Bhāsarvarjña's NyāyabhūṣaṇaText according to T. Neill's electronic resource based on Yogīndrānanda's 1968 editionDigital textresource created initally in 2021 by T. NeillPublished within the Digital Corpus of Vidyānandin's Works at www.dipal.org/dcv under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International LicenseNovember 01, 2025Bhāsarvajña-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_cleanedThis resource for the text of the Nyāyabhūṣaṇa (NBhū) is published alongside other digital resources for the work. The resource at hand, NBhū-TN‑x, is a resource for the specific text of the edition by Neill (TN) in 2021. This resource is a digital edition, as the text published here is not available in another medium. The resource is labelled as a "simplified digital edition" (x), because deviations from the source are not indicated in the resource. Neill's inital resource was a basic capture of Yogīndrānanda's printed edition, readings deviating from the printed edition were not indicated. The resource at hand was prepared in 2022, when H. Trikha adapted Neill's intial resource to xml-markup according to the TEI P5 conventions. 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. TrikhaTrikha is grateful to T. Neill for his permission to integrate this resource into the DCV. References in the left margin refer to page and line of the respective paragraph in Yogīndrānanda's printed edition. The tilde ("~") indicates that the respective text ends in or after the mentioned line. The 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, abtype=note-block-container, reftype=note-uppra­tya­kṣa­pa­ri­cche­daḥYA 1,7~u­mā­pa­tiṃ sa­rva­ja­ga­tpa­tiṃ sadā praṇamya ni­rvā­ṇa­da­m īśvaraṃ param | gurūṃś ca sarvān anu mo­kṣa­si­ddha­ye pra­va­kṣya­te nyā­ya­sa­da­rtha­sa­ṅgra­haḥ || YA 2,2~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.sa­mba­ndhā­dya­bhi­dhā­na­syā­va­śya­ka­tāYA 2,15~śro­tṛ­pra­vṛ­ttya­rthaṃ sa­mba­ndhā­dya­bhi­dhā­na­m­, a­rtha­saṃ­śa­ya­dvā­re­ṇa pra­vṛ­tti­he­tu­tvā­t­. ta­da­na­bhi­dhā­ne tv a­na­rtha­saṃ­śa­yo 'pi ni­vṛ­tti­he­tuḥ syāt, pra­ti­jñā­tā­pra­ti­jñā­ta­bho­ja­na­gṛ­ha­yoḥ pra­vṛ­tti­ni­vṛ­tti­va­t­. na cā­na­va­sthā­, prathamaṃ ji­jñā­sā­taḥ kā1pī­ḍa­yā­pi 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.1 Note TN: ya YA 5,8~samyag a­dhyā­tma­jñā­na­ra­hi­tā­nā­m a­nya­śā­stro­pā­dhyā­yā­nā­m apy a­tro­pa­sa­nnā­nāṃ pu­tra­va­d vyu­tpā­dya­tva­jñā­pa­nā­rthaṃ śi­śu­gra­ha­ṇa­m­.a­bhi­dhe­ya­bhe­dāḥYA 5,11~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.pra­mā­ṇā­di­la­kṣa­ṇā­bhi­dhā­ne cā­rvā­ka­sya ni­ṣpra­yo­ja­na­tvā­śaṃ­kāYA 6,10~nanu coktam —"­pra­si­ddhā­ni pra­mā­ṇā­ni vya­va­hā­ra­ś ca tatkṛtaḥ | pra­mā­ṇa­la­kṣa­ṇa­syo­ktau jñāyate na pra­yo­ja­na­m || "YA 6,13~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.tasyā nirāsaḥYA 7,2~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.a­vyā­pa­kā­di­dha­rma­syā­pi la­kṣa­ṇa­tva­mYA 7,15~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.YA 8,17~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.YA 9,1~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.la­kṣa­ṇā­bhi­dhā­na­sya bhrā­nti­ni­va­rta­ka­tāYA 10,2~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.pra­mā­ṇa­sā­mā­nya­la­kṣa­ṇa­mYA 10,21~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.YA 11,11~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 —YA 11,18~"­sa­mya­ga­nu­bha­va­sā­dha­naṃ pra­mā­ṇa­m­" iti. anena sa­mā­na­jā­tī­ye­bhyaḥ pra­mā­ṇā­bhā­se­bhyo '­sa­mā­na­jā­tī­ye­bhya­ś ca pra­me­yā­di­bhyo vya­va­cche­daḥ pra­sā­dhya­te­. evaṃ pra­tya­kṣā­di­la­kṣa­ṇā­nā­m api sa­mā­nā­sa­mā­na­jā­tī­ya­vya­va­cche­da­ka­tvaṃ vyā­khyā­ta­vya­m iti.sa­mya­kpa­da­sya pra­yo­ja­na­mYA 11,22~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.saṃ­śa­ya­la­kṣa­ṇaṃYA 12,7~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.saṃ­śa­ya­sya bhedāḥ ta­lla­kṣa­ṇā­ni caYA 13,18~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.YA 14,8~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.YA 14,17~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.YA 15,15~"­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.YA 15,28~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.YA 16,18~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 —YA 17,4~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.YA 17,12~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.ū­hā­na­dhya­va­sā­ya­yoḥ saṃ­śa­yā­d a­na­rthā­nta­ra­tāYA 19,3~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.YA 19,14~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.YA 20,3~kaś cāyam ūhaḥ? saṃ­śa­ya­ni­rṇa­yā­nta­rā­la­bhā­vī bha­vi­ta­vya­tā­tma­kaḥ pra­tya­yaḥ­. tad yathā — vā­hyā­lī­ti­.YA 20,5~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.YA 21,20~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.YA 22,17~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.a­na­dhya­va­sā­ya­sya saṃ­śa­ye­'­nta­rbhā­vaḥYA 23,9~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.saṃ­śa­ya­nā­sti­tvā­śa­ṅkāYA 23,21~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.ta­tpa­ri­hā­raḥYA 24,8~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.YA 24,18~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.vi­pa­rya­ya­ni­rū­pa­ṇa­mYA 25,7~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. sa­mā­na­dha­rmā­di­vi­ṣa­ya1kā­ra­ṇā­bhā­vā­n 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.1 Note TN: jñāna YA 26,8~vi­ṣa­ya­dvā­re­ṇa tarhi vi­pa­rya­yo vi­cā­rya­tāṃ (1) kim a­khyā­ti­r eva? (2) kiṃ vā a­sa­tkhyā­tiḥ­? (3) atha pra­si­ddhā­rtha­khyā­tiḥ­? (4) u­tā­lau­ki­kā­rtha­khyā­tiḥ­? (5) kiṃ vā smṛ­ti­vi­pra­mo­ṣaḥ­? (6) u­ta­svi­d ā­tma­khyā­tiḥ­? (7) atha sa­da­sa­ttvā­dya­ni­rva­ca­nī­yā­rtha­khyā­tiḥ­? (8) ā­ho­svi­d vi­pa­rī­ta­khyā­ti­r iti.a­khyā­ti­vā­da­s ta­nni­rā­ka­ra­ṇaṃ caYA 26,13~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.satkhyātiḥYA 27,7~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.ta­tkha­ṇḍa­naṃ pra­si­ddhā­rtha­khyā­ti­ni­rū­pa­ṇaṃ caYA 27,12~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.ta­tpra­tyā­khyā­na­m a­lau­ki­kā­rtha­khyā­ti­va­rṇa­naṃ caYA 27,21~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.ta­nni­ra­sa­na­pū­rva­kaṃ smṛ­ti­pra­mo­ṣa­sthā­pa­na­mYA 28,4~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.ta­tkha­ṇḍa­na­mYA 28,15~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.ā­tma­khyā­tiḥYA 29,21~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.ā­tma­khyā­ti­pra­tyā­khyā­na­mYA 30,24~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.a­ni­rva­ca­nī­ya­khyā­tiḥYA 31,8~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.ta­tpra­tyā­khyā­na­m a­nya­thā­khyā­ti­pra­khyā­pa­naṃ caYA 31,21~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.sva­pnā­rtha­vi­ma­rśaḥYA 32,15~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.YA 33,8~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.cā­rvā­ka­sya bhrā­nta­tva­ga­ma­kā­bhā­vā­kṣe­paḥYA 33,17~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.ta­tsa­mā­dhā­na­mYA 34,16~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.YA 36,18~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.YA 37,3~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.YA 37,18~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.YA 38,5~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.YA 38,10~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.YA 38,14~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.sva­taḥ­prā­mā­ṇya­va­rṇa­na­mYA 38,19~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.ta­nni­rā­saḥ pa­ra­ta­hprā­mā­ṇya­vya­va­sthā­pa­naṃ caYA 39,14~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.YA 39,24~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 || "YA 40,8~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 || "YA 42,1~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.YA 42,19~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.a­nu­bha­va­pa­da­sya pra­yo­ja­na­mYA 43,17~"­sma­ra­ṇā­jñā­na­" iti. sma­ra­ṇa­sya a­jñā­na­sya ca yāgādeḥ pra­mā­ṇa­pha­la­tva­m a­nu­bha­va­gra­ha­ṇe­na pa­ryu­da­sta­m­, na hi tayor bhā­va­vyu­tpa­ttā­v a­nu­bha­va­śa­bda­vā­cya­tvaṃ kvacit pra­si­ddha­m iti.sā­dha­na­pa­da­sya kṛtyamYA 44,2~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?ke­ṣāṃ­ci­n mate ka­ra­ṇa­tva­pa­dā­rthaḥYA 44,10~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.ta­nni­rā­saḥYA 44,19~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.YA 45,15~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.vai­yā­ka­ra­ṇa­ma­te ka­ra­ṇa­tva­pa­dā­rthaḥYA 46,2~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.ta­tkha­ṇḍa­na­mYA 46,6~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.śā­kya­ma­te ka­ra­ṇa­tva­pa­dā­rthaḥYA 46,13~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 1 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.1 Note TN: a­dhi­ga­teḥ ta­nni­rā­ka­ra­ṇa­mYA 47,14~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.YA 48,5~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.YA 48,11~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.YA 48,16~yad apy a­nā­tma­bhū­ta­ś cā­sye­tyā­di­, tad apy a­yu­kta­m­, yato '­nā­tma­bhū­ta­syai­va ni­yā­ma­ka­tvaṃ dṛ­ṣṭa­m­, yathā pitṛbhyāṃ putro ni­ya­mya­te­, svāminā bhṛtyaḥ, saṃ­yo­gā­di­nā da­dhyā­di­ka­m iti. kri­yā­ni­ba­ndha­na­tvaṃ ca ka­ra­ṇa­ta­ttva­syā­bhyu­pa­ga­mya­te­.YA 48,19~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.YA 48,26~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.YA 49,6~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 12 vi­śe­ṣāḥ­, uktaṃ ca —1 Note TN: śu­ktā­nā­m 2 [?] i­kṣu­kṣī­ra­gu­ḍā­dī­nāṃ mādhur ya­syā­nta­raṃ mahat | bhedas tathāpi nākhyātuṃ sa­ra­sva­tyā­pi śakyate || iti.YA 49,12~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.YA 50,1~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.YA 50,20~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.YA 51,14~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.YA 52,1~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.YA 52,6~yac ca vi­śe­ṣa­ṇa­vi­śe­ṣya­jñā­na­yoḥ sā­dhya­sā­dha­na­bhā­vā­nā­m u­pa­pa­tti­m a­bhi­dhā­ya jñā­nāṃ­śa­yo­s tu sā­dhya­sā­dha­na­bhā­vo vya­va­sthā­śra­ya­tvā­d ity u­kta­m­, tad a­ti­ma­hā­su1bhā­ṣi­ta­m­. 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.1 Note TN: śu YA 52,17~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.YA 53,8~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.YA 53,19~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.YA 54,6~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.YA 54,15~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.YA 55,12~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.YA 56,4~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.YA 56,8~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.YA 57,10~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.a­ti­śa­ye­na sādhakaṃ ka­ra­ṇa­mYA 58,14~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?u­dyo­ta­ka­ro­kta­pa­kṣe­ṣv antimaḥ pakṣas ta­tkha­ṇḍa­naṃ caYA 59,11~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.sāmagryā eva sā­dha­ka­ta­ma­tvaṃ ta­nni­rā­sa­ś caYA 60,14~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.bhū­ṣa­ṇa­kā­rā­bhi­ma­taṃ sā­dha­ka­ta­ma­tva­mYA 61,16~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.YA 61,23~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.pra­mā­trā­dī­nāṃ la­kṣa­ṇā­niYA 62,11~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.pra­mā­tṛ­di­kkā­lā­dī­nāṃ prameye '­nta­rbhā­vaḥYA 62,15~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.pra­yo­ja­na­sya pra­yo­ja­no­pa­va­rṇa­na­mYA 63,6~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.YA 63,18~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.dṛ­ṣṭā­nta­sya svarūpaṃ pra­yo­ja­naṃ caYA 64,6~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.YA 64,16~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 sva­rū­pa­pra­yo­ja­neYA 65,7~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.YA 66,4~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.YA 66,17~"­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.YA 67,1~"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.YA 67,12~"­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.nyā­yā­va­ya­vā­nāṃ svarūpaṃ lakṣaṇaṃ caYA 68,2~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.ta­rka­ni­rū­pa­ṇa­mYA 68,12~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.ni­rṇa­ya­ni­rū­pa­ṇa­mYA 68,25~"­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.YA 69,16~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 pra­yo­ja­na­mYA 70,6~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.ni­gra­ha­sthā­nā­nāṃ pra­yo­ja­na­mYA 70,17~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.nyā­ya­vi­dyā­yāḥ sa­rvo­tta­ma­tva­pra­ti­pā­da­na­mYA 71,13~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.YA 72,1~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.ta­ttva­jñā­nā­t krameṇa mokṣaḥYA 72,15~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.YA 72,23~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.mi­thyā­jñā­nā­di­ni­vṛ­ttā­vā­kṣe­paḥYA 73,14~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.ta­tsa­mā­dhā­na­mYA 74,5~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.YA 75,4~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.mi­thyā­jñā­nā­pā­yā­d do­ṣā­pā­ya­sya sa­ma­rtha­na­mYA 76,6~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.yogināṃ rā­gā­dya­bhi­bhū­ta­tvā­kṣe­pa­ni­rā­saḥYA 77,9~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 bho12gārthaṃ 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.1 Note TN: yo 2 [?] YA 77,19~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.nābhuktaṃ kṣīyate karmeti ke­ṣāṃ­ci­n mataṃ ta­dā­lo­ca­naṃ caYA 78,11~sva­kā­ryā­va­sā­yā­d eva karmaṇāṃ nāśa ity eke kila — "­nā­bhu­ktaṃ kṣīyate ka­rma­ka­lpa­ko­ṭi­śa­tai­r api" iti. jñātvā prā­ptai­śva­ryaḥ khalu yogī sa­rva­sthā­ne­ṣu ka­rmā­nu­rū­pā­ṇi se­ndri­yā­ṇi śa­rī­rā­ṇi nirmāya yu­ga­pa­d i­ṣṭā­ni­ṣṭa­bho­gā­nu­pa­bhu­ṅkta iti.YA 78,14~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.YA 79,11~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.pra­mā­ṇa­bhe­da­ni­rū­pa­ṇa­mYA 79,20~a­the­dā­nīṃ ta­ttva­jñā­no­tpa­ttya­rthaṃ pra­mā­ṇā­di­saṃ­khyā­vi­śe­ṣa­la­kṣa­ṇā­ni ji­jñā­sa­mā­naṃ prati pra­mā­ṇa­saṃ­khyā tāvad ucyate — tri­vi­dha­m iti. tri­vi­dha­gra­ha­ṇa­m a­va­dhā­ra­ṇā­rtha­m­, sarvāsāṃ pra­mā­ṇa­vya­ktī­nāṃ pra­tya­kṣā­di­la­kṣa­ṇai­s tribhir eva sa­ṅgṛ­hī­ta­tvā­t­. tathā co­pa­mā­nā­dī­nā­m a­trai­vā­nta­rbhā­vaṃ pra­ti­pā­da­yi­ṣyā­maḥ­.pra­tya­kṣai­ka­pra­mā­ṇa­vā­di­cā­rvā­ka­ma­ta­kha­ṇḍa­na­mYA 80,5~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.a­nu­mā­nai­ka­pra­mā­ṇa­vā­di­no ni­rā­ka­ra­ṇa­mYA 80,11~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.jai­na­ma­ta­ni­rā­saḥYA 80,17~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.vi­bhā­ga­sū­tra­vi­ro­dha­pa­ri­hā­raḥYA 81,7~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.YA 81,13~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.pra­mā­ṇā­nāṃ saṃplavo vyavasthā caYA 81,23~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.YA 82,5~"­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.sau­ga­tā­nāṃ saṃ­pla­vā­nu­pa­pa­tti­śa­ṅkā ta­nni­rā­sa­ś caYA 83,12~nanu ca sva­la­kṣa­ṇa­vi­ṣa­ya­m eva pra­tya­kṣa­m­, sā­mā­nya­vi­ṣa­ya­m e­vā­nu­mā­na­m ity a­nu­pa­pa­nnaḥ saṃplava iti, sa­tya­m­; asty ayaṃ bauddhānāṃ ma­no­ra­thaḥ­, sa tu a­lī­kā­rtha evety u­pa­ri­ṣṭā­n ni­ve­da­yi­ṣyā­maḥ 1. 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.1 Note TN: ve­da­yi­ṣyā­maḥ pra­tya­kṣa­la­kṣa­ṇa­mYA 84,3~"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.pra­tya­kṣa­pa­da­sya vyu­tpa­tti­pra­vṛ­tti­ni­mi­tta­yo­r bhedaḥYA 84,13~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.YA 85,9~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.vi­ro­dhi­ma­ta­ni­rā­sa­pū­rva­kaṃ pra­tya­kṣa­tvā­de­r jā­ti­tva­vya­va­sthā­pa­na­mYA 85,20~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.a­pa­ro­kṣa­tvā­di­jā­teḥ sū­tra­pa­daiḥ sa­ma­rtha­na­mYA 86,15~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.YA 86,21~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.YA 87,1~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.YA 87,6~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.YA 87,15~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.pra­tya­kṣa­jñā­ne '­rtha­ja­tva­vi­śe­ṣa­ṇa­sya pra­yo­ja­na­mYA 87,21~yady api sma­ra­ṇa­vya­va­cche­dā­rtha­m a­rtha­ja­tvaṃ vi­śe­ṣa­ṇa­m u­pā­dī­ya­te kaiścit tad api na yu­kta­m­, a­na­rtha­ja­syā­py a­tī­tā­dya­rtha­jñā­na­sya pra­mā­ṇa­pha­la­tve­ne­ṣṭa­tvā­t­. anyathā hy a­tī­tā­dya­rtha­sya ja­na­ka­tvā­bhā­vā­n na vi­jñā­na­vi­ṣa­ya1tvam ity a­pra­me­ya­tva­m eva prāptaṃ ja­na­ka­tve­nā­va­rtta­mā­na­tai­va syāt, vi­dya­mā­na­syai­va ja­na­ka­tva­sa­mbha­vā­t­. tasmān na ja­na­ka­tve­nai­vā­rtha­sya pra­me­ya­tva­m­. yo­gi­pra­tya­kṣa­vi­ṣa­ya­tvā­t na pratyakṣe 'py ayaṃ niyama iti.1 Note TN: viṣaya a­tī­tā­dya­rtha­sya bhā­va­tva­mYA 88,4~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.YA 88,8~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.YA 88,16~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.YA 89,7~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.a­tī­tā­dyrtha­syā­ro­pi­ta­tve­nā­bhā­va­vi­śe­ṣa­ka­tva­mYA 89,13~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.a­tī­tā­dya­rtha­sya smṛ­ta­tve­nā­bhā­va­vi­śe­ṣa­ka­tva­mYA 89,24~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.bhāvasya sato '­tī­tā­de­r a­tī­ta­tvā­di ni­yā­ma­ka­mYA 90,10~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.a­tī­tā­dya­rtha­syā­ja­na­ka­syā­pi jñā­na­ka­rma­tāYA 91,2~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.YA 91,6~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.a­tī­tā­dya­rtha­sya bhā­va­tvā­na­bhyu­pa­ga­me '­nu­mā­na­sya tri­kā­la­vi­ṣa­ya­tva­vi­ro­dhaḥYA 91,17~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.YA 92,9~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.smṛter apy a­rtha­ja­nya­tva­mYA 93,2~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.sva­ma­te­na pra­tya­kṣa­la­kṣa­ṇa­mYA 93,17~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.sau­tra­la­kṣa­ṇa­sya pra­yo­ja­na­mYA 94,2~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 —i­ndri­yā­ṇā­m a­prā­pya­kā­ri­tva­m iti saugataṃ matamYA 94,11~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.ta­nni­ra­sa­na­mYA 94,30~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.na­ya­na­ra­śmī­nā­m u­dbhū­ta­rū­pa­va­ttva­mYA 95,10~atha vā­lo­kā­va­ya­va­sa­hi­te­bhyaḥ ta­da­va­ya­ve­bhya u­dbhū­ta­rū­pā eva nā­ya­na­ra­śma­ya u­tpa­dya­nte­. dṛṣṭau hi te­ja­sā­m ā­śu­ta­ra­vi­nā­śo­tpā­dau rū­pa­spa­rśau co­dbhū­ta­tvā­nu­dbhū­ta­tva­dha­rma­vi­ka­lpo­pe­tā­v iti. u­dbhū­ta­rū­pa­tve­no­tpa­nnā­nā­m api ra­śmī­nā­m a­nya­smi­n sa­mā­ve­śā­d vi­ve­ke­nā­gra­ha­ṇa­m­, ya­thā­ne­ka­pra­dī­pa­ra­śmī­nā­m e­kā­rtha­sa­mba­ddhā­nā­m iti.pṛ­thu­ta­ra­gra­ha­ṇo­pa­pā­da­na­mYA 95,15~pṛ­thu­ta­ra­gra­ha­ṇā­d ity etad a­nai­kā­nti­ka­m­, na hi yāvat pa­ri­mā­ṇaḥ pra­dī­pa­s tāvat pa­ri­mā­ṇa­m evārthaṃ pra­kā­śa­ya­ti ra­śmi­dvā­re­ṇa pṛ­thu­ta­ra­syā­pi vyā­pa­ka­tvā­d iti.śā­khā­ca­ndra­ma­so­r e­ka­kā­la­gra­ha­ṇa­tva­ni­rā­saḥYA 95,18~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.di­gde­śa­vya­pa­de­śo­pa­pā­da­na­mYA 96,5~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.a­prā­pya­kā­ri­tve sa­rvā­rtho­pa­la­mbhā­pa­ttiḥYA 96,19~prā­ptya­bhā­ve hi sa­rvā­rtho­pa­la­mbhaḥ syāt, na hi prā­ptya­bhā­ve 'nyā kācid yo­gya­tā­sti­, ye­no­cya­te yo­gya­de­śā­va­sthi­ta­syai­va gra­ha­ṇa­m iti.a­ya­skā­ntā­de­r api prā­pya­kā­ri­tva­mYA 96,22~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.bhū­ṣa­ṇa­kā­ra­ma­te prā­pya­kā­ri­tva­pa­dā­rthaḥYA 97,7~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.a­vya­pa­de­śya­pa­da­sya pra­yo­ja­na­mYA 97,20~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.YA 98,23~a­pa­ra­s tv āha — gaur i­tyā­di­jñā­ne saṃ­jñā­vi­śi­ṣṭo 'rthaḥ pra­ti­bhā­ti vi­śe­ṣa­ṇa­vi­śe­ṣya­yo­ś cai­ka­jñā­nā­va­la­mba­na­tva­m­, tena ta­sye­ndri­yā­rtha­sa­nni­ka­rṣa­ja­tvaṃ na yu­kta­m­. tathāpy a­bhyu­pa­ga­taṃ kai­ści­t­, atas ta­nni­rā­ka­ra­ṇā­rtha­m āha — a­vya­pa­de­śya­m iti.YA 99,3~yady evam ā­nu­mā­ni­ka­syā­pi ka­sya­ci­j jñānasya sa­nni­ka­rṣa­ja­tvaṃ kaiścid a­bhyu­pa­ga­taṃ ta­nni­rā­ka­ra­ṇā­rthaṃ kiṃ vi­śe­ṣa­ṇa­m­? sa­nni­ka­rṣa­ja­tva­m eveti cet, gaur i­tyā­di­jñā­na­ni­rā­ka­ra­ṇā­rtha­m api ta­de­vā­stu kim a­vya­pa­de­śya­pa­de­ne­ti­.YA 99,6~ye 'pi śa­bdā­dvai­ta­ni­rā­ka­ra­ṇā­rtha­m a­vya­pa­de­śya­pa­daṃ va­rṇa­ya­nti­, tair api bra­hmā­dvai­tā­di­ni­rā­ka­ra­ṇā­rthaṃ vi­śe­ṣa­ṇā­nta­raṃ ka­rta­vya­m­, tu­lya­yo­ga­kṣe­ma­tvā­d iti.bhū­ṣa­ṇa­kā­ra­ma­te '­vya­pa­de­śya­pa­da­pra­yo­ja­na­mYA 99,9~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.YA 1­0­0­,1~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.pra­tya­kṣa­sya dvai­vi­dhya­ka­tha­na­mYA 1­0­0­,12~tad evaṃ pra­tya­kṣa­sya la­kṣa­ṇa­m a­bhi­dhā­ya sū­trā­vi­ro­dhe­na bhe­da­jñā­pa­nā­rtha­m idam ucyate — tad dvividhaṃ yo­gi­pra­tya­kṣa­m a­yo­gi­pra­tya­kṣaṃ ceti. ca­śa­bdā­t sa­vi­ka­lpa­ni­rvi­ka­lpa­ka­bhe­de­nā­pi dvi­vi­dha­m iti si­ddha­m­. dvi­vi­dha­gra­ha­ṇaṃ ca­tu­rvi­dha­ni­rā­ka­ra­ṇā­rthaṃ mā­na­sa­rā­gā­di­pra­tya­kṣa­yo­r a­sa­mbha­vā­t­.sau­ga­ta­saṃ­ma­ta­mā­na­sā­tma­saṃ­ve­da­na­yo­r ni­rā­ka­ra­ṇa­mYA 1­0­1­,6~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.a­yo­gi­pra­tya­kṣa­ni­rū­pa­ṇa­mYA 1­0­2­,9~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.YA 1­0­3­,4~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 1 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.1 Note TN: sa­mba­ndhā­ne­na YA 1­0­3­,13~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.a­va­ya­vi­ni­rā­saḥYA 1­0­4­,6~nanu cā­sthū­la­syā­rtha­sya grā­ha­ka­m­, na tu jñā­nā­kā­ra­sya sthaulyam astīty ato na jñā­nā­tma­kaṃ sthūlaṃ grāhyam iti 1 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.1 Note TN: nanu ca YA 1­0­6­,3~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.YA 1­0­6­,11~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.YA 1­0­7­,1~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 || "YA 1­0­7­,6~sva­vya­ti­ri­kta­grā­hya­grā­ha­ka­vi­ra­hā­t ta­du­bha­yā­kā­rā buddhiḥ svayam e­vā­tma­sva­rū­pa­pra­kā­śi­kā pra­kā­śa­va­d iti sa­mu­dā­yā­rthaḥ­. api ca — "­sa­ho­pa­la­mbha­ni­ya­mā­d abhedo nī­la­ta­ddhi­yoḥ | "YA 1­0­8­,1~na hi bhi­nnā­va­bhā­si­tve 'py a­rthā­nta­ra­m evaṃ rūpaṃ nī­la­syā­nu­bha­vā­t tayoḥ sa­ho­pa­la­mbha­ni­ya­mā­t­, dvi­ca­ndrā­di­da­rśa­na­va­t­. na hy a­na­yo­r e­kā­nu­pa­la­mbhe '­nyo­pa­la­mbho 'sti na caitat sva­bhā­va­bhe­de yu­kta­m­, pra­ti­ba­ndha­kā­ra­ṇā­bhā­vā­t­.YA 1­0­8­,4~atha paścād a­rtho­pa­la­mbha­sya jñā­nā­nta­re­ṇa saṃ­ve­da­na­m­, tad apy a­yu­kta­m­; yasmāt —"­a­pra­tya­kṣo­pa­la­mbha­sya nā­rtha­dṛ­ṣṭiḥ pra­si­dhya­ti | "YA 1­0­8­,6~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.YA 1­0­8­,10~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 || YA 1­0­8­,20~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.YA 1­0­9­,1~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 || "YA 1­0­9­,7~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.YA 1­0­9­,16~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.a­va­ya­vi­na­s ta­tsthau­lyā­dī­nāṃ ca sa­ma­rtha­na­mYA 1­0­9­,27~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.YA 1­1­0­,12~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.YA 1­1­1­,6~atha vā saṃ­yo­ga­va­c ca­la­na­syā­pi pra­de­śa­vṛ­tti­tvaṃ te­nai­ka­syā­pi ca­lā­ca­la­pra­tya­ya­vi­ṣa­ya­tvaṃ na vi­ru­dhya­te­, dhāvati puruṣe ca­la­na­syā­pra­de­śa­vṛ­tti­tvo­pa­la­mbhā­d a­yu­ktya­m iti cet, evaṃ tarhi va­stro­da­kā­di­saṃ­yo­ga­syā­pra­de­śa­vṛ­tti­tvo­pa­la­mbhā­t saṃ­yo­ga­syā­pi pra­de­śa­vṛ­tti­tva­m a­yu­kta­m­.YA 1­1­1­,10~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.YA 1­1­1­,20~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.YA 1­1­1­,24~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.ci­tra­rū­pā­nu­pa­pa­ttiḥYA 1­1­2­,13~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.ci­tra­rū­po­pa­pā­da­na­mYA 1­1­3­,2~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.YA 1­1­3­,21~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.YA 1­1­4­,6~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?YA 1­1­5­,1~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?YA 1­1­5­,4~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.YA 1­1­5­,12~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.ci­trā­dvai­ta­si­ddhiḥYA 1­1­5­,18~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.ci­trā­dvai­ta­ni­rā­saḥYA 1­1­6­,7~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 —YA 1­1­7­,3~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.YA 1­1­7­,19~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.YA 1­1­8­,5~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.YA 1­1­8­,24~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.YA 1­1­9­,15~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.sva­saṃ­ve­da­na­tā­ni­rā­saḥYA 1­1­9­,19~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.YA 1­1­9­,24~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.na vi­ve­ca­nā­d abhāvo '­va­ya­vi­naḥYA 1­2­1­,2~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.YA 1­2­1­,21~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.YA 1­2­2­,5~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.saṃ­ve­da­na­sya svā­bhi­mu­kha­ni­rā­saḥYA 1­2­2­,22~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.vṛ­ttya­nu­pa­pa­tti­ni­rā­ka­ra­ṇa­mYA 1­2­3­,8~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.YA 1­2­3­,21~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.YA 1­2­4­,3~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?YA 1­2­4­,8~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.YA 1­2­5­,8~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.YA 1­2­5­,15~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 || "YA 1­2­6­,6~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.YA 1­2­7­,11~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.YA 1­2­7­,17~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.YA 1­2­7­,26~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.de­va­ku­lā­dī­nā­m a­va­ya­vi­tva­mYA 1­2­9­,6~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.YA 1­2­9­,17~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.YA 1­2­9­,27~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.YA 1­3­0­,10~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.YA 1­3­0­,15~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.pa­ra­mā­ṇo­r da­śāṃ­śa­tā­ni­rā­ka­ra­ṇa­mYA 1­3­1­,11~yac coktam — di­gvi­bhā­ge­na da­śāṃ­śa­te­ti­, tad apy a­yu­kta­m­; yato '­nya­smi­nn a­va­dhi­bhū­te 'nyāny eva dravyāṇi digbhiḥ pra­vi­bha­jya­nte yathā pra­yā­gā­d u­tta­re­ṇa sthito hi­mā­la­yo­, da­kṣi­ṇe­na vindhya i­tyā­di­.YA 1­3­1­,14~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.YA 1­3­1­,17~atha dra­vyā­nta­re­bhyo '­va­dhi­bhū­te­bhyaḥ sa pa­ra­mā­ṇuḥ pūrvo dakṣiṇaḥ paścima u­tta­ra­ś ceti vi­ka­lpya­te­, tadā na kaścid vi­ro­dhaḥ­; u­pā­dhi­bhe­de­nā­bhi­nne 'pi vastuni vya­pa­de­śa­bhe­da­da­rśa­nā­d iti.ā­kā­śa­vya­ti­bhe­da­ni­rā­saḥYA 1­3­2­,2~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.jñā­nā­rtha­yoḥ sa­ho­pa­la­mbha­ni­rā­saḥYA 1­3­2­,11~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.YA 1­3­3­,9~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.YA 1­3­3­,17~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 go1 da­rśa­na­m a­nu­bhū­ya­te­, api tu gu­ṇa­kri­yā­vi­śi­ṣṭo gaur e­vo­pa­la­bhya­te­.1 Note TN: jñānam YA 1­3­5­,6~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.YA 1­3­5­,26~yadi na sva­saṃ­vi­di­taṃ jñā­na­m­, a­pra­kā­śā­tma­kaṃ tarhi prā­pta­m­, svayam a­pra­kā­śā­tma­kaṃ ca gha­ṭā­di­va­d a­nya­syā­pi kathaṃ pra­kā­śa­kaṃ bhaved iti.YA 1­3­6­,1~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.YA 1­3­6­,7~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.smṛter api na sa­ho­pa­la­mbha­ni­ya­maḥYA 1­3­6­,13~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.YA 1­3­6­,17~nanv a­nu­bha­vo 'py atra smaryate yasmād asau pṛṣṭaḥ sannāha — mayaiva 1 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.1 (­e­m­. for ma­thai­va­) jñānasya bā­hya­tvā­pa­tti­ni­rā­saḥYA 1­3­7­,4~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.YA 1­3­7­,10~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.a­nā­tmī­ya­tva­pra­sa­ṅga­bha­ṅgaḥYA 1­3­7­,15~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.YA 1­3­7­,21~a­tho­pa­kā­ryo­pa­kā­ra­ka­bhā­ve­nā­sva­saṃ­vi­di­ta­m apy ā­tmī­ya­m u­cya­te­, hanta tarhi na vaktavyaṃ sa­ntā­nā­nta­ra­jñā­na­va­d a­sva­saṃ­vi­di­ta­tvā­d a­nā­tmī­ya­m iti.sva­pra­kā­śa­tā­sā­dha­kā­nu­mā­na­ni­rā­saḥYA 1­3­7­,24~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.YA 1­3­8­,9~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 || YA 1­3­9­,1~a­tya­nta­m a­śa­kta­sya dva­ya­m­, a­pa­ra­syai­ka­m­, anyasya naikam apīti va­stu­sva­bhā­va eṣa iti. kaivātra kṣatiḥ?YA 1­3­9­,3~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 || "YA 1­3­9­,10~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.YA 1­3­9­,17~na cā­ni­rū­pi­tā­d arthasya hetor ga­ma­ka­tvaṃ yu­kta­m­, śa­bda­sā­myā­d a­bhe­di­na­s tu svayam eva śākyair a­nu­mi­ti­sā­dha­ka­tvaṃ ni­rā­kṛ­ta­m iti.jñā­nā­nta­ra­ve­dya­tve pra­mā­ṇo­pa­nyā­saḥYA 1­3­9­,20~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.YA 1­3­9­,26~tataś caitad apy a­yu­kta­m —"­nī­lā­di­rū­pa­s tasyāsau svabhāvo '­nu­bha­va­ś ca saḥ | nī­lā­dya­nu­bha­vaḥ khyātaḥ sva­bhā­vā­nu­bha­vo 'pi san || "YA 1­4­0­,1~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.YA 1­4­0­,7~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.grā­hyā­dhya­va­se­ya­yo­r bhe­da­ni­rā­saḥYA 1­4­0­,21~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.YA 1­4­1­,3~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.YA 1­4­1­,17~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.grā­hya­grā­ha­ka­bhe­da­ni­rā­ka­ra­ṇe doṣaḥYA 1­4­2­,2~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.ni­rā­la­mba­na­tvā­nu­mā­na­ni­rā­saḥYA 1­4­2­,12~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.YA 1­4­2­,19~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 || YA 1­4­3­,3~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?YA 1­4­3­,22~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.YA 1­4­4­,9~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.YA 1­4­4­,14~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.YA 1­4­4­,20~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?YA 1­4­5­,4~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.YA 1­4­5­,8~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?svā­pna­jā­ga­ri­ta­pra­tya­ya­vai­la­kṣa­ṇyaṃYA 1­4­5­,15~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.YA 1­4­5­,22~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.pra­jñā­ka­ra­sa­mā­dhā­na­ni­rā­saḥYA 1­4­6­,7~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 1 evaṃ tarhi ve­da­la­kṣa­ṇa­pra­mā­ṇā­pra­mā­ṇa­sā­dhā­ra­ṇā­sā­dhā­ra­ṇa­dha­rmi­pra­ti­pa­tti­r a­pra­mā­ṇa­m eva syāt, paścāt pra­mā­ṇa­tva­sā­dha­ne­na ni­va­rtta­nā­t­. tato dha­rmi­sā­dha­na­syā­pra­mā­ṇa­tvā­t ta­ddvā­re­ṇa prā­mā­ṇya­sā­dha­na­m api a­pra­mā­ṇaṃ bhaved iti na ve­da­prā­mā­ṇya­si­ddhiḥ­. tataḥ sa­ka­la­sā­dhya­sā­dha­na­vya­va­hā­ro vi­śī­rye­ta­.1 Note TN: cet, YA 1­4­6­,14~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 || YA 1­4­6­,18~pra­mā­ṇa­sva­rū­paṃ hi ve­da­va­ca­naṃ tasya ta­dvi­pa­rya­ya­gra­ha­ṇe ta­dvi­pa­rya­yo­nmū­la­ne pareṇa kṛte katham a­pra­mā­ṇa­tā na bha­ve­t­?dha­rma­dha­rmi­bhe­da­ni­rā­sa­pa­ri­hā­raḥYA 1­4­6­,21~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 || YA 1­4­7­,3~a­bhe­da­pra­ti­pa­ttuḥ pa­kṣā­di­vi­bhā­ge­na sādhanaṃ na pra­va­rtta­ta ity api nā­śa­ṅka­nī­ya­m­, yataḥ pa­ra­pra­tya­yā­pe­kṣa­ye­da­m a­nu­vā­da­mā­tra­kaṃ svayam api cā­pū­rvā­bhyā­se­na sā­dha­na­pra­yo­ga ity a­na­va­dya­m­. mamāpy evam āsīd iti paraḥ pra­ti­pā­dya­ta­" iti.YA 1­4­7­,6~tad etad ī­rṣyā­śa­lya­vi­tu­dya­mā­na­ma­rmmā­yaṃ viklavaṃ kro­śa­tī­ti pa­śyā­maḥ­. tathā hi — vedasya tāvat sā­mā­nya­vi­śe­ṣa­la­kṣa­ṇau dharmau yadi vya­ti­ri­ktau sā­dha­yi­ṣyā­ma­s tathā saty a­na­va­kā­śa eva tva­dda­rśa­na­sya­.YA 1­4­7­,9~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.YA 1­4­7­,16~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.YA 1­4­7­,21~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.YA 1­4­8­,4~yadi ca svā­tmā­la­mba­na­tvaṃ ni­rā­la­mba­na­tva­m a­bhi­pre­ta­m­, tadā sā­dhya­vi­ka­lo dṛṣṭāntaḥ sva­pnā­di­pra­tya­yā­nā­m api svā­tmā­la­mba­na­tvā­si­ddheḥ­, sva­saṃ­ve­da­ne pra­mā­ṇā­bhā­va­syo­kta­tvā­t­, a­nya­saṃ­ve­da­na­sya ca sā­dhi­ta­tvā­t­.YA 1­4­8­,7~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.pra­tya­kṣe­ṇa bhe­da­pra­ti­ṣe­dha­ni­rā­saḥYA 1­4­8­,28~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.YA 1­4­9­,4~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.YA 1­4­9­,16~tad etad apy a­yu­kta­m — prāg eva hi sa­rva­syā­pi vedyasya ve­da­nā­nta­ra­ve­dya­tvaṃ sā­dhi­ta­m­. dha­rma­dha­rmi­no­ś cā­rthā­nta­ra­tvaṃ va­kṣyā­maḥ­.a­na­va­sthā­pa­ri­hā­raḥYA 1­4­9­,19~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.YA 1­5­0­,1~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.svā­pnā­rthā­nā­m api nā­sa­ttva­mYA 1­5­0­,6~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.bā­hyā­rtha­ka­lpa­na­m eva jyāyaḥYA 1­5­1­,5~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.YA 1­5­1­,18~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.YA 1­5­1­,25~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.ni­rā­la­mba­na­vā­de sa­ntā­nā­nta­rā­si­ddhiḥYA 1­5­2­,2~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.sa­rva­bhrā­nta­tve bu­ddhā­dī­nā­m ā­ḍa­mba­ra­tāYA 1­5­2­,10~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.YA 1­5­2­,18~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.YA 1­5­2­,23~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.vi­jña­pti­mā­tra­pa­kṣe vā­sa­nā­di­he­tu­vai­ci­tryā­bhā­vaḥYA 1­5­3­,4~na caivaṃ he­tu­vai­ci­tryaṃ vi­jña­pti­mā­tra­pa­kṣe 'sti, tat kutaḥ pra­ti­bhā­sa­vai­ci­trya­m iti? vā­sa­nā­va­śā­t pra­ti­bhā­sa­vai­ci­trya­m iti cet, jñā­na­vya­ti­ri­ktā­rthā­na­bhyu­pa­ga­me kā vā­sa­nā­?YA 1­5­3­,7~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.YA 1­5­3­,14~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.YA 1­5­3­,21~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.YA 1­5­4­,7~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.YA 1­5­4­,12~api ca bhā­va­nā­nva­ya­vya­ti­re­kā­nu­vi­dhā­yi­tvaṃ ya­syo­pa­la­bhya­te­, ta­dvā­sa­nā­ni­mi­ttaṃ yuktaṃ yathā kā­ma­kro­dhā­di­. dha­na­dhā­nyā­di­kaṃ tu bhā­va­nā­ti­śa­yā­d api kṛ­ṣyā­dyu­pā­ya­hī­na­sya na saṃ­pa­dya­te­. vināpi bhā­va­nā­m i­ṣṭā­ni­ṣṭā­pū­rvā­rtha­prā­pti­r u­pa­la­bhya­te­.YA 1­5­4­,15~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.dra­vya­pra­tya­kṣa­ni­rū­pa­ṇa­mYA 1­5­4­,22~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.YA 1­5­5­,14~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.YA 1­5­5­,21~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.gu­ṇā­dī­nāṃ pra­tya­kṣa­mYA 1­5­6­,15~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.YA 1­5­6­,25~nanu ca su­khā­dī­nāṃ jñā­nā­tma­ka­tvā­t sva­saṃ­ve­dya­tva­m eva. jñā­nā­tma­ka­tvaṃ tu­lya­he­tu­ja­tvā­t­. tad uktam —"­ta­da­ta­drū­pi­ṇo bhāvāḥ ta­da­ta­drū­pa­he­tu­jāḥ | ta­tsu­khā­di­ka­m ajñānaṃ vi­jñā­nā­bhi­nna­he­tu­ja­m || "YA 1­5­7­,3~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.YA 1­5­7­,17~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.YA 1­5­7­,25~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.YA 1­5­8­,1~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.gu­ṇa­ka­rmā­nu­syū­ta­gu­ṇa­tva­ni­rū­pa­ṇa­mYA 1­5­8­,8~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.e­ka­tvā­de­r gu­ṇa­tva­si­ddhiḥYA 1­5­8­,18~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.YA 1­5­9­,7~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.YA 1­5­9­,12~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.YA 1­5­9­,23~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.YA 1­6­0­,3~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.pa­ri­mā­ṇa­syā­gu­ṇa­tva­mYA 1­6­0­,15~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.pṛ­tha­ktva­sya bhe­da­rū­pa­tva­mYA 1­6­0­,23~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.vi­bhā­ga­sya saṃ­yo­gā­bhā­va­tva­mYA 1­6­1­,2~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.YA 1­6­1­,18~yad apy uktam — vi­va­kṣi­tā­va­ya­va­kri­yā­kā­śā­di­de­śe­bhyo vibhāgaṃ na karoti dra­vyā­ra­mbha­ka­saṃ­yo­ga­vi­ro­dhi­vi­bhā­go­tpā­da­ka­tvā­t­. yā punar ā­kā­śā­di­de­śa­vi­bhā­ga­ka­rtrī sā saṃ­yo­ga­vi­śe­ṣa­ni­va­rta­ka­vi­bhā­ga­ja­ni­kā­pi na bhavati ya­thā­ṅgu­li­kri­ye­ti­. evam 1 cā­kā­śā­di­de­śa­vi­bhā­go­tpā­da­ko 'vaśyaṃ vibhāgo '­bhyu­pa­ga­nta­vyaḥ­. karmaṇo hi vi­bhā­go­tpā­da­ne viramya vyā­pā­rā­nu­pa­la­bdhe­r iti, na, vi­bhā­go­tpā­da­ka­tva­syā­si­ddha­tvā­t­. kriyāta eva saṃ­yo­ga­ni­vṛ­tti­r ity u­kta­m­.1 Note TN: vākāśā YA 1­6­1­,24~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.YA 1­6­1­,30~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.YA 1­6­2­,5~nanu pra­ti­ba­ddha eva vināśo vi­nā­śa­he­tu­r iṣṭo na sarvaḥ. pra­ti­ba­ddha­tvaṃ khalu no­pa­de­śa­ga­myaṃ kin tv a­nva­ya­vya­ti­re­ka­sa­ma­dhi­ga­mya­m­, tac cātrāpy astīti na saṃ­yo­gā­bhā­va­vya­ti­ri­kto vi­bhā­gaḥ­.pa­ra­tvā­de­r a­gu­ṇā­nta­ra­tva­mYA 1­6­2­,9~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.vegasya kri­yā­rū­pa­tva­mYA 1­6­2­,19~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.YA 1­6­2­,27~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.YA 1­6­3­,7~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.YA 1­6­3­,19~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 'pi nāpāṃ guṇaḥYA 1­6­4­,11~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.mṛ­du­tvā­di­sva­rū­pa­vi­cā­raḥYA 1­6­4­,19~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.śa­bda­sva­rū­pa­vi­cā­raḥYA 1­6­5­,11~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 1 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.1 Note TN: triṣu śa­bdā­śra­ya­ni­rū­pa­ṇa­mYA 1­6­6­,7~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.YA 1­6­6­,20~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.ā­kā­śa­syai­va śro­tra­tva­mYA 1­6­6­,27~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.vi­śe­ṣa­ṇa­vi­śe­ṣya­bhā­va­sa­mba­ndhaḥYA 1­6­7­,19~etad iti pūrvoktāḥ — saṃ­yo­gaḥ­, saṃ­yu­kta­sa­ma­vā­yaḥ­, saṃ­yu­kta­sa­ma­ve­ta­sa­ma­vā­yaḥ­, sa­ma­vā­yaḥ­, sa­ma­ve­ta­sa­ma­vā­ya­ś ceti pa­ñca­sa­mba­ndhā­s taiḥ sambandhaiḥ sambaddhā ye 'rthās taiḥ sa­hā­bhā­va­sya sa­ma­vā­ya­sya ca vi­śe­ṣa­ṇa­vi­śe­ṣya­bhā­vaḥ ṣaṣṭhaḥ sa­mba­ndhaḥ­.YA 1­6­7­,22~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.YA 1­6­8­,10~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.YA 1­6­8­,20~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.YA 1­6­8­,29~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.sa­ma­vā­ya­syā­pa­ra­sa­mba­ndhā­na­pe­kṣāYA 1­6­9­,10~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.YA 1­7­0­,8~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.saṃ­yo­ga­ni­rū­pa­ṇa­mYA 1­7­0­,13~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.yo­gi­pra­tya­kṣa­ni­rū­pa­ṇa­mYA 1­7­0­,19~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.YA 1­7­0­,27~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.bau­ddha­saṃ­ma­taṃ yo­gi­pra­tya­kṣa­mYA 1­7­1­,11~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.ta­nni­rā­ka­ra­ṇa­mYA 1­7­2­,8~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.sa­vi­ka­lpa­kaṃ pra­tya­kṣa­mYA 1­7­3­,10~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.YA 1­7­3­,15~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.YA 1­7­3­,24~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.YA 1­7­5­,15~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.ni­rvi­ka­lpa­ka­jñā­na­vi­rū­pa­ṇa­mYA 1­7­6­,8~pra­tha­mā­kṣa­sa­nni­pā­ta­jaṃ hi jñānaṃ sa­ma­ya­sma­ra­ṇa­vi­śe­ṣa­ṇa­gra­ha­ṇa­ni­ra­pe­kṣa­m utpannaṃ tena ta­nni­rvi­ka­lpa­ka­m­. yogaḥ samādhiḥ e­kā­gra­to­cya­te­. tatra sthitasya yogino ni­rvi­ka­lpa­ka­m eva pra­tya­kṣa­m iti vi­ka­lpa­tā­yā­m e­kā­ga­ra­tā­nu­pa­pa­tte­r iti.sau­ga­ta­pra­tya­ṣa­mYA 1­7­6­,12~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.YA 1­7­7­,1~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.YA 1­7­7­,12~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 || "YA 1­7­8­,16~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.YA 1­7­9­,7~api ca —a­rtho­pa­yo­ge 'pi punaḥ smārttaṃ śa­bdā­nu­yo­ja­na­m | a­kṣa­dhī­rya­dya­pe­kṣe­ta so 'rtho vya­va­hi­to bhavet || YA 1­7­9­,10~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 || "YA 1­7­9­,21~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 || "YA 1­8­0­,3~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.YA 1­8­0­,9~vi­ka­lpo­tthā­pi­tā sā ca na va­rtte­te­ccha­yā matiḥ. nā­rtha­saṃ­ni­dhi­m ī­kṣe­ta­. api ceyaṃ vi­śe­ṣa­ṇā­di­vi­ka­lpo­tthā­pi­tā satī pra­vṛ­ttā­pi sa­ma­gra­sā­ma­grī­ka­sya punar icchayā ni­va­rte­ta­, ta­da­nya­vi­ka­lpa­va­t­.YA 1­8­0­,12~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.sa­vi­ka­lpa­ka­syā­pi pra­tya­kṣa­tva­sthā­pa­na­mYA 1­8­0­,22~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.YA 1­8­1­,4~yac cā­tro­kta­m —"­ma­na­so yu­ga­pa­dvṛ­tteḥ sa­vi­ka­lpā­vi­ka­lpa­yoḥ | vimūḍho la­ghu­vṛ­tte­r vā tayor aikyaṃ vya­va­sya­ti || "YA 1­8­1­,7~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.YA 1­8­2­,1~api ca ga­kā­rā­di­śa­bda­saṃ­sa­rgā­pra­ti­bhā­si gaur i­tyā­di­jñā­naṃ ni­rvi­ka­lpa­kaṃ mānasaṃ pra­tya­kṣa­m ity etad api bha­va­tā­bhyu­pa­ga­nta­vya­m­, tu­lya­nyā­ya­tvā­t­. tataś ca gaur i­tyā­di­jñā­na­sya ka­lpa­nā­tve­nā­pra­tya­kṣa­tvā­bhyu­pa­ga­mo '­nu­pa­pa­nna e­ve­ti­.YA 1­8­2­,4~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.YA 1­8­2­,9~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.YA 1­8­2­,13~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.YA 1­8­2­,27~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.YA 1­8­3­,10~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.YA 1­8­3­,17~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.YA 1­8­3­,24~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.YA 1­8­3­,29~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.YA 1­8­4­,3~atha vi­śe­ṣa­ṇā­di­gra­ha­ṇa­pū­rva­ka­tve­na saṃ­ka­la­nā­jñā­naṃ tad iṣyata eva dṛ­ṣṭa­sā­ma­rthya­sya kā­ra­ṇa­tvā­bhyu­pa­ga­mā­t­. vi­śe­ṣa­ṇā­di­gra­ha­ṇa­sye­vā­kṣa­syā­pi sā­ma­rthyā­va­dhā­ra­ṇā­vi­śe­ṣā­n nā­na­kṣa­jaṃ da­ṇḍī­tyā­di­jñā­na­m­. na hi ya­trai­ka­sya sāmarthyaṃ ta­trā­nya­sya nāsty e­ve­ti­.YA 1­8­4­,6~yad api '­saṃ­ke­ta­sma­ra­ṇa­' i­tyā­di­, tad apy a­yu­kta­m eva, saṃ­ke­ta­sma­ra­ṇo­pā­ya­tva­cā­kṣu­ṣa­tva­yo­r vi­śe­ṣā­bhā­vā­t­. saṃ­ni­hi­ta­vi­ṣa­ya­tva­m apy asty evāyaṃ da­ṇḍī­tyā­di­jñā­na­sya pra­tya­bhi­jñā­na­syā­pi ca.YA 1­8­4­,9~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.YA 1­8­4­,16~yadi punar a­bhi­lā­pā­di­saṃ­sa­rga­śi­ṣṭo 'rthaḥ ka­dā­ci­d api na gṛ­hya­te­, tadā pa­ra­pra­ti­pā­da­nā­rthaṃ ni­ya­ta­syai­va śa­bda­syo­ccā­ra­ṇaṃ na syāt. bhrā­nti­ta­ś ca yasya ka­sya­ci­d u­ccā­ra­ṇaṃ syāt sa­rva­vya­va­ha­rtṛ­saṃ­vā­dā­bhā­va­pra­sa­ṅgā­c ca.YA 1­8­4­,19~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.YA 1­8­4­,24~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.YA 1­8­4­,28~atha pa­rā­ma­rśa­ja­nya­tva­m a­vi­cā­ra­ka­tvaṃ hetuḥ, tathāpy a­si­ddha­tvā­d a­yu­ktaḥ­. pa­rā­ma­rśo hi smṛtiḥ syād ā­nu­mā­ni­kaṃ vā jñā­na­m­, saṃ­śa­yā­di­rū­paṃ vā? sa­rva­syā­pi vi­śi­ṣṭā­nu­bha­vo­tpa­ttā­v i­ndri­ya­sa­ha­kā­ri­tvaṃ pra­sā­dhi­ta­m e­ve­ti­.YA 1­8­5­,1~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.YA 1­8­5­,6~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.YA 1­8­5­,15~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?YA 1­8­5­,19~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.YA 1­8­5­,28~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 || "YA 1­8­6­,3~tad apy a­sa­t­, yasmād vyaktau sāmānye ca 1 saṃ­ke­ta­sya karaṇaṃ grahaṇaṃ yathā sa­mbha­va­ti­, ta­tho­pa­ri­ṣṭā­d vi­sta­re­ṇa pra­ti­pā­da­yi­ṣyā­maḥ­. tat siddhaṃ sa­vi­ka­lpa­ka­m api pra­tya­kṣa­m­.1 Note TN: tadvastu ca YA 1­8­6­,6~saṃ­śa­yā­de­r api vi­pra­ti­pa­tti­vi­ṣa­ya­syā­ne­nai­va nyā­ye­nā­kṣa­ja­tva­m a­rtha­vi­ṣa­ya­tvaṃ ca sā­dha­yi­ta­vya­m iti.YA 1­8­6­,8~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 || a­nu­mā­na­pa­ri­cche­daḥa­nu­mā­na­sva­rū­pa­mYA 1­8­9­,4~a­the­dā­nī­m a­nu­mā­na­sva­rū­paṃ vi­cā­rya­te —YA 1­8­9­,5~"­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.YA 1­8­9­,17~atha vā ta­tpū­rva­kaṃ yataḥ ka­rma­ka­rtṛ­vai­la­kṣa­ṇyā­d bha­va­ti­, ta­da­nu­mā­na­m iti. ta­ccha­bde­nā­pi yadā pra­tya­kṣā­di­pra­mā­ṇā­ny eva pa­rā­mṛ­śya­nte­, ta­dai­ka­sya pū­rva­ka­śa­bda­sya lu­pta­ni­rde­śo dra­ṣṭa­vyaḥ­. ta­tpū­rva­ka­pū­rva­kaṃ jā­.­.­.­tyā­di vyā­khye­ya­m­.a­nu­mā­na­trai­vi­dhya­mYA 1­9­0­,4~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.YA 1­9­0­,9~śe­ṣa­va­d ity atrāpy eṣaiva vyu­tpa­ttiḥ­. śe­ṣa­va­d iti kā­ryā­nu­mā­na­m­. kā­rya­kā­ra­ṇa­yoḥ kāraṇaṃ vyā­khyā­ta­m­. ataḥ kāryaṃ śiṣyata iti śeṣaḥ.YA 1­9­0­,11~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.YA 1­9­0­,16~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.YA 1­9­0­,26~śākyāḥ khalu ke­va­lā­nva­yi­naḥ ke­va­la­vya­ti­re­ki­ṇa­ś ca ga­ma­ka­tvaṃ nāstīty āhuḥ, ta­nni­ṣe­dho 'pi sū­ci­taḥ­, tac co­pa­ri­ṣṭā­d va­rṇa­yi­ṣyā­maḥ­.YA 1­9­1­,1~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.YA 1­9­1­,6~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.anyeṣāṃ mate '­nu­mā­na­la­kṣa­ṇaṃ ta­nni­rā­sa­ś caYA 1­9­1­,13~anye tu ta­tpū­rva­kaṃ tri­vi­dha­m a­nu­mā­na­m ity e­tā­va­l la­kṣa­ṇa­vā­kyaṃ va­rṇa­ya­nti­.YA 1­9­1­,14~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.a­pa­re­ṣāṃ mate '­nu­mā­na­la­kṣa­ṇa­mYA 1­9­1­,20~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.YA 1­9­1­,24~sā­mā­nya­to­dṛ­ṣṭaṃ vipakṣe ity a­dhyā­hā­rya­m­. vipakṣe sa­mā­nye­nā­dṛ­ṣṭaṃ vi­pa­kṣa­śa­bdā­bhi­dhe­ye sa­rva­trā­dṛ­ṣṭa­m ity arthaḥ. caśabdo '­sa­tpra­ti­pa­kṣa­tvā­bā­dhi­ta­vi­ṣa­ya­tve sa­mu­cci­no­ti­. evaṃ ca pa­ñca­rū­pa­li­ṅga­m uktaṃ bha­va­ti­. ke­va­la­vya­ti­re­ki­ke­va­lā­nva­yi­no­r lakṣaṇaṃ śe­ṣa­va­tsā­mā­nya­to­dṛ­ṣṭa­pa­da­yo­r a­nya­ta­ra­lo­pe­na vyā­khye­ya­m iti.ta­tpū­rva­ka­m iti sūtrasya svā­bhi­ma­to 'rthaḥYA 1­9­2­,2~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.sā­ṅkhyā­nu­mā­na­kha­ṇḍa­na­mYA 1­9­2­,11~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 —YA 1­9­2­,14~guṇānāṃ paramaṃ rūpaṃ na dṛ­ṣṭi­pa­tha­m ṛcchati | yat tu dṛ­ṣṭi­pa­thaṃ prāptaṃ ta­nmā­ye­va su­tu­ccha­ka­m || iti.YA 1­9­2­,16~evaṃ ca mā­yā­dhū­mā­di­da­rśa­na­pū­rva­kā­nu­mā­na­va­da­lī­ka­vi­kā­ra­da­rśa­na­pū­rva­kaṃ pra­dhā­nā­dya­nu­mā­na­m a­pra­mā­ṇa­m eva.a­dvai­tya­nu­mā­na­ni­rā­saḥYA 1­9­2­,19~a­dvai­ta­vā­di­nā­m apy a­dvai­ta­vi­ṣa­yā­v a­nu­mā­nā­ga­mā­v a­nva­yā­di­grā­ha­ka­sya pra­tya­kṣa­syā­pra­mā­ṇa­tve­nā­yu­ktau pra­mā­ṇa­tve 'pi tenaiva bā­dhi­tā­v iti. na ca tābhyāṃ pratyakṣaṃ bādhyate yatas ta­tpū­rva­kaṃ tayoḥ sattvam ity evaṃ yo­jya­m­.cā­rvā­ka­ma­ta­ni­rā­saḥYA 1­9­3­,2~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.sau­ga­tā­nu­mā­na­la­kṣa­ṇa­ni­rā­saḥYA 1­9­3­,7~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.YA 1­9­3­,14~a­thā­nu­mā­ne­nai­va trairūpyaṃ gṛ­hya­te­, naitad asti; trai­rū­pya­grā­ha­kā­nu­mā­na­syā­pi trai­rū­pya­gra­ha­ṇā­pe­kṣi­ta­tvā­t­. tatrāpy a­nu­mā­nā­nta­rā­bhyu­pa­ga­me trai­rū­pya­grā­ha­kā­nu­mā­nā­na­va­sthā­nā­d a­bhi­ma­tā­nu­me­yā­pra­ti­pa­tti­r eva syāt. ayam eva hi sū­tra­kā­rā­bhi­prā­yo 'nyair api pra­ka­ṭi­taḥ­. tad uktam —YA 1­9­3­,18~"­li­ṅga­li­ṅgya­nu­mā­nā­nā­m ā­na­ntyā­d e­ka­li­ṅgi­ni | gatir yu­ga­sa­ha­sre­ṣu bahuṣv api na jāyata || " iti.YA 1­9­3­,20~etac ca dū­ṣa­ṇa­m asmākaṃ saṃplavaṃ sa­mba­ndha­sā­dṛ­śyā­deḥ pra­tya­kṣa­vi­ṣa­ya­tvaṃ cā­bhyu­pa­ga­ccha­tā bhū­ṣa­ṇa­m evety āha — ta­tpū­rva­ka­m a­nu­mā­na­m iti.YA 1­9­4­,2~nanu bhavato 'py a­nu­mā­nā­ga­ma­pū­rva­kā­nu­mā­nā­bhyu­pa­ga­mā­t kathaṃ na tad dū­ṣa­ṇa­m­? na; tasyāpi pā­ra­mpa­rye­ṇa pra­tya­kṣa­pū­rva­ka­tvā­bhyu­pa­ga­mā­t­. vya­va­hi­ta­kā­ra­ṇe 'pi ta­tpū­rva­ka­tva­vya­va­hā­ro dṛ­śya­te­, yathā vṛ­ṣṭi­pū­rvi­kā sa­sya­sa­mpa­tti­r iti.pra­tya­kṣa­sya nā­nu­mā­ne '­nta­rbhā­vaḥYA 1­9­4­,6~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.a­nu­mā­na­pa­dā­d eva ta­lla­kṣa­ṇa­mYA 1­9­4­,12~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.a­nu­mi­ti­la­kṣa­ṇa­mYA 1­9­4­,19~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.bhrāntam a­nu­mā­na­jñā­na­m iti śā­kya­ma­ta­mYA 1­9­5­,6~atha vā­nu­me­ya­jñā­naṃ bhrāntam evety āhuḥ śākyāḥ. tad uktam — "­bhrā­nti­r apy a­rtha­sa­mba­ndhā­d­" iti tasya ni­ṣe­dhā­rthaṃ sa­mya­ggra­ha­ṇa­m­. na khalu bhrānteḥ pra­mā­ṇa­tvaṃ yu­kta­m­, bhrā­nti­tvā­t­, ke­śā­di­bhrā­nti­va­d iti.YA 1­9­5­,9~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.YA 1­9­5­,18~tad uktam —"­li­ṅga­li­ṅgi­dhi­yo­r eva pā­ra­mpa­ryye­ṇa vastuni | pra­ti­ba­ndhā­t ta­dā­bhā­sa­śū­nya­yo­r apy a­va­ñca­na­m || tayos ta­drū­pa­śū­nya­yo­s ta­drū­pā­dhya­va­sā­ya­taḥ | ta­drū­pā­va­ñca­ka­tve 'pi kṛtā bhrā­nti­vya­va­sthi­tiḥ || "YA 1­9­6­,1~"­ma­ṇi­pra­dī­pa­pra­bha­yo­r ma­ṇi­bu­ddhyā­bhi­dhā­va­toḥ | mi­thyā­jñā­nā­vi­śe­ṣe 'pi viśeṣo '­rtha­kri­yāṃ prati || yathā ta­thā­ya­thā­rtha­tve 'py a­nu­mā­na­ta­dā­bha­yoḥ | a­rtha­kri­yā­nu­ro­dhe­na pra­mā­ṇa­tvaṃ vya­va­sthi­ta­m || " iti.YA 1­9­6­,5~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.YA 1­9­6­,9~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.YA 1­9­6­,16~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.ta­nni­rā­ka­ra­ṇa­mYA 1­9­6­,24~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.YA 1­9­7­,3~pā­ra­mpa­rye­ṇā­pi na va­kta­vya­m­, sākṣād eva li­ṅga­li­ṅgi­no­r a­nvi­nā­bhā­va­sa­mba­ndhā­bhyu­pa­ga­mā­t­. atha tābhyāṃ taddhiyoḥ pā­ra­mpa­rye­ṇa pra­ti­ba­ndhā­t ta­da­rhā­ba­ndha­ka­tva­m­. mṛ­tyu­nā­śā­dya­nā­ga­tā­rthe­na saha taddhiyaḥ pra­ti­ba­ndhā­bhā­ve 'pi ta­da­rthā­va­ñca­ka­tvā­d iti va­kṣyā­maḥ­.YA 1­9­7­,7~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.YA 1­9­7­,12~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.YA 1­9­7­,19~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.YA 1­9­7­,27~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.YA 1­9­8­,5~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 —YA 1­9­8­,15~"­u­tta­rā­rtha­kri­yā­bhā­vā­t pūrvasya yadi mānatā | ta­dai­vā­rtha­kri­yā­bhā­vā­d u­tta­ra­sya kathaṃ na sā || "YA 1­9­8­,17~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.YA 1­9­9­,5~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.prāmāṇyaṃ vya­va­hā­re­ṇe­ti bau­ddha­ma­ta­mYA 1­9­9­,13~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;YA 2­0­0­,6~jñā­na­sva­rū­paṃ prāmāṇyaṃ prā­pya­rū­pa­sa­ma­nva­yi | sva­rū­pa­mā­tra­gra­ha­ṇe ta­da­grā­hya­m i­tī­ri­ta­m || (­1­9­7­)YA 2­0­0­,8~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.YA 2­0­0­,12~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.YA 2­0­0­,17~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.YA 2­0­0­,25~kiṃ ca —vya­va­hā­ra­ta e­ka­tvā­t pra­mā­ṇa­tva­vya­va­sthi­tiḥ | de­śā­dya­bhe­dā­d ekatvaṃ dravyasya vya­pa­di­śya­te || (­1­9­9­)YA 2­0­1­,1~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.YA 2­0­1­,7~"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 —YA 2­0­1­,12~na sarvo vya­va­hā­re­ṇa prā­mā­ṇya­m a­va­ga­ccha­ti | pra­mā­ṇa­la­kṣa­ṇaṃ tena pa­ra­spa­ra­vi­ro­dha­va­t || (­1­9­)pra­tya­kṣā­di­pra­mā­ṇe­na pa­ra­lo­ko na gamyate | ā­ga­mā­d aparaḥ prāhety ato na vya­va­hā­ra­taḥ || (­2­0­)tasmāt —YA 2­0­1­,16~vya­va­hā­ra­pa­rā­ma­rśā­c chāstraṃ mo­ha­ni­va­rtta­na­m | pū­rvā­pa­ra­syā­sma­ra­ṇaṃ śā­stre­ṇā­ne­na vāryate || (­2­1­)YA 2­0­1­,18~ata eva śā­stre­ṇai­va sa­rva­jño­kte­na moho ni­va­rttya­te­, nānyena — ity anena pra­kā­re­ṇa sa­rva­jña­va­ca­na­m eva pra­mā­ṇa­m iti pa­ra­mā­rtha­taḥ­, sa­rva­jña­jñā­na­m eva pramāṇaṃ nā­pa­ra­m iti pa­ra­mā­rthaḥ­.YA 2­0­1­,21~anyasya na pra­mā­ṇa­tvaṃ pra­me­yā­vyā­pti­sa­mbha­vā­t | a­vyā­pi­nā na kā­ryā­di­sa­mba­ndha­sya pa­ri­gra­haḥ || (­2­2­)YA 2­0­1­,23~kā­rya­kā­ra­ṇa­bhā­vo hy a­tī­tā­nā­ga­ta­va­rta­mā­na­kā­la­de­śa­vyā­pi­sā­ha­ca­rya­rū­po na khalv a­sa­rva­jña­jñā­na­sya vi­ṣa­yaḥ­. va­rta­mā­na­sa­nni­hi­ta­de­śa­gra­ha­ṇā­t pra­tya­kṣa­syā­nu­mā­na­sya cā­na­va­tā­rā­d­" iti.ta­tkha­ṇḍa­na­mYA 2­0­2­,2~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.YA 2­0­2­,7~atha pra­mā­ṇa­bhū­te­na vya­va­hā­re­ṇa prāmāṇyaṃ vya­va­sthā­pya­te­, tad a­yu­kta­m­; pra­mā­ṇa­dva­ya­vya­ti­re­ke­ṇa pra­mā­ṇā­nta­ra­sya tva­yā­na­bhyu­pa­ga­mā­t­. ta­da­nta­rbhā­ve 'pi vya­va­hā­ra­sya ta­ddū­ṣa­ṇe­nai­va dū­ṣi­ta­tvā­n na tataḥ prā­mā­ṇya­vya­va­sthi­tiḥ­.YA 2­0­2­,10~a­thā­vi­cā­ri­tā­d eva vya­va­hā­rā­t prā­mā­ṇya­vya­va­sthi­tiḥ­, tathāpy a­vi­cā­ri­ta­vya­va­hā­ra­mā­tra­sya sa­rva­trā­vi­śe­ṣā­d a­ti­pra­sa­ṅga ity u­kta­m­. atha sa­rvā­vi­saṃ­vā­dī yo vya­va­hā­ra­s tataḥ pra­mā­ṇa­si­ddhi­r iti, na; sa­rvā­vi­saṃ­vā­di­vya­va­hā­rā­sa­mbha­vā­t­, vi­pra­ti­pa­tte­ś ca sarvatra sa­mbha­vā­t­.YA 2­0­2­,14~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.YA 2­0­3­,1~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?a­va­ya­vye­ka­tva­sya vya­va­hā­ra­mā­tra­si­ddha­tva­ni­rā­saḥYA 2­0­3­,12~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.YA 2­0­3­,20~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.YA 2­0­3­,28~tasmāt saṃ­vya­va­hā­ra­ś ca vi­cā­rya­mā­ṇo vi­śī­rya­te — ity etad api mi­thyā­vi­cā­rā­bhā­sa­syai­va vi­cā­ra­tvā­ro­pa­ṇā­t­. vicāro hi pra­mā­ṇa­m ucyate na ca mū­la­ghā­ti­naḥ pra­mā­ṇa­tvaṃ yuktam iti.sau­ga­ta­sa­mma­ta­prā­mā­ṇya­pra­kā­rā­nu­vā­daḥYA 2­0­4­,4~yad apy u­dī­ri­ta­m — pra­mā­ṇa­tā ca prā­pyā­rthā­vya­bhi­cā­ri­tā i­tyā­di­, tad a­yu­kta­m­; yasmād a­sthā­yi­pra­dī­pā­dya­rtha­jñā­ne pravṛttaḥ ta­da­rthā­prā­ptā­v api ta­cci­hna­da­rśa­ne­na ta­jjñā­na­sya prā­mā­ṇya­m eva vya­va­ha­ra­ti sarvo 'pi bu­ddhi­mā­n iti.YA 2­0­4­,7~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 —YA 2­0­4­,10~upeye nāma sa­nde­ha­s tāvatā na pra­mā­ṇa­tā | ni­ści­ta­tvā­d u­pā­ya­sya pramāsau kin na tāvatā || (­2­0­1­)YA 2­0­4­,12~na kha­lū­pe­ya­sa­nde­ha­pa­ri­ji­hī­rṣā­, sa­rva­tro­pā­ya­ni­śca­ya­mā­tre­ṇa pra­vṛ­tteḥ­. tata u­pā­ya­ni­śca­ye sati kṛ­ṣī­va­lā­di­va­t prā­mā­ṇi­kāḥ pra­va­rta­ntā­m­, tad a­sa­t­; yataḥ —YA 2­0­4­,14~u­pe­yā­rthi­ta­yā sarvaḥ pra­va­rta­na­ni­va­rta­ne | karoti puruṣaḥ tasya sa­nde­ha­ś cet kathaṃ pramā || (­2­0­2­)YA 2­0­4­,16~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;YA 2­0­4­,19~yadartha eṣa prā­ra­mbha­s ta­da­ni­ṣpa­tti­r eva cet | a­si­ddha­sā­dhya­sa­mba­ndhaḥ kathaṃ sādhaka u­cya­tā­m || (­2­0­3­)YA 2­0­4­,21~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;YA 2­0­5­,8~a­jñā­pa­ka­tvaṃ mānasya na doṣo yadi bhaṇyate | na tasyāsty aparo doṣa iti sarvaṃ pramā bhavet || (­2­0­4­)pra­mī­ya­te yena pa­ri­cchi­dya­te sa­mī­hi­to 'rthas tat pra­mā­ṇa­m­, na cā­jñā­pa­ka­sya pa­ri­cche­da­śa­kti­r ity a­pra­mā­ṇa­m eva" iti.ta­nni­rā­saḥYA 2­0­5­,13~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.YA 2­0­5­,19~yad apy uktam — "yad artha eṣa prā­ra­mbha­" i­tyā­di­, tac ca na; yo­gya­tā­mā­tra­pa­ri­cche­dā­d e­vā­rtha­kri­yā­rthi­nāṃ ta­tsā­dha­ne­ṣu pra­vṛ­tti­da­rśa­nā­t­. ta­ntvā­di­ṣv iva pa­ṭā­dya­rthi­nā­m iti.YA 2­0­5­,21~arthaś ca pra­kā­śi­to yadi nā­rtha­kri­yā­kā­rī kutas ta­syā­na­rthā­t tai­mi­ri­ko­pa­la­bdha­ke­śā­de­r viśeṣa ity apy a­yu­kta­m­; tai­mi­ri­ko­pa­la­bdhā­rtha­sya bā­dha­ka­pra­tya­ye­nā­sa­tya­tvā­va­dhā­ra­ṇā­t­. asya tv a­rtha­kri­yā­nu­tpa­ttā­v api vi­śe­ṣā­nta­ra­da­rśa­ne­na ta­thā­tva­bhe­dā­va­dhā­rya­ta iti katham a­vi­śe­ṣaḥ­?YA 2­0­6­,3~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.YA 2­0­6­,8~nanu ca nāvaśyaṃ hetavaḥ pha­la­va­nto bhavanty a­nta­rā­le pra­ti­ba­ndha­vai­ka­lya­da­rśa­nā­t­, tat kathaṃ ta­thā­vi­dhe­ṣu hetuṣu ta­tpha­lā­rthi­naḥ pre­kṣā­va­taḥ pra­vṛ­tti­r iti? na; pha­la­saṃ­bhā­va­nā­to 'pi pra­vṛ­tti­sa­mbha­vā­t­. jī­vi­tā­rthi­naḥ pre­kṣā­va­to 'pi bho­ja­nā­di­pra­vṛ­tti­va­t­.YA 2­0­6­,12~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.YA 2­0­6­,17~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.YA 2­0­6­,28~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.u­pe­kṣa­ṇī­ya­jñā­na­sya pra­mā­ṇa­tāYA 2­0­7­,6~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.sva­saṃ­ve­da­nai­ka­pra­tya­kṣa­tā­ni­rā­saḥYA 2­0­7­,22~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.prāmāṇyaṃ vya­va­hā­re­ṇe­ti ma­ta­kha­ṇḍa­na­mYA 2­0­8­,2~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.sau­ga­ta­na­ye bhrā­nta­tva­gra­ha­ṇā­sa­mbha­vaḥYA 2­0­8­,13~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 —YA 2­0­8­,22~"­dvi­ṣṭha­sa­mba­ndha­saṃ­vi­tti­r nai­ka­rū­pa­pra­ve­da­nā­t | dva­ya­sva­rū­pa­gra­ha­ṇe sati sa­mba­ndha­ve­da­na­m || YA 2­0­8­,24~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.YA 2­0­9­,6~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.pa­ro­kṣa­pa­da­sya pra­yo­ja­na­mYA 2­0­9­,15~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 1 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.1 Note TN: karaṇaṃ YA 2­0­9­,25~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.YA 2­1­0­,11~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.gau­ṇa­tvā­d a­pra­mā­ṇa­tā­nu­mā­na­syaYA 2­1­0­,17~kathaṃ punas taiḥ sa­rva­lo­ka­pra­si­ddha­syā­nu­mā­na­syā­pa­hna­vaḥ kri­ya­te­? tad ucyate —pra­mā­ṇa­syā­gau­ṇa­tvā­d a­nu­mā­nā­d a­rtha­du­rla­bha iti | YA 2­1­0­,19~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.sā­dhi­kri­yā­nu­pa­pa­tte­r a­pra­mā­ṇa­tāYA 2­1­1­,5~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.a­nu­ga­mā­nu­pa­pa­tte­r a­pra­mā­ṇa­tāYA 2­1­1­,10~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.a­vi­nā­bhā­va­gra­ha­ṇā­sa­mbha­vā­d a­pra­mā­ṇa­tāYA 2­1­1­,17~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.vi­ru­ddha­tvā­d a­pra­mā­ṇa­tāYA 2­1­1­,25~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.a­nu­mā­na­vi­ro­dhā­d a­pra­mā­ṇa­tāYA 2­1­2­,10~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.vi­ru­ddhā­vya­bhi­cā­ri­tvā­d a­pra­mā­ṇa­tāYA 2­1­2­,22~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.viruddhe '­nu­mā­na­vi­ro­dhā­diḥ ta­nni­rā­ka­ra­ṇaṃ caYA 2­1­3­,2~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.YA 2­1­3­,7~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 1 tatrāpi trayam ity a­na­va­sthe­ti­. vi­ru­ddhā­di­tra­ye 'py a­nu­mā­na­tva­ni­rā­ka­ra­ṇā­rtha­m anyad vi­ru­ddhā­di­dū­ṣa­ṇa­tra­yaṃ va­kta­vya­m­, tatrāpy anyad ity a­na­va­sthā­bhyu­pa­ga­mā­t katham a­nu­mā­nā­bhyu­pa­ga­maḥ­. tasmād a­nu­mā­na­syā­pra­mā­ṇa­tvā­t pa­ro­kṣā­rtha­ni­śca­yo durlabha iti.1 Note TN: satyāḥ cā­rvā­ka­ma­ta­kha­ṇḍa­ne gau­ṇa­tva­he­tu­ni­rā­saḥYA 2­1­3­,24~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.YA 2­1­4­,1~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.YA 2­1­4­,5~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.YA 2­1­4­,21~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.YA 2­1­4­,27~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.YA 2­1­5­,1~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.sā­dhi­kri­yā­nu­pa­pa­tti­ni­rā­saḥYA 2­1­5­,12~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.a­nu­ga­mā­nu­pa­pa­tti­ni­rā­ka­ra­ṇa­mYA 2­1­5­,21~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.YA 2­1­6­,1~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.YA 2­1­6­,4~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.a­vi­nā­bhā­va­gra­ha­ṇā­sa­mbha­va­ni­rā­saḥYA 2­1­6­,15~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.vyā­pti­gra­he ke­ṣāṃ­ci­n mataṃ ta­nni­rā­sa­ś caYA 2­1­6­,21~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.vyā­pti­gra­he 'nyeṣāṃ mataṃ ta­nni­rā­sa­ś caYA 2­1­7­,4~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.YA 2­1­7­,8~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.vyā­pti­gra­he '­pa­re­ṣāṃ mataṃ ta­nni­rā­sa­ś caYA 2­1­7­,16~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.YA 2­1­7­,23~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.vyā­pti­gra­he sva­ma­ta­mYA 2­1­8­,16~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.a­vi­nā­bhā­va­sya bā­hya­pra­tya­kṣa­grā­hya­tāYA 2­1­9­,2~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.YA 2­1­9­,12~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.vastuto manasa eva vyā­pti­grā­ha­ka­tva­mYA 2­2­0­,5~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.vyā­pti­gra­he na sa­rva­da­rśi­tva­pra­sa­ṅgaḥYA 2­2­0­,17~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.nāpy a­tī­ndri­ya­vya­va­hā­ra­lo­paḥYA 2­2­1­,7~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.sā­mā­nya­vyā­ptyā tā­dṛ­gā­nu­mā­na­m i­tyā­kṣe­paḥ ta­nni­rā­sa­ś caYA 2­2­1­,14~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.YA 2­2­1­,30~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.lo­ka­vi­ro­dhaḥ ta­tpa­ri­hā­ra­ś caYA 2­2­2­,22~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.vi­śe­ṣa­vi­ru­ddhā­di­do­ṣa­ni­rā­saḥYA 2­2­3­,7~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.a­nu­mā­na­syā­pra­mā­ṇa­tve lo­ka­vi­ro­dhaḥ sva­va­ca­na­vi­ro­dha­ś caYA 2­2­3­,12~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.YA 2­2­3­,23~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.YA 2­2­4­,10~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.YA 2­2­4­,19~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.YA 2­2­5­,12~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 1 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.1 Note TN: vā chā­tre­ṇai­va vā YA 2­2­6­,8~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.vyā­pti­sva­rū­pa­ni­rū­pa­ṇa­mYA 2­2­6­,26~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.YA 2­2­7­,7~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.YA 2­2­8­,5~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. 12 pa­ñca­ska­ndha­vya­ti­re­ke­ṇa ska­ndhā­nta­raṃ nāsti, bu­ddhe­nā­pra­ti­pā­di­ta­tvā­t­, kha­pu­ṣpa­va­d ity e­va­mā­de­r a­vi­nā­bhā­vaḥ pra­tyu­ktaḥ­. tasmād yuktam uktaṃ sva­bhā­va­taḥ sādhyena sā­dha­na­sya vyāptir a­vi­nā­bhā­va iti.1 Note TN: viṃ­śa­ti­ta­ttva­vya­ti­re­ke­ṇa ta­ttvā­nta­raṃ nāsti, ka­pi­le­nā­pra­ti­pā­di­ta­tvā­t 2 [?] a­vi­nā­bhā­va­sya bhedāḥYA 2­2­8­,24~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.YA 2­2­9­,6~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.li­ṅga­bhe­dāḥYA 2­2­9­,23~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.dṛ­ṣṭa­li­ṅga­ni­rū­pa­ṇa­mYA 2­3­0­,2~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.sā­mā­nya­to dṛ­ṣṭa­ni­rū­pa­ṇa­mYA 2­3­0­,10~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.sāmānye sau­ga­tā­kṣe­paḥYA 2­3­0­,18~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 || YA 2­3­0­,22~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 | YA 2­3­1­,1~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.YA 2­3­1­,6~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.sau­ga­ta­ma­ta­ni­rā­ka­ra­ṇa­mYA 2­3­1­,15~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.YA 2­3­2­,1~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.pra­sa­ṅga­sā­dha­ne­na sā­mā­nya­ni­rā­saḥYA 2­3­2­,19~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.YA 2­3­2­,26~a­thā­pra­mā­ṇa­kaḥ­, tadā para eva u­pa­la­bhya­te­. yāvān artho yu­kti­sā­ma­rthyā­d ā­pa­ta­ti­, sa sarvas tva­yā­bhyu­pa­ga­nta­vyaḥ­, pra­bhā­bhyu­pa­ga­me pra­dī­pā­bhyu­pa­ga­ma­va­t­. na ca kaścit pra­dī­pā­na­bhyu­pa­ga­me prabhām a­bhyu­pa­ga­ccha­ti­.vyā­pya­vyā­pa­ka­bhā­va­sā­dha­na­pra­kā­raḥYA 2­3­2­,30~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 || (­6­7­)YA 2­3­3­,10~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 1 na vayam e­va­mbhū­ta­m arthaṃ pra­ti­pa­ttuṃ kṣamāḥ, e­vaṃ­bhū­ta­syā­pa­ra­syā­da­rśa­nā­t­. a­nu­mā­naṃ ca na dṛṣṭāntaṃ vi­nā­va­ta­ra­ti­.­"1 Note TN: ekatvaṃ vyā­pi­ta­yoḥ YA 2­3­3­,17~"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?YA 2­3­3­,22~vyā­pi­tā­gra­ha­ṇaṃ cet na pra­tya­kṣa­sye­ya­tī gatiḥ | ya­da­śe­ṣa­vya­kti­vyā­pi­sā­mā­nye 'sya pra­va­rta­na­m || (­7­0­)YA 2­3­3­,24~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.YA 2­3­4­,1~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.sā­mā­nya­ni­ra­sa­na­sya nirāsaḥYA 2­3­4­,10~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.YA 2­3­4­,16~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.vyā­pya­vyā­pa­ka­bhā­va­sā­dha­na­pra­kā­ra­sya nirāsaḥYA 2­3­4­,21~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.pra­sa­ṅga­vi­pa­rya­ya­kha­ṇḍa­na­mYA 2­3­5­,2~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.YA 2­3­5­,11~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.YA 2­3­6­,1~yac coktam — vyā­pyā­pra­tī­to vyā­pi­tva­sya pra­tye­tu­m a­śa­kya­tvā­t sa­ka­la­vya­kti­gra­ha­ṇa­prā­g iti, tan na; pra­tya­kṣa­taḥ sa­ka­la­vya­kti­vi­śi­ṣṭa­vyā­pi­tva­gra­ha­ṇā­na­bhyu­pa­ga­mā­t­. a­nu­mā­nā­c ca sa­ka­la­vyā­pya­vi­śi­ṣṭa­vyā­pi­tva­gra­ha­ṇa­m a­pī­ṣya­te­.YA 2­3­6­,4~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.sā­mā­nya­sya vyā­pi­tva­gra­ha­ṇa­mYA 2­3­6­,20~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?sā­mā­nya­sya sva­rū­pa­mYA 2­3­7­,12~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.pra­tya­bhi­jñā­yāḥ prā­mā­ṇya­mYA 2­3­7­,21~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.pra­sa­ṅga­sā­dha­na­ni­rā­saḥYA 2­3­7­,26~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.vyāvṛtteḥ niḥ­sva­bhā­va­tā­ni­rā­saḥYA 2­3­8­,13~yat punar a­tro­kta­m —ni­vṛ­tte­r niḥ­sva­bhā­va­tvā­n na sthā­nā­sthā­na­ka­lpa­nā | vastuny eṣa na vikalpaḥ syād vidher va­stva­nu­ro­dha­ta || iti.YA 2­3­8­,15~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.jñā­nā­rtha­yo­r a­nta­rā­la­stha­sā­mā­nya­ni­rā­saḥYA 2­3­8­,21~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?vyā­vṛ­tta­yo nai­ka­sva­bhā­vāḥYA 2­3­8­,28~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 —YA 2­3­9­,4~"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 || "YA 2­3­9­,10~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.vyā­vṛ­tti­bhe­da­ni­rā­saḥYA 2­3­9­,24~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.YA 2­4­0­,6~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.va­stu­vi­ṣa­ya­tve '­nu­mā­na­vai­ya­rthyā­śa­ṅkāYA 2­4­0­,22~nanu ca va­stu­vi­ṣa­ya­tve '­nu­mā­nā­de­r ā­na­rtha­kya­m eva syāt, pra­tya­kṣe­ṇai­va sa­rvā­kā­re­ṇa vastunaḥ pa­ri­cchi­nna­tvā­t­. tathā hi —YA 2­4­0­,24~"­e­ka­syā­rtha­sva­bhā­va­sya pra­tya­kṣa­sya sataḥ svayam | ko 'nyo na dṛṣṭo bhāgaḥ syād yaḥ pramāṇaiḥ pa­rī­kṣya­te || no ced bhrā­nti­ni­mi­tte­na saṃ­yo­jye­ta gu­ṇā­nta­ra­m | śuktau vā ra­ja­tā­kā­ro rū­pa­sā­dha­rmya­da­rśa­nā­t || "YA 2­4­0­,28~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.YA 2­4­1­,5~tasmād dṛṣṭasya bhāvasya dṛṣṭa e­vā­khi­lo guṇaḥ | bhrānter ni­ścī­ya­te neti sādhanaṃ saṃ­pra­va­rta­te || YA 2­4­1­,7~na kevalaṃ pra­tya­kṣa­dṛ­ṣṭe pra­mā­ṇā­nta­rā­bhā­va­si­ddhiḥ­, a­nu­mā­ne­nā­pi va­stu­ni­śca­ye sa eva doṣa ity āha —YA 2­4­1­,9~va­stu­gra­he tu mānāc ca dha­rma­syai­ka­sya niścaye | sa­rva­dha­rma­gra­ho 'pohe nāyaṃ doṣaḥ pra­sa­jya­te || YA 2­4­1­,11~na hi tasmin niścite ta­dā­tma­nā­m a­ni­śca­yo yuktaḥ. yadā punar a­na­nu­mā­ne­na sa­mā­ro­pa­vya­va­cche­daḥ kri­ya­te­, ta­dā­ne­ka­vya­va­cche­dā­d a­nya­vya­va­cche­da iti ta­da­rtha­m a­nya­tpra­va­rta­te­.YA 2­4­1­,14~tasmād a­po­ha­vi­ṣa­ya­m iti liṅgaṃ pra­kī­rti­ta­m | anyathā dharmiṇaḥ si­ddhā­va­si­ddhaṃ kim ataḥ param || iti.ta­nni­rā­ka­ra­ṇa­mYA 2­4­1­,17~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 1. tasmād e­ka­syā­rtha­sva­bhā­va­sye­tyā­dy a­yu­kta­m eva.1 Note TN: syāt sa­mā­ro­pa­vya­va­cche­dā­nu­pa­pa­ttiḥYA 2­4­1­,27~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.sa­vi­ka­lpa­syai­va saṃ­śa­ya­ni­va­rta­ka­tā na pra­tya­kṣa­sye­ti sau­ga­ta­ma­ta­mYA 2­4­2­,27~nanu ca pra­tya­kṣā­n na saṃ­śa­yā­di­ni­vṛ­ttiḥ­, sa­rvā­kā­ra­dṛ­ṣṭe 'py arthe saṃ­śa­yā­di­da­rśa­nā­t­. kiṃ tu ni­śca­yā­t ta­nni­vṛ­ttiḥ­, sa ca sarvo 'py a­po­ha­vi­ṣa­ya evety āha —YA 2­4­2­,29~kvacid dṛṣṭe 'pi yajjñānaṃ sā­mā­nyā­rthaṃ vi­ka­lpa­ka­m | a­sa­mā­ro­pi­tā­ny āṃśe ta­nmā­trā­po­ha­go­ca­ra­m || YA 2­4­3­,1~yatra hi ra­ja­ta­sthi­rā­di­sa­mā­ro­pa­s tatrāṃśe niścayo na bha­va­ti­, śa­ktyā­dyaṃ­śe tu sa­mā­ro­pā­bhā­vā­d bha­va­ti­; tena sa­mā­ro­pi­ta­vi­ve­ke ni­śca­ya­sya pra­vṛ­tti­r iti ga­mya­te­. ta­dvi­ve­ka eva cā­nyā­po­haḥ­. tasmād —YA 2­4­3­,4~yāvanto '­ṃ­śa­sa­mā­ro­pā­s ta­nni­rā­se vi­ni­śca­yāḥ | tāvanta eva śabdāś ca tena te bhi­nna­go­ca­rāḥ || a­nya­thai­ke­na śabdena vyāpye ekatra vastuni | buddhvā cā­na­nya­vi­ṣa­ya iti pa­ryā­ya­tā bhavet || iti.ta­nni­rā­saḥYA 2­4­3­,9~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.YA 2­4­3­,13~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.sau­ga­ta­sya bhede vya­va­dhā­nā­dyu­pa­pā­da­naṃ ta­nni­rā­sa­ś caYA 2­4­3­,21~na­nū­kta­m atra — na hi sarvato bhinno dṛṣṭo 'pi bhāvas tathaiva pra­tya­bhi­jñā­ya­te­, kvacid bhede vya­va­dhā­na­sa­mbha­vā­t­. yathā 1 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.1 Note TN: yukteḥ va­stu­vi­ṣa­ya­tvā­d eva ni­śca­ya­sya bhrā­nti­bā­dha­ka­tāYA 2­4­4­,10~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.sa­mā­na­vi­ṣa­ya­tve 'pi bā­dhya­bā­dha­ka­bhā­vā­nu­pa­pa­ttiḥYA 2­4­5­,2~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.ta­nni­rā­saḥYA 2­4­5­,8~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.a­rthā­nta­ro­pā­dhi­vā­de 'pi sa­rva­gra­ha­ṇa­pra­sa­ṅgaḥYA 2­4­5­,18~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 —YA 2­4­5­,21~nā­no­pā­dhyu­pa­kā­rā­ṅga­śa­ktya­bhi­nnā­tma­no grahe | sa­rvā­tma­no­pa­kā­rya­sya ko bhedaḥ syād a­ni­ści­taḥ || YA 2­4­5­,23~yady apy u­pā­dha­yo bhinnā eva śa­bda­jñā­nā­nta­rā­ṇāṃ ni­mi­tta­m arthe 1? 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.1 Note TN: sa tu tais tadvān eka YA 2­4­6­,7~athāpi syād bhinnā eva śaktayaḥ śa­kti­ma­to yā­bhi­rū­pā­dhī­n u­pa­ka­ro­ti­, tato nāyaṃ prasaṅga iti.YA 2­4­6­,9~dha­rmo­pa­kā­ra­śa­ktī­nāṃ bhede tās tasya kiṃ yadi | no­pa­kā­ra­s tatas tāsāṃ tathā syād a­na­va­sthi­tiḥ || YA 2­4­6­,11~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.YA 2­4­6­,17~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.YA 2­4­6­,23~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 1, 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.1 Note TN: kim upāyaḥ YA 2­4­7­,15~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.a­rthā­nta­ro­pā­dhi­vā­de na sa­rva­gra­ha­ṇa­pra­sa­ṅgaḥYA 2­4­7­,26~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.YA 2­4­8­,6~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 eva sa­rva­gra­ha­ṇa­pra­sa­ṅgaḥYA 2­4­8­,30~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?pra­tya­kṣa­sya bhe­dā­ni­ścā­ya­ka­tva­ni­rā­saḥYA 2­4­9­,10~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.YA 2­4­9­,15~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.YA 2­4­9­,21~nanu ca pra­tya­kṣa­gṛ­hī­te bhede bhavantī smṛtiḥ kathaṃ pra­mā­ṇā­nta­ra­m­? sa­rvā­kā­ra­ni­śca­ya­s tu sa­ha­kā­ri­vai­ka­lyā­n na bha­va­ti­. tad uktam —YA 2­4­9­,23~pra­tya­kṣe­ṇa gṛhīte 'pi viśeṣe '­ṃ­śa­vi­va­rji­te | ya­dvi­śe­ṣā­va­sā­yo 'sti pratyayaḥ sa pra­tī­ya­te || YA 2­4­9­,25~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 12 iti.1 Note TN: tam ā­ga­ccha­ti­, no­pā­dhyā­ya 2 [?] YA 2­5­0­,4~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.a­po­hā­nāṃ tā­dā­tmyā­nu­pa­pa­tti­ni­rā­saḥYA 2­5­0­,14~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.YA 2­5­0­,31~nanu ca ta­vā­po­ho­pa­kā­ra­ko bhāvas tato '­rthā­nta­rā­po­hā­sa­mbha­vā­t­, tathāpi ni­va­rta­mā­na­syā­po­hā­nta­ra­ka­lpa­na­yā­na­va­sthā­pra­sa­ṅgā­t­. tasmād yaiva vyāvṛttiḥ sa eva vyāvṛttaḥ —YA 2­5­1­,3~te­nā­nyā­po­ha­vi­ṣa­ye tadvat pa­kṣo­pa­va­rṇa­na­m | pra­tyā­khyā­taṃ pṛthaktve hi syād doṣo jā­ti­ta­dva­toḥ || YA 2­5­1­,5~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.YA 2­5­1­,9~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.dha­rma­dha­rmi­ṇo­r abhede 'pi bhe­da­ka­śa­bda­pra­vṛ­tti­r iti śā­kya­ma­ta­mYA 2­5­1­,18~nanv a­tro­kta­m —dvayor e­kā­bhi­dhā­ne 'pi vi­bha­kti­r vya­ti­re­ki­ṇī | bhinnam artham i­vā­nve­ti vā­cya­le­śa­vi­śe­ṣa­taḥ || YA 2­5­1­,21~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 —YA 2­5­2­,3~bhe­dā­nta­ra­pra­ti­kṣe­pā­pra­ti­kṣe­pau tayor dvayoḥ | saṃ­ke­ta­bhe­da­sya pha­la­jñā­tṛ­vā­ñchā­nu­ro­dhi­naḥ || YA 2­5­2­,5~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.YA 2­5­2­,11~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 caYA 2­5­2­,15~yeṣāṃ va­stu­va­śā vāco na vivakṣā pa­rā­śra­yāḥ | ṣa­ṣṭhī­va­ca­na­bhe­dā­di­co­dyaṃ tān prati yu­kti­mā­n || YA 2­5­2­,17~yadi nāmaite śabdāḥ puruṣaiḥ kvacit pra­ṇi­nī­ṣi­tāḥ­. api na śakyate pra­ṇe­tu­r va­stu­pra­ti­ba­ndhā­d dhū­mā­di­va­t ta­dā­ya­m u­pā­la­mbhaḥ syāt — kathaṃ ṣa­ṣṭhyā­da­ya iti?YA 2­5­2­,19~yadā punaḥyad 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.ta­nni­rā­saḥYA 2­5­2­,26~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.YA 2­5­3­,20~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?YA 2­5­3­,25~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.sau­ga­ta­sā­mā­nya­kha­ṇḍa­na­sya nirāsaḥYA 2­5­4­,8~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?bauddhānāṃ sa­tya­dva­ya­ka­lpa­nāYA 2­5­4­,18~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 —YA 2­5­4­,21~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 || YA 2­5­4­,27~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.YA 2­5­5­,9~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.ta­nni­rā­saḥYA 2­5­5­,20~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.YA 2­5­6­,3~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.ta­da­nya­vyā­vṛ­tti­rū­pa­sā­mā­nya­ni­rā­saḥYA 2­5­6­,16~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.YA 2­5­6­,20~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.YA 2­5­6­,27~atha jā­ti­ma­d a­bhi­dhā­ne 'pi vya­va­cche­do na vi­cā­rya­te­. ta­tro­kta­m —vya­va­cche­do 'sti cedasya na tv e­tā­va­t pra­yo­ja­na­m | śa­bdā­nā­m iti kin tatra sā­mā­nye­nā­pa­re­ṇa vā || YA 2­5­6­,30~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.a­rtha­kri­yā­kā­ri­tva­sya vya­va­cche­da­ka­ta­vaṃ ta­nni­rā­sa­ś ca YA 2­5­7­,13~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 —YA 2­5­7­,17~"­e­ka­pra­tya­va­ma­rśā­rtha­jñā­nā­dye­kā­rtha­sā­dha­ne | bhede 'pi niyatāḥ kecit sva­bhā­ve­ne­ndri­yā­di­va­t || jva­rā­di­śa­ma­ne kāścit saha pra­tye­ka­m eva vā | yathā cau­ṣa­dha­yo dṛṣṭā nānātve 'pi na cāparāḥ || "YA 2­5­7­,21~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.YA 2­5­8­,9~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.YA 2­5­8­,30~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.a­rtha­kri­yā­kā­ri­tva­syā­bhe­da­vya­va­hā­ra­ni­yā­ma­ka­tvaṃ ta­nni­rā­sa­ś caYA 2­5­9­,15~yat punar a­tro­kta­m —"­jñā­nā­dya­rtha­kri­yāṃ tāṃs tān dṛṣṭvā bhedena kurvataḥ | arthān ta­da­nya­vi­śle­ṣa­vi­ṣa­yai­r dhvanibhiḥ saha || saṃyojya pra­tya­bhi­jñā­naṃ kuryād e­vā­nya­da­rśa­ne | " iti.YA 2­5­9­,19~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.YA 2­5­9­,24~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 —YA 2­6­0­,26~"­e­ka­pra­tya­va­ma­rśa­sya he­tu­tvā­d dhīr a­bhe­di­nī | e­ka­dhī­he­tu­bhā­ve­na vya­ktī­nā­m apy a­bhi­nna­tā || " iti.YA 2­6­0­,28~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 —YA 2­6­1­,3~"tulye bhede yayā jātiḥ pra­tyā­sa­ttyā pra­sa­rpa­ti | kvacin nānyatra saivāstu śa­bda­jñā­na­ni­ba­ndha­na­m || " iti.YA 2­6­1­,5~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.YA 2­6­1­,12~"­e­ka­va­stu­sa­hā­yā­ś ced vyaktayo jñā­na­kā­ra­ṇa­m | tad ekaṃ vastu kin tāsāṃ nānātvaṃ sa­ma­po­ha­ti || "YA 2­6­1­,14~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.YA 2­6­1­,18~yad apy uktam —"­tā­sā­m a­nya­ta­mā­pe­kṣyaṃ tac cec chaktaṃ na ke­va­la­m | tad ekam u­pa­ku­ryu­s tāḥ katham ekāṃ dhiyaṃ ca na || "YA 2­6­1­,21~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.śa­bda­saṃ­ke­tā­kṣe­pa­s ta­tsa­mā­dhā­naṃ caYA 2­6­1­,27~nanu ca sa­ha­kā­ri­sā­ma­rthyā­d api kathaṃ vastuṣu śabdaḥ pra­va­rta­te­? yataḥ —śabdāḥ saṃ­ke­ti­taṃ prāhur vya­va­hā­rā­ya sa smṛtaḥ | tadā sva­la­kṣa­ṇaṃ nāsti saṃ­ke­ta­s tena tatra na || YA 2­6­1­,30~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.YA 2­6­2­,10~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.pā­ca­kā­di­ṣu pra­vṛ­tti­ni­mi­tta­va­rṇa­na­mYA 2­6­2­,20~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.sā­mā­nya­vi­śe­ṣā­di­ṣu pra­vṛ­ti­ni­mi­tta­va­rṇa­na­mYA 2­6­3­,2~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.vi­śe­ṣa­pa­dā­rthā­bhyu­pa­ga­ma ā­gra­hā­bhā­vaḥYA 2­6­3­,10~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.ke­ṣāṃ­ci­n mate sā­mā­nyā­di­ṣv api pa­ra­mpa­ra­yā sā­mā­nya­mYA 2­6­3­,17~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.vastutaḥ sā­mā­nyā­di­ṣu sā­mā­nyā­bhā­vaḥYA 2­6­4­,2~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?vi­ka­lpi­te 'rthe eva śa­bda­sā­mā­nā­dhi­ka­ra­ṇya­m iti sau­ga­ta­ma­ta­mYA 2­6­4­,16~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.ta­nni­rā­ka­ra­ṇa­mYA 2­6­4­,26~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.YA 2­6­5­,11~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.YA 2­6­5­,29~atha ta­dda­rśa­nā­hi­ta­vā­sa­nā­kra­me­ṇo­tpa­tti­s tata u­tpa­tti­r u­cya­te­, prabhāyāṃ ma­ṇi­jñā­na­syā­pi tarhi tata utpattiḥ syāt, tasyāpi ta­dvā­sa­nā­pra­bha­va­tvā­t­.YA 2­6­5­,31~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.YA 2­6­6­,6~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.YA 2­6­6­,13~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.YA 2­6­6­,17~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.YA 2­6­6­,22~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.sā­mā­nya­syā­ne­ka­vṛ­tti­tva ākṣepaḥYA 2­6­7­,2~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.ta­tsa­mā­dhā­na­mYA 2­6­7­,17~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.YA 2­6­8­,9~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.sā­mā­nya­sya vyā­pa­ka­tva ākṣepaḥYA 2­6­8­,24~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 || "YA 2­6­9­,1~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.ekeṣāṃ ta­tpa­ri­hā­raḥYA 2­6­9­,10~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.YA 2­6­9­,26~yat punar etad bhi­nna­de­śā­bhyā­m aṃ­śa­va­ta eva sambandho dṛṣṭa ā­lo­ka­ra­jju­vaṃ­śa­da­ṇḍā­di­va­n na ca sā­mā­nya­m aṃ­śa­va­d iti, tad apy a­va­ya­vi­dū­ṣa­ṇa­ni­rā­ka­ra­ṇā­d de­śa­kā­le­tyā­di­pra­sa­ṅga­dū­ṣa­ṇe co­kto­tta­ra­m iti.pra­la­yā­va­sthā­yāṃ sā­mā­nya­sya vṛ­tti­tā­ni­rū­pa­ṇa­mYA 2­6­9­,30~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 1 tā­va­tī­ś caiva" iti. vi­ru­dhya­te­. na hy a­nta­re­ṇa kriyāṃ kālaḥ pa­ri­mā­tuṃ śakyata ity alaṃ pra­sa­ṅge­ne­ti­.1 Note TN: rātrisva vyā­pa­ka­tve 'pi sā­mā­nya­sya na sa­rva­tro­pa­la­bdhiḥYA 2­7­0­,11~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.vya­ñja­kā­pra­ti­pa­tti­do­ṣa­ni­rā­saḥYA 2­7­0­,20~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.sā­mā­nyā­nu­pa­la­bdhi­ni­rā­ka­ra­ṇa­mYA 2­7­0­,29~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.sā­mā­nya­sya vai­ya­rthya­śa­ṅkā ta­nni­rā­sa­ś caYA 2­7­1­,11~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.YA 2­7­2­,6~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.YA 2­7­2­,12~tad evaṃ sthitam etat — vya­kti­bhe­de 'pi dṛ­ṣṭai­ka­sā­mā­nya­vi­śi­ṣṭā­rthā­nu­mā­pa­ka­m a­nu­mā­naṃ dṛṣṭam iti. tasmin pakṣe sū­rya­ga­tyā­dya­nu­mā­na­m api dṛṣṭam eva, sa­mba­ndhi­vai­la­kṣa­ṇye 'py a­bhi­nna­jā­ti­tvā­d gateḥ. pa­rva­tā­di­vai­la­kṣa­ṇye 'py a­gni­jā­ti­va­t­.YA 2­7­2­,15~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 —svā­rtha­pa­rā­rtha­bhe­da­ni­rū­pa­ṇa­mYA 2­7­3­,2~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.vā­kyā­syā­nu­mā­na­tvaṃ gauṇamYA 2­7­3­,19~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 —YA 2­7­3­,27~nanv evam uktam — pa­ro­pa­de­śaḥ pa­ñcā­va­ya­va­vā­kya­m iti. kiṃ punar atra vākyam u­cya­te­? kutaḥ saṃ­śa­yaḥ­? vi­pra­ti­pa­tteḥ —spho­ṭa­vā­da­s ta­tkha­ṇḍa­naṃ caYA 2­7­3­,30~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?va­rṇa­sa­ntā­nā­ra­bdha­pa­da­pa­kṣe doṣaḥYA 2­7­4­,18~ye 'py āhuḥ — varṇaiḥ sa­ntā­ne­nā­kā­śe va­rta­mā­naiḥ padam ā­ra­bhya­te­, padais tu vākyam iti. ta­nma­ta­m api spho­ṭa­ni­rā­ka­ra­ṇa­nyā­ye­na ni­rā­ka­rta­vya­m­, va­rṇa­vya­ti­re­ka­pa­kṣa­sya sa­rva­syā­pi spho­ṭa­sa­mā­na­tvā­t­.va­rṇa­sa­mū­he doṣāḥYA 2­7­4­,22~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.YA 2­7­4­,26~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.YA 2­7­5­,8~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.pū­rva­pū­rva­va­rṇa­vi­śi­ṣṭo­tta­ro­tta­ra­va­rṇa­kra­ma­pa­kṣaḥYA 2­7­5­,18~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.YA 2­7­5­,27~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.ta­nni­rā­ka­ra­ṇa­mYA 2­7­6­,2~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.anyeṣāṃ vā­kya­ka­lpa­nāYA 2­7­6­,9~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.pareṣāṃ vā­kya­ka­lpa­nāYA 2­7­6­,17~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.YA 2­7­6­,22~pū­rva­pa­da­pa­dā­rthe­ṣv a­ntya­pa­da­saṃ­ke­te caikā smṛtir ity anye.a­pa­re­ṣāṃ vā­kya­ka­lpa­nāYA 2­7­7­,2~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.a­pa­ra­sya vā­kya­ka­lpa­nā ta­tkha­ṇḍa­naṃ caYA 2­7­7­,14~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.YA 2­7­7­,25~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.YA 2­7­8­,14~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.YA 2­7­8­,18~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.YA 2­7­9­,3~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.YA 2­7­9­,29~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?YA 2­8­0­,1~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.a­nvi­tā­bhi­dhā­na­vā­daḥYA 2­8­0­,9~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.YA 2­8­0­,17~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.YA 2­8­0­,25~a­thā­nyo­nya­saṃ­sa­rga­vi­śi­ṣṭā­rthā­bhi­dhā­nā­yo­ccā­ri­tāḥ śyā­mā­di­śa­bdāḥ pa­ra­spa­rā­rtha­jñā­nā­pe­kṣā­s ta­thā­vi­śi­ṣṭā­ne­vā­rthā­na­bhi­da­dha­te­. samayo 'py e­va­m­, na hi te sā­mā­nya­śa­bdāḥ­, ye pra­ka­ra­ṇā­dya­pe­kṣā ity u­pa­de­śā­d vya­va­hā­ra­ta­ś ca pra­tī­ya­nta iti siddhaṃ tarhy a­nvi­tā­bhi­dhā­na­m­.YA 2­8­0­,29~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.YA 2­8­1­,18~kiṃ ca pa­dā­rtha­pra­tī­te­r api mā­na­sa­pra­tya­kṣa­ja­tvaṃ ka­lpa­yi­ta­vya­m­, tu­lya­nyā­ya­tvā­t­. sū­kṣme­kṣi­ka­yā pa­dā­rtha­pra­ti­pa­tti­r api na śābdī, pa­da­syā­pi tṛtīye kṣaṇe 'vaśyaṃ mū­rta­dra­vya1saṃ­yo­gā­t 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.1 Note TN: kā­śa­va­t­. a­va­ya­va­ni­rū­pa­ṇa­mYA 2­8­2­,13~ta­de­ka­de­śāḥ kiṃ padāny e­vā­va­ya­vā iti? ucyate — na, kiṃ tarhi? pra­ti­jñā­he­tū­dā­ha­ra­ṇo­pa­na­ya­ni­ga­ma­nā­ny a­va­ya­vāḥ­. sā­dha­nā­ṅgā­bhi­dhā­ya­kaṃ vākyam api ma­hā­vā­kya­syā­va­ya­va­m ity arthaḥ.pra­ti­jñā­ni­rū­pa­ṇa­mYA 2­8­2­,17~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.kīrter a­va­dhā­ra­ṇa­pa­kṣaḥYA 2­8­3­,2~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 || "YA 2­8­3­,11~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.ta­nni­rā­saḥYA 2­8­3­,15~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.YA 2­8­4­,5~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?YA 2­8­4­,8~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.YA 2­8­4­,12~nīlaṃ sarojaṃ bhavaty evety api na yuktaṃ bha­va­ti­, śabdād e­vā­tya­ntā­yo­ga­vya­va­cche­da­sya si­ddha­tvā­t­. vya­va­cche­da­pha­la­tvaṃ ca vākyasya ni­rā­kṛ­taṃ ni­rā­ka­ri­ṣya­te ca. va­stva­bhi­dhā­ya­ka­syā­pi sā­ma­rthyā­d vya­va­cche­da­si­ddhi­r i­ṣṭai­va­.YA 2­8­4­,15~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.pra­ti­jñā­vai­ya­rthyā­śa­ṅkāYA 2­8­4­,25~evaṃ tarhi pra­ti­jñai­va na ka­rta­vyā­, tataḥ sā­kṣā­tpā­ra­mpa­rye­ṇa vā si­ddhya­sa­mbha­vā­t­. sākṣāt tāvan na kiṃcid vacanaṃ sā­dha­nā­ṅga­m­. yasmāt —YA 2­8­5­,1~"­a­rthā­d a­rtha­ga­teḥ śaktiḥ pa­kṣa­he­tva­bhi­dhā­na­yoḥ | nārthe tena tayor nāsti svataḥ sā­dha­na­saṃ­sthi­tiḥ || ""­sā­dhyā­bhi­dhā­nā­t pakṣoktiḥ pā­ra­mpa­rye­ṇa nāpy alam | śaktasya sūcakaṃ he­tu­va­co '­śa­kta­m api svayam || "YA 2­8­5­,5~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.ta­tsa­mā­dhā­na­mYA 2­8­5­,14~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.YA 2­8­5­,24~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.YA 2­8­6­,26~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?YA 2­8­6­,30~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.YA 2­8­7­,7~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.YA 2­8­7­,17~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.he­tu­ni­rū­pa­ṇa­mYA 2­8­7­,29~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.bauddhānāṃ he­tu­tra­ya­ni­rū­pa­ṇa­mYA 2­8­8­,6~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.YA 2­8­8­,13~sā cai­kā­da­śa­dhā — tatra (1) sva­bhā­vā­nu­pa­la­bdhiḥ pū­vo­dā­hṛ­tā­. (2) kā­ryā­nu­pa­la­bdhi­r yathā — ne­hā­pra­ti­ba­ddha­sā­ma­rthyā­ni dhū­ma­kā­ra­ṇā­ni santi, dhū­mā­bhā­vā­t­. (3) vyā­pa­kā­nu­pa­la­bdhi­r yathā — na śiṃ­śa­pā­tra­, vṛ­kṣā­bhā­vā­t­. (4) sva­bhā­va­vi­ru­ddho­pa­la­bdhi­r yathā — na śī­ta­spa­rśo '­trā­gneḥ­. (5) vi­ru­ddha­kā­ryo­pa­la­bdhi­r yathā — na śī­ta­spa­rśo 'tra, dhū­mā­t­. (6) vi­ru­ddha­vyā­pto­pa­la­bdhi­r yathā — dhru­va­bhā­vī vināśo bhū­ta­syā­pi he­tva­nta­rā­pe­kṣa­ṇā­t­. (7) kā­rya­vi­ru­ddho­pa­la­bdhi­r yathā — nā­trā­pra­ti­va­ddha­sā­ma­rthyā­ni śī­ta­kā­ra­ṇa­ni­, vahneḥ. (8) vyā­pa­ka­vi­ru­ddho­pa­la­bdhi­r yathā — nātra tu­ṣā­ra­spa­rśo vahneḥ. (9) kā­ra­ṇā­nu­pa­la­bdhi­r yathā — nātra dhūmo '­na­gneḥ­. (­1­0­) kā­ra­ṇa­vi­ru­ddho­pa­la­bdhi­r yathā — nāsya ro­ma­ha­rṣā­di­vi­śe­ṣāḥ­, sa­nni­hi­ta­da­ha­na­vi­śe­ṣa­tvā­t­. (­1­1­) kā­ra­ṇa­vi­ru­ddha­kā­ryo­pa­la­bdhi­r yathā — ro­ma­ha­rṣā­di­vi­śe­ṣa­yu­ktaḥ puruṣo 'tra, dhū­mā­t­. yāvān kaścit pra­ti­ṣe­dhaḥ­, sa sarvo 'py a­nu­pa­la­bdhi­r iti sa­ma­ya­s tena vi­ru­ddhā­dyu­pa­la­bdhi­r apy a­nu­pa­la­bdhi­r e­vo­kte­ti­.tatra sva­bhā­vā­nu­pa­la­bdhe­r nirāsaḥYA 2­8­8­,26~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.YA 2­8­9­,14~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.YA 2­9­0­,3~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.sau­ga­ta­sya sva­bhā­va­he­tu­sa­ma­rtha­na­mYA 2­9­0­,9~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 || "YA 2­9­0­,17~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.YA 2­9­0­,22~"­a­nya­thai­ka­ni­vṛ­ttyā­nya­vi­ni­vṛ­ttiḥ kathaṃ bhavet | nā­śva­vā­n iti martyena na bhāvyaṃ go­ma­tā­pi kim || saṃ­ni­dhā­nā­t ta­thai­ka­sya katham anyasya saṃnidhiḥ | gomān ity eva martyena bhāvyam a­śva­ma­tā­pi kim || "YA 2­9­0­,26~tasmāt sva­bhā­va­pra­ti­ba­ndhā­d eva hetuḥ sādhyaṃ ga­ma­ya­ti­. sa ca tā­dā­tmya­la­kṣa­ṇa­s ta­du­tpa­tti­la­kṣa­ṇo vā. sa e­vā­vi­nā­bhā­vo dṛ­ṣṭā­ntā­bhyāṃ pra­da­rśya­ta ity ataḥ sva­bhā­va­pra­ti­ba­ndhā­bhā­vā­n na kā­ra­ṇa­sya­, a­kā­rya­kā­ra­ṇa­sya vā he­tu­tva­m iti.ta­tkha­ṇḍa­na­mYA 2­9­1­,4~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.sau­ga­ta­syā­śa­ṅkāYA 2­9­1­,21~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.ta­nni­rā­saḥYA 2­9­1­,26~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.YA 2­9­2­,4~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 || "sa­kṛ­dda­rśa­ne 'pi kā­rya­kā­ra­ṇa­bhā­va­ni­śca­yaḥYA 2­9­2­,13~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.YA 2­9­3­,3~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.YA 2­9­3­,25~nāpi dhū­ma­ja­na­ka­sva­bhā­va e­vā­gniḥ­, a­yo­go­la­kā­ṅgā­rā­dya­va­sthā­yāṃ dhū­mā­ja­na­ka­syā­py a­gni­tvā­t­. nāpi dhū­ma­ja­na­ko 'gnir eva, kā­ṣṭhā­de­r apy a­gni­tva­pra­sa­ṅgā­t­. na ca kṣa­ṇi­ka­vā­di­ma­te kā­rya­kā­ra­ṇa­bhā­vaḥ si­ddhya­tī­ty a­bhi­dhā­syā­maḥ­.dhū­mā­gnyo­r vyā­pya­vyā­pa­ka­bhā­vaḥYA 2­9­3­,29~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.YA 2­9­4­,12~kiṃ cā­gni­kā­ryaṃ bhasmāpi bha­va­ti­. na ca ta­tsa­mā­na­kā­laṃ prāpyaṃ vāgniṃ ga­ma­ya­ti­, vya­bhi­cā­rā­t­. e­te­nai­ta­d api ni­ra­sta­m­, yad āha —"­e­ka­sā­ma­grya­dhī­na­sya rū­pā­de­r asato gatiḥ | he­tu­dha­rmā­nu­mā­ne­na dhū­me­ndha­na­vi­kā­ra­va­t || "YA 2­9­4­,16~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.YA 2­9­5­,10~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.YA 2­9­5­,22~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.pra­jñā­ka­ra­sya kā­rya­kā­ra­ṇa­bhā­vaḥYA 2­9­5­,27~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 || (­2­0­7­)YA 2­9­6­,8~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 || (­2­0­8­)YA 2­9­6­,14~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;YA 2­9­6­,21~a­nyo­nya­m a­vi­nā­bhā­vo dvayor api tayoḥ samaḥ | a­vā­nta­ra­vi­bhā­ga­s tu tatra naḥ kvo­pa­yo­ga­vā­n || (­2­0­9­)YA 2­9­6­,23~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.YA 2­9­6­,26~sa­mā­na­tvā­n ni­mi­tta­sya kā­rya­kā­ra­ṇa­tā dvayoḥ | vyā­pi­tva­vya­ti­re­ka­sya pa­ra­lo­kā­nu­mā­pya­taḥ || (­2­1­0­)YA 2­9­6­,28~na khalu vyāpitāṃ vya­ti­re­kaṃ ca vyu­da­syā­pa­ra­m atra jagati ni­ba­ndha­na­m u­pa­la­bhā­ma­he­. tac ca kā­ra­ṇa­va­da­va­śyaṃ­bhā­vi­naḥ kā­rya­syā­py asti te­no­bha­yoḥ pa­ra­spa­ra­kā­rya­kā­ra­ṇa­bhā­va­" iti.ta­nni­rā­saḥYA 2­9­7­,4~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.a­va­rta­mā­na­sya kā­ra­ṇa­tve doṣaḥYA 2­9­7­,18~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.YA 2­9­8­,3~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.YA 2­9­8­,10~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.tā­dā­tmyā­bhā­ve 'pi ga­mya­ga­ma­ka­bhā­vaḥYA 2­9­8­,22~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.YA 2­9­8­,29~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.kā­ra­ṇā­t kā­ryā­nu­mā­ne śaṅkā ta­nni­rā­sa­ś caYA 2­9­9­,21~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.YA 3­0­0­,11~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.pū­rva­va­d iti sūtrasya vyā­khyā­nta­ra­mYA 3­0­0­,18~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.YA 3­0­0­,23~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.pa­ñca­rū­pa­ni­rū­pa­ṇa­mYA 3­0­1­,14~tatra pa­ñca­rū­po '­nva­ya­vya­ti­re­kī­, rūpāṇi tu — (1) pa­kṣa­dha­rma­tva­m­, (2) sapakṣe sa­tva­m­, (3) vi­pa­kṣā­d vyā­vṛ­ttiḥ­, (4) a­vā­dhi­ta­vi­ṣa­ya­tva­m­, (5) 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.ke­va­lā­nva­yi­ny āśaṅkāYA 3­0­2­,9~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 —YA 3­0­2­,15~"­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.ta­tsa­mā­dhā­na­mYA 3­0­2­,25~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.YA 3­0­3­,5~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.YA 3­0­3­,18~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.ke­va­la­vya­ti­re­ki­he­tu­ni­rū­pa­ṇa­mYA 3­0­3­,29~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.jī­va­ccha­rī­re nai­rā­tmya­ni­ṣe­dhe sau­ga­tā­kṣe­paḥYA 3­0­4­,9~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.ekeṣāṃ sa­mā­dhā­naṃ ta­nni­rā­sa­ś caYA 3­0­5­,2~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.sva­ma­te­na sa­mā­dhā­na­mYA 3­0­5­,16~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.jī­va­ccha­rī­re prā­ṇā­di­sa­ttva­m a­nya­trā­sa­ttva­m iti vya­va­sthā­tma­vā­da evaYA 3­0­5­,25~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.a­nva­yā­śa­ṅkā ta­nni­rā­sa­ś caYA 3­0­6­,17~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.sā­mā­nya­si­ddhi­mā­tre­ṇa nātra vi­śe­ṣa­si­ddhiḥYA 3­0­6­,22~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.maulasya hetor vyā­pti­sa­ma­rtha­kā hetavaḥYA 3­0­7­,2~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.he­tu­la­kṣa­ṇa­sū­tra­sya vyākhyāYA 3­0­7­,20~"­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.he­tvā­bhā­sa­ni­rū­pa­ṇa­mYA 3­0­8­,23~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.1. asiddhaḥYA 3­0­9­,4~"­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.2. viruddhaḥYA 3­0­9­,10~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.3. a­nai­kā­nti­kaḥYA 3­0­9­,17~"­pa­kṣa­tra­ya­vṛ­tti­r a­nai­kā­nti­kaḥ­" "­a­nai­kā­nti­kaḥ sa­vya­bhi­cā­raḥ­" iti sū­tra­m­. paryāyo 'tra la­kṣa­ṇa­m­, buddhir u­pa­la­bdhi­r i­tyā­di­va­t­, ni­ru­kti­r vā­nyo­nya­la­kṣa­ṇa­m­.4. a­na­dhya­va­si­taḥYA 3­0­9­,21~"­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.5. kā­lā­tya­yā­pa­di­ṣṭaḥYA 3­1­0­,6~"­pra­mā­ṇa­bā­dhi­te pakṣe va­rta­mā­no hetuḥ kā­lā­tya­yā­pa­di­ṣṭaḥ­"­. "­kā­lā­tya­yā­pa­di­ṣṭaḥ kā­lā­tī­taḥ­" iti sū­tra­m­. ni­rdi­ṣṭa­pa­kṣo­pa­nyā­sā­na­nta­raṃ he­tū­pa­nyā­sa­kā­la­s ta­da­tya­ye­nā­pa­di­ṣṭaḥ kālam atītaḥ kā­lā­tī­taḥ­.6. pra­ka­ra­ṇa­sa­maḥYA 3­1­0­,10~"­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.he­tvā­bhā­sā­vā­nta­ra­bhe­da­pra­pa­ñcaḥYA 3­1­0­,28~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.a­si­ddha­bhe­dāḥYA 3­1­1­,10~a­si­ddha­bhe­dā­s tāvat — (1) 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. (2) 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. (3) vi­śe­ṣyā­si­ddho yathā — anityaḥ śabdaḥ sā­mā­nya­va­ttve sati cā­kṣu­ṣa­tvā­t­. (4) vi­śe­ṣa­ṇā­si­ddho yathā — anityaḥ śabdaḥ cā­kṣu­ṣa­tve sati sā­mā­nya­va­ttvā­t­. (5) 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. (6) ā­śra­yā­si­ddho yathā — asti pradhānaṃ vi­śva­pa­ri­ṇā­mi­tvā­t­. (7) ā­śra­yai­ka­de­śā­si­ddho yathā — nityāḥ pra­dhā­na­pu­ru­ṣe­śva­rāḥ­, a­kṛ­ta­ka­tvā­t­. (8) 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. (9) vya­rtha­vi­śe­ṣa­ṇā­si­ddho yathā — anityaḥ śabdaḥ sā­mā­nya­va­ttve sati kṛ­ta­ka­tvā­t­. vya­rtha­vi­śe­ṣa­ṇa­ś cāsāv a­si­ddha­ś cety evaṃ vya­rtha­vi­śe­ṣyā­si­ddho 'pi vyā­khye­yaḥ­. pa­ra­mā­ṇvā­dau vā pa­kṣī­kṛ­te vya­rtha­vi­śe­ṣyā­si­ddhaḥ­, vya­rtha­vi­śe­ṣa­ṇā­si­ddha­ś ca draṣṭavya iti. (­1­0­) sa­ndi­gdhā­si­ddho yathā — dhū­ma­bā­ṣpā­di­vi­ve­kā­ni­śca­ye kaścid āha — a­gni­mā­n ayaṃ pradeśo dhū­ma­va­ttvā­t­. (­1­1­) sa­ndi­gdha­vi­śe­ṣyā­si­ddho yathā — adyāpi rā­gā­di­yu­ktaḥ ka­pi­laḥ­, pu­ru­ṣa­tve saty adyāpy a­nu­tpa­nna­ta­ttva­jñā­na­tvā­t­. (­1­2­) sa­ndi­gdha­vi­śe­ṣa­ṇā­si­ddho yathā — adyāpi rā­gā­di­yu­ktaḥ kapilaḥ sarvadā ta­ttva­jñā­na­ra­hi­ta­tve sati pu­ru­ṣa­tvā­t­. ta ete '­si­ddha­bhe­dā ya­do­bha­ya­vā­dya­si­ddha­tve­na vi­va­kṣi­tāḥ­, ta­do­bha­yā­si­ddhā bha­va­nti­, yadā tv a­nya­ta­ra­vā­dya­si­ddha­tve­na vi­va­kṣi­tā­s ta­dā­nya­ta­rā­si­ddhā bha­va­nti­.a­nya­ta­rā­si­ddho he­tvā­bhā­so nety ekeYA 3­1­2­,22~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.ta­tkha­ṇḍa­na­mYA 3­1­3­,7~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.vi­ru­ddha­bhe­dāḥYA 3­1­3­,13~vi­ru­ddha­bhe­dā­s tū­dā­hri­ya­nta iti śeṣaḥ. sati sapakṣe catvāro viruddhāḥ — (1) 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. (2) vi­pa­kṣai­ka­de­śa­vṛ­ttiḥ pa­kṣa­vyā­pa­ko yathā — nityaḥ śabdaḥ sā­mā­nya­va­ttve saty a­sma­dā­di­bā­hye­ndri­ya­grā­hya­tvā­t­. arhaty arthe kṛ­tyā­bhi­dhā­nā­d gra­ha­ṇa­yo­gya­tā­mā­traṃ grā­hya­tva­m u­kta­m­, te­nā­syā­pi pa­kṣa­vyā­pa­ka­tva­m­. (3) pa­kṣa­vi­pa­kṣai­ka­de­śa­vṛ­tti­r yathā — nityaḥ śabdaḥ pra­ya­tnā­na­nta­rī­ya­ka­tvā­t­. (4) pa­kṣai­ka­de­śa­vṛ­tti­r vi­pa­kṣa­vyā­pa­ko yathā — nityā pṛthivī kṛ­ta­ka­tvā­t­.YA 3­1­4­,16~asati sapakṣe catvāro viruddhāḥ — (1) pa­kṣa­vi­pa­kṣa­vyā­pa­ko yathā — ā­kā­śa­vi­śe­ṣa­gu­ṇaḥ śabdaḥ pra­me­ya­tā­t­. (2) pa­kṣa­vi­pa­kṣai­ka­de­śa­vṛ­tti­r yathā — ā­kā­śa­vi­śe­ṣa­gu­ṇaḥ śabdaḥ pra­ya­tnā­na­nta­rī­ya­ka­tvā­t­. (3) pa­kṣa­vyā­pa­ko vi­pa­kṣai­ka­de­śa­vṛ­tti­r yathā — ā­kā­śa­vi­śe­ṣa­gu­ṇaḥ śabdo bā­hye­ndri­ya­grā­hya­tvā­t­. (4) 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.a­nai­kā­nti­ka­bhe­dāḥYA 3­1­5­,14~a­nai­kā­nti­ka­bhe­dā apy u­dā­hri­ya­nte­. (1) pa­kṣa­tra­ya­vyā­pa­ko yathā — anityaḥ śabdaḥ pra­me­ya­tvā­t­. (2) pa­kṣa­vyā­pa­kaḥ sa­pa­kṣa­vi­pa­kṣai­ka­de­śa­vṛ­tti­r yathā — nityaḥ śabdaḥ pra­tya­kṣa­tvā­t­. a­sma­dā­dī­ndri­ya­gra­ha­ṇa­yo­gya­tā­mā­traṃ pra­tya­kṣa­tva­m a­trā­bhi­pre­ta­m­. tato nāsya pa­kṣa­tra­ya­vyā­pa­ka­tvaṃ pa­kṣai­ka­de­śa­vṛ­tti­tvaṃ vā pra­sa­jya­ta iti. (3) pa­kṣa­sa­pa­kṣa­vyā­pa­ko vi­pa­kṣai­ka­de­śa­vṛ­tti­r yathā — gaur ayaṃ vi­ṣā­ṇi­tvā­t­. (4) pa­kṣa­vi­pa­kṣa­vyā­pa­kaḥ sa­pa­kṣai­ka­de­śa­vṛ­tti­r yathā — nāyaṃ gaur vi­ṣā­ṇi­tvā­t­. (5) pa­kṣa­tra­yai­ka­de­śa­vṛ­tti­r yathā — nityā pṛthivī pra­tya­kṣa­tvā­t­. a­yo­gya­kṣa­vi­ṣa­ya­tva­m evātra pra­tya­kṣa­tvaṃ dra­ṣṭa­vya­m­. (6) pa­kṣa­sa­pa­kṣai­ka­de­śa­vṛ­tti­r vi­pa­kṣa­vyā­pa­ko yathā — dravyāṇi di­kkā­la­ma­nāṃ­sy a­mū­rta­tvā­t­. (7) pa­kṣa­vi­pa­kṣai­ka­de­śa­vṛ­ttiḥ sa­pa­kṣa­vyā­pa­ko yathā — na dravyāṇi di­kkā­la­ma­nāṃ­si­, a­mū­rta­tvā­t­. (8) sa­pa­kṣa­vi­pa­kṣa­vyā­pa­kaḥ pa­kṣai­ka­de­śa­vṛ­tti­r yathā — na dravyāṇy ā­kā­śa­kā­la­di­gā­tma­ma­nāṃ­si­, kṣa­ṇi­ka­vi­śe­ṣa­gu­ṇa­ra­hi­ta­tvā­t­.a­na­dhya­va­si­ta­bhe­dāḥYA 3­1­5­,27~a­na­dhya­va­si­ta­bhe­dā­s tū­dā­hri­ya­nte­. (1) a­vi­dya­mā­na­sa­pa­kṣa­vi­pa­kṣaḥ pa­kṣa­vyā­pa­ko yathā — sarvam anityaṃ sa­ttvā­t­. (2) a­vi­dya­mā­na­sa­pa­kṣa­vi­pa­kṣaḥ pa­kṣai­ka­de­śa­vṛ­tti­r yathā — sarvam anityaṃ kā­rya­tvā­t­. (3) vi­dya­mā­na­sa­pa­kṣa­vi­pa­kṣaḥ pa­kṣa­vyā­pa­ko yathā — anityaḥ śabda ā­kā­śa­vi­śe­ṣa­gu­ṇa­tvā­t­. (4) vi­dya­mā­na­sa­pa­kṣa­vi­pa­kṣaḥ pa­kṣai­ka­de­śa­vṛ­tti­r yathā — sarvaṃ dravyam anityaṃ kri­yā­va­ttvā­t­. (5) a­vi­dya­mā­na­vi­pa­kṣo vi­dya­mā­na­sa­pa­kṣaḥ pa­kṣa­vyā­pa­ko yathā — sarvaṃ kāryaṃ nityam u­tpa­tti­dha­rma­ka­tvā­t­. (6) 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.kā­lā­tya­yā­pa­di­ṣṭa­bhe­dāḥYA 3­1­6­,20~"­kā­lā­tya­yā­pa­di­ṣṭa­bhe­dā­s tu" —pra­tya­kṣa­vi­ru­ddho­dā­ha­ra­ṇa­mYA 3­1­6­,22~(1) pra­tya­kṣa­vi­ru­ddhaḥ pra­tya­kṣā­pa­hṛ­ta­vi­ṣa­yaḥ pra­tya­kṣa­bā­dhi­ta­vi­ṣa­ya ity eko 'rthaḥ. yathā — anuṣṇo 'yam agniḥ kṛ­ta­ka­tvā­t­.a­nu­mā­na­vi­ru­ddho­dā­ha­ra­ṇa­mYA 3­1­6­,25~(2) "­a­nu­mā­na­vi­ru­ddho yathā" — pa­ra­mā­ṇū­nā­m a­ni­tya­tvaṃ mū­rta­tvā­t­.a­nu­mā­na­vi­ru­ddhā­nu­mā­nā­na­ṅgī­kā­ra­s ta­nni­rā­sa­ś caYA 3­1­6­,27~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.ā­ga­ma­vi­ru­ddho­dā­ha­ra­ṇa­mYA 3­1­7­,28~(3) "­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.pra­tya­kṣai­ka­de­śa­vi­ru­ddho­dā­ha­ra­ṇa­mYA 3­1­8­,10~(4) "­pra­tya­kṣai­ka­de­śa­vi­ru­ddho yathā" — sarvaṃ tejo '­nu­ṣṇa­m­, rū­pi­tvā­t­.au­mā­nai­ka­de­śa­vi­ru­ddho­dā­ha­ra­ṇa­mYA 3­1­8­,12~(5) "­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.ā­ga­mai­ka­de­śa­vi­ru­ddho­dā­ha­ra­ṇa­mYA 3­1­8­,20~(6) "­ā­ga­mai­ka­de­śa­vi­ru­ddho yathā" — sarveṣāṃ de­va­rṣī­ṇāṃ śa­rī­rā­ṇi pā­rthi­vā­ṇi­, śa­rī­ra­tvā­d a­sma­dā­di­śa­rī­ra­va­t­.YA 3­1­8­,22~va­ru­ṇā­di­tya­vā­yvā­dī­nā­mā­py a­tai­ja­sa­vā­ya­vya­śa­rī­ra­śra­va­ṇā­t­. ta­tprā­mā­ṇyā­na­bhyu­pa­ga­me ca dha­rmi­si­ddhi­r api na syād iti.YA 3­1­8­,24~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.YA 3­1­9­,13~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.pra­ka­ra­ṇa­sa­mo­dā­ha­ra­ṇa­mYA 3­1­9­,21~pra­ka­ra­ṇa­sa­ma­sya tu bhe­dā­bhā­vā­t sā­mā­nye­no­dā­ha­ra­ṇa­m uktam iti. ekatra dharmiṇi tu­lya­la­kṣa­ṇa­yo­r vi­ru­ddha­yo­r hetvoḥ sa­nni­pā­to vi­ru­ddhā­vya­bhi­cā­rī­ty eke yathā — anityaḥ śabdaḥ sā­mā­nya­va­to '­sma­dā­di­bā­hye­ndri­ya­grā­hya­tvā­d gha­ṭa­va­t­; nityaḥ śra­va­ṇa­tvā­t śa­bda­tvā­di­va­d iti.vi­ru­ddhā­vya­bhi­cā­ri­ṇo '­he­tvā­bhā­sa­tvā­śa­ṅkāYA 3­1­9­,26~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.ta­nni­rā­saḥ sva­ma­ta­sthā­pa­naṃ caYA 3­2­0­,10~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.u­dā­ha­ra­ṇa­la­kṣa­ṇa­mYA 3­2­0­,20~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.u­dā­ha­ra­ṇā­bhā­sāḥYA 3­2­2­,6~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.u­kta­dū­ṣa­ṇa­m a­ni­ccha­tāṃ matamYA 3­2­2­,24~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.YA 3­2­3­,8~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.vai­dha­rmyo­dā­ha­ra­ṇā­bhā­sāḥYA 3­2­3­,15~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.sa­nde­ha­dvā­re­ṇo­dā­ha­ra­ṇā­bhā­sāḥYA 3­2­4­,19~"anye tu sa­nde­ha­dvā­re­ṇā­pa­rā­n aṣṭāv u­dā­ha­ra­ṇā­bhā­sā­n va­rṇa­ya­nti — (1) sa­ndi­gdha­sā­dhyo yathā — ma­hā­rā­jyaṃ ka­ri­ṣya­ty ayaṃ so­ma­vaṃ­śo­dbhū­ta­tvā­t­, vi­va­kṣi­ta­rā­ja­pu­ru­ṣa­va­t­. (2) sa­ndi­gdha­sā­dha­no yathā — nāyaṃ sarvajño rā­gā­di­ma­ttvā­t­, ra­thyā­pu­ru­ṣa­va­t­. (3) sa­ndi­gdho­bha­yo yathā — ga­mi­ṣya­ti svargaṃ vi­va­kṣi­taḥ pu­ru­ṣaḥ­, sa­mu­pā­rji­ta­śu­kla­dha­rma­tvā­d de­va­da­tta­va­t­. (4) sa­ndi­gdhā­śra­yo yathā — nāyaṃ sarvajño ba­hu­va­ktṛ­tvā­d bha­vi­ṣya­dde­va­da­tta­pu­tra­va­t­. (5) sa­ndi­gdha­sā­dhya­vyā­vṛ­tto yathā — yo ma­hā­rā­jya­n na ka­ri­ṣya­ti sa so­ma­vaṃ­śo­dbhū­to 'pi na bhavati yathānyo rā­ja­pu­ru­ṣaḥ­. (6) sa­ndi­gdha­sā­dha­nā­vyā­vṛ­tto yathā — yas tu sarvajñaḥ sa rā­gā­di­ra­hi­taḥ­, yathā — sa­ma­sta­śā­strā­bhi­jñaḥ­. (7) sa­ndi­gdho­bha­yā­vyā­vṛ­tto yathā — yaḥ svargaṃ na ga­mi­ṣya­ti sa sa­mu­pā­rji­ta­śu­kla­dha­rmo 'pi na bha­va­ti­, yathā — duṣṭaḥ pu­ru­ṣaḥ­. (8) sa­ndi­gdhā­śra­yo yathā — yaḥ sarvajñaḥ sa ba­hu­va­ktā­pi na bha­va­ti­, yathā bha­vi­ṣya­dde­va­da­tta­pu­traḥ­.­"u­pa­na­ya­ni­rū­pa­ṇa­mYA 3­2­4­,31~"­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.u­pa­na­ya­syā­na­rtha­kyā­śa­ṅkā ta­nni­rā­ka­ra­ṇaṃ caYA 3­2­5­,14~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.a­bā­dhi­ta­vi­ṣa­ya­tva­sya he­tva­rū­pa­tā­śaṃ­kā ta­nni­rā­sa­ś caYA 3­2­6­,14~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.ni­ga­ma­na­ni­rū­pa­ṇa­mYA 3­2­7­,7~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.YA 3­2­7­,16~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 1bādhakaṃ 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.1 Note TN: vipakṣa ka­thā­ta­dbhe­da­ni­rū­pa­ṇa­mYA 3­2­8­,29~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 — (1) vī­ta­rā­ga­ka­thā­, (2) 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.vā­da­ni­rū­pa­ṇa­mYA 3­2­9­,22~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.vā­da­la­kṣa­ṇe pra­mā­ṇa­gra­ha­ṇa­sya pra­yo­ja­na­mYA 3­3­0­,8~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.YA 3­3­0­,21~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.si­ddhā­ntā­vi­ru­ddha­gra­ha­ṇa­sya phalamYA 3­3­1­,4~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.YA 3­3­1­,17~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 —YA 3­3­1­,25~"ārṣaṃ dha­rmo­pa­de­śaṃ ca ve­da­śā­strā­vi­ro­dhi­nā | yas ta­rke­ṇā­nu­saṃ­dha­tte sa dharmaṃ veda netaraḥ || " iti.YA 3­3­1­,28~sva­pa­kṣa­sā­dha­naṃ pra­ti­pa­kṣa­dū­ṣa­ṇaṃ sā­dha­na­sa­ma­rtha­naṃ sā­dha­na­sa­ma­rtha­naṃ śa­bda­do­ṣa­va­rja­na­m­. na cety etaiḥ pa­ñca­bhi­r a­va­ya­vai­r u­pa­pa­nno vādaḥ kartavyo ye­nā­bhi­pre­tā­rtha­si­ddhiḥ syāt śa­bda­do­ṣa­va­rja­na­m iti. ni­ra­rtha­kā­pā­rtha­kā­pra­tī­ta­pra­yo­gā­ti­dru­to­ccā­ra­ṇā­di­do­ṣa­va­rja­na­m ity arthaḥ.YA 3­3­1­,31~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.YA 3­3­2­,7~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.YA 3­3­2­,13~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.ja­lpa­ni­rū­pa­ṇa­mYA 3­3­2­,25~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.YA 3­3­3­,13~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.YA 3­3­3­,21~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.vi­ta­ṇḍā­ni­rū­pa­ṇa­mYA 3­3­4­,3~"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.YA 3­3­4­,8~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.YA 3­3­4­,17~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.cha­la­la­kṣa­ṇa­mYA 3­3­5­,10~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.cha­la­bhe­dāḥYA 3­3­5­,19~"tat trividhaṃ vākchalaṃ sā­mā­nya­ccha­la­m u­pa­cā­ra­ccha­laṃ ca" iti. traividhyaṃ la­kṣa­ṇa­trai­vi­dhyā­t­. yathā la­kṣa­ṇa­trai­vi­dhyā­c cha­la­trai­vi­dhya­m­, ta­tho­cya­te —vā­kcha­la­mYA 3­3­5­,23~(1) "­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.sā­mā­nya­ccha­la­mYA 3­3­6­,28~(2) "­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.u­pa­cā­ra­ccha­la­mYA 3­3­7­,27~(3) "­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.u­pa­cā­rā­bhā­vā­śa­ṅkāYA 3­3­8­,16~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.ta­tsa­mā­dhā­na­mYA 3­3­9­,5~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.u­pa­cā­ra­sya daśa ni­mi­tta­bhe­dāḥYA 3­3­9­,25~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. (1) tatra yaṣṭikāṃ bho­ja­ye­ti­, ya­ṣṭi­kā­sa­ha­ca­ri­to brāhmaṇo '­bhi­dhī­ya­te­. (2) sthānāt — mañcāḥ kro­śa­ntī­ti­, puruṣā u­cya­nte­. (3) 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. (4) vṛttāt — yamo 'yaṃ rājā, kubero 'yaṃ rājā, tadvad eva vartata iti. (5) mānād — ā­ḍha­ke­na mitān saktūn a­śnā­tyā­ḍha­ka­m a­śnā­tī­ti­. (6) dha­ra­ṇā­t — tulayā dhṛtaṃ candanaṃ tulety u­cya­te­. (7) sā­mī­pyā­d — gaṅgāyāṃ gāvaś ca­ra­ntī­ti­. (8) yogāt — nīlaḥ śāṭaka iti. (9) sā­dha­nā­t — annaṃ vai prāṇā iti. (­1­0­) 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 —YA 3­4­1­,1~vā­gdi­gbhū­ra­śmi­va­jre­ṣu pa­śva­kṣi­sva­rga­vā­ri­ṣu | navasv artheṣu medhāvī go­śa­bda­m a­va­dhā­ra­ye­t || YA 3­4­1­,3~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.YA 3­4­1­,22~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.YA 3­4­1­,30~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.jā­ti­ni­gra­ha­sthā­na­yoḥ sā­mā­nya­la­kṣa­ṇa­mYA 3­4­2­,8~"­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.YA 3­4­2­,13~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.jā­ti­bhe­dāḥYA 3­4­3­,10~tatra jā­ti­bhe­dā­s tāvat pra­pa­ñcya­nte — "­sā­dha­rmya­vai­dha­rmyo­tka­rṣā­pa­ka­rṣa­va­rṇyā­va­rṇya­vi­ka­lpa­sā­dhya­prā­ptya­prā­pti­pra­sa­ṅga­pra­ti­dṛ­ṣṭā­ntā­nu­tpa­tti­saṃ­śa­ya­pra­ka­ra­ṇā­he­tva­rthā­pa­ttya­vi­śe­ṣo­pa­pa­ttyu­pa­la­bdhya­nu­pa­la­bdhi­ni­tyā­ni­tya­kā­rya­sa­mā­" iti. sa­ma­śa­bdaḥ pratyekaṃ sa­mba­dhya­te — sā­dha­rmya­sa­ma u­tka­rṣa­sa­ma ity evaṃ sarvatra yo­jya­m­.(1) sā­dha­rmya­sa­ma­sya (2) vai­dha­rmya­sa­ma­sya ca ni­rū­pa­ṇa­mYA 3­4­3­,15~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.sā­dha­rmya­vai­dha­rmya­sa­ma­yo­r u­tta­ra­mYA 3­4­4­,10~"­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.YA 3­4­4­,17~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.(3) u­tka­rṣa­sa­maḥYA 3­4­4­,24~"­sā­dhya­dṛ­ṣṭā­nta­yo­r dha­rma­vi­ka­lpā­d u­bha­ya­sā­dhya­tvā­c co­tka­rṣā­pa­ka­rṣa­va­rṇyā­va­rṇya­vi­ka­lpa­sā­dhya­sa­māḥ­"­. atra ṣaṇṇāṃ la­kṣa­ṇā­bhi­dhā­nā­t ṣaḍ eva vākyāni dra­ṣṭa­vyā­ni­.YA 3­4­4­,27~sādhye dṛ­ṣṭā­ntā­d a­ni­ṣṭa­dha­rma­pra­sa­ṅga u­tka­rṣa­sa­ma­s tad yathā — tasminn eva śa­bdā­ni­tya­tvā­nu­mā­ne paraḥ pra­tya­va­ti­ṣṭha­te — yadi kṛ­ta­ka­tvā­d gha­ṭa­va­d anityaḥ śabdas tadā gha­ṭa­va­d eva sā­va­ya­vaḥ prā­pno­tī­ty u­tka­rṣa­sa­maḥ­.(4) a­pa­ka­rṣa­sa­maḥYA 3­4­4­,31~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.(5) va­rṇya­sa­maḥ (6) a­va­rṇya­sa­ma­ś caYA 3­4­5­,16~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.(7) vi­ka­lpa­sa­maḥYA 3­4­5­,21~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.(8) sā­dhya­sa­maḥYA 3­4­5­,25~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.u­tka­rṣa­sa­mā­dī­nāṃ ṣaṇṇām u­tta­ra­mYA 3­4­5­,29~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.(9) prā­pti­sa­maḥ (­1­0­) a­prā­pti­sa­ma­ś caYA 3­4­6­,21~"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.prā­ptya­prā­pti­sa­ma­yo­r u­tta­ra­mYA 3­4­6­,27~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.(­1­1­) pra­sa­ṅga­sa­maḥ (­1­2­) pra­ti­dṛ­ṣṭā­nta­sa­ma­ś caYA 3­4­7­,4~"­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" .pra­sa­ṅga­sa­ma­syo­tta­ra­mYA 3­4­7­,16~yathā gha­ṭā­di­pra­kā­śa­nā­yo­pā­tte pradīpe pra­dī­pā­nta­ro­pā­dā­na­pra­sa­ṅgo '­na­rtha­kaḥ­, pra­dī­pa­sya pra­dī­pā­nta­rā­na­pe­kṣa­sya pra­tī­teḥ­; tathā dṛ­ṣṭā­nta­dṛ­ṣṭā­ntā­nta­rā­na­pe­kṣa­sya pra­tya­kṣe­ṇā­pi siddhes ta­tpra­sa­ṅgo '­na­rtha­ka iti.pra­ti­dṛ­ṣṭā­nta­sa­ma­syo­tta­ra­mYA 3­4­7­,20~pra­ti­dṛ­ṣṭā­nta­sa­ma­syā­py u­tta­ra­m āha — "­pra­ti­dṛ­ṣṭā­nta­he­tu­tve ca na hetur dṛ­ṣṭā­ntaḥ­" . pra­ti­dṛ­ṣṭā­nta e­vo­kta­s tvayā, na tu dṛ­ṣṭā­nta­sya doṣaḥ kaścid ato do­ṣā­bhā­vā­n na hetur dṛṣṭāntaḥ pra­ti­dṛ­ṣṭā­nta­he­tu­tve '­bhi­dhī­ya­mā­ne '­pī­ti­.YA 3­4­7­,23~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.(­1­3­) a­nu­tpa­tti­sa­maḥYA 3­4­8­,8~"prāg utpatteḥ kā­ra­ṇā­bhā­vā­d a­nu­tpa­tti­sa­maḥ­"­. anityaḥ śabdaḥ kā­rya­tvā­d ity ukteḥ, paraḥ pra­tya­va­ti­ṣṭha­te — prāg utpatteḥ śa­bda­syā­ni­tya­tva­kā­ra­ṇaṃ kāryatvaṃ nāstīti nityaḥ prāptaḥ, nityasya co­tpa­tti­r a­nu­pa­pa­nne­ti­. a­nu­tpa­ttyā pra­tya­va­sthā­na­m a­nu­tpa­tti­sa­maḥ­.a­nu­tpa­tti­sa­ma­syo­tta­ra­mYA 3­4­8­,13~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.(­1­4­) saṃ­śa­ya­sa­maḥYA 3­4­8­,18~"­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.saṃ­śa­ya­sa­ma­syo­tta­ra­mYA 3­4­8­,25~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?YA 3­4­9­,4~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.(­1­5­) pra­ka­ra­ṇa­sa­maḥYA 3­4­9­,10~"­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.YA 3­4­9­,14~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.pra­ka­ra­ṇa­sa­ma­syo­tta­ra­mYA 3­4­9­,19~a­syo­tta­ra­m — "­pra­ti­pa­kṣā­t pra­ka­ra­ṇa­si­ddheḥ pra­ti­ṣe­dhā­nu­pa­pa­ttiḥ pra­ti­pa­kṣo­pa­pa­tteḥ­"­. dvi­tī­ya­pa­kṣā­pe­kṣa­yā pra­tha­ma­syā­tra pra­ti­pa­kṣa­tva­m­. tasmāt pra­ti­pa­kṣā­t pra­tha­ma­sā­dha­nā­t pra­ka­ra­ṇa­sya pra­tha­ma­pa­kṣa­sya siddheḥ. pra­ti­ṣe­dhā­nu­pa­pa­ttiḥ­, dvi­tī­ya­pa­kṣa­syā­nu­tthā­na­m ity arthaḥ. kutaḥ? pra­ti­pa­kṣo­pa­pa­tteḥ­. pra­tha­ma­sā­dha­na­sya ni­ra­va­dya­tvā­d ity arthaḥ.(­1­6­) a­he­tu­sa­maḥYA 3­4­9­,25~"­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.a­he­tu­sa­ma­syo­tta­ra­mYA 3­5­0­,5~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.a­he­tu­sa­ma­syo­tta­rā­nta­ra­mYA 3­5­0­,17~"­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.(­1­7­) a­rthā­pa­tti­sa­maḥYA 3­5­0­,24~"­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.a­rthā­pa­tti­sa­ma­syo­tta­ra­mYA 3­5­1­,11~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.(­1­8­) a­vi­śe­ṣa­sa­maḥYA 3­5­1­,20~"­e­ka­dha­rmo­pa­pa­tte­r a­vi­śe­ṣe sa­rvā­vi­śe­ṣa­pra­sa­ṅgā­t sa­dbhā­vo­pa­pa­tte­r a­vi­śe­ṣa­sa­maḥ­" . yadi gha­ṭa­śa­bda­yo­r ekasya dharmasya kā­rya­tvā­khya­syo­pa­pa­tte­r a­ni­tya­tve — nā­vi­śe­ṣa i­ṣya­te­. nanv evaṃ tarhi sa­rva­bhā­vā­nā­m apy a­vi­śe­ṣaḥ pra­sa­jya­te­, sa­dbhā­vā­khya­syai­ka­dha­rma­sya sa­rva­tro­pa­pa­tte­r iti.a­vi­śe­ṣa­sa­ma­syo­tta­ra­mYA 3­5­1­,25~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.(­1­9­) u­pa­pa­tti­sa­maḥYA 3­5­2­,10~"­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.u­pa­pa­tti­sa­ma­syo­tta­ra­mYA 3­5­2­,17~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.(­2­0­) u­pa­la­bdhi­sa­maḥYA 3­5­2­,22~"­ni­rdi­ṣṭa­kā­ra­ṇā­bhā­ve 'py u­pa­la­mbhā­d u­pa­la­bdhi­sa­maḥ­" . pṛ­thi­vyā­di­ṣu kā­rya­tva­si­ddha­ye ni­rdi­ṣṭa­sya sā­va­ya­va­tvā­khya­sya kā­ra­ṇa­syā­bhā­ve 'pi buddhyādau kā­rya­tva­m u­pa­la­bdha­m ity arthato '­pra­yo­ja­ko 'yaṃ hetuḥ, u­pa­la­bdhyā pra­tya­va­sthā­na­m u­pa­la­bdhi­sa­maḥ­.u­pa­la­bdhi­sa­ma­syo­tta­ra­mYA 3­5­2­,27~"­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.(­2­1­) a­nu­pa­la­bdhi­sa­maḥYA 3­5­3­,19~"­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.a­nu­pa­la­bdhi­sa­ma­syo­tta­ra­mYA 3­5­3­,27~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.(­2­2­) a­ni­tya­sa­maḥYA 3­5­4­,7~"­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.a­ni­tya­sa­ma­syo­tta­ra­mYA 3­5­4­,13~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.(­2­3­) ni­tya­sa­maḥYA 3­5­4­,23~"­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.ni­tya­sa­ma­syo­tta­ra­mYA 3­5­4­,29~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.(­2­4­) kā­rya­sa­maḥYA 3­5­5­,19~"­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.kā­rya­sa­ma­syo­tta­ra­mYA 3­5­5­,26~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.u­kta­jā­tī­nāṃ jā­tya­nta­ro­pa­la­kṣa­ṇa­tva­mYA 3­5­6­,6~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 —a­na­nya­sa­maḥYA 3­5­6­,15~"­a­nya­d a­nya­smā­d a­na­nya­tvā­d a­na­nya­d ity a­nya­tā­bhā­vaḥ­" 1. 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.1 (­N­S­ū 2­.­2­.­3­1­) saṃ­pra­ti­pa­tti­sa­maḥYA 3­5­6­,22~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.vya­va­sthā­sa­maḥYA 3­5­6­,29~"­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.ni­gra­ha­sthā­na­ni­rū­pa­ṇa­mYA 3­5­7­,14~uktā jā­ti­bhe­dāḥ­. a­the­dā­nīṃ ni­gra­ha­sthā­nā­ny u­cya­nte­. tāny api vi­pra­ti­pa­ttya­pra­ti­pa­ttyo­r vi­ka­lpā­n na saṃ­khyā­tā­nī­ty ataḥ saṃ­kṣe­pa­to vyu­tpā­dya­nte — "(1) pra­ti­jñā­hā­niḥ­, (2) pra­ti­jñā­nta­ra­m­, (3) pra­ti­jñā­vi­ro­dhaḥ­, (4) pra­ti­jñā­saṃ­nyā­saḥ­, (5) he­tva­nta­ra­m­, (6) a­rthā­nta­ra­m­, (7) ni­ra­rtha­ka­m­, (8) a­vi­jñā­tā­rtha­m­, (9) a­pā­rtha­ka­m­, (­1­0­) a­prā­pta­kā­la­m­, (­1­1­) nyū­na­m­, (­1­2­) a­dhi­ka­m­, (­1­3­) pu­na­ru­kta­m­, (­1­4­) a­na­nu­bhā­ṣa­ṇa­m­, (­1­5­) a­jñā­na­m­, (­1­6­) a­pra­ti­bhā­, (­1­7­) vi­kṣe­paḥ­, (­1­8­) ma­tā­nu­jñā­, (­1­9­) pa­rya­nu­yo­jyo­pe­kṣa­ṇa­m­, (­2­0­) ni­ra­nu­yo­jyā­nu­yo­gaḥ­, (­2­1­) a­pa­si­ddhā­ntaḥ­, (­2­2­) he­tvā­bhā­sā­ś ca ni­gra­ha­sthā­nā­ni­" iti. vi­pra­ti­pa­ttya­pra­ti­pa­tti­li­ṅga­tve­na vā­kyā­tma­kā­nā­m api pra­ti­jñā­hā­nyā­dī­nāṃ pa­rā­ja­ya­ni­mi­tta­tvā­n ni­gra­ha­sthā­na­tva­m uktam iti.(1) pra­ti­jñā­hā­niḥYA 3­5­7­,25~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.YA 3­5­8­,15~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.dha­rma­kī­rte­r āśaṅkā ta­nni­rā­sa­ś caYA 3­5­8­,20~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.(2) pra­ti­jñā­nta­ra­mYA 3­5­9­,12~"­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.YA 3­5­9­,23~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.(3) pra­ti­jñā­vi­ro­dhaḥYA 3­6­0­,8~"­pra­ti­jñā­he­tvo­r virodhaḥ pra­ti­jñā­vi­ro­dhaḥ­" . yathā gu­ṇa­vya­ti­ri­ktaṃ dravyaṃ rū­pā­di­bhyo '­rthā­nta­ra­tve­nā­nu­pa­la­mbhā­d iti.kī­rti­pro­ktā doṣāḥ ta­nni­rā­sa­ś caYA 3­6­0­,11~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.YA 3­6­0­,17~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.YA 3­6­1­,7~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.YA 3­6­1­,13~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.YA 3­6­1­,18~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.YA 3­6­2­,7~ye 'pi pra­ti­jñā­vi­ro­dhā he­tvā­bhā­se­ṣv e­vā­nta­rbhā­vya­nte­, teṣām apy u­dbhā­va­yi­tuṃ vi­va­kṣā­bhe­de­na bheda uktaḥ kā­lā­tī­to­dā­ha­ra­ṇa­pra­stā­ve­, tan na pra­ti­jñā­vi­ro­dha­syā­pṛ­tha­gva­ca­na­m iti.(4) pra­ti­jñā­saṃ­nyā­saḥYA 3­6­2­,11~"­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.kī­rti­pro­kta­dū­ṣa­ṇaṃ ta­du­ddhā­ra­ś caYA 3­6­2­,20~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.(5) he­tva­nta­ra­mYA 3­6­3­,17~"­a­vi­śe­ṣo­kte hetau pra­ti­ṣi­ddhe vi­śe­ṣa­m icchato he­tva­nta­ra­m­" . yathā — nityā vedā a­sma­rya­mā­ṇa­ka­rtṛ­ka­tvā­d ity asya jī­rṇa­kū­pā­di­bhi­r a­nai­kā­nti­ka­tve­na pra­ti­ṣe­dhe kṛte, sa­mpra­dā­yā­vi­cche­de satīti vi­śe­ṣa­m icchato he­tva­nta­raṃ ni­gra­ha­sthā­na­m­, pū­rva­syā­sā­dha­ka­syo­pā­dā­nā­d iti.kīrter dūṣaṇaṃ ta­nni­rā­sa­ś caYA 3­6­3­,22~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?(6) a­rthā­nta­ra­mYA 3­6­4­,7~"­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.kī­rtya­nu­mo­da­nā­nu­vā­daḥYA 3­6­4­,13~vā­di­na­s tāvad u­pa­nya­sta­sā­dha­na­sya sa­ma­rtha­ne kartavye tad a­kṛ­tvā­nya­sya pra­sa­ṅge­nā­pra­sa­ṅge­na cā­bhi­dhā­naṃ pa­rā­ja­ya­sthā­na­m­. pra­ti­vā­di­no 'pi ta­ddo­ṣo­dbhā­va­na­mā­trā­d a­pa­ra­syo­pa­kṣe­po '­rthā­nta­ra­ga­ma­na­m e­ve­ti­.(7) ni­ra­rtha­ka­mYA 3­6­4­,17~"­va­rṇa­kra­ma­ni­rde­śa­va­n ni­ra­rtha­ka­m­" . va­rṇa­kra­ma­ni­rde­śaḥ si­ddha­mā­tṛ­kā­pā­ṭhaḥ­, tena tulyaṃ va­rṇa­kra­ma­ni­rde­śa­va­t­. yatra prā­śni­ka­pra­ti­vā­di­bhyāṃ padārtho 'pi na vi­jñā­ya­te ta­nni­ra­rtha­ka­m­. yathā — nityaḥ śabdaḥ ka­ca­ṭa­ta­pā­nāṃ ja­ba­ga­ḍa­da­śa­tvā­t­, jha­bha­gha­ḍha­dha­ṣa­va­d iti.kī­rti­ka­thi­ta­do­ṣāḥ ta­tkha­ṇḍa­naṃ caYA 3­6­5­,7~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.(8) a­vi­jñā­tā­rtha­mYA 3­6­5­,14~"­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.kī­rtyu­kta­do­ṣa­ni­rā­saḥYA 3­6­6­,6~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?(9) a­pā­rtha­ka­mYA 3­6­6­,18~"­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.(­1­0­) a­prā­pta­kā­la­mYA 3­6­6­,24~"­a­va­ya­va­vi­pa­ryā­sa­va­ca­na­m a­prā­pta­kā­la­m­"­. pra­ti­jñā­dī­nā­m a­rtha­va­śā­t kamas teṣāṃ vi­pa­rya­ye­ṇā­bhi­dhā­naṃ ni­gra­ha­sthā­na­m­.dha­rmī­rti­ka­lpi­tā doṣāḥYA 3­6­6­,27~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?YA 3­6­7­,8~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.YA 3­6­7­,17~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.YA 3­6­7­,22~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.YA 3­6­8­,11~kiṃ ca loke 'pi vi­pra­ti­pa­tti­vi­ṣa­yaḥ kenāpi śabdena nyāyaṃ bruvataḥ śa­bda­skha­la­ne 'pi jaya eva dṛ­śya­te­, na pa­rā­ja­ya­s tan nā­pa­śa­bdaḥ pa­rā­ja­ya­sthā­na­m­.YA 3­6­8­,13~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.ta­nni­rā­saḥYA 3­6­8­,20~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.(­1­1­) nyūnamYA 3­6­8­,26~"­hī­na­m a­nya­ta­me­nā­py a­va­ya­ve­na nyūnam ". sā­dha­nā­bhā­ve sā­dhya­si­ddhe­r a­yo­gā­t tathā cā­va­ya­vi­vi­cā­re pa­ñcā­nā­m api sā­dha­nā­ṅga­tvaṃ sa­ma­rthi­taṃ tatraiva ca yathā nyūnaṃ ni­gra­ha­sthā­na­m­, ta­tho­kta­m iti.(­1­2­) a­dhi­ka­mYA 3­6­9­,9~"­he­tū­dā­ha­ra­ṇā­dhi­ka­m a­dhi­ka­m­"­. ekena kṛ­ta­tvā­di­ta­rā­na­rtha­kya­m iti. etad api ni­ya­ma­ka­thā­yāṃ ni­gra­ha­sthā­na­m­, pra­pa­ñca­ka­thā­yāṃ tu ni­ya­mā­bhā­vā­n na doṣaḥ; sa­mpla­vā­n a­bhyu­pa­ga­me tu bha­va­ti­y evāyaṃ doṣa iti.(­1­3­) pu­na­ru­kta­mYA 3­6­9­,13~"­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.dha­rma­kī­rte­r doṣas ta­du­ddhā­ra­ś caYA 3­6­9­,22~nanv evaṃ saty a­rtha­pu­na­ru­kta­m evaikaṃ vācyaṃ tato 'nyasya śa­bda­pu­na­ru­kta­syā­bhā­vā­d iti, satyam e­ta­t­; tathāpi bā­la­vyu­tpa­ttya­rthaṃ ta­syai­vā­vā­nta­ra­bhe­do­dā­ha­ra­ṇa­vi­va­kṣa­yo­tta­ra­sū­tra­m apy ā­ra­bhya­te —pu­na­ru­ktā­nta­ra­mYA 3­6­9­,26~"­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.kī­rti­ca­rci­tā doṣās ta­nni­rā­sa­ś caYA 3­7­0­,11~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.(­1­4­) a­na­nu­bhā­ṣa­ṇa­mYA 3­7­0­,21~"­vi­jñā­ta­sya pa­ri­ṣa­dā trir a­bhi­hi­ta­syā­py a­pra­tyu­ccā­ra­ṇa­m a­na­nu­bhā­ṣa­ṇa­m­"­. pra­ti­vā­di­no ni­gra­ha­sthā­na­m a­pra­tyu­ccā­ra­ya­n ki­mā­śra­yaḥ pa­ra­pa­kṣa­pra­ti­ṣe­dhaṃ brū­yā­t­?dha­rma­kī­rtre­r doṣās ta­nni­rā­ka­ra­ṇaṃ caYA 3­7­0­,25~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.YA 3­7­1­,4~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.YA 3­7­1­,15~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.YA 3­7­1­,24~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.(­1­5­) a­jñā­na­mYA 3­7­1­,29~"­a­vi­jñā­tā­rthaṃ cā­jñā­na­m­" . yac ca vākyaṃ trir a­bhi­hi­ta­m api pa­ri­ṣa­da­va­ga­tā­rthaṃ pra­ti­vā­dī pra­tyu­ccā­ra­ya­nn api nārthataḥ sa­mya­ga­dhi­ga­ccha­ti­, ta­da­jñā­naṃ nāma pra­ti­vā­di­no ni­gra­ha­sthā­na­m­.(­1­6­) a­pra­ti­bhāYA 3­7­2­,7~"­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.(­1­7­) vikṣepaḥYA 3­7­2­,21~"­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.(­1­8­) ma­tā­nu­jñāYA 3­7­3­,9~"­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.(­1­9­) pa­rya­nu­yo­jyo­pe­kṣa­ṇa­mYA 3­7­3­,26~"­ni­gra­haṃ prā­pta­syā­ni­gra­haḥ pa­rya­nu­yo­jyo­pe­kṣa­ṇa­m­" . pa­rya­nu­yo­jyo nāma ni­gra­ho­pa­pa­ttyā co­da­nī­ya­s ta­syo­pe­kṣa­ṇaṃ nigrahaṃ prāpto 'sīty a­na­nu­yo­gaḥ­.kī­rtyu­kta­do­ṣo­ddhā­raḥYA 3­7­4­,8~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.(­2­0­) ni­ra­nu­yo­jyā­nu­yo­gaḥYA 3­7­4­,19~"­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.kī­rti­ka­thi­ta­do­ṣa­ni­rā­saḥYA 3­7­4­,25~a­nu­pa­pa­nno­tta­ra­tvā­d u­tta­rā­pra­ti­pa­tti­r e­vā­ya­m ato '­pra­ti­bhā­to na bhidyata iti cet, na; a­pra­ti­bhā­yā­s tū­ṣṇīṃ­bhā­va­sva­rū­pa­tve­na vyā­khyā­ta­tvā­t­. kiṃ co­tta­ra­mā­traṃ tatra vi­va­kṣi­taṃ na tu sa­du­tta­ra­m iti.(­2­1­) a­pa­si­ddhā­ntaḥYA 3­7­4­,29~"­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.(­2­2­) he­tvā­bhā­sāḥYA 3­7­5­,18~"­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.dha­rma­kī­rteḥ si­ddhā­nta­sya bhaṅgaḥYA 3­7­5­,26~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.YA 3­7­6­,29~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.ā­ga­ma­pa­ri­cche­daḥYA 3­7­9­,6~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.sau­tra­la­kṣa­ṇe­nā­vi­ro­dhā­pā­da­na­mYA 3­7­9­,13~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.YA 3­7­9­,17~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.YA 3­8­0­,3~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.YA 3­8­0­,11~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.sau­ga­tā­nāṃ pra­mā­ṇa­dvai­vi­dhya­ni­ya­maḥYA 3­8­0­,21~nanu ca pa­ro­kṣā­rtha­vi­ṣa­ya­tve śa­bda­syā­nu­mā­nā­d a­na­rthā­nta­ra­bhā­vaḥ prāptaḥ. tathā cāha —"mānaṃ hi dvividhaṃ me­ya­dvai­vi­dhyā­c cha­ktya­śa­kti­taḥ | a­rtha­kri­yā­yāṃ ke­śā­di­nā­rtho '­na­rthā­dhi­mo­kṣa­taḥ || "YA 3­8­1­,1~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.tasya kha­ṇḍa­na­mYA 3­8­1­,15~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?YA 3­8­2­,3~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.me­ya­dvai­vi­dhyā­n mā­na­dvai­vi­dhyā­si­ddhiḥYA 3­8­2­,16~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.śa­bda­syā­bhi­prā­yā­nu­mā­pa­ka­tvo­ktiḥYA 3­8­3­,4~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 || YA 3­8­3­,10~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.ta­nni­rā­saḥYA 3­8­3­,15~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.YA 3­8­3­,25~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.YA 3­8­4­,3~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.YA 3­8­4­,10~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.YA 3­8­4­,21~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.YA 3­8­4­,26~yac coktaṃ "­va­ktra­bhi­prā­ya­sū­ca­kāḥ­" iti, tad a­yu­kta­m­, tato 'rtheṣv a­pra­vṛ­tti­pra­sa­ṅgā­t­. na hy a­nya­pra­tī­tyā­nya­trā­pra­ti­pa­nne­ṣu pravṛttiḥ sa­mbha­va­ti­, a­ti­pra­sa­ṅgā­t­. bhrāntitaḥ pravṛttau ca śa­bda­vi­śe­ṣā­d a­rtha­vi­śe­ṣe pra­vṛ­tti­ni­ya­mā­bhā­va­pra­sa­ṅgā­t­, saṃ­vā­dā­bhā­va­pra­sa­ṅgā­c ca.vi­va­kṣā­dvā­rā­rtha­pra­tī­ti­ni­rā­saḥYA 3­8­5­,2~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?arthe sākṣāt śa­bda­pra­vṛ­ttau doṣaḥYA 3­8­5­,20~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 || YA 3­8­5­,25~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 || "YA 3­8­5­,29~tasmān ne­ndri­ya­vi­ṣa­ye śabdaḥ pra­va­rta­ta iti.ta­nni­ra­sa­na­mYA 3­8­6­,2~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.YA 3­8­6­,14~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.śabdasya svā­rtha­pra­ti­pā­da­ne pra­ka­ra­ṇā­dya­pe­kṣāYA 3­8­6­,30~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.a­po­ha­sya śa­bdā­rtha­tvā­śaṃ­kā ta­nni­rā­sa­ś caYA 3­8­7­,23~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.śa­bda­syā­nu­mā­nā­d bhe­da­sā­dha­na­mYA 3­8­8­,2~evaṃ ca śa­bdā­di­vi­śe­ṣa­syā­rtha­pra­ti­pā­da­ka­tve­na pra­mā­ṇa­tve sthite '­nu­mā­nā­d bhedaḥ sidhyate nā­nu­mā­naṃ śabdaḥ, pa­kṣa­dha­rma­tvā­di­gra­ha­ṇā­na­pe­kṣa­tvā­t­, pra­tya­kṣa­va­d iti.YA 3­8­8­,4~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.YA 3­8­8­,8~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.YA 3­8­8­,23~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.jñā­pa­na­pra­kā­ra­bhe­dā­d bhedaḥ śa­bdā­nu­mā­na­yoḥYA 3­8­8­,28~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.ā­pto­kta­tve śaṅkāYA 3­8­9­,7~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.ta­tsa­mā­dhā­na­mYA 3­8­9­,18~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.dṛ­ṣṭā­dṛ­ṣṭā­rthā­nāṃ prā­mā­ṇya­mYA 3­8­9­,26~tatra dṛ­ṣṭā­rthā­nāṃ vākyānāṃ prāyeṇa pra­vṛ­tti­sā­ma­rthyā­t prāmāṇyaṃ ga­mya­te­. tatra hy a­ni­ści­te 'pi prāmāṇye 'rthinaḥ kā1pīḍayā pra­vṛ­tti­r bha­va­ti­. sva­rgā­di­ṣu punar a­tya­ntā­dṛ­ṣṭa­tve­na prā­pti­sa­mbhā­va­nā­pi nāsti, tena tatra vi­cā­ra­ka­sya prā­mā­ṇyā­ni­śca­ye pra­vṛ­tti­r na sa­mbha­va­ti­. tasmād a­dṛ­ṣṭā­rthā­nāṃ vā­kyā­nā­m ā­pto­kta­tve­na prāmāṇyaṃ niścitya ta­da­rthe­ṣu pre­kṣā­va­ntaḥ pra­va­rta­nta iti.1 Note TN: ya YA 3­9­0­,5~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.vai­di­ka­vā­kye­ṣv a­prā­mā­ṇyā­śa­ṅkā ta­nni­rā­sa­ś caYA 3­9­0­,12~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.ve­da­vā­nāṃ traividhyaṃ pra­tya­kṣā­di­saṃ­vā­dā­t prā­mā­ṇya­m iti pū­rva­pa­kṣaḥYA 3­9­1­,15~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 (1) yeṣām eva ve­da­vā­kyā­nāṃ pra­tya­kṣe­ṇā­nu­mā­ne­na vā saṃvādaḥ sa­mbha­va­ti teṣām eva prā­mā­ṇya­m­. (2) yeṣāṃ tu vi­saṃ­vā­da­s teṣām a­prā­mā­ṇya­m­. pū­rva­pa­kṣa­vā­kyā­ni ca tāni dra­ṣṭa­vyā­ni te­nā­pto­kta­tva­m api na vi­ru­dhya­te­. (3) 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.ta­nni­rā­saḥYA 3­9­2­,4~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.YA 3­9­2­,10~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.YA 3­9­2­,16~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?vedasya sa­rva­jña­pra­ṇī­ta­tva­mYA 3­9­2­,24~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.jai­nā­dyā­ga­mā­nāṃ ve­da­vai­ṣa­mya­mYA 3­9­3­,5~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 || YA 3­9­3­,19~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.vi­ru­ddhā­rthā­di­ve­da­vā­kya­prā­mā­ṇya­pra­kā­raḥYA 3­9­3­,26~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.YA 3­9­4­,8~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.ā­ga­ma­prā­mā­ṇye pra­tya­kṣā­di­saṃ­vā­dā­n apekṣāYA 3­9­4­,20~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.YA 3­9­4­,26~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.dṛ­ṣṭā­nta­sā­dha­na­sya he­tvā­bhā­sa­tva­mYA 3­9­5­,9~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.dha­rma­sā­dha­na­tvā­nu­pa­pa­ttiḥYA 3­9­5­,14~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.YA 3­9­6­,1~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.sa­rva­thā­bā­dhi­ta­tvā­va­ga­mā­sa­mbha­vaḥYA 3­9­6­,7~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.sa­pta­lo­kā­di­vā­kyā­nāṃ sa­ndi­gdhā­rtha­tva­ni­ṣe­dhaḥYA 3­9­6­,14~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.mī­māṃ­sa­kā­nāṃ ve­dā­pau­ru­ṣe­ya­tāYA 3­9­6­,28~anye tv a­pau­ru­ṣe­ya­tve­na vedānāṃ prāmāṇyaṃ va­rṇa­ya­nti­. pau­rṣe­ya­tve hi durlabhaḥ prā­mā­ṇya­ni­śca­yaḥ­, pu­ru­ṣā­ṇāṃ do­ṣā­śra­ya­tve­na ta­tsaṃ­śa­yā­ni­vṛ­tteḥ­. yataḥ —"śabde do­ṣo­dbha­va­s tāvad va­ktra­dhī­na iti sthitaḥ | ta­da­bhā­vaḥ kva­ci­tsi­ddho gu­ṇa­va­d va­ktṛ­ka­tva­taḥ || "YA 3­9­7­,4~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 || "YA 3­9­7­,9~puruṣo hi do­ṣā­nā­m ā­śra­ya­s ta­da­bhā­ve kuto do­ṣā­śaṃ­ke­ti­. tad a­yu­kta­m­; yataḥ —ta­nni­rā­saḥYA 3­9­7­,12~śabde pra­mā­ṇa­tā tāvad va­ktra­dhī­nai­va niścitā | ta­da­bhā­vo 'pi sarvatra gu­ṇa­va­d va­ktra­bhā­va­taḥ || tataś ca —prāmāṇyaṃ vidyate neti pau­ru­ṣe­ye­ṣu yujyate | vede kartur abhāve va­sta­dvā­rtā­pi hi durlabhā || YA 3­9­7­,17~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.saṃ­ke­tā­pe­kṣa­ṇe vya­rthai­vā­pau­ru­ṣe­ya­tāYA 3­9­8­,3~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.sa­mba­ndho­pe­kṣa­ṇe 'pi sa eva doṣaḥYA 3­9­8­,10~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.śa­bdā­rtha­yoḥ svā­bhā­vi­ka­sa­mba­ndha­sthā­pa­nāYA 3­9­8­,18~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.YA 3­9­8­,22~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.śa­bdā­rtha­yoḥ svā­bhā­vi­ka­sa­mba­ndha­ni­rā­saḥYA 3­9­9­,4~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.YA 3­9­9­,8~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 '­ni­ya­mā­d api na svā­bhā­vi­kaḥ sambandhaḥYA 3­9­9­,15~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.vya­va­hā­ra­sya sā­di­tvā­n na svā­bhā­vi­kaḥ sambandhaḥYA 4­0­0­,5~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.YA 4­0­0­,12~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.svā­bhā­vi­ke sambandhe '­rtha­vya­va­sthā­bhā­vaḥYA 4­0­0­,17~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.YA 4­0­0­,23~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.a­pau­ru­ṣe­ya­tve pra­mā­ṇā­bhā­vaḥYA 4­0­1­,7~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.YA 4­0­1­,11~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.YA 4­0­1­,16~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.YA 4­0­2­,9~etena ve­dā­dhya­ya­na­m a­dhya­ya­nā­nta­ra­pū­rva­kaṃ ve­dā­dhya­ya­na­tvā­d i­dā­nī­nta­nā­dhya­ya­na­va­d ityādi ni­ra­sta­m­, bu­ddhā­dyā­ga­mā­dhya­ya­ne 'pi tu­lya­tvā­t­.a­pau­ru­ṣe­ya­tve pa­ri­śe­ṣa­pra­mā­ṇa­ni­rā­saḥYA 4­0­2­,12~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.YA 4­0­3­,6~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.YA 4­0­3­,11~kiṃ ca prākṛtā api mantrāḥ phaladā dṛ­śya­nte­. na ca vedeṣu prākṛtaḥ śabdo 'sti tasmāt prā­kṛ­ta­ma­ntra­va­d vaidikā api mantrāḥ pau­ru­ṣe­yā iti.pau­ru­ṣe­ya­tve 'pi mantrāḥ sa­tya­saṃ­ka­lpai­r eva kriyanteYA 4­0­3­,14~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.a­nu­pa­la­bdha­syā­pi karttuḥ kalpanāYA 4­0­3­,20~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.YA 4­0­3­,24~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.karttuḥ sa­ma­yā­d eva mantrāṇāṃ pha­la­dā­tṛ­tva­mYA 4­0­4­,2~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.YA 4­0­4­,11~kiṃ ca sa­ma­yā­bhi­jñe­no­ccā­ri­ta­m e­kai­ka­m api akṣaraṃ vi­ṣā­pnu­tyā­di­kā­rtyaṃ kurvad u­pa­la­bhya­te­, ne­ta­raiḥ­. svā­bhā­vi­ka­tve tv a­gni­va­d a­ta­dvi­tpra­yo­ge 'pi svakāryaṃ kuryāt tasmān na mantro 'py a­pau­ru­ṣe­ya iti.ve­da­syā­pau­ru­ṣe­ya­tve vyā­khyā­nā­nu­pa­pa­ttiḥYA 4­0­4­,15~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 doṣaḥYA 4­0­5­,6~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.YA 4­0­5­,14~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.vai­di­ka­va­rṇā­nu­pū­rvyā na ni­tya­tva­mYA 4­0­5­,22~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.a­nā­di­pra­vā­he­ṇā­pi na ni­tya­tva­mYA 4­0­6­,13~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.śa­bda­ni­tya­tva­sā­dha­ka­pra­tya­bhi­jñā­yā nirāsaḥYA 4­0­7­,4~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.a­dhye­tra­nu­mā­na­sā­dha­na­tvā­c chabdānāṃ bhedaḥYA 4­0­7­,22~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.śa­bdā­bhi­vya­kti­pa­kṣa­ni­rā­saḥYA 4­0­8­,2~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.YA 4­0­8­,13~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.śa­bda­ni­tya­tve '­rthā­pa­tti­ni­rā­saḥYA 4­0­8­,19~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.YA 4­0­9­,3~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.śa­bda­ni­tya­tva­sā­dha­na­sya śṛ­ā­va­ṇa­tva­sya nirāsaḥYA 4­0­9­,19~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.YA 4­0­9­,25~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 śa­bdā­ni­tya­tva­gra­haḥYA 4­1­0­,2~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.a­nu­mā­ne­nā­pi śa­bdā­ni­tya­tva­sā­dha­na­mYA 4­1­0­,18~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.tī­vra­tvā­di­dha­rma­yu­kta­tvā­d anityaḥ śabdaḥYA 4­1­0­,24~itaś cānityaḥ śabdaḥ, tī­vra­tvā­di­dha­rma­yu­kta­tvā­t su­kha­duḥ­khā­di­va­t­. vyaṃ­ja­ka­dha­rma­tve hi śro­tra­grā­hya­tvā­nu­pa­pa­tti­s te­nā­si­ddha­tvaṃ nā­śa­ṅka­nī­ya­m­.vastutve sati kā­rya­tvā­d anityaḥ śabdaḥYA 4­1­1­,9~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.śabdasya nityatve u­pa­la­mbha­kā­dā­ci­tka­tvā­nu­pa­pa­ttiḥYA 4­1­1­,23~kiṃ cā­kā­śā­di­va­d a­nu­pa­la­bhya­sva­bhā­va­tve śabdānāṃ ka­dā­ci­d apy u­pa­la­mbho na syāt. u­pa­la­bhya­sva­bhā­va­tve tu sa­rva­dai­vo­pa­la­mbhaḥ syāt, a­nu­pa­la­mbha­ni­mi­ttā­nā­m ā­va­ra­ṇā­dī­nā­m a­sa­mbha­vā­t­. vyaṃ­ja­kā­bhā­vā­d a­nu­pa­la­bdhi­r iti cet, na; vyaṃ­ja­ka­sva­rū­pā­na­va­dhā­ra­ṇā­t­.saṃ­yo­ga­sya śa­bda­vyaṃ­ja­ka­tva­ni­ṣe­dhaḥYA 4­1­1­,28~saṃ­yo­ga­vi­śe­ṣa iti cet, na; ci­ra­ni­vṛ­tte 'pi dā­ru­pa­ra­śvā­di­saṃ­yo­ga­vi­śe­ṣe śa­bdo­pa­la­bdhe­r vyaṃ­ja­ka­ni­vṛ­ttau ca vya­ṅgyo­pa­la­bdhi­r na yuktā pra­dī­pa­saṃ­yo­ga­ni­vṛ­ttā­v iva.prā­ptya­prā­ptya­sa­mbha­vā­d a­vyaṃ­ja­ka­tvaṃ saṃ­yo­ga­syaYA 4­1­2­,2~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.YA 4­1­2­,10~a­the­ndri­ya­prā­ptya­na­pe­kṣaḥ saṃyogaḥ śabdasya vyaṃ­ja­kaḥ­, tadāpi sa­rva­pu­ru­ṣa­vyaṃ­ja­ka­pra­sa­ṅgaḥ­. etena vaṃ­śa­da­lā­di­vi­bhā­go 'pi śabdasya vyaṃjakaḥ pra­tyu­ktaḥ­.ā­śri­tā­nā­śri­tā­bhi­vya­ktau doṣaḥYA 4­1­2­,13~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.a­vyā­pa­ka­syā­bhi­vya­kti­r ayuktāYA 4­1­2­,21~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.vyā­pa­ka­syā­py a­bhi­vya­kti­r a­sa­ṅga­tāYA 4­1­2­,27~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.YA 4­1­3­,3~nanu co­tpa­tti­pa­kṣe 'pi bhe­ryā­di­de­śe prā­du­rbhū­ta­sya śabdasya śro­tre­ṇā­prā­pte­r gra­ha­ṇā­nu­pa­pa­ttiḥ­, na; sa­ntā­ne­na śro­tra­prā­pta­sya gra­ha­ṇā­t­.sa­ntā­nā­nu­pa­pa­tti­śa­ṅkāYA 4­1­3­,6~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?YA 4­1­3­,10~kiṃ ca sa­ntā­no­pa­ra­ma­he­tva­bhā­vā­d dvī­pā­nta­ro­tpa­nna­syā­pi śabdasya sa­ntā­ne­na śro­tra­prā­ptau śra­va­ṇa­pra­sa­ṅgaḥ­. kiṃ ca śabdaṃ nā­ra­bha­te śabdaḥ, śa­bda­tvā­t­, a­ntya­śa­bda­va­t­. ā­ra­mbha­ka­tve tu pramāṇaṃ nā­stī­ti­.ta­tpra­tyā­khyā­na­mYA 4­1­3­,14~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.YA 4­1­3­,22~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.YA 4­1­3­,28~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.YA 4­1­4­,5~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.sa­ntā­na­sā­dha­na­m a­nu­mā­na­mYA 4­1­4­,13~śabdasya śa­bdā­ra­mbha­ka­tve 'pi pramāṇaṃ nāstīty etad apy a­yu­kta­m­, tathā hi — a­sma­dā­dī­ndri­ya­prā­ptaḥ śabdo dharmī, sa­jā­tī­yā­d utpanna iti sādhyo dharmaḥ, a­sma­dā­di­ba­hye­ndri­ya­pra­tya­kṣa­tve sati vi­śe­ṣa­gu­ṇa­tvā­t­, a­va­ya­vi­rū­pā­di­va­d iti.a­rthā­pa­tti­taḥ śa­bda­sa­ntā­na­sā­dha­na­mYA 4­1­4­,17~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.YA 4­1­4­,23~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.spa­rśā­nu­pa­la­bdhyā vyaṃ­ja­ka­vā­yo­r abhāvaḥYA 4­1­5­,9~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.YA 4­1­5­,16~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.YA 4­1­5­,24~vā­yu­saṃ­skṛ­taṃ śrotraṃ śabdaṃ gṛhṇāti — ity atrāpi pra­ti­ni­ya­mā­nu­pa­pa­ttiḥ­, ā­lo­kāṃ­ja­nā­di­saṃ­skṛ­ta­ca­kṣu­rva­t sa­rva­sa­rva­grā­ha­ka­tva­pra­sa­ṅgā­t­.śa­bda­syā­vya­ṅgya­tve pra­yo­gā­nta­ra­mYA 4­1­6­,2~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.a­trā­nai­kā­nti­ka­tvā­śa­ṅkā ta­nni­rā­sa­ś caYA 4­1­6­,7~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.YA 4­1­6­,13~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.YA 4­1­6­,19~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.u­tpa­tti­pa­kṣe 'pi sa­mā­na­do­ṣa­tā­śaṃ­kāYA 4­1­7­,7~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.ta­nni­rā­ka­ra­ṇa­mYA 4­1­7­,13~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.triṣv eva pra­mā­ṇe­ṣū­pa­mā­nā­di­nā­m a­nta­rbhā­vaḥYA 4­1­7­,21~"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.mī­māṃ­sa­ka­sa­mma­to­pa­mi­teḥ smṛ­ti­tva­mYA 4­1­7­,25~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.YA 4­1­8­,7~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.YA 4­1­8­,12~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.YA 4­1­8­,22~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.YA 4­1­8­,28~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.ni­rvi­ka­lpa­kā­nu­bha­vā­d api sa­vi­ka­lpa­smṛ­ti­sa­mbha­vaḥYA 4­1­9­,9~smṛter a­nu­bha­vā­kā­rā­nu­kā­ri­tvā­n ni­rvi­ka­lpa­kā­nu­bha­ve sa­vi­ka­lpa­kā­kā­rā­nu­kā­ri­ṇī smṛtir a­yu­kte­ti cet, na; ni­rvi­ka­lpa­lā­nu­bha­ve 'pi sa­ha­kā­ri­sā­ma­rthyā­d a­bhā­va­sā­mā­nya sthū­la­tva­dī­rgha­tvā­di­ṣu sa­vi­ka­lpa­kā­kā­rā­yāḥ smṛter dṛ­ṣṭa­tvā­t­. dṛ­ṣṭā­nu­mi­tā­nāṃ hi niyogaḥ pra­ti­ṣe­dho vā na yukta iti.ja­ra­nnai­yā­yi­kā­nā­m u­pa­mā­na­mYA 4­1­9­,14~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.ta­tkha­ṇḍa­na­mYA 4­1­9­,23~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.pṛ­tha­ga­ni­rde­śā­d api tasya pra­mā­ṇā­nta­ra­tā­si­ddhiḥYA 4­2­0­,5~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 saṃjñiny api saṃ­jñā­pra­ti­pa­ttiḥYA 4­2­0­,10~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.ci­tra­le­khā­di­va­n no­pa­mā­naṃ pra­mā­ṇā­nta­ra­mYA 4­2­0­,18~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.a­nu­pa­plu­ta­pra­ti­pa­tti­r u­pa­mā­na­m i­ti­ma­ta­ni­rā­saḥYA 4­2­0­,24~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?yathā gaus tathā gavaya iti vā­kyā­nu­ro­dhā­d api no­pa­mā­naṃ pra­mā­ṇā­nta­ra­mYA 4­2­1­,13~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.asya ga­va­ya­śa­bdaḥ saṃjñeti vi­śe­ṣa­pra­ti­pa­ttya­rtha­m u­pa­mā­na­m ity api naYA 4­2­1­,25~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.sū­tra­vi­ro­dha­pa­ri­hā­raḥYA 4­2­2­,20~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.u­pa­mā­na­sya pṛthag a­bhi­dhā­ne sū­tra­kā­ra­sya pra­yo­ja­na­mYA 4­2­2­,26~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.YA 4­2­3­,11~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?ke­ṣāṃ­ci­d cha­bda­prā­mā­ṇyā­kṣe­paḥYA 4­2­3­,17~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.YA 4­2­3­,23~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 —ta­nni­rā­sā­rtha­m u­pa­mā­na­pra­ti­pā­da­na­so­pa­yo­gaḥYA 4­2­3­,30~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.la­kṣa­ṇa­sū­trā­d apy u­pa­mā­na­sya na pra­mā­ṇā­nta­ra­tāYA 4­2­4­,13~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.YA 4­2­4­,18~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 'pi na pra­mā­ṇā­nta­ra­tāYA 4­2­4­,23~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.YA 4­2­4­,28~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.a­nta­rbhā­va­ni­ṣe­dho '­nu­mā­na­vi­ṣa­yaḥYA 4­2­5­,17~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.ca­tu­ṣṭva­pa­rī­kṣā­vi­ro­dha­pa­ri­hā­raḥYA 4­2­6­,18~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.YA 4­2­6­,26~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 a­nu­mā­ne '­nta­rbhā­va­pra­ti­jñāYA 4­2­7­,22~a­rthā­pa­tte­r apy a­nu­mā­ne '­nta­rbhā­vo '­vi­nā­bhā­va­ba­le­nā­rtha­pra­ti­pa­tti­sā­dha­na­tvā­t­.bhā­ṭṭa­sa­mma­tā­rthā­pa­ttiḥYA 4­2­7­,24~keyam a­rthā­pa­ttiḥ­?"­pra­mā­ṇa­ṣa­ṭka­vi­jñā­to yatrārtho '­nya­thā­bha­va­n | apūrvaṃ ka­lpa­ye­d arthaṃ sā­rthā­pa­tti­r u­dā­hṛ­tā || "YA 4­2­8­,1~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.tasyāḥ pra­mā­ṇā­nta­ra­tva­kha­ṇḍa­na­mYA 4­2­8­,10~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.YA 4­2­8­,15~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 —YA 4­2­9­,2~"­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.śa­kti­sā­dhi­kā­rthā­pa­tti­r eveti ma­ta­ni­rā­saḥYA 4­2­9­,9~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.pra­ti­ba­ndha­kā­di­nā­pi nā­ti­ri­kta­śa­kti­ka­lpa­nāYA 4­2­9­,25~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.YA 4­3­0­,9~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.YA 4­3­0­,20~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.YA 4­3­1­,7~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.sa­mbha­va­syā­py a­nu­mā­ne '­nta­rbhā­va­ka­tha­na­mYA 4­3­1­,13~sambhavo 'py a­vi­nā­bhā­va­ba­le­nā­rtha­pra­ti­pā­da­ka­tvā­t­, a­nu­mā­na­m eva. dro­ṇa­pū­ra­ṇa­kṣa­ma­syā­ḍha­ka­pū­rṇa­kṣa­ma­tva­pra­ti­pa­ttiḥ sa­mbha­vaḥ­, sa­ha­srā­di­saṃ­khyā­vi­ṣa­ya­sya cai­ka­dvi­tryā­di­saṃ­khyā­vi­ṣa­ya­tva­pra­ti­pa­tti­ś ca. katham a­trā­vi­nā­bhā­vaḥ­? sva­lpa­sa­mā­hā­ra­rū­pa­tvā­t pra­bhū­ta­sya­, sva­lpā­bhā­ve pra­bhū­tā­nu­pa­pa­tte­r iti.a­bhā­va­sya tu triṣv apy a­nta­rbhā­vaḥYA 4­3­1­,18~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.YA 4­3­1­,24~nanv anyatra ta­dbhā­va­bhā­vi­tvaṃ pa­rya­va­si­ta­m­, yasmād uktam —"­gṛ­hī­tvā va­stu­sa­dbhā­vaṃ smṛtvā ca pra­ti­yo­gi­na­m | mānasaṃ nā­sti­tā­jñā­naṃ jāyate '­kṣā­na­pe­kṣa­yā || "YA 4­3­1­,28~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.a­bhā­ve­na sa­he­ndri­ya­sya sa­mba­ndho­pa­pā­da­na­mYA 4­3­2­,14~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.vi­vi­kta­la­kṣa­ṇā­bhā­vā­n nābhāvaḥ pra­mā­ṇā­nta­ra­mYA 4­3­3­,2~vi­vi­kta­la­kṣa­ṇā­bhā­vā­c ca nābhāvaḥ pra­mā­ṇā­nta­ra­m­. yathā hi — pra­tya­kṣā­nu­mā­nā­ga­mā­nā­m anyo '­nya­vya­va­cche­da­kaṃ la­kṣa­ṇa­m u­kta­m­, na ta­thā­bhā­va­sya pra­tya­kṣā­di­bhyo vyā­va­rta­kaṃ la­kṣa­ṇa­m asti.bhā­ṭṭā­bhi­ma­ta­la­kṣa­ṇā­śaṃ­kā ta­nni­rā­sa­ś caYA 4­3­3­,6~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.de­śā­nta­ra­stha­syā­bhā­va­jñā­naṃ smṛtiḥYA 4­3­3­,28~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?pra­ti­yo­gi­vi­vi­kta­va­stu­gra­ha­ṇā­pe­kṣa­tā­ni­rā­saḥYA 4­3­4­,9~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.YA 4­3­4­,15~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.YA 4­3­4­,19~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.ai­ti­hya­sya pra­mā­ṇā­nta­ra­ni­rā­saḥYA 4­3­5­,8~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.ceṣṭāyāḥ pra­mā­ṇā­nta­ra­tva­ni­rā­saḥYA 4­3­5­,12~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"­.pra­mā­ṇā­nāṃ pra­yo­ja­na­mYA 4­3­5­,20~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.pra­me­ya­pa­dā­rtha­ni­rū­pa­ṇa­mYA 4­3­6­,10~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 — 1. he­ya­m­, 2. tasya ni­rva­rta­ka­m­, 3. hānam ā­tya­nti­ka­m­, 4. ta­syo­pā­ya iti.dvā­da­śa­vi­dhaṃ pra­me­ya­mYA 4­3­7­,2~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.(1) ātmāYA 4­3­7­,8~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.(2) śa­rī­ra­mYA 4­3­7­,14~"­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.(3) i­ndri­yā­ṇi­, teṣāṃ vi­ṣa­ya­grā­ha­ka­tva­vya­va­sthā caYA 4­3­7­,21~"­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.YA 4­3­8­,1~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.(4) arthāḥYA 4­3­8­,10~"­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 pṛ­tha­ggra­ha­ṇa­pra­yo­ja­na­mYA 4­3­9­,4~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.(5) buddhiḥYA 4­3­9­,14~"­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.(6) manaḥYA 4­3­9­,22~"­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.manasaḥ pṛ­tha­gu­kteḥ pra­yo­ja­na­mYA 4­4­0­,10~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.(7) pravṛttiḥYA 4­4­0­,15~"­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.(8) doṣāḥYA 4­4­0­,20~"­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.(9) pre­tya­bhā­vaḥYA 4­4­1­,2~"­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.(­1­0­) phalamYA 4­4­1­,9~"­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.(­1­1­) duḥkhamYA 4­4­1­,16~"­bā­dha­nā­la­kṣa­ṇaṃ duḥ­kha­m­"­. bā­dha­nā­la­kṣa­ṇaṃ bā­dha­nā­sva­bhā­vaṃ mukhyaṃ duḥ­kha­m­, gau­ṇā­pe­kṣa­yā tu — bā­dha­nā­la­kṣa­ṇaṃ yasya śa­rī­rā­de­s tat ta­tho­kta­m­. bādhanā pīḍā santāpa ity arthaḥ.(­1­2­) a­pa­va­rgaḥYA 4­4­1­,20~"­ta­da­tya­nta­vi­mo­kṣo '­pa­va­rgaḥ­"­. tasmān mu­khya­gau­ṇa bhe­da­bhi­nnā­d duḥkhād a­tya­nta­vi­mo­kṣaḥ satataṃ vi­cchi­nna­tā­, ātmano '­pa­va­rga iti. tad evaṃ la­kṣa­ṇa­bhe­dā­d api dvā­da­śa­vi­dhaṃ pra­me­ya­m u­kta­m­, na tu ca­tu­rvi­dha­m iti.dvā­da­śa­vi­dha­pra­me­yā­śa­ṅkā­ni­ra­sa­na­mYA 4­4­1­,25~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.sūtre cā­tu­rvi­dhyā­na­bhi­dhā­na­ra­ha­sya­mYA 4­4­2­,5~yady e­va­m­, cā­tu­rvi­dhya­m eva sū­tra­kṛ­tā kasmān no­kta­m­? na; pa­ra­ma­ta­ni­ṣe­dhā­rtha­tvā­t­.YA 4­4­2­,6~tatra sāṃkhyānāṃ matam — heyaṃ duḥkhaṃ ra­jo­vṛ­ttyā­tma­ka­m — "­dra­ṣṭṛ­dṛ­śya­yoḥ saṃyogo he­ya­he­tuḥ­"­, "tasya hetur a­vi­dyā­"­, "­ta­da­bhā­vā­t saṃ­yo­gā­bhā­vo hānaṃ taddṛśo kai­va­lya­m­"­, "­vi­ve­ka­khyā­ti­r a­vi­pla­vā hā­no­pā­yaḥ­" iti.YA 4­4­2­,10~śākyānāṃ ca — 1. duḥ­kha­m­, 2. sa­mu­da­yaḥ­, 3. vi­ro­dhaḥ­, 4. mārgākhyaṃ ca­tu­rā­rya­sa­tyaṃ jñānaṃ mu­ktya­rtha­m i­ṣṭa­m­. tatra 1. 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. 2. tasya hetuḥ sa­mu­da­yaḥ — śa­rī­re­ndri­ya­sthā­nā­di­ṣv ā­tmā­tmī­yā­bhi­ni­ve­śa­jā­gra­ha­la­kṣa­ṇā tṛṣṇā pradhānaṃ nimittaṃ sa­mu­da­yaḥ­. 3. vi­tṛ­ṣṇa­sya hy a­vi­dyā­ka­rmā­dyu­pa­nī­te­ṣv api ra­ja­ta­rā­jyā­di­ṣv a­pra­vṛ­tteḥ sa­rva­duḥ­kha­hā­naṃ ni­ro­dhaḥ­. 4. ta­syo­pā­yo nai­rā­tmya­jñā­naṃ mārgaṃ iti. tad evaṃ pa­ra­ma­te 'pi he­yā­di­ca­tu­ṣṭa­ya­jñā­naṃ mu­kti­ni­mi­tta­m i­ṣṭa­m­. ta­nma­ta­ni­ṣe­dhā­rtha­m ā­tmā­di­bhe­do­pa­nyā­saḥ kṛtaḥ.ā­tmā­di­jñā­na­kra­mo­pa­kā­raḥYA 4­4­2­,22~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 —duḥ­kha­ni­rū­pa­ṇa­mYA 4­4­3­,17~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.duḥ­kha­syai­ka­viṃ­śa­ti­bhe­dāḥYA 4­4­3­,25~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.sukhasya duḥ­kha­rū­pa­tā­pra­kā­ra­ni­rū­pa­ṇa­mYA 4­4­4­,5~sukhaṃ tu duḥ­khā­nu­ṣa­ṅgā­d duḥ­kha­m­. a­vi­nā­bhā­va­tva­m a­nu­ṣa­ṅgā­rthaḥ — sukhaṃ bho­ktu­kā­mi­nā­va­śyaṃ duḥkhaṃ bho­kta­vya­m­. duḥkhaṃ ca ji­hā­sa­tā­va­śyaṃ sukhaṃ hā­ta­vya­m­, vi­ve­ka­hā­na­syā­śa­kya­tvā­d iti.YA 4­4­4­,8~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.YA 4­4­4­,13~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.duḥ­kha­kā­ra­ṇa­ni­rū­pa­ṇa­mYA 4­4­4­,21~ta­syai­ka­viṃ­śa­ti­pra­kā­ra­syā­pi duḥkhasya ni­rva­rta­ka­m a­sā­dhā­ra­ṇaṃ kā­ra­ṇa­m — avidyā tṛṣṇe, dha­rmā­dha­rmā­v iti.avidyāYA 4­4­4­,24~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.tṛṣṇāYA 4­4­5­,9~"­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.YA 4­4­5­,16~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.dha­rmā­dha­rma­yoḥ duḥ­kha­he­tu­tva­mYA 4­4­5­,21~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.hā­na­ni­rū­pa­ṇa­mYA 4­4­6­,7~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.hā­na­syo­pā­yaḥYA 4­4­6­,13~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?ā­tma­ni­rū­pa­ṇa­mYA 4­4­6­,18~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.ā­tma­bhe­dauYA 4­4­7­,6~sa dvividhaḥ — paraś cā­pa­ra­ś ca. ubhāv apy etau mu­mu­kṣu­ṇā jñā­ta­vyau­. tathā coktam — "dve brahmaṇī ve­di­ta­vye paraṃ cāparaṃ ca" i­tyā­di­.pa­ra­me­śva­ra­sya ni­rū­pa­ṇa­mYA 4­4­7­,11~tatra pa­ra­mā­tmā bha­ga­vā­n ma­he­śva­raḥ­. tasya la­kṣa­ṇa­m — pa­ra­mai­śva­rya­vi­śi­ṣṭa­tva­m­, saṃ­sā­ra­dha­rmai­r rā­ga­dve­ṣa­mo­ha­duḥ­khā­di­bhi­r a­nā­dya­saṃ­spṛ­ṣṭa­tva­m­, a­nā­di­sa­rva­jña­tva­m­, sa­ka­la­ja­ga­dvi­dhā­tṛ­tvaṃ ceti. katham e­vaṃ­la­kṣa­ṇo 'sau jñātavya iti? a­nu­mā­nā­d ā­ga­mā­c ca.īśvare '­nu­mā­na­pra­mā­ṇa­mYA 4­4­7­,15~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.sāṃ­khyā­kṣe­pa­s ta­nni­rā­sa­ś caYA 4­4­7­,27~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.mī­māṃ­sa­kā­kṣe­pa­s ta­tsa­mā­dhā­naṃ caYA 4­4­8­,11~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.ī­śva­ra­sya vyā­pā­rā­kṣe­paḥ ta­tsa­mā­dhā­naṃ caYA 4­4­8­,25~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.ī­śva­rā­nu­mā­ne dṛ­ṣṭā­nta­sya sā­dhya­vi­ka­la­tā hetoś cā­si­ddha­tāYA 4­4­9­,9~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 | YA 4­4­9­,14~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.ta­nni­rā­saḥYA 4­4­9­,23~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.YA 4­5­0­,22~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.kṣi­tyā­di­ka­rttu­r ī­śva­ra­saṃ­jñāYA 4­5­1­,8~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.YA 4­5­1­,14~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.YA 4­5­1­,25~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.YA 4­5­2­,1~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.ce­ta­na­syai­vā­ce­ta­nā­dhi­ṣṭhā­tṛ­tva­mYA 4­5­2­,6~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.jīvānāṃ kṣi­tyā­dya­dhi­ṣṭhā­tṛ­tvaṃ na sa­mbha­va­tiYA 4­5­2­,16~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.YA 4­5­2­,21~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.ī­śva­ra­sya śa­rī­rā­bhā­vaḥYA 4­5­3­,4~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.kṣityādeḥ kā­rya­tva­sā­dha­na­mYA 4­5­3­,11~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 || pa­ra­mā­ṇvā­dī­nāṃ pra­vṛ­tti­pra­kā­raḥYA 4­5­3­,17~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?YA 4­5­3­,23~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.YA 4­5­4­,8~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?YA 4­5­4­,13~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.ka­rma­va­d ī­śva­ra­syā­pi svā­ta­ntrya­mYA 4­5­4­,18~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.ka­rma­pa­ra­mā­tma­no­r vai­ṣa­mya­kā­ra­ṇa­mYA 4­5­4­,24~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.tasya bhaṅgaḥYA 4­5­5­,1~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.YA 4­5­5­,5~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.YA 4­5­5­,10~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?kṣi­tyā­di­ka­rtṛ­tvā­bhā­va­sā­dha­na­sya pra­me­ya­tva­sya hetor nirāsaḥYA 4­5­5­,15~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.YA 4­5­5­,24~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.YA 4­5­6­,16~kiṃ cai­vaṃ­bhū­taḥ prasaṅgaḥ sa­rvā­nu­mā­ne­ṣv api sa­mā­na­s tathā hi — ca­kṣu­rā­deḥ pra­me­ya­tva­m icchato '­ni­ndri­ya­tvā­di­pra­sa­ṅgaḥ­, pu­ru­ṣa­sya pra­me­ya­tva­m icchato '­pa­ra­lo­ki­tvā­di­pra­sa­ṅgaḥ­, agneḥ pra­me­ya­tva­m icchata e­ta­ddhū­mā­ja­na­ka­tva­pra­sa­ṅga ity evaṃ sa­rvā­nu­mā­no­cche­daḥ pra­sa­jya­te­.ja­ga­tka­rtṛ­tva­pra­me­ya­tva­yo­r a­vi­ro­dhaḥYA 4­5­6­,21~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.ī­śva­ra­pra­ti­ṣe­dha­he­tū­nā­m a­nye­ṣā­m api nirāsaḥYA 4­5­7­,2~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.ā­pta­kā­ma­sya ja­ga­dra­ca­nā­yāṃ kathaṃ pra­vṛ­tti­r ity āśaṅkāYA 4­5­7­,12~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.ta­nni­rā­saḥYA 4­5­7­,20~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.YA 4­5­7­,25~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.YA 4­5­8­,1~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.YA 4­5­8­,5~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?ī­śva­ra­pra­vṛ­tteḥ pra­yo­ja­na­mYA 4­5­8­,11~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.īśvaraḥ sukham eva ja­na­ye­n na duḥkham ity āśaṅkāYA 4­5­8­,16~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.ta­nni­rā­saḥYA 4­5­9­,2~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.ī­śva­ra­pra­vṛ­ttau svārtham api sa­mbha­va­tiYA 4­5­9­,17~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 svā­bhā­vi­kī pra­vṛ­tti­r ī­śva­ra­syaYA 4­5­9­,25~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.YA 4­6­0­,8~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 e­ke­śva­rā­si­ddhiḥYA 4­6­0­,14~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.sva­rpa­pra­ti­pa­ttau nā­prā­mā­ṇya­m ā­ga­ma­vā­kyā­nā­mYA 4­6­1­,6~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.ā­tma­jñā­na­sya mo­kṣā­rtha­tāYA 4­6­1­,16~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.YA 4­6­2­,4~sa cātmā kiṃ­dha­rma­ko draṣṭavya ity a­pe­kṣā­yāṃ pū­rvo­ktā­ni vākyāni "­a­rū­pa­m a­ra­sa­m a­ga­ndha­va­t­" e­va­mā­dī­ni ca sa­mba­dhya­nte­. evaṃ cāgama bā­dhi­tve­nā­py a­prā­mā­ṇya­m ī­śva­ra­pra­ti­ṣe­dha­he­tū­nāṃ dra­ṣṭa­vya­m­.ī­śva­ra­sa­rva­jña­tva­sā­dha­na­ni­rā­saḥYA 4­6­2­,8~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.bhā­ṭṭā­kṣe­pa­s ta­da­pā­ka­ra­ṇaṃ caYA 4­6­2­,14~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 || "YA 4­6­2­,19~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.pra­tha­ma­sa­rgā­pa­ri­jña­tva­śa­ṅkā­pa­ri­hā­raḥYA 4­6­2­,24~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.ī­śvā­ra­jñā­na­sya pra­tya­kṣa­tva­mYA 4­6­3­,8~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.ī­śva­ra­jñā­na­sya pra­tya­kṣa­tva­mYA 4­6­3­,14~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.YA 4­6­3­,26~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.ke­va­la­vya­ti­re­ki­to ni­tya­jñā­nā­śra­ya­tva­si­ddhiḥYA 4­6­4­,4~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.vyā­ptya­si­ddhyā­śaṃ­kā ta­nni­rā­sa­ś caYA 4­6­4­,20~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.ni­tya­jñā­nā­śra­ya­tva­m antarā ja­ga­tka­rtṛ­tvā­sa­mbha­vaḥYA 4­6­5­,4~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.YA 4­6­5­,12~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.śa­rī­rā­dya­bhā­vā­n nityaṃ jñānamYA 4­6­5­,18~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.YA 4­6­6­,6~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.sau­ga­tā­kṣe­paḥYA 4­6­7­,2~a­pa­ra­s tv āha —"nityaṃ pramāṇaṃ naivāsti prā­mā­ṇyā­d va­stu­sa­dga­teḥ | jñe­yā­ni­tya­ta­yā tasyā a­dhrau­vyā­t kra­ma­ja­nma­naḥ || ""­ni­tyā­d u­tpa­tti­vi­śle­ṣā­d a­pe­kṣā­yā a­yo­ga­taḥ | ka­thaṃ­ci­n no­pa­kā­rya­tvā­d anitye 'py a­pra­mā­ṇa­tā || "YA 4­6­7­,7~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.tasya pa­ri­hā­raḥYA 4­6­7­,17~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.YA 4­6­7­,22~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.ni­tyai­ka­jñā­na­vi­ṣa­ya­tva­sa­mā­ne 'py a­tī­tā­di­vya­va­sthāYA 4­6­8­,5~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.sa­ttā­sa­mba­ndhe­śva­rī­ya­jñā­na­sa­mba­ndha­yo­r viśeṣaḥYA 4­6­8­,19~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.ī­śva­ra­jñā­nā­ja­na­ka­tve 'rthasya dṛ­ṣṭa­tvā­di­vya­va­hā­raḥYA 4­6­8­,24~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.dha­rma­kī­rti­pra­jñā­ka­rā­kṣe­pāḥ ta­nni­rā­sa­ś caYA 4­6­9­,2~yad apy āha —"­sa­mba­ndho '­nva­ya­pū­rve­ṇa vya­ti­re­ke­ṇa siddhyati | ni­tya­syā­vya­ti­re­ka­sya kutaḥ sa­mba­ndha­sa­mbha­vaḥ || "tad apy a­tī­tā­nā­ga­tā­rtha­ta­jjñā­na­yoḥ sā­mā­nya­ta­dva­to­ś ca sa­mba­ndha­sa­ma­rtha­ne­na pra­tyu­kta­m­.YA 4­6­9­,6~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.YA 4­6­9­,16~yac coktam — "na hy a­kha­ṇḍi­taḥ paṇḍito bha­va­ti­"­, tad api ni­tyā­ni­tya­tvā­na­bhyu­pa­ga­me­nai­va ni­ra­sta­m­, svā­bhā­vi­kaṃ hi bha­ga­va­taḥ pā­ṇḍi­tya­m iti.YA 4­6­9­,19~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.YA 4­6­9­,23~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?ī­śva­ra­ni­tya­pa­kṣo­kta­dū­ṣa­ṇa­ni­rā­saḥYA 4­7­0­,6~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.YA 4­7­0­,15~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.YA 4­7­0­,23~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.ī­śva­rā­nu­mā­ne dha­rma­kī­rti­r ākṣepaḥYA 4­7­1­,19~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.ta­nni­rā­ka­ra­ṇa­mYA 4­7­2­,5~a­tro­cya­te — yat tāvat ta­tsi­ddha­sā­dha­na­m iti, tad a­yu­kta­m­; na hy a­nī­śva­ra­vā­di­nāṃ kṣityādeḥ kartā ta­du­pā­dā­nā­de­r a­dhi­ṣṭhā­tā ca kaścit siddhaḥ, yena si­ddha­sā­dha­naṃ syāt.ka­rma­ṇa­ś cai­ta­nya­sa­nde­ha­s ta­nni­rā­sa­ś caYA 4­7­2­,06~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.ī­śva­ra­syā­nya­pre­rya­tva­ni­rā­saḥYA 4­7­3­,8~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.ī­śva­ra­syā­dha­rme pra­va­rtta­ka­tvā­nu­pa­pa­ttiḥYA 4­7­3­,14~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 || "YA 4­7­4­,10~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.ta­nni­rā­saḥYA 4­7­4­,16~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.rā­gā­di­ra­hi­ta­syau­dā­sī­nyā­pa­ttiḥYA 4­7­4­,23~nanu rā­gā­di­vi­yu­kta­syau­dā­sī­nya­m eva yu­kta­m­, atha lo­ka­ka­rmā­dhi­pa­tyā­dau­dā­sī­nyaṃ la­bha­te­, ta­dā­nya­ka­rma­pa­ra­ta­ntraḥ katham ī­śva­raḥ­? kiṃ ca —"­u­pe­kṣai­va hi sādhūnāṃ yu­ktā­sā­dhau kri­yā­kra­me | na kṣate kṣā­ra­ni­kṣe­paḥ sādhūnāṃ sā­dhu­ce­ṣṭi­ta­m || "YA 4­7­4­,28~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 || "ta­tkha­ṇḍa­na­mYA 4­7­5­,4~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.YA 4­7­5­,9~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.YA 4­7­5­,16~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.ī­śva­ra­syā­va­śi­tva­śa­ṅkā­ni­rā­saḥYA 4­7­5­,22~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.ī­śva­ra­sya śā­stra­ka­rtṛ­tva­mYA 4­7­5­,28~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.sarvasya jagata eka eva karttāYA 4­7­6­,5~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.YA 4­7­6­,13~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?ni­tyai­ke­śva­ra­sya ka­rtṛ­tvā­bhā­vā­śa­ṅkāYA 4­7­6­,20~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 || "tasya nirāsaḥYA 4­7­7­,9~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.YA 4­7­7­,17~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.YA 4­7­7­,21~"­ī­śva­rā­d ī­śva­ra­tva­sya­" ityādy apy a­yu­kta­m­, dha­rmi­grā­ha­ke­ṇa kṣi­tyā­di­kā­ryā­nu­mā­ne­na bā­dhi­ta­tvā­d ā­śra­yā­si­ddha­tvaṃ vā.sā­ti­śa­ya­m api jñā­nā­di­ka­m īśvare svā­bhā­vi­ka­mYA 4­7­7­,24~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.YA 4­7­8­,1~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.sthitvā pra­vṛ­tti­ma­ttvā­di­he­tu­ṣu do­ṣa­pa­ri­hā­raḥYA 4­7­8­,13~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.YA 4­7­8­,17~yad api saṃśayo '­nai­kā­nti­ka­tva­m iti, tad apy a­yu­kta­m­, yasmād u­bha­ya­saṃ­pra­ti­pa­nne vipakṣe vya­bhi­cā­ro­dbhā­va­naṃ yu­kta­m­, na ce­śva­ra­s tvayā pra­ti­pa­nnaḥ­.YA 4­7­8­,19~kiṃ cā­ce­ta­na­sya kā­la­de­śā­de­r vi­ve­ka­śū­nya­sya sthitvā pra­vṛ­tti­r na sa­mbha­va­ti­, ce­ta­na­s tu svayaṃ de­śa­kā­lā­di­ni­mi­ttaṃ ta­tpra­yo­ja­naṃ ca jñātvā sthitvāpi pra­va­rta­ta ity a­vi­ro­dhaḥ­.saṃ­sthā­na­sye­śva­re '­nai­kā­nti­ka­tva­ni­rā­saḥYA 4­7­8­,23~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.kārye '­pre­kṣā­pū­rva­ka­tva­śa­ṅkā ta­nni­rā­sa­ś caYA 4­7­9­,10~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.chā­ga­pu­rī­ṣā­di­va­rtu­lī­ka­ra­ṇa­m api sa­pra­yo­ja­na­mYA 4­7­9­,18~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?sa­nni­ve­śā­di­he­to­r a­si­ddha­tvā­dyā­śa­ṅkāYA 4­8­0­,2~nanv a­si­ddha­tva­do­ṣo 'py a­trā­sti­, bu­ddhi­ma­da­dhi­ṣṭhā­tṛ­vyā­pta­sya sa­nni­ve­śā­deḥ kṣi­tyā­dā­v a­nu­pa­la­mbhā­t­. tadāha —1 "siddhaṃ yādṛg a­dhi­ṣṭhā­tṛ­bhā­vā­bhā­vā­nu­vṛ­tti­ma­t | sa­nni­ve­śā­di tad yuktaṃ tasmād yad a­nu­mī­ya­te || "1 Note TN: ka 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.YA 4­8­0­,13~1 na hi pā­ṇḍu­śa­bda­sā­mye­nā­bhe­da­va­to vā­ṣpā­di­to 'py agnāv a­nu­mi­ti­r bha­va­ti­.1 Note TN: kha YA 4­8­0­,15~pra­tya­kṣā­bā­dhā­taḥ pā­ṇḍu­tvā­d a­gnya­nu­mā­naṃ pra­va­rta­te­, ī­śva­rā­nu­mā­naṃ tu na bā­dhya­te­, tatas ta­tpra­vṛ­tti­r yukteti cet, nai­ta­t­, ya­smā­t­.1 "na na bādhyata ity evam a­nu­mā­naṃ pra­va­rta­te | sa­mba­ndha­da­rśa­nā­t tasya pra­va­rta­na­m i­tī­ri­ta­m || "2 "­a­nya­thā ku­mbha­kā­re­ṇa mṛ­dvi­kā­ra­sya ka­sya­ci­t | ghaṭādeḥ ka­ra­ṇā­t sidhyed va­lmī­ka­syā­pi tatkṛtiḥ || "1 Note TN: ga 2 Note TN: gha YA 4­8­0­,21~1 ku­lā­lā­nu­pa­la­mbha evātra bādheti cet, īśvare kiṃ kim u­pa­la­mbho 'sti? tasmād gha­ṭa­va­lmī­kā­dī­nā­m iva va­stu­sā­dṛ­śyā­bhā­vā­n nā­nu­mā­naṃ yu­kta­m­. va­stu­sā­mā­nyā­bhā­ve 'pi śa­bdā­nu­vṛ­tti­ta e­vā­nu­mā­naṃ bha­vi­ṣya­tī­ti cet, tad a­yu­kta­m­, yataḥ —1 Note TN: ṅa 1 "­jā­tya­nta­re pra­si­ddha­sya śa­bda­sā­mā­nya­da­rśa­nā­t | na yuktaṃ sādhanaṃ gotvāc chā­gā­dī­nāṃ vi­ṣā­ṇi­va­t || ""­vi­va­kṣā­pa­ra­ta­ntra­tvā­n na śabdārthaḥ santi kutra vā | ta­da­bhā­vā­d a­rtha­si­ddhau tu sarvaṃ sarvasya siddhyati || "1 Note TN: ca YA 4­8­1­,3~1 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.1 Note TN: cha 1 "­sva­bhā­va­bhe­de­na vinā vyāpāro 'pi na yujyate | 2 ni­tya­syā­vya­ti­re­ki­tvā­t sāmarthyaṃ ca du­ra­nva­ya­m || "1 Note TN: ja 2 Note TN: jha kiṃ ca —1 "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 || "1 (ña) tasyā a­pā­ka­ra­ṇa­mYA 4­8­1­,18~1 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.1 Note TN: ka YA 4­8­1­,26~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.YA 4­8­2­,5~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.YA 4­8­2­,9~1 yat punar etat — pā­ṇḍu­dra­vyā­d iveti tad a­yu­ktaṃ­; pā­ṇḍu­tva­sya hi da­ha­na­si­ddhā­v a­nai­kā­nti­ka­tvaṃ bā­dhi­ta­vi­ṣa­ya­tvaṃ vā.1 Note TN: kha YA 4­8­2­,11~1 yat punar etat — na na bādhyata ity e­va­mā­di­, tan na; a­na­bhyu­pa­ga­mā­t­. na khalu a­bā­dhā­ta e­vā­nu­mā­na­pra­vṛ­ttiṃ brūmaḥ, kiṃ tu pa­kṣa­dha­rma­tvā­di­rū­pā­ṇāṃ pañcānāṃ caturṇāṃ vā gra­ha­ṇā­d iti.1 Note TN: ga YA 4­8­2­,14~1 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.1 Note TN: gha YA 4­8­2­,19~1 yat punar etat — ī­śva­ra­syā­py a­nu­pa­la­mbhā­d abhāva iti, tad a­yu­kta­m­; dṛ­śyā­nu­pa­la­mbho hy abhāvaṃ sā­dha­ya­ti­, nā­nu­pa­la­mbha­mā­tra­m­, dha­rmā­dha­rmā­de­r apy a­nu­pa­la­mbhā­d a­bhā­va­pra­sa­ṅgā­t­.1 Note TN: ṅa YA 4­8­2­,22~1 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.1 Note TN: ca YA 4­8­3­,1~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.bhvā­di­śo­bha­nā­śo­bha­na­saṃ­sthā­na­ni­mi­tta­mYA 4­8­3­,7~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.YA 4­8­3­,10~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.YA 4­8­3­,18~1 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.1 Note TN: cha ni­tya­tvā­di­sā­mā­nye '­pī­śva­ra­syai­va ka­rtṛ­tva­m­, nā­kā­śā­deḥYA 4­8­3­,29~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.ni­rvyā­pā­ra­sye­śva­ra­sya ka­rtṛ­tva­śa­ṅkā­ni­rā­saḥYA 4­8­4­,10~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.nityasya sāmarthyaṃ na du­ra­nva­ya­mYA 4­8­4­,28~1 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.1 Note TN: jha kāryasya ce­ta­nā­ce­ta­na­pū­rva­ka­tva­śaṃ­kā­ni­rā­saḥYA 4­8­5­,4~1 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.1 (ña) ī­śva­ra­sya kā­ra­ṇa­tve ka­rma­vai­ya­rthyā­śa­ṅkā ta­nni­rā­sa­ś caYA 4­8­5­,18~nanv ī­śva­ra­sya kā­ra­ṇa­tve vyarthaṃ karma syāt. karmaṇaḥ kā­ra­ṇa­tve vā neśvaro '­bhyu­pa­ga­nta­vyaḥ­, tathā hi —"yadi karmādi nirbhartsya kāraṇaṃ kāraṇaṃ bhavet | anyathā kāraṇaṃ sarvaṃ sa­rva­syā­pi pra­sa­jya­te || "YA 4­8­5­,22~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.janmano vai­ci­trya­mYA 4­8­5­,28~janma tāvad vi­ci­tra­m — ka­sya­ci­t praśaste kule janma ka­sya­ci­d a­pra­śa­ste­, ka­sya­ci­t sa­dha­ne­, ka­sya­ci­n ni­rdha­ne­. ta­ra­ta­ma­yo­ge­nā­pi draṣṭavyaṃ jā­ti­pra­jñā­śī­la­rū­pa­vai­rū­pya­vyā­dhi­vai­ci­tri­ye­ṇa ceti.ma­ra­ṇa­sya vai­ci­trya­mYA 4­8­6­,2~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?a­pa­ri­ṇā­mi­no '­he­tu­tvā­śa­ṅkā ta­nni­rā­sa­ś caYA 4­8­6­,9~yad apy āha —"­sva­bhā­va­pa­ri­ṇā­me­na hetur a­ṅku­ra­ja­nma­ni | bhū­myā­di­s tasya saṃskāre ta­dvi­śe­ṣa­sya da­rśa­nā­t || "YA 4­8­6­,12~ī­śva­ra­sya tu sva­bhā­va­pa­ri­ṇā­me 'pi nāsti saṃ­skā­rya­tā­to na bhū­myā­di­va­d api kā­ra­ṇa­m­."­ta­smā­t pṛthag a­śa­kte­ṣu yeṣu sa­mbhā­vya­te guṇaḥ | saṃhatau hetutā teṣāṃ ne­śva­rā­de­r a­bhe­da­taḥ || "YA 4­8­6­,16~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.a­ce­ta­nā­nāṃ ce­ta­nā­dhi­ṣṭhi­ta­tva­si­ddhiḥYA 4­8­6­,22~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.a­pa­rā­tma­vi­cā­raḥYA 4­8­7­,19~evaṃ tāvat pa­ra­mā­tmā nirṇītaḥ sā­mpra­ta­ma­pa­ra­mā­tmā vi­cā­rya­te saṃ­sā­ra­pha­lo­pa­bho­ktā nā­mā­na­nto '­pa­raḥ­. sa khalu bu­ddhyā­di­kā­rya­vi­śe­ṣā­ṇā­m ā­śra­ya­bhū­to '­nu­mā­ta­vyaḥ­.YA 4­8­7­,22~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.śa­rī­rā­dī­nāṃ bu­ddhyā­śra­ya­tva­pra­ti­ṣe­dhaḥYA 4­8­8­,4~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.na sā­dhya­hī­naṃ ni­da­rśa­na­mYA 4­8­8­,9~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.YA 4­8­8­,16~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.YA 4­8­8­,25~e­te­ne­ndri­ya­ma­na­sāṃ ka­ra­ṇa­tve­na bu­ddhyā­dyā­śra­ya­tvaṃ pra­ti­ṣi­ddha­m eva syāt. ni­da­rśa­na­sya sā­dhya­hī­na­tvaṃ pa­ri­hṛ­taṃ dra­ṣṭa­vya­m­. evaṃ ca śa­rī­re­ndri­yā­di­gu­ṇa­tve pra­ti­ṣi­ddhe­, pa­ri­śe­ṣā­dya­trai­te guṇā va­rta­nte­, sa ātmeti ga­mya­te­.i­cchā­dī­nāṃ kra­ma­vi­śe­ṣā­d ā­tmā­śri­ta­tva­m evaYA 4­8­8­,29~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.YA 4­8­9­,4~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.YA 4­8­9­,9~ya­jjā­tī­ya­syā­rtha­sya sa­nni­pā­te su­kha­he­tuḥ duḥ­kha­he­tu­r vā­va­dhā­ri­ta­s ta­jjā­tī­ya­m arthaṃ paśyann īpsan ji­hā­sa­nvā­pti­pa­ri­hā­rā­rthaṃ pra­ya­ta­te­, so 'yaṃ prayatnaḥ e­ka­syā­ne­kā­rtha­da­rśi­no da­rśa­na­pra­ti­sa­ndhā­nā­d bhavann ā­tma­li­ṅga­m­, pū­rvo­ktā­n nyā­yā­t­.YA 4­8­9­,12~ya­jjā­tī­ya­syā­rtha­sya sa­nni­dhā­ne sukham u­pa­la­bdha­vāṃ­s ta­jjā­tī­ye 'rthe pra­ti­sa­ndhā­nā­d uktasya sukham u­tpa­dya­te­, tad idaṃ su­kha­da­rśa­na­pra­ti­sa­ndhā­na­jā­d rāgād u­tpa­nna­m ā­tma­li­ṅga­m­, ni­ya­ta­vi­ṣa­ye hi bu­ddhi­bhe­da­mā­tre na syād de­hā­nta­ra­va­t­.YA 4­8­9­,15~tathā ya­jjā­tī­yā­rtha­sa­nni­pā­te duḥkham u­pa­la­bdha­vāṃ­s ta­jjā­tī­ya­m arthaṃ ci­re­ṇā­pi dṛṣṭvā ta­tpra­ti­sa­ndhā­nā­d dviṣato duḥkham u­tpa­dya­te­, tad idaṃ duḥkhaṃ te­ddhe­tu­da­rśa­na­pra­ti­sa­ndhā­na­bhā­vi­no dveṣād utpannaṃ liṅgam ā­tma­naḥ­, na hy a­nya­thā­pra­ti­sa­ndhā­nā­di­kra­maḥ sa­mbha­va­tī­ti­.YA 4­8­9­,18~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.i­dri­yā­ṇāṃ cai­ta­nyā­bhā­vo­pa­pā­da­na­mYA 4­8­9­,23~i­ndri­yā­ṇāṃ kartṛtve 'py e­ka­ka­rtṛ­ka­tva­sa­mbha­vā­t nā­tma­si­ddhi­r iti cet, na; i­ndri­yā­ṇāṃ nā­nā­tvā­d e­ka­tvā­nu­pa­pa­tte­s tataś cai­ke­ndri­ya­vi­ṣa­yo­pa­la­bdhā­v i­ndri­yā­nta­rvi­ṣa­ye smṛ­ti­pra­ti­sa­ndhā­nā­di­kaṃ na syāt, dṛśyate ca tat; tasmān ne­ndri­ya­vṛ­tta­ya i­cchā­da­ya iti.YA 4­8­9­,27~kiṃ ce­ndri­yo­pa­ghā­te 'pi ta­dvi­ṣa­ye smṛ­ti­da­rśa­nā­t­, na cā­nu­bha­vi­tu­r u­pa­ghā­te smṛtiḥ sa­mbha­va­ti­, sā­dhā­ra­ṇa­vi­gra­ha­pra­sa­ṅgā­t tataś ca bhi­nnā­bhi­prā­ye­ṇa pravṛtteḥ ka­dā­ci­d dehaḥ khaṇḍaśo bha­ve­t­.YA 4­9­0­,1~kiṃ ca nā­nā­de­he­ṣu iva nā­nā­ce­ta­nā­nu­mā­pi­kā su­khā­di­vya­va­sthai­ka­smi­nn api dehe gṛ­hya­te­, vi­pra­ti­pa­tti­ś ca syād e­ka­gṛ­hā­va­sthi­tā­ne­ka­ce­ta­nā­nā­m iva ka­dā­ci­d vi­vā­dā­da­ya­ś ca pra­va­rte­ra­n­. śi­ṣyā­cā­ryā­di­sa­mba­ndho 'pi kvacic charīre gṛ­hye­ta­.YA 4­9­0­,4~ce­ta­nā­nī­ndri­yā­ṇi­, vya­va­sthi­ta­vi­ṣa­ya­tvā­t­, sa­dgṛ­ha­stha­va­d iti cet, na; vya­va­sthi­ta­vi­ṣa­ya­tvā­d eva hi pra­dī­pā­di­va­d a­ce­ta­nā­ni­. na ca rū­pā­di­ṣu vya­va­sthi­ta­vi­ṣa­yaḥ kaścic cetano 'sti yo 'tra dṛṣṭāntaḥ syāt.i­ndri­yā­ṇāṃ caitanye pra­vṛ­tti­ni­vṛ­ttya­bhā­va­pra­sa­ṅgaḥYA 4­9­0­,8~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.de­ha­syā­tma­tva­śa­ṅkā ta­nni­rā­sa­ś caYA 4­9­0­,17~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.a­va­ya­va­sa­ṅghā­ta­sya cai­ta­nya­ni­ṣe­dhaḥYA 4­9­0­,23~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.kṣa­ṇa­bha­ṅgu­ra­sya dehasya santānaḥYA 4­9­1­,7~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.a­va­sthā­bhe­dā­d de­ha­syā­pi bhedaḥYA 4­9­1­,12~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.YA 4­9­1­,15~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.śa­rī­ra­sa­ntā­ne kā­rya­kā­ra­ṇa­bhā­vā­nu­pa­pa­ttiḥYA 4­9­1­,23~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.YA 4­9­1­,28~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.a­sa­ma­vā­yi­kā­ra­ṇa­pra­tyā­sa­ttiḥYA 4­9­2­,5~pra­tyā­sa­tti­s tu — kā­rya­kā­ra­ṇai­kā­rtha­sa­ma­vā­yi­la­kṣa­ṇā­. yathā — a­va­ya­va­rū­pā­dī­nā­m a­va­ya­vi­rū­pā­di­bhiḥ saha kā­ryai­kā­rtha­sa­ma­vā­yi­la­kṣa­ṇā ca laghvī, ya­thā­ntaḥ­ka­ra­ṇa­saṃ­yo­gā­de­r bu­ddhyā­di­bhiḥ sa­he­ti­.i­cchā­dī­nāṃ sa­ma­vā­yi­kā­ra­ṇa­tva­sthā­pa­na­mYA 4­9­2­,9~evaṃ ce­cchā­dī­nāṃ pra­ya­tnā­dyā­ra­mbhe ni­mi­tta­kā­ra­ṇa­tva­m a­yu­kta­m­, a­sa­ma­vā­yi­kā­ra­ṇa­la­kṣa­ṇo­pa­pa­tteḥ­. a­va­dhṛ­ta­sā­ma­rthya­tvā­bhā­vā­n neti cet, sā­ma­rthyā­na­va­dhā­ra­ṇe tarhi kā­ra­ṇa­tva­m eva nāsti.YA 4­9­2­,12~a­thā­ntaḥ­ka­ra­ṇa­sya yathā sa­rvā­tma­vi­śe­ṣa­gu­ṇo­tpa­ttau sā­ma­rthya­m­, na ta­the­cchā­dī­nā­m­, tena teṣām a­sa­ma­vā­yi­kā­ra­ṇa­tvaṃ ne­ṣṭa­m­, manaḥ saṃ­yo­ga­syai­va sa­ma­rtha­tvā­d iti, na; a­dṛ­ṣṭā­bhā­ve ma­naḥ­saṃ­yo­ga­sya sā­ma­rthyā­na­va­dhā­ra­ṇā­t­. a­dṛ­ṣṭa­syā­pi vā a­sa­ma­vā­yi­kā­ra­ṇa­tva­m astu.YA 4­9­2­,16~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.YA 4­9­2­,20~tan na deho '­sa­ma­vā­yi­kā­ra­ṇa­m­, ni­mi­tta­kā­ra­ṇa­tve tu na sma­ra­ṇā­dyu­pa­pa­ttiḥ­. pi­tṛ­pra­pi­tā­ma­hā­dya­nu­bhū­tā­rthe­ṣv api sma­ra­ṇā­di­pra­sa­ṅgā­t­.de­hā­va­ya­va­saṃ­skā­ra­sa­ntā­na­śa­ṅkāYA 4­9­2­,23~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.ta­nni­rā­saḥYA 4­9­3­,6~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.YA 4­9­3­,12~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.YA 4­9­3­,20~kiṃ ca pū­rvā­bhya­sta­smṛ­tya­nu­ba­ndhā­d i­tyā­di­nā­nā­di­r i­cchā­dī­nā­m āśraya iti va­kṣyā­maḥ­. tan na deha i­ndri­yā­ṇi vā prā­ṇā­di­r vā viṣayo ve­cchā­dī­nā­m āśrayaḥ sa­mbha­va­ti­, de­ha­va­d i­ndri­yā­dī­nā­m apy a­nā­di­tvā­sa­mbha­vā­d iti.manaso 'pi ne­cchā­dyā­śra­ya­tva­mYA 4­9­3­,24~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.jñānasya vā­sa­nā­śra­ya­tvā­nu­pa­pa­ttiḥYA 4­9­3­,29~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.kṣa­ṇi­ka­vā­de vā­sya­vā­sa­ka­bhā­vā­nu­pa­pa­ttiḥYA 4­9­4­,6~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.bī­jā­ṅku­ra­va­n ni­ra­nva­ya­sa­ntā­na­śa­ṅkāYA 4­9­4­,12~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.ta­tkha­ṇḍa­na­mYA 4­9­4­,18~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.YA 4­9­5­,11~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.YA 4­9­5­,16~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.YA 4­9­5­,20~karpāse ra­kta­tā­va­d iti cet, athāpi syāt —"­ya­smi­nn eva hi santāne āhitā ka­rma­vā­sa­nā | phalaṃ tatraiva badhnāti karpāse raktatā yathā || " iti, YA 4­9­5­,23~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.smṛ­tya­nu­bha­va­yo­r e­kā­dhā­rā­bhā­va­śa­ṅkāYA 4­9­6­,2~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.YA 4­9­6­,8~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?ta­nni­rā­saḥYA 4­9­6­,17~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 śa­rī­rā­la­mba­nā­ha­mpra­tī­tiḥYA 4­9­6­,29~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.YA 4­9­7­,3~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.śa­rī­rā­di­ṣu bhe­da­pra­tī­tiḥYA 4­9­7­,11~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.madīya ātmety ā­tma­bhe­da­ni­rde­śa­sya sā­maṃ­ja­sya­mYA 4­9­7­,17~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.ā­tma­bhe­da­pra­tī­ta­bhrā­nta­tve­'­pi śa­rī­ra­bhe­da­pra­tī­te­r a­bhrā­nta­tva­mYA 4­9­7­,28~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.YA 4­9­8­,7~kiṃ cā­bhi­nna­sa­mba­ndhi­na i­cchā­di­bhe­dāḥ­, mamety e­ka­pra­ti­sa­ndhā­na­vi­ṣa­ya­tvā­t­, e­ka­na­rta­kī­pra­ti­sa­ndhā­na­vi­ṣa­ya iva prekṣakāḥ — ity e­nu­mā­ne­nā­py e­kā­dhā­ra­tvaṃ smṛ­tya­nu­bha­ve­cchā­di­bhe­dā­nāṃ ni­ści­ta­m­. tasmād yad uktam — "­nā­nu­bha­va­smṛ­tyoḥ kvacid e­kā­dhā­ra­tvaṃ dṛ­ṣṭa­m­" ity etad a­yu­kta­m­.pa­ri­śe­ṣā­si­ddhi­ni­rā­saḥYA 4­9­8­,12~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.sa­ntā­na­sya lo­ka­pra­si­ddho 'rthaḥYA 4­9­8­,17~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.tasya sau­ga­tā­bhyu­pa­ga­me doṣaḥYA 4­9­8­,27~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.YA 4­9­9­,4~kiṃ ca dhū­ma­śa­bdā­dī­nā­m u­pā­dā­na­kā­ra­ṇaṃ vi­nai­vo­tpa­ttiḥ syāt. na hi teṣām apy a­nā­di­pra­ba­ndhe­na sa­mā­na­jā­tī­yaṃ kā­ra­ṇa­m astīti śakyate va­ktu­m­. tathā ca jñā­na­syā­pi ga­rbhā­dā­v a­nu­pā­dā­nai­vo­tpa­ttiḥ syād iti pa­ra­lo­kā­bhā­vaḥ­.YA 4­9­9­,7~atha dhū­ma­śa­bdā­nāṃ vi­jā­tī­ya­m apy u­pā­dā­na­m i­ṣya­te­, evaṃ tarhi jñā­na­syā­pi ga­rbha­śa­rī­ra­m evāstu na ja­nmā­nta­ra­jñā­naṃ ka­lpa­nī­ya­m­. ya­thā­da­rśa­naṃ hy u­pā­dā­na­m iṣṭam anyathā dhū­ma­śa­bdā­dī­nā­m apy a­nā­di­sa­ntā­naḥ ka­lpa­nī­yaḥ syāt.a­vi­śe­ṣā­d vi­śe­ṣā­nu­tpa­tti­śa­ṅkā ta­tsa­mā­dhā­naṃ caYA 4­9­9­,11~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.mṛ­tyu­he­tva­pa­ga­me pu­na­ru­jjī­va­na­śa­ṅkā ta­nni­rā­sa­ś caYA 4­9­9­,18~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.YA 4­9­9­,23~etena yad uktam — '­ta­thā­bhū­tā­d eva vyā­dhi­vi­śe­ṣā­t kaścin mri­ya­te­, kaścin nety ato na vā­tā­di­vai­ṣa­mya­m api ma­ra­ṇa­sya he­tu­r­" iti, tad api ni­ra­sta­m­, ta­thā­bhū­ta­tva­sya ni­śce­tu­m a­śa­kya­tvā­t­.YA 4­9­9­,26~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.kā­rya­kā­ra­ṇa­bhā­vā­d api na smṛ­ti­ni­ya­maḥYA 5­0­0­,9~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.YA 5­0­0­,16~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.jñā­na­śa­kti­kra­mā­d api na smṛ­ti­kra­maḥYA 5­0­0­,24~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.YA 5­0­1­,3~atha vya­va­hi­tā­d api kṣaṇāt śaktir bha­va­tī­ti­, na; kā­la­vya­va­hi­ta­syā­ka­ra­ṇa­tvā­t­. pā­ra­mpa­rye­ṇa tu sa­rve­ṣā­m apy a­nu­bha­va­ka­rma­ṇāṃ kā­ra­ṇa­tvā­d e­ka­syā­pi sa­rva­śa­ktyu­tpā­da­pra­sa­ṅgaḥ­, ta­tkā­rya­yau­ga­pa­dya­pra­sa­ṅga iti. tad eva dū­ṣa­ṇa­m­.vya­va­hi­ta­syā­pi kā­ra­ṇa­tvā­śa­ṅkāYA 5­0­1­,7~nanu ca kā­la­vya­va­hi­ta­m api sākṣāt kāraṇaṃ dṛ­ṣṭa­m­, yad āha —"­gā­ḍha­su­pta­sya vijñānaṃ prabodhe pū­rva­ve­da­nā­t | jāyate vya­va­dhā­ne 'pi kā­le­ne­ti vi­ni­ści­ta­m || "YA 5­0­1­,10~na hi pū­rvā­bhyā­sa­m a­nta­re­ṇa smṛ­tyā­di­pā­ṭa­vaṃ sa­mbha­va­ti­. tena smṛ­ti­rā­ga­dve­ṣā­di­pā­ṭa­vo­pa­la­mbhā­t ta­da­bhyā­sa­sya vya­va­hi­ta­syā­pi kā­ra­ṇa­tva­m­.YA 5­0­1­,12~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.YA 5­0­1­,18~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.ta­nni­rā­saḥYA 5­0­1­,25~tad etad a­yu­kta­m­, ni­vṛ­tta­syā­sa­ttvā­d a­sa­ta­ś ca ja­na­ka­tve śa­śa­vi­ṣā­ṇā­de­r api ja­na­ka­tvaṃ syād a­sa­ttvā­vi­śe­ṣā­t­.YA 5­0­1­,27~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.YA 5­0­2­,1~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.a­nā­ga­ta­syā­pi kā­ra­ṇa­tva­ni­rā­saḥYA 5­0­2­,12~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.YA 5­0­2­,16~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.bhū­ta­syai­va kā­ra­ṇa­tva­mYA 5­0­2­,22~sa­rva­lo­ka­śā­stre­ṣu hi yan ni­ṣpa­ttya­rthaṃ yad u­pā­dī­ya­te­, tat tasya kā­ra­ṇa­m — iti pra­si­ddha­m­, na cai­ta­drū­paṃ bhāvino 'sti, tasmād bhūtam eva kāraṇaṃ bhā­vī­ti­.bhū­ta­mā­tra­sya kā­ra­ṇa­tva­pra­saṃ­ja­na­mYA 5­0­2­,25~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 || "ta­nni­rā­saḥYA 5­0­3­,4~tad a­yu­kta­m­; a­kṛ­ta­ka­tva­ni­tya­tvā­dī­nā­m api kā­rya­kā­ra­ṇa­tva­pra­sa­ṅgā­t­. a­rthā­nta­ra­tvā­bhā­vā­n neti cet, tad a­yu­kta­m­;yatas ta­dbhā­va­bhā­vi­tā­mā­trā­d yadi kā­ra­ṇa­kā­rya­tā | ta­dā­na­rthā­nta­ra­tve 'pi tadbhāvo kā vi­ro­dha­tā || YA 5­0­3­,8~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.YA 5­0­3­,11~yac coktam — na kā­rya­kā­le kā­ra­ṇa­m­, na kā­ra­ṇa­kā­le kāryam ity ato na tayoḥ sambandho '­pī­ti­, tan na; kṣa­ṇi­ka­tvā­na­bhyu­pa­ga­mā­t­.YA 5­0­3­,13~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?si­ddhā­si­ddha­yo­r ubhayoḥ pā­ra­ta­ntrya­mYA 5­0­3­,17~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.YA 5­0­3­,22~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.a­kṣa­ṇi­ka­vā­de eva kā­rya­kā­ra­ṇa­bhā­vāṃ­ja­sya­mYA 5­0­3­,26~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.YA 5­0­4­,3~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 saṃ­skā­rā­nu­pa­pa­ttiḥYA 5­0­4­,13~a­nā­tma­vā­di­nāṃ tu pū­rvā­bhyā­sa­sya saha saṃ­skā­re­ṇa ni­vṛ­tta­tvā­t kutaḥ smṛ­tyā­di­kaṃ syāt? sa­ntā­ne­nā­va­sthi­tau ca jñā­na­sa­ntā­no­cche­dā­d yadi ta­syo­cche­daḥ­, tā­dā­tmya­vi­ro­dho vā. ni­raṃ­śa­syāṃ­śe­no­cche­dā­bhā­vā­t­.YA 5­0­4­,16~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.ghṛ­ta­dra­vā­di­va­n na jñānasya saṃ­skā­ra­kā­ri­ta­śa­ṅkāYA 5­0­4­,22~ghṛ­tā­di­va­d iti cet, atha manyase — ya­thā­gni­sa­mba­ndhā­d ghṛ­ta­ja­tu­su­va­rṇā­di­kaṃ drutaṃ bha­va­ti­, śai­tya­sa­mba­ndhā­t punaḥ ka­ṭhi­na­m iti na su­va­rṇā­dyā­kā­ra­va­t sarvadā dru­tā­dyā­kā­rā­nu­vṛ­ttiḥ­, tathā jñā­nā­kā­rā­nu­vṛ­ttā­v api na sarvadā saṃ­skā­rā­nu­vṛ­tti­r iti.ta­nni­rā­saḥYA 5­0­4­,26~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.jñā­na­bhi­nna­sya saṃ­skā­ra­syā­śri­ta­tvā­nā­śri­ta­tvā­nu­pa­pa­ttiḥYA 5­0­5­,2~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.YA 5­0­5­,7~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.kā­rya­kā­ra­ṇa­bhā­vā­d ātmano ma­tā­rtha­tvā­śaṃ­kā­ni­rā­saḥYA 5­0­5­,13~yat punar etan nai­yā­yi­kai­r api kā­rya­kā­ra­ṇa­bhā­va eva ni­yā­ma­ka dṛṣṭas tataḥ sa evāstu kim ā­tma­ne­ti­, tan na; asmākaṃ jā­tyā­śra­ya­vi­śe­ṣa­ni­ya­me­na kā­rya­kā­ra­ṇa­bhā­va­sya ni­yā­ma­ka­tvā­t­.jā­ti­ni­ya­maḥYA 5­0­5­,17~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.ā­śra­ya­ni­ya­mā­t kā­rya­kā­ra­ṇa­bhā­vaḥYA 5­0­5­,23~ta­thā­śra­ya­ni­ya­mo 'pi — ya­trai­vā­bhyā­saḥ tatraiva saṃ­skā­raḥ­, yatraiva saṃskāraḥ tatraiva smṛ­tya­nu­sa­ndhā­nā­da­ya ity evaṃ niyama u­pa­pa­dya­te­.ra­kta­tā­jñā­na­saṃ­skā­ra­yo­r ā­śra­ya­vai­ci­trya­mYA 5­0­5­,26~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.sa­da­sa­dā­nā­dhā­ra­tvā­śaṃ­kāYA 5­0­6­,9~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.ta­tsa­mā­dhā­na­mYA 5­0­6­,18~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.ka­la­pā­nā­mā­trā­d ā­dhā­rā­dhe­ya­bhā­vā­nu­pa­pa­ttiḥYA 5­0­6­,23~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.a­kṣa­ṇi­ka­vā­de e­vā­dhā­rā­dhe­ya­vya­va­sthāYA 5­0­7­,6~a­kṣa­ṇi­ka­tve tu siddhe dha­rma­dha­rmi­bhe­de ca sati bhū­ja­lā­dī­nā­m a­va­śya­m ā­dhā­rā­dhe­yā­bhā­vo '­bhyu­pa­ga­nta­vyaḥ­, ta­tpra­tī­te­r nī­la­spha­ṭi­kā­di­pra­tī­ti­va­d a­prā­mā­ṇyā­bhā­vā­t­.YA 5­0­7­,8~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.yasya yena sthitiḥ sa ādhāraḥYA 5­0­7­,12~i­he­da­m — iti pra­ti­pa­tti­ś cā­vi­saṃ­vā­di­nī nā­dhā­rā­dhe­ya­bhā­va­m a­nta­re­ṇa yuktā. yasya vā yena sthitiḥ kri­ya­te­, sa ta­syā­dhā­raḥ­. kra­me­ṇā­ne­ka­kā­rya­ka­rtṛ­tvaṃ sthitiḥ, sā cā­va­ya­vi­gu­ṇa­ka­rmā­dī­nā­m ā­śra­ya­sā­ma­rthyā­d bha­va­tī­ty u­kta­m­.YA 5­0­7­,15~nanu ga­ti­ni­vṛ­ttiḥ sthitiḥ pra­si­ddhā­, sa­tya­m­, a­smā­bhi­r apy evaṃ vyākhyātā ta­dā­dhā­rā­bhā­ve hy a­ni­tyā­nāṃ vināśa eva gatir i­tyā­di­nā­.YA 5­0­7­,17~yady ādhāraḥ sthitiḥ, tadā śa­bda­bu­ddhyā­dī­nāṃ ni­tyā­dhā­ra­tvā­d asthitiḥ ka­dā­ci­n na syād iti cet, na; ta­nnā­śa­he­tva­bhā­va­sā­hi­ta­syā­dhā­ra­sya sthi­ti­he­tu­tvā­t­. nā­śa­he­tu­sa­mba­ndhā­t tu saty apy ādhāre na sthitir iti.sthi­tya­na­va­sthā­pa­ri­hā­raḥYA 5­0­7­,21~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.YA 5­0­7­,26~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.sa­rva­syā­dhā­ra­tvā­na­bhyu­pa­ga­maḥYA 5­0­8­,2~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.utpatteḥ prāk sthi­tya­bhā­vā­śaṃ­kā ta­nni­rā­sa­ś caYA 5­0­8­,14~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.YA 5­0­8­,22~sthi­ti­he­tu­r ādhāra ity e­ta­smi­nn api pakṣe na doṣaḥ kaścid iti.i­cchā­dyā­dhā­ra­tā na śa­rī­rā­deḥYA 5­0­8­,24~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?YA 5­0­8­,28~e­te­nai­va kṣa­ṇi­ka­tvaṃ ni­ra­sta­m — na hi sarvasya kṣa­ṇi­ka­tve svayam a­nu­bhū­ta­syai­va smṛtir i­tyā­dyu­pa­pā­da­yi­tuṃ śa­kya­te­.pra­tya­bhi­jña­yā­kṣa­ṇi­ka­tva­si­ddhiḥYA 5­0­9­,6~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.YA 5­0­9­,10~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.sau­ga­tā­nāṃ kṣa­ṇi­ka­vā­daḥYA 5­0­9­,16~nanu ca sarvaṃ pra­tya­bhi­jñā­naṃ bhrāntam e­vā­kṣa­ṇi­kā­kā­rā­va­bhā­si­tvā­t­. na cā­kṣa­ṇi­ko 'rthaḥ kaścid asti, tad āha —yad e­vā­rtha­kri­yā­kā­ri tad atra pa­ra­mā­rtha­sa­t | asanto '­kṣa­ṇi­kā­s teṣāṃ kra­mā­kra­ma­vi­ro­dha­taḥ || 11 (PV 3­.­3­a­b­; P­V­i­n 2­.­5­5­) YA 5­0­9­,20~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 || 11 (PV 3­.­5­7­9­) vya­ti­ri­ktā­vya­ti­ri­ko­pa­kā­rā­sa­mbha­vaḥYA 5­1­0­,2~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.śa­ktā­śa­kta­vi­ka­lpā­sa­mbha­vaḥYA 5­1­0­,10~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.kṣa­ṇi­ka­tve '­nu­mā­na­pra­yo­gaḥYA 5­1­0­,16~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. 1 tac ca śa­kti­la­kṣa­ṇaṃ sattvaṃ kra­mā­kra­ma­kā­ryo­tpā­de­na vyā­pta­m­. tena ta­tho­tpā­do '­kṣa­ṇi­kā­n ni­rva­rta­mā­naḥ svavyāpyaṃ sattvaṃ gṛhītvā ni­va­rta­te­, tasmān na sato '­kṣa­ṇi­ka­tva­m iti.1 (HB 19, 1­0­–­1­1­) kṣa­ṇi­ka­vā­da­ni­rā­saḥYA 5­1­0­,24~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?YA 5­1­1­,13~a­thā­pra­mā­ṇa­m­, tataḥ katham adṛṣṭo dṛṣṭāntaḥ si­dhya­ti­? a­pra­mā­ṇa­pra­tī­teḥ pra­ti­dṛ­ṣṭā­nte 'pi sa­mbha­vā­n na vya­ti­re­ka­dṛ­ṣṭā­nta­syā­pi siddhiḥ.kra­mā­kra­ma­vi­ro­dhā­t kṣa­ṇi­ka­tvā­śaṃ­kāYA 5­1­1­,16~syād etat — pakṣa eva bā­dha­ka­sā­ma­rthyā­d a­nva­ya­vya­ti­re­ka­si­ddhiḥ­. tathā hi — kṣa­ṇi­ka­syā­rtha­kri­yā­yāṃ kra­mā­kra­ma­vi­ro­dha­ta ity u­kta­m­. te­nā­rtha­kri­yā­la­kṣa­ṇaṃ sattvam a­kṣa­ṇi­kā­d vyāvṛttaṃ kṣaṇike '­rtha­kri­yā­vi­ro­dhā­bhā­vā­d a­nvi­ta­m iti.ta­nni­rā­saḥYA 5­1­1­,20~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.saṃ­vṛ­ti­kā­kṣā­ni­ke­nā­pi vi­ro­dhā­bhā­vaḥYA 5­1­1­,27~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.a­kra­mā­t kra­mi­ṇā­m a­bhā­va­sā­dha­naṃ ta­nni­rā­sa­ś caYA 5­1­2­,9~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.YA 5­1­2­,16~atha kra­ma­va­taḥ kā­ra­ṇā­t kā­rya­kra­ma ity a­na­va­dhā­ra­ṇe­nai­vo­pa­la­mbhaḥ­, tadā nā­kra­mā­t kramiṇo bhāva iti kathaṃ ni­śca­yaḥ­? na hi pi­trā­di­taḥ pu­trā­di­ja­nma­da­rśa­nā­d eva ka­rmā­di­to na ta­jja­nme­ti niścayaḥ sa­mbha­va­ti­.arthād vya­ti­re­ka­si­ddhi­śaṃ­kā ta­nni­rā­sa­ś caYA 5­1­2­,18~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.a­kra­ma­sya nā­sa­ttva­mYA 5­1­2­,27~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.va­rta­mā­na­tvā­t kṣa­ṇi­ka­tva­m eva pra­tya­kṣa­grā­hya­m ity āśaṃkāYA 5­1­3­,11~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.ta­nni­rā­saḥYA 5­1­3­,17~tad apy a­yu­kta­m­, kṣa­ṇa­mā­tra­pra­ti­bhā­si­tve hi kā­rya­kā­ra­ṇa­bhā­va­pra­ti­pa­tti­r api na syāt, kuta eva kra­ma­va­tkā­ra­ṇā­t­. kra­ma­va­tkā­ryo­tpā­da­si­ddhiḥ­? tathā hi — kā­rya­kā­ra­ṇa­bhā­va­pra­tī­ti­r arthayoḥ syāt? a­rtha­jñā­na­yo­r vā? kiṃ vā jñā­na­yo­r iti?sau­ga­ta­na­ye 'rthayoḥ kā­rya­kā­ra­ṇa­bhā­va­pra­tī­ti­ni­rā­saḥYA 5­1­3­,21~na tāvad a­rtha­yoḥ­, ka­ra­ṇa­kā­le kā­rya­sya­, kā­rya­kā­le kā­ra­ṇa­sya cā­pra­ti­bhā­sa­nā­t­. na cai­ka­syai­va grahaṇe kāryatvaṃ kā­ra­ṇa­tvaṃ vā sidhyati tayor i­ta­re­ta­ra­sa­mba­ndha­gra­ha­ṇā­t ta­ttva­vya­va­sthi­teḥ­.YA 5­1­3­,24~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.a­nva­ya­vya­ti­re­ka­to 'pi nārthayoḥ kā­rya­kā­ra­ṇa­tva­gra­haḥYA 5­1­4­,2~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.YA 5­1­4­,11~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.santāne 'py a­nva­ya­vya­ti­re­kā­sa­mbha­vaḥYA 5­1­4­,17~atha sa­ntā­na­syā­nva­ya­vya­ti­re­kā­bhyāṃ kā­rya­kā­ra­ṇa­bhā­va i­ṣya­te­, na; sa­ntā­na­sya kṣa­ṇa­vya­ti­re­ke­ṇā­sa­mbha­vā­t­. bhāve vā tasyaiva kā­rya­kā­ra­ṇa­bhā­vaḥ­. kṣaṇānāṃ ca sā­ma­rthyā­na­va­dhā­ra­ṇā­d a­sa­ttva­pra­sa­ṅgo '­rtha­kri­yā­la­kṣa­ṇa­tvā­d vastuna iti.YA 5­1­4­,20~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.YA 5­1­4­,24~tatrāpi sa­ntā­nā­pe­kṣa­yā­nva­ya­vya­ti­re­ka­gra­ha­ṇa­m iti cet, nanv evaṃ saty a­na­va­sthā syāt, ta­tsa­ntā­na­syā­pi kṣa­ṇi­ka­tve­na sa­ntā­nā­nta­rā­pe­kṣi­tvā­t­.YA 5­1­4­,26~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.YA 5­1­5­,3~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.kā­rya­kā­ra­ṇa­bhā­va­grā­ha­ka­śa­bda­pra­kā­ra­ni­rā­saḥYA 5­1­5­,8~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.YA 5­1­5­,15~nāpy ato bhavaty evety a­va­dhā­ra­ṇa­m­, de­śā­nta­re kā­lā­nta­re ka­dā­ci­n na bhavaty evety ato nā­nva­ya­vya­ti­re­ka­ga­ti­r a­dhya­kṣā­t­.YA 5­1­5­,17~athāto 'pi bha­va­tī­ti pakṣaḥ, tatrāpi sā­ma­rthyā­d anyato 'pi bha­va­tī­ti svayam eva vya­bhi­cā­rā­va­ga­mā­n na kā­rya­kā­ra­ṇa­bhā­vaḥ­, a­nva­ya­vya­ti­re­kā­si­ddheḥ­.a­nu­pa­la­mbha­to vya­ti­re­ka­pra­tī­tya­sa­mbha­vaḥYA 5­1­5­,20~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.pra­tya­kṣā­nu­pa­la­mbhā­n na kā­rya­kā­ra­ṇa­bhā­va­gra­haḥYA 5­1­5­,24~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?YA 5­1­6­,5~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.a­rtha­jñā­na­yoḥ kā­rya­kā­ra­ṇa­bhā­va­ni­rā­saḥYA 5­1­6­,14~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.saṃ­vā­dyā­kā­ra­syā­rthā­d u­tpa­tti­r iti nirāsaḥYA 5­1­6­,22~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.sau­ga­ta­na­ye saṃ­vā­da­ni­rā­ka­ra­ṇa­mYA 5­1­6­,29~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.pa­ri­to­ṣa­śa­mkā ta­nni­rā­sa­ś caYA 5­1­7­,5~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 —YA 5­1­7­,12~"­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.YA 5­1­7­,19~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.jñānayoḥ kā­rya­kā­ra­ṇa­bhā­va­ni­rā­saḥYA 5­1­7­,24~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.YA 5­1­8­,1~tathā kra­mā­kra­mā­bhyāṃ kā­ryo­tpa­tti­r vyāptety etad apy a­si­ddha­m­.savṛtyā kā­rya­kā­ra­ṇa­bhā­vo­pa­pa­tti­śaṃ­kāYA 5­1­8­,3~nanu yady api pa­ra­mā­rtha­taḥ kā­rya­kā­ra­ṇa­bhā­va­pra­ti­pa­tti­r nāsti saṃvṛttyā tv asty eva tā­va­tai­vā­nu­mā­naṃ pra­va­rta­te­. pa­ra­mā­rtha­to hi śū­nya­tai­vā­va­śi­ṣya­te­. na tatra vya­va­hā­ra­he­tuḥ pra­mā­ṇa­vṛ­tti­s tasmāt saṃ­vṛ­ttyai­va kā­rya­kā­ra­ṇa­bhā­va­pra­ti­pa­ttiḥ­.YA 5­1­8­,6~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.tarkataḥ kā­rya­kā­ra­ṇa­bhā­va­gra­hā­śa­ṅkāYA 5­1­8­,13~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.ta­nni­rā­saḥYA 5­1­8­,20~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.YA 5­1­8­,24~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.saṃvṛtyā jkā­rya­kā­ra­ṇa­bhā­vo­pa­pā­da­na­saṃ­kā­ni­rā­saḥYA 5­1­9­,6~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.kā­rya­kā­ra­ṇa­bhā­va­pra­tī­ti­va­d eva pra­tya­bhi­jñā­di­pra­tī­tiḥ pramāṇaṃYA 5­1­9­,29~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.YA 5­2­0­,4~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?kāryaṃ kra­me­ṇa­? yu­ga­pa­d vā? ity a­syo­tta­ra­mYA 5­2­0­,11~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.śa­ktā­śa­kta­tva­vya­va­sthāYA 5­2­0­,30~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.YA 5­2­1­,12~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.kā­ra­ya­kā­ra­ṇa­bhā­va­va­c cha­kti­vya­va­sthāYA 5­2­1­,18~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.kā­la­bhe­de­na śa­ktā­śa­kta­tva­vya­va­sthāYA 5­2­1­,26~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.śa­kti­bhe­de 'pi śa­ktā­śa­kta­yo­r bhedaḥYA 5­2­2­,6~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.a­ta­dvyā­vṛ­tti­śa­kti­dha­rmā­di­śa­bdā­nā­m e­kā­rtha­tva­mYA 5­2­3­,2~a­thā­ta­dvyā­vṛ­tti­bhe­de­na sva­bhā­va­bhe­daḥ ka­lpya­te­, ta­tkiṃ­bhu­kti­bhe­da­mā­tre­nai­va vayaṃ pra­tā­ra­yi­ta­vyāḥ­? na hy a­ta­dvyā­vṛ­tti­śa­kti­dha­rmā­kā­ra­śa­bdaiḥ sva­bhā­va­śa­bdā­rthā­d anyo 'rtho '­bhi­dhī­ya­te­, tvacchāstre 'py e­kā­rtha­tve­na vya­va­hā­ra­da­rśa­nā­t­.YA 5­2­3­,5~a­thā­ta­dvyā­vṛ­tti­bhe­do 'pi ka­lpa­nā­ta e­vo­cya­te­, asann eva tarhi vyā­vṛ­tti­bhe­daḥ­, ka­lpi­ta­sva­bhā­va­tvā­t­, ra­jjvā­di­ṣu sa­rpā­dyā­kā­ra­va­t­. tataś ca vyā­vṛ­tti­bhe­de­na li­ṅga­li­ṅgi­sva­bhā­vo mithyaiva syāt — tasmān na dha­rma­bhe­dā­d eva dha­rmi­bhe­da iti.kā­la­bhe­dā­t sva­bhā­va­bhe­daḥYA 5­2­3­,9~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.YA 5­2­3­,16~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.YA 5­2­3­,24~svabhāvā eva he­ta­vaḥ­, na sva­bhā­vī­ty apy a­yu­kta­m­, rū­pa­syā­py a­he­tu­tva­pra­sa­ṅgā­t­, sva­bhā­vā­nā­m eva he­tu­tvā­t­.rū­pā­de­r e­ka­sva­bhā­va­tvā­śa­ṅkāYA 5­2­3­,27~atha na rūpasya sva­bhā­va­bhe­da i­ṣya­te­, kiṃ tv eka eva ta­thā­bhū­taḥ sva­bhā­vaḥ­, yena bhi­nnā­kā­raṃ bhi­nna­de­śaṃ ca kāryam u­tpā­da­ya­ti­. ta­syā­bhi­nna­sva­bhā­va­syai­va bhi­nna­sva­bhā­va­kā­ryo­tpā­da­nā­nu­ro­dhe­na sva­bhā­va­bhe­daḥ kalpita iti.ta­nni­rā­saḥYA 5­2­4­,4~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.YA 5­2­4­,11~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.śa­kti­sva­bhā­vā­dī­nā­m a­pra­tya­kṣa­tve nā­prā­mā­ṇi­ka­tva­mYA 5­2­4­,15~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.kṣa­ṇi­ka­tvā­kṣa­ṇi­ka­tva­yo­r nyā­ya­sā­mya­mYA 5­2­4­,25~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.YA 5­2­5­,1~kra­ma­ka­ra­ṇa­sva­bhā­va­tvā­n na ka­dā­ci­t tato yu­ga­pa­tkā­ryo­tpa­tti­r iti cet, na; ta­tka­ryā­pe­kṣa­yā yu­ga­pa­tka­ra­ṇa­sva­bhā­va­tvā­t­.vi­ṣa­ya­bhe­dā­d vi­ro­dha­pa­ri­hā­raḥYA 5­2­5­,4~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.nityatve pramāṇaṃ pra­tya­bhi­jñā­na­mYA 5­2­5­,13~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.śa­rī­rā­di­va­t spha­ṭi­kā­dau na pra­tya­bhi­jñā­yā gauṇatāYA 5­2­5­,25~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.vi­nā­śa­syā­he­tu­ka­tvā­d bhā­va­kṣa­ṇi­ka­tvā­śa­ṅkāYA 5­2­6­,7~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.YA 5­2­6­,14~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.ta­nni­rā­saḥYA 5­2­7­,2~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.a­gni­dhū­ma­kā­rya­kā­ra­ṇa­bhā­va­syā­kā­ṭhya­tā­śa­ṅkāYA 5­2­7­,10~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.YA 5­2­7­,15~nanv a­tro­kta­m —"­sa­ttā­mā­trā­nu­ba­ndhi­tvā­n nā­śa­syā­ni­tya­tā dhvaneḥ | agner a­rthā­nta­ro­tpa­ttau bhavet kāṣṭhasya da­rśa­na­m || "YA 5­2­7­,18~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.ta­tkha­ṇḍa­na­mYA 5­2­7­,25~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.YA 5­2­8­,4~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.pra­kā­śā­di­dṛ­ṣṭa­syā­yu­kta­tāYA 5­2­8­,16~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.sā­pe­kṣa­syā­py a­va­śya­m bhā­vi­tā­sa­ma­rtha­na­mYA 5­2­8­,28~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.hetūnāṃ sā­pha­lyo­pa­pā­da­na­mYA 5­2­9­,5~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.kā­rya­tve­na sa­mā­na­yo­r api bhā­vā­bhā­va­yo­r nai­ka­tva­mYA 5­2­9­,14~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.a­rthā­nta­ra­tva­mā­tra­sā­mye­na nai­ka­sva­bhā­va­tāYA 5­2­9­,22~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.YA 5­2­9­,27~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.YA 5­3­0­,4~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?YA 5­3­0­,11~yat punar etat — yady abhāvaḥ kāryaḥ syāt, tadā bha­va­tī­ti bhāva eva syād iti, tad a­yu­kta­m­; ni­mi­ttā­nta­rā­t saṃ­jñā­nta­ra­saṃ­yo­ja­ne 'py a­rtha­ta­thā­bhā­va­sya pra­ti­ṣe­ddhu­m a­śa­kya­tvā­t­. vi­pra­ti­pa­ttya­vya­va­sthā­di­ṣu sa­mpra­ti­pa­tti­vya­va­sthā­di­saṃ­jñā­saṃ­yo­ja­na­va­t­.YA 5­3­0­,14~yad apy a­kiṃ­ci­tka­ro nā­pe­kṣya­ta iti. tad apy a­yu­kta­m­; bhāvasya sā­ma­rthya­vi­ghā­taṃ kurvat katham a­kiṃ­ci­tka­raḥ­? sā­ma­rthyā­vi­ghā­pte ca prāg iva paścād api ka­rtṛ­tva­pra­sa­ṅgo du­rni­vā­ra iti.nāśasya sa­mba­ndhā­bhā­vā­dya­śa­ṅkāYA 5­3­0­,18~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.ta­nni­rā­saḥYA 5­3­0­,26~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.nāśasya nā­śā­śaṃ­kāYA 5­3­1­,6~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?ta­nni­rā­saḥYA 5­3­1­,12~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.nā­śa­syā­pi nāśoktiḥYA 5­3­1­,21~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.duḥ­khā­bhā­va­ni­vṛ­ttā­v api na muktasya duḥ­khi­tva­mYA 5­3­1­,28~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?a­kṛ­ta­ka­syā­pi nā­śā­śa­ṅkāYA 5­3­2­,12~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.ta­tkha­ṇḍa­na­mYA 5­3­2­,16~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.nāśasya sa­he­tu­ka­tvā­he­tu­ka­tvā­śa­ṅkāYA 5­3­2­,24~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.ta­nni­rā­ka­ra­ṇa­mYA 5­3­3­,2~nanv e­ta­dbha­da­nte­na svayam e­vā­śa­ṅkya pa­ri­hṛ­ta­m­, yasmād uktam —"­a­he­tu­tve 'pi nāśasya ni­tya­tvā­d bhā­va­nā­śa­yoḥ | sa­ha­bhā­va­pra­sa­ṅga­ś ced asato nityatā kutaḥ || "YA 5­3­3­,5~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.nāśo nā­sti­vya­va­hā­rā­bhā­va­s ta­nni­rā­sa­ś caYA 5­3­3­,10~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.nāśasya pā­ṭa­vā­bhā­va­ni­rā­saḥYA 5­3­3­,15~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?nāśasya vi­kā­ra­ni­rā­saḥYA 5­3­4­,2~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?bhāvaḥ svayam eva na tiṣṭhati ity ukte sā­maṃ­ja­sya­mYA 5­3­4­,10~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.kīrter atra śa­ṅkā­pa­ri­hā­raḥYA 5­3­4­,20~nanv etad apy āśaṅkya pa­ri­hṛ­ta­m­, yad āha —"svato 'pi bhāve bhāvasya vi­ka­lpa­ś ced ayaṃ samaḥ | na tasya kiṃcid bhavati na bhavaty eva ke­va­la­m || "YA 5­3­4­,23~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.YA 5­3­5­,1~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.ta­syā­yu­kta­tvo­pa­pā­da­na­mYA 5­3­5­,5~satyam ā­śa­ṅki­ta­m­, na tu pa­ri­hṛ­ta­m­, tathā hi — yadi na tasya kiṃcid bha­va­ti­, tataḥ pra­ti­ṣe­dho 'pi tasya na bha­va­tī­ty a­pra­ti­ṣe­dha­sva­rū­pa­s ta­da­va­stha­tvā­t prāg e­vo­pa­la­bhye­ta­.YA 5­3­5­,8~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?YA 5­3­5­,15~kiṃ ca —"­a­bhā­vo yadi paścān na bhāvas tasya kim iṣyate | so 'pi na pra­ti­ṣe­dho yam abhāvaḥ kiṃ ni­ṣi­dhya­te || "YA 5­3­5­,18~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.YA 5­3­5­,24~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.YA 5­3­6­,4~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.na bha­va­tī­ti pra­sa­jya­pra­ti­ṣe­dha­mā­tro­pa­va­rṇa­na­mYA 5­3­6­,09~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.ta­tkha­ṇḍa­na­mYA 5­3­6­,19~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.a­bhā­vā­na­va­sthā ta­tpa­ri­hā­ra­ś caYA 5­3­7­,2~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.vyā­vṛ­tti­vai­ya­rthyā­śa­ṅkā ta­nni­rā­sa­ś caYA 5­3­7­,11~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.ni­vṛ­tte­r bhā­va­rū­pa­tā­śa­ṅkā­yāḥ pa­ri­hā­raḥYA 5­3­7­,23~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.ni­vṛ­tte­r ā­di­sa­ttvo­pa­pā­da­na­mYA 5­3­8­,2~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.sva­ta­ntra­pa­ra­ta­ntra­tvā­bhyāṃ bhā­vā­bhā­va­yo­r bhedaḥYA 5­3­8­,10~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.bhā­vā­bhā­va­yo­r la­kṣa­ṇa­bhe­daḥ sau­ga­tai­r apīṣṭaḥYA 5­3­8­,18~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.bhā­va­syā­bhā­va­rū­pa­tā­sa­mbha­vaḥYA 5­3­9­,2~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 || "YA 5­3­9­,7~sati hi kārye kāraṇaṃ bha­va­ti­. na ca naśyataḥ kiṃcit kāryam iti.YA 5­3­9­,8~tad apy a­yu­kta­m­; bhā­va­pra­ti­ṣe­dho hi yadi kā­dā­ci­tkaḥ­, tataḥ kathaṃ na sa­he­tu­kaḥ­? sarvadā cen na ka­dā­ci­d apy a­pra­ti­ṣi­ddhaṃ vastu syād ity u­kta­m­.ta­ttvā­nya­tva­vi­ka­lpa­syā­dve­ṣa­ka­tāYA 5­3­9­,11~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.YA 5­3­9­,16~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?YA 5­3­9­,20~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.YA 5­4­0­,3~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 vā­kyā­rtha­vi­ka­lpaḥYA 5­4­0­,14~svayaṃ na bha­va­tī­ti ko 'rthaḥ? (1) kiṃ svayam e­vā­ya­m a­bhā­vaḥ­? (2) kiṃ vā svayam a­bha­va­naṃ ka­ro­ti­? (3) uta bhavanaṃ na ka­ro­ti­? (4) kiṃ vā na kiṃcit ka­ro­ti­? (5) svayaṃ vā kiṃ­ci­t­? (6) kiṃ vā svayam abhāvī bha­va­tī­ti­?YA 5­4­0­,18~(1) na tāvad bhāva eva svayam abhāvaḥ sa­mbha­va­ti­, vi­ro­dhā­t­.YA 5­4­0­,19~(2) nāpi svayam a­bha­va­naṃ ka­ro­ti­, a­bha­va­na­sya ta­ttvā­nya­tvā­sa­mbha­vā­t­.YA 5­4­0­,20~(3) atha bhavanaṃ na ka­ro­ti­, tadāpi vi­śe­ṣa­pra­ti­ṣe­dhā­c che­ṣā­bhya­nu­jño­pa­pa­tte­r anyat kiṃcit ka­ro­tī­ti prā­pta­m­.YA 5­4­0­,26~(4) 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.YA 5­4­0­,26~(5) 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.YA 5­4­1­,3~(6) 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.YA 5­4­1­,7~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.a­pra­stu­tā­bhi­dhā­na­ni­rā­saḥYA 5­4­1­,21~ata eva ca nā­pra­stu­tā­bhi­dhā­na­pra­sa­ṅgaḥ­, evam eva hi bhā­va­ni­vṛ­ttiḥ prastutā bhavati — yadi ta­nni­vṛ­tti­r e­vā­bhi­dhī­ya­te­. anyathā hi bhā­va­ni­vṛ­tti­pra­stā­vo 'pi na syād ity a­pra­yo­ga eva pra­ti­ṣe­dha­sya­, ta­da­rthā­bhā­vā­t­.YA 5­4­1­,24~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.tamasa ā­lo­kā­bhā­va­rū­pa­tāYA 5­4­3­,14~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.ātmanaḥ pa­ri­mā­ṇa­vi­cā­raḥYA 5­4­4­,7~sa ki­mpa­ri­mā­ṇa­kaḥ­? iti vi­cā­rya­te —YA 5­4­4­,8~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.YA 5­4­4­,14~śa­rī­ra­mā­tra­pa­ri­mā­ṇa­tva­m apy a­yu­kta­m­, dehasya vṛ­ddha­kṣa­yā­bhyā­m ātmano 'pi vṛ­ddhi­kṣa­ya­dha­rmi­tva­pra­sa­ṅgā­t­, tataś cā­ni­tya­tvaṃ syāt; tasmād ā­kā­śa­va­d vyāpakaḥ pu­ru­ṣaḥ­.jīvasya vyā­pa­ka­tve pra­mā­ṇa­mYA 5­4­4­,17~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.jīvasya nityatve pra­mā­ṇa­mYA 5­4­5­,03~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.YA 5­4­5­,16~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.saṃ­skā­ro­dbo­dha­ni­mi­ttā­niYA 5­4­5­,22~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.YA 5­4­6­,15~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.YA 5­4­6­,25~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.YA 5­4­7­,4~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.pū­rva­saṃ­skā­ra­nā­śā­śa­ṅkā ta­nni­rā­sa­ś caYA 5­4­7­,11~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.sa­jā­tī­ja­saṃ­skā­rā­ṇā­m eva vṛ­tti­lā­bhaḥYA 5­4­7­,23~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.karmaṇā saṃ­skā­ra­syā­nya­thā­si­ddhi­śaṃ­kā ta­nni­rā­sa­ś caYA 5­4­8­,6~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.YA 5­4­8­,9~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.YA 5­4­8­,19~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.ātmano '­na­rtha­he­tu­tvā­śa­ṅkāYA 5­4­8­,27~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 || "ta­nni­rā­saḥYA 5­4­9­,8~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.YA 5­4­9­,12~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.sau­ga­tai­r apy ā­tma­jñā­na­m a­bhyu­pa­ga­ta­mYA 5­4­9­,19~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.YA 5­4­9­,25~tena yad uktam — "yasya hi yatra snehaḥ, sa ta­tsu­khe­na ha­rṣa­vā­n­, yathā pu­trā­di­su­khe­na­" iti tat sva­jñā­na­sa­ntā­ne 'pi sa­mā­na­m­.a­nā­tma­vā­di­nāṃ sne­hā­nu­pa­pa­ttiḥYA 5­4­9­,28~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.YA 5­5­0­,9~"­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 || "a­ha­ntā­yā do­ṣa­rū­pa­tā­ni­rā­saḥYA 5­5­0­,19~idaṃ ca tāvad atra vi­cā­rya­te — kim a­trā­tme­ti saṃjñaiva duṣṭā? kiṃ vā mamety aham iti vā jñānaṃ du­ṣṭa­m­? kiṃ vā ta­dvi­ṣa­ya eva duṣṭa iti?YA 5­5­0­,21~yady ātmeti saṃjñā duṣṭā, tadā vayam api saṃ­jñā­nta­raṃ ka­ri­ṣyā­maḥ­.YA 5­5­0­,22~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.YA 5­5­1­,1~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.ni­tya­tva­jñā­na­sya du­ṣṭā­ni­rā­saḥYA 5­5­1­,7~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.YA 5­5­1­,14~tadā śa­rī­rā­di­ṣu ni­ra­pe­kṣa eva bha­va­ti­. kutas ta­tpa­ri­gra­ha­dve­ṣā­da­yaḥ­? tathā ca pra­me­ya­vi­bhā­ga­sū­tre śa­rī­rā­di­ṣu he­ya­bu­ddhi­r ā­tma­ta­ttva­jñā­nā­d yathā bha­va­ti­, ta­tho­kta­m­.nai­rā­tmya­jñā­na­sya saṃ­sā­ra­ni­mi­ttā­sā­dha­na­mYA 5­5­1­,17~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 || 11 (PV 1­.­1­9­1 = P­V­i­n 3­.­6­3­; cf. TSP 5­0­4­, 1­9­–­2­0­; NBhū 5­5­1­, 2­0­–­2­1­; J 88, 2­–­3­) sa­ttā­va­d a­sa­ttā­sā­dha­ne 'pi samāno doṣaḥ.śabdānāṃ vi­ka­lpa­vi­ṣa­ya­tva­sa­nde­ha­s ta­nni­rā­sa­ś caYA 5­5­1­,24~nanv a­tro­kta­m —"­a­nā­di­vā­sa­na­no­dbhū­ta­vi­ka­lpa­pa­ri­ni­ṣṭhi­taḥ | śa­bdā­rtha­s trividho dharmī bhā­ṣā­bhā­vo­bha­yā­śra­yaḥ || "YA 5­5­2­,1~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.YA 5­5­2­,7~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.YA 5­5­2­,11~kiṃ ca me­ru­pā­tā­lā­di­vi­ka­lpa­sya ta­dbhā­vo­pā­dā­na­tve nā­nu­pa­la­mbhe 'pi na me­ru­pā­tā­lā­de­r a­bhā­va­ni­śca­yaḥ­.YA 5­5­2­,13~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.ā­tma­ni­tya­tve saṃ­sā­rā­nu­pa­pa­tti­s ta­nni­rā­sa­ś caYA 5­5­2­,18~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.ā­rha­ta­si­ddhā­ntaḥYA 5­5­2­,21~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 || "YA 5­5­3­,1~pra­mā­ṇa­si­ddha­ś cā­ne­kā­nta­pa­kṣa ity āha —"­ka­ṭa­mo­li­su­va­rṇā­rthī nā­śo­tpā­da­vya­ye­ṣu ca | śo­ka­pra­mo­da­m ādhyasthyaṃ jano jā­ti­tra­yā­tma­ka­m || "YA 5­5­3­,4~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 || "sa­pta­ta­ttva­ni­rū­pa­ṇa­mYA 5­5­3­,10~(1) tatra "­ce­ta­nā­sva­bhā­va­tvā­t ta­dvi­ka­lpa­la­kṣa­ṇo jī­vaḥ­"­. tasyāś ce­ta­nā­yā vikalpāḥ pa­ryā­yā­jñā­na­su­kha­duḥ­khe­cchā­da­yaḥ­, te lakṣaṇaṃ yasyāsau jīvaḥ.YA 5­5­3­,13~(2) ta­dvi­la­kṣa­ṇa­s tv ajīva iti.YA 5­5­3­,14~(3) "­pu­ṇya­pā­pā­ga­ma­dvā­ra­la­kṣa­ṇa ā­sra­vaḥ­"­. āsrava iva ā­sra­vaḥ­. ka u­pa­mā­rthaḥ­? yathā ma­ho­da­dhi­r na­dyā­di­sa­li­lai­r a­ha­ra­ha­r ā­pū­rya­te tathā mi­thyā­da­rśa­nā­di­dvā­rā­nu­pra­vi­ṣṭaiḥ ka­rma­bhi­r aniśaṃ prāṇī pūryata iti mi­thyā­da­rśa­nā­di­dvā­ra­m ā­sra­vaḥ­.YA 5­5­4­,4~(4) "­ā­sra­va­ni­ro­dha­la­kṣa­ṇaḥ saṃ­va­raḥ­"­. saṃ­vri­ya­te '­ne­ne­ti saṃ­va­raḥ­. yathā ka­pā­ṭe­na saṃvṛte gṛhe duṣṭasya praveśo nāsti, tadvac chu­bhā­nu­ṣṭhā­ne­na saṃvṛte puṃsi pu­ṇya­pā­pa­la­kṣa­ṇa­sya ba­ndha­he­toḥ karmaṇaḥ praveśo nā­stī­ti­. a­bhi­na­va­ka­rmā­ga­ma­dvā­ra­saṃ­va­ra­ṇā­t saṃ­va­raḥ­.YA 5­5­4­,8~(5) "­e­ka­de­śa­ka­rma­sa­ṅkṣa­ya­la­kṣa­ṇā ni­rjja­rā­"­. ni­rja­re­va ni­rja­rā­, yathā ma­ntrau­ṣa­dha­ba­lā­di­bhi­r jī­rṇa­vī­ryaṃ viṣaṃ na ko­pa­ka­ra­m­, ta­tho­pā­ttaṃ karma ta­po­vi­śe­ṣe­ṇa ni­rjī­rṇa­ra­saṃ na saṃ­sā­ra­pha­la­pra­da­m­.YA 5­5­4­,11~(6) "­ā­tma­ka­rma­ṇo­r a­nyo­nya­pra­ve­śā­nu­pra­ve­śa­la­kṣa­ṇaḥ sambandho ba­ndhaḥ­"­. bandha iva bandhaḥ. yathā ni­ga­ḍā­di­ba­ndhe­na baddhaḥ puruṣo '­sva­ta­ntraḥ­, tathā ka­rma­ba­ndhe­nā­pī­ti­.YA 5­5­4­,14~(7) "­kṛ­tsna­ka­rma­vi­yo­ga­la­kṣa­ṇo mo­kṣaḥ­"­. ni­ga­ḍā­di­mu­kta­va­t svātantrye sati a­bhi­pre­ta­de­śa­ga­ma­nā­d eva pumān sukhī bha­va­tī­ty arthaḥ.syā­dvā­da­sva­rū­pa­mYA 5­5­4­,18~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"­.YA 5­5­4­,26~"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.YA 5­5­5­,1~"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.YA 5­5­5­,13~"evaṃ sarveṣv artheṣu sa­pta­bha­ṅgī yo­jyā­"­. na ta­thā­bhū­taḥ kaścid artho 'sti yatra sa­pta­bha­ṅgī nāsti.YA 5­5­5­,15~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.ā­rha­ta­si­ddhā­nta­ni­ra­sa­na­mYA 5­5­5­,21~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.a­ne­kā­nta­pa­kṣe do­ṣa­sa­mu­cca­yaḥYA 5­5­5­,28~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.sa­ma­nta­bha­dra­sya ka­ṭa­mau­lī­ty u­kti­ni­rā­saḥYA 5­5­6­,6~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.YA 5­5­6­,14~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.YA 5­5­6­,20~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.bhe­da­syā­py a­ne­kā­nta­tvā­d ekānte dṛ­ṣṭā­ntā­bhā­va­śa­ṅkāYA 5­5­7­,2~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.ta­nni­rā­saḥYA 5­5­7­,7~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.a­ka­la­ṅko­kti­ni­rā­saḥYA 5­5­7­,28~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.pra­mā­ṇā­d va­stu­si­ddhiḥ pramāṇaṃ cai­kā­nta­vā­da evaYA 5­5­8­,5~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.YA 5­5­8­,9~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.bhā­vā­bhā­va­yo­r ai­kya­ni­ṣe­dhaḥYA 5­5­8­,16~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.YA 5­5­8­,22~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.gha­ṭa­tvā­gha­ṭa­tva­yo­r a­bhe­da­sā­dha­na­ni­rā­saḥYA 5­5­8­,28~yac coktam — gha­ṭa­tva­m a­gha­ṭa­tvaṃ ca pa­ra­spa­ra­to na bhinnam iti, tad a­ti­vyā­mū­dha­bhā­ṣi­taṃ vi­dhi­pra­ti­ṣe­dha­yo­r a­bhe­da­sya sa­rva­lo­ka­pra­tī­ti­bā­dhi­ta­tvā­t­.pra­sa­jya­pa­ryu­dā­sa­pa­kṣe 'py a­bhe­dā­nu­pa­pa­ttiḥYA 5­5­9­,2~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.YA 5­5­9­,5~pa­ryu­dā­sa­pa­kṣe 'pi gha­ṭa­tvā­d a­nya­da­gha­ṭa­tvaṃ pa­ṭa­tvā­di­ka­m u­cya­te­, tac ca bhinnam eva abhede hi gha­ṭā­di­ṣv api pa­ṭa­bu­ddhya­bhi­dhā­nā­nu­vṛ­ttiḥ syāt paṭe 'pi gha­ṭā­di­bu­ddhiḥ syāt.pa­rā­tma­nā pa­ra­syā­ta­ttvā­nu­pa­pa­ttiḥYA 5­5­9­,8~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.YA 5­5­9­,16~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.sva­rū­pe­ṇo­bha­yā­tma­tvā­sa­mbha­vaḥYA 5­5­9­,26~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.tī­rtha­ṅka­ra­va­ca­nā­dī­nā­m a­vya­va­sthāYA 5­6­0­,4~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?jī­vā­dya­vya­va­sthāYA 5­6­0­,15~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.vastuno ni­tyā­ni­tyā­tma­ka­tva­ni­rā­saḥYA 5­6­0­,22~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.YA 5­6­1­,1~a­na­nya­tva­m apy astīti cet, na; a­nya­tva­ni­śca­ye­nai­vā­na­nya­tva­sya bā­dhi­ta­tvā­c ca­ndrā­di­tya­yo­r iva. a­na­nya­tva­sya vā­sta­va­tve cā­nya­tva­m a­vā­sta­vaṃ tai­mi­ri­ko­pa­la­bdha­ca­ndrā­nta­ra­va­t­.YA 5­6­1­,4~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.mī­māṃ­sa­ka­ma­te bhi­nnā­bhi­nna­tvā­nu­pa­pa­ttiḥYA 5­6­1­,14~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.sā­mā­nya­sya bhi­nnā­bhi­nna­tva­ni­rā­saḥYA 5­6­1­,21~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.bhi­nna­yo­r de­śa­bhe­dā­ni­ya­maḥYA 5­6­2­,2~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.sāṃ­khya­ma­tā­kṣe­pa­s ta­nni­rā­sa­ś caYA 5­6­2­,11~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.pradhāne pra­mā­ṇo­pa­nyā­saḥYA 5­6­2­,15~na nāsty a­nva­ya­pa­ri­mā­ṇa­śa­kti­pra­vṛ­tti­kā­rya­kā­ra­ṇa­bhā­va­vai­śva­rū­pye­bhyo 'sti pra­dhā­na­m­. pradhatte vi­kā­rā­n pra­dhī­ya­nte vāsmin vikārā iti pradhānaṃ mū­la­bhū­taṃ kā­ra­ṇa­m­. tac ca pañcabhyo vītebhyo ni­ścī­ya­te­, tathā hi —(1) a­nva­yā­t pra­dhā­na­sā­dha­na­mYA 5­6­2­,19~vi­vā­da­go­ca­rā­pa­nnā bhedā e­ka­kā­ra­ṇa­pū­rva­kā­, a­nvi­ta­tvā­t­, gha­ṭa­śa­rā­vā­di­va­t­. yat tad ekaṃ kāraṇaṃ tat pra­dhā­na­m­.(2) pa­ri­mā­ṇā­t pra­dhā­na­sā­dha­na­mYA 5­6­2­,21~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.(3) śaktitaḥ pra­dhā­na­sā­dha­na­mYA 5­6­3­,5~kiṃ ca śaktitaḥ pravṛtteḥ triṣv api kāleṣu kā­rya­pra­vṛ­tti­sa­ma­rthā śaktir mṛ­tta­ttvā­di­dṛ­ṣṭā­nte­na­. mṛ­tta­ttvā­di­śa­kti­r api ta­tkā­ra­ṇe­ṣv a­va­sthi­tā ga­mya­te­, ta­tkā­ra­ṇa­śa­kti­r api ta­tkā­ra­ṇa­kā­ra­ṇe­ṣv ity evaṃ tāvad yāvad a­kā­ra­ṇa­m­.pravṛtteḥ pra­dhā­na­sā­dha­na­mYA 5­6­3­,9~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.kā­rya­kā­ra­ṇa­bhā­vā­t pra­dhā­na­sā­dha­na­mYA 5­6­3­,15~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.(5) vai­śva­rū­pyā­t pra­dhā­na­sā­dha­na­mYA 5­6­4­,2~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.pra­dhā­na­sā­dha­na­ni­rā­saḥYA 5­6­4­,13~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.YA 5­6­4­,17~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.sa­rva­bhā­vā­nāṃ su­khā­dya­nvi­ta­tvā­bhi­dhā­na­mYA 5­6­4­,22~nanūktaṃ pra­mā­ṇa­m — śa­bda­spa­rśa­rū­pa­ra­sa­ga­ndhāḥ pañcāpi trayāṇāṃ su­kha­duḥ­kha­mo­hā­nāṃ sa­nni­ve­śa­vi­śe­ṣāḥ­. ka­smā­t­? pañcānāṃ pa­ñcā­nā­m e­ka­kā­rya­bhā­vā­t­. sā­ttvi­ka­rā­ja­sa­tā­ma­sa­pa­ñca­ka­tra­yā­va­ro­dhā­rthaṃ vī­psā­bhi­dhā­na­m­. e­ka­kā­rya­bhā­vā­d ity atrāpi vīpsā dra­ṣṭa­vyā­.YA 5­6­4­,25~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.YA 5­6­5­,4~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.YA 5­6­5­,8~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.ta­nni­rā­saḥYA 5­6­5­,18~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.ā­kā­śā­dī­nāṃ śa­bdā­dyā­ra­bdha­tva­ni­rā­saḥYA 5­6­6­,2~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.rū­pā­di­ma­ttvā­n na pṛ­thi­vyā­deḥ su­khā­di­rū­pa­tva­mYA 5­6­6­,14~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.pa­ri­mā­ṇa­he­tu­ni­rā­saḥYA 5­6­7­,2~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.kā­rya­kā­ra­ṇa­bhā­va­he­tu­ni­rā­saḥYA 5­6­7­,11~e­te­no­pa­kā­ryo­pa­kā­ra­ka­bhā­vā­t pra­dhā­na­si­ddhi­r ity a­pā­sta­m­.śa­kti­pra­vṛ­tti­he­tu­ni­rā­saḥYA 5­6­7­,13~nāpi śa­kti­pra­vṛ­tteḥ pra­dhā­na­si­ddhiḥ­. triṣv api kāleṣu kāryaṃ kā­ra­ṇe­ṣv a­va­sthi­ta­m astīti ke­nai­ta­c chra­ddhe­ya­m­? na hi ka­nya­ko­da­re pu­tra­pau­trā­da­yaḥ prāg apy a­va­sthi­tāḥ santīty atra pramāṇaṃ kiṃcid asti.vai­śva­rū­pya­he­tu­ni­rā­saḥYA 5­6­7­,17~etena vai­śva­rū­pya­he­tu­r api a­pā­staḥ­. sa­tkā­rya­tva­sā­ma­rthyā­d eteṣāṃ siddhir iti cet, na; ta­syai­vā­si­ddha­tvā­t­. na hi kāryasya prā­ga­sti­tve pramāṇaṃ kiṃcid asti.sa­tkā­rya­vā­daḥYA 5­6­7­,20~nanūktaṃ pra­mā­ṇa­m —"­a­sa­da­ka­ra­ṇā­d u­pā­dā­na­gra­ha­ṇā­t sa­rva­sa­mbha­vā­bhā­vā­t | śaktasya śa­ktya­ka­ra­ṇā­t kā­ra­ṇa­bhā­vā­c ca sa­tkā­rya­m || "YA 5­6­7­,23~ete cā­vī­ta­he­ta­vaḥ­. yady asat kriyate śa­śa­vi­ṣā­ṇā­dy api kri­ya­te­, na tu kri­ya­te­; tasmāt sad eva kā­rya­m­.YA 5­6­7­,25~yadi ca ta­ntvā­di­ṣu pa­ṭā­di­kā­ryaṃ nāsti, tadā pa­ṭā­dya­rthi­na­s ta­ntvā­dyu­pā­dā­naṃ na kuryuḥ, ta­tkā­rya­śū­nya­tvā­d vī­ra­ṇā­di­va­t­.YA 5­6­8­,1~yadi cāsann eva paṭas tantubhyo bha­va­ti­, tataḥ sarvaṃ kāryaṃ bhaved a­sa­ttvā­vi­śe­ṣā­t­, na tu bhavaty ataḥ sa­rva­sa­mbha­vā­bhā­vā­n ni­ścī­ya­te — yad eva ya­trā­sti­, tad eva tato bha­va­tī­ti­.YA 5­6­8­,4~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.sa­tkā­rya­vā­da­ni­rā­saḥYA 5­6­8­,9~tad etad apy a­yu­kta­m —YA 5­6­8­,10~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.u­pā­dā­na­gra­ha­ṇa­he­tu­ni­rā­ka­ra­ṇa­mYA 5­6­8­,17~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?sa­rva­sa­mbha­vā­va­he­tu­kha­ṇḍa­na­mYA 5­6­9­,2~etena sa­rva­sa­mbha­vā­bhā­vo 'pi pra­tyu­ktaḥ­.YA 5­6­9­,3~ya­tho­kta­m — śakyaṃ ca kriyate na cāsat kartuṃ śakyam iti, sat kathaṃ śa­kya­m­? na hi pradhānaṃ puruṣo vā ke­na­ci­t kartuṃ śa­kya­te­.kā­ra­ṇa­bhā­va­he­tu­ni­rā­saḥYA 5­6­9­,5~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?YA 5­6­9­,16~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.YA 5­7­0­,16~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.pu­ru­ṣā­rtha­dvai­vi­dhyā­t pa­rā­rtha­si­ddhi­śaṃ­kāYA 5­7­0­,23~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 || "YA 5­7­1­,5~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 || "YA 5­7­1­,10~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 || "YA 5­7­1­,23~tad evaṃ dvi­vi­dha­pu­ru­ṣā­rtho­pa­pa­tte­r na pa­rā­rtha­tvā­nu­pa­pa­tti­r iti.ta­nni­rā­saḥYA 5­7­1­,25~tad etad ā­kā­śa­ca­rva­ṇa­va­d a­nu­pa­pa­nna­m —YA 5­7­1­,26~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.YA 5­7­2­,3~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.pra­kṛ­ti­pu­ru­ṣa­yoḥ sva­svā­mi­bhā­vā­sa­mbha­vaḥYA 5­7­2­,17~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.YA 5­7­2­,21~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.pu­ru­ṣa­sya ba­ndha­mo­kṣā­bhā­vaḥYA 5­7­2­,27~etena mokṣo 'pi pra­yu­ktaḥ­. kiṃ ca yasya sa­mba­ndhaḥ­, tasya ta­da­bhā­vā­n mokṣa ity u­cya­te­. bandhaś cā­jñā­na­m a­bhi­ma­taḥ­, yasmād uktam —"­dha­rme­ṇa ga­ma­na­m ūrdhvaṃ ga­ma­na­m a­dha­stā­dbha­va­ty a­dha­rme­ṇajñānena cā­pa­va­rgo vi­pa­rya­yā­d iṣyate bandhaḥ || ""­vai­rā­gyā­t pra­kṛ­ti­la­yaḥ saṃsāro bhavati rā­ja­sā­d rāgād | ai­śva­ryā­d a­vi­ghā­to vi­pa­rya­yā­t ta­dvi­pa­ryā­saḥ || "YA 5­7­3­,3~tac cā­jñā­na­rā­gā­di­kaṃ buddher eveṣṭaṃ na pu­ru­ṣa­sye­ti katham a­nya­kṛ­te­nā­jñā­nā­di­nā pu­ru­ṣa­sya ba­ndha­saṃ­sā­rā­dyu­pa­pa­ttiḥ­? na hi ta­ska­rā­pa­rā­dhā­t sādhūnāṃ bandho nyāyyaḥ, sā­dhu­kṛ­tā­d vā su­kṛ­tā­t ta­ska­rā­ṇāṃ mokṣa iti.puruṣe ba­ndhā­dyu­pa­cā­ra­s ta­nni­rā­sa­ś caYA 5­7­3­,7~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.prakṛteḥ ca­ri­tā­rtha­ni­rā­saḥYA 5­7­3­,16~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.YA 5­7­3­,21~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.YA 5­7­4­,2~buddher ākūtaṃ vi­di­tve­tyā­dy apy a­yu­kta­m­, ka­ra­ṇa­tvā­d i­ndri­yā­ṇāṃ vā­syā­di­va­n nā­kū­ta­pa­ri­jñā­na­m­, nāpi svataḥ pra­vṛ­tti­r iti.YA 5­7­4­,4~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.pa­ra­mā­tma­jñā­na­ni­rū­pa­ṇa­mYA 5­7­4­,12~a­the­dā­nīṃ pa­ra­mā­tma­jñā­naṃ niḥ­śre­ya­sā­ṅga­tve­na va­kta­vya­m­.a­bhe­da­jñā­na­sya niḥ­śre­ya­sā­ṅga­tva­śa­ṅkāYA 5­7­4­,14~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 || "YA 5­7­4­,25~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 || "YA 5­7­5­,1~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.YA 5­7­5­,5~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.ta­nni­rā­saḥYA 5­7­5­,20~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.a­dvai­ta­bo­dha­ka­vā­kyā­nāṃ dvaite sā­maṃ­ja­sya­mYA 5­7­6­,6~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.jñā­na­kri­yā­śa­kti­bhyāṃ saṃ­sā­ra­mo­kṣa­vya­va­sthāYA 5­7­6­,20~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.ta­nni­rā­saḥYA 5­7­7­,5~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.YA 5­7­7­,15~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.a­ni­rva­ca­nī­ya­tva­ni­rā­saḥYA 5­7­8­,2~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.YA 5­7­8­,7~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.pra­tya­kṣā­nu­mā­na­yo­r u­pa­plu­ta­tvo­kti­ni­rā­saḥYA 5­7­8­,13~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.bhe­da­jñā­na­sya bhrā­nta­tvā­nu­mā­na­ni­rā­saḥYA 5­7­8­,27~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?YA 5­7­9­,4~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.a­dvai­ta­jñā­na­sya bhe­da­jñā­na­bā­dha­ka­tvā­nu­mā­na­bha­ṅgaḥYA 5­7­9­,12~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.trai­lo­kyā­gra­ha­ṇe 'pi bhe­da­jñā­no­pa­pa­ttiḥYA 5­7­9­,18~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.la­kṣa­ṇa­pra­ti­bhā­sa­bhe­dā­d bhe­da­gra­ha­ṇa­vya­va­sthāYA 5­7­9­,27~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.sa­dā­kā­ro­pa­pā­di­tā­dvai­ta­ni­rā­saḥYA 5­8­0­,7~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.śa­bdā­dvai­taṃ ta­nni­rā­sa­ś caYA 5­8­0­,24~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 || "YA 5­8­1­,1~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.a­vi­dyā­to bhe­da­pra­tī­ti­ni­rā­saḥYA 5­8­1­,12~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.brahmaṇo mo­kṣā­nu­pa­pa­ttiḥYA 5­8­1­,20~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?ja­la­ca­ndra­va­j jī­va­rū­pa­bhe­dā­nu­pa­pa­ttiḥYA 5­8­2­,2~etena ja­la­ca­ndra­va­d ity apu ni­ra­sta­m­. yathaiva hi rā­hu­ccha­nne candre na kvacij ja­la­ca­ndra u­pa­la­bhya­te­, evaṃ pa­ra­mā­tma­nā­pa­va­rga­prā­pte saṃsārī na kvacid u­pa­la­bhya­te­.YA 5­8­2­,4~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.gha­ṭā­kā­śa­dṛ­ṣṭā­nta­ni­rā­saḥYA 5­8­2­,11~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.a­vi­dyā­saṃ­skā­ra­ni­rā­saḥYA 5­8­2­,15~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.YA 5­8­2­,25~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.a­gni­vi­sphu­li­ṅga­dṛ­ṣṭā­nta­ni­rā­saḥYA 5­8­3­,2~atha ta­ptā­yaḥ­pi­ṇḍā­d a­gni­ka­ṇā i­vā­tma­ta­ttvā­j jī­vā­tmā­no '­saṃ­khyā­tā u­tpa­dya­nte­. teṣāṃ saṃ­sā­ra­mo­kṣa­jñā­nā­di­vya­va­sthe­ti­, na; saṃ­sā­ri­ṇā­m apy ā­tma­nā­m a­nā­di­tva­sya pra­sā­dhi­ta­tvā­t kṛ­ta­kā­nāṃ cā­ni­tya­tva­pra­sa­ṅga­s tato '­pa­ra­lo­ki­tva­m­.sa­mu­dro­da­ka­dṛ­ṣṭā­nta­ni­rā­saḥYA 5­8­3­,6~atha sa­mu­drā­d u­da­ka­va­t tata eva niḥ­sa­ra­nti­, punas tatraiva līyanta iti, na; sa­mu­dra­va­d brahmaṇaḥ sā­va­ya­va­tvā­di­do­ṣa­pra­sa­ṅgā­t­. pra­ti­ṣi­ddha­ś ca sa­tkā­rya­vā­daḥ­, tena pa­ri­ṇā­ma­la­ya­pa­kṣe na dṛṣṭāntaḥ kaścid siddhaḥ.a­vi­dyā­yā jī­va­tva­śaṃ­kā­ta­ta­nni­rā­sa­ś caYA 5­8­3­,10~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.u­pā­sa­nā­vi­dhiḥYA 5­8­4­,9~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.dvi­vi­dha­yo­ga­ni­rū­pa­ṇa­mYA 5­8­4­,21~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.YA 5­8­5­,4~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.tapaso dha­rmi­sā­dha­na­tve pra­mā­ṇa­mYA 5­8­5­,12~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 || "YA 5­8­5­,20~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.kri­yā­yo­ga­ni­rū­pa­ṇa­mYA 5­8­5­,26~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.kleśāḥYA 5­8­6­,8~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.yo­gā­ṅgā­niYA 5­8­7­,7~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.(1) ya­ma­ni­rū­pa­ṇa­mYA 5­8­7­,19~"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.YA 5­8­7­,23~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.(2) ni­ya­ma­ni­rū­pa­ṇa­mYA 5­8­8­,6~"­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.(3) ā­sa­na­ni­rū­pa­ṇa­mYA 5­8­8­,15~"­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.(4) prā­ṇā­ya­ma­ni­rū­pa­ṇa­mYA 5­8­8­,20~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.(5) pra­tyā­hā­ra­ni­rū­pa­ṇa­mYA 5­8­8­,27~sa­mā­dhi­pra­ya­tnī­kā­rthe­bhyaḥ sa­ma­ntā­c cetaso vyā­va­rta­naṃ pra­tyā­hā­raḥ­. pra­tyā­hṛ­te hi ce­ta­sī­ndri­yā­ṇy api pra­tyā­hṛ­tā­ni bha­va­ti­. ka­smā­t­? ta­nmū­la­na­tvā­d i­ndri­yā­ṇāṃ pra­vṛ­tteḥ­. pra­tyā­hā­rā­bhi­yu­kta­sye­ndri­ya­ja­yaḥ sa­mā­dhi­lā­bha­ś ca bha­va­ti­, nā­nya­the­ti­.(6) dhā­ra­ṇā­ni­rū­pa­ṇa­mYA 5­8­9­,10~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.(7) dhyā­na­ni­rū­pa­ṇa­mYA 5­8­9­,16~ta­trai­ka­tā­nā­tā dhyā­na­m­. tasmin dhā­ra­ṇā­de­śe dhye­yā­la­mba­na­sya pra­tya­ya­sya sadṛśaḥ pravāhaḥ pra­tya­yā­nta­re­ṇā­pa­re­ṇā­pa­rā­mṛ­ṣṭo dhyā­na­m­. ta­trai­ka­tā­na­te­ty ukte 'pi ci­tta­sye­ty a­nu­vṛ­tte­ś ci­tta­syai­ka­tā­na­te­ti ga­mya­te­. ma­na­sa­ś ca sa­dṛ­śa­pra­tya­ya­pra­vā­ha­ka­rtṛ­tva­m e­vai­ka­tā­na­te­ti­.(8) sa­mā­dhi­ni­rū­pa­ṇa­mYA 5­8­9­,21~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.YA 5­8­9­,26~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.YA 5­9­0­,13~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.kālasya diśaś ca sa­pra­mā­ṇa­tvā­śa­ṅkāYA 5­9­0­,17~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.YA 5­9­0­,24~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.ta­nni­rā­saḥYA 5­9­1­,2~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.di­kkā­la­yo­r ī­śva­re­ṇa ga­tā­rtha­tva­mYA 5­9­1­,9~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.YA 5­9­1­,14~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.YA 5­9­1­,19~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.ta­dvya­pa­de­śi­rā­ka­ra­ṇa­mYA 5­9­1­,24~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.YA 5­9­1­,28~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.YA 5­9­2­,3~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.u­pā­dhi­bhe­dā­t kā­la­bhe­dā­sa­mbha­vaḥYA 5­9­2­,10~nanu ma­ṇi­va­d u1pā­dhi­bhe­dā­t kā­la­bhe­da­m ity uktam kaḥ punar a­tro­pā­dhi­bhe­daḥ­? kri­yā­bhe­da eveti cet, nanu yu­ga­pa­t kṛtam ity atrāpi kri­yā­bhe­do 'sty eva, kim ity a­yu­ga­pa­t pratyayo na bha­va­ti­?1 Note TN: tyā­ca­ka­va­ddho YA 5­9­2­,13~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.pa­rā­pa­ra­vya­ti­ka­ra­sya nirāsaḥYA 5­9­2­,23~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.kālasya kri­yā­rū­pa­tā­ni­rā­saḥYA 5­9­3­,2~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.kālasya dra­vya­tva­ni­rā­saḥYA 5­9­3­,9~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.diśo dra­vya­tva­ni­rā­saḥYA 5­9­3­,15~etena diśo 'pi dravyatvaṃ pra­tyu­kta­m­. mū­rta­dra­vya­dha­rma­tvā­d diśāṃ dī­rgha­tva­hra­sva­tvā­di­va­t ta­dvi­śi­ṣṭa­pra­tya­yā­nāṃ mūrteṣv eva bhā­vā­t­. da­śa­dhā­bhe­da­s tu diśāṃ vāstavo 'py astu ko vi­ro­dhaḥ­?YA 5­9­3­,18~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.YA 5­9­3­,23~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.mo­kṣa­sva­rū­pa­ni­rū­pa­ṇa­mYA 5­9­4­,8~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.mokṣe su­khā­bhi­vya­kti­r iti nyā­ya­ma­ta­mYA 5­9­4­,16~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 || "YA 5­9­4­,22~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 || "YA 5­9­4­,27~tasmāt pre­kṣā­va­tāṃ pra­vṛ­ttya­nya­thā­nu­pa­pa­tteḥ su­kha­saṃ­vi­tti­r mu­kta­syā­bhyu­pa­ga­nta­vyā­.YA 5­9­5­,11~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.mokṣe su­kha­sa­ttve pra­mā­ṇa­mYA 5­9­5­,16~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 | "YA 5­9­5­,21~"­vi­jñā­na­m ānandaṃ brahma" iti ca.duḥ­khā­bhā­va­mā­tre na su­kha­vya­va­hā­raḥYA 5­9­5­,23~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.YA 5­9­6­,1~tan na; duḥ­khā­bhā­va eva su­kha­m­.YA 5­9­6­,2~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 || "YA 5­9­6­,7~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 saṃ­ve­da­na­mYA 5­9­6­,12~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.suṣuptau sukhaṃ ta­tsaṃ­ve­da­naṃ caYA 5­9­6­,18~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.YA 5­9­6­,23~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.saṃ­sā­rā­va­sthā­yā ni­tya­su­khā­bhi­vya­kte­r abhāvaḥYA 5­9­7­,11~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.ni­tya­su­kha­ta­tsaṃ­ve­da­na­yoḥ sambandho 'nityo 'pi mokṣe na naśyatiYA 5­9­7­,23~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.ni­tya­su­kha­rā­ga­sya ba­ndhā­nā­tma­ka­tva­mYA 5­9­8­,10~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.YA 5­9­8­,17~kiṃ caivaṃ dve­ṣa­syā­pi ba­ndā­tma­ka­tvā­t saṃ­sā­ra­duḥ­kha­dve­ṣe­ṇa pravṛtto na mu­cye­ta­. atha nāsty evāsya tatrāpi dveṣaḥ, tataḥ kathaṃ saṃ­sā­ra­he­tuṃ pa­ri­ha­ra­ti­?YA 5­9­8­,19~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.