaḥ prakṛtasādhyadharmaḥ pūrvoktahetudvayād dharmivat na prakṛtasādhyadharmādhikaraṇadharmidharmayor anyataraḥ sādhyadharmadharmitvāt ghaṭādivat na prakṛtasādhyadharmavān ayaṃ pakṣaḥ pakṣavipakṣayor anyatratvāt vipakṣavat pakṣakharaśṛṅgayor anyatratvād vā kharaśṛṅgavat vādiprativādivipratipattyanāskanditāgnivyatiriktāgnimān ayaṃ pradeśo na bhavati pradeśatvāt sattvajñeyatvādibhyaś ca tadanyapradeśavat na prakṛtāgnimān ayaṃ pradeśaḥ kharaśṛṅgasyādhūmatvāt kharaśṛṅgavat atītānāgatakālavyatiriktakālaviśiṣṭāsmatprativādiprayuktasādhanabhāvāpannadhūmasādhyasiddhisamānakālaghaṭaḥ na ghaṭaḥ khapuṣpāpatratvāt padmapatravad ity evaṃ sarvānumāneṣv anumānavirodho draṣṭavya iti  tathā viruddhāvyabhicāridūṣaṇatvenānumānasyāpramāṇatā vaktavyaḥ kaḥ punar ayaṃ viruddhāvyabhicārī viruddhāvyabhicāryanumānavirodhayoḥ saṃjñāmātreṇa bheda ity eke tad ayuktam pṛthagabhidhānānarthakyaprasaṅgāt tasmād anumānaṃ bādhakatvenoktaṃ yadā bādhyabādhakabuddhiṃ janayati tadānumānavirodha ucyate yadā punas tulyalakṣaṇatvenopalabhyamānaṃ saṃśayaṃ janayati tadā viruddhāvyabhicārī evaṃ ca kāryabhedād bheda iti  atha kadācid evaṃ brūyāt parihāravidhānāt sādhanaṃ sādhanātmanā vyavatiṣṭhata iti atrāpi parihāramārgaḥ pradarśyate tatra viruddhe tāvad anumānavirodhaḥ parihāratvenocyate na paropanyastaviruddhasādhanasādhyadharmādhikaraṇo dharmī dharmadharmivyatiriktāśeṣabhāvavinirmuktatvāt sādhyadharmavat na prakṛtadharmiviṣayavivādarūḍhaviśeṣābhāvasādhako 'yaṃ hetudharmadharmiṇor anyatratvāt dharmivat  arthāntarabhūtavivādārūḍhadharmiviśeṣābhāvasādhakahetusamānakālasattvaghaṭo na ghaṭaḥ śaśaśṛṅgāśṛṅgatvāt bandhyāputravat arthāntarabhūtavivādārūḍhadharmiviśeṣābhāvasādhanopanyāsakālāvacchinnasādhanadūṣaṇavādyanyataravādisamānakālasattvaghaṭo na ghaṭaḥ sadasator anyataratvāt paṭavat arthāntarabhūtasarvajñabuddhivijñātajñeyasarvabhāvāntarbhūtaprakṛtadharmiviṣayavivādārūḍhaviśeṣābhāvasādhanopanyāsakālaviśiṣṭasādhanadūṣaṇavādyanyataravādisamānakālasatvaghaṭo na ghaṭaḥ saditarānutpādakatvāt paṭavat ity evaṃ viruddhe 'numānavirodhyanumānavirodhe viruddhāvyabhicārī viruddhāvyabhicāriṇi ca viruddhaparihāratvena vaktavya iti tad ayuktam yataḥ pramāṇena parihāre tatrāpi trayam ity anavasthā parihārānumāne 'pi viruddhādidūṣaṇatrayam tatrāpy anumānena parihāre kriyamāṇe punar dūṣaṇatrayam ity anavastheti athavā pramāṇeneti viruddhāditrayeṇa pramāṇabhūtena parihārānumānaprāmāṇyasya nirākaraṇe kriyamāṇe laukāyatikair anumānam evābhyupagataṃ bhavati viruddhāditrayasyāpy anumānātmakatvād iti codye satyāḥ tatrāpi trayam ity anavastheti viruddhāditraye 'py anumānatvanirākaraṇārtham anyad viruddhādidūṣaṇatrayaṃ vaktavyam tatrāpy anyad ity anavasthābhyupagamāt katham anumānābhyupagamaḥ tasmād anumānasyāpramāṇatvāt parokṣārthaniścayo durlabha iti  atra pratividhīyate yat tāvat tadupacaritapakṣadharmatānvayopakṛtād anumānād arthaniścayo durlabha iti tan na anabhyupagamāt naiva hi pakṣadharmatvānvayau hetor aupacārikāv abhyupagamyete tadavyatiriktamukhyapakṣadharmatvāder asambhavāt na hi mukhyāsambhave kvacid upacāraḥ pravartate tasmād vakṣyamāṇapakṣādilakṣaṇayogāt pakṣādivyavasthā nā mukhyeti  nanv agṛhītasya viśeṣaṇatvāyogāt kathaṃ sādhyadharmaviśiṣṭo dharmī pakṣaḥ sa hi sādhyadharmo 'gṛhītaś cet pakṣaṃ viśinaṣṭi tataḥ pakṣadharmatvādigrahaṇaṃ vyarthaṃ syāt tadantareṇa prāg eva sādhyapratīteḥ siddhatvāt apratītena ca sādhyadharmeṇa kathaṃ dharmī viśiṣyate tadaviśiṣṭaś ca kevalo dharmī na pakṣaḥ  atha yatra dharmiṇi jijñāsito dharmaḥ pratipipādayiṣito vā sa sādhyadharmiviśiṣṭa ucyate tarhi jijñāsādyabhāve 'nyārthaṃ paryaṭato dhūmādidarśanād agnyādipratipattir bhavati yadā tadā kathaṃ pakṣa iti na abhiprāyāparijñānāt na brūmo yadaiva sādhyadharmeṇa viśiṣṭo dharmī tadaivāsau pakṣaḥ kiṃ tarhi prāg api etad uktaṃ bhavati yat tu sādhyena dharmeṇa viśiṣṭo dharmī bhaviṣyati sa tasya hetoḥ prāg api pakṣa iti bhaviṣyatas tadviśiṣṭatvasyāpratipattau kathaṃ pakṣatvapratipattir iti cet na yogyatāmātrapratītāv eva tadvyavahārasiddheḥ yathā paṭādikāryārthinas tantvādivastūni yogyatāmātrapratītāv eva tatkāraṇatvena vyavaharanti na hi kāryāpratītau tatkāraṇatvapratītiḥ sambhavati tadasambhave ca na tatkāraṇapratītiḥ tato na tatkāryārthināṃ tadupādānādivyavahāra ity apravṛttinivṛttikaṃ jagat syāt gauṇakāraṇeṣu pravṛttau ca pākādyarthināṃ vaṭvādiṣv api pravṛttiḥ syāt tasmād yathā yogyatāmātrapratītyaiva tantvādivastūni paṭādikāraṇatvena vyavahriyante na cāgnivaṭvādigauṇo vyavahāraḥ sahakārisampattau ca tato 'bhipretakāryasiddhir api bhavati tathā sādhyadharmaviśiṣṭatvayogyatāmātrapratītyaiva kevalo 'pi dharmī pakṣatvena vyavahriyate na ca tatrasthasya hetor agnitvasya vaṭāv iva gauṇapakṣadharmatvam  nanu ca yathā tantvādibhyaḥ paṭādikāryotpattir upalabdhā tato 'nārabdhakāryeṣv api tantvādiṣu tatkāraṇatvavyavahāranimittaṃ tajjātīyatvam eva yogyatākhyam asti na tv evaṃ kevaladharmiṇi pakṣatvavyavahārayogyatākhyaṃ kiṃcin nimittaṃ paśyāma iti na atrāpi sādhyatan niṣedhānupalambhasya yogyatākhyanimittatvāt yatra hi dharmiṇi sādhyadharmas tanniṣedhaś ca nopalabdhaḥ sa evānāsāditena dharmeṇa viśiṣṭo bhavatīti ataḥ sādhyatanniṣedhānupalambho 'tra yogyatocyata iti  athavā liṅgasambandha eva yogyatā tathā hi yatra dharmiṇi hy anādyavinābhūtadhūmādisambandha upalabdhaḥ sa eva dhūmādisādhitena dahanādinā viśeṣito dṛṣṭaḥ tato 'nupalabdhadahanādiviśiṣṭatve 'pi dharmiṇi tadavinābhūtadhūmādisambandhadarśanāt pakṣatvavyavahāraḥ tasya na gauṇatvaṃ tannimittasya yogyatākhyasyāgauṇatvāt tantvādiṣu paṭādijanakatvavyavahāravat  atha tantvādiṣv api janakāvasthātaḥ prāgajanakatvavyavahāro gauṇa eveṣyate na loke baṭumāṇavakādivad gauṇatvāpratīteḥ bhavatu vā tantvādiṣu paṭādikāraṇatvavad dharmiṇaḥ pakṣatvaṃ gauṇam kin naś chinnam nanu tanmūlānumānasya gauṇatvenāprāmāṇyaṃ prasaktam ity uktam naitad asthi nimittasya gauṇatve 'pi tatphalasya paṭādivadagauṇatvāt yathā paṭajananārthaṃ ye tantavaḥ krītās teṣāṃ paṭajanakatvaṃ gauṇaṃ tvayābhihitam na ca sahakāriviśeṣopetais tair eva janitasyāpi paṭasya gauṇaṃ paṭatvam tathā dharmiṇaḥ pakṣatve gauṇe 'pi sahakāriviśeṣopetatatpakṣaghaṭitānumānasya na gauṇatvam iti na cātiprasaṅgaḥ prāguktayogyatāśrayaṇādito vyavasthopapatteḥ tasmād gauṇatvād anumānād arthaniścayo durlabha ity etad ayuktam evoktam iti  yac coktam sādhikriyām apekṣya sādhyam ucyata iti tan na arhaty arthe kṛtyābhidhānāt tena sādhanam arhati yat tat sādhyam ucyate sādhanārhatvaṃ ca siddhiyogyatā sā ca prāg apy asti tena sādhikriyātaḥ prāg api sādhyatvaṃ nāyuktam na ca sādhyapakṣaśabdayoḥ paryāyatvam evābhyupagamyate 'smābhiḥ śākyair iva nāpi samudāyaḥ sādhyaḥ kiṃ tarhi dharmaviśiṣṭo vā dharmī yathāgnimān ayaṃ pradeśaḥ dharmiviśiṣṭo vā dharmaḥ sādhyaḥ yathāgnir atra dhūmād iti ubhayatrāpi pradeśādilakṣaṇo dharmy eva pakṣo 'bhyupagamyate tatrasthasya ca hetoḥ pakṣadharmatvaṃ mukhyam eva naupacārikam  anvayasyāpi na gauṇatvam mukhyānvayalakṣaṇopetatvāt tathā hi sādhyasāmānyena sādhanasāmānyasya vyāptir anvaya ity anvayalakṣaṇam tatra yadā dharmaviśiṣṭo dharmī sādhyaḥ tadā sādhyasya sāmānyam agnimattvādilakṣaṇam yadāpi dharmistho dharmaḥ sādhyaḥ tadā sādhyam evāvivakṣitaviśeṣaṃ sādhyadṛṣṭāntadharmiṇoḥ sādhāraṇatvāt sāmānyam ucyate sādhanam api sāmānyaṃ dhūmavattvādilakṣaṇam tasya sādhanasāmānyasya tena sādhyasāmānyena vyāptir vyāptatā anvayaḥ sa kathaṃ gauṇa iti tasmād upacaritapakṣadharmatvānvayopakṛtād anumānād arthaniścayo durlabha ity etad apy ayuktam  kiṃ ca yady uktalakṣaṇau pakṣadharmatvānvayau na mukhyau tadānyau mukhyau vaktavyau na hi mukhyopalambhāsambhave kvacit tadupacāraḥ pravartate mukhyau ced anyatrapakṣadharmatvānvayau tathāpi tata evānumānaprāmāṇyasya siddher nātyantābhāva iti  yad apy uktam dharmiṇaḥ siddhatvāt sādhanavaiphalyam iti tan na sādhyadharmaviśiṣṭasyāsiddhatvāt tatsādhyatve 'py anugamābhāvo nāsti sādhyasāmānyenānugamasyoktatvāt na hi sādhyaviśeṣeṇānvayaḥ kaiścid abhyupagamyate loke vā pratīyate kiṃ tarhi yo yaḥ kaścid dhūmavān kṛtakaś ca sa so 'gnimān anityaś ceti loke pratīyate dharmasādhyatve 'pi yad uktam sāmānye siddhasādhyatā viśeṣe 'nugamābhāva iti tatra sāmānyam eva sādhyam na ca siddhasādhanam vivakṣite dharmiṇy asiddhasya sāmānyasya sādhyatvābhyupagamāt tena cānupagamo 'sty eva tathā hi yatra dhūmas tatrāgnir ity evaṃ loke 'py anvayaḥ prasiddhas tāvanmātreṇa cānumānapravṛttidarśanāt tatra pradeśaviśeṣeṇa tatsambandhaviśeṣeṇa vānvayo 'kāraṇam  yad apy avinābhāvasambandhasya grahītum aśakyatvād ityādyuktam tad apy ayuktam yato 'sti tāvad iyaṃ laukikaparīkṣakāṇām api pratītir abhrāntā niścayātmikā yatra dhūmas tatrāgnir agnyabhāve kvacin na dhūma iti tasyāḥ khalu nirūpyamāṇaṃ yadi kāraṇatvenākṣaliṅgādīnām anyatamaṃ niścetuṃ śakyate tadātibhadrakam no cet tathāpi niścitasya vastunas tatkāraṇāniścayād eva nāpahnutir yuktātiprasaṅgāt  atra kecid āhuḥ anumānenaivāvinābhāvo na gṛhyate anavasthāprasaṅgāt ity atrāvivāda eva nāpi pratyakṣamātreṇa kin tu bhūyodarśanagamyā hi vyāptir iti bhūyodarśanam iti ko 'rthaḥ bahūni darśanānīty arthaḥ tāni kiṃ pratyarthaniyatāni āho svid aśeṣāgnidhūmaviṣayāṇīti yadi pratyarthaniyatāni tadā kalpasahasreṇāpi nāśeṣavyaktiviṣayaṃ darśanam utpādayituṃ śakyate deśakālādibhedena vyaktīnām ānantyāt na cāśeṣavyaktisambandhāgrahaṇe vyabhicāraśaṃkā nivartate na hi sahasraśo 'pi pārthivasya lohacchedyatvadarśanād avyabhicārasiddhi atha pratyekam aśeṣāgnidhūmaviṣayāṇi darśanāni tadaikenaiva vyāptisiddheḥ śeṣadarśanānarthakyam kiṃ ca kramotpannānāṃ darśanānām anavasthāyitvān na sāhityakāritvam yugapadutpādas tu na sambhavaty apratibhāsanād iti  anye tu pariśeṣabalena mānasaṃ pratyakṣaṃ vyāptigrāhakaṃ varṇayanti tad apy ayuktam sarvadarśitvaprasaṅgāt samastasapakṣavipakṣadarśane hi yad yat kṛtakaṃ tat sarvam anityaṃ nityaṃ tu sarvam akṛtakam ity evaṃ rūpā vyāptipratyakṣā bhavati nānyathā tathā ca sarvānumātuḥ sarvadarśitvaprasaṅgaḥ  sarvasmiṃs tu pratyakṣeṇa dṛṣṭe kim anumānena vaiyarthyāt vyāptigrahaṇakāla eva sarvadarśī bhavati nānyadā tenottarakālam anumānaṃ sārthakam eveti cet na pādaprasāraṇamātratvāt yadi ca vyāptigrahaṇakāle 'py asau sarvadarśī tadā kim iti vyutthitayogivat svargādiṣv avasthitā evambhūtā arthā mayā dṛṣṭā iti vyāptim iva nānusandhatte atīndriyavyavahāravipratipattyapratipattyor abhāvaprasaṅgaś ca na hi mānasapratyakṣaviṣaye 'py atīndriyavyavahāro vipratipattir apratipattiś cāsti sukhādiṣv adarśanād iti  apare tv āhuḥ katipayasambandhisambandhapratītāv agṛhītasambandhayor api tajjātīyatvasāmarthyād gamyagamakabhāvo bhavatīti tad apy ayuktam pārthivalohacchedyajātīyatvavyabhicāreṇoktottaratvād atajjātīyair agṛhītasambandhatvāviśeṣāṃ ceti sāmānyamātrayoḥ sambandhagrahaṇe 'pi vyaktiviṣaye pratipattipravṛttī na syātām sāmānyād arthāntaratvād vyaktīnām na cānyasambandhagrahaṇe tato 'rthāntare 'numitir yuktātiprasaṅgāt nāpi sāmānyamātreṇa dāhādyarthaḥ sādhyate yatas tadviṣayam evānumānaṃ kṛtārthaṃ syāt  nanu nirviśeṣaṃ na sāmānyaṃ bhavec chaśaviṣāṇavat ataḥ sāmānye 'numite 'rthāpattyā viśeṣādhigamas tataḥ pravṛttis tato 'rthaprāptau dāhādikāryasiddhiḥ tat kathaṃ sāmānyaviṣayam anumānaṃ nirarthakam eveti naitat sādhu tathā hi kiṃ dṛṣṭatatsambandhas tadanyathānupapattyā viśeṣo 'vagamyate tadviparīto vā prācīne pakṣe pūrvadṛṣṭāgnyādiviśeṣaviṣayaiva tataḥ pratipattiḥ pravṛttiś ca syāt tato 'numānārthāpattyā smṛtyā sahāviśeṣād aprāmāṇyam eva syāt adṛṣṭatatsambandhasyāpy avagame 'py agnitvānyathānupapattyā gardabhādiviśeṣāvagamo 'pi syāt nanu cāgnibhāvo 'gnitvam ucyate na gardabhādibhāvaḥ tatas tadanyathānupapattyā kathaṃ gardabhādyavagama iti agnibhāvo 'gnitvaṃ na gardabhādibhāva ity etad eva kuto niścitam lokaprasiddhita iti cet saiva prasiddhiḥ katam apramāṇamūleti vicārayituṃ prārabdhā loke ca kṛṣṇākāśādiprasiddhivan mithyā prasiddhir api dṛṣṭā athāgniviśeṣeṣv evāgnitvaṃ dṛṣṭaṃ na gardabhādiviśeṣeṣv iti na samastāgnigardabhādiviśeṣāgrahaṇe katham agniviśeṣeṣv evety avadhāraṇasiddhiḥ kiṃ cāgnitvānyathānupapattyā kvāpy agniviśeṣaḥ siddhyatu vivakṣitapradeśe kutaḥ siddhyati na hi tadasambhave 'gnitvaṃ nopapadyate tatpradeśopalakṣitam agnitvam anyathā nopapadyata iti cet tatsambandhāprasiddhau kuto 'yaṃ niyamaḥ siddhaḥ kiṃ ca tatpradeśopalakṣitāgnitvasādhane 'yam aparo 'narthaḥ prāptaḥ tathāvidhena sambandhāgrahaṇe 'pi tathāvidhāgnitvasiddhau hi sarvatrāpy agnitvasiddhiḥ syād iti  tat kim idānīṃ suragurumatam evānusarttavyam nānusarttavyaṃ kasmāt tanmate 'pi pūrvam uttaratra ca bādhakabhūyastvapratipādanāt kutas tarhi vyāptigrahaṇam kim ākasmikam eva na pratyakṣato 'pi tadvatāṃ vyaptigrahaṇāt tathā hi yatra dhūmas tatrāgniḥ tadrahite nāsti dhūma ity ayam avinābhāva ucyate sa ca visphāritena sāgnyanagnideśasambaddhena cakṣuṣā prathamam api gṛhyate yadi paramadhyamālpamedhasāṃ saṃskārapāṭavārthaṃ bhūyodarśanaṃ mṛgyate nāmagranthābhyāsavat nanu ca dhūmadahanayor vyāpyavyāpakabhāvo 'vinābhāva ucyate sa ca samastadhūmāgnivyaktiniṣṭhaḥ tataḥ sarvatadvyaktyagrahe kathaṃ gṛhyata iti yaḥ sarvavyaktiniṣṭhaḥ sa kim ekadvitryādivyaktiniṣṭho na bhavati yena tadgrahe 'pi na gṛhyate tathā hi sāmānyasamavāyayor anantavyaktiniṣṭhatve 'py ekadvitryādivyaktigrahaṇakāla eva grahaṇaṃ dṛṣṭam avayavinaś ca na sarvāśrayagrahaṇād eva grahaṇam iti prāg eva sādhitam saṃyogasyāpy ekāśrayagrahaṇād grahaṇaprasaṅga ity apy acodyam vicitraśaktayo dvipadārthāḥ tatra yo yathā grahaṇayogyaḥ sa tathā gṛhyate tadyogyatā ca pratiniyatahetvanvayavyaktir ekānuvidhāyigrahaṇād evāvagamyate cakṣurādibhiḥ pratiniyatarūpādigrahaṇavat  avinābhāvas tu yadi dṛśyaḥ sambandhaḥ tadā samavāyavat sambandhidvayagrahaṇakāle 'pi gṛhītaḥ atha vyāpakatvaṃ vyāpyatvaṃ cāgnidhūmavargayoḥ pratiniyato dharmaḥ tathāpy agnitvadhūmatvādivad ekadvitryādivyaktigrahaṇakāla eva gṛhītaḥ na sarvagrahaṇam ākṣipati athāgnitvadhūmatvayor anyonyādhāragrahaṇanirapekṣaṃ yathā grahaṇam na tathā vyāpakatvavyāpyatvayor ity asamo dṛṣṭāntaḥ evam api paratvāparatvamadhyatvādivad dvitryādidharmigrahaṇād eva grahaṇam adṛśyatve tu sarvadharmigrahaṇe 'pi na tasya grahaṇaṃ pratyakṣataḥ tadabhāvād anavasthāprasaṅgāc cānumānato 'pi na grahaṇam ity abhāva evāvinābhāvasya prāptaḥ tato 'numānasyāpy atyantābhāvaḥ tadabhyupagame ca doṣān vakṣyāmaḥ tasmāt sarvavyaktyagrahe 'pi gṛhīta evāgnidhūmayor avinābhāvaḥ pratyakṣeṇeti  yady evaṃ yayor avinābhāvo gṛhītas tayor eva gamyagamakabhāvo 'stu nāpūrvāgnidhūmayoḥ tayor adṛṣṭasambandhatvāt adṛṣṭasambandhayor api gamyagamakabhāve hy atiprasaṅgaḥ syād iti na agnidhūmavargayoḥ sambandhasya dṛṣṭatvāt sa cet kvacid dṛṣṭas tadā nāgnidhūmayoḥ sambandhaḥ kvacid adṛṣṭo 'sti yadi nāma dharmiṇāṃ kaścin na dṛṣṭaḥ tadā taddharmasya dṛṣṭatve kim āyātam na hi dharmadharmiṇor abhedo 'sti nāpi dhūmāgnivyaktīnāṃ pratyekaṃ vyāpyavyāpakadharmabhedo 'sti tasyāgnitvādivat samavāyavad vā tallakṣaṇatvāviśeṣād viśeṣalakṣaṇābhāvāc caikatvam eva na cābhinnātmaiva dṛṣṭo na dṛṣṭaś cety upapadyate na tv evaṃ samavāyo 'py ekasya dṛṣṭaḥ sarvasyāpi dṛṣṭa evābhedāta tataś cātyantādṛṣṭārthopalambhe 'pi tatsamavāyinaḥ sarvasyānumānaṃ prasajyata iti na sambandhasyāpi vicitraśaktitvāt anyā khalu samavāyasya śaktiḥ anyā saṃyogasya anyā ca sambandhāntarasya dharmāntarasya vā tatra viṣamadhvādīnām ivetaraśaktisāmyāpādanaṃ kiṃcit sādharmyād ayuktam vyāpyavyāpakabhāvasya tv itthaṃ sāmarthyaṃ yad ekatrāpy ayaṃ gṛhīto 'nyatra smaryamāṇas tadvator apūrvayor api gamyagamakabhāve nimittaṃ bhavati vastutas taddharmatve 'pi taddharmatvenādṛṣṭasyāvinābhāvasya kathaṃ smṛtir adṛṣṭadhūmadarśanāt apratibaddhārthadarśanasya smṛtihetutve 'tiprasaṅgād iti cet na tena sahaikadharmidharmatvena dṛṣṭasya dhūmasāmānyasya smṛtihetutvāt sarvavyāpyavyāpakāgrahe kathaṃ sarvopasaṃhāreṇa pratītir iti cet na anumānatas tatsambhavāt kathaṃ ye dhūmaviśeṣā dṛṣṭā atha vā deśāntarasthatvena bhūtatvenānāgatatvena sambhāvyante sarve 'gnivyāptā dhūmatvād upalabdhadhūmavat dhūmavantaḥ pradeśā vāgnimantaḥ sādhyante dhūmavattvāt tathopalabdhapradeśavat tato yad yad ittham tat sarvaṃ tathaivety evaṃ sarvopasaṃhāreṇa smṛtir api bhavati evaṃ sati pariśeṣāt mānasaṃ pratyakṣaṃ vyāptigrāhakaṃ na vaktavyaṃ pariśeṣasyāsiddhatvāt  yadi punaḥ pūrvanītyāvinābhāvagrahaṇaṃ samarthayituṃ na śakyate tadāviśiṣṭapratītyanyathānupapattyā mānasam eva pratyakṣaṃ samarthanīyam yadi tarhi sarvo 'pi prāṇī yogī bhūtvā vyāptiṃ gṛhṇāti tadāgnyādiṣu cakṣurādi kvāpi na vyāpṛtaṃ yasya tasyāpi yatra yatra dhūmas tatra tatra sarvatrāgnir iti pratītiḥ syād iti na manasaḥ sarvārthatve 'py aniyatasahakāritvāt yathā smartavyārthasmaraṇe manasaḥ kvacit saṃskāraviśeṣa eva sahakārī tadapakṛṣṭasaṃskārasahitasya tu saṃskāratāratamyānuvidhāyipraṇidhānādisahakārivailakṣaṇyam apy upalabhyate evaṃ pratyakṣajñānotpādane kvacid dharmaviśeṣa eva sahakārī tadapakṛṣṭāpakṛṣṭatarādidharmasahitasya taddharmaviśeṣānuvidhānana samādhānendriyajñānadeśādiviśeṣo 'pi sahakārīty ataḥ cakṣurādijanitāgniviśiṣṭadhūmajñānasahitasya manasaḥ sarvopasaṃhāreṇa vyāptigrāhakatvam tan na cakṣurādivyāpāravaiphalyam  nāpi sarvadarśitvaprasaṅgaḥ sāmānyākāreṇaiva grahaṇāt na khalu yogivad asyāśeṣadhūmavyaktiviṣayaṃ karatalāmalakavadanyonyāsādhāraṇākāratayāpi grahaṇam kiṃ tarhi dhūmāgnyādisāmānyākāreṇaiva yathā dūrasthasyāṭavīvṛkṣeṣu vṛkṣasāmānyākāreṇaiva grahaṇam na dhavādiviśeṣākāreṇāpīti yatra yatreti ca deśānām api dhūmādyadhikaraṇākāreṇa sāmānyenaiva grahaṇam na tu magadhaparvatādiviśeṣākāreṇāpi tadrūpāpratibhāsanāt na hi pratyakṣajñānasya viṣayaniyamo 'numānasādhyaḥ kiṃ tarhi yatra jñāne yo 'rtho yathā pratibhāti sa tathā tasya viṣayaḥ tathā hi cākṣuṣe 'pi puruṣādijñāne kvacit kenacid viśeṣeṇa samastena vyastena vā viśiṣṭaḥ so 'rthaḥ pratibhāti na sarvatrāviśeṣeṇeti tasmād dṛṣṭādisahakāriviśeṣaniyamitasya manaso vyāptigrāhakatvān na sarvathā sarvārthagrahaṇaprasaṅgo 'ta eva nānumānavaiyarthyam yathā grahaṇaṃ smaraṇaṃ bhavati tena svargādiṣv avasthitā evaṃbhūtā arthā mayā dṛṣṭā ity anusmaraṇaṃ na bhavati tadrūpeṇāgrahaṇāt  atīndriyavyavahāravipratipattyor abhāvo 'pi na prāpnoti viśeṣākāreṇa grahaṇānabhyupagamāt na hi yat kiṃcit kṛtakam tat sarvam anityam ity asmin vijñāne dharmādharmādyākāreṇāpi sarvam anityaṃ pratibhāti nāpi yatra kvacid dhūmas tatra sarvatrāgnir ity atra ca jñāne tārṇapāraṇaparvatādhikaraṇatvādyākāreṇa sarvo 'gniḥ pratibhāti kin tu sāmānyākāreṇaivātas taddṛṣṭākārāpekṣayātīndriyavyavahāro vipratipattiś ca bhavatīti  nanv evaṃ tarhi sāmānyākāreṇaivānumānaṃ syāt yat kṛtakaṃ tad anityaṃ yatra dhūmas tatrāgnir iti tataś ca siddhasādhanaṃ parvate 'gniḥ śabdaś cānitya ity anumānaṃ na syāt tenākāreṇāvinābhāvasyāgṛhītatvāt anyathā heṣitāditārṇādyākāreṇāpy anumānaṃ syāt na caitad asti na hi bhavati yasmāt kṛtakaḥ śabdas tasmād ayaṃ heṣitaḥ kekāyitaś ceti yasmād atra dhūmas tasmād atra tārṇo 'gniḥ pārṇaś ceti naitad asti cakṣuṣāder iva niyataviśeṣasiddhau sādhanasya sāmarthyāvadhāraṇāt na hi striyāṃ vyāpṛtaṃ cakṣuḥ sarvatadviśeṣaṃ gṛhṇāti na cākiṃcid ity upapadyate yatra tasya sāmarthyaṃ tasyaiva grahaṇāt liṅgasya hi sādhyadharmisambandhaviśeṣasiddhāv asti sāmarthyaṃ tena tam eva sādhayati na tārṇādiviśeṣaṃ tatra sāmarthyābhāvāt kiṃ tat sāmarthyam iti cet vyāptigrahaṇopakṛtaṃ pakṣadharmatvagrahaṇam tataḥ sādhyadharmisambandhaviśeṣasiddheḥ tathā hi gṛhītāvinābhāvo dhūmaḥ pradeśe yatraivopalabhyate tatraivāgnibuddhiṃ janayati yadi punaḥ sādhyadharmiṇi dhūmasadbhāve 'pi tatsambandhy agnir na bhavet tadā yatra yatra dhūmas tatra tatrāgnir iti mithyaiveyaṃ pratītiḥ syād dhūmasadbhāvo vā na tatra vāstavaḥ syāt na caivaṃ tārṇādiviśeṣāsambhave 'pi vyāptipakṣadharmatvagrahaṇayor anyatrasyāpi virodho 'sti yena tatsiddhir api syāt  bhavatu vyāptigrahaṇaṃ pakṣadharmatvagrahaṇaṃ vā mithyā kiṃ naś chinnam iti cet na satyajñānena tulyanyāyatvād asyāpi satyatvasiddheḥ ya eva hi tavābhipretasya jñānasya satyatve deśāntarādhārāvādhyatvādilakṣaṇo lokaprasiddhilakṣaṇo vā nyāyaḥ sa khalu mama pakṣe 'pi dharmatvavyāptijñānasyāpi satyatve samāna iti katham asya mithyātvam kasyāpi na satyatvam astītyabhyupagacchataḥ svavacanavirodho 'pi syāt yato 'syaiva vākyasya satyatve kathaṃ kasyāpi na satyatvam asti asyāpy asatyatve kathaṃ sarvasyāsatyatvaṃ pratipādayati tan na pakṣadharmatvavyāptigrahaṇasyāpy asatyatvaṃ tatsatyatve cāvaśyaṃ pakṣasambandhāvacchinnasyāgneḥ siddhir abhyupagantavyā vahirvyāptyantarvyāptiprasādād ubhayasiddhir iti pūrvācāryāḥ yataḥ pakṣād vahirdeśe mahānasādāv agnimātreṇa dhūmasya vyāptiḥ pratipannā tato dhūmād agniḥ sāmānyena siddhyati yatas tu pakṣāntardeśe dhūma upalabhyate tatas tatsambaddhāgniviśeṣa eva siddhyati na tārṇādiḥ tatsiddhau pratibandhānupalabdheḥ tārṇādiviśeṣāvinābhūtaṃ tu dhūmaviśeṣaṃ yo vivecayituṃ śaktaḥ tasya tadvidas tārṇādiviśeṣānumānam api bhavati etena śabdaviśeṣānumānaṃ vyākhyātam yadā tu śabde kṛtakatvamātram upalabhyate tadā tataḥ sāmānyena kāraṇamātram anityatvamātraṃ cānumīyate tasya śabdasambandhaviśeṣasiddher api pakṣadharmatvabalād agnivad draṣṭavyeti evam aneṣv athānumānāntareṣu nyāyas tulyo draṣṭavyaḥ tasmād avinābhāvasambandhasya grahītuṃ śakyatvād anumānaṃ pramāṇam ity uktam etenaitad api nirākṛtaṃ yad āha naivāsmābhiḥ sarvathā pramāṇatvam anumānasya pratiṣidhyate ye tu laukikaṃ panthānam utsṛjya trilakṣaṇaṃ caturlakṣaṇaṃ vā liṅgam anumeyapratītyarthaṃ varṇayanti tannirākaraṇaṃ kriyata iti  syād etad evaṃ yadi laukikānām aprasiddhānvayavyatirekānādhāraliṅgadarśanād anumānaṃ bhavati yāvatā te 'pi gṛhītāvinābhāviliṅgaṃ yatra paśyanti tatraiva tadvyāpakam anuminvanti na hi laukikā grāme dhūmaṃ dṛṣṭvāṭavyām agniṃ pratipadyante nāpy apūrvaśabdāṅkurādikāryagrahaṇāt tākāraṇam anuminvanti tat kathaṃ vayaṃ laukikaṃ panthānaṃ tyaktavantaḥ nanu ca laukikā dhūmaṃ dṛṣṭvāthāgniṃ pratipadyante na tu yūyam iva pakṣadharmatvādivyavahāraṃ kurvanti tasmād asādhavo yūyam iti naitad asti yadi nāma vyavahāralāghavārthaṃ sattādīnāṃ pratyayasaṃjñāvat parvatamahānasādīnāṃ pakṣasapakṣādisaṃjñāḥ kṛtāḥ katham asmākam etāvataivāsādhutvam na hi saṃjñāntareṇa vyavahārārthānyathātvaṃ bhavati na ca loke pakṣādisaṃjñā na prasiddhā ity etāvataiva tadarthābhāvaḥ siddhyati atiprasaṅgāt tadarthas tu loke 'pi siddha ity uktam prasiddhasyāpy anumānalakṣaṇasyābhidhānam anuvādārtham anuvāde cātmāditadviparyayānumānayor vidhipratiṣedhau prayojanam ity uktam evaṃ cātyantādṛṣṭārthānumānasyāpi nirākaraṇaṃ na yuktam dhūmādyanumānena samānayogakṣematvāt  tathā ca sati viśeṣaviruddhāder api niravakāśatvād adūṣaṇatvam tathā hi yadi viśeṣaviruddhādidūṣaṇaṃ dhūmādyanumānasya neṣyate tadāsya sarvatragatvaṃ virudhyate pratipāditaṃ ca sarvatragatvam na cāsti viśeṣo yena dhūmādyanumānaṃ na nivartayaty anumānāntaraṃ ca sarvam eva nivartayati  atha dhūmādyanumānasyāpi taddūṣaṇam eveṣyate tadā sarvalokavyavahāravirodhaḥ svavacanapravṛttivirodhaś ca yady anumānaṃ na pramāṇaṃ tadārthaviśeṣapratyāyanārthaṃ vacanaviśeṣoccāraṇaṃ na syāt anumānam apramāṇam avinābhāvasambandhasya grahītum aśakyatvād ityādivākyaṃ yāvad uccārayasi tāvad anumānam apramāṇaṃ pramāṇaṃ vā samyagarthāvabodhasādhānād ityādivākyaṃ kasmān noccārayasi kasmād anumānam apramāṇaṃ yataḥ pūrvoktasyāpi vākyasya parāvabodhotpādane sāmarthyānavadhāraṇāt tathā sukhārthaṃ kṣīraguḍādikaṃ yāvad āsvādayasi tāvad agniviṣādikaṃ kasmān nāsvādayasi tathā kūpakaṇṭakādivarjanasumārgapādaviharaṇādiṣv apy anuyogaḥ kāryaḥ na hy amutaḥ sādhanāt sukhaṃ me bhaviṣyati amutaḥ sādhanād anartha ity anumānaṃ vinānyaḥ pratipattyupāyo 'sti api cānumīyatenenety anumeyo 'rthaḥ samyak paricchidyate yena tad anumānam uktam tataś cānumānaṃ cāpramāṇaṃ ceti vyāghātād ayuktam  parābhiprāyeṇānanumānam apy anumānam uktam ato na virodha iti cet anumānaṃ vinā kathaṃ parābhiprāyaṃ jñātavān asi na ca tvanmate kiṃcid apy anumānam asti yatsādharmyād ananumāne 'py anumānaśabdaḥ pravartate pratyakṣābhāseṣu pratyakṣaśabdavat api cānumānam apramāṇaṃ kena pratipādayati na hi pratyakṣeṇānumānasyāprāmāṇyaṃ pratipattuṃ paraṃ ca pratipipādayiṣituṃ kaścic chaknoti anumānasya cāviśeṣeṇa prāmāṇyaṃ tvayā nirākṛtaṃ śabdādes tu sutarāṃ prāmāṇyaṃ neṣṭaṃ satyānṛtasaṃdehair ityādidūṣaṇāt tasmād anumānapramāṇam unmattavākyavad apramāṇakam eveti yat punar atroktam paraprasiddhena svaprāmāṇyam anabhyupagamyāprāmāṇyaṃ pratipādyate na cobhayasiddham eva pramāṇaṃ yasmād vacanātmakam anumānaṃ vaktur na pramāṇam atha ca vaktā tena paraṃ pratipādayati parapratipādanārthatvāc ca prayāsasya tāv asya ubhayaprasiddhena prayojanam idaṃ cātra sampradhāryaṃ svatoprasiddho hetur dṛṣṭanto vā yasya prasiddhas taṃ pratyupādīyamānaḥ paraṃ pratyāyayati uta neti na ca śakyaṃ vaktum pratyāyayatīti tasmād ubhayaprasiddhir akāraṇam iti tad etad ayuktam yato 'numānasyāpramāṇatve paraprasiddhir eva kutas tvayā niścitā na hi śarīram iva buddhiḥ pratyakṣataḥ śarīrasvrūpaniścaye 'pi buddhisvarūpe sandehadarśanāt evaṃ hetor dṛṣṭāntasya ca paraprasiddhatvaṃ tena ca pratītir bhavaty eveti tad etat sarvaṃ jātyandhaśuklavalākādinidarśanavad anupapannam eveti  tadvacanāt paraprasiddhir avagamyata iti cet tat kim idānīṃ paravacanam eva pramāṇatvena tvayāṅgīkṛtam naivam iti cet paraprasiddhas tadvacanād avagamyate na ca tatpramāṇam ity aho mohasya māhātmyam yenaivaṃvidhaṃ satsu madhye vyāhataṃ vākyam uccāryate na hi pramāṇasya viṣāṇe staḥ kin tu yenārtho 'vagamyate tad eva pramāṇam iti vaktur abhiprāyamātrasūcakatve tv anumānatvam eva vacanasya prāptam na ca svayaṃpratipannena hetunā dṛṣṭāntena vā parapratyāyanaṃ yuktam na hy apratipannaḥ pratipādayitā kaścid upapadyate na hi bālagopālādīnāṃ śāstrārthapratipādane 'dhikāro 'sti jātyandhādayo hi na rūpādiguṇadoṣavicāre 'dhikriyante tasmāt parapratipādanārthatvāc ca prayāsasyetyādy apy ayuktam  yac coktam vacanātmakam anumānavaktur na pramāṇam iti tad apy acāru yadi hi vaktus tena pramitir na janitā tadāsau janitā tadāsau vaktā katham anavadhāritasāmarthyaṃ vacanaṃ liṅgaṃ vā parapratipādanāyopadiśati yat kiṃcid vopadiśed anavagataśaktitvāviśeṣāt na cāsmābhir niyamaḥ kriyate yaiva vyaktir ubhayoḥ pramitiṃ janayati saiva parapratyāyanāyopadeṣṭavyaḥ yataḥ pradīpena kaścid arthaviśeṣaṃ dṛṣṭvā tannirvāṇe 'py anyasyopadiśati tvam api pradīpaṃ jvalayitvā tam arthaṃ paśyeti andho 'pi pūryadṛṣṭasāmarthyam evopadiśati jātyandhavad iti cet syān matam yathā jātyandhaḥ pradīpaṃ kadācin na dṛṣṭavān nāpi tena prakāśitaṃ rūpāntaram tathāpy asau cakṣuṣmantaṃ pratyupadiśati pradīpena rūpaṃ paśyeti tadvad vayam api hetvādisvarūpaṃ tatsādhyānumeyasvarūpaṃ na jānīmas tathāpi mahānubhāvena parānugraho 'vaśyaṃ kartavya ity ajñātair eva hetvādibhis tadvidaṃ pratipādavāmaḥ svayam amuktasya yathā niḍādibhyaḥ paraṃ mocayato mahānubhāvataiva nopālambhas tadvad asmākaṃ svayam avyutpannānām iva paraṃ vyutpādayatāṃ mahānubhāvataiva sambhavati na tūpālambha iti svayam avyutpannaḥ paraṃ mahānubhāvatayā vyutpādayatīti kenaitac chraddhīyate na hi jātamātrasyaivopādhyāyatvaṃ yuktam jātyandhas tu na tāvat pradīpādyupadeśena cakṣuṣmantaṃ vyutpādayann upalabhyate etāvat tu yadi sambhāvyate svapratibhāsāmarthyād āptavacanebhyaḥ pradīpasya cakṣuḥsahitasya rūpādiprakāśakatvaṃ jātyandhena yady avagatam tadāsau tathopadiśaty api tvaṃ punaḥ kathaṃcid api na hetvādeḥ sādhanabhūtasya dūṣaṇabhūtasya vā parārthapratipādanasāmarthyaṃ pratipanno 'si tat kathaṃ jātamātravadavyutpannaḥ paraṃ pratipādayasi apratipannasāmarthyena hetvādinā parapratipādane ca buddhyādiliṅgair ātmādyastitvaṃ tajjñānād apavargaṃ ca kasmān na pratipādayasi yena mahānubhāvatāpi tava jyāyasī bhaved iti  na vayaṃ kiṃcit pratipattāraḥ pratipādayāmo vā kiṃ tarhi pareṣāṃ paryanuyogam eva kurmaḥ sūtrāṇām api paryanuyogārthatvād iti cet yat kiṃcid etad iti yadi hi vyartham eva paryanuyogaṃ karoṣi tadonmattavadupekṣīṇīyo 'si atha paryanuyogenāyaṃ madabhiprāyaṃ jñātvā yad uttaraṃ dāsyati tena vayam asyābhiprāyaṃ jñātvā guṇadoṣatvena parīkṣiṣyāmaha ity etad arthaṃ paryanuyogaṃ karoṣi tadā kathaṃ parābhiprāyapratipattisādhanam anumānaṃ pramāṇaṃ nābhyupagacchasi na ca vādiprativādinoḥ paryanuyogamātreṇa taduttaramātreṇa vā kaścid arthaḥ siddhyati jayaparājayau vā bhavataḥ kiṃ tarhi svaparapakṣayoḥ sādhanadūṣaṇābhidhānena pratyakṣeṇaiva vā chātreṇaiva vā svapakṣaḥ sādhayituṃ pratipakṣo dūṣayituṃ na śakyate sarvatrāniścaye ca tat saṃbhāvanāpi na syād ato na saṃbhāvanayāpi sādhanadūṣaṇopanyāso 'tyantasandigdhasyeti api caite viruddhādihetavaḥ kim anumāne prāmāṇyasaṃdehotpādanāyopanyastāḥ āho svid apramāṇyaniścayotpādanāyeti yadi saṃdehotpādanāya kim ātmanaḥ atha pareṣām iti yady ātmanas tadā vyarthāviruddhādayaḥ tair vināpy anumāne saṃdehas tavāsty eva pareṣāṃ tu viruddhādibhyaḥ saṃdeho bhaviṣyatīty anumānāprāmāṇye kutas tvayāvagatam athāmutaḥ pareṣāṃ saṃdeho bhaviṣyati kadācinnavety evaṃ saṃdehenaiva viruddhādaya upanyasyante tathāpi vyarthas tadupanyāsas tadanupanyāse 'pi tadarthasambhavāt vyarthatve 'pi saṃdeha iti cet so 'yaṃ saṃdehagrahagṛhītaḥ saṃdehakāraṇe 'pi sāmānyadharmadarśanādau yadi niścayaṃ nābhyupagacchati tato 'cikitsyatvād upekṣaṇīya eveti atha viruddhādayo 'numānāprāmāṇye niścayotpādanāyopadiśyante tathā sati niścayotpādakatvena prāmāṇyam evānanumānavaidharmyād anumānatvaṃ ceti kathaṃ sarvānumānāprāmāṇyam parasyāpi pratipattiṃ kurvad ananumānaṃ pramāṇam eva parakīyendriyavat yad apy uktam tatrāpi trayam ity anavastheti tad apy abhipretārthāsiddhiprasaṅgād ayuktam viruddhāditrayād anumānasyāprāmāṇyasiddhir abhipretā tac ca viruddhāditrayam anavasthayā dūṣitam ity asādhakam eva anavasthayā dūṣitasyāpi svasādhyasādhakatve mūlānumānasyāpi svasādhyasādhakatvaṃ syāt  atha matam yathā mayopanyastaṃ viruddhāditrayam anavasthayā dūṣitaṃ svasādhyaṃ na sādhayati evaṃ tvayopanyastam ātmādyanumānaṃ viruddhādyanavasthayā dūṣitam ity asādhakam evātmāder iti naitad evam yatas tvayopanyastasya viruddhādes tvadabhyupagamād eva duṣṭatvaṃ siddham mayā tu sa doṣo nābhyupagataḥ kuta ātmādyanumānasya duṣṭatvam na hi yathāhaṃ rājādhikṣepaṃ kṛtvā jihvācchedanādiduḥkham anubhavāmi tathā tvam anubhavety abhidhānamātrād anabhyupagatarājādhikṣepo 'pi tad duḥkham anubhavati mūlānumānabādhitatvāc ca viruddhāder adūṣaṇatvam yathā pūrvotpannam api candraikatvāgacchadvṛkṣādijñānaṃ sarvalokasaṃvādapravṛttisāmarthyaṃ niścitaprāmāṇyaṃ dvicandrādijñānasyākṣajatvāviśeṣe 'pi bādhakam eva na tu dvicandrādijñānenottarakālabhāvināpi candraikatvādijñānaṃ bādhyate tathā dhūmādyanumānajñānaṃ sarvalokasaṃvādapravṛttisāmarthyam niścitaprāmāṇyaṃ viruddhādijñānasya bādhakam evābhyupagantavyam anyathākṣajajñānām api bādhyabādhakabhāvo na vyavatiṣṭheta tataś ca pratyakṣam api pramāṇaṃ na siddhet tathā ca tattvopaplava eva syāt tatra dūṣaṇaṃ bahudhā prāg uktam iti tasmād dhūmādyanumānajñānena niścitaprāmāṇyena bādhitasya viruddhāder dūṣaṇābhāsatvam eva draṣṭavyam evamātmādyanumāne 'pi viruddhādes tulyaprakāratvād adūṣaṇatvam eva avinābhāvabalahīnatvāc ca na viruddhādihetavo mūlahetuṃ bādhante mūlahetus tv avinābhāvabalopetatvād dhi viruddhādihetūn bādhate eveti  kaḥ punar ayam avinābhāva iti ucyate svabhāvataḥ sādhyena sādhanasya vyāptir avinābhāvaḥ yo 'yaṃ sādhyasādhanayoḥ svabhāvenāvasthito niyamaḥ sādhyasya vyāpakatvaṃ sādhanasya vyāpyatvam iti so 'vinābhāva iti na ca yathā dhūmasyāgnināvyāpyatvaṃ svabhāvata eva niyatam tathā dūṣaṇavādiprativādyabhimatasādhanasādhyadharmādhikaraṇatvābhāvenāpi vyāpyatvaṃ dhūmasya svabhāvena niyatam asti tasya dūṣaṇavādiprativādyanavasthitatvenānavasthitvāt na hi sādhanavāditvaṃ dūṣaṇavāditvaṃ ca puruṣe vyavasthitam asti nāpi taduktaprakṛtasādhanasādhyatvaṃ tadvikalaṃ ca svabhāvena vyavasthitam artheṣv asti anyathā prakṛtasādhanasādhyatvābhāvavat prakṛtadūṣaṇavādyuktapratiṣedhapratiṣedhyatvābhāvo 'py abhyupagantavyaḥ tulyanyāyatvāt tataḥ kiṃ prakṛtasādhanasādhyatvapratiṣedho vā bhaved uta tadabhāva iti ekasyāpy asambhave svabhāvavyavasthitatvavirodhaḥ parasparaparihārasthitivirodhān nobhayoḥ siddhir iti  etena dharmadharmiṇor anyataratvād ity evamādīnām avinābhāvaḥ pratyuktaḥ kalpanāmātreṇaiṣām api vyāpyavyāpakabhāvān na tv agnidhūmavat svabhāvato 'sti vyāptiḥ svabhāvavyāptau hi dhūmād agnivanniyatadharmasiddhir eva syān nopaplavaḥ anyataratvādibhyas tūpaplavo dṛśyate tathā hi nityaḥ śabdaḥ pakṣasapakṣayor anyataratvāt sapakṣavadanityatve 'py ayaṃ samānaḥ tathākāśaśabdayor anyataratvād ākāśavat ghaṭaśabdayor anyataratvād ghaṭavad iti nityānityatvopaplavaḥ tathā nityavādyupanyastasādhanasādhyadharmādhāraḥ śabdo na bhavati sādhyadharmaśabdayor anyataratvāt sādhyadharmavad anityavādyuktasādhanasādhyadharmādhāraḥ śabdo na bhavati hetudṛṣṭāntau pūrvavad iti dūṣaṇopaplavaḥ tathā na prakṛtasādhyadharmādhikaraṇadharmidharmayor anyataraḥ sādhyadharmo dharmitvād ghaṭādivad ity etat pratiṣedhapratiṣiddhasādhyadharmidharmayor anyataro na sādhyadharmo dharmitvāt ghaṭādivat tathā na prakṛtasādhyadharmavān ayaṃ pakṣaḥ pakṣavipakṣayor anyataratvād vipakṣavat pakṣakharaśṛṅgayor anyataratvāc ca kharaśṛṅgavat tathā vādiprativādivipratipattyanāskanditāgnivyatiriktāgnimān ayaṃ pradeśo na bhavati pradeśatvāt sattvajñeyatvādibhyaś ca tadanyapradeśavad ity etat pratiṣedhapratiṣiddhāgnimān ayaṃ pradeśo na bhavati pradeśatvādihetubhyas tadanyapradeśavat atha vā vādiprativādivipratipattyanāskanditāgnivyatiriktāgnipratiṣedhavān ayaṃ pradeśo na bhavati pūrvoktahetubhyas tadanyapradeśavat tathā na prakṛtānumānaviṣayāgnimān ayaṃ pradeśaḥ kharaśṛṅgāśṛṅgatvāt kharaśṛṅgavad ity etat pratiṣedhapratiṣiddhāgnimān nāyaṃ pradeśaḥ khaśṛṅgāśṛṅgatvāt kharaśṛṅgavat atha vā na prakṛtapratyanumānapratiṣiddhāgnimān ayaṃ pradeśaḥ pūrvoktahetudṛṣṭāntābhyāṃ tathātītānāgatakālavyatiriktakālaviśiṣṭāsmatprativādiprayuktasādhanabhāvāpannadhūmasādhyasiddhisamānakālaghaṭo na ghaṭaḥ khapuṣpapadmapatratvāt padmapatravad ity etat pratyanumānātmalābhasamānakālaghaṭo na ghaṭaḥ tāv eva hetudṛṣṭāntau athavā atītānāgatakālavyatiriktakālaviśiṣṭavivakṣitavādiprayuktasādhanabhāvāpannadhūmasādhyasiddhiviparyayasamānakālaghaṭo na ghaṭaḥ khapuṣpapadmapatratvāt padmapatravad iti tad evam avyavasthitasādhyatvād anyataratvādīnāṃ na sādhyenāvinābhāvo 'sti na hi sādhyāvinābhūtasya dhūmāder avyavasthitasādhyatvaṃ dṛṣṭam laukikaparīkṣakāṇām api dhūmādidarśanād agnyādiniścayapravṛttiprāptyarthakriyāniṣpattivyavasthādarśanād iti  etena sadvitīyaprayogo 'pi nirastaḥ yathāhuś cārvākāḥ abhivyaktacaitanyaśarīralakṣaṇapuruṣaghaṭayor anyatarasadvitīyo ghaṭaḥ anutpannatvāt kuḍyavad iti caitanyaviśiṣṭaḥ kāya eva puruṣo nānyaḥ paralokīti prayogārthaḥ atrāpi noktalakṣaṇo 'vinābhāvo 'sty avyavasthitasādhyatvāt tathā hi nityatvādidharmakapuruṣaghaṭānyatarasadvitīyo ghaṭaḥ anutpannatvāt kuḍyavat tathā vijñaptimātraparalokipuruṣaghaṭānyatarasadvitīyo ghaṭas tata eva hetor ity evaṃ yat kiṃcit sādhayitum iṣyate tat sarvam anena sādhyata iti vyavasthitasādhyābhāvaḥ na cāyaṃ pramāṇasya dharmaḥ kiṃ tu vyavasthitasādhyasādhanatvam ghaṭenaiva ca sadvitīyatvaṃ kuḍyasya dṛṣṭaṃ taddṛṣṭāntena kathaṃ ghaṭasyābhipretapuruṣasadvitīyatvaṃ siddhyati atiprasaṅgāt tadupagamādayo 'py anenaiva pratyuktās tadupagamasyāpi tadicchāmātreṇa pravṛtter arthaviśeṣeṇa svabhāvavyāptyasambhavāt asarvajñābhyupagamasyāyathārthasyāpi sambhavāt sarvajñatvaṃ ca durjñānam yasyāpi sarvajñatvaṃ sambhāvyate tenābhyupagato 'rtha āgamārtha eva nānumeya iti vakṣyāmaḥ sarvajñoktatvena tadvacanasya prāmāṇyamātrānumānam iṣyata eva tasmān na navadravyavyatirekeṇa dravyāntaram asti kaṇādenāpratipāditatvāt pañcaviṃśatitattvavyatirekeṇa tattvāntaraṃ nāsti kapilenāpratipāditatvāt viṃśatitattvavyatirekeṇa tattvāntaraṃ nāsti kapilenāpratipāditatvāt pañcaskandhavyatirekeṇa skandhāntaraṃ nāsti buddhenāpratipāditatvāt khapuṣpavad ity evamāder avinābhāvaḥ pratyuktaḥ tasmād yuktam uktaṃ svabhāvataḥ sādhyena sādhanasya vyāptir avinābhāva iti  sa dvividho 'nvayavyatirekabhedāt vidhipratiṣedhapratītibhedād ity arthaḥ vidhimukhena pratīyamānā vyāptir anvayaḥ pratiṣedhamukhena pratīyamānā vyāptir vyatireka ucyate nanu ca pradeśaviśeṣastho 'gniḥ sādhyas tena cāpratītena sādhanasya vyāptiḥ kataṃ pratipattuṃ śakyate sādhyapratītau ca vyarthaṃ vyāptigrahaṇam iti etat parihārārtham āha sādhyasāmānyena sādhanasāmānyasya vyāptir anvayaḥ pratīyata iti vākyaśeṣaḥ etad uktaṃ bhavati sakalāgnidhūmavyaktyanugata eka evānvayaḥ sa ekatra gṛhīto 'nyatrāpi gṛhīta eva dhūmatvādivat tad etad anvayalakṣaṇaṃ pūrvaprasaṅgena vyākhyātam iti tathā sādhanasāmānyābhāvena sādhyasāmānyābhāvasya vyāptir vyatirekaḥ pratīyata iti śeṣaḥ sādhanam evāvivakṣitaviśeṣaṃ sāmānyam ucyate tasyābhāvo dhūmamātrābhāva ity arthaḥ  sādhyaṃ ca dvividhaṃ dharmaviśiṣṭo vā dharmī dharmiviśiṣṭo vā dharma iti dharmiviśiṣṭo dharma iti na yuktam viśeṣaṇasya dharmatvād viśeṣyasya ca dharmitvād iti cet na sādhanadharmāśrayatvena dharmitvasya vivakṣitvāt parāśrayatvamātreṇa ca dharmatvaṃ vivakṣitam bhūtabhāvilakṣaṇāpekṣayā vā viśeṣyayor dharmidharmavyavahāraḥ kṛta ity adoṣaḥ yadā dharmī sādhyas tadā sādhyasya sāmānyam agnimātram agnimattvaṃ vā yadā tu dharmaḥ sādhyas tadā sādhyam evāvivakṣitaviśeṣaṃ sāmānyam tadabhāvasya sādhanasāmānyābhāvena vyāptir vyatirekaḥ atha vā sādhanasya sāmānyaṃ dhūmatvaṃ tadabhāvena sādhyasya sāmānyam agnitvaṃ tadabhāvasya vyāptir yatrāgnyabhāvād agnitvānupalambhas tatra dhūmābhāvād dhūmatvānupalambha iti vyatirekaḥ kṛtakatvādes tu sāmānyābhāvāt pūrvakam eva vyākhyānam atha vā sādhanasya sāmānyam astitvamātram tac ca kṛtakatvāder apy asti tena kṛtakatvādyastitvābhāvenānityatvādyastitvābhāvasya vyāptir vyatireka ity uktaṃ bhavati tatra sādhanasāmānyaṃ vyāpyaṃ sādhyasāmānyaṃ vyāpakam ity ayaṃ vyāpyavyāpakabhāvo 'nvayaḥ sādhyasāmānyābhāvo vyāpyaḥ sādhanasāmānyābhāvo vyāpaka ity ayaṃ vyāpyavyāpakabhāvo vyatireka iti udāharaṇasādharmyāt sādhyasādhanaṃ hetuḥ tathā vaidharmyād iti sūtrābhyāṃ vyāpyavyāpakabhāvasya dvaividhyaṃ siddham  sādhanaṃ liṅgam tad dvividham dṛṣṭaṃ sāmānyatodṛṣṭaṃ ca caśabdaḥ svārthaparārthabhedena ca dvividham iti sūcayati dvividhagrahaṇam uktaprakāraniyamārtham uktaprakareṇaiva dvividhaṃ niyamyate na punaḥ pūrvavadādiprakāreṇeti sūtre tu dṛṣṭādiprakāreṇa dvaividhyaṃ caśabdasūcitaṃ draṣṭavyam kāryasvabhāvabhedena dvaividhyam anupalabdhes tu pratibandhāntarābhāvād atraivāntarbhāva iti kecit tatpratiṣedhārthaṃ dṛṣṭaṃ sāmānyatodṛṣṭaṃ cety uktam tādātmyapratibandhasyāsambhavāt tathā ca vakṣyāmaḥ tatra pratyakṣayogyārthānumāpakaṃ dṛṣṭam yathā dhūmo 'gner iti svabhāvaviprakṛṣṭārthānumāpakaṃ sāmānyatodṛṣṭam yathā rūpādijñānaṃ cakṣurāder iti  pratyakṣayogyatā ca pūrvadṛṣṭatvenaivāvagamyate yasmād yo 'rthaḥ pūrvaṃ pratyakṣeṇa dṛṣṭaḥ sa eva deśāntaritaḥ kālāntarito vānumīyate 'tas tadanumānaṃ dṛṣṭārthaviṣayatvena dṛṣṭam uktam vyaktibhede 'py ekasāmānyāvaṣṭambhāt sa eva dṛṣṭaḥ sa evānumīyata ity uktam kvacit tu saiva vyaktiḥ śabdādikāryaviśeṣeṇānyena vānanyasādhāraṇaliṅgaviśeṣeṇānumīyate tad yathā śabdaviśeṣeṇa bhrātrādyanumānam citrādiviśeṣeṇa dṛṣṭacitrakārādyanumānam hastyaśvarathachatrādiviśeṣeṇa dṛṣṭarājādyanumānam nakṣatrādiviśeṣeṇa nakṣatrādiviśeṣānumānam iti  sāmānyatodṛṣṭānumāne tu na vyaktyekatvam nāpi jātyekatvam vāsyādīnāṃ cakṣurādīnāṃ ca vilakṣaṇajātitvāt tathārūpopalabdhyādīnāṃ chidādīnāṃ ca naikajātitvaṃ tathāpi kriyāmātrasya karaṇamātreṇāvyabhicāropalambhād anumānapravṛttir adhikaraṇasiddhāntabalād viśeṣasiddhau cakṣurādivyavahāro 'py ataḥ sāmānyamātreṇa darśanād anumānaṃ sāmānyatodṛṣṭam ucyate yady api sarvānumāneṣv api sāmānyamātreṇānvayadarśanam tathāpy agnyādyanumeyaṃ yena sāmānyena vyavahriyate vyavahāribhis tad evāgnitvādisāmānyam anyatra dṛṣṭam atas tadanumānaṃ dṛṣṭam ucyate  nanu cāgnitvādisāmānyaṃ pratyakṣagrāhyaṃ na yuktam vastusvarūpagrāhakaṃ hi pratyakṣam vastu ca vyāvṛttākāram eva nānugatākāram tathā hi  vyaktayo nānuyanty anyadanuyāyi na bhāsate  jñānād avyatiriktaṃ cet katham arthāntaraṃ vrajet  na tāvad vyaktayaḥ parasparam anvāviśanti tadekībhāvaprasaṅgāt ekavyaktitve ca khatvavan na sāmānyaṃ syāt nāpi tābhyo 'rthāntaraṃ sāmānyam asti bhūtakaṇṭheṣu guṇavadapratibhāsanāt na cārthāntarād arthāntareṣv abhinnābhidhānapratyayapravṛttir yuktātiprasaṅgāt saty api sambandhe saṃkhyāvayavyādibhyas tadāśrayeṣu nābhidhānapratyayānuvṛttir dṛṣṭānte tasmād anādivāsanānirmito 'yaṃ vikalpabuddher anugatākārapratibhāso na sāmānyanibandhanaḥ sa eva tarhi buddhipratibhāsaḥ sāmānyaṃ tasya jñānātmakatvena vastutvaṃ cet naitad api yuktam  jñānād vyatiriktaṃ hi katham arthāntaraṃ vrajet  jñānasya rūpaṃ katham arthānāṃ sāmānyam tasya teṣv abhavāt atha vā jñānād avyatiriktam ekasmāt katham anyasya vyaktyantarabhāvino jñānasya rūpaṃ syāt tataś ca jñānāntaraṃ vyaktyantaraṃ vāvyāpnuvat kathaṃ sāmānyam tasmān mithyāvikalpo 'yam artheṣv ekātmatāgrahaḥ na hy arthāvyatiriktena avyatiriktena vā kenacid ātmanā samānās tathaiṣāṃ grahaṇaṃ mithyāvikalpa eveti  itaś ca nāsti sāmānyam deśakālāvasthāviśeṣaviniyataikasaṃsargavyavacchinnasvabhāvāntaravirahād anekavṛtter ekasya na deśādiviśeṣavatānyena yoga iti asyārthaḥ deśaś ca kālaś cāvasthā ca tā eva viśeṣāḥ viśiṣyate 'nyata iti viśeṣaḥ teṣu viniyataś cāsāv ekaś ca tena saṃsargas tena vyavacchinnaṃ ca tatsvabhāvāntaraṃ ca tasya virahād iti hetuḥ anekavṛtter ityādipratijñāprayogas tu yaś citrakūṭadeśe vartamānakāle yauvanāvasthāyāṃ ca viniyataḥ piṇḍas tatsaṃsargavyavacchinnaṃ gotvaṃ na deśāntarakālāntarāvasthāntaraviśiṣṭena piṇḍena saṃyujyate tatsvabhāvavyatiriktasvabhāvarahitatvāt piṇḍasvarūpavad iti  atrocyate yat tāvad uktaṃ vyaktayo nānuyantītyādi tatrāvivāda eva na vyaktir vyaktyantarātmikā bhavati nāpi vyaktyantarasaṃśleṣṭeti buddhisāmānyanirākaraṇe 'py avivāda eva yat tūktam anyad anuyāyi na bhāsata iti tad asiddham sādṛśyasya pratibhāsanāt bhūtakaṇṭheṣu guṇavadapratibhāsanād ity ayuktam svarūpeṇaiva sarvārthānāṃ pratibhāsanāt anyarūpeṇāpratibhāsanād abhāve hi nīlādīnām apy anyonyasvarūpeṇāpratibhāsanād abhāvaḥ syāt kiṃ ca ca bhūtakaṇṭhagatānām api guṇavadapratibhāsanād abhāvaḥ syāt anekasambandhitveneṣṭasya guṇavadapratibhāsanād abhāvaḥ sādhyata iti cet na citrādijñānasyānekanīlādisambandhitveneṣṭasya guṇavadapratibhāsane 'py abhāvāsiddheḥ kāraṇasya vānekakāryasambandhitveneṣṭasya guṇavadapratibhāsanād abhāvasya siddhiḥ syād iti sambandhavailakṣaṇyān na tadvadapratibhāsane 'py abhāva iti cet sambandhavailakṣaṇyam atrāpy asty eva bhūtakaṇṭheṣu guṇaḥ saṃyogaḥ sāmānyasya tu svādhāreṣu samavāya iti kāryadravyasaṃkhyādes tulyasambandhatvād ekākārapratyayahetutvaprasaṅga iti cet na padārthaśaktibhedāt yathā kāryatvād aviśeṣe 'pi rūpādīnām pārthivatvāviśeṣe 'pi viṣamadhvādīnāṃ ca vilakṣaṇakāryadarśanena śaktibhedo 'vagatas tathā kāryadravyasaṃkhyādeḥ sāmānyasya cānekavṛttitvāviśeṣe 'pi pratyayādivilakṣaṇakāryadarśanena śaktibheda evānumātuṃ yukto na tv abhāvāvagamas tulyakāryakartṛtvaprasaṅgo vā kartuṃ yukta iti  yad api deśakāletyādi tatra tāvat pratijñāyāṃ hetau ca deśādigrahaṇam anarthakam yadi hi deśādiviśeṣarahitenānyena yogaḥ kasyacit siddhas tadā deśādiviśeṣavateti viśeṣaṇaṃ sārthakaṃ bhavet tathaikasaṃsargavyavacchinnasvabhāvāntaravirahād ity ukteḥ ko 'tiprasaṅgo yannivṛttaye deśādiviśeṣaṇam upāttam pratijñāpadayoś ca vyāghātaḥ anekavṛtter ekasya dhārmitvam anyena yogo nāstīti sādhyam tad idaṃ jananī bandhyetyādivadvirodhād yuktam na hy anekavṛttitvam ekasyāśrayāntareṇa yogābhāve yujyate sāmānyarūpatāpy āśrayāntareṇāsambandhe 'nupapannā tan na sāmānyasyāpi dharmitvam atha parābhiprāyeṇānekavṛttitvaṃ sāmānyarūpatā vā dharmiṇo 'bhyupagamyate na tu punaḥ svayam anekatra vartamānaṃ sāmānyam abhyupagamya tasyāśrayāntareṇa yogaḥ pratiṣidhyata iti svābhiprāyeṇa tarhi dharmiṇaḥ kiṃ svarūpam iṣyate yady apohalakṣaṇaṃ viśeṣalakṣaṇaṃ vā buddhilakṣaṇaṃ vā tadā tasya vyaktyantareṇa yogābhāvasādhane siddhasādhyatā na vāpohādilakṣaṇasyaikavyaktyāpi saṃsargo 'sti tataś cāsiddho hetuḥ syāt yasmād ekasaṃsargavyavacchinnasvabhāvāntaravirahād ity asyārtha ekasaṃsargavyavacchinnasvabhāvatvād iti nanu ca prasaṅgasādhanam idam uktaṃ tenāśrayāsiddhatvādidoṣo nāsti kim idaṃ prasaṅgasādhanam anumānam ananumānaṃ vā yady anumānam kathaṃ tatpakṣadharmatvādivihīnam ātmānaṃ labheta na ced anumānam kathaṃ tataḥ sādhyasiddhiḥ pratyakṣānumānavyatiriktasya tvayā pramāṇatvānabhyupagamāt  paropagamasiddhiṃ dharmiṇaṃ hetuṃ cāśritya prasaṅgasādhanam ucyate iti cet sa paropagamaḥ sapramāṇako vā na vā yadi sapramāṇakaḥ tadā tatsiddho 'rthaḥ tvayābhyupagantavyaḥ pramāṇasyāpakṣapātitvāt apramāṇakaś cet parābhyupagamaḥ tato 'siddha eva dharmo hetuś cety apramāṇam eva tadāśrayaprasaṅgaḥ nanu cādau sapramāṇakatvaṃ nāvagamyate nāpi parīkṣākāle kasyacid abhyupagamaḥ kiṃ tu parīkṣitasyābhyupagamaḥ tataḥ parābhyupagamas tāvat parīkṣyate sapramāṇako 'pramāṇako veti yadi sapramāṇakam tadāsmākam apy asāv abhyupagamaḥ  athāpramāṇakaḥ tadā para eva upalabhyate yāvān artho yuktisāmarthyād āpatati sa sarvas tvayābhyupagantavyaḥ prabhābhyupagame pradīpābhyupagamavat na ca kaścit pradīpānabhyupagame prabhām abhyupagacchati  asati hetau maulasya hetor vyāpyavyāpakabhāvasādhanaprakāra eṣaḥ yathaivam idam api syān na cobhayam iti dharmayoḥ sambandhopadarśanāt maulo hetur upalabhyatvenābhimatasya vivekato 'nupalabdhiḥ prasaṅgaviparyayo vā vyāpitvān naikavyaktiniścayatayopalambhaḥ syād iti prasaṅgārtho maulasya hetor vyāptisādhakaḥ yady evam ekavyaktiniṣṭhatvam iṣyate tadā na deśādiviśeṣavatānyena yogo'bhyupagantavyaḥ athānyena yogas tadā tasyaivaikavyaktiviṣṭhatvaṃ nābhyupagantavyam na caikavyaktiniṣṭhatvaṃ deśādiviśeṣavatānyena yogaś cety ubhayaṃ sambhavati virodhāt mā bhūd ekavyaktiniṣṭhatvaṃ tasyāśeṣavyaktivyapitvād iti cet naitad asti yataḥ  sādhāraṇatve tasya syād vyāpitāvittirakṣataḥ  na hi tadrūpam anyena rūpeṇa grāhyam abhramam  yadi vyāpisāmānyaṃ vyāpitayaivādhyakṣeṇa gṛhyeta na khalu viparītagrahaṇaṃ pramāṇam vyāpitā cet pratīyate tataḥ sakalavyaktipratītir eva bhavet vyāpyāpratītau vyāpakatāyāḥ pratyetum aśakyatvāt na ca tathā svarūpaṃ sāmānyaṃ pratīyate tasmān nāstīti yady ayaṃ sthitaḥ pakṣaḥ syāt bhaved dharmyasiddhidoṣaḥ parasparavirodhaprakaṭanaparam evaitat ekatvaṃ vyāpitayoḥ na vayam evambhūtam arthaṃ pratipattuṃ kṣamāḥ evaṃbhūtasyāparasyādarśanāt anumānaṃ ca na dṛṣṭāntaṃ vināvatarati   atha mūrtasyaikasya vyāpitā na sambhavati sāmānyaṃ tv amūrtaṃ tena tatra vyāpitaikatvayor na virodha iti tan na antyaviśeṣakarmādīnāṃ vyāpitvaprasaṅgāt sāmānyasyāpi vā na vyāpitvam viśeṣābhāvāt sāmānyetarabhāva eva vyāptitetaratve nibandhanaṃ bhavatu ko doṣa iti cet nanu ca pramāṇābhāva eva doṣaḥ pratyakṣam eva pramāṇam iti cet pratyakṣeṇa vyāpitayetarathā vā gṛhyeta  vyāpitāgrahaṇaṃ cet na pratyakṣasyeyatī gatiḥ  yadaśeṣavyaktivyāpisāmānye 'sya pravartanam  atha vyaktayaḥ sarvā na gṛhyante tathā tarhi sāmānyam ekavyaktisamanvitaṃ gṛhyamāṇaṃ kathaṃ vyāpitayā gṛhītam ekavyaktiviśeṣaṇatve ca viśeṣavatsāmānyaṃ bhavet paryāyāntareṇa vyaktyantaraviśiṣṭatādhigame 'pi daṇḍādivad ekatvasiddhiḥ kutaḥ pratyabhijñānāc cet na tasyāpramāṇatvāt tasmād uktalakṣaṇaṃ sāmānyam apratīter eva nāsti iti  kathaṃ tarhy sāmānyasyāvyāpitvaṃ sādhyate dharmitvena sāmānyasya siddhau hi tatra dharmasya kasyacit sādhanaṃ syāt nānyathā uktam atra prasaṅgasādhanam etan na tvayaṃ maulo hetuḥ yadi tvayā sāmānyaṃ vyāpyabhyupagamyate tadā pramāṇena tat tathā pratipattavyam pramāṇanibandhanakatvād abhyupagamasya deśādyavacchinnaikavyaktisaṃsargāvacchinnasvabhāvāntaravirahitatayā ca pratīyamānaṃ kathaṃ vyāpi tad ity abhyupagantuṃ yuktam pratyekṣeṇa cānekavastugrahaṇe 'pi na tato tadvyāpitayānyathā vā pratīyata iti nāpratīyamānābhyupagamo yuktas tan na sāmānyam astīti  tad etat sarvam ayuktam yat tāvat sapramāṇakatvam apramāṇakatvaṃ vādau nāvagamyate nāpi parīkṣākāle kasyacid abhyupagama iti tan na sādhyasiddher ādāv eva dhārmihetvādisvarūpaṃ pramāṇato 'vagantavyam anyathā tadbalena sādhyasiddhiḥ kathaṃ syāt na hi paropagamād eva dharmihetvādeḥ siddhyaṅgatvam kharaviṣāṇādīnām api kaiścid abhyupagamāt siddhyaṅgatvaprasaṅgaḥ parīkṣitasyābhyupagama ity atrāvivādo na kevalam abhyupagamaḥ hetvādibhāvo 'py aparīkṣitasya na yuktaḥ asiddhatvādidoṣaprasaṅgāt  yat prabhāpradīpavad ity uktam tan na kasmāt tayor vyāpyavyāpakabhāvasya pramāṇato 'nyatra prasiddhau prasaṅgātmalābhāt nanv atra vyāpyavyāpalabhāvaḥ kvacit prasiddhaḥ sāmānyāder atyantāsattvābhyupagamāt kvacit sattve vā pradīpādivat prasaṅgabalān nātyantāsattvaṃ siddhyati  yad apy uktam asati hetau maulasya hetor vyāpyavyāpakabhāvasādhanaprakāra eṣa iti tad apy ayuktam pramāṇadvayaniyamavādino hi ko 'nyaḥ prakāro 'sti yato vyāpyavyāpakabhāvasiddhiḥ syāt anumānaṃ cet prakāraḥ katham asati hetau syāt pratyakṣaṃ cet prakāraḥ kathaṃ tatsvarūpaṃ deśakāletyādivākyena prabhābhyupagama ityādinā vocyeta kaś cāyaṃ maulo hetuḥ yady anupalabdhiḥ sā yady adṛśyasya tadā katham abhāvaṃ sādhayati piśācāder iva atheyaṃ dṛśyānupalabdhiḥ tadā ghaṭādivan nātyantābhāvaḥ sāmānyasya kvacid upalabdhatvāt anyathā kathaṃ dṛśyatvam paropagamamātreṇa dṛśyatve buddhāder api kenacid dṛśyatvābhyupagame saty anupalabdher abhāvaḥ syāt asiddhatvaṃ cānupalabdheḥ pratipādayiṣyāmaḥ  atha prasaṅgaviparyayo maulo hetuḥ prasaṅgaviparyayaḥ kīdṛśo hetuḥ yady ekaniṣṭhatvād iti tadobhayor asiddhiḥ athaikatvād iti hetuḥ yad ekaṃ tad asad eveti kva vyāptiḥ prasiddhā ekatvena vyāpakatvaṃ vā sādhyata iti cet na tarhi sāmānyadharmiṇaḥ pratiṣedho dharmapratiṣedhād yathā rūpāder nityatvādidharmaniṣedhād iti anekāśrayatvapratiṣedhe kathaṃ sāmānyam astīti cet kim āśrayaḥ tarhy ekatvād iti hetuḥ pakṣadharmas tadaṃśena vyāpto hetuḥ tridhaiva sa iti bruvatā tvayāpy anāśrayo hetur ahetur eveṣṭaḥ tasmān na maulo 'pi hetuḥ sambhavati yo 'py ekavyaktiniṣṭhatvavyāpitvayor virodha uktaḥ so 'nabhyupagamenaiva parihṛtaḥ sāmānyasyānekavyaktisthatvābhyupagamād iti  yac coktam sādhāraṇatvena tasya syād ityādi tan na vyāpitvadharmasyāgrahaṇāt vyāpitvadharmagrahaṇe tadviśiṣṭapratītir bhavati na tatsattāmātrāt aham ity ātmasvarūpagrahaṇe 'pi vyāpitvāgrahaṇād bhrāntir api na bhavaty avyāpitvenāpy agrahaṇāt vyāpitvāvyāpitvākārau muktvā kathaṃ grahaṇam iti cet yathātmano 'haṃ sukhītyādyākāreṇa grahaṇam tathā sāmānyasya sādṛśyānugatādyākāreṇeti sādhyatvād anudāharaṇam iti cet na anyatrātmapratyakṣatvaprasādhanāt api ca loṣṭhādivastu gurusvabhāvam api gurv idam iti na gṛhyate tadā kiṃ loṣṭhādirūpeṇāpi tadgrahaṇaṃ bhrāntaṃ syāt viparītagrahaṇaṃ hi bhrāntam ucyate tena vyāpīdam iti sāmānyagrahaṇaṃ yadi syāt tadā bhaved bhrāntam yadā tv anayoḥ sādṛśyam tad anena sadṛśam tena sadṛśam idam iti vā śeṣatvena vā tadgrahaṇaṃ bhavati tadā kathaṃ bhrāntam yady apy avyāptitākāreṇa grahaṇam tathāpi na sāmānyasya siddhiḥ sarvathā tajjñānasya bhrāntatānupapatteḥ yathā dvicandrādijñānaṃ dvitvādyaṃśa eva bhrāntaṃ na candrādyaṃśe 'pi tataś candrādyaṃśasyāpi nāsiddhiḥ vikalpajñānaṃ ca vikalpāṃśa eva bhrāntaṃ tvayeṣṭaṃ na tu bodhāṃśe 'pi bodhāṃśasiddhiś ca tata eveṣṭā tathā sāmānyajñānavyāpitāṃśa eva bhrāntam astu na tu vyaktiviśeṣaṇatvādyaṃśe 'pīti api ca vyāpitvam eva sāmānyasya gṛhyate nirvikalpakabodhena anyathā kathaṃ taddvāreṇa saṃketāvinābhāvasambandhau tadvatsu gṛhyete vyaktīnām ānantyāt anyatra tadgrahaṇe 'nyatra śabdaliṅgābhyāṃ pratipattyayogāt bhrāntatve ca saṃvādaniyamāyogāt tasmāt sāmānyavyāpitvagrahaṇād eva vyaktyānantye 'pi saṃketāvinābhāvagrahaṇaṃ yuktam iti  yac coktam vyāpyāpratīto vyāpitvasya pratyetum aśakyatvāt sakalavyaktigrahaṇaprāg iti tan na pratyakṣataḥ sakalavyaktiviśiṣṭavyāpitvagrahaṇānabhyupagamāt anumānāc ca sakalavyāpyaviśiṣṭavyāpitvagrahaṇam apīṣyate  pratyakṣatas tv ekavyāpyagrahaṇe 'pi vyāpakatvagrahaṇaṃ tvayāpy akāmenābhyupagantavyam anyathāgner dhūmavyāpakatvapratītir api na syāt na ca puro'vasthitakāryakāraṇavyaktimātrāpekṣayā vyāpyavyāpakabhāvavyavasthā deśakālāntaritayos tadbhāvāvyavasthitāv anumānapravṛttir na syāt anumānāt tadbhāvavyavastitāv anavasthāprasaṅgaḥ syād itaretarāśrayadoṣo vā tasmād aśeṣadhūmāgnivyaktyagrahaṇe 'pi tadvyāpī sāmānyayor vyāpyavyāpakabhāvāpannayor grahaṇād eva tadvatāṃ vyāpyavyāpakabhāvavyavastheti yuktam yadi punaḥ sāmānyamātrānvitānām evaśeṣavyaktīnāṃ mānasapratyakṣāgrahaṇam iṣyate tathāstu puro 'vasthitavyaktes tv anekaviśeṣaṇopakṛtaṃ cākṣuṣaṃ grahaṇaṃ tena tadvatpratibhāsanaṃ sarvavyaktīnāṃ na bhavati dharmadharmiṇoś cānyatvaṃ vakṣyāmas tena vyaktigrahaṇe 'pi nāvaśyaṃ tadviśeṣaṇagrahaṇam ata eva dṛṣṭajātīyaṃ vyaktyantaraṃ sthāvarajaṅgamādilakṣaṇaṃ dṛṣṭvā prāg eva jñātaṃ mayedam evaṃ jātīyakam evaṃ saṃjñakaṃ ceti niścinoti tadviśeṣāpekṣatve dṛṣṭatvaṃ manyate yathāpūrve 'yaṃ strī na dṛṣṭo 'yaṃ mayā pumān iti kiṃ bahunoktena aśeṣavyaktigrahaṇaṃ bhavatu vā mā bhūt sāmānyaṃ tv ekavyaktigrahaṇakāle 'pi gṛhītam eva anyathā vyaktyantare katham evaṃjātiyam evedam iti pratītiḥ syāt bhrāntatvaṃ ca niṣetsyāmaḥ  vyāpitvaṃ ca sāmānyasya yadi prāg eva na gṛhītaṃ tadānekavyaktiviśeṣasāmānyagrahaṇopakṛtena manasā paścād gṛhyata iti ka evobhayor virodhaḥ nanu vyāpitvaikatvayoḥ parasparaparihārasthitilakṣaṇo 'tra virodhaḥ prakaṭita eva iti na ākāśādāv ivaikatvavyāpitvayor avirodhāt sādhyavadudāharaṇam iti cet na ātmasiddhau vistaratas tatprasādhanāt api ca sarvajñajñānasyaikasyāpy anekajñeyaprakāravyāpakatvaṃ kāraṇasya ca kasyacid anekāsvakāryavyāpakatvaṃ tvayāpy abhyupagatam yathā caikasya jñānādikāryasyānekarūpālokādityāśvatvādilakṣaṇasyānantasyadarśane 'pi tathābhūtasyāpi darśanād ity atisāhasam akāraṇasambandhitve virodho nāsti tadvad ekasya sāmānyasyānekāśrayasambandhe 'py avirodha iti evaṃ ca sati yad uktam na vayam evambhūtam artham ityādi tad anenaiva pratyuktam na hi sarvajñajñānāder apy anekajñeyādivyāpakatve tathābhūtānyadarśanam asti prativādinaḥ sarvatravivādāt sāmānyasya tu gotvāśvatvādilakṣaṇasyānantasya darśane 'pi tathā bhūtasyāpi rasyādarśanād ity atisāhasam atha sāmānyavyatirekeṇāparasya tathābhūtasya darśanād iti sāmānyapratipattuṃ na śakyate evaṃ tarhi kharoṣṭrādivyatirekeṇa tathābhūtasya darśanād iti kharoṣṭrād artham api bhavantaḥ pratipattuṃ na kṣamā iti atha sāmānyaṃ naiva dṛśyate tadā tasyaiva darśanād iti vaktavyam evambhūtasyāparasyety anarthakaṃ pratipāditaṃ ca sāmānyadarśanaṃ tad vyāpitvagrahaṇaṃ ca yad amūrtaṃ tadvyāpyevety ayaṃ niyamo nābhyupagamyate tato nāntaviśeṣādīnāṃ vyāpitvaprasaṅgaḥ vicitraśaktayo hi padārthās tenāmūrtatvādyaviśeṣe 'pi sāmānyasyaivānantavyaktivyāpanaśaktir nānyaviśeṣādeḥ mūrtatvāviśeṣe 'py agnir dahati na jalam ity atra kaḥ paryanuyogaḥ  atha sāmānyasvarūpam evāsiddhaṃ tan na pratyakṣasiddhatvāt pratyakṣeṇa tasya vyāpitayānyathā vā grahaṇaṃ bhavatu na doṣaḥ yac coktam na pratyakṣasyeyatī gatir ityādi tan na mānasapratyakṣasyāśeṣavyaktivyāpisāmānyagrāhakatve 'py aviśeṣāt ekavyaktisamanvitagrahaṇe tu yad uktaṃ kathaṃ vyāpitayā gṛhītaṃ viśeṣavadasāmānyaṃ ca bhaved iti tan na ekavyaktisamanvitagrahaṇe 'pi tadaiva paścād vā vyāpitvagrahaṇasyoktatvāt gurutvagrahaṇe 'pi hi yathā pāṣāṇaḥ pavanavadagurusvarūpasvabhāvo na bhavaty evaṃ vyāpitvāgrahaṇe 'pi na sāmānyaṃ viśeṣavadasāmānyam iti  pratyabhijñānasya cānanyanimittasya pramāṇatvaṃ sādhayiṣyām astena krameṇāpi vyaktyantaraviśiṣṭatvagrahaṇe sāmānyasyaikatvaṃ sidhyaty eva na daṇḍādeśabhedasya pratyakṣatvāt tatpratyabhijñānasya sāmānyanimittatvān na tu sāmānye sāmānyam asti tasmāt sāmānyaikatvanibandhanam eva tadādhāreṣv api pratyabhijñānam  yad apy uktam prasaṅgasādhanam idaṃ yadi tvayā sāmānyaṃ vyāpyam abhyupagamyate tadā pramāṇena tat tathābhyupagantavyam pramāṇanibandhanatvād abhyupagamasya nāpratīyamānābhyupagamo yukta iti tad apy asat ko hy apratīyamānābhyupagamaṃ karoti yaṃ prati sārthakam idaṃ syāt yadi ca sāmānyaṃ vyāpitayā na pratīyate kim āśrityānumānaśabdau pravartate na hi vyaktisvarūpam eva vyaktyantare 'nvayi bhavaty anvayābhāvaṃ ca sarvo hetur asādhāraṇaḥ syāt śabdo 'py 'saṃketitaḥ kathaṃ hetvādisūcako 'pi syāt na hi kṛtasaṃketo 'pi ḍitthaśabdo 'rthāntaraṃ ḍavitthaṃ sūcayati ḍitthaḍavitthādiṣv iva dhūmabhedeṣv api na kiṃcid ekam anugataṃ nimittam asti yenaikaśabdānugamaḥ tadanyavyāvṛttidvāreṇānumānaśabdayoḥ pravṛttir iti cet sā tadanyavyāvṛttir vyaktibhyo 'nyā syād ananyā veti yady anyā sarvavyaktiṣv avasthitaikā ca tadā tad eva sāmānyam nāmni vipratipattir nārthe asaṃsṛṣṭānekā ca satī kathaṃ keṣucid eva bhedeṣv abhinnābhidhānapratyayanimittam atha nānyā tato vyāvṛttyaikatve vyaktīnām apy ekatvaprasaṅgaḥ vyaktyanantatve vā vyāvṛtter apy ānanyaprasaṅgaḥ tadānantye vānugataikanimittābhāvān na saṃketānvayādigrahaṇam iti  yat punar atroktam  nivṛtter niḥsvabhāvatvān na sthānāsthānakalpanā  vastuny eṣa na vikalpaḥ syād vidher vastvanurodhata iti  tad apy asat yadi hi niḥsvabhāvā vyāvṛttiḥ tadā kathaṃ tadāśrayeṇa saṃketānvayādigrahaṇaṃ sādhyasādhanabhāvo vā na hi kharaśṛṅgādyāśrayeṇa keṣucid bhedeṣu saṃketaḥ kartum anvayo vādhigantuṃ śakyate kṛtakatvānityatvādīnāṃ ca vyāvṛttirūpatvān niḥsvabhāvatvaṃ prāptaṃ tataś ca kharaśṛṅgakhapuṣpādīnām iva ca sādhyasādhanabhāva vyavasthā  etena jñānārthayor antarālasthaṃ sāmānyaṃ pratyuktam samānānāṃ bhāvo hi sāmānyam ucyate tat katham antarālasthaṃ syāt sarvataḥ sambaddhaṃ pratiniyatadharmidharmatvena vyapadiśyeta bhrāntitas taddharmavyapadeśe kṛtakatvākṛtakatvayoḥ pakṣadharmatvāsiddhatvavyavasthā na syāt yathaiva hi bhavatāṃ śabdeṣu kṛtakatvabhrāntidārḍhyam tathā mīmāṃsakānām akṛtakatvabhrāntidārḍhyam iti kasyātra vāstavaṃ pakṣadharmatvam asiddhaṃ vā syād iti  astu tarhi śabdād anarthāntaram eva kṛtakatvam anityatvaṃ ca tayos tādātmyād avyabhicāraḥ tad uktam svabhāvapratibandhe hi saty artho 'rthan na vyabhicaratīti noktottaratvād dharmadharmiṇor abhede na tvayā lakṣaṇo doṣaḥ prāg evoktaḥ kṛtakatvādiśabdānāṃ paryāyatvaṃ ca syāt tataś ca niḥśabdo 'bhilāpād iti yādṛg idaṃ vākyaṃ syāt tādṛg idam api syād anityaḥ śabdaḥ kṛtakatvād iti naiṣa doṣo yataḥ   sarve bhāvāḥ svabhāvena svasvabhāvavyavasthiteḥ  svabhāvaparabhāvābhyāṃ yasmād vyāvṛttibhāginaḥ  tasmād yato yato 'rthānāṃ vyāvṛttis tannibandhanā  jātibhedā vikalpante tadviśeṣāvagāhinaḥ  tasmād yo yena dharmeṇa viśeṣaḥ saṃpratīyate  sa na śakyas tato 'nyena tena bhinnā vyavasthitiḥ  sarva eva bhāvāḥ svarūpasthitayaḥ na te pareṇātmānaṃ miśrayanti tad ekībhāvaprasaṅgāt na ca sāmānyanibandhanaṃ bhāvānām amiśraṇam tasyānupalabdhito 'bhāvāt bhāve vā tasyāpi svātmani vyavasthānād amiśraṇam anyena tatrāpi sāmānyakalpane 'navasthā syāt tasmād ime svabhāvāḥ sajātīyād abhimatād anyasmāc ca vyatiriktāḥ svabhāvenaikarūpatvāt yato yato bhinnās tadbhedapratyayenopakṛtasanniveśaiḥ śabdais tatas tato bhedam upādāya svabhāvābhede 'py anekadharmāṇaḥ pratīyante te ca śabdāḥ sarvabhedanākṣe 'py ekamedacodanāt tatsvalakṣaṇaniṣṭhā eva bhavanti tadekasmād api tasya bhedo 'stīti tasmād ekasya bhāvasya yāvanti pararūpāṇi tāvatyas tadapekṣayā vyāvṛttayaḥ yāvatyaś ca vyāvṛttayas tāvatyaś ca śrutayo 'tatkāryakāraṇaparihāreṇa vyavahārārthāḥ tasmāt svabhāvābhede 'pi yena dharmeṇa nāmnā yo viśeṣo bhedaḥ pratīyate na sa śakyas tato 'nyena pratyāyayitum iti naikārthāḥ sarve śabdāḥ nāpy ananvayādidoṣo 'sti na hy ekaivāgnivyaktir adāhādikāribhyo vyāvṛtteti  atrocyate bhavantu nāmāmiśrātmāno 'rthās tathāpi yato yato bhinnās tadbhedapratyāyanāyetyādi na yuktam bhedo hi vastunaḥ svarūpam eva syād rūpāntaraṃ vā yadi vastusvarūpam eva tadā tannimittāḥ śabdāḥ kathaṃ naikārthāḥ kathaṃ ca tasyānekadharmatvam na hi pararūpanānātve 'pi tasyātmabhedo 'sti upacārād iti cet na upacāranimittābhāvāt sādhyasādhanabhāvaupacārikatvaprasaṅgāc caupacārikadharmamūlatvāt siṃhatvādivad bhedaḥ kalpate nārtho 'pīti cet kimarthād anyo 'pi bhedo 'sti yenaivam ucyate yadi ca dharmabhedas tatvato nāsti tadā śabdābhilāpatvādīnām ivānityatvakṛtakatvādīnāṃ sādhyasādhanabhāvo na syāt kalpitabhedatvāviśeṣāt tannimittānāṃ śrutīnāṃ ca paryāyatayaiva syāc chabdābhilāpādiśrutivat  athābhinnā eva dharmā iṣyante tad uktam ekasyaiva bhāvasya yāvanti pararūpāṇi tāvatyas tadapekṣayā vyāvṛttaya iti na sambandhābhāvāt na hi bhāvasya tadanyavyāvṛttibhiḥ saha sambandhaḥ kaścid asti saṃyogādeḥ svayam anabhyupagamāt tadutpattir api nāsti vyāvṛttīnām atatkāryakāraṇatvāt tādātmyaṃ ced iṣyate vyāvṛttīnāṃ tarhi nānātve vyāvṛttasyāpi nānātvaprasaṅgas tadekatve vā tāsām apy ekatvam iti durnivāraḥ prasaṅgaḥ tataś caikasyānekadharmatvāvirodhas tathā yo yena dharmeṇa viśeṣaḥ sampratīyate na sa śakyas tato 'nyenety asyāpi virodhaḥ yā ceyam anagnivyāvṛttir agniśabdapravṛttihetur iṣyate sā kiṃ sarvāgnivyaktiṣv abhinnaikā atha prativyaktibhidyata iti abhinnatve tad eva sāmānyaṃ tasyābhinnātmano 'nekatrānuvṛttividhāyakapratyayābhidhāne hetutvalakṣaṇatvāt prativyaktibhede tu prativyaktiviśeṣavan na tadanugamastabhāvān na saṃketādigrahaṇam ity apravṛttir eva śabdānumānayoḥ syāt yadi vānekatrānanuyāyitve 'pi śabdānumānapravṛttihetutvam iṣyate tathā sati svalakṣaṇaviṣayatvam eva śabdānumānayor abhyupagantavyam tayor vidhimukhena pravṛttidarśanāt aśakyasamayatvādidoṣaś cāpohe 'pi samānas tathāpi vastvātmakatve 'tyantavyāvṛttatvāt tadanātmakatve ca pratipattyaviṣayatvād iti  nanu ca vastuviṣayatve 'numānāder ānarthakyam eva syāt pratyakṣeṇaiva sarvākāreṇa vastunaḥ paricchinnatvāt tathā hi   ekasyārthasvabhāvasya pratyakṣasya sataḥ svayam  ko 'nyo na dṛṣṭo bhāgaḥ syād yaḥ pramāṇaiḥ parīkṣyate  no ced bhrāntinimittena saṃyojyeta guṇāntaram  śuktau vā rajatākāro rūpasādharmyadarśanāt  yathā śuktau rajatākārasamāropas tathā yady akṣaṇikatvādyākāraḥ sadṛśāparāparotpādadarśanādinimittenāropito na syāt tadā pramāṇāntaravṛttir anavakāśā bhavet yāvatā yāvanto 'sya parabhāvās tāvanta eva yathāsvaṃnimittabhāvinaḥ samāropā iti tadvyavacchedakāni bhavanti pramāṇāntarāṇi sārthakāni śuktau rajatasamāropavyavacchedakapramāṇavat na ca pramāṇāntarāṇām apratyāyakatvam svāṃśapratyāyane vṛttis tasya dṛṣṭatvād anaṃśasya caikadeśena darśanāyogāt  tasmād dṛṣṭasya bhāvasya dṛṣṭa evākhilo guṇaḥ  bhrānter niścīyate neti sādhanaṃ saṃpravartate  na kevalaṃ pratyakṣadṛṣṭe pramāṇāntarābhāvasiddhiḥ anumānenāpi vastuniścaye sa eva doṣa ity āha  vastugrahe tu mānāc ca dharmasyaikasya niścaye  sarvadharmagraho 'pohe nāyaṃ doṣaḥ prasajyate  na hi tasmin niścite tadātmanām aniścayo yuktaḥ yadā punar ananumānena samāropavyavacchedaḥ kriyate tadānekavyavacchedād anyavyavaccheda iti tadartham anyatpravartate  tasmād apohaviṣayam iti liṅgaṃ prakīrtitam  anyathā dharmiṇaḥ siddhāvasiddhaṃ kim ataḥ param iti  tad etad ayuktam yat tāvad vastuviṣyatve 'numānāder ānarthakyam eva syād iti tan na dharmadharmiṇor abhedānabhyupagamāt yo hi dharmadharmiṇor abhedam abhyupaiti taṃ prati bhavaty eṣa doṣaḥ asmākaṃ tu bhinnā bahavo dharmā ekasyāpi dharmiṇas tatraikena dharmeṇa dṛṣṭo 'pi dharmī dharmāntaraviśiṣṭo na pratīta iti tadarthaṃ pramāṇāntaraṃ pravartate nanu tadviśiṣṭo 'pi sa eva satyam tathāpi dharmāntarāgrahaṇe tadavacchedena tatra pratītir na bhūteti tadviśiṣṭo 'pratīta ity ucyate yathaika eva girir dhūmaviśiṣṭo dṛṣṭo 'gniviśiṣṭo na dṛṣṭa iti na hi giridarśanād eva tadavayavāntarito 'py agnir dṛṣṭa iti śakyaṃ vaktum tadgrahaṇe cāgnimān ayam atrāgnir iti vā pratītiḥ syāt tasmād ekasyārthasvabhāvasyetyādy ayuktam eva  yad apy uktam samāropavyavacchedakāni bhavanti pramāṇāntarāṇi sārthakāni syur iti tad apy ayuktam yato 'kasmād dhūmād agnyanumānaṃ bhavan na samāropavyavacchedakṛt na hi tatrānagnisamāropaḥ sambhāvyate nanv atrāpy uktam dharmipratipattāv abhedāt sarvadharmapratipattir bhede vāsambaddhasya tatra pratipattir iti tasmāt tatrāpi taddarśinas tatsvabhāvāniścayaḥ kuto 'pi viparyāsāt sa ca taṃ pradeśaṃ tadviviktena rūpeṇa niścinvann agnimattvabhāvanāvimukhayā buddhyā katham aviparyasto nāma tadākārasamāropasaṃśayarahitaś ca tatpratipatte liṅgam anusared iti tad etad apy apramāṇakam evoktam na hi dahanapradeśayor agnidhūmayor vā dharmadharmibhāve 'py abhedaḥ sakṛddṛṣṭatvaṃ vā śakyate vaktum nāpi bhinnatvāt tatrāgner apratipattir eveti salajjo vaktum arhati sa ca taṃ pradeśaṃ tadviviktenetyādy apy apratītikam evoktam na hi viparyayaḥ saṃśayo vāpratīyamāno 'py astīti vaktuṃ śakyate na ca tadapratītau kvacid dhūmadarśanānantaram evāgnyanumānaṃ bhavan na dṛśyate nāpi viparyayasya saṃśayasya cānumānaṃ prati sambandhasmṛtivatkāraṇatvaṃ niścitam yena tasya vivekato 'nanubhave 'py astitvasiddhiḥ syāt dharmiṇas tadviviktatvaniścaya eva viparyaya iti cet na anyathāniścayasya viparyayatvāt yadi hi nāgnimān ayam iti niścayo bhavati tadā syād viparyayaḥ yadā tu dhūmo 'yaṃ dhūmavān ayam iti vā niścayaḥ tadā kathaṃ viparyayaḥ samāropasaṃśayarahitaś ca kim iti liṅgaṃ nānusaret prayojanābhāvād iti cet na agnipratīter eva prayojanatvāt dharmisiddhāv eva tatsiddher iti cet na vyavadhānāvyavadhānato 'tulyayogakṣematvāt rūparasānāṃ caikendriyāviṣayāṇām api gamyagamakabhāvopalabdheḥ abhyāsātiśayād anicchato 'py anumānapravṛtter na samāropābhāve 'numānāpravṛttiḥ asandigdhe 'pi yogyatayānumānapravṛtter uktatvād avirodhaḥ sandigdhe 'py anumānasya na bhrāntinivṛttiḥ phalam bhrāntes tatrābhāvāt sandehasya cābhrāntitvāt sandigdhe vikalpenaikadharmasamāropo 'sti tadvyavacchedo 'numānaphalam iti cet astu nāmaivam tathāpi vastuviṣayam evānumānam eṣṭavyam anyathā tataḥ saṃśayocchedo na syāt na hy anyatra niścaye 'nyatra saṃśayo nivartate atiprasaṅgāt viparyayanivartakasyāpy ata eva vastu viṣayatvaṃ siddhaṃ pratyakṣavat yathā pratyakṣaṃ vastuny eva pravartamānaṃ saṃśayaṃ viparyayaṃ ca nivartayati tathānumānam apīti  nanu ca pratyakṣān na saṃśayādinivṛttiḥ sarvākāradṛṣṭe 'py arthe saṃśayādidarśanāt kiṃ tu niścayāt tannivṛttiḥ sa ca sarvo 'py apohaviṣaya evety āha  kvacid dṛṣṭe 'pi yajjñānaṃ sāmānyārthaṃ vikalpakam  asamāropitāny āṃśe tanmātrāpohagocaram  yatra hi rajatasthirādisamāropas tatrāṃśe niścayo na bhavati śaktyādyaṃśe tu samāropābhāvād bhavati tena samāropitaviveke niścayasya pravṛttir iti gamyate tadviveka eva cānyāpohaḥ tasmād  yāvanto 'ṃśasamāropās tannirāse viniścayāḥ  tāvanta eva śabdāś ca tena te bhinnagocarāḥ  anyathaikena śabdena vyāpye ekatra vastuni  buddhvā cānanyaviṣaya iti paryāyatā bhavet iti  tad etad apy ayuktam savikalpakapratyakṣasya prāg eva sādhitatvāt api caivaṃ pratyakṣam apy apohaviṣayaṃ prāptam tasyāpy asamāropaviṣayābhāvāt na hi pratyakṣam api timirādinimittāropitadvitvādyākāre yathārthāvabhāsakaṃ bhavati yadi bhavet tadā bhrāntyavakāśo na syāt samyaṅmithyādarśanayor virodhāt  atha yathāvad dṛṣṭe 'pi tattve dvitvādyākārāropaḥ paścād bhāvī tathā darśanapṛṣṭhabhāvitvād indriyajeyaṃ bhrāntiḥ na yataś cābhrāntagrahaṇam anarthakaṃ syāt tasmād akṣajajñānasyāpy āropaviveke pravṛttir ity apohaviṣayatvaṃ prāptam atha pratyakṣasya sāmarthyād anyavyavacchedakatve 'pi vastuviṣayatvam asti na tu niścayasya kasmāt sarvākāragrāhakatvaprasaṅgād iti na vakṣyamāṇottaratvāt kiṃ ca pratyakṣeṇāpi yadi sarvākāreṇa gṛhīto 'rthaḥ tadā rajatādibhrāntir api kathaṃ syāt tattvajñānaviṣaye bhrānter anavakāśād atiprasaṅgād vā  nanūktam atra na hi sarvato bhinno dṛṣṭo 'pi bhāvas tathaiva pratyabhijñāyate kvacid bhede vyavadhānasambhavāt yathā yukteḥ śuktitve yatra tu pratipattur bhrāntinimittaṃ nāsti tatraivāsya taddarśanāviśeṣe 'pi smārto niścayo bhavati samāropaniścayayor bādhyabādhakabhāvād iti tad ayuktam tādātmyavirodhāt kvacid vyavadhānaṃ kvacin neti bruvatas tādātmyābhyupagamo virudhyate kuḍyādyāvṛtānāvṛtayor iva atha smṛtatvāsmṛtatve vyavadhānāvyavadhāne vivakṣite tato 'pi tādātmyavirodhaḥ smṛtāsmṛtayor bhedād dṛṣṭetaravat anyathā dṛṣṭādṛṣṭatvenāpi bhedaḥ syāt atha bhrāntinimittasadbhāvāsadbhāvau vyavadhānāvyavadhāne tathāpi tādātmyavirodhaḥ tadviṣayayoś candrabhuvor iva bhedāt bhrāntiniścayayor vāstavadharmaviṣayatvānabhyupagamād adoṣa iti cet evaṃ tarhi dṛṣṭo bhavaḥ kathaṃcid api na pratyabhijñāyata iti vācyam kvacid ityādiviśeṣābhidhānam anarthakam pāramparyeṇāpi tadviṣayatvābhidhāne tadavastho virodhaḥ vyavadhānapāramparyeṇāpi gaṅgāmarujalaniścayayor bhinnaviṣayatvopalambhāt abhinnaviṣayatve dṛṣṭāntābhāvāt na hi tasyaiva jñātus tatraivārthe tadaiva bhrāntir abhrāntiś cety atrobhayaprasiddho 'sti dṛṣṭāntaḥ śuktitvādidharmāṇām api parair bhinnatvābhyupagamād adṛṣṭāntatvaṃ śukteḥ  api cāvastuviṣayatve niścayasya bādhakatvam api na prāpnoti na hi dvicandrādijñānaṃ catuścandrādibhrānter bādhakam iti yuktam svapnavad iti cet na tatra bādhyabādhakabhāvasyāvāstavatvāt tadvadabhyupagame ca prāmāṇyaṃ vastuviṣayaṃ dvayor ity anupapannaṃ syād apuruṣārthaṃ ca sarvaṃ niścayajñānaṃ svapnavat syāt tasmād vastubalapravṛttaṃ pramāṇajñānaṃ tadābhāsasya bādhakam iti yuktam ittham etad iti cet kathaṃ na vastuviṣayaṃ niścayajñānam sākṣādatadviṣayatvād iti cet bhramasyāpi vastudarśanapūrvakatvāt tadaviśeṣaprasaṅgaḥ śuktikādiniścayo yathādṛṣṭākāro 'nusandhātā na rajatādipratyaya iti viśeṣa iti cet tadaviṣayaḥ kathaṃ tasyānusandhātety ucyate tadviṣayatve ca sarvākārānusandhātṛtvaprasaṅgo niraṃśatvāt tasyāḥ tatra pravartakatvāt tadviṣayatvopacāra iti cet na pravṛttiviṣayasyāpi niraṃśatvāt kathaṃ kvacid evāṃśe niścaya ucyate anekato vyāvṛttatvād anekāṃśo 'rthaḥ kalpyata iti cet kalpyatāṃ nāma tathāpi dṛṣṭavanniraṃśa evāsau niścīyate anyathā dṛṣṭānukāro niścayo na syāt taddarśanaṃ vāyathāvadabhyupagantavyam yathā ca darśane 'rthaḥ svākāraṃ nāṃśenārpayati niraṃśatvāt tasya tathā niścayasyāpy ekāṃśenārthākāratvaṃ darśanākāratvaṃ vā na yuktaṃ niraṃśatvān nirākāratve ca pratikarmavyavasthānupapatteḥ darśanasyāpi vānākārakalpanā na ca bhinnaviṣayayor vā bādhyabādhakabhāvaḥ kvacit prasiddhaḥ samānaviṣaye tu bhūpālādivallaukikaparīkṣakāṇāṃ siddha iti  nanu samānaviṣayatve 'pi jñānayoḥ kathaṃ bādhyabādhakabhāvaḥ smṛtyanubhavayos tadbhāvaprasaṅgāt saṃplavavirodhāc ca viruddhayos tadbhāva iti cet sarvajñānāntareṇa virodhāt tadbhāvaprasaṅgaḥ viṣayāpahāras tu bhūpālāder eva sambhavati na jñānayoḥ na hi jñānasya viṣayo jñānāntareṇāpahartuṃ śakyate svaviṣayopadarśanamātratvāt ata eva na jñānasya tadarthasya vābhāvagrāhakaṃ jñānaṃ bādhakam atiprasaṅgād iti  atrocyate yatrārthe yajjñānam ataddharmādhyāropeṇa pravṛttaṃ tam arthaṃ tāttvikadharmeṇa jñānāntaraṃ gṛhṇat tasyātaddharmāropakatvaṃ niścinoti ayam eva ca bādhyabādhakabhāvaḥ tathā ca śuktikeyaṃ na rajatam iti vastutattvaṃ gṛhṇad eva bādhakaṃ bhavati na cāsya vastuviṣayatve virodhaḥ kaścid asti yena vastugrahaṇāntantarabhāvitvāt tadviṣayatvābhimānaḥ kalpyate kiṃ cānekasamāropanirāse 'pi na vidhimukhena dharmabhedaḥ pratibhāti yathā nāyaṃ kharaḥ nāśvaḥ na mahiṣaḥ na gavayaḥ kiṃ tu gaur iti tasmād yāvan na vidhimukhena niścayāḥ saṃvādinas tāvanto 'rthāntaradharmā daṇḍakuṇḍalādivadabhyupagantavyāḥ ataś ca na sarvadharmagrahādidoṣaḥ tādātmyavādinas tu bhavaty ayaṃ doṣa iti  nanu ca bhinnadharmapakṣe 'pi sa doṣaḥ pratipādita eva tathā cāha yo 'py manyate bhinnā evopādhayaḥ parasparam āśrayāc ca tannibandhanāḥ śrutayas tadādhāreṣu vartante tatraiva vā tadāyam aprasaṅga iti tasyāpi  nānopādhyupakārāṅgaśaktyabhinnātmano grahe  sarvātmanopakāryasya ko bhedaḥ syād aniścitaḥ  yady apy upādhayo bhinnā eva śabdajñānāntarāṇāṃ nimittam arthe sa tu tais tadvān eka evopalīyate tasya nānopādhīnām upakārāśrayaśaktisvabhāvasya svātmany abhedābhāvavat sarvātmanā grahaṇe ka evopādhibhedo 'niścitaḥ syāt sarvopādhyupakārakatvena grahaṇāt na hy upakārakatvam anyad eva tasya rūpeṇa gṛhyamāṇasyāgṛhītam ato yadi vāsya svabhāvena grahaṇaṃ tad evopakārakatvenāpīti tayor ātmani sambandhād ekajñāne dvayagrahaḥ ātmabhūtasyopādhitadvato 'rūpakāryopakārakabhāvasya grahaṇād ekajñāne dvayor api grahaṇam ity ekopādhiviśiṣṭe 'pi tasmin gṛhyamāṇe sarvopādhīnāṃ grahaṇam tadgrahaṇāntarīyakatvād upādhisadgrahaṇasya anyathā tathāpi na gṛhyeta na hy anya evānyopakārako yo na gṛhītaḥ syāt na cāpy upakārake tathā gṛhīte upakāryāgrahaṇam tasyāpy agrahaṇaprasaṅgāt svasvāmitvavat tasmād arthāntaropādhivāde 'pi samānaḥ prasaṅgaḥ  athāpi syād bhinnā eva śaktayaḥ śaktimato yābhirūpādhīn upakaroti tato nāyaṃ prasaṅga iti  dharmopakāraśaktīnāṃ bhede tās tasya kiṃ yadi  nopakāras tatas tāsāṃ tathā syād anavasthitiḥ  yadi pratyupādhyupakārakatvāni tasya na svātmabhūtāni nāpi tata upakāram anubhavanti kiṃ tasyeti tā ucyante upakāre vā svātmabhūtābhir ayam ekaḥ śaktibhiḥ śaktīr upakurvan naikopādhināpi gṛhyamāṇaḥ sarvātmanā gṛhyata eva tathā hy ekopādhigrahaṇe tadupakāriṇyāḥ śakter grahaṇaṃ tadgrahaṇe tadupakārī bhāvaḥ svātmabhūtasakalaśaktyupakāro gṛhītaḥ sarvāḥ śaktīr grāhayati tāṃś copādhīn iti tadavasthaḥ prasaṅgaḥ  atha tā api śaktyupakāriṇyaḥ śaktayo bhinnā eva bhāvāt evam upādhīnāṃ tacchaktīnāṃ ca parāparāsv eva śaktiṣv aparyavasānena ghaṭanāyogāt sa ekas tābhiḥ kadācid apy agṛhītaḥ tadupakārātmā tadvattvena na gṛhyeta yadi punaḥ kevalān evopādhīn śabdajñānād upakṣipyeyuḥ tadā tasyāsamāveśān na bhavati tatpratipattimukhena sarvapratipattiḥ tadāpi tasya śabdair anākṣepān na syāt tatra pravṛttir iti vyarthaḥ śabdaprayogaḥ syāt  atha kriyāśrayo hi sarvo vidhipratiṣedhābhyāṃ vyavahāra upādhayaś ca tatrāsamarthāḥ samarthaś ca na codyata iti kiṃ śabdayogaiḥ tataś copādhayo nopādhayaḥ syuḥ kvacit pravṛttau hi kasyacit pradhānasyābhāvāt tadapekṣayā tathocyante tasya śabdair anākṣepān na te kasyacid aṅgabhūtā iti kim upāyaḥ lakṣitalakṣaṇād adoṣa iti cet samānaḥ prasaṅgaḥ sa tāvadbhir upādhibhir nāntarīyakatayopalakṣyamāṇa ekenāpy upalakṣaṇena sarvātmanopalakṣita iti tadavasthaḥ prasaṅgaḥ ko hy atra viśeṣaḥ śabdāś cainam upalakṣayeyus tallakṣitāś copādhayaḥ sa tāvat tadānīṃ niścīyate sarvopadṛśye sūryādau gṛhyamāṇe 'pi na sarvatra draṣṭṛdarśanagrahaṇam asti anenaitad api nirākṛtam na hy anya evānyopakārako yo na gṛhītaḥ syān na cāpy upakārake tathā gṛhīte upakāryāgrahaṇaṃ tasyāpy agrahaṇapasaṅgāt svasvāmitvavad iti evaṃ hi sūryagrahaṇe tadupakāryasya trailokyasyāpi grahaṇaṃ syāt na hy upakārakatvena gṛhītād anya eva trailokyopakārako bhānur yo na gṛhītaḥ syāt upakārakagrahaṇe copakāryāgrahaṇaṃ nāsti svasvāmitvavad ity evaṃvādinaḥ sūryopakāryatrailokyagrahaṇaṃ durnivāraṃ syāt yat punar idam uktam tadupakārībhāvaḥ svātmabhūtasakalaśaktyupakārī gṛhītaḥ sarvāḥ śaktīr grāhayati tāṃś copādhīn ity anena kila pāramparyopakāryāṇām api tadgrahāgrahaś codita iti evaṃ khalu vai sutarāṃ sakalajagadgrahaṇaprasaṅgaḥ kathaṃ bhūdhanārkādīnām anyatamo 'rthaḥ svopakārakatvena gṛhyamāṇo 'nyopakārakatvenāpi gṛhyata eva svātmabhūtaṃ hi tasyānyopakārakatvaṃ tathā gṛhītaś ca sarvāṇy upakāryāṇi grāhayati tāni cānyāni svasvopakāryāṇi tāny apy anyānīti tathopakārakopakāryatvam api vastunaḥ svātmabhūtam eva tena vastugrahaṇe tasyāpi grahaṇam tathā gṛhītaś ca bhūdhanādir arthaḥ svopakārakāṇi ca sarvāṇi grāhayati tāni vānyāni svasvopakārakāntarāṇi tāni vānyānīti sakalajagadgrahaṇaprasaṅgaḥ  kiṃ ca rūpasya yadrūpātmatayā grahaṇaṃ tad eva rasādyupakārakatvena tadātmabhūtatvāt tasya tathā gṛhītaṃ ca rūpaṃ rasādīn api grāhayatīti rasādīnāṃ ca cakṣurgrāhyatvaprasaṅgaḥ tataś cendriyāṇāṃ niyataviṣayatvavirodhaḥ tad evam ebhiḥ prasaṅgair bhadanta evopahūyate na vayam tenaiva prasaṅgasyābhyupagatvāt asmākaṃ yad eva viśeṣaṇaṃ gṛhītaṃ tadavacchedenaiva viśeṣyagrahaṇam ity abhyupagamaḥ na tv ekenāpy avacchinnaṃ gṛhyamāṇaṃ sarvair evāvacchinnaṃ gṛhyata iti tathā pratītyabhāvāt yathoktam yad evāsya svabhāvena grahaṇaṃ tad evopakārakatvenāpīti tan na svopakārakatvadharmasya tato 'nyatvāt bhavatu vopakārakatvagrahaṇam tathāpi tato 'rthāntarāṇām upādhīnāṃ grahaṇe kim āyātam tadagrahaṇe tadupakārakatvaṃ kathaṃ gṛhyata iti cet nanu tadanyāgrahaṇe tadanyakāraka iti na kiṃcid etad iti  atrocyate yat tāvad uktam nānopādhyupakāranimittaśaktyabhinnātmano 'rthasya sarvātmanā grāhakaḥ upakāryasya bheda upādher bhedaḥ syād aniścayena naitad yuktam bhede saty ekagrahe tadaparagrahaniyamāyogād ata eva bhedaniścayas tadekagrahe hy abhedāśaṅkāpi syāt āśrayagrahaṇe 'pi nāśrayiṇāṃ niyamena grahaṇam bhūbhūdharādigrahaṇe 'pi tadāśritānāṃ sarveṣām agrahaṇāt atha teṣām ekadeśagrahaṇam iti evam api yāvat parimāṇe 'sāv ekadeśo gṛhītas tāvat pradeśasthānāṃ sarveṣāṃ na grahaṇam ity anaikāntaḥ tathā śarīragrahaṇe 'pi na tadāśritānām ābharaṇādīnāṃ grahaṇam iti atha sarvātmanā tadgrahaṇaṃ nāsti na tv anyad apy ekaṃ gṛhyamāṇam ekātmanaiva gṛhyate na sarvātmanā ekātmanaḥ sarvātmatvānupapatteḥ atha sāmānyāśrayasarvasvadharmāśrayatvena sārvātmyety ucyate tathāpy asau sarvadharmāgrahaṇe sarvadharmādhāro 'yam ity evaṃ na gṛhītaḥ vastusthityā tu tathābhidhāne śarīrādikam api sarvasvadharmāśrayatvāt sarvātmanaiva gṛhītam  athākhaṇḍātmanā sarvātmanety arthaḥ śarīrasvapradeśāder apy akhaṇḍātmanaiva grahaṇam na ca tadāśritānāṃ sarveṣāṃ grahaṇam iti sādhitaṃ ca śarīrāder avayavitvam tenākhaṇḍātmatvaṃ nāsiddham iti api cāgnidhūmayor ekāśrayatvaṃ tvayāpy abhyupagantavyam anyathā vyadhikaraṇo hetuḥ syāt na ca dhūmāśrayagrahaṇād evāgnigṛhītaḥ tadākārāpratibhāsane 'pi tadgrahaṇakalpanāyāṃ trailokyagrahaṇakalpanāpi syāt kiṃ ca nartakīgrahaṇe sarvadraṣṭṛjñānānāṃ grahaṇaprasaṅgaḥ tatsambandhitvāt svajñānavat tadabhyupagame ca tasyā nānubhavo 'paraḥ ity asya virodhaḥ pratibhāsavirodhaś ca na hi parakīyāni darśanāni kasyacid aparokṣāṇi pratibhānti yathā ca tadupakāraśaktyabhinnātmano nartakyāḥ sarvātmanā grahaṇe 'pi na tadupakāryāṇāṃ sarvajñānānāṃ grahaṇaṃ bhavati tathopādhimadgrahaṇe 'pi na sarvopādhīnāṃ grahaṇam iti tadgrahaṇanāntarīyakatvād upādhisadgrahaṇasyānyathā tathāpi na gṛhyetety apramāṇakam evoktam na sarvopādhigrahaṇād evopādhimān gṛhyamāṇo dṛṣṭaḥ sarvāgrahaṇe caikopādhināpy agrahaṇam iti tathā hi svadarśanopādhiviśiṣṭe vyāvṛttatvaṃ kathaṃ gṛhyate tadanyagrahaṇābhyupagame caikārthagrahaṇe sarvārthagrahaṇaprasaṅgaḥ sarveṣāṃ tato 'nyatvāt tataś ca pratyakṣāntarasyāpy apravṛttiḥ syāt devadattāgrahaṇe 'yaṃ sa devadatta ity evaṃ niścayo mā bhūd vyāvṛttatvaṃ tu tadagrahaṇe 'pi svarūpato gṛhyata iti cet yady evam upādhyantarāgrahaṇe tadupakārako 'yam ity evaṃ niścayo mā bhūt tadupakārakatvaṃ tu tadagrahaṇe 'pi svarūpato gṛhyata iti na kiṃcid etat sarvopādhīnām ekatrāvasthitānām ekadaiva grahaṇaṃ kasmān na bhavatīti cet tathāgrāhakādṛṣṭādisāmagrīvaikalyāt nirvikalpakena tu keṣāñcid bhavaty api tathā grahaṇam savikalpakaṃ tu kramabhāvisaṃjñāsmaraṇādisahakāry apekṣate tena krameṇaiva tad bhavati tasmān nārthāntaropādhivāde sakalagrahaṇaprasaṅgaḥ gaur ityādiśabdaś ca na kevalopādhiviṣayo 'bhyupagamyate tataś ca tatpakṣoktaṃ dūṣaṇam anabhyupagamenaiva parihṛtam  anarthāntaropādhivāde 'parihārya eva sakalopādhigrahaṇaprasaṅgaḥ ekadeśagrahaṇābhedayor virodhād iṣṭa eva sarvāpohagrahaḥ tathā niścayas tu bhrāntyā na bhavatīti cet na atrāpi samānaprasaṅgatvāt ekāpohaniścaye tadabhinnānāṃ sarvāpohānāṃ niścayaḥ prasajyate na hi niścayaṃ pratyapohaḥ khaṇḍaśo bhūtvā tādātmyaṃ jahāti atha vastunas tādātmyam iṣṭam na tv apohānām na vyāvṛttyapohayor anarthāntaratvāt vyāvṛttiś ca vyāvṛttād vastuno nānyā tat kathaṃ na vastutvātmakatvam apohānām yadi ca vastuviṣayo na niścayaḥ tato 'niścitam eva vastu syāt aniścitaṃ kathaṃ vyavahartuṃ śakyate pratyakṣeṇa gṛhītam iti cet nanu kiṃ sandigdhaṃ mugdhātmakaṃ pratyakṣaṃ naiveti cet tataḥ kathaṃ na niścāyakaṃ pratyakṣam  yac coktam na pratyakṣaṃ kasyacin niścāyakam tad yad api gṛhṇāti na tanniścayena kiṃ tarhi tatpratibhāseneti tan na aniścayapratibhāsasya sandehākāratvāt na hi tṛtīyaṃ pratibhāsaṃ paśyāmaḥ viparītaniścayas tu viparyaḥ tarkānadhyavasāyayoḥ sandehāntarbhāvāt smṛtis tv anubhavākārānukāriṇī nirvikalpakajñānasyāpi dvaividhyaṃ saṃśayalakṣaṇe samarthitam  smṛtiśabdānumānajñānaṃ ca niścayo 'bhipretaḥ so 'pohaviṣaya eva na vastuviṣaya iti cet na tasyāpi hi vastuviṣayatvaṃ sādhitam sādhayiṣyate ca yadi ca smārtaniścayo na vastuviṣayaḥ tadā kathaṃ gṛhītagrāhītvenāpramāṇam ucyate na hy arthāntaraviṣayaṃ nirviṣayaṃ vā jñānaṃ gṛhītagrāhīti yuktam pramāṇāntaraṃ ca prāptam na hi tasyāprāmāṇyam pratyakṣe 'ntarbhāvo vā saṃvāditve saty apohaviṣayatvād anumānavat nāpy anumānam trirūpaliṅgājanyatvāt pratyakṣavat  nanu ca pratyakṣagṛhīte bhede bhavantī smṛtiḥ kathaṃ pramāṇāntaram sarvākāraniścayas tu sahakārivaikalyān na bhavati tad uktam  pratyakṣeṇa gṛhīte 'pi viśeṣe 'ṃśavivarjite  yadviśeṣāvasāyo 'sti pratyayaḥ sa pratīyate  yady apy aṃśarahitaḥ sarvato bhinnasvabhāvo 'nubhūtaḥ tathāsti na sarvabhedeṣu tāvan niścayo bhavati kāraṇāntarāpekṣatvāt anubhavo hi yathā vikalpābhyāsa iti niścayapratyayaṃ janayati yathā rūpadarśanāviśeṣe 'pi kuṇapakāminībhakṣyavikalpāḥ tatra buddhipāṭavatadvāsanābhyāsaḥ prakaraṇam ity evamādayo 'nubhavābhedaniścayotpattisahakāriṇaḥ teṣām eva ca pratyāsattitāratamyādibhedāt paurvāparyam yathā janakādhyāpakatvāviśeṣe pitaram āyāntaṃ dṛṣṭvāpi tam āgacchati nopādhyāya iti  tad etad apy anupapannam na hy ayaṃ bhāvaḥ pratyakṣād eva vibheti yena tasyaiva niraṃśo bhūtvātmānaṃ samarpayati kutaś ca tena mantrauṣadham indrajālaṃ śikṣitam yad ayaṃ niraṃśo 'pi niścayaṃ pratyanekāṃśo bhūtvaikam evāṃśam ātmano darśayatīti sahakāribhedo 'pi na niraṃśaṃ vastu khaṇḍaśaḥ kartuṃ śaknoti tato niścayabhedaś ced bhede 'pi vastubhedāt tathaiva niścīyata anekapuruṣaiḥ sūryavad anyathā darśanabhedād apy anekāṃśakalpanā syāt tattvato dharmabhede hi sahakāribhedopavarṇanaṃ yuktam bhinnānām atulyayogakṣematvād daṇḍakuṇḍalādivat kuṇapādivikalpadṛṣṭānto 'py ayuktaḥ kuṇapatvādidharmāṇām api bhinnatvāt anyathātra buddhipāṭavatadvāsanābhyāsādiniścāyakam asty anyatra nāstītiy api tasmād ekatra darśanādarśanavat  atha niścayaviṣayāṇām apohānāṃ tādātmyaṃ neṣyate tato na sarvagrahaprasaṅgaḥ sa tarhi niścayaḥ kim apohadvāreṇa vastuny api pravartate athāpohamātra iti vastuny api pravṛttau prāptaḥ sarvāpohagrahaḥ kasmād anupakārake taddvāreṇa tatra pravṛttāv atiprasaṅgaḥ tadupakārakatve ca yady apohopakārakatvaṃ vastunas tad eva sarvāpohopakārakatvam ity ākārāpohopakārakatvenāpi niścitaṃ vastu sarvāpohopakārakatvenaiva niścitaṃ syāt na ca sarvāpohāniścaye sarvāpohopakārakatvaṃ niścetuṃ śakyate svasvāmitvavad ity ataḥ sarvāpohagrahaṇaprasaṅgaḥ kevalāpohaviṣayatve śabdānāṃ ca bhavati tatpratipattimukhena sarvapratipattis tadāpi vastunaḥ śabdair anākṣepān na syāt tatra pravṛttir iti vyarthaḥ śabdaprayogaḥ syāt arthakriyāśrayo hi sarvo vidhipratiṣedhābhyāṃ vyavahāro 'pohaś ca tatrāsamarthaḥ samarthaś ca na codyata iti kiṃ śabdaprayogaiḥ tataś cāpohānām apohāḥ syuḥ apohyamānasya hi kasyacid aṅgabhāvāt tathocyante tasya śabdair ākṣepān na te kasyacid aṅgabhūtā iti katham apohāḥ etena buddhyākāro 'ntarālavartī vāpohaśabdārthaḥ pratyuktaḥ lakṣitalakṣaṇād iti cet samānaḥ prasaṅgaḥ sa tāvadbhir apohair nāntarīyakatayopalakṣaṇa ekenāpy upalakṣaṇena sarvātmanopalakṣita iti tadavasthaḥ prasaṅgaḥ ko hy atra viśeṣaḥ śabdā vainam upalakṣayeyus tallakṣitā vāpohaḥ sa tāvat tadānīṃ niścīyate sarvopakāraka iti sarvagrahaṇaprasaṅgaḥ  nanu ca tavāpohopakārako bhāvas tato 'rthāntarāpohāsambhavāt tathāpi nivartamānasyāpohāntarakalpanayānavasthāprasaṅgāt tasmād yaiva vyāvṛttiḥ sa eva vyāvṛttaḥ  tenānyāpohaviṣaye tadvat pakṣopavarṇanam  pratyākhyātaṃ pṛthaktve hi syād doṣo jātitadvatoḥ  yad āhuḥ anyāpohe 'pi śabdārthe tadviśiṣṭasyābhidhānāt tadvatpakṣoditaḥ sarvaprasaṅgaḥ samāna iti tad api pratyākhyātam tatra hy arthāntaram upādāyānyatra pravartamānaḥ śabdo 'svātantryādidoṣair upahūyate na cārthāntaram anyathā vyāvṛttir iti  so 'yam ujvalakaṭanyāyo 'nusṛtaḥ tathā hi daṇḍam upādāya daṇḍīti śabdaḥ puṃsi pravartamāno na kuṇḍalādyabhidhāyakaḥ tena kuṇḍalītyādiśabdo 'pi tatra sārthakaḥ syāt niraṃśasya tu kim aniścitam asti yadarthaṃ śabdāntaraṃ pravarteta punaruktatā vā syāt śabdapratipattibhedaḥ saṃketabhedān na tu vācyabhedād astīti cet nanu vācyabhedābhāvāt saṃketabhedo 'py ayuktaḥ paryāyo vā syāt ghaṭakumbhādivat daṇḍādivan nimittabhedasyāpy abhāvāt nimittabhedābhyupagame ca na dharmadharmiṇor abhedaḥ kiṃ ca gavāṃ bhāvo gotvam iti ṣaṣṭhīvacanabhedataddhitprayogo na syāt prakṛtyarthātiriktārthāsambhavāt  nanv atroktam  dvayor ekābhidhāne 'pi vibhaktir vyatirekiṇī  bhinnam artham ivānveti vācyaleśaviśeṣataḥ  na hi vastvāyattā śabdapravṛttiḥ kiṃ tarhi vaktricchāyattā tena bhedamadhyāropya saṃketitā vibhaktir yathāsaṃketaṃ pratītihetur bhavati yathaikavacanārthe bahuvacanaṃ yūyaṃ vayaṃ gurava iti gauravādikhyāpanārtham na cātra saṃketabhedasya prayojanam asti tathā hi  bhedāntarapratikṣepāpratikṣepau tayor dvayoḥ  saṃketabhedasya phalajñātṛvāñchānurodhinaḥ  yadā saṃjñātā vyavacchedāntarānapekṣo 'rthaviśeṣe 'śvavyavacchedamātraṃ jijñāsamānaṃ jijñāpayiṣyati tadā tathārthakṛtasaṃketaṃ śabdam anaśvatvam asyāstīti prayuṅkte yadā tu vyavacchedāntarapratikṣepeṇa tajjñāpayitum icchati tadānaśvo 'yam iti ata eva pūrvatra pratikṣiptabhedāntaratvāc chabdavṛtter na sāmānādhikaraṇyaṃ viśeṣaṇaviśeṣyabhāvo vā gotvam asya śuklam iti apratikṣiptabhedāntare tu bhavati gauḥ śukla iti  bhedo 'yam eva sarvatra dravyabhāvābhidhāyinoḥ  śabdayor nāptayor vācye viśeṣas tena kaś cana  jijñāpayiṣur arthāntaraṃ taddhitena kṛtāpi vā  anyā na vā yadi brūyād bhedo nāsti tataḥ paraḥ  api ca yeṣāṃ vastuvaśā vāco na vivakṣā parāśrayāḥ  ṣaṣṭhīvacanabhedādicodyaṃ tān prati yuktimān  yadi nāmaite śabdāḥ puruṣaiḥ kvacit praṇinīṣitāḥ api na śakyate praṇetur vastupratibandhād dhūmādivat tadāyam upālambhaḥ syāt kathaṃ ṣaṣṭhyādaya iti  yadā punaḥ yad yathā vācakatvena vaktṛbhir viniyamyate  anapekṣitabāhyārthaṃ tat tathā vācakaṃ vacaḥ  yaś cāyaṃ sarvatra vastukṛtam eva śabdapravṛttibhedam icchati tasya  dārāḥ ṣaṇṇagarītyādau bhedābhedavyavasthiteḥ  khasya svabhāvaḥ khatvaṃ vety atra vā kiṃ nibandhanam iti  atrocyate yat tāvad uktam vācyaleśaviśeṣata iti tad ayuktam niraṃśasya hi leśato 'pi kuto vācyaviśeṣaḥ na hi kenacid aṃśena dharmabhedopīṣyate anekāntapakṣānabhyupagamāt atha bhedādhyāropeṇa saṃketāt tathocyate mithyaiva tarhi tathā pratītiḥ syāt evam astv iti cet evaṃ tarhi vastunaḥ śabdatvakṛtakatvayoḥ paryāyatā syāt tayoḥ śabdād abhinnatvāt tataś ca śabdatvavat kṛtakatvasyāpi ghaṭādiṣu nānvayaḥ syāt yad apy uktam bhedāntarapratikṣepāpratikṣepāv iti tatra yathā tadanyabhedavyatirekeṇāpi gotvādidharmo 'sti tathottaratra vakṣyāmaḥ api ca bhedāntarāṇy api yadi bhidyamānān nārthāntarāṇi tadā katham atatprakṣepaḥ na hi suśikṣitenāpi paṭas tadātmānaṃ tyaktvā grahītuṃ śakyate paryāyatā ca tadavasthaiva athārthāntarāṇi tatra yadi tair viśiṣṭaṃ vastv abhidhīyate tadā vāntāśitvaṃ bhavataḥ prāptam prāg tyaktasya tadvatpakṣasyedānīṃ svīkaraṇāt ko hy atra viśeṣaḥ sāmānyādimadvastvabhidhīyatām apohair viśiṣṭaṃ veti atha kevalāny eva bhedāntarāṇy abhidhīyante tadāpy arthakriyāyogyasyānabhidhānād vyarthaḥ śabdaprayoga ity uktam kiṃ ca sāmānādhikaraṇyaṃ viśeṣaṇaviśeṣyabhāvaś ca na syāt ghaṭapaṭādiśabdavat tadekārthasambandhābhāvāt pāramparyeṇaikavastusambandho 'stīti cet ghaṭaśarāvādiśabdānām api sāmānādhikaraṇyādiprasaṅgaḥ pāramparyeṇaikakulālasambandhitvāt tebhyas tatrādhyavasāyābhāvād iti cet kim ity adhyavasāyo na bhavati teṣāṃ tatra saṃketāvṛtter iti cet evaṃ tarhi yatraiva saṃketitās tatraivāvisaṃvādiniścayaṃ kurvantaḥ sākṣād eva tadviṣayāḥ kim ucyate pāramparyeṇeti na ca pāramparyeṇāpi bhinnaviśeṣaṇasambandhābhāve vastumātrasambandhe 'pi sāmānādhikaraṇyād upapattāv ubhayaprasiddho 'sti dṛṣṭāntaḥ bhinnaviśeṣaṇasambandhe tu daṇḍyādiśabdānāṃ tathābāvaḥ sarvalokaprasiddha ity asti dṛṣṭāntaḥ  yad api jijñāpayiṣur ityādi tad apy ayuktam parābhiprāyāparijñānāt na brūmaḥ kṛttaddhitādiśabdāḥ kvacid apy ekārthābhidhāyino bhavantīti kiṃ tarhi teṣām ekārthābhidhāyitve paryāyataiva syād bhedabhinnatvādiśabdānām iva tathā ca śabdāntaroccāraṇavaiyarthyam guṇapradhānatvābhāvaḥ śuklatvādineva gotvenāpy anvayābhāvaś ca syāt dharmabhedābhyupagame ca kathaṃ na vākye 'sti viśeṣaḥ kaś cana  etena yeṣāṃ vastuvaśā vāca ityādy api nirastam na hi sarvā vāco 'smābhir api vastupratibaddhā iṣyante kiṃ tarhi pramāṇabhūtā indriyabuddhaya ivāta evobhayathādarśanād vicāryate dārāḥ ṣaṇṇagarītyādir apy anuktopālambhaḥ na hi bahuṣv abahuvacanam ityādiniyamo 'bhyupagamyate yathāsamayaṃ śabdapravṛtter abhyupagamāt tathā ca sūtram sāmayikatvāc chabdād arthasaṃpratyayasya iti na ca gavām ity ekārthe bahuvacanaṃ sammatam nāpy abhede ṣaṣṭhī śābaleyādīnāṃ bahūnām ekadharmatve gotvasya pratīteḥ nāpi bahuṣu gotvam ity eva vacanaṃ bahutve tasyābhāvaprasaṅgāt ata eva na rākṣasādivad idaṃ svārthe taddhitavidhānaṃ vyavahārābhāvāc ca yathā rakṣo rākṣasa iti rāvaṇādisamānādhikaraṇatvena vyavahāro 'sti na tathā gotvam ayaṃ piṇḍa iti vyavahāro 'sti  yat punar atroktam na ca sāmānyaṃ nāma kiṃcid asti śabdāśrayā tu buddhir anādivāsanādisāmarthyād asaṃsṛṣṭān api dharmān sṛjantī jāyate tasyāḥ pratibhāsavaśena sāmānyaṃ sāmānādhikaraṇyaṃ ca vyavasthāpyata iti dignāgo 'py āha sarva evāyam anumānānumeyavyavahāro buddhyārūḍhena dharmadharminyāyena iti tad etad ayuktam svapnādivanmithyānumānaprasaṅgād arthānvayābhāvāviśeṣāt vastudarśanapūrvakatvaviśeṣe 'pi vāṣpāder api dhūmatvenāvyavasitasyāgnyanumāpakatvaprasaṅgāt pūrvadṛṣṭadhūmasādṛśyābhāvaś ca dhūmāntare 'pi samānaḥ sāmānyasyābhyupagamo vā sādṛśyasyaiva sāmānyaśabdenābhidhānāt tadatyantāsattve vātra sādṛśyabuddhiḥ saṃvādikā nātrety ayaṃ viśeṣaḥ kutaḥ syāt  saṃvṛtyasaṃvṛttikṛto 'sti viśeṣa iti cet syān matam yatra saṃvṛttisat sāmānyaṃ tatra saṃvādī vyavahāro bhavati nānyatra vikalpamātrāropitaṃ hi saṃvṛtyapy asad iti saṃvṛtes tatsāmānyasya ca svarūpaṃ darśayati  pararūpaṃ svarūpeṇa yayā saṃvriyate dhiyā  ekārthapratibhāsinyā bhāvānāśritya bhedinaḥ  yayā saṃvṛtanānātvāḥ saṃvṛtyā bhedinaḥ svayam  abhedina ivābhānti bhāvā rūpeṇa kenacit  tasyā abhiprāyavaśāt sāmānyaṃ satprakīrtitam  tad asat paramārthena yathāsaṃkalpitaṃ tayā  buddhiḥ khalu tadanyavyatirekiṇaḥ padārthānāśrityotpadyamānā vikalpikā svavāsanāprakṛtim anuvidadhatī abhinnasvabhāvam agovyāvṛttyādirūpaṃ kāraṇaṃ bhinnam eṣāṃ rūpaṃ tirodhāya pratibhāsam abhinnam ātmīyam adhyavasya tān saṃsṛjantī darśayati sā ceyaṃ saṃvṛtiḥ saṃvriyate 'nayā svarūpeṇa pararūpam iti te ca tayā saṃvṛtibhedāḥ svayaṃ bhedino 'py abhedina iva kenacid rūpeṇa pratibhānti tad eṣāṃ buddhipratibhāsam anurundhānair buddhiparivartinām eva bhāvānām ākāraviśeṣaparigrahād bahir iva parisphuratāṃ sāmānyam ity ucyate katham idānīm anyāpohaḥ sāmānyam sa eva khalv anyāpohas tam eva gṛhṇantī sā prakṛtivibhramād vikalpānāṃ vastugrāhiṇī ca pratibhāti sā hi tadanyavivekiṣv eva bhāveṣu bhavantī vivekaviṣayeti gamyate  nanu bāhyā avivekino na ca teṣu viklpavṛttir iti kathaṃ teṣu bhavati vyākhyātāraḥ khalv evaṃ vivecayanti na vyavahartāraḥ te tu svālambanam evārthakriyāyogyaṃ manyamānā dṛśyavikalpāv arthāv ekīkṛtya vartante tadabhiprāyavaśād evam ucyate tatkāritayātatkāribhyo bhinnās tathā śabdena pratipādayantīti pratibhāsabhedādibhyas tu tattvacintakā nābhedam anumanyante yadi pratipattyabhiprāyo 'nuvidhīyate anyāpoho 'pi sāmānyaṃ mā bhūt na hy evaṃ pratipattir iti na ca kevalam evam iti pratipattiḥ vyatiriktāvyatiriktaikanityavyāpitādyākāro 'pi naiva pratipattiḥ kevalam abhinnākārā buddhir utpadyate tasyāḥ ka āśrayaḥ ity anyāpoha ucyate tasya vastuṣu bhāvād avirodhāt vyavahārasya ca śabdāśrayasya tathā darśanāt na punaḥ kiṃcit sāmānyaṃ nāmāsti yatheyaṃ buddhiḥ pratibhātīti  tad etad ayuktam buddher arthākārasya prāk prapañcena pratiṣiddhatvāt savikalpasya pratyakṣasya sādhitvāt tena śābaleyādiṣu sādṛśyabuddher bhrāntatvam ayuktam bhrāntinimittābhāvāc ca na tāvad indriyadoṣādiyaṃ bhrāntiḥ sarvadā sarvapuruṣabhāsitvān nīlādidṛṣṭivat nāpi sādṛśyanimittā sādṛśyāntarābhāvāt nāpi nīlasphaṭikādivad anyasaṃsarganimittā sāmānyāsambhave tadanyasaṃsargāsambhavāt nāpi nīlākāśādivad dūrād dṛṣṭikṣobhanimittā sannihiteṣv api śābaleyādiṣu tatsāmānyasya pratibhāsanāt nauyānādeś cātra sambhava eva nāsti nāpi vāsanātra nimittam tasyāḥ svāpādisakakārirahitāyā idan tayā bhrāntyutpattau sāmarthyānupalabdheḥ kāmādyabhibhūtasya stryādibhrāntivad iti cet tadvad eva tarhi sarvatrāviśeṣeṇa na syāt kasyacid eva syāt na hi stryādibhrāntiḥ sarveṣām aviśeṣeṇa arthaviśeṣeṣv eva bhavati na ca tādṛgarthadarśanāsambhave kevalopadeśamātrādidantayā bhrāntyutpattisamarthā vāsanā sambhavati na ca tadarthādarśane vāsanā evedan tayotpannā buddhir avisaṃvādinī sambhavati  yac coktam tadanyavyatirekiṇaḥ padārthānāśrityotpadyamānetyādi tatra te tadanyavyatirekiṇo 'rthāḥ kiṃ parasparato 'samānāḥ samānā veti yady asamānāḥ tadā tadāśrayā tadekajātīyabuddhir dhūmavātyādyāśrayasaṃvādinī na syāt atha samānāḥ tadā teṣāṃ sāmānyam eṣṭavyam anyathā kathaṃ samānāḥ svabhāvena hi visadṛśātmāno 'rthās tvayeṣṭāḥ visadṛśeṣu ca sadṛśatvabuddhiḥ kathaṃ saṃvādinī śaṃkhapītādibuddhivat ekasambandhāt tu visadṛśeṣv apy anugatabuddhir avyabhicāriṇī dṛśyate yathaikarājasvīkṛteṣu rājapuruṣo rājapuruṣa iti nīlādiṣv ekadṛṣṭisambandhāc ca dṛṣṭaṃ dṛṣṭam iti yatrāpi dṛṣṭibhedas tatrāpy adṛṣṭitvaṃ nimittam iti viṣayagatāvayavini nimittābhāve tu tathāvidhabuddhyutpāda eva na sambhavati kutas tayā pararūpāṇi svarūpeṇa saṃvriyata iti amutaḥ saṃvṛtisatsāmānyam api na siddhyet yadi hi samānārthadarśanaṃ vāsanāprakṛtiḥ syāt tatas tām anuvidadhatī vikalpabuddhiḥ smṛtir bhaved anyathātiprasaṅgaḥ syāt na ca sāmānyābhāve samānā iti  tadanyavyāvṛttir eva sāmānyam iti cet na tasyāḥ prativyaktyasādhāraṇatvenānanvayāt sādhāraṇatve ca jātyāviśeṣaḥ yathaikajātyānvayiṣv artheṣu saṃketo 'pi gṛhyate tathaikavyāvṛttyānvayiṣv api ko hy atra viśeṣaḥ tadvatpakṣoktadoṣas tavāpy anuṣajyate  nanv astu nāma tadvaddoṣaḥ jātir anyā mā bhūt jātim api hy abhyupagacchatāvaśyaṃ bhāvānāṃ bhedo 'bhyupagantavyas tadviśiṣṭeṣv artheṣu śabdādeḥ pravṛttir astu sarvathā doṣaparihārasya kartum aśakyatvāt aniṣṭaparihārārtho hi śabdaprayogas tenāsau vyavacchedaphalas tathā hi ānayety abhidhāne dravyāntare 'py ānayanayogye śaṃkā syāt tad vyavacchedārthaṃ dhṛtagrahaṇam dhṛtagrahaṇam anyathā vyarthaṃ syāt evaṃ kriyāntaravyavacchedārthamānayanagrahaṇaṃ puruṣāntaravyavacchedārthaṃ devadattagrahaṇam evaṃ sarvatra vyavacchedaḥ śabdārthaḥ  atha jātimad abhidhāne 'pi vyavacchedo na vicāryate tatroktam  vyavacchedo 'sti cedasya na tv etāvat prayojanam  śabdānām iti kin tatra sāmānyenāpareṇa vā  atrocyate yady avṛkṣavyāvṛtto vṛkṣa ucyate tadvyāvṛttaś cāvṛkṣa iti so 'yam itaretarāśrayo durnivāraḥ tathā hi avṛkṣavargāpratipattau na tadvyavacchedena vṛkṣavargapratipattis tadapratipattau ca na tadvyavacchedenāvṛkṣavargapratītis tatas tatra na saṃketo 'pītyavyavahāra eva syāt tulyaṃ bhavato 'pīti cet na tulyam na hi vastusatsāmānyavādinā kasyacid vyavacchedena kiṃcid vidhīyate kiṃ tarhi vastv ekaṃ puro 'vasthitaṃ saṃdarśya vṛkṣo 'yam iti saṃketaḥ kriyate saṃketakāle tatas tam arthaṃ jātisamanvitaṃ jñātvā tadvyavahāram api pratipadyata iti nanv atrāpi vṛkṣo 'yam apy ayam eveti saṃketānupapattiḥ na ubhayathāpi sambhavāt viśeṣānapekṣayā ayam apy anyo 'py evaṃlakṣaṇo vṛkṣa iti jātyapekṣayā tv ayam eva vṛkṣa iti vyutpādito yatraiva vṛkṣatvaṃ na paśyati tam evāvṛkṣaṃ svayam api pratipadyate dṛṣṭaviparītasya sujñānatvāt naivaṃ vyavacchedavādinaḥ sambhavati samuccayapakṣe na vyavacchedasiddhiḥ avadhāraṇapakṣe tu dṛṣṭasya kvacid ananvayād vyaktyantare 'pi na syād vṛkṣapratītiḥ  nanu ca jñānādyekārthakriyākāriṇo 'tatkāribhyo vyavacchinnāḥ sarve tenaikatrāpi tadvyavacchedam upādāya saṃketaḥ kriyate tato vyavahārakāle 'py atatkārivyavacchedapratītir iti kim atrāsamañjasam katham asati sāmānye bhinnānām abhinnaṃ kāryaṃ sambhavati prakṛtir eṣā bhāvānām yataḥ   ekapratyavamarśārthajñānādyekārthasādhane  bhede 'pi niyatāḥ kecit svabhāvenendriyādivat  jvarādiśamane kāścit saha pratyekam eva vā  yathā cauṣadhayo dṛṣṭā nānātve 'pi na cāparāḥ  atrocyate yat tāvad ekārthakriyākāritvaṃ tad atatpravibhāganimittam iti tan na vāhadāhādyarthakriyānupalambhe 'pi gavāgnyādipratyayadarśanāt na ca tadakaraṇe 'pi tatkāritvaṃ yuktam atiprasaṅgāt yogyataiva tatkāritvam iti cet keyaṃ yogyatā na tāvat svarūpam eva tasyānanvayāt tatananvaye ca tato vyāvṛttasya vyaktyantarasyāpy atadbhāvaprasaṅgaḥ kiṃ cādṛṣṭapūrvasyāpi svarūpadarśanāt tatkāritvaniścayaḥ syāt atha yogyatā tasya dharmaḥ sa yady anarthāntaram tatas tatsvarūpam eva tatra coktaṃ dūṣaṇam athārthāntaraṃ tatas tad eva sāmānyam nāsti vivādaḥ etena śaktes tatkāritvam iti pratyuktam 'bhede 'pi niyatāḥ kecid' ityādi tan na ekasāmagryantaḥpatitānām indriyālokādīnām ekakāryakartṛtvaṃ yuktam na tu vyaktīnāṃ deśakālavyavahitānām ekasāmagryantaḥpātitvan asti ekasāmagryantaḥpātitvaṃ ca pratiniyatajātyupakṛtānām eva sambandhaviśeṣaḥ kasmāt asambaddhānām anyajātīyasambaddhānāṃ ca tatkāryakāritvādarśanāt na hy asambaddhena rūpeṇa saha sambaddhena ca sparśādinā cakṣur janayati jñānam etenauṣadhīnām ekakāryatvaṃ vyākyātam tatrāpi guḍūcītvādisāmānyānvayād ekakāryānvayaḥ kṣīradadhyādīnāṃ tu tadabhāvān na tatkāryakāritvam  nanv atroktam yadi hi sāmānyāj jvarādiśamanaṃ kāryaṃ syāt tasyāviśeṣād vyaktīnāṃ kṣetrādibhede 'pi ciraśīghrapraśamanādiviśeṣo guṇatāratamyaṃ ca na syād iti uktam idam ayuktam na hi yatraikaṃ sāmānyam asti tatrānyaḥ sāmānyaviśeṣaḥ sahakāryantaraviśeṣo vā nāsti yena tatkāryavaiṣamyaṃ na syāt na ca sāmānyam eva tatkāryakāraṇam iṣṭam kiṃ tarhi tadanvitavyaktayaḥ tās tv avāntarasāmānyaviśeṣopetāḥ avāntaraviśeṣopetāni tādṛśāni kāryāṇi kurvanti sahakāryantaraviśeṣopetās tv anyādṛśāny api kāryāṇīti tathā caivaṃjātīyasahakāryupetād evaṃjātīyāt kāraṇād evaṃjātīyaṃ kāryaṃ bhavatīty anumānam apy upapadyate sāmānyābhāve tu sāmagryantarasahakāriṇām apy atyantabhinnatvāt kuto 'nvayas tadabhāve kuto 'numānam ity apravṛttir eva syāt kāryaviśeṣārthināṃ kāraṇaviśeṣeṣu tatkāritvaṃ tu yadi sādhāraṇaṃ tato 'sādhāraṇebhyo 'nyatvāt tad eva sāmānyam ity uktam na ca tatkāryādarśane 'pi tatkāritvaniścayo 'sti na hy ekatra kulālādiniścaye 'pi anyatrādṛṣṭatatkāryeṣu kulālakuvindādiṣu tanniścayo kabhavati yathaikatra vyutpannasyānyatrādṛṣṭatatkāryeṣv api viṣāgnyādiṣu svarūpāvalopranād eva tanniścaya iti yadi ca tatkāriṣv atatkāribhyo vyavacchedena śabdo 'pi vartate tadānayanālokādiṣv ekakāryakāriṣv atatkāribhyo vyāvṛtter ekaḥ śabdaḥ pravarteta śābaleyādibhedavadbhinnajātīyavyavahāraś ca na syāt kāryāntarabhedād bhedavyavahāra iti cet na kāryāntarabhedasya prativyaktisambhavāt sāmānyavyavahārocchedaḥ syāt na ca kiṃcit kāryaṃ kevalena cakṣuṣā janyate yena tatraiva satatkāribhyo vyāvṛtteś cakṣuḥśabdaḥ pravartitaḥ sarvatra jātīyavijātīyakārakamūhāt kāryotpatter upalambhāt tasmāt sāmagryām eva śabdaḥ pravartitaḥ  atha viśeṣaṃ pratyekasyaiva kāraṇatvam athānekakāraṇajanyasyāpi ghaṭasya mṛtpiṇḍād eva mṛtsvabhāvatā tatkulālād eva sanniveśaviśeṣa iti ghaṭātmakatve tadviśeṣasya kathaṃ nānekakāraṇajanyatvam ghaṭasyāpi vānekakāraṇajanyatvaṃ na syāt bhede tu tādātmyābhyupagamahāniḥ kiṃ ca kulālakṛtaiva mṛtsvabhāvatā tatsanniveśas tu mṛtkṛtaḥ kasmān neṣyate tadanvayavyatirekābhāvād iti cet katham abhāvaḥ kulālābhāve 'pi valmīkādau mṛtsvabhāvatopalabdher iti cet sarvasyāpi ghaṭakāraṇasyābhāve tadupalabdheḥ mṛtpiṇḍo 'pi taddhetur na syāt anyā tatra mṛd asti hetur iti cet anyasadbhāve 'pi kathaṃ tato 'nyasya mṛtpiṇḍasya hetutvam atiprasaṅgāt mṛtvaṃ tatrāpy astīti cet so 'yaṃ ghoṭārūḍhasya vismṛto ghoṭa iti vṛttāntaḥ ghaṭaśarāvādīnām anyonyavyāvṛttasvabhāvatvāt taddhātūnāṃ mṛdāṃ katham ekakāryakāritvam atatkārivyāvṛttatvaṃ vā sāmānyaṃ syāt sāmānyavādināṃ tu mṛjjātīye hetau saty eva mṛjjātīyasyotpādas tadabhāve ghaṭavalmīkādīnām api mṛjjātīyatvaṃ na syād ity anvayavyatirekābhyāṃ viśeṣato 'pi kāryakāraṇabhāvavyavasthāpanaṃ yuktam sāmānyābhāve tv atyantaṃ vilakṣaṇeṣv ekākārapratītipratyabhijñāpi na syāt  yat punar atroktam   jñānādyarthakriyāṃ tāṃs tān dṛṣṭvā bhedena kurvataḥ  arthān tadanyaviśleṣaviṣayair dhvanibhiḥ saha  saṃyojya pratyabhijñānaṃ kuryād evānyadarśane iti  tad atidurmativispanditam na hy arthakriyāṃ dṛṣṭvaiva tad ekākārapratyayo bhavati gavāgnipanasādiṣu tadarthakriyānupalambhe 'py ekākāratopalannād ity uktam na ca nāmasaṃyojanenaiva pratyabhijñā bhavati aprasiddhasamayasyāpi hi sajātīyeṣv ekatrāvasthiteṣv api jaṅgameṣu vāmīṣām evaikākāratā yo 'syākāraḥ sa evāsyākāra iti ca pratyabhijñā bhavati  nanu caikāṃ jñānādikām arthakriyāṃ paśyato vāsanāprabodhodaye mithyāpratyayo bhavaty anyathā tu bhedasaṃsargavatī buddhir na syād yathā daṇḍiṣu na hi tatraikadaṇḍayoge 'py anyatra sa evāyam iti bhavati kiṃ tarhi tad iheti na caivaṃ pratyabhijñānam kiṃ tarhi tad evedam iti na asiddhatvāt naiva hi vyaktyantare tad evedam iti pratyabhijñā bhavati kiṃ tarhi sa evāsyāpyākāras tad evāsyāpi vā rūpam tajjātīyam evedam iti vā na cātra bādhāsti tan neyaṃ bhrāntiḥ yadi tu bhinneṣv abhinnātmavyavasāyinī pratyabhijñā syāt tadā bhaven mithyā yathā dīpādiṣu yāvatā yathaiva daṇḍas tadadhikaraṇatvena so 'syety evaṃ vā tadviśeṣaṇatvena vā pratibhāti tathā sāmānyam apy ākārarūpasādṛśyādiśabdābhilapyaṃ tadadhikaraṇatvena tad asyety evaṃ vā tadviśeṣaṇatvena vā pratibhātīti jalamarīcikādiṣv ivāsāmānyeṣv ekākāreyaṃ buddhir iti cet na tatrāpi sāmānyamātrasya nimittatvāt kathaṃ tarhi bhrāntiḥ tatsāmānyena saha dṛṣṭasyodakatvāder adharmādyupakṛtayā smṛtyādhyāropaṇāt nanu sa evākāras tan na sāmāṇyaṃ yena bhrāntir na syāt nāpi sarvatra tadvad āropita eva sāmānyākāraḥ pratibhāti tadvadbādhakābhāvāt atyantānupalabdhasya kharaśṛṅgādivad āropāsambhavāt tatsahitasāmānyāgrahaṇe ca tadāropo na syān marīciṣu gardabhākāravat tataś cānicchatāpi sāmānyaṃ svīkāryam nanu vyaktīnām ekārthajananaśaktir eṣṭavyā tāsām anyebhyo bhidyamānās tādṛśaṃ pratyayaṃ janayantu kiṃ tatra sāmānyeneti cet naitad asti yasmāt sāmānyam eva yogyatākhyā śaktis tathā hi tantvādayas tatsāmānyadarśane saty ete paṭādijananayogyā iti niścitās tadarthibhir upādīyante caramaśaktigrahaṇe tu tadā kāryasya siddhatvāt tadarthināṃ tatra pravṛttir na syāt na ca svarūpam eva śaktiḥ adṛṣṭakāryeṣu svarūpagrahaṇe 'pi tatsāmarthyaniścayābhāvāt bhrānter aniścaya iti cet bhrāntiḥ kuto nivartate tatkāryadarśanād iti cet pravṛttiviṣayeṣu katham na hi tad eva vyaktyantareṣv api svarūpaṃ yenaikatrāpi tanniścaye 'nyatrāpi tanniścitaṃ syāt sāmānyavat anyakāryagrahaṇe cānyaśaktiniścaye 'tiprasaṅgaḥ syāt abhinnākārajñānagrahaṇe sarvatra tacchaktiniścaya iti cet nanv etad evoditaṃ bhinneṣv abhinnākāraṃ jñānaṃ katham avisaṃvādi syāt vastusāmārthyād iti cet utsannā tarhi padārthānāṃ bhinnākāravyavasthā śukleṣv eva nīlapītādyākāraṃ jñānaṃ vastusāmarthyād avisaṃvādi bhaviṣyatīti pādaprasārikopapatteḥ kiṃ ca buddhīnām api pratyarthabhidyamānānām ekatvam ayuktam jātito 'py ekatvaṃ na sambhavati tatrāpi jāter anabhyupagamāt evam anyāsāmarthakriyāṇām anyonyavyāvṛttākāratvāt kathaṃ kutas taddhetūnām ekārthakriyākāritvam abhedavyavahāranimittaṃ syād iti yad apy āha   ekapratyavamarśasya hetutvād dhīr abhedinī  ekadhīhetubhāvena vyaktīnām apy abhinnatā iti  tad apy asāram yataḥ pratyavamarśasyāpi katham ekatvam kiṃ vyaktitaḥ atha jātita iti vyaktitas tāvad ayuktam kramabhāvyanekavyaktidarśanāt pratipuruṣaṃ tadanyatvād atītānāgatādīnāṃ dhiyāṃ tadekajanakatvāsambhavāc ca nāpi jātyaikatvam jāter anabhyupagamāt tatrāpy ekapratyavamarśahetutvakalpane 'navasthā syāt tataś ca nimittaikatvapratipattāv evopakṣīṇaśaktitvān mūlavyaktiṣv abhedabuddhir na syāt tasmāj jātyekatvagrahaṇanibandhana eva vyaktiṣv abhedavyavahāra iti yac cedam uktam   tulye bhede yayā jātiḥ pratyāsattyā prasarpati  kvacin nānyatra saivāstu śabdajñānanibandhanam iti  idam api kucodyam na hy evaṃ bhavati yayā pratyāsattyā daṇḍasūtrādikaṃ prasarpati kvacin nānyatra saiva pratyāsattiḥ puruṣasphaṭikādiṣu daṇḍisūtrītyādivyavahāranibandhanam astu kiṃ daṇḍasūtrādineti hetusāmagrīniyamāc ca niyatajātimat kāryaṃ bhavati na ca saiva sāmagrī sthirāśeṣavyaktyanugatā gaur ityādiniścayaśabdeṣu nimittaṃ bhavitum arhati viśiṣṭavyavahārasya ca viśeṣaṇagrahaṇāpekṣitvāt nanu ca vyaktayaḥ kiṃ viśiṣṭajñānahetavo bhavanti vā na vā yadi bhavanti kiṃ sāmānyena no cet tadā tajjñānāt tatra pravṛttir na syāt   ekavastusahāyāś ced vyaktayo jñānakāraṇam  tad ekaṃ vastu kin tāsāṃ nānātvaṃ samapohati  atha na bhedo jananavirodhī kiṃ tarhi kaivalyaṃ tenaiva sahitā janayaty eva kathaṃ tarhi vyaktīnāṃ sāmarthyagatiḥ pratyekaṃ tāsām abhāve 'pi tatsadbhāvāt sāmānye saty eva bhāvād iti na anaikāntikatvāt nīlādīnām anyatamāpāye 'pi cakṣur jñānaṃ janayati na tu netrāpāye 'pi nīlādayaḥ tathāpi teṣāṃ nāsāmarthyam iti  yad apy uktam   tāsām anyatamāpekṣyaṃ tac cec chaktaṃ na kevalam  tad ekam upakuryus tāḥ katham ekāṃ dhiyaṃ ca na  yadi bhinnā apy abhinnaṃ sāmānyam upakurvanti tathaiva śaktijñānam evopakurvantu kiṃ tatrāntargaḍunā sāmānyeneti tad apy ayuktam na hy evaṃ bhavati yayā śaktyā nīlādayaś cakṣurupakurvanti tayā jñānaviśeṣam eva kurvantu kiṃ cakṣuṣā tathā daṇḍopakārakaśaktyā daṇḍīti jñānam eva karotu puruṣaḥ kiṃ daṇḍena evaṃ hi sarvasahakāryākṣepaḥ syād iti  nanu ca sahakārisāmarthyād api kathaṃ vastuṣu śabdaḥ pravartate yataḥ  śabdāḥ saṃketitaṃ prāhur vyavahārāya sa smṛtaḥ  tadā svalakṣaṇaṃ nāsti saṃketas tena tatra na  yatra hi svalakṣaṇe vyavahārāya saṃketaḥ kṛtas tatsvalakṣaṇaṃ tadā vyavahārakāle nāsti tasya deśakālavyaktibhedānāskanditatvāt tasmān na tatra samayaḥ nāpi sāmānye niṣphalatvāt yo hi vāhadāhādyarthakriyāsamartho 'rthaḥ sa na śabdena codyata iti kiṃ śabdaprayogaiḥ sāmānye 'bhidhānād eva pravṛttiḥ vyaktiṣu tatsambandhād iti cet na saty api sambandhe daṇḍaṃ chindhīty ukte daṇḍiṣu pravṛttyadarśanāt nāpi sambhavād vyaktau pravṛttiḥ evaṃ hy asambaddhapralāpitvaṃ syāt tato 'nyatra pravṛttir valīvarddadohacodanādivat nirādhārasya sāmānyasyāsambhavāt taccodanāto vyakticodaneti cet na vyaktyapāye kevalasyāpy anavasthānāt kiṃ ca kṣīrodakādipānacodanātas tadādhārapānacodanāprasaṅgaḥ kiṃ ca kriyāguṇādiśabdaiḥ sāmānādhikaraṇyaṃ viśeṣaṇaviśeṣyabhāvaś ca na syād iti  atrocyate asmābhir apy ayaṃ doṣas teṣām udbhāvanīyaḥ ye gaur ityādiśabdā jātivācakā evety āhuḥ vayan tu gotvādiśabdā jātivācakāḥ gavādiśabdās tu jātiviśiṣṭavyaktivācakā eveti tatraiva ca saṃketaḥ kriyate vyaktiṣu śabdapravṛttau jāter ānarthakyam iti cet na kevalavyaktiṣv anantāsu saṃketasya kartum aśakyatvāt jātiviśiṣṭeṣv apy anivṛttamānantyam iti cet na tatrānantyasyāprayojakatvāt yatredaṃ gotvaṃ sa sarvo 'pi gaur ity evaṃ saṃketagrahaṇe deśakālākārāntarite 'pi yatra yatra gotvaṃ paśyati tat sarvaṃ gaur iti pratipadyate sāmānyābhāve tu yudhiṣṭhirādiśabdavad ekatra kṛtasaṃketo 'rthāntare na pratyayahetur iti taṃ na kuryāt na hy asāmānyavādināṃ sarvavyaktiṣv abhinnaṃ nimittam asti  yady evaṃ saṃketo vidhīyate pācakādiṣu kim abhinnaṃ nimittam iti cet pacanatvādiviśiṣṭaṃ karma evaṃjātīyasya karmaṇo yaḥ kartā sa sarvaḥ pācaka ity evaṃ saṃketaḥ kriyate tataś ca yad uktam karmāśritā jātiḥ katham arthāntare pratyayahetur iti tan nirastam pāramparyeṇa hetutvāt jātitaḥ karmasv anvayas tadanvayāt tatkartṛṣv anvaya iti atītaṃ karma smṛtaṃ śabdād avagataṃ vā viśeṣaṇam anāgatam apy anumānena vādhigatam tadanavagamena sandehaḥ kim ayaṃ pācakaḥ na veti asataḥ kathaṃ nimittatvam iti cet na tadviṣayasya jñānasya nimittatvāt jñānam evāstu sarvatreti cet na viśeṣaṇajñānasya nirviṣayasya hetutve tadviśeṣyajñānasya mithyātvaprasaṅgaḥ viṣāṇī puruṣa ityādijñānavat atītānāgataviśeṣaṇajñānena ca tadrūpaviśeṣaṇāvacchedenaiva viśeṣyajñānam utpāditaṃ saṃvādikaṃ bhavati apākṣīd ayaṃ pācakaḥ pakṣyaty ayaṃ pācaka ity anyathāvagatau ca bhrāntir eva syād iti  sāmānyaviśeṣādiśabdapravṛttau tarhi kiṃ nimittam tatrāpy asty ekaṃ lakṣaṇam sāmānyasyaikātmano 'nantabhedeṣu svāvacchedenānvayijñānahetutvaṃ nityābhedātmano 'nekatra samavetatvaṃ vā viśeṣaṇatvena vyāvṛttapratyayahetutvaṃ viśeṣāṇāṃ lakṣaṇam sāmānyaviśeṣarahitatvena tadavacchedodayijñānaviṣayatvena vā sādhyate sāmānyādhāratvam sthāṇvādivad iti na ca tatrāvayavādiviśeṣo 'sti niravayavatvāt tulyadharmatvāt tulyadharmaṇo 'ntyaviśeṣatve siddhe taddṛṣṭāntopakṛtānityadravyatvād atulyadharmaṇo 'pi nityadravyatvasyāntyaviśeṣavatvasiddhiḥ  yadi punaḥ śabdabuddhyādīnām ivāntyaviśeṣābhāve 'pi tulyadharmaṇām apy anyena kenacid viśeṣeṇa viśeṣatvaṃ kaścid upapādayet tato nāsmākam antyaviśeṣaiḥ kiṃcit prayojanam tatraiva cāntyaviśeṣasaṃjñāṃ kariṣyāmo ye nityadravyeṣv asādhāraṇaviśeṣās te 'ntyaviśeṣā ity arthaḥ sthitam etat sāmānyalakṣaṇanimittaḥ sāmānyeṣu śabdaḥ pravartate viśeṣeṣu tallakṣaṇanimitta iti evaṃ padārthavargādiśabdāḥ prāgabhāvādiśabdāś ca pratiniyatalakṣaṇanimittā draṣṭavyā iti  nanu tatsāmānyādilakṣaṇaṃ yady anekatrānvayi tatas tad api sāmānyam eva syāt tataś ca sāmānyādiṣu sāmānyābhāvābhyupagamo virudhyate athānanvayi tadā tataḥ kathaṃ bhinneṣv abhinnaśabdapravṛttiḥ syād iti atra kecid āhuḥ sarvatra bhinneṣv abhinnaśabdapravṛttinimittaṃ sāmānyam eva tac ca kvacid vidhīyamānam kvacit pratiṣidhyamānam kvacit sākṣāt kvacit pāramparyeṇeti sāmānyādiṣu pāramparyeṇaivety ato nābhyupagamavirodhaḥ  atha vā sāmānyādiṣu sāmānyapratirūpakaḥ kaścid dharmo 'sti yataḥ sāmānyādiśabdapratyayau bhinneṣv apy anugatau bhavataḥ śabdapratyayānugamahetoḥ kathaṃ na sāmānyabhāva iti cet na niṣkriyādiśabdapratyayānugamahetunānaikāntāt kutas tarhi sāmānyatat pratirūpakavivekāvagamaḥ pratyayānugamavailakṣaṇyāt yo hy avyutpannasyāpi pratyayānugamaḥ sāmānyanibandhanaḥ tadvilakṣaṇas tu dharmamātranibandhanaḥ na hi pratyakṣeṣv api gotvādiṣv abhāvabhedeṣu ca nīlādiṣv ivāprasiddhasamayasyāpy ekākāratāvagamo bhavati kiṃ ca sāmānyavatsu saṃśayaḥ prāpnoti tannivṛttyarthaṃ teṣu viśeṣa eṣṭavyaḥ teṣv api viśeṣeṣu sāmānyaṃ tataḥ saṃśayas tannivṛttyarthaṃ tatrāpi viśeṣaḥ punas teṣv api sāmānyam ity anavasthā syād iti tasmān na sāmānyādiṣu sāmānyam asti yadi punaḥ śabdapratyayānugamahetoḥ sarvasyāpi dharmasya sāmānyasaṃjñā kriyate tadā sāmānyādiṣv api sāmānyaṃ bhavatu ko virodhaḥ viśiṣṭaṃ tu sāmānyaṃ tatra nāstīty uktam dharmāś caikatrāpi dharmiṇi bahavaḥ santi tena śabdā api tannimittās tāvanta eva tatra pravartante tat kathaṃ sāmānādhikaraṇyādyanupapattiḥ  nanu ca bhinnapravṛttinimittayor ekatra vṛttiḥ sāmānādhikaraṇyam ucyate na vastutas tat sambhavati tathā saṃketābhāvāt na hi nīlaśabdārthe utpalaśabdaḥ saṃketitaḥ utpalaśabdārthe ca nīlaśabda iti saṃketānapekṣaś ca na śabdo 'rthavācaka iti atiprasaṅgāt kiṃ ca nīlaśabdād eva tadarthapratītāv utpalaśabdānarthakyaṃ syāt apratītau cānekārthatvam na hi yo yasmān na pratīyate sa tasyārtha iti yuktam tasmād vikalpapariniṣṭhito yo 'rthaḥ pratibhāti bāhya iva eka ivānarthakriyākārī arthakriyākārī vā tatrāyaṃ sāmānādhikaraṇyādivyavahāraḥ tatraiva ca dharmadharmivyavahāro 'pi parasparaṃ tattvānyatvābhyām avācyaḥ pratanyate sa ca mithyārtha eva vyavahāras tenāsamānaḥ prasaṅga iti  atrocyate yat tāvad uktam tathā saṃketābhāvān nīlādiśabdānāṃ naikārthatvam iti tan na tadvati saṃketakāraṇāt tataś cotpalatvaviśiṣṭam artham utpalaśabdo 'bhidhatte nīlaguṇaviśiṣṭaṃ ca nīlaśabda iti tataś ca yatrobhayaviśeṣaṇayogas tatrobhāv api śabdau pravartete na cānyatarānarthakyam bhinnadharmāvacchedenārtham abhidadhator atulyārthatvāt dharmyapekṣayā tu sāmānādhikaraṇyam nanv evam utpalaśabdo raktotpalādikam apy abhidhatte nīlaśabdas tu kākādikam apīti kathaṃ dvayor ekārthatvam naiṣa doṣaḥ sāmānyena kṛtasaṃketo 'pi śabdaḥ prakaraṇādibhiḥ pratiniyata evārthe vyavasthāpyata iti vakṣyāmaḥ ata eva viśeṣyaviśeṣaṇabhāvo 'py upapadyate nīlaśabdo hy anekaviśeṣadharmopete 'rthe sāmānyena dṛṣṭas tathaivārthaṃ pratipādayan viśeṣākāṃkṣāṃ janayati tatas tadviśeṣapratītyartham utpalaśabdaḥ prayujyate tathotpalaśabdārthaviśeṣapratītyarthaṃ nīlaśabda iti  yac coktam vikalpapariniṣṭhitaḥ śabdārthas tatraivāyathārthaḥ sāmānādhikaraṇyavyavahāra iti tad ayuktam na hi svātmaikasambandhe vikalpapariniṣṭhate vādinor vipratipattisādhanadūṣāṇopanyāsasaṃpratipattipravṛttyādikaṃ sambhavati bhrāntitas tathābhāve svapnādibhir aviśeṣas tataś ca vivekināṃ śāstrapraṇayanam apy anarthakaṃ syāt tatpratibaddhajanmanāṃ vikalpānām atatprabhāsitve 'pi vastuny avisaṃvādaḥ prabhāyām iva maṇibhrānter iti cet na asiddhatvāt na hy arthaprāptimātrād evāvisaṃvādaḥ kiṃ tarhi yaddeśakālākāratayārthaḥ pratibhātas tathaiva yady asau prāpyeta anyathā marīcyādijñānasyāpi kathaṃcid udakaprāpter avisaṃvādaḥ syāt kiṃ ca tatpratibaddhajanmanām iti ko 'yaṃ pratibandhas tādātmyalakṣaṇas tāvad vikalpasāmarthyena vāstavenāropitena vā saha na sambhavati svākāreṇa ca tādātmyaṃ sarvajñānānāṃ samānam tadutpattiś cet vikalpapratibhāsinaḥ sāmānyākārasya sattvānabhyupagamāt kathaṃ tataḥ pāramparyeṇāpy utpattiḥ prāpyād utpattis tu kṣaṇikavādināṃ na kasyacit sambhavati kiṃ ca rajatādibuddheḥ prāpaṇīyaśuktikādyarthād utpatter avisaṃvāditvaprasaṅgaḥ atha yathāvyavasitārthād utpattir avisaṃvāditve nimittam tatra maṇijñāne kiṃ sāmānyākāro vyavasīyate atha svalakṣaṇākāra iti sāmānyākāraś cet kathaṃ tata utpattiḥ tasyāvastutvenājanakatvābhyupagamāt atha svalakṣaṇākāraḥ tatrāpi kiṃ pūrvadṛṣṭākāraḥ kiṃ vā tadanyasvalakṣaṇākāra iti yadi pūrvadṛṣṭākāraḥ so 'nyatrāvidyamānaḥ katham utpādakaḥ atiprasaṅgāt  atha taddarśanāhitavāsanākrameṇotpattis tata utpattir ucyate prabhāyāṃ maṇijñānasyāpi tarhi tata utpattiḥ syāt tasyāpi tadvāsanāprabhavatvāt  atha yatra pravṛttiḥ so 'dhyavasīyate tata utpattiś cāvyavadhāneneti na tasyānanubhūtvāt na hi piśācādivad atyantānanubhūto 'rtho vyavasātuṃ śakyate keśoṇḍakādyākāro 'pi prāg abhūta eva smṛtyā kvacid āropyādhyavasīyate tadvad atrāpīti cet na tarhi tadadhyavasitākārād utpattiḥ kiṃ cādhyavasāyo 'pi vikalpa eva sa ca na bāhyālambana iti kṛtāntaḥ tat kathaṃ bāhye 'dhyavasāyo bhavaty atadviṣayaś ca kathaṃ tenādhyavasīyate atiprasaṅgāt  yad apy uktam vyākhyātāraḥ khalv evaṃ vivecayanti na vyavahartāras te tu svālambanam evārthakriyāyogyaṃ manyamānā dṛśyavikalpāv arthāv ekīkṛtya pravartante tadabhiprāyavaśād evam ucyata iti tatraikīkṛtyeti ko 'rthaḥ kiṃ vikalpe dṛśyākāram āropya kiṃ vā dṛśye vikalpākāram āropyeti prathame pakṣe vikalpābhimukhyenaiva dṛśyārthinaḥ pravṛttiḥ syād rajatārthinaḥ śuktikābhimukhyeneva dvitīye tu pakṣe 'rthe pravṛttir na prāpnoti na hy ananubhūte śuktikādau rajatādyākāram āropya pravartamānaḥ kaścid upalabhyate  kiṃ ca ghṛtamānayeti coditaḥ svāminā yo 'pi tailādikam ānayati so 'py akuśalo na syāt ubhayasya vikalpākārādhyāropeṇāśabdārthe pravṛtter aviśeṣāt na hy anabhipretārthakriyāyogye śabdaḥ pāramparyeṇāpi pravartate tatra saṃketāsambhavāt  yac coktam yathā rūpālokacakṣurādiṣu vyavahāralāghavārthaṃ kaścit saṃketaṃ karoti yavo rūpāvijñānahetuḥ saro veti tathānye 'pi ye kiṃcid ekaṃ sādhayanty eke na sādhyante vā te 'pi sakṛtpratyayārthabrīhyādiśabdāḥ kṛtasaṃketāḥ kathyanta iti viṣamo 'yam upanyāsaḥ tatra hi jñānam evaikaṃ nimittaṃ saṃketagrahaṇe 'stu deśādibhedenānantāsu ca vyaktiṣu nābhinnaṃ kāryaṃ kāraṇaṃ vāstīty uktam  yad apy āha tatraivānena yogyās te 'rthāś codanīyās ta ekena śabdena codyeran bahubhir veti svātantryam atra vaktur iti tad apy aparyālocitābhidhānam yasmān nātra vaktuḥ svātantryaṃ nivāryate kiṃ tarhi śābaleye kṛtasaṃketo gośabdaḥ kathaṃ mahaṣādibhedeṣv ivābhinnanimittam antareṇa bāhuleyādiṣu gṛhītasaṃketo bhavati agrahītasaṃketaś ca kathaṃ pratipattiṃ karoti atiprasaṅgāt na ca śābaleyabāhuleyādibhiḥ sahaikaṃ kāryaṃ kurvann ekasādhanena janyamāno vānubhūto yenaikasādhyanimittaḥ sādhananimitto vā śabdaḥ pravarteta yogyatāśrayaṇe ca sāmānyam eva nāmāntareṇeṣṭaṃ bhavaty anyathā vyaktirūpavadaniścitaiva yogyatā syāt tasmād ekam anekatra vartamānam ekāṃ śrutiṃ pravartayaty anvayabuddhiṃ ca janayatīti yuktam  nanu ca keyaṃ tasyānekatra vṛttiḥ kim ādheyatā kuṇḍabadaravat uta vyaktir iti na tāvad ādheyatā nityasyānupakāryatvān nityasya kiṃ kurvāṇa ādhāraḥ syāt tasya tatra samavāyād ādhāra iti cet ko 'yaṃ samavāyaḥ apṛthaksiddhānām āśrayāśrayibhāvaḥ tad evedam anupakārakasyāśrayatvaṃ na sambhāvayāmaḥ atiprasaṅgabhayāt tasmāt samavāyasaṃyogaikārthasamavāyādayo 'pi vastusambandhāḥ kāryakāraṇabhāvān na vyatiricyante nāpi sthāpaka evādhāraḥ sthāpako hy anupakārakaḥ kathaṃ syāt sāmānyasya ca nityavyāpakatvena sadāvasthānād vyatiriktasthityasambhavādivyatireke sthāpakavaiyarthyaṃ sāmānyasyānityatā ca vyatirekeṇāvasthitau anavasthāprasaṅga iti athāvyaktasya vyaktibhir vyakte sāmānyasya tatra vṛttir ucyate na tad etad rūpākaraṇe vyañjakavaiyarthyāt tasmād ye svajñānaṃ prati param apekṣante te 'vaśyaṃ tadātmānaṃ pratilabhante sāmānyasya tu na kutaścid ātmapratilambhaḥ sambhavati tasmān na tat kenacid vyaṅgyam kiṃ ca   vyañjakasya ca jātīnāṃ jātimattā yadīṣyate  prāpto gotvādinā tadvān pradīpādiprakāśakaḥ iti  atrocyate vṛttir ādheyatā vyaktiś cobhayam iṣyate tac cobhayam api sāmānyasya tat tasya samavāya eva yad uktam nānupakārakasyāśrayatvaṃ yuktam tan na anupakārakatvasyāsiddhatvāt tatsahitasya viśiṣṭajñānaṃ hi kāryam evopakāraḥ svātmabhūtaś copakāro na kvacid upalabhyate na hi yo yena janitas tasya tenopakāraḥ kṛta iti prasiddhir asti na ca janaka evādhāraḥ kuṇḍasya badarājanakasyāpi tadādhāratvāt nanv atroktam prakṛtyaiva guruṇo dravyasyāsamānadeśakāryotpādanadharmiṇaḥ samānadeśakāryotpādanabhāva ādhārakṛtaḥ tasmāt pūrvakṣaṇasahakāri kuṇḍaṃ tatraiva badarakāryaṃ janayad ādhāra ity ucyate iti na kṣaṇikatvāsiddheḥ tad asiddhiṃ cottaratra niṣedhayoṣyāmaḥ tasmāt pātapratibandhaka eva badarādīnāṃ kuṇḍādir ādhāraḥ pātapratibandhaś ca saṃyogaviśeṣa eva tadabhāve hi pātakaraṇāt sahakārisākalyaṃ hi kārakāṇāṃ śaktir asākalyaṃ vā śaktir iti vakṣyāmaḥ tena saṃyogaviśeṣe sati tadabhāvasahakārivaikalyāt pāto na bhavatīti taddhetuḥ kuṇḍādiḥ pratibandhaka ucyate atha vā kasmāt tayor evāsau saṃyogaḥ sahetusāmagrīsāmarthyāt tayor eva samavetasyotpādāt samavāyo 'pi kasmāt tayor eveti cet anyatarasamavāyinas taddharmatvena svahetusāmarthyaniyamitasyotpādāt nityayos tu svabhāvaḥ anyataranityasya tu sahakāriviśeṣasāmarthyād utpadyamānenādhāreṇādheyena vā yathāsambhavaṃ samavāyaniyama iti nityasyāpi yathāsahakāriviśeṣaḥ sambhavati tathottaratra vakṣyāmaḥ pratyakṣato 'pi kuṇḍabadarādīnāṃ saṃyogaḥ pratibhāti tasyādhikṣepo gomayapāyasīyaṃ nyāyam ākṣipati tan na hetuphalabhāva evāśrayāśrayibhāvaḥ kin tu pātapratibandhaka eva badarādeḥ kuṇḍādir ādhāraḥ sāmānyasya tarhi pātābhāvād ādhārānupapattiḥ na anyathā sāmānyaguṇakarmādīnām ādhārapratipādanād avayavivicāre  astu vā sthāpakatvaṃ sarvādhāravyāpilakṣaṇaṃ katham tatra tāvat patatāṃ badarādīnāṃ gatinivṛttilakṣaṇasthitiḥ kuṇḍādibhiḥ kriyate avayaviguṇakarmādīnāṃ ca krameṇa svātmaprakāśanaṃ kāryāntarakaraṇaṃ ca sthitiḥ sā tadādhārasāmarthyād bhavati tadādhārābhāve hy anityānāṃ vināśa eva gatiḥ sāmānyasya tv asāmarthyaprāptiḥ sā ca satyādhāreṇa bhavatīty ādhāraḥ sthāpaka ucyate ghaṭādisthaguṇādidṛṣṭāntena nityāśrayasthānām api krameṇānekakāryakartṛtvaṃ sthitiśabdavācyam āśrayasāmarthyād avagantavyam na ca sahakāryantaraṃ sarvatatkāryotpāde nimittaṃ bhavati ato nānyatrāpy āśrayatvaprasaṅgaḥ svātmasthaṃ ca darśayaty ādhāro na hetvantaram ataś ca prāpto gotvādinā tadvān pradīpādir ity ayuktam yady api vastusvabhāvāt svahetusāmarthyād vā kaścid eva kasyacid evādharo na sarvasyeti tathāpi kuṇḍādibadarādīnām idam atrety ādhārādheyabhāvenopalambhaḥ sambandhāvinābhāvo dṛṣṭa iti dravyaguṇādīnām api sambandhanimitto 'pi vyavasthāpyate sa ca sambandhaḥ saṃyogādivilakṣaṇatvāt samavāya ity ucyate tasmād asti samavāyalakṣaṇā svādhāreṣu sāmānyasya vṛttir iti  atha kim ākāśādivat sarvagataṃ sāmānyam kiṃ vā svāśrayamātragatam yadi sarvagatam tadaikatrābhivyaktaṃ sarvatrābhivyaktam evābhinnātmakatvāt tasya na kvacid anupalambhaḥ syāt vastusaṅkaraprasaṅgaś ca sarvapiṇḍeṣu sarvasāmānyasadbhāvāt kaścid eva piṇḍaḥ kasyacid eva vyañjakaḥ tato na saṅkaradoṣaprasaṅga iti cet na niyamahetvabhāvāt kiṃ ca   vyañjakāpratipattau hi na vyaṅgyaṃ sampratīyate  viparyayaḥ punaḥ kasmād iṣṭaḥ sāmānyatadvatoḥ  sāmānyam eva vyañjakaṃ prāptam iti atha svāśrayamātragatam tad apy asambhavati tathā hi   anyatra vartamānasya tato 'nyasthānajanmani  svasthānād acalato 'nyatra vṛttir ity ayuktimat   yatrāsau vartate bhāvas tena sambadhyate 'pi na  taddeśinaṃ ca vyāpnoti kim apy etan mahādbhutam   na yāti na ca tatrāsīd asti paścān na cāṃśavat  jahāti pūrvaṃ nādhāram aho vyasanasantatiḥ iti  atraike pariharanti svāśrayasarvagatam eva sāmānyam tatraivopalambhāt na ca saṃyogasamavāyādisambandhābhāve piṇḍāntarālādiṣu sāmānyaṃ vyapadeṣṭuṃ śakyate yat punar etad anyatra vartamānasyetyādi tan na pramāṇasiddhasya vastusvabhāvasyopahāsamātreṇa tyaktum aśakyatvāt vicitrā hi padārthānāṃ śaktis tena sāmānyasyaivedṛśī śaktiḥ yayā hetuviśeṣair utpadyamāne 'rthe pūrvasthānād acalad eva vartate calane hi pūrvasthānaṃ tacchūnyaṃ syāt yad api yatrāsau vartata ityādinātyadbhutaṃ śaṅkitam naitad apy adbhutam padārthaśaktivaicitryād eva yathā mantrādisaṃskṛtam astram udarasthaṃ vyādhiviśeṣaṃ chinatti nodaram sūtrādikaṃ cauṣadhisaṃskṛtaṃ nāgnir dahati tadupari bhājanasthaṃ taṇḍulaṃ pacati kapotaś ca gṛhoparisthita eva pādāvābhyantarasthite dadhyādau vinyasyati tathā sāmānyam apīdṛkśaktimat gotvaṃ gopiṇḍenaiva sambadhyate na tadavayavādibhis taddeśair iti anyatrotpadyamānenāśrayeṇānyatrāvasthitaṃ sāmānyaṃ kathaṃ sambadhyata iti cet tadāśrayotpādakahetusāmarthyād atrāpi vastusvabhāva eṣa yena mūrtaṃ vastu deśāntarasaṃyogotpādakahetusāmarthyād deśāntare bhavati pūrvasaṃyoganivartakahetutas tatra na bhavati sāmānyaṃ tv āśrayotpādakahetutas tatra bhavati tannivartakahetutas tu na tatra bhavatīti vināśotpādarahitatvam ubhayatrāpi samānaṃ kevalaṃ sambandhāsambandhahetuvailakṣaṇyamātram iti  yat punar etad bhinnadeśābhyām aṃśavata eva sambandho dṛṣṭa ālokarajjuvaṃśadaṇḍādivan na ca sāmānyam aṃśavad iti tad apy avayavidūṣaṇanirākaraṇād deśakāletyādiprasaṅgadūṣaṇe coktottaram iti  nanu pralayāvasthāyāṃ sarvaghaṭādivināśe ghaṭatvādisāmānyaṃ kvāsti na kvacit nanu kiṃ vinaṣṭam na tasya nityatvāt nityaṃ vidyamānaṃ na kvacid astīti kaiṣā vācoyuktiḥ tadā nirādhāram evāstīty eṣā vācoyuktiḥ bhūtabhāvyādhārāpekṣayā tu tadāpi sāmānyam ucyate na cāvyapadiśyamānam asad eva bhavati na ca sarveṣāṃ ghaṭādīnāṃ yugapadvināśa ity atrāsti pramāṇam nanu purāṇādiṣu pralayo mahāpralayaś ca śrūyate satyam kin tu lokatrayavināśaḥ pralayaḥ sahāṇḍena caturdaśasthānavināśo mahāpralayaḥ sarvāṇḍānān tu yugapan na vināśaḥ tenāṇḍāntareṣu ghaṭādayaḥ santi yadi punaḥ sarvāṇḍānāṃ vināśas tadā sarvakriyoparame rātrīś ca rātrisva tāvatīś caiva iti virudhyate na hy antareṇa kriyāṃ kālaḥ parimātuṃ śakyata ity alaṃ prasaṅgeneti  astu vā sarvagataṃ sāmānyaṃ tac ca nākāśavatsarvasaṃyuktam nāpi sattvād gotvādy api sarvasamavetam kiṃ tarhi sannidhimātreṇa sarvatrāsti yac cānyatrābhāvaḥ tan na yataḥ sarvatrāpi vidyamānaṃ yatraiva samavetaṃ tatraivopalabdhiyogyam tena tasya samavāyenādhāro vyañjakaś cocyate tan na jātisaṃkaropīti nanu tad eva vyaktāv upalabhyamānam anyatrāpy asti tat kiṃ nānyatrāpy upalabhyate ka evam āha upalabhyamānād anyatropalabhyate kiṃ tarhi vyaktyantarālādes tadādhāravad vyañjakatvaṃ nāsti tena tatropalabdhyabhimāno na bhavati na cādhāratatsambandhagrahaṇādhīnatvenāgrahaṇe 'tredam iti pratyayo bhavati  yat punar etad vyañjakāpratipattau hītyādi tan na aniyamāt nāyaṃ niyamaḥ vyañjakapratītipūrvikaiva vyaṅgyapratītir iti api tu viśeṣaṇapratītipūrvikaiva viśeṣyapratītir ity ayaṃ niyamaḥ tataś ca ghaṭādyartho 'pi prakāśādiviśeṣaṇaṃ yadi syāt tataḥ prāg eva gṛhyeta viśeṣaṇaviśeṣyatvābhāve tu vyaktijātyor apy aniyamena grahaṇaṃ yaugapadyena vā na ca svapratipattyā parapratipattihetur vyañjaka iti vyañjakalakṣaṇam iṣyate indriyāder apratītasyāpi vyañjakatvāt tasmāt sad eva vastu yad vaikalyād anupalabhyam āsīt tattasya vyañjakam na ca jātivikalā vyaktiḥ kadācid āsīd yena jātir eva vyaktivyañjikā syād iti  yat punar etasyopalabhyābhimatasyānupalabdher abhāvo 'nupalabhyatāyāṃ ca taddarśanāśrayāḥ śabdapratyabhijñānādayo na bhaveyur iti tan na anupalabdher asiddhatvāt nanu sato 'pi vyaktiṣu sāmānyasyopalabdhir na lakṣyate sā hi varṇasaṃsthānākāravatī vibhāvyate na cedṛśaṃ sāmānyam na ca tato 'nyaḥ kaścid ākāro daṇḍiṣu daṇḍavat pratibhāti na cākārabhedāpratibhāsane 'pi vastubhedavyavasthāpanaṃ yuktam atiprasaṅgād iti naitad asti samānatākāreṇa hi sāmānyaṃ pratibhāti na vyaktir ity uktam yat tu daṇḍavan na pratibhāti tatpadārthānām itaretaravaidharmyāt ata eva sāmānyaṃ padārthāntaram daṇḍavatpratibhāsane tu dravyāntarbhūtam eva syāt deśabhedenāgrahaṇādayas tu hetavaḥ prāṅ nirastā evāvayavivicāre tena tato 'pi nāsattvasiddhir iti  nanu vyaktayaḥ svabhāvenaiva yadi samānāḥ kiṃ tatrāpareṇa sāmānyena vaiyarthyāt athāsamānāḥ tataḥ kathaṃ tāsu sāmānyam samānānāṃ bhāvo hi sāmānyam ucyate na ca sāmānyenaiva samānaḥ kriyate tatsāmanyahetukatvād iti ucyate svabhāvenaiva samānāḥ svo bhāvaḥ svakīyo dharmas tadaviyogī sāmānyam evocyate tenaiva saṃśliṣṭāḥ samānāḥ pratibhāntyabhidhīyante cety ataḥ kathaṃ sāmānyavaiyarthyam atha svabhāvenety anvayidharmavyatirekeṇety abhipretam tadabhāve 'pi kathaṃ samānā atiprasaṅgāt kiṃ ca daṇḍāder api vaiyarthyaprasaṅgaḥ svabhāvenaiva daṇḍinaḥ kuṇḍalinaś ca bhaviṣyanti kiṃ ca darśanasyāpi vaiyarthyam tadabhāve 'pi dṛṣṭā arthā iti evaṃ tarhi yathā svabhāvenādaṇḍino 'pi daṇḍayogād daṇḍino bhavanti tathā svarūpeṇāsamānā api sāmānyayogāt samānā iti prāptam na sāmānyasya yāvadvyaktisambandhitvāt etad eva kuta iti cet vastusvabhāvatvāt dahanaśītadrutādivicitrasvabhāvavat yadi sāmānyaṃ nopalabhyate kim āśritya sarvopasaṃhāreṇa vyāptisaṃketayoḥ pratipattir bhavati apoham āśrityeti cet na tasya niṣiddhatvāt kiṃ ca tasyāpy upalabhyābhimatasyānupalabdher abhāvo 'nupalabhyatāyāṃ vā taddarśanāśrayāḥ śabdapratyabhijñānādayo na syuḥ na cāsau daṇḍiṣu daṇḍavadākārabhedenopalakṣyate vikalpāropitamātrasya cāsataḥ khapuṣpādivan nāśrayatvaṃ yuktam anyaparihāreṇa pravṛtter anyavyāvṛttir eva śabdārtha iti cet vastvābhimukhyena pravṛtter vastv eva kiṃ na śabdārthaḥ pratyakṣavadvastugrahaṇe 'pi tadanyaparihāreṇaiva pravṛttiḥ pratyakṣāc ca pravṛttis tvayāpīṣṭā na hy ābhyām arthaṃ paricchidya pravartamāno 'rthakriyāyāṃ visaṃvādyata ity abhidhānāt  yac ca vastunaḥ śabdārthatve bādhakam tatparihṛtaṃ parihariṣyate ca dvividhaś ca śabdārtho vācyo gamyaś ca tatra gaur ityādiśabdānāṃ jātiviśiṣṭo 'rtha eva vācyo 'tadvyavacchedas tu gamyaḥ nāgaur ityādiśabdānāṃ tv atadvyavacchedaviśiṣṭo vācyaḥ sāmānyaṃ tu gamyam tasyātyantābhāve tu tadatadvargapravibhāgo 'pi na syād ity uktam tasmāt sāmānyagrahaṇāśrayaiṣānantavyaktiṣu vyāptisaṃketayoḥ pratipattir iti  tad evaṃ sthitam etat vyaktibhede 'pi dṛṣṭaikasāmānyaviśiṣṭārthānumāpakam anumānaṃ dṛṣṭam iti tasmin pakṣe sūryagatyādyanumānam api dṛṣṭam eva sambandhivailakṣaṇye 'py abhinnajātitvād gateḥ parvatādivailakṣaṇye 'py agnijātivat  anye tu bruvate yatrānumeyaṃ prāg dṛṣṭam pravṛttyuttarakāle ca draṣṭuṃ śakyate yadi na naśyeta pramātṛsadharmāṇāṃ vā puṃsāṃ kadāpi dṛṣṭaṃ tadanumānaṃ dṛṣṭam tadvilakṣaṇaṃ tu sāmānyatodṛṣṭam iti asmin pakṣe sūryādigatyanumānam api sāmānyatodṛṣṭam eva kim atra liṅgam deśāntaraprāptiḥ kim idaṃ deśāntaraṃ digdeśo 'tha vā deśo vā syāt ubhayaṃ na pratyakṣaṃ tadvṛttisaṃyogo 'pi vāyugirisaṃyogavan na pratyakṣas tat kathaṃ tenāsiddhena gatir anumīyate kevalam ayam ādityamaṇḍalaṃ paśyati na deśāntaraśabdavācyaṃ kiṃcid iti anumitā deśāntaraprāptir liṅgam ity adoṣaḥ kathaṃ deśāntaraprāptimān ādityaḥ dravyatve sati kṣayavṛddhipratyayāviṣayatve ca prāṅmukhopalabhyatve cānutpannapādavihārasyāpi parivṛttya pratyayaviṣayatvān maṇyādivad iti evaṃ tarhi niṣkriyaikābhimukhasyārkacandrādibimbaṃ paśyato 'rddhaghaṭikādyutsthānapratipattir na syāt tasmād anyaḥ kaścid dharmaviśeṣor kādeḥ prāptiviśeṣānumāpako vaktavyaḥ pratyakṣā vā prāptir digādipradeśāntareṇa yathārddhaghaṭikādipratītiḥ syān na ca pratyakṣāpratyakṣavṛttitvena vāyugiriprāptivad apratyakṣatvam na hi dṛṣṭe 'nupapannaṃ nāma kutaś cārddhaghaṭikādipratītir avisaṃvādinī yady anyatrānyan nimittaṃ ghaṭamānaṃ kiṃcid ucyate tad evāstu nāsmākaṃ nirbandha iti tat punaḥ svārthaparārthabhedena dvividhaṃ dṛṣṭaṃ sāmānyato dṛṣṭaṃ caikaṃ dvividhaṃ vidyate  tatra paropadeśānapekṣaṃ svārtham tadapekṣaṃ ca parārtham iti naivaṃ dvividhaṃ yuktam svārthaparārthāsambhavāt vaktrapekṣayānuvādaḥ śrotrapekṣayā tu svārtham eva kaś cātra viśeṣaḥ pratyakṣeṇa vānumānena vā śabdena vānugataṃ liṅgam iti tan na lakṣaṇabhedāt tadupapatteḥ dṛṣṭādibhedavat ata eva na vaktrapekṣayetyādi yuktam na hi vaktrapekṣayā śrotrapekṣayā vānumānaṃ dṛṣṭam ucyate sāmānyatodṛṣṭaṃ vā kin tu lakṣaṇāpekṣayā bhavatu vā vaktrapekṣayā parārthaṃ yata eva vaktus tadapekṣā nāsty anuvādakatvād ata eva parapratītyarthaṃ tenopanyastam iti pārārthyaṃ tasya astu vā śrotrapekṣayā svayaṃ vyāptismaraṇādau mūḍhatvāt sāmarthyavikalaḥ parasmāt pratipādakād arthaṃ prayojanam anumānākhyaṃ prāpnotīti parārtham ucyate yat punaḥ kaś cātra viśeṣa ity uktaṃ tatra parihāraḥ paropadeśas tu pañcāvayavaṃ vākyam iti etad uktaṃ bhavati yo hi śabdaṃ cakṣurādivat svasvarūpamātreṇa liṅgaṃ brūte vaktrapekṣaṃ svārtham eva na hi paras tatrānumānārthaṃ śabdam uccāritavān kin tv apratītadhūmādipratītyartham nāpi śrotā vyāptismaraṇādau mūḍhaḥ param apekṣate yas tu liṅgaṃ pratipadyamāno 'pi vyāptismaraṇādau mūḍhaḥ pañcāvayavena vākyena pratibodhyate tasya tadvākyāpekṣam anumānaṃ parārtham uktam tanmohanivartanaviśeṣeṇeti atra gṛhīte 'pi vyāptyādau tathātvāsmaraṇam eva mohas tena sandigdhasyāpi pratibodhakaṃ parārthānumānaṃ bhavatīti  nanu ca so 'yaṃ paramo nyāya ity abhidhānād vākyam evānumānam tat kim ucyate tadapekṣam iti na vākyasyopacāreṇānumānatvābhidhānāt na hi vākyaṃ sākṣād anumitisādhanam tasya samarthahetuprakhyāpanenaiva caritārthatvāt nimittaprayojanayor abhāvād anupacāra iti cet na tadupapatteḥ tathā hi nimittaṃ tāvat tādarthyaṃ sādhanaṃ vā tatpravṛttyarthaṃ vākyaṃ tatsādhakaṃ vā tacchabdenoktam prāg avasthitam apy anumitisādhanaṃ vākyena śaktimat kriyate prayojanaṃ punaḥ so 'yaṃ paramo nyāya ity atraiva vakṣyāmaḥ gauṇasya mukhyāpekṣitvajñāpanārthaṃ paropadeśāpekṣam ity uktam  nanv evam uktam paropadeśaḥ pañcāvayavavākyam iti kiṃ punar atra vākyam ucyate kutaḥ saṃśayaḥ vipratipatteḥ  kecid atra bruvate varṇavyatiriktāḥ padavākyātmānaḥ śabdāḥ santi yathā svam arthaṃ parisphuṭayantaḥ sphoṭākhyāṃ labhanta iti na pramāṇābhāvāt na hi tathābhūtaśabdāstitve pramāṇam asti na nāsti pratyakṣārthāpattyoḥ sambhavāt pratyakṣeṇaiva tāvad abhinnākārajñānena padaṃ vākyaṃ ca pratīyate na ca bhinneṣv abhinnabuddhir avisaṃvādinī yuktāvayavipratyakṣatve 'py ayam eva nyāyaḥ so 'tra kin na mṛṣyate kiṃ ca sphoṭābhāve 'rthapratītir na syāt na hi varṇānāṃ samastānāṃ vyastānāṃ vārthapratipādanasāmarthyam asti samudāyāsambhava iti cet na tadabhāve sarvāgrahaṇaprasaṅgād ity uktam na caivaṃ sphoṭābhāve kiṃcid aniṣṭam āpadyate kiṃ vāvayavāgrahaṇe 'py avayavibuddhivad varṇāgrahaṇe 'pi padādibudhyabhāvāt kiṃ ca varṇeṣv eva vibhaktyantatvena śiṣṭaiḥ padasaṃjñākaraṇāt suptiṅantaṃ padam te vibhaktyantāḥ padam iti ca tatsaṃketānusāreṇa varṇeṣv eva padabuddhir bhavatīti tan na pratyakṣagrāhyaḥ sphoṭaḥ nāpy athapratipattyanyathānupapattyā varṇebhya evārthapratīteḥ sphoṭād arthapratītau ca varṇoccāraṇavaiyarthyaṃ syāt tadvyañjakatvān na vaiyarthyam iti cet na samānadoṣatvāt ye doṣā arthavyañjakatve varṇānām sphoṭavyañjakatve kathaṃ na ato yena ca prakāreṇa sphoṭavyañjakatvam iṣṭaṃ tenārthavyañjakatvam evāstu kim iti prayāseneti  ye 'py āhuḥ varṇaiḥ santānenākāśe vartamānaiḥ padam ārabhyate padais tu vākyam iti tanmatam api sphoṭanirākaraṇanyāyena nirākartavyam varṇavyatirekapakṣasya sarvasyāpi sphoṭasamānatvāt  varṇasamūhaḥ padam padasamūho vākyam vākyasamūhaḥ prakaraṇam prakaraṇasamūho yathāsamayaṃ pādo vāhnikaṃ vādhyāyo vā tatsamūhaḥ śāstram iti kathaṃ punaḥ kṣaṇikānāṃ varṇānāṃ samūhaḥ sambhavati naivātra vanādivadavasthitānāṃ samūho vivakṣitaḥ kin tu kalpanayā yāgādikriyāsamūhavat  kathaṃ punar varṇasamūhaḥ padārthajñānasya hetuḥ kathaṃ ca na syāt antyavarṇāśravaṇe padārthajñānānutpatter antyavarṇakāle pūrvavarṇānāṃ tirobhāvād ahetutvam iti na cāntyasyaiva hetutvam adhastanoccāraṇānarthakyaprasaṅgād iti atraike bruvate vinaṣṭ nām api hetutvam asti yatheṣṭadeśaprāptāv antyakriyākāle adhastanakriyāṇām iti tan na asiddhatvāt antyakriyaiva tatra hetur na naṣṭāḥ kriyāḥ naṣṭānāṃ janakatve pramāṇābhāvāt antyavarṇā eva tarhi padam na cādhastanānarthakyam adhastanānuccāraṇe 'ntyatvāsambhavāt pūrvakriyānutpattāv antyakriyāvad iti viṣamo 'yam upanyāsas tarhi yato hi dūradeśasthasyābhipretadeśāt pūrvapūrvadeśaiḥ saha saṃyogo yāvan na sambhavati tāvad uttarottarapradeśaiḥ saṃyogo na bhavati tena pūrvapūrvapradeśād uttarottarapradeśasaṃyogārthāni karmāṇy upakārīṇi sambhavanti yas tv abhipretadeśānantaradeśasthaḥ sa karmāntarāṇy akṛtvaivābhipretadeśena saṃyujyate na cātra pūrvapūrvavarṇānuccāraṇe 'bhipretavarṇāc cāraṇam aśakyam yena tad uccāraṇam apy arthavat syād iti  pūrvavarṇasaṃskārāpekṣo 'ntyo varṇaḥ padam iti cet na saṃskārasya sākṣādanubhavotpattau sāmarthyānavadhāraṇāt anyathā hi liṅgaśabdāv api saṃskārāpekṣāv evārthapratipattiṃ kariṣyataḥ kiṃ vyāptisaṃketayoḥ smṛtyā kalpitayeti evaṃ tarhi pūrvasaṃskārāḥ smṛtīr janayanti tābhiḥ sahāntyo varṇaḥ padam iti na jñānayaugapadyapratiṣedhāt ekām eva tarhi smṛtiṃ mecakāṃ janayantu tayā sahāntyo varṇaḥ padam iti na pratibandhābhāvāt ekātmasamavāyitvapratibandhe deśakālaviṣayabhedenotpannānām api saṃskārāṇām ekasmṛtijanakatvaprasaṅgaḥ etena tebhya ekasaṃskāras tasmāc caikā smṛtir ity eṣāpi kalpanā pratyuktā tā etāḥ kalpanā vākyapakṣe 'pi kṛtvā dūṣayitavyāḥ samānanyāyatvād iti  anye tv āhuḥ prathamavarṇena viśiṣṭo dvitīyaḥ pratīyate dvitīyena viśiṣṭaḥ tṛtīyas tāvad yāvad antyo varṇaḥ sa caivaṃ viśiṣṭenānubhavena saha padaṃ vākye 'py eṣā kalpanā yadi kriyate tato 'pratītārthair api padair viśiṣṭam antyapadaṃ vākyaṃ syāt tenātraivaṃ kalpanā padārthajñānakāle padajñānasya vinaśyattā dvitīyapadajñānasyotpadyamānatā tato dvitīyapadajñānaṃ pūrvapadapadārthāvacchinnam utpadyate parathamapadasaṃketasmṛter vināśas tṛtīyapadajñānasyotpadyamānatety ekaḥ kālaḥ tato dvitīyapadapadārthaviśiṣṭaṃ tṛtīyapadajñānaṃ sambhavaty evaṃ padaśate 'pi yojyam smṛtyanubhavayor virodho nāsti vijātīyatvāt tena smṛteḥ smṛtyantarād eva vināśa ukto 'nubhavasyānubhavāntarād eveti  atha vā prathamapadajñānena saṃketasmaraṇād vinaśyadavasthenaiva padaviśiṣṭaṃ tatpadārthajñānam utpādyate tena tatpadārthāvacchinnaṃ dvitīyapadajñānam ity evaṃ padaśate 'pi yojyam evaṃ viśiṣṭam antyapadaṃ vākyam ucyate na cātra pūrvapadasmṛtyā prayojanam tatkṛtasyārthasya viśeṣaṇānuktaviśeṣyajñānotpādād eva siddhatvād iti  tad etad apy ayuktam uttarapade hi jñānam anekavarṇānubhavakrameṇotpadyate tat kathaṃ vinaśyadavasthena pūrvapadajñānena tadarthajñānena cottarapadajñānaṃ janyate tasya prathamavarṇānubhavād eva naṣṭatvāt kiṃ cākṛtaprayojanasyātibilambitoccāraṇe 'pi padārthasya vākyārthasya ca pratipattir bhavati varṇāntarāle padāntarāle ca kṣunniṣṭhīvanādikam api karoti yadā tadāpy arthapratītir bhavaty eva tan na pūrvottaravarṇayoḥ padayoś ca viśeṣaṇaviśeṣabhāva iti  anye tu vedādyabhyāsabalena saṃskārasya saṃskārahetutvaṃ prasādhya vākyam anyathā kalpayanti prathamapadajñānena saṃskāro janyate tatsahitena dvitīyapadajñānena viśiṣṭo 'nyaḥ saṃskāro janyate evam uttarottarapadeṣv apy upāntyapadaṃ yāvad viśiṣṭaṃ saṃskārotpattiś cintanīyā sa ca saṃskāra uttarapadānubhavānantaram eva pūrvapadeṣv ekāṃ smṛtiṃ janayati tayānubhavena ca viśiṣṭam antyapadaṃ vākyam saṃketasmṛtis tu cintyate vākye saṃketāyogāt pade tarhi katham tatrāpy antyavarṇānubhavānantaraṃ pūrvavarṇeṣu saṃkete caikaiva smṛtir utpadyata iti  pare tv aprasiddhārthānām api padānāṃ vākyatvaprasaṅgabhayād anyathā vākyaṃ kalpayanti padasaṃskāreṇa padārthajñānena ca viśiṣṭaḥ saṃskāraḥ kṛtas tatsahitena dvitīyapadajñanenānyas tatsahitena dvitīyapadārthajñānenānyas tatsahitena tṛtīyapadajñānenaivety evam upāntyapadaṃ yāvat tataḥ pūrvavadantyapadaṃ smṛtyanubhavasahitaṃ vākyam antyapadārthasyaiva vākyārthatvāt tena tatra saṃketasmṛtir api na cintitā  pūrvapadapadārtheṣv antyapadasaṃkete caikā smṛtir ity anye  apare tv antyapadārthasyaiva vākyārthatvaṃ nānumanyante pradhānasya vākyārthatvāt na cāntyapadārthasyaiva pradhānatvaṃ guṇapradhānabhāvasyāniyatatvāt ādimadhyapade 'pi pradhānaṃ kriyākhyaṃ kartṛsaṃjakaṃ vānyad vā pratīyata eva te tv evaṃ kalpayanti antyapadapadārthajñānenāpi pūrvasaṃskārasahitena viśiṣṭo 'nyaḥ saṃskāro janyate punar adṛṣṭavaśād avasthite 'ntyapade 'nubhavas tataḥ sarvapadapadārtheṣv ekā smṛtis tayānubhavena ca viśiṣṭam antyaṃ padaṃ prathamapadārthe 'pi viśiṣṭāṃ pratipattiṃ kurvad vākyam ucyata iti nāśahetau saty apy adṛṣṭavaśān na nāśa ity atiśraddheyaṃ buddhīnām apy evaṃ kasmān na kalpyata iti smṛtisthāne mānasaṃ pratyakṣam eva kalpayanty anye tasya trikālaviṣayatvād adṛṣṭādisahakāriviśeṣo 'tiprasaṅganivārakaḥ saṃskāraviśeṣārambham eva smaraṇavādināpy abhyupagantavyaḥ tadvaraṃ mānasam eva pratyakṣam astu vyāptigrahaṇādiṣv api asyābhyupagatatvād iti  aparas tv āha sā hi śuddhapadapadārthagrahaṇāpekṣiṇo 'mānasād bhavatu tataḥ sarvavākyamātragrahaṇād vākyārthāvagamo bhavati tenāntyapadagrahaṇānantaraṃ kriyākārakānvayasahiteṣu padapadārtheṣv adhyavasāyākhyamānasaṃ pratyakṣaṃ bhavati tatsahitam antyapadaṃ vākyam iti tad apy asamīkṣyoktam kasmāt tausalābhipretārthasiddhiprasaṅgāt yady evambhūtaṃ pratyakṣam iṣyate tadā vākyena kiṃ kalpitena tadarthapratipattis tu mānasapratyakṣād eva padārthagrahaṇāpekṣiṇo bhavatu tataḥ sarvaṃ vākyaṃ daśadāḍimāditulyam ity evaṃvādino 'bhipretārthasiddhiḥ syāt ko hy atra viśeṣo yena kriyākārakānvayādiṣv eva mānasaṃ pratyakṣam iṣyate na tadviśiṣṭe 'rthe vākyārthatvenābhiprete kiṃ cāśabdātmakatve vākyasya pramāṇāntaratvaprasaṅgaḥ śabdātmakatve tu kathaṃ saṃketanirapekṣāt tato 'rthapratipattiḥ atiprasaṅgāt sūtravirodhaprasaṅgāc ca na ca vākye saṃketo 'sti apūrvavākyād apy arthapratītidarśanāt  kiṃ cāntyapadārthajñānasamakalam evāntyapadasyāpi naṣṭatvān na vākyārthapratītiḥ śābdī na cāntyapadārthena pratīyate tadā ca nāśahetau saty apy adṛṣṭavaśād anāśapūrvapadānām apy avināśakalpanāprasaṅgas tulyanyāyatvāt tasmād yadiṣṭaiva vākyasaṃjñā vyavahāramātreṇa tadarthānāṃ saṃsargaviśiṣṭapratyayas tu mānasa eva padam api na pūrvasmṛtyapekṣo 'ntyo varṇaḥ kramasya bāhyendriyāviṣayatvāt tatkramāgrahaṇe ca na padabhāvapratītiḥ tasmāt saṃtānenākāśe vartamānāḥ kramaviśiṣṭā yugapanmanasānubhūtāḥ padam iti tausalaḥ kim ayaṃ yugapadanubhavaḥ śrotrāpekṣaḥ anapekṣo veti śrotrāpekṣaś cet tatra varṇānāṃ yugapadasamavāyān na yuktaḥ śrotrānapekṣatve cātiprasaṅgaḥ śrotravaiyarthyaṃ vādhiryābhāvaprasaṅgaś ca śrotreṇaikaikaṃ gṛhītvā tu yugapanmanasā gṛhṇātīti cet na pramāṇābhāvāt tadāśubhāvitvān mithyābhimānaḥ śatapatrabhedavat vilambyavilambyoccāraṇe ca tathābhimāno 'pi nāsti kramapratiprattir apy asti tasmāt pūrvagrahaṇopakṛtabāhyendriyeṇāpi kramo gṛhyata iti kālaviśiṣṭasya katahaṃ bāhyākṣagrāhyatvam iti cet na gandhaviśiṣṭasya cakṣurgrāhyatvavat tatsambhavād iti  yac coktam śabdātmakatve vākyasya kathaṃ saṃketanirapekṣāt tato 'rthapratipattir iti tan na anabhyupagamāt saṃketābhāvasya padasamūho hi vākyam uktam teṣāṃ saṃketagrahaṇe kathaṃ vākyasya tadabhāvaḥ na hi sarvavṛkṣāṇāṃ chedapuṣpādibhāve 'pi vanasya tadabhāvaḥ sambhavī  yac coktam vākye saṃketo nāsty apūrvavākyād apy arthapratītir iti tan na asiddhatvāt avyutpannānām api vedādyarthapratītiprasaṅgāt yad apy uktam vyavahāramātreṇa padeṣv eva vākyasaṃjñeṣṭaiva iti tad apy asat saṃsargaviśiṣṭārthapratipādakatvena saṃjñākaraṇāt tathābhūte 'rthe saṃketāprasiddheḥ kathaṃ śabdebhyas tasya pratītir iti cet na liṅgavatpratīteḥ yathā sāmānyenaiva dṛṣṭasambandhaṃ liṅgaṃ pradeśādiviśeṣāvacchinnaṃ gṛhyamāṇaṃ tadviśeṣāvacchinnam eva sādhyaṃ sādhayati tathā padam apy arthamātreṇa pratītasambandhaṃ padāntarasannidhānena śrūyamāṇaṃ tadarthasaṃsargāvacchinnam evārthaṃ pratipādayati evaṃ hi śabdasya sārthakatvaṃ bhavet anyathā sāmānye siddhasādhyatāvadasyāpi vaiphalyadoṣaḥ syāt tāvanmātrārthasya saṃketakāle 'pi pratītatvāt sūtravirodho 'pi nāsti yathā sāmānyena gṛhītasambandhaṃ liṅgaṃ deśādiviśeṣaṃ sādhayad api na vyāptinirapekṣam ucyate tathā śabdo 'pi sāmānyena gṛhītasamayaḥ sannihitapadāntarārthaviśiṣṭatayārthaṃ pratipādayann api sāmayika evocyate  nanu ca liṅgasya yatra yatreti sambandhaḥ prasiddhas tena yatra tad upalabhyate tatraiva deśādau svavyāpakaṃ gamayati na tu śabdasyaivaṃ prakāro 'sti liṅgāntarānapekṣaliṅgavatpadāntarānapekṣapadād apy arthaviśeṣāvagamaprasaṅgād iti nedaṃ sādhīyaḥ śabdo hi pramāṇāntaraṃ vakṣyāmas tato nāsya sarvathā liṅgena sādharmyam sarvasādharmye hi liṅgam eva śabdaḥ syāt kiṃcit sādharmyeṇa liṅgam udāhṛtam kiṃ cāptopadeśaḥ śabda ity uktam na ca śuddhān padārthān padaiḥ pratipādayan nāptaḥ kaścid ucyate kin tu sopāyaṃ heyopādeyatattvam upadiśan na ca saṃsargaviśeṣānabhidhāyibhiḥ padais tadupadeṣṭuṃ śakyate saṃketo 'pi prāyeṇa vākyabhāvāpannānāṃ padānāṃ gṛhyate yathā vyākaraṇe kriyākārakābhidhāyināṃ padānām anyonyārthasaṃsargeṇa viśiṣṭeṣv apy artheṣu samayaḥ pratīyate nīlotpalādipadānām anyonyaviśiṣṭārtheṣv apīti evaṃ lokavyavahāre 'pi bālavṛddhebhya āryāḥ kaṇādādibhyaś ca samayaṃ pratipadyanta iti evaṃ saṃskṛtabuddhir anyathāvinyastasyāpi vākyasya pratibhohābhyāṃ vākyārthaṃ pratipadyate yasyāpi kevalapadasya kvacid arthe samayaḥ pratipannas tasyāpi gṛhītavākyabhāvapadeṣu madhye prayuktasya tadviśiṣṭatvaṃ pratibhohābhyāṃ pratipadyate yathā kvacit partipannasamayeṣu padeṣu madhye prayuktasyāpratipannasamayasyāpi padasyārthaṃ pratipadyate tadaiva tatra pratibhohābhyāṃ samayaṃ gṛhītvā tasyārthaṃ pratipadyate na tv asaṃketitād arthapratītir iti cet vākyasyāpi tarhi kiṃ naiva śiṣyate tathā hi yatra pratibhohābhyāṃ samayaṃ grahītuṃ na śaknoti tatra prasiddheṣv api padārtheṣu vākyārthaṃ prativyākhyānam apekṣate atha keyaṃ pratibheti janmāntarābhyāsajaḥ saṃskāraviśeṣaḥ kutaścin nimittāt pratibuddhaḥ smṛtihetuḥ pratibhātra vivakṣitā na tv ārṣaṃ pratyakṣam iti ūhas tu bauddhī śaktiḥ parāmarśo vā yady evam artho 'sya tadānena saṃgatārthatvaṃ na syād ato 'yam artha iti parāmarśaḥ nanu caivaṃ parāmarśāt prāg eva naṣṭaḥ śabdaḥ sa katham arthaṃ pratipādayet kiṃ ca daśadāḍimādipadasamūho 'pi vākyārthaṃ pratipādayet tasmān na padasamūho vākyam kin tu padāni yathā svam arthaṃ pratipādya nivartante tataḥ padārthasamūhād vākyārthapratipattir ity apare  tad apy asādhīyaḥ padārthasamūho 'pi hi nāvaśyaṃ vidyamānaḥ pāṇḍavādipadārthānām agnihotrādikriyāṇāṃ ca tatphalānāṃ cāvartamānatvāt kutas tato vākyārthāvagamaḥ tatsādhanaṃ padārthasamūhaviṣayaṃ jñānam iti cet padasamūhaviṣayaṃ jñānaṃ kin na tathā  kiṃ ca daśadāḍimādipadārthasamūho 'pi vākyārthaṃ kin na gamayet tatrāpekṣāsannidhe yogyatādinimittābhāvād iti cet padasamūhe 'py ayaṃ samānaḥ parihāraḥ pramāṇāntaraprasaṅgaś ca na hi padārthasamūhaḥ pratyakṣādīnām anyatame 'ntarbhavati śabdād avagataḥ padārthasamūho vākyārthaṃ gamayati tenāsau śabde 'ntarbhavatīti cet evaṃ tarhi pratyakṣāvagatayoḥ śabdaliṅgayoḥ svārthapratipādakatvāt tayoḥ pratyakṣe 'ntarbhāvaprasaṅgaḥ pratītyabhāvāc ca na hi padārtheṣu vākyam idam iti padārthebhyo mayā vākyārthaḥ pratipanna iti vā pratītir asti  nāpy abhihitānvayaḥ prāg apy anvayasadbhāvāt anvayo hi kriyākārakaviśeṣaṇādīnām anyonyasaṃsargaviśeṣo 'bhidhīyate sa ca prāg apy asti taddarśī hi tatpratipādanāya vākyam uccārayati śyāmaḥ puruṣaḥ kuṭhāreṇa girau mahāntaṃ vṛkṣaṃ chinattīti abhihitānāṃ padārthānāṃ paścād anvayaḥ pratīyate tenābhihitānvaya iti cet sa punaḥ kiṃ paścād arthasāmarthyāt pratīyate kiṃ vā śabdasāmarthyād iti yady arthasāmarthyāt tadā śyāmena kuṭhāraḥ puruṣaṃ giraye mahato vṛkṣeṇa chinatty eva śabdair abhihitānām apy arthānāṃ sāmarthyād anvayaḥ pratīyeta na hy anyathābhidhānena padārthānāṃ sāmarthyaṃ nivartate 'nyathātvaṃ vā bhavet  kiṃ ca kāvyaśāstrādiṣu padārthapratītāv anvayapratipattyarthaṃ keṣāṃcid vyākhyāpekṣitvadarśanāt kiṃ cānvayānabhidhāne katham anvitam idaṃ vākyam idaṃ tv ananvitam iti vyapadeśaḥ atha śabdasamarthyāt paścād anvayaḥ pratīyate sa kiṃ svatantraḥ atha padārthaniṣṭha iti na tāvat svatantras tathā pratītyabhāvād abhihitānām anvaya iti virodhāc ca ata eva na padārthāntaraniṣṭhas tatpratipattyupāyābhāvāc ca nāpy abhihitapadārthaniṣṭhaḥ śyāmaśabdena hi yathāsamayaṃ pravṛttenāpuruṣo 'py abhihitaḥ puruṣaśabdena cāśyāmo 'py evaṃ kuṭhārādiśabdena kuṭhārādimātram na caivaṃbhūtānāṃ padārthānām anvayo bhavati  athānyonyasaṃsargaviśiṣṭārthābhidhānāyoccāritāḥ śyāmādiśabdāḥ parasparārthajñānāpekṣās tathāviśiṣṭānevārthānabhidadhate samayo 'py evam na hi te sāmānyaśabdāḥ ye prakaraṇādyapekṣā ity upadeśād vyavahārataś ca pratīyanta iti siddhaṃ tarhy anvitābhidhānam  yat tu kaścid āha mānasapratyakṣajeyam anvayapratītir bādhitānyasādhanatve sati viśiṣṭapratītitvā chvo me bhrātāganteti pratītivad iti tan na viśeṣaṇāsiddhatvāt na hi vākyajanyatve 'syāḥ kiṃcid bādhakam astīti vakṣyāmaḥ śvo me bhrātāganteti na keṣāṃcid asti pratītir ity asiddhaṃ nidarśanam nanu bālānāṃ keṣāṃcid asti kathaṃ tvayāvagatam tadvacanāvisaṃvādād iti cet na yathākathaṃcid bruvataḥ saduktiḥ kasyacid vacanasya kākatālīyavad avisaṃvādo bhavaty apy unmattādivan naitāvatā teṣāṃ tadarthaniścayaḥ siddhyati atha vā kākarutādivad bālavacanaṃ śakunatvenārthaṃ sūcayal liṅgam eva yadi samānasaṃpratyakṣaṃ vākyārthaviṣayaṃ syāt tadā śabdāśravaṇe 'pi sukhādiṣv iva vākyārtheṣu tad bhavet sahakārivaikalyān na bhavatīti cet kiṃ śabdajñānaṃ sahakāri padārthajñānaṃ vā śabdajñānaṃ cet kathaṃ na vākyārthapratītir vākyajā padasamūhajñānajaiva hi vākyajety ucyate yathātītaliṅgajñānajāpy anumeyatratītir na mānasapratyakṣajā kin tu laiṅgikaivocyate atha padārthasamūhajñānaṃ manaḥsahakāri tathā saty abhihitānvayapakṣasiddhiḥ syāt tatra coktaṃ doṣajātam na cābhihitānvayavādy api manasaḥ kāraṇatvaṃ pratyācaṣṭe sarvajñānānāṃ manaḥkāraṇatvāt na ca manojanyatvād eva mānasaṃ pratyakṣam sarvajñānānāṃ tadbhāvaprasaṅgāt bāhyendriyājanyāparokṣānubhavo ho mānasapratyakṣaṃ phalam na cādṛṣṭeśvarādau vākyārthe 'smadāder aparokṣānubhavaḥ sambhavati yogyayoginor aviśeṣaprasaṅgāt kiṃ ca vākyārthe sukhaduḥkhādipratyakṣe ca pratītiviśeṣo na syān mānasapratyakṣatvāviśeṣāt  kiṃ ca padārthapratīter api mānasapratyakṣajatvaṃ kalpayitavyam tulyanyāyatvāt sūkṣmekṣikayā padārthapratipattir api na śābdī padasyāpi tṛtīye kṣaṇe 'vaśyaṃ mūrtadravyakāśavat saṃyogāt kāryaśabdād vā nivāśaḥ sambhavati na ca tṛtīye kṣaṇe padārthajñānaṃ bhavati saṃketasmṛtir api hi tadā na sambhāvyate na ca nāśakāraṇayoge 'py adṛṣṭavaśād avasthānaṃ sambhavati padasamūhasyāpy adṛṣṭavaśād vākyārthapratipatter avasthānaprasaṅgāt kvacit tu praṇidhānadharmādharmādibhiś cireṇa saṃketaṃ smṛtvā padārthaṃ pratipadyate tathā lipyakṣareṣu manasaiva padāny anusandhāya tatsaṃketaṃ smṛtvā padārthād vākyārthaṃ ca pratipadyate tad evaṃ vākyārthajñānena samānayogakṣematvāt padārthajñānasyāpi mānasatvaṃ prāptam tataś ca śabdākhyāṃ pramāṇaṃ nivartate na hi padārthajñāne 'pi kvacit śabdasya sākṣāddhetutvam asti śrūyamāṇasyāpy anavasthānasyoktatvāt tadarthapratipatter anyathāpi sambhavān na tadanyathānupapattyāpi śabdāvasthānasiddhiḥ tasmād vākyabhāvena śabdānusandhānād bhavantī vākyārthapratipattir api śābdīty ucyate mukhyatas tu śabdānusandhānenaiva samayādyapekṣeṇa padārtheṣu vākyārtheṣu ca pratipattir janyate tatra ca padādyanusandhāne padatvaṃ vākyatvaṃ śabdākhyatvaṃ ca gauṇam pramāṇatvaṃ tu mukhyam eva amukhye tu śabde gauṇaṃ pramāṇatvam sākṣādarthajñānāsādhanatvāt anāptavacanaṃ tu praṇālikayāpi na samyaganubhavasādhanam ity apramāṇam evety ucyate naivam āptavacanam tasya praṇālikayārthaniścayasādhanatvāt tan na gauṇatvād aviśeṣaḥ praṇālikayārthaniścayasādhanatvaṃ ca sarvavarṇānāṃ sarvapadānāṃ cāsti tannāntyavarṇa eva padam nāntyapadam eva ca vākyam iti tathā ca te vibhaktyantāḥ padam iti sūtraṃ sādhanīyasyārthasya yāvati śabdasamūhe ityādi bhāṣyaṃ ca vākyaikadeśāś cāvayavā ucyante na cāntyapadaikadeśāḥ pratijñādaya iti tasmāt padasamūha eva vākyam iti sthitam  tadekadeśāḥ kiṃ padāny evāvayavā iti ucyate na kiṃ tarhi pratijñāhetūdāharaṇopanayanigamanāny avayavāḥ sādhanāṅgābhidhāyakaṃ vākyam api mahāvākyasyāvayavam ity arthaḥ  tatra pratipipādayiṣayā pakṣavacanaṃ pratijñā jijñāsur api sādhanajijñāsanārthaṃ pakṣavacanam uccārayati tad api pratijñā mā bhūd iti pratipipādayiṣayeti viśeṣaṇam tatra codyaparihārārthaṃ vā sādhyanirdeśaḥ pratijñā iti sūtram tatra hetudṛṣṭāntayoḥ sādhanāntareṇa siṣādhayiṣayā nirdeśaḥ kriyate tadā pratijñā sābhyupagamyā na hi parasyāsiddham ity eva sādhyam atrābhipretam kiṃ tarhi yad yadā pratipādakena siṣādhayiṣitaṃ tad uktasādhanāpekṣasya sādhyatvāt kiṃ punar atrāvadhāryate yadi sādhyanirdeśa eva pratijñeti pratijñāvadhāryate tadā sādhyanirdeśo 'navadhārito 'nyathāpy astīty ativyāpakaṃ lakṣaṇaṃ syāt atha punaḥ sādhyanirdeśaḥ pratijñaiveti sādhyanirdeśo 'vadhāryate tathāpy anavadhāritā pratijñā anyathāpy astīty avyāpi lakṣaṇaṃ syād iti nā aniyamād iti tamoriḥ nāyaṃ niyamo 'sti sarvaṃ vākyaṃ sāvadhāraṇam iti yathā eṣa panthāḥ srughnaṃ gacchai iti  atrāpy avadhāraṇam asty eveti kīrtir yasmād   ayogaṃ yogam aparair atyantāyogam eva ca  vyavacchinatti dharmasya nipāto vyatirecakaḥ  viśeṣaṇaviśeṣyābhyāṃ kriyayā ca sahoditaḥ  vivakṣāto 'prayoge 'pi tasyārtho 'yaṃ pratīyate  vyavacchedaphalaṃ vākyaṃ yathā caitro dhanurdharaḥ  pārtho dhanurdharo nīlaṃ sarojam iti vā yathā  pratiyogivyavacchedas tatrāpy artheṣu gamyate  tathā prasiddheḥ sāmarthyād vivakṣānugamād dhvaneḥ  tenātrāpi yadā pathyantare śaṅkā tadaiṣa evety avadhāraṇam yadā tu grāmāntaraṃ gamiṣyatītyāśaṃkā tadā srughnam evety avadhāraṇam yadā tu naiṣa srughnaṃ yāvad gamiṣyatītyāśaṃkā tadā gacchaty evety avadhāraṇam iti  atrāpi tamorir uktavān nāvadhāraṇasya viṣayaṃ paśyāmaḥ sāmānyaśrutāv atiprasaṅganivṛttaye hy avadhāraṇam iṣyate yatra hi viśeṣaṇasyāvakāśas tatrāvadhāraṇasyāpīti na ca mārgasvarūpamātrajijñāsuṃ prati gopālakenaiṣa panthāḥ srughnaṃ gacchatīty upadiṣṭe kvacit prasaṅgo 'sti sādhyanirdeśaḥ pratijñety ukte vā yadvyavacchedārtham avadhāraṇam āśrīyate  pārtho dhanurdhara ity atrāpi droṇaśiṣyatvena śiṣyāntareṣu tattulyadhānurdhāryāśaṃkāyāṃ tadvyavacchittaye 'vadhāraṇaṃ yuktam anyathā tv ayuktam eva na hi pārtha eva dhanurdharas tattulyo 'dhiko vā nāstīti śakyaṃ vaktum  caitro dhanurdhara ity atrāvadhāraṇam ayuktam dhānurdhāryavidhānād evāyogavyavacchedasiddher vidhipratiṣedhayor ekatrāsambhavāt ekadeśāvṛttipratiṣedhārthaṃ tu yuktam yathā pāṇḍuputrāḥ śūrā eveti ekadeśavṛttāv api vṛttivyapadeśo 'sti yathā viṣāṇitvaṃ vipakṣe vartata iti  nīlaṃ sarojaṃ bhavaty evety api na yuktaṃ bhavati śabdād evātyantāyogavyavacchedasya siddhatvāt vyavacchedaphalatvaṃ ca vākyasya nirākṛtaṃ nirākariṣyate ca vastvabhidhāyakasyāpi sāmarthyād vyavacchedasiddhir iṣṭaiva  sādhyanirdeśaḥ pratijñety atrāpi sāmarthyād asādhyanirdeśaḥ pratijñā na bhavatīti gamyate tathā ca sati pratijñābhāsā api nirastās tāṃś ca prasaṅgenopariṣṭād udāhariṣyāmaḥ sādhyadharmaviśiṣṭo dharmy evātra sādhyaśabdenoktas tena sādhyanirdeśaḥ pakṣavacanam ity eko 'rthaḥ sādhyadharmanirdeśas tu na pratijñety ācāryāḥ bhavatu vā dharmiviśiṣṭadharmasyāpi sādhyaśabdenātra grahaṇam tannirdeśo 'pi pakṣavacanaṃ na hy agnir atreti śabdād agnimān pradeśo na pratīyate na ca viśeṣyamāṇa eva dharmī pakṣa uktaḥ kin tu yogyatayāpi kevaladharmiṇo 'py abhidhānaṃ tarhi pratijñā syāt na vaiyarthyāt na hi tato 'bhipretārthaḥ kaścit sidhyati asādhanāṅgaṃ vacanaṃ nigrahasthānaṃ syāt  evaṃ tarhi pratijñaiva na kartavyā tataḥ sākṣātpāramparyeṇa vā siddhyasambhavāt sākṣāt tāvan na kiṃcid vacanaṃ sādhanāṅgam yasmāt   arthād arthagateḥ śaktiḥ pakṣahetvabhidhānayoḥ  nārthe tena tayor nāsti svataḥ sādhanasaṃsthitiḥ   sādhyābhidhānāt pakṣoktiḥ pāramparyeṇa nāpy alam  śaktasya sūcakaṃ hetuvaco 'śaktam api svayam  svārthe 'pi liṅgasambaddhadharmidarśanaṃ vyāptismṛtiś caitāvad evopayogi dṛṣṭaṃ tena svapratipattivat parasyāpi pratipattiṃ cikīrṣayā antarvyāptibahirvyāptī eva khyāpanīye tathā pratipādito 'pi hetuḥ pratijñāṃ vinā parapratipattiṃ na karotīti cet tat kim idānīṃ parārthino dṛṣṭvā parvabrāhmaṇavad ayaṃ mūlyaṃ mṛgayate kiṃ ca yo yaḥ kṛtakaḥ sa sarvo 'py anityaḥ yathā ghaṭaḥ śabdaś ca kṛtaka ity ukte 'py anityaḥ śabda ity arthād gamyad eva tathā ca ḍiṇḍikarāgaṃ parityajyākṣiṇī nimīlyacintaya tāvat kim iyatārthapratipattir bhavati na veti saṃśayāt pratijñāto nārthaniścayaḥ tasmād asādhanāṅgaṃ pratijñeti  atrocyate yat tāvat sākṣān na sādhanam iti tatrāvivādaḥ pāramparyeṇāpi sādhanaṃ sādhyābhidhānād ity uktam hetor asādhāraṇatvāt hetvanupakṛtasādhyābhidhānavan nāsādhāraṇateti cet na hetvabhidhānasyāpy avayavāntarānupakṛtahetvabhidhānavad asādhanāṅgatvaprasaṅgāt tasya śaktasūcakatvād iti cet na dṛṣṭāntavacasāmānekāntatvāt śaktāṅgasūcakatvaṃ ca pratijñāvacanaso 'py asti tadviṣayopadarśakatvāt na hi kaścid anupadarśya viṣayaṃ tatsādhanam upadiśati gṛhe sthitaṃ ghaṭaṃ pradīpena paśyety upadeśavat etena svapratipattivad ityādy api nirastam svapratipattyupāyamātropadeśo hi gṛhe cakṣuṣā pradīpenety etāvad evopadeṣṭavyaṃ syāt na caivam upadiśaty abhipretārtha upadiṣṭo bhavati kiṃ ca vādiprativādiguṇadoṣacintā parārthe 'numāne kriyate na svārthe  sā ca pakṣādipravibhāgajñānamūlā na ca pratijñāṃ vinā sapakṣāsapakṣavivekajñānam tadabhāve viruddhatattvavādiviveko 'pi na syāt yat kṛtakaṃ tad anityaṃ ghaṭādivad iti vacanasya pratijñām antareṇobhayor aviśeṣāt tat kim idānīṃ viruddhavāditvakhyāpanārtham ātmanaḥ pratijñeṣyate naitad evam kiṃ tarhi viruddhabādhaviśeṣāśaṅkāpohārtham pratijñāṃ vinā hi prāśnikānāṃ saṃdeho 'pi syāt kṛtakatvasya nityatvānityatvābhyāṃ vyāptyabhidhānād viruddhatvavādivivekasiddhir iti cet na sādhyaviśeṣānadhigame taddoṣaguṇodbhāvanasyāyuktatvāt anityatve sādhye hi kṛtakatvanityatvena vyāptyabhidhāne 'pi na viruddham udbhāvayituṃ yuktam viparītavyāptivacanadoṣa eva vaktur udbhāvanīyaḥ nityatve ca sādhye nānityatvena vyāptyabhidhāne 'py aviruddhaṃ yuktam nityatvaṃ śabde 'bhipretyānunmattaḥ kathaṃ kṛtakatvasyānityatvena vyāptiṃ darśayatīti cet kṛtakatvasya nityatvena vyāptim apy anunmattaḥ katham abhidhatte bhrāntita iti cet tad itaratrāpi tulyam na tv evaṃ pratijñeṣyate naitat evam upanyāse 'py anāśvāsa iti na vākyasya guṇadoṣaparīkṣādvāreṇa vaktus tadvattvodbhāvanāc citrāder guṇadoṣavattayā tatkartur guṇadoṣavattvodbhāvanavat na ca paravyāmohanārthā viduṣāṃ pravṛttir yena svābhiprāyanivedakaṃ parisphuṭaṃ vākyaṃ noccāryate pakṣāvacane hi mandamadhyamaśaktīnāṃ śrotṛṇāṃ sādhyābhiprāyānavagame sapakṣavipakṣayor api vyāmohaḥ syāt tasmāt tatparihārārthaṃ pakṣavacanaṃ kartavyam iti yac coktam yo yaḥ kṛtaka ityādi tad apy asat na hi kaścid atarkitam udgarapātāyamānaṃ sabhāmadhyaṃ gatvā yo ya ityādyupanyāsam aprastutam evaṃkurvanviduṣāṃ nopahāsam arhati yadi ca pakṣoktir asādhanāṅgam tat kiṃ tvayā saivopadiśyate pakṣoktiḥ pāramparyeṇa nāpy alam anekavṛtter ekasya na deśādiviśeṣavatānyena yoga ity evamādyā śāstre vālavyutpādanārtham upadiśyata iti cet asādhanāṅgavacanena kathaṃ bālānāṃ vyutpattiḥ pratyutāpy asaṃskāra eva syāt vyutpattiṃ vā kurvan katham asādhanam bālān praty astu sādhanam iti cet na viśeṣābhāvāt parārthānumānapratipādyattvāviśeṣāc ceti na ca vāde 'py evaṃ kaścid upalabhyate yaḥ sādhyanirdeśaṃ na karoti yadi nāma mūlaprayoge dvitīye vā tṛtīye vā na karoti naitāvatā tatparihāro 'vaśyaṃ hi svapakṣaṃ mahatā prapañcena vicārayatedam itthaṃ nedam ittham iti vā kvacid vaktavyaṃ tad eva pakṣavacanam tadarthasiddhaye hetūpanyāsaḥ  yac coktam anuvādamātraṃ pakṣavacanan na tu sādhanāṅgam iti tad apy ayuktam tathā hi yady anuvādamātram nirarthakaṃ kiṃ tenoktena nigrahasthānaṃ ca syāt anyaprayojanam apy aprastutatvād ayuktam atha praṇālikayārthasiddhiḥ prayojanam tataḥ kathaṃ pāramparyeṇa nāpy alam  yat punar etaj jijñāsādīnām apy avayavattvaṃ prasajyate pratijñāvaddhetuvacaḥpravṛttinimittatvād iti tad ayuktam yasya hi śabdasyaikavākyabhāvo 'sti tasya vākyāvayavatvam vākyaikadeśā hy avayavā ity uktam na ca jijñāsādīnāṃ tathābhāvo 'sti tathā hi viśeṣato 'rthe jñātum icchā jijñāsā vyāhatadharmopasandhātā saṃśayaḥ abhipretārthaniścāyakapramāṇasambhavaḥ śakyaprāptiḥ tanniścayaḥ prayojanam pratipakṣapratiṣedhaḥ saṃśayavyudāsa iti na caite vacanātmakās tan na daśāvayavaprasaṅga iti  yat punar atra bhadantenoktam idaṃ tvayā jijñāsitam atra te saṃśaya ityādivacanānām avayavatvaprasaktau daśāvayavaṃ vākyaṃ prasajyata iti tan na yuktam na hi vacanatvād evāvayavāḥ kiṃ tarhi sādhakavākyaikadeśatvāt na caite sādhakavākyaikadeśāḥ pratijñāpi tarhi na sādhakavākyaikadeśaḥ saṃśayahetutvāt na avayavāntarānupakṛtasya hetvādivacaso 'pi saṃśayahetutvāt svārthe tato na saṃśaya iti cet na svārthe 'pi saṃdehāt kim ayaṃ hetvarthaḥ sādhako 'thāsādhakaḥ kasya cāyam iti dharmimātre pratijñārthe 'pi saṃdehaḥ kiṃ ca hetvādyarthe 'pi na sarveṣāṃ sampratipattiḥ tadvaco 'pi kasyacit sandehaṃ kurvad asādhanāṅgaṃ tena nigrahasthānaṃ prāptam na hi pratijñāpi sarveṣāṃ sandehakartrī yathā ca paścād api niścayīte hetvādau tadvaco nāsādhanāṅgaṃ tathā pakṣavaco 'pīti  prastāvāt pratijñārtho labhyate ity aparaḥ ko 'yaṃ prastāvaḥ vādinoḥ pakṣapratipakṣaparigrahaḥ nanu saiva pratijñā na ca pañcāvayavaṃ prayoktavyam iti niyamyate kiṃ tarhi pañcāvayavam eva vākyaṃ sādhakam iti tatra yadi kaścid avayavaḥ kutaścid gamyamānārthatvāt pratipādyaprajñānurodhāc ca na prayujyate na tāvatā doṣaḥ kaścit nyūnaṃ tu nigrahasthānaṃ tadā yadi jijñāsitam api sādhanāṅgaṃ pratipādayituṃ na śaknoti yathā kim atra sādhyam ity evaṃ pṛṣṭo 'pi bauddhaḥ svasamayavirodhabhayāt sādhyam nirdeṣṭum aśaktaḥ sāmarthyād jānīṣṭha no cet sāmarthyād jñātuṃ śaknoti tato 'dyāpy avyutpannas tvam siddhamātṛkāśālāṃ praviśa kas te vāde 'dhikāraḥ ity evamādyasaduttaraṃ vakti na caitat satāṃ yuktam tasmāt parāvabodhārthapravṛttena pakṣoktir api prayoktavyevāto nāsādhanāṅgaṃ pratijñeti  sādhanatvakhyāpakaṃ liṅgavacanaṃ hetuḥ pañcamyantaṃ tṛtīyāntaṃ vā yena liṅgasya sādhyasiddhau hetutvaṃ khyāpyate tadvat tadvacanaṃ hetur ity upacaryate mukhyatas tu liṅgam eva hetus tasyaiva pakṣadharmatvādisadbhāvāt sa trividha ityādy api mukhyagauṇabhāvena vyākhyeyam paroktatraividhyapratiṣedhārtham anvayavyatirekītyādyuktaṃ na tu pūrvavadādiprakārapratiṣedhārtham  paro hy evam āha kāryasvabhāvānupalabdhilakṣaṇās trayo hetavaḥ yathāgnir atra dhūmāt vṛkṣo 'yaṃ śiṃśapātvāt iha pradeśe nāsti ghaṭaḥ upalabdhilakṣaṇaprāptasyānupalabdheḥ trayāṇām apy eṣāṃ svabhāvapratibandho 'sti nānyeṣāṃ matenānyeṣāṃ hetutvam svabhāvahetur dvividhaḥ upādhyapekṣaḥ śuddho vā nāśe kṛtakatvasattvavat apekṣitaparavyāpāro hi bhāvaḥ kṛtaka ity ucyate anupalabdhis tu dṛśyādṛśyānupalabdhibhedād dvividhā tatrādṛśyānupalabdhiḥ sadvyavahārapratiṣedhamātrasādhanī na tv abhāvaṃ sādhayati anaikāntikatvāt dṛśyānupalabdhis tu bhāvasādhanī  sā caikādaśadhā tatra svabhāvānupalabdhiḥ pūvodāhṛtā kāryānupalabdhir yathā nehāpratibaddhasāmarthyāni dhūmakāraṇāni santi dhūmābhāvāt vyāpakānupalabdhir yathā na śiṃśapātra vṛkṣābhāvāt svabhāvaviruddhopalabdhir yathā na śītasparśo 'trāgneḥ viruddhakāryopalabdhir yathā na śītasparśo 'tra dhūmāt viruddhavyāptopalabdhir yathā dhruvabhāvī vināśo bhūtasyāpi hetvantarāpekṣaṇāt kāryaviruddhopalabdhir yathā nātrāprativaddhasāmarthyāni śītakāraṇani vahneḥ vyāpakaviruddhopalabdhir yathā nātra tuṣārasparśo vahneḥ kāraṇānupalabdhir yathā nātra dhūmo 'nagneḥ kāraṇaviruddhopalabdhir yathā nāsya romaharṣādiviśeṣāḥ sannihitadahanaviśeṣatvāt kāraṇaviruddhakāryopalabdhir yathā romaharṣādiviśeṣayuktaḥ puruṣo 'tra dhūmāt yāvān kaścit pratiṣedhaḥ sa sarvo 'py anupalabdhir iti samayas tena viruddhādyupalabdhir apy anupalabdhir evokteti  atra svabhāvahetus tāvad anupapannas tādātmyapratibandhasyāsambhavāt tadasambhavaś ca dharmayor dharmadharmiṇoś cārthāntaratvasya prasādhitatvāt svabhāvānupalabdhir apy ata eva na hetuḥ pratyakṣasiddhe hy abhāve 'pārthikānupalabdhiḥ anupalabdhau cābhāvasiddhau dṛṣṭāntānavasthā syāt kvacit paratyakṣasiddhatvābhyupagame kathaṃ yāvān kaścit pratiṣedhaḥ sa sarvo 'nupalabdher ity ucyate mūḍhaṃ prati vyavahāraḥ sādhyata iti cet sa yady abhidhānalakṣaṇaḥ pravṛtyādilakṣaṇo vā tadā tatkārakasya na pramāṇatvam tajjñāpakatve tv arthāntarasādhyatvaprasaṅgaḥ tathā ca na tādātmyaṃ sādhyasādhanayoḥ smṛtilakṣaṇo 'pi vyavahāro yadi jñāpyate tadā tad eva dūṣaṇam atha kriyate tadāpi na pramāṇatvam smṛtisādhanasya praṇidhānāder api pramāṇatvaprasaṅgāt atha vyavahārayogyatā sādhyate sāpy arthād anyānanyā vā yady anyā tataḥ kathaṃ tatsvabhāvo hetuḥ athānanyā tathāpi hetusiddhyaiva tatsiddher vyartham anumānam yasya hetusiddhāv apy asiddhis tasya hetunā tādātmyaṃ na yuktam dhūmāgnivat dharmyapekṣayā tādātmyam evaikaḥ pratibandhaḥ syāt dhūmāgnimato 'pi dharmiṇaḥ pradeśāder ekātmatvāt  siddhe 'pi sādhye samāropavyavaccheda evānumānena kriyata iti cet ko 'yaṃ samāropavyavacchedaḥ kim anutpattiḥ pradhvaṃso vā tadasatyatāvadhāraṇaṃ vā tadvirodhijñānaṃ vā anutpattipradhvaṃsau tāvan na pramāṇaphalam tadasatyatāvadhāraṇaṃ cet tadasatyatayā saha nārthasya tādātmyam tan nārthaḥ samāropāsatyatāyāḥ sādhanam atha tadvirodhijñānaṃ samāropavyavaccheda ucyate tat kiṃ gṛhītārtham utāgṛhītārtham nirviṣayaṃ vā yadi gṛhītārtham tadānumānasya gṛhītagrāhitvenāprāmāṇyam eva prāptam smṛtyantaravat sarvasmṛtisādhanānāṃ prāmāṇyaprasaṅgo vā athāgṛhītārtham tataḥ kathaṃ gṛhītāgṛhītayor liṅgaliṅginos tādātmyaṃ ghaṭapiśācayor iva atha nirviṣayam tadānumānaṃ na yuktam na hi viṣayānapekṣaṃ prāmāṇyam asti prāmāṇyaṃ vastuviṣayaṃ dvayoḥ ity asya virodhaś ca syāt pāramparyeṇāpi vastuviṣayatve liṅgaliṅginiścayayor abhinnaviṣayatvād anyatarānarthakyam dhūmo 'yaṃ dhūmo 'yam ity ekārthaniścayayor iva tasmān na svabhāvaḥ svātmani hetur nāpi svabhāvānupalabdheḥ nāsty atra ghaṭa iti jñānaṃ ca pratyakṣaphalam eveti vakṣyāmaḥ  vyavahāre 'pi sādhye na svabhāvo hetur arthāntarasādhyatvād ity uktam tasmāt pūrvavadādibhedenaiva hetos traividhyam anupalabdhiprakārās tu pūrvavadādiṣv evāntarbhavanti viruddhavyāptopalabdhes tu na paroktam udāharaṇaṃ yuktam dhruvabhāvino 'pi ghaṭādyasabhāgakṣaṇasya hetvantarāpekṣitvāt kiṃ tv idam udāharaṇam na hetvantarānapekṣo vināśaḥ kālabhedenaiva pratīyamānatvād iti  yadi svabhāvaḥ svātmani na hetuḥ kāryam evaiko hetus tarhi prāpto 'nyasya pratibandhābhāvenāhetutvam tad uktam   kāryakāraṇabhāvād vā svabhāvād vā niyāmakāt  avinābhāvaniyamo 'darśanān na na darśanāt  avaśyaṃbhāvaniyamaḥ kaḥ parasyānyathāparaiḥ  arthāntaranimitte vā dharme vāsasi rāgavat  tasmāt tanmātrasambandhaḥ svabhāvo bhāvam eva vā  nivartayet kāraṇaṃ vā kāryam avyabhicārataḥ  svabhāvo nivartamāno bhāvaṃ nivartayati yathā vṛkṣaḥ śiṃśapāṃ śākhādimadviśeṣasyaiva tathā prasiddheḥ sa tasya svabhāvaḥ svaṃ ca svabhāvaṃ parityajya kathaṃ bhāvo bhavet kāraṇam api nivartamānaṃ kāryaṃ nivartayati anyathā tad asya kāryam eva na syāt siddhas tu kāryakāraṇabhāvaḥ svabhāvaṃ niyamayatīty ubhayathā svabhāvapratibadhyād eva nivṛttiḥ   anyathaikanivṛttyānyavinivṛttiḥ kathaṃ bhavet  nāśvavān iti martyena na bhāvyaṃ gomatāpi kim  saṃnidhānāt tathaikasya katham anyasya saṃnidhiḥ  gomān ity eva martyena bhāvyam aśvamatāpi kim  tasmāt svabhāvapratibandhād eva hetuḥ sādhyaṃ gamayati sa ca tādātmyalakṣaṇas tadutpattilakṣaṇo vā sa evāvinābhāvo dṛṣṭāntābhyāṃ pradarśyata ity ataḥ svabhāvapratibandhābhāvān na kāraṇasya akāryakāraṇasya vā hetutvam iti  atrocyate kiṃ kāryatvenāvinābhāvitvam utāvinābhāvitvena kāryatvam iti na tāvat kāryatvenāvinābhāvitvam yasmād araṇinirmanthanakāryatvam agner asti na ca tadavinābhāvitvam vyabhicārāt agnipāṣāṇābhighātādibhyo 'py agner utpādāt bījodbhavakandodbhavakadalyādivadviśiṣṭasyāvyabhicāra iti cet na aśakyaniścayatvāt na hi kaścid evaṃ niścetuṃ śaknoti araṇinirmanthanajo 'gnir īdṛśo 'gniḥ pāṣāṇābhighātajas tv īdṛśaḥ sūryakāntajaś cedṛśa iti na cāpratīyamāno 'pi viśeṣo 'stīti śakyaṃ kalpayitum atiprasaṅgāt athāvinābhāvitvena kāryatvam tadasiddhāv apy avinābhāvittvasya siddheḥ itaretarāśrayatvaṃ vā yāvan nāgnikāryattvaṃ dhūmasya siddhyati tāvan nāgnyavinābhāvittvam yāvac ca nāgnyavinābhāvitvaṃ na tāvad agnikāryatvam iti na ca kāryakāraṇabhāva evāvinābhāvaḥ kṛtakatvādes tadabhāvaprasaṅgāt kiṃ ca kasyacit prāṇinaḥ kenacid āhāraviśeṣeṇa vṛddhyādi dṛṣṭam na ca kasyacid vṛdhyādināhāraviśeṣo 'numātuṃ śakyate mātuḥ kṣīraṃ vā śālyodano vā kodravādīnāṃ māṃsakandaphalādīnām anyatamaviśeṣo veti sarvatra vyabhicārāt na cāhāraviśeṣakāritaḥ śarīraviśeṣaḥ kaścid avyabhicāry asti varṇalāvaṇyādiviśeṣāṇāṃ vyabhicārāt tan na kāryaviśeṣadarśane 'py āhāraviśeṣānumānam  naivāhāraviśeṣaḥ śarīraviśeṣasyāpi hetus tathāpi hi   anvayavyatirekād yo yasya dṛṣṭo 'nuvartakaḥ  svabhāvas tasya taddhetur ato bhinnān na sambhavaḥ  na hi yasya yam antareṇa bhāvaḥ sa tasya hetur bhavati  yady āhāro na hetuḥ sa kasmāt sarvaprāṇibhiḥ śarīravṛddhisthityādyārthibhir apekṣyate bhavaty āhāras taddhetuḥ kiṃ tv āhāraviśeṣo na hetur iti cet tat kim idānīṃ sāmānyaṃ hetuḥ tathā ca svakṛtāntayuktivirodhas te durnivāraḥ tasmād āhāraviśeṣa eva dehavṛddhyādihetuḥ śāstrauṣadhādiviśeṣaś ca vraṇarohaṇādihetur na ca tenāvinābhāvaḥ kāryasya gṛhyate tan na kāryatvād avyabhicāraḥ  yac coktam sakṛd api darśanādarśanābhyāṃ kāryakāraṇabhāvasiddhir bhavati tatas tatpratipattir nānyathānvayavyatirekayor niḥśeṣadarśanādarśanāyāttatvād iti tad ayuktam niḥśeṣadarśanādarśanāt sambhave 'py anvayavyatirekagrahaṇasya pratipāditatvāt kvacid ayathārthagrahaṇe 'pi na sarvatra tathātvam rūpādigrahaṇasyāpi kvacid ayathārthatve sarvatrāyathārthatvaprasaṅgāt kāryakāraṇabhāvasyāpi sakṛddarśane 'pi kathaṃ na vyabhicārāśaṃkā nanv atroktam   dhūmaḥ kāryaṃ hutabhujaḥ kāryadharmānuvṛttitaḥ  sa bhavaṃs tadabhāve tu hetumattāṃ vilaṅghayet  yeṣām upalambhe tallakṣaṇam anupalabdhaṃ yad upalabhyate tatraikābhāve 'pi nopalabhyate tat tasya kāryaṃ tasya ca svakāraṇam antareṇa bhāve hetumattaiva na syāt tataś ca   nityaṃ sattvam asattvaṃ vāhetor anyānapekṣaṇāt  apekṣāto hi bhāvānāṃ kādācitkatvasambhavaḥ  iti naitad asti yathā hi dehavṛddhyādikāryasya hetuviśeṣāntarāt tādṛśasyaiva bhavato nāhetukatvam tathā dhūmasyāpīty anivṛttaiva hetvantarāśaṅkā kiṃ cāgnivattṝṇāsyāpi sakṛddarśanādarśanābhyāṃ hetutvaniścayān na ca tadabhāve dhūmo na bhavati tasya ghṛtānn akāṣṭhādito 'pi bhāvāt dahanād api kevalād abhāvāt tṛṇābhāve 'pi kāṣṭhādito dhūmasya bhāvān na tṛṇahetutvam iti cet kāṣṭhādyabhāve 'pi tṛṇād utpatteḥ kāṣṭhādihetukatvam api na syāt tṛṇakāṣṭhādīnām ahetutve agnisahakārittvam api na syāt ahetūnāṃ sahakāritvavirodhāt kevalo 'gniś ca na dhūmasya hetur ity ahetuka eva dhūmaḥ prāptaḥ dhūmaviśeṣasyaiva tṛṇaṃ kāraṇan na dhūmasyeti cet kiṃ tṛṇakāṣṭhādijanyaviśeṣebhyo 'nyo 'py asti dhūmo yasyāgnir eva hetuḥ syāt yathā dṛṣṭasāmagrī kāryeṇānumīyata iti cet na anyathā sāmagrīdarśanāt yādṛśī dhūmasya rasavatyāṃ sāmagrī na tādṛśy agnihotre tathā kvacit kāṣṭhopalakṣitā kvacit tṛṇādyupalakṣitā tathā dehavṛddhyādihetusāmagrī cānyathānyathā draṣṭavyā deśakālādyanyatamavailakṣaṇyenāpi sāmagrīvailakṣaṇyāt  atha yadviśeṣaviśiṣṭaṃ kāryaṃ yena kāraṇena vyāptaṃ niścitam tadviśeṣaviśiṣṭam eva tasya liṅgam iti kathaṃ tarhi sakṛddarśanād evetthaṃ niścayo bhavaty agniḥ sarvaviśeṣasahitasyāpi dhūmasya vyāpakaḥ na tṛṇaṃ kāṣṭhaṃ veti bahuśo 'pi kecit tṛṇāgnibhyām eva janyamānaṃ dhūmaṃ paśyanti kecit kāṣṭhāgnibhyām eveti tat kuto 'gner eva vyāpakatvaniścayaḥ kiṃ ca yathā sahakāryantaropetenāgninotpāditasya dhūmasya na kāṣṭhājanyatvenādhūmattvam tathā sahakāryantaropetena kāṣṭhena tṛṇena cotpāditasya dhūmasya nāgnyajanyatvenādhūmatvaṃ bhaviṣyati tataś ca yad uktam śakramūrddhādir api yadi dhūmaṃ janayati tato 'gnir eva saḥ athāsāv anagnis tato 'sau dhūmaṃ kathaṃ janayatīti tadapāstam atha tṛṇajanito 'pi yo dhūmaviśeṣaḥ sa tadabhāve na bhavaty evety avyabhicāraḥ evaṃ tarhy agnijanyo 'pi dhūmaviśeṣo 'gniṃ mā sma vyabhicared anyas tu dhūmaviśeṣo vyabhicariṣyati tayoś ca vyabhicāryavyabhicāridhūmaviśeṣayor viveko na lakṣyate tadā kathaṃ dhūmenāgnir anumīyate dehapuṣṭyāhāraviśeṣavat nanu cānagnijanyo dhūmaviśeṣo 'tṛṇajanyavan na kvacid upalabhyate tato 'nupalambhād evāsau nāstīti kathaṃ nāvyabhicāraḥ kvacin nopalabhyata ity etad asarvavidāvagantu kathaṃ pāryate yathā tārṇadhūmopalambhakāle 'nupalabhyamāno 'pi kāṣṭhādijanito dhūmaḥ kālāntareṇopalambhād api na nāsti ghṛtanārikeladrākṣādijanyaś ca dhūmaḥ kaiścit kirātādibhiḥ sarvadānupalambhe 'pi na nāsti anyair anyatropalambhāt tathānagnijanyo 'pi dhūmaḥ kaiścit kvacid upalapsyate asmadādibhir vā kadācid iti tan nāgnijanyasvabhāva eva dhūmaḥ kiṃ ca ciranivṛtte 'py agnau gopālaghaṭikādau dhūmajanyasvabhāvasyāpi dhūmasyopalambhāt pāramparyeṇa vā dehādayo 'py agnijanyā iti nāpy agnijanyo dhūma eva bhasmāder apy agnijanyatvāt  nāpi dhūmajanakasvabhāva evāgniḥ ayogolakāṅgārādyavasthāyāṃ dhūmājanakasyāpy agnitvāt nāpi dhūmajanako 'gnir eva kāṣṭhāder apy agnitvaprasaṅgāt na ca kṣaṇikavādimate kāryakāraṇabhāvaḥ siddhyatīty abhidhāsyāmaḥ  api ca dhūmenāgniḥ kim atīta eva jñāpyate kiṃ vā tatsamānakālaḥ atha prāpyo 'gnir iti yady atīta eva jñāpyate tadā vyartham anumānam na hy atītena kaścid arthaḥ sādhyate arthakriyārthī sarvaḥ pramāṇam apramāṇaṃ cetyādivirodhaḥ na hy āmyām ity avirodhaś cety ato nātītajñāpakaṃ pramāṇaṃ yuktam etena dhūmasamānakālāgnyanumānaṃ pratyuktam dhūmasamānakālasyāpy agner anavasthāyitvena pravṛttiprāptyor aviṣayatvāt kṣaṇabhaṅgavādimate tu jñānasamānakālārthasya kasyāpi pravṛttiprāptiviṣatvaṃ nāstīti sarvasyāpi vartamānārthajñāpakasyāprāmāṇyaṃ prāptam na vā samānakālayoḥ kāryakāraṇabhāvo 'sty akāryaṃ cārthāntarasya liṅgaṃ tvayā naiveṣṭam prāpyasyāpy akāraṇatvād evānanumeyatvam atha tajjātīyasya tatsantānasya vā kāraṇatvāt prāptyārthasyāpi kāraṇatvam ucyate gauṇaṃ tarhi kāraṇaṃ nānumeyaṃ yuktam na hi devadattakṛtaṃ kāvyaśāstrādikāryaṃ tatputrapautrādikam anumāpayati  kiṃ cāgnikāryaṃ bhasmāpi bhavati na ca tatsamānakālaṃ prāpyaṃ vāgniṃ gamayati vyabhicārāt etenaitad api nirastam yad āha   ekasāmagryadhīnasya rūpāder asato gatiḥ  hetudharmānumānena dhūmendhanavikāravat  yathendhanavikāropādānasahakāryagninā janito dhūmas tathābhūtam agnim anumāpayannindhanavikāram apy anumāpayati tathā rūpasahakāriṇo rasād utpanno rasas tathābhūtam eva rasam anumāpayan rūpam apy anumāpayatīti etena pipīlikotsaraṇamatsyavikārāder varṣādyanumānaṃ vyākhyātam tatrāpi bhūtapariṇāma eva kaścid varṣāhetupipīlikāsaṃkṣobhādihetur iti evaṃ tarhi pipīlikotsaraṇādisamānakālaiva vṛṣṭiḥ syād ekasāmagryadhīnatvāt rūparasādivat tataś ca pratyakṣaiva vṛṣṭis talliṅgavat tadānīṃ vṛṣṭer anupalambhakāraṇābhāvāt pipīlikotsaraṇādiliṅgena ca bhaviṣyantīm eva vṛṣṭim anuminvanty anumātāras tayoś caikasāmagryadhīnatvam ayuktam na caikasāmagryadhīnatve 'py avyabhicāraḥ kāryakāraṇabhāvo vāsti yamalakayor apy ekasāmagryādhīnatvena tathā bhāvaprasaṅgāt api cārkasyodayenāhetur asvātmabhūtaś ca bhaviṣyann astamayo 'numīyate candrasya śuklapakṣe pratidinaṃ vṛddhiḥ kṛṣṇapakṣe cāpacayantyas tathā dehaghaṭānāṃ vināśaḥ kṣaṇasaṃjñako visadṛśakṣaṇotpādākhyo vā ariṣṭābhijñaiś ca kālasaṃkhyayāpi mṛtyur anumīyate jyotiśśāstrajñaiś ca kasyacin nimittasya darśanena somagrahādir ity evamanumānaṃ tādātmyatadutpattipratibandhābhāve 'pi na vyabhicarati kadācid vyabhicariṣyatīty āśaṃkāyāṃ sarvatrānāśvāsaprasaṅga iti na ca niṣpannāniṣpannayos tādātmyaṃ nāpy aniṣpannād utpattis tatra bhaviṣyad anumāpakasya svabhāve kārye vāntarbhāvaḥ bhaviṣyaty arthe pramāṇābhāva iti bruvata ebhir evānumānair virodhaḥ  kiṃ ceṣṭāniṣṭasādhanayoḥ prāptiparihārārthā pravṛttiḥ prekṣāvatāṃ na syāt na hi dharmādiphalānām avaśyaṃbhāvaniścaye tadarthaṃ siddhasya dhanadārāder arthasya tyāgo yuktaḥ tyāge hy aprekṣāvadbhir aviśeṣaḥ syād iti aparas tv āha yadārthāntaravyāpakaṃ tatkāraṇam vyāpyaṃ ca kāryam tena yayoḥ parasparaṃ vyāpyavyāpakabhāvas tayor ekakālayor bhinnakālayor vā parasparaṃ kāryakāraṇabhāvaḥ yatra tu viṣamavyāptir agnidhūmādivat tatra kāryakāraṇabhāvo 'pi na parasparaṃ vyāpyasyaiva kāryatvād iti naitad asti svaparibhāṣāmātratvāt na hi loke śāstre vā kvacid vyāpakatvamātreṇa sahabhāvino 'nāgatasya vā kasyāpi kāraṇatvaṃ prasiddham kiṃ tarhi yad yasya janakaṃ tat tasya kāraṇam iti na ca parasparaṃ janyajanakabhāvo 'sti itaretarāsiddhatvenobhayor apy anutpādaprasaṅgāt asiddhasyāpi janakatve svātmajanakatvam api syād vyāpakatvāviśeṣāt tasmād yad vyāpārānanantaraṃ yad utpadyate tat tasya kāraṇam  yac coktam suṣuptasya ciram utthitasya ye vikalpās teṣāṃ pūrvābhyāsād utpādo na syād anantarabhāvitvābhāvād iti tatra praṇidhānādyupakṛtāt saṃskārāt tadutpāda iti vakṣyāmaḥ bhavatāṃ bhavatv ayaṃ doṣaḥ saṃskārāder api sthirasyānabhyupagamāt  yat punar etat na ca vyāpāra utpādaś ca svarūpād anyaḥ tataḥ svarūpāt svarūpam iti prāptam na vādāntaratvāt idam atra vyāvṛtam idam asmād utpannam ity asti tāvad iyaṃ laukikaparīkṣakāṇāṃ pratipattiḥ sa ca vyāpāra utpādaś cārthāntaram anarthāntaraṃ ceti vādāntaram etat nanv anantarabhāvittvena kāraṇattve trailokyasyāpy anantarabhāvinaḥ kāraṇattvaṃ syāt na ca sambandhaḥ kaścin niyāmako 'sti bhinnakālatvāt na khalu kāraṇakāle kāryaṃ svarūpato 'sti nāpi kāryakāle kāraṇaṃ pūrvakam api svarūpato 'sti avinābhāvitvamātraṃ tu bhāviny api vidyate atha dṛṣṭaṃ bhūtaṃ vā yat tadvyāpakaṃ satkāraṇaṃ na tu bhāvīti atrocyate  dṛṣṭasya svarūpeṇa vyāpakatvaṃ pratīyate  āropitena rūpeṇa bhāvino 'pi bhaved idam  dṛśyamānaṃ hi na tāvatā vyāpakaṃ vyāpyasya tadānīm apratīteḥ yadā ca vyāpyapratītis tadā tadbhāvibhūtarūpeṇa vyāpakam anyathā bhāvisvarūpāgrahaṇe vyāpitā syāt atha yenaiva svarūpeṇa dṛṣṭaṃ tenaiva vyāpakatvaṃ pratīyate na bhāvirūpeṇeti tad asad yataḥ  bhāvirūpāpratītau na vyāpakatvaṃ pratīyate  prādeśikī na hi vyāptir avyāptiḥ sā tathā bhavet  bhūtabhaviṣyatkālavyāpitvena hi pratīyamānaṃ kāraṇam nānyathā sā ca vyāptir dṛṣṭasya drakṣyamāṇasyāpi samānā drakṣyamāṇasya kathaṃ kāraṇatvam dṛṣṭasyāpi tadānīm asatvāt katham iti samānam sattvāt ced drakṣyamāṇasyāpi sā tadā nety etad api samānam pūrvatā cet kaḥ pūrvaparayoḥ svabhāve viśeṣaḥ dvayam apy āropitākāreṇa gṛhyate nāpareṇeti na bhedaḥ athaikaṃ pūrvarūpatayā dṛṣṭam āropyate aparaṃ drakṣyamāṇatayā pararūpatayā ca tena dvayor api nāsti kāraṇateti  anyonyam avinābhāvo dvayor api tayoḥ samaḥ  avāntaravibhāgas tu tatra naḥ kvopayogavān  yena vinā yan na bhavati tat tasya kāraṇam yathā ca kāraṇasya pūrvabhāvaṃ vinā kāryaṃ na bhavati tathāvaśyaṃbhāvinaḥ kāryasya parabhāvaṃ vinā na kāraṇaṃ bhavatīti samānaṃ kāryakāraṇanibandhanam  samānatvān nimittasya kāryakāraṇatā dvayoḥ  vyāpitvavyatirekasya paralokānumāpyataḥ  na khalu vyāpitāṃ vyatirekaṃ ca vyudasyāparam atra jagati nibandhanam upalabhāmahe tac ca kāraṇavadavaśyaṃbhāvinaḥ kāryasyāpy asti tenobhayoḥ parasparakāryakāraṇabhāva iti  tad etad asacchāstrābhyāsavivarddhitamahāmohaviceṣṭitam na hi kaścid anāgatābhyāṃ naṣṭābhyāṃ vā pitṛbhyāṃ putro janyata ity avinaṣṭadhīḥ pratipadyate nāpi pitṛvat tatkālavartinām anyeṣām api kāraṇatvaṃ pitror eva tena putreṇa saha janyajanakasambandhopalambhāt pitrādyupalambhavatsambandhopalambhasyāpi visaṃvādābhāvān na bhrāntatvam sa ca sambandhaḥ kim arthāntaram utānarthāntaram iti vādāntaram etat kāryakāraṇabhāvas tāvat tvayāpīṣṭaḥ sa ca vyavahartṛprasiddhyā na svaparibhāṣāmātreṇa vyavaharttāraś ca vidyamānasyaiva kāraṇatvaṃ pratipadyante yataḥ kāryārthinaḥ kāraṇeṣv anutpanneṣu naṣṭeṣu ca kāryaṃ notpadyata iti manyamānāḥ kāraṇāṇy upādadate yadi punar atītānāgatāny api kāraṇāṇi kāryaṃ janayanti tat kim arthaṃ kāryārthinaḥ kāraṇāni vartamānīkartuṃ pravartante tasmād vartamānāny eva kāraṇāni kāryam utpādayanti kāryotpadyamānatākāle santy eva kāraṇāni kāryakāle tu bhavantu vā mā bhūvann iti kṣaṇikatvāsiddheḥ kāryakāle 'pi kāraṇāvasthāne nāsti virodhaḥ  kiṃ cānāgatasya kāraṇatve sarvadā tataḥ kāryotpādaprasaṅgaḥ tadrūpasya prāk sarvadāviśeṣāt naṣṭasyāpi janakatve nāśād ūrdhvaṃ tataḥ sarvadā kāryotpādaprasaṅgaḥ tadrūpāviśeṣāt tadrūpeṇaiva ca śaktatvāt śaktasya ca kṣepāyogāt sahakāryapekṣasya janakatvaṃ cet na atītānāgatayor anupakāryatvena sahakārivaiyarthyāt upakāryatve copakārasyopakāryād abhinnatvāt tayoḥ sahakāribhya utpādena vartamānatāprasaṅgaḥ kiṃ cārthakriyālakṣaṇatvād vastuna ity abhyupagamād atītānāgatayor janakatvena satvam satvena ca kṣaṇikatvaṃ prasaktam tataś ca kṣaṇamātram atītānāgatatā ca syāt kṣaṇikatvād vartamānatāvat kiṃ cānāgatāvasthāyāṃ kāryaṃ kṛtvā punar vartamānāvasthāyāṃ karotīty ekasya karmakartṛtvaṃ syāt tataś cākṣaṇikatvābhyupagamaḥ syād ekasya karmakartṛtvam eva hy akṣaṇikatvam  yac cedam uktam bhūtabhaviṣyatkālavyāpitvena hi pratīyamānaṃ kāraṇam nānyatheti tac ca na na hy evaṃ kaścit kāraṇaṃ pratyeti svātmano 'pi kāraṇatvaprasaṅgaś coktaḥ kiṃ ca kāraṇakāryabhāvapratipattim antareṇāvinābhāvo na siddhyatīty āha kīrtiḥ tvayā punar viparītaṃ kalpitaṃ tathā ca yady ādau vyāpyavyāpakabhāvaḥ pratīyate na tarhi kāryakāraṇabhāvapratītinibandhanāvinābhāvapratītiḥ atha nādāv avinābhāvaḥ pratītyate na tarhi vyāpitvavyatirekasya kāraṇatvavyavasthāpane nimittatvam iti  yat punar etat kāryasya parabhāvaṃ vinā kāraṇaṃ na bhavatīti tad ayuktam parabhūte kārye 'nutpanne 'py utpannaṃ kāraṇaṃ kathaṃ tena vinā na bhūtam na hi yad utpadyamānaṃ yasya sattāṃ nāpekṣate tat tasyāpi kāraṇatvaṃ yuktam agner api hi na vyāpakatvamātreṇa pūrvabhāvamātreṇa vā kāraṇatvam kiṃ tu kāraṇāntareṣu satsv api yāvat tatrāgnir na bhavati tāvat tatra dhūmo notpadyata ity agneḥ sāmarthyāvagatiḥ na caivam anāgatasya sāmarthyaṃ gamyate vyāpakatvamātreṇa vṛkṣo 'pi śiṃśapākāraṇaṃ syāt vyatiriktatve satīti viśeṣaṇaṃ na kartavyam svātmano 'pi yadvyāpakaṃ tatkāraṇam evāstu svātmanaḥ kāraṇaṃ laukikaparīkṣakāṇām aprasiddhatvān neṣyata iti cet anāgatādy api tarhi neṣṭavyam na hi tatrāpi kāraṇatvaprasiddhir asti tasmān nānāgatam api kāraṇaṃ tatrānāgatasya paralokāder anumānaṃ kāryānumāne 'ntarbhavati  nāpi vṛkṣatvaśiṃśapātvādes tādātmyam asty uktanyāyāt atha ca gamyagamakabhāvo 'sti kiṃ ca sāmānyayor gamyagamakabhāvaḥ na ca tayos tādātmyam tādātmye hi śiṃśapātvakṛtakatvādiniścaya eva vṛkṣatvānityatvādiniścayaḥ syāt na hi bhinnayogakṣemayos tādātmyaṃ yuktam vastuni ca tādātmye 'pi nānumānaviṣayatvam liṅgaliṅgivikalpayos tatrāsambhavāt sambhave vā liṅganiścaya eva liṅginiścayaḥ syāt abhinnaviṣayatvāt yena ca prakāreṇa bhinnaviṣayatvam tena tādātmyam api nastīty anumānaṃ na syāt  kiṃ ca vṛkṣaśiṃśapayos tādātmyāviśeṣād viparyaye 'pi gamyagamakabhāvaḥ syāt na hy aṃśena tādātyam tādātmyāviśeṣe 'pi vyāpakāṃśasyaiva gamyatvam vyāpyāṃśasyānugamakatvam eveti cet na niraṃśatvād ekātmanaḥ sāṃśatve vā tādātmyavirodhaḥ ekaṃ ca tad vastu vyāpakaṃ vā syād vyāpyaṃ veti etena vṛkṣaviśeṣatvaṃ vṛkṣasvabhāvatvaṃ vā tanmātrānubandhitvaṃ vā śiṃśapāyāḥ na tu tadviśeṣatvaṃ tatsvabhāvatvaṃ vā tanmātrānubandhitvaṃ vā vṛkṣasyeti niyamaḥ pratyuktaḥ vṛkṣo vyabhicarati na śiṃśapeti cet tādātmye 'pi yadi vyabhicāraḥ śiṃśapā na vyabhicariṣyatīti kā pratyāśā atha vṛkṣo 'śiṃśapāsvabhāvo 'stīti tenāsau vyabhicārī avṛkṣasvabhāvā śiṃśapā nāstīti kiṃ nirśeṣadarśanaṃ te 'sti sāpi hi vṛkṣavadubhayasvabhāvā śaṃkyeta yathā kvacid deśe nīlotpalam evāsti tatas taddeśajaiḥ sarvair apy anyādṛśotpalādarśanena nīlasvabhāvam evotpalam iti vyavasthāpitam na tathaiva bhavati tasmāt kāryakāraṇabhāvād vā svabhāvād vā ityādy ayuktam eva tathā anyathaikanivṛttyā ityādy api na yuktam vyāpakanivṛttau hi vyāpyanivṛttir vyāpyasannidhānāc ca vyāpakasya sannidhir bhavati na ca gavāśvādīnāṃ vyāpyavyāpakabhāvo 'sti atha gavāśvādivad bhede sati na keṣāṃcid vyāpyavyāpakabhāvaḥ prāpnotīty ucyate tādātmye saty api tarhi nīlotpalatvādivan na kvacid api syāt kiṃ ca bhede sati gavāśvādivad agnidhūmādīnāṃ kāryakāraṇabhavo 'pi na syāt arthāntaratvāviśeṣe 'pītthaṃ svabhāvena niyataṃ vastu kiṃcid eva kasyacid vyāpakam na sarvaṃ sarvasyety alaṃ prasaṅgena tatsiddham etad anvayavyatirekyādigrahaṇaṃ parābhipretatraividhyaniṣedhārthan na tu kāryakāraṇādibhedaniṣedhārtham iti  kathaṃ punaḥ kāraṇena kāryam anumīyate na hy avaśyaṃ hetavaḥ phalavanto bhavanti antarāle pratibandhavaikalyasambhavāt sāmagrīkāle 'pi nānumānam liṅgadarśanānantaram eva kāryaniṣpatteḥ tadā na kāryaṃ pratyakṣam eva syāt na vāpratibandhasāmagrīviśiṣṭaṃ kāraṇaṃ niścetuṃ śakyate na cāniścitaṃ liṅgaṃ siddhyaṅgam iti atrocyate yat tāvan nāvaśyaṃ hetavaḥ phalavanta iti tan na keṣāṃcid avaśyaphalatvāt na khalu sarvakāraṇānāṃ kāryānumāpakatvaṃ brūmaḥ kiṃ tarhi yad eva kāraṇaṃ yathāviśiṣṭaṃ yat kāryaṃ na vyabhicarati tenaiva tathāviśiṣṭaṃ tatkāryam anumīyate yathā medhaviśeṣajñā medhena viśiṣṭena vṛṣṭim anuminvanti na cāviśiṣṭasya vyabhicārād viśiṣṭasyāpi vyabhicāraḥ atiprasaṅgāt kiṃ ca tadabhyāsādarapratyayais tatkāryasya saṃskārasyānumānam tatsaṃskāreṇa vāyuṣi niścite bhāvinī smṛtir anumīyate hiṃsādibhiś cādharmotpattir viśiṣṭena parasya śarīradāhacchedādinā duḥkhotpattir ity evam anyatrāpi kāraṇena kāryānumānam ūhyam yat punar etat   hetunā yaḥ samagreṇa kāryotpādo 'numīyate  arthāntarānapekṣatvāt sa svabhāvo 'nuvarṇitaḥ iti  tadvyāmūḍhabhāṣitam kāryotpādo hi kāryadharmaḥ sa kathaṃ hetusvabhāvaḥ syāt na hi hetukāryayos tādātmyaṃ yuktam kāryotpādanayogyatā tv asamagrād api hetor anumīyate kāryāvyabhicāritā samagrasyaiveti cet sāvaśyaṃ tarhi kāryam apy anumāpayatīti siddhaṃ kāraṇena kāryānumānam nadīpūrādikāryeṇa bhūtavarṣādikaraṇānumānam pipīlikāṇḍasaṃcaraṇādiviśeṣeṇa bhaviṣyadvarṣānumānam ity evamādyakāryakāraṇānumānam  atha vā pūrvavad ity akāraṇenāpi pūrvaniṣpannenottarakālabhāvino 'numānam tadviparyayeṇānumānaṃ tu śeṣavad ity ucyate dvayor ekaḥ kālaḥ sāmānyam tena dṛṣṭaṃ sāmānyatodṛṣṭaṃ liṅgasamānakālatvena dṛṣṭam ity arthaḥ etasmin pakṣe pipīlikādinā varṣānumānaṃ pūrvavad eva sāmānyatodṛṣṭodāharaṇaṃ tu rūparasādyanumānaṃ kṛtakatvānityatvādyanumānaṃ veti  atha vā pūrvaṃ niṣpannam anumeyaṃ yasyāsti tatpūrvavat yathā nadīpūradarśanād abhūtavṛṣṭir ity anumānam pipīlikādinā varṣānumānaṃ tu śeṣavat sāmānyatodṛṣṭaṃ tu tad eveti kevalānvayādibhedo 'pi pūrvavadāder evārtha iti vyākhyātam tasyedānīṃ lakṣaṇodāharaṇābhyāṃ svarūpaprakaṭanārtham upanyāsaḥ  tatra pañcarūpo 'nvayavyatirekī rūpāṇi tu pakṣadharmatvam sapakṣe satvam vipakṣād vyāvṛttiḥ avādhitaviṣayatvam asatpratipakṣatvaṃ ceti tatra sādhyadharmaviśiṣṭo dharmī pakṣaḥ tatra vyāpyavṛttitvaṃ hetoḥ pakṣadharmatvam tatra tasmin pakṣe vyāpya vartate na tu pakṣaikadeśe sa vyāpyavṛttiḥ sapakṣavyāpaka ity arthaḥ sādhyasamānadharmā dharmī sapakṣaḥ tasmin sapakṣe sarvasminn ekadeśena vā hetoḥ vṛttiḥ sapakṣe sattvam sādhyavyāvṛttadharmā dharmī vipakṣaḥ tatra sarvasmin vipakṣe hetor avṛttir vipakṣād vyāvṛttiḥ pramāṇāvirodhini pratijñārthe hetor vṛttir abādhitaviṣayatvam sādhyatadviparītayoḥ sādhanasyātrirūpatvam asatpratipakṣatvam sa dvividhaḥ so 'nvayavyatirekī dvividhaḥ sapakṣavṛttibhedāt tadyathā anityaḥ śabdaḥ kāryatvād iti sapakṣavyāpakaḥ sāmānyavattve saty asmadādibāhyendriyagrāhyatvād iti sapakṣaikadeśavṛttir iti pakṣavyāpakaḥ sapakṣavṛttir avidyamānavipakṣaḥ kevalānvayī sa pūrvavad dvividhaḥ anvayavyatirekivat sapakṣavṛttibhedād dvividha ity arthaḥ tadyathā vivādāspadībhūtāny adṛṣṭādīni kasyacit pratyakṣāṇi prameyatvāt karatalāmalakavad ity ayaṃ sapakṣavyāpako hetuḥ tasminn eva pratijñārthe mīmāṃsakānām apratyakṣatvād asmatsukhādivad ity ayaṃ hetuḥ sapakṣaikadeśavṛttir iti  nanu ca vyatirekābhāve 'syāvinābhāva eva na syāt tena vinā na bhavatīty ayam eva hi vyatirekaḥ sādhyābhāvo hi vipakṣaḥ tatrāvaśyaṃ sādhanasyāsattvaṃ khyāpanīyam anyathā sandigdhānaikāntikatvaṃ syāt atha sādhyābhāvasya khapuṣpāder niḥsvabhāvatvād adhikaraṇāpādānādibhāvo 'nupapannas tena hetor na tatra sattvaṃ tato nivṛttir veti tat kim idānīṃ vṛttir astu sāpi neti cet na tat kim idānīṃ mūkena bhavitavyam tad āha   nivṛttir yadi tasmin na hetor vṛttiḥ kim iṣyate  sāpi na pratiṣedho 'yaṃ nivṛttiḥ kin niṣidhyate  vidhānaṃ pratiṣedhaṃ ca muktvā śābdo 'sti nāparaḥ  vyavahāraḥ sa cāsatsu neti prāptātra mūkatā  satāṃ ca na niṣedho 'sti so 'satsu ca na vidyate  jagaty anena nyāyena nañarthaḥ pralayaṃ gataḥ   tasmād vaidharmyadṛṣṭānte neṣṭo 'vaśyam ihāśrayaḥ  tadabhāve ca tan neti vacanād api tadgateḥ  tasmān na kevalānvayī hetur astīti  tad etad ayuktam yat tāvad vyatirekābhāve 'vinābhāvo na syād iti tan na vyāpyavyāpakabhāvo hy avinābhāva ucyate sa ca kevalānvayino 'py asti śabdavyutpattyasambhavamātreṇārthapratiṣedhe 'tiprasaṅgaḥ syāt tathā hi pratigatam akṣam iti vyutpattyasambhavān mānasāditrayaṃ pratyakṣaṃ na syāt agacchaṃś ca gaur na syāt tasmāl lakṣaṇavaśād eva tattvavyavasthāsādhyena sādhanasya vyāptir avinābhāva uktaḥ so 'trāpy asty eveti  yac coktam sādhyābhāve hetor asattvam eva vyatirekas tadakhyāpane ca sandigdhānaikāntikatvam iti tad apy ayuktam vipakṣe hi sati kiṃ tatra hetur asti na vā ity āṃśakāpi syāt na cātra vipakṣo 'sti sarvasyāpi sadasadrūpasya pratyakṣatvābhyupagamāt khapuṣpādeś ca sadrūpatvenāsadrūpatvena vā pratīyamānatve sādhyatvam eva apratīyamānatve vā kathaṃ tasya sādhyābhāvatvaṃ vipakṣatvaṃ pratipādyate na cāpramāṇakasya vipakṣatvaṃ yuktam nāpi tatra hetoḥ sattvam asattvaṃ vā cintyate na hi nakhāgrasthe hastiyūthe hetuḥ kim asti na veti buddhimanto vicāram ādriyante yadi punar apramāṇakeṣu khapuṣpādiṣu hetur nāstīty asyaiva vyatirekasaṃjñā kriyate bhavatv evaṃvidhena vyatirekeṇāyaṃ vyatirekī kin tūktalakṣaṇād vipakṣād vyāvṛttir astīti kevalānvayī kathyate vipakṣasyāpi lakṣaṇe dharmigrahaṇaṃ kalpitasya tadbhāvaniṣedhārtham sapramāṇako hy arthaḥ sapakṣavipakṣatvena loke prasiddhaḥ tasmād uktalakṣaṇavipakṣābhāvo yasya sa kevalānvayīti  nivṛttir yadi tasmin netyādiprasaṅgas tu bhavata eva siddhāntaṃ bādhate kṣaṇād ūrdhvaṃ nivṛttau vastunas tādātmyavirodhaḥ tadanivṛttau ca kṣaṇikatvavirodhaḥ tadubhayānabhyupagame tu 'vidhānaṃ pratiṣedhaṃ ca' ityādi bādhakam nañartho 'pi tavaiva pralayaṃ gataḥ yena sato 'paramabhāvaṃ nābhyupagacchasi yasya ca hetor vyatirekabalena gamakatvam tasyāvaśyaṃ vaidharmyadṛṣṭāntāśraya eṣṭavyaḥ anyathā vacanamātreṇa vyatirekāpratīteḥ pratītau vānvayadṛṣṭāntāśrayo 'pi neṣṭavyas tadbhāve tad astīti vacanād eva tadgatir bhaviṣyatīti tasmāt sapramāṇakasyāvaidharmyadṛṣṭāntasyābhāvāt kevalānvayino na vyatirekitvaṃ nāpy ahetutvam pakṣavyāpakatve saty avādhitaviṣayāsatpratipakṣatve ca sati sapakṣe vartamānatvād anvayavyatirekivad iti  avidyamānasapakṣaḥ pakṣavyāpako vipakṣād vyāvṛttaḥ kevalavyatirekī yathā sarvavitkartṛpūrvakaṃ sarvaṃ kāryaṃ kādācitkatvāt yat sarvavitkartṛpūrvakaṃ na bhavati tan na kādācitkam yathā akāśādi tathā sātmakaṃ jīvaccharīraṃ prāṇādimatvāt yan na sātmakaṃ na tatprāṇādimat yathā loṣṭhādi prasaṅgadvāreṇa vā prayujyate nedaṃ nirātmakaṃ jīvaccharīram aprāṇādimatvaprasaṅgāt loṣṭhavad iti  nanu ca dṛṣṭāntadharmiṇi dṛṣṭo dharmas tadvyāptena hetunā sādhyadharmiṇi vidhīyate vā pratiṣidhyate vā na cātmā kvacit prāṇādivyāpakatvena dṛṣṭaḥ tat kathaṃ jīvaccharīreṣu prāṇādyupalambhād ātmasiddhiḥ tannivṛttau ca ghaṭādiṣu prāṇādinivṛttir iti athāprāṇādimattvena vyāptaṃ ghaṭādiṣu nairātmyaṃ dṛṣṭam tena jīvaccharīreṣv aprāṇādimattvanivṛttau nairātmyanivṛttir iti naitad asti adṛśyānupalambhād abhāvāsiddhau ghaṭādīnāṃ nairātmyāsiddheḥ parābhyupagamāt siddhir iti cet katham idānīm ātmasiddhiḥ parasyāpy aprāmāṇikā kathaṃ nairātmyasiddhiḥ abhyupagamamātreṇa ca tatsiddhāvāgamikatvam ātmani pratipannaṃ syān nānumeyatvam tasmād adarśane 'py ātmano nivṛttyasiddheḥ prāṇādīnām asiddhapratibandhatvān nātmanivṛttāv eva tannivṛttisiddhir ity agamakatvam iti  atraike pariharanti ghaṭādiṣv ātmanā sambandhamātraṃ nairātmyam atrābhipretaṃ na tu tadrahitatvam nityavyāpitvād ātmanaḥ tatsattvaṃ vecchādis tatra siddhaṃ tasya jīvaccharīre vyatirekiṇā prāṇādijananasamarthaḥ sambandhaḥ sādhyate na nirātmakam ity asyāyam arthaḥ na sambandhamātropetam iti ghaṭādivadaprāṇādimattvaprasaṅgāt ghaṭādiṣu ca nairātmyaṃ prāṇādyanutpattyaiva niścitam iti te tv evaṃ praṣṭavyāḥ prāṇādyanutpattiḥ kim anvayasāmarthyena ghaṭādiṣu nairātmyaṃ gamayaty āho svid vyatirekasāmarthyeneti kiṃ cātaḥ sarvatra nairātmyaṃ syād ātmasambandhaviśeṣavad adṛṣṭatvān na kvacid anvayasiddhiḥ anumānenaivānavasthā syāt vaidharmyadṛṣṭāntābhāvān na vyatirekato 'pi nairātmyasiddhiḥ jīvaccharīrasya dṛṣṭāntatve tv itaretarāśrayatvaprasaṅgaḥ prāṇādikāryānutpattyā tatsamarthahetvābhāvo 'numīyate dāruvāsyādisambandhaviśeṣābhāve chidādyanutpattivadato netaretarāśrayatvādidoṣa iti cet evaṃ tarhi prāṇādikāryotpattyā tatsamarthahetuḥ chidādyutpattau dāruvāsyādisambandhaviśeṣavadanvayenaivānumīyata ity apārthako vyatirekī syād iti  atrocyate laukikaparīkṣakāṇāṃ yasminn arthe buddhisāmyaṃ sa dṛṣṭāntaḥ ity uktam ghaṭādiṣu ca nairātmyam aprāṇādimattvaṃ cety asminn arthe 'sty eva bhavatām asmākaṃ ca sampratipattis tat kathaṃ nāyaṃ dṛṣṭāntaḥ kutaḥ pramāṇād iti kim anena vicāreṇa āgamād anyato vā bhavatu vicāreṇāpi hi sampratipattiḥ kartavyā sā cet taṃ vināpi siddhā kiṃ vicāreṇa sampratipannasya vicāre hy anavasthā syād iti yadi ca ghaṭādiṣu nairātmyabuddhir mithyā tataḥ sātmakatvaṃ samyag astu tac cāpy aniṣṭam  yadi vobhayatra sātmakatvam anātmakatvaṃ vā syāt tadānīm ekatra prāṇādisambhavo 'nyatra neti kiṃkṛto 'yaṃ viśeṣaḥ svabhāvata eveti cet na nityaṃ sattvam asattvaṃ cetyādiprasaṅgāt buddhisadbhāvāsadbhāvakṛta iti cet na prāṇāpānanimeṣonmeṣajīvanamanogatendriyāntaravikārabuddhisukhaduḥkhādīnāṃ prāṇādiśabdenābhidhānāt vibhoḥ sarvatra sadbhāvād ghaṭādiṣv api sātmakatvaprasaṅga iti cet na ātmādhiṣṭhitatvaviśeṣasya sātmakatvenābhihitatvāt tasya ca prāṇādyanyathānupapattyaiva siddhiḥ sātmakānātmakatvaviśeṣo 'pi kiṃkṛta iti cet adṛṣṭaviśeṣakṛtam tadviśeṣyo 'pi janmāntarajaprāṇādiviśeṣakṛtaḥ so 'pi janmāntarakṛta ity anāditvaṃ parihāraḥ na cādṛṣṭaviśeṣam antareṇa kasyacin niruddhaprāṇādikasyaivotpādaḥ kasyacid utpannasya dinadvayena vārddhamāsasaṃvatsarādivikalpena vā prāṇādinirodha ity ayaṃ viśeṣa upapadyate pitrādikāraṇeṣv api viśeṣānupalabdheḥ jñānam eva pūrvādṛṣṭaviśeṣaniyamitaṃ kvacid evotpadyate kiyatkālaṃ yāvad avatiṣṭhe tadanuvidhāne na prāṇāder apy utpattir avasthānaṃ ceti kim atrādṛṣṭasāmarthyenātmanā kalpiteneti cet naitad asti jñānasyāpi hi nāśitvena paralokitvaṃ pūrvadṛṣṭānusandhātṛtvaṃ ca na sambhavatīti vakṣyāmaḥ tad yo 'sau paralokī pūrvadṛṣṭānusandhānāc ca sa evātmā tenādhiṣṭhite śarīre prāṇā bhavanti nānyatheti evaṃ ca na khapuṣpādimattvasyāpi siddhiḥ khapuṣpādeḥ prāṇādyutpattau vipakṣabādhakenāpi sāmarthyāsiddhiḥ siddhau vā sa evātmeti nāsti vivādaḥ  nanv evaṃ tarhi prāṇādikāryeṇa taddhetur anumīyate ghaṭādikāryasya ca hetumattvadarśanād anvayo 'py astīti kathaṃ kevalavyatirekī na viśiṣṭasādhyenānvayābhāvāt nityatvādidharmako hi prāṇādihetuḥ sādhyasthāvidhena ca na kvacid anvayaḥ prasiddhaḥ  sāmānyasiddhāv adhikaraṇasiddhāntabalena deśādisambandhaviśeṣa eva siddhyati na tu nityatvādiviśeṣaḥ tatra hetoḥ sāmarthyābhāvāt sāmānyamātrasiddhau pariśeṣād abhipretaviśeṣasiddhir iti cet ko 'yaṃ pariśeṣaḥ prasaktapratiṣedhe 'nyatrāprasaṅgāc chiṣyamāṇe sampratyayaḥ pariśeṣaḥ śiṣyamāṇe sampratyayaḥ kuto bhavati prasaktapratiṣedhahetavas tāvat pratiṣedhyasiddhāv eva kṛtārthāḥ tadupakṛtas tu maulo hetus tathāvidhasādhyenānvayānapekṣas taṃ viśeṣaṃ sādhayan kevalavyatireky eva sampadyate  tasya svasādhyena vyāptisamarthanārtham itare hetavaḥ tathā hi kāraṇamātrasādhakena kāryatvena prāṇāder nirhetukatvaṃ pratiṣiddham anyakṛtāv adṛṣṭasaṃskārau nānyasya phalata ity anena dehādyavyatiriktahetukatvaṃ pratiṣiddham pūrvābhyastasmṛtyanubandhatvādinā kṛtakahetukatvaṃ pratiṣiddham ity evaṃ pratipakṣabādhakahetubhyaḥ prāṇādeḥ sādhyaviśeṣeṇa vyāptiḥ kākatīrādarśananyāyena pakṣa eva siddhyati sa evānvaya iti cet bhavatu nāmaivam tathāpy anyatra pakṣād anvayo 'sya nāstīti vyatirekitvam uktam ity evaṃ samarthitasya vyatirekiṇaḥ samyagdhetutvaṃ na vipakṣādarśanamātreṇa ḍitthādisiddhāv api hetutvaprasaṅgāt tathā sarvavitkartrabhāve kāryatvam eva na sambhavati na hy acetanaṃ cetanānadhiṣṭhitaṃ pravartata iti vakṣyāmaḥ yatrāpi kumbhakārādir adhiṣṭhātāsti tatrāpi na tasyaiva kartṛtvam adṛṣṭādikāraṇādhiṣṭhātṛtve sāmarthyābhāvāt tadanadhiṣṭhitasya vādṛṣṭāder na pravṛttis tadvikalā ca sāmagrī na kāryotpattau samarthā na hy ekakārakāpravṛttāv api kāryotpattiḥ kvacid astīty adṛṣṭādisahakārivikalebhyaḥ kulālādyadhiṣṭhitebhyo 'pi hetubhyaḥ kāryotpādo na syāt tasmād yathā kulālādyadhiṣṭhitāni daṇḍādīni ghaṭādau pravartante tathā sarvajñādhiṣṭhitāny adṛṣṭādīnīti kulālavad ghaṭādiṣv api sarvavidaḥ kartṛtvam ataḥ sarvaṃ kāryaṃ sarvavitkartṛpūrvakam iti siddham evam anyo 'pi vyatirekī samarthayitavya iti   udāharaṇasādharmyāt sādhyasādhanaṃ hetuḥ tathā vaidharmyād iti sūtraṃ hetulakṣaṇārtham udāharaṇaśabdenātra sādharmyadṛṣṭānta uktas tena sādharmyam sādhyasyeti prakramāl labhyate evaṃ ca viruddhasādhāraṇaprakārasyāsiddhasya ca vyudāsaḥ udāharaṇenaivety avadhāraṇāśrayaṇād anaikāntikasyāpi vyudāsaḥ bhāgāsiddhaniṣedhārthaṃ sādhyasya sādharmyam eveti kartavyam evaṃ ca dvilakṣaṇatrilakṣaṇāv anvayinau labdhāv iti tamoriḥ na kālātyayāpadiṣṭaprakaraṇāsamayor api hetutvaprasaṅgāt atha tannivṛttyarthaṃ sādhyasādhanagrahaṇam evaṃ tarhi sādhyasādhanagrahaṇam evāstu tata eva hi sarvahetvābhāsānaṃ vyudāsaḥ siddhaḥ sādhyasādhanatvāviśeṣād iti satyam evam etat tathāpy udāharaṇetyādi viśeṣalakṣaṇārthaṃ kṛtam sādharmyād iti vītasya lakṣaṇaṃ vaidharmyād ity avītasyety ato dvividha eva hetuḥ svarūpeṇa hy arthasādhakatvaṃ vītasya lakṣaṇam parapakṣaniṣedhenāvītasyeti atha vā sādharmyād ity anvayinaḥ vaidharmyād iti vyatirekiṇaḥ samuccitaṃ cānvayavyatirekiṇa iti tathā vaidharmyād ity udāharaṇavaidharmyāt sādhyasādhanaṃ hetur ity arthaḥ udāharaṇaṃ cātra vaidharmyadṛṣṭāntaḥ tatrārthātmakahetulakṣaṇāpekṣayā prathamāntam eva sādharmyavaidharmyapadaṃ draṣṭavyam vacanātmakāpekṣayā tu pañcamyantaṃ kṛtam tasyaiva prādhānyena lakṣaṇam avayavaprastāvāt ucyamānasya karmatvaṃ tatra ca ṣaṣṭhī yukteti cet na nimittatvasya vivakṣitatvāt nimittatvaṃ cārthe sati taddarśanam tato vivakṣākrameṇa śabdotpattir iti yadānvayyādilakṣaṇārthaṃ pūrvavadādisūtram tadā tallakṣaṇasyānuvādo 'vayavalakṣaṇārtho draṣṭavyaḥ yadā tv anyārthaṃ tat sūtram tadātraivānuṣaṃgato 'nvayādilakṣaṇavidhānam iti udāharaṇasādharmyād yad vacanam ity adhyāhāryaṃ nirdeśo vādhikṛtaḥ pratijñāsūtrāt nigamanalakṣaṇe vā vacanagrahaṇaṃ kṛtaṃ sarvatrāpi draṣṭavyam sādhanapadasya liṅgavācitvāt sādharmyādipadavat pañcamīprasaṅga iti cet na vacanavācitvasyāpi vivakṣitatvāt nodāharaṇasādharmyād utpannaṃ vacanamātraṃ hetuḥ kiṃ tu yat sādhyasādhanaṃ sādhanatvakhyāpakam ity arthaḥ tad vyākhyātaṃ parastād iti  etena hetvābhāsānām ahetutvam uktaṃ bhavati hetulakṣaṇarahitā hetuvadābhāsamānā hetvābhāsāḥ savyabhicāraviruddhaprakaraṇasamasādhyasamātītakālā hetvābhāsāḥ iti sūtram tasyārthasaṃgrahārtham asiddhaviruddhānaikāntikānadhyavasitakālātyayāpadiṣṭaprakaraṇasamā iti vākyaṃ vyutpattyartham anyathā vinyastam sarvatra tathopanyāse hi chāndasaḥ śrotā syād iti   atrāniścitapakṣavṛttir asiddhaḥ aniścitā sandigdhā vipratipannā vā nāstīti niścitā vā pakṣe vṛttir yasya hetoḥ sa tathoktaḥ sādhyāviśiṣṭaḥ sādhyatvāt sādhyasamaḥ iti sūtram sampratipattyaviṣayatvaṃ sādhyāviśiṣṭatvaṃ vyāpakaṃ lakṣaṇaṃ sādhyatvād ity antarāsiddhasya lakṣaṇapramādapāṭho vā siddhatvādivyartho veti  pakṣavipakṣayor eva vartamāno viruddhaḥ siddhāntam abhyupetya tadvirodhī viruddhaḥ iti sūtram siddhāntābhyupagamalakṣaṇaḥ sādhyadharma ity arthaḥ tam abhyupagamya yo hetus taṃ viroddhuṃ śīlas tadviparyayaṃ vyāpnoti sa viruddhaḥ katham acetano hetur abhyupagacchati upacāreṇa tatprayoktrabhyupagataṃ tadbalena vā tenaivābhyupagatam ity upacaryate upacāre ca prayojanam viśeṣaviruddhanivṛttiḥ   pakṣatrayavṛttir anaikāntikaḥ anaikāntikaḥ savyabhicāraḥ iti sūtram paryāyo 'tra lakṣaṇam buddhir upalabdhir ityādivat niruktir vānyonyalakṣaṇam   sādhyāsādhakaḥ pakṣa eva vartamāno 'nadhyavasitaḥ kevalavyatirekivyavacchedārthaṃ sādhyāsādhakagrahaṇaṃ sādhyavyabhicāre 'syāntarbhāva ity eke yathā hi hetor ubhayatra vṛttir vyabhicāras tathobhayato vyāvṛttir api vyabhicāraḥ yathā ca naikasminn ante vṛttis tathānaikasmād antād vyāvṛttir iti sādhāraṇavadasādhāraṇo 'yam anaikāntikaḥ asadvipakṣo 'nupasaṃhāryaś ca tarhi katham anaikāntikaḥ yathā sarvaṃ kāryaṃ nityajanmatvāt sarvam anityaṃ prameyatvād iti nāpy anayoḥ prakaraṇasame 'ntarbhāvas tallakṣaṇavikalatvāt tallakṣaṇavikalasyāpi tatrāntarbhāve hy atiprasaṅgaḥ syād iti tasmān na pañcatvāvadhāraṇārthaṃ savyabhicāraviruddhetyādisūtram kin tu nidarśanārtham yathaite hetvābhāsās tathānyo 'pi hetulakṣaṇarahito hetuvadābhāsamāno hetvābhāsaḥ pratyetavya ity arthaḥ   pramāṇabādhite pakṣe vartamāno hetuḥ kālātyayāpadiṣṭaḥ kālātyayāpadiṣṭaḥ kālātītaḥ iti sūtram nirdiṣṭapakṣopanyāsānantaraṃ hetūpanyāsakālas tadatyayenāpadiṣṭaḥ kālam atītaḥ kālātītaḥ   svaparapakṣasiddhāv api trirūpo hetuḥ prakaraṇasamaḥ prakaraṇayoḥ pakṣapratipakṣayoḥ siddhau samaḥ trirūpatvena trirūpatvaṃ ca pakṣadharmatvam sapakṣe sattvam vipakṣād vyāvṛttir iti yasmāt prakaraṇacintā sa nirṇayārtham apadiṣṭaḥ prakaraṇasamaḥ iti sūtram yasmān nityānityaviśeṣānupalambhāt kim ayaṃ nityo vānitya ity eṣā prakaraṇacintā sa viśeṣadharmānupalambho hetutvenoktaḥ prakaraṇasamaḥ yathā nityaḥ śabdo 'nityadharmānupalabdheḥ anityaḥ śabdo nityadharmānupalabdher iti viruddhavyabhicārī tarhi prakaraṇasamaḥ vipakṣadharmānupalabdher iti ucyate tathāpi sattvāder vipakṣadharmasyānupalabdhir ubhayāsiddhiviśiṣṭadharmānupalabdhiś cānyatarāsiddheti atha yo 'kṛtakatvādyanupalabdher asiddhatāṃ nodbhāvayituṃ śaknoti tadviṣayo 'yaṃ prakaraṇasamaḥ viruddhāvyabhicāriṇo 'pi tarhi ye doṣāntaraṃ nodbhāvayituṃ śaknuvanti tān prati kin na hetvābhāsāntaratvam iṣyate pakṣasapakṣānyataratvādeś cānena lakṣaṇena kathaṃ saṃgraha iti ucyate yasmāt pratipakṣasiddhāv aviśeṣeṇa pratīyamānāt prakaraṇacintā bhavati sa prakaraṇasama ity etāvad eva vyāpakaṃ lakṣaṇam nirṇayārtham apadiṣṭa ity etad anyārtham anyo 'pi hetvābhāso yenaiva nirṇayārtham apadiṣṭas tasyaiva nigrahasthānaṃ na punaḥ prativādinā prāśnikena vānubhāṣaṇārtham apadiṣṭo 'pīti  athaiṣāṃ sahodāharaṇenāvāntarabhedaḥ prapañcyate nanu deśakālabhedenānantaḥ sūkṣmekṣikayā svarūpabhedenāpy ananto hetvābhāsas tat kathaṃ tadbhedaḥ prapañcena vaktuṃ śakyata iti ucyate yady api caiṣāṃ sūkṣmo bhedo 'nantatvān na śakyate vaktum tathāpi sthūladṛṣṭim āśritya kiyanto bhedāḥ pradarśyante vyutpattyartham  asiddhabhedās tāvat svarūpeṇāsiddhaḥ svarūpaṃ vāsiddhaṃ yasya so 'yaṃ svarūpāsiddho yathā anityaḥ śabdaḥ cākṣuṣatvād iti nanu cākṣuṣatvaṃ rūpādāv asti tenāsya vyadhikaraṇāsiddhatvaṃ yuktam na rūpādyadhikaraṇatvenāpratipāditatvād dharmiṇi cāpadiṣṭaṃ cākṣuṣatvaṃ na svarūpato 'stīti āhaṅkārikacakṣur viṣayatvaṃ vā jātyandhaṃ prati vā svarūpāsiddham iti vyadhikaraṇāsiddho yathā nityaḥ śabdaḥ paṭasya kṛtakatvāt vyadhikaraṇaś cāsāv asiddhaś ceti nanu śabde 'pi kṛtakatvam asti satyam na tathā pratipāditam na cānyatra pratipāditam anyatra siddhaṃ bhavati anyatarasya vā vyadhikaraṇāsiddham anyas tv āha vyadhikaraṇo 'pi hetur gamako 'sti yathā brāhmaṇo 'yaṃ pitror brāhmaṇatvād iti yady evaṃ naṭādīnām api brāhmaṇyaṃ kasmān na sādhayati teṣāṃ pitror brāhmaṇyābhāvād iti cet evaṃ tarhi prayojakasambandhena pakṣasambandho hetuḥ kathaṃ vyadhikaraṇaḥ pratibandhaśaktyā vānyathābhidhāne 'pi brāhmaṇo brāhmaṇajanyatvād ity evaṃ hetvarthaṃ pratipadya sādhyaṃ pratipadyata iti viśeṣyāsiddho yathā anityaḥ śabdaḥ sāmānyavattve sati cākṣuṣatvāt viśeṣaṇāsiddho yathā anityaḥ śabdaḥ cākṣuṣatve sati sāmānyavattvāt bhāgāsiddho yathā anityaḥ śabdaḥ prayatnānantarīyakatvāt nanu ca vāyvādiśabdānām apīśvaraprayatnapūrvakatvāt kathaṃ bhāgāsiddhatvam iti naitad asti prayatnasya tīvramandādibhāvānantaraśabdasya tathā bhāvo hi prayatnānantarīyakatvaṃ vivakṣitam na ceśvaraprayatnasya tīvrādibhāvo 'sti nityatvād anabhyupagateśvaraṃ prati vā bhāgāsiddhatvam āśrayāsiddho yathā asti pradhānaṃ viśvapariṇāmitvāt āśrayaikadeśāsiddho yathā nityāḥ pradhānapuruṣeśvarāḥ akṛtakatvāt vyarthaviśeṣyāsiddho yathā anityaḥ śabdaḥ sāmānyavattve sati kṛtakatvāt nanu cāsiddhalakṣaṇābhāvān nāyam asiddhaḥ satyam kiṃ tv ekadeśīyābhiprāyeṇoktaḥ vyarthatvaṃ tu dūṣaṇaṃ bhavaty eva kin tv asiddhatvaṃ nāsti yasya tu śabde kṛtakatvam asiddham pratyasiddhatvam apy ucyate vyarthaviśeṣaṇāsiddho yathā anityaḥ śabdaḥ sāmānyavattve sati kṛtakatvāt vyarthaviśeṣaṇaś cāsāv asiddhaś cety evaṃ vyarthaviśeṣyāsiddho 'pi vyākhyeyaḥ paramāṇvādau vā pakṣīkṛte vyarthaviśeṣyāsiddhaḥ vyarthaviśeṣaṇāsiddhaś ca draṣṭavya iti sandigdhāsiddho yathā dhūmabāṣpādivivekāniścaye kaścid āha agnimān ayaṃ pradeśo dhūmavattvāt sandigdhaviśeṣyāsiddho yathā adyāpi rāgādiyuktaḥ kapilaḥ puruṣatve saty adyāpy anutpannatattvajñānatvāt sandigdhaviśeṣaṇāsiddho yathā adyāpi rāgādiyuktaḥ kapilaḥ sarvadā tattvajñānarahitatve sati puruṣatvāt ta ete 'siddhabhedā yadobhayavādyasiddhatvena vivakṣitāḥ tadobhayāsiddhā bhavanti yadā tv anyataravādyasiddhatvena vivakṣitās tadānyatarāsiddhā bhavanti  nāsty anyatarāsiddho hetvābhāsa ity eke tathā hi pareṇāsiddha ity udbhāvite yadi vādī tatsādhakaṃ pramāṇaṃ na darśayati tataḥ pramāṇābhāvād ubhayor asiddhiḥ atha pramāṇaṃ darśayati tataḥ pramāṇasyāpakṣapātitvād ubhayoḥ siddhaḥ anyathā sādhyam apy antarāsiddhaṃ na kadācit siddhyatīti vyarthaḥ pramāṇopanyāsaḥ syāt yāvan na paraṃ pratipramāṇena prasādhyate tāvat taṃ pratyasiddha iti cet gauṇaṃ tarhy asiddhatvam yathā ratnādipadārthas tattvato 'pratīyamānas tāvantam api kālaṃ na mukhyaḥ kin tu tadābhāsaḥ kiṃ ca hetvābhāsaś ca nigrahasthānam ity uktam tataś cānyatarāsiddho yadā hetvābhāsas tadā vādī nigṛhītaḥ syān na nigṛhītasya paścād anigraha iti yuktam nāpi hetusamarthanaṃ paścād yuktaṃ nigrahāntatvād vādasyeti  atrocyate yadi vādī samyagdhetutvaṃ pratipadyamāno 'pi tatsamarthananyāyavismaraṇādinimittena prativādinaṃ prāśnikān vā pratibodhayituṃ na śaknoty anyatarāsiddhatām api nānumanyate tadānyatarāsiddhatvenaiva nigṛhyate svayam anyabhyupagataś ca paraprasiddha ity etāvataivopanyasto hetur anyatarāsiddho nigrahasthānam iti  viruddhabhedās tūdāhriyanta iti śeṣaḥ sati sapakṣe catvāro viruddhāḥ pakṣavipakṣavyāpako yathā nityaḥ śabdaḥ kāryatvāt svakāraṇasamavāyaḥ kāryatvam ubhayāntopalakṣitā sattānityatvam ity eke tadabhiprāyeṇa prāg abhāvasyāpi nityatvādyuktam eva viruddhodāharaṇam anyathā na vipakṣavyāpi kāryatvam yadā tv ādimattvam eva kāryatvam tadā pradhvaṃsasya nityatve 'pi kāryatvam astīty anaikāntikaṃ syān na viruddham iti vipakṣaikadeśavṛttiḥ pakṣavyāpako yathā nityaḥ śabdaḥ sāmānyavattve saty asmadādibāhyendriyagrāhyatvāt arhaty arthe kṛtyābhidhānād grahaṇayogyatāmātraṃ grāhyatvam uktam tenāsyāpi pakṣavyāpakatvam pakṣavipakṣaikadeśavṛttir yathā nityaḥ śabdaḥ prayatnānantarīyakatvāt pakṣaikadeśavṛttir vipakṣavyāpako yathā nityā pṛthivī kṛtakatvāt  asati sapakṣe catvāro viruddhāḥ pakṣavipakṣavyāpako yathā ākāśaviśeṣaguṇaḥ śabdaḥ prameyatāt pakṣavipakṣaikadeśavṛttir yathā ākāśaviśeṣaguṇaḥ śabdaḥ prayatnānantarīyakatvāt pakṣavyāpako vipakṣaikadeśavṛttir yathā ākāśaviśeṣaguṇaḥ śabdo bāhyendriyagrāhyatvāt vipakṣavyāpakaḥ pakṣaikadeśavṛttir yathā ākāśaviśeṣaguṇaḥ śabdo 'padātmakatvāt nanu catvāra eva viruddhabhedāḥ ye pakṣavyāpakās te nānye ye pakṣaikadeśavṛttayas teṣām asiddhalakṣaṇopapannatvāt pakṣadharmasya hi trayī gatiḥ hetur viruddho 'naikāntiko veti naiṣa doṣaḥ ubhayalakṣaṇopapannatvenobhayavyavahāraviṣayatvāt tulāyāṃ pramāṇaprameyavyavahāravat yathā tulādravyaṃ suvarṇādīnām iyattāparicchedasādhanatvāt pramāṇam tulāntaraparicchinnena dravyeṇa pramīyamānaṃ pratyakṣato vā svarūpeṇopalabhyamānaṃ prameyaṃ bhavati tathā pakṣaikadeśavṛttayo 'siddhalakṣaṇayogād asiddhā bhavanti viruddhānaikāntikādilakṣaṇayogād viruddho 'naikāntiko na vyavasthitaś ceti yat punar etatpakṣadharmasya trayī gatir iti tatra kālātyayāpadiṣṭaprakaraṇasamayor api pakṣadharmagatitvād iti vakṣyāmaḥ  anaikāntikabhedā apy udāhriyante pakṣatrayavyāpako yathā anityaḥ śabdaḥ prameyatvāt pakṣavyāpakaḥ sapakṣavipakṣaikadeśavṛttir yathā nityaḥ śabdaḥ pratyakṣatvāt asmadādīndriyagrahaṇayogyatāmātraṃ pratyakṣatvam atrābhipretam tato nāsya pakṣatrayavyāpakatvaṃ pakṣaikadeśavṛttitvaṃ vā prasajyata iti pakṣasapakṣavyāpako vipakṣaikadeśavṛttir yathā gaur ayaṃ viṣāṇitvāt pakṣavipakṣavyāpakaḥ sapakṣaikadeśavṛttir yathā nāyaṃ gaur viṣāṇitvāt pakṣatrayaikadeśavṛttir yathā nityā pṛthivī pratyakṣatvāt ayogyakṣaviṣayatvam evātra pratyakṣatvaṃ draṣṭavyam pakṣasapakṣaikadeśavṛttir vipakṣavyāpako yathā dravyāṇi dikkālamanāṃsy amūrtatvāt pakṣavipakṣaikadeśavṛttiḥ sapakṣavyāpako yathā na dravyāṇi dikkālamanāṃsi amūrtatvāt sapakṣavipakṣavyāpakaḥ pakṣaikadeśavṛttir yathā na dravyāṇy ākāśakāladigātmamanāṃsi kṣaṇikaviśeṣaguṇarahitatvāt  anadhyavasitabhedās tūdāhriyante avidyamānasapakṣavipakṣaḥ pakṣavyāpako yathā sarvam anityaṃ sattvāt avidyamānasapakṣavipakṣaḥ pakṣaikadeśavṛttir yathā sarvam anityaṃ kāryatvāt vidyamānasapakṣavipakṣaḥ pakṣavyāpako yathā anityaḥ śabda ākāśaviśeṣaguṇatvāt vidyamānasapakṣavipakṣaḥ pakṣaikadeśavṛttir yathā sarvaṃ dravyam anityaṃ kriyāvattvāt avidyamānavipakṣo vidyamānasapakṣaḥ pakṣavyāpako yathā sarvaṃ kāryaṃ nityam utpattidharmakatvāt avidyamānavipakṣo vidyamānasapakṣaḥ pakṣaikadeśavṛttir yathā sarvaṃ kāryaṃ nityaṃ sāvayavatvād iti nanv avidyamānasapakṣo vidyamānavipakṣaḥ pakṣavyāpakaḥ pakṣaikadeśavṛttiś cānadhyavasitabhedau kasmān nodāhṛtau tayoḥ kevalavyatirekitvād iti cet evaṃ tarhi pradhānānvitāni sarvakāryāṇi ḍitthādyanvitāni cotpattimattvād rūpitvāc cety evamādayo 'pi samyagvyatirekiṇaḥ syur iti na kālātyayāpadiṣṭabhāgāsiddhadoṣāt anadhyavasitabhedāv etau bhavatām kṛtsnodāharaṇasya cāpratijñātatvāt sāmānyahetulakṣaṇānuvādena hi kevalavyatirekiṇo 'pi lakṣaṇaṃ vihitaṃ draṣṭavyam tenātivyāpakaṃ na bhavati   kālātyayāpadiṣṭabhedās tu   pratyakṣaviruddhaḥ pratyakṣāpahṛtaviṣayaḥ pratyakṣabādhitaviṣaya ity eko 'rthaḥ yathā anuṣṇo 'yam agniḥ kṛtakatvāt   anumānaviruddho yathā paramāṇūnām anityatvaṃ mūrtatvāt  anye tv anumānaviruddham anumānaṃ nānumanyante tulyādhikanyūnabalatve 'pi bādhyatvānupapatteḥ tulyabalatve kiṃ kasya bādhakaṃ vācyam vā bādhyam bādhyaṃ hi nyūnabalam eva syān na tulyabalam adhikabalam api bādhakaṃ syān na bādhyam nyūnabalaṃ tu nyūnatvād eva duṣṭam kiṃ tasya bādhakeneti  pratyakṣavirodhy api tarhi na prāpnoti yasmād anumānalakṣaṇopapannam aśakyabādham tadvikalaṃ tu tata eva duṣṭam anarthikā pratyakṣabādhā atha trirūpasya pratyakṣabādhyatvenaivānumānalakṣaṇavikalatvam hanta tarhi trirūpasya mūrtatvāder anumānabādhitatvenaiva nyūnatvam nānyathā  nanu ca mūrtatvāder anyathāsiddhatvena duṣṭatvam yataḥ kṛtakatvenānityatvaṃ na mūrtatveneti  na sādhananiyamānabhyupagamād anekāni hi sādhanāny ekatrāpi samarthāny abhyupagamyante anyathā hi sāvayavatvādayo 'py anityatvasiddhāv anyathāsiddhāḥ syuḥ kiṃ ca pratyakṣāgamaviruddhayor apy anyathāsiddhatvābhyupagame kiṃ vācyam na cānyathāsiddho 'siddhalakṣaṇena saṃgṛhīto 'sti nāpi viruddhādilakṣaṇeneti kālātyayāpadiṣṭabhedasyaiva nāmāntaraṃ kṛtaṃ syāt  kathaṃ tarhi bādhyabādhakabhāvaḥ ubhayor apy anumānatvāviśeṣād iti  na balābalaviśeṣād yad vicāryamāṇaṃ balavat pratibhāti tadbādhakam anumāne yac cābalaṃ tad bādhyam vastutas tatrānumānaṃ yathoṣṇognir iti pratyakṣam anyanimittābhāvād viṣayabalena pravṛttaṃ bādhakam anumānasya na tu toyādāv uṣṇam ity alātacakrādipratyakṣaṃ vā tatra hy anumānasya balīyastvaṃ tathā paramāṇusvarūpasādhakenānumānenānityatvānumānaṃ bādhyate dharmyasiddhaṃ vā na cānityatve paramāṇutvaṃ kṣaṇabhaṅgapradhānavādanirākaraṇe hy alpaparimāṇam eva dravyasyopādānakāraṇam tac ca kathaṃ paramāṇūnāṃ syāt yato hy alpataran nāsti sa paramāṇur ucyate anavadhikatve cālpatarādibhāvasya truṭiparvatāder anantakāraṇajanyatvāviśeṣād gurutvaparimāṇābhyāṃ viśeṣo na syāt evaṃ paramāṇusādhakānumānasyānityatvena virodhād balīyastvam mūrtatvasya tu nityatvena virodhābhāvād abalatvam paramāṇusādhakaṃ cedam anumānam aṇutaratamādibhāvaḥ kvacid viśrāntaḥ parimāṇataratamādibhāvatvān mahattaratamādibhāvavad iti  evaṃ sarvatra balābalavattādhigamena bādhyabādhakabhāvaḥ pramāṇayor niśceya iti   āgamaviruddho yathā brāhmaṇena peyaṃ surādi dravadravyatvāt kṣīravat nātra pānamātraṃ sādhyam kiṃ tarhi yat pāpanimittaṃ tac cāgamaikasamadhigamyam nānumānaviṣayaḥ na hi kṣīrapānasyāpi pāpanimittatvaṃ dharmahetutvaṃ ca asmadādibhiḥ pramāṇāntareṇādhigantuṃ śakyate tasmād aviṣaye pravṛttam anumānam āgamena bādhyate na tv arūpavyāpakātmānumānam ādityavarṇāṅguṣṭhamātrapuruṣapratipādakenāgamena bādhyate tad dhy anumānaṃ svaviṣaye pravṛttam āgamas tv anyārtha iti   pratyakṣaikadeśaviruddho yathā sarvaṃ tejo 'nuṣṇam rūpitvāt   anumānaikadeśaviruddho yathā nityāśrayāḥ sarvendravattvarūparasagandhasparśā nityā apradeśavṛttisamānajātyārambhakatve sati paramāṇuvṛttitvāt tadgataikatvādivat saṃyogavibhāgayoḥ samānajātyārambhakatvaṃ paramāṇuvṛttitvaṃ cāsti tadvyavacchedārtham apradeśavṛttigrahaṇam anekatvasaṃkhyā parimāṇārambhikeṣṭā tadvyavacchedārthaṃ samānajātyārambhakatvagrahaṇam tatrānumānena naimittikadravyatvapākajarūpādīnām eva nityatvaṃ virudhyate na tu sāṃsiddhikadravatvānādiparamāṇurūpādīnām iti   āgamaikadeśaviruddho yathā sarveṣāṃ devarṣīṇāṃ śarīrāṇi pārthivāṇi śarīratvād asmadādiśarīravat  varuṇādityavāyvādīnāmāpy ataijasavāyavyaśarīraśravaṇāt tatprāmāṇyānabhyupagame ca dharmisiddhir api na syād iti  nanu caite pratyakṣaviruddhādayaḥ pratijñāyā eva doṣā na hetor iti na karmaṇas tādavasthyād ity eke na hy anyathābhidhāne 'py agnir anyathā bhavati kṛtakatvam apy anyathā na bhavatīti hetudoṣā api na syuḥ satyam sarvaṃ sādhanaṃ svaviṣaye samarthaṃ tad yady aviṣaye puruṣeṇa prayuktam arthasiddhiṃ na karoti tataḥ puruṣa evāparādhyate yo 'parijñānād aviṣaye prayuṅkte na tv acetanasya sādhanasya kaścid upālambho 'sti kin tu taddvāreṇa puruṣasyaiva doṣa udbhāvyate yathā citrādikāryadvāreṇa tatkartur iti evaṃ tarhi pratijñādvāreṇāpi tadvaktur doṣodbhāvane kācin na kṣatir iti pratijñādoṣā api vaktavyāḥ te khalu pratyakṣādivirodhāḥ pratijñādvāreṇodbhāvayituṃ vivakṣitās tadā hetudoṣā iti  nanv anye 'pi svavacanavirodhādayaḥ pratijñādoṣāḥ santi te kasmān noktāḥ teṣāṃ pratyakṣādivirodheṣv evāntarbhāvāt pramāṇatrayaniyamasyeṣṭatvāt na cāpramāṇena virodho 'sti na śabdo 'rthapratyāyaka iti svavacanavirodhaḥ sāṃkhyasyāsatkāryam iti svaśāstravirodhaḥ śāstraṃ pramāṇīkṛtya pravṛttasya pratijñāyāḥ śāstreṇa virodhaḥ pratijñayā vā śāstrasyeti acandraḥ śaśīti prasiddhivirodhaḥ hetur akiṃcitkara iti pratijñāpadayor virodhaḥ ta ime virodhā āgamavirodhe 'numānavirodhe vāntarbhūtā draṣṭavyā iti  prakaraṇasamasya tu bhedābhāvāt sāmānyenodāharaṇam uktam iti ekatra dharmiṇi tulyalakṣaṇayor viruddhayor hetvoḥ sannipāto viruddhāvyabhicārīty eke yathā anityaḥ śabdaḥ sāmānyavato 'smadādibāhyendriyagrāhyatvād ghaṭavat nityaḥ śravaṇatvāt śabdatvādivad iti  atrāhuḥ samastavyastaprayogāsambhavān nāyaṃ hetvābhāsaḥ pṛthak samastasyānyatrāsambhavād asādhāraṇatvaṃ vyastaprayogaṃ yady ekaḥ kuryāt tadonmattaḥ syāt dvau ced vādinau yugapat kurvāte tato 'rthapratipattir na syāt atha krameṇa tataḥ prathamasya duṣṭatvam aduṣṭatvaṃ vāvagatam duṣṭatve katham avyabhicāritvam aduṣṭatve tatsādhite 'rthe tadviruddhahetor utthānam eva na syāt pratyakṣaviruddhavat  atrocyate puruṣaviśeṣam apekṣyāyaṃ hetvābhāso 'nyatarāsiddhaprakaraṇasamavat yac coktam prathamasya duṣṭatvam aduṣṭatvaṃ veti tan na vipratipattivadaviśeṣamātradarśanāt tadviśeṣaprakāśanārtham eva hi prativādī dvitīyaṃ prayuṅkte viśeṣānabhidhāne hi sandeho 'tra yukto nānyatarapakṣaniścaya ity abhiprāyavān yathā samyaktvāsamyaktvāniścaye vipratipatter utthānaṃ tathāvyabhicāriṇo 'pīti avyabhicāritvaṃ cobhayoḥ pratipatrabhiprāyeṇa na paramārthatas tato nobhayapakṣasiddhiḥ prasajyate yadā vādī vipakṣabādhakadvāreṇa svaheto sādhyāvinābhāvitvasamarthanam itarasya tu kālātyayāpadiṣṭatodbhāvanaṃ ca kartuṃ na śaknoti tadā viruddhāvyabhicārī hetvābhāsa iti  samyagdṛṣṭāntābhidhānam udāharaṇam taddvividham sādharmyodāharaṇaṃ vaidharmyodāharaṇaṃ ca tatrānvayamukhena dṛṣṭāntābhidhānaṃ sādharmyodāharaṇam yathānityaḥ śabdas tīvrādidharmopetatvāt yad yat tīvrādidharmopetaṃ tat tad anityaṃ dṛṣṭam yathā sukhādi vyatirekamukhena dṛṣṭāntābhidhānaṃ vaidharmyodāharaṇam yathā yad anityaṃ na bhavati na tat tīvrādidharmopetam yathākāśam iti sūtrato 'py udāharaṇadvaividhyam uktam yad āha sādhyasādharmyāt taddharmabhāvī dṛṣṭānta udāharaṇam tadviparyayād vā viparītam iti sādhyasya sādharmyam udāharaṇena hetulakṣaṇe vyākhyātam taddharmaḥ sādhyadharmaḥ sa bhavati vidyate yatra dharmiṇi sa taddharmabhāvī dṛṣṭāntaḥ tadviparyayād iti sādhyavaidharmyād ataddharmabhāvī dṛṣṭānta udāharaṇam pūrvavad asyāpi vyākhyānam atra pañcamyarthaṃ paśyāmaḥ sādhyasādharmyāt taddharmabhāvī kim utpadyate kiṃ vā jñāyate na tāvad utpadyate anyata utpannatvāt kasyacin nityatvāc ca nāpi jñāyate pratyakṣataḥ sādhanāntarād vā niścitatvāt tasmād anyathā vyākhyāyate viśeṣalakṣaṇam evātra dṛṣṭāntasyocyate sāmānyalakṣaṇaṃ tu prāg eva laukikaḥ parīkṣaketyādinoktam tadanuvādena sādharmyavaidharmyaṃ cātra viśeṣalakṣaṇaṃ draṣṭavyam pañcamī tu tadbhedasiddhyartham etad uktaṃ bhavati pūrvokto dṛṣṭānto dvividhas taddharmabhāvy ataddharmabhāvī ca sādharmyavān vaidharmyavān ity arthaḥ tatra pūrva itarasmāt kuto bhinnaḥ pratipattavya ity āha sādhyasādharmyād ity eva dvitīye 'pi vyākhyānam yad etat tatraiva dṛṣṭāntalakṣaṇe vaktavye 'trābhidhānaṃ sabhedodāharaṇalakṣaṇaprasiddhārtham dṛṣṭānta udāharaṇam ity etat sāmānādhikaraṇyaṃ katham abhidhīyamāna ity adhyāhāreṇety eko yad vā śāstrāntareṣu dṛṣṭānta udāharaṇam ity abhedena vyavahāraḥ prasiddhas tasya gauṇatvajñāpanārtham atrāpy upacāreṇa dṛṣṭānta udāharaṇam ity uktam dṛṣṭāntaguṇadoṣābhyām udāharaṇasya guṇadoṣavattvam iti copacāre prayojanam vākyaikadeśā hy avayavā ity uktam na cārtho vākyaikadeśas tasmād vacanam eva mukhyata udāharaṇaṃ na dṛṣṭāntaḥ tadvacanam ity adhyāhāro vāśrayaṇīya iti dṛṣṭāntavacanam udāharaṇam ity ukte 'py udāharaṇābhāsāḥ pratyuktā bhavanti teṣām adṛṣṭāntavacanatvāt tat kimarthaṃ samyaggrahaṇam iti na vacanadoṣasyāpi vyudāsārthatvāt tathā ca vakṣyāmaḥ udāharaṇavadābhāsamānā udāharaṇābhāsāḥ tallakṣaṇarahitatvaṃ viśeṣaṇaṃ hetvābhāsavad atrāpi draṣṭavyam tattvam api keṣāṃcit tadvad avabhāsate tadvyavacchedārtham iti  te codāharaṇābhāsā anekaprakārāḥ sādhyavikalaḥ sādhanavikala ity evamādayo 'ṣṭāv arthadoṣāś catvāro vacanadoṣāḥ ta evaite dvādaśabhedā bahubhir ācāryair abhyupagatā ityādāv uddiṣṭā draṣṭavyāḥ tathā ca tadbhedapratipattyarthaṃ tadudāharaṇāṇi dvādaśaivocyante tatra granthagauravaparihārārtham anityaṃ mano mūrtatvād ity etasmin prayoge sarvāṇy udāharaṇāny ucyanta iti yan mūrtaṃ tad anityaṃ dṛṣṭam yathā paramāṇur iti sādhyavikalaḥ anityatvasādhyena vikalaḥ paramāṇur iti yathā karmetisādhanavikalaḥ mūrtatvaṃ sādhanaṃ tena vikalpo 'yaṃ dṛṣṭāntaḥ yathā ākāśam ity ubhayavikalaḥ ubhayenānityatvena mūrtatvena ca vikalaḥ kharaviṣāṇam ity āśrayahīno 'yaṃ dṛṣṭāntaḥ svayam asati dharmiṇi kim āśrayaḥ sādhyasādhanadharmayoḥ vyāpyavyāpakabhāvaḥ pratīyate tadapratītau vacanamātreṇa pratītau vā kiṃ dṛṣṭāntasya phalam pradhānādipratiṣedho 'pi nāpramāṇakena dṛṣṭāntena kartavyaḥ kiṃ tarhi paramāṇvādisamarthananyāyena na hi sukhāder ātmāśritatve paramāṇvākāśanityatve ca pradhānādisiddhiḥ sambhavati tadvyavahārapratiṣedho 'py evaṃ kāryaḥ pradhānādy astīti vyavahāraḥ prekṣāvadbhir na kartavyaḥ pramāṇato 'nupalabhyamānārthatvāt khapuṣpādy astīti vyavahāravat evaṃ tarhi hetudṛṣṭāntayor nāśrayāsiddhatvādidoṣaḥ pramāṇato 'nupalabhyamānārthatvaṃ ca paroktānām anvayaparimāṇādihetūnāṃ pratiṣedhena samarthanīyam iti  ghaṭavad ity avyāptyabhidhānaṃ śabdadūṣaṇaṃ kecid icchanti kila yad yad iti vīpsayā yad itthaṃ tat sarvam ity evaṃ vā vyāptiḥ pratyāyate nānyatheti anye tv idaṃ dūṣaṇaṃ nānumanyante sarvaśāstreṣv evaṃ prayogadarśanāt na prativādivācaḥ svātantryeṇa pramāṇam kiṃ tarhi pramāṇāntarānugṛhītam tataś ca yadi pratyakṣādisiddhāsti vyāptis tadānityaḥ śabdaḥ kāryatvād ghaṭavad ity evam api pratīyate atha na pratyakṣādisiddhā tadā vīpsā sarvagrahaṇābhyām api na pratīyate siddhānuvādārthaṃ hi dṛṣṭāntavacaḥ na tv asiddhavidhāyakam iti  yad anityaṃ tan mūrtaṃ dṛṣṭam iti viparītavyāptyabhidhānam sādhanānuvādena hi sādhyaṃ vidhātavyam yena sādhanasya sādhyasiddhau sāmarthyaṃ pratipāditaṃ syāt anyathā hy asādhanāṅgavacanaṃ syāt na hi yo yaḥ kaścid agnimān sa sa dhūmavān ity evaṃ śabdād agninā vyāpto dhūmaḥ pratīyata iti etau śabdadoṣāv avyāptyabhidhānaviparītavyāptyabhidhānākhyau pūrve catvāro 'rthadoṣā ity ete ṣaṭ sādharmyodāharaṇābhāsā ucyante  atha vaidharmyodāharaṇābhāsā ucyante anityaṃ mano mūrtatvād ity etasminn eva prayoge yat tu nityaṃ tan mūrtam api na bhavati yathā paramāṇur iti dṛṣṭāntaḥ sādhanāvyāvṛttaḥ udāharaṇābhāsāpekṣayā vā sādhyavikalādīnām api pūṃlliṅgatā draṣṭavyā sādhanaṃ mūrtatvaṃ tadvyāvṛttaṃ yasmāt paramāṇoḥ sa tathoktaḥ yathā karmeti sādhyāvyāvṛttaḥ sādhyam anityatvaṃ tatkarmaṇo na vyāvṛttam yathā ghaṭa ity ubhayāvyāvṛttaḥ sādhyaṃ sādhanaṃ cobhayaṃ na vyāvṛttaṃ yasmāt sa tathoktaḥ yathā khapuṣpam ity āśrayahīnaḥ kaiścid vaidharmyadṛṣṭānte dharmyabhāvo doṣatvena nābhyupagamyate tanniṣedhārtham ihāpy āśrayahīna uktaḥ kevalānvayiprastāve hy uktaṃ yatra vyatirekabalena siddhir iṣyate tatrāvaśyaṃ vaidharmyadṛṣṭāntāśrayo 'py eṣṭavyo vacanamātreṇa vyāptisiddhāv atiprasaṅgād iti ākāśavad ity avyāvṛttābhidhānam mūrtatvam anityatvaṃ cākāśād vyāvṛttam na cānena śabdena tathābhihitam iti śabdadoṣo 'yam tulyārthe hi vatiḥ śrūyate kathaṃ tato vyāvṛttapratītiḥ na ca vīpsāṃ sarvaśabdaṃ cāntareṇa sarvasmād vipakṣād vyāvṛttiḥ sādhyasādhanayoḥ pratīyata ity ato 'trāvyāvṛttābhidhānam yad amūrtaṃ tad anityaṃ na bhavati yathākāśam iti viparītavyāvṛttābhidhānam sādhyavyāvṛttānuvādena hi sādhanaṃ vyāvṛttaṃ vidhātavyam yena sādhyasya sādhanavyāpakatvaṃ sādhanābhāvasya sādhyābhāvavyāpakatvaṃ ca pratīyeta sādhanavyāvṛttānuvādena tu sādhyaṃ vyāvṛttaṃ yad ucyate tad idaṃ viparītavyāvṛttābhidhānaṃ na sādhanāṅgam na hi bhavati yatra nāsti dhūmas tatra sarvatrāgnir nāstīti tasmād atrāpi dvau śabdadoṣau catvāro 'rthadoṣāḥ sādhanāvyāvṛttādaya iti vaidharmyodāharaṇābhāsā api ṣaṭ   anye tu sandehadvāreṇāparān aṣṭāv udāharaṇābhāsān varṇayanti sandigdhasādhyo yathā mahārājyaṃ kariṣyaty ayaṃ somavaṃśodbhūtatvāt vivakṣitarājapuruṣavat sandigdhasādhano yathā nāyaṃ sarvajño rāgādimattvāt rathyāpuruṣavat sandigdhobhayo yathā gamiṣyati svargaṃ vivakṣitaḥ puruṣaḥ samupārjitaśukladharmatvād devadattavat sandigdhāśrayo yathā nāyaṃ sarvajño bahuvaktṛtvād bhaviṣyaddevadattaputravat sandigdhasādhyavyāvṛtto yathā yo mahārājyan na kariṣyati sa somavaṃśodbhūto 'pi na bhavati yathānyo rājapuruṣaḥ sandigdhasādhanāvyāvṛtto yathā yas tu sarvajñaḥ sa rāgādirahitaḥ yathā samastaśāstrābhijñaḥ sandigdhobhayāvyāvṛtto yathā yaḥ svargaṃ na gamiṣyati sa samupārjitaśukladharmo 'pi na bhavati yathā duṣṭaḥ puruṣaḥ sandigdhāśrayo yathā yaḥ sarvajñaḥ sa bahuvaktāpi na bhavati yathā bhaviṣyaddevadattaputraḥ   dṛṣṭānte prasiddhāvinābhāvasya sādhanasya dṛṣṭāntopamānena pakṣe vyāptikhyāpakaṃ vacanam upanayaḥ sa ca dvividhaḥ tathā ca tīvrādidharmopetaḥ śabda iti sādharmyopanayaḥ na ca tathā tīvrādidharmopetaḥ śabdo na bhavatīti vaidharmyopanayaḥ tathā ca sūtram udāharaṇāpekṣas tathety upasaṃhāro na tatheti vā sādhyasyopanayaḥ udāharaṇe 'vinābhāvasiddhāv apekṣā yasya sa udāharaṇāpekṣaḥ dṛṣṭānte prasiddhāvinābhāva ity arthaḥ tathetyādinā dṛṣṭāntopamānenety uktaṃ bhavati sādhyasya sambandhatvenopasaṃhāro 'rthalakṣaṇāpekṣayopasaṃhriyata ity upasaṃhāraḥ pakṣavyāpitvena khyāpyamāno hetur ity arthaḥ tathā copanīyata ity upanayaḥ prāsaṅgikaṃ cātrārthalakṣaṇam avayavalakṣaṇāpekṣayā tūpasaṃhriyate 'nenety upanīyate 'nenety ubhayatrāpi karaṇavyutpattiḥ  nanu copanayavacanam anarthakam vyāpter udāharaṇenaiva pratipāditatvāt antarvyāptisiddhyartham iti cet na hetuvacanāt tatsiddheḥ cākṣuṣatvādivacanād api tatsiddhiprasaṅga iti cet na tasya hetvābhāsavacanatvāt kiṃ ca tathā ca cākṣuṣaḥ śabda ity upanayād api na tasya pakṣadharmatvaṃ pratīyate kiṃ ca hetuvacanasyānarthakyaprasaṅgād upanayād eva tadarthasiddheḥ tasmāc chabdakaraṇatvapratītir api bhaviṣyati aviśiṣṭaṃ karaṇamātraṃ hetuvaco vaktyupanayena tu niścitaśaktikaṃ pakṣaviśiṣṭaṃ cocyata iti cet na aviśiṣṭakāraṇamātrābhidhānasya niṣprayojanatvāt pakṣadharmatvaniścāyakaṃ pramāṇam upanayenocyata ity apy ayuktam hetuvacovadasyāpi vacanamātratvān na hy asmād api pramāṇaviśeṣaḥ pratīyate tatphalopasaṃhārārtham iti cet na prayojanābhāvād dhetuvacanam eva vā tadartham astu anyathodāharaṇārthasamarthanapramāṇaphalopasaṃhārārtham apy avayavāntaraṃ karaṇīyaṃ syād iti svārthe tadartho dṛṣṭa ity apare yasmāt kila svārthānumāne vyāptismṛtyanantaraṃ tathā cāyam iti parāmarśajñānaṃ bhavati tadanantaraṃ ca liṅgijñānam ity ayaṃ dṛṣṭaḥ kramaḥ sa cāvaśyaṃ vācyaḥ svapratipattyupāyapratipādanārthaṃ hi parārthānumānam iti na parāmarśajñānāstitve pramāṇābhāvāt upanayānarthakyaprasaṅga iti cet śobhanaṃ pramāṇam itaretarāśrayatvaṃ ca syāt kiṃ cānumānāgamādhigate liṅge parāmarśajñānaṃ kuto bhavati mānasapratyakṣād iti cet tad ayuktam pramāṇābhāvāt kiṃ cātīndriyeṣv api pratyakṣapravṛttyabhyupagame 'numānādyānarthakyaprasaṅgaḥ kāryaṃ dṛṣṭvā ca kāraṇaṃ kalpyate na ca parāmarśākhyaṃ kāryaṃ niścitam nāpi tadabhāve kiṃcid dṛṣṭaṃ virudhyate yatas tat kalpyeta liṅgadarśanavyāptismṛtibhyām ayam agnimān ityādyanumānapravṛtter avirodhāt kiṃ ca yadi nāmādṛḍhamatiḥ punaḥ punardarśanam apekṣate kim etāvatā parārthe 'py āvṛttyopadeṣṭavyam kvacid āvṛttyā vyāptismṛtyapekṣitve dṛṣṭāntasyāpy āvṛttyābhidhānaprasaṅgāt tasmāt sādhanāṅgam eva vaktavyam iti hetor abādhitaviṣayatvakhyāpanārtham upanaya ity adoṣaḥ katham yathā kṛtako ghaṭādir anityo dṛṣṭaḥ pratyakṣādinā na bādhyate tathā ca kṛtakaḥ śabdaḥ śabdo 'pi kṛtakaḥ sann anityaḥ pratīyamānaḥ pratyakṣādinā na bādhyata ity arthaḥ na ca tathā śabdo 'kṛtakaḥ ity asyāpy ayam arthaḥ yathākāśādi nityam akṛtakaṃ ca pramāṇata upalabdham na ca tathā śabdaḥ yato 'kṛtakas tāvan na bhavati kṛtakatvopalambhān nāpi kṛtako 'pi san nityatvaviśiṣṭaḥ pramāṇenopalabhyate tasmād anityatvāvinābhāvy eva kṛtakatvam iti  yat punar etallakṣaṇayukte bādhāsamavetalakṣaṇam eva dūṣitaṃ syāt tasmād bādhāvinābhāvayor virodhān nābādhitaviṣayatvaṃ heturūpam iti tad ayuktam yo hi trairūpyaṃ hetulakṣaṇam ācaṣṭe tanmate tallakṣaṇaṃ dūṣitam evāstu kā naḥ kṣatiḥ vayaṃ tu pañcarūpatvaṃ catūrūpatvaṃ vā hetulakṣaṇaṃ brūmas tat katham asmākam ayam upālambhaḥ na ca triṣv evāvinābhāvaḥ paryavasitaḥ kiṃ tarhi pañcasu caturṣu vā tasmād avinābhāvasvarūpam ajñātvaiva bādhāvinābhāvayor virodhād ity uktam ko hy avinābhāvayuktasya bādhāṃ brūte trirūpasya tu bādhā darśitaiva abādhayaiva sādhyasiddher vyartho hetur iti cet na abādhāyā hetudharmatvād akṣajñānavat yathākṣajñānasya tattvātattvasaṃśaye saty abādhāniścayena tattvādhigame 'kṣajñānaṃ vyartham abādhayaiva sādhyasiddher iti codyaṃ na yuktam abādhāyās taddharmatvāt tathā hetor abādhāniścayenāvinābhāvitvādhigamo 'stu na tu vaiyarthyam iti kiṃ cābādhitaviṣayatvarūpānabhyupagame uṣṇo 'gniḥ kṛtakatvād ityāder api gamakatvaprasaṅgaḥ pakṣadharmatvābhāvān neti cet syād etat svarūpeṇaiva nirdeśāḥ svayam iṣṭo 'nirākṛtaḥ pakṣa ucyate na ca tathālakṣaṇe pakṣe kṛtakatvāder vṛttir ato 'pakṣadharmatvād eva tasyāgamakatvam iti evaṃ tarhy anirākṛtatvaniścayād eva sādhyasiddhau vyartho hetuḥ syāt tadaniścaye tv aniścitaṃ pakṣadharmatvaṃ kathaṃ gamakāṅgam athānirākṛtatvaniścaye 'pi nāntareṇa hetuṃ sādhyasiddhis tat kim ucyate abādhayaiva sādhyasiddher vyartho hetur ity anirākṛtābādhitaśabdayoḥ paryāyatvāt vādyabhyupagamāpekṣayaiva pakṣatvaṃ tadvṛtter hetoḥ pakṣadharmatvam eveti vādinaḥ prāyeṇa saṃpratipannās tadabhiprāyavaśād abādhitaviṣayatvaṃ heturūpaṃ pakṣadharmarūpāt pṛthag uktam tatkhyāpanārtham upanayavacanam iti  upanayānantaraṃ nigamanaṃ vaktavyam tad ucyate sahetukaṃ pratijñāvadvacanaṃ nigamanam tasmād ity anūdyamānahetusahitaṃ sahetukam pratijñāvad iti tat tulyaṃ na tu pratijñaiva nigamanasya bhinnārthatvena pratijñālakṣaṇābhāvāt abhinnārthatve vā punaruktatvaṃ syād iti hetvapadeśāt pratijñāyāḥ punarvacanaṃ nigamanam iti sūtram hetvapadeśād upanayanād ity eke vayaṃ tu brūmas tasmād ity ayaṃ hetvanuvādo hetvapadeśaḥ hetvapadeśena saheti prāpte mohanivṛttaye tṛtīyāsthāne pañcamy uktā anyathodāharaṇāt prāg eva hetvapadeśena saha pratijñāyāḥ punarvacanaṃ prayoktavyam ity āśaṃkāpi syāt pratijñāyāḥ punarvacanam ivety upamātra draṣṭavyā nigamyante pratijñādaya ekārthatvena vyavasthāpyante 'neneti nigamanam  athedaṃ kiṃ prayojanam iti vākyaparisamāptyartham ity eke tad ayuktam tatsamāptau prayojanābhāvāt anumānena hy atrārthaḥ pratipādayitum iṣṭas tenāvinābhāviliṅgam eva vaktavyaṃ tataḥ sādhyaṃ svayam evāvagacchatīti gamyamānārthasyānabhidhāne nidarśanāder apy anabhidhānaprasaṅga iti cet bhavatu yadi tadantareṇāpi sādhyasiddhir bhavati na hi vyasanam evaitad asya yat siddhe 'py arthe 'vaśyaṃ vākyaṃ pūrayitavyam iti api coktam viduṣāṃ vācyo hetur eva hi kevala iti yadarthaṃ dṛṣṭānta ucyate so 'rthaś cet siddhaḥ kiṃ tadvacanena apratipannāvinābhāvān prati yuktaṃ tad vacanam avinābhāvi liṅgapratītau ca tasmād idam ittham iti bhavaty eva pratītiḥ kiṃ tatra nigamaneneti tad apy ayuktam yasmān nedam anarthakaṃ sādhyaviruddhābhāvapratipādakapramāṇasūcakatvād asya etad uktaṃ bhavati asatpratipakṣatvāpratipādane 'py avinābhāvo 'pratipādita eva syāt pakṣadharmatvādivadasatpratipakṣatvasyāpi heturūpatvāt tatpratipādanārthaṃ ca nigamanam tahā hi tasmād anitya iti saty ārambho niyamaṃ gamayaty anitya eva tasmān na nitya iti sādhyaviruddhasya pratipakṣākhyasyāsattvaṃ gamyate tataś ca nāyaṃ viruddhāvyabhicārī na prakaraṇasama iti siddhaṃ bhavati nanu pratipakṣābhāvasiddhau pramāṇāntaraṃ vācyaṃ na nigamanākhyaṃ vacanamātraṃ vipratipannaṃ prati vacanamātrasyāpramāṇatvād iti evaṃ tarhi pakṣadharmatvādisiddhāv api pramāṇāntaram eva vācyam na hetūdāharaṇādivacanamātram iti pakṣadharmatvādisādhanapramāṇastabakatvān na vacanamātram iti cet nigamanam api tarhi pratipakṣābhāvasādhakapramāṇasūcakatvān na vacanamātram nanu sādhyāvadhāraṇaṃ prastutaṃ tad eva kriyatāṃ kiṃ sādhyaviruddhābhāvapratipādaneneti naitad asti na hi pratipakṣābhāvapratipādanam antareṇa sādhyāvadhāraṇam upapadyate tathā coktam pakṣapratipakṣābhyām arthāvadhāraṇaṃ nirṇayaḥ iti kṛtam asya vyākhyānaṃ purastād iti yadi nigamanābhidhānam asādhanāṅgam abhyupagamyate tataḥ kṣaṇikatvādisiddhau sattvakṛtakatvādisādhanam eva vaktavyam asanto 'kṣaṇikās tasyāṃ kramākramavirodhataḥ ityādinā vipakṣabādhakaṃ pramāṇaṃ nābhyupagantavyam tad abhyupagacchato hi tava nigrahasthānaṃ prasajyate kasmān nigamanārthatvād bādhakasya viparītaprasaṅgapratiṣedho hy ubhayor arthaḥ pratipakṣapratiṣedhadvāreṇa hetor avinābhāvasamarthanam ubhābhyām apy abhipretam nanu cābhihite 'pi nigamane tadarthaṃ prati yadā prativādī vipratipadyate tadāsau bādhakenaiva pratibodhayituṃ śakyate na vacanamātreṇa tasmād bādhakam eva vaktavyam iti tad ayuktam nigamanārthapratipattau hi bādhakapramāṇopanyāso yujyate hetvādyarthavipratipattau tatsādhakapramāṇopanyāsavat anyathā hetvādyavayavo 'pi na vaktavyas tadarthasādhakapramāṇopanyāsa eva kartavyaḥ so 'pi na kartavyas tadarthe vipratipadyamāno yena pramāṇāntareṇa pratibodhayituṃ śakyas tad eva vaktavyam ity anavastheti tasmād yadaiva yad avayavārthaṃ prati vipratipadyate paras tadaiva tad avayavārthasamarthanārthaṃ bādhakaṃ sādhakaṃ vā pramāṇāntaram ucyata ity alaṃ prasaṅgena  so 'yaṃ pañcāvayavalakṣaṇaḥ paramo nyāyaḥ kasmāt vipratipannapuruṣapratipādakatvāt kathāpravṛttihetutvāc ca kā punar iyaṃ kathety ucyate vādiprativādinoḥ pakṣapratipakṣaparigrahaḥ kathā sādhanopālambharahitaṃ pakṣapratipakṣaparigrahamātraṃ kathā mā bhūd iti vādiprativādigrahaṇam sā dvividhā vītarāgakathā vijigīṣukathā ceti yatra kathāyāṃ vītarāgo vītarāgenaiva saha tattvanirṇayārthaṃ sādhanopalambhau karoti sā vītarāgakathā vādasaṃjñakaivocyate na tatra viśeṣasaṃjñāntaram asti yathā vijigīṣukathāyā vāda iti sāmānyasaṃjñā jalpa iti vitaṇḍeti ca viśeṣasaṃjñeti tatra kathātraye 'pi vāda iti saṃjñā vyavahārataḥ prasiddhā katheti saṃjñā tu sūtrataḥ prasiddhā yady api daṇḍakasūtre kathety uddeśaḥ kaṇṭhokto nāsti tathāpy abhiprāyato 'sty evānyathā katham uttaratra vyavahāraṃ sūtrakāraḥ kuryāt kāryavyāsaṅgāt kathāvicchedo vikṣepaḥ iti vicitrā hy asya sūtrakārasya pravṛttis tena pramāṇādivat katheti sāmānyoddeśaṃ daṇḍakasūtre kṛtvā paścād vādajalpavitaṇḍā iti viśeṣoddeśo na kṛtaḥ  vādānāṃ viśeṣalakṣaṇam api kaṇṭhoktam asti tathā coktam pramāṇatarkasādhanopālambhaḥ siddhāntāviruddhaḥ pañcāvayavopapannaḥ pakṣapratipakṣaparigraho vādaḥ iti ekadharmisthau viruddhau dharmau pakṣapratipakṣau yathānityaḥ śabdo nityaḥ śabda iti virodhas tu sahāsambhavaḥ sa ca yathādarśanaṃ pratyetavyaḥ tatra mūrtāmūrtatvādīnāṃ kālabhedenāpy ekādhikaraṇatvaṃ na sambhavati sakriyatvaniṣkriyatvayoś ca kālabhedena mūrteṣv asti sambhava ity avirodhaḥ tathā sattvāsattvayoḥ kālabhedena deśabhedena vā ghaṭādiṣv evāvirodho na tv ākāśādiṣv ity evam anyatrāpi virodhāvirodhau yathādarśanaṃ pratipattavyau bhinnadharmisthayor virodha eva nāstīti jñānārtham ekadharmisthatvagrahaṇam tatra pakṣapratipakṣarūpatā kathātraye 'py astīti viśeṣalakṣaṇārtham āha pramāṇatarkasādhanopālambha iti tatra sādhanopālambhagrahaṇena vitaṇḍāto vyavacchidyate na hi vitaṇḍāyām ubhayaṃ sādhanam upālambhaś cābhidhīyate jalpād aviśeṣanivṛttyarthaṃ pramāṇatarkagrahaṇaṃ pramāṇais tarkeṇa ca sādhanam upālambhaś cāsmin kriyata iti pramāṇatarkasādhanopālambhaḥ atra sāmarthyāt pakṣe sādhanapratipakṣe vopālambho draṣṭavyaḥ tatra yadā mukhya eva pratipakṣas tadaikasya sādhanaśabdasya luptanirdeśo draṣṭavyaḥ pramāṇais tarkeṇa ca sādhanaṃ sādhanopālambhaś cotpatya ca draṣṭavyam  pramāṇagrahaṇaṃ na kartavyam gamyamānatvāt tathā hi sādhyate 'neneti sādhanam upālabhyate 'nenety upālambhaḥ pañcāvayavaṃ vākyaṃ tac ca pramāṇair avayavair eva kriyate teṣu cāvayaveṣu pramāṇaśabdapravṛtter eva pramāṇamūlatvaṃ labdhaṃ tasmāt pramāṇagrahaṇam anarthakam nānarthakam nānārthakaprayoganiyamajñāpanārthatvāt vāde hi pramāṇamūlatvena buddhau sthitāḥ pratijñādayo 'vayavāḥ sādhanāyopālambhāya ca vādinā prayoktavyā vādasya vītarāgakathātvāt na ca vītarāgāḥ paravacanabuddhyā pravartante nanu jalpe 'pi kaścin na jñātvā hetvābhāsān prayuṅkte satyam tathāpy ādau samyagbuddhyā prayuktasya pareṇābhāsatve pratipādite jalpākas tatsamarthanārthaṃ punar yatate vijigīṣutvān na nivartate vāde tu vādī vītarāgatvān nivartate kiṃ cātmanaḥ parājayaṃ dṛṣṭvaikāntaparājayād varaṃ saṃdeha ity abhiprāyeṇa jalpākaḥ sādhanāyopālambhāya vābhāsān api prayuṅkte na tu vītarāgaḥ tad ayaṃ prayoganiyamaḥ pramāṇagrahaṇād ṛte na siddhyati prayoganiyamena jalpād bhidyate vādas tan nānarthakaṃ pramāṇagrahaṇam  idaṃ cānyatpramāṇagrahaṇasya prayojanam antareṇāpy avayavasambandhaṃ pramāṇāny arthaṃ sādhayanti niṣedhayanti ceti asyārthaḥ pratijñādyavayavasambandham antareṇāpi yadā pratyakṣādibhiḥ svatantraiḥ kasyacid arthasya siddhir upālambhaś ca kriyate tadāpi vāda iti jñāpanārthaṃ pramāṇagrahaṇam tarkasya bhūtapūrvatvena vyāpāraḥ svārthānumānaṃ yat tarkānugṛhītaṃ tad eva vaktavyam na tu laukāyatikair iva svayam apratipannam apīty atas tarkagrahaṇam api vītarāgakathātvajñāpanārthaṃ kṛtam etat pūrvācāryamatena vyākhyātam svamate nanu pratyakṣādyanyatamaṃ svapakṣasiddhyarthaṃ sādhanam ity ucyate pratipakṣadūṣaṇārtham upālambhas tau pramāṇenānumānena niścitasāmarthyau tarkeṇa pratiṣedhavidhe viṣayaṃ kṛtasāmarthyau vā naiyāyikena vāde vaktavyāv iti pramāṇatarkagrahaṇam jalpe 'py evaṃ draṣṭavyaṃ yathoktopapannagrahaṇāt vitaṇḍāyām api sa iti parāmarśāt evaṃ ca vādādiṣu naiyāyikasya pravṛttir na prāpnoty anarthāśaṃkayeti codyānavakāśaḥ tad etac codyaṃ pratisamādhānaṃ ca tarkasya pṛthagabhidhāne prayojanakathanaprasaṅgena prapañcitam iti  siddhāntāviruddhaḥ pañcāvayavopapanna iti kim arthaṃ nigrahasthānaniyamārtham ity eke jalpe nigrahasthānavidhānād vāde tatpratiṣedhaḥ pratiṣedhe ca keṣāṃcid abhyanujñā kriyate tatra siddhāntāviruddhagrahaṇād apasiddhānto 'bhyanujñātaḥ pañcāvayavopapannagrahaṇāt pañca hetvābhāsāḥ adhika nyūnaṃ cety aṣṭāv eva vāde nigrahasthānānīti yady anyāny apy udbhāvyante tataḥ kiṃ prāyaścittaṃ bhavet vītarāgatvanivṛttir iti cet na pramāṇābhāvāt apasiddhāntādyaṣṭanigrahasthānodbhāvane 'pi vītarāgatvaṃ na nivartate nigrahasthānāntarodbhāvane tu tannivṛttir iti nātra pramāṇam asti kiṃ ca vāde pratijñāhānyādīnām apārthakanirarthakādīnāṃ cādūṣaṇatvaprasaṅgas taddūṣaṇatve vā kathaṃ nigrahasthānaniyamo dūṣaṇasyaiva nigrahasthānatvād apasiddhāntādivat nirarthakāpārthakādīnāṃ tyāgārtham udbhāvanaṃ na nigrahārtham iti cet apasiddhāntādyudbhāvanaṃ gurvādīnāṃ kiṃ nigrahārthaṃ na khalu vāde vādināṃ prakṛtānupayogitvapratītipūrvakaparityāgād anyo 'sti nigrahaḥ kharārohaṇādilakṣaṇas tu jalpe 'pi nigraho na viduṣām anumataḥ pāpahetutvād iti  anye tu varṇayanti siddhāntāviruddhādigrahaṇam udāharaṇārthaṃ chalajātinigrahasthānāni sarvāṇi vāde 'py udbhāvayinavyāni kin tu vāde tyāgārthaṃ jalpavitaṇḍayos tu jayaparājayārtham udbhāvyanta ity asya viśeṣasya jñāpanārtham uttarasūtre chalajātinigrahasthānagrahaṇaṃ viśeṣataḥ kṛtam nādāv iti atha vā siddhāntāviruddhaḥ pañcāvayavopapannaś ca vādaḥ kartavya iti sūtrakāraḥ śiṣyān śikṣayati kecid viśuṣkatārkikāḥ siddhāntavirodhenāpi vādaṃ kurvanti yatheśvarajñānam anityaṃ vibhudravyaviśeṣeṇa guṇatvād ity evamādikam tatpratiṣedhārthaṃ siddhāntāviruddhagrahaṇam tathā coktam   ārṣaṃ dharmopadeśaṃ ca vedaśāstrāvirodhinā  yas tarkeṇānusaṃdhatte sa dharmaṃ veda netaraḥ iti  svapakṣasādhanaṃ pratipakṣadūṣaṇaṃ sādhanasamarthanaṃ sādhanasamarthanaṃ śabdadoṣavarjanam na cety etaiḥ pañcabhir avayavair upapanno vādaḥ kartavyo yenābhipretārthasiddhiḥ syāt śabdadoṣavarjanam iti nirarthakāpārthakāpratītaprayogātidrutoccāraṇādidoṣavarjanam ity arthaḥ  atha vā vādo 'pi dvividho bhavati śāstrābhyupagamapūrvakas tadviparītaś ceti tatra śāstram abhyupagamya siddhāntāviruddho vādaḥ kartavyas tataś ca yena kenacic chāstraṃ virudhyate tat sarvaṃ tasya vācyam śāstram anabhyupagamya pañcāvayavopapanno vādaḥ kartavyas tasya tu śāstravirodho na doṣatvenodbhāvanīyaḥ kiṃ tu yena kenacit pañcāvayavopapannatvaṃ virudhyate tat sarvaṃ tasya nigrahasthānam udbhāvanīyam iti  vītarāgakathāpi dvividhā bhavati sapratipakṣā vā pratipakṣā ca tathā ca sūtram na pratipakṣahīnam api vā kuryāt prayojanārthitvena iti evaṃ cāvāntarabhedavivakṣāyāṃ catasraḥ kathā bhavanti na tisra iti vyavahāras tu viśeṣasaṃjñātrayeṇaivāstīti tisra eva viśeṣasaṃjñā uddiṣṭāḥ atha vā tisra eva bhavantu vādo 'pi hi pratipakṣahīno vitaṇḍaiveti vakṣyāmaḥ yatra tu vijigīṣuṇā saha lābhapūjākhyātikāmo jayārthaṃ pravartate sā vijigīṣukathā  nanu ca mokṣamārgaviruddhatvāl lābhādiprāptes tatprayojanā kathā na yukteti satyam neyaṃ mumukṣuṇā kartavyā kiṃ tu jñātvā varjanīyeti nirūpitā yadā tu vītarāgo vijigīṣuṇākṣiptaḥ kathāṃ parihartuṃ paroparodhān na śaknoti tadāsau vītarāgas tena vijigīṣuṇā saha parānugrahārthaṃ jñānāṃkurarakṣaṇārthaṃ ca tām eva caturaṅgāṃ kathāṃ kuryān na hy anyathāsau vijigīṣuḥ pratibodhayituṃ śakyate tathā cāha tattvādhyavasāyasaṃrakṣaṇārthaṃ jalpavitaṇḍe bījaprarohasaṃrakṣaṇārthaṃ kaṇṭakaśākhāvaraṇavat iti svātmani śiṣyādyātmani cotpannas tattvādhyavasāyāṃkuraḥ śākyādimṛgair bhakṣyetāpi yadi jalpavitaṇḍābhyāṃ kaṇṭakaśākhābhyām āvaraṇaṃ na kriyeta ye cānutpannatattvajñānāḥ śiṣyādayas teṣāṃ prativādinaś cānugrahārthaṃ vītarāgeṇāpi jalpādau pravartatavyam ity uktam anugrahaś ca mokṣaśāstrācāryādiṣu śraddhotpattidvāreṇa bhavati  jalpavitaṇḍayos tarhi lakṣaṇaṃ vācyam tad ucyate yathoktopapannachalajātinigrahasthānasyāsādhanopālambho jalpaḥ yathoktopapanna iti samastavādalakṣaṇopapanna iti vādalakṣaṇayogitve 'py aṅgādhikyenāṅgahānyā ca jalpavitaṇḍayor vādād bhedaḥ jalpasyāṅgādhikyapradarśanārthaṃ chalajātinigrahasthānagrahaṇam evaṃ cotsargāpavādalakṣaṇasyātipyāpitvadoṣaḥ apare tv ekasyopapannapadasya luptanirdeśaṃ manyante ayam arthaḥ yathokte vādalakṣaṇe yad upapannaṃ ghaṭamānaṃ tenopapanna upetaś chalajātinigrahasthānasādhanopālambho jalpa iti nanu chalādibhir na kasyacit sādhanaṃ nāpy upālambhaḥ sambhavaty ayuktottaratvāt teṣāṃ pratiṣedhārthatā ca sāmānyalakṣaṇe viśeṣalakṣaṇe ca śrūyate iti na caiṣāṃ pratiṣedhārthaṃ naivārthasādhakatvaṃ na hy apramāṇikā kasyacit siddhir asti kiṃ copālambhagrahaṇād eva tadarthasiddheḥ sādhanagrahaṇānarthakyaṃ syād iti bhrāntaṃ pratisādhakatvam ity eke yasya hi chalajātinigrahasthānair bhramaḥ kriyate tasyaitāni sādhanatvaṃ buddhyādhyavasitāni sādhanānīty ucyante taṃ prati vā saduttaratvād ity asiddhaṃ pratiṣedhārthatāpi bhrāntābhiprāyeṇaiva na tu paramārthataś chalādīnāṃ pratiṣedhakatvam apy asty asaduttaratvād iti  nanu ca chalādibhiḥ parasya bhramaḥ kartavya iti nāyaṃ sadācāraḥ duṣṭaṃ prati duṣṭena bhavitavyam iti cet evaṃ tarhi kharacapeṭaviṣadānāstrādiprayogeṇāpi tasyāpakāraḥ kartavyaḥ syād iti naitad asti dṛṣṭāpalāpāyogāt vijigīṣavo hi chalādīny api sādhanāyopālambhāya ca prayuñjānā dṛśyante tataḥ sādhanopālambhabuddhir apy atadvidāṃ bhavantī dṛśyate so 'yaṃ dṛṣṭānuvādaḥ kriyamāṇo na doṣāya anuvāde ca parityāgaḥ prayojanaṃ vijigīṣuvanmumukṣubhir na pravartitavyam parānugrahārthaṃ pravṛttānāṃ ca vyāmohaṃ vijigīṣuvacchalādibhiḥ kartuṃ na śaknuvantīti na punar atra mumukṣūṇāṃ chalādīni prayoktavyatvena vidhīyante  apare tu parair daṇḍakatoṭakādyupanyāsenākulitabuddhīnāṃ naiyāyikānām api kiyantaṃ kālaṃ chalādiprayoktṛtvam icchanti yāvat samyaksādhaneṣu smṛtir na bhavati anyathā chalādīnām anupanyāse hy apratibhādi nigrahasthānam udbhāvya jayaṃ labdhāpy asadvādino gaccheyur iti bhāṣyakāras tv āha na sākṣācchalādīnāṃ sādhanopālambhanimittatvam iṣyate kiṃ tarhi pramāṇair eva sādhana upālambhe ca kriyamāṇe tadvighātāya pareṇa chalādīni prayuktāni yadi nodbhāvyante tataḥ satsv api pramāṇeṣu dūṣitatvapratibhāsān na sādhanaṃ nopālambhaḥ syāt udbhāvitāni chalādīni saddūṣaṇāny etānīti pratīyante tathā pratītāni tu sādhanopālambhanimittānāṃ pramāṇānām aṅgabhāvaṃ gacchanti niravadyebhyo hi pramāṇebhyaḥ sādhanam upālambhaś ca bhavatīti tad evam aṅgabhūtānāṃ chalādīnām upādānaṃ jalpe na svatantrāṇām iti   sa pratipakṣasthāpanāhīno vitaṇḍā iti sa ity anena jalpa eva sambadhyata ity apare tathā ca dvirūpā vitaṇḍā bhavati vijigīṣuvitaṇḍā vītarāgavitaṇḍeti taṃ pratipakṣahīnam api vā prayojanārtham ity anena vītarāgavitaṇḍām āha svapakṣa eva vaitaṇḍikasya prativādipakṣāpekṣayātra pratipakṣa uktaḥ tasya sthāpanāsādhanam tena vikalo vādo jalpaś ca vitaṇḍety ucyate  nanu ca sādhanābhāvād abhāva eva pratipakṣasya prāptaḥ pacyamāno hi pakṣa ucyate sādhanābhāve tu vyaktīkriyamāṇatvābhāvān na pakṣatvam tataś ca sa pratipakṣahīno vitaṇḍeti vācyam sthāpanāgrahaṇam anarthakam tad etad ayuktam yasmād vādyabhyupagatatvena pakṣa ucyate tadviruddhatvena prativādyabhyupagatatvena vā pratipakṣa iti na tu pacyamānatenaiva tathātve hy eka eva pakṣaḥ syāt tataś ca vivādābhāvaprasaktir na hy ekapakṣāpekṣayā vādinor vivādo dṛśyate kiṃ ca nityaḥ śabda ity asyāpakṣatve tadvṛtteḥ kṛtakatvaprameyatvāder viruddhā naikāntikatvaṃ na vācyaṃ syāt pakṣadharmasya trayī gatir ity abhyupagamāt tasmād vādyabhyupagamamātreṇa pakṣatvam na pacyamānatvenaiveti  nanu ca yathā nirṇayalakṣaṇe pakṣaśabdena tadviṣayaṃ sādhanam uktam tathātrāpi sapratipakṣahīno vitaṇḍety ukte 'pi pratipakṣaviṣayasthāpanā hīna iti gamyata eva tasmān na sthāpanāgrahaṇaṃ kāryam iti na paramataniṣedhārthatvāt vaitaṇḍikasya na pakṣaḥ kaścid asti dūṣaṇamātraṃ hi vitaṇḍety eke manyante tanniṣedhārthaṃ sthāpanāgrahaṇam parābhipretā tu vitaṇḍā yathā na sambhavati tathocyate vitaṇḍayā vartamāno vaitaṇḍikaḥ sa prayojanam anuyukto yadi pratipadyate so 'sya pakṣa iti vaitaṇḍikatvaṃ jahāti atha na pratipadyate tato nāyaṃ laukiko na parīkṣaka ity āpadyate tataś conmattavadupekṣaṇīyaḥ syāt athāpi parapakṣapratiṣedhajñāpanaṃ prayojanaṃ brūyāt etad api tādṛg eva yo jñāpayati yo jānīte yena jñāpayati yac ca jñāpyate etac catuṣṭayaṃ cet pratipadyate vaitaṇḍikatvaṃ jahāti atha na pratipadyate tadāparapakṣapratiṣedhajñāpanaṃ prayojanam ity etan nopapadyate vākyasamūhaś ca sthāpanāhīno vitaṇḍā tasyā yady abhidheyam arthaṃ pratipadyate so 'sya pakṣaḥ sthāpanīyo bhavati atha na pratipadyate pralāpamātram anarthakaṃ bhavati vitaṇḍātvaṃ ca nivartata iti tasmān nāvidyamānapakṣasya dūṣaṇamātraṃ vitaṇḍā kiṃ tarhi yatra kathāyām anyataravādī svapakṣasthāpanāṃ nābhidhatte pāriśeṣyāt svapakṣasiddhiṃ manyamānaḥ parapakṣadūṣaṇāny evābhidhatte sā vitaṇḍeti  chalajātinigrahasthānasādhanopālambha ity uktam na cāniścitasvarūpāṇāṃ chalādīnāṃ sādhanopālambhahetutvam astīti śakyaṃ vaktum nāpi svavākye parivarjanaṃ paravākyeṣūdbhāvanaṃ ca kartuṃ śakyata iti tasmāc chalādisvarūpaṃ viśeṣato 'pi vaktavyam ity ata ucyate vacanavighāto 'rthavikalpopapattyā chalam vacanasya vighāto yaḥ kriyate 'rthavikalpopapattyā tac chalam vighāto nirākaraṇaṃ dūṣaṇam ity arthaḥ arthavikalpo 'nyathārthakalpanaṃ tasyopapattiḥ sambhava iti udāharaṇaṃ viśeṣalakṣaṇe draṣṭavyaṃ hetvābhāsavat na hi viśeṣodāharaṇād anyatsāmānyalakṣaṇasyodāharaṇam astīti   tat trividhaṃ vākchalaṃ sāmānyacchalam upacāracchalaṃ ca iti traividhyaṃ lakṣaṇatraividhyāt yathā lakṣaṇatraividhyāc chalatraividhyam tathocyate   aviśeṣābhihite 'rthe vaktur abhiprāyād arthāntarakalpanā vākchalam atrārthagrahaṇaṃ vacanasyārthapratiṣedhāt pratiṣedho na svarūpata iti jñāpanārtham anekārthābhidhāyi padaṃ vākyaṃ vāviśeṣas tasyārthābhidhānāya prayoga evābhihito 'rtha ity uktas tasmin sativaktur abhiprāyād arthāntarakalpanānimittaṃ yatra vacanavighāte tadvāṅnimittaṃ chalaṃ vākchalam nanv anyad api vāṅnimittam eva chalam satyam tathāpy anyatra sāmānyādinimittaṃ prādhānyenāstīti tenaiva vyapadiśyate navakambalako 'yaṃ māṇavaka ity ukte chalavādy āha kuto 'sya navakambalā iti pratyagrakambalasambandhitvaṃ vaktur vivakṣitam chalavādī tu navasaṃkhyāvacchinnakambalasambandhitvaṃ tava vivakṣitam ity adhyāropyāsambhavena nirākaroti atrāyaṃ paryanuyoktavyaḥ śabdārthaṃ budhvābudhvā vā pratiṣedhaṃ karoṣi yadi budhvā tadā sāmānyaśabdād ayaṃ viśeṣaḥ kutas tvayāvagataḥ na hi sāmānyaśabdaḥ prakaraṇādyapekṣo 'rthaviśeṣaṃ vyavasthāpayituṃ yuktaḥ sāmānyaprayoge 'rthaviśeṣaṃ prati vaktaiva praṣṭavyaḥ kiṃ te vivakṣitam iti tatas tadabhiprāyaṃ jñātvā tasyābhyanujñādūṣaṇaṃ vā vaktuṃ yuktaṃ na cchandataḥ pratyakṣe 'rthe śabdaprayoge cārthadarśanam eva niyāmakam yathāyaṃ śveto dhāvatīty ukte śvetasyādarśane śuni dṛṣṭe ca śvā ito dhāvatīty eṣaiva vaktur vivakṣā gamyate tathā pratyagrakambaladarśane navakambalako 'yaṃ māṇavaka iti vaktrā śabda uktas tena pratyagrakambalo 'tra vaktur vivakṣita iti pratipattir yuktā tadapratipattau ca tasyāpratipattilakṣanaṃ nigrahasthānaṃ vācyam navakambalā asyeti pratipattis tu viparītā tena vipratipattilakṣaṇaṃ nigrahasthānaṃ vācyam athābudhvaiva śabdārthaṃ pratiṣedhaṃ karoṣi tathāpy apratipattilakṣaṇaṃ nigrahasthānam atha navaḥ kambalo 'syeti vaktur abhiprāyo 'vagata eva mayā tathāpi prativādināvaśyaṃ kiṃcid uttaraṃ vaktavyam ity uttaram uktam kuto 'sya nava kambalā iti tathāpy uttarāparijñānād apratipattilakṣaṇaṃ nigrahasthānam tathārthapratipattau hi satyaṃ siddhasādhyatā vā ity uttaraṃ yuktam na hi toyapūrṇaṃ taḍāgam ity ukte kuto 'trāgnir ity uttaraṃ yuktam vipratipattir vā nigrahasthānam uttarasya viparītaparijñānāt atha navaśabdasādṛśyād atra saṃkhyāpratipattiḥ tathāpi vipratipattir nigrahasthānam viparītaparijñānād iti   sambhavato 'rthasyātisāmānyayogād asadbhūtārthakalpanā sāmānyacchalam vivakṣito dharmajñaś caturvedābhijñatvādilakṣaṇābhiprāyeṇa sambhavati sa sambhavacchabdenoktas tam atikramyātaddharmiṇy api vrātyādau yad vartate sāmānyaṃ brāhmaṇatvādilakṣaṇam tadatisāmānyaṃ tena sambhavato 'rthasya yogād asadbhūtārthakalpanānimittaṃ yatra vacanavighāte tatsāmānyacchalam sāmānyanimittatvād iti aho nu khalv asau brāhmaṇaś caturvedābhijña ity ukte kenacit nyāyavādy āha kim atrāścaryam sambhavati brāhmaṇe caturvedābhijñatvam ity evam ukte chalavādī brāhmaṇatvaṃ vedābhijñatve liṅgam uktam ity enām asadbhūtārthakalpanāṃ kṛtvā pratiṣedham āha nāyaṃ hetur vrātyenānaikāntāt kāraṇaṃ ced brāhmaṇatvam tad vrātye 'pi brāhmaṇatvam astīti so 'pi vedābhijñaḥ syād iti tatrāpi pūrvavannigrahasthānaṃ vācyam buddhvābuddhvā vā pratiṣedhaḥ kriyate yady abuddhvā tato 'pratipattir nigrahasthānam atha buddhvā tadāpy ayathārthāvabodhād vipratipattir nigrahasthānam atha yathārthapratipattāv apy avaśyaṃ kiṃcid uttaraṃ vaktavyam ity ato mayāpy evam uttaram uktam iti tathāpy uttarāparijñānād apratipattir nigrahasthānam vipratipattir vā viparītaparijñānāt kasmāt hetutvāvivakṣitatvāt na hy atra brāhmaṇatvaṃ liṅgatvenoktam yenānaikāntikatvodbhāvanā kriyeta nāpi brāhmaṇatva vedābhijñatvasya janakam evoktam yenātiprasaṅgaḥ syāt kiṃ tarhi brāhmaṇatve sati caturvedābhijñatvaṃ bāhulyena dṛṣṭatvād āścaryakāraṇaṃ na bhavatīty bhiprāyaḥ sukṣetratve sati śālisampattivat yogyatāmātrābhidhānaṃ cedaṃ yathā sukṣetraṃ śālisampattiyogyaṃ pratipannam tatra kutaścin nimittavaiguṇyāc chālyasampattāv apy ayogyaṃ nocyate tathā keṣucid brāhmaṇeṣu kutaścin nimittavaiguṇyād vedajñānāsampattāv apy ayogyatvaṃ na yuktam praśaṃsāvādo vāyam yathā sambhavanty asmin kṣetre śālaya ity anena kṣetraṃ stūyate karṣakāṇāṃ tatra pravṛttyartham tathā sambhavati brāhmaṇe vidyācaraṇasampad ity anena brāhmaṇaḥ praśasyate tatra śraddhotpādanārtham avajñāparihārārthaṃ ca tato dharmādharmayor upacayaparivarjanasiddhir iti   dharmavikalpanirdeśo'rthasadbhāvapratiṣedha upacāracchalam abhidhānasya dharmo yathārthaṃ prayogas tasya vikalpo 'nyatra dṛṣṭasya sahacaraṇādinimittenānyatra prayogas tannirdeśe 'rthasadbhāvasya mukhyādhyāropeṇa pratiṣedhaḥ kim uktaṃ bhavati upacāraprayoge mukhyārthakalpanayā pratiṣedha upacāracchalam pratiṣedho mukhyārthāsambhavena vacanavighātaḥ mañcāḥ krośantīty ukte chalavādy āha puruṣāḥ krośanti na mañcās teṣām acetanatvāt na hy acetanānāṃ kāṣṭhasaṃghātānāṃ krośanaṃ sambhavati tasmād ayuktam uktam mañcāḥ krośantīti tasyāpi pūrvavannigrahasthānam buddhvābudhvā vā pratiṣedhaḥ yady abuddhvā tato 'pratipattir nigrahasthānam buddhvā ced viparītabodhād vipratipattir nigrahasthānam yasmād ubhayathāpi mukhyagauṇaprakāreṇāpi loke śāstre ca śabdaprayogo dṛśyate tena vaktā yatheṣṭaṃ mukhyaṃ gauṇaṃ vā śabdaṃ prayuṅkte tatra pradhānaśabdaprayoge pradhānārthasyaivānujñā pratiṣedho vā yujyate bhāktaprayoge tu bhāktārthasyaiveti yadā tu guṇabhūtaṃ śabdaṃ vaktā prayuṅkte paras tu pradhānam adhāropya pratiṣedhati svamanīṣayā pratiṣedhaḥ so na paropālambha iti vākchalam evopacāracchalam tadaviśeṣāt ubhayatrāpy arthāntarakalpaneti na tadarthāntarabhāvāt ekatrāviśeṣābhidhāne 'rthāntarakalpanānyatra gauṇābhidhāne mukhyārthakalpaneti katham aviśeṣaḥ aviśeṣe vā kiṃcit sādharmyād ekacchalaprasaṅgaḥ vaktur avivakṣitārthakalpanā vacanavighātatvaṃ vā sādharmyaṃ chalatraye 'py astītyabhedaprasaṅgas tataś ca chaladvitvaṃ yad abhyupagataṃ tad api nivartate tasmāl lakṣaṇabhedād upacāracchalam apy arthāntaram iti  upacāra eva nāsti kutas tannimittaṃ chalam ity aparaḥ tathā hi mañcaśabdaḥ kiṃ samayāpekṣaḥ puruṣeṣu buddhiṃ janayati athā tannirapekṣa iti samayāpekṣaś cet na tarhi gauṇas tatrakṛtasamayatvān mañcavat anekārtheṣv api saṃketito gośabdādivan mukhya eva atha tannirapekṣas tathā sati kathaṃ pratipattiṃ janayet na hi śabdaḥ pradīpādivadyogyatayaivārthaṃ pratipādayati kiṃ tarhi liṅgavatsambandhagrahaṇabalena kiṃ ca samayanirapekṣatve gauṇaśabdānāṃ vyākhyāpekṣitvaṃ na syāt sūtravirodhaś ca sāmayikatvāc chabdād arthe sampratyayasya iti bhrāntābhrāntavikalpānupapattiś ca yadi bhrāntāṃ pratītiṃ janayati tataḥ śabda evāsau na bhavati śabdābhāsatvāt āptopadeśo hi śabda uktaḥ na ca bhrāntyartham āptaḥ śabdam uccārayati athābhrāntajñānajanakaḥ tathā sati mukhya evāsau śabdas tallakṣaṇayogitvāt mañcaśabdaḥ puruṣeṇa sākṣān na sambaddhas tenāsau tasminn arthe gauṇa iti cet ko 'yaṃ sākṣātsambandhaḥ saṃyogas tāvad guṇatvān na śabdānāṃ kenacid asti samavāyas tu sarvaśabdānām ākāśenaiva samayas tu puruṣeṇāpi sākṣād evānyathā pratītir na syād ity uktam na hi sambaddhasambaddhād bhūtalaśabdāt tatstheṣu vṛkṣādiṣu pratītir dṛṣṭā kiṃ ca sambaddhasambandhād api yadi viśiṣṭāṃ pratītiṃ janayati tadā na gauṇaḥ śabdo na hīndriyasambaddhasambaddhād api guṇādiṣu viśiṣṭaṃ jñānaṃ janayan gauṇa ucyate athāviśiṣṭaṃ jñānaṃ janayati tadāpy apramāṇaṃ śabda ity eva vaktavyam na gauṇa iti pratārakaśabdavat tasmān na gauṇaḥ śabdo 'stīti  tad etad akṛtabuddhisaṃmohanamātram na viduṣāṃ manāṃsy anurañjayati lokeṣv api mukhyagauṇabhāvena śabdapravṛttivyavahāraprasiddheḥ śabdārthavyavasthāṃ prati hi vyavahāriṇa eva paṇḍitās tena vyavahārata eva śabdārtho vyavasthāpayitavyo 'yaṃ mukhyo 'yaṃ gauṇa iti tasminn eva khalv arthe kenacin nimittena pravartamānaḥ śabdo mukhyaḥ kenacid bhākta ity ucyate yathaikasminn eva parvate bhūdharas tiṣṭhatītyādiḥ kriyāśabdaḥ śveto mahānityādir guṇaśabdaḥ parvata ityādir jātiśabdaḥ savṛkṣa ityādir dravyaśabdaḥ ity evaṃ vyapadeśabhedaṃ śabdā nimittabhedāt pravartamānā labhante yathā vā sa eva śabdaḥ kvacid arthe pāribhāṣikaḥ kvacin naimittika ucyate samayāpekṣitvaviśiṣṭajñānajanakatvāviśeṣe 'pi samayo 'pi khalu dvividhaḥ sādhāraṇo 'sādhāraṇaś ceti tatra yo bahuṣv api śāstreṣu lokeṣu ca vyavahārahetuḥ sa sādhāraṇaḥ yathā vṛddhiśabdenopacayo 'bhyadhikībhāva ucyate yas tu pratiniyataśāstre loke vā vyavahārahetuḥ so 'sādhāraṇaḥ yathā vṛddhir ādaic varṇa ucyate loke ca gṛhe gṛhe svābhiprāyeṇa putrādiṣu saṃjñā kriyate gavādiṣu ca svasamayādhikṛtaiḥ saha guptavyavahārārtham apūrvaḥ śabdaḥ saṃketyata iti tatrāsādhāraṇasamayāpekṣiṇaḥ śabdā yeṣu yeṣv artheṣu saṃketitās teṣu teṣu yathārthapratītiṃ janayanto mukhyā eva sādhāraṇasamayāpekṣiṇo 'pi ye jātyādinimittopādānena samitās te tannimittayogiṣv artheṣu mukhyā eva nimittanirapekṣo 'pi vyomādiśabdo yasminn arthe paribhāṣitas tasmin mukhya eva ye tu sahacaraṇādinimittopādānena samitās te 'nādikālatvena bhāktā iti prasiddhāḥ  tathā cānādiprasiddhir ullaṅghayituṃ na śakyeti manvānaḥ sūtrakāraḥ sarvalokaśāstraprasiddher anuvādaṃ karoti sma ahacaraṇasthānatādarthyavṛttamānadhāraṇasāmīpyayogasādhanādhipatyebhyo brāhmaṇamañcakaṭarājasaktucandanagaṅgāśāṭakānnapuruṣeṣv atadbhāve 'pi tadvad upacāraḥ iti ayaṣṭikādisvabhāveṣv api brāhmaṇādiṣu yaṣṭikādiṣv iva vartamānaḥ śabda upacāra ucyata ity arthaḥ tatra yaṣṭikāṃ bhojayeti yaṣṭikāsahacarito brāhmaṇo 'bhidhīyate sthānāt mañcāḥ krośantīti puruṣā ucyante tādarthyāt kaṭārthāni vīraṇāni karoti kaṭaṃ karotīti tad ayuktam karoty utpādayatīty ekārthatvān na cotpannānāṃ vīraṇānāṃ punar utpādanaṃ yuktam kiṃ vā satkāryatvavirodhān mukhye bādhakābhāvāc ca karmatvavirodha iti cen na jāyata iti kartṛtvaṃ ca saṃjñāmātreṇa karmatvāt tad uktam trividhaṃ karma nirvartyaṃ vikāryaṃ prāpyaṃ ceti tan na sarvatra janakasya kārakatvam iṣṭaṃ śabdavidbhiḥ kiṃ tu dvitīyādivibhaktyutpattyarthaṃ kharaviṣāṇādiṣv api vivakṣāmātreṇa karmādisaṃjñā kṛtā kharaviṣāṇam abhidhatta iti tasmād anyathā vyākhyāyate kaṭārthāni vīraṇāny ānīyante kaṭa ānīyata iti kaścid upacarati yūpārthaṃ dārvānīyate iti vṛttāt yamo 'yaṃ rājā kubero 'yaṃ rājā tadvad eva vartata iti mānād āḍhakena mitān saktūn aśnātyāḍhakam aśnātīti dharaṇāt tulayā dhṛtaṃ candanaṃ tulety ucyate sāmīpyād gaṅgāyāṃ gāvaś carantīti yogāt nīlaḥ śāṭaka iti sādhanāt annaṃ vai prāṇā iti ādhipatyād ayaṃ puruṣaḥ kulam ayaṃ ca gotram iti atadbhāve 'pi tadvadupacāra iti bruvatā gauṇamukhyayoḥ skhaladgatikṛto 'pi viśeṣa uktaskhaladgatiḥ śabdo gauṇo 'skhaladgatis tu mukhya iti tathā hi mañcāḥ krośantīty ukte kāṣṭhasaṅghāteṣv eva tāvad gatir bhavati tasyāṃ vācakena bādhitāyāṃ paścāt puruṣeṣu gatir ity ata ekatra skhalitvānyatra gatihetur gauṇaḥ śabdaḥ na tv evaṃ puruṣāḥ krośantīty ukte kvacit skhalanam asti kṣaṇikatvāc chabdānāṃ kramavyāpāro na yukta ity api na vācyam vākyavicāre nirūpitatvāt kiṃ ca vākyasya vicārapūrvako 'rthaniścayo na syāt saṃketamātrāpekṣitve ca gośabdaḥ kam arthaṃ pratipādayet vāgādīnāṃ sarveṣāṃ kvacid apy apratīteḥ saṃketaś cāviśeṣeṇa vṛttas tad uktam  vāgdigbhūraśmivajreṣu paśvakṣisvargavāriṣu  navasv artheṣu medhāvī gośabdam avadhārayet  evaṃ ca dugdhā gaur ity ukte kathaṃ paśur eva pratipattavyaḥ prastāvād iti cet nanu prakaraṇavaśān nārthadhiṣaṇā iti mataṃ te virudhyate na ca gośabdānām eva viśeṣaḥ kaścid asti yadupalambhād ayaṃ gośabdaḥ paśau samita iti smṛtvā tataḥ śabdāt paśur eva pratīyeta tasmāt prakaraṇadeśakālaśabdāntarasannidhānādi nimittaṃ śabdārthapratītau sarvam abhyupagantavyam na samaya eva kevalaḥ sūtrakāreṇāpi na samaya eva nimittam ity uktam yena prakaraṇādivaśād arthapratītau sūtravirodhaḥ syāt mānasapratyakṣābhyupagame śabdākhyapramāṇanivṛttiḥ syād arthaviśeṣaviṣayo hi śābdavyavahāro dṛśyate sa cārthaviśeṣo mānasapratyakṣeṇaiva gṛhyata iti kiṃ śabdapramāṇena na cāpto 'py aviśiṣṭārthapratītaye śabdam uccārayati tasmān na samayād eva śabdo 'rthaṃ pratipādayati prakaraṇādyapekṣāc ca śabdāt krameṇāpy arthapratītir bhavaty ato nānumāniky api puruṣapratītir eṣṭavyā mañcasthatve liṅgānupalabdheś ca kiṃ tu krośantīti padasahitān mañcaśabdād eva mañcasthapuruṣapratītiḥ ayaṃ ca mukhyagauṇayor viśeṣaḥ puruṣaśabdaḥ khalu sādhāraṇakriyāsāmānādhikaraṇyena tiṣṭhati puruṣo 'sti puruṣaḥ krośatīty evaṃ prayuktaḥ puruṣam evābhidhatta iti mukhya ucyate mañcaśabdaḥ punas tiṣṭhanti mañcāḥ santītyādisādhāraṇakriyāsāmānādhikaraṇyena prayuktaḥ puruṣaṃ na pratipādayati kin tu kriyā na mañceṣu sambhavati puruṣeṣu ca sambhavati tatsāmānādhikaraṇyenaiva prayuktaḥ puruṣaṃ pratipādayati tena tatra bhākta ity ucyate evaṃ guṇasāmānādhikaraṇyaprayoge 'pi mukhyagauṇayoḥ pratītijanakatvaviśeṣo draṣṭavya iti  nanu cātasmiṃs tad iti jñānaṃ bhrāntam uktaṃ tataś cāmañce puruṣe mañcajñānaṃ bhrāntam eva taddhetuś ca gauṇaḥ śabdo 'pramāṇam eveti naitad asti vivekataḥ pratīteḥ puruṣo 'tra bhaktyā mañcaśabdenokta iti vivekataḥ pratītiḥ kathaṃ bhrāntā syāt avivekena hi pratītir bhrāntir bhavati yathā sthāṇau puruṣa evāyam iti nīla evāyaṃ sphaṭika iti yadi punar evaṃ pratipadyate sthāṇur evāyaṃ dūrādinimittāt puruṣākāratayā pratibhāti śukla evāyaṃ sphaṭiko nīlopādhivaśān nīlākāraḥ pratibhāti tadā samyakpratītir eva na bhrāntir iti evaṃ cātasmiṃs tad iti bhrāntajñānahetuḥ śabdo gauṇa iti lakṣaṇaṃ draṣṭavyam  kiṃ ca yo yatra sākṣāt saṃketyate sa tatra mukhya ucyate yathā daṇḍīti śabdo daṇḍam upādāya puruṣa eva saṃketyate na tu daṇḍe saṃketinaḥ tatra bādhake sati puruṣe pravartate mañcaśabdas tu mañcatvam upādāya sākṣānmañceṣu saṃketitaḥ tatra bādhake sati sthānān nimittāt puruṣe pravartata ity ato 'sti gauṇamukhyayor viśeṣaḥ tad evam upacārasya sambhavāt tannimittaṃ chalam apy upapannam iti   prayukte hetau samīkaraṇābhiprāyeṇa prasaṅgo jātiḥ pratipakṣeṇāviśeṣapratipādanaṃ samīkaraṇam sa ca prasaṅgo dvidhā kriyate sādharmyeṇa vaidharmyeṇa ca yasmād āha sādharmyavaidharmyābhyāṃ pratyavasthānaṃ jātir iti pratyavasthānam upālambhaḥ pratiṣedha ity arthaḥ udāharaṇaṃ viśeṣalakṣaṇeṣu vakṣyāmaḥ  parājayanimittaṃ nigrahasthānam tad api saṃkṣepato dvividham yad āha vipratipattir apratipattiś ca nigrahasthānam iti viparītā kutsitā vā pratipattir vipratipattiḥ apratipattis tv ārambhaviṣaye 'nārambhaḥ pakṣam abhyupagamya na sthāpayati pareṇa sthāpitaṃ vā na pratiṣedhayati pratiṣiddhaṃ vā noddharati bahavaś cānayoḥ sūkṣmā bhedāḥ bahavo 'parisaṃkhyātā anayor jātinigrahasthānayoḥ sūkṣmā bhedā avāntaraviśeṣāḥ tathā cāha tadvikalpāj jātinigrahasthānabahutvam iti tayor jātibhedayor nigrahasthānabhedayoś ca vikalpād avāntaraviśeṣāj jñātibahutvaṃ nigrahasthānabahutvaṃ ca bahutvam atrāparisaṃkhyātatvaṃ vivakṣitam anyathā caturviṃśatidvāviṃśatibhedābhidhānād eva bahutvaṃ siddham ity anarthakaṃ bahutvagrahaṇaṃ syād iti tasmāt teṣāṃ jātinigrahasthānabhedānām anantānāṃ niḥśeṣābhidhānaṃ na śakyata iti kiyanto bhedāḥ śiṣyabuddhiprakarṣārthaṃ lakṣaṇodāharaṇābhyāṃ pradarśyanta iti  tatra jātibhedās tāvat prapañcyante sādharmyavaidharmyotkarṣāpakarṣavarṇyāvarṇyavikalpasādhyaprāptyaprāptiprasaṅgapratidṛṣṭāntānutpattisaṃśayaprakaraṇāhetvarthāpattyaviśeṣopapattyupalabdhyanupalabdhinityānityakāryasamā iti samaśabdaḥ pratyekaṃ sambadhyate sādharmyasama utkarṣasama ity evaṃ sarvatra yojyam  tatra sādharmyavaidharmyābhyām upasaṃhāre taddharmaviparyayopapatteḥ sādharmyavaidharmyasamau sādharmyeṇānvayena vaidharmyeṇa vyatirekeṇopasaṃhāre dṛṣṭāntanirvacane taddharmaviparyayo dṛṣṭāntadharmaviparyayaḥ pratidṛṣṭāntadharma ity arthas tasyopapatteḥ sambhavādau prasaṅgau jāyete tau sādharmyavaidharmyasamau tatrānityaḥ śabdaḥ kṛtakatvāt paṭavad ity evaṃ sādharmyopasaṃhāre kṛte paraḥ pratyavasthānaṃ karoti yady anityena paṭena sādharmyād anitya iṣyate nityenākāśena sādharmyād amūrtatvalakṣaṇān nityaḥ kin neṣyate na hy atra viśeṣo 'sti yenānityasādharmyād anityo bhavati na tu nityasādharmyān nitya iti yadi cānityapaṭasādharmyād anitya iṣyate tadā tadvaidharmyān nityaḥ kin neṣyate asti ca vaidharmyam api paṭo rūpādimān śabdas tu tadvilakṣaṇa iti na cātra viśeṣo 'sty anityasādharmyād anityena bhavitavyam na punar anityavaidharmyān nityeneti tathā yan nityaṃ tad akṛtakaṃ dṛṣṭaṃ yathākāśam śabdas tu kṛtakas tasmād anitya ity evaṃ vaidharmyeṇopasaṃhāre 'py ubhayathā pratyavasthānam yadi nityavaidharmyākṛtakatvād anitya iṣyate paṭādyanityavaidharmyād amūrtatvādilakṣaṇān nityaḥ kin neṣyate na cātra viśeṣo 'sti nityavaidharmyād anityena bhavitavyam na punar anityavaidharmyān nityeneti yadi ca nityavaidharmyād anityas tatsādharmyān nityaḥ kin neṣyate na cātra viśeṣo 'sti nityavaidharmyād anityena bhavitavyam na punar nityasādharmyān nityeneti   anayor uttaram avinābhāvinaḥ sādharmyasya vaidharmyasya ca hetutvābhyupagamād aprasaṅgo dhūmādivad iti yathāgnimatsādharmyād anagnimadvaidharmyāc ca dhūmād evāgnimattvaṃ parvatādau sidhyati na tv anagnimatsādharmyād agnimadvaidharmyāc ca vṛkṣādisambandhatvād anagnimattvam api sidhyati tasyāvinābhāvitvābhāvāt evam anityasādharmyasya nityavaidharmyasya cāvinābhāvina eva kṛtakatvādeḥ sādhakataṃ na tv avinābhāvavikalasyāpy amūrtatvāder iti tasmān nityasādharmyād anityavaidharmyāc ca nityatvasiddhir api prāpnotīty ayam aprasaṅgaḥ  na cātra viśeṣo 'stīty asiddham avinābhāvitvatadvihīnatvaviśeṣasyoktatvāt tathā ca sūtram gotvād gosiddhivat tatsiddhiḥ kathaṃ punaḥ gotvāt sādhyāviśiṣṭād gauḥ sidhyatīti govyavahāraḥ sādhyata ity adoṣaḥ atha vā gotvaśabdena tadavinābhūtaṃ sāsnādiliṅgam uktam tad eva gosādharmyam agovaidharmyaṃ ca goḥ sādhanaṃ bhavati tadavinābhūtatvān na tu prāṇitvādy api sādharmyamātraṃ ceti   sādhyadṛṣṭāntayor dharmavikalpād ubhayasādhyatvāc cotkarṣāpakarṣavarṇyāvarṇyavikalpasādhyasamāḥ atra ṣaṇṇāṃ lakṣaṇābhidhānāt ṣaḍ eva vākyāni draṣṭavyāni  sādhye dṛṣṭāntād aniṣṭadharmaprasaṅga utkarṣasamas tad yathā tasminn eva śabdānityatvānumāne paraḥ pratyavatiṣṭhate yadi kṛtakatvād ghaṭavad anityaḥ śabdas tadā ghaṭavad eva sāvayavaḥ prāpnotīty utkarṣasamaḥ  atha kṛtakatve saty api sāvayavaḥ śabdo neṣyate tathā saty anityo 'pi tarhi na syād aviśeṣād aśrāvaṇaś ca ghaṭo dṛṣṭaḥ śabdo 'pi kṛtakatvād aśrāvaṇaḥ prāpnoty anityo 'pi vā neṣṭavyo viśeṣābhāvād ity apakarṣasamaḥ  śabdo yadi kṛtakatvānumānenānityo varṇyate tathā sati ghaṭo 'pi kṛtakatvānumānenaiva varṇyaḥ syāt athānavasthābhayād ghaṭas tenaivānumānenānityo na varṇyate tataḥ śabdo 'py avarṇyaḥ syād aviśeṣād iti varṇyāvarṇyasamau etau ca sādhyasamād uktibhedamātreṇa bhinnau tena saṃgraheṇa vyākhyātau  atha vikalpasamaḥ kṛtakatvāviśeṣe 'pi yathā kiṃcin mūrtaṃ kiṃcid amūrtaṃ kiṃcit kaṭhinam ity evamādidharmavikalpas tathā kiṃcit kṛtakaṃ nityaṃ kiṃcid anityam ity eṣo 'pi vikalpaḥ syād viśeṣābhāvād iti  atha sādhyasamaḥ yadi kṛtakatvād ubhayor anityatvam tatas tarhi sādhyatvam ubhayoḥ syān na vā kasyacid atha kṛtakatvād api sādhyatvaṃ nobhayos tadobhayor anityatvam api na syād viśeṣābhāvād iti  eteṣāṃ ṣaṇṇām uttaraṃ kiṃcitsādharmyād upasaṃhārasiddher vaidharmyād apratiṣedhaḥ yathā dhūmavattvādilakṣaṇān mahānasādiparvatādipradeśayoḥ kiṃcitsādharmyād upasaṃhārasiddhir dṛṣṭā upasaṃhriyate 'sminn ity upasaṃhāro dṛṣṭāntaḥ sādhyaṃ vā hetur vā karmavyutpattyā tasya siddhis tathā bhāvavyavasthā sā tu sādhyadṛṣṭāntayoḥ parvatādimahānasādipradeśayor dharmavikalpe 'pi dṛṣṭā sarvalokaprasiddhā na sarvo mahānasādidharmaḥ parvatādau sidhyati nāpi tadasiddhāv agner apy asiddhir nāpi mahānasādāv anupalabdho dharmaḥ parvatādau dṛṣṭo 'pi nivartate nāpi dhūmavatāṃ dharmāntaravikalpavadagnimattvavikalpo 'pi bhavati nāpy ubhayoḥ pradeśayor anumeyatvam ananumeyatvaṃ cobhayor iti seyaṃ vyavasthā sarvavyavahāriprasiddhā śāstreṣv apy abhyupagatā tadapalāpe ca lokavirodhaḥ śāstravirodhaḥ sarvānumānāprāmāṇyaprasaṅgaś ca sarvānumāneṣv apy utkarṣāpakarṣādīnāṃ sambhavāt tasmāt sādhyadṛṣṭāntayoḥ kiṃcitsādharmyād upasaṃhārasiddhe vaidharmyāt pratiṣedho na yuktaḥ sādhyanirdeśāc ca dṛṣṭāntopapatteḥ yena cobhayaprasiddhena sādhyam atidiśyate sa dṛṣṭānta evopapadyate na tasyāpi sādhyatvaṃ yuktam iti   prāpya sādhyam aprāpya vā hetoḥ prāptyāviśiṣṭatvād aprāptyāsādhakatvāc ca prāptyaprāptisamau hetuḥ sādhyaṃ prāpya sādhayet aprāpya vā na tāvat prāpya sādhayed ubhayoḥ prāptyāviśiṣṭatvād aṅgulyor iva kiṃ kasya sādhanaṃ sādhyaṃ veti nāpy aprāpya sādhyen na hy aprāptaṃ kāṣṭham agnir dahati pradīpo vā ghaṭādyaprāptaṃ prakāśayatīti  anayor uttaram ghaṭādiniṣpattidarśanāt pīḍane cābhicārād apratiṣedhaḥ prāptyaviśeṣe 'pi mṛtpiṇḍa eva kulālādibhir ghaṭaḥ kriyamāṇaḥ pradīpena prakāśyamānaś ca dṛśyate na tu tadviparyayaḥ aprāptyaviśeṣe 'py abhicārakarma pīḍanaṃ kurvad upalabhyate tasmād ubhayathāpy ayuktaḥ pratiṣedhaḥ prāptyaprāptyaviśeṣe 'pi hi pratiniyatārthavṛttaya evaite sādhyasādhanatvādayo dharmā dṛṣṭās te nirākartum aśakyāḥ sarvapramāṇavirodhād iti   dṛṣṭāntasya kāraṇānapadeśāt pratyavasthānāc ca pratidṛṣṭāntena prasaṅgapratidṛṣṭāntasamau dṛṣṭāntasyāpi sādhanaṃ vācyam kṛtakaṃ ghaṭādyanityam eveti nātra kāraṇam apadiṣṭaṃ na cāpramāṇikā siddhir asti sādhyasyāpi sādhanānabhidhānaprasaṅgena pratyavasthānaṃ prasaṅgasamaḥ yathā ca śrotragrāhyaṃ śabdatvaṃ nityadṛṣṭam tathā śabdo 'pi nityaḥ syān na cātra viśeṣo 'sti ghaṭādidṛṣṭāntād anityena bhavitavyam na punaḥ śabdatvadṛṣṭāntān nityeneti pratidṛṣṭāntena pratyavasthānaṃ pratidṛṣṭāntasamaḥ tatra prasaṅgasamasya sādhyasamād uktimātreṇa bhedaḥ pratidṛṣṭāntasamasya ca sādharmyavaidharmyasamābhyām ity ato 'nayoḥ saṃgrahe 'nabhidhānam samastābhidhānāpratijñānāc cādoṣaḥ tathā ca kiyanto bhedāḥ pradarśyanta ity uktam tatra prasaṅgasamasya tāvad uttaram āha pradīpopādānaprasaṅgavinivṛttivat tadvinivṛttiḥ  yathā ghaṭādiprakāśanāyopātte pradīpe pradīpāntaropādānaprasaṅgo 'narthakaḥ pradīpasya pradīpāntarānapekṣasya pratīteḥ tathā dṛṣṭāntadṛṣṭāntāntarānapekṣasya pratyakṣeṇāpi siddhes tatprasaṅgo 'narthaka iti  pratidṛṣṭāntasamasyāpy uttaram āha pratidṛṣṭāntahetutve ca na hetur dṛṣṭāntaḥ pratidṛṣṭānta evoktas tvayā na tu dṛṣṭāntasya doṣaḥ kaścid ato doṣābhāvān na hetur dṛṣṭāntaḥ pratidṛṣṭāntahetutve 'bhidhīyamāne 'pīti  atha vā yo 'yaṃ pratidṛṣṭānta uktaḥ sa kenābhiprāyeṇa kiṃ yathā dṛṣṭāntaḥ sādhakas tathā pratidṛṣṭānto 'pi sādhakaḥ kiṃ vā yathā pratidṛṣṭānto 'sādhakas tathā dṛṣṭānto 'py asādhaka iti prācīne pakṣe pratidṛṣṭāntahetutve nāhetur dṛṣṭāntaḥ dṛṣṭāntavat pratidṛṣṭāntasya hetutve 'bhyupagamyamāne 'bhyupagataṃ tāvat tvayāpi dṛṣṭāntasyānityatvasiddhau hetutvam tataś ca tatrāvayoḥ saṃpratipattiḥ saṃjāteti siddho 'smatpakṣaḥ pratidṛṣṭānte tv adyāpi vipratipattiḥ dvitīye 'pi pakṣe pratidṛṣṭāntavad dṛṣṭānto 'py asādhaka iti bruvatābhyupagataṃ tāvat tvayāpi pratidṛṣṭāntasyāhetutvam dṛṣṭānte tu vicāryam iti evaṃ ca dṛṣṭāntasyāsādhakatvasiddhau pratidṛṣṭāntasya hetutve 'bhidhīyamānenāhetur dṛṣṭānta ity ubhayapakṣe 'pi sūtraṃ sambadhyate   prāg utpatteḥ kāraṇābhāvād anutpattisamaḥ anityaḥ śabdaḥ kāryatvād ity ukteḥ paraḥ pratyavatiṣṭhate prāg utpatteḥ śabdasyānityatvakāraṇaṃ kāryatvaṃ nāstīti nityaḥ prāptaḥ nityasya cotpattir anupapanneti anutpattyā pratyavasthānam anutpattisamaḥ  asyottaram tathābhāvād utpannasya kāraṇopapatter apratiṣedhaḥ anutpannaḥ khalu śabda eva nāsti kasya nityatvādidharmaś cintyeta utpanno hi śabdaḥ śabdo bhavati tadā cānityatvasādhakaṃ kāraṇaṃ kāryatvam upapadyate tasmān nityasyotpattir anupapannety ayam apratiṣedhaḥ   sāmānyadṛṣṭāntayor aindriyakatve samāne nityānityasādharmyāt saṃśayasamaḥ saty api kṛtakatvākhye hetau saṃśayakāraṇasadbhāvāc chabde saṃśayo na nivartate saṃśayakāraṇaṃ ca sāmānyaghaṭayor nityānityayoḥ sādharmyam aindriyakatvam tad asti śabde atha saṃśayakāraṇe saty api saṃśayo neṣyate tadā niścayakāraṇe saty api niścayo 'pi mā bhūd viśeṣābhāvād iti saṃśayena pratyavasthānaṃ saṃśayasamaḥ  asyottaram sādharmyāt saṃśaye na saṃśayo vaidharmyād ubhayathā vā saṃśaye 'tyantasaṃśayaprasaṅgaḥ nityatvānabhyupagamāc ca sāmānyasyāpratiṣedhaḥ sādharmyād aindriyakatvāt saṃśaye 'pi vaidharmyāt kṛtakatvān na yuktaḥ saṃśayaḥ tasya viśeṣatvād atas tadupalambhād anityaniścaya evāstu atha tato 'pi saṃśaya eveṣyate tadā sādharmyād vaidharmyād api saṃśaye 'bhyupagamyamāne 'tyantasaṃśayaprasaṅgaḥ kuto hy asau saṃśayo nivarteta iti  yac coktam saty api kṛtakatve saṃśayakāraṇasadbhāvāc chabde saṃśayo na nivartata iti tatrāha nityatvānabhyupagamād ityādi sarvadā saṃśayakartṛtvānabhyupagamāt sāmānyasyety arthaḥ na hi śiraḥpāṇyādiviśeṣadarśane 'py ūrdhvatvasāmānyāt saṃśaya utpadyamāno dṛśyate tasmād ayuktaḥ pratiṣedhaḥ saṃgrahe tv asyāpy anabhidhānaṃ vistaraparihārārtham   ubhayasādharmyāt prakriyāsiddheḥ prakaraṇasamaḥ ubhayaṃ ca tatsādharmyaṃ cobhayasādharmyaṃ sādharmyadvayam ity arthaḥ prakriyata iti prakriyā pakṣaḥ pratipakṣaś cocyate tatrānityasādharmyāt pakṣasiddhiḥ nityasādharmyāt tu pratipakṣasiddhiḥ sādharmyagrahaṇam upalakṣaṇārtham vaidharmyeṇāpi samānam  ubhayavaidharmyāt prakriyāsiddheḥ prakaraṇasama iti asyāpi sādharmyavaidharmyasamābhyām uktimātreṇa bhedaḥ yadi tu viruddhāvyabhicārivat trirūpeṇa sādharmyeṇa pratyavasthānaṃ prakaraṇasamaḥ sādharmyasamas tu sādharmyamātreṇa pratyavasthānam ity ucyate tadaitad vailakṣaṇyam apy asti  asyottaram pratipakṣāt prakaraṇasiddheḥ pratiṣedhānupapattiḥ pratipakṣopapatteḥ dvitīyapakṣāpekṣayā prathamasyātra pratipakṣatvam tasmāt pratipakṣāt prathamasādhanāt prakaraṇasya prathamapakṣasya siddheḥ pratiṣedhānupapattiḥ dvitīyapakṣasyānutthānam ity arthaḥ kutaḥ pratipakṣopapatteḥ prathamasādhanasya niravadyatvād ity arthaḥ   traikālyāsiddher hetor ahetusamaḥ hetuḥ sādhanam tat kiṃ sādhyāt pūrvaṃ kiṃ vā paścāt uta yugapad iti yadi pūrvaṃ sādhanam asati sādhye kasya tatsādhanam atha paścāt sādhanam pūrvaṃ sādhyaṃ katham utpannaṃ sādhanaṃ vinā bhaviṣyadavidyamānaṃ kathaṃ sādhanam atha yugapat sādhyaṃ sādhanaṃ ca tathā kiṃ kasya sādhanam vidyamānatvena dvayos tulyatvād iti hetur ahetunā na viśiṣyata ity eva pratyavasthānam ahetusamaḥ  asyottaram na hetutaḥ sādhyasiddheḥ na hi nirvartyaṃ jñāpyaṃ vā kiṃcid api sādhyaṃ hetum antareṇa sidhyati hetutas tu mṛtpiṇḍakulālādibhyaḥ pradīpākṣadhūmādibhyaś ca ghaṭādeḥ sādhyasya siddhir upalabhyate teṣām api traikālyāsiddheḥ samānatvād ahetutvaṃ prāptam tataś ca sarvahetūnām ahetutve prāpte na kaścit kvacit pravarteta nivarteta vety andhamūkaṃ sarvavyāpāraśūnyaṃ ca jagat syāt na caitad asti tasmād dhetuta eva sādhyasiddhiḥ pūrvāparasahabhāvo 'pi yathādarśanam abhyupagantavyaḥ tatra nirvartako hetuḥ sarvo 'pi sādhyāt prāg eva jñāpakas tu kaścit prāg yathā akṣārkādir utpadyamānānām kaścit paścād yathā dhūmaśabdecchādir dahanākāśātmādīnām kaścit sahabhāvī yathā rūpādiḥ sparśādīnām yogyatām anumāyāsaty api sādhye sādhanavyapadeśaḥ saty api ca sādhane sādhyavyapadeśaḥ kriyata iti   pratiṣedhānupapatteś ca yo 'yaṃ pratiṣedhaḥ sa kiṃ pratiṣedhyāt pūrvam kiṃ vā paścāt uta yugapad iti yadi pūrvam tato 'sati pratiṣedhye kasyāyaṃ pratiṣedhaḥ atha paścāt asati pratiṣedhe kathaṃ pratiṣedhyam atha yugapat tataḥ sādhyetarayoḥ goviṣāṇayor iva pratiṣedhapratiṣedhyabhāvānupapattiḥ tad evaṃ traikālyāsiddheḥ pratiṣedhānupapattiḥ tadanupapattau ca niravadyo hetuḥ siddha iti   arthāpattitaḥ pratipakṣasiddher arthāpattisamaḥ yady anityasādharmyāt kāryatvād anityaḥ śabda iṣyate 'rthād āpannaṃ nityasādharmyān nitya iti asti ca śabdasya nityenāpi sādharmyam asparśatvam evaṃ vaidharmyaprayoge 'py arthāpattyā pratyavasthānaṃ draṣṭavyam asyāpi sādharmyavaidharmyasamābhyām uktimātreṇa bhedaḥ atha vā sādharmyeṇopasaṃhāre sādharmyeṇaiva pratyavasthānaṃ sādharmyasamaḥ yady anityasādharmyād anityaḥ śabdaḥ arthād āpannam nityasādharmyān nitya iti vaidharmyeṇopasaṃhāre vaidharmyeṇaiva pratyavasthānaṃ vaidharmyasamaḥ yadi nityavaidharmyād anityaḥ śabdaḥ arthād āpannam anityavaidharmyān nityaḥ śabda iti vaidharmyeṇopasaṃhāre 'pi sādharmyeṇa pratyavasthānam arthāpattisama ity ataḥ svarūpabhedo 'sti  asyottaram anuktasyārthāpatteḥ pakṣahāner upapattir anuktatvāt anuktasya nityatvapakṣasyārthāpattitaḥ siddhim icchataḥ pakṣasya nityatvasya hāniḥ prāpnoti kasmāt pakṣahāner anuktatvāt na cārthāpatter itthaṃ svarūpam kiṃ tarhi yena vinā yannopapadyate tadanupapadyamānaṃ tatkalpayad arthāpattir ucyate na ca nityasādharmyān nityatvasiddhiṃ vinānityatvasiddhir nopapadyate yena sā tāṃ kalpayet anaikāntikatvāc cārthāpatteḥ yā ceyaṃ vākyārthaviparyayeṇaivārthāpattiḥ sā khalv anaikāntikī na hi ghanasya grāvṇaḥ patanam ity ukte 'rthād āpadyate dravāṇām apāmapatanam iti   ekadharmopapatter aviśeṣe sarvāviśeṣaprasaṅgāt sadbhāvopapatter aviśeṣasamaḥ yadi ghaṭaśabdayor ekasya dharmasya kāryatvākhyasyopapatter anityatve nāviśeṣa iṣyate nanv evaṃ tarhi sarvabhāvānām apy aviśeṣaḥ prasajyate sadbhāvākhyasyaikadharmasya sarvatropapatter iti  tatredam ucyate yadi sarvabhāvānāṃ sarvathaivāviśeṣaḥ sādhyate tadā pratyakṣādivirodhaḥ atha yena kenacid aviśeṣaḥ tadā prameyatvādinā sarveṣām aviśeṣābhyupagamāt siddhasādhanam atha nityatvenānityatvena vā sarveṣām aviśeṣas tadāpy anumānādinā virodhas tad āha kvacit taddharmopapatteḥ kvacic cānupapatteḥ pratiṣedhābhāvaḥ kvacid ghaṭādau taddharmasyānityatvasyopapatteḥ pramāṇenopalabdheḥ kvacid ākāśādau vānupapatteḥ pramāṇatānupalabdheḥ pratiṣedhābhāvaḥ sarvāviśeṣaprasaṅgābhāva iti athavā kvacid anityatvādau tatsādhakasya dharmasya kāryatvāder hetutvenopapatteḥ sambhavāt kvacic ca sarvāviśeṣe ca sadbhāvasyānyasya vā dharmasya hetutvenānupapatter asambhavāt pratiṣedhābhāva iti pūrvavat   ubhayakāraṇopapatter upapattisamaḥ yady anityatvakāraṇopapatteḥ śabdasyānityatvam iṣyate nanv evaṃ nityatvakāraṇasyāsparśatvasyopapatter nityatvam api kin neṣyate ity upapattyā pratyavasthānam upapattisamaḥ na hy atra viśeṣo 'stīti sādharmyavaidharmyasamābhyām asyāpy uktimātrabhedaḥ na vastubhedaḥ uktibhedād anantatvaprasaṅga iti cet abhyupagamād adoṣaḥ prapañcodāharaṇārthatvāt sūtrāṇāṃ pratisamādhānaprakāravyutpattyarthatvāc ceti  asyottaram upapattikāraṇānujñānād apratiṣedhaḥ ubhayakāraṇopapatter iti bruvatānujñātaṃ tāvad anityatvakāraṇopapatter anityatvam anujñātasya ca pratiṣedho na yuktaḥ na cāsmābhir ubhayakāraṇopapattir abhyupagamyate yenāsmākaṃ vyāghātaḥ prasaṅgo vā codyate asparśatvasyākāraṇatvād iti   nirdiṣṭakāraṇābhāve 'py upalambhād upalabdhisamaḥ pṛthivyādiṣu kāryatvasiddhaye nirdiṣṭasya sāvayavatvākhyasya kāraṇasyābhāve 'pi buddhyādau kāryatvam upalabdham ity arthato 'prayojako 'yaṃ hetuḥ upalabdhyā pratyavasthānam upalabdhisamaḥ   sapakṣaikadeśasyāpi dhūmāder gamakatvadarśanād apratiṣedhaḥ sapakṣaikadeśaśabdenātra hetur upacaritaḥ sthānān nimittān mañcaśabdavat atha vā sapakṣasyaikadeśo yasyāsāv ity evaṃ bahuvrīhiḥ na khalv aprayojako nāma hetvābhāso 'siddhādibhyo 'sti tadvyāvartakalakṣaṇābhāvāt sapakṣaikadeśavṛttitvaṃ ca dhūmādihetuṣv apy asti nāpi bhāgāsiddhatvam evātrāprayojakatvam buddhyāder apakṣatvāt na hi buddhyādau sāvayavatvena kāryatvaṃ sādhayitum iṣṭam evaṃ tarhi buddhyādeḥ kāryatvasiddhir na syād ata āha kāraṇāntarād api taddharmopapatter apratiṣedhaḥ yathā nirdhūmasyāgner nāsiddhir eva pratyakṣato liṅgāntarāc ca tatsiddheḥ tathā kāryatvasyāpi pramāṇāntarād api siddher na buddhyādau tatsiddhipratiṣedhaḥ kiṃ punar atra pramāṇam tad ucyate kāryaṃ buddhyādikam anupalabdhikāraṇeṣv asatsu prāg ūrdhvaṃ cānupalabdheḥ paṭādivad iti   tadanupalabdher anupalambhād abhāvasiddhau tadviparītopapatter anupalabdhisamaḥ tasya buddhyādikāryasya yānupalabdhiḥ sāpi nopalabhyate yady upalabhyeta tadopalabdhir eva syād ato 'nupalambhāt tasyānupalabdher abhāvasiddhis tatsiddhau cānupalabdhir viparītā buddhyāder upalabdhir upapadyate tataḥ prāg ūrdhvam api buddhyādeḥ sadbhāvaḥ setsyatīty abhiprāyaḥ na cātra viśeṣo 'sti buddhyādeḥ prāg anupalabdhir abhāvam sādhayati na tu tadanupalabdher anupalambha iti anupalabdhyā pratyavasthānam anupalabdhisamaḥ  atrottaram anupalambhātmakatvād anupalabdhir ahetuḥ nāstīti jñānam anupalabdhiḥ sā tatsvabhāvatayaiva pratyātmavedyātas tadanupalabdher anupalabdhir asiddhety abhiprāyaḥ yadāpy upalabdhyabhāvo 'nupalabdhis tadāpy upalabdhyabhāvasya pratyātmavedyatvāt tadanupalabdhir asiddhā tathā hi sukhajñānaṃ me nāsti sukhajñānam ahaṃ nopalabha ity anupalambhatvenaiva saṃvedyate 'ta evopalabhyamānatvād upalabdhitvaṃ nāśaṃkanīyam na hi yathā vidhimukhenotpadyamānopalabdhiḥ saṃvedyate tathānupalabdhir apīti   sādharmyāt tulyadharmopapatteḥ sarvānityatvaprasaṅgād anityasamaḥ anityena ghaṭena sādharmyād anityaḥ śabda iti bruvataḥ sarvabhāvānām anityatvaṃ prasajyate asti hi ghaṭena sādharmyaṃ sarvabhāvānām astitvādi na cātra viśeṣo 'sti yena ghaṭasādharmyāc chabdasyaivānityatvam na sarvabhāvānām iti anityatvena pratyavasthānam anityasamaḥ  aviśeṣasamādasyoktibhedā bhedas tena tatroktam uttaram atrāpi draṣṭavyam vyutpattyartham anyad apy āha sādharmyād asiddheḥ pratiṣedhāsiddhiḥ pratiṣedhyasādharmyāt sarvanityatvaprasaṅgaḥ kim arthaṃ codyate na hi sarvānityatvaprasaktau śabdasyānityatvaṃ na sidhyati atha yato 'tiprasaṅgas tato 'rthasiddhir neṣṭā yathā vacanamātrād iti nanv evaṃ saty asādhakena vacanamātre sādharmyāt tvayā śabdānityatvahetor asiddhir iṣṭā tataḥ kim athāsādhakena sādharmyād dhetvasiddher abhyupagame tvaduktasya pratiṣedhasyāpy asiddhiḥ prāpnoti kasmāt pratiṣedhyenāsādhakena sādharmyād asti hi pratiṣedhyena pratiṣedhasya sādharmyam abhidheyatvādi tasmād ayuktaḥ pratiṣedha iti   nityam anityabhāvād anitye nityatvopapatter nityasamaḥ anityatvadharmasya nityaṃ sarvadā sadbhāvād dharmiṇo 'pi śabdasya sarvadā sadbhāvaḥ prāpnoti anyathā katham asati dharmiṇi dharmaḥ syāt dharmiṇo 'pi sarvadā vyavasthāne nānityatvam athānityatvadharmaḥ sarvadā nāsti tathāpy anityatvābhāvān nityaḥ śabda iti nityatvena pratyavasthānaṃ nityasamaḥ  atrottaram pratiṣedhye nityam anityabhāvād anitye nityatvopapatteḥ pratiṣedhābhāvaḥ pratiṣedhye śabde nityam anityabhāvād iti bruvatābhyupagataṃ śabdasyānityatvam tataś cānityatvopapatteḥ pratiṣedho na yuktaḥ athānityatvaṃ śabde nābhyupagamyate tathāpi nityam anityabhāvād ity asya hetor asiddhatvād ayuktaḥ pratiṣedhaḥ atha mataṃ nānityatvaṃ mayā pratiṣidhyate kiṃ tu nityatvam astīty upapādyate tad apy ayuktam ity āha nityānityavirodhāc ca na hi vidhipratiṣedhāv ekatra sambhavataḥ sambhave hi dṛṣṭādṛṣṭaphalānarthaprāptiparihārārthināṃ sādhanaviśeṣeṣu pravṛttinivṛttiniyamo na syāt pradhvaṃsaś cānityatvam na tasmin sati śabdasadbhāva iti nanv evaṃ sati śabdakāle pradhvaṃsābhāvān nityatvaṃ prāptam na bhāvinas taddharmatvād bhāvī nāśo 'nityateṣyate yasya hi nāśo bhaviṣyati tadanityam ity ucyate nāśayogyatā vānityatā yogyataivātropacāreṇa pradhvaṃsaśabdenokteti   prayatnakāryānekatvāt kāryasamaḥ varṇātmakaḥ śabdo 'nityaḥ prayatnānantarīyakatvāt ghaṭavad ity ukte paraḥ pratyavatiṣṭhate prayatnakāryānekatvād iti prayatnānantaraṃ ghaṭādīnāṃ janma dṛṣṭam vyavahitānāṃ tu vyavadhānāpohād abhivyaktiś ca tatra na jñāyate kiṃ prayatnānaṃtaram ātmalābhaḥ śabdasya āho svid abhivyaktir iti na cātra viśeṣo 'sti yena śabdasya prayatnānantaram ātmalābha eveti niścīyate kāryabhedena pratyavasthānaṃ kāryasamaḥ  asyottaram kāryānyatve prayatnāhetutvam anupalabdhikāraṇopapatteḥ yatra hy anupalabdhikāraṇaṃ vyavadhānādy upapadyate tatra kāryānyatve 'bhivyaktivyatirikte janmani prayatnasyāhetutvaṃ yuktam na ca śabdasyānupalabdhikāraṇaṃ vyavadhānādi kiṃcid upalabhyate tasmāc chabdātmalābhe prayatnasya nāhetutvam iti atha vā kāryānyatve janmavyatiriktāyāṃ śabdasyābhivyaktau prayatnāhetutvaṃ kasmād anupalabdhikāraṇopapatter abhivyaktihetutvaṃ yato 'nyatra dṛṣṭam ity adhyāhāryam na śabdasyānupalabdhikāraṇaṃ kiṃcid asti yena prayatnād abhivyaktiḥ syāt api ca prayatnasya tīvramandādibhāvāc chabdasya tathābhāva utpattipakṣa eva yujyate na hi mahatā prayatnena vyajyamānam alpaṃ suvarṇādi mahadbhavati tasmād icchāprayatnadharmānuvidhāyitvāc chabdasya vegotkṣepaṇādivad utpattir eva prayatnānantaraṃ śabdasyeti  etena jātibhedaprapañcābhidhānena taddūṣaṇaprakārāś ca sukhenaiva vyutpāditā bhavanti yady anye 'pi jātibhedāḥ santi kasmān nodāhriyante sarveṣām udāhartum aśakyatvāt kasmāt sarvāṇi jātyuttarāṇy udāhartun na śakyante ānantyāt na cānantatvābhyupagame sūtravirodhaḥ sūtrāṇām apy udāharaṇārthatvāt kuta etad gamyate sūtrāṇām udāharaṇārthatvam eva na punar etāvanta eva jātibhedā ity avadhāraṇārthatvam iti gamyate jātyantareṇa pūrvapakṣakaraṇāt yady avadhāraṇaṃ vivakṣitaṃ syāt tadā sūtrakāraḥ pūrvapakṣaṃ kurvaṃś caturviṃśativyatiriktāṃ jātiṃ na brūyāt uktaṃ ca jātyantaraṃ yathā   anyad anyasmād ananyatvād ananyad ity anyatābhāvaḥ śabdānityatvaparīkṣāyām abhyāsāt iti pūrvapakṣaṃ kṛtvā nānyatve 'py abhyāsopacārāt ity anena dūṣitavān punaḥ pūrvapakṣavādy āha yad idam anyad ity ucyate kim ātmano 'nyad utānanyad iti yady anyat tadātmahānān nāsty eva athānanyat tadānanyatvād evānyan na bhavatīty anyatābhāvaḥ eṣānanyasamā jātiḥ  tathā vipratipattau ca saṃpratipatteḥ iti yadi na vipratipattiḥ sampratīyate tadāstīti kathaṃ vetsi atha sampratīyate tadāpi sampratīyata iti sampratipattir eva sā na vipratipattiḥ atha vā yadi tadartho na sampratīyate tadā mlecchabhāṣāvad apratītārthatvān na saṃśayahetuḥ atha sampratīyate 'rthaḥ tathāpi svārthaṃ sampratyāyayantī samratipattir eva ity eṣā sampratipattisamā jātiḥ   avyavasthātmani vyavasthitatvāc cāvyavasthāyāḥ atra ṣaṣṭhīvivakṣāyām abhāva ity adhyāhāryam pañcamīvivakṣāyāṃ na saṃśaya iti yady avyavasthātmani na vyavasthitā tadātmahānān nāsty eva athātmani vyavasthitā tadāpi vyavasthānād vyavasthaiveyam iti vyavasthāsamā jātiḥ tasmān na caturviṃśatir evety avadhāraṇaṃ sūtrakārasya vivakṣitam anyanyasamādīnāṃ cottaram nimittāntarāt saṃjñāntare saṃyojyamāne 'rthe tathābhāvasya nirākartum aśakyatvād iti na hi kārye kāryāntarajanakatvena kāraṇaśabde saṃyojyamāne kāryatvaṃ nivartate nāpi kāraṇe ca svātmākāśādyajanakatvenākāraṇaśabde saṃyojyamāne svakāryakāraṇatvaṃ nivartata iti  uktā jātibhedāḥ athedānīṃ nigrahasthānāny ucyante tāny api vipratipattyapratipattyor vikalpān na saṃkhyātānīty ataḥ saṃkṣepato vyutpādyante pratijñāhāniḥ pratijñāntaram pratijñāvirodhaḥ pratijñāsaṃnyāsaḥ hetvantaram arthāntaram nirarthakam avijñātārtham apārthakam aprāptakālam nyūnam adhikam punaruktam ananubhāṣaṇam ajñānam apratibhā vikṣepaḥ matānujñā paryanuyojyopekṣaṇam niranuyojyānuyogaḥ apasiddhāntaḥ hetvābhāsāś ca nigrahasthānāni iti vipratipattyapratipattiliṅgatvena vākyātmakānām api pratijñāhānyādīnāṃ parājayanimittatvān nigrahasthānatvam uktam iti  tatra pratidṛṣṭāntadharmābhyanujñā svadṛṣṭānte pratijñāhāniḥ yadi svadṛṣṭānte ghaṭādau pratidṛṣṭāntasyākāśāder dharmaṃ nityatvam anujānāti tadā dṛṣṭāntasya sādhyavikalatvam eva nigrahanimittaṃ syāt na pratijñāhāniḥ atha matam pratidṛṣṭāntadharmānujñānāt svadṛṣṭāntaṃ jahāti dṛṣṭāntaṃ ca jahan nigamanāntam eva pakṣaṃ jahātīti pratijñāhānir ity ucyate dṛṣṭāntahānir eva tarhy upacāreṇa pratijñāhānir ity ukteti naiṣa doṣaḥ pakṣasyātra dṛṣṭāntaśabdenābhidhānāt katham dṛṣṭaś pratipakṣas tu pratidṛṣṭāntaḥ iti tamoriḥ vayaṃ tu brūmaḥ sādhanādhikaraṇatvādisādharmyāt pakṣo 'tra dṛṣṭāntaśabdenopacaritaḥ sahacaraṇādisūtre 'syopacāranimittasyānabhidhānād ayuktam iti cet na udāharaṇārthatvāt na hi tatrāvadhāraṇam asti anyathāpy upacārapravṛtteḥ siṃho māṇavakaḥ agnir vaṭuḥ samudras taḍāgaḥ grāmaikadeśe 'pi dagdhe grāmo dagdha ity evamādi prayojanābhāvād anupacāra iti cet na prayojanābhāve 'py upacārasya dṛṣṭatvāt yaṣṭikā bhuṅkte mañcāḥ krośantītyādi asti cātra prayojanam pratidṛṣṭāntadharmānabhyupagame 'pi pratijñātam arthaṃ tyajataḥ pratijñāhānir eveti pratidṛṣṭāntasya yo dharmaḥ sādhyavirodhī taṃ sādhye svapakṣe 'nujānataḥ pratijñāhāniḥ tad yathā anityaḥ śabdaḥ kṛtakatvāt ghaṭavad ity evaṃ kṛte paro brūte yadi kṛtakatvād anityasādharmyād anityaḥ śabda iṣyate nanv ākāśavad amūrtatvān nityasādharmyān nityaḥ kin neṣyate na cātrāsti viśeṣaḥ kaścid ity evaṃ prativādinā jātiprayogeṇānyathā vākulīkṛto vādy āha bhavatu nityaḥ śabda iti tasya nityatvābhyupagamenānityatvapratijñā hīyata ity ataḥ pratijñāhānir nigrahasthānam  anabhyupagamān neti cet syāt kasyacin matam naiva nigrahasthānaṃ kiṃcin mayābhyupagamyata iti evaṃ tarhi na kasyacij jayaḥ parājayo veti vyarthā vāde pravṛttiḥ athāsti kiṃcin nimittaṃ yataḥ parājito 'sādhuvādī cocyate nanu tad eva nigrahasthānam pratijñātyāgena kathaṃ sādhuvāditvam kathaṃ na parājaya iti  nanu ca svayam anityaṃ śabdam abhyupagamya svasthātmā kathaṃ nityaṃ pratipadyate yadi nāma pratipadyate 'nityadharmasyāpi darśanāt saṃśayitaḥ syād iti na parokte doṣam ajānataḥ siddhasādhyatāpahṛtacittasya nityatvābhyupagamāt bhrānteḥ puruṣadharmatvād aniyatanimittatvāc ca na ca viduṣaḥ svasthātmanaḥ kiṃcid api nigrahasthānaṃ sambhavati vipratipattyapratipattilakṣaṇatvān nigrahasthānasya saṃśayito 'pi ca vādī nātmanaḥ saṃśayaṃ prakaṭayati jayākāṃkṣitvāt kiṃ cātra bahunoktena yas tāvad yataḥ kutaścin nimittāt pratidṛṣāntadharmam abhyanujānāty anyathā vā pratijñātam arthaṃ jahāti tasya pratijñāhānir nigrahasthānam iti   pratijñātārthapratiṣedhe dharmavikalpāt tadarthanirdeśaḥ pratijñāntaram anityaḥ śabda aindriyakatvād ity asya sattādibhir vyabhicāreṇa pratiṣiddhe pratijñāte 'rthe dharmavikalpena pratijñāntaraṃ karoti yathā ghaṭo 'sarvagataḥ evaṃ śabdo 'py asarvagato 'nitya iti tadartha iti sādhyasiddhyarthaṃ sarvagata iti nirdeśaḥ iyam api pratijñaiva na ca pratijñā pratijñāntarasādhanasamarthā ity asamarthopādānān nigrahasthānam ity eke tad ayuktam hetvantaraṃ hy etan na pratijñāntaraṃ hetuviśeṣaṇatvenāsarvagatatvasyopādānāt na ca pratijñā pratijñāsādhanāyocyamānā pratijñāntaraṃ bhavati kiṃ tarhi hetvāder ananyatamaḥ sādhyasādhanāyopādānāt sādhyatvena hi nirdeśaḥ pratijñocyate sādhanābhiprāyeṇa tv asiddhanirdeśo 'pi na pratijñā yathākāśaṃ mūrtaṃ yato rūpādimad iti  tasmād anyathā vyākhyāyate sarvam anityaṃ sattvād ity atra dṛṣṭāntābhāvena pratijñātārthasya pratiṣedhe kṛte dharmo vivādāspadībhūtatvalakṣaṇaḥ tasya vikalpaḥ pūrvaṃ pratijñāviśeṣaṇatvenānabhidhānaṃ paścādabhidhānam iti tadartha ity atra tad iti pratiṣedhasya parāmarśaḥ arthaśabdaś ca nivṛttivācī yathā maśakārtho 'yaṃ dhūma iti evaṃ tadarthaḥ pratiṣedhanivṛttyartha ity arthaḥ nirdeśa iti saviśeṣaṇābhidhānaṃ vivādāspadībhūtaṃ sarvam anityam ity etat pratijñāntaraṃ nigrahasthānaṃ hetvantaravat tadyathā aviśeṣokte hetau pratiṣiddhe viśeṣam icchato hetvantaram tathātrāpy aviśeṣoktāyāṃ pratijñāyāṃ pratiṣiddhāyāṃ viśeṣam icchataḥ pratijñāntaraṃ draṣṭavyam tulyanyāyatvād iti   pratijñāhetvor virodhaḥ pratijñāvirodhaḥ yathā guṇavyatiriktaṃ dravyaṃ rūpādibhyo 'rthāntaratvenānupalambhād iti  viprakarṣiṇāṃ bhāvānāṃ bhedenānupalambhe 'pi bhedasadbhāvān na virodha iti cet na vaktṛdoṣodbhāvanād yadi vyaktir ekaṃ nopalabhase katham ajānānaḥ parapratipādanāya pratijñāṃ karoṣi na hy avyutpannaḥ pratipādako 'sti athopalabhase guṇadravyayor bhedaṃ tathāpi bhedenānupalabdher iti vyāhato hetus tad evaṃ pratijñāhetvabhidhānayor virodhāt pratijñāvirodhaḥ pratyakṣādivirodho 'py atra pratijñāvirodho draṣṭavyo hetugrahasyopalakṣaṇārthatvāt  yac coktam śramaṇā garbhiṇītyādau pratijñāyāṃ svavacanavirodhodbhāvanaṃ na yuktam vyarthatvād asādhanāṅgapratijñāprayogeṇaivopasaṃgṛhītatvāt parājitasya ca parājayābhāvād bhasmīkṛtajvalanavad iti tad ayuktam pratijñāyāḥ sādhanāṅgatvena prāk pratipāditatvāt evaṃ ca pratijñāyā virodhaḥ pratijñayā vā virodhaḥ pratijñāvirodha ity ubhayathā vigrahe 'pi nāsti doṣaḥ pratijñayā hetuvirodhasyodāharaṇam nāsty eko bhāvaḥ samūhe bhāvaśabdaprayogād iti na hy ekābhāve samūhaḥ sambhavaty ekasamuccayo hi samūha iti  nātra pratijñāyāḥ prayogo na hetoḥ kin tarhi hetvantarasādhitasyopasaṃhāravacanaṃ tasmān nātra virodha iti cet īdṛśam api yad upasaṃhāravacanam pratijñāhetuvacanaṃ tarhi kīdṛśam kiṃ cāvayavadvayavādina upasaṃhāravacanam apy asādhanāṅgam eva na hi parārthānumānād anyadvacanaṃ sādhanāṅgaṃ tvayeṣṭam parārthānumānaṃ cāvayavadvaye niyataṃ tvayeṣṭam na copasaṃhāravaco hetudṛṣṭāntavacasy antarbhavati tasmād upasaṃhāravaco 'pi tava nigrahasthānam eveti  yac coktam na caikaṃ nāstīti bruvāṇaḥ kaścid ekaṃ samuccayarūpaṃ samūham icchatīti tad apy ayuktam na hi tava niḥśeṣaṃ jagat pratyakṣam vicitrābhiprāyavantaś ca prāṇino dṛśyante tenaivam api kaścid icchatīti sambhāvyate lokaprasiddhārthaiś ca śabdair vāde vyavaharttavyam tena samūhaśabdasyānya evārtha ity api na vācyam  yad apy uktam virodhasya dviṣṭhatvāt tatra hetupratijñāyāḥ pṛthagbādhodāharaṇayoḥ na kaścid arthabheda iti satyam na vastutaḥ kiṃ tu vivakṣāto bhedo 'bhyupagamyate yadā pratijñāṃ pramāṇīkartum icchati tadā pratijñayā hetor virodhaḥ yadā tu hetuṃ pramāṇīkaroti tadā pratijñāyā hetunā virodha ity evam abhiprāyabhedād bhedaḥ samūhe bhāvaśabdaprayogād ity ayaṃ vyadhikaraṇāsiddho na pratijñāvirodha iti cet na pramāṇasaṃplavavaddoṣasaṃplavābhyupagamāt dṛśyate hi loke 'py ekasminn api vastuny anekadoṣakīrtanam kiṃ cānekadoṣaniścaye sati yo yadā smaryate sa tadodbhāvyate tenaika eva doṣo vaktavya ity ayaṃ niyamaḥ śāstre neṣyate  ye 'pi pratijñāvirodhā hetvābhāseṣv evāntarbhāvyante teṣām apy udbhāvayituṃ vivakṣābhedena bheda uktaḥ kālātītodāharaṇaprastāve tan na pratijñāvirodhasyāpṛthagvacanam iti   pakṣapratiṣedhe pratijñātārthāpanayanaṃ pratijñāsaṃnyāsaḥ pratijñārthasyāpanayanam apahnavaḥ ata eva pratijñāhānito 'sya bhedaḥ tatra hy asāmarthyāt pratijñārthaṃ tyajati na tu 'naivaṃ mayā pratijñātam' ity apahnute atra punar anuṣṇo 'gnir ity asya pratyakṣabādhitatvena pratiṣedhe kṛte vādī hetvābhāsanigrahasthānabhayāt tadapahnavaṃ karoti sampaśyadhvamaho madhyasthāḥ sākṣiṇaḥ nāham anuṣṇam agniṃ bravīmīty anuktopālambho 'yam ity etat tasya pratijñāsaṃnyāsalakṣaṇaṃ nigrahasthānam iti samo gamyṛcchipracchi ityādisūtre dṛśeś ceti vaktavyam ity anena sampaśyadhvam ity ātmanepadam  nanu ca hetvābhāsena nigṛhītasya kiṃ pratijñāsaṃnyāsāpekṣayā tad eva hi nyāyyaṃ nigrahasthānaṃ kim aparair aśakyaparicchedaiḥ klībapralāpaceṣṭitair upanyastaiḥ evaṃ hy atiprasaṅgaḥ syāt pakṣapratiṣedhe tūṣṇīṃbhavatas tūṣṇīṃbhāvo nigrahasthānam prapalāyitvam ity evamādy api vācyaṃ syāt tasmād etad apy asambaddham iti tad etad ayuktam yasmāt nimittāpāye naimittikasyāpy apāyaḥ ity anena nyāyena pratijñāpahnavād dhetvābhāsadoṣaṃ parihartum icchati viṣādityāgāt tannimittaduḥkhaparihāravat taṃ pratyucyate yadi pratijñāṃ tyajasi tatas te pratijñāsaṃnyāso nigrahasthānam na cet tyajasi tadā pūrvoktam eva kiṃ ca samyaksādhanaprayoge 'pi kaścij jātyādibhir ākulīkṛtaḥ pratijñām apahnute tasyāpy etan nigrahasthānam samuccayo vā na kevalaṃ tannigrahasthānam idaṃ ceti abhyupagamavādena vā mā bhūt tan nigrahasthānam tathāpy anena pratijñāsaṃnyāsena tava nigraha iti pakṣapratiṣedhe tūṣṇīṃbhāvādau saty abhyupagatam eva tena taddūṣaṇaṃ bhavatīti ato na tasyānyad udbhāvyate parisaṃkhyānabhyupagamāc cādoṣa iti   aviśeṣokte hetau pratiṣiddhe viśeṣam icchato hetvantaram yathā nityā vedā asmaryamāṇakartṛkatvād ity asya jīrṇakūpādibhir anaikāntikatvena pratiṣedhe kṛte sampradāyāvicchede satīti viśeṣam icchato hetvantaraṃ nigrahasthānam pūrvasyāsādhakasyopādānād iti  anaikāntikatvenaiva nigṛhītasya vyarthaṃ hetvantaram iti cet na anaikāntikasya samarthanāt saviśeṣaṇo 'yaṃ hetur na vyabhicaratīty anaikāntikatvaparihāre kṛte saty ucyate na tāvat prathamaṃ saviśeṣaṇo hetur uktaḥ idānīṃ tu viśeṣaṇopādāne 'pi hetvantaraṃ bhavati tasya tv anaikāntikatvaṃ tadavastham eva saviśeṣaṇanirviśeṣaṇayor ananyatvāt yadi saviśeṣaṇasya sāmarthyam pūrvaṃ nirviśeṣaṇasyopādānaṃ kim artham iti   prakṛtād arthād apratisambaddhārtham arthāntaram nityaḥ śabdaḥ asparśatvād iti hetuḥ hetuś ca hinoter dhātostun pratyaye kṛdantaṃ padaṃ bhavatīti padaṃ ca nāmākhyātopasarganipātabhedāc caturvidham ity evaṃ prastutya nāmādīni vyācaṣṭe tataḥ prasaktyānuprasaktyānyad apy arthāntaram upadiśati tad etat prakṛtānupayogitvān nigrahasthānam  vādinas tāvad upanyastasādhanasya samarthane kartavye tad akṛtvānyasya prasaṅgenāprasaṅgena cābhidhānaṃ parājayasthānam prativādino 'pi taddoṣodbhāvanamātrād aparasyopakṣepo 'rthāntaragamanam eveti   varṇakramanirdeśavan nirarthakam varṇakramanirdeśaḥ siddhamātṛkāpāṭhaḥ tena tulyaṃ varṇakramanirdeśavat yatra prāśnikaprativādibhyāṃ padārtho 'pi na vijñāyate tannirarthakam yathā nityaḥ śabdaḥ kacaṭatapānāṃ jabagaḍadaśatvāt jhabhaghaḍhadhaṣavad iti  yady api kacaṭātapādiśabdānām apy arthaḥ kvacit prakaraṇe 'sti tathāpy evaṃ prayoge na padārtho 'pi kaścit prasiddhaḥ prāśnikādiprasiddhārthaiś ca śabdair vāde vyavahartavyam tadaprasiddhasamayais tvayārthān prati karṇāṭādiśabdair iva bruvato 'rthāpratipādakatvād evāsādhanāṅgavacanaṃ nigrahasthānam atyalpam idam ucyate kapolavāditakakṣapiṭṭanakādīnām api vācyatvaprasaṅga iti cet na udāharaṇaparatvāt sūtrāṇāṃ na teṣāṃ pratiṣedha iti   pariṣatprativādibhyāṃ trir abhihitam apy avijñātam avijñātārtham yad vācyaṃ trir abhihitam apy apratītaprayogātadrutoccāritādinā nimittena pariṣatprativādibhyāṃ na jñāyate tadajñānasaṃvaraṇāyoktam ajñātārthaṃ nāma nigrahasthānam yathā arthāntarabhūtasarvārthagrāhakendriyajñānādhāratathāgataviśuddhajñānagrāhyaviṣayagrahaṇādhārakṣapaṇakatīrthaṅkarādisattvasamanugatapaṭasattvaghaṭo na ghaṭaḥ śaśaviṣāṇānutpādakatvāt paṭavad iti  nirarthakād ajñānārthaṃ na bhidyate 'rthāpratipādakatvāviśeṣād iti cet nātra bāhulyena padapadārthānusandhāne 'pi vārthāpratīter nāpy apārthakād abhedo 'sya tatra hi vākyārtha eva na sambhavati atra tu sambhavann apy atidrutoccāritādinimittān na pratīyata iti evaṃ tarhi vai jāḍyāt pariṣadādayo na pratipadyanta iti na vidvān nigraham arhati iti tad ayuktam ubhayasammatā hi prāśnikā bhavanti na jaḍāḥ kiṃ cāpratītaprayogātidrutoccāritādinimittenety uktaṃ prāśnikān api bodhayituṃ na śaknoti atha ca vidvān ity aho vidvattvam yad apy uktam pariṣadādyapratipādanasāmarthye jetā na syān na nigrahārha iti tad apy ayuktam ekasya pariṣatpratipādane 'sti sāmarthyam anyasya nāstīti kathaṃ na jayaparājayau yadi pariṣatpratipādane 'py asamarthaḥ kim ity abhyupagamaṃ karoti yuktavāditvaṃ cāsya kaḥ kathaṃ pratipadyata iti   paurvāparyāyogād apratisambaddhārtham apārthakam yatrānekasya padasya vākyasya vā paurvāparyeṇa yogo nāstīty asambaddhārthatā gṛhyate tatsamudāyārthasyāpāyād apārthakam yathā daśa dāḍimāni ṣaḍapūpāḥ kaṇḍamajājinam palalapiṇḍaḥ raurukaṃ kumāryāḥ pāyyam tasyāḥ pitā apratiśīna iti etad evāsambaddhaṃ vākyam asambaddhābhidhānaṃ vocyata iti   avayavaviparyāsavacanam aprāptakālam pratijñādīnām arthavaśāt kamas teṣāṃ viparyayeṇābhidhānaṃ nigrahasthānam  evam apy arthasiddheḥ śabdāpetavad etad iti cet na evaṃ syān mataṃ yathā gaur ity asya padasyārthe goṇīti padaṃ prayuktaṃ pratītiṃ janayati na tu sākṣāt tathā hi goṇīśabdād gośabde smṛtir bhavati tataḥ smṛtyupasthāpitād gośabdād eva kakudādimatyarthapratītir iti tathā pratijñādīnāṃ viparyayābhidhānād ānupūrvīṃ pratipadyate tayā ca vākyārtham iti tad idam asiddham asiddhena sādhyata ity apaśabdāt sādhuśabdapratītāv arthapratītir ity etad evāsiddham na hy asmin krame pramāṇaṃ kiṃcid asti kiṃ ca yas tāvad ubhayaṃ śabdam apaśabdaṃ ca vetti sa evaṃ pratyetu strīśūdrādayaḥ śabdāpaśabdavivekaṃ na jānanti te katham apaśabdāc chabdaṃ pratipadya tato 'rthaṃ pratipatsyante  dṛṣṭā cānubhayavedino 'pi na paramparayā pratītiḥ arthe asamarthasya ca śabde 'pi pratītijananāsāmarthyāt na hy arthe 'pi bodhakatvaṃ nāmānyad eva tadviṣayapratītijanakatvāt apaśabdaś cec chabde pratītiṃ janayed artha eva kin na janayati na hy asyārthāt kiṃcid bhedaṃ śyāmo yena taṃ pariharet akṛtasamayasya śabde 'pi pratītyajananāc ca na hy ayam apaśabdaḥ śabde 'pi svabhāvataḥ pratītiṃ janayati adarśanāt samayavaśāt tu janayann artha eva kin na janayati evaṃ hi pratipattiparamparāpariśramaḥ parihṛto bhavati viparyayadarśanāc ca śabdād arthaṃ pratipattum icchanto 'paśabdair eva bahulaṃ vyutpādyamānā lokā dṛśyanta iti vyarthaṃ śabdānvākhyānam  saṃskṛtaśabdavyutpattyarthatvān na vyartham iti cet ko 'yaṃ śabdānāṃ saṃskāraḥ na hy eṣāṃ prajñābāhuśrutyādisaṃskāraṃ paśyāmaḥ nāpy ekāntena śravyatā nāpy arthapratyāyane kaścid atiśayaḥ nāpi dharmasādhanatā mithyāpravṛtticodanebhyaḥ saṃskṛtebhyo 'py adharmotpatteḥ priyahitasatyavacanebhyo 'paśabdebhyo 'pi dharmotpatteḥ na ca vacanamātram āgamam ādriyante yuktijñāḥ tasmān na saṃskṛto nāma kaścic chabdaḥ  śiṣṭaprayogaḥ saṃskāra iti cet ke śiṣṭāḥ ye viditavedyatādiguṇayuktāḥ kaḥ punar eṣāṃ guṇotkarṣānapekṣo 'līkanirbandho yat te 'mūn eva śabdān prayuñjate nāparān na cātra kaścic chraddhe 'parokṣaḥ sākṣī yata idam evaṃ niścinumaḥ prayuñjate nāma te śiṣṭāḥ nanv evaṃ vayaṃ guṇātiśayam apaśyantaḥ saṃskāraṃ ca keṣāṃcic chabdānām anumanyāmahe tadanvākhyānayatnaṃ vā guṇātiśayābhāvāt saty api guṇātiśaye nānvakhyāne yatnaḥ karaṇīyaḥ tatsvabhāvasyānyato 'pi siddheḥ prākṛtāpabhraṃśadraviḍāndhrādibhāṣāvat na hi pratideśaṃ bhāṣāṇāṃ kiṃcil lakṣaṇaśāstram asti atha ca sampradāyavaśāt tās tathaiva lokas tadbhraṃśaṃ ca pratipadyate tathā saṃskṛtaśabdānām api pratītir bhaviṣyatīti jaḍapravṛttir evaiṣā yā vyākaraṇe pravṛttiḥ  kiṃ ca loke 'pi vipratipattiviṣayaḥ kenāpi śabdena nyāyaṃ bruvataḥ śabdaskhalane 'pi jaya eva dṛśyate na parājayas tan nāpaśabdaḥ parājayasthānam  avayavaviparyaye ca yadi teṣāṃ sambandho na pratīyate tato 'pārthakān na bhedo 'sya atha pratīyate tataḥ sādhanāṅgābhidhāne 'pi kathaṃ nigrahasthānam na hy atra kaścit samayaḥ pratyāyanāviśeṣe 'py evam evāvayavāḥ prayoktavyā iti sa evaiṣāṃ kramo yathāvasthitānāṃ sambandhaḥ pratīyate na hi vākye padānāṃ kramaniyamaḥ kaścid yathā rājñaḥ puruṣaḥ puruṣo rājña iti tasmān nāprāptakālaṃ nāma nigrahasthānam iti  ucyate śabdāpetavad etad ity asyāyam arthaḥ yathāpaśabdo niyamakathāyām eva nigrahasthānaṃ tathāprāptakālam apīti vijñānābhimānena sragdharādicchando 'viśeṣeṇāpi niyamaṃ kṛtvā vijigīṣavaḥ kecid vādaṃ kurvanto dṛśyante teṣāṃ yathāpratijñātānanupālanam eva doṣaḥ kṛte hi niyame yathābhāṣitam eva jayaparājayayor nimittaṃ dyūtādiṣv iva na tatrānyo 'sti nyāya iti   hīnam anyatamenāpy avayavena nyūnam sādhanābhāve sādhyasiddher ayogāt tathā cāvayavivicāre pañcānām api sādhanāṅgatvaṃ samarthitaṃ tatraiva ca yathā nyūnaṃ nigrahasthānam tathoktam iti   hetūdāharaṇādhikam adhikam ekena kṛtatvāditarānarthakyam iti etad api niyamakathāyāṃ nigrahasthānam prapañcakathāyāṃ tu niyamābhāvān na doṣaḥ samplavān abhyupagame tu bhavatiy evāyaṃ doṣa iti   śabdārthayoḥ punarvacanaṃ punaruktam anyatrānuvādāt yanniṣprayojanaṃ śabdasya punaruccāraṇaṃ paryāyeṇārthābhidhānaṃ vā punaruktaṃ tad veditavyam tatra nityaḥ śabdo nityaḥ śabda iti śabdapunaruktam nityo dhvanir avināśī śabda ity arthapunaruktam yat tu prayojanavaśena śabdasyārthasya vā punarvacanam tan na punaruktam anuvādatvāt yathā nigamane tatra tasmād iti śabdāntareṇa hetvarthasyānuvādaḥ anityaḥ śabda iti tenaiva śabdena tasyaivārthasyānuvādaḥ gaur gauḥ kāmadugheti śabdamātrasyaivānuvādaḥ evaṃ vīpsādyarthapaunaḥpunyādyartheṣv api śabdamātrānuvādo draṣṭavya iti  nanv evaṃ saty arthapunaruktam evaikaṃ vācyaṃ tato 'nyasya śabdapunaruktasyābhāvād iti satyam etat tathāpi bālavyutpattyarthaṃ tasyaivāvāntarabhedodāharaṇavivakṣayottarasūtram apy ārabhyate   arthād āpannasya svaśabdena punarvacanaṃ punaruktam yathā sādharmyodāharaṇābhidhānān nyāyalabdhārthasya vaidharmyodāharaṇasyābhidhānam iti vyāptisiddhyarthaṃ hy udāharaṇam sā caikenaivodāharaṇena pradarśiteti vyarthaṃ dvitīyam ekasyāsāmarthye ca kevalānvayinaḥ kevalavyatirekiṇaś ca vyāptisiddhir na syāt yasyāpy anvayavyatirekavān eva hetus tasyāpi nānanvayo vyatireko nāvyatireko 'nvaya ity ekābhidhānād eva dvitīyasiddher vyarthaṃ tadvacanam anvayavyatirekitvapratītyarthaṃ dvayābhidhānam iti cet kiṃ tatpratītyā na hi tatpratītiḥ sādhanāṅgam kiṃ tv avyabhicāraḥ sa ced asti tadaikodāharaṇenaiva gamyate na ced asti tadā dvayam apy asādhanam nityatvasiddhāv amūrtatvahetor vyomaghaṭodāharaṇavad iti  kathaṃ punaruktaṃ nigrahasthānaṃ kathāvasānavirodhitvād ekena kṛtasyetarānarthakyāc ceti etad api niyamakathāyām eva nigrahasthānaṃ nānyatra vyācakṣāṇo hi kadācid asamyakśravaṇapratipattiśaṃkayā sākṣiprabhṛtīnāṃ punaḥ punar brūyād api na tatra chalam nāyaṃ gurur na śiṣya ity ato na yatnataḥ pratipādanīya iti cet na sākṣiṇāṃ yatnena pratipādyatvāt tadapratipādane ca doṣābhidhānāt trir abhihitam ity abhidhānāc ca tad idam adhikān na bhidyata iti cet satyam śabdapunaruktavadavāntarabhedenādhikasyāpi pṛthagabhidhānāt na cāsya muneḥ sūtralaghavaṃ vivakṣitam kiṃ tarhi śiṣyam tivistāraṇam tac ca tridhābhidhāne bhavati kvacit saṃgrahaḥ kvacit pramañcaḥ kvacin madhyamaṃ prasthānam iti   vijñātasya pariṣadā trir abhihitasyāpy apratyuccāraṇam ananubhāṣaṇam prativādino nigrahasthānam apratyuccārayan kimāśrayaḥ parapakṣapratiṣedhaṃ brūyāt  nanv asti kaścid uttare samartho na pratyuccāraṇe nāsau tāvatā nigraham arhati saduttareṇaiva tasyāmūḍhatvaṃ gamyate kiṃ pratyuccāraṇeneti na uttarasya nirviṣayatvaprasaṅgāt kiṃ ca saduttaraṃ bravīti na ca pratyuccārayati tad idaṃ vyāhatam ucyate na cedaṃ pratijñāyate pūrvaṃ sarvam uccārayitavyaṃ paścād uttaraṃ vācyam iti api tu yathākathañcid anubhāṣyottaraṃ vācyam anyathā nirviṣayam uttaraṃ prasajyate  yadi nāma prasaktānuprasaktyātivistāritāṃ kathāṃ prativādī noccārayituṃ śaktaḥ kas tasya vivādāśrayamātrottaravacane sāmarthyavighāto yenāsau nigṛhyata iti cet ucyate yadi vādinā pakṣasādhanānupayogī vistaraḥ kṛtaḥ ślokādipāṭhaḥ kliṣṭopanyāso vā tadā vādina evārthāntaragamanam avijñātārthaṃ vā nigrahasthānam na tadapratyuccāraṇe doṣo 'pi yadi sākṣiṇo manyante atha sādhanopayoginam akliṣṭaṃ copanyāsaṃ sākṣiṇaḥ pratipadyante tadā tadapratyuccāraṇe prativādinaḥ kathaṃ nāpratipattinigrahasthānam tatra yadi dviruktaṃ na vācyam iti kathā niyamyate tadā prāk sarvānubhāṣaṇe 'sti doṣo 'vaśyaṃ hi dūṣayatāsya doṣasyāyaṃ viṣaya iti pratidoṣapradarśanārthaṃ punaranubhāṣaṇaṃ kartavyamataḥ prāktanaṃ vyarthaṃ syāt sarvaiḥ prāg anubhāṣitavyam iti niyame tu prāgananubhāṣaṇadoṣaḥ yadā tv aniyamakathā tadā yatheṣṭānubhāṣaṇe 'pi na doṣa iti  nanu ca ko 'yaṃ niyamaḥ trir abhihitasyānanubhāṣaṇam iti yadi tāvat parapratipādanārthā pravṛttis tadā śataśo 'pi tathā vaktavyam yathāsya pratipattir bhavati atha paropatāpanārthā pravṛttis tathāpi kiṃ trir abhidhīyate sākṣiṇāṃ karṇe nivedya prativādī kaṣṭāpratītātisaṃkṣiptādibhir upadrotavyo yathottarapratipattivimūḍhas tūṣṇīṃ bhavati na hi paropatāpanaprakrame kaścin nyāyo yena kliṣṭāpratītātidrutoccāritādīni pratiṣidhyante trir abhidhānaṃ ca vidhīyata iti na trir abhidhānagrahaṇasya pariṣadanujñopalakṣaṇārthatvāt yāvad dhi prāśnikair anyatarasyāsāmarthyaṃ na niścitam tāvadvaktavayam iti ubhābhyāṃ parīkṣya vidvāṃsaḥ pramāṇīkṛtya sākṣiṇo 'bhyanujñātās te paścād apramāṇīkartuṃ na yuktā iti  apratipattitvāviśeṣād ajñānānanubhāṣaṇayor apratibhāto nāsti bheda ity apy ayuktam lakṣaṇabhedena bhedābhidhānāt sāmarthyād arthaprāptāv atiprasaṅgena prapañcādhikāravirodhāt yadi ca saṃgraharucitvam tataḥ saṃgraho 'pi vipratipattipratipattibhyāṃ kṛta eva prapañcādhikāras tu vistararucīn pratyārabdha ity adoṣaḥ   avijñātārthaṃ cājñānam yac ca vākyaṃ trir abhihitam api pariṣadavagatārthaṃ prativādī pratyuccārayann api nārthataḥ samyagadhigacchati tadajñānaṃ nāma prativādino nigrahasthānam   kathām abhyupagamya tūṣṇīṃbhāvo 'pratibhā vādiprativādinor nigrahasthānam iti nanu uttarasyāpratipattir apratibhā iti sūtram satyam asyaivārthaḥ kathām abhyupagamyetyādinoktaḥ katham iti uttaragrahaṇam upalakṣaṇārthaṃ pūrvopanyāsasyāpy apratipattir apratibhety abhipretam na cātrāparijñānamātram apratipattir ity abhipretam kin tarhi vacanānadhyavasāyaḥ anadhyavasāyād abruvato 'pratibhety arthaḥ atha vā prathamavādino 'pi vacanam uttaram atroktam kathaṃ pariṣadā prativādinā kas te pakṣaḥ kiṃ sādhanaṃ ca iti praśne tvam eva prathamaṃ brūhi ity anuyoge vā pakṣādivacanam uttaraṃ bhavati tasmin vaktavye yadānadhyavasāyena tūṣṇīm āste tadā vādino 'pratibheti vācyam prativādinas tu kadācid anubhāṣaṇaṃ kṛtvāpy uttarāpratipattiḥ sambhāvyate śaktivaicitryadarśanāt akṛtvā tv anubhāṣaṇam tūṣṇīmbhavato 'pratibhodbhāvane 'pi na nirviṣayam anubhāṣaṇam yo hy apratyuccārayann api yat kiṃcid bravīti na tūṣṇīm āste tasyānanubhāṣaṇaṃ nigrahasthānam iti   kāryavyāsaṅgāt kathāvicchedo vikṣepaḥ kiṃcit kāryaṃ vyāsajya yaḥ kathāṃ vicchinatti sa khalv anyataranigrahāntāyaṃ kathāyāṃ svayam eva kathantaṃ pratipadyamāno nigrahārha iti nanu yadi jvarādiduḥkhenābhibhūtaḥ prayojanātiśayena vā tadā na vadati dināntare ca vadiṣyatīti kas tasyāparādhaḥ syāt etad eva sabhyamilanāt prāg eva duḥkhaṃ prayojanaṃ vā nivedayati yat tu sabhyeṣu militeṣu duḥkhādinivedanam tad duṣṭābhiprāyaṃ prakaṭayati kila punaḥ punaḥ sabhyā na miliṣyanti tato vādo na bhaviṣyati tataḥ samānataiva vidvadbhiḥ saha mama bhaviṣyati na bhaṅga iti yadi punas tadaiva jātaṃ cāturthikajvarādiduḥkhaṃ sākṣiṇo 'pi pratipadyante tadā na tasya doṣa iti na cedam arthāntare 'ntarbhavati sādhanopanyāsaprasaṅgena tadanupayogivacanam arthāntaraṃ sādhanopanyāsam api paścāt kariṣyāmīty evaṃ vacanaṃ vikṣepa ity asti viśeṣaḥ   svapakṣadoṣābhyupagamāt parapakṣadoṣaprasaṅgo matānujñā yathā cauras tvam paradravyopāditsayā pravṛtter ity ukte paro'py āha tvam apy evaṃ caura iti prasaṅgavyājenānaikāntikatvodbhāvanād adoṣa iti cet tad ayuktam vaktur abhiprāyo hi vacanād avagamyate pūrvaṃ paścād vā naikāntikatvodbhāvanoktim antareṇa ca na jñāyate 'naikāntikatvodbhāvanābhiprāyeṇāyam evam āheti na ca vāde 'pi vyākhyān agamyair vākyair vaktavyam kiṃ cobhayaprasiddhyā hetor vipakṣavṛttyānaikāntikatvaṃ yuktam na ca mama parasvopāditsayā pravṛttiḥ siddhā mamāpy asiddheti cet asiddhatvam eva tarhi vācyam kiṃ paradoṣaprasaṅgena yaś cobhayor ityādinyāyena prasaṅga iti cet na ubhayos tulyayogakṣematvasya pramāṇato 'prasādhitatvāt kiṃ ca svapakṣadoṣaparihāre 'bhihite 'pi yadā taṃ vyāmohān na paraḥ pratipadyate tadā tadvyāmohanivartanārthaṃ tatpratipannena nyāyena sahātmīyanyāyasya samānayogakṣematāṃ prasādhya yaś cobhayor ityādiprasaṅgaḥ kartuṃ yuktaḥ yas tu svapakṣe na manāg api doṣaṃ pariharati kevalaṃ parapakṣe doṣaṃ prasañjayati tvam api caura iti sa khalv evaṃ bruvāṇaḥ paramatam anujānāti paramataṃ cānujānataḥ tasyaivedaṃ matānujñākhyaṃ nigrahādhikaraṇaṃ bhavati kasmāt tena svadoṣābhyupagamāt pareṇānabhyupagamād iti   nigrahaṃ prāptasyānigrahaḥ paryanuyojyopekṣaṇam paryanuyojyo nāma nigrahopapattyā codanīyas tasyopekṣaṇaṃ nigrahaṃ prāpto 'sīty ananuyogaḥ  etac ca kasya parājaya ity anuyuktayā pariṣadā vaktavyam na khalu nigrahaṃ prāptaḥ svaṃ kaupīnaṃ vivṛṇuyād iti nigrahaṃ prāptasya jayāvadhāraṇam api na yuktam tadabhāvāt parājayo 'pi na yuktas tasya jayāpekṣitvād iti cet na ubhayor api na yuktas tasya jayāpekṣitvād iti cet nobhayor api yuktāyuktānabhijñatvena pariṣadopekṣaṇīyatvāt tādanavadheyavacanatvam evātra nigrahaḥ yadi punaḥ kiṃcid doṣam udbhāvayati tadā paradoṣānudbhāvane 'pi jetaivāsau na nigrahas tasya nahistatta iti kṛtvā sarve doṣā vaktavyā avacane vā nigrahaḥ ekenāpi tatsādhanavidhānāt ekasādhanavacanavat yathaikasyārthasyānekasādhanasadbhāve 'py ekenaiva sādhanena tatsiddher na sarvopādānaṃ sādhanāṅgāvacanaṃ vā bhavati sarvasambhavād doṣodbhāvananiyamapūrvakavāde tv ekānubhāvane 'pi yuktaṃ paryanuyojyopekṣaṇaṃ nigrahasthānam iti   anigrahasthāne nigrahasthānābhiyogo niranuyojyānuyogaḥ adoṣe doṣodbhāvanam ity arthaḥ yathā sāvayavatvena pṛthivyādeḥ kāryatvasādhane paro brūyād aprayojanako 'yaṃ hetvābhāsa iti tasyedaṃ mithyābhiyogalakṣaṇaṃ nigrahasthānam na hy aprayojako nāma hetvābhāso 'sty asiddhādivyatiriktaḥ sapakṣaikadeśavṛttes tu dhūmādivadgamakatvāt  anupapannottaratvād uttarāpratipattir evāyam ato 'pratibhāto na bhidyata iti cet na apratibhāyās tūṣṇīṃbhāvasvarūpatvena vyākhyātatvāt kiṃ cottaramātraṃ tatra vivakṣitaṃ na tu saduttaram iti   siddhāntam abhyupetyāniyamāt kathāprasaṅgo 'pasiddhāntaḥ yathā mīmāṃsām abhyupagamya kaścid agnihotraṃ svargasādhanam ity āha sa caivaṃ paryanuyujyate kathaṃ punar agnihotrakriyā dhvastā satī svargasādhikā bhavatīty evaṃ paryanuyukto 'nabhyupagatātmaguṇaṃ dharmaṃ gatyantaram apaśyann āha tayā kriyayārādhitaḥ parameśvaraḥ phalaṃ dadāti rājādivat tasyeśvarānabhyupagamād apy apasiddhānto nigrahasthānam kecit tu sūtrārthaṃ varṇayanti kasyacid arthasya tathābhāvaṃ pratijñātārthaviparyayāt kathāprasaṅgaṃ kurvato 'pasiddhānto vijñeya iti tad ayuktam pratijñātārthaviparyayo hi pratijñāhānir nāpasiddhāntaḥ tasmāc chāstram abhyupagamya tadarthavirodhena kathāṃ prasajjayato 'pasiddhānta iti atha vā sādhanavākye yā pratijñā tadarthaviparyayād eva pratijñāhānir ucyate yā tu siddhārthasyābhyupagamamātreṇa pratijñā kenacit prasaṅgena kṛtā punas tadarthaviparyayāt kathāṃ kurvato 'pasiddhānta iti   hetvābhāsāś ca yathoktāḥ hetvābhāsāś ca nigrahasthānāni kiṃ lakṣaṇāntarayogāt pramāṇaprameyavat na kiṃ tarhi yathoktāḥ hetvābhāsalakṣaṇenaiva yathoktena hetvābhāsanigrahasthānānīty arthaḥ caśabdo dṛṣṭāntābhāsāvarodhakaḥ na ca nigrahasthānaparisaṃkhyārthāni sūtrāṇi kiṃ tarhi lakṣaṇodāharaṇaprapañcopalakṣaṇāni tasmād etena sūtrakalāpena durvacanādīnāṃ sādhanānupayogitvena nigrahasthānatvaṃ veditavyam niyamakathāyāṃ tv apaśabdādīnām apīti  raktāmbaras tv āha asādhanāṅgavacanam adoṣodbhāvanaṃ dvayoḥ nigrahasthānam anyat tu na yuktam iti neṣyate tatrāsādhanāṅgavacanaṃ vādina eva nigrahasthānam doṣodbhāvanaṃ tu prativādina eveti siddhiḥ sādhanasādhyaniścayas tasya nirvartakam aṅgam tasya vacanaṃ sādhanāṅgavacanam tasyānuccāraṇam asādhanāṅgavacanaṃ vādam abhyupagamyāpratibhayā tūṣṇīṃbhāvāt sādhanāṅgasyāsamarthanād vā vādino 'sādhanāṅgavacanaṃ nigrahasthānaṃ prārabdhārthāprasādhanāt vastutaḥ samarthasādhanopādāne 'pi sāmarthyāpratipādanāt na hy asamarthitāt sādhanāt sādhyasiddhir iti atha vā sādhyate 'neneti sādhanaṃ trirūpahetuvacanasamudāyaḥ tasyāṅgaṃ pakṣadharmādivacanaṃ tasyaikasyāpy avacanam asādhanāṅgavacanam atha vā tasyaiva sādhanasya yan nāṅgaṃ pratijñopanayādi tasyāsādhanāṅgasya vacanam athavānvayavyatirekayor ekasyābhidhānena siddher abhāvāt dvitīyasyāsāmarthyam iti tasyāpy asādhanāṅgasyābhidhānaṃ nigrahasthānaṃ vyarthābhidhānād eva atha vā sādhanasya siddher yan nāṅgaṃ hetvābhāso 'siddhādis tasyaikasyāpi vacanaṃ nigrahasthānam asamarthopādānāt tathā sādhyādivikalpasyānanvayāpradarśitānvayāder dṛṣṭāntābhāsasya vacanam asādhanāṅgavacanam atha vā siddhiḥ sādhanam tadaṅgaṃ dharmo yasya vivādāśrayasya vādaprastāvahetoḥ sa sādhanāṅgas tadvyatirekeṇāparasyāpy ajijñāsitasya viśeṣasya śāstrāśrayavyājādibhiḥ prakṣepo ghoṣaṇaṃ ca paravyāmohanāyānubhāṣaṇaśaktivighātādyarthaṃ ca tad apy asādhanāṅgavacanaṃ nigrahasthānam aprastutābhidhānāt na hi kvacit kriyamāṇaḥ prasaṅgo na prasajyate nṛtyagītāder api prasaṅgena sambhavāt yathā kaścin nairātmyavādī brūyāt nāstyātmeti vayaṃ bauddhā brūmaḥ ke bauddhāḥ ye buddhaśāsanam abhyupagatāḥ ko buddho yasya śāsanena bhadantāśvaghoṣo nāma pravrajitaḥ ko bhadantāśvaghoṣo yasya rāṣṭrapālakaṃ nāṭakam iti prasaṅgaṃ kṛtvā tataḥ praviśati sūtradhāra ityādi paṭhan nṛtyed gāyec ceti prativādī sarvaṃ taṃ prasaṅgaṃ nānukartuṃ śakta iti parājitaḥ syāt tasmān nṛtyādiprasaṅgavadajijñāsitānāṃ prasaṅgaparamparāyātārthānāṃ svakriyāyāc ca ghoṣaṇam arthāntaragamanam eva jijñāsāyāṃ tv adoṣa iti  adoṣodbhāvanam iti na doṣodbhāvanam adoṣodbhāvanaṃ hetvābhāsādayo doṣās teṣām anudbhāvanam apratyāyanam sādhanasya nirdoṣatvāt sadoṣatve 'pi prativādinas tadajñānāt pratipādanāsāmarthyād vā na hi sann api doṣo na pratipāditaḥ parājayahetur bhavati atha vā sādhanasya doṣas tasyādoṣasyodbhāvanaṃ prativādino nigrahasthānam mithyottarābhidhānād iti etan nyāyyaṃ nigrahasthānalakṣaṇam anyat tu naiyāyikoktaṃ pratijñāhānyādikaṃ na yuktam iti neṣyate yathā na pratijñāhānyāder ayuktatvaṃ kīrtir uvāca tathā tallakṣaṇeṣv eva pūrvapakṣaṃ kurvatā pratyekam mayābhihitam tatraiva tatpariharatā kīrter aparijñānam api prakaṭitam iti pratijñopanayādivacanaṃ nigrahasthānam ity atrāpi mohaḥ kīrteḥ prakṛtyādisādhanāṅgatvaṃ samarthayatā prakaṭitaḥ yat tu munipradarśitam eva nigrahasthānaṃ bhāṣāntareṇoktam tad anujñāyate eva bhāṣāntareṇābhidhāne 'py arthasya tathātvāvirodhād iti  śrīmadācāryabhāsarvajñaviracite nyāyabhūṣaṇe saṃgrahavārtike dvitīyaḥ paricchedaḥ samāptaḥ  avasitam anumānam āgamasyedānīṃ lakṣaṇam ucyate samayabalena samyakparokṣānubhavasādhanam āgamaḥ yatrānubhavasādhane samayasyānvayavyatirekābhyāṃ pradhānabhāvo gamyate tacchabdātmakam aśabdātmakaṃ vā karaṇaṃ samayasāmarthyenānubhavaṃ sādhayad āgama ity ucyate samayāvinābhāvayor vailakṣaṇyaṃ paśyāmas tenānumāne prasaṅgaḥ samayagrahaṇena nirvartitaḥ samayasāmarthyād api saṃśayo viparyayaś ca kvacid bhavati tadarthaṃ samyaggrahaṇam savikalpakapratyakṣavyavacchedārthaṃ parokṣagrahaṇam  nanu āptopadeśaḥ śabdaḥ iti lakṣaṇaṃ sautram satyam asyaivārtho 'yaṃ prakaṭitas tathā hi upadiśyate 'nenārtha ity upadeśaḥ samayāpekṣam arthapratītisādhanam ucyate na hi pratyakṣād anumānād vāvagato 'rtha upadeśataḥ pratipanna ity ucyate nāpi sandigdho viparyasto vārtha upadiṣṭa ity ucyate  atha vā pratyakṣasūtrād avyabhicārivyavasāyātmakapadayor ihāpy anuvṛttir draṣṭavyā tato na saṃśayaviparyayasādhanayoḥ prasaṅgaḥ evaṃ cāptagrahaṇaṃ na lakṣaṇārtham tena vyavacchedyābhāvāt kiṃ tv adṛṣṭārthānāṃ vākyānāṃ prāmāṇyasiddhāv āptoktatvāhetusūcanārtham astu vā lakṣaṇārtham yadāvyabhicāryādipadayor ihānuvṛttir neṣyate upadeśaśabdaś ca mithyopadeśe 'pi dṛṣṭas tadāptagrahaṇaṃ sārthakam iti āpto hy ajñānarāgādidoṣarahita upadeṣṭā bhaṇyate tadupadeśaḥ pramāṇam eva tathā coktam  āgamo hy āptavacanam āptiṃ doṣakṣayaṃ viduḥ  kṣīṇadoṣo 'nṛtaṃ vākyaṃ na brūyād dhetvasambhavāt iti  avyāpakatvād alakṣaṇam iti cet na parāparabhedena doṣakṣayasyāpi dvaividhyāt tatrāparasyāptasāryamlecchāder aparo doṣakṣayaḥ pratiniyataviṣayatvād ajñānādinivṛtteḥ parāptasya tv īśvarādeḥ paro doṣakṣayaḥ sarvārtheṣv ajñānāder atyantocchedād iti nanv āptopadeśo 'pi śrotṛprajñādivaiguṇyād asādhanaṃ saṃśayādisādhanaṃ vā bhavati tat katham ekāntenāptopadeśaḥ pramāṇam iti cet na tasyaupacārikatvāt na hi jñānam akurvan saṃśayādijñānaṃ kurvan vā śabdaḥ kvacid āptopadeśo 'yam iti prasiddhir asti kiṃ tv āpto 'rthaṃ yenopadiśyati parān niścāyayati sa pareṣām aviparītārthaniścayaṃ kurvann aṃjasāptopadeśa ity ucyate  atha vāptaś cāsāv upadeśaḥ yathā vaktā jñānam akurvan saṃśayaṃ viparyayaṃ vā kurvan na loke 'py āpta ucyate kin tv aviparītam arthaṃ niścāyayann evāptaḥ prasiddhaḥ tathā śabdo 'py aviparītārthaniścayaṃ kurvan āpta ity ucyate nanv evam āptavāg iti laghu lakṣaṇaṃ kartavyam na aśabdātmakasya ceṣṭāder anavarodhaprasaṅgāt upadeśagrahaṇe tu samayapūrvakeṇāṅguliceṣṭādināpi yenārtha upadiśyate tat sarvaṃ śabdākhyaṃ pramāṇaṃ labhyate smṛtipratyakṣavyavacchedo 'py ata eva labhyate na hi śabdaṃ śrutvāpi smṛto 'rthaḥ savikalpakapratyakṣopalabdho vā kvacid āptenopadiṣṭa iti prasiddhir asti tasmāt samayabalena samyakparokṣānubhavasādhanam āgama ity ayam eva sūtrasyārtha iti  nanu ca parokṣārthaviṣayatve śabdasyānumānād anarthāntarabhāvaḥ prāptaḥ tathā cāha   mānaṃ hi dvividhaṃ meyadvaividhyāc chaktyaśaktitaḥ  arthakriyāyāṃ keśādinārtho 'narthādhimokṣataḥ  mānadvaividhyasiddhau meyadvaividhyaṃ hetuḥ meyadvaividhye tu śaktyaśaktita iti hetuḥ sākṣāt svākārajñānajananaṃ prati śaktatvaṃ śaktiḥ pāramparyeṇa śaktatvaṃ tv aśaktiḥ paryudāsavṛttyā tatra śakto 'rthaḥ svena rūpeṇa lakṣyamāṇatvāt svalakṣaṇaṃ pratyakṣasya viṣayaḥ itaras tu sāmānyarūpeṇa pratīyamānatvāt sāmānyalakṣaṇam anumānasya viṣayaḥ keśādes tu pramāṇadvayāgocarasyārthakriyāyāṃ na sākṣān nāpi pāramparyeṇa śaktir ity ato nāsāv arthas tasmād anarthādhimokṣataḥ tajjñānaṃ na pramāṇam anarthādhimukteḥ arthādhigamābhāvād ity arthaḥ prakaraṇāntere 'py amum evārtham āha dvividha evārthaḥ pratyakṣaḥ parokṣaś ca tatra yo jñānapratibhāsam anvayavyatirekāv ātmano 'nukārayati sa pratyakṣas tadasādhāraṇaṃ vasturūpaṃ svalakṣaṇam anyas tu sākṣāt svabhāvopadhānasāmarthyarahito 'yuktapratipattir eva na cānyadarśane 'nyakalpanā yuktātiprasaṅgāt tasya nāntarīyakatayā syāt sa hi pratibaddhasvabhāvo yathāvidhasiddhas tathāvidhasannidhānaṃ sūcayati sāmānyena ca svasambandhino 'rthasya pratipattir anumānam iti dve eva pramāṇe anyathā pratipattyayogād iti  atrocyate meyadvaividhyaṃ kena gamyate yadi pramāṇadvaividhyenaiva tadetaretarāśrayatvaṃ syāt atha pratyakṣeṇaiva tadānumānaṃ vyarthaṃ syāt parokṣasyāpi pratyakṣeṇaiva siddhatvāt na ca pratyakṣeṇaiva gṛhītasya parokṣatvaṃ yuktam tadagrahaṇe ca na pratyakṣato dvaividhyasiddhiḥ pratyakṣapūrvakatvān nānumānato 'pi dvaividhyasiddhiḥ pramāṇāntareṇa siddhau ca viruddhatvaṃ syāt tṛtīyasyāpi sambhavāt śaktyaśaktita ity apy ayuktam śaktyaśaktibhedo 'pi kenāvagamyate iti pūrvavat prasaṅgaḥ tasmād asiddhaṃ meyadvaividhyaṃ kathaṃ sādhanam iti  yat tv atroktam viṣayadvaividhyaṃ pratyakṣagamyam sadṛśāsadṛśatvapratītir hi patīter eva dharmaḥ sa ca svasaṃvedanapratyakṣasiddhaḥ iti tad idaṃ vyāmūḍhabhāṣitam na hi pratītidharma eva prameyam tasya śaktyaśaktilakṣaṇābhidhānāt na cānarthāntarasya pratītidharmasya pratītijanakatvaṃ sākṣāt pāramparyeṇa cāsti kathaṃ ca pratītidharmo sādhāraṇaḥ sādṛśyam ucyate tasyānyatrāvṛtter asādṛśyalakṣaṇatvāt samāropitākāraś ca na pratyakṣaviṣayaḥ svasaṃvedanapratyakṣaviṣayasyāpi rāgādivat parokṣatvam ayuktam svasaṃvedanenārthadharmaḥ parokṣatā gṛhyate parokṣaṃ tu dharmipratyakṣāntarenendriyajñānena gṛhyate tataḥ sambandhapratītis tataḥ pratyakṣeṇa parokṣatāpratītāv api vastvanumānena pratīyata iti cet parokṣaṃ vastu indriyapratyakṣeṇa pratīyata ity etad api na budhyāmahe dharmadharmiṇos tādātmyābhyupagame 'pi bhinnapramāṇagrāhyatvaṃ na naṣṭadhiyo 'nyo brūyād iti  kiṃ ca yadi nāma pratyakṣaparokṣabhedena meyadvaividhyam tataḥ pratyakṣānumāne dveṣa eva pramāṇa iti kutaḥ sidhyati vyadhikaraṇatvāt pratibandhāsiddheś ceti lakṣaṇabhedena ca pramāṇabhedasyāpi vyavastheṣṭā na ca tvayādyāpi meyaviśeṣaviṣayatvaṃ mānaviśeṣasya lakṣaṇam uktam yena meyāntarābhāvān mānāntarābhāvaḥ sidhyet na ca kalpanāpoḍhatvena pratyakṣalakṣaṇena trirūpaliṅgajatvena vā śabdasya saṃgrahaḥ śakyaḥ kartuṃ yena pramāṇasya sato 'traivāntarbhāvād iti hetur asiddho na syāt nanūktam anyathā pratipattyayogād iti satyam uktam idam ayuktaṃ tūktam tathā hi kṣāraṃ samudrodakam himālayo girir uttareṇa sthita ity evamādiśabdād bhavaty arthapratipattir na ca sākṣajā nāpi liṅgajā pakṣadharmatvādyapratīteḥ tasmān mānāntaraṃ śabda iti  nanu ca trirūpaliṅgasūcakasyaiva śabdasyārthāvyabhicāritvena pramāṇatvaṃ tasya ca parārthānumānatvam eva tadanyeṣāṃ tu śabdānāṃ prāmāṇyam eva nāsti yad āha   nāntarīyakatābhāvāc chabdānāṃ vastubhiḥ saha  nārthasiddhis tatas te hi vaktrabhiprāyasūcakāḥ  pratibandhe hi saty artho 'rthaṃ gamayati yathāgniṃ dhūmo vṛkṣaṃ śiṃśapeti na ca śabdānāṃ vastubhiḥ saha anyataro 'pi sambandho 'sti tena nārthasiddhis tatas tebhyaḥ śabdebhyo nārthasiddhir ity arthaḥ vaktrabhiprāyapūrvakās tu śabdās tena te vaktrabhiprāyasūcakā iti  atrocyate yat tāvan nāntarīyakatābhāvād iti atha keyaṃ nāntarīyakatā kiṃ sambandhamātram utāvinābhāvaḥ sambandhamātraṃ tāvad asty eva śabdārthayor vācyavācakabhāvopapatteḥ athāvinābhāvaḥ tadabhāvād eva śabdasya pramāṇāntaratvam ucyate pratyakṣavat avinābhāvatvenārthapratipādakatvenānumānam eva śabdaḥ syāt kaḥ pramāṇāntaraṃ brūyāt athāvinābhāvitvābhāvād arthapratipādakatvam eva nāsti tan na akṣair vyabhicārāt teṣāṃ svābhāvikam arthapratyāyakatvam ity apy ayuktam pradīpādyapekṣitvāt yathā ca pradīpādisahakāriviśeṣam apekṣyākṣāṇy arthaṃ sādhayanti tathā śabdā api saṃketasmṛtyādisahakāriviśeṣam apekṣyārthaṃ sādhayanti aniyatasahakāriṇo hi hetavas tena kasyacit kiṃcit sahakārīti tasmān nāntarīyakatāyābhāve 'pi śabdānām arthāsādhakatvam ayuktam  syān matam pratyakṣajñānānām api svākārasādhakatvaṃ tādātmyena bāhyārthasādhakatvaṃ tu tadutpattyā akṣāṇām apy arthaiḥ saha tadutpattisambandho 'sty eva tena sarveṣāṃ nāntarīyakatayaivārthasādhakam iti tatra sambandhadvayaniyamasya nirastatvāt kṣaṇikatvāsiddheś cākṣārthayos tadutpattir asiddhā  kiṃ cātiṭānāgatārthaiḥ saha yogijñānānām api kaḥ sambandhaḥ na hi tadarthānāṃ janakatvam astīty uktaṃ prāk pāramparyeṇa tata utpattir iti cet na anāgatārthānāṃ pāramparyeṇāpy ajanakatvāt na hi taiḥ kiṃcij jñānaṃ sākṣād utpāditaṃ yena tadvāsanotpattikrameṇa jñānāntarāṇāṃ pāramparyeṇa tata utpattiḥ kalpyeta tajjātīyasyāsti janakatvam iti cet na janakasyātītatvāt na ca tajjātīyatve 'py anyata utpannaṃ jñānam anyat paricchinatti atiprasaṅgāt ekasmāt strīsuvarṇādyarthād utpannasya jñānasya sarvastrīsuvarṇādyarthaparicchedakatvaprasaṅgāt  api caiva śabdasyāpy arthād utpattiḥ kin na kalpyate tasyāpy arthajajñānāhitavāsanākrameṇotpatteḥ vyabhicārān neṣyate iti cet syān matam yadi śabdārthayos tadutpattilakṣaṇaḥ pratibandhaḥ syāt tadā na śabdaḥ kadācid apy arthaṃ vyabhicaret vyabhicārapratibandhayor virodhād iti evaṃ tarhi bhāvanāprakarṣendriyayor apy arthavyabhicārāt pratibandho naiṣṭavyas tathā hi indriyaṃ tāvad asatsv api keśādyartheṣu tannirbhāsaṃ jñānam utpādayati bhāvanāprakarṣe 'py asatsv api stryādiṣu tannirbhāsaṃ jñānaṃ janayatīty ato bhāvanāprakarṣajendriyajñānayor apy arthapratibandho naiṣṭavyaḥ sarvam indriyajñānaṃ bhāvanāprakarṣajaṃ ca nārthapratibaddham iṣṭam kiṃ tarhi yasyaivārthāvyabhicāras tasyaiva tatpratibaddhatvam iti cet nanv avyabhicārasiddhyarthaṃ pratibandho 'nviṣyate sa cet pratibandhasiddhiṃ vināpi siddhaḥ kiṃ pratibandhasādhanena pratibandhasiddhyaivāvyabhicārasiddāv anyo'nyasaṃśrayaprasaṅga iti  kiṃ ca śabdajñānasyāpi yasya vyabhicāro 'sti tasya pratibandho mā bhūt yasya tv arthāvyabhicāro 'sti tasyārthapratibandhaḥ kin neṣyate tatsadṛśasya vyabhicārād apratibandhe 'kṣajādijñānasyāpi tatsadṛśasya vyabhicārād apratibandhaprasaṅgaḥ yathā cākṣajādijñānayor vyabhicāryavyabhicāriṇor bhedaṃ tajjñā vivecayanti tathā śābdajñānayor apīti sarvaṃ samānam  yac coktaṃ vaktrabhiprāyasūcakāḥ iti tad ayuktam tato 'rtheṣv apravṛttiprasaṅgāt na hy anyapratītyānyatrāpratipanneṣu pravṛttiḥ sambhavati atiprasaṅgāt bhrāntitaḥ pravṛttau ca śabdaviśeṣād arthaviśeṣe pravṛttiniyamābhāvaprasaṅgāt saṃvādābhāvaprasaṅgāc ca  śabdād vivakṣāpratītau tato 'rthapratītir iti cet na vivakṣāyā apy arthena sambandhābhāvād asaty apy arthe vivakṣotpattidarśanāt kā ceyaṃ vivakṣā kiṃ śabdoccāraṇecchāmātraṃ kiṃ vānena śabdenāmum arthaṃ pratipādayāmīty eṣo 'bhiprāyaḥ kiṃ cātaḥ śabdanimittecchāpratītau vaktṛśrotroḥ śāstrādiṣv api pravṛttir na syāt na hi kaścid anunmattaḥ śabdanimittecchāmātrapratipattyarthaṃ śāstraṃ vākyāntaraṃ ca praṇetuṃ śrotuṃ vā pravartate kiṃ ca kacaṭatapādidaśadāḍimādivākyaiḥ saha sarvavākyānām aviśeṣaprasaṅgaḥ sarveṣāṃ svaprabhavecchāmātrānumāpakatvāviśeṣāt athānena śabdenāmum arthaṃ pratipādayāmīty abhiprāyo vivakṣā tatsūcakatvena śabdānām anumānatvam ucyate tathāpi vyabhicārān nānumānaṃ śabdaḥ śukasārikonmattādayo hi na tathābhiprāyeṇa vākyam uccārayanti api ca kiṃ samayanirapekṣaṃ vākyaṃ tādṛśam abhiprāyaṃ gamayati āhosvit samayāpekṣam iti samayānapekṣatve sarvapratipattiprasaṅgāt na kaścid bhāṣān abhijñaḥ syāt samayāpekṣas tu śabdo 'rtham eva kiṃ na gamayati na hy ayam arthād bibheti yena tatra sākṣān na pravarttate na cābhiprāyapratītikrameṇārthapratītir anubhūyate yaś cāśakyasamayatvādike 'rthe śabdāpravṛttau nyāyaḥ so 'bhiprāye 'pi samāna ity abhiprāyāvagamo 'pi śabdān na syāt yena vā prakāreṇābhiprāyaviśeṣe śabdapravṛttis tenārtha evāstu kiṃ pratītiviruddhena pāramparyāśrayaṇena  nanu cārthe sākṣāt śabdasya pravṛttim icchataḥ parokṣākārajanakatvavirodha indriyavat na hy abhinne viṣaye pratītivailakṣaṇyaṃ yuktam asti cākṣajaśabdajajñānayor vailakṣaṇyam tasmān nābhinnaviṣayatvam iti tad uktam  anyadevendriyagrāhyam anyaḥ śabdasya gocaraḥ  śabdāt pratyeti bhinnākṣo na tu pratyakṣam īkṣate  tatra pūrvārddhena pratijñā kṛtā tatsādhanam uttrārddhenoktam naṣṭākṣo 'pi śabdād arthaṃ pratyeti na tu pratyakṣavad īkṣata ity arthaḥ etad eva spaṣṭayati   anyathendriyasambandhād dāhaṃ dagdho 'bhimanyate  anyathaivāgniśabdena dāhārthaḥ sampratīyate  tasmān nendriyaviṣaye śabdaḥ pravartata iti  tad etad ayuktam yasmān nātra viṣayabhedakāritaṃ pratītivailakṣaṇyam kiṃ tarhi karaṇabhedakāritam yadi tu viṣayabhedakāritaṃ syāt tadā tatpūrvikā pravṛttir jalāgnipratītipūrvakevābhinnaviṣayā na syāt kiṃ cāgniśabdajāyāḥ pratīteḥ pravṛttasya jñātur indriyeṇāgniprāptau saṃvādo na syāt na hi nirviṣayasya jñānasyārthāntaraviṣayasya vārthāntaraprāptau saṃvādavyavasthā loke 'pi dṛṣṭā tadabhāvān na satyavāditvaṃ kasyacit syāt pratijñāpadayoś ca vyāghāts tathā hi anyadevendriyagrāhyam ity anena śabdena yo 'rtha ucyate sa kathaṃ śabdasya gocaro na bhavati sākṣād agocara iti cet pāramparyeṇāpi śabdāt tasminn arthe kiṃ pratītir bhavati na vā yadi na bhavati tataḥ pāramparyeṇāpy agocara eva atha bhavati sā kim indriyajapratītitulyā tadvilakṣaṇā vā yadi tattulyā tadā na tu pratyakṣam īkṣate ity anena virodhaḥ tadvilakṣaṇā cet na tarhi pratītivailakṣaṇyaṃ viṣayabhedasādhanam  dāhaśabdena ca ko 'rtha ucyate kim agnir uṣṇasparśo vā rūpaviśeṣo vā visphoṭo vā tadduḥkhaṃ veti kiṃ cātaḥ sarve 'py ayam arthaḥ pratyarthakṛtasamayāc chabdāt tathaiva pratīyate agniśabdas tv agnāv eva kṛtasamayas tenāsau visphoṭādikaṃ nābhidhatte agniś ca tataḥ pratīyate yady evaṃ kim iti visphoṭaḥ tadduḥkhaṃ vā na bhavati na anyakāryatvāt na khalu dahanapratītikāryaṃ visphoṭādi kin tarhi dahanadehasambandhaviśeṣakāryam suṣuptādyavasthāyām apratītāv apy agneḥ sambandhaviśeṣād visphoṭāder darśanāt dūrasthasya cakṣuṣā pratītāv apy adarśanāt tathā duḥkhaśabdāt tatpratītau duḥkhitvaprasaṅga ity api nirastam duḥkhasamavāyo hi duḥkhitvam na duḥkhajñānamātram yasya tu duḥkhajñānān nānyad asti duḥkhitvaṃ tasya paraduḥkhajñāne 'pi duḥkhitvaṃ prasaktam tataś ca buddhasyāpi duḥkhitvaṃ syād asarvajñatvaṃ vā pratyakṣaṃ ca buddhasya sarvaviṣayajñānam iṣṭam tac ca sākṣāt tatsvarūpaṃ svīkurvad arthasya grāhakaṃ bhavati tena buddhasya paraduḥkhaṃ pratyakṣeṇa gṛhṇataḥ parasyaiva duḥkhākāratāpatter duḥkhitvaṃ prāptam etena rāgādimattvaprasaṅgo 'pi draṣṭavya iti tasmād abhinne 'pi viṣaye sāmagrīvailakṣaṇyāt pratītivailakṣaṇyam eṣṭavyam tena śabdān nendriyārthe sarvathā tulyā pratītir bhavatīty ato 'ndhasyānandhatvaprasaṅgo 'py ayukta iti  nanu vidhiviṣayatve ghaṭādiśabdasya nāsty astīti padābhyāṃ sāmānādhikaraṇyaṃ na prāpnoti nāstīti padena vidhivirodhād astīti padasya ca vaiyarthyād iti naiṣa doṣaḥ prakaraṇādyanapekṣasya śabdasya svārthānuvādamātrakartṛtvāt yo hi brūte 'prakaraṇādanapekṣo 'pi śabdaḥ svārthaṃ vidhatta' iti taṃ prati syād ayaṃ doṣaḥ sāmānyenārthamātrānuvādakatve tu tasyobhayathādarśanāt syāt sandehaḥ kim asya vidhiḥ uta pratiṣedha iti tatra vidhivivakṣāyām asti ghaṭa ity āha pratiṣedhavivakṣāyāṃ tu nāstīty āha tatrāpi kvāsti kva ca nāstīti sandehe tanniścāyakaṃ deśaviśeṣādipadaṃ prayuṅkte punar viśeṣaṇāntaram ākāṅkṣatas tadviśeṣaṇāntarābhidhāyi padaṃ prayuṅkte yāvan nirākāṅkṣo bhavati tad evaṃ vākyenaiva niḥsandigdho 'rthaḥ pratyāyyata iti tad eva vastutaḥ pramāṇam padaṃ tv abhyadhikābhāvāt smārakān na viśeṣyata iti pramāṇatve 'py adoṣaḥ sāmānyavato 'rthamātrasyābhidhānāt yathordhvavastumātre dūrāc cakṣuṣā niścite 'pi sthāṇutvādi viśeṣaṇāniścitatvāt tathāniścayārthaṃ tadupasarpaṇaṃ viśeṣadarśanaṃ ca vyarthaṃ na bhavati tathāpadena sāmānyavato 'rthamātrasyābhidhāne 'pi kāladeśādivikalpena vidhipratiṣedhavattvadarśanāt syāt sandehas tataḥ pratipādyākāṅkṣitaviśeṣavattvena niścāyanārtham astītyādi padaṃ sārthakaṃ bhavati nāstīty anena sāmānādhikaraṇyavirodho 'pi nāsti tad eva hy anyatrānyadā vā nāstīty ucyate khapuṣpaṃ sarvatra sarvadā nāstīty atra kā vārteti cet atrāpi dṛṣṭam eva puṣpaṃ svābhāvānyatvenātyantaṃ pratiṣidhyate nanu khapuṣpaśabdād evāyam arthaḥ siddho na hy ākāśātmakaṃ puṣpaṃ kadācit kvacid astīti satyam tathāpi yaḥ kenacit pratārito 'nyena vā nimittena naiva pratipadyate taṃ prati padāntaraṃ sārthakam ākāśaṃ sarvatra sarvadāstīty atrāpi ayam eva nyāyaḥ  nanu yady āśaṅkānivṛttyarthaṃ padāntaram iṣyate tadāpoha eva śabdārthadṛṣṭaḥ syāt ko 'yam apohaḥ yaḥ śabdāt pratīyate kaḥ śabdāt pratīyate na kiṃcit bhrāntimātratvād ity abhiprāyaḥ tad ayuktam śabdebhyo 'rthaṃ paricchidya pravartamānasya tadarthaprāptyarthakriyāsaṃvādena visaṃvādanivṛttau tadvyāptasya bhrāntatvasya nivṛtteḥ pratyakṣasyāpi abhrāntatve 'yam eva nyāyaḥ satyānṛtavyavahārābhāvāprasaṅgaś cety uktam saṃvṛtisadasatoḥ satyānṛtavyavahāra iti cet na prāg eva vistareṇāsaṃvṛtatvasya nirākṛtatvāt api ca savikalpakapratyakṣasamarthane vastusāmānyasamarthane ca vastuny api śabdaḥ pravartata iti vistareṇa samarthitam tat sarvam anusmṛtya vaktavyam ity alaṃ prasaṅgena  evaṃ ca śabdādiviśeṣasyārthapratipādakatvena pramāṇatve sthite 'numānād bhedaḥ sidhyate nānumānaṃ śabdaḥ pakṣadharmatvādigrahaṇānapekṣatvāt pratyakṣavad iti  asiddho 'yaṃ hetur ity apare tathā hi gośabdo dharmī kakudādimadarthapratipādaka iti sādhyo dharmaḥ gośabdatvāt saṅketakālopalabdhagośabdavat evam indrādiśabdānām api indrādyarthapratipādakatvaṃ sādhayitavyam iti tad etad ayuktam saṅketakāle 'rthapratipādakatvasiddhau dṛṣṭāntābhāvāt  kiṃ cārthapratipādakatvasya śabdadharmasya siddhāv api kathaṃ deśādiviśiṣṭo 'rthaḥ sidhyati na hi rūpagrāhakaṃ cakṣuḥ cakṣuṣṭvād ity anumānād eva rūpaviśeṣaḥ sidhyati evaṃ hi pratyakṣasyāpy anumānatvaprasaṅgaḥ pradeśaviśeṣe 'gnisiddhaye 'pi na kaścid evam anumānaṃ karoti agnipratipādako 'yaṃ dhūmo dhūmatvād iti kiṃ tarhi agnimān ayaṃ pradeśo dhūmavattvād iti yadāpi dhūmaḥ pakṣīkriyate tadāpi tasya samānadeśasthenāgninā sambandhitvasiddhau pradeśaviśeṣe 'gniḥ siddhyati na tv agnipratipādakamātrasādhanād eva na caivaṃ śabdasya samānadeśasthenārthena vyāptiḥ pratipattuṃ śakyate nāpi samudravṛddhiṃ candrodayādivat kālaviśeṣāvacchinnenārthena gośabdasya vyāptiḥ sambhavati padāntarasannidhiṃ prakaraṇādikaṃ cāpekṣya gośabdo deśādyavacchedenārthaṃ pratipādayati liṅgany ūnaliṅgāntaraṃ prakaraṇādikaṃ cānapekṣyāpi deśādyavacchinnam evārthaṃ pratipādayati vāgādipratipādakagośabdenānekāntaś ca viśiṣṭasyāvyabhicāra iti cet ko 'tra viśeṣaḥ prakaraṇādir eveti cet na dhūmasyordhvagāmitvādivad avyabhicāritvenakakudādimadarthapratipādakāśeṣagośabdeṣv aviśiṣṭasya prakaraṇādidharmasyādṛṣṭatvāt  kiṃ ca liṅgam anāptakṛtam api svasādhyaṃ na vyabhicarati śabdas tv anāptakṛto 'satyartha eva syāt kiṃ ca liṅgasya pakṣadharmatvādiniścayenaivāvyabhicāritvaṃ niścīyate śabdasya tv āptoktatvaniścayena pravṛttisāmarthyenaiva na tu pakṣadharmatvādiniścayeneti  kiṃ ca liṅgasyāvinābhāvabalenārthapratipādakatvam śabdasya tu saṃketamātreṇa sa evāvinābhāva iti cet na svābhāvikapuruṣāyattatvaviśeṣāt svābhāviko hy avinābhāvasambandhaḥ saṅketas tu puruṣecchānuvidhāyīti viruddhāviruddhārthabhedāc ca śabdo hi sāsnādimad arthaviruddheṣv api vāgādiṣu tadanyeṣu ca vyutpāditasamayaḥ prayujyamānaḥ pratītiṃ janayati dhūmādiliṅgaṃ tu nāgnyādiviruddheṣu jalādiṣv avinābhāvena pratītiṃ kutaścit prastāvād api janayati tasmān nānumānaṃ śabdaḥ kiṃ cāptopadeśatvena lakṣaṇena pratyakṣād api bhidyate iti  nanu cāptoktatvaṃ śabdasya kuto niścīyate sarvapuruṣāṇāṃ jñānājñānādyupapattau satyānṛtavaktṛtvasambhavena saṃśayādyanivṛtteḥ pravṛttisāmarthyena tanniścaye tu vyarthas tanniścayas tadabhāve 'pi pravṛtteḥ cakrakaṃ vā syāt yāvan nāptoktatvaniścayas tāvan na prāmāṇyaniścayaḥ tadabhāvān na pravṛttiḥ tadabhāvān na tatsāmarthyam tadabhāvāc ca nāptoktaniścaya iti atha sarvavido 'tyantavītarāgasyānṛtavaktṛtvāsambhavāt tatpraṇītasyāgamasya prāmāṇyaniścaya iti na tatpraṇetur duranvayatvāt yady api tathāvidhaḥ puruṣo 'sti tathāpi tatpraṇīto 'yam āgama iti kuto niścīyate tadāgamād eveti cet na itaretarāśrayatvaprasaṅgāt yāvad āgamasya prāmāṇyaṃ na siddhyati tāvan na puruṣaviśeṣapraṇītatvaṃ siddhyati yāvac ca na tatpraṇītatvasiddhis tāvan na prāmāṇyasiddhir iti  atrocyate syād ayaṃ doṣo yadi sarvasyāgamasyāptoktatvenaiva prāmāṇyaṃ sādhyate yāvatā kasyacid āptoktatvena kasyacit pravṛttisāmarthyeneti na ca pravṛttisāmarthyena prāmāṇyasiddhau cakrakam kasmāt aniścite 'pi prāmāṇye 'rthasaṃśayād eva pravṛtter uktatvāt na caivaṃ vyarthas tatprāmāṇyaniścayaḥ anyatrāptoktatvena prāmāṇyasiddhau dṛṣṭāntārthatvāt pravṛttisāmarthyena niścitasya punar āptoktatvena niścayo 'narthaka iti cet syād etad eva yad ekavidha evāgamaḥ syāt yāvatā sa dvividho dṛṣṭādṛṣṭārthabhedāt  tatra dṛṣṭārthānāṃ vākyānāṃ prāyeṇa pravṛttisāmarthyāt prāmāṇyaṃ gamyate tatra hy aniścite 'pi prāmāṇye 'rthinaḥ kāyapīḍayā pravṛttir bhavati svargādiṣu punar atyantādṛṣṭatvena prāptisambhāvanāpi nāsti tena tatra vicārakasya prāmāṇyāniścaye pravṛttir na sambhavati tasmād adṛṣṭārthānāṃ vākyānām āptoktatvena prāmāṇyaṃ niścitya tadartheṣu prekṣāvantaḥ pravartanta iti  kathaṃ punar atyantādṛṣṭānāṃ vākyānāṃ praṇetur adarśane 'py āptoktatvaṃ pratyetuṃ śakyata iti ucyate kārīriṃ nirvapeta vṛṣṭikāmaḥ paśukāmo yajeta putrakāmo yajeta ity evamādivākyānān tāvatpravṛttisāmarthyena prāmāṇyam anumīyate pravṛttiś cātra vṛṣṭyādibhir atyarthitvād anyasya niścitopāyasyānupalambhād aniścitasāmarthyeṣu vaidhopadeśeṣv āturavat jijñāsātaḥ kāpīḍayāpīty uktam  pravṛttasyāpi prāyeṇa vṛṣṭyādiphalānupalambhāt prāmāṇyāvagamo na yukta iti cet na karmakartṛsādhanavaiguṇyāt tatra karmavaiguṇyam ayathākaraṇam kartṛvaiguṇyam avidvattvaṃ prāyaścittitvaṃ ca yajamānasya ṛtvijāṃ vā sādhanavaiguṇyam havirasaṃskṛtam upahataṃ vā mantrā nyūnādhikā vā svaravarṇabhraṣṭā vā dakṣiṇā durāgatā hīnā vā ninditā veti teṣām anyatamavaiguṇye 'pi phalaṃ na niṣpadyate aviguṇebhyas tu karmakartṛsādhanebhyaḥ phalaniṣpatter nāprāmāṇyam loke 'pi agnikāmo dāruṇī mathnīyād iti vākyam tatra karmavaiguṇyam mithyābhimanthanam kartṛvaiguṇyam prajñāprayatnagataḥ pramādaḥ sādhanavaiguṇyam ārdraṃ suṣiraṃ vā dārv iti tatraikavaiguṇye 'pi phalaṃ na niṣpadyata iti tāvatā nāprāmāṇyam guṇayoge phalaniṣpattidarśanāt tad evaṃ laukikavad vaidikavākyānām api dṛṣṭārthānāṃ karmakartṛsādhanavaiguṇyābhāve sati phalaniṣpattidarśanāt prāmāṇyam anumīyate anumāya ca tatpraṇetur atīndriyārthadarśitvena paramāptatvam avadhāryate na hy ajñasya yathārthopadeśakartṛtvaṃ sambhavati na ca yajñaviśeṣaphalaviśeṣayoḥ sādhyasādhanabhāvo 'smadādipratyakṣagocaraḥ pratyakṣāpravṛttau tatrānumānasyāpy apravṛttiḥ tatpūrvakatvāt sāmānyato 'py atra vyāptyaprasiddheḥ āgamāntareṇa tatpratītau vānavasthā syāt sā ca pramāṇābhāvād anupapannā kvacin mūlavaktrabhyupagame ca sa evātīndriyārthadraṣṭety avagamyate tatas tatpraṇītānāṃ sarvavākyānām aprāmāṇyakāraṇābhāvāt prāmānyam anumīyate  aparas tv āha yady anena prakāreṇa prāmāṇyam ucyate tadā ye brāhmaṇādivadhaṃ svargasya mokṣasya vā sādhanaṃ vadanti tacchāstrasyāpi prāmāṇyaprasaṅgaḥ tatrāpy ekadeśasaṃvādopapatteḥ tathā jinabuddhādyāgamānāṃ ca prāmāṇyaprasaṅgaḥ tad ekadeśasaṃvādasadbhāvāt tasmāt yeṣām eva vedavākyānāṃ pratyakṣeṇānumānena vā saṃvādaḥ sambhavati teṣām eva prāmāṇyam yeṣāṃ tu visaṃvādas teṣām aprāmāṇyam pūrvapakṣavākyāni ca tāni draṣṭavyāni tenāptoktatvam api na virudhyate yeṣāṃ tu saptadvīpādyarthānāṃ na saṃvādo nāpi visaṃvādaḥ teṣāṃ na prāmāṇyaniścayo nāprāmāṇyaniścayaḥ sandeha eva tatreti evaṃ tridhā vedavākyāni draṣṭavyāni anyathā aṅguṣṭhamātraḥ puruṣaḥ ekam evedaṃ na dvitīyam ajām ekām ityādivākyānām api prāmāṇyaprasaṅgaḥ tataś cādityavarṇaḥ puruṣo rūpādirahitaś ca vyāpako 'ṅguṣṭhamātraś ca advitīyo 'nekaś caityādivyāghātaḥ syād iti tasmāt pratyakṣānumānasaṃvādād eva prāmāṇyavyavasthāpanaṃ yuktam tatra paśukāmeṣṭyādīnām anuṣṭhānottarakālaṃ tāvat paśvādayaḥ prāpyante tatas tadanuṣṭhānād dharmo bhavatīty anumīyate katham yajamānaguṇenākṛṣṭā paśvādayaḥ yajamānaṃ praty upasarpaṇavattvāt bhaktasūpādivat pariśeṣād dharmasiddhiḥ tatsiddhau cāgnihotrādīnām api dharmasādhanatvam anumīyate tathā hi agnihotrācaraṇaṃ dharmaniṣpādakam śraddhopagṛhītatve saty ācaraṇatvāt paśukāmeṣṭyādyācaraṇavad iti  atrocyate yat tāvad uktam ṭakaśāstrāder apy ekadeśasaṃvādopapatteḥ prāmāṇyaṃ prasajyata iti tan na abhiprāyāparijñānāt na brūma ekadeśasaṃvādamātreṇa sarvasya prāmāṇyam kiṃ tarhi yatraikadeśasaṃvādas tatpraṇetur atīndriyārthadraṣṭṛtvaṃ pūrvoktena nyāyena vyavasthāpayati tasyāprāmāṇyakāraṇabhāvāt prāmāṇyam ity uktam na cānnabhakṣaṇādivākyasaṃvādo 'pi atīndriyārthadraṣṭṛtvaṃ sādhayati sāmarthyābhāvād atiprasaṅgāc ca  nanu ca culikamāsādijñānaṃ divyaṃ tadupadeṣṭur atīndriyārthadraṣṭṛtvaṃ jñāpayati satyam kiṃ tu mūlopadeṣṭur evātīndriyārthadraṣṭṛtvaṃ jñāpayati nopadeṣṭṛmātrasya atiprasaṅgāt mūlopadeṣṭā ca vedapraṇetaiva tadvijñānaṃ vedāṅge jyotirjñāne 'ntarbhavati cāturlakṣyaṃ hi jyotirjñānam tatra hi dravyāyuḥstrīpuruṣalakṣaṇavaurādigaṇitam sarvam asti tena tato 'rthaṃ vijñāya śabdāntareṇa culikamāsādijñānam upadiśya rāgādyupahatenaiva dṛṣṭārthaṃ ṭakaśāstrādi praṇītam  jinādibhis tu dṛṣṭārthena vañcitair anādyavidyābhyāsajanitena mithyābhimānena svapakṣarāgeṇa ca vedavedāṅgebhyo 'rthaṃ vijñāya svadarśane pratyayotpādanārthaṃ gāruḍādikaṃ ca bhāṣāntareṇopadiṣṭam iti viparyayo na kasmād iti cet na tadapratipāditasyāpi śāntapuṣṭyābhicārādiphalasya yajñaprakārasya jyotirjñānāntarasya cehopadiṣṭasya saṃvādopalambhāt jinabuddhādyāgameṣu ca yāni vaidikasiddhāntādyanupādiṣṭārthābhidhāyīni vākyāni teṣāṃ visaṃvāda eveti kutas tatpraṇetṝṇāṃ sarvajñatvaṃ niścīyate  vedas tu yady asarvajñapraṇītaḥ syāt tadā jinādipraṇītāgamavat purāṇādyāgameṣv aparimiteṣu na pramāṇatvena praśasyeta loke 'pi deśāntarasthitārthavārttāyās tadvaktṛguṇadoṣasandehe 'pi prabhūtavārttāsaṃvādāt prāmāṇyaṃ dṛṣṭaṃ kaṇṭhasthatvānupapattiprasaṅgāc ca na hy asarvajñaḥ pustakanirapekṣo granthānām anekasahasrāṇi praṇetuṃ śaknoti praṇītāni ca yady apramāṇāni tadā pratirāṣṭram asaṃkhyātaiḥ puruṣair na gṛhyeran kleśabhūyastvād dṛṣṭārthānuśayānupalabdheś ca  nanu jinādyāgamo 'pi dṛṣṭaṃ prayojanaṃ vināpi bahubhir gṛhītas tena tasyāpi prāmāṇyam eṣṭavyam na anyathā tasya grahaṇāt adhyayanādhyāpane mahābhāgyaṃ śrutvā śūdrāḥ kecid adhyayanādyutsukāḥ saṃjātās te cānadhikāritvena vedān adhyetum alabhamānā jinādinā khyātim icchatā svapraṇitāgamādhyayane phalātiśayam upavarṇya pravartitāḥ tais tv anye tathāvidhāḥ pravartitāḥ tair api anye brāhmaṇādayo 'pi kecana mandaprajñā dāridryaduḥkhasantaptāś ca duḥkhakṣayopadeśena patārya pravartitāḥ ity evaṃ tadāgamaḥ pracayaṃ gataḥ na vedavad vanasthair api sarvāgamābahiṣkṛtaiś ca kaṇṭhasthaḥ kriyate nāpi brāhmaṇenaivādhyāpyamanastribhir eva varṇair 'bhidhīyamānaḥ pracayaṃ gataḥ tasmān na vedavaj jinādyāgamānām api prāmāṇyaṃ prasajyate yac coktaṃ tridhā vedavākyāni pramāṇānyapramāṇāni sandigdhaprāmāṇyānīti tad anupapannam asarvajñapraṇītānāṃ hi vākyānāṃ kadācid aprāmāṇyam api sambhāvyate sarvajñapraṇītānāṃ tv aprāmāṇyakāraṇābhāvāt tadanupapattiḥ tathā coktam  rāgājñānādibhir doṣair grastatvād anṛtaṃ vadet  te ceśvare na vidyante sa brūyāt katham anyathā  pūrvapakṣārthatvād ity apy ayuktam taddūṣaṇasiddhāntayor anabhidhāne hy āgamasya pūrvapakṣārthābhidhānānupapatteḥ anyathā hi śrotṝṇāṃ saṃmohajanakatvena tatpraṇetur anāptatvaprasaṅgaḥ kiṃ ca yuktiśāstreṣu pūrvapakṣopanyāsaḥ kriyate vedas tv ājñāsiddhatvenopadiṣṭaḥ pitrādivākyavat na hy atra yuktyā kaścid arthaḥ pratipāditas tasmāc chuṣkatarkābhyāsajanitabhramasyāyam ullāpaḥ pūrvapakṣārthāni kānicid vedavākyānīti  kathaṃ tarhi viruddhārthānāṃ vākyānāṃ prāmāṇyam na viruddhārthābhāvāt yo hi vedavākyāṇāṃ tattvato 'rthaṃ na vivecayati tasyaiva virodhaḥ pratibhāty uditādivākyavat tad yathā udite hotavyam anudite hotavyam samayādhuṣite hotavyam ity evaṃ vidhāya tatpratiṣedhārthaṃ nindāṃ karoti śyāmo vāsyāhutim abhyavaharati ya udite juhoti śabalo vāsyāhutim abhyavaharati yo 'nudite juhoti śyāmaśabalau vāsyāhutim abhyavaharato yaḥ samayādhyuṣite juhoti iti asya virodhaṃ pariharan āha abhyupetya kālabhedaṃ doṣavacanāt iti etad uktaṃ bhavati yo yena kālo 'bhyupagatas tasya tatkālam atikramyānyatra kālabhede juhvato 'yaṃ doṣa ukta iti tathānyeṣām apy āgamavākyānām avirodhena vyākhyānaṃ kartavyam na hy anyāny api śāstrāṇi kubuddhibhir vyākhyātāni yathābhimatam arthaṃ jñāpayanti  tatrādvaitābhidhāyīni vākyāni paramātmārthatvena pramāṇāni prakṛtyabhidāyyajām ekām ityādi vākyaṃ paramāṇvarthatvāt pramāṇam paramāṇavo hi lohitādirūpayuktā ajanmānaḥ sadṛśam asadṛśaṃ ca kāryaṃ sthāvarajaṅgamādyanantabhedaṃ janayanti samavāyi kāraṇaṃ prakṛtis tadapekṣayā strīliṅgatvaṃ samudāyāpekṣayā tv ekām ity uktam anyathā pradhānasyāpi triguṇatvād ekatvānupapattiḥ tathāṅguṣṭhamātra ityāder apy ātivāhikataijasaśarīrābhidhāyitvena pramāṇatvam sthūle 'pi śarīre puruṣaśabdaḥ pravṛtto dṛṣṭaḥ kim uta tasminn antaraṅge atha vā paramātmaivātyantanirmalatvād ādityavarṇa ity upacaryate anaṅguṣṭhamātram apy aṅguṣṭhamātre hṛtpradeśe 'ntaḥkaraṇasaṃyamād yogibhir upalabhyamānatvenopacaryata ity evam anyeṣām api vākyānām avirodhena yatnato 'rthaḥ pratipattavyo na tu prajñādāridryād ālasyād vā yathārthapratipattyaśaktāv aprāmāṇyaṃ pratipattavyam iti  yat punar etat pratyakṣānumānasaṃvādenaivāgamasya prāmāṇyam iti tad ayuktam svargadṛṣṭaviśeṣadevatādipratipādakāgamasya prāmāṇyābhāvaprasaṅgāt na ca sukhamātraṃ svargaḥ ko hi buddhimān upanataṃ sukhaṃ parihṛtya janmāntarabhāvisukhamātrārthaṃ tapaścaraṇayajñādiṣu mahāprayāseṣu pravartate yaś ca pravṛttihetur āgamadarśito 'nekāny abdasahasrāṇi yāvan nairantaryeṇa sukhaviśeṣaḥ tatra pratyakṣānumānāpravṛtteḥ saṃvādābhāva ity apravṛttir eva svargārthināṃ prāptā  kiṃ cādṛṣṭaviśeṣaṃ prati sādhanaviśeṣābhidhāyinaḥ pavitrāpavitrādiviśeṣābhidhāyinaś cāgamasya na pratyakṣānumānasaṃvādo 'stīty aprāmāṇyaprasaṅgaḥ tathā hi pañcamahāyajñādikaṃ gṛhasthasya dharmasādhanam yates tv adharmasādhanam kiṃcit kasyacit pavitraṃ tad evānyasyāpavitram hiṃsādikam api kvacid dharmasādhanatvenoktam kvacid adharmasādhanatvenety evaṃvidhe āgamaviṣayavibhāge 'smadādīnāṃ naiva pramāṇāntaram pravartata iti środdhopagṛhītatve saty ācaraṇatvaṃ sāmānyamātrasādhakaṃ yadi syāt na ca tad api yuktam yataḥ kenacid anāptena pratāritasya kasyacid adharmasādhanam api środdhopagṛhītaṃ sambhavati tasyāpi dharmasādhanatve pratārakāpratārakapraṇītāgamayor aviśeṣaḥ syān na caitad upapannam  yad api dṛṣṭāntasiddhyarthaṃ sādhanam uktam devadattaguṇenākṛṣṭāḥ paśvādayo devadattam praty upasarpaṇatvād iti naitad api yuktam sandigdhānaikāntikatvāt anyaguṇapreritasyāpy anyābhimukham upasarpaṇaṃ dṛṣṭam na cātra bādhakaṃ kiṃcid asti yenānyaguṇapreritānāṃ paśvādīnāṃ devadattaṃ praty upasarpaṇaṃ na syāt  api ca dharmasādhanatvaṃ kutaḥ pratipattavyam sukhasādhanaviśeṣo hi dharmaḥ prasiddhaḥ tan na jñāyate dharmeṇādharmeṇa vākṛṣṭāḥ kiṃ cāta eva daśamo guṇaḥ sidhyatv iti dharmākṛṣṭatvasiddhāv api na tadiṣṭes taddharmotpādakatvasiddhiḥ janmāntarakṛtasya dharmasyādharmasādhanopekṣasyāpi phaladātṛtvasambhavāt yathābhicārākarṣaṇādikarmānuṣṭhāyināṃ ḍākinītantrādiṣu krauryasteyamaithunādyatininditakarmopetavratānuṣṭhāyināṃ dhaneśvarādeśena tacchatruṃ brāhmaṇādikam api viśvāsya ghātayatāṃ cauryādikarmakāriṇāṃ ceti tathānyeṣām api dharmādharmakāraṇaviśeṣasādhanāyoktānāṃ hetūnāṃ sandigdhānaikāntikatvaṃ sandigdhakālātītatvaṃ vā draṣṭavyam na hi pratipakṣabādhakam antareṇa vipakṣādarśanamātrād dhetor vyāptiḥ sidhyati atiprasaṅgāt tathā hi sa śyāmas tatputratvāt paridṛṣṭatatputravat pakvāni tāni phalāny etacchākhāprabhavatvād upabhuktaphalatvāt 'lohalekhyo vajramaṇiḥ pārthivatvāt' ity evamādīnām api hetutvaṃ syāt  dharmihetudṛṣṭāntagrāhakair eva pramāṇair virodhāt kālātīto hetur bhavati tadabhāve samyagdhetur evety ayam api mithyābhiniveśaḥ tatputratvādīnām api samyaktvaprasaṅgāt na hi tatputratvādīnāṃ dharmyādyanyatamagrāhakapramāṇena bādho 'sti kin tūttarakālabhāvinā tatputrarūpadarśanena tatphalāsvādena lohavyavāparāphaladarśanena āptavacanena veti  kiṃ ca kasyāpi bādho nāstīty asarvavidāvagamantum aśakyam tatpratyakṣadarśināṃ ca bādhā bhaviṣyatīty ato 'sarvavidbādānutpāde 'pi sandigdhānaikātikatvaṃ sandigdhakālātyayāpadiṣṭatvaṃ vā hetor dūṣaṇaṃ na nirvartate na cāniścitam abādhitaviṣayatvaṃ gamakāṅgaṃ heturūpatvāt pakṣadharmatvādivat tasmād abādhitaviśayatvaniścaye sādhyābhāvasādhanayor virodhaḥ pradarśanīyaḥ sambhāvitāgamasaṃvādo vānyathānumānamātraṃ syād iti  yat punar etat saptalokādipratipādakānām āgamānāṃ sādhakabādhakapramāṇābhāvād āgamāntarāṇām ubhayathā darśanāc ca sandigdhārthatvam iti tad ayuktam indriyādijñānasyāpy ubhayathā darśanena sādhakabādhakapramāṇābhāvena ca sandigdhārthatvaprasaṅgāt viśeṣadarśanāt tatra sandehanivṛttir iti cet na viśeṣadarśanasyāpy ubhayathā dṛṣṭatvāt sādhakabādhakayor apy ubhayathā dṛṣṭatvāt sandigdhārthatvam anavasthā vā syāt atha yādṛśena cakṣurādinā liṅgena vā janitaṃ niścayajñānaṃ pravṛttisāmarthyād avyabhicārīti niścitam tādṛśenaiva cakṣurādinā liṅgena votpāditaṃ niścayajñānaṃ bhrāntinimittānupalambhamātrād eva pramāṇaphalatvena vyavasthāpyate anyasyobhayathā darśane 'pi na tasya sandigdhārthatvam nāpy anavasthāprasaṅga iti yady evam anyeṣām āgamānām ubhayathā darśane 'pi pūrvottarāvirodhena vyākhyātair vedavākyair utpāditasya niścayajñānasya pramāṇāntarasaṃvādābhāve 'pi sandigdhārthatvam ayuktam mithyātvanimittasya leśato 'py anupalambhād yathāvad vyākhyātavedavākyajanitajñānasya dṛṣṭeṣv artheṣu samyaktvenāvadāritasya dṛṣṭāntābhāvād iti  anye tv apauruṣeyatvena vedānāṃ prāmāṇyaṃ varṇayanti paurṣeyatve hi durlabhaḥ prāmāṇyaniścayaḥ puruṣāṇāṃ doṣāśrayatvena tatsaṃśayānivṛtteḥ yataḥ   śabde doṣodbhavas tāvad vaktradhīna iti sthitaḥ  tadabhāvaḥ kvacitsiddho guṇavad vaktṛkatvataḥ  vede tu guṇavān vaktā durjñānas tena doṣābhāvo 'py aśakyaniścayaḥ kartur abhāve tu sukhenaiva niścīyate tathā hi   doṣāḥ santi na santīti pauruṣeyeṣu yujyate  vede kartur abhāvād dhi doṣaśaṅkaiva nāsty ataḥ  puruṣo hi doṣānām āśrayas tadabhāve kuto doṣāśaṃketi tad ayuktam yataḥ  śabde pramāṇatā tāvad vaktradhīnaiva niścitā  tadabhāvo 'pi sarvatra guṇavad vaktrabhāvataḥ  tataś ca  prāmāṇyaṃ vidyate neti pauruṣeyeṣu yujyate  vede kartur abhāve vastadvārtāpi hi durlabhā  yathaiva hi rāgādiparigataḥ puruṣo mṛṣāvādī dṛṣṭaḥ tadvat parijñānadayādiyuktaḥ satyavādī tataś ca yathā śabde vaktṛvaśān mithyārthatā tathā satyārthatāpīti sa nirvartamānaḥ tām api nirvartayatīty ānarthakyam eva syāt vaktṛguṇās taddoṣān evāpaghnanti prāmāṇyaṃ tu svata eveti cet na svataḥ prāmāṇyasya prāg eva nirasatvāt kiṃ cānvayavyatirekābhyāṃ siddhasya prāmāṇyaṃ prati guṇānāṃ hetubhāvasyānyathātvaṃ kalpayitum ayuktam atiprasaṅgāt api ca vaktṛdoṣās tadguṇān evāpadhnanty aprāmāṇyaṃ tu svata evety evam api bruvato na sukhaṃ vakrībhavati  api cāpauruṣeyo 'py avaśyaṃ puruṣakṛtaṃ samayam apekṣyārthaṃ pratipādayaty anyathā hi bālagopālādīnām api vedapāṭhaśravaṇamātrāt tadarthapratītiḥ syāt na cāsaṅketitāḥ śabdāḥ kvacid apy artham abhidadhānā dṛṣṭā saṅketaś ca puruṣeṇa yady anāptena kṛtaḥ tadā tam apekṣya vedasyārtham abhidadhato 'prāmāṇyam eva prasaktam āptenā kṛtaś cen nanv evam āptaprāmāṇyād eva prāmāṇyaṃ vedasyābhyupagataṃ bhavati tataś ca vyartham apauruṣeyatvopavarṇanaṃ puruṣaviśeṣapratiṣedhavirodhaś ca  sambandhabalena śabdāḥ saṅketānapekṣiṇo 'rtham abhidadhatīti cet sambandho 'py anityaḥ syāt nityo veti anityatve saṅketavad doṣaḥ nityatve 'pi sarveṣāṃ vedapāṭhaśrotṝṇāṃ tadarthapratipattiprasaṅgaḥ vyutpattyapekṣitvād aprasaṅga iti cet syān matam sthito 'sya vācakasya vācyena sambandhaḥ saṅketas tu tam evābhijvalayati yathā pitāputrayor avasthita eva sambandhaḥ saṅketenābhidyotyata iti na pramāṇābhāvāt yathā pitāputrayor janyajanakalakṣaṇaḥ sambandho 'nvayavyatirekābhyāṃ pratīyate naiva śabdārthayoḥ sambandhaviśeṣāstitve pramāṇam asti  na nāsti vyavasthādarśanāt śabda eva vācako 'rtha eva vācya ity eṣo vyavasthā nāsati sambandhe yuktā saṅketakāritaiveti cet na viparyayeṇāpi vācyavācakabhāvaprasaṅgāt asya śabdasyāyam artho vācako 'syārthasya cāyaṃ śabdo 'bhidheya ity evam api hi saṅketaḥ kartuṃ śakyate  anavasthāprasaṅgāc ca yadi saṅketabalenaiva śabdo 'rthaṃ pratipādayati sa saṃketo nāvācakena śabdena kartuṃ śakyate saṅketahetor api śabdasya vācakatvaṃ saṅketāntarasāmarthyād ity anavasthāprasaṅgaḥ tasmād asti śabdārthayoḥ svābhāvikaḥ sambandha iti  atrocyate yat tāvad vyavasthādarśanād iti tan na vyavasthāyā śaktinimittatvāt yā eṣāṃ śabdānām abhidhātrī śaktiḥ sārtheṣu nāstīti teneyaṃ vyavasthā anyathā hi sarveṣāṃ kārakāṇāṃ vyaṃjakānāṃ ca vyavasthādarśanāt svakāryair vyaṅgyaiś ca svābhāvikaḥ sambandhaḥ prasajyate  yad apy uktam anavasthāprasaṅgād iti tad apy ayuktam niyamānabhyupagamāt nāyaṃ niyamo 'bhyupagamyate vācakaśabdenaiva saṅketaḥ kriyate kin tu anyathāpi yathāṅgulyādinā nirdiśya hastena saṃspṛśya vāyaṃ gaur iti saṅketaṃ karoti vṛddhavyavahāreṣu cāvāpodvāpābhyāṃ parābhiprāyasthaṃ saṅketaṃ pratipadyante yathā karṇāṭādivyavahāreṣv ārya iti sambandhavyutpattyarthaṃ saṅketāpekṣaṇe 'py ayaṃ nyāyo 'vaśyam abhyupagantavyaḥ tasmāt samayabalenaiva śabdānāṃ vācakatvān na svābhikaḥ sambandho 'sti  deśaviśeṣe cāniyamāt yathā coraśabdas taskaram āryeṣv abhidhatte draviḍeṣv odanam iti svābhāvikasambandhe tv aniyamānupapattiḥ na hi dhūmaḥ kvacid agniṃ pratipādayati kvacij jalam iti kiṃ ca yatra yatrārthe puruṣeṇa śabdaḥ saṅketyate taṃ tam arthaṃ pratipādayann upalabhyate svābhāvikasambandhe tu dhūmādivat puruṣecchānuvidhānānupapattiḥ syāt putrādiṣu ca svecchayā nāmakaraṇaṃ dṛśyate tasmād avasthita eva sambandhaḥ saṅketenāvadyotyata ity apy ayuktam vaidikaśabdānām evārthaiḥ saha svābhāvikaḥ sambandha iti cet na pramānābhāvāt na cātra viśeṣo 'sti yenaikatra śabdārthayoḥ svābhāvikaḥ sambandho 'nyatra sāṃketika iti nāmākhyātopasargādīnāṃ cobhayatra viśeṣāt nanu ca sāṃketikatve śabdārthasambandhasya sarvatra ca vyavahārahetutvaṃ na syāt svaputrādiṣu narasiṃhādisaṅketavat dhṛtādiṣu bhavāmitrādisaṅketavac ceti na asiddhatvāt naiva sarvadā sarvatra vyavahāraḥ kaścid asti mlecchādivyavahārāṇām anyo 'nyatrāprasiddhatvāt  ādimattvāc ca sarvavyavahārāṇām nandavikramādityaśrīharṣādivyavahāravat anāditve tu dṛṣṭānto nāsti ādimattve 'pi samayakāraprabhāvād anyasmād vā kutaścin nimittād bhūyaḥsv api deśādiṣu kaścid vyavahāraḥ prasiddhiṃ gataḥ kaścin neti yathā rāmarāvaṇayudhiṣṭhirādināmāny eva prasiddhārthāny adyāpi vyavaharanti na sarvapuruṣanāmāni nighaṇṭāv uktānām api paryāyanānāṃ kiṃcid bahuṣv api śāstreṣu lokeṣu ca prasiddhārthaṃ kiṃcin neti naitāvatā svābhāvikasāṃketikasambandabhedaḥ  kiṃ ca saṅketasya yady asāmarthyaṃ syāt tadānyaḥ kalpayate yadā tv ekatrāpi saṅketasya sāmarthyam iṣṭaṃ tadānyatrāpi samayād eva śabdānāṃ vācakatvaṃ bhaviṣyatīti vyarthā sambandhāntarakalpanā na hy atra viśeṣo 'sti yena kvacit samayasya sāmarthyaṃ kvacit sambandhāntarasyeti  sarvatrāpi svābhāvikasambandhasyaiva sāmarthye dhūmādivad yathābhipretārtheṣu śabdānāṃ pravṛttir na syād ity uktam pratyekaṃ śabdasya sarvair arthaiḥ sambandho 'stīti cet yady evaṃ gośabdād eva sarvārthapratipattiprasaṅgaḥ samayāpekṣitvād aprasaṅga iti cet samaya eva tarhi astu kiṃ siddhopasthāyinā svābhāvikasambandhenāpramāṇakena kalpiteneti ayogye samayo na yukta iti cet nanu yogyatāpy uktā śabdānām abhidhānatvam arthānāṃ tu abhidheyatvam iti  yadi ca pratyekaṃ śabdasya sarvair arthaiḥ sambandho 'sti sa puruṣakṛtena samayena niyamito 'rthaviśeṣapratītihetur bhavati tadā vaidikaśabdānāṃ samayakārānabhyupagame 'rtha pratipādakatvaṃ na syāt atha tatrāpi samayakāraḥ kaścid asti tataḥ pauruṣeyāpauruṣeyayor na kaścid viśeṣaḥ śaṅkā ca vedeṣv anivṛttā kiṃ doṣavān tatra samayakāraḥ atha guṇavān iti tataś cāprāmāṇyaśaṅkāpi syād iti vyartho 'pauruṣeyatvaprayāsaḥ  na cāpauruṣeyatve pramāṇaṃ kiṃcid asti nanūktam kartur asmaraṇād iti na vyadhikaraṇatvāt athāsmaryamāṇakartṛtvād iti vivakṣitam tathāpi dṛṣṭānto nāsti nityaṃ hi na smaryamāṇakartṛkam nāpy asmaryamāṇakartṛkaṃ kiṃ tv akartṛkam eveti akartṛkakatvavivakṣāyān tu asmaryamāṇagrahaṇaṃ vyartham  jīrṇārāmakūpādibhir vyabhicāraś ca saṃpradāyāvicchede satīti cet tathāpy asādhāraṇo hetuḥ na hi nityasyākāśādeḥ sampradāyaḥ kaścid asti prayojanābhāve 'pi kartur asmaraṇaṃ dṛṣṭam santi hi anekāni asmaryamāṇakartṛkāni ślokādīni yeṣāṃ sampradāyo 'pi na siddhaḥ na ca teṣām apauruṣeyatvaṃ bhavatāpīṣyate  asiddho 'pi ayaṃ hetuḥ paurāṇikā hi brahmakartṛkatvaṃ smaranti vaktrebhyo vedāḥ tasya viniḥsṛtā iti pratimanvataraṃ caiva śrutir anyā vidhīyata iti kiṃ ca yo vai vedāṃś ca prahiṇoti ity atra vedenaiva ca bhagavān rudraḥ kartā pratipāditaḥ kiṃ ca smṛtipurāṇādivad ṛṣināmāṅkitāḥ kāṇvamādhyandinataittirīyādau śākhābhedaḥ katham asmaryamāṇakartṛkāḥ atha vā yena dṛṣṭā prakāśitā vā śākhā sā tannāmāṅkitā na tu tena kṛteti tad idaṃ vyāmūḍhabhāṣitam tathā hi yadi tāvad utsannā śākhā tena dṛṣṭā tadā sampradāyāvicchedavirodho 'tīndriyārthadṛkpratikṣepavirodhaś ca athānutsannaiva sampradāyena dṛṣṭā tadā yāvadbhiḥ upādhyāyaiḥ sā dṛṣṭā prakāṣitā ca tāvatāṃ nāmabhir aṅkitā syāt kiṃ ca buddhādyāgamo 'pi buddhādibhir dṛṣṭaḥ prakāśito vā na tu pauruṣeya ity ukte kim uttaram abhyupagamavirodha iti cet pauruṣeyatvam evāha tasya katham abhyupagamavirodhaḥ na cābhyupagamavaśena vastuvyavasthitiḥ kin tarhi pramāṇavaśena na cātra viśeṣakaṃ pramāṇam asti yena vedeṣu śrūyamāṇo 'pi kartā mithyānyathā vā kalpyate na buddhādyāgameṣv iti  etena vedādhyayanam adhyayanāntarapūrvakaṃ vedādhyayanatvād idānīntanādhyayanavad ityādi nirastam buddhādyāgamādhyayane 'pi tulyatvāt  yad apy apauruṣeyatve vedasya pariśeṣataḥ prāmāṇyam ity uktam na tāvat anutpattilakṣaṇam aprāmāṇyam jñānotpattidarśanāt nāpi saṃśayalakṣaṇaṃ 'kiṃ juhuyām na vā ' ityevaṃprakārasaṃśayājananāt nāpi viparyayalakṣaṇam deśāntarādiṣv abādhyamānatvāt na cānyad aprāmāṇyalakṣaṇam asti yato aprāmāṇyaṃ tridhā bhinnaṃ mithyātvājñānasaṃśayaiḥ iti sahasraśīrṣā puruṣaḥ ityādes tu arthavādatvān na taduparodhena vidhivākyānām apy aprāmāṇyam codanārthe ca pramāṇāntaravṛttir niṣiddhā dharmaṃ prati animittaṃ pratyakṣaṃ vidyamānopalambhanatvād ityādinā tenāpauruṣeyatvaṃ vedasyeti yad apy ayuktam evaṃ hi svargakāmaḥ keśān utpāṭayet caityavandanaṃ kuryāt puruṣādibhakṣaṇaṃ brāhmaṇādivadhaṃ ca kuryāt svargakāmaḥ ityevamādīnām api codanānām apauruṣeyatvaṃ prāmāṇyaṃ ca pratipattavyam jinaḥ sarvajñaḥ ityādīnāṃ cārthavādatvaṃ tulyanyāyatvād iti  nanu ca pauruṣeyatve vedānāṃ mantratvānupapattir mantro hi japyamānaḥ phaladāyī dṛṣṭo na ca tathā pauruṣeyaṃ vākyam tasmān na pauruṣeyo veda iti na śaivasiddhāntādīnām apy apauruṣeyatvaprasaṅgāt tatrāpi hi mantrāḥ phaladāyinaḥ santi te 'pi vaidikā eveti cet na śūdrāṇām api phaladāyitvād vedeṣu ca śūdrāṇām adhikāro nāsti anadhikāriṇaś ca na mantrāḥ phalaṃ prayacchanti  kiṃ ca prākṛtā api mantrāḥ phaladā dṛśyante na ca vedeṣu prākṛtaḥ śabdo 'sti tasmāt prākṛtamantravad vaidikā api mantrāḥ pauruṣeyā iti  nanv evaṃ sarve puruṣā mantrakāriṇo bhaveyur iti na sarveṣām atulyaśaktitvāt ye hi satyasaṅkalpās ta eva mantrān kartuṃ śaknuvanti satyasaṅkalpatā ceśvarasya svābhāvikaiśvaryaprabhāvāt mahārṣīṇāṃ cāhiṃsābrahmacaryasatyādisthairyaprabhavāt tapaḥprabhṛtiprabhāvād vā sa ca itthaṃ prabhāvo netarapuruṣāṇām asti tena sarveṣāṃ na mantrakartṛtvam  api ca kāvyasyāpi pauruṣeyatve sarve puruṣāḥ kāvyakṛtaḥ syur na vā kaścid ity apūrvaiṣā vāco yuktiḥ nanu kāvyaṃ kuruvāṇaḥ puruṣo dṛśyate na mantraṃ kuruvann iti na mantrakṛto 'py anumānāgamābhyāṃ darśanāt na cāsarvaviddarśanaṃ samastavastuvyāpi yena tannivṛttāv evādṛṣṭasyābhāvaḥ syāt  kiṃ ca bhāratādīni kurvāṇo 'pi kaścid idānīṃ na dṛśyata iti teṣām apy apauruṣeyatvaprasaṅgaḥ kaś ca mantrāṇāṃ viśeṣo yena varṇapadavākyātmano 'pi santo 'kṛtakā iti phalaniṣpādanaṃ viśeṣa iti cet na pauruṣeyair eva mudrāmaṇḍaladhyānādibhiḥ phalaniṣpādanadarśanāt  na ca śabdaśaktitaḥ phalaniṣpattir upāṃśumānasayor niṣphalatvaprasaṅgāt kālavikalpābhāvaprasaṅgāt vidhyabhisandhiviśeṣānapekṣitvaprasaṅgāc ca puruṣaśaktitaḥ palaniṣpattau ca nāyaṃ doṣaḥ tena hi yatra yathā samayaḥ kṛtas tatra tathā samayānupālanāt phalaṃ niṣpadyate tatsamabhivyāhārasāmarthyāt sa eva vā devatāviśeṣas tatsamayam anupālayaṃs tam anugṛhṇati rājādivat tad evaṃ mudrāmaṇḍalādivan mantro 'pi samayamātram eva tathā caikasmād eva mantrāt samayabhedānuvidhānena phalabhedo 'py upapadyate 'nyathāgner dāhādivad aviśeṣeṇa phalaṃ syāt kasyacid acirāt siddhir anyasya cirāt aparasya brahmacaryādyapekṣaṇāt kasyacit tata evānartha ity evaṃ vikalpo na syāt  kiṃ ca samayābhijñenoccāritam ekaikam api akṣaraṃ viṣāpnutyādikārtyaṃ kurvad upalabhyate netaraiḥ svābhāvikatve tv agnivad atadvitprayoge 'pi svakāryaṃ kuryāt tasmān na mantro 'py apauruṣeya iti  kiṃ cāpauruṣeyo 'pi vedas tāvad avyākhāto nārthaṃ pratipādayati adarśanāt vyākhyānaṃ ca pauruṣeyam pauruṣeyāc ca pratipattau kathaṃ na doṣāśaṅkā puruṣā hi viparītam api śabdārthaṃ vyācakṣāṇā dṛśyante saṃvādena prāmāṇyābhyupagame cāpauruṣeyatvakalpanānarthikā vedasyāpi tadvyākhyānavat pramāṇāntarasaṃvādād eva prāmāṇyopapatteḥ na ca tadvyākhyānasyāpi nityatvam anādyavicchinnasampradāyarūpatvaṃ vā vedeṣv api vyākhyānabhedasyātyantaviruddhasya sāṃkhyavaiśeṣikamīmāṃsakādikṛtasya darśanāt na ca tatra kasyacid evānāditvaṃ na sarvasyety atra pramāṇaṃ kiṃcid asti yadi cāpauruṣeyo vedaḥ tadā tacchabdānām anya evārthāḥ syuḥ pauruṣeyāṇām api mlecchāryādiśabdānām ekārthatvaṃ nāsti kuto 'pauruṣeyaśabdānām tataś cāgnihotrahavanādiśabdānāṃ śvamāṃsakhādanādayo 'nya evārthā bhaviṣyantīty āśaṅkā na nivartate na ca ya eva laukikaśabdānām arthāḥ ta eva madīyānām ity evaṃ vedaḥ svayaṃ pratipādayati jaiminiprabhṛtayas tu pratipādayanto 'pi na pramāṇībhavanti puruṣatvāt na hi jaiminir apy atīndriyārthadraṣṭā bhavadbhir iṣyate yena laukikavaidikaśabdāyor ekārthatāṃ paśyati adṛṣṭvābhidadhataś ca vākyaṃ kathaṃ pramāṇam prakaraṇādibhir api tasyārtho niścīyate yaḥ śabdaḥ kvacid anekeṣv apy artheṣu gṛhītasamayaḥ syāt na ca vaidikasya śabdasya kasyāpy arthaḥ kvacit iti mlecchaśabdavad aniścitārtha eva prasajyet  pauruṣeyatve tu nāyaṃ doṣaḥ sa hi parānujighṛkṣayā pravṛttaḥ prasiddhārthaiḥ saṃskṛtaśabdair vedān racayitvā svayaṃ vyākhyātavān idānīntanagranthakāravat tatas tatsampradāyenānye 'pi vyācakṣīran kvacit padārthavipratipattau ca prakaraṇādibhir apy arthān avadhārayate śāstrāntaravat pratyakṣe 'pi laukikenāgnyādiśabdenāviśiṣṭo vaidikāgnyādiśabdaḥ kathaṃ na tadartha iti cet nanv evaṃ sati pauruṣeyenāpi viśiṣṭaḥ kathaṃ na pauruṣeya iti kiṃ ca laukikasyāgnyādiśabdasyārthavattvaṃ pauruṣeyatvena vyāptam tatrāyaṃ vaidiko 'gnyādiśabdaḥ kathaṃ pauruṣeyatvaṃ tyaktvā tadarthaṃ grahītuṃ śaknoti ubhayam api hi gṛhṇīyāt jahyād vobhayam apīti  api ca vākyasya nityatvaṃ sādhyate varṇānāṃ veti na tāvad vākyasya varṇāvyatirekāt na hi varṇavyatiriktaṃ śabdātmakaṃ vākyam asti tathā ca varṇasamūhaḥ padam padasamūho vākyam ity etatprapañcena prāk prasādhitam samūhaś ca vastuto na bhidyate kalpanāyā tu bhedaḥ tathāpi kalpanāyā jñānātmakatvād anityatvam eva na ca vākyanityatve pramāṇam asti anityatve tu vākyatvāl laukikavākyavad ity anumānam atha varṇā eva nityās teṣāṃ nityatve 'pi na prāmāṇyasiddhiḥ sarvaśāstrāṇāṃ prāmāṇyaprasaṅgād asatyavacanābhāvaprasaṅgāc ca na hy anya eva vaidikā varṇāḥ pratyabhijñāyā aprāmāṇyaprasaṅgāt  atha vedeṣu varṇānām ānupūrvī nityā nānyatreti na ānupūrvyā api śabdātmakatve varṇebhyo 'rthāntaratvāsambhavāt yadi ca varṇānupūrvī nityā tadāgnir ity akāragakārayoḥ pūrvāparabhāvasya nityatvāt gacchatītyādau viparyayānupapattiḥ na ca varṇabahutvam iṣyate yena gacchatītyādau anyau evākāragakārāv ucyete tayor eva ca himavadvindhyayor ivānyathā kramo na sambhavati kṛtakānām api hetupariṇāmaniyamavatāṃ na kramaviparyayaḥ kartuṃ śakyate yathā bījāṅkurapatrādinām ṛtusaṃvatsarādīnāṃ ca kuta eva nityāvicalitasvabhāvānām iti na hi pūrvāvasthātyāgam antareṇānyathāvasthā sambhavati tyāge cānityatvam api ceyam ānupūrvī deśakṛtā vā syād yathā pipīlikādīnāṃ paṅkutau kālakṛtā vā yathā vṛddhānupūrvī bījāṅkurādīnāṃ ca sā dvividhāpy atra na sambhavati sarvavarṇānāṃ sarvadeśavyāpitvān nityatvāc cākāśātmādivat na cānyathāsti paurvāparyam abhivyaktipaurvāparyād varṇānāṃ paurvāparyam iti cet na mithyātvaprasaṅgāt upādhidharmādhyāropāt sphaṭikādiṣu nīlādyākārāropavat kiṃ copādhinivṛttau nīlādyākāranivṛttivad abhivyaktinivṛttau varṇānāṃ pauruvāparyanivṛttis tat kuto 'pauruṣeyatvam  anādipravāhatvenāpauruṣeyatvam iti cet na atiprasaṅgāt tathā hi mlecchavyavahārāṇām api mātṛvivāhādīnāṃ nāstikavacanādīnāṃ ca paralokādṛṣṭātmādyapavādānām anādipravāhatvād apauruṣeyatvaprasaṅgaḥ teṣām api hi parebhyāhitasaṃskāraiḥ pravṛttiḥ kartuṃ śakyate nānyathā na hy anāhitasaṃskāraḥ kaścid apūrvaṃ vyavahāraṃ pravartayati ādisarge 'pi vyavahārasya pūrvasargadarśanāhitasaṃskārapūrvakatvāt na cādisargas tvayeṣṭaḥ prathamapuruṣo vā kaścid apūrvavyavahārapravartayiteti sarvavyavahārāṇām anāditvād apauruṣeyatvaṃ prasajyeta abhyupagamād adoṣaḥ iti cet tādṛśāpauruṣeyatve siddhe ko guṇaḥ pramāṇasiddhyarthaṃ hy apauruṣeyatvam iṣṭam tac ca nāstikavacaneṣv api astīty asādhanam  yad api sarveṣāṃ varṇānāṃ padānāṃ ca nityatvasiddhau pratyabhijñākhyaṃ sādhanam uktam tad api asiddhatvād asādhanam na hi yo mayā kāṃcyāṃ śabdaḥ śrutaḥ sa evojjayinyāṃ śrūyata iti bhavati nanu sa evānuvāko 'ṣṭakṛtvo 'dhīta ity asti pratyabhijñā tathā sarveṣu padeṣu varṇeṣu ca pratyekaṃ pratyabhijñā draṣṭavyā na pradīpādiṣu vyabhicārāt nanu ca liṅgasya vyabhicārād asādhanatvaṃ yuktam pratyabhijñā tu pratyakṣam upanyastam na ca pratyakṣasyānaikāntikatvadoṣo 'sti jalādijñānasyaikatra bhrāntatve 'py anyatra pramāṇatvābhyupagamāt yatraiva hi bādhyate tatraivapramāṇaṃ yuktaṃ na ca śabde pratyabhijñā deśāntare kālāntare puruṣāntare 'vasthāntare vā bādhyate iti na śabde 'pi pratyabhijñāyā pratyakṣānumānābhyāṃ bādhyamānatvāt pratyakṣeṇa tāvad asmin deśe śabda utpannaḥ śamito 'nena kalakala ity utpādavināśau gṛhyete abhivyaktibhāvābhāvābhyām eva pratītir iti cet na keśanakhādiṣv api evaṃ prasaṅgas tatrāpi hi pratyabhijñāmātreṇa nityatvam abhyupagamyābhivyaktyanabhivyaktikṛtāv utpādavināśapratyayāv iti bruvāṇaḥ kena vāryate na ca kvacid abhivyaktyanabhivyaktikṛtāv utpādavināśapratyayau dṛṣṭau pratyabhijñā tu sādṛśyavaśād anekatra dṛśyate api caiva laukikavākyānām api sarveṣāṃ nityatvaprasaṅgaḥ tatrāpy aṣṭakṛtva uccāritam idaṃ vākyam aṣṭakṛtvo 'yaṃ paṭhitaḥ śloka ity asti pratyabhijña sarvavākyānāṃ ca nityatve prāg ukta eva doṣaḥ  kiṃ ca vaidikaśabdenāpi parokṣādhyetṛviśeṣānumānaṃ dṛṣṭam devadatto 'dhīte viṣṇumitro 'dhīta iti tac ca śabdābhede 'nupapannam na hy anekasādhāraṇaṃ daṇḍacchatrādikaṃ yadā yena dhṛtvā prakaṭaṃ kriyate tadā tam anumāpayituṃ śaknoti tīvramandatarādibhedopalabdheś ca na hi nityasya tīvratarādidharmo 'sti nāpy ekasminn akhaṇḍātmani tīvramandādibhedopalambhaḥ sambhavati  vyaṃjakatīvramandādibhedāt sambavati cet kiṃ vyaṃjakatīvramandādibhedena śabde tathābhāvaḥ kriyate kiṃ vā vyaṃjakadharma evāropyata iti na tāvat kriyate na hi nityasya bhedaḥ kenacid dhetunā kartuṃ śakyate nāpi dharmabhedaḥ eva kriyate tīvratvādidharmasya śabdatvādivat sāmānyalakṣaṇatvena nityatvāt abhivyaktibheda eva kriyata iti cet na tīvratvādiviruddhadharmabhedasyaikatrāstitve pramāṇābhāvāt asati ca tīvratvādidharmabhede tathābhivyaktibhedo 'satyārthatvād visaṃvādy eva syāt atha mukhādiṣu khaḍgādidharmāropavad vyaṃjakadharma eva śabde 'pi āropyate na adṛṣṭatvāt khaḍgādidharmo hi dīrghatādiḥ samānendriyadṛṣṭa evāropyate nādṛṣṭo nānyendriyadṛṣṭo vā śabdavyaṃjakasya vāyusaṃyogādeḥ svarūpeṇaivādṛṣṭatvāt kutas taddharmāropaḥ sambhavati na hi piśācādidharmaḥ kvacid indriyabuddhyāropito dṛśyate rūpadharmas tvagindriyabuddhyā ceti  atha śrotragrāhyaḥ kaścid arthaḥ śabdasya vyaṃjakas tīvratvādidharmavān anityaś ceṣyate na tasyāpi śabdāvyatirekāt sāmānyavataḥ śrotragrāhyatvaṃ hi śabdalakṣaṇam tallakṣaṇayuktasya ca tato 'rthāntaratvam ayuktam śrotragrāhyasya sāmānyavataḥ kasyacid apy anityatve sarvasyāpy anityatvasiddhir viśeṣābhāvād iti uttaratrāpy abhivyaktau doṣaṃ vakṣyāmaḥ  yac coktam darśanasya parārthatvād iti anena kilārthāpattir uktā katham darśanam uccāraṇam tac ca parapratipattyartham sā cārthapratipattiḥ śabdanityatvena syāt yo hi gṛhītasambandhaḥ śabdaḥ sa tadaiva naṣṭaḥ ity anityatvādinā niyamapūrva eva śabdaḥ śrūyate tena śabdārthapratipattir na prāpnoti na hy agṛhītasambandhāc chabād arthapratipattir yukteti tasmād arthapratipattyānyathānupapattyāvagamyate nānityaḥ śabdaḥ iti naitad asti dhūmādivad anityatve 'py arthapratipādakatvasyopapatteḥ  kiṃ cānena nyāyenārthasyāpi nityatvam ekatvaṃ ca tvayābhyupagantavyam anyathā bāhuleye gṛhītasambandho 'pi gośabdaḥ śābaleyādiṣv agṛhītasambandhaḥ kathaṃ pratipattiṃ kuryāt sāmānyasyaiva śabdārthatvaṃ liṅgatvaṃ ca ato na doṣa iti cet na sāmānyasyaiva śabdārthatve sāmānādhikaraṇyādyabhāvādidoṣasyoktatvāt sāmānyavicāro liṅgaliṅgibhāve 'pi vyāptigrahaṇavicāre tadvator eva samarthitas tathā tadvator vācyavācakabhāve 'py adoṣaḥ kiṃ ca yathā liṅgatvaṃ sāmānyasyaiva tvayeṣyate tathā vācakatvam api sāmānyasyaivāstu vyāptivad vācyavācakasambandho 'pi sāmānyayor eva gṛhīṣyata iti kṣīṇārthāpattiḥ nanu gośabde kiṃ sāmānyaṃ gośabdabuddhihetutvam yena khalu sāmarthyena sarve gośabdāḥ svātmany ekākārabuddhihetavo bhavanti tat sāmānyam na caika eva gośabdaḥ tasya tīvramandādibhedabhinnasya prasiddhatvāt sukhādibhedasiddhyā ca tulyayogakṣematvāt yady api gośabdeṣu sāmānyaṃ sākṣāt nāsti tathāpi tatra pācakādiṣv iva kathañcid asty eva sāmānyaṃ na hy anyathā bhinneṣv abhinnākāraḥ pratyayaḥ sambhavatīty uktam tasmāt sāmānyāśrayaṇenānityānām eva śabdānāṃ vācakatvopapatter nārthāpattito 'pi nityatvasiddhiḥ  yad api sādhanam nityaḥ śabdaḥ śrāvaṇatvāc chabdatvavad iti tan na anaikāntikatvāt tathā hi svargakāmaḥ śvamāṃsaṃ purīṣādikaṃ ca khāded ity evamādikānupūrvī śrotragrāhyā na ca nityā sāpi nityeti cet na vaidikacodanāvat prāmāṇyaprasaṅgāt tadarthānuṣṭhānātikrame ca pratyavāyaprasaṅgāt tathāvedapāṭhakakṛtair doṣair visvarādibhir anaikāntas teṣām api nityatve hi nityaṃ visvarādidoṣopahatā vedāḥ syuḥ  kiṃ ca tīvramandādidharmair bheryādiśabdaiś cānaikāntaḥ teṣām api nityatve pratinimittaṃ śabdabhedopalabdhir na syāt ekasyāpi hy anekaṃ vyaṃjakaṃ dṛṣṭam anekasyāpy ekam iti tataś ca śabdaviśeṣeṇa nimittaviśeṣānumānaṃ na syāt na ca parokṣaṃ vyaṃjakaṃ vyaṅgyenānumīyamānaṃ kvacid upalabdham yathā kāryeṇa kāraṇam iti atha kasyacic chabdasya śabdadharmasya vānityatvam apīṣyate yataḥ parkoṣanimittānumānaṃ syāt tathā sati tenaiva śrāvaṇatvam anaikāntikam kālātyayāpadiṣṭatvaṃ ca sarvasyāpi nityatvasādhanasya vaktavyam  pratyakṣeṇāpi hi śabdābhāvo gṛhyate yasmād indriyavyāpāre sati nāsti śabdo vinaṣṭaḥ kalakala iti jñānam asaṃdigdham abādhyaṃ ca bhavati asati na bhavatīti padārthāntarapratyakṣatve 'pi ayam evopāyaḥ sambandhābhāvād ayuktaṃ pratyakṣatvam iti cet syād etad indriyeṇa śabdābhāvasya saṃyogasamavāyādyanyatamo na kaścit sambandho 'sti tasmān nendriyeṇa śabdābhāvo gṛhyata iti na viśeṣaṇaviśeṣyabhāvākhyasya sambandhasya vidyamānatvāt kasya punaḥ śabdābhāvaṃ prati viśeṣaṇatvāviśeṣyatvam karṇaśaṣkulyā ity ācāryāḥ karṇaśaṣkulī ca tvagindriyeṇa gṛhyate bhinnendriyagrāhyayor api viśeṣaṇaviśeṣyabhāvaḥ surabhi dravyam ity ādau dṛṣṭas tenātrāpy aviruddha iti gṛhādipradeśo vāstuviśeṣaṇam yathaiva hi śabdasya viśeṣaṇam tathā tadabhāvasyāpi yat viṣayasya viśeṣaṇatvena viśeṣyatvena vopalabdham tat tadabhāvasyāpīti viśeṣaṇaviśeṣyabhāvas tu viśiṣṭapratītivaśena vyavasthāpyate tena yatra viśiṣṭapratītir asti tatra deśādipratyāsattyabhāvo 'pi viśeṣaṇaviśeṣyabhāva iṣyate yathā gokṣetrādibhiḥ śatrugrahanakṣatrādibhiś ca devadattasyeti pratyakṣanimittatvam apy asya pratyakṣajñānotpattau vyavasthāpyate saṃyogādivan naikatrānimittatve sarvatrāpy animittatvaṃ yuktam iti tasmāt pratyakṣeṇāpi śabdasyānityatvaṃ gṛhyate  kiṃ cānityaḥ śabdaḥ sāmānyavattve saty asmadādibāhyendriyagrahaṇārthatvād ghaṭādivat viṣayatvāc ca rūpādivat na cātra jñeyatvam eva viṣayatvaṃ vivakṣitaṃ yenānaikāntikatvaṃ syāt kiṃ tarhi yo 'rthaḥ pratyakṣeṇopalabhyamānaḥ kasyacid rāgaṃ janayati kasyacid vidveṣam kasyacin moham iti tasyābhāvo 'tra viṣayatvam abhipretam tac cānityatvaṃ na vyabhicarati  itaś cānityaḥ śabdaḥ tīvratvādidharmayuktatvāt sukhaduḥkhādivat vyaṃjakadharmatve hi śrotragrāhyatvānupapattis tenāsiddhatvaṃ nāśaṅkanīyam  kiṃ ca vastutve sati kāryatvād ghaṭādivat asiddham iti cet na icchāprayatnadharmānuvidhāyitvāt icchānuvidhāyitvaṃ tāvad yādṛśaśabdam uccārayitum icchati tādṛśa eva bhavati abhivyaktau ca nāyaṃ niyamaḥ suvarṇādyabhivyaktābhiprāyeṇopāttāt pradīpāt sarpāder apy abhivyaktidarśanāt prayatnadharmānuvidhāyitvam api tīvrāt prayatnāt tīvraḥ śabdo mandān mandaḥ tīvrataramandatarādibhedāt tathābhūta iti tathā bheryādyabhidhātādidharmānuvidhāyī draṣṭavyaḥ na cākāryasyaivaṃ prayatnādidharmānuvidhāyitvaṃ sambhavati na hi pradīpādivyaṃjakabhedāt taddharmabhedāc ca ghaṭādivyaṅgyam anyathānyathopalabhyamānaṃ dṛṣṭam yadi caivaṃ kāryadharmānugatatvena gṛhyamāṇasyāpi śabdasya kāryatvam asiddham ucyate nanv evaṃ buddhighaṭādīnām api kāryatvaṃ kathaṃ sidhyati tatrāpi hi śakyate vaktum sati vyāpakatvanityatve buddhighaṭādīni cakṣurādimṛddaṇḍādibhir yatra vyajyante tatraiva gṛhyanta ity ataḥ kāryatvāvyāpakatvavyavahārābhāvaprasaṅgas tasmād ghaṭādivat kārakātiśayenātiśayyamānatvāt kṛtakaḥ śabdaḥ kṛtakatvāc cānityo 'sarvagataś ceti  kiṃ cākāśādivad anupalabhyasvabhāvatve śabdānāṃ kadācid apy upalambho na syāt upalabhyasvabhāvatve tu sarvadaivopalambhaḥ syāt anupalambhanimittānām āvaraṇādīnām asambhavāt vyaṃjakābhāvād anupalabdhir iti cet na vyaṃjakasvarūpānavadhāraṇāt  saṃyogaviśeṣa iti cet na ciranivṛtte 'pi dāruparaśvādisaṃyogaviśeṣe śabdopalabdher vyaṃjakanivṛttau ca vyaṅgyopalabdhir na yuktā pradīpasaṃyoganivṛttāv iva  prāptyaprāptyasambhavāc ca yadi tāvad indriyaprāptim apekṣya saṃyogaḥ śabdavyaṃjakaḥ tadā bheryādisaṃyogasya śrotraprāptyabhāvāc chabdavyaṃjakatvaṃ na syāt indriyāṇāṃ vyāpakatvān na prāptyabhāva iti cet na sarvadeśāvasthitapuruṣāṇāṃ grahaṇaprasaṅgāt yogyadeśāvasthāne sati viṣayākāreṇendriyapariṇāmataḥ tadviṣayopalabdher na sarvagrahaṇaprasaṅga iti cet na indriyatatprāptyādivyatirekeṇa yogyadeśatvasya sambhavāt satkāryapradhānayoḥ siddhau hi sāṃkhyadarśanasiddhis tayā vakṣyamaṇanyāyenānupapattis tena tatprakriyāpy anupapannaiveti na vistareṇa pūrvapakṣyate  athendriyaprāptyanapekṣaḥ saṃyogaḥ śabdasya vyaṃjakaḥ tadāpi sarvapuruṣavyaṃjakaprasaṅgaḥ etena vaṃśadalādivibhāgo 'pi śabdasya vyaṃjakaḥ pratyuktaḥ  kiṃ cāśritasyābhivyaktiḥ anāśritasya vā yady āśritasyābhivyaktiḥ tadā sāmānyavad āśrayeṇa sahābhivyaktiprasaṅgaḥ gandhādivad āśrayānabhivyaktāv apy abhivyaktir iti cet na gandhāder anityatvād utpādakahetubhir evopalabdhiyogyasyotpādāt prāganupalabdhiyogyasyendriyaprāptasyāpy āśrayānabhivyaktāv eva na kasyacid abhivyaktir dṛṣṭā prasvedasparśasyāpi vāyusambandhāt sahāśrayeṇa pūrvasya nivṛttau viśiṣṭasyopādān na kasyacid avasthitasyāśrayābhivyaktau paścād abhivyaktir iti  athānāśritasyābhivyaktiḥ tatrāpi kim asarvagatasya atha sarvagatasya veti yadi asarvagato 'bhivyajyate tadā yatra yatra bherīdaṇḍābhighātādir vyaṃjakaḥ tatra śabdābhivyaktir ity ayaṃ niyamo na syāt avyāpakasya ghaṭādivat sarvatrāsambhavāt na hi ghaṭādyabhivyaktyarthino yatra yatra dīpopādanaṃ kurvate tatra tatra ghaṭādyabhivyaktir bhavati  atha vyāpakasyābhivyaktiḥ tadā sarvaśabdānām ekadeśatvād yugapad abhivyaktiprasaṅgaḥ ekadeśāvasthitaghaṭādivat sarvapuruṣopalambhaprasaṅgaś ca sarvapuruṣendriyasambaddhānām evābhivyaktatvād akhaṇḍātmanā vyāpakatvāt sāmānyair vyabhicāra iti cet na teṣāṃ svāśrayābhivyaktāv evābhivyakteḥ śabdānāṃ tv āśritatvam eva tvayā neṣṭam  nanu cotpattipakṣe 'pi bheryādideśe prādurbhūtasya śabdasya śrotreṇāprāpter grahaṇānupapattiḥ na santānena śrotraprāptasya grahaṇāt  nanu śabdasantānaḥ pramāṇenāpāstatvād anupapannaḥ tathā hi yadi svāvaruddhe nabhodeśe śabdam ārabhate śabdaḥ tadā śrotradeśe śabdārambhaḥ kadācid api na syāt atha svāvaruddhavyatirikte nabhodeśe śabdam ārabhate tadā bheryādideśe jātaḥ śabdaḥ śrotradeśa evārabhatām kim antarāladeśe śabdārambheṇa  kiṃ ca santānoparamahetvabhāvād dvīpāntarotpannasyāpi śabdasya santānena śrotraprāptau śravaṇaprasaṅgaḥ kiṃ ca śabdaṃ nārabhate śabdaḥ śabdatvāt antyaśabdavat ārambhakatve tu pramāṇaṃ nāstīti  atrocyate yat tāvat kiṃ svāvaruddhe nabhodeśe śabdaḥ śabdam ārabhate tadvyatirikte veti tatra prathamapakṣo nābhyupagamyate dvitīye tu pakṣe yad uktam śrotradeśa evārabhatām kim antarāladeśe śabdārabheṇeti tad ayuktam evam api santānopapatteḥ śabdād utpanno hi śabdaḥ śabdasantāna ucyate tenaikaśabdārambhe 'py upapannaḥ santānaḥ kiṃ ca saṃyogārambhavat tadupapatteḥ yathā iṣvādikarma na pūrvasaṃyogāvaruddhe nabhodeśe saṃyogāntaram ārabhate nāpy atidūrapradeśe kin tu tatpratyāsanne tataḥ krameṇa dūradeśe saṃyogārambhaḥ tatha śabdo 'pi svapratyāsanne pradeśe śabdāntaram ārabhate na svāvaruddhe dūradeśe vā  niṣpradeśatvād ākāśasya tatpradeśapratyāsattir ayukteti cet na avyāpyavṛttisaṃyogaśabdopādhikṛtatvāt pradeśasya tatra bheryākāśasaṃyogāt tadavacchinne nabhodeśe śabda utpadyate tataḥ śabdād bherīpratyāsannamūrtadravyasaṃyogāvacchinne nabhodeśe śabda utpadyate tataḥ punaḥ taddravyānantaramūrtadravyasaṃyogāvacchinne nabhodeśe śabdotpattiḥ ity evam uttarottarapratyāsannamūrtadravyasaṃyogāpekṣaḥ śabdārambho draṣṭavya iti  yad apy ayuktam santānoparamahetvasambhavād iti tad apy ayuktam karmasantānoparamavat taduparamāt yathā ākāśe prakṣiptānām iṣvādīnāṃ karmaṇaḥ taratamādibhāvena karmāntarārambhakatvam tato 'tyantamandasyānārambhakatvāt tatsantānoparamaḥ tathā śabdasyāpi tīvramandatarādibhāvenārambhakatvād atyantamandasyānārambhakatvāt tatsantānoparama iti tathā ca bherīdeśasthas tīvraṃ śabdaṃ śṛṇoti tato dūrastho mandam atidūrasthas tu mandataraṃ mandatamam iti na caivaṃ nityatve tīvramandatarādibhāvena śravaṇam upapadyate  yac cedaṃ sādhanam śabdaṃ nārabhate śabdaḥ śabdatvād antyaśabdavad iti tatrādyādiśabdapakṣīkaraṇe dharmigrāhakapramāṇabādhitatvam na hy anārambhakasyādyādibhāva upapadyate ko 'pi śabdo nārambhakaḥ iti pratijñārthe siddhisādhyatā antyaśabdasyānārambhakatvāt sarvasyānarambhakatve sādhye dṛṣṭānto nāsti antyavyatiriktasyāpi dharmitve dharmigrāhakapramāṇabādhitatvam narambhakasyāntyavyatirekitvāsiddheḥ kiṃ ca dṛṣṭāntagrāhakapramāṇabādhitatvād ayuktam na hi santānābhāve śabdasyāntyatvaṃ sidhyati  śabdasya śabdārambhakatve 'pi pramāṇaṃ nāstīty etad apy ayuktam tathā hi asmadādīndriyaprāptaḥ śabdo dharmī sajātīyād utpanna iti sādhyo dharmaḥ asmadādibahyendriyapratyakṣatve sati viśeṣaguṇatvāt avayavirūpādivad iti  grahaṇānyathānupapatitaś ca śabdasantānaḥ pratīyate na hi śrotram aprāptasya viṣayasya grāhakam bāhyendriyatvāt sarvaśabdagrahaṇaprasaṅgāc ca prāptiś ca santānaṃ vinā na sambhavati na hi śabda āgatya śrotraṃ prāpnoti amūrtatvena niṣkriyatvāt nāpi śrotraṃ gatvā śabdaṃ prāpnoti uktād eva hetoḥ śrotrādhiṣṭhānam api na tadā gacchad upalabhyate tasmāt santānenaiva śrotraprāptasyopalabdhir iti  nanv anyathāpi grahaṇopapattau santānāsiddhiḥ tathā hi sarve śabdā vyāpakā ākaśavat tiṣṭhanti te vāyusaṃskāropakṛtena śrotreṇa gṛhyante tatra govivakṣāprerito vāyuḥ sarvadikṣu stimitāni vāyvantarāṇi pratibādhamānaḥ śrotradeśaṃ gacchati tenāvarako vāyuḥ protsāryate tasmin protsārite ca gośabda upalabhyate yad vā vivakṣāpreritena vāyunā yaḥ śrotradeśasya saṃyogaḥ sa eva śabdavyaṃjaka ity evaṃ bheridaṇḍābhighātādipreritasyāpi vāyoḥ śabdavyaṃjakatvaṃ draṣṭavyam iti na nityatvāsiddheḥ śabdānāṃ nityatvavyāpakatvasiddhau hy eṣā prakriyā śobheta tadasambhavaś ca pramāṇābhāvād uktaḥ sādhitaṃ cānityatvam tatsiddhau ca śabdasantānakalpanaiva jyāyasī na vyaṃjakakalpaneti  sparśādiliṅgānupalabdheś cāyuktā vāyukalpanā yadi hi vāyur vegena śrotradeśam āgacchati tadā talliṅgasya sparśasya sukasukāśabdasya vā tṛṇakeśādikampasya copalambhaḥ syāt yas tu vāyus tṛṇādikasparśane 'py aśaktaḥ so 'pi mandatvād alpenāpi prativātena pratihanyate tataś ca prativāte bherīśabdasyāgrahaṇaṃ syāt atha bherīdaṇḍābhighātajo vāyur balīyastvāt prativātaṃ nirjityāgacchati tathā sati prativātasyāpi tṛṇādisahitasya pratyāgamanaṃ syāt meṣanirjitameṣāntaravat  kiṃ ca tadvāyupratighātajo 'pi śabdaḥ śrūyeta na caitat kiṃcid upalabhyate tasmād ayuktā vyaṃjakavāyukalpaneti yadi ca vāyoḥ śabdavyaṃjanasāmarthyaṃ syāt tadā yasya kasyacid vāyor aviśeṣeṇa sarvaśabdavyaṃjakatvaṃ syād rūpālokavat yathaiva hi rūpavyaṃjakānām ālokānāṃ puruṣābhiprāyatṛṇakāṣṭhādihetuviśeṣajanyatve 'pi na viśeṣaḥ kaścid iti kenāpi kṛta ālokaḥ sarveṣāṃ yogyadeśavasthitānāṃ rūpaviśeṣāṇāṃ vyaṃjakaḥ tathā vāyūnām api hetuviśeṣajanyatve viśeṣo nāstīti kenāpi prerito vāyuḥ sarvaśabdānāṃ vyaṃjakaḥ syāt sarveṣāṃ vyāpakatvenaikadeśāvasthānāt  vāyusaṃskṛtaṃ śrotraṃ śabdaṃ gṛhṇāti ity atrāpi pratiniyamānupapattiḥ ālokāṃjanādisaṃskṛtacakṣurvat sarvasarvagrāhakatvaprasaṅgāt  prayogo 'py atra pradarśyate samānendriyagrāhyasamānadeśārthānāṃ grahaṇāya pratiniyatasaṃskārakasaṃskāryaṃ śrotraṃ na bhavatīndriyatvāc cakṣurvat viṣayasaṃskārapakṣe tu śabdāḥ pakṣīkartavyāḥ śabdāḥ pratiniyatasaṃskārasaṃskāryā na bhavanti samānendriyagrāhyatve sati yugapad indriyasambaddhatvād ekadeśasthā iva ghaṭādayaḥ  taptatailādiṣv agnijvālāyāḥ saṃskārāntareṇābhivyakter anaikānta iti cet na abhivyakter asiddhatvāt avasthitasya hi vyaktiś cintyate na ca jvālāyāḥ prāgavasthitau pramāṇaṃ kiṃcid asti etena sudhādiṣu toyair uṣṇasparśābhivyaktiḥ pṛthivyāṃ gandhābhivyaktiś ca pratyuktā utpatsyamānānāṃ ca samānadeśagrahaṇena yugapad indriyasambandhagrahaṇena ca vyavacchedaḥ kṛtaḥ tasmān nānaikāntikatvam  mandaprakāśena śuklarūpābhivyaktāv api kṛṣṇādirūpaviśeṣānabhivyakter anaikānta iti cet na vipakṣābhāvāt pratiniyatavyaṃjakavyaṅgyatvābhāvo hi sādhyaḥ tena pratiniyatavyaṃjakavyaṅgyānām eva vipakṣatvam na ca rūpaviśeṣāṇāṃ pratiniyatavyaṃjakavyaṅgyatvam asti kṛṣṇarūpābhivyaṃjakaprakāśena sarvarūpaviśeṣāṇām abhivyakteḥ śuklaṃ tv ataijasam api rūpam īṣatprakāśasvabhāvam tenālokaviśeṣaṃ nāpekṣate naitāvatā pratiniyatavyaṃjakavyaṅgyatvam  anye tv anaikāntikatvaparihārārthaṃ samānadharmāpannatvaviśeṣaṇam upādadate tan na asiddhaviśeṣaṇatvaprasaṅgāt akārakakārādīnāṃ hy asamānadharmatvāt vaidharmyābhāve hi varnaikatvaṃ syāt atha saty api vaidharmye śabdatvena sarvaśabdānāṃ samānadharmatvam tadā śuklakṛṣṇādirūpaviśeṣāṇām api saty api vaidharmye rūpatvena samānadharmatvam eveti kathaṃ vyabhicāraparihāraḥ yadi punaḥ sūkṣmasthūlo jvālānujvālātvaviśeṣarahitatvaṃ samānadharmatvaṃ vivakṣitam tadā nāsiddhaṃ viśeṣaṇaṃ bhavati yadi hi kakārasyābhivyaktau khakārasya sūkṣmatvād anabhivyaktiḥ tadā khakārābhivyaktau kakārasyābhivyaktir bhavatu sarṣapādyabhivyaktau taddeśasthabilvadyabhivyaktivat atha kakārābhivyaktau khakārasyānujvalatvenānabhivyaktiḥ tathāpi khakārābhivyaktau kakārābhivyaktiprasaṅgaḥ kṛṣṇarūpābhivyaktau śuklarūpābhivyaktivat tad evaṃ sataḥ śabdasyābhivyaktau yugapadgrahaṇaprasaṅgo 'parihārya evety anityasyaiva santānenāgatasya grahanam eṣṭavyam tatra doṣābhāvād iti  nanv anityatve 'pi tulyadoṣaḥ kakārārthaṃ prerito hi vāyuvarṇāntarotpādakavāyubhir aviśiṣṭhatvāt sarvavarṇān api kuryāt sarvavarṇānāṃ tatrāvidyamānatvāviśeṣāt athāvidyamānatvāviśeṣe 'pi kakārārthaṃ prerito vāyuḥ kakāram eva kartuṃ śakto na varṇāntaram yady evaṃ vidyamānatvāviśeṣe 'pi kakārābhivyaktyarthaṃ prerito vāyuḥ kakāram eva saṃskartuṃ śakto na varṇāntaram iti tulyaḥ parihāraḥ  tad ayuktam kārakavyaṃjakayor vaidharmyāt kārake hi niyamo dṛśyate na tu vyaṃjake tathā hi sa eva mṛtpiṇḍacakrādikārakanikaraḥ kulālābhiprāyeṇa niyamitaḥ śarāvam eva karoti ghaṭam eveti na tv evaṃ pradīpākṣādivyaṃjakaṃ kasyacid abhiprāyeṇa niyamitam tadabhipretam evārthaṃ vyanaktīti asmatpakṣe ca vāyūnāṃ kārakatvam bhavatpakṣe vyaṃjakatvam iti kathaṃ codyaparihārayos tulyatvam tasmād anityāḥ sarve śabdāḥ tan na nityatvena vedasya prāmāṇyam kin tv āptoktatveneti sthitam   eṣv evopamānārthāpattisambhavābhāvaitihyādīnām antarbhāvaḥ tasmāt trīṇy eva pramāṇāni atra yathā gaus tathā gavayaḥ ity upamānaṃ śabdāntarbhūtam vākyarūpatvāt agnimān ayetyādivākyavat upamānarūpatvena bhede tu vidhyarthavādānuvādādibhedād api pramāṇabhedaprasaṅgas tataḥ pramāṇānām ānantyaṃ syāt  nanu ca aṭavyām aṭato gavayapiṇḍadarśane saty anena sadṛśī madīyā gaur iti jñānaṃ yad utpadyate tad upamānam iṣyate na ca tasya kvacid antarbhāvaḥ sambhavati aṭavyāṃ sthitasya gṛhāvasthite gavi pratyakṣādeḥ pravṛttyasambhavād iti naitad asti prāg eva pratyakṣeṇa anubhūtatvāt tadā ca smṛtir eveyam madīyā gaur anena sadṛśīti smṛtisādhanasya ca pramāṇatvaṃ tvayāpi neṣṭam  sādṛśyasya prāg agṛhītatvād iti cet naitad evam pūrvam eva hi sādṛśyaviśiṣṭo gopiṇḍa upalabdhaḥ kasmād upalabdhiyogyatvāt sādṛśyasya viṣāṇādivat upalabdhyayogye vā sādṛśye abhyupagamyamāne kadācid api tan nopalabhyetādṛṣṭavat tataś ca gavayam upalabhya paścād gāṃ paśyataḥ 'tena sadṛśīyam' iti pratītir na syāt  kiṃ ca madīyayā gavā sadṛśo 'yam ity eṣāpi pratītir bhavati na caivaṃ kevalendriyeṇa piṇḍamātrasmṛtisahakāriṇā vā janyate vanecarakendriyeṇāpi mahiṣādipiṇḍamātrasmṛtisahakāriṇāpi vā janyate atha viśiṣṭapiṇḍasmṛtisahakāriṇendriyeṇa janyate nanv evaṃ sati gavayasādṛśyaviśiṣṭapiṇḍadarśanam abhyupagantavyam anyathā hi viśiṣṭapiṇḍasmṛtir na syāt adṛṣṭe smṛtyayogāt sādṛśyamātreṇa viśiṣṭadarśane 'py atiprasaṅgo mahiṣāder api sādṛśyamātraviśiṣṭadarśanād iti gavayādarśane 'pi tatsādṛśyadarśanaṃ pratītyabhāvād ayuktam iti cet na taddarśanasya nirvikalpakatvāt nirvikalpakena hi pratyakṣeṇa gavayadarśanāt pūrvaṃ tatsādṛśyaṃ gopiṇḍastham upalabdham tena tadupalabdhyabhimāno na bhavati prathamagopiṇḍopalambhakāle gotvopalambhavat  nanv anena sadṛśītigavayaviśeṣaṇatvapratīteḥ kathaṃ smṛtitvam evaṃ hi savikalpapratyakṣasyāpi smṛtitvaprasaṅgaḥ tulyayogakṣematvād iti na arthāpattitas tatsiddheḥ yady anena sadṛśī sā na syāt tatas tayā sadṛśo 'yaṃ nopalabhyeta sādṛśyasyobhayaniṣṭhatvād upalabhyate cāyaṃ tayā sadṛśaḥ tasmāt sāpy anena sadṛśīti prayogo 'pi anena sadṛśī gauḥ svasādṛśyenāsyāvacchedakatvāt yat svasādṛśyena yasyāvacchedakam tat tena sadṛśaṃ dṛṣṭam yathā bhrātrā bhrātrantaram  kiṃ caivaṃ pramāṇāntaratve 'tiprasaṅgaḥ syāt tathā hi pūrvaṃ dṛṣṭaṃ vastu etasmāt sthūlam etasmād dīrgham etasmād hrasvam ity evamādijñānaṃ na tāvad upamānam tasya sādṛśyāviṣayatvāt nāpi pratyakṣādyantarbhūtam upamānena sahāsya tulyayogakṣematvād ataḥ pramāṇaparisaṃkhyā prasajyate tasmād evaṃvidhasya jñānasyārthāpattyanumāne 'ntarbhāvaḥ smṛtitvaṃ cānirvikalpakapratyakṣeṇa tathārthasya darśanāt tathā hi kathaṃ jānīṣe tvam atra sthito 'nena sadṛśī sā gaur ity evaṃ pareṇa pṛṣṭaḥ pratyakṣeṇaiva pūrvaṃ dṛṣṭā mayety evam eva nirdiśati etasmāt tat sthūlaṃ dīrgham ityādijñānasyāpi smṛtitve 'yaṃ nyāyo draṣṭavyaḥ  smṛter anubhavākārānukāritvān nirvikalpakānubhave savikalpakākārānukāriṇī smṛtir ayukteti cet na nirvikalpalānubhave 'pi sahakārisāmarthyād abhāvasāmānya sthūlatvadīrghatvādiṣu savikalpakākārāyāḥ smṛter dṛṣṭatvāt dṛṣṭānumitānāṃ hi niyogaḥ pratiṣedho vā na yukta iti  saṃjñāsaṃjñisambandhapratipattir upamānārthaṃ ity apare kvacid yāgaviśeṣe gavayasyopayogaṃ śrutvā tadarthī kaścid 'yādṛśo gos tādṛśo gavayaḥ' iti vanecaravākyaṃ śrutvā gavayānveṣaṇe pravṛtto 'ṭavyāṃ vṛttakaṇṭhaṃ gosadṛśaṃ cārthaṃ dṛṣṭvāyaṃ gavaya iti pratipadyate evaṃ yathā māṣastambaḥ tathā māṣaparṇī yathā mudgastambaḥ tathā mudgaparṇīti vākyaṃ śrutvāhitasaṃskāraḥ tatsādṛśyaṃ dṛṣṭvā tām oṣadhīṃ pratipadya bhaiṣajyāyāharaty evam anyo 'py upamānasya viṣayo lokato bubhutsitavya iti tatra vākyajajñānajanitasaṃskārajanitasmṛtisahakāriṇendriyeṇa janitaṃ sārūpyajñānam upamānam saṃjñāsaṃjñisambandhaś ca pratipattiḥ tatphalam iti  tad apy ayuktam yataḥ saṃjñisambandhapratipattiḥ prāg evāptavacanād utpannā gavayadarśane tatsmṛtir eveti tathā hi kathaṃ jānīṣe 'yaṃ gavaya ity evaṃ pṛṣṭaḥ kenacit vanecarakavacanād avagato mayety evam evottaram abhidhatte na tūpamānena jānāmīti  tathā hi yathā pratyakṣeṇa ghaṭaṃ paśyāmi dhūmenāgniṃ jānāmy āgamena svargam avagacchāmīti pramāṇatrayanirdeśaṃ sarvatra vyavahāriṇaḥ kurvanta upalabhyante na tv evam upamānanirdeśaṃ pratipattāraḥ kvacit kurvanto dṛśyante tasmān nopāmānaṃ pramāṇāntaram asti  adṛṣṭe gavaye saṃjñāsaṃjñisambandhapratipattir ayukteti cet na apratyakṣe 'pi śakrādau tatpratipattidarśanāt saṃjñākāraṇam api kvacid apratyakṣe putrādau dṛṣṭam kim uta tadgrahaṇam iti nimittābhāvād ayuktam iti cet syād etat yathā śakrādau netrasahasrādikaṃ saṃjñāgrahaṇe nimittam asti naiva gavayādiṣv iti na atrāpi gavādisādṛśyaṃ nimittam upādāya gavayādisaṃjñā vyutpādyate gavayatvam eva gavayasaṃjñāpravṛttau nimittaṃ tadagrahaṇe kathaṃ tatsaṃjñāpravṛttir iti cet nanu gavayatvam api tata eva vākyāt pratipadyate  yathā citralekhādyākṛtiṃ pradarśya kaścid vyutpādayati itthaṃbhūta uṣṭraḥ itthaṃbhūto gaja iti yad vā grīvādiparimāṇaviśeṣābhidhānenoṣṭram dantādiparimāṇaviśeṣābhidhānena gajaṃ ca vyutpādayati vyutpādyamānas tu tadā vākyād evoṣṭratvagajatve 'pi pratipadyate na hi grīvādantādiviśeṣadvāreṇoṣṭragajādisaṃjñāvyutpādane tadvyutpattir na bhavati pramāṇāntaraṃ vā tatra sambhavati  nanu vākyād upaplutā pratipattir āsīd upamānāt tu saṃjñiviśeṣāvacchedena vyavasthitā bhavatīti ko 'yam upaplavaḥ na tāvad bhrāntiḥ kālāntarādiṣv abādhyamānatvāt nāpi saṃśayaḥ sthāṇupuruṣavad vikalpātmakatvānanubhavāt gosadṛśo gavayaḥ ity asyāḥ pratīteḥ sandehatve viparyayatve vā tanmūlopamānasyāpi tathātvaprasaṅgaḥ pramāṇatve cāsyāḥ katham upaplavaḥ saṃjñiviśeṣāniṣṭatvam upaplava iti cet na ātmāntaḥkaraṇāṇudharmādharmādipratīter upaplutatvaprasaṅgāt na hi tatrāpi ayam ātmā idaṃ manaḥ ayam aṇuḥ ayaṃ dharma ity evaṃprakārā pratītir anumānād āgamād vā bhavati kiṃ tarhi yatrecchādayaḥ samavetāḥ sa ātmā yato yugapad jñānānutpattiḥ tan manoḥ yato 'lpataraṃ nāsti sa paramāṇur ity evaṃprakārā pratītir bhavati tathā cāsyāḥ pratīteḥ ko viśeṣo yenobhayor upaplutatvam anupaplutatvaṃ vā nocyate  nanu yatra gosādṛśyam asti sa gavayaḥ tasya gavayasaṃjñā vety evaṃ saṅkete kṛte mā bhūd upamānaṃ pramāṇāntaram yadā tu yādṛśo gaus tādṛśo gavayaḥ iti vākyam tadā tataḥ sādṛśyamātraṃ pratipannaṃ na saṃjñāsaṃjñisambandhas tena tadartham upamānam iṣyate yadi vākyan na sambandhaḥ pratipannaḥ anarthakaṃ tarhi vākyam sādṛśyamātraṃ hi gosmṛtisahitenāśrutavākyo 'pi cakṣuṣā pratipadyate na ca tataḥ sambandhapratītiḥ tasmād yādṛśo gaus tādṛśo gavayaḥ tādṛśo gavayasaṃjñakaḥ tādṛśasya gavayasaṃjñety eke evārthaḥ pratīyate yathecchādiliṅga ātmā icchādiliṅgasyātmasaṃjñety evamādivākyaiḥ saṃjñāsaṃjñisambandha eva vyutpādyate anyathā gaur ayam ity evaṃ saṅkete kṛte 'sya gośabdaḥ saṃjñetipratipattir atra pramāṇāntaraṃ vācyaṃ samānanyāyatvāt  syād etat asya gavayaśabdaḥ saṃjñeti viśeṣapratipattir na pūrvaṃ vākyād utpanneti tadartham upamānam iṣyate evaṃ tarhi gaur ayam ity evaṃ vākyād anyo 'py evambhūto gaur iti pratipattir na jāteti tatrāpi pramāṇāntaraṃ vācyam kiṃ ca piṇḍāntare 'sya gośabdaḥ saṃjñeti pratītir na pūrvavākyād utpanneti pratipiṇḍaṃ saṃjñāsaṃjñisambandha pratipattyarthaṃ pramāṇāntaraṃ vaktavyam tathā śabdānabhidhāne 'pi pratipādakapratipatror evam evābhiprāyaḥ īdṛśasya sarvasya gośabdaḥ saṃjñetisāmarthyāt tv evaṃ pratipattir iti cet samānam etad atrāpi gosadṛśo gavaya iti śabdād ubhayor evam abhiprāyo gosadṛśasyārthasya gavayaśabdaḥ saṃjñeti sāmarthyāt tv evaṃ pratipattir iti loke hi prastāvaviśeṣād anyathābhiprāye 'pi anyathoktir dṛśyate yathā viṣaṃ bhuṅkṣva māsya gṛhe bhuṅkṣveti tenānyathoktāv api pratipattur vaktrabhiprāyāvagatir bhavati sāmarthyād veti sāmārthyam arthāpattir yādṛśo gaus tādṛśo gavaya ity ukte 'rthād āpadyate gosadṛśasya gavayasaṃjñeti pratibhā vā sāmarthyaśabdenoktā atha vohaḥ śaktir vā tena gaur ayam iti saṅkete 'pi sarvasya gojātīyasaṃjñā pratipadyate gavayasaṃjñā ca gosādṛśyaviśiṣṭasya yathā gaus tathā gavaya ity abhidhāne 'pīti  yady upamānaṃ na pramāṇāntaraṃ tataḥ pratyakṣānumānopamānaśabdāḥ pramāṇāni ity atra sūtraṃ kimarthaṃ pṛthag uktam naiṣa doṣaḥ pramāṇanigrahasthānābhyāṃ dṛṣṭāntahetvābhāsādīnām iva prayojanavaśena pṛthag abhidhānāt vibhāgasūtram eva nyūnādhikasaṃkhyāvyavacchedārtham na daṇḍakasūtram iti cet na prāg eva ghrāṇādisūtreṇa vyabhicāritvapratipādanāt trividhaṃ pramāṇam ity atra  jātinigrahasthānavibhāgasūtrayoś ca na caturviṃśatisaṃkhyāniyamo 'sti ity uktam tasmād yathā jātīnāṃ kāsāṃcit pṛthag abhāve 'py uktibhedena sammoho mā bhūt ity etadarthaṃ taddūṣaṇaprakāravyutpattyarthaṃ ca pṛthag abhidhānam tathopamānasya prayojanavaśena pṛthagabhidhānam tat tarhi prayojanaṃ vācyam tad ucyate śabdaprāmāṇyasamarthanaṃ prayojanam  parikṣāyāṃ mantrāyurvedasūtreṇa na karmakartṛtvasādhanavaiguṇyāt ityādinā ca śabdaprāmāṇyasamarthanaṃ kṛtam na ca tatropamānasyopayogaḥ śrūyata iti na tatrānṛtatvādidoṣaparihāreṇa śabdaviśeṣasya prāmāṇyaṃ samarthitam upamānasya pṛthag abhidhānena tv anyathākṣepaparihāreṇa śabdaprāmāṇyaṃ samarthyate katham  kecid āhuḥ pratyakṣānumānaviṣayatve śabdasyānuvādakatvam eva na prāmāṇyam tadaviṣayatve ca sambandhāgrahaṇād avācakatvam tathā hi padārthasya pratyakṣānumānābhyām aprasiddhatvān na padena sambandhagrahaṇam śabdena cet padārthaprasiddhiḥ kiṃ tenaiva padāntareṇa vā yadi tenaiva tadetaretarāśrayatvaprasaṅgaḥ padāntareṇāpi padārthaprasiddhau tulyo doṣo 'navasthāprasaṅgaś ca atha vākyārthe padavacanād vākyenārtham abhidhāya tatra padaṃ saṅketyate  tad apy ayuktam yasmād vākyārthas tu prasiddhārthānāṃ padānām anvayamātram prasiddhāś ca te arthāś ca prasiddhārthās te eva padyanta iti padāni teṣām anvayamātraṃ vākyasthārthaḥ atha vā prasiddhā arthā yeṣām tāni prasiddhārthāni padyanta ebhir iti padāni teṣām anvayamātraṃ vākyam evārtho vākyārthaḥ vākyād api nāprasiddho 'rthaḥ pratipattuṃ śakyata ity anvayamātram ity uktam tasmān na śabdasya prāmāṇyam ity evaṃ kaiścid ākṣepe kṛte  tannirākaraṇārtham upamānaṃ nidarśanārthatvena pṛthag uktam yathā kāryārthino 'prasiddhagavayasya prasiddhaṃ gosādṛśyam upādāyopamānākhyena vākyena saṃjñasaṃjñisambandhapratipattiḥ kriyate tathā kiṃcin nimittam upādāya śakrādipadapadārthayor apīti na ca dṛṣṭe 'py anupapannatā nāma dṛśyate hi pratyakṣādyaprasiddhe 'py arthe sādṛśyādinimittam upādāya vākyena padasambandhāpratītiḥ kriyamāṇā tasmān nāpratyakṣādyaviṣayatve śabdasyāvācakatvena prāmāṇyam pratyakṣanumānaviṣayatve 'pi nānuvādakatvād aprāmāṇyaṃ samplavapratipādanāt prakaraṇādyapekṣasya viśiṣṭārthapratipādakatvāc ca tathā caitad vākyavicāre prapañcitam tasmād anyārtham upamānasyoddeśasūtre pṛthag abhidhānamato na sūtravirodhaḥ  pṛthag upadiṣṭasyāpy alakṣitasya saprayojanatvam antarbhāvo vā sukhena jñātuṃ na śakyata ity ato lakṣaṇam apy uktam prasiddhasādharmyāt sādhyasādhanam upamānam iti prasiddhāt prajñātāt sādharmyān nimittād yad vākyaṃ niṣpadyate yathā gaus tathā gavaya ityādikam tad eva sādhyasādhanam upamānaṃ sādhyasya saṃjñasaṃjñisambandhasya sādhanam jñāpakam  atha vā saṃjñasaṃjñisambandhaviṣayajñānaṃ sādhyam tasya sādhanaṃ niṣpādakaṃ vākyam upamānam evaṃ ca lakṣaṇasūtrād api na śabdavyatiriktam upamānaṃ pratīyate na caivaṃ vyākhyāne doṣo 'sti yenānyathā vyākhyānaṃ kriyate loke 'pi hi upamīyate 'nenety upamānaṃ vākyam eva prasiddham  parīkṣāto 'py etad vyākhyānaṃ niścīyate tathā hi pūrvapakṣasūtraṃ tāvad atyantaprāyaikadeśasādharmyād upamānāsiddhiḥ atyantasādharmyāt tāvan nopamānaṃ sidhyati na hi bhavati yathā gaus tathā gaur iti prāyasādharmyād apy asiddhiḥ na hi bhavati yathānaṅvān evaṃ mahiṣa iti ekadeśasādharmyād apy asiddhiḥ na hi sarveṇa sarvam upamīyata iti  atrottarasūtram prasiddhasādharmyād upamānāsiddher yathoktadoṣānupapattiḥ yady atyantaprāyaikadeśasādharmyād upamānasyāsiddhiḥ tadānyathāsiddhir vācyā athānyathāpy asiddhis tadopamānasiddhir eveti vācyam tad api dṛṣṭiviruddham prasiddhasādharmyād upamānasiddheḥ sarvathāpi dṛṣṭatvāt tatrātyantasādharmyāt tatkriyayaiva tatkriyāntaram upamīyate yathā rāmarāvaṇayor yuddhaṃ rāmarāvaṇayor iva iti prāyaḥ sādharmyād api gavā gavayasyopamānam mahiṣasya tv avayavaracanādisādharmyaṃ tadaprasiddham tena na tasyopamānam yasya tu rūpeṇa balena vā sādharmyaṃ prasiddham tasya bhavaty evopamānam yādṛgrūpī yādṛgbalī vāyaṃ gauḥ tādṛśo 'sau mahiṣa iti ekadeśasādharmyād api yathā rūpamātrajijñāsāyāṃ yādṛśaḥ sarṣapaḥ tādṛśo merur iti tasmād atyantaprāyaikadeśasādharmyād upamānāsiddhir ity anupananno 'yaṃ doṣaḥ tad evaṃ parīkṣāto 'pi śabdaviśeṣa evopamānam iti gamyate yady evaṃ śabdaparīkṣāto 'sya pṛthak parīkṣā na yuktā na antarbhāve 'py arthāpattyabhāvayoḥ pṛthak parīkṣākāraṇāt pramāṇasya sataḥ pramāṇe antarbhāvajñāpanaṃ pṛthak parīkṣāyāḥ prayojanam pṛthag uddeśe 'sya prayojanam uktam tad apy aparīkṣitasya nopapadyate ataś ca nāyuktā pṛthak parīkṣāpi  antarbhāvas tu anumāna evāsya pratiṣiddho na tv āgame 'ntarbhāvapratiṣedho yathā śruto 'py asti tathā ca pūrvapakṣasūtram upamānam anumānaṃ pratyakṣeṇāpratyakṣasiddheḥ yathā pratyakṣeṇa dhūmenāpratyakṣasyāgneḥ siddhiḥ tathā pratyakṣeṇa gavāpratyakṣasya gavayasya siddhis tasmād anumānam evopamānam atra pratisamādhānasūtraṃ kaṇṭhoktaṃ nāsti abhiprāyatas tv asti yatas tad abhiprāyam āśaṅkate paraḥ parārtham upamānam iti cet yad avinābhāvitvena parokṣārthasādhakam tad anumānam uktam na copamānaṃ pakṣadharmatvādibalena pravartate kin tv āptaprāmāṇyabalena prasiddhobhayoḥ prasiddhobhayasya parasya pratītyarthaṃ tatprasiddhasādharmyam upādāyopamānaṃ pravartayatīty evaṃ cet manyase evaṃ sūtrakārābhiprāyam āśaṅkya paraḥ pratiṣedham āha na svayam apy asyādhyavasāyāt vaktur apy upamānavākyād adhyavasāyo bhavaty eva tasmān na parārtham evopamānam atrāpi codyasyāsāratāṃ manyamānaḥ sūtrakṛn na kiṃcid apy uktavān na hi vaktur adhyavasāyo na bhavatīty ucyate kin tu tasya tad upamānaṃ na bhavati tadarthasya tenānyata eva pratipannatvān na cāsāv ātmapratipattyarthaṃ vākyam uccārayati kin tu parārtham eva nanv anumānavākyam api parārtham evoccāryate tatas tena sahopamānasyāviśeṣa ity āha tathety upasaṃhārād upamānasiddher nāviśeṣaḥ upamānaṃ hi yathā gaus tathā gavaya ity evam evopasaṃhriyate na tv anumānavad atra pakṣadharmatvādy apy ucyate na cānumānaṃ yathā dhūmas tathāgnir ity evaṃ pravartate tasmān na parārthānumānenāpy upamānasyāviśeṣaḥ tad evam āgamaviśeṣa evopamānaṃ parīkṣāsūtrebhyo 'pi pratīyate  catuṣṭvaparīkṣāvirodha iti cet na pañcatvādyāśaṅkānirākaraṇārthatvāt tathā ca na catuṣṭvam aitihyārthāpattisambhāvaprāmāṇyāt ity anenādhikyam eva pūrvapakṣitam tasyaiva ca pratiṣedham āha śabdaitihyānarthāntarabhāvād anumāne 'rthāpattisambhavābhāvānarthāntarabhāvāc cāpratiṣedhaḥ iti yathendriyapañcatvaparīkṣāyāṃ nyūnatvam eva pratiṣiddham ity ādhikyābhyupagamaḥ pramāṇasiddhatvān na virudhyate tathā pramāṇānām ādhikyam eva pratiṣiddham ataḥ tritvābhyupagamaḥ pramāṇasiddhatvān na virudhyate catuṣṭvavyavahāro 'pi padārthaṣoḍaśatvendriyapañcatvajāticaturviṃśatitvādivyavahāravad draṣṭavyaḥ  nanu yadi sūtrakārasya śabde 'ntarbhūtam upamānaṃ vivakṣitam tadā kimartham aitihyavad antarbhāvo nābhihitaḥ tritvaṃ vā pramāṇānāṃ kiṃ na kvacid uktam na asya sūtrakārasyaivaṃsvabhāvatvāt yat siddhāntam api kvacin nābhidhatte śiṣyāṇām ūhādiśaktyatiśayayuktānām eva pradhānato 'trādhikāra iti jñāpanārtham yathendriyāṇāṃ ṣaṭtvaṃ noktam atha ca tadabhipretam tathā cādimattvādīnāṃ hetūnāṃ ghaṭābhāvasāmānyanityatvād ityādinā vyabhicāre kṛte bhāṣyakāraḥ svayaṃ parihāram abhidhāya kasmāt punaḥ sūtrakārasyāsminn arthe sūtraṃ na śrūyate ity anuyujya idam āha śīlam idam asya bhagavataḥ sūtrakārasya bahuṣv adhikaraṇeṣu dvau pakṣau na sthāpayati śāstrasiddhāntāt tattvaṃ pratipattum arhatīti manyate śāstrāsiddhāntas nyāyasamākhyātam arthagataṃ bahuśākham anumānam iti tathā vidyāvidyādvaividhyāt saṃśayaḥ tadasaṃśayaḥ pūrvahetuprasiddhatvāt ity abhidhāya kṛtsnaikadeśāvṛttitvāt ityādināvayavyādikaṃ nirākṛtasya sūtrakāras tatsamarthanārthaṃ sūtraṃ noktavān na caitāvatāvayavyāder asiddhiḥ pradīpasthānīyāni ca pramāṇāny ādau yatnena pratipādayan netaj jñāpayati anuktam apy ebhiḥ parīkṣya pratipattavyam iti yadi punaḥ sūtroktam ājñāsiddham eva grāhyam iti tadā parīkṣāṃ na kuryāt tasmāt sūtroktam api parīkṣya pratipattavyam parīkṣitaṃ ca yathopamānasya pramāṇāntaratvaṃ na sambhavatīti tasmāt sthitam etat upamānaṃ śabde 'ntarbhūtam iti  arthāpatter apy anumāne 'ntarbhāvo 'vinābhāvabalenārthapratipattisādhanatvāt  keyam arthāpattiḥ   pramāṇaṣaṭkavijñāto yatrārtho 'nyathābhavan  apūrvaṃ kalpayed arthaṃ sārthāpattir udāhṛtā  tatrāgnisambandhād anantaraṃ visphoṭādikāryaṃ pratyakṣeṇa dṛśyate tadanyathānupapattyā agner dāhikāśaktipratipattiḥ pratyakṣapūrvikārthāpattiḥ sāmānye 'numite tadanyathānupapattyā viśeṣapratipattir anumānapūrvikārthāpattiḥ śabdena ca sāmānye 'vagate tadanyathānupapattyā viśeṣapratipattiḥ śabdapūrvikārthāpattiḥ upamānena viśiṣṭagopratipattau tadanyathānupapattyā vāhadohādisāmarthyapratipattir upamānapūrvikārthāpattiḥ rūpajñānānyathānupapattyā cakṣuṣi pratipanne tadanyathānupapattyā jñānajananaśaktipratipattir arthāpattipūrvikārthāpattiḥ jīvataḥ puṃso gṛhe 'bhāvānyathānupapattyā bahirbhāvapratipattir abhāvapūrvikārthāpattir iti  atrāhuḥ saṃyogaviśeṣo 'gner dāhikā śaktiḥ sā ca pratyakṣeṇaiva gṛhyate tatrārthāpattir anarthikā anumānapūrvikā cārthāpattiḥ prāg eva nirastā tadvator evāvinābhāvo gṛhyate ity atra tadvataḥ śabdārthasamarthane śabdapūrvikāpy ayuktopanyastā upamānasyāpramāṇāntaratve tatpūrvikāpy ayuktā tathābhāvapūrvikāpi abhāvasya vakṣyamāṇanyāyena pramāṇāntaratvānupapatteḥ  bahirbhāvapratipattiḥ kuta iti cet anumānāt tathā hi bahirdeśe tiṣṭhati devadatto jīvanasambandhitve sati gṛhe 'nupalabhyamānatvāt tadanyaparidṛṣṭapuruṣavat jīvanasambandhitvāsiddhau cārthāpattir api na syāt tathaikatra sthitasya puṃso 'nyatrābhāvapratipādikāpy arthāpattir anumānam eva tathā hi vivādaviṣayāḥ sarve deśāḥ devadattaśūnyāḥ devadattāvaṣṭabdhadeśavyatiriktatvāt tatsannihitadeśavat devadattāvaṣṭabdhāste deśāḥ tatsannihitadeśavyatiriktadeśatvād iti pratyanumānam iti cet nedaṃ sādhīyaḥ candrādideśenānaikāntikatvād avisaṃvādivacanabādhitatvāc ca tathāyaṃ devadatto rātribhojī divābhojanarasāyanādisiddhirahitatve sati pīnatvād ubhayapratipannanaktabhojivat viśeṣaṇāsiddhau cārthāpatter apy anupapattiḥ cakṣuṣas tajjñānajananaśaktipratipattir anumitānumānam kriyātvena karaṇānumānam karaṇatvena śaktyanumānam iti nanu ca śaktiḥ kvacid api na pratyakṣā tad uktam   śaktayaḥ sarvabhāvānāṃ kāryārthāpattigocarāḥ iti anumānenaivāvinābhāvasiddhāv anavasthāprasaṅgaḥ tasmān na śaktipratipattir ānumānikīti yady avinābhāvena śaktir na gṛhyate tadārthāpattyāpi sā piśācādivat kathaṃ gamyate yato 'nyathā nopapadyata ity ukte saty evopapadyata iti labhyate ayam eva cāvinābhāvaḥ anvayavyatirekarūpatvāt na hi evam upapattyanavagame 'nyathānupapattir avagantuṃ śakyate tad ubhayāvagame ca gṛhīto 'vinābhāva iti  yatra sāmānyākāreṇāpy anvayagrahaṇaṃ nāsti tatrārthāpattiḥ pramāṇāntaram iti cet na udāharaṇābhāvāt nanu śaktir evodāharaṇam na śakteḥ saṃyogādirūpatvena kvacit pratyakṣatvāt tathā hi yady avyatiriktāgnyāder dāhādiśaktiḥ tadāgnyādipratyakṣatvād eva tatpratyakṣatvam avyatirekavirodho vā atha vyatiriktā sā dāhādihetur vā na vā yadi na hetuḥ kathaṃ sā dāhād anyathānupapattyāvagamyate atiprasaṅgāt atha taddhetuḥ sā kiṃ kevalā agnyādisahitā vā kevalā cet nanv agnyādīnām ahetutvaṃ syāt tataś ca viparītaiva hetukalpanā syāt athāgnyādisahitā nanv evaṃ sahakārikāraṇam eva śaktiḥ sahakārikāraṇaṃ ca sarvam atīndriyam atha na sarvaṃ sahakārikāraṇaṃ śaktiḥ kiṃ tu viśiṣṭam ko 'tra viśeṣaḥ yady ajahadvṛttitvam tadāgnitvādisāmānyam auṣṇyādiguṇo vā śaktiḥ caramatvaṃ viśeṣaḥ evam api saṃyogāder anyā na śaktiḥ kiṃ ca śaktiśabdavācyasahakāriṇaḥ śaktir asti vā na vā yadi nāsti avyatiriktā vā asti tadāgnyāder apy anyā śaktir na vācyā tulyanyāyatvāt atha śakter apy anyāsti śaktiḥ na tarhi caramam eva sahakāriśaktiḥ caramasya caramāntarābhāvāt tasmād anyo 'nyaṃ kārakāṇāṃ sahakāribhāvavac chaktibhāvo 'pi draṣṭavya iti  nanu ca mantrādipratibandhād agnisaṃyoge saty api na dāhādikāryaṃ dṛśyate tasmān na sāmānyasaṃyogādisahakārikāraṇaṃ śaktir iti tadanyaśaktipakṣe 'pi kasmān na dāhādikāryaṃ bhavati śakteḥ pratibaddhatvād iti cet na sāmānyāt saṃyogādiśaktipakṣe 'pi samānaḥ pratibandhaḥ  tatpratibaddhatvaṃ tarhi śakteḥ kāryānyathānupapattim antareṇa kathaṃ gamyate na hi sarvasya daivamanuṣyasya mantradhyānauṣadhiprayogasya pratibandhakasyābhāvo sarvavidādhyakṣeṇa kvacid avagantuṃ śakyate kiṃ ca janakatvam api mukhyaṃ kāraṇasya sākalyam tac cātīndriyatvāt na kvacid dṛṣṭam ity anumānato 'pi na gṛhyate tasmān mukhyakāraṇatvāpratibaddhaśaktyoḥ pratipattir arthāpattita eveti na tasyā api kevalavyatirekyanumānād avyatirekāt yatra hi sādhyaviśeṣeṇānvayadṛṣṭāntāprasiddhau vipakṣabādhakapramāṇena vyāpyavyāpakabhāvaḥ samarthyate tatra vyatirekyanumānam uktam asti caitadrūpam atrāpi tathā hi yadi sarvathāpy apratibaddhaśaktiko 'gnir na syāt tadā dāhādi kāryaṃ na kuryāt śaktipratibandhakāryakartṛtvayor virodhāt mantrādyanyatamenāpi pratibandhe kāryākartṛtvadarśanād virodhāvagamaḥ  śakteś ca yogyatākhyāyā eva pratibandho na tu caramāyāḥ kārakasākalyaṃ hi caramā śaktir na ca tasyāḥ pratibandhaḥ sambhavati anantaram eva kāryopapatteḥ anutpattau vā na sākalyam pratibandhābhāvo 'pi hi kāraṇam sa ca pratibandhe sati nāstīti kathaṃ sākalyam tasmād yogyatākhyāyā eva śakteḥ pratibandhaḥ sambhavati tena ca kāryotpatter virodha iti kāryotpattir vyatirekabalena pratibandhakābhāvaṃ gamayati tathaikakārakavaikalye 'pi kāryotpattyadarśanāt sāmastye sati kāraṇatvaṃ gamyate yadabhāve 'pi kāryam utpadyate tatkāraṇam eva na bhavati yac ca kāraṇaṃ tadvaikalye 'pi kathaṃ kāryaṃ bhavet ity ataḥ kāryotpattivyatirekabalena svahetusāmastyaṃ gamayati tasmān na kevalavyatirekito 'rthāpattir bhidyate arthāpattiḥ kevalavyatirekīti saṃjñābhedamātram anvayābhāvān na tadānumānam iti cet na kevalānvayino 'pi vyatirekābhāvena pramāṇāntaratvaprasaṅgāt  api cāvinābhavabalenārthapratipādakatvam anumānalakṣaṇam uktam tena cārthāpattiḥ saṃgṛhītā kathaṃ pramāṇāntaram anvayadṛṣṭāntābhāvas tv avāntaravaidharmyamātram tāvataiva pramāṇāntaratve pratyakṣādibhedānām apy avāntaravaidharmyam astīti pramāṇāntaratvaprasaṅgaḥ tasmād avinābhāvabalenārthapratipādakatvād arthāpattir apy anumānam iti sthitam  sambhavo 'py avinābhāvabalenārthapratipādakatvāt anumānam eva droṇapūraṇakṣamasyāḍhakapūrṇakṣamatvapratipattiḥ sambhavaḥ sahasrādisaṃkhyāviṣayasya caikadvitryādisaṃkhyāviṣayatvapratipattiś ca katham atrāvinābhāvaḥ svalpasamāhārarūpatvāt prabhūtasya svalpābhāve prabhūtānupapatter iti  abhāvasya tu triṣv api yathāsambhavam antarbhāvas tathā hi kauravādīnāṃ sadbhāvapratipattivad abhāvapratipattir apy āgamabhāvābhāvānuvidhāyinī dṛśyate tatra pramāṇāntarakalpanānupapannā ātmādiṣu ca rūpādyabhāvapratipattiś cānumānāt tathā jalaphalādīnāṃ pātena gurutvapratibandhakābhāvo 'numīyate tathānupalabdhiprabhedodāharaṇeṣv abhāvānumānaṃ draṣṭavyam bhūtalādiṣu ghaṭābhāvapratipattiḥ pratyakṣāt karatalādipratipattivad akṣavyāpārabhāvābhāvānuvidhāyitvāt  nanv anyatra tadbhāvabhāvitvaṃ paryavasitam yasmād uktam   gṛhītvā vastusadbhāvaṃ smṛtvā ca pratiyoginam  mānasaṃ nāstitājñānaṃ jāyate 'kṣānapekṣayā  vastugarahaṇābhāvajñānayor āśubhāvitvena kramo na lakṣyate vṛkṣādikampadarśanānilānumānayor iveti na pramāṇābhāvāt vastugrahaṇād anantaraṃ nāstīty anakṣajaṃ jñānaṃ bhavatīty atra na pramāṇaṃ kiṃcid asti vacanamātreṇa rūpādipratyakṣatvapratiṣedho 'pi syāt tatrāpy evaṃ śakyate vaktum rūpādīnām āśrayagrahaṇe sattārūpatvādigrahaṇe vākṣavyāpāraḥ paryavasita ity akṣānapekṣam eva rūpādijñānaṃ bhavatīti atha rūpādijñānasya sākṣād akṣajatve 'pi bādhakaṃ nāsti cakṣuṣā rūpaṃ paśyāmītyādipratīteś cākṣajatvam iṣṭam yady evam abhāvajñānasyāpy akṣajatve bādhakaṃ na kiṃcid asti pratītir apy asti cakṣuṣaiva paśyāmy atra ghaṭo nāstīti  sambandhābhāvo 'tra bādhakaḥ iti cet syād etat sambaddhaṃ hi indriyam arthagrāhakaṃ bhavati na cābhāvena sahendriyasya sambandhaḥ kaścid asti na hy abhāvasya saṃyogaḥ samavāyo vāsti tadabhāvāt saṃyuktasamavāyādayo 'pi na sambhavanti tasmān nākṣajam abhāvajñānam iti naitad asti svaparapakṣayor asiddhatvāt tvatpakṣe tāvan na saṃyogaḥ samavāyo vā kasyacid asti cakṣurādīnāṃ tu svārthaiḥ saha yogyatākhya eva sambandha iṣṭaḥ sa cākṣajānubhavānyathānupapattyāvagamyate akṣajānubhavaś ca bhūtalaghaṭābhāvayor aviśiṣṭas tena bhūtalasyaiva ghaṭābhāvasyāpīndriyeṇa saha yogyatākhyaḥ sambandha siddha iti matpakṣe 'pi saṃyuktaviśeṣaṇabhāvādir abhāvendriyayoḥ sambandhaḥ pratyakṣaparicchede darśitaḥ saṃyogasamavāyādirahitasya viśeṣaṇaviśeṣyabhāvānupapattir iti cet nāyaṃ niyamas tvayābhyupagato nāpi mayā ity ataḥ svatantraprasaṅgasādhanayor apy anupapattiḥ saṃyogādisambandhābhāve 'pi hi viśiṣṭapratyayavaśena viśeṣaṇaviśeṣyabhāva iṣyate anyathā gomānityādipratyayo na syāt gomatas tarhi indriyeṇa saṃyoge vyavahite viprakṛṣṭe 'pi gavi saṃyuktaviśeṣaṇaviśeṣyabhāvād upalabdhiprasaṅga iti nedaṃ sādhīyaḥ kāryaṃ hi dṛṣṭvā kāraṇaśaktir niścīyate na ca yasyaikatra śaktir aśaktir vā tasya sarvatra śaktir aśaktir veti nyāyo 'sti na hi yathā cakṣuraṅgulimātrasaṃyoge sati saṃyuktasamavāyādisambandhād rūpatvādijñānaṃ bhavati tathā hastaśarīrajñānam apīti vicitraśaktayo hi padārthāḥ kasyacit kvacit śaktir iti  viviktalakṣaṇābhāvāc ca nābhāvaḥ pramāṇāntaram yathā hi pratyakṣānumānāgamānām anyo 'nyavyavacchedakaṃ lakṣaṇam uktam na tathābhāvasya pratyakṣādibhyo vyāvartakaṃ lakṣaṇam asti  na nāsti yasmād uktam   pramāṇapañcakaṃ yatra vasturūpe na jāyate  vastusattāvabodhārthaṃ tatrābhāvapramāṇatā iti  sa tarhi pramāṇapañcakābhāvaḥ kenāvagamyate yadi prameyābhāvena tadetaretarāśrayatvaprasaṅgaḥ prameyābhāvo yāvan na siddhas tāvan na pramānapañcakābhāvaḥ sidhyati yāvac ca na tatsiddhis tāvan na prameyābhāvasiddhir iti pramāṇapañcakābhāvo 'py anyena pramāṇapañcakābhāvena pratīyate so 'pi tarhi pramāṇapañcakābhāvo 'yena pramāṇapañcakābhāvena pratipattavyaḥ so 'py anyenety anavasthā athendriyavad ajñāta eva pramāṇapañcakābhāvaḥ prameyābhāvaparicchedaka iṣyate na mattamūrcchādyavasthāyām api paricchedakatvaprasaṅgāt vastugrahaṇapratiyogismṛtyapekṣatvād aprasaṅga iti cet na anumānāgamābhyām api deśeviśeṣamātragrahaṇe tatra ghaṭādismṛtau ca tadabhāvapratītiprasaṅgāt cakṣuṣā ca dūrād gṛhādigrahaṇe tatra smaryamāṇānāṃ maṇiratnauṣadhādīnāṃ rasādiviśeṣāṇāṃ cābhāvaniścayaprasaṅgāt tvagindriyeṇāpy andhakāre gṛhādimātragrahaṇe tatra satāṃ smaryamāṇānāṃ dravyaviśeṣāṇāṃ cāsattvaniścayaprasaṅgāt deśasannidhīndriyaviśeṣālokādyapekṣaṇe ca pratyakṣam evābhāvaparicchedakam astu tāvatī hi sāmagrī pratyakṣasyaiva dṛṣṭā tadabhāve 'pi yadi liṅgavad abhāvasya sāmarthyaṃ kvacid upalabdhaṃ syāt tadā yuktaṃ tasya pramāṇāntaratvam tathā hi yataḥ kutaścit pramāṇād dhetvādigrahaṇe 'numānaṃ pravartate tathā yataḥ kutaścit pramāṇād bhūtalādigrahaṇe yadi tatra dravyaviśeṣasya rūpādiciśeṣasya cābhāvaḥ pratīyeta syād abhāvasya pramāṇāntaratvam pṛthaksāmarthyānavadhāraṇe hi pramāṇānataratve 'tiprasaṅgaḥ syāt  yac cātroktam bhūtalādikaṃ dṛṣṭvā deśāntaraṃ gataḥ pratiyoginam apūrvaṃ yadā paśyati tadabhāvaṃ tadaiva pratipadyate ayaṃ padārthas tatra pradeśe nāstīti tad ayuktam pradeśopalambhakāla evābhāvasyopalabdhatvāt pratiyogidarśane ca tatsaṃskārapratibodhāt smṛtir eva bhavati na hi kathaṃ jānāsīty anuyuktaḥ pramāṇapañcakābhāvena jānāmīty abhidhatte kiṃ tarhi smarāmy aham nāyaṃ tatrāsīd iti nāyaṃ dṛṣṭas tadeti cānusmṛtiḥ nāyaṃ dṛṣṭaḥ asyābhāvo dṛṣṭaḥ ity eko 'rthaḥ tathā hi pradeśamātrasmṛtau pratiyogidarśane 'pi sandeha eva bhavati dṛṣṭa evāsau deśaḥ kiṃ tu ayaṃ mayā na nirīkṣitaḥ kiṃ tatrāsti nāstīti  syād etat pratiyogiviviktavastugrahaṇam apekṣyābhāvaḥ pramāṇaṃ bhavaty ataḥ pratiyogiviviktatvāpratītau vastumātragrahaṇe 'py abhāvaniścayas tatra na bhavatīti sa tarhi vivekaḥ kena gṛhyate yadi pratyakṣeṇa tataḥ kathaṃ pratyakṣenābhāvo na gṛhyate vivekasyābhāvalakṣaṇatvāt abhāvenaiva grahaṇe tv itaretarāśrayaprasaṅgaḥ tathā hi yāvan na vivekagrahaṇaṃ tāvan nābhāvaḥ pramāṇam yāvan nābhāvaḥ pramāṇaṃ tāvan na vivekagrahaṇam iti  nirvikalpakapratyakṣeṇābhāvagrahaṇam iṣyate savikalpakena ko 'parādhaḥ kṛto yatas tena grahaṇaṃ neṣyate pratiyogijñānaṃ vinā na yuktaṃ savikalpakam iti cet satyam tathāpi nirvikalpakenāśeṣābhāvagrahaṇe sati paścād yadā yasya pratiyogismṛtyādisahakārī sampadyate tadā tasya savikalpakaṃ grahaṇaṃ bhavaty eveti  deśāntare tarhi paścād apūrvapratiyogigrahaṇe kathaṃ tadabhāvasyāsannihitadeśasya savikalpakaṃ pratyakṣam smṛtir api na yuktā tatsambandhatvena prāgananubhūtatvāt na hi śuddhaṃ gāṃ dṛṣṭvānyatra tatsvāminaṃ paśyann asya gām ahaṃ dṛṣṭavān iti smartum arhatīti na mānasapratyakṣeṇa tatsambandhitvenābhāvasya prāg eva gṛhītatvāt etac ca viśiṣṭasmṛtyanyathānupapattyāvagamyate vyāptigrahaṇavad etasmāt tadadhikaṃ sthūlam ityādigrahaṇāc ca atha vā paścād evābhāvasya tatsambandhitvaṃ gṛhṇāti na ca tadabhāvasya tadānīm asannihitatvenāpratyakṣatvam pratiyogisamīpe 'pi tadabhāvasya sattvāt gotvādivad bhedābhāvāc ca tataś ca yathā gotvaṃ pūrvaṃ piṇḍāntarāviśiṣṭam eva dṛṣṭvā paścāt piṇḍāntare tadviśiṣṭaṃ dṛṣṭvā prathamapiṇḍe 'pi tadviśiṣṭatvenānusmarati etad sārūpyaṃ tatrāhamadrākṣam iti tathā pratiyogyavacchedena tatsamīpasthaṃ tadabhāvaṃ gṛhītvānyatropalabdham api tadavacchedenaivānusmarati ayaṃ padārthas tatra nāsīd iti tasmān nābhāvaḥ pramāṇaṃ pṛthag astīti  anirdiṣṭapravaktṛkaṃ pravādapāramparyam aitihyaṃ pramāṇaṃ kaiścid iṣṭam yatheha vaṭe yakṣaḥ prativasatīti tac ca yady avitatham tadā śabde 'ntarbhūtam yadi nāma prayojanābhāvād āptanirdeśo 'tra nāsti naitāvatāsya śabdarūpatā nivartata iti  anye tu ceṣṭākhyaṃ pramāṇam icchanti kā punar iyaṃ ceṣṭeti prayatnajanitā śarīratadavayavānāṃ kriyā ceṣṭā sā nāṭyaśāstraprasiddhasamayabalena lokakṛtasamayabalena ca puruṣābhiprāyaviśeṣam arthaviśeṣaṃ ca pratipādayantī pramāṇam iṣyate tathā cāgamān na bhidyate tallakṣaṇayogitvāt aśabdātmakatve na pramāṇāntaratve lipyakṣarāṇām api pramāṇāntaratvaprasaṅgaḥ samānanyāyatvāt avinābhāvitvena prayatnādipratipādakatve tv anumānatvaṃ ceṣṭāyā draṣṭavyam iti tad evaṃ vyavasthitam etat trīṇy eva pramāṇāni  tataḥ kiṃ na hy etāvataivāpavargasiddhiḥ pramāṇaiḥ khalu kasyacid vastuno heyasyopādeyasya vā tatsādhanasya vādhigamān niḥśreyasam iṣyate tac ca kecit pradhānādikaṃ manyante apare nairātmyādikam ity evamādivipratipatteḥ sandihānaḥ praśnayati kiṃ punar ebhiḥ pramāṇaiḥ pramātavyam iti ucyate prameyam pradhānādes tu pramāṇaviṣayatvam eva nāsty atas tadviṣayaṃ jñānaṃ bhrāntatvān na niḥśreyasasādhanam  kiṃ lakṣaṇam iti praśnānupapattiḥ pramāviṣayaḥ prameyam ity uktatvāt na prameyaviśeṣaviṣayatvāt praśnasya daṇḍakasūtre prameyapadena yasyoddeśaḥ kṛtas tasyedānīṃ lakṣaṇaṃ vaktavyam tad ucyate yadviṣayaṃ tattvajñānam anyajñānānupayogitvenaiva niḥśreyasāṅgaṃ bhavati mithyājñānaṃ ca saṃsāraṃ pratanoti tat prameyam tad eva tattvato jñātavyaṃ sarvadā bhāvitavyaṃ ca na tu kīṭasaṃkhyādy api prameyam teṣāṃ jñānasya niḥśreyasānupayogitvāt tac caturvidham heyam tasya nirvartakam hānam ātyantikam tasyopāya iti  nanu ca dvādaśadhā sūtre prameyaṃ vibhaktam tathā ca ātmendriyaśarīrendriyārthabuddhimanaḥpravṛttidoṣapretyabhāvaphaladuḥkhāpavargās tu prameyaṃ iti sūtram tuśabdo viśeṣaṇe asty anyad api prameyam kiṃ tv ayaṃ viśiṣṭaprameyasya nirdeśa ity arthaḥ tasya lakṣaṇato 'pi dvādaśavidhatvaṃ gamyate dvādaśānāṃ lakṣaṇābhidhānāt  tatrātmalakṣaṇam icchādveṣaprayatnasukhaduḥkhajñānādy ātmaliṅgam iti yathā vā icchādīnām ātmaliṅgatvam tathottaratra vakṣyāmaḥ liṅgam api tallakṣaṇaṃ bhavati asādhāraṇatvāt muktātmanām avyāpakatvād alakṣaṇam iti cet na prāg eva vicāritatvāt dravyakriyāvattvavad icchāder apy avyāpakatvaṃ dūṣaṇaṃ yathā bhavati yathā na bhavati ca tathā prāg eva vicāritam   ceṣṭendriyārthāśrayaḥ śarīram kriyāviśeṣe ceṣṭāśabdo loke 'pi rūḍho 'dhāvati' 'laṅghate' ityādivat sā ceṣṭā yatrāntyāvayavini samavetā taccharīram indriyāśrayatvaṃ nendriyasamavāyitvam kiṃ tu tadupaghātānugrahābhyām indriyāṇāṃ tathābhāvas tenendriyāśrayatvaṃ śarīrasya arthāśrayatvam api tasmin saty eva tadavacchinne cātmapradeśe sarve 'rthāḥ sukhaduḥkhādikaṃ janayatīti   ghrāṇarasanacakṣuḥtvakśrotrāṇīndriyāṇi bhūtebhyaḥ iti viśeṣoddeśārthaṃ viśeṣalakṣaṇārthaṃ ca sūtram sāmānyalakṣaṇaṃ tu noktam paribhāṣāto 'pīndriyaśabdapravṛtteḥ svayaṃ vohyam tatra jighraty aneneti ghrāṇam rasayaty aneneti rasanam caṣṭe 'neneti cakṣuḥ spṛśaty aneneti sparśanam tac ca sthānanimittatvāt tvag ity upacaryate vyavahārārtham śṛṇoty aneneti śrotram evaṃ cātra viśeṣalakṣaṇārthāni pañcasūtrāṇi viśeṣoddeśārthaṃ caikam iti ṣaṭsūtrī draṣṭavyā  bhūtebhyaḥ ity āhaṃkārikatvapratiṣedhārtham ahaṃkāro 'pi bhūtaśabdavācyas tasya ca triguṇatvād bahuvacanam apīty āśaṅkyāha pṛthivyās tejo vāyur ākāśam iti bhūtāni tatra caturṇām indriyakāraṇatvam ākāśasya tu viśiṣṭapradeśasyendriyasvabhāvatvajñāpanārtham iti tattvam upacaryate yad vā karṇaśaṣkulīsaṃyogāpekṣayā karaṇatvam tena bhūtebhya iti nimittapañcamī na virudhyate na hy ekaprakṛtitve vyavasthitaviṣayatvam upapādayituṃ śakyate dṛṣṭāntābhāvāt nānāprakṛtitve tu pradīpādidṛṣṭāntaḥ prāg uktas tasmād bhautikāni pañcabāhyendriyāṇi   gandharasarūpasparśaśabdāḥ pṛthivyādiguṇās tadarthāḥ tadarthatvam evātrārthānāṃ lakṣaṇam pṛthivyādayaś ca guṇāś cety arthānāṃ vibhāgaḥ sarvasyāśritasya viśeṣaṇasya cātra guṇagrahaṇena saṃgrahaḥ tataś ca bhāvo 'bhāvo vā yaḥ kaścid indriyaviṣayaḥ sa sarvo 'py artha iti dehasya ca ceṣṭādyāśrayatvena bhogāyatanatvena śarīratvam indriyaviṣayatvena cārthatvaṃ draṣṭavyam  gandhādīnāṃ tu pṛthagvacanaṃ prādhānyena doṣanimittatvajñāpanārtham yathā higandhādīnām ekaikaśo 'pi doṣanimittatvam na tathānyeṣāṃ dravyaguṇādīnāṃ gandhādyupakṛtānāṃ doṣajanane sāmarthyam asti tathā hi gandhopakṛteṣu puṣpavṛkṣādiṣu rāgadveṣādayaḥ rasopakṛteṣv āhāraviśeṣeṣu rūpopakṛteṣu nṛtyastanamahattvakeśabahutvādiṣu sparśopakṛteṣu śayanādiṣu śabdopakṛteṣu vaṃśādiṣu ratyādīnāṃ ca pañcopakṛtatvaṃ catusrayadvayopakṛtatvaṃ vā yathāsambhavaṃ draṣṭavyam tatheṣṭaviyogāder abhāvasyāpi smṛtyāropitarūpādyupalakṣitasya doṣanimittatvam iti evaṃ ca doṣanimittaṃ rūpādayo viṣayāḥ saṅkalpakṛtāḥ tannimittaṃ tv avayavyabhimānaḥ ity etayoḥ sūtrayor apy avirodha iti   buddhir upalabdhir jñānam ity anarthāntaram pradhānasyādyaḥ pariṇāmo buddhiḥ puṃsaḥ pratibimbodayalakṣaṇo bhoga upalabdhiḥ viṣayākāreṇa buddheḥ pariṇāmo jñānam ity asya darśanasya nirākaraṇārthaṃ paryāyo 'pi lakṣaṇam uktam pratītiḥ avagamaḥ vijñānam ityādiśabdānām api arthabhedakalpanāyāṃ kiṃ vaktavyam tatrāpy etad evottaram paryāyaśabda eva ete iti sā ceyaṃ buddhir doṣanimittebhyaḥ prasaṃkhyānena nivartitā apavargahetuḥ anivartitā ca saṃsārahetur apy evaṃ jñātavyā   yugapaj jñānānutpattir manaso liṅgam atīndriyasyānyathā lakṣayitum aśakyatvād ātmavan manaso 'pi liṅgaṃ lakṣaṇam uktam ghrāṇāder api gandhādijñānaṃ liṅgam eva lakṣaṇam iti ātmā tāvad vyāpakatvāt sarvair indriyaiḥ sambaddhaḥ indriyāṇy apy anidrasya prekṣaṇādyavasare tais tair arthaiḥ sambaddhāni tathāpi gandhādijñānāni yugapan notpadyante vyāsaṅgadarśanāt tatra yasya sannidher asannidheś ca jñānasyotpattir anutpattiś ca tan manaḥ prayogaś cātra ātmendriyārthādayaḥ kramasaṃyogisahakāryantarāpekṣāḥ sannihitānām api kramakāryotpādakatvād vastropakṣiptacitrotpādakā iva varṇakādayo manaso liṅgam ity asamāsābhidhānāt liṅgāntaram api sūtram sukhādayaḥ indriyaparicchedyāḥ pratyakṣasaṃvedyatvād rūpādivat bāhyendriyāṇāṃ sāmarthyānupalabdheḥ sukhādiparicchedakaṃ yad indriyam tan mana iti smṛtyanumānāgamasaṃśayādijñānānāṃ ca karaṇapūrvakatvam indriyapūrvakatvaṃ vā sādhyate jñānatvāc cakṣurādijanitajñānādivat icchāder api kriyātvāt karaṇapūrvatvasiddhau pariśeṣān manaḥ siddhim icchati yad vākṣajatvam icchādīnāṃ api sādhyam ātma viśeṣaguṇatvena hetunā  yadi mano 'pīndriyaṃ tataḥ kimarthaṃ pṛthag uktam sarvārthatvābhautikatvādivaidharmyād ity eke apare tu āha manomūlatvāt sarvendriyāṇāṃ pravṛtteḥ tajjayād eva sarvendriyajayasiddhir ato manojaye mumukṣuṇātiyatnaḥ kartavya iti jñāpanārthaṃ manaḥ pṛthag uktam iti   pravṛttir vāgbuddhiśarīrārambhaḥ vāciko mānasaḥ kāyikaś ca vyāpāraḥ pravṛttir ity arthaḥ mano 'tra buddhiśabdenoktaṃ karaṇavyutpattyā sā ceyaṃ trividhāpi vihitapratiṣiddhabhedena dvividhā pravṛtteḥ puṇyaṃ pāpaṃ phalam tadbhedaś ca sūkṣmaḥ parisaṃkhyātuṃ na śakyate sthūlaś ca dharmaśāstreṣu darśita iti   pravartanālakṣaṇā doṣāḥ vihite pratiṣiddhe ce puruṣaṃ pravartayantīti pravartanā rāgadveṣamohāḥ tallakṣaṇās tatsvabhāvā ity arthaḥ anye tu varṇayanti pravartanā pravṛttihetutvaṃ rāgādigato dharmaḥ svasaṃvedyas tallakṣaṇaṃ cihnaṃ yeṣām tathoktāḥ sarvathāpi rāgādaya eva doṣā ucyate tattrairāśyaṃ rāgadveṣamohārthāntarabhāvāt iti vacanād gamyate   punarutpattiḥ pretyabhāvaḥ pūrvopāttaṃ śarīrādikaṃ hitvā punaḥ śarīrādyantaraprāptir ātmanaḥ pretyabhāvaḥ mṛtvā punar janmety arthaḥ punar ity anādyā na kadācid ādyā yātmana utpattiḥ śarīrādisambandhaviśeṣalakṣaṇā sā sarvā punar bhavati na kadācit prathamety arthaḥ tasmād anādir ayaṃ pretyabhāvaḥ paryavasānam apy apavargaṃ vināsya nāstīty etajñāpanārthaṃ janmamaraṇa duḥkhātiśayabhāvanārthaṃ ca dehākṣābhyāṃ pretyabhāvaḥ pṛthag upadiṣṭaḥ   pravṛttidoṣajanito 'rthaḥ phalam pravṛttir doṣaś ca pūrvoktās taiḥ kiṃcid vyavadhānena janito 'rthaḥ prayojanaṃ phalam dvividhaṃ hi prayojanam heyam upādeyaṃ ca tatra heyaṃ mukhyagauṇabhedabhinnam anekaprakāraṃ duḥkham upādeyaṃ tv aviduṣāṃ mukhyagauṇabhedabhinnaṃ mukham viduṣāṃ tu sarvaṃ heyam sukhasyāpi duḥkhahetutvena pratipādanāt tathā ca sarvaduḥkhaṃ vivekinaḥ ity adhyātmavidaḥ tatra sukhaduḥkhayoḥ svakarmopārjitatvena samatābhāvanārthaṃ phalaṃ duḥkhāt pṛthag upadiṣṭam   bādhanālakṣaṇaṃ duḥkham bādhanālakṣaṇaṃ bādhanāsvabhāvaṃ mukhyaṃ duḥkham gauṇāpekṣayā tu bādhanālakṣaṇaṃ yasya śarīrādes tat tathoktam bādhanā pīḍā santāpa ity arthaḥ   tadatyantavimokṣo 'pavargaḥ tasmān mukhyagauṇa bhedabhinnād duḥkhād atyantavimokṣaḥ satataṃ vicchinnatā ātmano 'pavarga iti tad evaṃ lakṣaṇabhedād api dvādaśavidhaṃ prameyam uktam na tu caturvidham iti  satyam dvādaśavidham uktam kiṃ tu taddvādaśavidham api heyādirūpena caturdhā bhāvyamānaṃ niḥśreyasanimittaṃ bhavatīty ataś caturvidham uktam sūtrakāras tu nyāyaprāptaṃ cāturvidhyam iti manyamānaḥ sākṣān noktavān na hi heyādirūpāniścaye śarīrādiṣv ahaṃkāranivṛttir vairāgyotpādanadvāreṇa tadatyantavimokṣo 'pavargaḥ sambhavati caturvargāntarbhūtatvāc ca dvādaśavidhasyāpi  yady evam cāturvidhyam eva sūtrakṛtā kasmān noktam na paramataniṣedhārthatvāt  tatra sāṃkhyānāṃ matam heyaṃ duḥkhaṃ rajovṛttyātmakam draṣṭṛdṛśyayoḥ saṃyogo heyahetuḥ tasya hetur avidyā tadabhāvāt saṃyogābhāvo hānaṃ taddṛśo kaivalyam vivekakhyātir aviplavā hānopāyaḥ iti  śākyānāṃ ca duḥkham samudayaḥ virodhaḥ mārgākhyaṃ caturāryasatyaṃ jñānaṃ muktyartham iṣṭam tatra duḥkhaṃ saṃsāriṇaḥ skandhā rūpam saṃjñā vedanā vijñānam saṃskāra iti pañcaskandhāḥ tatra bhūtabhautikasamudāyo rūpam iti vacanād rasādir api rūpaskandha ucyate yenārtho 'bhilapyate so 'bhilāpaḥ sukhaduḥkhādir vedanā bodhākāro vijñānam śubhādivāsanā saṃskāra iti eṣāṃ saṃsāritvaṃ duḥkhasvabhāvatvaṃ ca prapañcena śākyaiḥ samarthitaṃ granthātigaurava bhayān nehocyate tasya hetuḥ samudayaḥ śarīrendriyasthānādiṣv ātmātmīyābhiniveśajāgrahalakṣaṇā tṛṣṇā pradhānaṃ nimittaṃ samudayaḥ vitṛṣṇasya hy avidyākarmādyupanīteṣv api rajatarājyādiṣv apravṛtteḥ sarvaduḥkhahānaṃ nirodhaḥ tasyopāyo nairātmyajñānaṃ mārgaṃ iti tad evaṃ paramate 'pi heyādicatuṣṭayajñānaṃ muktinimittam iṣṭam tanmataniṣedhārtham ātmādibhedopanyāsaḥ kṛtaḥ  tatrātmajñāne sati paralokākāṅkṣā bhāvati nānyatheti vakṣyāmaḥ tadvyatiriktadehajñāne ca tatrātmabuddhir nivartate tatas tadarthaṃ hiṃsādikaṃ na karoti duḥkhāyatanaṃ ca pratipadya tatrāgraho nivartate satsv api doṣanimitteṣu indriyāṇām apravṛttau na doṣotpattis tatpravṛttau vāvaśyaṃ doṣotpattir ity evam indriyasvarūpaṃ jñātvā tatpratyāhārārthaṃ yatate yatamānas tadartheṣu vipākaphalavat pariṇāmaduḥkhahetutvenāvagateṣūpādeyabuddhiṃ tyaktvā vairāgyaṃ bhāvayati mithyātattvabuddhīnāṃ ca saṃsārāpavargahetutvaṃ jñātvā mithyābuddhīḥ parisaṃkhyānena tirobhāvya tattvabuddhim abhyāsena puṣṇāti manasas tu pṛthak parigrahe prayojanaṃ prāg evoktam pravṛttīś ca dharmādharmādi jananadvāreṇa duḥkhamūlaṃ jñātvā pariharati na pravṛttiḥ pratisandhānāya kṣīṇakleśasya ity evaṃ doṣasvarūpaṃ jñātvā tatkṣaye 'tiyatnaṃ karoti pretyabhāvaphalayoḥ parijñāne prayojanam uktam duḥkhaṃ ca bhāvanārthaṃ jñātavyam brahmādistambāntaṃ viśvaṃ sarvaṃ duḥkhānuviddhaṃ jñātvā tatra virajyate viṣānuviddhamadhvādiṣv iva apavargaṃ cānuttamam anantam atinirmalaṃ sarvaduḥkhoparamaṃ jñātvā tadartham eva yatate tad evaṃ dvādaśaprakāreṣv api tattvajñānabhāvanā copayujyata ity ato 'pi dvādaśadhā prameyam uktam saṅkṣepabhāvanārthaṃ ca tasya cāturvidhyam ucyate  tatra heyaṃ duḥkham anāgatam atītaṃ hi prahīṇatvān na heyam vartamānam apy upabhogaprāptatvād aśakyahānam upabhogena tu hīyate ata eva tattvavido 'nāgatam eva duḥkhaṃ manyante na vartamānam na hi vartamānam ādhyātmikādi duḥkhaṃ hiṃsādirahitena śuddhena mārgeṇa parihartuṃ śakyate ahiṃsādikrameṇa ca pariharato 'nantam evāgāmiduḥkhaṃ pariharanti anāgataduḥkhaparihāre ca viśiṣṭa evopāyo 'sti sa ca duḥkhasūtre pradarśitaḥ pradarśayiṣyate cāgrataḥ tasmād anāgatam eva duḥkhaṃ hātavyam  tac ca duḥkham ekaviṃśatiprakāram śarīraṃ ṣaḍindriyāṇi ṣaḍviṣayāḥ ṣaḍbuddhayaḥ sukhaṃ duḥkhaṃ ceti viṣayā kathaṃ ṣad iti cet ucyate ghrāṇādīnāṃ pañcānāṃ gandhādayaḥ pañcaviṣayāḥ prādhānyenoktāḥ ṣaṣṭham indriyaṃ manas tena saṃvedyamāno yaḥ sukhasya duḥkhyasya ca hetur bhavati sa ṣaṣṭho viṣayaḥ ko 'sau sukhaduḥkhaṣaḍbuddhivyatirikta iti cet smṛtisaṅkalpau ity eke nidrālasyādir ity anye kāmādeḥ svāvacchinnātmapradeśe sukhaduḥkhādijanakatvaṃ vā ceṣṭendriyārthāśrayatvaṃ veti indriyāṇi viṣayās tadbuddhayaś ca duḥkhasādhanatvenaiva duḥkham ity ucyate  sukhaṃ tu duḥkhānuṣaṅgād duḥkham avinābhāvatvam anuṣaṅgārthaḥ sukhaṃ bhoktukāmināvaśyaṃ duḥkhaṃ bhoktavyam duḥkhaṃ ca jihāsatāvaśyaṃ sukhaṃ hātavyam vivekahānasyāśakyatvād iti  anye tv āhuḥ sukhaduḥkhayoḥ parasparaṃ janyajanakabhāvo 'sti yathā hi kṣutpipāsādiduḥkhaṃ vinā annapānāditaḥ sukhaṃ na bhavatīti kṣudādiduḥkhasyāpi sukhahetutvam tathā śarīrendriyaviṣayaviśeṣeṣu snehasukhaṃ vinā tadviyogataḥ tadvirodhi saṃsargato vā duḥkhaṃ na bhavatīti sukhasyāpi duḥkhasādhanatvam tato viṣayād arthāntaraṃ na vācyam  naitad asti khaṅgaprahārādibhyaḥ sukhābhāve 'pi duḥkhotpatteḥ kiṃ ca yathā viṣayo 'nubhūyamāna eva duḥkhahetuḥ na tathā sukham kiṃ tu sukhāpagamāt duḥkham anubhūyate ata eva sukhaprāptau duḥkhaṃ na bhaviṣyatīti sarvasaṃsāriṇāṃ bhrāntiḥ vipākaphalopabhogasukhavat sarvasyāpi viṣayopabhogasukhasya pariṇāme 'titīvraduḥkhahetutvāt ataḥ sarveṣu sukhatatsādhaneṣu āsaktipratiṣedhārtham duḥkhatatsādhaneṣu dveṣapratiṣedhārthaṃ cobhayoḥ samatābhāvanārtham sukham api duḥkham evety uktam duḥkhaṃ bādhanāpīḍāsantāpātmakaṃ mukhyata eva duḥkham iti  tasyaikaviṃśatiprakārasyāpi duḥkhasya nirvartakam asādhāraṇaṃ kāraṇam avidyā tṛṣṇe dharmādharmāv iti  tatra samyag adhyātmavidbhiḥ pradarśitasyārthasya viparītajñānam avidyā tatsaṃskāro 'pi avidyaivocyate ātmānam adhikṛtya yad vartate śarīrādi apavarga paryantaṃ tad adhyātmam tad ye tattvato vivecayanti te samyag adhyātmavidas taiḥ pradarśitam   asthisthūṇaṃ snāyuyutaṃ māṃsaśoṇitalepanam  carmāvanaddhaṃ durgandhipūrṇaṃ mūtrapurīṣayoḥ  jarāśokasamāviṣṭaṃ rogāyatanamāturam  rajasvalam anityaṃ ca bhūtāvāsam imaṃ tyajet  ity evamādi rāgāndhānāṃ tu tadviparītajñānam  amṛtasyeva kuṇḍāni sukhānām iva rāśayaḥ  rater iva nidhānāni yoṣitaḥ kena nirmitāḥ  ity evamādi evam ātmādiṣv apavargānteṣu rāgadveṣamohair andhīkṛtānāṃ viparītajñānaṃ draṣṭavyam duḥkhasūtre ca kiṃcid udāhṛtaṃ tad ihāvidyety uktam   punarbhavaprārthanā tṛṣṇā yathā viṣasaṃpṛkteṣv annapānaviśeṣeṣv asaṃpṛktādhyavasāye 'pi parasveṣv aparasvādhyavasāye 'pi vitṛṣṇo na pravartate so 'pravartamāno nānarthena yujyate tṛṣṇāgrastas tu jānann api pravartate so 'narthenāpi yujyate tathā śarīrendriyādiṣu yasyāgraho 'sti sa janmāntaram api prārthayamānaḥ tathā pravartate yathāsau punarbhavituṃ kairiṣṭāniṣṭasthānaśarīrendriyādibhir yujyate vitṛṣṇasya tu yadi kvacit kathaṃcin moho 'pi bhavati tathāpy asau vaitṛṣṇyād apravartamānaḥ saṃsāraṃ nādhigacchatīty ataḥ tṛṣṇāpi duḥkhakāraṇam  avidyā tarhy asamartheti cet na vitṛṣṇasyāpy aviduṣo pravartamānasyāpi sarpādiduḥkhaparihārāsāmarthyavad anyatrāpy asāmarthyāt na vitṛṣṇo 'pi niścalī sthātuṃ śaktaḥ prāṇidharmatvād āvaśyake 'pi karmaṇi vidvān vivecya hiṃsādiparihāradvāreṇa pravartamāno 'nāgataṃ duḥkhaṃ na prāpnoti  kiṃ ca duḥkhasūtroktanyāyāt teṣāṃ mohaḥ pāpīyān nāmūḍhasyetarotpatteḥ iti sūtrāc ca niścitaṃ pradhānaṃ duḥkhanimittam avidyeti avidyātṛṣṇayor nivṛttāv api śītavātadharmasannipātādibhyo duḥkhotpattir dṛṣṭety ato dharmādharmayor api duḥkhakāraṇatvaṃ niścīyate nanu ca dharmaḥ sukhasyāsādhāraṇo hetuḥ kathaṃ duḥkhasya kāraṇam iti na sukhasyāpi duḥkhatvenoktatvāt yaś cāyaṃ śarīrendriyaviṣayādisampādanadvāreṇa sukhahetur dharmaḥ so 'tra duḥkhakāraṇatvenoktas tasya kiṃcidvyavadhānena mahato duḥkhasya hetutvāt yas tu śuddhair īśvarabhaktiyogāṅgādisādhanair akāmitaphalair janitaḥ tattvajñānaśamasantoṣasukhahetuḥ sa na duḥkhasya vyavadhānenāpi hetur niḥśreyasahetur evāsau tathā ca tadartham yamaniyamābhyām ātmasaṃskāro yogāc cādhyātmavidyupāyaiḥ ity uktam  hānaṃ duḥkhavicchedaḥ dharmādharmārthakāmavaidyaśāstrair uktānām upāyānām anuṣṭhāne 'py ādhyātmikādiduḥkhavicchedākhyaṃ hānaṃ bhavatīti tadvyavacchedārtham ātyantikagrahaṇam na hi brahmalokādiprāptasyāpy ātyantikaṃ duḥkhahānam asti dharmakṣayād āvṛttiśravaṇāt anyo 'nyābhibhavavyāghātādiśravaṇāc ca apavargaprāptasya tu duḥkhahetor avidyātṛṣṇāder atyantocchedān na kadācit kathaṃcid duḥkhasambandha iti  tasyātyantikaduḥkhahānasyopāyaḥ tattvajñānam tadupāyatve cokta eva nyāyo duḥkhasūtre kiṃ viṣayaṃ tattvajñānam apavarganimittam ātmaviṣayam nanu dvādaśa prameyaviṣayam uktam satyam kiṃ tv ātmanaḥ prādhānyajñāpanārtham ātmaviṣayam ity uktam ata evādau sa nirdiṣṭaḥ  sa ca nityavyāpakācalanirmalasvabhāvo 'pi śarīrādibhir daśabhir yogāt jāyate mriyate pradeśasthaḥ pravartate nirvartate rāgī dviṣṭo mūḍho duḥkhīty evaṃ nikṛṣṭarūpeṇābhāti yadā tv evaṃ doṣayuktāni śarīrādīni duḥkhāntāni bhāvanayaiva santyajyātmajñānaikaratir bhavati tadā svenaiva nityatvādirūpeṇa prakāśamāno 'pavargaṃ prāpyātyantanirmalaḥ svātmany eva tiṣṭhatīty ato 'pavargo 'nte 'bhihitas tataḥ paraṃ hātavyaprāptavyābhāvāt sarvavyāpāranivṛtter iti vede 'py ātmaivātiprayatnena jñātavya ity upadiśyate tathā coktam ātmā vāre draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ  śrotavyaḥ śrutivākyebhyo mantavyaś copapattibhiḥ  matvā ca satataṃ dhyeya ete darśanahetavaḥ  iti tathā tarati śokam ātmavit iti  sa dvividhaḥ paraś cāparaś ca ubhāv apy etau mumukṣuṇā jñātavyau tathā coktam dve brahmaṇī veditavye paraṃ cāparaṃ ca ityādi  tatra paramātmā bhagavān maheśvaraḥ tasya lakṣaṇam paramaiśvaryaviśiṣṭatvam saṃsāradharmair rāgadveṣamohaduḥkhādibhir anādyasaṃspṛṣṭatvam anādisarvajñatvam sakalajagadvidhātṛtvaṃ ceti katham evaṃlakṣaṇo 'sau jñātavya iti anumānād āgamāc ca  tatrānumānaṃ tāvad ucyate vivādādhyāsitam upalabdhimatkāraṇam abhūtvā bhāvitvāt vastrādivad iti dharmiviśeṣānabhidhānāt sandigdhaḥ pakṣa iti cet na vivādaviṣayābhidhānena dharmiviśeṣasiddher yatra dharmiṇi vivādaḥ sa eva pakṣa iti vivādasyānekarūpatvād aniścaya eveti cet na sādhyaviśeṣābhidhānena tadviśeṣasiddher bhojanādikriyāviśeṣavacanena brāhmaṇādiviśeṣaniścayavad iti yatraiva buddhimatpūrvakatvaṃ vādinābhyupagataṃ pareṇa nābhyupagamyate tasyaiva vivādādhyāsitaśabdenābhidhānam nākāśādeḥ vastrāder vā tannābhyupagama virodhenāpi dṛṣṭāntāsiddhir iti cetanapūrvakatvaṃ vastrāder apy asiddhaṃ cetanasyākartṛtvād iti cet na cetanapreritaśarīrādeḥ pravṛtteś cetanasyaiva hi kartṛtvam svatantro hi karteti ucyate śarīrādeś ca svātantryaṃ nāsti puruṣābhiprāyānuvidhāyitvāt mṛtaśarīrādeḥ kartṛtvānupalambhāc ca  vatsādivivṛddhyartham acetanasya kṣirādeḥ svātantryeṇa pravṛttyupalambhād iti cet na sādhyenāvyabhicārābhāvāt evaṃ hi sarvo 'pi hetur vyabhicārī syāt cetanasyākartṛtve 'numānenāgamena ca virodhas tathā hi loke 'pi śāstraśilpādikāryaviśeṣaṃ dṛṣṭvā jñānaviśeṣaṃ tatkartur anuminoti tajjñānarahitānāṃ cākartṛtvam eveti āgameṣv api vedasmṛtipurāṇādiṣu jñānina eva kartṛtvaṃ śrūyate vidvān yajeta ityādivacanād dharmādikartṛtvam api cetanasyaiveti nanu ca śāstraśilpādikartṛtvaṃ jñānecchāprayatnavato 'cetanasyaiva buddhitattvasya na tu cetanasyeti tad idaṃ mahāmohavijṛmbhitaṃ yajjñānavān acetana iti yo 'sau jñānecchādīnām āśrayaḥ sa eva hy ātmā na tato 'nyaś cetano 'stīti vakṣyāmaḥ pratipāditaṃ ca buddhiḥ upalabdhiḥ jñānam ityādiśabdānāṃ paryāyatvam iti  aparas tv āha kasyacid hetumātrasya yady adhiṣṭhātṛtocyate karmabhiḥ sarvajīvānāṃ tatsiddheḥ siddhasādhanam iti idaṃ tāvad asabaddhābhidhānaṃ nigrahasthānam buddhimatpūrvakatve sādhye kaḥ prastāvo 'cetanaiḥ karmabhiḥ siddhasādhyatodbhāvanasya buddhimatkṛtaiḥ karmabhiḥ kṛtaṃ sthāvarādikāryaṃ kathaṃ na buddhimatpūrvakam iti cet na vivakṣitāparijñānāt buddhimatā hi sākṣātkṛtaṃ buddhimatpūrvakaṃ vivakṣitam na tu pāramparyeṇāpi kṛtam buddhimatpūrvakam api hi karma yāvan na tacchaktiṃ jñātvā vijñānavatādhiṣṭhitaṃ bhavati tāvan na svakāryaṃ karoti na hi buddhimatkṛtaṃ sthālyādi buddhimad adhiṣṭhātṛnirapekṣam eva svakāryaṃ kartuṃ śaknoti taccharīreṇaivānaikāntikatvāt taccharīrasyāpi anyabuddhimatkāraṇatve vānavasthāprasaṅga iti cet na īśvarasya śarīrāstitve pramāṇābhāvāt na cāpramāṇakasya śarīrasyāsiddhau tasyāpy asiddhiḥ atiprasaṅgāt kartṛtvenaiva śarīrayogaṃ sādhayato 'pasiddhāntaprasaṅgaḥ kartṛtvasya tvayāniṣṭatvāt prasaṅgasādhanam apy ayuktam prasaṅgasya mūlānumānabādhitatvād āśrayāsiddhatvāc ca  nanv aśarīrasya muktātmavad vyāpāra eva nāsti nirvyāpārasya ca kartṛtvam ayuktam muktātmano vā kartṛtaprasaṅgaḥ ko 'yaṃ vyāpāraḥ yady utkṣepaṇādilakṣaṇaḥ so 'mūrtatvān na kasyacid ātmano 'stīti sarvasyātmano 'kartṛtvaprasaṅgaḥ śarīrasyaiva hi mukhyam utkṣepaṇādi karma tathā ca kartṛtvam api śarīrasyaiva mukhyaṃ syān nātmanaḥ tataś cānyakṛtaṃ karmānyenopalabhya bhujyata iti syāt tataḥ sāṃkhyaśāstrādimatānupraveśaḥ syāt dhātvarthalakṣaṇaś ced vyāpāraḥ so 'śarīrasyāpy ākāśāder astīti muktātmanāṃ tu na karmādikṛtāsti śaktir nāpi svābhāvikīty akartṛtvam parameśvarasya tu svābhāvikī śaktir uttamaiśvaryalakṣaṇāsti tena tasya kartṛtvam tathābhūtā ca śaktiḥ kāryaviśeṣair vānumīyate  nanv evaṃ viśiṣṭakartranumāne dṛṣṭāntasya sādhyavikalatā hetuś ca viruddhaḥ prasajyata iti tad uktam  kumbhakārādyadhiṣṭhānaṃ ghaṭādau yadi ceṣyate  neśvarādhiṣṭhitatvaṃ syād asti cet sādhyahīnatā  yathāsiddhe ca dṛṣṭānte bhaved dhetor viruddhatā  asyārthaḥ kumbhakārādhiṣṭhitatvaṃ dṛṣṭānte yady abhyupagamyate tadeśvarādhiṣṭhitatvaṃ na syāt tataś ca sādhyavikalatā atheśvarādhiṣṭhitatvam apy astīty abhyupagamyate tathāpi sādhyavikalatā yasmād ubhayasampatipattau dṛṣṭāntatvaṃ yuktam na ceśvarādhiṣṭhitatvaṃ kvacid ubhayoḥ sampratipannam yena sādhyahīnatā na syāt yathāsiddhe ca dṛṣṭānte na kevalaṃ sādhyahīnatvaṃ dṛṣṭāntasya hetor api viruddhatā syāt yena yena dṛṣṭānte hetur vyāptaḥ taṃ tam arthaṃ vyāptibalena sādhayati ghaṭādau ca dṛṣṭānte 'nīśvaraḥ śarīrī vināśī rāgādiyogī ca kartā dṛṣṭas tena sādhye 'pi tathābhūta eva kartā prāpnotīti  tad etad aviditahetudṛṣṭāntasvarūpasyābhidhānam tathā hi kiṃ śabdopāttasādhyāpekṣayā sādhyahīnatvādidoṣa ucyate kiṃ vābhiprāyavyāptasādhyāpekṣayeti prācīnapakṣe tāvan na sādhyahīnatvādidūṣaṇam na hīśvarapūrvakatvaṃ sādhyaṃ śabdenopāttam kiṃ tarhi buddhimanmātrapūrvakatvaṃ sāmānyam tādṛśā ca sādhyasāmānyena vyāptiḥ prasiddhaiveti kathaṃ sādhyahīnatvādyavakāśaḥ athābhiprāyavyāptasādhyāpekṣayocyate tadā sarvānumānānāṃ sādhyahīnatvādiprasaṅgaḥ sarvānumāneṣv api hi pratipattiviṣayasyārthaviśeṣasyānumātrābhiprāyeṇa vyāptatvān na hi nirviśeṣaṃ sāmānyaṃ pratipattipravṛttyor viṣayas tasya prāg eva siddhatvād dāhādyasamarthatvāc ca nāpy agnimātreṇa tadvattā sādhyate deśakālavyavahitenāgninā tadvattāyāḥ sādhayitum aśakyatvāt nāpi pradeśamātrasya vaiphalyāt tasmād ayaṃ pradeśaḥ tenāgnināgnimān ity ayam abhiprāyo vādinaḥ tathā ca tādṛśā sādhyaviśeṣeṇa sādhanasya vyāpter asambhavād apravṛttir anumānasya tato 'numānād agnyarthināṃ deśādiviśeṣābhimukhyena pratipattiḥ pravṛttiś ca na syād iti kiṃ cāpūrvaviśeṣāpratipādakatvenānumānasya gṛhītagrāhitvena smṛtivad aprāmāṇyaprasaṅgaḥ yaś cāpūrvo 'ṃśaḥ sādhyate na tena dṛṣṭānte 'nvayaḥ pratīyata iti sādhyahīnatvādidoṣaprasaṅgas tasmād abhiprāya vyāptaviśeṣaviruddhatvena sarvānumānānām aprāmāṇyaprasaṅgād anumānapramāṇavāditvaṃ nivartate aprāmāṇyavādino 'pi virodhaḥ prapañcena prāg evoktaḥ pramāṇasyāgauṇatvādītyādipūrvapakṣadūṣaṇāvasare yad apy uktam dṛṣṭānte hetur yena yena vyāpto dṛṣṭas taṃ taṃ pratipādayatīti tad apy ayuktam na hi mahānasādau sthālyādīnāṃ sambandhī dṛṣṭo dhūmaḥ sthālyādikam api pratipādayatīti sthālyādinā na niyato dhūmas tena tan na pratipādayatīti cet ko 'yaṃ niyamaḥ yad api nābhāvād anyaḥ tan na vidmaḥ athāvinābhāva eva tadānīśvaratvādibhir api kāryatvasya niyamo nāsti tatpratipattir api mā bhūt īśvarānīśvaratvādayo hi kartṛviśeṣāḥ sāmānyena ca vyāptir na viśeṣeṇa na hi kāraṇatvādibhir viśeṣaṇair agnir dhūmasya vyāpaka iti nanu ca dhūmaviśeṣāt tāraṇādiviśeṣo 'pi tadvidā pratīyate satyam atrāpi kāryaviśeṣeṇa kartṛviśeṣaṃ viśeṣyavyāptijñaḥ pratipadyata eva viśeṣa vyāptyanabhijñas tu dhūmād api na tāraṇādiviśeṣaṃ pratyeti tathāpy agnimātram anuminoti  syād etat tāraṇādiviśeṣeṇa dhūmamātraṃ na vyāptam dhūmamātrāt tāraṇādiviśeṣānanumāne 'py agnyanumānaṃ yuktam anīśvaraśarīritvādiviśeṣeṇa tu kāryamātraṃ vyāptam tena kāryamātrād apy anīśvaratvādiviśeṣāpratītau kartur anumānaṃ na yuktam iti naitad asti yadi hy anīśvaratvādiviśeṣeṇāpi kāryamātraṃ vyāptaṃ syāt tadā yatra yatra kāryaṃ dṛśyate tatra tatrānīśvaratvādiviśeṣayuktakartṛsiddhir ekasya dhūmāgnisiddhivat na caitad asti na hi kṣityādikāryam asmadvidhaḥ kartā janayituṃ śaknoti tadaśaktaś ca kathaṃ tatkartā vā tenānumīyate na ca dṛṣṭānte sambandhadarśanamātreṇa vyāptiḥ sidhyati kāryatvānuṣṇatvādīnām api tathātvaprasaṅgāt na cānīśvaratvādiviśeṣasiddhau kartṛtvasyāpy asiddhir yuktā na hi tejasaḥ kāryatvenānuṣṇatvāsiddhau anityatvasyāpy asiddhiḥ paramāṇūnāṃ vā rūpādisaṃskārasamavāyikāraṇatvenānityatvādiviśeṣāsiddhau rūpādimattvasyāpy asiddhir yukteti śarīritvādiviśeṣasiddhau hy abādhitaviṣayatvāṅgavikalatvād asamartho hetur naiva kartṛmātrasādhane hetoḥ kenacid aṅgena vaikalyam asti yena tatrāpy asamartho hetuḥ syāt kathaṃ tarhīśvaratvādiviśeṣasiddhiḥ vyatirekabalena sa eva hetuḥ pratipakṣapratiṣedhapramāṇair upakṛtaḥ sarvajñatvādiviśeṣaviṣayatvena vyavatiṣṭhamānaḥ kevalavyatirekī bhavatīty uktam na hy anyathā kṣityādeḥ kartṛsāmānyaṃ sidhyati  kathaṃ punar īśvarakṛtakāryaviśeṣāparijñāne 'pi tatsiddhiḥ kāryavailakṣaṇyāt yathāgarukṛtadhūmaviśeṣāparijñāne 'pi tṛṇādikṛtadhūmaviśeṣebhyo vilakṣaṇaṃ dhūmam upalabhamānas tṛṇādibhyo vilakṣaṇam ivendhanam anumāya tatrāptād agarusaṃjñāṃ pratyeti svayaṃ vā saṃjñāntaraṃ karoti tathāsmadādikṛtakāryaviśeṣebhyo vilakṣaṇaṃ kṣityādikāryam upalabhamāno 'smadādhibhyo vilakṣaṇaṃ kartāram anumāya tatrāptād īśvarasaṃjñāṃ pratyeti svayaṃ vā saṃjñāntaraṃ karotīti  yady apy anumātrāgarudravyaṃ na dṛṣṭam tathāpy anyena dṛṣṭam īśvaras tu kenāpi na dṛṣṭa iti cet kenāpi na dṛṣṭa iti kathaṃ jānīṣe na hi tvaṃ sarvaprāṇināṃ darśanaṃ vetsi kiṃ cādṛṣṭendriyādikenāpi na dṛṣṭam iti tadanumānam api na syāt na ca kriyāta eva svarganarakādiphalam tasyāḥ kṣaṇikatvena janmāntare phalārambhe 'sāmarthyāt sūkṣmībhūtvāvatiṣṭate ity etad api na kenacid dṛṣṭam iti kathaṃ gamyate arthāpatteś cet na arthāpatter anumānāntarbhāvitvāt tathā nādhiṣṭhānam evendriyam golakenāprāptasya candrāder grahaṇāt aprāptasya ca grāhakatvaṃ nāstīty uktam cakṣurdṛṣṭāntenānyendriyāṇām apy adhiṣṭhānavyatirekitvaṃ draṣṭavyam pārthivāpyādirūpatvaṃ cendriyāṇāṃ sādhitam ato 'pi nādhiṣṭhānam indriyam tasmād yathā sukhādiliṅgena rūpādyupalabdhyā cātyantaparokṣasya karmākṣāder anumānam tathā kṣityādikāryeṇeśvarasyeti  yathā ca karmākṣādau vyaṃjakatvādidṛṣṭāntadharmo nāpādyate tatheśvare 'pi dṛṣṭāntadharmo 'nīśvaratvādir nāpādanīyaḥ utkarṣādiprasaṅgasya viśeṣaviruddhānāṃ ca sarvānumāneṣu samānatvān na tair anumānasya vighātaḥ sarvānumānāprāmāṇyaprasaṅgāt syād etat yadi sarvānumāneṣūtkarṣāpakarṣābhyāṃ viśeṣaviruddhaiś ca sādhyaviśeṣaḥ pratikṣipyate tadā karmendriyāgnyādiviśeṣābhāve sati sukhaduḥkharūpādyupalabdhidhūmādiviśeṣo nopapadyate atra tu sarvajñatvādiviśeṣanirākaraṇe kiṃ nopapadyate yena tatpratiṣedho 'pratiṣedhaḥ syāt  kṣityādikāryam evātra nopapadyate na hy ākasmikaṃ kāryaṃ sambhavati nityaṃ sattvam asattvaṃ ca ityādyuktatvāt nāpy acetanebhya eva hetubhyaḥ kāryotpādo 'cetanānāṃ svataḥ pravṛttyasambhavāt svabhāvena hi pravṛttāv anuparamaprasaṅgas tantvādīnām api svataḥpravṛttiprasaṅgaś ca viśeṣābhāvāt  karmāṇo 'py acetanatvān na svataḥ pravṛttir nāpi pravartakatvam na hy acetano hetuś cetanānām adhiṣṭhātā kaścid aviśeṣād adṛṣṭatvāc ca adhiṣṭhātur acetanatve ca nirabhiprāyavyāpāratvāt tadadhiṣṭhitebhyo ghuṇādipadavinyāsavan na deśādiniyatasvabhāvaṃ kāryam upapadyate na hi sthāvarajaṅgameṣv avayavaviśeṣāṇāṃ bāhyānām ābhyantarāṇāṃ ca niyatāniyatajātīyeṣu niyatāniyatām eva racanāṃ buddhiviśeṣeṇa niyamito cetano hetuḥ kartuṃ śaknoti buddhimadadhiṣṭhitebhya eva hi citralekhādyupādānopakaraṇebhyaḥ sthāvarajaṅgamajātiviśeṣākṛtiṣv avayavaracanāviśeṣaniyamopalabdhiḥ tathā ca vivādādhyāsitāni upādānopakaraṇāni buddhimadadhiṣṭhitāny eva kāryaṃ kurvanti acetanatvāt citrādyupādānopakaraṇavad iti  bhoktraivādhiṣṭhitatvāt siddhaḥ sādhyata iti cet na śarīrotpatteḥ prāktasyācetanatvād asvatantratvāc ca na hi garbhādiduḥkhaprāptyarthaṃ kvacid ātmanaḥ śarīrādikaṃ karoti yadāpi tasya caitanyaṃ svātantryaṃ ca bhavati tad api na tadrasamaladhātvadṛṣṭādiviṣayaṃ jñānam adṛṣṭādiśaktim api hi jñātvā pravartamānasyecchāvighātaḥ kvacid api na syāt  na cāyaṃ svaśarīre 'py asthimajjāśukraśoṇitādīnāṃ tatsaṃcāraṇāya nāḍīviśeṣāṇāṃ ca yathā hi sanniveśaṃ kartuṃ jānāti nāpi pratidinaṃ śarīropacayārthaṃ rasamaladhātubhāvenāhāraṃ pācayitvā rasādīn pṛthak pṛthak kṛtvā nāḍīviśeṣair yathāsthānaṃ saṃcārayituṃ śaknoti etena pitror api kartṛtvaṃ niṣiddham na hi tadviṣayajñānecchāprayatnābhāve 'pi tatkartṛtvaṃ yuktam sarvasya sarvakartṛtvaprasaṅgāt sati bhāvamātreṇāpi kartṛtve vyomāder api kartṛtvaprasaṅgāt yo hi jñātvā svecchayopādānopakaraṇāni prayuṅkte sa eva loke śāstre ca svatantraḥ karteti prasiddhas tadbuddhīcchāprayatnaniyamitānām evopādānādīnāṃ svayam acetanānām apratiniyatasanniveśādihetutvaṃ yujyate nānyathā mṛtpiṇḍādīnām iva tad yo 'sau sthāvarajaṅgameṣv antarbahirvartināṃ sūkṣmāṇām apy upādānādīnāṃ jñānecchāprayatnair niyamayitā sa bhagavān īśvaraḥ  śarīrādirahito 'py ata evāyam śarīrī hi hastādinā sthāvarādiṣu vyāpāraṃ kurvan kulālādivat pratyakṣa eva syāt antaḥśuṣireṣu cātisūkṣmeṣu hastāder anavakāśādrasādisaṃcāraṇaṃ na syāt tataś ca rūpaparivartāvayavavṛddhipuṣṭyādikaṃ na syāt duḥkhādiyoge 'pi tadabhibhavena śaktivyāghātāt sātatyena ca sthāvarādīnāṃ yathārtham utpattivṛddhyādikaṃ na syād iti evaṃ ca śarīravṛkṣādikāryam apy anīśvaraḥ śarīrādiyogī ca kartuṃ na śaknoti kim uta bhūbhūdharādikāryam iti  bhūbhūdharādeś ca kāryatvaṃ sāvayavatvena pratīyate sāvayavasya nityatvavirodhāt khananādinā caikadeśavināśadarśanāt avayavavināśe 'py avayavivināśa ity ayuktaṃ sarvāvayavānāśe 'py avināśaprasaṅgād iti yac coktam  kulālavac ca naitasya vyāpāro yadi kalpyate  acetanaḥ kathaṃ bhāvas tadicchām anurudhyate  yady asya bhavataḥ kulālādivad hastādyutkṣepaṇādirūpo vyāpāro nāstīti kalpyate kathaṃ tarhi paramāṇvādīnāṃ tadvyāpārāt pravṛttiḥ tadicchāmātrāt tu na yuktā na hi kulālecchāta eva daṇḍādīnāṃ pravṛttir upalabhyate rājecchāto mantriprabhṛtivad ity ayuktam mantriprabhṛtayo hi rājñābhiprāyaṃ kutaścid avagamya pravartante paramāṇvādibhāvas tv acetanaḥ sa kathaṃ tadicchāṃ veti ajānānaś ca kathaṃ tadicchānuvidhānena pravartata iti  atrocyate kim anenākasmikī paramāṇvādīnāṃ pravṛttiḥ pratipādayitum iṣṭā kiṃ vā cetanānadhiṣṭhitakarmādinimittā uta dehādimatpuruṣavyāpāranimitteti na tāvad ākasmikī kasyacit pravṛttiḥ deśakālādiniyamābhāvaprasaṅgāt nāpi cetanānadhiṣṭhitakarmādinimittā mṛtpiṇḍādiṣv anupalambhād acetanasya ca karmādeḥ svataḥ pravṛttir anyapravṛttihetutā ca prākpratiṣiddheti śarīrādimatpuruṣavyāpāranimittāpi sthāvarādyupādānādīnāṃ pravṛttir anantaram eva pratiṣiddhā tad evaṃ pariśeṣāt mūlānumānasya siddhatvādidoṣābhāvāc ceśvarecchāta eva paramāṇvādīnāṃ pravṛttiḥ siddhā kulālasya tu vyāhataśaktitvān na tadicchāmātrāt daṇḍādīnāṃ pravṛttiḥ yaccoktam acetanaḥ kathaṃ bhāvaḥ tadicchām anurudhyate iti tan na śarīratadavayavānām acetanatve 'py ātmecchānuvidhānena pravṛtter upalambhāt na hy ayaṃ svaśarīraṃ prerayan nātmā śarīrāntareṇa prerayati karmaṇā puruṣasyopabhogyatvena samarpitaṃ śarīram tena tadicchāvaśena pravartata iti cet bhavatu nāmaivaṃ tathā yācetanatvād icchāmātrān na paramāṇvādeḥ pravṛttir ity asyānaikāntikatvaṃ parihṛtaṃ yathā ca bhāvatām ayaṃ viśeṣa uktas tathāsmābhir apīśvarecchālakṣaṇe viśeṣa ukta iti  api ca viṣayo 'pi karmaṇaivopabhogyatvena samarpitaḥ sa kiṃ na śarīravad icchāmātreṇa pravartate yathābhūtena karmaṇā śarīraṃ samarpitaṃ na tathābhūtena viṣaya iti cet evaṃ tarhi yathābhūteśvarasyecchā na tathābhūtā kulālādes teneśvarecchāta eva paramāṇvādeḥ pravṛttir na daṇḍādeḥ kulālecchāmātreṇeti kim atra viruddham  kiṃ ca dhyānavidaḥ kecid abhidhyānamātreṇa dṛṣṭakavad daṇḍādikam api prerayanto dṛśyante tato 'pi paramāṇvāder īśvarecchātaḥ pravṛttir nāsambhāvyā śaktitāratamyaṃ ca puruṣeṣu dṛṣṭam tena kasyacid īdṛśaṃ sāmarthyaṃ yadicchāmātreṇa sarvaprerakatvam iti  kaś cāyaṃ vādināṃ moho yenādṛṣṭapūrvakatāviśeṣe 'pi karmaṇaḥ svātantryeṇa hetutvaṃ viruddham apy abhyupagamyate bhagavatas tv anekāgamayuktipratipāditam api neṣyate na ca karmāpi cidrūpaṃ yato anenāhaṃ kṛtam iti jñātvā tasyaiva śarīrādibhogayogyaṃ kṛtvā samarpayet nāpi śarīraṃ cidrūpam yena 'asyaiva karmaṇāhaṃ samarpitam' iti jñātvā bhṛtyavad icchānurodhena pravarteta  nanu ca svargakāmo yajeta ity anenāgamena puruṣasya bhoktṛtvaṃ pratipāditam tac ca sarvakarmaṇāṃ bhogasampādakatvaṃ śarīrānapekṣaṃ na sambhavati bhogyatvaṃ ca tadicchānurodhitve sati bhavati tasmāt śrutārthāpattyā sarvasyaivāsya pratipādako vedaḥ kalpyate na ca paramāṇūnām īśvarecchānurodhitva pratipādakaṃ pramāṇaṃ kiṃcid astīti  tad etad ayuktam yataḥ svargakāmo yajeta ity yenāyaṃ niyogo dattaḥ sa eva tatkarmakāriṇaṃ phalaṃ dāsyati rājādivat ataḥ kṣīṇārthāpattir na karmaṇaḥ kāraṇatvaṃ pratipādayati samarthitaṃ ca vedasya pauruṣeyatvam  kiṃ ca yathā karmaṇāṃ sūkṣmarūpeṇāvasthānam apūrvotpādakatvaṃ vārthāpattitaḥ śarīrādihetutvaṃ ca kalpyate tathā buddhimadadhiṣṭhitatvam api śrutārthāpattitaḥ kiṃ na kalpyate anyathā hy acetanaṃ karmaṃ svakartāram ajānat kathaṃ tasyaiva phalaṃ samarpayet tatsvabhāvatve 'py ātmalābhānantaram eva phalaṃ sampādayet pradīpaprakāśavat cetanecchāpekṣitve tu nāyaṃ prasaṅgaḥ tadicchāyā rājādivatkālaniyamābhāvāt  paramāṇūnām īśvarecchānurodhitvapratipādakaṃ pramāṇaṃ nāstīty etad apy andhaceṣṭitam anumānasyoktatvāt āgamasya vakṣyamāṇatvāc ca kiṃ ca vivādāspadībhūtāḥ paramāṇvādayaḥ kasyacid icchānurodhinaḥ pravṛttimattvād vastrādivat yasyecchānurodhinaḥ sa bhagavān īśvaraḥ tasya hi svabhāvena paramaiśvaryasāmarthyāt svaśarīrakalpāḥ sarve bhāvās tadicchānuvidhānena pravartante asmadāder aiśvaryābhāvāt tadadhiṣṭhitakarmavaśāt śvaśarīram evecchānurodhi saṃjātam iti ko 'tra virodhaḥ  yad apy āha  pratyakṣādyavisaṃvādi prameyavādi yasya tu  sadbhāvavāraṇe śaktaṃ ko nu taṃ kalpayiṣyati  iti tad apy ayuktam prameyatvādeḥ sadasadubhayadharmatve 'pi pratibandhāsiddheḥ saddharmo hy asattve sādhye viruddha eva syāt abhāvadharmas tv asiddhe dharmiṇy asiddhaḥ syāt dharmiṇas tu sattvena siddhau bādhitaviṣayo 'sattvena siddhau tu vyarthaḥ prameyatvādihetuḥ ubhayadharmas tv anaikāntika eveti tasmān na prameyatvādidharmo 'sattvaṃ sādhayati  atha jagatkartṛtvādidharmaḥ prameyatvādinā pratiṣidhyate na tarhi dharmisadbhāvavāraṇam na hy agneḥ śaityādidharmapratiṣedhāt sadbhāvaḥ pratiṣiddho bhavati sāmārthyād atra dharmisadbhāvaḥ pratiṣidhyate iti cet na āśrayāsiddhatvadoṣāt na hy asati dharmiṇi prameyatvādeḥ pakṣadharmatvasiddhis tadasiddhau ca kathaṃ gamakatvam svarūpeṇāpy asiddhaṃ prameyatvam na hi pramāṇenāpratīyamānasyeśvarasya prameyatvaṃ yuktam pramāṇena pratītau ca kathaṃ kartṛtvādiniṣedhaḥ kartṛtvādisādhanād eva tatsvarūpāsiddheḥ akartṛtvādirūpeṇa prasiddhasya tu kartṛtvādipratiṣedho 'narthaka iti parābhyupagatasya dharmitvam tasya parābhyupagamād eva prameyatvaṃ nāsiddham iti cet sa parābhyupagamaḥ pramāṇam apramāṇaṃ vā pramāṇaṃ cet tenaiva kartṛtvādipratiṣedho bādhyate kartṛtvādiviśiṣṭasyaiva pareṇābhyupagatatvāt athāpramāṇam tataḥ kathaṃ nāśrayāsiddhatvādidoṣaḥ pramāṇāt prameyatvābhyupagamaḥ parasyāpramāṇāt tu kartṛtvābhyupagama ity ayaṃ viśeṣaḥ kutas tvayā niścitaḥ parābhyupagatatvapratīter ubhayatrāviśeṣāt na mayā kartṛtvaprameyatvayor ekasyāpi siddhir iṣyate kiṃ tarhi prameyatvasyājagatkartṛtvenānyatra vyāptyupalabdher ihāpi prameyatvam icchato kartṛtvaprasaṅgaś codyata iti cet na prasaṅgasya kāryānumānena bādhitaviṣayatvāt samānam bādhitaviṣayavam iti cet na prasaṅgasya kāryānumānānapekṣasya pakṣadharmatvāsiddhiḥ kāryānumānasya tu prasaṅgasyānapekṣasyaiva pakṣadharmatvasiddhir iti kathaṃ samānatānayoḥ samānatve cobhayor īśvaraḥ kartā cākartā ca prasajyate na caitad upapādayituṃ śakyate kartṛtvākartṛtvayor ekatra virodhāt  kiṃ caivaṃbhūtaḥ prasaṅgaḥ sarvānumāneṣv api samānas tathā hi cakṣurādeḥ prameyatvam icchato 'nindriyatvādiprasaṅgaḥ puruṣasya prameyatvam icchato 'paralokitvādiprasaṅgaḥ agneḥ prameyatvam icchata etaddhūmājanakatvaprasaṅga ity evaṃ sarvānumānocchedaḥ prasajyate  na ca jagatkartṛtvādinā saha prameyatvāder virodhaḥ kaścid asti yena prameyatvādyabhyupagame jagatkartṛtvādinivṛttiḥ prasajyate vyāpakatvāṇutvayor ivaikatrānupalabdheḥ sahāvasthitilakṣaṇo 'sti virodha iti cet na ubhayapratipattim antareṇa virodhasyādhigantum aśakyatvāt koṭiyojanapramāṇaviṣāṇitvaprameyatvayor ivānyatrādarśane 'pi virodhāvagatir iti cet na atrāpi virodhāsiddheḥ kvacid deśe kasyacit tādṛśam api astu viṣāṇaṃ ko virodhaḥ syād virodho yadi yajjātīyā viṣāṇino dṛṣṭās tajjātīyasya kasyacit tādṛśaṃ viṣāṇaṃ brūyāt atrāpi yajjātīyāḥ kartāro jñātāraś ca dṛṣṭāḥ tajjātīyasyaiva yadi kasyacij jagatkartṛtvādyabhyupagamyate tadā syād virodhaḥ kulālādivilakṣaṇasyeśvarasya jagatkartṛtvādyabhyupagame tv avirodha iti  eteneśvaraḥ kṣityādeḥ kartā sarvatra jñātā vā na bhavati puruṣatvād vaktṛtvād ity evamādayaḥ kuhetavo 'yuktāḥ tathā neśvarakartṛkaṃ kṣityādikāryam prameyatvād asmadādinirmitetaratvād ākāśādivad ityādy apy ayuktam viśeṣapratiṣedhasya śeṣābhyanujñāyāṃ sāmarthyopapattau kartrantaraprasiddhāv apasiddhāntaprasaṅgāt prameyatvāsmadādinirmitetaratvāder īśvarakartṛtvena virodhāsiddheḥ sandigdhānaikāntikatvaṃ sandighābādhitaviṣayatvaṃ vā balīyasā ca kāryānumānena sarvasāpīśvarapratiṣedhahetor bādhitaviṣayatvenāpramāṇatvaṃ draṣṭavyam kāryasya hi śarīrāder buddhimatkāraṇaṃ vinotpattau virodhaḥ pradarśitas tena tasya sandigdhānaikāntikatvam api nāstīti niravadyatvād balīyastvam iti  nanv iṣṭāniṣṭopādānapratiṣedhārtham eva prekṣāpūrvakāriṇaḥ pravartante tathaiveśvarasyāpi pravṛttāv aprāptakāmatvād anīśvaratvaprasaṅgo 'smadādivat apuruṣārthāyāṃ tu pravṛttāv aprekṣāpūrvakāritaiva syād apuruṣārthakriyānuṣṭhānatvāt tadāha  jagac cāsṛjatas tasya kiṃ nāmeṣṭaṃ na sidhyati  prayojanam anuddiśya na mando 'pi pravartate  evam eva pravṛttiś cec caitanyenāsya kiṃ bhavet  krīḍārthāyāṃ pravṛttau na vihanyeta kṛtārthatā  bahuvyāpāratāyāṃ hi kleśo bahutaro bhavet iti  kiṃ punar etad īśvarānumānapratiṣedhārtham upanyastam kiṃ vā svatantrasādhanam īśvarapratiṣedhārtham na tāvad anumānapratiṣedhārtham tasyāsiddhatvādidoṣarahitatvena prāk samarthitatvān niravadyasya dhūmānumānavan niṣeddhum aśakyatvāt sāvadyatāyāṃ vā saiva vācyā kim anenāsambaddhena na hy anena hetoḥ kaścid doṣaḥ pratipādyata iti  atheśvarapratiṣedhārthaṃ sādhanam anenoktam na jagataḥ sraṣṭā bhagavān dṛṣṭādṛṣṭaprayojanavikalatvān muktātmavad iti atrāpi yadi dharmi na pratīyate tadāśrayāsiddho hetuḥ atha pratīyate tadā tadgrāhakapramāṇena bādhyate paraprasiddhimātreṇa ca yathā pakṣadharmatvādisiddhis tathā prāg eva prapañcitam  kiṃ ca svaniścayavad anyeṣāṃ niścayotpādayiṣayā parārthānumānasya pravṛttim icchanty anumānavidaḥ tena svayaṃ niścitapakṣadharmatvādir eva hetuḥ paraṃ pratyupādeyo 'nyathā svayam apratipannaḥ tataḥ pratipādako 'pi na syāt na hy avyutpannaḥ pratipādayitā kaścid asti  api cāyaṃ pareṇa pratipanna iti kutas tanniścayaḥ śāstrād iti cet na vipratipattikāle tasyāpramāṇatvāt pramāṇatve vā hetuvat sādhyasyāpi tataḥ siddhir aviśeṣāt prativādivacanād dhetusiddhir iti cet tat kim idānīṃ pakṣanirdeśānantaram anena prativādī praṣṭavyaḥ ko nu bhavataḥ prasiddho hetur iti sa cājñānād anyato vā nimittān na bravītīti kathaṃ tato hetusiddhir iti  tathāpi vicāryam etat kim arthaṃ pravartate bhagavān iti parānugrahārtham ity eke na ca sthānaśarīrendriyādyanutpādya parānugrahaḥ kartuṃ śakyata iti sthānādikam api karoti svātmanas tu na kiṃcit prayojanam mahānubhāvatayā hi śaktaḥ parārtham eva pravartate  nanv evaṃ sukham eva janayatu na hi mahānubhavaḥ pareṣāṃ mohaduḥkhādyutpādane pravartate vaidyavad iti cet na apravṛttyaiva tatsiddheḥ syān matam yathā gaṇḍagulmādivyādhinivṛttyarthaṃ dāhacchedatīvrauṣadhādinā duḥkhotpādanaṃ mahānubhavo 'pi vaidyaḥ karoti tatheśvaro 'py adharmavyādhinivṛttyarthaṃ duḥkham apy utpādayatīti tac ca naivam kasmāt apravṛttyaiva tatsiddheḥ aniṣṭasthānādyutpattāv adharmādhiṣṭhātṛtve ca yadā bhagavān na pravartate tadā cādharmasya vyādhiduḥkhānutpādakatvam kiṃ cādharmaṃ kasmāt kārayati na hi nivṛttyarthaṃ pravṛtto mahānubhāvas taṃ punaḥ kārayati evaṃ hi kuvaidyaḥ syāt na ceśvareṇānadhiṣṭhitasyāvihite pravṛttir adharmotpattiś ca sambhavatīti tannimittādharmakṣapaṇārtham adharme 'pi pravartayatīti cet yady anyathā tasya kṣapaṇaṃ na sambhavati tadā tasyākṣapaṇam eva nyāyyam kṣapaṇe hy adharmavṛddhis tatkṣapaṇe punar adharmavṛddhis tatkṣapaṇe punar ity evaṃ mahān anarthaḥ paścāc chāntir bhaviṣyatīti cet asaṃkhyātakoṭijanmasu śāntir na bhūtā paścād bhaviṣyatīti kā pratyāśā kiṃ ca vaidyo 'pi vivekajñaḥ saṅgrahaparicchedaṃ jñātvā pravartate bhagavatas tu sarvajñatvād acikitsyeṣu pravṛttir na yukteti  atrocyate yasya yad abhipretam tasya tat sampādanārthaṃ yaḥ pravartate sa parārthaṃ pravṛtta ity ucyate sukhaṃ ca sarvasaṃsāriṇām anādivāsanāto 'bhipretam tatsampādanārthaṃ ca pravartamāno bhagavān adharmam apy anuṣaṅgataḥ kārayati na hy anyathā viṣayopabhoganimittaṃ sukhaṃ sambhavati dharmapratibandhakādharmānuparame ca na tasmād dharmāt sukhaṃ bhavatīti tannimittasukhasampādanārthaṃ tatpratibandhakam adharmam eva tāvat adhiṣṭhāya phaladvāreṇa nivartayaty anyathā tannivṛttyasambhavāt yasya tu prāyaścittādidvāreṇa nivṛttiḥ sambhavati tasya tathā nivṛttiyogyasyotpannatvāt tathaiva nivṛttiṃ kārayati tad evaṃ parārthaṃ pravṛtto 'py anuṣaṅgato narakādiduḥkham api janayatīti evaṃ saṃsāracakre sukhaprārthanātaḥ parivartamānānāṃ yadā kasyacit kadācit kathaṃcin muktimārgapravṛttibījotpādane sahakāriṇaṃ hetuṃ prāpnoti tadā tadbījaṃ janayitvā tatpuruṣaṃ muktimārge 'pi pravartayati tataḥ pratijanmābhyāsena pravartayan saṃsārahetūn saṃskārāṃs tanūkārayati muktyupāyahetūn saṃskārāṃś ca pratānayati tāvad yāvan mokṣaṃ prāpayatīti tan na parārthapravṛttyabhyupagame 'pi kaścid virodhaḥ  atha vā svārthaṃ eva pravartate kiṃ tad bhagavataḥ prayojanam iti cet jagadutpattyādy eva katham iti cet sukhaprāptiduḥkhābhāvāv api kathaṃ prayojanam yadi tadarthaṃ puruṣasya pravṛttatvād iṣṭatvāc ca tadā bhagavato 'pi jagadutpattyādyarthaṃ pravṛttatvād iṣṭatvāc ca tad eva prayojanam kim arthaṃ tad iṣṭam iti cet sukhaṃ kim arthaṃ puruṣasyeṣṭam iti yat kiṃcid etat tasmād yo yam artham adhikṛtya pravartate tattasyeṣṭatvāt prayojanam iti na ca svārthaṃ pravartamānasyānāptakāmatvād anīśvaratvaṃ prasajyate yasya hi yathābhipretaṃ na sidhyati so 'nāptakāma ity ucyate bhagavatas tu tat tathaiva sidhyatīti katham anāptakāmatvam  atha vā ādityavat svabhāvenaiva pravartate yathādityaḥ svabhāvena jagat prakāśayati prakāśite ca jagati svakarmānuvidhānena sukhaduḥkhādivaicitryaṃ prāṇino 'nubhavanti tathā bhagavān api svabhāvenaiva jagatām utpattisthitivināśān karoti prāṇinaś ca tatkarmānurūpaiḥ sukhaduḥkhajñānājñānādibhiḥ saṃyojayatīti na ca svabhāvataḥ pravṛttau caitanyavirodhaḥ cetanānām api svabhāvaniyamopalabdheḥ viduṣo 'pi kasyacid anarthakeṣu tṛṇakhaṇḍanādiṣu pravṛttiniyamopalambhena svabhāva niyamavyavasthānāt vyasanaṃ tad iti cet bhagavato 'pi vyasanam evaitat yanniratiśayajñānaiśvaryo 'pi san yeṣāṃ bhāvānāṃ yadotpattihetavaḥ santi tadā taddhetūn adhiṣṭhāya tān utpādayatīti tac ca vyasanaṃ bhagavataḥ kutaścin notpannam iti svabhāva ity ucyate  na cādṛṣṭopānādihetvanurūpaṃ kāryaṃ kurvataḥ svātantryavirodhaḥ svatantrāṇām apy upādānādyanurūpakāryakartṛtvopalambhāt paridṛṣṭasāmarthyakāraṇakaprayoktṛtvaṃ hi svātantryam ucyate tac cāsti maheśvarasyeti yathā yathā bhagavataḥ kṣityādikāryakartṛtvaṃ sambhavati tathā tathābhūto bhagavān abhyupagantavyaḥ kāryānumānabalena tasya niravadyatvena samarthitatvāt  āgamād apy eko bhagavān aśeṣajagadutpādanaśaktimān niścīyate yad āha eko rudraḥ na dvitīyaḥ yaḥ sūrya iva imāṃ lokān īśate īśanībhiḥ iti   na tasya kāryaṃ karaṇaṃ ca vidyate  na tatsamaś cābhyadhikaś ca dṛśyate  parāsya śaktir vividhaiva śrūyate  svābhāvikī jñānabalakriyā ca  iti śvetāśvataropaniṣat tathā sarvopaniṣatsv api jagadvidhātṛtvādidharmakātmajñānaṃ muktinimittaṃ niścitam tathā viśvataś cakṣur uta viśvato mukho viśvato bāhur uta viśvataspāt saṃ bāhubhyāṃ dhamati saṃ yattaiḥ dyāvābhūmī janayan deva ekaḥ iti punaś cāha etasya cākṣarasya praśāsane gārgi dyāvāpṛthivī vidhṛte tiṣṭhataḥ iti manvādayo 'py āhuḥ   praśāsitāraṃ sarveṣām aṇīyāṃsamaṇor api  rukmābhaṃ svapnadhīgamyaṃ vidyāttaṃ puruṣaṃ param   eṣa sarvāṇi bhūtāni pañcabhir vyāpya mūrtibhiḥ  janmavṛddhikṣayair nityaṃ sambhrāmayati cakravat  ity evamādi  na svarūpapratipattāv aprāmāṇyam eṣāṃ pratipattavyam medhyāmedhyatvasvarūpapratipādakānāṃ svarganarakādisvarūpatatsādhanāṅgasvarūpapratipādakānāṃ ca vākyānāṃ prāmāṇyopapatteḥ na hi svarūpapratipattim antareṇopādānaparihārāv upapadyete anyasmin pratīte 'nyatra pravṛttāv atiprasaṅgāt vidhipratiṣedhāṅgatvāt pravṛttinivṛttiparatvam na svarūpārthatvam iti cet na svarūpapratipattim antareṇa tatas tanniyatayoḥ pravṛttinivṛttyor ayogāt na hi śaśaviṣāṇādivacasāṃ vidhyaṅgatvenāpi prāmāṇyaṃ pravṛttinivṛttiparatvaṃ ca santo 'numanyante tasmād ātmā vāre draṣṭavyaḥ ityādividhyaṅgatve 'pi jagatsraṣṭṛtvasarvajñatvādivacanānāṃ ghṛtayūpādivacasām iva yathārthatvam eva svarūpārthatvād iti  yac coktam ātmajñānaṃ yāgapravṛttyarthaṃ vihitam na tu mokṣārtham aśrutatvād iti tad ayuktam vedasya prāmāṇyaniścaye 'rthinām ātmājñānaṃ vināpy agnihotrādijñānād eva pravṛttir bhavati arthāpattito vātmāpi jñāyate aprāmāṇye tv ātmajñānavidhāne 'pi na pravṛttiḥ tasmān na yāgapravṛttyartham ātmajñānaṃ vihitam kiṃ tu mokṣārthaṃ vākyāntareṣu śrutatvāt vedāham etaṃ puruṣaṃ mahāntam ādityavarṇaṃ tamasaḥ parastāt tam eva viditvātimṛtyam eti nānyaḥ panthā vidyate 'yanāya ity evamādiṣu yāgārthatvaṃ ca vākyāntare 'pi na śrutam ity apramāṇakam eva kalpitam tasmād yāvaj jīvam agnihotraṃ juhuyāt ityāder iva vākyāntaroktaphalena sambandho veditavyaḥ yasya yenārthasambandhaḥ ityādinyāyena anyathā niṣphalo vidhir na kenacid anuṣṭhīyata iti anarthakaḥ syāt pratyavāyaparihārārtham anuṣṭhīyata iti cet na tasyāpy aśrutatvāt śrutahānyaśrutakalpanā doṣaś caivaṃ syāt tasmān muktyartham ātmajñānaṃ vihitam  sa cātmā kiṃdharmako draṣṭavya ity apekṣāyāṃ pūrvoktāni vākyāni arūpam arasam agandhavat evamādīni ca sambadhyante evaṃ cāgama bādhitvenāpy aprāmāṇyam īśvarapratiṣedhahetūnāṃ draṣṭavyam  etenāsarvārtham īśvarajñānatvād asmadādijñānavad ity evamāder api dharmigrāhakapramāṇabādhitatvam āśrayāsiddhatvaṃ vā pūrvoktaṃ draṣṭavyam na hy asarvajñatve bhagavato 'nanta kāryotpattiḥ sambhavaty anadhiṣṭhitebhyo 'cetanahetubhyaḥ kāryotpattyasambhavād aniścitakārakaśakter adhiṣṭhātṛtvāsambhavāc cety uktaṃ samastakāryāṇām upādānādyavaboddhṛtve ca siddhaṃ sarvajñatvam iti  tataś ca yad uktam   sarvajño dṛśyate tāvan nedānīm asmadādibhiḥ  nirākaraṇavac chakyā na cāsīd iti kalpanā   sarvajño 'yam iti hy evaṃ tatkālair api boddhṛbhiḥ  tajjñānajñeyavijñānarahitair jñāyate katham  na hy asarvajñaḥ sarvajñaṃ jānātīti tad apāstam tajjñānajñeyavijñānarahitatve 'pi hi laukikaiḥ śāstraśilpādyabhijñās tacchiṣyaiś ca jñāyante anyathā jñānopārjanārthaṃ teṣāṃ śāstraśravaṇādiṣu pravṛttir na syāt yathā ca śāstrādyanabhijñaiḥ śāstrādyabhijñas tatkāryeṇāptavacanena ca niścīyate tadvad asarvajñair api sarvajña iti  yac coktam prathamasargāparijñatvam tatparijñāne ca saṃsārānāditvavirodha iti tad atijāḍyavijṛmbhitam na hi kharamastake viṣāṇam apaśyann andho bhavati yad asti tat sarvaṃ paśyatīty asataḥ prathamasargāder adarśane 'pi sarvajñatvaṃ na vihanyate kutsitarasāsvādanād apy ayuktam yasya hīndriyeṇa rasagandhādiviśeṣaṃ gṛhṇataḥ sukhaduḥkharāgadveṣādiyogo bhavati tasyāsvādanādivyapadeśas tatkṛtadoṣo vā bhagavatas tu nendriyajaṃ jñānam nāpi rāgaḥ kvacid dveṣo vā nāpi kiṃcit pavitram apavitraṃ vā kin tu yad yathāvasthitaṃ kiṃcit tat tathā veti nityenaiva jñānena paśyaty acakṣuḥ ityādivacanāt  cakṣuṣā vinā kathaṃ paśyatīti vyavahāra iti cet upacārāt tajjñānasyāparisphuṭatvāśaṅkānivṛttir upacārasya prayojanam nimittaṃ punaś cākṣuṣena jñānena sādharmyam īśvarajñānasyāparokṣākāratvam tasya hi svakaratalavat sarvo 'rtho 'parokṣa eveti etena pratyakṣavyavahāro 'pi vyākhyātaḥ pramājanakatvābhāvān neśvarajñānaṃ mukhyaṃ pratyakṣam nāpy akṣajanyatvena pratyakṣam nityatvāt  nityatvaṃ kuta iti cet anumānād āgamāc ca tatra nityaṃ parameśvarajñānaṃ gandhādharmadhvanisamavāyikāraṇārthāntaranityadravyaviśeṣaguṇatvāt toyādiparamāṇurūpādivad ity anumānam gandhādharmadhvanināṃ samavāyikāraṇāni kṣityaparātmākāśāni tebhyo 'rthāntaraṃ yan nityaṃ dravyaṃ tadguṇatvād ity arthaḥ tatra kāryatoyādiguṇair vyabhicāranivṛttyarthaṃ nityadravyaguṇagrahaṇam nityadravyaguṇaiḥ saṃyogādibhir vyabhicāranivṛttyarthaṃ viśeṣaguṇagrahaṇam tathāpi pākajaiḥ aparātmaviśeṣaguṇaiḥ śabdena ca vyabhicāraḥ tannivṛttyarthaṃ gandhādharmetyādiviśeṣaṇam nanu paramayogī gandhādisamavāyikāraṇebhyo 'rthāntaram tasya viśeṣaguṇo jñānam tac cānityam ity anekāntaḥ naitad asti na hi karoti ity eva kāraṇam kiṃ tarhi kariṣyaty akārṣīd ity api yasmād anirdiṣṭakālāḥ pratyayās triṣv api kāleṣu bhavanti iti śabdavidaḥ tataḥ kāraṇād idaṃ kāryaṃ niṣpannam ityādivyavahāro 'py asti kāryakāraṇānumānayor atītānāgataviṣayatvaprasiddheś ca  tad ayam artho gandhādharmetyādivākyasya nityaṃ parameśvarajñānam kṣityākāśasaṃsāripuruṣān āśritatve sati nityadravyaviśeṣaguṇatvāc chalilādiparamāṇurūpādivad iti parameśvarecchāprayatnābhyām anekānta iti cet na tayor apy ata eva hetor nityatvasiddheḥ sādhyena vyabhicārābhāvāc ceti  kevalavyatirekī vā hetus tathā hi nityajñānāśrayo bhagavān niratiśayakartṛtvāt vaidharmyadṛṣṭānto 'smadādiḥ aprasiddhaviśeṣaṇaḥ pakṣa iti cet na aprasiddhaviśeṣaṇatvād eva kevalavyatirekitvam viśeṣaṇaprasiddhau hy anvayo 'pi syāt aprasiddhaviśeṣaṇatvaṃ ca doṣam abhyupagacchataḥ sarvānityavādinaṃ pratyākāśādau nityatvasiddhir anumānān na syāt na cāsmadādipratyakṣeṇa kvacin na nityatvaṃ gṛhyate anādyanantasattāyāḥ pratyakṣeṇa pratibhāsanāt anityatvaṃ ghaṭādiṣu dṛṣṭam tadākāśādau pratiṣidhyata iti tataḥ kathaṃ nityatvasiddhiḥ sāmarthyād iti cet kim idaṃ sāmarthyaṃ nāma na hi pratyakṣāgamavyatiriktam anumānād anyatpratipattisādhanam asti athānumānam eva sāmarthyam tato 'pi nityatvasiddhau kathaṃ nāprasiddhaviśeṣaṇatvam kiṃ cātrāpy asmadādau nityajñānānāśrayatvaṃ dṛṣṭam tadīśvare pratiṣidhyate tatpratiṣedhe ca sāmarthyān nityajñānāśrayatvasiddhir iti yady evaṃ nityajñānānāśrayo bhagavān na bhavatīty evaṃ sādhyanirdeśaḥ karaṇīyaḥ ko 'tra viśeṣaḥ evaṃ kāraṇe 'pi sa evārthaḥ pratiṣedhadvayasya vidhyarthatvāt  nanu ca nityajñānāśrayatvaniratiśayakartṛtvayoḥ pratibandhāsiddher nityajñānāśrayatvanivṛttāv eva niratiśayakartṛtvanivṛttir ayuktā nityaduḥkhādyāśrayatvanivṛttāv api tannivṛttiprasaṅgāt tataś ca niratiśayakartṛtvena nityajñānāśrayatvasiddhivan nityaduḥkhāśrayatvasiddhir api syāt vipakṣadarśanāvyabhicārasyobhayatraviśeṣād iti naitad asti nityajñānāśrayatvena hi niratiśayakartṛtvasya vyāptipratipakṣabādhakapramāṇaiḥ kākatīrādarśananyāyena pakṣa eva siddhyati na tv evaṃ nityaduḥkhādyāśrayatvena tadasiddhāv eva niratiśayakartṛtvopapatteḥ sarvadāniḥśeṣakāryotpādanasāmarthyaṃ hi niratiśayakartṛtvam ucyate tac ca duḥkhādimātreṇāpy abhibhūtasya nopapadyate kuto nityair duḥkhadveṣādibhir abhibhūtasyeti tathā śaśaviṣāṇādyāśrayatvasiddhir api na codanīyā tadabhāvena niratiśayakartṛtvasya virodhāsiddheḥ  na caivaṃ nityajñānāśrayatvena vinā niratiśayakartṛtvam upapadyate tathā hi acetanasyāsarvajñasya vā bhuvanādyaśeṣakāryakartṛtvaṃ na sambhavatīty uktam sarvajñatvaṃ cānādyanantakālam avyucchedena bhagavato 'bhyupagantavyam avyucchedenātra trasasthāvarādyanantakāryotpattidarśanāt tac ca sātatyena sarvārthaviṣayatvaṃ sahetukatve jñānasya na syāt na hy ekākārakāryotpādakakāraṇasāmagrīṇām aviguṇānāṃ pūrvāparakālāvacchinnaḥ santānaḥ sambhavati anityānāṃ khalu parādhīnātmalābhatayotkarṣāpakarṣādiyogasya kadācid avaśyaṃbhāvitvena sambhāvyatvān na tatsāmagryāyattajanmano jñānasya niratiśayo 'vadhivarjitaḥ santāna upapadyate  kāraṇaṃ ceśvarajñānasyābhyupagacchatā paridṛṣṭasāmarthyam evābhyupagantavyam dhūmāgnyādivatsāmarthyaṃ tu jñānotpattau śarīrendriyādeḥ sukhādyutpattau iva niścitam śarīrādyutpattāv apy avidyātṛṣṇādeḥ sāmarthyaṃ niścitam tenānityaṃ jñānam icchataḥ sarvasaṃsāridharmābhyupagamaḥ prasajyate tataś ca niratiśayaṃ kartṛtvaṃ sarvajñatvaṃ ca virudhyate tadvirodhāc ca jagadutpattivirodha iti  nityaṃ śarīram indriyaṃ ca bhagavata iti cet na pramāṇābhāvāt yuktivirodhāc ca evam eva nityatvābhyupagame ca patnyādayo 'pi nityā eṣṭavyāḥ paramāṇvādy eva śarīram ity apy ayuktam ceṣṭendriyārthāśrayatvābhāvāt bhogāyatanaṃ ca śarīram ucyate na ca bhagavataḥ kiṃcid bhogāyatanam asti kṣityādimūrtipratipādakāgamavirodha iti cet na tasyopacāreṇa pravṛtteḥ śarīravad icchāmātrānuvidhāyitvāt anyathā yajamāno 'pi śarīraṃ syāt na ca cetanaṃ śarīraṃ yuktam tathendriyasyāpi nityatvam ayuktam ākāśamanasor apy adṛṣṭopagṛhītatvenendriyatvāt tadvaikalye vānindriyatvāt na ceśvarasya dharmo 'dharmo vāsti asaṃsāritvavirodhāt kevaladharmāstitve ca pramāṇābhāvāt nityānityavikalpāsambhavāt nityatve ca jñānam eva nityam astu kalpanāgauravaparihāraś caivaṃ bhavaty anityatve ca tatsādhanam anutiṣṭhataḥ saṃhārakartṛtvādivirodhaḥ paraduḥkhotpādanāder adharmahetutvāt yac coktam ajñānam evādharmahetus tadabhāvād viśeṣato 'pi nādharma iti tad ayuktam jānataḥ pratiṣiddhācaraṇe 'syābhyadhikaprāyaścittaśravaṇāt kṣīṇadoṣasya nādharmotpattir iti cet dharmotpādo 'pi tasya nāsti tulyapramāṇatvāt tad evaṃ jñānotpādakahetoḥ śarīrāder abhāvān nityam eva jñānaṃ bhagavata iti  nanu ca jñānamātrasyānityatvenāvyabhicāritvāt kathaṃ kasyacin nityatvasiddhiḥ siddhau vā na kenāpi kasyacid avinābhāvasiddhiḥ sarvatrānāśvāsaprasaṅgād iti naitad asti sātiśayasyaiva hi jñānasyānityatvenāvyabhicāra upalabdho na niratiśayasya mahattvāṇutvādivat yaiś ca pratipakṣabādhakapramāṇair nityajñānāśrayatvaniratiśaya kartṛtvayoḥ pratibandhaḥ prasādhitaḥ tair evānityatvasādhanasya jñānatvavibhudravyaviśeṣaguṇatvāder bādhitatvād aprāmāṇyam eva draṣṭavyam na hi yathā jñānatvavibhudravyaviśeṣaguṇāder nityatvena saha virodhaḥ kaścid asti yena niratiśayakartṛtvasya nityajñānaviparyayeṇa virodhaḥ pradarśitaḥ tathā jñānatvāder anityatvena na vyabhicāraḥ sidhyet na ca vipakṣādarśanamātreṇāvyabhicārasiddhiḥ atiprasaṅgāt na cānyatrādarśanam eva virodho mahattvāṇutvāder api nityatvena virodhaprasaṅgāt na caivaṃ paridṛṣṭasāmarthyakāraṇābhāvo 'pi parameśvarajñānasya kāraṇāntarād utpattāv avirodhaḥ paridṛṣṭasāmarthyakāraṇābhāve kāraṇāntarāt kāryotpādavirodhasya dṛṣṭapramāṇasiddhatvād agnidhūmādiṣu anyathā kṣityāder apy upalabdhopādānādisāmarthyakartur abhāve 'pi kāraṇāntarebhyaḥ kāryotpattāv avirodhaprasaṅgāt tataś ceśvarasiddhir eva nāsti kasya jñānaṃ nityam anityaṃ vā cintyeta tasmāt kṣityādikāryānumānasya balīyastvāt tatkartur yathā digdeśakālānavacchinnānantatatkāryotpādakatvānyathānupapattyāsmadādidharmair duḥkhāsarvajñatvādibhir asaṃsparśo 'numīyate tadvad anityajñānadharmaśarīrādyapekṣakartṛtvābhāvo 'pīti tathā ca satyaṃ jñānam anantaṃ brahma iti śrutiḥ na tasya kāryaṃ karaṇaṃ ca ityādinā apāṇipādaḥ ādivākyena cākṛtakaṃ jñānam niṣkalasya kartṛtvaṃ ca bhagavataḥ pratipāditam icchāprayatnayor apy ata eva nityatvaṃ siddham śarīrādyabhāve tayor apy utpatter asambhavāt nityatvenaikatve 'pi tayoḥ kāryabhedena bhedas traikālikatvaṃ copacaryate jñeyabhedena jñānavat yad atrānuktaṃ paroktacodyapratisamādhānaṃ pratipakṣabādhakaṃ ca tat nityajñānaviniścaye draṣṭavyaṃ svayaṃ cānyad apy ūhyam  aparas tv āha   nityaṃ pramāṇaṃ naivāsti prāmāṇyād vastusadgateḥ  jñeyānityatayā tasyā adhrauvyāt kramajanmanaḥ   nityād utpattiviśleṣād apekṣāyā ayogataḥ  kathaṃcin nopakāryatvād anitye 'py apramāṇatā  naiva nityaṃ pramāṇam asti vastusadgateḥ prāmāṇyāt yadi nāma vastu sato gatiḥ pramāṇam nityatvaṃ kiṃ nety āha jñeyānityatayā tasyā vastusadgater adhrauvyāt na hy anutpanne naṣṭe vā vastuni tadgatir yuktā jñeyānityatvena jñānasyāstv anityatvam jñātā tu nitya evety atrāha kramajanmano jñānasya nityād utpattiviśleṣāt nityād ekasvabhāvāt kramotpatter asambhavād ity arthaḥ sahakārikramād api na kramaḥ apekṣāyā ayogāt nityasyānupakāryatve parāpakṣā na yuktā anitye 'pīśvarajñāne na pramāṇatā kathaṃcid anupakāryatvāt yo hi kathaṃcit kenacid upakṛtaḥ tadanyeṣām upakārārthaṃ karuṇayopadiśati sa lokasya pramāṇaṃ bhavati na ceśvarasyeyaṃ vyutpattir asti na hy akhaṇḍitaḥ paṇḍito bhavatīti  atrocyate yat tāvad uktaṃ nityaṃ pramāṇaṃ naivāstīti tatra yadi pramāsādhanaṃ nityaṃ pratiṣidhyate tan na antaḥkaraṇādeḥ pramāṇasādhanasya nityatvāt sāmagryavasthaṃ tu na kiṃcin nityam ity atra siddhasādhanam antaḥkaraṇāder apy anityatvābhyupagame nityaṃ naivāsti etāvad vācyam pramāṇagrahaṇam anarthakaṃ pramāṇasyāpi nityatvapratiṣedhe siddhasādhanam na ceśvarajñānam aṃjasā pramāṇaṃ phalaṃ cety uktam  athāvisaṃvādijñānaṃ nityaṃ naivāstīty ucyate tad ayuktam parameśvarajñānasya hi tatsattvagrāhakapramāṇād evāvisaṃvāditvaṃ ca siddham tathā ca vyatirekyanumānaṃ prāk samarthitam tenaiva jñeyānityatayā ityādibādhitatvād anupapannam na cārthajatvenaiva jñānasyārthaviṣayatvaṃ yenārthasya kramabhāvāt jñānasyāpi kramabhāvaḥ syāt tathā cājanakasyāpy arthasya viṣayatvaṃ samarthitaṃ pratyakṣalakṣaṇe na cājanakasya viṣayatve sarveṣāṃ sarvajñatvaprasaṅgaḥ saṃsāripuruṣajñānānāṃ dharmādisāmagrīviśeṣaniyamitānāṃ niyatārthaviṣayatvenotpādāt ata eva parameśvarajñānaṃ sarvārthaviṣayam upapannam nirhetukasya niyatārthatve niyāmakābhāvāt sarvārthaviṣayatvaṃ hi parameśvarajñānasya svābhāviko dharma ity ākāśāṇvādīnāṃ sarvagatāsarvagatatvādidharmavan na paryanuyogam arhatīti  nanu ca nityasyaikajñānasya sarvārthaviṣayatve 'tītānāgatārthānām api vartamānatvaprasaṅgaḥ ekajñānālambanatvāt kṛtikādivad iti naitad asti yogijñānaṃ khalv ekam apy atītānāgatavartamānārthaviṣayaṃ samādhibalād bhavati na ca sarvārthānāṃ vartamānatvam yathā vā sattākhyenaikena sāmānyena sambaddhānām arthānāṃ naikadeśatvam ekasvabhāvatvaṃ vā pratyakṣādivirodhāt tatra keṣāṃcid arthānāṃ deśāntaraṃ gacchatāṃ na sattayā sahagamanam nāpi sattāviyogaḥ tad ekasambandhitve teṣāṃ pūrvadeśādyaparityāgo 'pi nāsti etac ca sāmānyasamarthane vistareṇa prasādhitam tadvan maheśvarajñānenaikena sambaddhānām arthānāṃ naikakālādiyoga ity anāgato 'rthaḥ parameśvarajñānaviṣayaḥ svakāraṇasāmarthyād vartamānībhavan nāgamam eva svabhāvaṃ hitvā bhavati na tu īśvarajñānasambandhaṃ jahāti vartamānasvabhāvaṃ hitvātītabhāvam upagacchan neśvarajñānasambandhaṃ jahāti ity evaṃ ca sati yaḥ kaścid arthaḥ pūrvadharma sadrūpam asadrūpaṃ vā parityajya dharmāntaram āpadyate sa sarvaḥ parameśvarajñānasambaddha evāpadyate sattāsambandhavad iti  etāvāṃs tu viśeṣaḥ sattāyā sadbhiḥ sahāśrayāśrayibhāvaḥ samavāyākhyaḥ sambandhaḥ tenātītānāgatārthaiḥ saha sambandho na bhavati maheśvarajñānasya tu sarvair apy arthaiḥ saha viṣayaviṣayibhāvalakṣaṇaḥ sambandhaḥ sa cātītādyarthair apy astīti samarthitaṃ pratyakṣalakṣaṇe tad evam artha evānyathānyathā bhavati neśvarajñānam tad dhy ekasvabhāvam apy anyathānyathābhavadbhir arthair anyathānyathopadhīyamānaṃ darpaṇasphaṭikādivad anyathānyathā vyapadiśyate tan na meyānityatayāpīśvarajñānasyādhrauvyam nāpy avisaṃvāditvaṃ nivartata iti  yadīśvarajñānaṃ nārthe vyāpriyate nāpy arthād utpannaṃ tatsvabhāvaṃ vā tataḥ kathaṃ tenārtho dṛṣṭa ity ucyate na tena sambaddha evārthas tena dṛṣṭa ity ucyata atītānāgatārthavad ity uktam  yad apy āha   sambandho 'nvayapūrveṇa vyatirekeṇa siddhyati  nityasyāvyatirekasya kutaḥ sambandhasambhavaḥ  tad apy atītānāgatārthatajjñānayoḥ sāmānyatadvatoś ca sambandhasamarthanena pratyuktam  yad apy āha   sarvārthadarśanāj jātaḥ śabdaḥ sarvasya vācakaḥ  vivakṣāniyamo nāma na nityasyopapattimān  tad apy ayuktam na hi yasya yāvaty arthe jñānam asti tenoccāritaḥ śabdas tāvato 'rthasya vācako bhavati na ca jñānam eva vivakṣā jñānavanto 'pi hi maunavratāḥ kecid upalabhyante nityaivecchā bhagavataḥ sarvakṛtyeṣu yathā deśakālopādānādyapekṣotpāde 'py aviparyayeṇa svabhāvato vartate tataḥ kāryam api deśakālādyaviparyayeṇaiva bhavati tasmād vivakṣāniyamo na nityasyopapattimān ity etad apy ayuktam nityasyāpi dravyaguṇasāmānyādeḥ pratiniyatasvabhāvasya pramāṇenopalambhāt  yac coktam na hy akhaṇḍitaḥ paṇḍito bhavati tad api nityānityatvānabhyupagamenaiva nirastam svābhāvikaṃ hi bhagavataḥ pāṇḍityam iti  nanu rāgādyananubhave kathaṃ tatpratipakṣaṃ jānāti ajānānaś ca katham upadiśan pramāṇaṃ bhavati rāgādyanubhave tu rāgādiyuktaḥ prāptas tataś ca saṃsāry evāsāv iti tad ayuktam na hi rāgādijñānād eva tadvān bhavati kiṃ tu tatsamavāyāt anyathā buddhāvasthāyām api rāgādimattvaprasaṅgo ' arvajñatvaṃ vā  yac cātroktam   heyopādeyatattvasya hānyupāyasya vedakaḥ  yaḥ pramāṇam asāv iṣṭo na tu sarvasya vedakaḥ   dūraṃ paśyatu vā mā vā tattvam iṣṭaṃ tu paśyatu  pramāṇaṃ dūradarśī cedete gṛdhrānupāsmahe  tasmād āryasatyacatuṣṭayadarśanamātraṃ buddhasya sarvajñatvam iti evam api rāgādyananubhave kathaṃ duḥkhasatyadarśanam tadanubhave vā kathaṃ na rāgādimattvam  kiṃ cāryasatyacatuṣṭayātmako buddhaḥ prāptaś catuṣṭayānubhavāt ananubhave tu catuṣṭayasyāpy avedakaḥ kathaṃ pramāṇam krameṇa vedaka iti cet na ekasya kramavedakatvāsambhavāt kiṃ ca mārgavedanakāle nirodhavedanaṃ tasyāsti vā na vā yady asti tadā virodhātmakatvaprāpte mārgābhyāse pravṛttir na syāt atha nāsti tathāpi na mārgābhyāse pravṛttiḥ tatprayojanāpratīteḥ anumānād upadeśād vā jñātvā pravartata iti cet anumānādito 'pi tadākārānāpāttau kathaṃ tadvedanam yadi syāt pratyakṣato 'pi tadākārānāpattāv eva tadvedanaṃ bhaviṣyaty avirodhāt vistareṇa cārthākāratvaṃ pratyakṣajñānasyāpi nirastam tasmāt taṭastha eva bhagavān īśvaraḥ parātmasthān rāgādīn paśyan na tadvān bhavatīti  yad apy āha   varapradānaśaktiḥ sā vidyate tasya tādṛśī  yayānuṣṭhānahīno 'pi dadāty aiśvaryam arthine   atha nāsty eva sā śaktis tasyānyāpi kathaṃ bhavet  iti tad apy ayuktam yato 'nyasyāpi kāraṇasya yā yathā śaktir asti sā tathā kāryotpattyaiva niścīyate hutabhujatṛṇādidahanataṇḍulavikledanādiśaktivat tasmād yatra yathā kāryaprādurbhāvo dṛśyate tatra tathā bhagavataḥ śaktir gamyata iti  yad apy āha   īdṛśī tasya sā śaktiḥ kāraṇāt kuta āgatā  svabhāva eṣa tasyeti kuta etat pratīyatām  tad apy ayuktam yataḥ svābhāvikī tasya śaktiḥ kāryānumeyety uktam nanu yadi nirhetukeśvarasya tādṛśī śaktis tato 'smadāder api kiṃ na tādṛśī śaktir iti atra vastusvabhāvair uttaraṃ vācyam ya evaṃ bhavati agner dāhaśaktir asti nākāśāder iti kasyātra paryanuyogaḥ kriyate yac coktam   svabhāve 'dhyakṣataḥ siddhe yadi paryanuyujate  tatrottaram idaṃ nyāyaṃ na dṛṣṭe 'nupapannatā   anyathā yat kiṃcid abhidhāya niruttaras tatra kṛtaḥ pareṇa vastusvabhāvair ityādyuttaram uktvā tiṣṭhet tataḥ sarvo 'pi vijayī syād iti yad apy asat pratyakṣasiddhivad anumānādisiddhe 'pi svabhāve paryanuyuṃjānaṃ praty etad uttaraṃ nyāyyam eva anyathā dharmādharmāpavargādau pratiniyatasādhanasādhyatvādisvabhāve paryanuyuṃjānaṃ praty etad uttaraṃ na vācyaṃ syāt janmāntarasukhaduḥkhādijananasvabhāvau dharmādharmāviśiṣyete na ca tādṛksvabhāvau kvacid adhyakṣeṇa siddhau tataś ca tatrāpy evaṃ paryanuyogaḥ syāt yāvad itaḥ sādhanād dharmasya janma tāvad adharmasya khapuṣpāder vā kiṃ na hetuparamparāto 'pi yāvad asyaiva śaktir āyātā tāvad anyasya kiṃ na ity evaṃ sarvatra paryanuyogaḥ kartuṃ śakyate tasmāt kutaḥ pramāṇād itthaṃsvabhāvo niścīyata ity evaṃvidha eva paryanuyogo nyāyyaḥ pramāṇasiddhe tu svabhāve paryanuyogo 'nupapanna eveti parameśvarasya hi tathāvidhaḥ svabhāvaḥ kāryānumānabalena siddhas tasmād ayuktas tatra paryanuyoga iti  nanu tad anumānam eva na yuktaṃ yad āha   sthitvāpravṛttisaṃsthānaviśeṣārthakriyādiṣu  iṣṭasiddhir asiddhir vā dṛṣṭānte saṃśayo 'tha vā  vivakṣitam upādānādi buddhimad adhiṣṭhitam sthitvā pravartamānatvād daṇḍādivat kṣityādikāryaṃ buddhimatkṛtam saṃsthānaviśeṣaviśiṣṭatvāt gṛhādivat dharmādinimittam buddhimadadhiṣṭhitaṃ pravartate arthakriyākāritvāt ghaṭādivad ity evamādiṣu kāryaviśeṣeṣu hetuṣu yadi sāmānyaṃ sādhyam tadeṣṭasiddhiḥ siddhaṃ sādhyata ity arthaḥ atheśvarādiṣṭhānaṃ sādhyam tato 'siddhiḥ dṛṣṭānte sādhyahīnatety arthaḥ saṃśayo vā dṛṣṭānte daṇḍādāv īśvarādhiṣṭhānasyāniścayāt atha vā saṃśayaḥ anaikāntikatvaṃ tenaiveśvareṇa so 'pi hi sthitvā pravartate na ca kenacid adhiṣṭhito 'navasthāprasaṅgāt saṃsthāna viśiṣṭatvam api tenaiva vānaikāntikam vastuvyatirekeṇa saṃsthānaviśeṣābhāvāt vastutvaṃ ceśvare 'py astīti tathārthakriyākāritvam api tenaivānaikāntikam iti  atrocyate yat tāvat tatsiddhasādhanam iti tad ayuktam na hy anīśvaravādināṃ kṣityādeḥ kartā tadupādānāder adhiṣṭhātā ca kaścit siddhaḥ yena siddhasādhanaṃ syāt  nanu ca karmajalokavaicitryam icchadbhiḥ saugataiḥ na kartṛmātrasyādhikṣepaḥ kriyate na ca karmaṇo 'cetanatvāt tena siddhasādhyatānupapattiḥ cetanā mānasaṃ karma iti vacanāt tadanyasya cetanatvāsiddheḥ cetanasyāpy anyacetanādhiṣṭhitatve 'navasthāprasaṅga iti tad apy asat na hi karmaṇaḥ cidrūpatve kiṃcit pramāṇam asti tathā cātmaiva caitanyayogāc cetana iti vakṣyāmas tato 'rthāntaraṃ ca karma na cetanam iti api ca tasya karmaṇaḥ samastopādānādiparijñānam asti vā na vā yady asti tataḥ saṃjñāmātraṃ bhidyate atha nāsti tataḥ kathaṃ tasya kartṛtvam na hi yasya tantvādiśaktiparijñānaṃ nāsti sa paṭaṃ racayituṃ śaknoti cetano 'pi hi yo yatrānabhijñaḥ sa tatrānyabuddhyupagṛhītaḥ pravartamānaḥ kāryaṃ niṣpādayituṃ śaknoti nānyathā etenaitad api pratikṣiptam yad āha   cetanākarmarūpaiva pravṛtter yadi kāraṇam  nirūpaṇe 'pi na paraṃ tannirūpaṇam iṣyate  kāryaṃ pratyupādānādiśaktiparijñānaṃ hi nirūpaṇam ucyate na ca karmaṇas tad asti tasyaiveśvaratvaprasaṅgāt yo hi idam atra śaktaṃ nedam atrety evaṃ nirūpya jagadutpattau pravartate sa eveśvara iti kulālādir ghaṭādau tadupādānādiśaktiṃ nirūpyaiva pravartata iti na dṛṣṭāntābhāvaḥ kulālādeḥ svātantrye ajño jantur anīśo 'yam ityādi virodha iti cet na sarvatrasvātantryānabhyupagamāt daṇḍādiprerakatve hi tasya svātantryaṃ prasiddham tāvatāṃśena ca dṛṣṭāntatvam iti  yac coktam 'kulālādivad īśvaro 'py anena preryaḥ syāt' ity anavastheti tad ayuktam yo hi yatrānabhijñaḥ san pravartata sa tatrānyena jñānavatā preryata iti yuktam na ceśvaraḥ kvacid anabhijñaḥ sarvajñatvāt yac coktam kartṛtvasiddhau sarvajñatvasiddhiḥ sarvajñatve c'a prerakatvam ity anyonyāśraya iti tad ayuktam na hi devakulādikāryeṇa tadupādānādyabhijñakartranumāne 'nyonyāśrayadoṣāvakāśo 'stīti  nanu yadi sarvajñaḥ śaktaś ceśvaraḥ tataḥ kim ajñaṃ janamasadvyavahāre pravartayati evaṃ hy anucitakaraṇād avivekajñaḥ syāt tathābhūtam adharmaphalam anubhāvayann ucitakāryevāto 'sau vivekavān cet naitad asti yasmāt   adharmakaraṇe 'py eṣa vartayaty eva janminaḥ  ayuktaṃ kārayitvāsau kathaṃ yukte pravartayet  pāpaṃ kārayitvā tadvyāvartanāya dharme pravartayatīti keyaṃ prekṣāpūrvakāritā bhagavataḥ tad idam āyātam prakṣālya tyakṣyāmi iti   krīḍārthaiva pravṛttiś cet prekṣāpūrvakriyā kutaḥ  ekasya kṣaṇikā tṛptir anyaḥ prāṇair viyujyate  kiṃ ca   śāstrāntarāṇi sarvāṇi yadīśvaravikalpataḥ  satyāsatyopadeśasya pramāṇaṃ dānataḥ katham   asatyopadeśasyāpi dānād asau pramāṇam iti mahad adbhutam athāsatyāni śāstrāṇi neśvarakṛtāni tadvad anyad api kāryaṃ neśvarakṛtam iti  atrocyate yat tāvad ajñaṃ janamasadvyavahāre kiṃ pravartayatīti tan na vicāritvāt vicāritam etat yathā bhagavān adharme 'pi janaṃ pravartayan nāyuktakārayitā bhavatīti krīḍārthatve ca yaduktaṃ tadabhyupagamenaiva parihṛtam na hi bhagavataḥ krīḍā rājādivat sukhārthā kiṃ tu bālakrīḍāvat svabhāvaviśeṣaḥ kiṃcit sādharmyād bālodāharaṇam  nanu rāgādiviyuktasyaudāsīnyam eva yuktam atha lokakarmādhipatyādaudāsīnyaṃ labhate tadānyakarmaparatantraḥ katham īśvaraḥ kiṃ ca   upekṣaiva hi sādhūnāṃ yuktāsādhau kriyākrame  na kṣate kṣāranikṣepaḥ sādhūnāṃ sādhuceṣṭitam  athaivaṃbhūta evāyaṃ kramas tam evāsau prakāśayati ceṣṭate ca tatkaraṇāya evaṃbhūta eva kramasvabhāvo na mayā nivārayituṃ śakyas tatra lokair yathāyogaṃ vihartavyam iti naitat tathā hi   ātmany apy vaśī nāsāv iti sa sphuṭam īśvaraḥ  svakarmocitaceṣṭasya lokasya kim anīśatā  tad etad apy ayuktam tathā hi rāgādiviyuktasyaudāsīnyam eva yuktam iti kim idaṃ prasaṅgasādhanam uta svatantram iti yady udāsīno bhagavān rāgādiviyuktatvān muktapuruṣavad iti svatantrasādhanam ucyate tathā saty avinābhāvasiddhyarthaṃ dharmo pratipattavyas tasya ca kāryānumānenaiva pratīteḥ katham audāsīnyasiddhiḥ tadapratītau vāśrayāsiddho hetuḥ  atha rāgādiviyuktatvam abhyupagacchata audāsīnyābhyupagamārthaṃ prasaṅgaḥ kriyate na tasya kṣityādikāryānumānena bādhitatvāt na hi rāgādiyukte udāsīne vā bhagavati trasasthāvarādyanantakāryotpattiḥ sambhavatīty uktam yac coktam anyakarmatantraḥ katham īśvaraḥ iti tan na anabhyupagamāt cetanatantraṃ hy acetanam na tv acetanaḥ tantraś cetanaḥ kuvindatantvādidṛṣṭāntāt na ca karmānurūpaṃ kāryaṃ kurvann īśvaraḥ karmatantro bhavati na hi tantvādyanurūpapaṭādikārī kuvindādis tantvāditantra ity ucyate  nanv evaṃ tarhi yathā tantvādiṣu satsv api kṛtārthaḥ kuvindādiḥ paṭādikāryaṃ na karoty eva tatheśvaraḥ kṛtārthatvāt karmādiṣu satsv api udāsīnaḥ kiṃ nāste vayam api na jānīmaḥ sa eva praṣṭavyaḥ kasmāt tvaṃ bhagavan nodāsīna iti vayaṃ tu kāryadarśanena tadanurūpaṃ kartāram avagacchanto nopālambham arhāmaḥ prāg uktaṃ ca parārthaṃ pravartate parārthaṃ pravṛttasyāpi yathā duḥkhādijanakatvam tathoktam tato na kṣatakṣāranikṣepaḥ ityādy apy ayuktam  svabhāvataḥ pravṛttipakṣe 'pi yad uktam ātmany apy vaśī nāsau ityādi tad apy ayuktam na hi vaśīti kṛtvā nityānityāditattvaviparyayaṃ karoti akaraṇe vā tasya vaśitvaṃ nivartate kṣityādyanantakāryakartṛtvam eva hi vaśitvaṃ paramaiśvaryaṃ ceti  yad api śāstrāntarāṇi ityādi tad apy ayuktam sarvaśāstrāṇāṃ sākṣād īśvarapraṇītatvānabhyupagamāt yac ca śāstraṃ sākṣād īśvareṇoktam tat satyam evātaḥ satyopadeśadānāt pramāṇam eva bhagavān mithyājñānādinimittādṛṣṭādhiṣṭhātṛtvadvāreṇa sarvasya hetuḥ kartety ato 'sau sarvaśāstrakṛd apy ucyate na tv evam asatyopadeśadātā yathā svapnendrajālādinimittenālīkārthānupadiśanta evāsatyopadeśadātāro bhaṇyante na tu tannimittaprayoktāro 'pīti  nanu caikasyāpi kāryasyaikaḥ kartā bahavaś ca dṛśyante tathā bahūnām apy eko bahavaś ceti tatkatham avagamyate sarvasya jagata eka eveśvaraḥ kartā na tu bahavo 'nīśvarā iti uktam atra yaḥ paridṛṣṭāni kāraṇāni prayuṅkte taiś ca na prayujyate sa svatantraḥ kartety ucyate na cānīśvarasya paramāṇvadṛṣṭādiṣu bhūbhūdharaśarīrābhyantarāvayavādiṣu ca paridarśanapūrvakaṃ prayoktṛtvaṃ sambhavati tatra bahavo 'py anīśvarāḥ kṣityādeḥ kartāraḥ prāsādaviśeṣasyaivāsaṃkhyātā api stanandhayā iti  atheśvarā eva bahavaḥ kṣityādeḥ kartāra iṣyate tathā saty apasiddhāntas te prāpnoti ekanirākaraṇe ca bahvabhyupagamo 'niṣṭaparihāre 'tikauśalaṃ khyāpayati kiṃ ca teṣām īśvarāṇāṃ kim aiśvaryaṃ sarvajñatvam anuttamā śaktiś cāsti na vā yady asti tadānekeśvarakalpanayā kim vaiyarthyāt atha nāsti tadā teṣāṃ niyamayitā kaścit prabhur asti anyathā katham avirodhena sadā jagadutpattyādiṣu pravarterann iti  nanu ca guṇatāratamyadarśanād abhiyogaviśeṣāt sāmarthyasambhavaḥ prāg asamarthanām api paścād iti yuktam etat atyantavilakṣaṇasya tu svabhāvasiddhasāmarthyātmano 'nugamarahitasya sādhanāsambhavāt kutaḥ siddhiḥ tad āha   saṃsthānasaṅgamād bhāvāḥ kṛtāḥ karteti sidhyatu  ahetuguṇayuktasya kuta eva tu siddhatā   svābhāvikatve tattvasya jagat svābhāvikaṃ bhavet  tasyaivaikasya tad idaṃ vyaktam īśvaraceṣṭitam  kiṃ ca   īśvarād īśvaratvasya prāptis tasyāpi sānyataḥ  tadanyasyāpi sānyasmān na svābhāvika īśvaraḥ   utkarṣo 'sti guṇānāṃ cec chakrabrahmatvasambhave  īśvaratvam api prāptaṃ nāsti nityeśvarasthitiḥ  atrocyate yadi kṣityādīnām īśvaraḥ kartā nāsty eva tataḥ saṃsthānasaṅgamād bhāvāḥ kṛtāḥ kartā ityādi sarvam ayuktam eva syāt athāsti tathāpi neśvare vivādaḥ kin tu tannityatve na cāsmābhiḥ prathamaṃ nityeśvarapūrvakatvaṃ kṣityādiḥ sādhyate kin tu buddhimatkartṛmātrapūrvakatvam tato 'dhikaraṇasiddhāntabalena īśvarasiddhir anīśvarasya kṣityādyutpattāv asāmarthyād ity uktam siddhe tu sāmānyeneśvare paścāt tasya nityatvaṃ vicāryate tac ca vicāritaṃ prāg iti tataś ca svābhāvikatvena tattvasya ityādy apy ayuktam  api ca bhuvanaprakāśanatāpanasvabhāvatve 'rkasya jagattatsvabhāvaṃ bhaved ity apūrvaiṣā vāco yuktiḥ svābhāvikatvaṃ nāsty arkasyeti cet nanu viśiṣṭahetukatve 'pi jagat taddhetukaṃ bhaved iti samānaḥ prasaṅgaḥ kiṃ ca nityānām api gotvāśvatvādīnāṃ niyatasvabhāvatvaṃ prapañcena prāk samarthitam iti   īśvarād īśvaratvasya ityādy apy ayuktam dharmigrāhakeṇa kṣityādikāryānumānena bādhitatvād āśrayāsiddhatvaṃ vā  yad api utkarṣo 'sti guṇānām ityādi tad apy ayuktam na hy āgamād ṛte śakrādyutkarṣasadbhāve 'sti pramāṇam na cāgamas te pramāṇam tatprāmāṇye vā tata eva nityasyeśvarasyāpi siddhiḥ buddhāgamaś cāsmākaṃ na pramāṇam kiṃ ca śakrādivad anīśvarasyāpi yadi yogābhyāsatapaścaraṇādyanuṣṭhānād votkarṣaḥ tataḥ sātatyenāsaṃkhyā trasasthāvarādyutpattivināśau na syātāṃ hiṃsādyadharmotpādanābhibhavād ity uktam  nanu jñānādiprakarṣasyābhyāsaprabhavatvaṃ sānugamaṃ yaḥ pratyācakṣīta tasya niranugame svābhāvikatve kathaṃ na pratikṣepaḥ yo hi grāmam api muṣṇāti tasyāraṇye trāṇāsambhavini kākṣameti tad ayuktam na hi vayaṃ jñānāder abhyāsāt tāratamyabhāvinaṃ prakarṣaṃ pratyācakṣmahe yogināṃ tathābhyupagamāt jagatkartuś ca tatkāryānyathānupapattibalena svābhāvikatvaṃ jñānāder iṣṭam paramāṇvākāśāder aṇutvamahattvādivat niranugamasya pratikṣepe tu kṣaṇikatvāder api pratikṣepaḥ syāt tatra bādhakapramāṇād anugamasiddhāv atrāpi tata eva siddhaḥ pratyakṣeṇa kṣaṇikatvasya vastunivṛttyottādātmyasya ca grahaṇe 'py aniścayāt tanmohanivṛttir eva bādhakapramāṇāt kriyata iti cet nanv evaṃ kṣityādīnāṃ nityaiśvaryopetakartṛpūrvakatve pratyakṣeṇa gṛhīte 'py aniścayāt tanmohanivṛttir eva bādhakapramāṇena kriyata iti bruvāṇaḥ kathaṃ vāryate codyaparihārayoḥ samānatvād iti  tad evaṃ sthitvā pravṛttisaṃsthānaviśeṣārthakriyādiṣu neṣṭasiddhiḥ nāpy asiddhidṛṣṭānte daṇḍādau buddhimadadhiṣṭhānasya siddhatvāt sādhyaviśeṣāpekṣayā tu sarvānumāneṣv apy asiddhir dṛṣṭānte syāt etena saṃśayo 'pi dṛṣṭānte pratyuktaḥ sādhyasāmānyasya niścitatvād iti  yad api saṃśayo 'naikāntikatvam iti tad apy ayuktam yasmād ubhayasaṃpratipanne vipakṣe vyabhicārodbhāvanaṃ yuktam na ceśvaras tvayā pratipannaḥ  kiṃ cācetanasya kāladeśāder vivekaśūnyasya sthitvā pravṛttir na sambhavati cetanas tu svayaṃ deśakālādinimittaṃ tatprayojanaṃ ca jñātvā sthitvāpi pravartata ity avirodhaḥ  saṃsthānam aviśeṣo 'pīśvareṇānaikāntikaḥ ity etad api vyāmohajṛmbhitam na hi vastumātraṃ saṃsthānaviśeṣatvena loke 'pi prasiddham kiṃ tarhi avayavānāṃ saṃyogaviśeṣaḥ saṃsthānaviśeṣa ity ucyate prasādhitaś cāvayavānāṃ saṃyogaviśeṣo 'vayavī cātaḥ paramāṇuvyatirekeṇa saṃsthānaṃ nāsty etad apy ayuktam kiṃ ca paramāṇavo 'pi kutaścid atiśayāt trikoṇacatuṣkoṇavartulādyākāreṇa pratibhāsanta ity avaśyam eṣṭavyam anyathā tatpratibhāsasyāvisaṃvādo na syāt yataś cātiśayāt trikoṇādipratibhāsaḥ sa eva saṃsthānaviśeṣaḥ sa ceśvare nāstīti kathaṃ bhagavān api saṃsthānaviśeṣa iti yad apy ayuktam arthakriyākāritvam api tenaivānaikāntikam iti tad apy ayuktam saviśeṣaṇasyārthakriyākāritvasyānaikāntikatvābhāvāt acetanasya sataḥ kāryasya cārthakriyākāritvaṃ hi na buddhimatprayuktatvaṃ vyabhicarati na hi bhagavato 'cetanatvaṃ kāryatvaṃ vāstīti  yad apy āha   aprekṣāpūrvakatvasya padārtheṣūpalabdhitaḥ  acetanatvaṃ taddhetor iti yuktividāṃ nayaḥ   aprekṣāvatpadārthānāṃ kāraṇaṃ na ca yuktimat  chāgādīnāṃ purīṣāder vartulīkaraṇena kim  tad apy ayuktam prekṣāpūrvakārinimittābhāve hi cakṣurādiṣv api dantotthānam apānādiṣv api jihvāpi syāt taddhetūnāṃ nirvivekatvād iti  chāgādipurīṣāder vartulīkaraṇe prekṣāvataḥ kiṃ prayojanam iti cet chāgādīnāṃ tādṛśenaiva purīṣaviśeṣeṇotsargakāle sukhaṃ duḥkhaṃ ca bhavatīti tannimittakarmaphalasampādakatvam eva prayojanam etena badarīkaṇṭakamayūracandrikādivaicitryakaraṇe 'pi prayojanaṃ draṣṭavyam tatrāpy avaśyaṃ kasyacit sukhaṃ duḥkhaṃ vā darśanaṃ sparśanaṃ vā bhavatīty ato vicitraṃ prāṇināṃ karmādhiṣṭhāya tadanurūpaṃ phalaṃ kurvataḥ katham aprekṣāpūrvakāritvam bhavatu vā niṣprayojanaṃ kāryam tathāpi neśvarasyāsiddhis tadanumānasya niravadyatvād yathā bālakrīḍākṛtāni hastyaśvarathādīni niṣprayojanāny api nācetanair eva hetubhiḥ kṛtāni tathā kṣityādīny apīti na khalv asiddhatvādidoṣarahitasya hetoḥ sādhyasādhakatvaṃ na yuktam asiddhatvādidoṣasadbhāve tu sa eva vaktavyaḥ kim anyena vikalpenāsādhanāṅgeneti  nanv asiddhatvadoṣo 'py atrāsti buddhimadadhiṣṭhātṛvyāptasya sanniveśādeḥ kṣityādāv anupalambhāt tadāha  ka siddhaṃ yādṛg adhiṣṭhātṛbhāvābhāvānuvṛttimat  sanniveśādi tad yuktaṃ tasmād yad anumīyate  akriyādarśane 'pi kṛtavṛddhir bhavati prāsādādibhedeṣv iva yadi tādṛśaṃ sanniveśādikṣityādiṣv api syāt tadā tato 'dhiṣṭhātranumānaṃ yuktam tadvilakṣaṇasanniveśādidarśane tv adhiṣṭhātranumitir na yuktety āha   vastubhede prasiddhasya śabdasāmyād abhedinaḥ  na yuktānumitiḥ pāṇḍudravyād iva hutāśane  vastubhede dṛṣṭe saṃsthānādiviśeṣe ghaṭādau yaḥ prasiddho viśeṣaḥ puruṣādhiṣṭhānalakṣaṇas tasya kṣityādigatasyānumitiḥ saṃsthānādiśabdasāmyenābhedamātrān na yuktā  kha na hi pāṇḍuśabdasāmyenābhedavato vāṣpādito 'py agnāv anumitir bhavati  pratyakṣābādhātaḥ pāṇḍutvād agnyanumānaṃ pravartate īśvarānumānaṃ tu na bādhyate tatas tatpravṛttir yukteti cet naitat yasmāt  ga na na bādhyata ity evam anumānaṃ pravartate  sambandhadarśanāt tasya pravartanam itīritam  gha anyathā kumbhakāreṇa mṛdvikārasya kasyacit  ghaṭādeḥ karaṇāt sidhyed valmīkasyāpi tatkṛtiḥ  ṅa kulālānupalambha evātra bādheti cet īśvare kiṃ kim upalambho 'sti tasmād ghaṭavalmīkādīnām iva vastusādṛśyābhāvān nānumānaṃ yuktam vastusāmānyābhāve 'pi śabdānuvṛttita evānumānaṃ bhaviṣyatīti cet tad ayuktam yataḥ  ca jātyantare prasiddhasya śabdasāmānyadarśanāt  na yuktaṃ sādhanaṃ gotvāc chāgādīnāṃ viṣāṇivat   vivakṣāparatantratvān na śabdārthaḥ santi kutra vā  tadabhāvād arthasiddhau tu sarvaṃ sarvasya siddhyati  cha kiṃ ca yathā bhagavān nityavyāpitvādidharmayuktas tathākāśam api tatreśvara eva kāraṇam nākāśam iti kuto 'yaṃ vibhāgaḥ yadi ca sadbhāvamātreṇa kāraṇatvaṃ kalpyate tadā śāstrauṣadhādisambandhāc caitrasya vraṇarohaṇe 'sambaddhasya kiṃ sthāṇau kāraṇatvaṃ na kalpyate atha sthāṇau vyāpārānupalambhād akāraṇatvam yady evam īśvarasyāpi  ja svabhāvabhedena vinā vyāpāro 'pi na yujyate  jha nityasyāvyatirekitvāt sāmarthyaṃ ca duranvayam  kiṃ ca   yeṣu satsu bhavaty eva yat tebhyo 'nyasya kalpane  taddhetutvena sarvatra hetūnām anavasthitiḥ   tasmād yato yato yad yat tat tad astu tatas tataḥ  kiṃcic cetanataḥ kiṃcid anyataś ceti niścayaḥ  ka atrocyate yat tāvad uktam yādṛk sanniveśādi prāsādādiṣu dṛṣṭam tādṛg eva yadi kṣityādiṣu syād iti tan na maṭhaprāsādaghaṭādiṣu tadbhedeṣu mithaḥ saṃsthānavailakṣaṇye 'py adhiṣṭhātṛpūrvakatvāvyabhicārāt atha teṣu sarvatrākriyādarśane 'pi kṛtabuddhir bhavati na kṣityādiṣv iti tat kim idānīm akāryatvam eva kṣityādīnām na hi kṛtakatvenāpratīyamānānāṃ kāryatvaṃ vaktuṃ śakyam kṛtakatvena pratītau ca kathaṃ na kṛtabuddhiḥ sarveṣāṃ tu prāsādādiṣv api kṛtabuddhir na bhavati yathā ca cirantaneṣu prāsādādiṣu vyāptyabhijñasyaiva kṛtabuddhir bhavati vyāptimūḍhānāṃ tv akṛtabuddhir eva bhavati tathā kṣityādiṣv apīti na kaścid viśeṣaḥ  puruṣakṛtabuddhiḥ prāsādādiṣv iva na kṣityādiṣu bhavatīti cet keṣāṃ na bhavati kiṃ prasiddhāvinābhāvānām apy uta vyāptismṛtivikalānām prasiddhāvinābhāvānām abhraṣṭasmaraṇānāṃ tāvad bhavaty eva puruṣakṛtabuddhiḥ loke 'pi hi vaicitryaṃ jagataḥ kenacid dhātrā nirmitam ity asti pratītiḥ vyāptigrahaṇasmṛtivimūḍhānāṃ tu prāsādādiṣv api keṣucin na puruṣakṛtabuddhir bhavati naitāvatā teṣām apuruṣakṛtatvam api caivaṃ vedeṣv api puruṣakṛtabuddhir laukikānāṃ mīmāṃsakānāṃ ca na bhavatīty ataś ca tatrāpi puruṣakṛtatvasādhanāyoktā vākyatvādayo 'siddhā hetavaḥ syuḥ  kiṃ cānityatvasiddhyartham apy uktaṃ kṛtakatvādisādhanam asiddhaṃ syāt na hi yādṛśaṃ kṛtakatvādighaṭādiṣu dṛṣṭam yac chotragrāhyaṃ na bhavati tādṛśaṃ śabde 'stīti tasmād dṛṣṭāntadārṣṭāntikavaidharmyamātram etat sarvānumāneṣu samānaṃ neśvarānumānasyaiva bādhakam iti  kha yat punar etat pāṇḍudravyād iveti tad ayuktaṃ pāṇḍutvasya hi dahanasiddhāv anaikāntikatvaṃ bādhitaviṣayatvaṃ vā  ga yat punar etat na na bādhyata ity evamādi tan na anabhyupagamāt na khalu abādhāta evānumānapravṛttiṃ brūmaḥ kiṃ tu pakṣadharmatvādirūpāṇāṃ pañcānāṃ caturṇāṃ vā grahaṇād iti  gha yac coktam anyathā kumbhakāreṇa ityādi tatra kumbhakāraśabdasya ko 'rtho 'bhipretaḥ kim avivakṣitaviśeṣaḥ kaścic cetanaḥ kartā kiṃ vā cakrādisāmagrīyuktaḥ puruṣa iti kiṃ cātaḥ prathame pakṣe na kiṃcid bādhitam valmīkāder api cetanakartṛpūrvakatvābhyupagamāt dvitīye tu pakṣe pratyakṣabādhāpi bhavati cakrādisāmagrīyuktapuruṣaviśeṣānupalambhe 'pi valmīkāder utpattidarśanāt  ṅa yat punar etat īśvarasyāpy anupalambhād abhāva iti tad ayuktam dṛśyānupalambho hy abhāvaṃ sādhayati nānupalambhamātram dharmādharmāder apy anupalambhād abhāvaprasaṅgāt  ca yad apy āha nanv evam adṛṣṭaṃ karmāpi na kalpanīyam tat kim idānīṃ śuṣiram ity eva jānupraveśaḥ yadi hi karmāpi parikalpyāpara īśaḥ kalpyate tatas tato 'py aparam ity anavastheti tad apy ayuktaṃ karmaṇo hi kāraṇaśaktiparijñānapūrvakaprayoktṝtvābhāvāt mṛtpiṇḍādivad adhiṣṭhātrapekṣitvaṃ yuktam tadadhiṣṭhānāt kulālādivat paridṛṣṭaśaktīni kārakāṇi svecchayā prayuṃjānas tulyajñānaśaktikam adhiṣṭhātrantaraṃ nāpekṣata iti katham anavasthā adhikajñānaśaktikam apekṣate tato 'navastheti cet na yāvatsu tasya vyutpattis tāvatsv anapekṣitvāt  na cādhikāpekṣatve 'py anavasthā niratiśayān nivṛtteḥ yato hy anyasyādhikaṃ jñānaṃ sāmarthyaṃ ca nāsti sa niratiśayena jñānena sāmarthyena ca yukto 'dhiṣṭātrantaraṃ nāpekṣata ity ato 'navasthā nivartate niratiśayānabhyupagame 'navasthāṃ sādhayataḥ pramāṇaṃ nāsti kāryotpattivirodhaś ca tasmād yo yatrānabhijñaḥ sa tatrānyaṃ tajjñam apekṣate na tajjño 'py anyaṃ tajjñam iti  yadi tarhi bhūbhūdharādi kāryaṃ prekṣāvatā kṛtam tadā tatsaṃsthānaṃ kim iti atiśobhanaṃ na bhavati evaṃ tarhi yeṣāṃ bhūbhūdharapradeśānāṃ śarīravṛkṣādiviśeṣāṇāṃ ca saṃsthānam atiśobhanam teṣāṃ kartā prekṣāvān abhyupagantavyaḥ  kiṃ ca kenāpi prajñākṛtānāṃ citrādikāryaviśeṣāṇām na sarveṣāṃ saṃsthānam atiśobhanaṃ bhavati yathaiva hi prekṣāvān eva citrakārādiḥ vicitraṃ kāryaṃ kartum icchan kiṃcit śobhanasaṃsthānam kiṃcin madhyamasaṃsthānaṃ karoti tathā bhagavān api sarvajña eva vicitrasaṃsthānaṃ jagat karotīti atha vā śarīrendriyavad bhūmyādikam api prāṇikarmānurūpaṃ bhagavān karoti tatra devānāṃ dharmabahulatvād atiśobhanaṃ saṃsthānam eva tadbhūmyādikaṃ karoti nārakiṇāṃ tv adharmabahulatvāt tadbhūmyādikam aśobhanasaṃsthānam eva karoti idaṃ bhūbhūdharākhyaṃ bhuktaśeṣadharmādharmavipākavatāṃ prāṇināṃ sthānam tena tatsukhaduḥkhaprakāranimittaṃ kṛtavān iti  cha yat punaḥ jātyantare prasiddhasya ityādiślokadvayam tad apy ayuktam na hi yathā vāgādiṣu navasv artheṣv abhinnaṃ nimittaṃ vinaiva gośabdaḥ pravṛttas tathā kṣityādiṣv apīti yadi hi ghaṭādiṣu kṣityādiṣu caikaṃ vastugataṃ kāryatvādilakṣaṇaṃ sāmānyaṃ nāsti tataḥ kathaṃ saṃsthānatvena kāryatvaṃ sādhyate kāryatvenānityatvam iti na hy atra viśeṣaḥ kaścid asti yenānityatvasādhane kṣityādiṣu kāryaśabdasāmyamātratvenāsiddhaṃ na bhavati buddhimadadhiṣṭhātṛpūrvakatvasādhane tv asiddham ubhayatrāpi ghaṭādir eva dṛṣṭāntas tatrānityatvena yathā kāryatvasya vyāptiḥ prasiddhā tathā buddhimadadhiṣṭhātṛpūrvakatvenety ubhayoḥ siddhir asiddhir vāstu na cācetanānāṃ viśeṣaḥ kaścid asti yena bhaṭādihetava evācetanā buddhimadanadhiṣṭhā na pravartante kṣityādihetavas tv acetanā api buddhimadanadhiṣṭhā eva pravartanta iti  yat punar etat nityavyāpitvādyaviśeṣe 'pīśvara eva kāraṇam nākāśam iti kuto 'yaṃ vibhāgaḥ iti tad apy avicāritārtham kāryānumānenaiva vibhāgasya pradarśitatvāt kumbhādau dṛṣṭānte hi buddhimān eva kartā laukikaparīkṣāṇāṃ prasiddhaḥ na tv ākāśam tena kṣityādau sādhye 'pi buddhimān eva kartā sidhyati sa eveśvaraḥ anīśvarasya tatra sāmarthyābhāvād ity uktam etena śāstrauṣadhādisambandhād ityādy api nirastam yadi nāma vraṇarohaṇādiṣu sthāṇoḥ kāraṇatvaṃ pramāṇābhāvān na kalpyate bhagavataḥ kṣityādiṣu kāraṇatvaṃ kiṃ na kalpyate na hy atrāpi pramāṇābhāvaḥ nāpīśvaraḥ pratyakṣaḥ yena sthāṇuvad asya kṣityādikāryaṃ praty asambaddhatā gṛhyate  atha matam nirvyāpārasya kāraṇatvaṃ na yuktam vyāpāraś ceśvarasya svabhāvabhedena vinā na yujyata iti svabhāvabhedena vineti ko 'rthaḥ kiṃ sahakāribhedena vinā kiṃ vā dharmabhedena vinā āhosvid ātmabhedena vineti tatra yadi sahakāribhedena vineti abhipretam tato 'siddham yasmād īśvarasyāpi sahakāribhedo 'sty eva tad atadrūpākaraṇe 'pi yathā na sahakārivaiyarthyam tathā vakṣyāmaḥ atha dharmabhedena vinety abhipretam tad apy asiddham bhagavato 'pi dharmāṇāṃ sarvajñatvajagatkartṛtvanityatvādīnāṃ parasparabhedopapatteḥ atha dharmāṇāṃ bhedena vināśena vinety abhipretam tad apy asiddham saṃyogādidharmāṇāṃ vināśopapatteḥ atha sarvadharmavināśena vinā vyāpāro na yujyata iti tad apy ayuktam sarvadharmavināśe tu prārabdhasya vyāpārāsambhavāt athātmabhedena vinety arthaḥ tatreśvarātmā kiṃ parasmān na bhidyate kiṃ vā svasmād iti parasmān na bhidyata ity ayuktam advaitaprasaṅgāt advaitaṃ ca nirākariṣyāmaḥ atha svasmān na bhidyate tadānyasyāpi kārakasya svasmād bhedo nāstīti na vyāpāraḥ syāt tataḥ sarvaṃ jagan niṣkāraṇaṃ syāt atha svabhāvabhedaḥ svātmavināśas tena vinā vyāpāro na yujyate tat kim idānīṃ vinaṣṭasya vyāpāraḥ sambhavatīti athājanakasvabhāvanivṛttau janakasvabhāvasyotpattau ca vyāpāraḥ sambhavati na nityasyeti etac ca kṣaṇikatvapratiṣedhe nirākariṣyāmaḥ  jha yat punar etat nityasyāvyatirekitvāt sāmarthyaṃ duranvayam iti tad ayuktam tatsattvagrāhakapramāṇād eva sāmarthyasiddheḥ na hy anyathā kṣityādikāryotpattiḥ sambhavatīty uktam gotvādeś ca sāmānyasya nityatve 'py anugatavyāvṛttagopratyayādiṣu sāmarthyaṃ vistareṇa prasādhitam ataś ca na nityasya sāmarthyaṃ duranvayam iti   yady api yeṣu satsu ityādi tad apy ayuktam karmāder apy akalpanāprasaṅgāt na hi pitrādiṣu satsu bhavataḥ śarīrādeḥ karmatṛṣṇādikaṃ hetutvenopalabhyate tatas tatkalpane 'pi hetūnām avasthitiḥ syāt atha karmatṛṣṇāder ekatrasāmarthyaṃ dṛṣṭvānyatrānumānena gamyate buddhimadadhiṣṭhātur apy ekatra sāmarthyaṃ dṛṣṭvānyatrānumānena kiṃ na gamyate yatra dṛṣṭam tatra gamyatām na kṣityādyupādānopakaraṇeṣv iti cet karmatṛṣṇāder api yatra sāmarthyaṃ dṛṣṭam tatra gamyatām na garbhaśarīrādiṣv iti śarīratvādyaviśeṣād garbhaśarīrādiṣv api gamyata iti cet acetanatvādyaviśeṣāt kṣityādyupādānopakaraṇeṣv api kiṃ na gamyate buddhimato 'py adhiṣṭhātṛmātrasya sāmarthyaṃ gamyatām neśvarasyādṛṣṭatvād iti cet yady evaṃ karmatṛṣṇādimātrasya sādharmyaṃ gamyatāṃ na janmāntarotpannasyādṛṣṭatvāt garbhaśarīrādihetoḥ sāmarthyāt janmāntarotpādasiddhir iti cet yady evaṃ kṣityādyupādānādhiṣṭhātur buddhimataḥ sāmarthyād īśvaratvasiddhir iti na kaścid viśeṣaḥ tad evaṃ sarvakāryāṇāṃ buddhimat pūrvakatvasiddheḥ kiṃcic cetanataḥ kiṃcid anyataś cety etad apy ayuktam  nanv īśvarasya kāraṇatve vyarthaṃ karma syāt karmaṇaḥ kāraṇatve vā neśvaro 'bhyupagantavyaḥ tathā hi   yadi karmādi nirbhartsya kāraṇaṃ kāraṇaṃ bhavet  anyathā kāraṇaṃ sarvaṃ sarvasyāpi prasajyate  tad etad ayuktam na hi kulālasya kāraṇatve cakradaṇḍāder vaiyarthyaṃ cakrādinirbhartsya vā ghaṭādīnāṃ kulālaḥ kāraṇam tadanirbhartsane vā naiva kāraṇam iti bhinnapramāṇagrāhyatvāc ca tathā hi buddhimatpūrvakatvānumāneneśvaraḥ pratīyate janmādivaicitryeṇa tu karmeti vicitraṃ hi kāryaṃ vicitrakāraṇaprabhavaṃ dṛṣṭam yathā citrādi tathā ca janmādikāryaṃ vicitraṃ dṛśyate  janma tāvad vicitram kasyacit praśaste kule janma kasyacid apraśaste kasyacit sadhane kasyacin nirdhane taratamayogenāpi draṣṭavyaṃ jātiprajñāśīlarūpavairūpyavyādhivaicitriyeṇa ceti  tathā maraṇaṃ vicitram kasyacid garbhe kasyacij jātamātrasya māsavarṣādikālavikalpena dīrghadīrghatarādiduḥkhavikalpena ca praśastāpraśastanimittavikalpena ceti na caitaj janmamaraṇavaicitryaṃ bhūtavaicitryādy uktam āhārādinimittāviśeṣe 'pi vaicitryopalabdheḥ puruṣāṇāṃ svabhāvena vicitratvāt tatkṛtakarmavaicitryād eva janmādivaicitryam iti gamyate tadadhiṣṭhānāc ceśvaraś citrādyupakaraṇānām adhiṣṭhāne vāstīti katham itarasyāvaiyyarthyam iti  yad apy āha   svabhāvapariṇāmena hetur aṅkurajanmani  bhūmyādis tasya saṃskāre tadviśeṣasya darśanāt  īśvarasya tu svabhāvapariṇāme 'pi nāsti saṃskāryatāto na bhūmyādivad api kāraṇam   tasmāt pṛthag aśakteṣu yeṣu sambhāvyate guṇaḥ  saṃhatau hetutā teṣāṃ neśvarāder abhedataḥ  tad apy ayuktam na hi pariṇāmād eva hetus tathā hi sthitopaviṣṭagacchatāṃ prāṇināṃ dhāraṇe svātmani jñānotpādane ca bhūmyādir avikṛto 'pi hetur upalabhyate maṇiviśeṣaś ca niścalo 'pi jñānasukhādihetur dṛṣṭaḥ keṣucit kāryeṣu svabhāvapariṇāmena hetutvasiddhau sarvasya tathaiva hetutvaṃ viśeṣābhāvād iti cet na kṣaṇikatvaprasaṅgāt kṣaṇikatvaṃ ca niṣetsyāmaḥ  kiṃ keṣāṃcid acetanānāṃ cetanādhiṣṭhitatvena hetutvasiddhau sarveṣām acetanatvāviśeṣāt tathātvaṃ kiṃ nānumīyate bhūmisphaṭikādivikārasya hy anupalambhād abhāvaḥ sidhyaty upalabdhilakṣaṇaprāptitvāt na tv adhiṣṭhātus tasyātīndriyatvāt kulālāder aindriyakatvāt tasya kathaṃ nānupalambhād abhāvasiddhir iti cet na svavyatiriktasya cetanasyāpratyakṣatvāt śarīramātraṃ tu kulālādeḥ pratyakṣam tasya cānupalambhād abhāvaḥ sidhyatu na tato 'nyasya buddhimata iti dehābhāvasiddhāv etasyābhāvasiddhir adehasya kartṛtvānupalambhād iti cet evaṃ tarhi mṛtasyāśarīratvāj janmāntarārambhakatvaṃ na syāt tathopalambhābhāvāt nāpi sadeha eva janmāntaram ārabhate tathopalambhābhāvād eva na hy ekaṃ dehasantānaṃ tyaktvānyatra buddher anupraveśaḥ kadācid dṛṣṭaḥ bālakaumārādibhedeṣu saṃkramaṇavad iti cet na avasthābhede 'py ekasantānatvāt sa eva jīvatīti darśanāt viparyayas tu janmāntareṇa ca buddhaśarīraṃ tyaktvā garbhaśarīrānupraveśaḥ kvacid dṛṣṭaḥ svapne śarīrāntarānupraveśo dṛṣṭaḥ iti cet na tasya hi mithyātvāt satyatve hi suptasya prāṇādinirodho 'py anyair upalabhyeta na cāpādānakāraṇād viprakṛṣṭadeśe kāryotpattir dṛṣṭā tasmād yathādṛṣṭamātrānuvādināṃ paralokasiddhiḥ durlabheti tasmāt kāryasāmānyena kāraṇasāmānyānumitau tatkāryaviśeṣānurūpas tatkāraṇaviśeṣo 'pi pratipattavyo 'nyathā tatsāmānyānumitir eva syād iti yad apy uktam tasmāt pṛthag aśakteṣv ityādi tad apy ayuktam yasmād atrāpi dṛṣṭāntadharmiṇi ghaṭādau cetanānāṃ kartṛkarmādīnāṃ pṛthag asāmarthyaṃ ca dṛṣṭam tena kṣityādiṣv api saṃhatānām eva kartṛkarmādīnāṃ sāmarthyam anumīyate teṣāṃ kartṛkarmādīnāṃ nityatvaṃ bhavatv anityatvaṃ vā vyāpakatvam avyāpakatvaṃ vā yathābhūtānāṃ tatkāryotpādakatvaṃ sambhavati tathābhūtānām eva siddhir abhyupagantavyety alam asadgrahābhiniveśeneti  evaṃ tāvat paramātmā nirṇītaḥ sāmpratamaparamātmā vicāryate saṃsāraphalopabhoktā nāmānanto 'paraḥ sa khalu buddhyādikāryaviśeṣāṇām āśrayabhūto 'numātavyaḥ  buddher ādayo buddhyādayo jñānāntā icchādaya ity arthaḥ tathā ca sūtram icchādveṣaprayatnasukhaduḥkhajñānāny ātmano liṅgam vaiśeṣikapāṭhaprasiddhyā tu buddhir ādir yeṣām iti draṣṭavyam kathaṃ punar buddhyādibhir ātmānumīyate tad ucyate buddhyādayaḥ kvacit samavetāḥ kāryatvāt guṇatvād vā rūpādivat nanv atra sādhyavikalo dṛṣṭāntaḥ rūpāder ātmāśritatvāprasiddheḥ viruddhaś ca hetuḥ sādhyaviparyayeṇa vyāptatvād iti naiṣa doṣaḥ sāmānyenāśrayamātrāśritatvasādhanāt  evaṃ tarhi siddhasādhyatā buddhyādīnāṃ śarīrendriyāśritatvābhyupagamāt naitad asti yo hi buddhyādīnāṃ naivāśritatvaṃ gamyate taṃ prati tāvad āśritatvam eva sādhyate tatsiddhau ca śarīrādyāśrayapratiṣedhād ātmasiddhir bhavati tathā hi śarīraṃ buddhyādyadhikaraṇaṃ na bhavati bhūtakāryatvāt ghaṭādivat  nanu sādhyahīnaṃ nirdarśanam buddhyādiśūnyatvena ghaṭādeḥ pratyakṣato 'dhigantum aśakyatvād anumānenaivādhigame cānavasthāprasaṅgād iti na ghaṭādyāśrayatve taddarśibhir bahubhir buddhyāder grahaṇaṃ prasajyeta bāhyendriyagrahaṇaprasaṅgāc ca na hi bhūtāśrayiṇāṃ guṇānāṃ niyataikapuruṣagrāhyatvam antaḥkaraṇaikagrāhyatvaṃ ca dṛṣṭam kiṃ ca yāvad āśrayopalambhaprasaṅgād rūpādivan na hi bhūtakāryaviśeṣāṇām āśraye saty apy atyantocchedo dṛśyate lāvaṇyādivad iti cet na lāvaṇyādīnāṃ rūpasaṃyogasparśānām anyatamasvabhāvatvāt na ca rūpādimātraṃ mṛtaśarīre 'py atyantam ucchidyate  kiṃ ca jīvaccharīravad aghaṭādāv api buddhyādisūcakasya pravṛttyāder upalambhaprasaṅgāt dvayor buddhyādyāśrayatvāviśeṣāt jīvaccharīreṣv eva pravṛttyādijananasamarthaṃ buddhyādi na ghaṭādau tena tatra saty api buddhyādau tatsūcakasya pravṛttyāder anupalambha iti cet na tadanupalambhe buddhyādimātrasyāpi sattve pramāṇābhāvāt asattve 'pi pramāṇaṃ nāstīti cet na tathāvidhasyāprasiddhatvāt na hi yatra kadācid api pravṛttyādiliṅgaṃ nopalabhyate tatra buddhyādiprasiddhir asti tathā bhūtaṃ vāstu mā vā bhūt yat tāvat prasiddhaṃ buddhyādi tasyābhāvas tāvad ghaṭādau niścitatalliṅgasya tatra pravṛttyādyanyatamasya kadācid apy anupalambhāt tato na sādhyahīnaṃ nidarśanam iti  etenendriyamanasāṃ karaṇatvena buddhyādyāśrayatvaṃ pratiṣiddham eva syāt nidarśanasya sādhyahīnatvaṃ parihṛtaṃ draṣṭavyam evaṃ ca śarīrendriyādiguṇatve pratiṣiddhe pariśeṣādyatraite guṇā vartante sa ātmeti gamyate  kiṃ ca yena krameṇecchādayo guṇā utpadyamānā dṛśyante tena krameṇaiṣāṃ śarīrāśrayatve saty utpattir na syāt tathā hi yajjātīyasyārthasya sannikarṣāt sukham ātmopalabdhatvāt tajjātīyam arthaṃ paśyan ādātum icchati seyam ādātum icchā ekasyānekārthadarśino darśanapratisandhānād bhavantī liṅgam ātmatattvasya na hy anyenānubhūte sukhahetāv anyasya pratisandhānād icchā bhavatīti  tathā yajjātīyasyārthasya sannipāte duḥkham anubhūtavān ātmā tajjātīyam arthaṃ dṛṣṭvā dveṣṭi so 'yaṃ dveṣa ekasyānekārthadarśino darśanapratisandhānād bhavan ātmaliṅgam na hy anyathāsya darśanapratisandhānād utpādaḥ sambhavaty anyadṛṣṭe 'nyasya pratisandhānāsambhavāt nāpy anyadīyād duḥkhahetudarśanapratisandhānād anyasya dveṣaḥ sambhavatīti  yajjātīyasyārthasya sannipāte sukhahetuḥ duḥkhahetur vāvadhāritas tajjātīyam arthaṃ paśyann īpsan jihāsanvāptiparihārārthaṃ prayatate so 'yaṃ prayatnaḥ ekasyānekārthadarśino darśanapratisandhānād bhavann ātmaliṅgam pūrvoktān nyāyāt  yajjātīyasyārthasya sannidhāne sukham upalabdhavāṃs tajjātīye 'rthe pratisandhānād uktasya sukham utpadyate tad idaṃ sukhadarśanapratisandhānajād rāgād utpannam ātmaliṅgam niyataviṣaye hi buddhibhedamātre na syād dehāntaravat  tathā yajjātīyārthasannipāte duḥkham upalabdhavāṃs tajjātīyam arthaṃ cireṇāpi dṛṣṭvā tatpratisandhānād dviṣato duḥkham utpadyate tad idaṃ duḥkhaṃ teddhetudarśanapratisandhānabhāvino dveṣād utpannaṃ liṅgam ātmanaḥ na hy anyathāpratisandhānādikramaḥ sambhavatīti  kiṃ cānyad ūrddhatvādidharmakam arthaṃ dṛṣṭvā tadviśeṣāpekṣāyāṃ vimṛśan bubhutsate tato 'sya viśeṣadarśanān nirṇayajñānaṃ bhavati tad idaṃ jñānaṃ vimarśabubhutsābhyāṃ sahaikakartṛkaṃ gṛhyamāṇam ātmano liṅgam iti na hy adṛṣṭe 'nyadṛṣṭe vā smṛtiḥ pratisandhānaṃ ca bhavati tadabhāve tadekakartṛkāṇām icchādīnām apy utpādo na syād iti  indriyāṇāṃ kartṛtve 'py ekakartṛkatvasambhavāt nātmasiddhir iti cet na indriyāṇāṃ nānātvād ekatvānupapattes tataś caikendriyaviṣayopalabdhāv indriyāntarviṣaye smṛtipratisandhānādikaṃ na syāt dṛśyate ca tat tasmān nendriyavṛttaya icchādaya iti  kiṃ cendriyopaghāte 'pi tadviṣaye smṛtidarśanāt na cānubhavitur upaghāte smṛtiḥ sambhavati sādhāraṇavigrahaprasaṅgāt tataś ca bhinnābhiprāyeṇa pravṛtteḥ kadācid dehaḥ khaṇḍaśo bhavet  kiṃ ca nānādeheṣu iva nānācetanānumāpikā sukhādivyavasthaikasminn api dehe gṛhyate vipratipattiś ca syād ekagṛhāvasthitānekacetanānām iva kadācid vivādādayaś ca pravarteran śiṣyācāryādisambandho 'pi kvacic charīre gṛhyeta  cetanānīndriyāṇi vyavasthitaviṣayatvāt sadgṛhasthavad iti cet na vyavasthitaviṣayatvād eva hi pradīpādivad acetanāni na ca rūpādiṣu vyavasthitaviṣayaḥ kaścic cetano 'sti yo 'tra dṛṣṭāntaḥ syāt  pravṛttinivṛttyābhāvaprasaṅgaś ca yasmād odanādau dṛṣṭe tadrasādyanumānāt puruṣaḥ pravartate nivartate vā taccānumānaṃ na cakṣuṣo nāpi rasanādeḥ sambhavati rūparasādīnām anyonyādṛṣṭatvena tatsambandhasya kenacid apy agṛhītatvāt svārthaparārthāsambhavāc ca na svārthaṃ cakṣuḥ pravartate svārthasya tenānanubhūtatvāt rasādikaṃ ca pravartamānam apy anubhavituṃ na śaknoti nāpi rasanādyarthaṃ pravartate saha tadarthena rasanādisvarūpāparijñānāt nāpi rasanāder eva pravṛttiḥ tasya hi deśādyajñāne kva pravṛttiḥ syāt tasmād eko rūparasādīnāṃ indriyavyatirikto 'nubhavitā smartā vāsti yo rūpaṃ dṛṣṭvā rasādikam anumāya pravartata iti  deha eva tarhy astu tathā coktam caitanyaviśiṣṭaḥ kāyaḥ puruṣaḥ iti ko 'yaṃ kāyaḥ kim avayavāḥ āhosvid avayavīti yady avayavāḥ tatas teṣāṃ bahutvād bhinnābhiprāyeṇa pravṛttyādayo doṣāḥ pūrvoktā bhaveyuḥ khaṇḍakhaṇḍīkṛtānāṃ cāvayavānāṃ jñānādayaḥ svaliṅgair upalabhyeran rūpādivat na hi rūparasādayaḥ khaṇḍakhaṇḍīkṛtānām avayavānāṃ nopalabhyanta iti  atha tatsaṅghātaḥ kāya uktaḥ sa kim avyatiriktaḥ vyatirikto vā yady avyatiriktaḥ tadāvayavā eva nāmāntareṇoktāḥ tatra coktaṃ doṣajātam kenacid dharmeṇa viśiṣṭā avayavāḥ saṅghātaḥ ity atrāpi cetanabahutvādidoṣānivṛttiḥ atha vyatiriktaḥ saṅghātaḥ sa sanniveśarūpaḥ avayavī vā syāt ubhayathāpi pratidinaṃ vināśatvāt kālāntarānubhūteṣv artheṣu smṛtipratisandhānādyanupapattiḥ saṃyogaviśeṣo hi saṃyogasya niveśesañcayasaṃsthānādiśabdair abhidhīyate tasya ca pratimuhūrtaṃ vināśo 'nyathā hy annapānopabhogānupabhogābhyāṃ dehasya puṣṭidaurbalyādayo na syuḥ saṃyogavināśāc cāvayavino 'pi vināśaḥ  kiṃ ca yat pratikṣaṇaṃ kṣīyamāṇaṃ hetum āśrityāvatiṣṭhate tatsadṛśaparāparotpattiḥ santānenaivāvatiṣṭhate yathā tailam āśritya pradīpaḥ tathā cāhāram āśritya dehas tiṣṭhati tasmāt pratikṣaṇavināśī santānenotpadyamānaḥ pradīpavad upalabhyate pratyabhijñāyate ceti  tathā ca yat kaiścid uktam bālakaumārādyavasthā eva bhidyante na tv avasthāvān iti tan nirastam evaṃ hi pradīpāder api vināśasiddhir na syāt tatrāpy avasthā eva bhidyanta iti pādaprasārikopapatteḥ  satkāryasiddhiś ca prasajyate mṛtpiṇḍaghaṭakapālādyavasthā eva vyaktāvyaktasthūlasūkṣmadṛśyādṛśyādyavasthā eva bhidyante tathā ca pradhānabrahmadvaitādisiddhiḥ ekasyaiva hi pṛthivyudakajyotiranilādyavasthā eveti avasthāś cāvasthāvato 'nyatvānanyatvābhyām anirvacanīyāḥ ity evaṃ pādau prasārya tiṣṭhann advaitavādī sāṃkhyaś ca kathaṃ pratyākhyātuṃ śakyate tasmād bhedavādabhicchadbhiviruddhadharmādhyāsād bhedo 'bhyupagantavyaḥ sa ca dehe 'sti bālakaumārādidharmāṇāṃ pariṇāmabhedasya ca viruddhatvād iti tad evaṃ dehasyāpy anavasthitvān na smṛtipratisandhānādyāśrayatvaṃ sambhavati  kāryakāraṇabhāvād uttaradehasya pūrvadehānubhūte 'rthe smṛtyādyutpattir iti cet kiṃ punaḥ pūrvadeha uttaradehaṃ prati samavāyikāraṇam utāsamavāyikāraṇam āhosvin nimittakāraṇam iti kiṃ cātaḥ samavāyikakāraṇatve vṛddhaśarīrakāle 'pi tadāśrayatvena pūrvaśarīrāṇāṃ sarveṣāṃ grahaṇaprasaṅgaḥ samavāyikāraṇasya kāryeṇa virodhābhāvāt na ca samavāyikāraṇanivṛttau kāryasyāvasthānaṃ kvacid asti  kiṃ ca dvayor bahūnāṃ vā dravyāṇāṃ dravyaṃ prati samavāyikaraṇatvaṃ na tv ekasya na hy ekadravyāśritaṃ dravyaṃ kvacid upalabhyata iti kiṃ cātaḥ samavāyikāraṇatvaṃ dravyasyāsamavāyikaraṇatvāsambhāvāt kāryānādhāratve saty anyatarayā pratyāsattyā pratyāsannaṃ yat kāraṇam tad asamavāyikāraṇam ucyate  pratyāsattis tu kāryakāraṇaikārthasamavāyilakṣaṇā yathā avayavarūpādīnām avayavirūpādibhiḥ saha kāryaikārthasamavāyilakṣaṇā ca laghvī yathāntaḥkaraṇasaṃyogāder buddhyādibhiḥ saheti  evaṃ cecchādīnāṃ prayatnādyārambhe nimittakāraṇatvam ayuktam asamavāyikāraṇalakṣaṇopapatteḥ avadhṛtasāmarthyatvābhāvān neti cet sāmarthyānavadhāraṇe tarhi kāraṇatvam eva nāsti  athāntaḥkaraṇasya yathā sarvātmaviśeṣaguṇotpattau sāmarthyam na tathecchādīnām tena teṣām asamavāyikāraṇatvaṃ neṣṭam manaḥ saṃyogasyaiva samarthatvād iti na adṛṣṭābhāve manaḥsaṃyogasya sāmarthyānavadhāraṇāt adṛṣṭasyāpi vā asamavāyikāraṇatvam astu  kiṃ ca gurutvadravatvādīnāṃ karmotpattāv asamavāyikāraṇatvaṃ nābhyupagantavyam mūrter eva samarthatvāt na hi mūrtyabhāve kvacit kriyā bhavati tasyā ubhayor atha samavāyikāraṇatvam na cāyaṃ niyamo 'sty ekasyaiva vā samavāyikāraṇatvam ity āstāṃ tāvad ayaṃ vicāraḥ  tan na deho 'samavāyikāraṇam nimittakāraṇatve tu na smaraṇādyupapattiḥ pitṛprapitāmahādyanubhūtārtheṣv api smaraṇādiprasaṅgāt  syād etat nāsmākaṃ bauddhānām iva niranvayo vināśaḥ kin tv avayavivināśānantaram avasthitasaṃyogair avayavair anyad dravyāntaram ārabhyate tatra yathā pūrvadehāśritarūpādivināśe 'pi tatsadṛśa eva rūpādayas tadavayavarūpādibhir ārabhyante tathā pūrvadehasaṃskāranivṛttāv api tatsadṛśa eva saṃskāras tadavayavasaṃskārair ārabhyate tataḥ pūrvadehānubhūteṣv api artheṣūttaradehe smaraṇādyupapattir iti  naitad asti rūpādīnāṃ hi sarvatra kāryadravye kāraṇaguṇapūrvakaḥ prādurbhāvas tena yāvatparamāṇuṣu guṇāntaraprādurbhāvo na bhavati tāvad yo 'vayavī taiḥ paramāṇubhiḥ pāramparyeṇāpy ārabhyate tatra tatra tatsadṛśā eva rūpadaya utpadyanta iti yuktam na tv evaṃ paramāṇuṣu saṃskārāḥ santi ananubhavitṛtvāt anubhavitṛtve tu cetanabahutvādayo doṣā uktāḥ śarīrasya cānubhavitṛtve tasyaiva saṃskāro 'stu na tadavayavānāṃ tato 'nyatvāt  kiṃ ca māṃsāśināṃ śarīraṃ śaśamahiṣavarāhādiśarīrāvayavair apy ārabhyate tatas tadānubhavasaṃskārāṇām api utpattau tadanubhūtārtheṣv api smṛtyādiprasaṅgaḥ syāt atha vā śaśamahiṣādidehāvayavānāṃ carvaṇādyabhighātād āparamāṇvanto vināśaḥ tena saṃskāro nānuvartata iti evaṃ tarhi bālādiśarīrāvayavānām apy āparamāṇvanto vināśaḥ sarvatra saṃcaradbhir vāyvagnirasādibhiḥ kriyate tatas tatsaṃskārānuvṛttir apy ayuktā avināśe vā bālādidehāvayavānām aṅgulyādīnāṃ tathābhūtānām eva sarvadaiva grahaṇaṃ syāt pathyauṣadhādikṛtaviśeṣopalabdhiś ca na syād iti tasmāc charīrasyāpi pratikṣaṇavināśitvāt necchādyāśrayatvaṃ yuktam  kiṃ ca pūrvābhyastasmṛtyanubandhād ityādinānādir icchādīnām āśraya iti vakṣyāmaḥ tan na deha indriyāṇi vā prāṇādir vā viṣayo vecchādīnām āśrayaḥ sambhavati dehavad indriyādīnām apy anāditvāsambhavād iti  manasas tarhi nityatvād icchādyāśrayatvam astu na tasyāpi karaṇatvād vāsyāsyādivat asiddhim iti cet na tatsattvagrāhakapramāṇair eva karaṇatvasiddheḥ kiṃ cecchādyādhārasya vibhutvapratipādanāt manasas tu yugapajjānānupapattyāṇutvaṃ prasādhitam manasaḥ khalu vibhutvecchādhāratvābhyupagame saṃjñāmātre vivāda iti  jñānam eva vāsanābhir vāsitaṃ mana ity ucyate tadāśraya evecchādya iti cet na asthiratvena jñānasya vāsanādyāśrayatvānupapatteḥ sthiraṃ hi vāsakena vāsyamānaṃ dṛṣṭam sambaddhaṃ ca yathā puṣpādinā vastrādikam āśrayatvam api sthirasya sambaddhasya ca dṛṣṭam yathā kuḍyāder iti na ca jñānasya sthairyam asti jñānāntareṇecchādinā vā vinaṣṭatvāt tasmān na jñānaṃ kenacid vāsitam nāpi kasyacid āśraya iti  nanv idam asiddhaṃ nidarśanaṃ na hi kṣaṇikavādināṃ sthiraṃ kiṃcid asti nāpi sambandhaḥ kasyacit vastrāder api hi vāsanā puṣpādisahitāt pūrvakṣaṇād viśiṣṭotpāda eva āśrayabhāvas tu kuḍyāder api janakatvaviśeṣa eveti na atrāpi dṛṣṭāntābhāvāt na hy akṣaṇikavādināṃ kiṃcid asambaddhaṃ bhinnakālaṃ ca vāsyamānaṃ dṛṣṭam nāpi bhinnakālasyāsambaddhasya ca kasyacid āśrayatvaṃ dṛṣṭam iti  bījādivad iti cet atha manyase yathā śālibījād aṅkuras tacchaktiviśiṣṭa utpadyate tato 'pi patranālādikaṃ tacchaktyanuvidhānenotpadyamānaṃ śālibījam eva janayati na yāvadibījam atatpūrvakatvāt tathā pūrvabuddhiviśeṣād uttarottaraṃ buddhyantaraṃ pūrvabuddhiśaktyanuvidhānena sakalāhitaśaktikalāpam utpadyate yac ca taduttarabuddhiṣu pūrvabuddhiśaktīnām ādhānam sā vāsaneti  na asiddhatvāt na tāvad bījādīnāṃ niranvayau vināśotpādau siddhau nāpy uttarabuddhiṣu pūrvabuddhiśaktīnām ādhānaṃ siddham bījādīnāṃ tāvat sūkṣmāvayavānuvṛttir asti śukraśoṇitādyavayavānuvṛttivat yathā mātur udare śukraśoṇitādyavayavanivṛttau tadavayavair avasthitair eva rasāvayavasahitair avayavyantaram ārabhyate garbhān niṣkrāntasyāpy avayavinivṛttāv avayavānuvṛttir draṣṭavyā tathā bījādinivṛttāv api tadavayavair avasthitair eva bhūmyavayavasahitaiḥ patranālādikam ārabhyate tatra śukraśoṇitādyavayavaiḥ sthirāḥ sambaddhāś ca rasāvayavā bījādyavayavair bhūmyavayavāś ca bhāvyante te tathā bhāvitās tadaviparītaṃ kāryam ārabhante tathā pūrvabuddhibhiḥ sthiraḥ sambaddhaś cātmā bhāvyate kim uktaṃ bhavati tatra saṃskāraviśeṣaḥ kriyate sa ca tathā bhāvitas tadbuddhyanukāreṇa smṛtiṃ pratisandhānaṃ ca svātmasamavetaṃ karotīty evaṃ ca sāṃkhyoktā prakriyā na naiyāyikānāṃ siddhā nāpi naiyāyikoktā prakriyā sāṃkhyānāṃ siddhā tataś ca pakṣadvaye 'py ubhayaprasiddho dṛṣṭānto nāsti tataḥ kasyātra siddhiḥ syāt yatra pakṣe smṛtipratisandhāne copapadyete tasya siddhiḥ na cānātmavādināṃ smṛtiḥ sambhavati anyadṛṣṭasyānyena smaraṇāsambhavāt anyathaikena dṛṣṭo 'rthaḥ sarvaiḥ smaryeta yathā cāsmākam anyānubhūto 'rtho nānyena smaryata ity atrobhayaprasiddho 'sti dṛṣṭāntaḥ santānāntaram na tathā bhavataḥ kiṃcid ubhayaprasiddham udāharaṇam asti sa evānubhavaḥ smartā na dṛṣṭa ity asti dṛṣṭānta iti cet mā bhūd anubhavaḥ smartā anubhāvitā hi smarteṣyate na cānubhava evānubhāvitā tayoḥ kriyākartṛrūpayor ekatvāyogāt na hi ccheda evac cheteti yuktam yaś cānubhāvitā sa yadi tathaiva smartā na bhavati mā bhūt kālāntareṇa bhaviṣyatīti ko 'tra virodhaḥ tato 'nyasya ca kālāntareṇāpi smartṛtve santānāntarāṇām api smartṛtvaprasaṅga ity uktam  kāryakāraṇabhāvād aprasaṅga iti cet atha manuṣe syād ayaṃ prasaṅgo yady aviśeṣeṇānyadṛṣṭam anyaḥ smaratīty ucyate kin tu kāryakāraṇabhāvād anyatve 'pi smṛtir iti bhinnasantānabuddhīnāṃ tu kāryakāraṇabhāvo nāsti tena santānāntarāṇāṃ smṛtir na bhavati na punar ekasantānikīnāṃ buddhīnāṃ kāryakāraṇabhāvo nāsti yena pūrvabuddhyanubhūte 'rthe taduttarabuddhīnāṃ smṛtir na syād iti  na nānātvasyāvañcanāt nānātvaṃ hi smṛtyasambhave sādhanam uktam tac ca kāryakāraṇābhidhāne 'pi na vañcitam na hi kāryakāraṇabhāvābhidhānena tasyāsiddhatvādīnām anyatamo doṣaḥ pratipādyate nāpi svapakṣasiddhir anena kriyate na hi kāryakāraṇabhāvāt smṛtir iti atrobhayaprasiddho 'sti dṛṣṭāntaḥ  karpāse raktatāvad iti cet athāpi syāt   yasminn eva hi santāne āhitā karmavāsanā  phalaṃ tatraiva badhnāti karpāse raktatā yathā iti  na sādhanadūṣaṇāsambhavāt anvayādyabhāvān na sādhanam na hi kāryakāraṇābhāvāt smṛtiḥ karpāse raktatāvad ity anvayaḥ sambhavati nāpi yatra na smṛtiḥ tatra na kāryakāraṇabhāva iti vyatireko 'sti asiddhatvādyanudbhāvanān na dūṣaṇam na hi pūrvabuddhyanubhūte 'rthe uttarabuddhīnāṃ smṛtir na sambhavatīti tato nyatvāt santānānatarabuddhivad ity asya hetoḥ karpāse raktatāvad ity anena kaścid doṣaḥ pratipādyate  pariśeṣāsiddhatvapratipādanād iti cet syād etat na khalu pratyakṣeṇānubhavasmṛtyoḥ kvacid ekādhāratvaṃ dṛṣṭam yena tayor ātmāśritatvaṃ pratipadyemahi pariśeṣaś cāsiddhaḥ kāryakāraṇābhāvena smaraṇe 'py avirodhāt athānyatve smaraṇaṃ na dṛṣṭam nanv ekatve 'pi na dṛṣṭam iti samānam kiṃ cānyasmin rakte 'nyad raktaṃ na dṛśyata iti karpāsabīje rakte tatsantānabhāvino 'pi karpāsasya raktatā mā bhūt tatrāpy ātmāśritā raktatety abhyupagantavyam tulyanyāyatvāt  kiṃ ca tvatpakṣe 'pi karmānavasthāyigrahaṇāt ity anena sūtreṇa buddhīnām āśutaravināśitvaṃ pratipāditam tataś ca yenānubhavenānubhūto 'rthaḥ sa naṣṭaḥ kālāntare smṛtiḥ kutaḥ syāt saṃskārād iti cet na tasyānubhavād arthāntaratvāt tadarthāntarasya ca tadarthasmṛtihetutve hy atiprasaṅga syāt athārthāntaratvāviśeṣe 'pi yaḥ saṃskāro yenānubhavena janitaḥ sa eva tadarthasmṛtiṃ janayatīti nātiprasaṅgaḥ yady evam tvayāpi kāryakāraṇabhāva eva niyāmako 'bhyupagantavyaḥ tataḥ sa eva niyāmako 'stu kiṃ tatrāntargaḍunātmanā kalpitena  atrocyate yat tāvad uktam pratyakṣeṇānubhavasmṛtyoḥ kvacid ekādhāratvaṃ na dṛṣṭam iti tan na dṛṣṭatvāt tathā hi pūrvaṃ yam artham anubhūtavān aham tam etarhi smaramīti yo 'ham anubhavitā so 'haṃ smartety anubhavasmaraṇayor abhinnātmādhāratvaṃ liṅgaliṅgisambandhasmṛtyanapekṣam āptopadeśānapekṣaṃ ca niścinoti na ceyaṃ bhrāntiḥ visaṃvādābhāvāt sukhāder api pratyakṣatvam apahnuvāno 'nenaiva nyāyena pratibodhayitavyaḥ tathānusandhānecchādveṣādīnām apy ekakāraṇatvaṃ pratyakṣato gṛhyate yam aham asprākṣam tam etarhi paśyāmīti taṃ dṛṣṭvāham evecchāmi vā dveṣmi vā tam icchan dviṣan vā prayate prayatamāno 'haṃ tam arthaṃ prāpya sukhī duḥkhī vā saṃvṛtto 'smīti tad evam aham ity etasmin vijñāne yo 'rthaś cakāsti tadadhikaraṇāḥ smṛtyanusandhānecchādayaḥ pratyakṣataḥ pratibhāntīty ataḥ pratyakṣeṇāpy ātmā gṛhyate na hy aham iti jñānaṃ sandigdhaṃ bhrāntaṃ vā nāpi laiṅgikaṃ śābdaṃ vā  nāpi śarīrālambanam tadālambanatve hi bālyāvasthāyāṃ mūrkho 'haṃ sukhī sukhī duḥkhī vāsam idānīṃ tu vidvān nirujo rogī vābhūt ity avagamo na syāt bālyādiśarīrāṇāṃ bhinnatvāt na hi yo 'haṃ gauraḥ so 'haṃ kṛṣṇa iti  nanv asti pīno 'haṃ gauro 'ham ity evamādipratyayaḥ sa katham ātmālambanaḥ syāt tasya pīnatvādidharmāsambhavāt tat kim idānīm ākhavaḥ santīti gṛham ādīpyate na hi nīlaḥ sphaṭika ity evamādi jñānaṃ yathārthaṃ na sambhavatīty etāvatā śuklaḥ sphaṭika ity api mā bhūt pīno 'ham ityādy api jñānaṃ śarīropādhikam ātmālambhanam eva tatra yadi bhedaṃ tiraskurvad upajā tadā tad bhrāntam eva nīlaḥ sphaṭika ityādikajñānavat atha pīno 'haṃ pīnaśarīravān aham ity evaṃ pratyeti tataḥ satyam eveti  asti ca bhedenāpi pratipattiḥ sthūlaṃ kṛśaṃ vā mama śarīram iti gauraṃ kṛṣṇaṃ vā madīyaṃ śarīram iti tathā mamātrecchā dveṣo veti asti me prayatnaḥ sukhaṃ mamotpannaṃ duḥkhaṃ veti guruprasādān mayā viśiṣṭaṃ jñānaṃ prāptam ity evam icchādayo 'pi bhedenaiva pratīyante tathā madīyaṃ cakṣur ity evamādijñānam ātmendriyabhedagrāhakaṃ draṣṭavyam  nanu madīya ātmety eṣāpi pratipattir asti yady evaṃ pratipanna ātmā pratipanne ca vivādo na yuktaḥ svavacanavirodhāt aniṣṭāpādanārthatvād iti cet syād etat mama śarīraṃ mamendriyaṃ mamecchādaya ity atra śarīrādivyatiriktam ālambanam aham iti jñānasyābhyupagacchato mamātmety atrātmavyatiriktam ālambanaṃ prasajyata iti na apratibhāsanāt na hi mamāyam ātmeti śarīrecchādivat pratyakṣataḥ pratibhāti nāpīndriyavad anumānena matpratyayaviṣayād anya ātmā pratibhāti kiṃ tv aham ity ātmānaṃ pratyakṣataḥ pratipadyātmāntaravyavacchedena parapratītyartham ātmeti nirdiśati mamātmāham evety arthaḥ yadā punaḥ śarīram indriyaṃ vātmaśabdena nirdeṣṭum icchati tadā mamātmeti bhedābhidhānam evedam śarīrāder apy ātmopakārakatvena bhṛtyavad ātmatvenopacārāt  kiṃ ca matpratyayaviṣayād bhedenātmajñānaṃ yadi bādhyamānatvād bhrāntaṃ bhavati śarīrādibhedajñānaṃ tu kasmād bhrāntam na hy ekatra keśādijñānasya bhrāntatve sarvatra bhrāntatvaṃ yuktam bhrāntābhrāntaviśeṣaṇābhāvaprasaṅgāt tasmād yathātītānāgatavartamānānāṃ śarīrabhedānāṃ mamety ekādhiṣṭhātṛtvena pratisandhīyamānatvān matpratyayālambanād arthāntaratvam tathecchādveṣaprayatnasukhaduḥkhabhedajñānabhedānāṃ traikālikānāṃ mamety ekasambandhitvena pratisandhānāt tad ekasmād arthāntaratvaṃ tad ekakartṛkatvaṃ ceti  kiṃ cābhinnasambandhina icchādibhedāḥ mamety ekapratisandhānaviṣayatvāt ekanartakīpratisandhānaviṣaya iva prekṣakāḥ ity enumānenāpy ekādhāratvaṃ smṛtyanubhavecchādibhedānāṃ niścitam tasmād yad uktam nānubhavasmṛtyoḥ kvacid ekādhāratvaṃ dṛṣṭam ity etad ayuktam  yad apy uktam pariśeṣaś cāsiddhaḥ kāryakāraṇabhāvena smaraṇe 'py avirodhād iti tad apy ayuktam śiṣyācāryādibuddhīnāṃ kāraṇabhāve 'pi smṛtyādidarśanāt ekasantānatve satīti cet kāryakāraṇabhāvaṃ muktvā ko 'nyaḥ santānaḥ tadabhyupagame vā ātmaiva nāmāntareṇābhyupagataḥ syāt  upādānakāraṇakṛtaḥ kāryakāraṇabhāva eva santāna iti cet na sambandhaviśeṣābhāvakāraṇatvamātrāviśeṣād upādānetaravibhāgānupapatteḥ yathāsmākaṃ janakatvāviśeṣe 'pi samavāyyasamavāyinimittakāraṇavibhāgaḥ sambandhaviśeṣāt na tathā tava kāraṇānām upādānetaravibhāge nimittaṃ paśyāmaḥ santānajanakaṃ yat tad upādānakāraṇam iti cet na itaretarāśrayatvaprasaṅgāt santānajanakatvenopādānakāraṇatvam upādānakāraṇajanyatvena ca tatsantānatvam iti loke tu samānajātīyānāṃ kāryakāraṇabhāve santānavyavahāras tad yathā brāhmaṇasantānaḥ śūdrasantāna iti tatprasiddhyā cāsmābhir api śabdapradīpādiṣu santānavyavahāraḥ kriyate  tavāpi yady evam abhipretaḥ santānaḥ tataḥ kathaṃ na śiṣyācāryabuddhīnām ekasantānatvam na hy āsāṃ samānajātīyatvam kāryakāraṇabhāvo vā nāsti tataḥ śiṣyasya yathā ciravyavahitā api buddhayaḥ pāramparyeṇa kāraṇam iti tad anubhūte 'py arthe smṛtir bhavati tathopādhyāyabuddhayo 'py ājanmaprabhṛtyutpannāḥ pāramparyeṇa kāraṇam iti tadanubhūte 'py arthe smṛtir bhavet  kiṃ ca dhūmaśabdādīnām upādānakāraṇaṃ vinaivotpattiḥ syāt na hi teṣām apy anādiprabandhena samānajātīyaṃ kāraṇam astīti śakyate vaktum tathā ca jñānasyāpi garbhādāv anupādānaivotpattiḥ syād iti paralokābhāvaḥ  atha dhūmaśabdānāṃ vijātīyam apy upādānam iṣyate evaṃ tarhi jñānasyāpi garbhaśarīram evāstu na janmāntarajñānaṃ kalpanīyam yathādarśanaṃ hy upādānam iṣṭam anyathā dhūmaśabdādīnām apy anādisantānaḥ kalpanīyaḥ syāt  nanu śarīrasyopādānatve tasyāviśeṣād anekavikalpajñānotpattir na syāt na hi dhūmaśabdādīnāṃ tadupādānād aviśiṣṭāt viśeṣaḥ sambhavatīti na vīṇādyupādānāviśeṣe 'pi śabdavailakṣaṇyopalabdheḥ prayatnādivailakṣaṇyād atra vailakṣaṇyam iti cet evaṃ tarhi pratikṣaṇaṃ rasadhātvādipariṇāmavailakṣaṇyāj jñānavailakṣaṇyaṃ bhaviṣyati na ca śarīrāntarvartino 'vayavāḥ pittavātādayaḥ pratyakṣāḥ yatas teṣāṃ viśeṣāviśeṣau pratyakṣau syātām tayoḥ kāryaikasamadhigamyatvāt  etena yad uktam 'yādṛśād vātādivaiṣamyān maraṇam tannivṛttau punar ujjīvanaprasaṅga' iti tad apy apāstām maraṇahetor apy antarvartitvena kāryaikasamadhigamyatvān na tannivṛttir apy apratyakṣā bāhyasyāpi hi padārthasya hi maraṇaśaktyaśaktī na pratyakṣe mantrādināpahataśaktiṣu viṣadravyeṣu saṃskrāmitaviṣaśaktiṣu ca dadhyādiṣv apratibhāsanāt  etena yad uktam 'tathābhūtād eva vyādhiviśeṣāt kaścin mriyate kaścin nety ato na vātādivaiṣamyam api maraṇasya hetur iti tad api nirastam tathābhūtatvasya niścetum aśakyatvāt  na ca karmanimittaṃ maraṇam api tvatpakṣe sambhavati karmaṇo 'navasthitatvena hetutvāsambhavāt vinaṣṭasyāpi hetutve mokṣābhāvaprasaṅgāt śaktyutpādaparamparayā niyatakālaphalahetutvam karpāse raktatāvad iti cet na dṛṣṭāntasyāpy asiddhatvāt na hi karpāse 'pi niranvayavināśotpāde raktatā sambhavati kiṃ tarhi bījādyavayavānvaye satīti api caivaṃ bhūtacaitanyavādino 'pi śaknuvanti vaktum mātāpitror anvaye kenacit kṛtaṃ karma śukraśoṇitādiśaktyutpādaparamparayā kiyati puruṣe kadācit phalati karma vipākakālas tv aniyataḥ tvayāpīṣṭaḥ akṛtābhyāgamādidoṣo 'py ubhayoḥ sama iti  yadi ca kāryakāraṇabhāvāt smṛtyādiniyamaḥ tadā bījāṅkurapatranālādivad avasthāniyamenaiva kālaniyamena ca bhavet tathā hi bījād bhūmyudakādisambandhān niyatenaiva kālenāṅkura eva bhavati na parṇanālādīnām anyatamam aṅkurāt patram eva bhavati na nālādyanyatamaṃ bījaṃ vā patrān nālam eva bhavati yathādṛṣṭakālaniyamena tantvanantaram eva dvitrādimāsavyavadhādena vā na caivaṃ smṛtyanubhavādīnām avasthāniyamaḥ kālaniyamo vāsti tasmān na kāryakāraṇābhāvāt smṛtyādiniyama iti  kiṃ ca sarvakarmavāsanānām ekajñāne tādātmyenāvasthānād ekavipākakāle sarvavipākaprasaṅgaḥ tādātmyavirodho vā bījavad iti cet syād etat yathāṅkuranālādyanekavāsanātmakasyāpi bījasya na yugapat sarvajanakatvam tathā jñānam apy anekasaṃskārātmakaṃ na yaugapadyena smṛtisukhādīni ca janayatīti na anahyupagamāt na mayā bījasya nālādijanikā api śaktayaḥ iṣyante kin tu viśiṣṭaṃ bījaṃ viśiṣṭāṅkurotpattāv eva śaktam viśiṣṭo 'ṅkuras tu viśiṣṭaparṇotpattāv eveti yugapadvicitraśaktiyuktaṃ jñānaṃ na ca yugapadvicitraṃ kāryaṃ janayatīty atiyuktimat  atha krameṇotpadyamānānāṃ jñānānāṃ krameṇaiva śaktiyogaḥ tataḥ krameṇa smṛtyādyutpattir api krameṇāpi śaktir bhavantī kim anantarakṣaṇād eva bhavati uta vyavahitakṣaṇād apīti yady anantarakṣaṇād eva bhavati tataḥ paralokavādasya datto jalāṃjaliḥ syāt arddhamuhūrtāntaritānubhavāder api smṛtyādijanananimittavāsanādhāyatvaṃ nāsti kuto janmāntarakṛtasya karmādeḥ tvanmate hi na sukhaduḥkhamaraṇādijananaśaktivyatirekeṇa puṇyāpuṇyasaṃskārādiśabdānām anyo 'rtho 'sti śaktiś cānantarakṣaṇād eveṣṭā  atha vyavahitād api kṣaṇāt śaktir bhavatīti na kālavyavahitasyākaraṇatvāt pāramparyeṇa tu sarveṣām apy anubhavakarmaṇāṃ kāraṇatvād ekasyāpi sarvaśaktyutpādaprasaṅgaḥ tatkāryayaugapadyaprasaṅga iti tad eva dūṣaṇam  nanu ca kālavyavahitam api sākṣāt kāraṇaṃ dṛṣṭam yad āha   gāḍhasuptasya vijñānaṃ prabodhe pūrvavedanāt  jāyate vyavadhāne 'pi kāleneti viniścitam  na hi pūrvābhyāsam antareṇa smṛtyādipāṭavaṃ sambhavati tena smṛtirāgadveṣādipāṭavopalambhāt tadabhyāsasya vyavahitasyāpi kāraṇatvam  vyavahitasyāvidyamānatvāt kathaṃ kāraṇatvam iti cet avidyamānatvam anantarasyāpi tulyaṃ svakāle tu vyavahitasyāpi vidyamānatvam kāryotpādakāle yad asti tad eva kāraṇam iti cet ko 'yam utpattikālaḥ kiṃ kāryakālaḥ eva atha tataḥ prāg iti kāryakālatve dvayor ekakālatvāt kāryakāraṇavivekānupapattiḥ arthakāryāt prāk tadā kāryābhāve kathaṃ tadutpādaḥ na hy asati dharmiṇi dharmaḥ kiṃ ca tadutpādasyāpi tatkāraṇatvaprasaṅgāt tatprākkālabhāvitvāviśeṣāt  etenotpadyamānatāpi pratyuktā paryāyatvāc cotpādotpattyutpadyamānatādiśabdānām tasmān na kāryakāle kāraṇam na kāraṇakāle kāryam ato na parasparataḥ sambandho 'pi pāratantryaṃ hi sambandhaḥ siddhasya ca kiṃ pāratantryam asiddhasyāpi svayam asataḥ kiṃ pāratantryam iti tasmāt tadbhāvabhāvitvamātre kāryakāraṇabhāvavyavahāraḥ tadbhāvabhāvitvaṃ vā nvayavyatirekitvam eva na ca kālavyavadhāne 'py astīti ciranivṛttam api kāraṇam iti  tad etad ayuktam nivṛttasyāsattvād asataś ca janakatve śaśaviṣāṇāder api janakatvaṃ syād asattvāviśeṣāt  atha vinaṣṭaṃ prāg āsīt tena tajjanakam yadā tad asti tadā na janayati yadā nāsti tadā janayati sādhvī vyavasthitiḥ tad idam āyātam jīvann aśakto 'haṃ mṛtas te putraṃ janayiṣyāmīti  kiṃ ca nivṛttasyāpi kāraṇatve kāryotpādānuparamaprasaṅgaḥ kāraṇavyāvṛttau hi kāryotpattyuparamaḥ iti pramāṇasiddham etad agnidhūmādyanekodāharaṇāt yadā tu vyāvṛttād api kāryotpattiḥ tadā sātatyena tatkāryotpādaprasaṅgaḥ taddhetos tajjananaśaktivyāghātābhāvāt na hi vyāvṛttasya punar vyāvṛttir asti na ca tadavasthe hetau kāryānutpādaḥ tadāpy anutpādaprasaṅgāt tatsahakārivyavāvṛttau tatkāryotpattyuparama iti cet na sahakāriṇo 'pi vyāvṛttasyaiva hetutvāt tulyanyāyatvāt vyāvṛttasya ca punar vyāvṛttir nāstīty uktam yadi ca sahakārivyāvṛttāv eva kāryavyāvṛttiḥ tadā vyāvṛttau ca kāryotpattiḥ tatas tasyaiva hetutvam na naṣṭasya tatra hetudharmānanuvṛtteḥ nityahetuvādivan mamāpi parihāra iti cet na avyatiriktaśaktyabhyupagamavirodhān nityasya sahakāripratikṣepe cāsambaddhatvaprasaṅgād iti  etenānāgatasyāpi kāraṇatvaṃ pratikṣiptam kiṃ cānāgatasya kāraṇatve kāraṇaniṣpattyarthaṃ kāryam upādatte iti syād etac ca viruddham nanu kāraṇatvam api tasyāsty eva na hi prāgbhāvinaḥ kāraṇatvaṃ niṣidhyate kiṃ tarhi bhāvyavyabhicārāpekṣayā tasya kāryatvam apy astīti bhaṇyate  yac ca kāraṇatve saty upādānam tatkāryatve bhaviṣyati ko hy upādāne viśeṣaḥ avyabhicāramātreṇopādānam iyatā kin na paryāptam iti tad etad apy ayuktam parasparaṃ kāryakāraṇabhāvaḥ prāg eva nirastaḥ kāraṇānumānaṃ ca samarthitam tataḥ paralokānumānaṃ bhaviṣyati na taduparodhena samastamaryādām atikramya kāraṇe 'pi kāryatvam abhyupagantavyam  sarvalokaśāstreṣu hi yan niṣpattyarthaṃ yad upādīyate tat tasya kāraṇam iti prasiddham na caitadrūpaṃ bhāvino 'sti tasmād bhūtam eva kāraṇaṃ bhāvīti  nanv evaṃ tarhi sarvasya bhūtasya kāraṇatvaprasaṅgaḥ avyabhicāraviṣayatve tad eṣa kāraṇatvam athāvyabhicāraviṣayatve pūrvabhāvaḥ tad api yat kiṃcit tathā hi   tadbhāvabhāvitāmātrād yadi kāraṇakāryatā  ko virodhas tadā pūrvaparabhāvaḥ kim arthakaḥ  tad ayuktam akṛtakatvanityatvādīnām api kāryakāraṇatvaprasaṅgāt arthāntaratvābhāvān neti cet tad ayuktam  yatas tadbhāvabhāvitāmātrād yadi kāraṇakāryatā  tadānarthāntaratve 'pi tadbhāvo kā virodhatā  na hi yadṛcchātaḥ saṃjñākaraṇe kvacid virodho 'sti yenārthāntara eva vyāpake kāraṇāsaṃjñā kriyate nānarthāntare janakatvaṃ ca na yathā svātmanaḥ sambhavati tathātītānāgatayor api janakatvaṃ na sambhavatīty uktam  yac coktam na kāryakāle kāraṇam na kāraṇakāle kāryam ity ato na tayoḥ sambandho 'pīti tan na kṣaṇikatvānabhyupagamāt  yad apy uktam pāratantryaṃ hi sambandhas tac ca siddhasyāsiddhasya vā nopapadyata iti tad apy ayuktam hetvanāyattatve hi kāryasya nirhetukatvān nityaṃ sattvam asattvaṃ vā syād anyānapekṣatvāt hetvapekṣitve vā kathaṃ na pāratantryam  tasmāt siddhasyāsiddhasya vāvasthādvaye 'pi pāratantryam tathā hi yady asiddhaṃ paratantraṃ na syāt tato 'siddham eva sadā tiṣṭhet svayaṃ vā siddhyān niyatadeśakālādiyogaṃ nopekṣeta tasmāt svabhāvato 'siddham eva hetubhir balāt sādhyata iti paratantram ata evāsatkāryam ucyate khapuṣpādy api hetubhiḥ kiṃ na sādhyata iti cet etad uttaratra vicārayiṣyāmaḥ  siddhasyāpi pāratantryam samavāyikāraṇeṣv avasthānāt dṛṣṭaṃ ca loke 'pi siddhasya bhṛtyaputrādeḥ pāratantryam svātantryaṃ cet siddhaṃ kadācid api na vinaśyet tasmād asti sambandho yadi nāma kṣaṇikavādinā sambhavati  nanv akṣaṇikavādinām api sāmagryavasthaṃ janakam tac ca kāryakāle nāsti tat kathaṃ janyajanakasambandha iti na niyamānabhyupagamāt nāyaṃ niyamaḥ samānakālayor eva sambandha iti kin tu yathādarśanam abhyupagamyate janyajanakasambandhas tv evam eva dṛśyate yat kāraṇasāmagryanantaraṃ kāryam iti kṣaṇikavādināṃ tv asyaiva grahaṇaṃ na sambhavatīti vakṣyāmaḥ tena tanmate sambandhāsambhava ucyate  na cānantarabhāvivat kālavyavadhāne 'pi janyajanakabhāvaḥ kaścid aṃjasā pratīyate tan na naṣṭānutpannayor aṃjasā kāraṇatvam yadā khalu sāmagryavasthaṃ kāraṇaṃ bhavati tadaivāṃjasā kāryakāraṇasambandhas tena vidyamānasyaiva janakatvam asatkāryatvaṃ ca pramāṇasiddhaṃ na virudhyate kāryasattvakāle tu janakatvakalpane kiṃ syāt avidyamānena vidyamānaṃ janyata iti syāt etac ca lokaśāstrayor viruddham tasmān na naṣṭasyānubhāvādeḥ smaraṇādijanakatvam na ca pūrvābhyāsam antareṇa smṛtyāder utpattiḥ sambhavati tasmāt pūrvābhyāsād utpannaḥ saṃskāraḥ kaścid avinaśyann evāvasthitaḥ sahakāriviśeṣaprāptau smṛtyanusandhānarāgadveṣādikaṃ janayati tannivṛttau cānyanimittasadbhāve 'pi smṛtyādikaṃ notpadyeta iti yuktam  anātmavādināṃ tu pūrvābhyāsasya saha saṃskāreṇa nivṛttatvāt kutaḥ smṛtyādikaṃ syāt santānenāvasthitau ca jñānasantānocchedād yadi tasyocchedaḥ tādātmyavirodho vā niraṃśasyāṃśenocchedābhāvāt  etena karmajasyāpi saṃskārasyānātmavādināṃ janmāntaraphalahetutvaṃ pratyuktam tasyāpi jñānād avyatireke jñānākāravan nopabhogād api nivṛttir nāpi kutaścid dhetoḥ saṃskāraviviktasya jñānasyotpattau saṃskāranivṛttivyavahāraḥ saṃskārasya jñānotpādanatvāt taduttaraṃ ca jñānaṃ yady upādānākāraṃ tataḥ saṃskārākāram eva bhaven no cet tadā jñānākāram api na bhaven niraṃśasyāṃśenākārārpaṇāsambhavāt  ghṛtādivad iti cet atha manyase yathāgnisambandhād ghṛtajatusuvarṇādikaṃ drutaṃ bhavati śaityasambandhāt punaḥ kaṭhinam iti na suvarṇādyākāravat sarvadā drutādyākārānuvṛttiḥ tathā jñānākārānuvṛttāv api na sarvadā saṃskārānuvṛttir iti  na anabhyupagamāt na mayā kāṭhinyadravatvādes tādātmyam iṣyate yena dṛṣṭāntasiddhiḥ syāt dhamādharmiṇor hy arthāntarabhāvaḥ prasādhitaḥ tena dharmanivṛttāv api dharmiṇo 'nuvṛttir yuktā tādātmye tv anuvṛttyananuvṛttī durghaṭe eveti  atha jñānād arthāntaraṃ saṃskāraḥ sa kim āśritaḥ anāśrito vā yady anāśritaḥ tadānyatrāpi svakāryārambhakaḥ syāt vṛkṣaphalādivat yathā vṛkṣāt patitāni phalādīni pṛthag eva santānānantarāṇi kurvanti tathā saṃskārā api jñānasantānaṃ parityajya svaṃ svaṃ santānaṃ kuryuḥ santānānantarodbhūtair vā saha kāryajanakāḥ sphuran duhitara ivānyaputraiḥ saheti  athāśritaḥ saṃskāraḥ tadāśrayisambandho vācyaḥ saṃyogaḥ samavāyo vā na tvayeṣyate tādātmyasambandhe tv āśrayāśrayibhāvānupapattiḥ na hi svātmāpekṣayāśrayāśrayibhāvaḥ kvacid dṛṣṭaḥ pratiṣiddhaś ca pūrvaṃ tādātmyasambandhaḥ kāryakāraṇabhāva evāśrayāśrayibhāva iti cet na kāryakāraṇabhāve 'pi vṛkṣaphalādivat pṛthag gamanaprasaṅgāt  yat punar etan naiyāyikair api kāryakāraṇabhāva eva niyāmaka dṛṣṭas tataḥ sa evāstu kim ātmaneti tan na asmākaṃ jātyāśrayaviśeṣaniyamena kāryakāraṇabhāvasya niyāmakatvāt  tatra jātiviśeṣaniyamād yathā śālitvabījatvaviśiṣṭād aṅkuratvaśālitvaviśiṣṭam eva kāryaṃ bhavati tataḥ śālitvapatratvaviśiṣṭam eva bhavati tataḥ śālitvanālatvaviśiṣṭam ity evam uttarottaraṃ draṣṭavyam bījāvayavānuvṛtter āśrayaniyamo 'py asti tathā pūrvābhyāsaviśeṣāt saṃskāraviśeṣaḥ tataḥ smṛtiviśeṣaḥ tato 'nusandhānādiviśeṣa iti  tathāśrayaniyamo 'pi yatraivābhyāsaḥ tatraiva saṃskāraḥ yatraiva saṃskāraḥ tatraiva smṛtyanusandhānādaya ity evaṃ niyama upapadyate  yac coktam raktatāpy ātmāśritābhyupagantavyeti tan na anyathāpi raktatopapatteḥ tathā ca bījāvayavavāsanākrameṇa raktatopapattiḥ prāg ukteti yathā tarhi bījāvayavair vāsitaiḥ tatsahakāritvena sambaddheṣu bhūmyavayaveṣu tatsaṃskāraḥ kriyate tathānubhavajanitasaṃskārāśrayo 'nyatrāpi tatsaṃskāraṃ kariṣyati na tatsaṃskārāśrayabāhulyāgrahaṇāt na hi yathā raktatāsaṃskāro bahvāśrayaḥ tatphalānāṃ yugapad upalambhena gṛhyate tathānubhavasaṃskāro 'pīti tathābhāve hi karpāsavad ekasantānād aparimitasantānotpādo 'pi syāt yathā caikasmāt pradīpasantānād bahavo 'pi pradīpasantānā bhavanti sarveṣām atyantocchedo 'pi kadācid bhavati tadvad atrāpi syāt tasmād ekāśrayaniyatatvenaivecchādīnām ekasantānaniyamaḥ kramotpādaniyamaś ceti  nanv āśrayo 'sataḥ sato vā syāt asatas tāvad āśrayo nāsti na hi kharaviṣāṇasya kaścid āśrayaḥ kevalam asatkāraṇād utpattim īhate tato 'sataḥ kāraṇam eva sambhavati nāśrayatā sato 'pi nāśrayaḥ akiṃcitkaratvāt na hi sataḥ kiṃcid āśrayeṇa kriyate sthitiḥ kriyata iti cet na vyatirekāvyatirekāsambhavāt avyatireke sa eva kṛtaḥ syāt na ca svarūpam eva sthitiḥ saty api svarūpe gatidarśanāt nāpi vyatiriktā sthiter api vyatiriktā sthitir ity anavasthā syāt sthitihetuś ca kathaṃ bhaviṣyaty āśrayaḥ na hi ghaṭasya hetuḥ paṭasyādhāro yuktaḥ tasmān na kaścit kasyacid ādhāra iti  tad etad apy asat yat tāvad asato nāsty āśrayaḥ ity atrāvivādaḥ sato 'pi nāsti etan na kṣamyate dṛṣṭatvāt dṛṣṭo hi sata āśrayaḥ samavāyī saṃyogī ca tatra rūpādīnāṃ ghaṭādiḥ samavāyī jalādīnāṃ tu saṃyogīti na ca dṛṣṭaṃ vikalpaśatenāpy apākartuṃ śakyate  kalpanayaivādhārādheyabhāvapratītir iti cet na dṛṣṭādṛṣṭakalpanānupapatteḥ yadi sthāṇvādau puruṣādikakalpanāvad anyatra dṛṣṭasyānyatra kalpanā tadā nādhārādheyabhāvasyātyantāsattvam atha pradhānādiśabdavāsanātaḥ kalpaneti tad apy asat nirarthikā hi kalpanā katham arthaviśeṣeṣv eva bhavet viśiṣṭārthadarśanāt pratibuddhā vāsanā kalpanāṃ janayatīti cet ko 'sāv arthasya viśeṣaḥ sa eva hy ādhārādheyabhāvo yadabhāvād anyatrārthadarśane 'py ādhārādheyatvapratītir na bhavati tathotpattihetur evādhāra iti cet syād etat pratikṣaṇavināśinām aparāparadeśotpādavatām upādānadeśotpattir ādhārasamāgamakṛtā tena bhūmyādir jalādīnāṃ viśiṣṭāvasthāṃ kurvann ādhāra ity ucyate tasmād viśiṣṭahetur evādhāra iti na kṣaṇikatvāsiddheḥ syād etad eva yadi kṣaṇikatvaṃ syāt tac cāsiddham iti vakṣyāmaḥ  akṣaṇikatve tu siddhe dharmadharmibhede ca sati bhūjalādīnām avaśyam ādhārādheyābhāvo 'bhyupagantavyaḥ tatpratīter nīlasphaṭikādipratītivad aprāmāṇyābhāvāt  yat punar etat na hi sataḥ kiṃcid āśrayeṇa kriyata iti tad ayuktam na hi hetur evāśrayo 'bhyupagamyate yenākiṃcitkaratve cāśrayo na syāt kiṃ tarhi āśrayadarmayogāt āśrayaparatvāparatvādidharmayogāt parāparādivat  ihedam iti pratipattiś cāvisaṃvādinī nādhārādheyabhāvam antareṇa yuktā yasya vā yena sthitiḥ kriyate sa tasyādhāraḥ krameṇānekakāryakartṛtvaṃ sthitiḥ sā cāvayaviguṇakarmādīnām āśrayasāmarthyād bhavatīty uktam  nanu gatinivṛttiḥ sthitiḥ prasiddhā satyam asmābhir apy evaṃ vyākhyātā tadādhārābhāve hy anityānāṃ vināśa eva gatir ityādinā  yady ādhāraḥ sthitiḥ tadā śabdabuddhyādīnāṃ nityādhāratvād asthitiḥ kadācin na syād iti cet na tannāśahetvabhāvasāhitasyādhārasya sthitihetutvāt nāśahetusambandhāt tu saty apy ādhāre na sthitir iti  yac coktam yadi vyatiriktā sthitiḥ tataḥ sthiter apy anyā sthitir ity anavasthā syād iti tad apy asat prakāśasattādivat tatsvabhāvasya tatsvabhāvāntarānapekṣitvāt na hi yathā ghaṭādayaḥ pradīpena prakāśyante tathā pradīpo 'pi pradīpāntareṇa yathā vā dravyādiṣu sattātaḥ sad iti pratyayaḥ tathā sattāyām api sattāntarād iti  yat punar etat sthitihetus tadanyasya sthātuḥ katham ādhāra iti na sthites taddharmatvāt sthātur dharmo hi sthitiḥ tena taddhetuḥ sthātur ādhāraḥ paṭasya tu ghaṭo na dharma iti  śabdādihetus tarhi ākāśāder ādhāraḥ prāptaḥ śabdāder ākāśadharmavāt na anabhyupagamāt na brūmo dharmamātrasya hetudharmiṇi ādhāraḥ kiṃ tu yasya sthitiṃ prati yo 'sādhāraṇo hetuḥ sa tasyādhāra iti ātmākāśādes tarhi sthitiṃ prati ko 'sādhāraṇo hetuḥ na kaścid ata eva teṣāṃ nirādhāratvam na hy ātmākāśādeḥ saṃyogī samavāyī vā kaścid ādhāraḥ sambhavati sahakārimātre vādhāravyavahāro nāsti yathā tvatpakṣe na hetumātram upādānam ādhāro vā kiṃ tu viśiṣṭa eva hetur yathā daghnaḥ kṣīram evopādānam kuṇḍam evādhāra iti tadvad asmākaṃ hetuviśeṣaḥ sahakāriviśeṣo vādhāraḥ sa ca saṃyogī samavāyī vā yathābhūte hy ādhāravyavahāro dṛṣṭaḥ tathābhūta eva hetuḥ sambandhī vādhāraḥ pratipattavyaḥ na tv adṛṣṭeśvarāder apīti  nanu yady ādhāreṇa bhāvasya sthitiḥ paścāt kriyate tadā sthityutpatteḥ prāgasthito bhāvaḥ syāt vyatiriktotpannā ca kathaṃ bhāvasya tādātmyatadutpattiḥ sambandhābhāvād iti atrocyate yasya paścād acalanalakṣaṇā krameṇānekasahakārilābhalakṣaṇā vā sthitir bhavati sa tadapekṣayā bhavatv asthitaḥ ko doṣaḥ sadbhāvalakṣaṇā tu sthitiḥ paścāt kriyata ity etan neṣyate tadutpādakahetubhir eva tatsadbhāvakaraṇāt tādātmyatadutpattisambandhābhāve 'pi katham bhāvasya sthitir ity etad apy ayuktam sambandhadvayaniyamasyāpramāṇakatvāt tādātmyasambandhasya ca niṣiddhatvāt tataḥ sāmānyāder iva sthiter apy asti sambandhaḥ kaścid iti  sthitihetur ādhāra ity etasminn api pakṣe na doṣaḥ kaścid iti  prasādhitaṃ ca rūpādīnāṃ dravyāśritatvam tadvad icchādīnām apy āśrayaḥ kaścid asti yaḥ svayam anubhūya smarati smṛtvā cānusandhatte anusandhāya cecchati dveṣṭi vā tataḥ prayatamānaḥ sukhaṃ duḥkhaṃ vānubhavati yaś ca paralokārthaṃ pravartate svakṛtakarmavipākaṃ ca yo 'nubhavati sa katham asthiraḥ śarīrādilakṣaṇo vā syād iti  etenaiva kṣaṇikatvaṃ nirastam na hi sarvasya kṣaṇikatve svayam anubhūtasyaiva smṛtir ityādyupapādayituṃ śakyate  pratyabhijñākhyena ca pratyakṣeṇa sphaṭikādiṣv akṣaṇikatvaṃ gṛhyate yasmād akṣavyāpārānantaram eva 'sa evāyaṃ sphaṭikaḥ' iti pūrvāparakālāvacchinnārthagrāhivijñānam utpadyate tathānekakālāvacchinnapramātṛsvarūpagrāhi pratyabhijñānaṃ bhavati tad yathā yasyāṅkuram aham adrākṣam tasyāham evedānīṃ phalaṃ paśyāmīti  pradīpādiṣv iva bhrāntam iti cet na atra bādhakābhāvāt na caikatra bādhyatvena bhrāntatve siddhe pratyabhijñāsādharmyamātrāt sarvatra bhrāntatvakalpanā yuktā atiprasaṅgāt tathā hi jalakeśādijñānasyaikatra bhrāntatvadarśanāt sarvatra bhrāntatvaṃ syāt tasmād yad eva pratyabhijñānaṃ bādhyate tad eva bhrāntaṃ yuktam keśādijñānavan na sarvam iti  nanu ca sarvaṃ pratyabhijñānaṃ bhrāntam evākṣaṇikākārāvabhāsitvāt na cākṣaṇiko 'rthaḥ kaścid asti tad āha  yad evārthakriyākāri tad atra paramārthasat  asanto 'kṣaṇikās teṣāṃ kramākramavirodhataḥ  tathā hi na tāvad aneko 'rthaḥ krameṇa kāryāṇi karoti ekasvabhāvatvāt sa hy ekasvabhāvo yāvatāṃ kāryāṇām utpādane samarthas tāvanti sakṛd eva kuryāt samarthasya kṣepāyogāt kṣepe vā prathamakāryotpādako 'pi na syāt prathamakāryotpādanakāle tasyāgamikāryotpattāv asāmarthyam iti cet evaṃ tarhi na tataḥ kadācid āgāmikāryotpattiḥ tadaśaktasvarūpāparityāgāt parityāge vā na pūrvottarakriyāhetor ekatvaṃ tadbhede ca prāptaṃ kṣaṇikatvam nāpi yugapad eva karoti tathā nirvartanasvabhāvasyāparibhraṃśāt satatam evārthakriyāyaugapadyaṃ kuryāt tatsvabhāvanivṛttau voktaṃ kṣaṇikatvam iti nāpi sahakārikramam apekṣya krameṇaikaḥ kāryaṃ karoti anupakārivyapekṣāyogāt tad uktam  apekṣyeta paraḥ kāryaṃ yadi vidyeta kiṃcana  yadi kiṃcitkaraṃ vāstu kiṃ kenacid apekṣyate  anupakāritvaṃ ca vyatiriktāvyatiriktopakārāsambhavāt yadi hetor avyatiriktaḥ sahakāribhir upakāraḥ kriyate tadā sa eva kriyata ity āpadyate tathā ca vyarthāḥ sahakāriṇas tadrūpasya prāg eva siddhatvāt vyatiriktaś ced upakāraḥ sa tasyeti kaḥ sambandhaḥ tādātmyapakṣe na vyatirekaḥ tadutpattipakṣe 'pi yadi sahakārinirapekṣāt tata utpattiḥ tadā kathaṃ na vyarthāḥ sahakāriṇaḥ tadapekṣitve vā punas tataḥ upakāra eṣṭavyas tataḥ pūrvavad vyatiriktāvyatiriktapakṣayoḥ prasaṅgas tato 'navasthā syāt tasmān na sahakāriṣv apekṣaṇaṃ yuktam  śaktāśaktavikalpāsambhavāc ca yadi śakto hetus tataḥ svayaṃ śaktatvād eva kāryaṃ karoti na sahakāribhiḥ kiṃcit aśaktaś ca sahakārisadbhāve 'pi na karoti pāṣāṇa iva tailaṃ sahakāriṣu satsu śakto bhavatīti cet evaṃ tarhi aśaktasvabhāvanivṛttau sahakāritaḥ śaktaṃ rūpam utpannam ity āpannam tathā cānityatvam iti tad evaṃ krameṇotpadyamāna eva hetuḥ krameṇa kāryakārī bījādivan na tv eko 'kramaḥ kramakārī kaścid astīti  prayogo 'py atra yad akṣaṇikam tat san na bhavati yathā śaśaviṣāṇādi sac ca sarvam tasmāt kṣaṇikam iti sattvasyākṣaṇikāt vyatirekasiddhyarthaṃ kramayaugapadyābhyām arthakriyāyogād iti bādhakam uktam śaktiḥ khalu bhāvalakṣaṇam sarvaśaktivirahas tv abhāvalakṣaṇam tac ca śaktilakṣaṇaṃ sattvaṃ kramākramakāryotpādena vyāptam tena tathotpādo 'kṣaṇikān nirvartamānaḥ svavyāpyaṃ sattvaṃ gṛhītvā nivartate tasmān na sato 'kṣaṇikatvam iti  atra pratividhīyate yadi tāvad akṣaṇikānām asattvaṃ prasādhayitum abhipretam tadā kasyātra dharmitvam tasyaiva dharmitve tasyaivāsattvāsādhanam ayuktam na hy asati dharmiṇi hetoḥ pakṣadharmatvam na cāsati pakṣadharmatve gamakatvam tasmād asanto 'kṣaṇikā ity uktā pratijñā atha santo 'rthā akṣaṇikā na bhavantīti pratijñārthaḥ tathāpi tasyāṃ kramākramavirodhād ity asya kathaṃ pakṣadharmatvam atha sattvam eva hetuḥ kṣaṇikatvaṃ sādhayad akṣaṇikatvābhāvaṃ sādhayatīti tathāpi nānvayo na vyatireka ity asādhāraṇaḥ kathaṃ hetuḥ pratipakṣe 'pi samānatvāt pradīpādāv asty anvaya iti cet na asiddhatvāt na hi pradīpāder api kṣaṇikatvaṃ siddham jātasya nāśahetupratīkṣaṇād iti vakṣyāmaḥ vyatirekabalenaivāsya gamakatvam iti cet na vaidharmyadṛṣṭāntasyāpy abhāvāt śaśaviṣāṇādir eva dṛṣṭānta iti cet na tasya pratipattyaviṣayatvāt na hi svarūpeṇāpi yan na pradīyate tat sādhyasādhanadharmarahitaṃ pratipattuṃ śakyate na cāpratipannasya dṛṣṭāntatvaṃ yuktam śabdāt tatpratipattir asty eveti cet sā kiṃ pramāṇam apramāṇaṃ vā pramāṇaṃ cet na tādātmyatadutpattipratibandhābhāvāt pratibandhe hi vastutvaprasaṅgas tato 'kṣaṇikam api vastv astīti pratibandhābhāve 'pi pramāṇatvābhyupagame nāntarīyakatābhāvāt ityādivirodhaḥ  athāpramāṇam tataḥ katham adṛṣṭo dṛṣṭāntaḥ sidhyati apramāṇapratīteḥ pratidṛṣṭānte 'pi sambhavān na vyatirekadṛṣṭāntasyāpi siddhiḥ  syād etat pakṣa eva bādhakasāmarthyād anvayavyatirekasiddhiḥ tathā hi kṣaṇikasyārthakriyāyāṃ kramākramavirodhata ity uktam tenārthakriyālakṣaṇaṃ sattvam akṣaṇikād vyāvṛttaṃ kṣaṇike 'rthakriyāvirodhābhāvād anvitam iti  tad ayuktam virodhyapratītau virodhasya pratyetum aśakyatvāt na hi dahanatuhinayor anyatarāpratītau virodhapratītir asti kramākramavirodhi cākṣaṇikaṃ yadi pratīyate tataḥ katham asat pratipattirūpārthakriyākāritvāt atatkāritve ca kathaṃ pratīyate na hi tvayārthāntaram ajanakaṃ pratītiviṣayatveneṣṭam athākṣaṇikaṃ naiva pratīyate tataḥ kathaṃ tasya kramākramābhyāṃ virodho 'vagamyate na hi tayoḥ svarūpeṇaiva virodhaḥ svarūpeṇa virodhe hi sarvasya pralayaprasaṅgāt  saṃvṛttisiddhenākṣaṇikena virodhasiddhir iti cet saṃvṛttisiddham api vāstavam kālpanikaṃ vā syāt yadi vāstavam tataḥ kathaṃ tasyāsattvam kathaṃ vārthakriyāvirodhaḥ arthakriyāṃ kurvad dhi vāstavam ucyate atha kālpanikam tadvirodhaḥ kiṃ vāstavaḥ kālpaniko vā na tāvad vāstavaḥ kalpitavirodhivirodhatvāt vandhyāputravirodhavat atha virodho 'pi kālpanika eva na tarhi paramārthato 'kṣaṇikasyārthakriyāyāṃ kramākramābhyāṃ virodha ity ato 'kṣaṇikāt sattvasya vyatirekasiddhir apy apāramārthikīty avāstavavyatirekatvāt sattāyāḥ tadāyattaṃ kṣaṇikatvam apy avāstavam eveti tathā caitad aśakyam iva cchidrapidhānāyāsabahulaṃ kṣaṇabhaṅgavādavyasanam ekaprahāreṇa nihatam  syād etat bījādikāraṇakramād aṅkurādikāryakramasyopalambhād eva na kramāt kramiṇāṃ bhāva iti vyatireko 'pi sidhyatīti cet katham upalambhaḥ kiṃ kramavata eva kāraṇād ayaṃ kāryakramaḥ kiṃ vānavadhāraṇenaivopalambha iti yadi kramavata evāyaṃ kāryakrama ity upalambhaḥ so 'kṣaṇikābhāvaniścaye katham na hy anyābhāvāniścaye 'tredam evety upalambhaḥ pramāṇaṃ bhavati abhāvaś cānupalabdhyāpy dṛśyasyaiva niścīyate dṛśyatve cākṣaṇikasya kvacid asti darśanahetutvam  atha kramavataḥ kāraṇāt kāryakrama ity anavadhāraṇenaivopalambhaḥ tadā nākramāt kramiṇo bhāva iti kathaṃ niścayaḥ na hi pitrāditaḥ putrādijanmadarśanād eva karmādito na tajjanmeti niścayaḥ sambhavati  syād etat yathā dahanād dhūma ity upalambhād eva nādahanād dhūma iti niścayo bhavati tathā kramavataḥ kramiṇāṃ bhāva ity upalambhād eva nākramāt kramiṇāṃ bhāva iti niścayo bhavati viṣamo 'yam upanyāsaḥ tatra hi satsv apy anyeṣu dahanābhāvād dhūmo nopalabhyate 'gnisadbhāvāt tūpalabhyata ity anvayavyatirekasiddhau kāryakāraṇaniyamaḥ sidhyatu na punar atra satsv api krameṣu kramavato 'bhāvān na kramiṇāṃ bhāva ity upalambho 'sti yena vyatirekasiddhiḥ syāt  upalambhe copalambhalakṣaṇārthakriyākāritvād akramasya nāsattvaṃ yathādarśanaṃ ca kāryakāraṇasvabhāvābhyanujñātaṃ yuktam na sarvāviśeṣaprasaṅgaḥ sādhīyas tathā hi dhūmakāraṇatvāviśeṣe 'pi na kāṣṭhādīnām apy agnisvabhāvatā dahanajanyatvāviśeṣe 'pi na bhasmavisphoṭādīnām api dhūmasvabhāvatā tasmād aṅkurādijanakatvāviśeṣe 'pi bījādīny eva kramavanti neśvaraśālitvādīni tathā kramabhāvitvāviśeṣe 'py aṅkurādīny evaikasmād bījān notpadyante jñānādīni tu kānicid utpadyante tathā bījaṃ krameṇāpi kiṃcit karoti kāraṇatvāt cakrādivat evam aṅkurāder apy ekaikātmanaḥ kramakartṛtvaṃ sādhanīyaṃ cakrādivad iti yathaikasmāc cakrād ghaṭādīni krameṇaiva bhavanti kuṭhārād vṛkṣacchedādīni evam anyad api maṇiprabhṛtibhinnasvabhāvaṃ krameṇa kāryāṇi kurvad upalabdham iti sādhyasamatvād anudāharaṇam iti cet pratyakṣasiddhasya sādhyasamatvāyogāt evaṃ hi na kiṃcid udāharaṇaṃ sidhyet sarvatra sādhyasamatvadūṣaṇasyāpratīghātāt  nanu ca vartamānamātragrāhakaṃ pratyakṣaṃ na tatpūrvottarakālavyāpitvaṃ paricchinatty apratibhāsanāt na hi pratyakṣajñāne pūrvottarakālāvasthitarūpeṇa vastu pratibhāti apūrvadarśino 'pi pratibhāsaprasaṅgāt tasmān nākṣaṇikatvaṃ pratyakṣagrāhyaṃ kiṃ tu kṣaṇikatvam eva pratyakṣeṇāpi gṛhyate kṣaṇāntarāsaṃsṛṣṭaṃ hi vastu kṣaṇikam ucyate tac ca tathā pratibhāty eveti  tad apy ayuktam kṣaṇamātrapratibhāsitve hi kāryakāraṇabhāvapratipattir api na syāt kuta eva kramavatkāraṇāt kramavatkāryotpādasiddhiḥ tathā hi kāryakāraṇabhāvapratītir arthayoḥ syāt arthajñānayor vā kiṃ vā jñānayor iti  na tāvad arthayoḥ karaṇakāle kāryasya kāryakāle kāraṇasya cāpratibhāsanāt na caikasyaiva grahaṇe kāryatvaṃ kāraṇatvaṃ vā sidhyati tayor itaretarasambandhagrahaṇāt tattvavyavasthiteḥ  svarūpam eva kāryatvaṃ kāraṇatvam iti cet tathāpy ekasvarūpagrahaṇe 'syedaṃ kāryaṃ kāraṇaṃ vā iti pratipattiḥ kutaḥ parasparasambandhitvenāpratipattau ca kāryeṇa kāraṇānumānam kāraṇena kāryānumānaṃ ca na syāt tathā ceṣṭāniṣṭaprāptiparihārārthināṃ tatsādhaneṣu pravṛttinivṛttī na prāpnuta ity apuruṣārthaṃ śāstram api syāt  tadbhāve bhāvāt tadabhāve cābhāvāt kāryakāraṇabhāvavyavastheti cet na ekakṣaṇamātravedinā tadbhāve bhāvasyādhigantum aśakyatvāt krameṇa dvayor api vedanam iti cet kasya krameṇa vedanam na hi kṣaṇadvayānugāmitvam ekasya kasyacid asti yasya krameṇa vedanaṃ syāt dvayos tu kramotpannayor apītaretarasvarūpāsaṃvedanān na sambandhagrahaṇam vikalpāt sambandhāpratītir iti cet vikalpaḥ khalu katarat pramāṇam na hi pratyakṣānumānaṃ vyatiriktaṃ pramāṇaṃ tavāsti na cāyaṃ vikalpo 'numānam trirūpaliṅgapūrvakatvābhāvāt nāpi pratyakṣam kalpanāpoḍhatvābhāvāt pratyakṣagṛhītānusandhātṛtvam apy asya nāsti pratyakṣeṇa grahaṇāsambhavāt  api ca tadbhāvitvamātreṇa kāryakāraṇatve gardabhādibhāve 'pi dhūmāder bhāvadarśanāt tasyāpi tatkāraṇatvaprasaṅgaḥ tadabhāve 'pi tadbhāvād aprasaṅga iti cet naitad asti yo hi dhūmādikṣaṇaḥ tadbhāve bhavati sa kathaṃ tadabhāve 'pi bhavati utpannasya punar utpādāyogāt anya eva hi kṣaṇā gardabhādyabhāve 'pi sambhavanti tān prati gardabhādes tv akāraṇatvam  atha santānasyānvayavyatirekābhyāṃ kāryakāraṇabhāva iṣyate na santānasya kṣaṇavyatirekeṇāsambhavāt bhāve vā tasyaiva kāryakāraṇabhāvaḥ kṣaṇānāṃ ca sāmarthyānavadhāraṇād asattvaprasaṅgo 'rthakriyālakṣaṇatvād vastuna iti  santānaś cākṣaṇika ity akṣaṇikasyaiva sāmarthyam iṣṭaṃ syāt santāno 'pi kṣaṇika eveti cet na tasyāpy anvayavyatirekāsiddheḥ sāmarthyāsiddhiḥ na hi kṣaṇamātrasthāyinām anvayaḥ sambhavati tadabhāvād vyatirekasyāpy asiddhiḥ ananvayo na vyatireka iti hi tvayaivābhyupagatam  tatrāpi santānāpekṣayānvayavyatirekagrahaṇam iti cet nanv evaṃ saty anavasthā syāt tatsantānasyāpi kṣaṇikatvena santānāntarāpekṣitvāt  atha sāmānyenāgnibhāve dhūmabhāvaḥ tadabhāvān na dhūmabhāva ity anvayavyatirekagrahaṇam iti na atrāpi pramāṇābhāvāt na tāvat pratyakṣeṇānvayo gṛhyate pratyakṣaṃ hi dvayoḥ krameṇa svarūpamātragrāhakam na janyajanakasambandhavedakam na hy agnisaṃvittyaivetatsambandhapratītiḥ adṛṣṭānvayavyatirekasyāpy agnidarśanād eva dhūmajanakatvaviniścayaprasaṅgāt nāpi dhūmavittyaiva tatsambandhapratītiḥ adṛṣṭānvayavyatirekasyāpi dhūmadarśanād evāgnijanyaviniścayaprasaṅgāt  nanv agnibhāvadarśanād anantaram eva dhūmabhāvo dṛśyate tenāgniḥ kāraṇam dhūmaḥ kāryam iti na atrāpi samānatvāt tadānantaryam api nāgnisaṃvittyā nāpi dhūmasaṃvittyā gṛhyate na hy ekārthasaṃvedanam apareṇādṛṣṭaṃ svarūpeṇānantaryam api grahītuṃ śaknoti  api ca kāraṇabhāvāt kāryabhāvaḥ kathaṃ gṛhyate kim ata eva bhavati āhosvid ato bhavaty eva kiṃ vāto 'pi bhavatīti nātra pakṣāntaraṃ paśyāmaḥ tatra yady ata eva bhavati sāmarthyād anyato bhavatīti gamyate tatrāpi vikalpadvayam idānīm anyadā veti yadīdānīm ata eveti matiḥ anyadā na hi bhavaty anyata iti syāt anyadāpy ata eveti nātra pratyakṣasya vyāpāraḥ idānīm api deśāntareṇa bhavaty anyata iti kutaḥ pratītiḥ na caivaṃ kāryakāraṇabhāve niyamābhāvāt  nāpy ato bhavaty evety avadhāraṇam deśāntare kālāntare kadācin na bhavaty evety ato nānvayavyatirekagatir adhyakṣāt  athāto 'pi bhavatīti pakṣaḥ tatrāpi sāmarthyād anyato 'pi bhavatīti svayam eva vyabhicārāvagamān na kāryakāraṇabhāvaḥ anvayavyatirekāsiddheḥ  athaitadabhāve na bhavatīty anupalambhataḥ pratīyate ko 'yam anupalambhaḥ pratyakṣam anumānaṃ vā na tāvat pratyakṣam tasya kṣaṇāntarāsaṃsṛṣṭavastuviṣayatvāt tena ca yathā nānvayavyatirekagrahaṇaṃ tathoktam nāpy anumānam evānupalambhaḥ kasmāt anumānasyānvayavyatirekagrahaṇapūrvakatvāt tad yadi tenaivānvayavyatirekagrahaṇam tadetaretarāśrayadoṣaḥ syāt athānupalambhāntareṇa tatrāpy anvayavyatirekagrahaṇam anyenānupalambhāntareṇety anavasthā syāt  etena pratyakṣānupalambhasādhanaḥ kāryakāraṇabhāva ity api pratyuktam tathā hi pratyakṣānupalambhaśabdena yady anvayavyatirekāv evocyete tadā tayor agṛhītayoḥ sādhakatvaṃ nāsti grahaṇaṃ ca pratyakṣenānumānena vā yathā na sambhavati tathoktam atha vidhipratiṣedhagrāhi pratyakṣam eva tathocyate tad apy ayuktam na pratyakṣeṇa tadbhāve bhāvo gṛhyate nāpi tadabhāve 'bhāva ity uktam avyabhicāreṇa kāryakāraṇabhāvaḥ pratipattavyo 'nyathā kāryāt kāraṇānumānaṃ na syāt pratyakṣaṃ tu kṣaṇāntare 'pi na vyāpṛtam kuto deśakālānantabhedeṣu  nāpi pratyakṣapṛṣṭhabhāvinau vidhipratiṣedhavikalpau pratyakṣānupalambhaśabdavācyau tayor apramāṇatvāt na hy anumānād anyo 'pi vikalpaḥ pramāṇaṃ tvayeṣyate nāpi pramāṇapṛṣṭhabhāvitvena pramāṇopavāraḥ taddhetoḥ pratyakṣasya kāryakāraṇabhāvagrāhakatvena pratiṣiddhatvāt nāpi pratyakṣam anupalambhākhyo hetuś ca pratyakṣānupalambhaśabdavācyau pratyakṣānumānayor ekatra vyāpārāsambhavāt anvayavyatirekagrahaṇam antareṇānupalambhākhyasyāpy anumānasyāvatāro nāsti tenaiva cānvayavyatirekagrahaṇe tv itaretarāśrayādidoṣa ukta iti tasmān nārthayoḥ kāryakāraṇabhāvāvagamaḥ sambhavati  nāpy arthajñānayoḥ kāryakāraṇabhāvo gṛhyate samānatvāt na hy atra viśeṣaḥ kaścid asti yenārthayor eva kāryakāraṇabhāvaḥ pratipattuṃ na śakyate jñānārthayos tu śakyata iti kiṃ ca yo 'yaṃ pratibhāty arthaḥ sa jñānasyaivākāraḥ ity abhimatam na ca svātmabhūtenārthakāreṇa janyajanakabhāvaḥ sambhavati svātmani kriyāvirodhāt tato 'nyaś cārthaḥ kadācin na gṛhyate jñānasaṃśliṣṭāsaṃśliṣṭārthākāradvayāpratibhāsanāt pratyakṣeṇa sambandhāgrahaṇād anumānasyāpy apravṛttiḥ na cārthākāradarśanenārthasya kāraṇatvavyavasthāpanam bhrāntijñāne 'py arthākāradarśanāt  saṃvādina evākārasyārthād utpattir iti cet kuto 'yam avinābhāvaḥ siddhaḥ kiṃ ca saṃvādo 'py arthakriyā arthaprāptir vā tadubhayaṃ jñānāvyatiriktam avyatiriktaṃ vā vyatiriktaṃ cet sādhane 'paro 'narthaḥ syāt athāvyatiriktam tatrāpi dvayī gatiḥ tad eṣa jñānam aparaṃ vā yadi tad eva jñānaṃ punar utpadyamānasaṃvādaḥ tadābhrāntijñāne 'pi syāt bhrāntijñānam api punaḥ punar utpadyata eva na hy eka eva bhrāntijñānam  athāparaṃ sparśādivijñānam tad apy asat na hy arthāntaravijñāne 'rthāntaravijñānasya saṃvādo 'tiprasaṅgāt kena vā viśeṣeṇa cakṣurādivijñānasya sparśādivijñānāt saṃvāda ucyate na hi naiyāyikavat tvayā darśanasparśanābhyām ekārthasya grahaṇam iṣṭam nāpi pūrvottarakālavijñānānām ekaviṣayatvam tat kathaṃ jñānāntarotpattau pūrvajñānasya saṃvādaḥ  paritoṣād iti cet syād etat jalādyarthasya cakṣurvijñāne jāte 'py anāśvāsaḥ tāvad yāvan na sparśādijñānaṃ bhavati sparśādijñāne ca paritoṣo bhavati tato 'nāśvāsanivṛtteḥ prāmāṇyavyavahāra iti naitad asti paritoṣasya pūrvajñānārthapratibandhāsiddheḥ na hi pratyakṣeṇa sparśādijñānād utpannaḥ paritoṣaś cakṣur vijñānasatyatvapratibaddhaḥ kvacid upalabdaḥ nāpy anumānena tatpratibandhāsiddhāv anumānapravṛtter ayogāt na cāpratibaddhād eva paritoṣāt prāmāṇyasiddhiḥ atiprasaṅgāt kiṃ ca svapnādiṣv api paritoṣasambhavāt api ca   saṃvedanaṃ pramāṇaṃ cet paritoṣaḥ kim arthakaḥ yadi saṃvedanaṃ pramāṇam tata evārthasiddhiḥ kim aparaṃ paritoṣaḥ kariṣyati saṃvedanān na siddhaṃ yatparitoṣaśatair api kathaṃ tatsādhyaṃ saṃvedanād aparasya hi paritoṣasya ka upayogaḥ arthasādhanam iti cet katham anyenānyasya siddhiḥ sambandhāc cet sambandhaḥ kena siddhaḥ paritoṣata eveti cet tatrāpi sambandhasiddhir apekṣaṇīyety anavasthā saṃvedanāc cet tata evārthasiddhir iti vyarthaḥ paritoṣaḥ saṃvedanād arthasiddhipakṣe 'py ukta eva doṣaḥ  etenārthāvimuktir api pratyuktā tasyāḥ api saṃvedanād arthāntaratve paritoṣavan nārthasādhakatvam tadanarthāntaratve 'pi svākāramātravedanāt bhrāntijñānavan nārthasādhakatvam ity uktam etena smṛtyabhilāṣadveṣādayaḥ pratyuktā iti tasmān na jñānārthayor api kāryakāraṇabhāvaḥ sidhyati  nāpi jñānayoḥ svātmasaṃvinmātratvāt na hi tvanmate jñānaṃ jñānāntaraṃ vetti na ca kāraṇakāle kāryasaṃvittiḥ anutpannatvād eva nāpi kāryakāle kāraṇasaṃvittiḥ vinaṣṭatvād eva na caikarūpasaṃvittāv eva kāryakāraṇabhāvapratipattir ity uktam paritoṣāvimuktismṛtyādīnāṃ tu pūrvoktenaiva nyāyenātrāpi pratikṣepo draṣṭavyaḥ tataś cānvayavyatirekādhigamo 'py asambhavī tenānumānād api jñānayoḥ kāryakāraṇabhāvo 'śakyaniścayaḥ tad evaṃ vartamānaikakṣaṇamātragrahaṇavādināṃ na kathaṃcit kāryakāraṇabhāvaḥ pratīyate tadapratītau cārthakriyālakṣaṇaṃ sattvam asiddhatvān na sādhanam  tathā kramākramābhyāṃ kāryotpattir vyāptety etad apy asiddham  nanu yady api paramārthataḥ kāryakāraṇabhāvapratipattir nāsti saṃvṛttyā tv asty eva tāvataivānumānaṃ pravartate paramārthato hi śūnyataivāvaśiṣyate na tatra vyavahārahetuḥ pramāṇavṛttis tasmāt saṃvṛttyaiva kāryakāraṇabhāvapratipattiḥ  kā punar iyaṃ saṃvṛttiḥ pramāṇāntareṇa pratītyabhimānamātraṃ saṃvṛttir anādivyavahāravāsanāto 'rthādhimuktir eva saṃvṛttir ity arthaḥ avicārapratītyartho hi saṃvṛttyarthaḥ yathā kvacid devadattādāv adṛṣṭe 'pi dṛṣṭābhimānaḥ sa parāmarśān nivartate tathā cāsau na paramārthaḥ tathā sakalo 'pi lokavyavahāra evam eveti saṃvṛttimātraṃ sakalaṃ jagat tathā hi anvayavyatirekābhyāṃ kāryakāraṇatāgatiḥ pramāṇaṃ ca na tatrāsti pratyakṣam anumānam api vā  atha tarkapramāṇagamyaḥ kāryakāraṇabhāvaḥ adṛṣṭasambandhāt parīkṣārthapratipattir iti tarkalakṣaṇaṃ tathā hi tadbhāve 'bhāva upalabhyate na kāryakāraṇabhāvo 'gnidhūmayor niyamalakṣaṇam sambandho 'pi na tadbhāvabhāvena saha kāryakāraṇabhāvasyopalabhyate pratiyanti ca laukikāḥ yasmād ata idaṃ bhavati tasmād asyedaṃ kāryam ity ata iyaṃ pratītis tarkataḥ arthāpattito vā yady etat kāryaṃ na syād ato 'sya bhavanam eva na ghaṭata ity adṛṣṭārthaparikalpanārthāpattiḥ  tad ayuktam yadi hi kāryakāraṇabhāvaḥ pratītiviṣayo bhavet tataḥ tasya pratītis tarkato 'nyato vā syāt na cāyaṃ tato bhāvād apareṇa rūpeṇa nirūpyate prayatnavatāpi na ca niyamena tato bhāva iti kutaścit pratītiḥ tāvat kālasyaiva tadbhāvasya grahaṇān na vāsau karyakāraṇabhāvaḥ  atha tarkād arthāpatter vā niyamaḥ pratīyate yata idānīm etadanantaram upalabhyate tato 'nyadāpy ata evaitad ity anyathaitad eva na bhavet tad ayuktam yadi nāmedānīm ata upalabhyate 'nyadāpīti kutaḥ pratītiḥ evam eveti cet ghaṭo 'pi paṭānantaram upalabhyate tatrāpy evaṃ bhavet dṛśyate 'tra vyabhicāra iti cet anenaiva tarhi tatrāpy anāśvāsaḥ anāśvāsapratītir nāsty eveti cet adīrghadarśināṃ bhūyodarśanād etat lokavyavahāra evam eveti cet yady evaṃ kathaṃ na saṃvṛttyā kāryatādigatiḥ anirūpitatattvā hi pratītiḥ saṃvṛttir matā tathā caivam eva vyavahāro na kutaḥ na lokavyavahāre paramārtha upayujyate adhimuktivibhāgamātreṇa siddheḥ svapnaniyatavyavahāravat paramārthavicāreṇa hi lokavyavahārapralopaprasaṅgaḥ tasmāt kṣaṇikapakṣe 'pi saṃvṛttisiddhiḥ kāryakāraṇabhāva iti  tad etad apy ayuktam yadi hi saṃvṛttyaiva kāryakāraṇabhāvas tataḥ sarveṣāṃ saṃvṛttisattvaṃ syān na kiṃcit paramārthasat sidhyet paramārthataḥ kasyāpy arthakriyāsāmarthyāsiddheḥ satyam evaitad iṣṭam iti cet sāmānyāvayavisaṃyogādeḥ kiṃ na tathā sattvam iṣṭam tasya saṃvṛttyāpy asāmarthyam iti cet na anvayavyatirekapratibhāsasyobhayatra tulyatvāt tathā hi yatra yatra cakṣuḥ pravartate tatra tatra taimirikakeśādipratibhāsavan na stambhādipratibhāso bhavatīti stambhādeḥ sāmarthyagatis tathā mahiṣādiṣu gavānvayabuddhir na bhavati paramāṇumātreṣu saṃyogādirahiteṣu cāvayavisaṃyogādibuddhir na bhavatīti sāmānyāder api sāmarthyagatiḥ kiṃ ca yady anirūpitatattvāpratītiḥ saṃvṛttiḥ tata eva kāryakāraṇabhāvavyavasthitir iṣṭā tathā saty akṣaṇikānām eva kāryakāraṇabhāvaḥ sarvavyavahāriprasiddho 'bhyanujñeyaḥ kiṃ tatra sūkṣmavicāreṇa sūkṣmekṣikayā hi kāryakāraṇabhāvoccheda eva syād uktāt nyāyāt tathāpy asiddhatvān na sattvena kṣaṇikatvasiddhir nāpy arthakriyāyāḥ kramākramābhyāṃ vyāptisiddhiḥ sūkṣmekṣikayāpi tvanmata eva kāryakāraṇabhāvagrahaṇaṃ na sambhavaty anyenānyasyāpratibaddhasya grahaṇānabhyupagamāt pratibandhaś ca dviṣṭhaḥ pratyakṣeṇānvayagrāhiṇā na gṛhyata ity anumānasyāpi tatrāpravṛttiḥ asmanmate tu kāryakāraṇabhāvasyāpi na grahaṇānupapattiḥ pratyakṣasyaikakṣaṇikaviṣayatvaniyamānabhyupagamāt tathā ca vyāptigrahaṇasamarthanaprastāve 'smadādipratyakṣam api atītānāgatādiviṣaye kadācid adṛṣṭādihetuviśeṣāt pravartata iti samarthitam na hy anyathā kāryakāraṇabhāvādipratītiḥ sambhavati anādivyavahārābhyāsanāta eveyaṃ pratītir iti cet na atrāpi pramāṇābhāvāt asaṃsṛṣṭaikakṣaṇamātravedanavādino hi vyavahārasyānādir abhyāsaḥ tato vāsanā tato mithyāpratītir ity etat sarvam andhaparamparāvad apramāṇakam iti  yathā cedam asya kāryam ity asyāḥ pratīter visaṃvādābhāvād eva prāmāṇyam tathānenaitāni krameṇa kṛtāny etāni yugapad iti pratīteḥ 'sa evāyaṃ sphaṭikaḥ' 'sa evāham' ity evamādipratyabhijñāyāś ca visaṃvādābhāvād eva prāmāṇyam eṣṭavyam tulyayogakṣematvāt  atha visaṃvādiny api pratyabhijñā dṛśyate kāryakāraṇabhāvapratītiḥ kiṃ na visaṃvādiny api dṛśyate yā visaṃvādinī sā kāryakāraṇabhāvapratītir eva na bhavaty apramāṇatvād iti cet samānam atrāpi visaṃvādinī yā sā pratyabhijñaiva na bhavatīti tadābhāsatvād iti bhrāntāpi pratyabhijñāvaśyaṃ sādṛśyanimittābhyupagantavyānyathā sarvatra bhavet sādṛśyaṃ tv anugataikavastv anabhyupagamān na sambhavatīti vicāritam tadabhyupagame ca kathaṃ sarvaṃ kṣaṇikam  yac coktam akṣaṇiko 'rthaḥ kiṃ krameṇa karoti yugapad veti yathādarśanam ubhayathāpi karoti yeṣu kāryeṣu yugapatsahakāriprāptiḥ tāni yugapat karoti yeṣu krameṇa sahakāriprāptiḥ tāni krameṇaiva karotīti tadatadrūpākāraṇe sahakārivaiyarthyam iti cet na tatsāhitye kāryasyaiva niṣpatteḥ tair vināpi yady akṣaṇikaḥ kāryaṃ kuryāt syāt teṣāṃ vaiyarthyam sahakāriṇas tasya kam upakāraṃ kurvati yena tair vinā na karotīti cet kāryam eva kurvanty anyopakārakaraṇe hi sahakāritvam eva na syāt tathā hi yadi tam eva kurvanti tadā tatkāriṇa eva syur na tatsahakāriṇaḥ atha tadanyat tad akāryaṃ kurvanti tathāpi kathaṃ tatsahakāriṇaḥ tena sahaikaṃ kāryaṃ kurvanto hi tatsahakāriṇo 'bhidhīyante na hi bhavatpakṣe 'pi yeṣāṃ rūpālokamanaskārādīnāṃ sahakāritvam teṣām ekakāryakāraṇavyatirekeṇānyaḥ parasparopakāro 'sti nāpy ekasāmagryadhīnānām iva sahakāriniyamaḥ ālokena janitasyāpi vijñānasya viśiṣṭajñānotpattiṃ pratyālokasahakāritvāt tad apy ālokasahakārivijñānam ālokena janitam iti cet na kiṃ kevalena vijñānasahitena vā kevaleneti cet kathaṃ vijñānopādānaṃ vinā vijñānotpattiḥ utpattau vā paralokasiddhir na syāt atha vijñānasahitena tad api vijñānaṃ yady ālokena janitam tadālokasantāno 'py anādir eṣṭavyas tatra ca pratyakṣabādhāpi syāt atha na janitam tadā tasya vijñānasyānupakāraka evālokaḥ sahakārī katham anupakāriṇaḥ sahakāritvaṃ nāsti  bhavatu nāmānupakārako 'pi sahakārī tathāpi yadi tasya prāg eva śaktir asti kiṃ na karoti nāsti cet paścād apy aśaktaḥ kathaṃ karoti paścāc chaktaś cet śaktāśaktayoḥ kathaṃ nānyatvam viruddhadharmādhyāsasya bhedalakṣaṇatvād iti naitad asti sahakārisākalyaṃ hi tasya śaktiḥ tadvaikalyaṃ cāśaktiḥ tena sahakārivaikalye prāg aśakta ucyate paścāt tatsākalye ca śakta iti dharmadharmiṇor bhedaḥ prasādhitaḥ tena śaktyutpāde 'pi nāvaśyaṃ tadvata utpādo śakter nivṛttāv api nāvaśyaṃ tadvato nivṛttiḥ pratibandhābhāvāt katham arthāntaram arthāntarasya śaktir iti cet ātmaivātmanaḥ kathaṃ śaktiḥ tādātmyād iti cet atādātmyāt kiṃ neṣyate sarvaṃ sarvasya śaktiḥ prasajyeta iti cet na āloko vijñānād bhinno 'pi na sarvasya sahakārī tasya svahetuniyamāt tathotpattir iti cet sahakārisākalyam api svahetuniyamāt tathotpannam yena kasyacid eva śaktir na sarvasyeti  kiṃ ca kāraṇam api nārthāntarasya kāryasya yuktam sarvaṃ sarvasya prasajyeta sarvasya tato 'nutpādāt tena na sarvasya tatkāraṇam iti cet etad eva kutaḥ yad arthāntaratvāviśeṣe 'pi kasyacid eva tata utpattiḥ na sarvasyeti vastusvabhāva eṣa iti cet tatkim asadgrahābhiniveśanātrāpi vastusvabhāva evaiṣa yad arthāntaratvaviśeṣe 'pi kiṃcid eva kasyavid eva śaktir na sarvaṃ sarvasyeti  yathaivārthāntaratvāviśeṣe 'py anvayavyatirekābhyāṃ pratiniyatasvabhāvayor eva kāryakāraṇabhāvaḥ pratīyate tathārthāntaratvāviśeṣe 'py anvayavyatirekābhyāṃ pratiniyatasvabhāvayor eva sahakārisākalyahetvoḥ śaktiśaktimadbhāvaḥ pratīyate yathālokādisahakārisākalyaṃ cakṣuṣa eva śaktir na ghrāṇādeḥ svaviṣayavijñānotpādane tu rūpasyaiva sā śaktir na gandhādeḥ tathā hi rūpam eva nayanālokādisākalye sati svātmani jñānam utpādayad upalabhyate nāsati tatsākalye ata eva na śaktir eva hetuḥ śaktimato 'py anvayavyatirekābhyāṃ hetutvāvadhāraṇād iti  yac coktam śaktāśaktayor viruddhadharmādhyāsād bheda iti tan na kālabhedenāvirodhāt yathā kriyotpatteḥ pūrvaṃ niṣkriyaḥ sphaṭikaḥ sa eva paścāt sakriya iti sādhyatvād adṛṣṭānta iti cet na pramāṇasiddhasya sādhyatvāyogāt evaṃ hi viruddhadharmādhyāsād bhedo 'siddha ity api bruvāṇaḥ kathaṃ vāryate tasmād yayor dharmayor yathāvirodho dṛṣṭaḥ tayos tathaivābhyupagantavyaḥ yathā sa eva hetuḥ svakāryaṃ prati śaktaḥ kāryāntaraṃ praty aśakta ity ekasyaiva viṣayabhedena śaktyaśaktī na viruddhe tathā kālabhedenāpi śaktibhede 'pi śaktimadabhedasya pramāṇasiddher ubhayatrāviśeṣād iti  yady api bhinnā śaktiḥ śaktimato 'bhyupagamyate tathāpi nāvaśyaṃ śaktāśaktayor bhedaḥ kasmāt tvanmate 'pi dharmabhedād dharmibhedaniyamāsiddheḥ tathā cābhinne 'pi kārye sahakāriṇāṃ pṛthag upayogaṃ darśayatābhihitam yathā mṛtpiṇḍakulālasūtrādibhyo bhavato ghaṭasya mṛtpiṇḍād amṛtsvabhāvebhyo bhedaḥ kulālāt tasyaiva saṃsthānaviśiṣṭaḥ sūtrāt tasyaiva cakrād vibhaktaḥ svabhāvaḥ tad evaṃ na kulālān mṛtsvabhāvatā na mṛdaḥ saṃsthānaviśeṣaḥ tathā cakṣurvijñāne 'pi pūrvajñānakṣaṇād upalambhātmatā nayanād rūpagrahaṇayogyatā viṣayāt tattulyarūpatety evaṃ sarvatra sahakāriṇāṃ pṛthag upayogo draṣṭavya ity abhiprāyaḥ yathā cātra mṛdātmatādisvabhāvabhede 'pi na kāryasya bhedaḥ tathā śaktāśaktatādisvabhāvabhede 'py abhedo bhaviṣyati abādhitaikatvādhyavasāyasya samānatvāt svabhāvabhedabādhakasya ca vyabhicāritvāt atha naivābhinnātmanaḥ kasyacit svabhāvabheda iṣyate evaṃ tarhi sahakāriṇāṃ pṛthag upayogakathanaṃ bālonmattapralapitaṃ syāt na ca pṛthag upayogam antareṇa kāryaviśeṣasya pratiniyatakāraṇapūrvakatvaṃ sidhyati sarvakālabhāvinas trailokyasyāpi kāraṇatvaprasaṅgāt tataś ca kāryaviśeṣāt kāraṇaviśeṣānumānaṃ na syāt  athātadvyāvṛttibhedena svabhāvabhedaḥ kalpyate tatkiṃbhuktibhedamātrenaiva vayaṃ pratārayitavyāḥ na hy atadvyāvṛttiśaktidharmākāraśabdaiḥ svabhāvaśabdārthād anyo 'rtho 'bhidhīyate tvacchāstre 'py ekārthatvena vyavahāradarśanāt  athātadvyāvṛttibhedo 'pi kalpanāta evocyate asann eva tarhi vyāvṛttibhedaḥ kalpitasvabhāvatvāt rajjvādiṣu sarpādyākāravat tataś ca vyāvṛttibhedena liṅgaliṅgisvabhāvo mithyaiva syāt tasmān na dharmabhedād eva dharmibheda iti  yat punar idam uktam prathamakāryotpādanakāle 'py uttarakāryotpādanasvabhāvo 'kṣaṇikasyāsty abhinnātmakatvāt ataḥ prathamakāryakriyākāla evāśeṣāṇi kāryāṇi kuryād iti tad idaṃ mātā vandhyetyādivat svavacanavirodhād ayuktam yo hy uttarakāryakaraṇasvabhāvaḥ sa katham ādau tatkāryaṃ kuryāt atha kuryāt na tarhy asāv uttarakāryakaraṇasvabhāvaḥ na hi nīlotpādanasvabhāvaḥ pītādikam api karoti na ca prathamottarakāryotpādanasvabhāvabhedāt tadvato 'pi bhedaḥ svabhāvabhedasya vyabhicāritvenoktatvāt  api ca yena svabhāvena rūpaṃ rūpāntaraṃ karoti na tenaiva rasādikam rasāder api rūpasvabhāvatvaprasaṅgāt tataḥ sarvaṃ rūpakāryaṃ cakṣuṣā gṛhyeta na caitad iṣṭam tasmād yathā rūpaṃ rūpāntarotpādanasvabhāvena tad eva karoti jñānotpādanasvabhāvena jñānam eva karoti na rūpādikam rasotpādanasvabhāvena ca rasam eva gandhasparśajananasvabhāvābhyāṃ tāv eva janayatīti tadvad akṣaṇiko 'py ādyakāryotpādanasvabhāvenādyam evotpādayati na taduttaram taduttarakāryotpādanasvabhāvena taduttaram eva janayati nādyam uttarottaraṃ vā evam uttarottarakāryeṣv anantakālabhāviṣv api pratiniyatāḥ svabhāvā draṣṭavyāḥ  svabhāvā eva hetavaḥ na svabhāvīty apy ayuktam rūpasyāpy ahetutvaprasaṅgāt svabhāvānām eva hetutvāt  atha na rūpasya svabhāvabheda iṣyate kiṃ tv eka eva tathābhūtaḥ svabhāvaḥ yena bhinnākāraṃ bhinnadeśaṃ ca kāryam utpādayati tasyābhinnasvabhāvasyaiva bhinnasvabhāvakāryotpādanānurodhena svabhāvabhedaḥ kalpita iti  nanv evaṃ paro 'py abhinnasvabhāvasyaivākṣaṇikasya kramabhāvyanekasvabhāvakāryotpādanānurodhena svabhāvabhedaṃ kalpayan nopālambham arhati iti na cānantarabhāvitvenaiva kāraṇatvam trailokyasyāpy anantarabhāvinaḥ kāraṇatvaprasaṅgāt tasmād yad eva kāryotpattau vyāpriyate tad eva kāraṇam tataś ca nityam api kramavyāpāraṇasvabhāvatvāt krameṇa vyāpriyamāṇaṃ kramabhāvikāryāṇāṃ kāraṇam kramavyāpāraṇasvabhāvatvaṃ cākṣaṇikasya kramabhāvikāryopalambhād evāvagamyate yathā yugapat kāryopalambhād yugapadvyāpāraṇasvabhāvatvam  niraṃśasya yugapadvyāpāralalpanāpi na yukteti cet yadi yugapad vyāpāraṃ vinaiva rūpādihetur yugapad anekaṃ kāryaṃ karoti tadāsmākam api kramavyāpārakalpanayā na kiṃcit prayojanam tatsvābhāvyād evākṣaṇikaḥ krameṇa kāryaṃ kariṣyatīti  nanu yady akṣaṇikaḥ kramakaraṇasvabhāvaḥ tadā kiṃ na tatsvabhāva eva pratibhāti ka evam āha na pratibhāti tatkāryāpratibhāsane 'pi kathaṃ tajjananasvabhāvaḥ pratibhātīti cet na tatkāryāṇāṃ tato 'rthāntaratvāt tadapratibhāsane teṣāṃ janako 'yam ity evaṃ pratibhāso mā bhūd viśeṣaṇāgrahaṇe viśeṣyabuddher anutpatteḥ svarūpatas tu gṛhyata eva yathā tvanmate rasādyagrahaṇe 'pi tajjananasvabhāvaṃ rūpaṃ gṛhītam eva niraṃśasyāṃśena grahaṇayogāt na ca rasādayo 'pi cakṣuṣā gṛhyante api ca pāṣāṇādīnāṃ gurutvaṃ darśanamātreṇaiva na gṛhyate na ca tadbhinnaṃ tvayeṣṭam nāpi tan nāsty eva kiṃ ca kṣaṇikatādyākāro 'pi rūpādiṣu gṛhyamāṇeṣu na pratibhāti anumānavaiphalyaprasaṅgāt  gṛhīta eva kṣaṇikatādyākāraḥ kiṃ tu tadgrahaṇasyāpaṭutvāt tanniścayo na bhavatīti cet yady evaṃ nityavyāpitādyākāragrahaṇe 'pi pāṭavābhāvān niścayo na bhavati ity evaṃ kasmān na kalpyate na ca sarvatra grahaṇāsyāpaṭutvaṃ sambhāvyate na hi khapuṣpādayo 'pi arthā gṛhītā eva tadgrahaṇasyāpaṭutvān na niścīyanta iti yuktam kramakaraṇasvabhāve tu kvacin niścayo 'py asti tena tadgrahaṇasya kvacidapāṭavakalpanāpi yuktā tṛṇādigrahaṇānāṃ niścayābhyāṃ pāṭavāt  kramakaraṇasvabhāvatvān na kadācit tato yugapatkāryotpattir iti cet na tatkaryāpekṣayā yugapatkaraṇasvabhāvatvāt  kramayugapatkaraṇasvabhāvayor virodha iti cet na bhinnaviṣayatvenāvirodhāt kāraṇākāraṇasvabhāvavat yathā svakāryāpekṣayāgnyādiḥ kāraṇasvabhāvo 'tatkāryāpekṣayā tv akāraṇasvabhāvaḥ tadvān nityo 'pi hetuḥ keṣāṃcit krameṇa keṣāṃcid yugapad utpattiṃ karotīty evaṃsvabhāvaḥ svabhāvatas tathābhūtatve nityasya sahakāryanapekṣatvaprasaṅga iti cet na īdṛśasvabhāvatvāt tasya yad anyasahita eva yugapac ca kāryaviśeṣaṃ karotīti nityasyaivaṃ svabhāvaḥ kuto 'bhūd iti cet nityatvād eva na kutaścit nityasyānāder nirhetukasya hetuṃ pṛcchatīty aho pāṇḍityam prabhātabhojinaḥ  yadi cāvaśyaṃ vayaṃ praṣṭavyās tata evaṃ pṛccha nityasadbhāve kiṃ pramāṇam iti tatra vipakṣabādhakasādhanaṃ vyatirekyanumānam ity uktam iti nirhetukatve nityasya sarvatra sa svabhāvaḥ prasajyeta niyāmakahetor abhāvād iti cet na nityasvabhāvatvenaivānāditvāt yo hi svabhāvaḥ kadācid bhavati sa hetuniyamān niyato yujyate na tv anādiḥ hetuniyamād eva niyatasvabhāvo 'rtha iti nāyam ṛṣisamabhivyāhāraḥ pramāṇasiddhatvaṃ cetaratrāpi samānam tathā ca nirhetukānām api gotvāśvatvādīnāṃ pratiniyatasvabhāvatvaṃ pratyakṣeṇāpi gṛhyata iti samarthitam pratyabhijñāyāś cāprāmāṇye 'nvayavyatirekagrahaṇam api na prāpnoti ekajātyekasantānatvasyāpy asiddheḥ kṣaṇānāṃ cānvayagrahaṇaṃ na sambhavatīty uktam tasmād abādhitapratyabhijñānasya prāmāṇyam eṣṭavyam tadanyapratyakṣānumānajñānavat sphaṭikādiṣu ca pratyabhijñānaṃ na bādhyate kramayaugapadyādibādhakasya parihṛtatvāt  śarīrādiṣv iva sphaṭikādiṣv api pratyabhijñānaṃ sadṛśāparāparotpatter vivekāgrahaṇād avitatham iva pratibhātīti cet na utpattivināśakāraṇānupalabdheḥ na hi yathā śarīrasya pratidinam utpattikāraṇam annapānādi vināśakāraṇaṃ cāvayavakriyādi pramāṇenopalabhyate tathā sphaṭikādeḥ pratikṣaṇam utpattivināśakāraṇaṃ kiṃcid upalabhyate na cākasmikaḥ kasyacid vināśaḥ sambhavaty utpattivad vināśasyāpy anvayavyatirekābhyāṃ hetuta evopalambhād iti  nanu ca vināśahetur asāmarthyavaiyarthyābhyām apāstaḥ tathā hi yady ayaṃ bhāvaḥ svahetor evānaśvarasvabhāva utpannaḥ tato 'sau nāśayitum aśakya ity asāmarthyaṃ nāśahetoḥ na hy aśuklasvabhāvaḥ svahetor utpanno hetvantareṇa śuklasvabhāvaḥ kartuṃ śakyate tadanyo nāśaś cet kriyate tadā nāśotpāde 'pi kiṃ tasyeti na hi nāśenāpy asau nāśyate nāpy āvriyate anāvṛtasvabhāvo hy utpannaḥ katham āvṛtasvabhāvaḥ kartuṃ śakyate na khalu kṛṣṇasvabhāvaḥ kenacic chuklaḥ kriyamāṇa upalabhyate  atha naśvarasvabhāvaḥ svahetor evotpannaḥ tadā tatsvabhāvatayaiva nāśād vyartho nāśahetuḥ yo hi yatsvabhāvaḥ svahetuta utpannaḥ sa punas tadbhāve hetvantaraṃ nāpekṣate prakāśoṣṇakaṭhinatvādivat na hi prakāśādisvabhāvāḥ pradīpādayaḥ svakāraṇād utpannāḥ punaḥ prakāśādibhāve hetvantaram apekṣante tasmād vināśaṃ prati nirapekṣo bhāvaḥ sāpekṣatve cāvaśyambhāvaniyamo na syād vastre rāgādivat ataḥ kṛtakānāṃ ghaṭādīnāṃ keṣāṃcin nityatāpi syāt yady api bahulaṃ vināśakāraṇāni santi teṣām api svapratyayabhāvādhīnaṃ sannidhitvān nāvaśyaṃ sannidhānam iti kaścin na vinaśyed api na hy avaśyaṃ hetavaḥ phalavantaḥ vaikalyapratibandhasambhavād iti tad uktam   ahetutvād vināśasya svabhāvād anubandhitā  sāpekṣāṇāṃ hi dharmāṇāṃ nāvaśyambhāvitekṣyate   bāhulye 'pi taddhetor bhavet kvacid asambhavaḥ iti  atrocyate yat tāvan naśvarasvabhāvasyānaśvarasvabhāvasyeti tan na hetvādocchedaprasaṅgād itthaṃ vikalpasya sarvatra sambhavāt tathā hi hetuḥ kiṃ bhavanasvabhāvo bhavati āhosvid abhavanasvabhāva iti yady ādyaḥ pakṣaḥ tadā svayam eva bhavati tatsvabhāvatvād iti vyartho hetuḥ dvitīyapakṣe tv asamarthaḥ na hy abhavanasvabhāvaḥ śaśaśṛṅgādiḥ kenacid utpādayituṃ śakyate tathā chedadāhādihetavo 'pi tatsvabhāvātatsvabhāvapakṣayor vaiyarthyāsāmarthyābhyām anupapannā draṣṭavyāḥ tathā caivaṃ sarvahetupratikṣepasambhavān mokṣārtho 'pi prayāsaḥ śāstraśravaṇādau vyartha iti  athāgnibhāve dhūmabhāvaḥ tadabhāve vābhāvaḥ ity anvayavyatirekābhyām agnidhūmayor hetuhetumadbhāvaḥ sarvalokapratipannaḥ sa vikalpaśatenāpy apākartuṃ na śakyate na ca bhāvasya nirhetukatve pratiniyatadeśakālādiyogaḥ sambhavati yady evaṃ vināśo 'pi pratiniyatadeśakālādimān naiva nirhetukaḥ sambhavati anvayavyatirekābhyāṃ ca nāśahetavo 'pi dṛśyante ghaṭāder mudgarādayaḥ kāṣṭhāder agnyādayaś ceti  nanv atroktam   sattāmātrānubandhitvān nāśasyānityatā dhvaneḥ  agner arthāntarotpattau bhavet kāṣṭhasya darśanam  asyārthaḥ sattāmātrānubandhī nāśaḥ sattāsvabhāva evety arthaḥ tena dhvaner anyasya vā sattāhetuta evānityatotpannā na nirhetukī jātasvabhāvo hetvantaraṃ nāpekṣata ity ahetuko nāśa uktaḥ kāṣṭhasyāpi nāgninā vināśaḥ kriyate kiṃ tarhi pūrvasya svarasanirodhe 'nyasyāgninādhikṛtasyotpattiḥ anyathāgner arthāntarotpattau bhavet kāṣṭhasya darśanam na hy arthāntarād arthāntarajanmani kāṣṭhaṃ nāma na dṛśyate atiprasaṅgo hy evaṃ syād iti  tad apy ayuktam sattānāśayos tādātmye hi sarvadaivopalabdhiḥ syāt svabhāvena virodhābhāvād virodhe caikakṣaṇopalambho 'pi na syāt tadvirodhinas tadātmatvena tatsahabhāvitvāt atha nāsya svabhāvena virodhaḥ kiṃ tarhi svahetor evāyam ekakṣaṇasthāyī jātaḥ kṣaṇāntare nopalabhyate tathā cāha bhāva eva kṣaṇasthitidharmā nāśa ity ucyate yady evaṃ kṣaṇasthitir ity abhidhānā kṣaṇād ūrdhvam asyāsthitiḥ tathā kathaṃ tādātmyaṃ kramotpannayor ekatvāyogād bījāṅkuravat ata eva bhinnahetukatvam ekasāmagryāpannajanmanoḥ kramāsambhavād iti  nanu yady ayaṃ bhāvo naṃṣṭā tadā svayam eva naṃkṣyati ko hi nāśavidhnas tasya na cen naṃṣṭā tato naiva naṃkṣyatīti naṃṣṭeti ko 'rthaḥ kiṃ nāśātmaka eva āhosvin nāśakṛd iti yadi tāvan nāśātmaka eva tadaikakṣaṇopalambho 'pi na syān nāśāviśiṣṭasyopalambhasambhavāt upalambhe vā sarvadaivopalambhaḥ syāt tatsvarūpāparityāgāt parityāgo vā sa eva nāśotpādas tasya vastusvarūpaparityāgalakṣaṇatvāt tasya ca tādātmyānupapattir vidhipratiṣedhayor ekatvavirodhāt na hi tad eva tad asti tad eva tan nāsti yad eva sthitiḥ tad evāsthitir iti yuktam atha naṃṣṭā nāśakṛd ity ucyate tathāpi na tādātmyam kāryakāraṇabhāvād agnidhūmayor iva nāśasyā kāryatvābhyupagamavirodhaḥ tadatadrūpākāraṇāc cākiṃcitkara ity asya virodhaś ca atha naṃṣṭā naśvara ity ucyate naśvara ity asyāpi ko 'rtho nāśasvabhāvaḥ nāśakṛd vā ity ubhayatrāpy ukto doṣaḥ  prakāśādidṛṣṭānto 'py ayuktaḥ tathā hi na tāvad asmanmate pradīpaprakāśādīnām ekatvaṃ siddhaṃ nāpy ekahetukatvam dravyotpattyantaraṃ hi sāmagryantarataḥ prakāśādayo guṇā utpadyanta iti naḥ siddhāntaḥ tvanmate tu pradīpādivastu rūpādyātmakam evety asti prasiddhir na tu tadvināśakatvaṃ yuktam nāśo hy abhāva ucyate na ca bhāva evābhāvaḥ tayor bhedasyāvisaṃvādena sarvajanaprasiddhatvāt tvayāpi lakṣaṇabhedābhidhānāt na ca bhāvasyotpattikāle 'pi sattvavicchedaḥ paścād iva prāg apy arthakriyāsāmarthyavirahaprasaṅgāt avināśe vā prāg iva paścād apy avasthānaprasaṅgaḥ sthiter apratiṣedhāt paścād asya sarvasāmarthyaviraha iti cet nanu sa eva nāśaḥ sarvalokaprasiddhaḥ sa ca paścād bhavatīti kathaṃ bhāvanāśaḥ kramabhāvinor ekatvāyogād ity uktam na cāhetukatve 'pi paścād bhāvaniyamaḥ sambhavatīti  yac coktam hetvapekṣatve nāśasyāvaśyambhāvaniyamo na syād vastre rāgavad iti tan na anekāntāt sāpekṣasyāpi maraṇāder avaśyambhāvadarśanāt prāṇādinirodhalakṣaṇaṃ hi maraṇam ucyate na tatsvabhāvata eva bhavaty adṛṣṭādinimittākṣitvāt pradīpādeḥ santānocchittiḥ ghaṭāder asabhāgakṣaṇotpattiḥ candrāder uditasyāstamaya ity evamādikaṃ nimittaviśeṣāpekṣaṃ kālāntareṇāvaśyaṃ bhavatīty ataḥ sāpekṣatve 'py abhicāraḥ  samarthitaṃ ca kāraṇānumānam tato na hy avaśyaṃ hetavaḥ phalavanta ity etad apy ayuktam na cātra nāśasya hetuḥ kālo vā niyamyate kiṃ tu kṛtakaṃ vastu kadācit kutaścin naśyatīti tenaikadā ghaṭādinivartakasya mudgarādeḥ pratibandhavaikalyasambhave 'py anyadānyataś ca ghaṭādinivṛttir bhaviṣyatīti bhavatāpy etad avaśyam abhyupagantavyam anyathā mṛtyoḥ pratyayāntarāpekṣitvād avyabhicāro na syāt pratyayāntarānapekṣitve ca sarvaprāṇināṃ janmāntaram eva maraṇaṃ syāt na ca jāto 'pi kaścid amaraḥ sambhavati sarvaprāṇināṃ maraṇadharmitvopalambhāt tasmād bāhulye 'pi hi taddhetor ityādy apy ayuktam  yat punar etat agner arthāntarotpattāv ityādi tad ayuktam bhāvābhāvayoḥ paras paraviruddhayor ekātmatvābhāvalakṣaṇatvād itarātmahāneḥ kathaṃ naṣṭātmanaḥ kāṣṭhasya darśanaṃ bhavet tadabhāvopalambhād eva tan nopalabhyate tan nāstīti ca bhavati tādātmyavādinas tu dṛśyamānam eva kāṣṭham adṛṣṭaṃ naṣṭaṃ ceti syāt arthāntaratvāviśeṣe 'pi kathaṃ kaścid eva kasyacin nāśa iti sa eva praṣṭavyaḥ ya evaṃ vadati dṛśyate hi dahanād utpannaḥ kāṣṭhasyaiva nāśo nākāśādeḥ na cāsau nāśaḥ kāṣṭham eva pratyakṣavirodhād anyata evotpannatvāc ca na cotpannasya punar utpattiḥ sambhavati  na cārthāntaratvamātrasāmyād dṛṣṭasya svabhāvaviśeṣasya pratyākhyānaṃ yuktam na hi yathā ghaṭaḥ paṭāder aprakāśakaḥ yathā pradīpo 'py arthāntaratvāviśeṣād iti yuktam yathā cānyeṣām ahetur agniḥ tathā dhūmāder api mā bhūd arthāntaratvāviśeṣād ity evaṃvidham etaddhṛdayam tasyottaram svabhāvaparyanuyogasyobhayatrāviśeṣād iti  nanu bhāvena svarasanirodhinā naiva nāśahetur apekṣyate tasyāsāmarthyāt kriyāpratiṣedhāc ca asamarthas tāvan nāśahetuḥ siddhe hi bhāve na taṃ karoti nāpy anyakaraṇe tasya kiṃcid iti tadatadrūpākaraṇāc cākiṃcitkaro nāpekṣyate kriyāpratiṣedhāc ca kathaṃ vināśa iti hi bhāvābhāvaṃ manyante tad ayaṃ vināśahetur abhāvaṃ karotīti prāptam tatra yady abhāvo nāma kaścit kāryaḥ syāt svabhāvaḥ tataḥ sa eva bhāva iti nābhāvaḥ syāt tasmād abhāvaṃ karoti bhāvaṃ na karotīti  kriyāpratiṣedho 'sya kṛtaḥ syāt tathāpy akiṃcitkaraḥ kim ity apekṣyata iti tad etad apy ayuktam tathā hi bhāvasya vināśaḥ kim asti vā na vā nāsti cet sarvadaiva bhāvopalambhaḥ syāt tatsvarūpasya tadavasthatvāt atādavasthye ca kathaṃ nāsti vināśaḥ atādavasthyasyaiva vināśatvāt athāsti vināśaḥ sa yady avyatiriktaḥ tadā paścād iva bhāvasya prāg apy anupalambhaprasaṅgaḥ paścād api vā prāg ivopalambhaḥ syāt tadupalambhavighātānutpatteḥ utpattau ca paścādbhāvī vināśaḥ kathaṃ na hetvantarāpekṣī  yat punar etat yady abhāvaḥ kāryaḥ syāt tadā bhavatīti bhāva eva syād iti tad ayuktam nimittāntarāt saṃjñāntarasaṃyojane 'py arthatathābhāvasya pratiṣeddhum aśakyatvāt vipratipattyavyavasthādiṣu sampratipattivyavasthādisaṃjñāsaṃyojanavat  yad apy akiṃcitkaro nāpekṣyata iti tad apy ayuktam bhāvasya sāmarthyavighātaṃ kurvat katham akiṃcitkaraḥ sāmarthyāvighāpte ca prāg iva paścād api kartṛtvaprasaṅgo durnivāra iti  nanv agnijanitena vināśena saha kaḥ sambandhaḥ kāṣṭhasya na tāvad āśrayāśrayibhāvaḥ kuṇḍadadhyādivad iva tayor upalambhaprasaṅgāt nāpi tadutpattiḥ kāṣṭhād anutpatteḥ na vā dahanād utpattiḥ tadapekṣāt kāṣṭhāt tadutpattir iti cet anatiśayalābhinaḥ kāpekṣā na ca kāryotpattau kāraṇaṃ tadavastham eva naṣṭaṃ nāma bhavaty arthāntaraṃ nāśaḥ kāṣṭhaṃ kasmān na dṛśyate ko 'yam arthāntarotpattikāṣṭhadarśanayor virodhas tenārthāntareṇa parigṛhītatvād eva kāṣṭhaṃ na dṛśyata ity evam apy āvaraṇaṃ tatkāṣṭhasya prāptam na caitad yuktam āvaranaṃ hi darśanaṃ vibadhnīyān nābhighātādīni dravyasāmarthyānīti  tad etad apy asat yat tāvan nāśena saha kaḥ sambandha iti tan na āśrayāśrayibhāvādayaḥ sambandhā naivābhyupagamyante kiṃ tu bhāvābhāvayoḥ pratiṣedhyapratiṣedhanalakṣaṇayoḥ eva sambandhaḥ ta eva nāvaraṇakalpo nāśaḥ āvaraṇena hi darśanaśaktiḥ pratibadhyate pracyāvyate vā na tu nāśena kasyacit pratibandhaḥ pracyāvo vā kriyate nāśa eva hi kāṣṭhasya sarvaśaktipracyāvaḥ sa cāgnyādinā kṛta iti  nanu yadi nāśo 'pi kriyate tadā tasyāpi nāśitvaṃ syāt kṛtakatvāt tataḥ punaḥ kāṣṭhāder unmajjanaṃ syāt hantṛghāte caitrasyānunmajjanavad iti cet na hantur nāśahetutvāt na hi hantaiva caitrasya nāśaḥ tayoḥ sahabhāvasyāpi darśanāt nāśahetoś cāgnyāder nivṛttau kāṣṭhasyonmajjananaṃ mā bhūt nāśas tu bhāvasyābhāvaḥ tadabhāvanivṛttau ca bhāvasya kānyā gatiḥ pratiṣedhadvaye vidheḥ sambhavād iti  na asiddhatvāt naiva nāśasya nāśitvaṃ siddham nanūtpattyābhyupagamaḥ katham asiddhaḥ na nimittakāraṇamātrād utpatteḥ yasya hi samavāyyasamavāyinimittakāraṇebhya utpattiḥ tasyaivotpannasya nivṛttir iti bhāvadharmaviparīto hy abhāvadharmaḥ tena bhāve 'yaṃ niyamaḥ kṛtakasyaiva nāśaḥ nāśa eva ca kṛtakasyeti abhāve tv ayaṃ nāsti niyamaḥ tathā hi prāgabhāvo 'kṛtaka eva naśyati pradhvaṃsābhāvaḥ punaḥ kṛtako 'py avināśyeveti na cāyaṃ sahetukanāśavādināṃ prasaṅga upapadyate sahetukasyāvaśyambhāvaniyamābhāvāt na hi sarvatra hetavaḥ sambhavanti  nanv evaṃ sarvatra vināśanivṛttihetavo na santīty etad apy aniścayam yady evaṃ nāśasyāpi kvacin nivṛttir bhavatu śrūyate 'pi kāṣṭhakūṭapitro 'yam ātharvavaśiṣṭhādīnāṃ ca śarīraṃ naṣṭaṃ bhasmībhūtaṃ punar maheśvarānugrahāt pratyupasthitam mṛtāś ca punar ujjīvitā iti dīpālokādayo 'pi kāryaviśeṣāḥ kecin naṣṭāḥ punar bhavanto dṛśyante tatra na jñāyate kiṃ tannāśāpagame punas ta eva bhavanti kiṃ vānye tatsadṛśā iti na cānyatarapakṣe 'pi bādhakam asti  muktasya duḥkhanivṛttinivṛttau punar duḥkhitvaprasaṅga iti cet na hetvabhāvāt bhāvotpādako hi hetur abhāvasya nivartakaḥ muktasya tu duḥkhotpādako nāsti hetuḥ tena duḥkhābhāvo na nivartate yathā śaśaviṣāṇādyutpādakahetvabhāvāt tatprāgabhāvo na nivartate śaśaviṣāṇāder atyantābhāvaḥ na prāgabhāva iti cet na abhāvadvaividhyābhyupagamāt tathā ca sūtram prāg utpatter abhāvopapatteś ca iti caśabdo 'vadhāraṇārtha itaretarābhāvasyāpi prāgabhāve 'ntarbhāvāt ye tu caturvidham abhāvam icchanti te caśabdaṃ samuccaye vyācakṣato tanmate 'pi nāvaśyaṃ prāgabhāvasya nivṛttir muktasya duḥkhādiprāgabhāvānivṛtteḥ tannivṛttau hi muktasyāpi duḥkhādyudayaprasaṅgaḥ syāt na cāsāv apy atyantābhāvaḥ svabhāvam uktatvaprasaṅgāt īśvarākāśādivat tato 'pavargārthaṃ prayāso vyarthaḥ syāt tasmāt prāgabhāvasya pradhvaṃsasya vā na sarvasya nivṛttiḥ kiṃ tu yasyaiva tatpratiyogyutpādakā hetavaḥ santi tasyaiva nivṛttir iti ko 'tra virodhaḥ  nanv evaṃ bhāvasyāpi kṛtakasya sarvasyāpi nāśo 'kṛtakasya tv anāśa evety ayaṃ niyamo na syāt akṛtako 'pi kaścit kutaścid vinaśyati kṛtako 'pi kaścid dhetvabhāvān na vinaṃkṣyatīti  syād etad evaṃ yady akṛtakasyāpi bhāvasya nivartako hetuḥ kadācit kenacid upalabdhaḥ kṛtakasya vā yadi nivartako hetur naivopalabhyate tathā hi dravyasya tāvad avayavināśas tatsaṃyogavināśaś ca nivartakau hetū pramāṇena pratipannau tayor anyataro 'pi hetur ākāśātmāder na sambhavati niravayavatvāt kṛtakasya tu dravyasya sarvasya sāvayavatvād avaśyaṃ kadācit kutaścid avayavaviyogaḥ sambhavati ghaṭādivad iti evaṃ guṇādiṣu kṛtakākṛtakavargayor nāśahetūnāṃ sambhavāsambhavau pramāṇataḥ sādhayitavyāv eveti  sahetukatve tāvan nāśasya nivartakahetvasambhavād anāśitvaṃ yuktam nirhetukatve tu sarvanāśānāṃ nāśitvam aparihāryam akṛtakatvān na nāśitvam khapuṣpādyabhāvavad iti cet tadvad eva tarhy anāditvaprasaṅgaḥ tataḥ khapuṣpādivan na kadācid bhāva upalabhyeta tadvirodhinaḥ sarvadāvasthānāt avirodhitve ca bhāvatannāśayoḥ sarvadā sahabhāvaḥ syād iti  nanv etadbhadantena svayam evāśaṅkya parihṛtam yasmād uktam   ahetutve 'pi nāśasya nityatvād bhāvanāśayoḥ  sahabhāvaprasaṅgaś ced asato nityatā kutaḥ  nityānityavikalpo hi na nāśe sambhavati tayor vastudharmatvāt nāśasya cākiṃcittvād iti tad ayuktam paścād bhavato 'kiṃcittvāyogāt abhavane vā na kadācin naṣṭo bhāvaḥ syāt na hy asiddhanāśo naṣṭo nāma pratyutpannāvasthāyām iveti  atrāha na vai vināśo nāsty eva sa tu nāsti yo bhāvasya bhavati bhāva eva kṣaṇasthāyī nāśaḥ tamasyamandasvabhāvam ūrdhvaṃ vyavasyati na prāgdarśane 'pi pāṭavābhāvāt tadvaśena paścād vyavasthāpyate vikāradarśanenaiva viṣamajñair iti tad etad apy asaṅgatam yadi hi nāśo nāsti tat kim ucyate sa tu nāsti yo bhāvasya bhavatīti bhāvasyaiva hi vināśo bhavann upalabhyate na tv anyasya kasyacit na ca bhāva eva nāśaḥ tasya bhāvapratiṣedhalakṣaṇatvāt na hi bhāvaḥ svarūpeṇa naṣṭa iti pratīyate  yac coktam darśane 'pi pāṭavābhāvān na prāgvyavasyatīti tan na yadi bhāvasya darśanam eva nāśadarśanaṃ syāt tasya paṭutvaṃ kuto na apaṭutve hi bhāvavyavasāyo na syāt atha bhāve 'sti tasya pāṭavam nanu kiṃ tasya bhinno viṣayo yenaikatra pāṭavam anyatrāpāṭavam iti tathā ca na bhāva eva nāśaḥ syāt na ca nāśa iti saṃjñākaraṇād eva bhāvo bhāvasvarūpaṃ jahāti atyaktasvarūpaś ca kathaṃ na prāg ivopalabhyeta  vikāradarśanenaivety etad apy asambaddham nāśasyākiṃcittvena vikārāsambhavāt vikārakārī ca katham akiṃcid ity ucyate bhāvavikāra eva nāśavikāraḥ tayos tādātmyād iti cet kiṃ sarva eva bhāvavikāro nāśavyavasthāpakaḥ kiṃ vā kaścid eveti sarvaś cet na adṛṣṭatvāt na hi yato 'pi vikārād bhāvasya sthitiṃ laukikā vyavasyanti tato 'pi vināśam iti uttaravikalpā tu kaścid eva bhāvaviśeṣo nāśaḥ syād viṣavat kṣaṇasthāyitvāc ca kṣaṇād ūrdhvaṃ sthityabhāvotpatteḥ kathaṃ sa tu nāsti yo bhāvasya bhavatīty ucyate  nanu sthityabhāvo 'pi na tasya bhavaty arthāntarānarthāntaravikalpo 'sambhavāt tasmād itthaṃsvabhāvo 'sau svahetor utpanno yena svayam eva na tiṣṭhatīti svayaṃ na tiṣṭhatīti ko 'rthaḥ kiṃ tadavastha evānupalabhyaḥ kiṃ ca hetvantarānapekṣaḥ svayaṃ nāśam anubhavatīti tadavastha evānupalabhyata iti cet kuta idam amantrauṣadham indrajālaṃ bhāvena śikṣitam yad ayam anutpannavināśo 'vyavadhānādūrasthānas tadavasthendriyāder eva puruṣasya kadācid adhyakṣo 'tyakṣaś ceti ko hy evaṃ śraddadhīta pratyutpannāvasthāyām eva san bhāvaḥ paścāt tv asan na ca paścān naśyatīti atha svayaṃ paścān nāśam anubhavati sa nāśo 'rthāntaram anarthāntaraṃ veti ahetukanāśavāde 'pi samo doṣa iti  nanv etad apy āśaṅkya parihṛtam yad āha   svato 'pi bhāve bhāvasya vikalpaś ced ayaṃ samaḥ  na tasya kiṃcid bhavati na bhavaty eva kevalam  nirhetukatve 'pi nāśasya tattvānyatvavikalpaḥ samas tulyo doṣas tadanyotpāde bhāvaḥ kiṃ na dṛśyate ananyatve 'pi sa eva bhavatīti sutarāṃ dṛśyate atrottaram na tasya kiṃcid bhavatītyādi na hy ayaṃ vināśo 'nyo vā kaścid bhāvasya bhavatīty āha kiṃ tarhi sa eva bhāvo na bhavati  yadi hi kasyacid bhāvaṃ brūyāt bhāvo 'nena nivartitaḥ syāt tathā ca bhāvanivṛttau prastutāyām aprastutam evoktaṃ syān na hi kasyacid bhāvena bhāvo na bhūto nāma tadāyam abhūto yadi svayaṃ na bhaved iti  satyam āśaṅkitam na tu parihṛtam tathā hi yadi na tasya kiṃcid bhavati tataḥ pratiṣedho 'pi tasya na bhavatīty apratiṣedhasvarūpas tadavasthatvāt prāg evopalabhyeta  nanu sa eva bhavatīty uktam satyam uktam idam ayuktaṃ tūktam pramāṇaparidṛṣṭasyāpahnavāyogāt na hi pratyakṣeṇopalabhyamāno 'gnir agnir evāyaṃ na bhavatīti yuktam kṣaṇamātram evopalabhyata iti cet kṣaṇāntare kiṃ tasya jñānam na kiṃcid iti cet tat kiṃ nopalabhyate svayaṃ nopalabhyate svabhāva iti cet prāg api tarhi nopalabhyeta śaśaviṣāṇādivat paścād eva bhāvo 'nupalabhyasvabhāva iti cet nanv evaṃ bhinnakālatvād upalabhyānupalabhyasvabhāvayoḥ katham aikyam  kiṃ ca   abhāvo yadi paścān na bhāvas tasya kim iṣyate  so 'pi na pratiṣedho yam abhāvaḥ kiṃ niṣidhyate  yaś ca bhāvasya paścād abhāvaḥ sa eva nāśa ity ucyate kathaṃ bhāvasya vināśo 'nyo vā kaścin nocyate atha bhāvasya vināśa ucyate kiṃ tu sa bhavatīti nocyate bhavatīty abhidhāne 'pi ko doṣaḥ bhāva eva syād iti cet tat kim idānīm abhidhānād evārthasya rūpaparivarto bhavati yadi bhāvo 'tra jāyata ity evam ucyate janmāpy abhāvasya kuta iti cet kādācitkatvād bhāvavat akādācitkatve tu pratyutpannāvasthāyām apy abhāvaḥ syāt  yac coktam yadi hi kasyacid bhāvaṃ brūyān na bhāvo 'nena nivartitaḥ syād iti tad apy ayuktam vacanasya jñāpakatvāt na hi vacanena kiṃcin nivartyate janyate vā kiṃ tv abhūtapūrvakaḥ kulālādibhir yathā ghaṭo janyate tadvad abhūtapūrvaḥ sa eva gudgarādibhir nivartyata ity āgopālāṅganādi prasiddham etad anvayavyatirekapratīter ubhayatrāpy aviśeṣād iti athāyam abhiprāyaḥ yadi kasyacid bhāvaṃ brūyāt tadā na bhāvo 'nena nivṛttaḥ khyāpito bhaved iti satyam eva tad yadi kasyacid bhāvaṃ bhāvāntarasyotpādaṃ brūyāt tadā na bhāvanivṛttir uktā bhavati yadā tu tannivṛtter eva bhāvaṃ bravīti tadā kathaṃ bhāvanivṛttau prastutāyām aprastutābhidhānaṃ na bhavati na tasya kiṃcid bhavatīty abhidadhato hi bhāvanivṛttau prastutāyām aprastutābhidhānaṃ prasaktam tannivṛtter anabhidhānāt  yat punar etat tadāyam abhūto yadi svayaṃ na bhaved iti tad apy ayuktam svayam api hy anutpannavināśaḥ katham abhūtaḥ pratyutpannāvasthāyām iva na hy anutpannarāgaḥ svayam eva rakto bhavati ity evamprakārakam abhidhānaṃ matimatā kenacit pramāṇīkriyate tasmād yathā prāg araktaḥ kāraṇāntarād rāgotpattāv eva rakto bhavati tathā prāg anaṣṭaḥ kāraṇāntarān nāśotpattāv eva naṣṭo bhavatīti  nanu na bhavatīty ayaṃ prasajyapratiṣedho na kasyacid bhāvābhidhāyī paryudāsa evānyathā syāt na ca so 'pi yuktaḥ kasyacid apratiṣedhāt yadi hi kiṃcin nivartyeta tadā tadvyatireki saṃspṛśyeta tatparyudāsena tac ca nāsti sarvatra nivṛttir bhavatīty ukte kasyacid bhāvasyaiva pratīteḥ tathā cānenārthāntarabhāva evoktaḥ syān na tayoḥ parasparaṃ vivekaḥ aviveke ca na paryudāsaḥ tad evaṃ vyatirekābhāvād anvayo 'pi na syāt tasyaikasvabhāvasthitilakṣaṇatvāt sthitiś ca tadanyaviveke sati syāt sa ca nāstīty apravṛttinivṛttikaṃ jagat syāt tasmād yasya nāśo bhavatīty ucyate sa svayam eva na bhavatīty uktaṃ syād iti  tad etad apy ayuktam yo hi abhāvaṃ nābhyupagacchati tasyaiva prasajyaparyudāsān upapattāv uktanyāyenāpravṛttinivṛttikaṃ jagat prasajyate nāsmākam yadi hy abhāvo 'bhyupagamyate tataḥ so 'vaśyaṃ bhāvalakṣaṇatvābhyupeyo 'nyathā hi bhāva evābhāvaḥ syāt na ca paryāyābhidhānād eva pratiṣedhasiddhiḥ na hi ghaṭādeḥ kalaśādiśabdābhidhānena kaścid arthātiśayaḥ sidhyati na caikātmano 'ṃśabhedo 'py asti yena kaścid evāṃśaḥ pratiṣedhaviṣayaḥ syān nirviṣayatve ca pratiṣedhasyāprāmāṇyam eva syāt tataś cānityatādisiddhir avāstavī syāt bhede tu bhāvābhāvayos tacchabdāv apy arthavantau syātām prasajyaparyudāsabhedo 'py asti prasajyasyābhāva eva viṣayaḥ paryudāsasya tu bhāvāntaram iti bhāvayoḥ parasparaviveko 'pītaretarābhāvas tatkroḍīkṛto hi bhāvo bhāvāntaravivikta ity ucyate yady apy abhāvo 'pi bhāvaviviktaḥ tathāpy asau na paryudāsaviṣayaḥ tadviviktasyāpi tasya tadabhāvarūpatvāt  nanu yadītaretarābhāvo 'pi bhāvād arthāntaram tataḥ tadvyāvartako 'para itaretarābhavo 'bhyupeyaḥ punas tadvyāvartako 'para ity anavastheti pradīpaprakāśavan nānavasthety eke vayaṃ tu paśyāmaḥ tatrānavasthā nābhyupagamyate yatrānavasthayā kiṃcid dṛṣṭaṃ virudhyeta na cātra dṛṣṭaṃ kiṃcid virudhyate yat tāvad ghaṭasya paṭādibhyo vyāvṛttiḥ tayaiva ghaṭaḥ paṭādibhyo vyāvṛttaḥ siddhas tatra vyāvṛttyantarānavasthayā na kiṃcid vighaṭitam vyāvṛttiparamparāgrahaṇopakṣīṇaśaktitvād vastu vyāvṛttaṃ na sidhyatīti cet na viśeṣaviśeṣaṇānām api grahaṇānabhyupagamāt atha cānirvikalpena mecakajñānena vyāvṛttiḥ vyāvṛttyānantyam api gṛhītam iti  nanu svarūpeṇa tadvastu vyāvṛttam avyāvṛttaṃ vā yadi vyāvṛttam tadānarthikānyā vyāvṛttiḥ na ced vyāvṛttam vastusaṅkaraprasaṅga iti svarūpeṇeti ko 'rthaḥ kiṃ vyāvṛttiṃ vinā kim vā vyāvṛttivyatiriktena rūpeṇa vyāvṛttiṃ vineti na yuktam vyāvṛtter nityadharmatvāt yo hi dharmaḥ kadācid bhavati tena vinānyathā dharmī vyapadiśyate yathā kuṇḍalena vinā puruṣo 'kuṇḍalīti nāśāt prāg anaṣṭa iti na ca vastvantarād vyāvṛttivihīnaṃ vastu kadācid asti yathā na gotvavihīno 'sti gaur nauṣṇyavihīno 'gnir iti atha vyāvṛttivyatiriktena rūpeṇa svarūpeṇa vyāvṛttam ity abhipretam tad iṣṭam asmākam bhedābhyupagamāt na caivaṃ vyāvṛttir anarthikā yadi nāma dhanavyatiriktena rūpeṇa dhanī puruṣaḥ kim etāvatā dhanaṃ vyarthaṃ bhavet tasmād itaretarābhāvo 'pi bhāvād arthāntaram eveti  yac coktam sarvatra nivṛttir bhavatīty ukte kasyacid bhāvasyaiva pratīter iti tad apy ayuktam na hy utpattir bhāvasya lakṣaṇam yena nivṛttir bhavantī bhāvaḥ syāt anutpattimatām apy ākāśādīnāṃ bhāvatvāt svarūpanivṛttilakṣaṇā cotpattiḥ pradhvaṃsasyeṣyate na tu prāg asataḥ sattāsambandhalakṣaṇā kāraṇasamavāya lakṣaṇā vā  svarūpanivṛttir apy ādimaty evocyate sā ca nivṛttir abhāvasvarūpeṇaivādimatī bhāvopalambhakāle tadrūpānupalambhāt ādimattvāc ca sahetukatvam sahetukatvādimattvamātrasādharmyān nivṛttir bhavatīty ucyate naitāvanmātreṇa bhāvāntaratvaprasaktir nāpy arthakriyāhetutvamātreṇa bhāvatvaprasaktiḥ tvaduktabhāvalakṣaṇānabhyupagamāt kiṃ tarhi bhāvasya vastutvaṃ lakṣaṇam dravyādiṣv anugataḥ prāgabhāvādibhyo vyāvṛttaś ca dharmo vastutvam ucyate tatsaṃśliṣṭāsaṃśliṣṭatvena bhāvābhāvayor bhedaḥ vidhipratiṣedhānapratītiviṣayatvena vā tayor bhedaḥ  svatantraparatantropalabdhibhāvād vā tathā hi bhāvaḥ svadharmeṇaiva samānāsamānalakṣaṇayogibhyaḥ pratyekaṃ vyāvṛtta upalabhyamāno vivecyate ayaṃ ghaṭo 'yaṃ paṭa iti vilakṣaṇo 'yaṃ vilakṣaṇo 'yam iti vā na tv evam abhāvaḥ pratiyogigrahaṇaṃ vināpi svadharmeṇa pratyekaṃ lakṣyate na khalv ekatrāpy ānantyenāvasthitānām abhāvabhedānāṃ pratyekaṃ viśeṣaḥ pratibhāsamāno 'pi lakṣayituṃ śakyate ataḥ pratiyogigrahaṇata eva pratyekaṃ tadviśeṣopalabdhivyavasthāpanāt paratantropalabdhir abhāvalakṣaṇam ity ato na bhāva evābhāvaḥ  kiṃ ca tvayāpi bhāvābhāvayor lakṣaṇabhedo 'bhihitaḥ tat katham ekatvam sarvārthānāṃ lakṣaṇabhedād eva bhedavyavasthā tato 'pi cen na bhedavyavasthitiḥ na kasyacit kutaścid bhedasiddhir ity advaitaprasaṅgaḥ sarvaśaktir ihāpi bhāvasya yadi paścād bhavati tato 'vaśyaṃ bhinnahetuko 'bhyupagantavyaḥ atha prāg apy asti tadā prāg api bhāvaḥ kāryaṃ na kuryād iti duruttaraḥ prasaṅgaḥ sarvaśaktiviraho hi sarvākārapratiṣedhaḥ tasya bhavanam ayuktam iti cet tat kim idānīṃ bhāvasya sarvaśaktiviraho na bhavaty eva tathā ca prāg iva śakta eva bhāvaḥ syāt pratiṣedhadvaye hi prakṛta evārthaḥ syāt avṛkṣo na bhavatīti yathā syād etat bhāvapratiṣedha eveṣyate sa tu kāraṇād bhavatīti neṣyate bhavatā hi vastutas tattvānyatvabhājā bhavitavyam tatroktaṃ dūṣaṇam yasya tu vinaśyato bhāvasya na kiṃcid bhavati tasya na tattvānyatvavikalpāvakāśo 'sti bhāve hy eṣa vikalpaḥ syād vidher vastvanurodhataḥ  yad api ayaṃ bhāvasya bhāvo bhavatīty āha tad api bhāvo na bhavatīty evoktaṃ bhavati evaṃ hi nivartito bhavati pratiṣedhe vidher asambhavāt ata evāsya vināśe kaścin na hetus tathā hi   apekṣyeta paraḥ kāryaṃ yadi vidyeta kiṃcana  yad akiṃcitkaraṃ vastu kiṃ kenacid apekṣyate  sati hi kārye kāraṇaṃ bhavati na ca naśyataḥ kiṃcit kāryam iti  tad apy ayuktam bhāvapratiṣedho hi yadi kādācitkaḥ tataḥ kathaṃ na sahetukaḥ sarvadā cen na kadācid apy apratiṣiddhaṃ vastu syād ity uktam  tattvānyatvavikalpaś ca tavaiṣa doṣakṛn nāsmākam bhede hi padārthavaicitryopalambhāt kaścit kīdṛśo dharmas tena ghaṭavināśo ghaṭasya virodhī dharmaḥ svahetuniyamitasvabhāva utpannaḥ tasminn utpanne kathaṃ ghaṭo 'stīty ucyate nakulādivirodhyutpāde 'pi sarpādiṣu sadvyavahāro dṛṣṭa iti cet na nakulādīnām upacāreṇa virodhitvāt tatsādhanād annaprāṇavat mukhyas tu bhāvābhāvayor eva virodha iti  yat punar etat bhāve hy eṣa vikalpaḥ syād iti tad api svavacanavirodhād ayuktam tvayā hi bhāvābhāvayos tādātmyam uktam tac ca tattvānabhyupagame virudhyate tattvābhyupagame 'pi lakṣaṇabhedo virudhyate yasya hi lakṣaṇabhedena bheda ucyate tasya kathaṃ tattvaṃ tattvānirvacanīyatvaṃ vā  yad apy ayuktam abhāvo bhavatīti bruvatāpi bhāvo na bhavatīty evoktaṃ bhavatīti tad api yat kiṃcit na hy abhidhāne vipratipattiḥ kiṃ tarhi arthe nañartha eva tāvad vicāryate kim asti nāsti vā bhāvād arthāntaram anarthānataraṃ ceti niścitasya hy arthasya kriyāviśeṣaṇatvena kārakaviśeṣaṇatvena vā vyavahitānvayenāpy abhidhānaṃ yuktam na ca tvanmate nañarthaḥ kaścid asti uttarapadārthavyatirekāvyatirekāsambhavāt bhāvo na bhavatīti kasyātra pratiṣedhaḥ kim ākhyātārthasya nāmārthasya vā ubhayor veti yady ākhyātikārthapratiṣedhaḥ padā bhavo na pratiṣiddhaḥ syāt na hi devadatto na bhuṅkta iti bhojanakriyāpratiṣedhād devadattasyāsattvaṃ gamyate atha nāmārthasya pratiṣedhaḥ tathāpy apratiṣiddhā kriyā kiṃcid āśrayam ākṣipati tenābhāvābhāvo nāma kaścid bhavatīti gamyate athobhayoḥ pratiṣedhaḥ sa yadi bhāvakāle tadā yadaiva bhāvo bhavati tadaiva bhāvo na bhavatīti syāt athottaratra tadabhāvābhāvayoḥ kramavattvāt siddhaṃ bhinnahetukatvam  yac coktaṃ sati hi kārye kāraṇam iti tad apy asat abhāvānutpattau hi tadavastha eva bhāvaḥ kathaṃ naṣṭo nāma nanv arthāntarotpttāv api tadavastho bhāvaḥ kathaṃ naṣṭo nāma na bhāvasya bhāvatādavasthyalakṣaṇatvād atādavasthye cotpanne kathaṃ bhāvas tadavasthaḥ kāryam apy ata eva na karoti sarvaśaktiviraho hy asyābhāvo na tv arthāntaramātram nanv abhāvasya sarvabhāvadharmavivekalakṣaṇatvād utpattir na yuktā sā hi bhavadharma eveti na jñeyatāder bhāvadharmasyābhāve 'pi sadbhāvāt anyathā hy asāv ajñāta eva syāt pratiṣedhe vidhiḥ katham iti cet nanu bhāvasyāsau pratiṣedhānātmanaḥ sarvaśaktiviraho 'py asau bhāvasyaiva na tu svātmana eva svayam svātmopalambhādikaraṇasamarthatvāt yathā prakāśas tamasa eva virodhī nātmana iti  svayaṃ na bhavatīti ko 'rthaḥ kiṃ svayam evāyam abhāvaḥ kiṃ vā svayam abhavanaṃ karoti uta bhavanaṃ na karoti kiṃ vā na kiṃcit karoti svayaṃ vā kiṃcit kiṃ vā svayam abhāvī bhavatīti   na tāvad bhāva eva svayam abhāvaḥ sambhavati virodhāt   nāpi svayam abhavanaṃ karoti abhavanasya tattvānyatvāsambhavāt   atha bhavanaṃ na karoti tadāpi viśeṣapratiṣedhāc cheṣābhyanujñopapatter anyat kiṃcit karotīti prāptam   atha kiṃcid api na karoti tat kim udāsīno bhūtvā tiṣṭhati naiveti cet tat kathaṃ na kiṃcit karoti akurvann api na tiṣṭhatīti cet tat kiṃ deśāntaraṃ vā kālāntaraṃ vā avasthāntaraṃ vā yāti tathā ca deśādivyāpī bhāvaḥ syāt   atha svayaṃ na kiṃcit tad ayuktam nīlādisvabhāvo 'rthaḥ pratīyamānaḥ kathaṃ svayaṃ na kiṃcid ity ucyate atha paścād asau kiṃcit paścād apy asau tatsvabhāva eva na kiṃcit utātatsvabhāva iti tatsvabhāva eveti cet prāg api na kiṃcit syāt svabhāvāviśeṣāt atha paścād atatsvabhāvaḥ san na kiṃcit atatsvabhāvaḥ paścāt kuto 'sau jātaḥ svahetuto hi tatsvabhāvo 'tatsvabhāvād vyāvṛtta utpannaḥ sa kathaṃ paścād apy atatsvabhāvaḥ syāt na hi laghustvabhāvād vyāvṛttaḥ pāṣāṇaḥ kadācil laghuḥ syād iti   etena svayam abhāvī bhavatīti pratyuktam svayaṃ hy abhāvād vyāvṛtto 'sau svahetubhya utpannaḥ kathaṃ kadācid abhāvī bhaved iti tasmāt svahetor ayaṃ bhāvasvabhāva utpannaḥ karaṇāntarād evābhāvī bhavati yathā śuklaḥ paṭa utpannaḥ kāraṇāntarād eva kṛṣṇībhavatīti  evaṃ tarhi bhāva evānyathānyathā bhavati nābhāvo 'nyo 'sti na pariṇāmavādaprasaṅgāt sa ca satkāryatve sati yujyate tasya cānupapattiṃ vakṣyāmaḥ pūrvasvarūpāparityāge ca kathaṃ bhāvo 'nyathā bhavati tadrūpasyāpy upalambhaprasaṅgāt tatparityāge vā sa evābhāvaḥ paścād utpannas tasya rūpaparityāgalakṣaṇatvādiyuktam pratīyamānaś cābhāvaḥ kathaṃ nāsti na cet pratīyate kiṃviṣayas tarhi pratiṣedhaḥ na hy asad ity anena tad eva vastv abhidhīyate vividhaviṣayatvād vastunaḥ sadasacchabdayoḥ paryāyatvāprasiddheś ca nāpy arthāntaram tasyāpi vastutvena vidher viṣayatvād avastu ca vastuno 'rthānataraṃ pratītigocarāpannaṃ tvayā neṣṭam nirviṣayaś ca pratiṣedho 'pramāṇam eva syāt tato pratiṣiddhaṃ vastu sadā syāt apramāṇataḥ pratiṣedhāsiddheḥ sarvapratiṣedhaprasaṅgo vā vacanamātrasyāpramāṇasya sarvatra sambhavāt arthāntaraviṣayo 'pi pratiṣedhaḥ kathaṃ vastupratiṣedhaka iti cet tadabhāvābhidhāyī kathaṃ na tatpratiṣedhakaḥ tayor eva bhāvābhāvayor itthaṃdharmatvāt yad ekavidhānenetaratpratiṣiddhaṃ bhavati  ata eva ca nāprastutābhidhānaprasaṅgaḥ evam eva hi bhāvanivṛttiḥ prastutā bhavati yadi tannivṛttir evābhidhīyate anyathā hi bhāvanivṛttiprastāvo 'pi na syād ity aprayoga eva pratiṣedhasya tadarthābhāvāt  vikalpākāraḥ pratiṣedhārtha iti cet tat kim idānīṃ yat kiṃcid aśaṅkitena vaktavyam ity ayaṃ vidhir anuṣṭhātuṃ bhavatābhipretaḥ sa hi vikalpākāro vastuno 'rthāntaraṃ kathaṃ tadabhidhānād vastu pratiṣiddhaṃ bhavati na hi vastvantare 'bhihite vastupratiṣīddhaṃ nāma avastu ced vikalpākāraḥ tathāpi kaḥ sambandhaḥ yena tadabhidhānād vastu pratiṣiddhaṃ syāt pratiṣedhyapratiṣedhanalakṣaṇaḥ sambandha iti cet siddhaṃ tarhi naḥ samīhitam nāmamātre hi vivādaḥ atha vastudharmaḥ kaścit pratiṣedhārthaḥ sa tasmād bhinnaḥ abhinno vā yadi bhinnaḥ tadāsman matānupraveśaḥ athābhinnaḥ tadā tad eva vastu pratiṣedhārthaḥ syān na caitad yuktam na hi ghaṭo 'stīty asya yo 'rthaḥ sa eva ghaṭo nāstīty asyāpy artha iti vastuno 'vasthāviśeṣaḥ pratiṣedhārthaḥ iti cet na tasyāpi bhinnābhinnatvāsambhavāt arthāntaram iva pratibhāsamānaḥ tathābhidhīyata iti cet samāropitārthaḥ tarhi pratiṣedhas tathā cāpramāṇam eva syāt rajjvādiṣu sarpādividhānavad bhedaḥ samāropyate nārtho 'pīti cet pratiṣedhasya ko viṣayaḥ arthaḥ bhedo vā yady artha eva tataḥ punar āyātaṃ vidhipratiṣedhayor ekaviṣayatvam atha bhedaḥ tataḥ kathaṃ na samāropitaviṣayatvena pratiṣedhasyāprāmāṇyam samāropitaviṣayasyāpi pāramparyeṇārthapratibandhān nāprāmāṇyam maṇiprabhāyām iva maṇijñānasyeti cet kiṃ vidhipratiṣedhayor ekasminn evārthe pratibandhaḥ paṭavastraśabdayor iva kiṃ vā śuklakṛṣṇaśabdayor iva pratiniyatārthapratibandha iti prācīne pakṣe kathaṃ na paryāyatvam paryāyābhidhāne ca kathaṃ vastu pratiṣīddhaṃ bhavati dvitīye tu pakṣe śuklakṛṣṇayor iva siddhaṃ bhāvābhāvayor anyatvam athāpi nīlotpalaśabdayor ivaikasminn arthe pratibandha iti na tatrāpi viśeṣaṇabhedād iti samarthitam yadi ca nīlotpalaśabdayor ivaikasminn arthe dharmabhedam āśritya vidhipratiṣedhau pravartayetām tadā deśakālabhedenaiva pravṛttir na syān na hi bhavati prāg atra deśe ca yan nīlam tad eva paścād anyatra cotpalam iti sakriyaniṣkriyavad iti cet na kṣaṇikatvaprasaṅgāt na hi kṣaṇikatve krameṇānekadharmayoga evātmanaḥ sambhavati bhinnahetukatvaṃ ca sakriyatvaniṣkriyatvayor iva syāt atha yo 'nyadānyatra pratiṣedhaḥ tasyānupalambha eva viṣayo yasmād anupalabdhir evārthānām asattvam iti ko 'yam anupalambho nāma yady upalambhābhāvaḥ sa kathaṃ ghaṭādipratiṣedhasya viṣayaḥ na hy anyasyābhāvābhidhānenānyatpratiṣiddhaṃ bhavati atiprasaṅgāt nāpy anupalambhāt kasyacid bhāvaḥ siddhaḥ vyavahārasyaiva siddhir iti cet saviṣayasya nirviṣayasya vā saviṣayasya cet ko 'sau viṣayaḥ sa eva vicārayituṃ prārabdhaḥ nirviṣayavyavahārasya tu sādhanaṃ na pramāṇam ity uktam kiṃ ca yat tan nāstīti jñānaṃ ghaṭādyabhāvavyavahārasādhanam tat kiṃ saviṣayam nirviṣayaṃ vā nirviṣayaṃ tāvan na sādhanam anaikāntikatvāt saty api ghaṭādau kutaścin nimittān nāstīti mithyājñānaṃ dṛṣṭam atha saviṣayam ko 'sya viṣayaḥ na tāvad ghaṭādir eva tasya deśakālāntaravyavahitatvād astīti jñānaviṣayatvāc ca nāpy arthāntaramātram atiprasaṅgāt atha tadviviktaḥ pradeśādir eva ghaṭādyanupalambhaviṣayaḥ sa eva vā ghaṭādyanupalambhaḥ tadabhāvavyavahāraviṣayatvāt na bhūtalādiḥ vastvantaratvān na vastvantare pratipādite pratīte vā ghaṭādivastvabhūtam iti pratipāditaṃ pratītaṃ vā bhavati evaṃ hi vastvantaram eva nāśa ity asminmate yad dūṣaṇam uktam tat svayam eva parihṛtaṃ syāt na ca tadvivekāpratītau tadviviktagrahaṇaṃ sambhavati tadvivekaś ca na bhūtalādisvarūpam eva viśeṣaṇatvāt tatsaṃsargavat tatsaṃsargo 'pi bhūtalādisvarūpam eveti cet na viśeṣaṇasya viśeṣyād arthāntaratvāt daṇḍādivat abhede tu na pramāṇaṃ kiṃcid asti yadi ca ghaṭo 'tra nāstīty asya jñānasyābhidhānasya ca bhūtalam eva viṣayaḥ na tato 'nyo ghaṭābhāvaḥ tadātra ghaṭo 'stīty asyāpi bhūtalam eva viṣayaḥ syāt ghaṭo 'pi tato 'nyo na kalpanīyas tathotpādena viśiṣṭaṃ bhūtalam evobhayatrāpy astv iti na caitad yuktam tasmād ghaṭasadbhāvavad ghaṭāsadbhāvo 'pi bhūtale tato 'nyaḥ pratibhāti evaṃ hi vidhipratiṣedhayoḥ prayogo 'py arthavān bhavet  samastālokābhāve svagṛhādiṣu tamo 'ndhakāra iti pratibhāti na tatrālokaviviktaṃ kiṃcid vastvantaraṃ gṛhyate sparśādes tu nayanāviṣayatvād indriyāntareṇa tadviviktagrahaṇe 'pi nābhāvasiddhiḥ andhāder apy ālokābhāvaparicchedaprasaṅgāt ata eva nālokaviviktajñānagrahaṇād apy ālokābhāvasiddhiḥ tasyāpi nayanāviṣayatvād andhāder api tathābhūtajñānagrahaṇāt gṛhādirūpaṃ tv ālokābhāvād eva na pratibhāti kṛṣṇaṃ tama iti pratibhāsanād rūpaviśeṣa eva tamaḥ tasya lokaviviktasya grahaṇam ālokānupalambha iti cet na kṛṣṇarūpasyālokena vinā grahītum aśakyatvāt tathā pratibhāsaś ca nimīlitākṣasyāpy asti na ca tāvataivālokābhāvaniścayaḥ sandehadarśanāt yadā tu cakṣur unmīlyekṣate tadā nissandigdhas tadabhāvaniścayo bhavati yathā tu cālokagrahaṇaṃ prati cakṣur ālokam anyan nāpekṣate tathā tadabhāvagrahaṇe 'py ālokaṃ nāpekṣate yo hi bhāvo yāvatyā sāmagryā gṛhyate tadabhāvo 'pi tāvatyaiveti tad evaṃ bhāvābhāvayos tādātmyānupapatteḥ sahetuko nāśas tataś ca sphaṭikādiṣu pratikṣaṇaṃ vināśakāraṇān upalabdher na kṣaṇikatvam atas tatra pratyabhijñānaṃ na bhrāntam tathātmany api pratyabhijñānam icchādīnām ekāśrayatvagrāhakaṃ na bhrāntam abādhyamānatvāt tad evam icchādīnām āśrayaḥ śarīrādiviyatiriktaḥ siddha iti  sa kimparimāṇakaḥ iti vicāryate  eke tāvad bālāgraśatasahasradhākalpitabhāgaparimāṇakaṃ manyante tad ayuktam sarvaśarīreṣu sukhaduḥkhāder anupalambhaprasaṅgāt tadāśrayasya sarvatrāsambhavāt krameṇa sarvatra sambadhyate iti cet na yugapad api sarvaśarīreṣu sukhādyutpādadarśanāt āśubhāvād yugapad abhimāna iti cet na nityāśusaṃcāritvāsambhavāt kadācid ekatra sthitau śeṣāḥ śarīrāvayavā nirjīvāḥ syuḥ kiṃ cāṇutve saty āśu sañcāritvaṃ kalpayituṃ yuktam na cātmano 'ṇutvasiddhau pramāṇaṃ kiṃcid asti  śarīramātraparimāṇatvam apy ayuktam dehasya vṛddhakṣayābhyām ātmano 'pi vṛddhikṣayadharmitvaprasaṅgāt tataś cānityatvaṃ syāt tasmād ākāśavad vyāpakaḥ puruṣaḥ  vyāpakatve 'pi kiṃ pramāṇam iti cet ucyate maccharīraṃ muktvānyāni mūrtadravyāṇi sarvāṇi madātmanā saṃyuktāni mūrtatvān maccharīravat dharmādeḥ svāśrayasaṃyogāpekṣasya gurutvādivad āśrayāntare vāyyādikriyāhetutvāt tathā yogī khalv aṇimāghṛddhau prādurbhūtāyāṃ sendriyāṇi śarīrāṇi asaṃkhyātāni nirmāya yugapad bhogān bhuṅkta iti śrūyate tac caitad vibhau jñātari saty upapadyate nāṇau dehamātre vā yadi ca dehamātraḥ syād ātmā tadā sāvayavo vināśī ca syāt vyāpakaparamāṇuvyatirekeṇa sarvadravyāṇāṃ sāvayavatvavināśitvopalambhāt tasmād vibhur ātmā paramāṇuparimāṇānāśrayatve sati nityadravyatvāt ākāśavat  nityatvaṃ kuta iti cet anāditvāt tad eva kuta iti cet ucyate pūrvābhyastasmṛtyanubandhāj jātasya harṣabhayaśokasampratipatteḥ pretyāhārābhyāsakṛtāt stanyābhilāṣāt na hi sukhaduḥkhasādhanānusmṛtim antareṇa harṣabhayaśokāder utpattiḥ sambhavati dṛśyante ca jātamātrasyāpi harṣādayaḥ taiḥ smṛtir anumīyate smṛtyā ca saṃskāraḥ saṃskāreṇa pūrvābhyāsaḥ sa ceha janmani na sambhavatīti janmāntarabhāvīti gamyate yathā suptapratibuddhasya harṣādayaḥ pūrvadinābhāvinam abhyāsaṃ gamayanti  nanv evaṃ tarhi dināntarānubhūtavaj janmāntarānubhūtasya smṛtiprasaṅga iti na tatsaṃskārasya maraṇādiduḥkhenātitīvreṇa vinaṣṭatvāt harṣabhayaśokādisaṃskārasya cātidṛḍhatvād avināśa iti eke vayaṃ tu brūmaḥ saty api saṃskāre tatpratibodhakanimittābhāvād api smaraṇaṃ na bhavati yatra satsūdbodhakanimitteṣu smaraṇaṃ na bhavati tatrāvaśyaṃ saṃskāravināśaḥ kalpanīyaḥ  kāni punas tāni nimittāni yebhyaḥ saṃskārapratibodho bhavatīty ucyate praṇidhānād iti tathā ca sūtram praṇidhānanibandhābhyāsaliṅgalakṣaṇasādṛśya parigrahāśrayāśritasambandhānāntaryaviyogaikakāryavirodhātiśayaprāptivyavadhānasukhaduḥkhecchādveṣabhayārthitvakriyārāgadharmādharmanimittebhyaḥ susmūrṣayā manaso dhāraṇaṃ praṇidhānaṃ cittasamādhānam ekāgratety arthaḥ sāmānyenārthaṃ smṛtvā tadviśeṣānanusmartum icchan praṇidhānaṃ karoti nibandhas tv ekagranthopayamo 'rthānām ekagranthopayamā hy arthāḥ parasparaṃ smṛtihetavo bhavanti ānupūrvyānyathā veti atha vā smartavyānām upanikṣepaḥ kvacit pradeśe vastre granthe vānyatra vā nibandha iti abhyāsaḥ samāne viṣaye jñānānām abhyāvṛttiḥ tataḥ pūrvasaṃskārapratibodhaḥ saṃskārātiśayotpattiś ca svalpābhyāsena hi granthāvadhāraṇe pūrvasaṃskārapratibodho 'numīyate gṛhītavismṛtābhyāsavat liṅgaṃ dhūmādi dahanādeḥ smṛtihetuḥ lakṣaṇam paśvādyavayavasthaṃ cihnaṃ śṛṅgādi gotvasya smārakam sādṛśyaṃ citrādigataṃ siṃhādeḥ parigrahaḥ svasvāminaḥ āśrayo grāmaṇīḥ tadadhīnasya smārakaḥ tadviparyayeṇāśrito vyākhyātaḥ sambandhaḥ śiṣyācāryādīnām anyonyasmārakaḥ ānantaryād iti karaṇīyeṣv artheṣu krameṇa smṛtiḥ viyogād yo yena kena viyuktaḥ sa taṃ smarati ekakāryāt kartrantare smṛtiḥ virodhād vijigīṣamāṇayor ekadaśanād itaratra smṛtiḥ atiśayaprāpteḥ yena yato 'tiśayaḥ prāptaḥ prāptavyo vā sa tam abhīkṣaṇaṃ smarati vyavadhānāt kośādibhir asiprabhṛtīni sukhāt taddhetuṃ smarati duḥkhahetuṃ ca duḥkhāt icchādveṣābhyāṃ yam icchati yaṃ dveṣṭi tam abhīkṣṇaṃ smarati bhayāt yato bibheti taṃ smarati arthitvāt yenārthī taṃ smarati kriyayā sthena rathakāram rāgāt yatra stryādau viṣaye raktaḥ taṃ smarati dharmādharmābhyāṃ janmāntarānubhūteṣv api smṛtiḥ  nidarśanārthaṃ cedaṃ sūtram smṛtinimittānāṃ saṃskārapratibodhakānām aparisaṃkhyātatvāt sarvāṇi nimittāni dharmādharmābhyām anugṛhītāni saṃskārapratibodhakāni bhavanti tatpratibandhakāni cāpratibodhakāni ata eva kaścid eva jātismaro bhavati na sarvaḥ tathā ca jaigīṣavyaprabhṛtīnāṃ yogajadharmeṇānugṛhītebhyaḥ saṃskārebhyo 'nekasahasreṣu pūrvajanmasu yathānubhavaṃ smṛtir bhūteti śrūyate itareṣāṃ tu prāṇināṃ janmāntarānubhūteṣu artheṣu sāmānyata eva smṛtir bhavati na tu deśakālādiviśeṣeṇeti viśeṣasmṛtihetvanugrāhakasyādṛṣṭaviśeṣasyābhāvāt pratibandhakasya sadbhāvāc ca tathā caivam api smṛtir upalabhyate yathā ayaṃ puruṣaḥ kvacin mayā dṛṣṭa eveti smarāmi kva dṛṣṭa kadety etan na smarāmi tathedaṃ mayā bhakṣitaṃ kva kadety etan na smarāmīti  nanu ca yadi janmāntare 'mukasmin deśe vā kāle vāmum artham ahaṃ dṛṣṭavān ity evaṃ smṛtir na bhavati tadā janmāntarānubhūteṣu sukhasādhanādiṣu smṛtir bhavatīty atra kiṃ pramāṇam uktam atra harṣādisampratipatter iti na hy ananubhūtapūrveṣu sukhaduḥkhasādhanaviśeṣeṣu tadbhāvānusandhānam antareṇa harṣādayaḥ sambhavanti tathā tiryañco 'py apatyādiviyogāc chokāpannāḥ talliṅgata upalabhyante jātamātrasya ca bālasya ruditena śoko 'numīyate so 'pi pūrvābhyāsaṃ gamayati stanyam kṣīram tadabhilāṣeṇa jātamātrasyāpi bālādeḥ stanadeśopasarpaṇaṃ dṛśyate na ca teneha janmani stanapānam abhyastam ato 'vagamyate pūrvajanmābhyāsāt pratyeha bhavatīti yathottaradineṣu pūrvadinābhyāsād iti evaṃ pūrvapūrvajanmasu tadabhyāsasyānumitānumānāt siddhāv anāditvam ātmanaḥ sidhyati  na caivaṃ tarhi viḍālādīnāṃ pūrvajanmasv api viḍālādibhāvo 'numātavyo 'nyathā kathaṃ mūṣikādiṣv abhilāṣādiniyamaḥ syād iti satyam evaitat na tv anantarajanmany eveti niyamaḥ yathā vidyāśilpādiṣu kauśalaṃ pūrvābhyāsaṃ sāmānyenaiva gamayati na tv anantare dine tṛtīye caturthe vābhyāsaṃ gamayati evaṃ viḍālādīnāṃ mūṣikādigrahaṇe kauśalaṃ pūrvābhyāsam antareṇa na yuktam ity etāvad anumīyate sa tv abhyāso 'nantare vā janmany anekajanmavyavahite vā bhavatu nātra viśeṣahetur asti  nanu jñānamaraṇaduḥkhavirodhī saṃskāraḥ tasyānekajanmavyavahitasya kuto 'vasthānam pratipakṣajñānenānekaprakāreṇa maraṇādiduḥkhena ca vināśāt na pramāṇābhāvāt pratipakṣajñānādināvaśyaṃ saṃskārasya vināśa ity atra pramāṇaṃ nāsti vismaraṇaṃ tu pratipakṣajñānādijanitasaṃskāreṇādṛṣṭaviśeṣeṇa vā pratibandhe 'py upapadyate yathā granthaśilpādisaṃskārasya tatpratipakṣasaṃskāreṇeti yadi tu na dṛṣṭa eva tatsaṃskāraḥ tadā yāvatā prayāsenāpūrvasya granthāder grahaṇaṃ tāvataiva gṛhītavismṛtasyāpi syāt na cāyaṃ niyamo 'sti tasmān na jñānamaraṇaduḥkhair naṣṭa eveti yas tu nāśam evābhyupaiti tanmate mṛgavarāhaśvaviḍālādīnāṃ svajātikarmasu kauśalaṃ na syāt na hi teṣām atra janmani kaścid upādhyāyo 'sti ekīkṛtya poṣotānām api tatkarmakauśaladarśanāt nāpi teṣāṃ janmani janmani tajjātīyatvam eva vicitrakarmaviśeṣānekajātiṣu krameṇa janmasambhavād iti  bhavatu saṃskārasyānekajanmāvasthānam tathāpy anantarajanmabhāvisaṃskārānabhibhūyānekajanmavyavahitasaṃskārāṇām eva vṛttilābho na yujyate na hi yasyānekasaṃvatsaravyavahitābhyāsajaḥ saṃskāraḥ smṛtiṃ janayati tasyānantaradinābhyāsajo na janayatīti na uktatvāt uktam atra śubhāśubhākhyaṃ karma saṃskārapratibodhe pradhānaṃ nimittam tena yataḥ karmaviśeṣāt niyatajātiyogitvam tata eva tajjātisaṃskārāṇāṃ vṛttilābho 'nyasaṃskārāṇāṃ pratibodhaś ceti anyathā hi tatkarmānupabhogyam eva syāt tathā hi śvavarāhādijanmany api yadi brāhmaṇādisaṃskārāṇāṃ vṛttilābhaḥ syāt tato 'sya purīṣādibhakṣaṇe maithune ca pravṛttir na syāt brāhmaṇādes tadviṣaye hi vicikitsaivāsti na rāga iti tasmāj janmaviśeṣanimittakarmasāmarthyāt tajjātisaṃskārāṇām eva vṛttilābha iti  karmaviśeṣasāmarthyād eva prāṇināṃ svakarmasu kauśalaṃ hi sampratipattiś ca kiṃ saṃskāreṇeti cet karmābhyupagame 'py ātmano 'nāditvaṃ na nivartate na hi karmaṇā vinā janma nāpi janmanā vinā karmeti  na ca karmahetukatve 'pi dṛṣṭapratyākhyānaṃ yuktam dṛṣṭaṃ tāvad etat yena yad abhyastam tasya tatra kauśalam iti ananubhūtapūrvakatve ca maṇḍūkāder makṣikādiṣv iva bhakṣaṇābhilāṣeṇa sarpādibhya iva makṣikādibhyo 'pi bhayān nivartanam eva syāt na hi maṇḍūkādinātra janmani sarpādibhyo maraṇaṃ svayam anubhūtaṃ yena tasya sarpādidarśanād eva trāsaḥ syāt tasmād anekajanmāntaramṛtyuduḥkhānubhavajanitasaṃskārāt mṛtyuhetuṃ smarata eva bhayaṃ bhavati tathaikakulasambhūtānām api brāhmaṇādīnāṃ kasyacit kasminn arthe 'vagamādīnāṃ ca taratamādiyogena pāṭavam apāṭavaṃ ca dṛśyate tad api pūrvajanmasaṃskāravaicitryād evopapadyata iti tad evaṃ pūrvapūrvajanmānumānād anāditvasiddhiḥ tataḥ kṛtakatvādivināśahetvasambhavāc ca nityātmeti sthitam  nanv ittham ātmajñānena kiṃ prayojanam yenātrātiyatnaḥ kṛtaḥ paralokasiddhir eva prayojanam aniścite hi tasmin paralokino 'siddheḥ paralokasyāpy asiddhir iti prekṣāvataḥ svargārthāpi pravṛttir na syād ataḥ paralokisadbhāvena paralokasadbhāve niścite paraloke pravṛttiḥ tato 'bhipretārthasiddhiḥ tad evaṃ paraloke pravṛttyupayogitvād adharmakṣayahetutvāc ca niḥśreyāṅgam ātmajñānam adharmakṣayahetutvaṃ ca tasya tarati śokam ātmavit ity evamādyāgamād avagantavyam  nanv ātmajñānaṃ mumukṣuṇā na kartavyam tasya saṃsārahetutvāt tathā cāha   yaḥ paśyaty ātmānaṃ tatrāsyāham iti śāśvataḥ snehaḥ  snehāt sukheṣu tṛṣyati tṛṣṇādoṣāṃs tiras kurute  doṣān pracchādya tṛṣṇā guṇān darśayatīty arthaḥ tataś ca   guṇadarśī paritṛṣyan mameti tatsādhanāny upādatte  tenātmābhiniveśo yāvat tāvat sa saṃsārī   satyātmani parasaṃjñā svaparavibhāgāt parigrahadveṣau  anayoḥ sampratibaddhāḥ sarve doṣāḥ prajāyante  tad etad ayuktam tathā hi kiṃ śarīrādiṣv ātmajñānaṃ saṃsāranimittam kiṃ vā tadvyatirikte yady ādyaḥ pakṣaḥ tadā na kiṃcid bādhitam anātmany ātmajñānasya saṃsārahetutvābhyupagamāt dvitīye tu pakṣe pramāṇaṃ nāsti na hi yathoktātmaparijñāne sati kaścit saṃsārī dṛśyate  ātmajñānād ātmani sneha iti tad apy ayuktam na hi yatra yatra jñānaṃ bhavati tatra tatra sneha iti asti vyāptis tṛṇapaśvādidarśane 'pi snehānupalabdheḥ tṛṇādiṣv ātmopayogitvena darśanābhāvān na sneha iti cet evaṃ tarhy ātmany apy ātmopayogitvena darśanaṃ nāstīti tatrāpi sneho mā bhūt yasyātmopayogini snehaḥ tasya kathaṃ nātmanīti cet na ātmopayoginy avidyāsāmarthyāt snehasambhavāt avidyākṣepe tv ātmopayogiṣv api na sneha iti  api ca paralokī padārtha ātmety ucyate tatparijñānaṃ ca tvayāpi yatnena kṛtaṃ taddarśane 'py ayaṃ doṣaḥ prasaktaḥ kṣaṇikatvajñānāt snehanivṛttir iti cet na kṣaṇikapakṣa evopakāryopakārakabhāvasya tvayeṣṭatvāt tataś cātmatvena pratipanneṣv anantasantāneṣv api sneho 'sty eva nānyathāmokṣe pravṛttiḥ syāt tataś ca mokṣārthapravṛttyupadeśo 'narthakaḥ tasmād ātmasnehād eva sukhasādhaneṣv iva mokṣasādhane 'pi pravṛttiḥ  tena yad uktam yasya hi yatra snehaḥ sa tatsukhena harṣavān yathā putrādisukhena iti tat svajñānasantāne 'pi samānam  athānātmavādināṃ svajñānasantāne 'pi nāsti snehaḥ parasantāneṣu katham na hi yasyātmany api na snehaḥ tasya paratreti yuktam mahānubhāvatayā karuṇātaḥ paratra sneha iti cet na svārthasamūḍhasyābuddhipūrvakatvaprasaṅgāt parārthakriyaiva mahānubhāvasya svārtha iti cet evaṃ tarhi gaṇikāṅgamardanādy api kuryāt tatrāpi parārthopapatteḥ narakādigamanaprasaṅgān na kriyata iti cet nanu parārthe narakādigamanāṅgīkaraṇe mahatī mahānubhāvatā syāt tasmād anātmavādino 'pi svaduḥkhaparihāreṇa pravṛtteḥ svabuddhisantāne 'sty eva snehaḥ putrādiṣv iva lokasya tataḥ tatsnehāt sukhaṃ tṛṣṇā tato doṣatiraskāreṇa guṇadarśī śākyaḥ paritṛṣyan mamedam iti tatsādhanāny upādatte tena mamety abhiniveśād buddhasyāpi saṃsāro na nivartate   satyātmani parasaṃjñā ityādy apy ayuktam na hi svaparavibhāgajñānamātrād eva parigrahadoṣādayo bhavanti buddhasyāpi hi paravibhāgajñānamātram asty eva anyathopadeśadānādau na pravartate karuṇābhyāsaś ca bhavatāṃ sarvajñatvasādhanam iṣṭam na ca svaparavibhāgajñānam antareṇa karuṇā sambhavati svātmaduḥkhānusmaraṇapūrvikā hi pareṣu duḥkhaviyogecchā bhavati sā ca kṛpety ucyate tasmān na svaparavibhāgajñānamātraṃ tṛṣṇāparigrahādīnāṃ nimittam kiṃ tarhi mithyāsaṃkalpaḥ tathā ca bhagavān vyāsaḥ   indriyārthā hy anarthāya yadi sphuṭaṃ vikalpitāḥ  sarvo 'narthena yujyeta carann indriyagocare  idaṃ ca tāvad atra vicāryate kim atrātmeti saṃjñaiva duṣṭā kiṃ vā mamety aham iti vā jñānaṃ duṣṭam kiṃ vā tadviṣaya eva duṣṭa iti  yady ātmeti saṃjñā duṣṭā tadā vayam api saṃjñāntaraṃ kariṣyāmaḥ  athāhaṃkāro duṣṭaḥ sa kathaṃ nivartate kṣaṇikavijñānavādino 'py asty eva iṣṭāniṣṭaprāptiparihāreṇa pravṛttidarśanāt idam aham anubhūtavān idam ahaṃ jānāmīti pratīteś ca atha pūrvasaṃskārād anātmavādino 'haṃkāraḥ sa nairātmyābhyāsān nivartate na asambandhāt nirahaṃkārābhyāsāc cāhaṃkāranivṛttir yuktā nirvikalpābhyāsād vikalpavat tattvajñānābhyāsād atattvajñānavac ca ātmā tu tattvāntaram kathaṃ tadabhāvābhyāsād ahaṃkāranivṛttiḥ vacanamātreṇa nirbuddhatvābhyāsād evāhaṃkāranivṛttiḥ syāt  athātmāhaṃkārasya viṣayas tenātmani saty ahaṃkāranivṛttir na prāpnoti na svaparamatāsambhavāt tvanmate tāvan nityasya janakatvam eva nāsti asmanmate tu naikasyaiva janakatvamataḥ sahakārivirahāt saty api viṣaye 'haṃkāranivṛttiḥ saty apy agnāv indhanābhāvād dhūmanivṛttivat tvayāpy etad avaśyam abhyupagantavyam anyathābuddhisantānānivṛttāv ahaṃkāranivṛttir na syāt tvatpakṣe buddher evātmatvāt  atha nityatvādijñānaṃ tatra duṣṭam tad apy ayuktam yasmād anityatvādijñānād ātmarakṣādyabhiprāyeṇākārye 'pi pravṛttiḥ syāt yadā tv evaṃ jānāti   vāsāṃsi jīrṇāni yathā vihāya navāni gṛhṇāti naro 'parāṇi  tathā śarīrāṇi vihāya jīrṇāny anyāni saṃyāti navāni dehī   nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ  na cainaṃ kledayanty āpo na śoṣayati mārutaḥ iti  tadā śarīrādiṣu nirapekṣa eva bhavati kutas tatparigrahadveṣādayaḥ tathā ca prameyavibhāgasūtre śarīrādiṣu heyabuddhir ātmatattvajñānād yathā bhavati tathoktam  nairātmyajñānaṃ saṃsārasyaiva nimittam viparyayajñānatvāt anityeṣu nityatvādhyavasāyavat asiddham iti cet syād etat ātmano 'sattvam ajātatvādisādhanaiḥ sādhitam tan na nairātmyajñānaṃ mithyeti tad ayuktam yasmāt  nāsiddhe bhāvadharmo 'sti vyabhicāryabhayāśrayāḥ  dharmo viruddho 'bhāvasya sā sattā sādhyate katham  sattāvad asattāsādhane 'pi samāno doṣaḥ  nanv atroktam   anādivāsananodbhūtavikalpapariniṣṭhitaḥ  śabdārthas trividho dharmī bhāṣābhāvobhayāśrayaḥ  tasmin bhāvānupādāne sadhyasyānupalambhanaṃ tathā hetur na tasyaivābhāvaḥ śabdaprayogaḥ tatra nīlādivikalpasya bhāvāśrayatvaṃ svalakṣaṇajñānāhitavāsanāpūrvakatvāt śaśaviṣāṇādivikalpasya tv abhāvāśratvam abhāvajñānāhitavāsanāpūrvakatvāt prameyāmūrtādivikalpaḥ punar ubhayāśrayaḥ sadasator api prameyatvāmūrtatvādidharmasambhavāt tad evaṃ śabdārthasya triprakāratvadarśanāt tasminn ātmādiśabdārthe sandehe sati bhāvānupādānatvaṃ sādhyam ity ato nāśrayāsiddhatvādidoṣa iti  tad etad apy ayuktam śabdānāṃ hi vastuviṣayatvam eva samarthitam vikalpapratibandhaviṣayatvam ca pratiṣiddhaṃ prāg iti kutaś cātmādivikalpasya bhāvānupādānatvasiddhiḥ tathānupalabdher iti cet na sādhyaviśiṣṭatvāt na hi bhavaty agnyupādāno dhūmas tathopalabdher iti  kiṃ ca merupātālādivikalpasya tadbhāvopādānatve nānupalambhe 'pi na merupātālāder abhāvaniścayaḥ  kiṃ ca dharmādharmabuddhādivikalpasyāpi tadupādānatvenānupalabdhes teṣām apy abhāvaḥ syāt sadvyavahāraniṣedho vā atha teṣām astitve 'sty anumānam tato na sadvyavahāraniṣedho 'pi tatra yuktaḥ yady evam ātmādyastitve 'py anumānaṃ samarthitam tenātrāpy ayuktaḥ pratiṣedha iti  nanu nityasyāvikāritvāt sukhaduḥkhādisaṃsargānupapattiḥ tadupapattau vā na nityatvaṃ tad āha varṣātapābhyāṃ kiṃ vyomnaś carmaṇy asti tayoḥ phalam carmopamaś cet so 'nityaḥ khatulyaś ced asatphalaḥ tad apy ayuktam anityatve hy akṛtābhyāgamādidoṣasyoktatvād ekasantānaniyamo 'pi na sambhavatīty uktaṃ prāg iti  aparas tv āha nityatve puruṣasyaikasvabhāvatvāt sukhaduḥkhabandhamokṣādikramānupapattiḥ sadaivātmā sukhī duḥkhī ca syāt tatsvabhāvāvināśāt nāpy anitya evākṛtābhyāgamādidoṣaḥ tasmād anekāntapakṣa eva nirduṣṭaḥ tad uktam   ekāntāgraharaktānāṃ nātha svaparavairiṇām  kuśalākuśalaṃ karma bandhamokṣau tu na kvacit  pramāṇasiddhaś cānekāntapakṣa ity āha   kaṭamolisuvarṇārthī nāśotpādavyayeṣu ca  śokapramodam ādhyasthyaṃ jano jātitrayātmakam  anekāntataḥ saptapadārthajñānān mokṣa ity āha   jīvājīvau tathānyonyam āsravaḥ saṃvaras tathā  nirjarā ca tathā bandho mokṣaḥ sambhrama iṣyate   syād vādalāñchitāś caite parijñeyāḥ samīritāḥ  tajjñānād āśravāpeto jīvo mokṣa ihoditaḥ   tatra cetanāsvabhāvatvāt tadvikalpalakṣaṇo jīvaḥ tasyāś cetanāyā vikalpāḥ paryāyājñānasukhaduḥkhecchādayaḥ te lakṣaṇaṃ yasyāsau jīvaḥ   tadvilakṣaṇas tv ajīva iti   puṇyapāpāgamadvāralakṣaṇa āsravaḥ āsrava iva āsravaḥ ka upamārthaḥ yathā mahodadhir nadyādisalilair aharahar āpūryate tathā mithyādarśanādidvārānupraviṣṭaiḥ karmabhir aniśaṃ prāṇī pūryata iti mithyādarśanādidvāram āsravaḥ   āsravanirodhalakṣaṇaḥ saṃvaraḥ saṃvriyate 'neneti saṃvaraḥ yathā kapāṭena saṃvṛte gṛhe duṣṭasya praveśo nāsti tadvac chubhānuṣṭhānena saṃvṛte puṃsi puṇyapāpalakṣaṇasya bandhahetoḥ karmaṇaḥ praveśo nāstīti abhinavakarmāgamadvārasaṃvaraṇāt saṃvaraḥ   ekadeśakarmasaṅkṣayalakṣaṇā nirjjarā nirjareva nirjarā yathā mantrauṣadhabalādibhir jīrṇavīryaṃ viṣaṃ na kopakaram tathopāttaṃ karma tapoviśeṣeṇa nirjīrṇarasaṃ na saṃsāraphalapradam   ātmakarmaṇor anyonyapraveśānupraveśalakṣaṇaḥ sambandho bandhaḥ bandha iva bandhaḥ yathā nigaḍādibandhena baddhaḥ puruṣo 'svatantraḥ tathā karmabandhenāpīti   kṛtsnakarmaviyogalakṣaṇo mokṣaḥ nigaḍādimuktavat svātantrye sati abhipretadeśagamanād eva pumān sukhī bhavatīty arthaḥ  syādvādalāñchitā iti syād asti syān nāsti syād asti ca nāsti ca syād avaktavyam syād asti cāvaktavyaṃ ca syān nāsti cāvaktavyaṃ ca syād asti ca nāsti cāvaktavyaṃ ca ity eṣā saptabhaṅgī syādvāda ity ucyate tadviśiṣṭā jīvādayāḥ parijñeyāḥ kiṃlakṣaṇāsau saptabhaṅgīti cet ucyate ekasmin vastuni praśnavaśād dṛṣṭeṇeṣṭena ca pramāṇenāviruddhavidhipratiṣedhavikalpanā saptabhaṅgī tad yathā syād ghaṭaḥ syād aghaṭaḥ syād ghaṭaś cāghaṭaś ca syād avaktavyaḥ syād ghaṭaś cāvaktavyaś ca syād aghaṭaś cāvaktavyaś ca syād ghaṭaś cāghaṭaś cāvaktavyaś ceti   tatra svātmanāsti ghaṭaḥ parātmanā nāsti ghaṭabuddhyabhidhānānuvṛttiliṅgaḥ svātmā yatra tadbuddhyabhidhānānuvṛttiḥ sa parātmā paṭādiḥ kapālādyavasthā ca tatra svātmanāpi yadi nāsti ghaṭaḥ tadā ghaṭavyavahāra eva na syāt tathā parātmanāpi yady asti tadā paṭādivyavahāro 'pi tatra syāt tasmāt svarūpeṇa san ghaṭaḥ pararūpeṇa tv asann iti   uktaiḥ prakārair arpitaṃ ghaṭatvam aghaṭatvaṃ ca parasparato na bhinnam bhede hi tadbuddhyabhidhānānuvṛttir na syāt tataś ca sāmānādhikaraṇyādyabhāvaḥ syāt na caivam asti tasmāt tadubhayātmako 'sau krameṇa tacchabdavācyatām āskandan syād ghaṭaś cāghaṭaś cety ucyate yadi tadubhayātmakaṃ vastu ghaṭa ity evocyate tadetarātmāsaṅgrahād atattvam eva syāt athāghaṭa evety ucyeta tadātmānupādānād anṛtam eva syāt na vastu tāvad eveti na cānyaḥ śabdas tadubhayātmāvasthānatvābhidhāyī vidyate tato 'sau ghaṭo vacanagocarātītatvāt 'syād avaktavya' ity ucyate ghaṭātmārpaṇamukhenoktāvaktavyasvarūpanirūpaṇena cādiśyamānaḥ sa evārtha iti 'syād ghaṭaś cāvaktavyaś ca' nirūpitāghaṭabhaṅgyāsaṅgena pradarśitā vaktavya vartmanā copadeśyaḥ sa evārtha iti syād aghaṭaś cāvaktavyaś ca tadubhayor abhidhānakramākramārpaṇavaśād āvirbhūtatadvyapadeśaḥ sa evārtha iti syād ghaṭaś cāghataś cāvaktavyaś ceti   evaṃ sarveṣv artheṣu saptabhaṅgī yojyā na tathābhūtaḥ kaścid artho 'sti yatra saptabhaṅgī nāsti  nanv ekāntānabhyupagamān niyamenānekāntābhyupagamaḥ prāptas tataḥ sa evaikānta iti kathaṃ sarvatra saptabhaṅgīti na anekānte 'py ekāntānabhyupagamāt tathā hi syād ekāntaḥ syād anaikāntaḥ syād ekāntaś cānekāntaś ca syād avaktavyaḥ syād ekāntaś cāvaktavyaś ca syād anaikāntaś cāvaktavyaś ca syād ekāntaś cānekāntaś cāvaktavyaś ca iti  atrocyate yat tāvad ekāntagraharaktānām ityādi tad ayuktam ekāntapakṣa eva kuśalākuśalakarmādyupapatteḥ tathā hi yadi ya eva karmaṇaḥ kartā sa eva tatphalopabhoktety ayam ekāntaḥ syāt tadeṣṭāniṣṭaprāptiparihārārthā tatkarmasu prekṣāvataḥ pravṛttir ghaṭate anekāntapakṣe tv anyakṛtam apy anyenopabhujyata iti syāt tathā ca bhojanādikriyāsv api prekṣāvatā na pravartitavyam rājādikṛteṣv eva bhojanādikarmasu nagnaśramaṇakasyāpi tṛptir bhaviṣyati abhavane hy ekāntagrahaḥ syāt  kiṃ ca nityānityayor doṣaṃ dṛṣṭvānekāntam abhyupagacchatā pakṣadvayasyāpy abhyupagamaḥ syāt tadabhyupagame cobhayapakṣoktā api doṣāḥ prāptā iti ka evaṃ vigranthād anyo doṣān parihartuṃ jānāti tasmān nitya evātmā tatsamavetasukhotpattau sukhī duḥkhotpattau duḥkhīty ucyate sukhaduḥkhādīnām evotpattivināśau nātmanaḥ sa hi nityo 'pi tena tena dharmeṇotpadyamānena vinaśyatā ca tadvān vyapadiśyate yathā daṇḍādisambandhāsambandhābhyāṃ daṇḍī kuṇḍalī chatrī vādaṇḍo 'kuṇḍalo 'chatraś ceti caitro vyapadiśyate  kaṭamaulisuvarṇārthī ityādy apy ayuktam tatra hi pūrvāvayavinaḥ kaṭakatvasuvarṇatvajātiyuktasya vināśa eva tadvināśo 'pi jātir ekāpi na vinaṣṭā suvarṇatvavat kaṭakatvasyāpi vyaktyantare pratyabhijñānāt uttaraṃ ca dravyaṃ kaṭakatvayuktaṃ notpāditam iti tadarthinaḥ śokaḥ pūrvadravyaṃ ca maulitvayuktaṃ nāsīd idānīṃ tu tajjātiyuktam utpannam iti tadarthinaḥ pramodaḥ suvarṇatvenānuyogaḥ pūrvottarayor api avayavinor astīti tadarthino mādhyasthyam yathā kenacit kirāṭagṛhe sthāpitaṃ dravyam tac ca kirāṭenātmopayogaṃ kṛtvā tathābhūtaṃ tasya dattam tato 'sau mādhyasthyam eva yāti  suvarṇatvajātis tv avayavāvayaveṣv apy asti tena tadavayavināśe 'py avayaveṣv anantarabhāvyavayavyantare ca suvarṇapratyayasātatyād avinaṣṭābhimānaḥ pradīpagaṅgodakādivad vā tatsadṛśanirantarabhāvāt tad eveti manyamānaḥ tadarthī mādhyasthyaṃ yāti tasmān naikasya nityatvam anityatvaṃ ceti anityatvaṃ hi nāśitvaṃ prasiddham nityatvaṃ cānāśitvaṃ tac caitad ubhayaṃ viruddhatvān naikatra sambhavati na hi naṣṭam anaṣṭaṃ cety ekaṃ kiṃcit pratibhāti  yady api kaṭamukuṭākārayor nāśotpādau suvarṇakārasya ca ghrauvyam tathāpy atra kasyacid ekasya nityānityatvasiddhiḥ trayāṇām ākarāṇām anyonyadharmāsaṃsargāt saṃsarge vā kaṭakārthinaḥ śokavat pramodamādhyasthye 'pi syātām ata eva trayāṇām ākārāṇāṃ naikyam bhede 'pi sāmānādhikaraṇyānupapattir iti cet na tadvati sāmānādhikaraṇyāt daṇḍakuṇḍalādīnāṃ bhede 'pi tadāśraye puṃsi daṇḍī kuṇḍalītyādi sāmānādhikaraṇyavat yadi punar abhedaḥ syāt tadā kaṭakākāragrahaṇād eva mukuṭākārādigraho 'pi syāt gṛhītāgṛhītākārayor ekatvāyogād ekatve vā kharajinādīnām api bhedo na syāt paryāyāṇāṃ parasparaṃ bhedo 'sty eva na tu paryāyaparyāyinor iti cet na tatrāpi parasparaparihāreṇopalambhād bhedasiddheḥ tathā hi keyūrādau suvarṇakāropalambhe 'pi na kaṭākāropalambhaḥ tathā rājātakaṭākāropalambhe 'pi na suvarṇakāropalambhaḥ tasmād upalambhānupalambhādiviruddhadharmādhyāsāt kharoṣṭrādīnām iva bheda eveti  nanv astu nāma bhedas tathāpi bheda evety ayuktam yataḥ syād bhedaḥ syād abhedaḥ syād bhedaś cābhedaś ca syād avaktavyaḥ syād bhedaś cāvaktavyaś ca syād abhedaś cāvaktavyaś ca syād bhedaś cābhedaś cāvaktavyaś ceti tad evaṃ sarvaṃ jagatsaptabhaṅgyāghrātaṃ na kiṃcid ekāntasādhane 'sty udāharaṇam iti  nanu jinasya muktatvasarvajñatvādisvabhāvaḥ kharoṣṭrasūkarādisvabhāvebhyo 'tinikṛṣṭebhya ekāntena bhinna iti kathaṃ nāsty udāharaṇam na hy evaṃ bhavantaḥ śaknuvanti vaktum muktāvastho jinaḥ syān nikṛṣṭatamaḥ syād anikṛṣṭatamaḥ syān nikṛṣṭatamaś cānikṛṣṭatamaḥ syād avaktavyaḥ syān nikṛṣṭatamaś cāvaktavyaś ca syād anikṛṣṭatamaś cāvaktavyaś ca syān nikṛṣṭatamaś cānikṛṣṭatamaś cāvaktavyaś ceti atrāpy evaṃ saptabhaṅgīṣyata iti cet tad etad apetāgamayuktikaṃ parasparddhayābhidhīyamānaṃ na vidvanmanaḥ prīṇāti yadi khalu bhavantaḥ kharoṣṭrasūkarādikaṃ jinam iva kadācid upāsate pāṣāṇapurīṣādikaṃ ca guḍadadhitakrādivad bhakṣayanti tadā na syād ekāntasiddhiḥ ko hi jinasyātiśayo yaḥ kharoṣṭrādau nāsty eva ko vā kharoṣṭrāder nikṛṣṭabhāvo yo nāsty eva jine yataḥ kharoṣṭrādiparihāreṇa sa evopāsyate tathā pāṣāṇapurīṣādīnāṃ ko doṣo yo guḍādiṣu nāsty eva guḍādīnāṃ vā ko 'tiśayo yaḥ pāṣāṇādiṣu nāsty eva yataḥ pāṣāṇādiparihāreṇa guḍādīny eva bhakṣyante athāsty eva kaścid atraivātiśayo yadvaśād atraiva pravṛttir iti na tarhi sarvatrānekāntaḥ atha kvacid ekāntaḥ kvacid anekānta iti pakṣaḥ evaṃ tarhi yatraikāntaḥ sa tāvad dṛṣṭāntaḥ tava tv anekāntasiddhau na dṛṣṭāntaḥ kvacid asti tathā hi yady asmād bhinnaṃ tat tasmād ekāntena bhinnaṃ tato 'rthāntaratvāt kharoṣṭrādibhyo jinādivat sattvādyākāreṇābhedo 'py atrāstīti cet na yasyākārasyaikāntena bheda ubhayoḥ siddhaḥ tasya dṛṣṭāntatvenopādānāt atha na kasyāpy ekāntena bhedasiddhiḥ tataḥ upāyasyānupāyasya bhakṣyābhakṣyādivivekaniyamābhāvān na kasyacit kvacit pravṛttiniyamaḥ prāpnoti ity uktam  yat punar etat svātmanāsti ghaṭaḥ parātmanā tu nāstīti kim etena bhavati yadi tāvad ekasya ghaṭasyānekadharmayogitvam iti tadā nāsti vivādaḥ ekasyāpi dharmiṇo vidhipratiṣedhātmakānekadharmayogitvābhyupagamāt atha bhāvābhāvobhayātmako ghaṭa iti ubhayātmaka iti ko 'rthaḥ yady ubhayadharmakaḥ tadā nāsti vivāda ity uktam atha ghaṭa eva tadanyābhāva iti nanv evaṃ śākyamataṃ bhavatābhyupagataṃ bhavati vyāvṛttād anyā naiva vyāvṛttir ity abhidhānāt tatra ca dūṣāṇaṃ prapañcenoktam  nanv asmanmate bhāvatadanyābhāvayor bhedo 'py asty ubhayātmakatvābhyupagamāt na abhyupagamamātrād arthasiddher asiddheḥ pramāṇato hi padārthasadbhāvasiddhiḥ pramāṇaṃ ca tvayā noktaṃ yatas tadubhayātmakatvasiddhiḥ syāt asmābhis tūktaṃ pramāṇam yady ato 'rthāntaram tadanekāntenaiva tato 'rthāntaram iti  kiṃ ca vivakṣitaḥ paṭādyabhāvo na ghaṭātmakaḥ paṭādyabhāvatvāt tatpradhvaṃsavat kathaṃ tarhi ghaṭaḥ paṭo na bhavatīti pratibhāsaḥ itaretarābhāvanibandhano 'yam nanv itaretarābhāvena saha bhāvasya kaḥ sambandhaḥ sambandhe 'pi ghaṭe paṭo nāstīti pratītiḥ syād iti yat tāvat kaḥ sambandha iti tan na uktottaratvāt uktam atra bhāvatadanyābhāvayoḥ sannidhiviśeṣaḥ kaścit tāvad asti yatas tayor viśleṣeṇagrahaṇam tatra yatheṣṭaṃ saṃjñāpi kriyatām  yac coktam sambandhe 'pi ghaṭe paṭo nāstīti pratītiḥ syād bhūtale ghaṭābhāvapratītivat tad ayuktam bhāvavat sambandhaviśeṣataḥ pratītivailakṣaṇyopapatteḥ yathā bhāvasambandhaviśeṣāt pratītivailakṣaṇyaṃ dṛṣṭam kuṇḍe 'sti nīlīdravyam iti nīlaḥ paṭa iti mama pratītiḥ pratīto 'rtha ity evamādi evam abhāvasambandha viśeṣo 'pi pratītivailakṣaṇye hetur astīti gamyate sarvatra hi kāryaviśeṣeṇa hetuviśeṣasiddhir iti  api cābhāvasya paratantropalabdhir ity uktam tena yasya pratiyogī yathābuddhyupasthāpitas tadabhāvasya tathā pratītir bhavaty ato bhūtalādheyatvena buddhyupasthāpitasya ghaṭasyābhāvo bhūtalādheya iva pratīyate nāsty atra ghaṭa iti yadā tu tatpratiyogī tadātmakatvena buddhyupasthāpitaḥ tadā tadabhāvo 'pi tadātmaiva pratibhāty aghaṭo 'yaṃ paṭa iti tasmān na bhāvābhāvayor aikyam  yac coktam ghaṭatvam aghaṭatvaṃ ca parasparato na bhinnam iti tad ativyāmūdhabhāṣitaṃ vidhipratiṣedhayor abhedasya sarvalokapratītibādhitatvāt  prasajyaparyudāsapakṣe 'py abhedānupapatteś ca prasajyapakṣe tāvad ghaṭatvābhāva evāghaṭatvam na ca tad eva tadabhāvaḥ sarpābhāvo 'sarpa eva syāt tataś ca sarvavat tadabhāvād api bhayaṃ syāt tadviviktāviviktapradeśayos tulyopalambhaś ca syāt  paryudāsapakṣe 'pi ghaṭatvād anyadaghaṭatvaṃ paṭatvādikam ucyate tac ca bhinnam eva abhede hi ghaṭādiṣv api paṭabuddhyabhidhānānuvṛttiḥ syāt paṭe 'pi ghaṭādibuddhiḥ syāt  paṭātmanāsāv aghaṭa ity apy ayuktam paṭātmanā hi kiṃ ghaṭaḥ sann aghaṭaḥ kriyate atha jñāpyata iti prathamapakṣe pramāṇaṃ nāsti na hi yathā mṛtpiṇḍaḥ kulālādibhiḥ ghaṭātmanā kriyamāṇa upalabhyate tathā sa eva tadaivānyadā vā kenacid aghaṭaḥ kriyamāṇo dṛśyate vinaṣṭo hi yady aghaṭaḥ syāt tadā cāsau na ghaṭaḥ tasmān na paṭātmanā ghaṭa evāghaṭaḥ kriyate nāpi jñāpyate mithyājñaptiprasaṅgād arajate rajatajñaptivat atha paṭātmanā na ghaṭaḥ pratibhātīty aghaṭo 'py asāv ucyate na viruddhatvāt yata eva paṭarūpeṇa na pratibhāty ata evaikātmako 'sau ghaṭa evety ucyate  api ca yatrāpy ubhayadharmādhikaraṇatvenobhayātmakatvam ucyate tatrāpi na svātmaparātmāpekṣayā tadubhayātmakaṃ yathā nīlaṃ ca tadutpalaṃ ceti na hi parātmanā tannīlam utpalaṃ cety ucyate kiṃ tu svarūpeṇaiva tathā sadasadātmakatvam api svarūpeṇaiva vācyam nānyarūpeṇa sattvam asattvaṃ vā mukhyam na hi suvarṇāder mṛdādirūpeṇa sattvam nāpi khapuṣpādeḥ stambhādirūpeṇāsattvam svarūpeṇaivāsattvād iti tad yadi bhāvānām ubhayātmakatvaṃ syāt tadā svarūpeṇaiva ghaṭaś cāghaṭaś ca syāt pararūpeṇāghaṭatve hi gauṇaṃ tad aghaṭatvaṃ vaṭumāṇavakāder agnitvasiṃhatvādivad ato gauṇaṃ tadubhayātmakaṃ vastu mukhyatas tu svarūpeṇaiva yadātmakaṃ yat tadātmakam eva tad iti  svarūpeṇaivobhayātmakaṃ vastv iti cet na iṣṭāniṣṭasvabhāvāvyavasthiteḥ prāṇivyavahārābhāvaprasaṅgāt yathaiva hi prāṇināṃ sukhādisattvam iṣṭam tathā tad asattvam aniṣṭam yathā ca duḥkhādisattvam aniṣṭam tathā tad asattvam iṣṭam tataś ca svarūpeṇaiva sadasadātmakatvaṃ sukhaduḥkhādisādhanānām iṣṭāniṣṭatvena vyavasthānāt tatprāptiparivarjanārthe pravṛttinivṛttī na syātām api cāyaṃ sukhādihetuḥ sattvāt svakāryakaraṇapravṛtto 'py asattvān na śaknoti kartum akurvato 'py asya mokṣo nāsti sattvāt tad ayaṃ sattvāsattvābhyām ākṛṣyamāṇaḥ kām avasthāṃ ca tat prāpnotu dustare hi vyasane nagnaśramaṇakadurbuddhināyaṃ varākaḥ patita iti  api ca tvattīrthaṅkaravacanaṃ kiṃ satyam āhosvid asatyam iti satyam evety na yuktam ekāntavādaprasaṅgāt athātrāpi saptabhaṅgīṣṭā syāt satyam syād asatyam syād ubhayam syād avaktavyam ity evamādikā tadā pramāṇāpramāṇavyavasthānupapattiḥ syād vādasya sarvatrāviśeṣāt tathā tvattīrthaṅkarāṇām apy anuṣṭhānaṃ syāt kutsitam syād akutsitam syād ubhayam caurādīnām api tathaiveti na kaścid viśeṣaḥ tathā cāśravādivyavasthānupapattiḥ kila viśiṣṭānuṣṭhānavatām eva saṃvaranirjarāmokṣā bhavanty aviśiṣṭānuṣṭhānavatāṃ tv āsravabandhāv evety abhyupagamaḥ tac cobhayam apy anuṣṭhānaṃ yadā syād viśiṣṭaṃ syād aviśiṣṭam ity avyavasthitam tadā katham āsravādivyavasthā  tathā jīvājīvavyavasthāpy ayuktā syādvāde hi jīvo 'py ajīvaḥ syād ajīvo 'pi jīvaḥ syād iti kutas tayor vyavasthā athāvyavasthāpy asti sā kiṃ paramārthataḥ kiṃ vāsmān evam eva pratārayasi na hy ekāntapakṣānabhyupagame kvacid vyavasthopapadyate yena ca prakāreṇārthānāṃ vyavasthocyate sa eva teṣāṃ tāttvikaḥ svabhāvaḥ yas tv avyavasthitasvabhāvaḥ sa na tāttvikaḥ sphaṭikādeḥ pītādisvabhāvavad upaplutatvāt tasmān na vastutaḥ sadasadātmakaṃ vastu  nāpi nityānityātmakam tathā hi yady ātmādi vastu svena paryāyirūpeṇa nityam tadā vastutas tan nityam eva tatra paryāyānityatvenānityatvaṃ kalpyamānaṃ gauṇam eva syāt na ca svarūpeṇaiva ca tannaṣṭam anaṣṭaṃ cety upapadyate naṣṭam eveti niścayapūrvakaḥ sarvaprāṇivyavahāraś ca dṛśyate so 'pi na syāt athātmanaḥ sukhādirūpeṇānityatvam apy asti na sukhādes tato 'nyatvāt tadanyatvaṃ ca śākyamatadūṣaṇaprastāve samarthitam  ananyatvam apy astīti cet na anyatvaniścayenaivānanyatvasya bādhitatvāc candrādityayor iva ananyatvasya vāstavatve cānyatvam avāstavaṃ taimirikopalabdhacandrāntaravat  kenacid rūpeṇa nityaḥ puruṣaḥ kenacid anitya iti bruvāṇa idaṃ ca praṣṭvyaḥ atha te rūpe puruṣāt parasparaṃ ca kiṃ bhinne utābhinne ceti bhedapakṣe tāvan na tayor nityānityatvena puruṣasya nityānityatvam atiprasaṅgāt abhedapakṣe tu yenaiva rūpeṇa nityatvaṃ tenaivānityatvam iti prāptam tatroktam eva dūṣaṇam atha bhinnābhinne tatrāpi kiṃ yenaiva rūpeṇa bhedas tenaivābhedaḥ atha rūpāntareṇeti yadi tenaiva tadā punas tad eva dūṣaṇam atha rūpāntareṇa tato 'navasthāprasaṅgaḥ tataś cedam ittham eveti niścayaḥ kvacin na syāt tanniścayābhāve tu tatpūrvakavyavahārasādhyaḥ puruṣārthaḥ kasyacin na syāt dṛśyate ca buddhimatāṃ niścayapūrvakād vyavahārāt uruṣārthas tasmān na nityānityabhinnābhinnādyavyavastheti  mīmāṃsakapakṣe tu bhinnābhinnatvaṃ nityāntam anupapannam tanmate hi nitya evātmeṣyate tasyānityaiḥ sukhādibhis tādātmyaṃ na yuktam nityatvaikatvavirodhāt sukhādīnāṃ vā nānātvam anityatvaṃ ca virudhyate na tv atādātmyam apy asti bhinnābhinnatvābhyupagamāt na cābhedapakṣaḥ doṣābhidhānāt bhedābhyupagame 'py abhedapakṣas tvayātyantaṃ na tyaktas tenābhedapakṣe puruṣasyānityatvanānātvaprasaktiḥ bhedapakṣe tv aprasaktir iti jinamatānupraveśaḥ  etena sāmānyasya vyaktibhyo bhinnābhinnatvam apy apāstam tatrāpi yāvatāṃśena bhedas tāvatāṃśena sāmānyavyaktidharmāniṣaṅgaḥ tataś ca nityatvavyāpakatvādidharmakaṃ sāmānyaṃ na syāt vyaktīnāṃ vā sāmānyatādātmyena nityatvādyanuṣaṅgaḥ prāptas tathā caikāntenānityatvāvyāpakatvādidharmakāḥ pradīpādayo 'pi nopalabhyeran atha sāmānyaṃ nityatvādirūpeṇa viśeṣebhya ekāntena bhidyate na tarhi kathaṃcit tad abhinnam tad eva hi sāmānyasya rūpaṃ yadviśeṣebhyo 'rthāntaram tac ca nityatvādidharmakaṃ nābhinnam iti bheda eva sāmānyaviśeṣayoḥ svarūpāntareṇābhede 'pi nābhedaḥ svarūpāntarasyāsāmānyātmakatvāt  nanu yady ekāntena bhinnaṃ sāmānyam tadādeśabhedenāpi kadācid upalabhyeta na svarūpādibhir anekāntāt yathā vā sukhādayaḥ śarīrān na deśabhedenopalabhyante kiṃ ca deśabhedo yady anyena deśabhedenopalabhyate so 'pi deśabhedo 'nyena deśabhedenety anavasthā paramāṇvākāśādīnāṃ tu bhede 'pi deśabhedābhāvād abhedaḥ prāptaḥ etenendriyabhedād bhedaḥ pratyuktaḥ svarūpabhedas tu sāmānyaviśeṣayor apy upalabhyate nityānityānugatavyāvṛttādisvarūpabhedapratīter ity alaṃ prasaṅgena tad evaṃ dharmadharmiṇoś caikāntabhedasiddhau nityatvavyāpakatvādidharmopapannaḥ puruṣo jñānādyāśrayaḥ sidhyatīti  nanu ca jñānasukhaduḥkhādyāśrayatvaṃ puruṣasya na yuktam pradhānakāryatvaprasaṅgāt yad yat sukhaduḥkhamohair anvitaṃ tat sarvaṃ pradhānakāryam yathā śabdādayo viṣayā iti na pramāṇābhāvāt na hi pradhānāstitve pramāṇaṃ kiṃcid asti  na nāsty anvayaparimāṇaśaktipravṛttikāryakāraṇabhāvavaiśvarūpyebhyo 'sti pradhānam pradhatte vikārān pradhīyante vāsmin vikārā iti pradhānaṃ mūlabhūtaṃ kāraṇam tac ca pañcabhyo vītebhyo niścīyate tathā hi  vivādagocarāpannā bhedā ekakāraṇapūrvakā anvitatvāt ghaṭaśarāvādivat yat tad ekaṃ kāraṇaṃ tat pradhānam  kiṃ ca parimitatvān mūlādivat yathā vrīhau saṃśliṣṭānāṃ mūlāṅkuraparṇanālakāṇḍaprasavaśūkatuṣapuṣpakṣīrataṇḍulakaṇānāṃ parimāṇaṃ dṛṣṭam tathā ca pakṣīkṛtānāṃ bhedānām asti parimāṇam ekādeśendriyāṇi pañcatanmātrāṇi pañcabhūtāni pañcaviparyayabhedā ity evamādi tasmād ete 'pi bhedāḥ kvacid ekasmin kāraṇe saṃsṛṣṭāḥ yatra saṃsṛṣṭās tat pradhānam  kiṃ ca śaktitaḥ pravṛtteḥ triṣv api kāleṣu kāryapravṛttisamarthā śaktir mṛttattvādidṛṣṭāntena mṛttattvādiśaktir api tatkāraṇeṣv avasthitā gamyate tatkāraṇaśaktir api tatkāraṇakāraṇeṣv ity evaṃ tāvad yāvad akāraṇam  śaktiśabdena cāvyaktarūpeṇāvasthitaṃ kāryam evocyate tasya vyaktabhāvāpattiḥ pravṛttir ity ucyate pravṛtteḥ prāg apy asti śaktiḥ labdhātmakānāṃ pravṛttidarśanāt pravṛttikāle 'pi asti tirobhāvadarśanāt tadūrdhvam apy asti punaḥ pravṛttidarśanāt tad evaṃ yataḥ śakteḥ sarvaṃ vyaktaṃ pravartate sā śaktiḥ sadāvasthāyinī pradhānam ity ucyate  itaś cāsti pradhānaṃ kāryakāraṇabhāvopalabdher āsandikādivat kāryakāraṇabhāvaśabdenopakāryopakārakabhāva ucyate upakāryopakārakabhāvenāvasthitānāṃ hy ekakāraṇaprabhavatvaṃ dṛṣṭam yathāsandikādīnāṃ asti ca kāryakāraṇānāṃ bhūtānāṃ ca parasparam upakāryopakārakabhāvaḥ evaṃ manuṣyādīnāṃ cāto 'sty eṣām ekaṃ kāraṇam iti  itaś cāsti pradhānam vaiśvarūpyopalabdheḥ kṣīrādivat tad yathā kṣīrād dadhi dadhnas takram ghṛtaṃ ca tadupayogāt puṣṭis tato 'pi putrādayaḥ kadācin mṛtasya śarīrasya kvāthaḥ kuthitasya kṛmibhāvena pariṇāmaḥ kuthitaṃ śarīraṃ vṛkṣāyurvede vṛkṣāṇāṃ vṛddhyartham iti śrūyate tena ca vṛkṣāṇām api tatkāryatvam vṛkṣāc ca phalam phalād rasas tadupayogāt puṣṭibalam ity etat sarvaṃ kṣīre 'sti kāryakāraṇayor abhedād evaṃ sthāvarāṇāṃ jaṅgameṣu sadbhāvo jaṅgamānāṃ ca sthāvareṣv ity evaṃ jātyanucchedena sarvaṃ sarvātmakaṃ deśakālākāranimittapratibandhān na samānakālābhivyaktis tad etat sthāvarajaṅgamavaiśvarūpyaṃ jalabhūmyoḥ pāriṇāmikam jalādipariṇāmo 'py anyasya kasyacit so 'py anyasya so 'py anyasya so 'py anyasya tāvad yāvad avibhāgaḥ kvacid abhūt yatra cāvibhāgaḥ tat pradhānam iti  tad etat sarvam ayuktam yat tāvad anvitatvād iti tan na anaikāntikatvāt puruṣā api caitanyasattvajñeyatvādibhir anvitā iti atha kāraṇadharmasaṃsargitvam anvitatvam abhipretam tathāpi dṛṣṭāntasya sādhyavikalatvaṃ ghaṭaśarāvādīnām ekakāraṇapūrvakatvāsiddheḥ  atha ye bhedā yenānvitāḥ te tadātmakā eva dṛṣṭā yathā candanenānvitāni candanaśakalāni candanān na vyatiricyante mṛdā cānvitā ghaṭādayo nāmṛdātmakāḥ tathā sarve bhāvāḥ sukhaduḥkhamohair anvitāḥ tasmāt sarve sukhādyātmakā iti na asiddhatvāt na hi sarvabhāvānāṃ sukhādyanvitatve pramāṇaṃ kiṃcid asti  nanūktaṃ pramāṇam śabdasparśarūparasagandhāḥ pañcāpi trayāṇāṃ sukhaduḥkhamohānāṃ sanniveśaviśeṣāḥ kasmāt pañcānāṃ pañcānām ekakāryabhāvāt sāttvikarājasatāmasapañcakatrayāvarodhārthaṃ vīpsābhidhānam ekakāryabhāvād ity atrāpi vīpsā draṣṭavyā  tatra sāttvikānāṃ pañcānām ekaṃ kāryaṃ dṛṣṭam prasādalāghavaprasavābhiṣvaṅgoddharṣaprītayaḥ tathā hi putras te jāta iti śabdaṃ śrutvāsya prasādaḥ svasthendriyaṃ bhavati dehasya laghutvaṃ lāghavam tuṣṭasādhanadātṛtvaṃ prasavaḥ tatraiṣā śaktir abhiṣvaṅgaḥ romāñcanam uddharṣaḥ prītiḥ sukham iti evaṃ sparśādiṣv api yojyam  tathā rājasānāṃ pañcānām ekaṃ kāryaṃ dṛṣṭam śoṣatāpabhedastambhodvegāpadveṣāḥ tatra putras te mṛta iti śabdaṃ śrutvāsya śoṣo bhavaty udakaprārthanaparatvam tāpo duḥkham bhedo 'śruprasvedāmedhyādyutsargaḥ stambhaḥ kiṃ karomīty upāyāparijñānam aratir udvegaḥ pratikūlakaraṇecchāpadveṣaḥ evaṃ sparśādiṣv api yojyam  tathā tāmasānāṃ pañcānāṃ ekaṃ kāryaṃ dṛṣṭam varaṇasādanāpadhvaṃsabībhatsadainyagauravāṇi tatra putras te mṛta iti śabdaṃ śrutvāsya varaṇaṃ kriyāpratibandhaḥ sādanaṃ viṣaṇṇatā apadhvaṃsanaṃ nistejastvaṃ pratyayalopo vā bībhatso vikṣatarūpatvam dainyaṃ yat kiṃcit prārthanaparatvam gauravaṃ svahastādīnām apy utkṣepaṇādyasāmarthyam evaṃ sparśādiṣv api yojyam etaiś ca śabdādibhir ārabdhāni pṛthivyādīni pañcamahābhūtāni tasmāt tāny api sattvādīnāṃ sanniveśaviśeṣamātram tathā karaṇātmanāṃ sukhaduḥkhamohānāṃ trayodaśānāṃ tad eva kāryaṃ prasādādi tathā devamanuṣyatiryagyonyātmakānāṃ prakāśapravṛttiniyamānāṃ tad eva kāryaṃ prasādādi tasmāt sarvaṃ jagatsukhādīnāṃ sanniveśamātram iti  tad etad apy ayuktam yadi nāma śabdādīnāṃ prasādādikāryajanakatvaṃ sukhādisvabhāvatve kim āyātām na hy atra pratibandhaḥ kaścid asti nanv atroktam śabdādayaḥ sukhādisvabhāvāḥ prasādādijanakatvāt sukhādivad iti na kālātyayāpadiṣṭatvāt sukhādisvabhāvatve hi śabdādīnām antaḥkaraṇaikasaṃvedyatvaprasaṅgo badhirādyabhāvaprasaṅgaś ca na hi sukhādayaḥ śrotrādivikalaiḥ na gṛhyanta iti śabdasparśarūparasagandhānāṃ pratiniyatendriyagrāhyatvaṃ ca na syād ekasvabhāvatvāt nīlādibuddhivad aviśeṣeṇa sukhādibuddhiprasaṅgaś ca yathā nīlādisvabhāve vastuni sarveṣāṃ taddraṣṭṝṇām aviśiṣṭo nīlādipratibhāso bhavaty evaṃ yadi sukhādisvabhāvo 'pi bāhyo 'rthaḥ syāt tadā tatra sukhādipratibhāso 'pi sarveṣāṃ taddraṣṭṝṇām aviśiṣṭaḥ syāt tasminn evārthe kasyacit sukhaṃ kasyacid duḥkhaṃ kasyacit tīvraṃ kasyacin mandam ity evamādiviśeṣo na syāt tasmān na sukhādisvabhāvāḥ śabdādaya iti  yac coktam etaiś ca śabdādibhir ārabdhānītyādi tadviparītam eva kalpitam yasmād ākāśādibhiḥ śabdādaya ārabhyante na tu śabdādibhir ākāśādīnīti ākāśasya paramāṇūnāṃ ca nityatvāt na ca yena yadārabdham tat tadātmakam eva bhedābhāve hi kāryakāraṇabhāva eva na syāt siddhāsiddhāvasthayoḥ svātmani kriyāvirodhāt nāpy ekajātitvaṃ niyamena kāryakāraṇayoḥ pratyakṣeṇāpi kuvindaturīpaṭādīnāṃ jātibhedopalambhāt na ca jātijātimatos tādātmyaṃ siddhaṃ yenaikajātitve 'pi kāryakāraṇayor abhedaḥ syāj jātitadvator atyantabhedasya vistareṇa prasādhitatvāt sattāsambandhitvena ca puruṣāṇām apy ekatvaprasaṅgāt tataś ca   mūlaprakṛtir avikṛtir mahadādyāḥ prakṛtivikṛtayaḥ sapta  ṣoḍaśakaś ca vikāro na prakṛtir na vikṛtiḥ puruṣaḥ  ity ayam abhyupagamo virudhyate  rūpādivaidharmyāc ca na sukhādisvabhāvāḥ pṛthivyādayaḥ sukhādīnāṃ pariṇāmaviśeṣāḥ pṛthivyādaya iti cet te kiṃ sukhādibhyo 'nye ananye vā anyatve puruṣavad atriguṇatvam ananyatve tu rūpādimattvam aindriyakatvaṃ ca virudhyeta pradhānavat dharmāntarāpattau sattvādiṣv eva pṛthivyādivyavahāra iti cet dharmāntarasya tato 'nyatve puruṣavad atriguṇatvam ananyatve ca pradhānavan niyatadeśakālatvānupapattiḥ svabhāvavailakṣaṇyābhāvaprasaṅgaś ca kenacid rūpeṇānyat kenacit tad eva nānyad ity atrāpy uktam eva pṛthivyādīnāṃ ca dūṣaṇam tattvānyatvābhyām anirvacanīyatvād iti cet na pañcaviṃśatitattvābhyupagamavirodhāt na hi buddhyādīnāṃ pradhānād anyatvenāvacane pañcaviṃśatitattvāny upapadyante viruddhadharmādhyāsāc ca mithaḥ śabdādīnām indriyāṇāṃ ca pṛthivyādīnāṃ ca bhedasiddheḥ katham anyatvāvacanam puruṣasyāpi vānyatvāvacanaṃ syāt api ca sukhaduḥkhamohānām ekendriyasaṃvedyārūpāditvasādharmye 'py ekāntena bheda iṣyate śabdādīnāṃ tu pratiniyatendriyagrāhyatvādivaidharmye 'pi naikāntena bheda ity aho prāmāṇikatvam pratyakṣādinopalabhyamāne 'pi sukhādibhyaḥ śabdādīnām atyantabhede kiṃcit sādharmyād abhedasiddhāv advaitasiddhir eva syāt guṇapuruṣāṇām api sādharmyasadbhāvāt tasmān nānvayāt pradhānasiddhiḥ  nāpi parimāṇāsiddhiḥ parimitānām ekakāraṇasaṃsṛṣṭatve dṛṣṭāntāsiddheḥ mūlāṅkurādīnāṃ tu brīhyavayavebhyo 'vayavāntarasahitebhyaḥ pūrvapūrvāvayavavināśe sati krameṇotpattir naikatra saṃsargo 'sti nāpy ekasmād utpattiḥ sarvakāryāṇāṃ kartṛkakaraṇopādānapūrvakatvasiddheḥ nāpy ekopādānapūrvakatvaṃ kasyacid dravyasyaikasyāpy asti athaikajātīyopādānapūrvakatvam tadā siddhasādhyatā dravyaikajātīyasyaivopādānatvābhyupagamāt avāntarajātibhedas tu kṣityudakādyupādānānāṃ pratyakṣeṇāpy upalabhyate tatas tadapahnave pratyakṣādibādhāpi syāt sukhādīnāṃ tu na kvacid upādānatvaṃ siddham guṇatvāt tan na parimāṇād api pradhānasiddhiḥ  etenopakāryopakārakabhāvāt pradhānasiddhir ity apāstam  nāpi śaktipravṛtteḥ pradhānasiddhiḥ triṣv api kāleṣu kāryaṃ kāraṇeṣv avasthitam astīti kenaitac chraddheyam na hi kanyakodare putrapautrādayaḥ prāg apy avasthitāḥ santīty atra pramāṇaṃ kiṃcid asti  etena vaiśvarūpyahetur api apāstaḥ satkāryatvasāmarthyād eteṣāṃ siddhir iti cet na tasyaivāsiddhatvāt na hi kāryasya prāgastitve pramāṇaṃ kiṃcid asti  nanūktaṃ pramāṇam   asadakaraṇād upādānagrahaṇāt sarvasambhavābhāvāt  śaktasya śaktyakaraṇāt kāraṇabhāvāc ca satkāryam  ete cāvītahetavaḥ yady asat kriyate śaśaviṣāṇādy api kriyate na tu kriyate tasmāt sad eva kāryam  yadi ca tantvādiṣu paṭādikāryaṃ nāsti tadā paṭādyarthinas tantvādyupādānaṃ na kuryuḥ tatkāryaśūnyatvād vīraṇādivat  yadi cāsann eva paṭas tantubhyo bhavati tataḥ sarvaṃ kāryaṃ bhaved asattvāviśeṣāt na tu bhavaty ataḥ sarvasambhavābhāvān niścīyate yad eva yatrāsti tad eva tato bhavatīti  śaktasya ca kartṛtvaṃ sarvair eveṣyate na ca śaktivikalaṃ śaktaṃ yuktam śaktiṃ ca na kāryād anyāṃ paśyāmaḥ śakyaṃ ca kriyate tena nāsataḥ śakyatvaṃ yuktam kiṃ ca yady asya kāraṇam tat tato bhavati na cāsati kārye 'syedaṃ kāraṇam ity upapadyate tasmāt sad eva kāryam iti  tad etad apy ayuktam  yat tāvad asadakaraṇād iti tan na paratibandhāsiddheḥ yadi nāma śaśaviṣāṇādyasat kriyamāṇaṃ na dṛṣṭam paṭādyapy asan na kriyata iti kutaḥ yathaiva hi śaśaviṣāṇāder asattvam akriyamāṇatvaṃ ca sarvalokāvisaṃvādinā pratyakṣādinā pramāṇena siddham tathaiva paṭādīnāṃ prāgasattvaṃ kriyamāṇatvaṃ ca siddhaṃ kiṃ neṣyate kiṃ cāsadakaraṇād asatkāryaṃ kiṃ neṣṭam tatrāpy evaṃ śakyate vaktum yadi sat kriyate puruṣādy apy kriyeta na tu kriyate tasmād asatkāryam iti  yat tūktam upādānagrahaṇād iti tad apy ayuktam viruddhatvāt yadi hi prāg apy asti kāryam tatas tadarthaṃ tatkāraṇeṣu na kaścit pravarteta vaiyarthyāt na hi loke yasya yad asti sa tadarthaṃ yatata iti nanu pṛṣṭhaṃ me kuru keśān me kuru ityādivyavahāradarśanāt sato 'pi kriyamāṇatvaṃ siddham na tasyaupacārikatvāt pṛṣṭhakeśādiṣv anyad eva kiṃcit kāryaṃ kriyate pṛṣṭhakeśādikaṃ tūpacāreṇa kriyata ity ucyate na tv aṃjasā tasya prāg eva niṣpannatvāt niṣpannasya ca niṣpādanāsambhavaḥ tatrānarthako hetuḥ syāt yady asann eva paṭas tantubhiḥ kriyate vīraṇādibhir api kiṃ na kriyata iti cet na vīraṇādīnāṃ tatrāsāmarthyāt sāmarthyam eva kāryam iti cet na śakteḥ kāraṇadharmatvāt tataḥ paścādbhavatkāryaṃ kathaṃ tadātmakaṃ syat yogyatāṃ vijñāya ca pratiniyatakāraṇopādānam na tu kāryadarśanān na hy aniṣpannaḥ paṭo draṣṭuṃ śakyate kiṃ ca sarvaṃ sarvātmakam ity evaṃvādīnāṃ vīraṇādiṣv api paṭo 'stīti kiṃ na taiḥ paṭaḥ kriyate kasmāc ca na tāni paṭārthibhir upādīyante  etena sarvasambhavābhāvo 'pi pratyuktaḥ  yathoktam śakyaṃ ca kriyate na cāsat kartuṃ śakyam iti sat kathaṃ śakyam na hi pradhānaṃ puruṣo vā kenacit kartuṃ śakyate  yac coktam kāraṇabhāvād iti tad api viruddhatvāpayuktam yadi hi prāg apy asti kāryam tadā kāraṇena kiṃ kartavyam akiṃcitkaraṃ ca kathaṃ kāraṇam na hi kṣetrajñānāṃ parasparaṃ kāryakāraṇabhāvaḥ sambhavati kāryasyābhivyaktiḥ kāraṇena kriyate iti cet sā yady asatī kriyate tato 'satkāryaṃ syāt sati ced abhivyaktiḥ tadavasthaṃ kārakānarthakyam abhivyakter apy abhivyaktiḥ kriyata iti cet sāpi satī syād asatī vety aparyavasānam sarvatra sattvābhyupagame sarvaṃ sadaivābhivyaktim ity ānarthakyam eva kārakāṇām etena dharmāntarāpravṛttilābhād yuktibhedaḥ pratyuktaḥ yat kiṃcit prayojanaṃ kārakāṇām ucyate tat sarvaṃ sarvākāreṇa prāg evāstīty ānarthakyam eva kārakāṇām yena vākāreṇa prāg asti sa tasyākāraḥ prāg asann eva paścād dhetubhyo bhavatīti kathaṃ nāsatkāryam  mādhavamatābhyupagame tu sāṃkhyanāśa eva syāt katham yadi hy abhivyaktir anyo vā kaścid dharmo 'sann eva kriyate tato 'sadakaraṇād ity evamādayo 'samarthā hetavaḥ syus tataḥ satkāryatvāsiddhau vaiśvarūpyādyasiddheḥ pradhānādyasiddhir iti na cātra viśeṣaḥ kaścid asti yena paṭādikāryasyaivāsataḥ karaṇam sataś cātmahānaṃ ca na sambhavati taddharmasya tu kasyacit sambhavaty eveti na ca kiṃcid apy asan na bhavatīti śakyaṃ vaktum visphūrjatāpi hi kārakāṇām avaśyaṃ kiṃcit phalaṃ vācyam yad asiddhaṃ taiḥ sādhyata iti yadi kiṃcin nāsaj jāyate na sannivartate tadā deśakālākāranimittapratibandhān na samānakālābhivyaktir ity etad api vyāhanyate yadi hi sadaiva santy abhivyaktayaḥ kathaṃ na samānakālāḥ na cet santi paścād api kathaṃ na bhaviṣyanti tathā deśādipratibandho 'pi saṃś cen na kadācin nivartiṣyata iti sadaivānabhivyaktiprasaṅgaḥ athāsann eva pratibandhaḥ tathāpi kuto 'nabhivyaktir iti yat punar etat na vastutaḥ kiṃcid utpadyate nivartate vā guṇānāṃ hi saṃyogaviyogamātre pravṛttinivṛttivyavahāraḥ sattvādīnām evānyathā sanniveśe kāryabhedopacāraḥ śikyākṣasūtrādivad iti tad ayuktam avayavebhyo 'rthāntarasyāvayavinaḥ samarthitatvāt saṃyogasya cārthāntaratvād utpattivināśadharmakatvāc ca kathaṃ na kiṃcid utpadyate api ca rajjvādīnāṃ mūrtatvāt sāvayavatvād avayavakriyādvāreṇānyathānyathā sanniveśaḥ kartuṃ śakyate sattvādīnāṃ vibhutvaniravayavatvāt puruṣavan nānyathānyathā sanniveśeḥ sambhavati viyogo 'pi vibhūnām ayuktaḥ kiṃ cārūpādimatāṃ sanniveśaviśeṣe 'pi kathaṃ rūpādyupalabdhiḥ na hi vāyūnāṃ sanniveśaviśeṣe 'pi śuklādirūpam upalabhyate yeṣāṃ hi yathābhūtā rūpādayaḥ teṣām anyathānyathāsanniveśe 'pi tathābhūtā eva rūpādaya upalabhyante yathā kṛṣṇatantūnām tasmān na guṇasanniveśamātre pṛthivyādivyavahāro 'ta eva na pradhānasyopādānatvam tadupādānatve hi pṛthivyādīnāṃ vicitrarūpādiyogitvaṃ na syat kāryadravyasyopādānarūpādyanuvidhānadarśanāt pradhānasyāpi vicitrarūpādiyogitvābhyupagame paramāṇuṣv eva pradhānasaṃjñā kṛtā syād ekasya vicitrarūpādiyogāsambhavād dravyopādānasya cālpaparimāṇatvanānātvaniyamopalambhāt paramāṇūnāṃ ca sukhādyāśrayatvaṃ prāg eva pratiṣiddham tasmān na sukhādyāśrayatve puruṣasya pradhānatvaprasaṅgaḥ pradhānasya ca sukhādyāśrayatve puruṣo niṣprāmāṇikaḥ syāt  nanu bhogyena bhoktur anumānam uktam savikāraṃ pradhānam bhoktravinābhūtam bhogyatvād odanādivat tathā parārthaś cakṣurādayaḥ saṃhatatvāt śayanādivad iti tad ayuktam bhogasvarūpāsiddheḥ sukhaduḥkhe tajjñānaṃ ca loke 'pi bhogatvena prasiddham tac ca bhavatā buddheḥ karaṇasyeṣṭam tadanyas tu kaḥ puruṣasya bhoga iti etena parārthatvaṃ pratyuktam ko hi dehādibhiḥ puruṣasyārthaḥ sampādyate dharmādayo 'pi hi buddher eveṣyante  nanu dvividhaḥ puruṣārtha uktaḥ śabdādyupalabdhir guṇapuruṣāntaradarśanaṃ ca pūrvena bhoga uktaḥ uttareṇa mokṣa iti kathaṃ bhoga iti cet ucyate buddher ākūtaṃ viditvendriyāṇi viṣayākāreṇa pariṇamante tatas tadindriyavṛttyākāreṇa buddheḥ parimāṇaḥ tasyāṃ buddhivṛttau caitanyābhivyaktir na bhavati yathā sūryakāntād ity araśmisannipāte talādiṣv agnijvālābhivyajyate tathā viṣayendriyamanovṛttisannipāte 'ntaḥkaraṇavṛttau caitanyam abhivyajyate so 'yaṃ buddher abhivyaktiḥ pariṇāmo bhoga ity ucyate tatra yasya mate trayādaśavidhaṃ karaṇam tanmate mahattattvaṃ buddhiśabdenocyate ye tv ekādaśavidhaṃ karaṇam icchanti tanmate tu mana eva buddhiḥ tad uktam   puruṣo 'vikṛtātmaiva svanirbhāsam acetanam  manaḥ karoti sānnidhyād upādhiḥ sphaṭikaṃ yathā   vivikte dṛkpariṇatau buddhau bhogo 'sya kathyate  pratibimbodayaḥ svacche yathā candramaso 'mbhasi  so 'yaṃ prakṛtipuruṣayor bhoktṛbhogyalakṣaṇo 'nādisambandho bandha ity ucyate sa cādarśanamūlas tenāsau darśanān nivartate tannivṛttau ca nirupādhiḥ puruṣaḥ svabhāvanirmalo mukta ity ucyate tad uktam   pañcaviṃśatitattvajño yatra tatrāśrame rataḥ  jaṭī muṇḍī śikhī vāpi mucyate nātra saṃśayaḥ  punar apy uktam   samyagjñānādhigamād dharmādīnām akāraṇaprāptau  tiṣṭhati saṃskāravaśāc cakrabhramavad ghṛtaśarīraḥ   prāpte śarīrabhede caritārthatvāt pradhānavinivṛttau  ekāntikam ātyantikam ubhayaṃ kaivalyam āpnoti   autsukyanivṛttyarthaṃ yathā kriyāsu pravartate lokaḥ  puruṣasya vimokṣārthaṃ pravartate tadvad avyaktam   raṅgasya darśayitvā nivartate nartakī yathā nṛtyāt  puruṣasya tathātmānaṃ prakāśya vinivartate prakṛtiḥ   nānāvidhair upāyair upakāriṇy anupakāriṇaḥ puṃsaḥ  guṇavaty aguṇasya satas tasyārtham apārthakaṃ carati   prakṛteḥ sukumārataraṃ na kiṃcid astīti me matir bhavati  yā dṛṣṭāsmīti punar na darśanam upaiti puruṣasya  tad evaṃ dvividhapuruṣārthopapatter na parārthatvānupapattir iti  tad etad ākāśacarvaṇavad anupapannam  yat tāvad agnijvālāvac caitanyam abhivyajyate iti tan na satkāryatvaniṣedhād agnijvālāyā apy abhivyaktyanupapatteḥ satkāryapakṣe 'pi tirohitasyābhivyaktiḥ sambhavati na ca tvanmate caitanyasya tirobhāvo 'sty apariṇamitvābhyupagamāt na hi viśiṣṭākārapariṇatāyām api buddhau citeḥ pūrvasvabhāvānyathātvaṃ bhavaty apariṇāmitvavirodhāt  svabhāvāviśeṣe 'pi bhogābhyupagame tu sadaivāviśeṣeṇa bhogaḥ syāt tathā ca kaḥ puṃsaḥ pradhānakṛto bhogaḥ caitanyākāreṇaiva buddheḥ pariṇāma eva bhoga iti cet sa kiṃ puruṣanimitto vā na vā puruṣanimittaś cet na tarhy udāsīnaḥ puruṣaḥ svabhogakartṛtvāt atha kriyāpariṇāmo 'pi tasya nāsti sannidhimātreṇa kartṛtvāt tena kurvann apy udāsīna ity ucyate na atiprasaṅgāt yadi nirvyāpārasyāpi sannidhimātreṇa kartṛtvam tadātmanāṃ vyāpakatvena sarvatra sānnidhyāt sarvātmānaḥ sarveṣāṃ kartāraḥ syuḥ muktātmāno 'pi bhoktāraḥ syuḥ tatsannidhimātrāviśeṣāt atha bhogam akurvann eva bhoktā na aprasiddhatvāt na hi bhujikriyām akurvann eva kaścid bhoktā prasiddhaḥ kiṃ ca muktātmanām api bhoktṛtvaprasaṅgād viśeṣābhāvāt etena pratibimbodayaḥ pratyuktaḥ citisvabhāvāviśeṣe 'pi sarvapuṃsāṃ vyāpakatvena sannidhānāviśeṣe 'pi ca kasyacid eva puṃsaḥ pratibimbodayaḥ na sarvapuṃsām iti kiṃkṛto 'yaṃ niyamaḥ kleśakarmādiviśeṣakṛta iti cet na kleśāder buddhivṛttitvābhyupagamāt  nanu buddhivṛttitve 'pi svasvāmisambandhaniyamāt puruṣavṛttitvopacāraḥ śrūyate hi bhṛtyāparādhena svāmino daṇḍa iti na sarvathodāsīnasya svāmitvena dṛṣṭāntāprasiddheḥ viparyaye tu rājādidṛṣṭānto 'sti svatvam apy upakārakasyaiva bhṛtyāder dṛṣṭam na ca buddhiḥ puṃsaḥ svabhāvanirmalasya kiṃcid upakāraṃ kartuṃ śaknoti  nartakīvad ātmānaṃ darśayanty evopakāriketi cet naitad asti nartakī hi raṅgasya svātmadarśanaṃ janayantī svātmānaṃ darśayatīty ucyate na ca buddhiḥ puṃsaḥ kiṃcij janayati sarvathānupakāryatvāt na ca nartaky apy adidṛkṣoḥ kasyacid ātmānaṃ darśayituṃ śaknoti didṛkṣavaś ca sukhābhilāṣāt punaḥ punaś cakṣur vyāpārayantaḥ paśyantīti katham udāsīnāḥ tasmān nodāsīnasya bhogaḥ kvacit prasiddha iti  etena mokṣo 'pi prayuktaḥ kiṃ ca yasya sambandhaḥ tasya tadabhāvān mokṣa ity ucyate bandhaś cājñānam abhimataḥ yasmād uktam   dharmeṇa gamanam ūrdhvaṃ gamanam adhastādbhavaty adharmeṇa jñānena cāpavargo viparyayād iṣyate bandhaḥ   vairāgyāt prakṛtilayaḥ saṃsāro bhavati rājasād rāgād  aiśvaryād avighāto viparyayāt tadviparyāsaḥ  tac cājñānarāgādikaṃ buddher eveṣṭaṃ na puruṣasyeti katham anyakṛtenājñānādinā puruṣasya bandhasaṃsārādyupapattiḥ na hi taskarāparādhāt sādhūnāṃ bandho nyāyyaḥ sādhukṛtād vā sukṛtāt taskarāṇāṃ mokṣa iti  nanūpacāreṇaiva puruṣasya bandhādikam ucyate yasmād uktam   rūpaiḥ saptabhir eva tu badhnāty ātmānam ātmanā prakṛtiḥ  saiva ca puruṣasyārthaṃ vimocayaty ekarūpeṇa  iti na nimittābhāvād upacārasyāpy anupapatteḥ svasvāmibhāvo 'pi tvatpakṣe nopapayata ity uktam bhinnābhinnānupapatteś ca na tāvat svasvāmibhāvaḥ prakṛtipuruṣābhyāṃ bhinnaḥ svayam anabhyupagamāt na hi guṇapuruṣavyatiriktaṃ tvayā kiṃcid abhyupagamyate athābhinnaḥ tadā prakṛtipuruṣayor anucchedād anucchedyaḥ svasvāmibhāvaḥ tato mokṣānupapattiḥ  caritārthaṃ pradhānaṃ na pravartate ity etad apy anena pratyuktam pravṛttinimittasyānucchedāt ucchede vā pradhānasyāpy ucchedaḥ tad abhedāt etenautmukyanivṛttiḥ pratyuktā śabdādyupalabdhivad vā yathā śabdādyupalabdhiṃ kṛtvā na caritārthaṃ bhavati punaḥ śabdādyupalabdhidarśanāt tathā kṛtvāpi guṇapuruṣāntaradarśanaṃ punas tadartham eva pravarteta  syād etat śabdādyupalabdhiṃ kṛtvā guṇapuruṣāntaradarśanārthaṃ pravartate tasminn api kṛte nāparaṃ pravṛttinimittam astīti kutaḥ pravarteta yady evaṃ śabdādyupalambhaṃ kṛtvā taṃ prati nivṛttautsukyatvād guṇapuruṣāntaradarśanam eva karotu kimarthaṃ janmani janmani śabdādyupalambham eva karoti evaṃ hy apuruṣārthaiva prakṛteḥ pravṛttiḥ syāt yadarthaṃ pravṛttā na tat sampādayati śabdādyupalambhārthaṃ ca na pravṛttir ghaṭate tatrautsukyābhāvāj janmāntareṣu kṛtatvāt aprekṣāpūrvakāritvād anyārthaṃ pravṛttāpy anyat sampādayatīti cet yady evaṃ saṃsāryātmārthaṃ pravṛttāpi kadācin muktātmano 'pi bhogaṃ sampādayed vivekavikalatvāt  buddher ākūtaṃ viditvetyādy apy ayuktam karaṇatvād indriyāṇāṃ vāsyādivan nākūtaparijñānam nāpi svataḥ pravṛttir iti  buddher api dharmajñānādyadhikaraṇatvam ayuktam karaṇatvād acetanatvāc ca khanitrādivat puruṣasyāpi na dharmādyadhikaraṇatvaṃ cetanatvān muktātmavad iti cet na dharmidṛṣṭāntagrāhakapramāṇabādhitatvāt na hi jñānavyatiriktaṃ caitanyaṃ kutaścit siddham yasya jñānaṃ tasyaiva sukhaduḥkhecchādveṣaprayatnadharmādharmasaṃskārāś ceti samarthitam duḥkhataddhetuviyuktas tu loke 'pi muktaḥ prasiddhas tenāmuktātmanāṃ duḥkhaṃ tannimittam adharmāvidyādikaṃ cābhyupagantavyam iti vyavasthitaṃ tāvad yathoktam aparātmajñānaṃ niḥśreyasāṅgam iti  athedānīṃ paramātmajñānaṃ niḥśreyasāṅgatvena vaktavyam  nanu ca parāparabhedenātmajñānaṃ naiva niḥśreyasasādhanam kasmāt avidyārūpatvād bhedajñānasya candrādibhedajñānavat tathā ca śrutiḥ ekam evedam na dvitīyam dvitīyād vai bhayaṃ bhavet mṛtyoḥ sa mṛtyum āpnoti ya iha nāneva paśyati sarvaṃ khalv idaṃ brahma   yasya sarvāṇi bhūtāni ātmaivābhūd vijānataḥ  tasya kaḥ śokaḥ moha ekatvam anupaśyataḥ   yas tu sarvāṇi bhūtāni ātmany evānupaśyati  sarvabhūteṣu cātmānaṃ tato na vijugupsate   eka eva hi bhūtātmā dehe dehe vyavasthitaḥ  ekadhā bahudhā caiva dṛśyate jalacandravat  anumānam apy ucyate sarvaṃ jagat paramātmano na bhidyate sattvajñeyatvādibhyaḥ tatsvarūpavat na ca pratyakṣavirodhaḥ tasya bhedāviṣayatvāt tad uktam   āhur vidhātṛpratyakṣaṃ na niṣeddhṛvipaścitaḥ  naikatvāgamas tena pratyakṣeṇa virudhyate  kiṃ ca sarvaṃ vivādāspadībhūtaṃ bhedajñānaṃ bhrāntam bhedajñānatvāc candrādibhedajñānavat advaitajñānaṃ bhedajñānasya bādhakam eva taduttarakālabhāvitvāt śuktikādijñānavat vedārthaparyālocanād uttarakālam advaitajñānaṃ bhavati bhedajñānaṃ tv anādyavidyāvaśāt sarveṣāṃ prāg evāsti tatas tan na bādhakam rajatajñānādivat  trailokyāgrahaṇe ca tato bhinnaḥ kathaṃ ghaṭaḥ pratīyate na hi yenāśvo na dṛṣṭaḥ so 'śvād bhedenānaśvaṃ pratipattuṃ śaknoti ghaṭapaṭayor api bhedaḥ kathaṃ gṛhyate yadi lakṣaṇabhedāt lakṣaṇayor api kathaṃ bhedaḥ tatrāpi lakṣaṇabhedāśrayaṇe 'navasthā syāt atha pratibhāsabhedād bhedaḥ pratibhāsayor api kathaṃ bhedaḥ tatrāpi pratibhāsabhedāśrayaṇe 'navasthā prasarantī kena vāryate itaretarāśrayadoṣāc ca yāvan na ghaṭaḥ paṭād vyāvṛttaḥ pratītaḥ tāvan na ghaṭād vyāvṛttaḥ paṭaḥ pratipattuṃ śakyate yāvac ca na ghaṭād vyāvṛttaḥ paṭaḥ pratītas tāvan na paṭād vyāvṛtto ghaṭaḥ pratipattuṃ śakyata iti sadākārapratītyaviśeṣāc ca na hy ekākāreṇa pratīyamānasya nānātvaṃ yuktam abhedavyavahārocchedaprasaṅgāt atha ghaṭādyākāreṇa nānātvaṃ pratīyate ghaṭādyākāraḥ sadākārād anyo 'nanyo vā yady anyaḥ tato 'sann evāsau sato 'nyatvāc chaśaviṣāṇavat vastunaś cādvaitaṃ cintyate athābhinnaḥ tadā ghaṭādyākāro 'pi sadākāra eveti kathaṃ bhedaḥ tasmād avidyānibandhano 'yaṃ bhedapratibhāsaḥ sā cāvidyā brahmaṇas tattvānyatvābhyām anirvacanīyā tenādvaitapakṣe 'pi jagadvaicitryaṃ na virudhyate svapnopalabdhārthavaicitryavad avicārakṣamatvād iti  tad etat sarvam ayuktam yat tāvad āgamabalenādvaitasādhanam tan na dvaitapakṣe 'py āgamasadbhāvāt tatra śrutau tāvad uktam   dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte  tayor anyaḥ pippalaṃ svādvatty anaśnann anyo 'bhicākaśīti  tathā dve brahmaṇī veditavye paraṃ cāparaṃ ca ityādi  tathā   tam īśvarāṇāṃ paramaṃ maheśvaraṃ taṃ daivatānāṃ paramaṃ ca daivatam  patiṃ patīnāṃ paramaṃ parastād vidāma devaṃ bhuvaneśam īḍyam   karmabhir mṛtyum ṛṣayo niṣeduḥ prajāvanto draviṇam īhamānāḥ  athāpare ṛṣayo manīṣiṇaḥ paraṃ karmabhyo 'mṛtatvam ānaśuḥ  ity evamādi smṛtāv apy uktam   uttamaḥ puruṣas tv anyaḥ paramātmety udāhṛtaḥ  yo lokatrayam āviśya bibharty avyaya īśvaraḥ  ity evamādi  tatra dvaitapakṣe yāny advaitābhidhāyīni vākyāni tāni paramātmaviṣayatvenārthavanti vyākhyeyāni ekam evedaṃ paraṃ brahmeti draṣṭavyam sarvaṃ ca jagad brahmādhiṣṭhitatvena brahmakṛtatvena vā sarvaṃ khalv idaṃ brahmety uktam evam anyāni vākyāny avirodhena vyākhyeyāni yasya tu mate dvitīyaṃ na kiṃcid asti tasya dvaitābhidhāyīni vākyāny apramāṇāny eva prāptāni na hi teṣām upacāreṇāpy arthaḥ sambhavati upacārānimittābhāvāt na caikasminn evāgame keṣāṃcid vākyānāṃ prāmāṇyaṃ keṣāṃcid aprāmāṇyam ity atra nyāyaḥ kaścid asti atha saṃsārāvasthāyāṃ dvaitaṃ mokṣāvasthāyāṃ tv advaitam ity ubhayeṣāṃ viṣayavibhāgena prāmāṇyaṃ varṇyate tad ayuktam dvaitānabhyupagame saṃsārasyaivānupapatteḥ yo hi tāvat paramātmā saṃsthānaśarīrādyākāro na bhavati nāpy asau rāgādiyogād devamanuṣyatiryakṣu saṃsarati na tasya kāryaṃ karaṇaṃ ca vidyate ityādivākyais tasya sadaiva rūpādirahitatvāsaṃsāritvapratipādanāt tadvikārasaṃsāropapattir iti cet na pariṇāmapakṣasya niṣiddhatvāt  syān matir eṣā dvividhā tasya paramātmanaḥ śaktiḥ kriyājñānalakṣaṇā tatra kriyāśaktitas tāvat pradhānaṃ bhavati pradhānāt tu mahadādivikāraprapañcaḥ kāryakāraṇayoś ca bhedo nāsti tena pradhānādeḥ kriyāśaktito na bhedaḥ śaktiśaktimator api bhedo nāsty ataḥ sarvaṃ viśvaṃ brahmātmakam jñānaśaktitas tu jīvātmāno bhavanti te 'pi tato na bhidyante teṣāṃ cāvidyāvaśenotpannānāṃ rāgādiyogāt saṃsāraḥ tatra ye jīvā avidyāvanta eva pare brahmaṇi layaṃ gacchanti teṣāṃ maṇḍūkacūrṇavad anirdagdhabījabhāvatvāt punar utapattis tato rāgādiyogāt punaḥ saṃsāra iti ye tu jñānāgninādvaitabhāvanāsthirībhūtalakṣaṇena bhedavāsanākhyaṃ saṃsārabījaṃ dagdhvā brahmaṇi līyante teṣāṃ nirdagdhabījatvān na punar āvṛttis tathā ca śrutiḥ kāmayamāno 'thākāmayamāno yo 'kāmo niṣkāma ātmakāma āptakāmo bhavati na tasya prāṇā utkrāmanti tatraiva samavalīyante brahmaiva san brahma āpnoti iti tathā na paśyatīty āhur ekī bhavati na śṛṇotīty āhur ekībhavati ityādi  tac ca naivam kasmāt pariṇāmapakṣasya niṣiddhatvāt na hi rūpādivihīnasya rūpādyākāreṇa pariṇatau kiṃcit pramāṇam asti satkāryapratiṣedhāc ca kāryakāraṇayor abhedo 'pi niṣiddhaḥ śaktiśaktimator api bhedaḥ prasādhitaḥ upādānakāraṇatvaṃ ca mūrtaṃ praty amūrtasya nāstīty uktam tasmān neśvarasyopādānakāraṇatvam brahmaiva san ityādyāgamena yogotkarṣaḥ praśasyate paramotkarṣān no hi yogī brahmavad atyantanirmalatvād brahmaivety uktaḥ tathābhūta eva san paraṃ brahma paśyatīty arthaḥ ekībhavatīty atrāpy upamā draṣṭavyā parabrahmaniṣṭho hi yogī na dvitīyam ātmānam api paśyati tenaikībhavann ivaikībhavatīty ucyate yad vā muktaikavargāntarbhavann ekībhavatīty ucyate na tu vastuto 'rthāntarabhūtānām ekībhāvaḥ kadācit sambhavati  nanu toyādīnām ekībhavo dṛśyate toyaṃ toyāntareṇa saṃśliṣṭam ekībhavati dīpo dīpāntareṇa mṛn mṛdantareṇa ghṛtatailādikaṃ ghṛtatailādyantareṇeti naitad asti na hi toyādīnām api vastuta ekībhāvaḥ siddhaḥ kiṃ tarhi teṣāṃ pareṇa saṃśliṣṭānāṃ ekāvayavavyārambhakatvenaikatvam upacaryate vibhāgādarśanamātreṇa vā toyādivad ekībhāvābhyupagame cātmanāṃ vināśo 'pi tadvad eva syāt tasmān na mokṣāvasthāyām apy advaitam ye tv īśvarasya pariṇāmaṃ necchanti tanmate tu neśvarasya kāraṇatvam kāryābhāvāt na hi kāryam akurvat kāraṇaṃ yuktam na cātmānam eva karoti svātmani kriyāvirodhāt saṃsāramokṣayor apy anupapattiḥ īśvarasya sadaiva muktatvāt tadvyatiriktabandhābhāvāc ca avidyāprayoktṛtvam eva bhagavataḥ kartṛtvam iti cet na advaitapakṣe tasyāpy anupapatteḥ nānātve hi saty avidyāprayoktṛtvam api dṛṣṭam yathendrajālādikartā mantrauṣadhādiprayogadvāreṇa laukikānāṃ viparyayajñānākhyām avidyāṃ pravartayati bhedābhāvāc ca keṣām avidyā kiṃlakṣaṇā vāvidyā kena ca nimitteneśvaras tāṃ prayuṅkte vidyāpi kā yadi brahmasvabhāvaiva tadā nityaṃ vidyāstīty avidyotthānam eva na syāt na hi vidyāyāṃ satyām avidyāvakāśaṃ labhate tayoḥ sahāvasthitivirodhāt avirodhe vā na kadācid avidyocchittir ity apavargānupapattiḥ  tattvānyatvānirvacanīyatvaparihāro 'py ayuktaḥ tattvapratiṣedhād evānyatvasiddheḥ anyatvapratiṣedhād vānanyatvasiddher iti katham ubhayathāpy anirvacanīyatvam keśoṇḍukasya jñānād anyatvena nirvacanīyatvāt tathā ca viparītakhyātiḥ samarthitā tatraiva sadasattvānirvacanīyatvapratiṣedho 'pi kṛtaḥ sata ekadeśakālākārānyatvena pratibhāsanād ity uktam  na ca keśoṇḍuka evāvidyā kiṃ tu tadavabhāsi jñānam taccotpattivināśadharmakatvāt kathaṃ kūṭasthād brahmaṇo na bhinnam anāditvaṃ cāvidyāyāḥ pravāhāpekṣayā anyathā pratyakṣavirodho 'pi syāt tasmād advaite saty avidyāpi na sambhavatīty ato nāvidyākṛtabhedāpekṣayāpi bhedābhidhāyīni vedavākyāny arthavanti sambhavanti  etena yad āhuḥ pratyakṣānumānayor upaplavadarśanād vedānāṃ tv anupaplavatvāt na tatpratipāditasyādvaitasya pratyakṣānumānābhyāṃ bādhā iti tad apy apāsatam vedavākyair eva bādhapratipādanāt kiṃ ca pratyakṣasyopaplutatve vedasiddhiḥ kutaḥ syāt agṛhītāc ca vedān nārthapratipattiḥ pauruṣeyatvaṃ ca vedānāṃ samarthitam tena pratyakṣamūlatvenaiveṣāṃ prāmāṇyam anumānasyāpy upaplutatve padavākyārtheṣu vipratipattau kathaṃ nirṇayaḥ kuto viruddhāviruddhavyākhyānaniścayaḥ svaparavākyānāṃ ca prāmāṇyāprāmāṇyaniścayaḥ kuta iti yad apy uktam āhur vidhātṛpratyakṣam ityādi tad apy ayuktam niṣeddhṛtvenāpi pratyakṣasya samarthitatvāt pramāṇāntarbhāvaprastāve tena bhūtalādiṣu ghaṭādyabhāvavad itaretarābhāvo 'pi pratyakṣeṇa gṛhyate tathā cākṣavyāpārabhāvānuvidhāyinī ghaṭādīnāṃ sattāsaṃvittivat parasparabhedasaṃvittir api sarvalokāvisaṃvādena bhavantī dṛśyate tasmāt pratyakṣeṇāpy advaitajñānaṃ bādhyate aṅgulyāgre kariśatam astītyādi jñānavat  yac coktam vivādāspadībhūtaṃ bhedajñānaṃ bhrāntaṃ bhedajñānatvāc candrādibhedajñānavad iti tad apy ayuktam vidyāvidyayor bhedajñānenānaikāntikatvāt tasyāpi pakṣatvam eveti cet tat kim idānīm avidyaivaikāti tattvajñānaṃ tu nāsty eva tathā cādvaitasiddhir api kutaḥ bhrāntajñānenaivādvaitasiddhau bhedasiddhir api tataḥ syād aviśeṣāt athādvaitajñānaṃ bhrāntaṃ na bhavati bhrāntād bhinnaṃ tarhi tat pratipattavyam tadbhedapratipattiś ca na bhrānteti kathaṃ nānaikāntikatvam  hetvarthaś ca kaḥ kiṃ pratijñārtha eva kiṃ vā tato 'rthāntaram yadi pratijñārtha eva tadārthapunaruktatvaṃ sādhyāviśiṣṭatvaṃ ca syāt na hi bhavaty agnir atra vahner iti atha bhinna eva hetvarthaḥ tadāpy advaitavirodhaḥ tathā dṛṣṭānto 'pi yadi pratijñārtha eva tadā na sādhako 'siddhatvāt punaruktadoṣaś ca bhedābhyupagame tv advaitavirodhaḥ pratijñārthaś ca kaḥ kiṃ pramāṇaprameyetyādisūtrasya yo 'rthaḥ sa eva kiṃ vā tato 'nyaḥ yadi pramāṇādisūtrārtha eva sādhyaḥ tataḥ siddhasādhanam tato 'nyaś cet tadāpy advaitavirodhaḥ  yad apy uktam advaitajñānaṃ bhedajñānasya bādhakam eva taduttarakālabhāvitvāc chuktikādijñānavad iti tad apy anaikāntikam nakhāgre kariśatam astītijñānam anāptavacanāt paścād bhavan na pūrvabhāvinas tadabhāvajñānasya bādhakam iti na cādvaite sādhyasādhanapratipādyapratipādakādibhāva upapadyata iti maunam evādvaitam icchatā kartavyam ity uktam  yat punar etat trailokyāgrahaṇe tato 'nyaḥ kathaṃ ghaṭaḥ pratīyata iti tan na nirvikalpakabuddhau pratiyogigrahaṇam antareṇāpy abhāvapratibhāsanāt gṛhīteṣu cābhāveṣu yathā yathā pratiyogijñānaṃ bhavati tathā tathā tadvikalpena smṛtir eva bhavatīty uktam yo 'sāv artho mayā dṛṣṭaḥ sa etad ātmako na bhavatīty evaṃ smṛtiḥ sarvāvisaṃvādena bhavantī dṛśyate tasmān nirvikalpakajñānena trailokyāgrahaṇe 'pi tato bhinna eva ghaṭo gṛhītas tato ghaṭasmṛtisahakāriṇendriyeṇa ghaṭād bhinnaḥ paṭa iti jñānaṃ savikalpakam eva janyate tataś ca netaretarāśrayo doṣaḥ ekadeśāvasthitānāṃ ca ghaṭapaṭādīnām aṅgulyor iva yugapad api bhedo gṛhyate tato 'pi netaretarāśrayatvam  yac coktam kiṃ lakṣaṇabhedād bhedaḥ pratibhāsabhedād vā iti tan na uktottaratvāt uktam atrādāv eva saṃśayaviṣaye lakṣaṇabhedād bhedo gamyate sarvatra ca saṃśayanimittaṃ nāsti tato nānāvasthā pratibhāsabhedād bhede 'pi nānāvasthā na hi pratibhāsānāṃ bhedagrahaṇe nārthānāṃ bhedavyavasthitir iṣyate yenānavasthā syāt kiṃ tarhi arthānāṃ bhedapratibhāsi jñānam ekam api pratibhāsabheda ity ucyate tasyāgrahaṇe 'pi tadviṣayasya nāgrahaṇam iti samarthitaṃ sahopalambhanirākaraṇaprastāve  yat punar etat sadākārapratītyaviśeṣād iti tan na tulyapramāṇatvāt yata eva pramāṇāt sadākārapratītyaviśeṣo 'vagamyate tata eva pramāṇād deśakālāvayavaguṇakriyājātyādiviśeṣākāraiḥ pratītiviśeṣo 'pi pratibhāty eveti viśeṣākārāṇāṃ sadākārād anyānanyatvābhyām anupapatter iti cet ko 'yaṃ sadākāraḥ kiṃ sattaiva kiṃ tadvān iti yadi sattāsāmānyam tadā tato bhinnā eva viśeṣākārāḥ sāmānyatadvator bhedasamarthanāt na ca śaśaviṣāṇavad asattvaprasaṅgaḥ śaśaviṣāṇasya sattāsambandhābhāvād vivakṣitaviśeṣāṇāṃ tu sattā sambandhitvāt atha sattāvān eva sadākāra ucyate tataḥ sadākārān na deśakālādiviśeṣākārā bhidyante tathāpi sadākārāviśeṣād vargaikatvaṃ sidhyatu na vyaktyaikatvam vyaktyekatvasādhane hi pratyakṣādivirodha uktaḥ tathā ca sūtram saṃkhyaikāntāsiddhiḥ pramāṇānupapattyupapattibhyām iti pramāṇānupapattau tāvan na siddhiḥ sarvavādasiddhiprasaṅgāt pramāṇopapattau ca pramātrādibhedasiddhis tathā coktam catasṛṣu cedaṃ vidhāsu tattvaṃ parisamāpyata iti avidyānibandhanaḥ sarvo 'yaṃ bhedapratibhāsa ity atrāpi pramāṇaṃ vaktavyam na hi vāṅmātreṇa kasyacid arthasya siddhiḥ sarvavādasiddhiprasaṅgād ity uktam pramāṇābhidhānena ca pratipādyapratipādakādibhedasiddhir aparihāryeti  etena śabdādvaitaṃ pratyuktam yad āhuḥ   anādyanidhanaṃ brahma śabdatattvaṃ yadakṣaram  vivartate 'rthabhāvena prakriyā jagato yataḥ   na so 'sti pratyayo loke yaḥ śabdānugamād ṛte  anuviddham ivābhāti sarvaṃ śabde pratiṣṭhitam  yad yenānuviddham tat tato na bhidyate yathā mṛdānuviddhā ghaṭādayo nāmṛdātmakāḥ yo vā yasya parivartaḥ sa tato na bhidyate yathā candraparivarto jalacandraḥ śabdaparivartaś ca sarvo 'rthaḥ śabdākāreṇa pratibhāsanāt tasmāt sarvo 'rthaḥ śabdātmaka iti śabdā api sarvair varṇair anuviddhā varṇāś ca svarair anuviddhāḥ svarāś ca nādenaikenānuviddhās tasmād ekaṃ śabdātmakaṃ sarvaṃ jagad iti advaitābhidhānād eva vijñānādvaitabrahmādvaitaśabdādvaitādīnāṃ na kaścid viśeṣaḥ pratiṣṭhāpanaprakriyābhedaṃ muktvā vijñānādvaitam anyathā pratiṣṭhāpayanti brahmādvaitam anyathā śabdādvaitam anyathety etāvan mātreṇādvaitavādināṃ matabhedaḥ na tv advaite 'pi kaścid bhedaḥ tathā ca sūtrakṛtā sarveṣām advaitavādināṃ pratiṣedhārtham ekam eva sūtram uktam sāṃkhyaikāntāsiddhir ityādi satkāryapratiṣedhāt na sparśādyākāreṇa śabdatattvasya pariṇāma iti  nāpy avidyāvaśena bhedapratītiḥ avidyā hi mithyājñānam ucyate tac ca deśakālabhedena nimittabhedena ca svarūpataś ca bhidyate anyathā sarvatra sarvadā sarveṣāṃ ca keśādibhrāntiprasaṅgaḥ tattvajñānānudayaprasaṅgaś ca nimittābhāvāt nimittasadbhāve ca nimittānaimittakayor bhedādvaitavirodhaḥ tatrāpy avidyāta eva bheda iti cet evaṃ tarhi na vastutas tattvajñānaṃ kutaścid kadācid utpadyata ity apavargānupapattiḥ avidyānimittatve ca tattvajñānāpavargayoḥ keśoṇḍukādivad avāstavatvaprasaṅgaḥ tataś cetaraśāstravad advaitaśāstram apy apuruṣārthaṃ vastutaḥ prāptam  api ca mokṣaḥ kasya cintyate tasyaiva brahmaṇa ity ayuktam tasya svabhāvamuktatvāt saṃsāritve vā na kaścin mukto 'stīti mokṣatadupāyayoḥ kenacid apy adṛṣṭatvād anupadeśaprasaṅgaḥ tadanupadeśe ca kutas tatra pravṛttiḥ pravartamāno 'pi yadaiko muktaḥ tadaiva saṃsārocchedaprasaṅgo 'nyasya saṃsāriṇo 'sambhavāt avidyāvaśān nātmābhimāna iti cet kim apavarge 'pi avidyā na kṣīṇā na ca muktād anyo 'py ātmāsti yasyāvidyā syāt jīvātmānaḥ santīti cet te kim anye ananye vā yady anye tadaikatvavirodhaḥ atha muktād ananye tataḥ kathaṃ jīvātmanāṃ saṃsāraḥ  etena jalacandravad ity apu nirastam yathaiva hi rāhucchanne candre na kvacij jalacandra upalabhyate evaṃ paramātmanāpavargaprāpte saṃsārī na kvacid upalabhyate  sukhaduḥkhādivyavasthānupapattiprasaṅgaś ca yathā yādṛśam ākāśasthasya candrasya rūpam upalabhyate tādṛśam eva sarvajalacandrāṇām na praticandraṃ rūpavyavasthāsti tathā yādṛśam eva svātmanaḥ sukhaṃ duḥkhaṃ vā jñānecchādikaṃ vā tādṛśam eva sarvasya syāt pratipuruṣaṃ sukhādivyavasthānupapattiḥ śarīrabhedād vyavastheti cet na adṛṣṭatvāt bālakaumārayauvanādiśarīrabhede 'pi vyavasthā na dṛṣṭā pūrvaśarīreṣv anubhūtāni sukhādīni śāstrādīni ca vṛddhaśarīre 'py anusandhatte mama sukham āsīd iti  etena ghaṭākāśamaṭhākāśādyudāharaṇaṃ pratyuktam kiṃ ca yathā ghaṭanivṛttāv eva ghaṭākāśaṃ muktaṃ bhavaty evaṃ dehanivṛttāv eva tadavacchinnaḥ pumān muktaḥ syād ity ayatnasiddho mokṣaḥ prasaktaḥ tataś ca mokṣaśāstraṃ vyartham  dehanivṛttāv apy avidyādisaṃskāras tatkṛto 'sti tadavacchinnasya pṛthagbhūtasyevātmapradeśasya saṃsāra iti cet na vikalpānupapatteḥ sa hi dehakṛtaḥ saṃskāraḥ kiṃ dehavat paricchinnadeśaḥ kiṃ vākāśasattāvad vyāpaka iti prācye pakṣe citrakūṭadeśasthena dehena svāvacchinna evātmapradeśaḥ kṛtasaṃskāras tatraiva janmāntaraṃ janayet sukhaduḥkhādyupabhogo 'pi tatraiva syāt anyapradeśasya tatsaṃskāreṇāvachinnatvāt atha gatvaraḥ saṃskāraḥ pradeśāntaram apy avachinatti na avidyādharmādisaṃskārasya niṣkriyatvena gamanānupapattiḥ kiṃ ca muktam api pradeśaṃ gatvāvacchindyāt tadavacchede ca muktasya punaḥ saṃsāritvaprasaṅgaḥ tatraivāvasthitaḥ pradeśāntare 'pi svakāryaṃ saṃskāraḥ karotīti cet evam api muktapradeśe 'pi kuryād iti sa eva prasaṅgaḥ  athākāśasattāvad vyāpakaḥ saṃskāraḥ tena tarhi sarve 'py ātmapradeśā vyāptā iti na kaścit pradeśo 'pavṛktaḥ syāt etena maṇisūtrādinidarśanaṃ pratyuktam ghaṭākāśādidhvāntenāsyāpi tulyadoṣatvāt tasmān na sarvadeheṣv eka evātmeti  atha taptāyaḥpiṇḍād agnikaṇā ivātmatattvāj jīvātmāno 'saṃkhyātā utpadyante teṣāṃ saṃsāramokṣajñānādivyavastheti na saṃsāriṇām apy ātmanām anāditvasya prasādhitatvāt kṛtakānāṃ cānityatvaprasaṅgas tato 'paralokitvam  atha samudrād udakavat tata eva niḥsaranti punas tatraiva līyanta iti na samudravad brahmaṇaḥ sāvayavatvādidoṣaprasaṅgāt pratiṣiddhaś ca satkāryavādaḥ tena pariṇāmalayapakṣe na dṛṣṭāntaḥ kaścid siddhaḥ  athāvidyaiva jīvātmā tasya cānāditvam asaṃkhyātatvaṃ saṃsāritvaṃ ca tannivṛttiś ca mokṣa iti sa kasyeti vācyam brāhmaṇas tāvan na sambhavatīty uktam pradīpanirvāṇavad iti cet tadarthaṃ kaḥ pravartate jīvātmaiveti cet na ātmanivṛtter apuruṣārthatvāt avidyāsvabhāvo hi jīvātmā kim artham ātmānaṃ nivartayati na ca tasyātmanivṛttāv upāyo 'sti vidyā hi tāvan nāvidyātmake jīve prādurbhavati virodhāt nāpi brahmaṇi tatra nityatvāt na copāyāntareṇāvidyāyā ātyantikaḥ kṣayaḥ sambhavati na ca mithyājñānād anyā kācid avidyāsti jñānasya ca sarvasyāśritatvaṃ samarthitam tenāvidyā kasyeti vācyam brahmaṇas tatpradeśasya vā na sambhavatīty uktam na hy ekāśrayatve sukhaduḥkhasmṛtyādīnāṃ vyavasthā sambhavati śarīrabhede 'py anusandhānadarśanāt garbhaśarīrānubhūteṣv ananusandhānavad iti cet na tatra smṛtihetoḥ saṃskārasyānutpannatvād vinaṣṭatvād vābhibhūtatvād vā śarīrāntareṣv apy evam iti cet na tatrāpy asmṛtiprasaṅgāt dṛśyate copādhyāyasya śāstrārthādyanusmṛtiḥ tatas tatsaṃskāro 'nabhibhūta evāstīti gamyate tataḥ śiṣyāder api smṛtiprasaṅgas tadātmaikatvāt kaumārādiśarīreṣv iva tasmāt pratiśarīraṃ sukhaduḥkhasmṛtyādivyavasthopalambhān nānātmeti nanu bhavatpakṣe 'pi sarve 'py ātmāno vyāpakatvāt sarvasminn api śarīre santīti vyavasthānupapattiḥ ekasmiṃś ca śarīre sarvapuruṣāṇāṃ liṅgaṃ gṛhyeta na adṛṣṭaniyamād vyavasthopapatteḥ yatkṛtenādṛṣṭaviśeṣeṇa yaccharīram utpāditam tat tasyaiva bhogāyatanaṃ bhavaty ātmāntarāṇāṃ tu tatra sannidhimātreṇa sattvaṃ na tv adhiṣṭhātṛtvenety ato naikasminn api śarīre sarveṣāṃ liṅgopalabdhiprasaṅga iti tad evaṃ sthitam etat saṃsāryātmāno 'saṃkhyātāḥ paramātmā tv eka evety ataḥ paramopāsanadvāreṇa keṣāṃcin mokṣagamane 'py avirodhaḥ tasmāt paramātmanopāsanāṅgatvenāpavargasādhanatvād uktaṃ paramātmano 'paramātmabhyo 'rthāntaratvena parijñānam iti  kaḥ punas tasyopāsanavidhir ity ucyate sa copāsanavidhiḥ kleśakṣayasamādhilābhārtham anuṣṭhānam yena kenacid upāyena kleśā rāgadveṣamohākhyāḥ kṣīyante maheśvaraviṣayaṃ cittaikāgryaṃ ca prāpyate sa upāyo 'nuṣṭhīyamānaḥ parameśvaropāsanavidhir ity ucyate tatra yogāc cādhyātmavidhyupāyaiḥ iti vacanāt pātañjalādiśāstreṣv apy upadiṣṭa upāyaḥ svaśāstravirodhena pratipattavyaḥ tatra yuktisāmarthyāc ca paramatam apratiṣiddham anumatam iti hi tantrayuktiḥ tenājñānātmakāḥ suvarṇadānādīkṣādaya upāyā nātra gṛhyante teṣāṃ rāgādikṣapaṇe sāmarthyābhāvāt akṣapiteṣu ca saṃsāranivṛttir na sambhavatīti vicāritaṃ duḥkhasūtre dvādaśavidhaprameyatattvajñānam antareṇānyathā jñānaṃ nopāya ity api vicāritam dvādaśaprameyajñānam api notpannamātram asahāyaṃ rāgādinivṛttau samartham kiṃ tarhi yogopāyānuṣṭhānasahitam  yogaś ca vyutthitāvyutthitāvasthābhedena dvividhaḥ tatra vyutthitāvasthāyāṃ tapaḥsvādhyāyādilakṣaṇaḥ kriyāyogaḥ sevanīyaḥ tathā coktam tapaḥsvādhyāyeśvarapraṇidhānāni kriyāyogaḥ kleśatanukaraṇārthaḥ samādhibhāvanārthaś ca arthakramam āśrityeha viparyayeṇa pāṭhaḥ kṛtaḥ pātañjale tu sūtre samādhibhāvanārthaḥ kleśatanukaraṇārthaś ceti pāṭhaḥ tatrādhyātmikādiduḥkhasahiṣṇutvaṃ tapaḥ bāhyanimittanirapekṣaṃ śarīraṃ mānasaṃ ca duḥkham ādhyātmikam manuṣyapaśvādīni bhūtāny adhikṛtyotpannam ādhibhautikam devaprayuktaṃ śītātapādinimittam adhikṛtyotpannam ādhidaivikam tad etat trividham api duḥkhaṃ śāntabhāvena niyamaṃ kṛtvā sahamānasya dharmādharmayoḥ saṃcayakṣayau kurvat tapa ity ucyate tato dharmasaṃcayād yogapravṛttihetuḥ śraddhādyatiśayo bhavati adharmakṣayāc ca vyādhisaṃstyānasaṃśayapramādālasyādīnām antarāyāṇām upaśamaḥ tato 'nākulaṃ cittaṃ samādhīyate  nanu duḥkhebhyaś cittavikṣepa eva bhavaty ato na yogārthinā tapaḥ kartavyam dharmādharmayoḥ saṃcayakṣayau ca japapratyāhārādibhya eva bhavataḥ tapaḥsādhanatve tu pramāṇaṃ nāstīti naitad asti yo hy unmādakāmādibhir abhibhūtaḥ sa kathaṃ japapratyāhārādikaṃ kartuṃ śaknoti atas tena tapaḥ kartavyam yathā vastrasya sthūlo malaḥ sthūlopāyena nivartyate sūkṣmas tu sūkṣmopāyeneti tathātmanaḥ sthūlo malas tāvat sthūlopāyena nivartyate sūkṣmas tu paścāt sūkṣmopāyena japapratyāhārādinā nivartyata iti  yac coktam dharmasaṃcayādes tapaḥsādhanatve pramāṇaṃ nāstīti tan na āgamasiddhatvāt tathā ca manuḥ   tapomūlam idaṃ sarvaṃ yad daivaṃ mānuṣaṃ sukham  tapomadhyaṃ budhaiḥ proktaṃ tapo 'ntaṃ vedadarśibhiḥ   mahāpātakinaś caiva śeṣāś cākāryakāriṇaḥ  tapasaiva sutaptena mucyante kilbiṣāt tataḥ   yat kiṃcid enaḥ kurvanti manovāṅmūrtibhir janāḥ  tat sarvaṃ ninudanty āśu tapasaiva tapodhanāḥ  yady api tapaḥ svargādiphalakam api bhavati tathāpi viśiṣṭajñānavairāgyādisahakāryupakṛtaṃ cittaprasādam eveṣadvyavadhānena karoti prasanne tu citte tapo niyamaṃ cāndrāyaṇādikaṃ parisamāpya yogāṅgāny evānutiṣṭheta yas tu pūrvajanmakṛtatapaḥsāmarthyāt pratyāhārādiṣu samartha eva taṃ prati tapo nopadiśyate tadarthasya siddhatvād iti  praśāntamantrasyeśvaravācino 'bhyāsaḥ svādhyāyaḥ kṣudrasiddhihetur apīśvaravācī mantro 'stīti tatpratiṣedhārthaṃ praśāntagrahaṇam paramātmaikaniṣṭhena bhavitavyam iti jñānārtham īśvaragrahaṇaṃ yogaśāstrārthābhyāso vā svādhyāya iti parameśvaratattvasya bhaktyatiśayāt prabandhenānucintanaṃ paryālocanam īśvarapraṇidhānaṃ stutijapapuṣpādibhir ārādhanaṃ vā sarvakriyāṇāṃ paramagurāv arpaṇaṃ vā tadvācakasya praṇavasya japas tadarthabhāvanaṃ ceti seyaṃ tapaḥsvādhyāyādilakṣaṇakriyāyogahetutvād yoga ity ucyate sa ca kriyāyogaḥ saṃsevyamānaḥ samādhiṃ bhāvayati kleśāṃś ca tanūkaroti  ke punar atra kleśāḥ kriyanto vety ucyate samāsato rāgadveṣamohāḥ kleśāḥ te hi samādhipratyanīkatvena saṃsārāpattihetutvena ca puruṣaṃ kleśayantīti tatrāśaktilakṣaṇo rāgaḥ asahiṣṇutvalakṣaṇo dvaṣaḥ mithyāpratyayo moha iti nanu avidyāsmitārāgadveṣābhiniveśāḥ kleśāḥ iti patañjaliḥ tato 'smitābhiniśeśayoḥ kiṃ nātrābhidhānam na asambhavād atraivāntarbhāvāc ca tathā hi dṛgdarśanaśaktyor ekātmatevāsmitā iti lakṣaṇam uktam asyārthaḥ puruṣo dṛkśaktir buddhir darśanaśaktiḥ tayor ekasvarūpāpattir ivāsmitā bhoktṛbhogyaśaktyor atyantāsaṃkīrṇayor avibhāgaprātvāv iva satyāṃ bhogaḥ prakalpyate svarūpapratilambhe hi tayoḥ kaivalyam eva bhavati iti etac ca pradhānapratiṣedhād bhogapratiṣedhāc ca pratiṣīddham vibhakte cāvibhāgajñānam avidyaiva na tato 'nyāsmitā tathābhiniveśalakṣaṇam svarasāvāhī viduṣe 'pi tathā rūdho 'bhiniveśaḥ yo 'yam ātmāśīrjātamātrasyāpi sarvaprāṇino bhavati mā na bhūvam bhūyasam iti maraṇatrāsaḥ so 'bhiniveśaḥ so 'nādimaraṇaduḥkhānubhavārūḍhavāsanātmatvāt svarasavāhīty ucyate sa ca yathātyantamūḍheṣu dṛśyate tathā viduṣo 'pi jñātapūrvāparāntasyārūḍhaḥ pratīyata iti asyāpi mohe dveṣe vāntarbhāvaḥ avaśyambhāvini maraṇe jīvitāśātasmiṃstad iti pratyayarūpatvāt mohaḥ viduṣo 'py adhyātmadoṣavaśād diṅmohādivan mohaḥ sambhavatīty uktam maraṇaduḥkhāsahiṣṇutvam eva maraṇatrāsaḥ tena dveṣān na bhidyate kiṃcid vaidharmyād bhede tv īrṣyāmanyumātsaryamadamānādīnām api bhedaprasaṅgaḥ tataś ca pañcatvaniyamo 'pi na syāt tasmāt trividhaḥ eva kleśaḥ tathā ca sūtram tattrairāśyarāgadveśamohārthāntarabhāvāt iti nanu doṣāṇāṃ trairāśyam uktam kleśāḥ kiṃ tato 'nye doṣā eva hi na pravṛttiḥ pratisandhānāya hīnakleśasya ity atra kleśaśabdena uktāḥ sūtrakṛteti ta ete kleśāḥ kriyāyogam anutiṣṭhadbhir vidvadbhir pratidinaṃ tanūbhavantaḥ pratyakṣeṇāpy upalabhyanta iti yathā ca kriyāyogaḥ kleśakṣayahetuḥ tathā yogāṅgāny apīty atas tāny apy atiyatnenānuṣṭheyāni  kāni punas tāni yogāṅgāni kiyanti cety ucyante yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇadhyānasamādhayo 'ṣṭāv aṅgāni aṅgāni nirvartakānīty arthaḥ samādhitaḥ ko 'nyo yogo yasya samādhir aṅgam iti cet samādhir evāntyaprakarṣāpanno yogaḥ tasya pūrvaḥ samādhir aṅgam antyaśabdasyādyamadhyaśabdavat atha vā sarvo 'pi samādhiprakarṣaḥ pūrvasamādhijanyatvena yoga uttaraprakarṣajanakatvenāṅgam iti yadi samādhita eva samādhir bhavati nanv evam ekam evāṅgaṃ prāptam ato 'ṣṭāv aṅgānīti na vācyam na pūrvapūrvasiddhāv uttarottrāsiddheḥ na hi yamāsiddhau niyamaḥ sidhyati niyamāsiddhau cāsanaṃ na sidhyati āsanāsiddhau ca prāṇayāmo na sidhyati tadasiddhau pratyāhāro na sidhyati tadasiddhau dhāraṇā na sidhyati tadasiddhau dhyānaṃ na sidhyati dhyānāsiddhau ca samādhir na sidhyaty ato ṣṭāṅgānām api yogāṅgatvam iti   tatra deśakālāvasthābhir aniyatāḥ puruṣasya śuddhivṛddhihetavo yamāḥ śuddhir adharmakṣayaḥ vṛddhir dharmopacayaḥ atha vā śuddhiś cittavaimalyam vṛddhir yogotkarśaḥ taddhetavo ye deśādibhir aniyatāḥ sarvasmin deśe 'nuṣṭhīyante sarvasmin kāle sarvasyām avasthāyām te yamā ahiṃsādayaḥ  nanv ahiṃsādayo 'pi kaiścid deśādiniyamenānuṣṭhīyante yathā tīrthe hiṃsāṃ na kariṣyāmi sarvadivaseṣu vā ayuddhāvasthāyāṃ vā prāṇivadhaṃ na kariṣyāmīti na deśādyapekṣitve 'hiṃsādīnām api niyamatvāt ata eva gṛhasthādeḥ paramārthato niyamāḥ santi yamair upeto hi yatir ity ucyate yamābhāve kathaṃ gṛhasthāder niyamaniṣpattir iti cet na pravartakadharmaniṣpādakaniyamaniṣpatter avirodhāt nivartako hi yatidharmaḥ taddhetavo niyamābhraṣṭayam asya na niṣpadyanta iti   deśakālāvasthāpekṣiṇaḥ puṇyahetavaḥ kriyāviśeṣaniyamāḥ tatra deśāpekṣi devatāpradakṣiṇam kālāpekṣi sandhyopāsanam japakriyā tu śudhyavasthāmātram apekṣate puṇyātiśayaṃ pratideśādyapekṣitatvam asty anantam śivasannidhāv ityādiśravaṇāt evam anye 'pi kriyāviśeṣā deśādyapekṣatvena niyamā iti pātañjalābhiprāyeṇa tu nivṛttilakṣaṇā yamāḥ pravṛttilakṣaṇā niyamā iti yamaniyamalakṣaṇaṃ draṣṭavyam tathā coktam ahiṃsāsatyāsteyabrahmacaryāparigrahā yamāḥ śaucasantoṣatapaḥsvāyādhyeśvarapraṇidhānāni niyamāḥ iti   yogakarmavirodhi kleśajayārthaṃ karaṇabandha āsanam yogakriyāyā virodhinaḥ kleśā vyādhyādayaḥ teṣāṃ hy āsanajayāj jayaḥ śruyate karaṇāny atra śarīrāvayavāḥ pādādayaḥ teṣāṃ bandhaḥ saṃyamaḥ prāṇāyāmādisiddhyarthaḥ tad āsanaṃ sthiraṃ sukhenopaveśanam ity arthaḥ tac ca padmakasvastikādyanekaprakāram  koṣṭhasthavāyoḥ śvāsapraśvāsalakṣaṇasya gatichedaḥ prāṇāyāmaḥ pracchanne nivāte nirjane niḥśabde ca pradeśe yathāsukham āsanaṃ baddhvā recakapūrakakumbhakaprakāraḥ kartavyaḥ sa ca śanaiḥ śanair jetavyo vanagajendravat yathā vanagajendraḥ prayogena śanair jīyamāno mahāntam upakāraṃ karoti haṭhādaprayogena gṛhītas tu vināśam eva karoti tathā vāyuḥ prayogeṇa śanair jīyamāno 'śeṣam adharmaṃ rāgādimalaṃ ca nirnāśya yogaṃ prāpayati aprayogeṇātikramyāvagṛhītas tu vātagulmādyanartham eva karotīti  samādhiprayatnīkārthebhyaḥ samantāc cetaso vyāvartanaṃ pratyāhāraḥ pratyāhṛte hi cetasīndriyāṇy api pratyāhṛtāni bhavati kasmāt tanmūlanatvād indriyāṇāṃ pravṛtteḥ pratyāhārābhiyuktasyendriyajayaḥ samādhilābhaś ca bhavati nānyatheti  deśabandhaś cittasya dhāraṇā ko 'tra deśaḥ kaś ca deśo cittasya bandha iti śarīrādyavayavaḥ pādādiḥ bāhyo vā sūryamaṇḍalādir deśa ity eke vayaṃ tu brūmaḥ paramātmaivātra deśo 'bhipretaḥ tadārādhanapravṛttatvān mokṣāsthinaḥ pādādiṣu dhāraṇānaṃ hi viṣṇulokādiprāptiḥ phalaṃ śrūyate cittasya manasaḥ prayatnena dhāraṇaṃ niścalīkaraṇaṃ bandha ity ucyate sādhāraṇeti  tatraikatānātā dhyānam tasmin dhāraṇādeśe dhyeyālambanasya pratyayasya sadṛśaḥ pravāhaḥ pratyayāntareṇāpareṇāparāmṛṣṭo dhyānam tatraikatānatety ukte 'pi cittasyety anuvṛtteś cittasyaikatānateti gamyate manasaś ca sadṛśapratyayapravāhakartṛtvam evaikatānateti  tad evārthamātranirbhāsasvarūpeṇa śūnyam iva samādhiḥ dhyānam eva dhyeyākāramātranirbhāsapratyayātmakena svarūpeṇa śūnyam iva yadā bhavaty upādhisaṃsargāt sphaṭikavat tadā samādhir ity ucyate yad vā dhyānotkarṣān nivātācalapradīpāvasthānam ivaikatraiva cetaso 'vasthānaṃ samādhir abhidhīyate sa ca prajñālokacihnaḥ samādhyutkarṣatāratamyād viprajñālokotkarṣatāratamyaṃ bhavati  tad evam etāni yogāṅgāni mumukṣuṇā sarveṣu brahmādisthāneṣv anekaprakārāṇi sātiśayakṣayavadhabandhaparikleśādīni duḥkhāni bhāvayatā sarvatrānabhiratisaṃjñitaṃ paraṃ vairāgyam āśritya maheśvare tu atyantotkṛṣṭaguṇadarśanāt paramāṃ bhaktim āśritya taddarśanārtham atyantābhiyogena sevitavyāni tataḥ samādhiprakarṣātiśayaṃ prāptāv acireṇaiva kālena bhagavantam anaupamyasvabhāvaṃ śivam avitathaṃ pratyakṣataḥ paśyati dṛṣṭvā niratiśayaṃ śreyo 'pavargākhyaṃ prāpnoti tathā coktam   yadā carmavad ākāśaṃ veṣṭayiṣyanti mānavāḥ  tadā śivam avijñāya duḥkhasyānto bhaviṣyati   tam eva viditvātimṛtyum eti  ityādi ca  ātmatvāviśeṣeti kasmān nānyadarśanān mokṣa iti cet na anyasya sarvānimittatvāt na hy anyo 'py ātmā sarvotpattimatāṃ nimittam iti dikkālayor api sarvotpattimatāṃ nimittakāraṇatvād aviśeṣa iti cet na apramāṇakatvāt  nanv apramāṇakatvam asiddham yataḥ kālaḥ parāparavyatikarayaugapadyāyaugapadyacirakṣiprapratyayaliṅgaḥ teṣāṃ viṣayeṣu pūrvapratyayavilakṣaṇānām utpattāv anyanimittāsambhavāt yad atra nimittam sa kālaḥ kṣaṇalavanimeṣakāṣṭhākalāmūhūrttayām āhorātrārdhamāsamāsatvaryanasaṃvatsarayugakalpamanvantarapralayamahāpralayavyavahārahetuś ca sarvakriyāṇāṃ cotpattisthitivināśahetuḥ tadvyapadeśāt sa ca talliṅgaviśeṣād eka eva kriyābhedān mativat pācakavad vā nānopacaryate guṇavattvād anāśritatvāc ca dravyam iti  tathā dik pūrvāparādipratyayaliṅgā mūrtadravyam avadhiṃ kṛtvā mūrteṣu evaitasmād idaṃ pūrveṇedaṃ paścimenedaṃ dakṣiṇenety evamādayo daśa pratyayā yato bhavanti sā dig iti nimittāsambhavāt dravyaṃ ca dik guṇavattvād anāśritatvāc ca digliṅgāviśeṣād ekatve 'pi sūryasaṃyogopādhivaśāt pracītyādibhedena daśa diśa ity upacāraḥ tathā lokapālaparigrahavaśān mohendrīyādibhedena taddaśatvopacāraḥ sarvakāryotpattyādihetutvaṃ ca diśo 'pi tadvyapadeśād gamyata iti  atrocyate sāmānyena nimittamātrapūrvakatve sādhye siddhasādhanam īśvarādinimittatvāt bhūtātmāntaḥkaraṇatadguṇādivyatiriktanimittapūrvakatve sādhye tu dṛṣṭānto nāsti nanu pariśeṣasiddhir iṣṭā yasmād uktaṃ teṣām ityādiḥ teṣāṃ yugapadādipratyayānāṃ viṣayeṣu paṭādiṣu pūrvapratyayaḥ kriyāguṇasāmānyādiviśeṣaṇāḥ paṭādipratyayāḥ tadvilakṣaṇas tu yugapadādipratyaya eva teṣām utpattau kālād anyanimittaṃ na sambhavatīty arthaḥ na pariśeṣasyāsiddhatvāt  tathā hi bhagavān īśvaras tāvat sarveṣāṃ jñānājñānātmakānāṃ kāryāṇāṃ nimittam asti karmedriyādikaṃ ca yathāsambhavam asti navīśvarādinimittaṃ paṭādipratyayeṣv api sādhāraṇaṃ tatas tannimittatve paṭādipratyayair aviśeṣaprasaṅga iti na samānatvāt dikkālāyor api sarvotpattimatāṃ nimittakāraṇatvaṃ bhavadbhir iṣṭam tatas tannimittatve 'py aviśeṣaprasaṅga iti  nanu yugapadādipratyayeṣv eva kālasyāsādhāraṇanimittatvam pūrvāparādiṣv eva diśo 'sādhāraṇanimittatvam kāryāntareṣu ca sarveṣu sādhāraṇaṃ tato nāviśeṣaprasaṅga iti na tadātmabhedāt na hi kālasya diśo vā kāryaviśeṣaṃ pratyātmabhedo 'sti abhinne cātmanā sarvakāryanimittatve maheśvaravat kathaṃ kvacid asādhāraṇatvam  athaikasyevetthaṃ svabhāvo 'bhyupagamyate yena keṣāṃcid utpattau sādhāraṇaṃ nimittaṃ bhavati keṣāṃcid asādhāraṇam iti tathāpi na kiṃcit kālakalpanayā maheśvarasyaiva tathā svabhāvaḥ kalpyatām tasya hi jagannimittatvaṃ sādhitam dikkālayos tu na sarvakāryanimittatve 'sti pramāṇam  nanu tadvyapadeśād ity uktam satyam uktam idam ayuktaṃ tūktam na hi yena yad vyapadiśyate tat tasya nimittam ity asti vyāptiḥ kākadaṇḍādīnāṃ gṛhapuruṣādyanimittatve 'pi tadvyapadeśakatvāt utpattyādy api rūpādinā vyapadiśyamānaṃ dṛṣṭam śuklam utpannam śuklaṃ tiṣṭhati śuklaṃ vinaṣṭam iti  tṛtīyāsaptamyantenāpy ajanakena vyapadeśo dṛśyate yathā devadattasya sutaḥ kṛṣṇena rūpeṇa viśālenākṣṇā cotpannaḥ śikhayā parivrājakas tiṣṭhati raktena vāntena mṛtaḥ puruṣa iti sabhāyāṃ me śūlam utpannam sabhāyāṃ caitras tiṣṭhati mṛtaś ceti mama bhrātaryāgate suta utpannaḥ tvayyāgate vṛṣṭir utpannety evamādi  atha yugapadādipratyayaviśeṣāṇām eva nimittaṃ kāla iṣyate na yugapatpratyayābhāvaprasaṅgāt tathā hi yat kāryajātam ekasmin kāle kṛtam tadyugapat kṛtam ity ucyate tad yady eka eva kālas tataḥ sarvakriyāṇām ekakālotpādān na kiṃcid ayugapat kṛtaṃ syāc cirakṣipravyavahārābhāvaprasaṅgaś ca yat khalu bahunā kālena kṛtaṃ taccireṇa kṛtam ity ucyate yac ca svalpena kālena kṛtaṃ tat kṣipraṃ kṛtam ity ucyate tac caitad ubhayaṃ kālaikatve durghaṭam  nanu maṇivad utyācakavaddhopādhibhedāt kālabhedam ity uktam kaḥ punar atropādhibhedaḥ kriyābheda eveti cet nanu yugapat kṛtam ity atrāpi kriyābhedo 'sty eva kim ity ayugapat pratyayo na bhavati  kramabhāvikriyābhedaḥ kālābhedavyavahārahetur iti cet kramabhāva iti ko 'rthaḥ yugapad anutpādaḥ yugapad anutpāda iti ko 'rthaḥ ekasmin kāle 'nutpādaḥ nanv evam itaretarāśrayatvaprasaṅgaḥ yāvan na kālasya bhedaḥ sidhyati tāvan na kriyāṇāṃ bhinnakālotpādalakṣaṇaḥ kramaḥ sidhyati yāvac ca kriyāṇāṃ na kramabhāvaḥ sidhyati tāvan na kālasyopādhibhedād bhedaḥ sidhyatīti tasmāt kriyādharma eva kaścit kṣaṇaparyāyaḥ kālaśabdasyārthaḥ tatsamāhāreṣu lavanimeṣādivyavahāro 'pi draṣṭavyaḥ ekasamāhāreṣu dvitryādivyavahāravat gurutvasamāhāreṣu karṣapalādivyavahāravac ca evaṃ caikakālam idam cirotpannam kṣipram utpannam anantarotpannam ity evamādivyavahāra upapadyate  etena parāparavyatikaraḥ pratyuktaḥ katham dikkṛtāparatvādhāre yūnyaparatvam dikkṛtaparatvādhāre tu sthavire paratvam ity ayaṃ parāparayor vyatikaraḥ so 'pi kālaikatve durghaṭaḥ yathā hi bhūmyavayavair ālokāvayavair vā bahubhir antaritaṃ vastu viprakṛṣṭaṃ param iti cocyate svalpais tv antaritaṃ sannikṛṣṭam aparam iti cocyate tathā bahubhiḥ kṣaṇair ahorātrādibhir vāntaritaṃ viprakṛṣṭaṃ param iti cocyate svalpais tv antaritaṃ sannikṛṣṭam aparam iti cocyata iti bahvalpabhāvaś ca gurutvaparimāṇādivad apekṣānibandhanaḥ kālaikatve durghaṭa iti  nāpi kriyaiva kālaḥ tadviśeṣaṇatvāt parimāṇādivat yathaiṣām ekaṃ parimāṇam eteṣāṃ bhinnaṃ parimāṇatvam tathaiṣām ekaḥ kālaḥ eteṣāṃ bhinnakālatvam iti pratītiḥ tatra yathāṇutvamahattvādayaḥ parimāṇaviśeṣāḥ tathā kṣaṇalavādayaḥ kālaviśeṣās tathā hi yato nālpataraṃ parimāṇam tat paramāṇutvam tathā yato nālpataraḥ kālaḥ sa kṣaṇa iti evaṃ ca talliṅgāviśeṣād ekatvam ity ayuktam gurutvaparimāṇāder apy ekatvaprasaṅgaḥ tulyacodyaparihāratvāt  dravyatvam apy anenaiva pratyuktam kālasya kriyāviśeṣaṇatvena parimāṇādivat pratibhāsamānād anāśritatvam asiddham parimāṇāder api vānāśritasyaiva viśeṣaṇatvam astu na ca viśeṣaṇaviśeṣaṇatve 'pi daṇḍāder iva mattvam upalabhyante tan na guṇavattvam apy asti saṃkhyādimātreṇa ca sāmānyāder api guṇavattvaprasaṅgaḥ tasmān na dravyaṃ kālaḥ  etena diśo 'pi dravyatvaṃ pratyuktam mūrtadravyadharmatvād diśāṃ dīrghatvahrasvatvādivat tadviśiṣṭapratyayānāṃ mūrteṣv eva bhāvāt daśadhābhedas tu diśāṃ vāstavo 'py astu ko virodhaḥ  nanu vāstavatve yathā vārāṇasyāḥ paścimena prayāgaḥ tathā kānyakubjād api syāt na anaikāntāt sannikarṣaviprakarṣādayo hi dharmā vāstavā iṣyante na ca yathā pratiṣṭhānāpekṣayā sannikṛṣṭaḥ prayāgaḥ tathā kānkubjāpekṣayāpīti tasmāt pratiniyatanimittāpekṣayā prācyādidharmāṇām apy abhivyaktir ity alaṃ prasaṅgena tan na dikkālayoḥ sarvotpattimatāṃ nimittakāraṇatvam  api ca yady upādānādyabhijñasya kālasya diśo vā jagannimittatvam iṣṭam tadā maheśvara eva nāmāntareṇoktaḥ syāt acetanatve tv anupāsyatvāt na taddarśanaṃ śreyaḥsādhanaṃ syāt cetano hi rājarṣiprabhṛtibhiḥ pratidinaṃ vinayena dṛśyamānaḥ kadācit prasanno bhūtvānugrahaṃ yathāsāmārthyena kurvann upalabhyate nācetano 'samartho vā tasmāc chivadarśanād eva mokṣa iti  kaḥ punar ayaṃ mokṣa iti eke tāvad varṇayanti samastātmaviśeṣaguṇocchittau saṃhārāvasthāyām ākāśavad ātmanaḥ sarvadāvasthānaṃ mokṣaḥ kasmāt sukhaduḥkhayor avinābhāvitvena vivekahānānutpatteḥ na ca sukhārthaiva prekṣāvatām pravṛttiḥ kaṇṭakādiduḥkhaparihārārthatvenāpi pravṛtter upalambhāt na caitac chāstraṃ viṣayiṇaḥ pratyārabdhaṃ yena nirviṣaye mokṣe pravṛttir na syāt kiṃ tu ye 'tyantaṃ duḥkhān nirviṇṇāḥ tān prati duḥkhocchedārthaṃ mokṣe pravartate teṣāṃ duḥkhatrayābhighātāt taducchedamātrārthitvād iti  mohāvasthātvān mūrcchādyavasthāvad atra vivekināṃ pravṛttir na yuktety āhur anye taduktam   duḥkhahānāya no yuktaṃ sukhaṃ duḥkhātmakaṃ varam  na hi kaścit padārthajño mohasiddhyai pravartate   varaṃ vṛndāvane ramye śṛgālatvaṃ vṛṇomy aham  na tu nirviṣayaṃ mokṣaṃ gautamo gantum icchati  kiṃ ca yathā saṃsārāvasthāyāṃ sukham iṣṭaṃ duḥkhaṃ vāniṣṭam tathā mokṣāvasthāyāṃ duḥkhanivṛttir iṣṭā sukhanivṛttis tv aniṣṭeti samavyayaphalatvāt tatra pravṛttir ayuktā yad uktam   anantāni durantāni samavyayaphalāni ca  aśakyāni ca vastūni nārabheta vicakṣaṇaḥ  tasmāt prekṣāvatāṃ pravṛttyanyathānupapatteḥ sukhasaṃvittir muktasyābhyupagantavyā  yat punar etat duḥkhaparihārārthāpi pravṛttir dṛṣṭeti tan na duḥkhaparihāramātrārthāyāṃ pravṛttau dṛṣṭāntāsiddheḥ tathā hi duḥkhe sati sukhopabhogasyāsambhavāt kaṇṭakādiduḥkhaparihāro 'pi sukhopabhogārthaṃ evety asamo dṛṣṭāntaḥ duḥkhāvinābhāvitvaṃ tu vaiṣayikasyaiva sukhasya na tu nityasyeti  kuto muktasya sukhopabhogasiddhir iti cet nanv arthāpatter ity uktam kiṃ cāgamāt uktaṃ hi   sukham ātyantikaṃ yat tad buddhigrāhyam atīndriyam  taṃ vai mokṣaṃ vijānīyād duṣprapyam akṛtātmabhiḥ   ānandaṃ brahmaṇo rūpaṃ tac ca mokṣe 'bhivyajyate   vijñānam ānandaṃ brahma iti ca  duḥkhābhāvamātre 'yaṃ sukhaśabda iti cet na mukhyagauṇāsambhavāt na tāvad añjasā duḥkhābhāva eva sukham yena kenacid āhāreṇa kṣudduḥkhanivṛtter viśeṣād ānandaviśeṣo na syāt tathā yuvatimātreṇa kāmaduḥkhanivṛtter yuvativiśeṣād ānandaviśeṣo na syāt gandharūpaśabdaviśeṣebhyas tu sukhaviśeṣa eva bhavann upalabhyate tatrāpy autsukyaduḥkhaṃ nivartate iti cet na autsukyābhāve 'pi śabdādiviśeṣopanipāte sukhaviśeṣopalabdheḥ  tan na duḥkhābhāva eva sukham  athopacāreṇa duḥkhābhāve sukhaśabdaḥ pravartate yathā bhārāpagame sukhī saṃvṛtto 'smīti na mokṣasyāpuruṣārthatvaprasaktau prekṣāvatāṃ tatrāpravṛttiprasaṅgāt tathā hi   duḥkhābhāvo 'pi nāvedyaḥ puruṣārthatayeṣyate  na hi mūrcchādyavasthārthaṃ pravṛtto dṛśyate sudhīḥ  kiṃ ca bhārodvahanādiduḥkhāpagame pratibandhakābhāvād iṣṭamārutādisamāgamād api sukhaṃ bhaviṣyatīti manyamānaḥ sukhī saṃvṛtto 'smīty upacarati naitad upacāranimittaṃ mokṣe 'sti na cāsaṃvedyamāne 'pi duḥkhābhāve bhākto 'pi sukhaśabdaḥ pravartate  mūrcchāvasthāyām api pravarteta suṣuptāv avasthāyāṃ sukhaśabdapravṛttivad iti cet na tatra saṃvedanābhāvasiddhau pramāṇābhāvāt anyasya khalv abhāvaḥ saṃvedanena gṛhyate saṃvedanasya cābhāvaḥ kena gṛhyate yadi saṃvedanenaiva tataḥ kathaṃ saṃvedanaṃ nāsti tathā ca sarvasaṃvedanābhāvena sambandho 'pi liṅgasya pratipattuṃ na śakyata iti liṅgato 'pi na suṣuptasya sarvajñānābhāvagatiḥ  kiṃ ca sukhenāham asvāpsam ity anusmṛteḥ sukhaṃ tatsaṃvedanaṃ ca suṣuptasyābhyupagantavyam pūrvadineṣv api tadabhyupagame 'yam eva nyāyaḥ duḥkhasmṛtyanupalambhamātrād anubhavābhāvam anumāya nirduḥkho 'ham asvāpsam ity enam arthaṃ sukhenāham asvāpsam ity upacaratīti cet na smṛtyanupalambhasyānubhavābhāvasiddhāv anaikāntikatvāt sukhānubhavasmṛtau bādhakābhāvāc ca  nanu yadi suṣuptāvasthāyāṃ jñānam asti tadā suptāvasthāto mokṣasya ko viśeṣaḥ sarvajñānavirahopalakṣitā suṣuptāvasthety ucyate nānyathā viśeṣopapatteḥ tathā hi bāhyendriyajajñānopalakṣitā tāvat jāgradavasthā bāhyendriyeṣu nirvyāpāreṣu satsu yatra bāhyendriyajam iva jñānaṃ bāhyārthaṃ smaraṇaṃ bhavati sā suptāvasthā yatroparatendriyagrāmasyāśeṣavikalpaśūnyasya sukhamātrāvabhāsi jñānam sā suṣuptāvasthā tatra ca sukhaṃ nityaṃ vā pratibhātu nidrāsahakāridharmaviśeṣajanitaṃ veti tasmān nāsaṃvedye duḥkhābhāve sukhopacāraḥ kvacit prasiddhaḥ mukhyārthe bādhakābhāvāc ca na khalu mokṣe sukhāstitvābhidhāyinām āgamānāṃ mukhyārthe bādhakaṃ kiṃcit paśyāmo yena bhāktam arthaṃ pratipadyemahi  sukhatatsaṃvedanayor nityatvān muktasaṃsārāvasthāyor aviśeṣaprasaṅga iti cet na cakṣurghaṭayoḥ kuḍyāder iva sukhasaṃvedanayor viṣayaviṣayisambandhapratyanīkasyādharmaduḥkhādeḥ saṃsārāvasthāyāṃ sadbhāvāt tannāśe ca muktāvasthāyāṃ bhavati sukhasaṃvedanayoḥ sambandhaḥ kuḍyādināśe cakṣurghaṭasambandhavat sambandhavirodhitvamātreṇa kuḍyādyudāhṛtam na kuḍyādivad adharmāder vyavadhāyakatvam asti amūrtavād ekadeśayor vyavadhānāsambhavāc ca kiṃ tu tac ca mokṣe 'bhivyajyata iti vacanāt samastādharmādinivṛttau sukhasaṃvedanayoḥ sambandhaviśeṣalakṣaṇābhivyaktir bhavatīti gamyate tenopacāreṇādharmāder vyavadhāyakatvābhidhāne 'py adoṣaḥ tasmād abhivyaktiviśeṣān na mokṣasaṃsārayor aviśeṣaḥ  tasya sambandhasya kṛtakatvena kadācin nāśaprasaṅga iti cet na pradhvaṃsenānekāntāt vastutve satīti cet na dravyādiṣv anantarabhāvena tadasiddhatvāt tadantarbhāve vā sāmānyasamavāyābhāvaiḥ saha tatsaṃvedanasya sambandho na syāt adṛṣṭādivaśāt karmakārakaṃ viṣayaḥ tajjanitaṃ jñānaṃ viṣayīti cet na īśvarajñānasya nityasyārthaiḥ saha sambandhābhāvaprasaṅgāt asmadādijñānasyāpy atītānāgatārthaiḥ saha sambandhābhāvaprasaṅgāc ca tasmān nityasukhasaṃvedanayoḥ sambandhasya kṛtakatve 'pi vināśakāraṇābhāvān nityatvam eveti  nanu rāgasya sambandhanātmakatvān nityasukharāgena pravṛtto na mucyate na rāgasya viṣayaśaktilakṣaṇatvāt yo hi sukhasādhaneṣu śabdādiviṣayeṣv abhiṣvaṅgaḥ sa rāga ity ucyate sa hi bandhanātmakaḥ tasya viṣayārjanarakṣaṇādipravṛttidvāreṇa saṃsārahetutvāt nitye tu sukhe yady api rāgaḥ tathāpy asau sarvaviṣayārjanādinivṛttimokṣopāyapravṛtter eva hetuḥ anyathā tasya sukhya prāptum aśakyatvāt na hi tadviṣayasādhyam nāpi tatkṣiyate yena viṣayasukhārtham iva punaḥ punas tadarthaṃ hiṃsādiṣv api pravarteta tan na bandhaprasaṅgaḥ  kiṃ caivaṃ dveṣasyāpi bandātmakatvāt saṃsāraduḥkhadveṣeṇa pravṛtto na mucyeta atha nāsty evāsya tatrāpi dveṣaḥ tataḥ kathaṃ saṃsārahetuṃ pariharati  kiṃ cātyantikaduḥkhābhāvarāgeṇāpi pravṛttasya mokṣo na syāt duḥkhābhāve na mānam astīti cet kutas taṃ prārthayate rāgaṃ vinaivam eveti cet nityasukhe 'pi tarhy asya rāgo nāsti tad api rāgaṃ vinaivam eva prārthyata iti yat kiṃcid etat tasmād viṣayarajatecchālakṣaṇaḥ rāgaḥ puṇyaḥ puṇyapravṛttihetutvād bandhahetur na tv arthitvamātram dveṣo 'pi na jihāsāmātram kin tu  śrīmadācāryabhāsarvajñaviracite nyāyabhūṣaṇe saṅgrahavārttike tṛtīyaḥ paricchedaḥ samāptaḥ sampūrṇo 'yaṃ granthaḥ