DCV – Satyaśāsanaparīkṣā

Vidyānandin's SatyaśāsanaparīkṣāDigital textresource initally created in 2013 byH. TrikhaPublished within the Digital Corpus of Vidyānandin's Works at www.dipal.org/dcv under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International LicenseOctober 30, 2021Vidyānandi-kṛta-Satyaśāsanaparīkṣā. sampādaka: Gokulchandra Jain. (Jñānapīṭha Mūrtidevī Jaina Granthamālā: Saṃskṛta Grantha 30). Calcutta 1964.Jens Wilhelm Borgland: A Translation and Investigation of Vidyānandin’s Satyaśāsanaparīkṣā. MA Thesis, Department of Culture Studies and Oriental Languages, University of Oslo 2010.Digital text resource: /home/deploy/dipal/public/dcv-site/root-resources/SSP/SSP, Version: September 22, 2024 The file at hand is a transformation of the file "SSP".This resource combines the text of two sections focused upon in Trikha's study with the other extant sections according to Gokulacandra Jain's editon as rendered in Borgland's study. Readings that deviate from G. Jain's edition are not systematically indicated here. The segmentation of paragraphs in the Introduction of the work, the Pūrvapakṣa on the Vaiśeṣika and the first part of the refutation of the Vaiśeṣika follows Trikha's study, the remaining sections follow Borgland's rendering of Jain's edition. References to G. Jain's edition have the format numberCOMMAline (e.g., 1,22: Jain's first page and 22nd line) and are indicated with GJ. References to Trikha's partly edition have the format numberDOTnumber (e.g., 1.1: Trikha's first section and subsection) and are indicated with HT. Main steps in the preparation: 2013: Combination of the respective portions from Borgland 2010 and Trikha 20122017: Creation of the xml resource2020: Application of the conventions of the Text Encoding Initiative2022: Integration into DCV Excluded in attestation GJ: divresp=HT, reg, interp Excluded in attestation HT: pana=capture-info, headresp=GJ, orig Excluded in transformation plain-text and skipped in text searches: head, p,interpana=capture-info, notetype=work-with-parallelnotetype=indication-unclear-readingnoteana=not-accepted, Non-accepted notes are indicted with brackets in full text. All such remarks are removed in plain-text. Accepted notes (ana="accepted", e.g., type="text-addition"), are indicated in full text with css-induced round-brackets. In plain text such brackets are not induced, the text-addtion therefore appear as part of the attestations' text. vidyānandādhipaḥ svāmī vidvaddevo jineśvaraḥ  yo lokaikahitas tasmai namastāt svātmalabdhaye  atha satyaśāsanaparīkṣā iyam eva parīkṣā yo 'syedam upapadyate na veti vicāraḥ sā ca śāsanasya satyatva evopapadyate tatraiva vivādād vaktur āptatvavat na tu śāsanatvamātre tadabhāvād vaktṛtvamātravat  iha hi puruṣādvaitaśabdādvaitavijñānādvaitacitrādvaitaśāsanāni cārvākabauddhaseśvaranirīśvarasāṅkhyanaiyāyikavaiśeṣikabhāṭṭaprābhākaraśāsanāni tattvopaplavaśāsanam anekāntaśāsanaṃ cety anekaśāsanāni pravartante na ca sarvāṇy api tāni satyāni bhavanti dvaitādvaitabhāvābhāvādiparasparaviruddhārthapratipādanāt na ca tatra na kiñcid api satyaṃ syād ity ārekitavyam ekāntānekāntayor dvaitādvaitayor bhāvābhāvayor vā tejastimirayor iva parasparaṃ vipratiṣiddhayor dvayor api vidhivat pratiṣedhasyāpy asambhavenānyatarasya niyamena vidher upapatteḥ kasyacit satyasyāvaśyam abhyupagantavyatvāt  tathā ca tatra kiṃ nu khalu śāsanaṃ syāt satyam iti parīkṣyate idam eva hi satyaśāsanasya satyatvaṃ nāma yad dṛṣṭeṣṭāviruddhatvam pratyakṣānumānādipramāṇaviruddhasyāpi satyatve na kiñcid asatyaṃ jagati syāt tadaviruddhasyāpy asatyatve kim api na satyaṃ syāt ato 'vyāptyativyāptyasambhavāsambhavād aduṣṭam idaṃ satyalakṣaṇam upalakṣyate  tac ca dṛṣṭeṣṭāviruddhatvam anekāntaśāsana eveti tad eva satyaśāsanadhavīm āroḍhum īṣṭe ekāntaśāsanaṃ tu sarvam asatyam eva dṛṣṭeṣṭaviruddhatvāt tathā hi  tāvat parabrahmādvaitaṃ dṛṣṭeṣṭaviruddham eva idaṃ hi brahmavādimatam  deśakālākārāvyavacchinnanirvyabhicārasakalāvasthāvyāpipratibhāsamātram akhaṇḍajñānānandāmṛtam ayaṃ parabrahmaikam evāsti na tu dvitīyam ekam evādvitīyaṃ brahma ity ādy āmnāyāt  katham ekam eva parabrahmāsti parasparaṃ bhinnānāṃ nānātmanāṃ pratīter iti cet na ekasyāpi tasya bhūte bhūte vyavasthitasya jaleṣu candravat anekadhā pratibhāsasaṃbhavāt tad uktam  eka eva tu bhūtātmā bhūte bhūte vyavasthitaḥ  ekadhā bahudhā caiva dṛśyate jalacandravat iti  tathā pṛthivyādayo 'pi na tatas tattvāntarāṇi tadvivartatvāt tac coccāvacacarācararūpaprapañcasyāsya tata eva janmādibhāvāt tathaivoktaṃ bhagavatā bādarāyaṇena janmādy asya yataḥ iti  atha kathaṃ prapañcādhyavasāyavidhvaṃsanakarāt paramapuruṣāt janmādīti cet na anādyavidyāsacivād eva tasmāt tasya bhāvāt  avidyā tarhi dvitīyā syād iti cet tad asat tasyāḥ sadasattvavicārābhyāṃ pramāṇapadavīm avigāhamānāyāḥ anirvācyatvāt tad uktam  anirvācyāvidyādvitayasacivasya prabhavato vivartā yasyaite viyadanilatejobavanayaḥ  yataścābhūd viśvaṃ caram acaram uccāvacam idam namāmas tad brahmāparimitasukhajñānam amṛtam iti  nanv evam api vivartavivarte dvaitasya bhāvāt katham advaitasiddhir iti cet na vivartānāṃ rajjau bhujaṅgākāravat māyārūpāṇām eva tasmin pratibhāsanāt tad uktam  yasmin rajjubhuṅgavat tribhuvanaṃ bhāti bhramān nirbhaye  so 'haṃ nityanirāmayāmṛtavapuḥ saṃsārasāraḥ param iti  sakalo 'py eṣa vivartaḥ satyām avidyāyāṃ pratibhāti na tv avidyānivṛttau sā cāvidyānivṛttir eva mokṣaḥ tasya copāyo brahmasākṣātkāra eva so 'pi śravaṇamananadhyānair bhavati tathaiva śrutiḥ ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ tathā smṛtiś ca  śrotavyaḥ śrutivākyebhyo mantavyaś copapattibhiḥ  matvā ca satataṃ dhyeya ete darśanahetavaḥ iti  tatropaniṣadvākyānāṃ parabrahmaṇi tātparyāvadhāraṇaṃ śravaṇaṃ śrutārthasya yuktyā vicāraṇaṃ mananam śravaṇamananābhyāṃ niścitārthasya manasā paricintanaṃ dhyānam tac ca nityānityavastuvivekaḥ śamadamādisaṃpattir atrāmutra ca vairāgyaṃ mumukṣutvam iti sādhanacatuṣṭayasaṃpannasya saṃpadyate tasmiṃś ca brahmasākṣātkāraḥ tatra ca parabrahmaikībhāvalakṣaṇamokṣaprāptir iti  tad etad advaitaikāntaśāsanaṃ pratyakṣaviruddhaṃ pratyakṣena deśakālākārabhedaviśiṣṭānāṃ kriyākārakāṇāṃ sthānagamanādigrāmārāmakarituragādirūpāṇāṃ nānābahirarthānāṃ tadviṣayavicitrapratibhāsaviśeṣāṇāṃ paramārthānāṃ parasparato vyāvṛttānāṃ prasphoṭam adhyavasāyāt bhedāvabhāsinā ca pratyakṣeṇādvaitasya viruddhatvāt sarvathaikasmin bhedapratyakṣasyānupapatteḥ  nanv ekasminn api kriyākārakabhedapratyakṣādeḥ saṃbhavāt svapnasaṃvedanavat katham advaitaṃ pratyakṣaviruddham iti cet na svapnasaṃvedanasyāpy ekatve tadvirodhasya tadavasthātvāt tatrānyad eva hi kriyāviśeṣasaṃvedanaṃ svavāsanottham anyad eva ca kārakaviśeṣasaṃvedanaṃ pratyakṣam na punar ekam eva taddhetuvāsanābhedābhāvaprasaṃgāt jāgraddaśāyām iva svapnādidaśāyām api puṃso 'nekaśaktyātmakasya kriyākārakaviśeṣapratibhāsavaicitryavyavasthiteḥ kasyacid ekarūpasyātmagaganāder apy anekāntavādinām anekakriyākārakaviśeṣapratibhāsālambanatvāsiddher viruddham eva tatpratyakṣeṇādvaitam  nanu bhedāvabhāsīdaṃ pratyakṣaṃ bhrāntam indrajālādipratyakṣavad iti cet tad etad bhrāntataram uktadoṣāparihārāt sarvathaikasmin bhrāntasyā 'bhrāntasya vā bhedapratyakṣasya dṛṣṭāntābhāvenāsaṃbhavāt bhrāntenāpi tenādvaitavirodhasya tadavasthātvāt yathā kathañcid uktam apy etad ayuktam yasmād indrajālādikam eva bhrāntam bādhakasadbhāvāt na hi karoti kumbhaṃ kumbhakāro daṇḍādinā bhuṅkte pāṇinaudanam ity ādi kriyākārakabhedapratyakṣam bhrāntaṃ bādhakābhāvād iti bālābalādayo 'pi pratipadyante tad uktam bhaṭṭākalaṅkadevaiḥ  indrajālādiṣu bhrāntam īrayanti na cāparam  api cāṇḍālagopālabālalolavilocanāḥ  nanv atrāpi bādhakam asty eveti cet tad asat pratyakṣaviṣayabhedānyathābhūtaparamabrahmādvaitasādhakasya kasyacid api pramāṇasyāsaṃbhavāt viṣayānyathātvasādhakasyaiva bādhakatvopapatteḥ śuktau rajatajñānasya śuktikājñānavat  nanu ca pratyakṣam eva paramabrahmasādhakam akṣivisphālanānantaraṃ nirvikalpakasya sanmātravidhiviṣayatayotpatteḥ sattāyāś ca paramabrahmasvarūpatvāt  asti hy ālocanajñānaṃ prathamaṃ nirvikalpakam  bālamūkādivijñānaṃ sadṛśaṃ śuddhavastujam  iti vacanād iti cet tad etat sutarāṃ pratyakṣabādhitam sakalaviśeṣarahitasya sarvathā nityasya niravayavasya vyāpakasya sanmātrasya paropavarṇitasya jātucid apy ananubhavāt akṣivisphālanānantaram api pratiniyatadeśakāladraṣṭavyatvādiviśeṣaviśiṣṭasyaiva sattādisāmānyasya sākṣātkaraṇāt apratiniyatadeśasya draṣṭur ananyasyādarśanāt anyathā pratītyapalāpaprasaṃghāt daṇḍakuṇḍalādyākārakuṇḍalinor iva sāmānyaviśeṣayor anyonyaparihāreṇāvasthānānupapatteḥ anyatarasyābhave 'nyatarasyāpy abhāvac ca tad uktam  nirviśeṣaṃ na sāmānyaṃ bhavet kharaviṣāṇavat  sāmānyarahitatvāc ca viśeṣas tadvad eva hi  tato na pratyakṣaṃ paramabrahmasādhakaṃ pratyuta tadbādhakam eva syāt vidhivat parasparavyāvṛtter apy adhyakṣataḥ pratīteḥ  nanu na pratyakṣam advaitabādhakaṃ tasya vidhātṛtvena niṣeddhṛtvābhāvāt  āhur vidhātṛ pratyakṣaṃ na niṣeddhṛ vipaścitaḥ  naikatva āgamas tena pratyakṣeṇa prabādhyate  iti vacanād iti cet tad asaṃgatam pratiniyatārthavidhiviṣayasya pratyakṣasyāgamasya vā niṣeddhṛtvopapatteḥ kevalavidhipratipatter eva anyapratiṣedhapratipattirūpatvāt kevalabhūtalapratipatter eva ghaṭābhavapratipattirūpatvasiddheḥ na hy ayaṃ pratipattā kiṃcid upalabhamānaḥ pararūpaiḥ saṃkīrṇam upalabhate yataḥ pramāṇāntarāt tatpratiṣedhaḥ sādhyate tato vidhātreva pratyakṣam upaniṣadvākyañ ceti niyamasyāsaṃbhavaḥ anyathā tato vidyāvadavidyāvidhānānuṣaṃgāt so 'yam avidyāvivekena sanmātraṃ kutaścit pratīyann eva na niṣeddhṛ pratyakṣam anyad vā iti bruvāṇaḥ kathaṃ svasthaḥ kathaṃ vā pratyakṣāder niṣeddhṛtvābhāvam pratīyāt yatas tatpratipattiḥ tasyaivā 'bhāvaviṣayatvasiddheḥ pratyakṣāder vidhātṛtvapratipattir eva niṣeddhṛtvābhāvapratipattir iti cet tarhi siddhaṃ bhāvābhāvaviṣayatvaṃ tasya tathā ca pratyakṣenādvaitaikānto bādhyata eveti kathaṃ tat tasya sādhakaṃ syāt  nanv anumānaṃ tatsādhakam asti vivādāpannaṃ sarvaṃ paribhāsāntaḥpraviṣṭam pratibhāsasamānādhikaraṇatvāt yat pratibhāsasamānādhikaraṇaṃ tat pratibhāsāntaḥpraviṣṭam yathā pratibhāsasvarūpam pratibhāsasamānādhikaraṇaṃ ca sarvam iti nirduṣṭatvād dhetoḥ pratibhāsamātrarūpaparamabrahmasiddhir iti cet tad etad svavadhāya kṛtyotthāpanaṃ brahmavādinām pratibhāsasamānādhikaraṇatvād dhetoḥ sarvasya pratibhāsāntaḥpraviṣṭatvena puruṣādvaitasiddhau hetusādhyadvaitasya durnivāratvāt tad uktaṃ svāmisamantabhadrācāryaiḥ  hetor advaitasiddhiś cet dvaitaṃ syād dhetusādhyāyoḥ  hetunā ced vinā siddhir dvaitaṃ vāṅmātrato na kim iti  nanu hetor advaitasiddhāv api na hetusādhyayor dvaitaṃ bhaviṣyati tādātmyopagamāt na ca tādātmye sādhyasādhanayos tadbhāvavirodhaḥ sattvānityatvayor api tathā bhāvavirodhānuṣaṃgāt kalpanābedād iha sādhyasādhanadharmabhede prakṛtānumāne 'pi katham avidyopakalpitahetusādhyayos tadbhāvavighātaḥ sarvathā viśeṣābhāvād iti cet na śabdādau sattvānityatvayor api kathaṃcit tādātmyāt sarvathā tādātmyāsiddheḥ tatsiddhau sādhyasādhanabhāvavirodhāt kiṃ ca na samyag idaṃ sādhanaṃ viruddhatvāt pratibhāsatadviṣayābhimatayoḥ kathañcid bhede sati samānādhikaraṇatvasya pratīteḥ sarvathā pratibhāsāntaḥ praviṣṭatvāsādhanāt svaviṣayasya na hi śuklaḥ paṭaḥ ity ādāv api sarvathā guṇadravyayos tādātmye sāmānādhikaraṇyam asti sarvathābhedavat pratibhāsasvarūpaṃ pratibhāsate ity atrāpi na pratibhāsatatsvarūpayor llakṣyalakṣaṇabhūtayoḥ sarvathā tādātmyam asti pratibhāsya sādhāraṇāsādhāraṇadharmādhikaraṇasya svasvarūpād asādhāraṇadharmād kathañcid bhedaprasiddheḥ anyathā tatsāmānādhikaraṇyāyogyāt suvarṇaṃ suvarṇam iti yathā sahyavindhyavad vā tad evaṃ yat pratibhāsasamānādhikaraṇaṃ tatpratibhāsāt kathañcid arthāntaram yathā pratibhāsasvarūpam pratibhāsasamānādhikaraṇaṃ ca sukhanīlādi sarvam iti sādhyaviparītasādhanāt hetor nādvaitasiddhiḥ  athāgamas tatsādhako 'sty eva sarvaṃ vai khalv idaṃ brahma ity ādy āgamasya paramabrahmasādhakasya sadbhāvād iti cet tad api svavadhāya kṛtyotthāpanam eva advaitatadāgamayor dvaitaprasaṃgāt  yadi punar āgamo 'py advayapuruṣasvabhāva eva na tato vyatirikto yena dvaitam anuṣajyate iti matam  ūrdhvamūlam adhaḥ śākham aśvatthaṃ prāhur avyayam  chandāṃsi yasya parṇāni yas tam veda sa vedavit  iti vacanāt tadā brahmavat tadāgamasyāpy asiddhatvaṃ syāt sarvathāpy asiddhasvabhāvasya siddhatvavirodhāt siddhāsiddhayor bhedaprasakteḥ  kiṃ ca sarvaṃ vai khalv idaṃ brahma ity ādy āmnāyād api dvaitasiddhir eva syāt sarvasya prasiddhasyāprasiddhena brahmatvena vidhānāt sarvathā prasiddhasya vidhānāyogād aprasiddhavat kvacid ātmavyaktau prasiddhasyaikātmyarūpasya brahmatvasya sarvātmasv anātmābhimateṣu ca vidhānāt dvaitaprapañcāropavyavacchede 'pi tadāgamād vyavacchedyavyavacchedakasadbhāvasiddheḥ katham advaitasiddhiḥ   āmnāyasya paramabrahmasvabhāvatve na tatas tadadvaitasiddhiḥ svabhāvasvabhāvavatos tādātmyaikāntānupapatteḥ  atha svasaṃvedanam eva puruṣādvaitasādhakam iti cet na svasaṃvedanātmanor dvaitaprasaṃgāt na hi svasaṃvedanam api sādhanam ātmano 'nanyad eva sādhanatvavirodhāt anumānāgamavat sādhyasyaiva sādhanatvopapatteḥ prakṛtānumānāgamayor iva svasaṃvedanapratyakṣasyāpi sādhanatvasyābhāvāt  na ca puruṣādvaitaṃ svataḥ siddhyati vijñānādvaitavat svarūpasya svatogater abhāvāt anyathā kasyacit tatra vipratipatter ayogāt vijñānādvaitasyāpi prasiddher iṣṭahāniprasaṃgāc ca  nanu vijñānādvaitaṃ na svato 'vasīyate tasya kṣaṇikasyaikakṣaṇasthāyitayā niraṃśasyaikaparamāṇurūpatayā sakṛd apy anubhavābhāvād iti cet na puruṣādvaitasyāpi nityasya sakalakālakalāpavyāpitayā sarvagatasya ca sakaladeśapratiṣṭhitatayā sakṛd apy anubhavābhāvāviśeṣāt svataḥ siddhaṃ brahma ity upagame dvaitam api svataḥ sakalasādhanā'bhave 'pi kim na siddhyeta tattvopaplavamātraṃ vā nairātmyaṃ vā svābhilāpamātrāviśeṣāt sarvasya sarvamanorathasiddhir api durnivārā syāt evaṃ parabrahmasādhakasya kasyacid api pramāṇasyābhāvāt bhedagrāhipratyakṣasya bādhakābhāvo vyavatiṣṭhata eva etad anyasyāpi bādhakasya ayogāt  syād ākūtam vivādāpannaṃ pratyakṣādi mithyaiva bhedapratibhāsatvāt svapnapratyakṣādivad iti tad asat prakṛtānumāne pakṣahetudṛṣṭāntabhedapratibhāsasyāmithyātve tenaiva hetor vyabhicārāt tanmithyātve tasmād anumānāt sādhyāprasiddheḥ parābhyupagamāt pakṣādibhedapratibhāsasyāmithyātve 'pi na doṣaḥ iti cet na svaparābhyupagamabhedapratibhāsena vyabhicārāt tasyāpi parābhyupagamāntarād amithyātvād doṣābhāve sa eva tadbhedapratibhāsena vyabhicāraḥ iti na kvacid vyavatiṣṭheta  kaścid āha brahmādvaitasyāmithyā saṃvinmātrasya svataḥ siddhasya kriyākārakabhedapratyakṣādīnāṃ bādhakasyābhāvāt teṣāṃ bhrāntatvaṃ tato na tadvirodhakatvaṃ iti tad api na sādhīyaḥ tathā sati bādhyakabādhakayor bhedāt dvaitasiddhiprasaṃgāt  na ca paropagamamātrāt tayor bādhyabādhakabhāvaḥ paramārthatas tadabhāvāpatteḥ tataḥ sakalabādhakābhāvāt abhrāntena pratyakṣena prasiddho 'yaṃ bhedaḥ katham advaitaṃ na virundhyāt tayoḥ parasparavirodhāt tata eva bhedam advaitaṃ virundhyād iti cet na advaitasyābhyupagamamātratvāt tatsādhakapramāṇābhāvasya prāg evoktatvāt bhedasya ca pramāṇasiddhatvāt tadgrāhipratyakṣasya bādhakābhāvāt abhrantatvena sādhitatvāt na hi kasyacid abhyupagamamātraṃ pramāṇasiddhaṃ kriyākārakabhedaṃ pratiruṇaddhi kṣaṇikābhyupagamavat tad evaṃ sakalabādhakavaidhuryād abhrāntapratyakṣaprasiddhakriyākārakabhedaḥ so 'yam advaitaikāntapakṣe virudhyata eveti siddhaṃ paramabrahmādvaitaśāsanaṃ pratyakṣaviruddham iti tad uktaṃ ṣrīsvāmisamantabhadrācāryaiḥ  advaitaikāntapakṣe 'pi dṛṣṭo bhedo viruddhyate  kārakāṇāṃ kriyāyāś ca naikaṃ svasmāt prajāyate  etenaiva iṣṭaviruddhaṃ cādvaitaśāsanam uktaṃ ca advaitasādhakānumānāgamābhyāṃ dvaitasya siddher uktatvāt advaitaśabdaḥ svābhidheyapratyanīkaparmārthāpekṣaḥ nañ pūrvākhaṇḍapadatvāt ahetvabhidhānavat ity anumānavirodhāc ca tad apy uktaṃ bhagavadbhiḥ svāmibhiḥ  advaitaṃ na vinā dvaitād ahetur iva hetunā  saṃjñinaḥ pratiṣedho na pratiṣedhyād ṛte kvacit iti  tathā brahmavādināṃ dharmānuṣṭhānaṃ na pratiṣṭhām iyarti teṣāṃ puṇyapāpasukhaduḥkhehaparalokavidytarabandhamokṣāsaṃbhavāt tattvopaplavavādivat tathaiva svāminaḥ prāhuḥ  karmadvaitaṃ phaladvaitaṃ lokadvaitaṃ ca no bhavet  vidyāvidyādvayaṃ na syād bandhamokṣadvayam tathā  etena yad uktaṃ vedāntavādibhiḥ ekam eva brahma nānātmyatayā dṛṣyate brahmavivartāḥ pṛthivyādayaḥ brahmaprāptir mokṣaḥ śravaṇādibhiḥ brahmasākṣātkāra ity ādi tat sarvaṃ bandhyāstanandhayasaurūpyavyāvarṇanavadupekṣam arhati kenāpi pramaṇena brahmasiddher abhāvāt anyathā pramāṇaprameyadvaitaprasaṃgāt bhrāntena pramāṇena tatsiddhau svapnopalabdhadhūmādinā paramārthapāvakādisiddhiprasaṃgāt candramarīcijālasannidhiviśeṣāt pariṇamajjalapudgalavikāratvāt paramārthenaiva pratibimbena candrapratipatteḥ bhrāntena pramāṇena pramāṇam antareṇa vā brahmādvaitasiddhau tathā dvaitanairātmyādisiddhir api durnivārā syāt tathā dvaitādvaitayor bādhakasādhakābhāvād vedāntināṃ dṛṣṭahānir adṛṣṭakalpanyaṃ kevalam upahāsāya jāyate  kiṃ ca yady ekam eva parabrahmāsti tarhi tad eva kuto na pratītipatham avatarati yadi vā prapañcaḥ kharaviṣāṇavad abhāvarūpaḥ kutas tarhi sa eva ahamahamikatayā pratītipatham āpanipadyate iti pṛṣṭhaḥ spaṣṭam ācaṣṭāṃ paraḥ avidyayā tathti cet tad asat avidyāyā eva paropavarṇitasvarūpāyā vyavasthāpayitum aśakteḥ vikalpanānatikramāt avidyāyā asattve mithyāpratītihetutvānupapatteḥ sata eva adṛṣṭadoṣasaṃskārayantramantratantrādeḥ svapnendrajālādimithyāpratītihetutvapratipatteḥ tasyāḥ sadrūpatve dvaitasiddhiḥ prasakter iti avidyāyāḥ sadasattvābhyām anirvācyatve katham avidyā saṃsāradaśāyām asti saṃsārasyāvidyāvilāsatvāt muktidaśāyāṃ tu nāsti mukter avidyānivṛttirūpatvāt iti śiṣyaṃ prati pratipādyeta tadā tasyāḥ sadasattvābhyāṃ vācyatvasaṃbhavāt tathā cāpratipādane vineyānāṃ kathaṃ mokṣāya pravṛttiḥ saṃsāramokṣasvarūpānavabodhāt anirvācyāvidyā ity avidyāsvarūpakathanam idam svavacanaviruddham  yāvaj jīvam ahaṃ maunī brahmacārī ca matpitā  mātā mama bhaved avandhyā smarābho 'nupamo bhavān  iti vacanavat anirvācyaśabdenāvidyābhidhāne cānarthakavacanatayā nigrahasthānatvāpatteḥ  nanu vastuny eva pramāṇapravṛttir nāvastuni tato 'smābhir vastuvṛttam apekṣyāvidyā vyavasthāpyate tad uktam  brahmāvidyāvad iṣṭaṃ cen nanu doṣo mahān ayam  niravidye ca vidyāyā ānarthakyaṃ prasajyate  nāvidyāsyeti avidyāyām evāsitvā prakalpyate  brahmadhārā tv avidyyaṃ na kathañcana yujyate  yato 'nubhavato 'vidyā brahmāmīty anubhūtivat  ato manotthavijñānadhvastā sāpy anyathātmatā  brahmaṇy avidite bādhān nāvidyty upapadyate  nitarāṃ cāpi vijñāte mṛṣādhīr nāsty abādhitā  avidyāvān avidyāṃ tām na nirūpayituṃ kṣamaḥ  vastuvṛttam ato 'pekṣya nāvidyeti nirūpyate  vastuno 'nyatra mānānāṃ vyāpṛttir na hi yujyate  avidyā ca na vastvīṣṭaṃ mānāghātāsahiṣṇutaḥ  avidyāyā avidyātve idam eva ca lakṣaṇam  mānāghātāsahiṣṇutvam asādhāraṇam iṣyate  na caivam apramāṇikāyām avidyāyāṃ kalpyamānāyāṃ kaścid dośaḥ tasyāḥ saṃsāriṇaḥ svānubhavāśrayatvāt dvaitavādina eva dṛṣṭādṛṣṭārthaprapañcasya pramāṇabādhitasya kalpanāyām anekavidhāyāṃ bahuvidhadoṣānusaṃgāt tad apy uktam  tvatpakṣe bahukalpyaṃ syāt sarvaṃ māṇavirodhi ca  kalpyāvidyaiva matpakṣe sā cānubhavasaṃśrayā  iti kaścit so 'pi na prekṣāvān sarvapramāṇātītasvabhāvāyāḥ svayam avidyāyāḥ svīkaraṇāt na hi prekṣāvān sakalapramāṇātikrāntarūpām avidyāṃ vidyāṃ vā svīkurute  na ca pramāṇānām avidyāviṣayatvam ayuktam vidyāvad avidyāyā api kathaṃcid vastutvāt tathā vidyātvaprasaṃgaḥ iti cet na kiṃcid aniṣṭam yathā yatrāvisaṃvādas tathā tatra pramāṇatā ity akalaṅkadevais apy uktatvāt bahiprameyāpekṣyā tu kasyacit saṃvedanasyāvidyātvaṃ bādhakapramāṇāvaseyaṃ katham apramānaviṣayaḥ tadbādhakaṃ punar arthānyathātvasādhakaṃ eva pramānam anubhūyata iti vastuvṛttam apekṣyaivāvidyā nirūpaṇīyā  na ca kathaṃcid vidyāvato 'py ātmanaḥ pratipattur avidyāvattvaṃ virudhyate yato 'yaṃ mahān doṣaḥ syāt nāpy avidyāśūnyatve kathaṃcid vidyānarthakyaṃ prasajyate tatphalasya sakalavidyālakṣaṇasya bhāvāt  na cāvidyāyām eva sthitvā asyeyam avidyā ity prakalpyate sarvasya vidyāvasthāyām eva avidytaravibhāganiniścayāt svapnādyavidyādaśāyāṃ tadabhāvāt tataś cātmādvāraivāvidyā ayuktamatī yasmād anubhavāt avidyāvān aham asti ity anubhavavān ātmā tataḥ eva kathaṃcit pramāṇotthavijñānābādhitād avidyāpi saivety ātmatāvirodhābhāvāt na cātmani kathaṃcid vidite 'py avidyeti nopapadyate bādhāvirodhāt kathaṃcid vijñāte 'pi vāvidyti nitarāṃ ghaṭate viditātmana eva tadbādhakatvaviniściteḥ kathaṃcid bādhitāyā buddher mṛṣātvasiddher  na ca kathaṃcid avidyāvān eva naras tām avidyāṃ nirūpayituṃ kṣamaḥ sakalaprekṣāvadvyavahāravilopāt yad api pramāṇāghātāsahiṣṇutvam asādhāraṇaṃ lakṣaṇam avidyāyāḥ tad api pramāṇasāmartyād eva niścetavyam iti na pramāṇātikrāntā kācid avidyā nāma yad abhyupagame brahmādvaitaṃ tu viruddhyate  iti puruṣādvaitaśāsanaparīkṣā tad etena śabdādvaitam api nirastam puruṣādvaitavat tasyāpi nigaditadoṣaviṣayatvasiddheḥ prakriyāmātrabhedāt tadvyavasthānupapatteḥ svapakṣetarasādhakabādhakapramāṇābhāvāviśeṣāt svataḥ siddhyayogāt gatyantarābhāvāc cety alam atiprasaṃginyā kathayā sarvathaivādvaitasya dṛṣteṣṭaviruddhatvenāsatyatvasya vyavasthitatvāt  brahmāvidyāpramāpāyāt sarvaṃ vedāntināṃ vacaḥ  bhavet pralāpamātratvān nāvadheyaṃ vipaścitām  brahmādvaitamataṃ satyaṃ na dṛṣṭeṣṭavirodhataḥ  na ca tena pratikṣepaḥ syādvādasyeti niścitam  iti śabdādvaitaśāsanaparīkṣā tathā vijñānādvaitaśāsanaṃ dṛṣṭeṣṭaviruddham  tathā hi  tāvad idaṃ khalu vijñānādvaitinām iṣṭam  antarāṅgasya svasaṃviditajñānasyaiva vastutā na tu bahiraṅgasyārthasya jaḍasya pratibhāsāyogāt vedyavedakalakṣaṇasya paraparikalpitasya vyabhicāritvāt  tatra tāvat sautrāntikaparikalpitatajjanmatādrūpyatadadhyavasāyāḥ na pratyekaṃ vedyavedakalakṣaṇam cakṣuṣā samānārthasamanantaravedanena śuktikāyāṃ rajatādhyavasāyena ca vyabhicārāt kāmalādyupahatacakṣuṣaḥ śukle śaṅkhe pītākārajñānasamanantarajñānena ca vyabhicārāt  yaugāṅgīkṛtaṃ kāryanimittakāraṇatvam api na tallakṣaṇam cakṣuṣānekāntāt  tathā anyaparikalpitakāryakāraṇabhāvākhyaprabhavayogyatādikam api na tallakṣaṇam tenaiva vyabhicārāt  tataḥ kasyacid api grāhyagrahakalakṣaṇasyāyogāt sarvaṃ grāhyagrāhakākārajñānaṃ bhrāntam eva  tathā prayogaḥ  yad grāhyagrāhakākāraṃ tat sarvaṃ bhrāntam yathā svapnendrajālādijñānam  tathā ca pratyakṣādikam iti   na hi bhrāntapratyakṣādikaṃ bahirarthasya vyavasthāpakam svapnapratyakṣāder api arthavyavasthāpakatvaprasaṃgāt  evaṃ yuktyā anupapadyamānā bahirarthā dṛṣṭā api na śraddheyāḥ yuktyā yan na ghaṭām upaiti tad ahaṃ dṛṣṭvāpi na śraddadhe  iti vacanāt   bahirarthānām evam asaṃbhavāt saṃvittir eva khaṇḍaśaḥ pratibhāsamānā sakalavedyavedakavyavahārāya kalpyate  tad uktam  nāvanir na salilaṃ na pāvako na marun na gaganaṃ na cāparam  viśvanāṭakavilāsasākṣiṇī saṃvid eva parito vijṛmbhate iti  anyac ca  ekasaṃvidi vibhāti bhedadhīr nnīlapītasukhaduḥkharūpiṇī  nimnanābhir iyam unnatastanī strīti citra phalake same yathā iti  tad evaṃ bahirarthākhyadvitīyarahitatvād advaitam anubhavasiddhavijñānamātram eva vyavatiṣṭhatae iti  tad etat vijñānādvaitaṃ pratyakṣaviruddham vijñānarūpāntararthavad bahirarthasyāpi nīlādeḥ paramārthasya pratyakṣenopalakṣaṇāt  bhrāntaṃ tad pratyakṣam iti cet na bādhakābhāvāt  ukta eva vedyavedakalakṣaṇābhāvo bādhaka  iti cet  tāvad evaṃ vadatā yogācāreṇa vijñānānāṃ kṣaṇikatvam ananyavedyatvaṃ nānāsaṃtānatvam anumānenaiva vyavasthāpanīyam svasaṃvedanāt tadasiddheḥ saṃvidāṃ kṣaṇikatvenānanyavedyatvena nānāsaṃtānatvena ca nityatvena sarvavedyatvenaikatvena paramabrahmaṇa iva svasaṃvedanābhāvāt anyathā tato brahmasiddher api durnivārāt  tataḥ kṣaṇikatvādivyavasthāpanam anumānenaivāstu  tathā ca kṣaṇikatvādau kathaṃcid vedyalakṣaṇaṃ yadi vyavatiṣṭhet tadā prakṛtasaṃvidāṃ kṣaṇikatvādisādhanaṃ laiṅgikajñānena kṛtaṃ syān nānyathā  na cānuktadoṣaṃ vedyalakṣaṇam asti vijñānavādinā tajjanmāder anaikāntikatvadoṣavacanāt  saṃvidkṣaṇikatvādāv anumānavedanasya tatsaṃbhave nānyatra bahirarthe tadasaṃbhavo 'bhidheyaḥ sarvathā viśeṣābhāvāt  atrāyaṃ prayogaḥ  vimatyadhikaraṇabhāvāpannaṃ jñānaṃ sākṣāt paramparayā vā svarūpavyatiriktārthālambanaṃ grāhyagrāhakākāratvāt saṃtānāntarādyanumānavat  viplavajñānagrāhyagrāhakākāritvena vyabhicāra iti cet na saṃtānāntarādisādhanasyāpi vyabhicāraprasaṃgāt  na hi vyāpāravyāhārabhedanirbhāso vipluto nāsti yenāvyabhicārihetuḥ syāt  yadi jāgraddaśābhāvisatyābhimatavyāpārādihetur avyabhicārī syāt tarhi tathāvidhagrāhyagrāhakākāratvahetur avyabhicārī bhavet tathaiva vivakṣitatvāt  atha  satyābhimatajñānena vāsanābhedo gamyata iti cet tad anyatrāpi samānam  yathaiva hi jāgraddaśāyāṃ bahirarthavāsanāyā dṛḍhatamatvāt tadākārajñānasya satyatvābhimānaḥ svapnādidaśāyāṃ tu tadvāsanāyā dṛḍhatvābhāvāt tadvedanasyāsatyatvābhimāno tathānupaplavadaśāyāṃ saṃtānāntarajñānasya vāsanāyā dṛḍhatamatvāt satyatābhimāno anyatra tadadārḍhyād asatyatā vyavahāraḥ iti vāsanābhedo gamyatām na tu saṃtānāntaram  tadanabhyupagame svasaṃtānakṣaṇakṣayādisiddhiḥ katham abhyupagamyate  tataḥ sudūram api gatvā kiṃcid vedanaṃ sveṣṭatattvāvalambanam eṣitavyam  tasmād ayaṃ mithyādṛṣṭiḥ  parapratyāyanāya śāstraṃ vidadhānaḥ paramārthatas saṃvidatāṃ vācanaṃ tattvajñānaṃ ca pratiruṇaddhi  iti  na kiṃcid etat  tad evaṃ vedyavedakākāratvasādhanaṃ bahirarthavedanasya svarūpavyatiriktālambanatvaṃ sādhayatīti bādhakabādhanāt na bādhako vedyavedakalakṣaṇābhāvaḥ  nanv  asty eva bahirarthapratyakṣasya bādhakam nīlatajjñānayor abhedaḥ sahopalambhaniyamāt dvicandravat  ity anumānasya tadbādhakatvād  iti cet na hetor viruddhatvāt yaugapadyārthe sahaśabde tanniyamasyābhedaviruddhe nānātve bhāvāt  abhede'pi candradvitaye bhāva  iti cet na tatrāpi yathā pratibhāsaṃ bhedabhāvāt  tathā tattvam abhedo 'pi  iti cet na yathātattvaṃ sahopalambasyāpi abhāvāt  evaṃ dṛṣṭānto 'pi sādhyasādhanavikalaḥ syāt  tanmātrasya hetutve tasya bhedamātra eva bhāvād viruddha eva hetuḥ syāt  tathā asiddhaś cāyaṃ hetuḥ yato nartakyādyekārthasaṃgatadṛṣṭayaḥ paracittavido vā nāvaśyaṃ tadbuddhiṃ tadarthaṃ vā saṃvidantīti hetor asiddhiḥ niyamasyāsiddheḥ  nartakīrūpasyāpi bahutvān na tanniyamāsiddhir iti cet na tadrūpasyaikatvāt tatra sarveṣāṃ sabhāsamavāyināṃ ekavākyatāpratipatteḥ  vyāmohād eva kutaścit tatra teṣām ekavākyatvaṃ vastuto nānaiva tadrūpam iti cet kośapānād etat pratyetavyaṃ na pramāṇataḥ kutaścid api tadabhāvāt  atha sarve pratyayāḥ nirālambanatāḥ pratyayatvāt svapnapratyayavat  ity anumānaṃ prakṛtabādhakam iti cet na prakṛtasādhyasādhanapratyayayoḥ svārthālambanatvābhāvena hetor vijñānamātrasiddhiḥ hetusādhyayor abhāvāt athārthavattve tābhyām eva hetor vyabhicārāt  tad uktam bhagavadbhiḥ svāmibhiḥ  anarthikā sādhanasādhyadhīś ced vijñānamātrasya na hetusiddhiḥ  athārthavattvaṃ vyabhicāradoṣo na yogigamyaṃ paravādisiddham iti  tad evaṃ sakalabādhakavaidhuryād abhrāntena pratyakṣena bahirarthasiddher dṛṣṭaviruddhaṃ vijñānādvaitaśāsanam  tatheṣṭaviruddhaṃ ca anumānād bahirarthasiddheḥ  tac cedam anumānam  santi bahirarthāḥ sādhanadūṣaṇaprayogāt iti  katham punar ato bhāvadharmino bahirarthasya sādhanam katham ca na syāt asya sadbhāvadharmatve tadvadasiddhatvāpatteḥ tadabhāvadharmatve cātas tad abhāvasyaiva siddher viruddhatvopanipātāt tadubhayadharmatve ca vyabhicāraprasaṃgāt iti cet  na pratyekobhayadharmavikalpavikalasyaivāsyābhyanujñānāt  katham evaṃ tasya bahirarthabhāvaṃ praty eva liṅgatvaṃ na tadabhāvam praty apīti   cet na tatraiva tasyāvinābhāvaniyamāt dharmidharmasyāpi kṛtakatvāder anityatvādau tata eva gamakatvopapatteḥ na dharmidharmatvamātreṇa ekaśākhāprabhavatvādāvapi tadupanipātenātiprasaṃgāpatteḥ  tatra sādhanaṃ nīlādeḥ saṃvedanatvasamarthanam dūṣaṇaṃ bahirarthatvaniṣedhanamtayoḥ prayogaḥ prakāśanam  nīlādiḥ saṃvedanād avyatiriktaḥ tadvedyatvāt tatsvarūpavat  ity ādiḥ na jaḍo nīlādiḥ pratibhāsamānatvāt sukhādivat  ity ādiś ca  kathaṃ punar asya bahirarthābhave 'nupatapattir iti cet  asya bahirarthaviśeṣatvād eva  na hi tadabhāve tadviṣeṣasya saṃbhavaḥ vṛkṣābhāve śiṃśapābhāvasyaiva pratipatteḥ  nāsau tadviśeṣa āropitarūpatvād iti cet  na tataḥ sarvaśaktivikalād aniṣṭavad iṣṭasyāpy asiddheḥ  anāropito 'py ayaṃ bodha eva na bahirartha iti cet  na pratipādyasya tadbhāvāt  pratipādakasyeti   cet  kathaṃ tataḥ pratipādasya prakṛtārthasya pratipattiḥ anyabodhād anyasya tadanupapatteḥ  anyathā pratyātmaṃ buddhibhedakalpanāvaiphalyopanipātāt  tasmād arthaviśeṣa evāyam ity upapannam evāto bahirarthavyavasthāpanam  tataḥ sādhūktam iṣṭaviruddhaṃ vijñānādvaitam iti  iti vijñānādvaitaśāsanaparīkṣā etena citrādvaitam api pratyuktam tanmate 'pi bahirarthāpahnavāt pratyakṣānumānābhyāṃ bahirarthasya ca vyavasthāpitatvād ity alaṃ prasaṃgena sarvathā antaraṅgārthaikāntaśāsanasya dṛṣṭeṣṭaviruddhatvāt asatyatvasiddheḥ  pramāṇābhāvataḥ sarvaṃ vijñānādvaitināṃ vacaḥ  bhavet pralāpamātratvān nāvadheyaṃ vipaścitām  jñānādvaitaṃ na satyaṃ syād dṛṣṭeṣṭābhyāṃ virodhataḥ  na ca tena pratikṣepaḥ syādvādasyeti niścitam  athānekārthavādiśāsanānāṃ madhye tāvac cārvākamataṃ dṛṣṭeṣṭaviruddham idaṃ hi teṣām abhimatam  iha tāvan na kaścit sarvajñaḥ sugatādiṣu saṃbhavati  sugato yadi sarvajñaḥ kapilo neti kā pramā  tāv ubhau yadi sarvajñau matabhedaḥ kathaṃ tayoḥ   iti vacanāt  nāpy āgamas tarko vā pramāṇabhūto 'sti parasparavirodhādidoṣāt tataḥ kathaṃ dharmo vyavatiṣṭheta tad uktam  tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ nāsau munir yasya vacaḥ pramāṇam  dharmasya tattvaṃ nihitaṃ guhāyāṃ mahājano yena gataḥ sa panthāḥ iti  tataḥ āptas tu kaścid devatārūpo gurur bṛhaspatir eva pratyakṣaprasiddhapṛthivyāditattvopadeśāt tathā hi pṛthivyaptejovāyava iti catvāry eva tattvāni kāyākārapariṇatebhyas tebhyaḥ piṣṭodakaguḍaghātakīsaṃyogān madaśaktivat snāyulābūdaṇḍāṅguṣṭhāṅguliprayatnāc chravaṇaramaṇīyakvaṇitavac ca tadātmakaṃ caitanyaṃ jāyate tac ca garbhādimaraṇaparyantaṃ jīva ātmā ity ādi vyapadeśabhāk pravartante garbhāt pūrvakāle maraṇād uttarakāle ca tadabhāvaḥ  tataḥ parlokino 'bhāvaḥ paralokino 'bhāvāt paralokasyāpy abhāvaḥ paralokābhāve tallokasukhānubhavanārtham aihikasukhavimukhā ḍimbhikā iva dambhapralambhanādhīnāḥ śarīrārthavyayavidhānena bahudhā mudhāvat kleśam aśnuvate tathaivoktam  yāvaj jīvet sukhaṃ jīven nāsti mṛtyor agocaraḥ  bhasmībhūtasya dehasya punarāgamanaṃ kutaḥ  agnihotraṃ trayo vedāḥ tridaṇḍaṃ bhasmaguṇṭhanam  buddhipauruṣahīnānāṃ jīvikti bṛhaspatiḥ  strīmudrām makaradhvajasya mahatīṃ nirvāṇasaṃpatkarīṃ ye mohād avadhīrayanti kudhiyo mithyāsukhānveṣiṇaḥ te tenaiva nihatya nirdayataraṃ bhasmīkṛtā luṇṭhitāḥ kecit pañcaśikhīkṛtā hi jaṭinaḥ kāpālikāś cāpare anyac ca payodharabharālasāḥ smaravighūrṇitārdrekṣaṇāḥ kvacin malayapañcamoccaritagītajhaṅkāriṇīḥ vihāya ramaṇīr amūraparamokṣasaukhyārthinām aho jaḍimaḍiṇḍimo viphalabhaṇḍapākhaṇḍinām iti  tad etac cārvākamataṃ tāvad dṛṣṭaviruddham pratyakṣeṇa pṛthivyādīnāṃ parasparam upādānopādeyabhāvadarśanāt teṣāṃ sarvathā tattvāntaratvasya pakṣasya pratyakṣavirodhasiddheḥ teṣāṃ parasparam upādānopādeyabhāve 'pi tattvāntaratve bījāder aṅkurāder api tattvāntaraprasaṃgāt  na ca teṣāṃ parasparam upādānopādeyabhāvadarśanam asiddham pṛthivyātmakacandrakāntasūryakāntakāṣṭhaviśeṣebhyo jalānalayor utpatteḥ pradīpajalaviśeṣābhyāṃ pṛthvirūpāñjanamuktāphalayoḥ pṛthvīviśeṣatālavṛntāder vāyoḥ sākṣād vīkṣaṇāt anyathā dṛṣṭāpalāpaprasaṃgāt  tathā jīvo nāstīty abhimatam api dṛṣṭaviruddham sukhaduḥkhaharṣaviṣādādyanekapariṇāmātmakasya ātmatattvasya svasaṃvedanapratyakṣeṇa nirbādham anubhāvāt hetubhir vinaiva astitvasya siddheḥ  tasya hi hetur vācyo yasmin momuhyate matir nṛṇām  na hi darpaṇa ādeyaḥ karakaṅkaṇadarśanāya buddhaiḥ  iti vacanāt  na ca jīvasya jñānātmano svasaṃvedanam asiddham jñānasya asvasaṃviditatve cābhāvāpatter grāhakābhāvāt jñānāntareṇa grahaṇe tasyāpi tadanantareṇa grahaṇakalpanāyām anavasthopanipātāt tadakalpanāyāṃ tathā vaktum aśakeḥ na cānumānena tadgrahaṇam tadanupagamāt pramāṇasaṃkhyāvyādhātāc ca tataḥ svasaṃvedanam eṣitavyam tatra ca svasaṃvedanena jīvasya bhoktṛtvāsādhāraṇadharmabhṛtaḥ sākṣātkaraṇād dṛṣṭaviruddham idaṃ bārhaspatyam matam  nāsiddhaṃ bhoktṛtvasyāsādhāraṇatvaṃ acetanasya śarīrādes tadanupapatteḥ na hy acetanasya śarīrasya bhoktṛtvam upapadyate śarīrasya bhogādhiṣṭhānatvena prasiddhaḥ anyathā mṛtakasyāpi bhoktṛtvaprasaṃgāt nāpi karaṇagrāmasya tasya bhogopabhogakaraṇatvāt na ca śabdādiviṣayasya bhogyatvena tasya pratīteḥ tato bhoktṛtvam ātmany aveti tadapalāpino lokāyatikasya bhoktṛtvaṃ kvāpi na vyavasthām āstighnuvīta  nanu pṛthivyādisamudayaśarīrakāryānvayini garbhādimaraṇaparyante caitanye sarvacetanāviśeṣavyāpini bhoktṛtvaṃ saṃbhavati śarīrādivilakṣaṇatvāt tasyeti cet tad evātmadravyam astu janmanaḥ pūrvaṃ maraṇād ūrdhvam api tasya sadbhāvopapatteḥ vivādāpannaṃ caitanyam anādy anantaṃ pṛthivyādisamudayaśarīrendriyaviṣayebhyo 'tyantavailakṣaṇasyānyathānupapatteḥ na hi tatkāryaṃ tato 'tyantavilakṣaṇam asti rūpādisamanvayāt caitanyasyāpi sattvādisamanvayān nātyantavilakṣaṇatvam iti cet na tattvabhede 'pi tasya bhāvāt pṛthivyādīnām abhedāpatteḥ pṛthivyāditattvabhedānām ekavikārisamanvayābhāvād bheda eva keṣaṃcit prāgabhāvādibhedavat kim idānīṃ caitanyabhūtayor ekavikārisamanvayo 'sti yena tattvāntaratvena bhedo na syāt tasmād ekavikārisamanvayāsattvaṃ vailakṣanyam tad eva ca tattvāntaratvam ity anādyanantarāṃ caitanasya sādhayatīty anādyanantatvena prasiddhaḥ so 'yam ātmā harṣaviṣādādyanekākāravivartaḥ pratyātmavedanīyaḥ pratiśarīraṃ bhedābhedātmako 'pratyākhyānārhaḥ pratikṣipantam ātmanaṃ pratibodhayatīty kṛtaṃ prayāsena tataś cārvākamataṃ dṛṣṭaviruddham iti siddham  etena tadiṣṭaviruddhaṃ ca siddhaṃ anādyanantasyātmanaḥ sādhitatvāt pratiṣedhagauṇakalpanādibhis tasya sādhayiṣyamāṇatvāc ca tad uktam  pratiṣedhagauṇakalpanaśuddhapadānekasaṃmatijinoktaiḥ  nirbādhalakṣaṇārthair liṅgair api bhāvyate bhāvaḥ iti  tad yathā nāsti jīvaḥ iti pratiṣedhavacanam eva jīvasya mukhyavṛttyā astitvaṃ sūcayati nirūpākhyeṣu vidhipratiṣedhānupapatteḥ yathā nāstīha ghaṭaḥ iti pratiṣedho deśāntare ghaṭāstitvaṃ prakāśayati tathā svarūpādicatuṣṭayena sata eva jīvasya pararūpādicatuṣṭayena nāstitvaṃ ghaṭate nānyathā  nanu kharaviṣāṇādīnām atyantābhāvarūpāṇām api niṣedhaviṣayasyopapattir iti cet na gavādimastake sata eva viṣāṇasya kharādimastake pratiṣedhadarśanāt tataḥ sataḥ pratītau pratiṣedhasiddhir iti sunirūpitam  tathā citrapuruṣādau idaṃ sajīvacitram iti gauṇakalpanaṃ mukhyavṛttyā jīvāstitvaṃ kathayati yathā siṃho māṇavakaḥ iti māṇavake siṃhatvaṃ viśiṣṭajātyādipariṇatasiṃhāstitvam iti tasmād gauṇakalpanād mukhyasiddir iti niravadyam  tathā jīvaḥ iti śuddhapadaṃ mukhyavṛttyā svārthavat śuddhapadatvāt pramāṇapadavat tataḥ śuddhapadatvāt asti jīvaḥ iti ca siddham  tathaivānekaviśiṣtajanasaṃmatatvāt āptapraṇītatvāc ca asti jīvaḥ iti suvyavasthitam  kiṃ ca bhūtacaitanyayor bahirantarmukhāvabhāsayoḥ bālyādirāgādiviruddhadharmādhyāsitayor dravyāntarabhāvena bhinnapramāṇa grāhyatvāt bheda eva tayor deśabhedenādarśanād abhede śarīrākārapariṇatāvanivanapavanasakhapavanānām apy ekatvaprasaṃgāt upādānakāraṇasadṛśaṃ hi kāryaṃ bhavati iti vacanād dhāraṇereṇadravoṣṇatārūpeṇa bhūtasādṛśyābhāvāt amūrtacaitanyasya mūrtakāryatvāyogāc ca śarīrabhinnam eva caitanyam  tasya cābhilāṣo hi pratyabhijñāne sati prādurbhavati pratyabhijñānaṃ ca smaraṇe sati smaraṇaṃ ca pūrvānubhava eva bhavatīti pūrvānubhavaḥ siddhaḥ anyathā tadaharjātabālakasya stanādāv abhilāṣā 'bhāvaprasaṃgāt mṛtānāṃ keṣāṃcid rakṣoyakṣādikuleṣu svayamutpannatvena kathayatāṃ darśanāt keṣāṃcid bhavasmṛter upalambhāc ca paraloko 'py asti tad uktam  tadaharjjastanehāto rakṣodṛṣṭer bhavasmṛteḥ  bhūtānanvayanāt siddhaḥ prakṛtijñaḥ sanātanaḥ iti  jananādikāraṇāviśeṣe 'pi sukhaduḥkhādivaicitryadarśanāt puṇyapāpādikam apy asty eva evaṃ pramāṇaprasiddhe paraloke paralokapuṇyapāpapradveṣi bṛhaspatimataṃ na satāṃ mano manāg api prīṇayati kiṃtu upālabham evārhati sa coktaḥ svāmibhiḥ  madyāṅgavad bhūtasamāgame jñaḥ śaktyantaravyaktir adaivasṛṣṭiḥ  ity ātmaśiśnodarapuṣṭituṣṭair nirhrībhayair hā mṛdavaḥ pralabdhāḥ  dṛṣṭe 'viśiṣṭe jananādihetau viśiṣṭatā kā pratisattvam eṣāṃ  svabhāvataḥ kim na parasya siddhir atāvakānām api hā prapātaḥ  svacchandavṛtter jagataḥ svabhāvād uccair anācārapadeṣv adoṣam  nirghuṣya dīkṣāsamamuktimānās tvaddṛṣṭibāhyāḥ bata vibhramanti  iti tato nāyaṃ bṛhaspatir āptatāṃ ātmasātkaroti  yad uktam sarvajño nāsti ity ādi tad api pralāpamātram eva pratyakṣataḥ sarvajñasya muneḥ anumānasyāgamasya ca nāstitvavyavasthāpanāsaṃbhavāt tasya bhāvaviṣayatābhyupagamāt yadi kiṃcit pratyakṣaṃ tatrāpravartamānatvād eva tadabhāvaṃ vyavasthāpayet tadā puruṣāntarādipratyakṣāntarāṇām apy abhāvaṃ tad eva gamayet tadviṣayāṇāṃ ca kṣmādīnām ity atiprasaṃgaḥ svayam iṣṭasya bṛhaspatyādipratyakṣasyāpi saviṣayasyābhāvasiddheḥ  atha pratyakṣāntaraṃ svayam ātmānaṃ vyavasthāpayati pṛthivyādisvaviṣayaṃ ca tatra pravartanād ato na tadabhāvaprasaṃga ity matam tarhi sarvajño 'pi svasaṃvedanād ātmānaṃ svargāpūrvādiviṣayaṃ ca vyavasthāpayati iti kathaṃ tadabhāvasiddheḥ pramāṇāntarasya ca tadvacanasya hetuvādarūpasyāhetuvādarūpasya ca sa eva vyavasthāpakaḥ syād iti kutas tadabhāvasiddhiḥ sarvajñaḥ svaparavyavasthāpako 'stīty atra kiṃ pramāṇam iti cet svapratyakṣaikapramāṇavādinaḥ pratyakṣāntaraṃ svaparaviṣayam astīty atra kiṃ pramāṇam tathā prasiddhir anyatrāpi iti na pratyakṣaṃ tadabhāvāvedakam atiprasaṃgasya duḥpariharatvāt  kiṃ ca sarvajñatvābhāvaḥ pratyakṣeṇa kvacit kadācit kasyacid vyavasthāpyate sarvatra sarvadā sarvasya vā tatrādyapakṣe parasyeṣṭāpādanam dvitīyapakṣe sarvatra sarvadā sarvasya sarvajñatvābhāvaṃ pratyakṣataḥ saṃvidan svayaṃ sarvajñaḥ syāt tathā sati vyāhatam etat sarvajñābhāvavacanaṃ cārvākasya  nāpy anumānaṃ tadabhāvasādhakam tadanabyupagamāt svayam anumānaṃ nirākurvann anumānād eva sarvajñābhāvaṃ sādhayati iti katham anunmattaḥ  tad evaṃ bādhakābhāvād asti sarvajñaḥ sa ca syādvādī bhagavan arhann evānyayogavyavacchedena niścīyate tasyaiva yuktiśāstrāviruddhavākyatvāt anyeṣāṃ nyāyāgamaviruddhabhāṣitvāt tatas tadukto dharmo mokṣaś ca vyavatiṣṭhate tannirākaraṇe cārvākānāṃ pramāṇābhāvasya pratipāditaprāyatvāt pralāpamātrasya ca prekṣāvatām anādaraṇīyatvād iti sthitaṃ dṛṣṭeṣṭaviruddhatvāt cārvākamatam asatyam iti  svaparāviditādhyakṣacārvākāṇāṃ vaco 'khilam  bhavet pralāpamātratvān nāvadheyaṃ vipaścitām  na cārvākamataṃ satyaṃ dṛṣṭādṛṣṭeṣṭabādhataḥ  na ca tena pratikṣepaḥ syādvādasyeti niścitam  tathā tathāgataśāsanam api dṛṣṭeṣṭaviruddham evaṃ hi sarvabhāvānāṃ kṣaṇabhaṅgasamgamam evāṅgaśṛgāram aṅgīkurvāṇās tathāgatāḥ saṃgirante  rūpādipañcaskandhā eva tattvāni rūparasagandhasparśaparamānavaḥ sajātīyavijātīyavyāvṛttāḥ parasparāsaṃbaddhā rūpaskandhāḥ sukhaduḥkhādayo vedanāskandhāḥ savikalpakanirvikalpakajñānāni viñjānaskandhāḥ jātikriyāguṇadravyasaṃjñā pañcaiva kalpanāḥ aśvo yāti sito ghaṇṭikas tadākhyeti yathākramam iti ity etat kalpanāsahitaṃ savikalpakam tadrahitaṃ nirvikalpakam tathā vṛkṣādināmāni saṃjñāskandhāḥ jñānapuṇyapāpavāsanāḥ saṃskāraskandhāḥ rūpavedanāvijñānasaṃjñāsaṃskārā iti pañca skandhāḥ  teṣu ca pūrvapūrvacittaviśeṣaprabhavā uttarottaracittakṣaṇā upādānopādeyarūpeṇa sajātyuttarakṣaṇaṃ janayantaḥ parasparāsaṃpṛktā niranvayapratikṣaṇaviśarāravo niraṃśāś ca bhrāntivaśāt grāhyagrāhakasaṃvedanākāratrayākrāntā vijātīyāvyavadhānalaghūtpattisadṛśāparāparotpattivipralabdhabuddheḥ saṃtānarūpeṇa vartamānā ātmābhidhānaṃ janayanti tatraikatvapratyabhijñānam api lūnapunarjātanakhakeśādau pūrvāparaikatvābhāve 'pi darśanān nityatvasamarthanāya nālam iti trikālānuyāyyekatvarahitā eva vartante kiṃ tu jñānavairāgyabhāvanātiśayavasād avidyātṛṣṇāvigame niḥśaktikānām uttarottaravijñānakṣaṇam ajanayatāṃ niranvayavināśena saṃtānocchittir mokṣaḥ pradīpanirvāṇakalpam ātmanirvāṇam iti vacanāt tad uktam  kṣaṇād ūrddhvaṃ na tiṣṭhanti śarīrendriyabuddhayaḥ  dīpārcir iva vartante skandhāḥ kṣaṇavilambitāḥ iti  tasya ca mokṣasyopāyaḥ kāṣāyacīvaraparidhānaśirastuṇḍamuṇḍanabrahmacaryadhāraṇādayaḥ tathaiva duḥkhasamudayanirodhamārgā iti catvāraḥ padārthāś caturāryasatyābhidānā mumukṣubhir jñātavyāḥ  tatra sahajaśārīramānasāgantukāni duḥkhāni tatra sahajaṃ kṣuttṛṣṇāmanobhūbhayādikam śārīraṃ vātapittapīnasānāṃ vaiṣamyasaṃbhūtam mānasaṃ dhikkārāvajñcchavighātādijanitam āgantukaṃ śītavātātapāśanipātādijanitam etad duḥkhaviśiṣṭāś cittakṣaṇāḥ saṃsāriṇāṃ duḥkham ity ucyate tadduḥkhajananabandhahetubhūte avidyātṛṣṇe samudayaśabdenocyete tatra vastuyathātmyāpratipattir avidyā iṣṭāniṣṭendriyaviṣayaprāptiparihāravāñchā tṛṣṇā nirodho nāma avidyātṛṣṇāvināśena nirāsravacittasaṃtānotpattilakṣaṇaḥ saṃtānocchittilakṣaṇo vā mokṣaḥ tathā mokṣahetubhūtaḥ mārgaḥ  sa ca samyaktvasaṃjñāsaṃjñīvākkāyakarmāntarvyāyāmājīvasthitisamādhilakṣaṇāṣṭāṅgaḥ tatra samyaktvaṃ padārthānāṃ yāthātmyadarśanaṃ saṃjñā vācakaḥ śabdaḥ saṃjñī vācayo 'rthaḥ vākkāyakarmaṇī vākkāyavyāpārau antarvyāyāmo vāyudhāraṇā ājīvasthitir āyuravasānaparyantaṃ prāṇadhāraṇā samādhir nāma sarvaṃ duḥkham sarvaṃ kṣaṇikam sarvaṃ nirātmakaṃ śūnyam iti satyabhāvanā tasyāḥ prakarṣād avidyātṛṣṇāvigame nirāsravacittakṣaṇāḥ sakalapadārthāvabhāsakāḥ samutpadyante tad yogipratyakṣam sa ca yogī yāvad āyus tāvat kālam upāsakānāṃ dharmam upadeśya āyuravasāne pradīpanirvāṇakalpam ātmanirvāṇaṃ prāpnoti uttaracittasyotpatter abhāvād iti  dīpo yathā nirvṛttim abhyupeto naivāvaniṃ gacchati nāntarikṣam  diśaṃ na kāṃcid vidiśaṃ na kāṃcit snehakṣayāt kevalam eti śāntim  jīvas tathā nirvṛttim abhyupeto naivāvaniṃ gacchati nāntarikṣam  diśaṃ na kāṃcid vidiśaṃ na kāṃcit mohakṣayāt kevalam eti śāntim iti  tad etat saugatamataṃ tāvat dṛṣṭaviruddham saugatābhimatasya niranvayavināśiparamāṇumātralakṣaṇasvalakṣaṇasya sthūlasthirasādhāraṇākārāvabhāsinā pratyakṣena viruddhatvāt na hi pratyakṣe sūkṣmakṣaṇikāsādhāraṇarūpāḥ paramāṇavaḥ pratibhāsante sthūlasthirasādhāraṇākārātmanām eva ghaṭādīnāṃ pratibhāsanāt  nanu paramāṇuṣv avātyāsannāsaṃsṛṣṭeṣu dṛṣṭau pratibhāsamāneṣu kutaścid vibhramanimittād ātmani paratra cāsantam eva sthūlādyākāraṃ darśayantī saṃvṛttiḥ tān saṃvṛṇoti keśādibhrāntavad iti cet naivam bahir antaś ca pratyakṣasya bhrāntatvāpatteḥ tasya abhrāntatvakalpanāpoḍhatvābhāvaprasaṃgāt pratyakṣaṃ kalpanāpoḍham abhrāntam iti lakṣaṇasyāsaṃbhavadoṣānuṣaṃgāt  nanu naiṣa doṣaḥ paramāṇupratyakṣasya tallakṣaṇasaṃbhavād iti cet na paramāṇūnāṃ jātucid adhyakṣabuddhāv apratibhāsanāt na hi kaścil laukikaḥ parīkṣako vā deśakālaviprakṛṣṭārthavat paramāṇūn sākṣāt pratyeti anyathā pratītyapalāpaprasaṅgāt ta ime paramāṇavaḥ pratyakṣabuddhāv ātmānaṃ na samarpayanti pratyakṣatāṃ ca svīkartum icchantīty amūlyadānakrayiṇaḥ  na ca paramāṇavaḥ pratyakṣā bhavitum arhanti tatsākṣātkaraṇe pramāṇābhāvāt nirvikalpakaṃ pratyakṣam astīti cet na tasyāvyavasāyātmakasyāprāmāṇyāt avisaṃvādavaikalyāt tathā hi yad avisaṃvādavikalaṃ na tat pramāṇaṃ yathā ajñasya viṣadarśanam tad vikalaṃ ca saugataparikalpitaṃ darśanam avisaṃvādo hītthaṃ geyam itthaṃ citram ity abhisandhikaraṇam eva abhiprāyanivedanād avisaṃvādanam iti vacanāt na ca tannivedanam avyavasāyasya ajñaviṣadarśanasyāpi tatprasaṃgāt  avyavasāyasyāpi darśanasya vyavasāyajananāt tannivedanam iti cet na vyavasāyasyaivāsaṃbhavāt kutaścid api tatsvarūpasyāvyavasthiteḥ vikalpasvarūpasya svasaṃvedanena vyavasthāpane 'pi tasya vikalpanāntarāpekṣatvaprasaṃgāt nīlādisvalakṣaṇadarśanavat  yadi svasaṃvedanaṃ niścayasvarūpaṃ niścayanirapekṣatayā pariniṣṭhāpayet tadā vastudarśanam api svalakṣaṇam viśeṣābhāvāt tathā ca kiṃ niścayāpekṣayā vastudarśanasya niścayāpekṣāyāṃ vā niścayasvarūpasaṃvedanasyāpi niścayāntarāpekṣaṇād anavasthā syād vikalpasya vikalpāntareṇa vyavasthāpane 'pi tasyāpi tadantareṇa vyavasthti tadavasthaivānavasthā tato vyavasāya eva na saṃbhavati yatas tajjananāt pratyakṣaṃ prāmāṇyam upaḍhauketa  yathā kathaṃcid vyavasāyasya saṃbhave vā na tajjananaṃ saṃbhavati avyavasāyād vyavasāyasya gardabhād aśvasyevānutpatteḥ abhilāpaśūnyād apy adhyakṣād vyavasāyakalpanāyāṃ svalakṣaṇaṃ kiṃ nādhyavasāyaṃ janayet svayam abhilāpaśūnyam api pratyakṣam adhyavasāyasya hetur na punaḥ rūpādir iti kathaṃ sunirūpitābhidhānam  yadi punar avikalpakād api pratyakṣād vikalpātmano 'dhyavasāyasyotpattiḥ pradīpādeḥ kajjalādivat vijātīyād api kāraṇāt kāryasyotpattidarśanād iti matam tadā tādṛśo 'rthād vikalpātmanaḥ pratyakṣasyotpattir astu tata eva  jātidravyaguṇakriyāparibhāṣākalpanārahitād arthāt kathaṃ jātyādikalpanātmakaṃ pratyakṣaṃ syād iti cet pratyakṣāt tadrahitād vikalpaḥ kathaṃ jātyādikalpanātmakaḥ syād iti samānaḥ paryanuyogaḥ vikalpasya jātyādiviṣayatvād adoṣaḥ iti cet na pratyakṣavat tasya jātyādiviṣayatvavirodhāt tata eva tasya vastuno 'py utpattiprasakteś ceti vyavasāyahetutvam anupapannam eva  atha vyavasāyavāsanonmīlanena avyavasāyasyāpi vyavasāyahetutvaṃ darśanasyeti cet na tadvad arthasyaiva taddhetutvaprasaṃgena antargaḍuno darśanasyākalpanāpatteḥ vyavasāyahetutvena cāvisaṃvāditvam aupacārikam eva darśanasya syāt mukhyataḥ saṃnipatyābhiprāyanivedanena vyavasāyasyaiva tadupapatteḥ na ca tatas tasya prāmāṇyam sannikarṣādāv api tatprasaṃgāt tato yuktam avisaṃvādavaikalyāt darśanam apramāṇam iti tad uktam  viṣadarśanavat sarvam ajñasyākalpanātmakam  darśanam na pramāṇaṃ syād avisaṃvādahānitaḥ  prāmāṇyābhāve ca dūrataḥ pratyakṣatvam tasya tadviśiṣtatvena tadabhāve 'nupapatteḥ ataḥ pratyakṣābhāvān na paramāṇūnāṃ pratibhāsane pratyakṣaṃ prabhavati  nāpy anumānam tasya liṅgadarśanapūrvakasya pratyakṣābhāve 'nupapatteḥ nāpy āgamaḥ vācāṃ vastuviṣayatvāniṣṭeḥ evaṃ sakalapramāṇābhāvāt katham arthapramitiḥ syāt tadabhāve paroditapañcaskandharūpāśeṣaprameyānupapattiḥ tathā ca jagac chūnyam eveti syādvādavidveṣināṃ saugatānāṃ mahadaniṣṭam upanipatati tad uktam svamisamantabhadrapādaiḥ  pratyakṣabuddhiḥ kramate na yatra talliṅgigamyaṃ na tadarthaliṅgam  vāco na vā tadviṣayeṇa yogaḥ kā tadgatiḥ kaṣṭam aśṛṇvatāṃ te iti  tataḥ prāk paramāṇavaḥ pratibhāsanta iti pareṣāṃ pratijñā poplūyate tathā paścāt saṃvṛtyā sthūlādyākārāḥ pratīyante iti pratijñāpi prāg api pratyakṣeṇa nīlādivat sthūlādyākārāṇāṃ darśanāt nīlavikalpavat sthūlādivikalpānāṃ ca pratīteḥ  tasmād indriyabuddhayo 'pi svalakṣaṇaviṣayā mā bhūvan kevalaṃ sthūlādyākārān paśyeyuḥ adṛṣṭe vikalpāyogāt atiprasaṃgāc ca  yathaiva hi nīle pītādīnām adrstatvān na tadvikalpotpattiḥ nīlasya dṛṣṭatvān nīlavikalpasyotpatteḥ tathaiva sthūlādīn apaśyataḥ tadvikalpotpattir mā bhūt svalakṣaṇadarśanāt svalakṣaṇavikalpotpattir evāstu  na caivam sthūlādyākāreṣv eva vikalpotpatteḥ yadi punaḥ sthūlādyākārāṇām adarśane 'pi tadanādivāsanāvaśād eva tadvikalpotpattir uararīkriyate tadā nīlādirūpādarśane 'pi tadvāsanāsāmarthyād eva nīlādivikalpotpattiḥ tato nīlādirūpavyavasthā mā bhūt tadvat sukhādivyavasthitir api kutaḥ saṃbhāvyet svasaṃvedanavyavasthā ca tanniścayotpatteḥ durghaṭaiva tadanutpateḥ sutarāṃ tadavyavasthā svargaprāpaṇaśaktyvad vedyākāravivekavad vā svarūpasya svato gatiḥ ity api tathā niścayānutpattau na siddhyet brahmādvaitādivad iti sarvaṃ viplavate  tataḥ kutaścin niścayāt nīlādisvabhāvavyavasthāyāṃ sthūlādiniścayāt vastuni paramārthataḥ sthūlādyākāravyavasthitir āstheyā anyathā kvacid api vyavasthānāsiddheḥ  tato na teṣāṃ sāṃvṛtatvam saṃvṛte vikalpātmikāyāḥ prāg eva pratyādiṣṭatvāc ceti prāg uktaṃ śākyavākyam aśeṣataḥ pratijñārūpaṃ prajñair avajñāyate  nanu na paramārthāḥ sthūlādyākārāḥ bādhakasadbhāvāt tathā hi sthūlākāro 'vayavī sādhāraṇākāraḥ sāmānyam tatra caikasyāvayavino 'nekeṣv avayaveṣu sāmānyasyaikasya anekavyaktiṣu vṛttiḥ parair iṣṭā pratyāśrayam kim ekadeśena sarvātmanā vā syāt prakārāntarābhāvāt samavāyaḥ prakārāntaram iti cet na ayutasiddheṣu vartate samavaitīty anayor arthabhedābhāvāt tatraikam anekatra vartamānaṃ pratyadhikaranaṃ na tāvad ekadeśena niḥpradeśatvāt nāpi sarvātmanā avayavyādibahutvaprasaṃgāt yāvanto 'vayavādayas tāvanto 'vayavyādayaḥ syuḥ teṣām pratyekaṃ sarvātmanā vṛttatvāt atha pradeśavattvaṃ manyeta avayavyādīnāṃ tatrāpi vṛttivikalpo 'navasthā ca tathā vāvayavyādi sarvaṃ tad ekam eva na syād iti vṛtter doṣasya bādhakasya bhāvād iti cet tad asat bhedaikāntavādināṃ pratipāditadoṣopanipātāt syādvādibhir api  ekasyānekavṛttir na bhāgābhāvād bahūni vā  bhāgitvād vāsya naikatvaṃ doṣo vṛtter anārhate iti  tān prati taddoṣapratipādanāt  nanv evaṃ vṛtter doṣaḥ syādvādināṃ ca prasajyate iti cet tarhi nāyaṃ prasaṃgo 'nekānte kathaṃcit tādātmyāt vedyavedakākārajñānavat yathaiva hi jñānasya vedyavedakākārābhyāṃ tādātmyam aśakyavivedanatvāt kim ekadeśena sarvātmanā vā iti vikalpayor na vijñānasya sāvayavatvaṃ bahutvaṃ vā prasajyeta anavasthā vā tathā avayavyāder apy avayavādibhyas tādātmyam aśakyavivecanatvād eva naikadeśena pratyekaṃ sarvātmanā vā yatas tāthāgataḥ sarvathā bheda iva avayavāvayavyādīnāṃ kathaṃcit tādātmye 'pi vṛttiṃ dūṣayet  yad atrānyad apy uktam na paramārthaḥ sthūlākāraḥ paramāṇūnāṃ saṃbandhāsiddheḥ teṣāṃ ekadeśena saṃbandhe digbhāgabhedād aṇuṣaṭkena yugapad yoge ṣaḍaṃśatāpatteḥ sarvātmanā saṃbandhe pracayasyaikaparamāṇumātratvāpatter iti tad api dūṣaṇaṃ paramāṇūnām ananyathaikāntavādināṃ syān na punaḥ syādvādinām yathaiva hi naiyāyikādayaḥ paramāṇavo viviktāvasthāvat pracayāvasthāyām api paramāṇutvaṃ na tyajanti iti manyante na tathā syādvādino yena taddoṣas teṣām anuṣajyeta taiḥ paramāṇūnāṃ snigdharūkṣāṇām ajaghanyaguṇānāṃ dvyadhikādiguṇānāṃ vijātīyānāṃ sajātīyānāṃ ca saktutoyavat saṃtaptajatukhaṇḍavat kathaṃcit skandhākārapariṇāmātmakasya saṃbandhasyābhyupagamāt  ṇiddhassa lukkheṇa havei bandho jahaṇṇavajje visame same vā  iti vacanāṭ  parair apy evam abhyupagamaḥ kartavyaḥ anyathā arthakriyāvirodhāt aṇūnām anyonyam asaṃbandhato jaladhāraṇāharaṇādyarthakriyākāritvānupapatteḥ rajjuvaṃśadaṇḍādīnām ekadeśāpakarṣaṇe tadanyākarṣaṇe cāsaṃbandhavādino na syāt asti caitat sarvam vikalpapratibhāsinaḥ pratyakṣadṛṣṭatvasiddheḥ adṛṣṭe vikalpāyogāt anyathātiprasaṃgasyoktaprāyatvāt asaṃbaddhaparamāṇumātragrāhipratyakṣādipramāṇābhāvasya pratipāditatvāc ca tato jalāharaṇādyarthakriyānyathānupapatteḥ saṃbandhaḥ siddhaḥ  kiṃ ca evaṃ vedataḥ citrajñānanirbhāsalavaviśeṣāṇāṃ ekadeśena sarvātmanāpi saṃbandhāsiddheḥ sakalanīlādinirbhāsāvayavavyāpy ekatvaṃ tatra na siddhyet tadavayavapṛthaktvakalpanāyāṃ citraikajñānavyavahāro mā bhūt pṛthagvarṇāntaraviṣayānekasaṃtānā ekaikakṣaṇavat tatra pratyāsattiviśeṣaḥ kathaṃcid aikyāt ko 'paraḥ syāt deśapratyāsatteḥ śītavātādibhiḥ vyabhicārāt kālapratyāsatter ekasamayavartibhir aśeṣārthair anekāntāt bhāvapratyāsatter ekārthodbhūtānekapuruṣajñānair anaikāntikatvāt dravyapratyāsattir eva pāriśeṣyāt saṃbhāvyate sā caikadravyatādātmyalakṣaṇatvāt pratyāsattiviśeṣa iti kathaṃcid aikyam evaikatvavyavahāranibandhanaṃ citrajñānasya  tad evaṃ pramāṇaprasiddhacitrajñānavat sūkṣmasthūlātmani jātyantare syādvādīṣṭavastunivṛttidoṣādyakhiladoṣo nāvakāśaṃ labhate atrānyatra ca sarvatra virodhādidūṣaṇaṃ citrajñānam evāpahastayatīti kiṃ niścintayā tataḥ syādvādīnāṃ saṃmataḥ sthūlākāraḥ paramārtha eva siddhaḥ etena tadabhimataḥ sādhāraṇākāro 'pi paramārthatayā siddhaḥ syādvādisaṃmatasya sadṛśapariṇāmalakṣaṇasya sāmānyasyāpratikṣepārhatvāt anyathā śuktikāde rajatādyapekṣayā sādharmyadarśanasyābhāvāt kathaṃ tannibandhanas tatra rūpyādhyāropaḥ yata idaṃ sūktaṃ bhavet śuktau vā rajatākāro rūpasādharmyadarśanāt iti  na ca sādharmyād aparam asti tasya nityavyāpisvabhāvasya kvacid api aprativedanāt tathā syādvādisaṃmataḥ sthirākāraḥ paramārtha eva citrajñānasyaikasya yugapad anekākāravyāpitvavat krameṇāpy ekasyātmāder anekākāravyāpitvasiddheḥ tathaivoktaṃ bhaṭṭākalaṅkadevaiḥ  yathaikaṃ bhinnadeśārthān kuryād vyāpnoti vā sakṛt  tathaikaṃ bhinnakālārthān kuryād vyāpnoti vā kramāt iti  pūrvottarakṣāṇānāṃ sarvathāniranvayatve arthakriyāvirodhāc ca na hi kṣaṇakṣayaikāntapakṣe arthakriyopapannā bahirantararthānāṃ niravayavināśe kāryasya nirhetukatvāpatter janmavirodhasiddheḥ  nanu pūrvakṣaṇād uttarakṣaṇasya prādur bhāvāt kuto niṣkāraṇatvaṃ kāryasyeti cet na kāryakālam aprāpnuvataḥ kāraṇatvānupapatteḥ ciratarātītavat  nanu kāryakālaṃ prāpnuvato 'pi na kāraṇatvam anyathā sarvasya samānakṣaṇavartinas tatkāraṇatvaprasaṃgāt tato yad anvayavyatirekānuvidhāyi kāryaṃ tad eva tasya kāraṇam nānanukṛtvānvayavyatirekaṃ kāraṇam iti cet na kṣaṇakṣayaikānte anvayavyatirekasyaivāghaṭanāt  na khalu samarthe kāraṇe saty abhāvataḥ svayam eva paścād abhavatas tadanvayavyatirekānuvidhānaṃ nāma nityavat svadeśavat svakāla sati samarthe kāraṇe kāryaṃ jāyate nāsati ity etāvatā kṣaṇikapakṣe anvayavyatirekānuvidhāne nitye 'pi tat syāt svakāle 'nādyanante sati samarthe nitye svasamaye kāryasyotpatter pratīyamānatvāt  sarvadā nitye samarthe sati svakāla eva kāryaṃ bhavat kathaṃ tadanvayavyatirekānuvidhāyīti cet tarhi kāranakṣaṇāt pūrvaṃ paścāt cānādyanante tadabhāvaviśiṣṭe kvacid eva tadabhāvasamaye bhavat kāryaṃ kathaṃ tadanuvidhāyīti samānam nityasya pratikṣaṇam anekakāryakāritve kramaśo 'nekasvabhāvatvasiddheḥ kathaṃ ekatvaṃ syād iti cet kṣaṇikasya katham iti samaḥ paryanuyogaḥ sa hi kṣaṇasthitir eko 'pi bhāvo 'nekasvabhāvo vicitrakāryatvāt nānārthakṣaṇavat na hi kāraṇaśaktibhedam antareṇa kāryanānātvaṃ yuktam rūpādijñānavat yathaiva karkaṭikādau rūpādijñānāni rūpādisvabhāvabhedanibandhanāni tathā kṣaṇisthiter ekasmāt pradīpādikṣaṇāt vartikādāhatailaśoṣādivicitrakāryāṇi śaktibhedanimittakāni vyavatiṣṭhante anyathā rūpāder api nānātvaṃ na syāt  nanu ca śaktimato 'rthāntarānarthāntarapakṣayoḥ śaktīnām aghaṭanāt tāsāṃ paramārthasattvābhāvaḥ tarhi rūpādīnām api pratītisiddhadravyād arthāntarānarthāntaravikalpayor asaṃbhavāt paramārthasattvābhāvaḥ syāt syādvādibhiś citrajñānavat jātyantarasya śaktimato 'rthasyopagamāc ca noktadoṣānuṣaṅgaḥ  atha pratyakṣabuddhau pratibhāsamānatvād rūpādayaḥ paramārthasanto na punas tacchaktayas tāsām anumānabuddhau pratibhāsamānatvāt ity apy ayuktam kṣaṇakṣayasvargaprāpaṇaśaktyādīnām aparamārthasattvaprasaṃgāt tato yathā kṣaṇikasya yugapad anekakāryakāritve 'py ekatvāvirodhas tathā akṣaṇikasya kramaśo 'nekakāryakāritve 'pīty anavadyaṃ sthirākāro 'pi paramārtha iti  tad evaṃ sakalabādhakābhāvād apratikṣepārhāṇām ārthatābhimatānāṃ sthirasthūlasādhāraṇākārāṇāṃ paramārthatvasiddheḥ abhrāntena tadgrāhipratyakṣeṇa svalakṣaṇalakṣaṇatattvasya viruddhatvaṃ siddhyati eva  nanu naiṣa doṣaḥ saugatābhimatasvalakṣaṇatattvasya avācyatvād iti cet tadasaṃgatam avācyaśabdena svalakṣaṇatattvasya vācyatvāt svavacanenaiva svapratijñāhāner darśanāt  nanv avācyaśabdenāpi na svalakṣaṇasvarūpam ucyate tenāropitasāmānyākārasyaivābhidhānād iti cet vyāhatam etat sāmānyākhyapararūpavācinā avācyaśabdena svalakṣaṇasvarūpābhidhānasya viruddhatvāt nīlaśabdena pītābhidhānavat tad uktaṃ yuktyanuśāsane svāmibhiḥ  avācyam ity atra ca vācyabhāvād avācyam evety anyathāpratijñām  svarūpataś cet pararūpavāci svarūpavācīti vaco viruddham iti  tato nāvācyataikāntaḥ śreyān iti katham api pratyakṣavirodho duḥśakaḥ parihartum tasmāt suvyavasthityaṃ pratijñā dṛṣṭaviruddhaṃ śākyaśāsanam iti  tathā tāthāgataśāsanam iṣṭaviruddham tadabhimatakṣaṇakṣayaikāntaviruddhasya ātmādīnāṃ kathaṃcin nityatvasyānumānena sādhanāt tathā hi yat sat tat sarvaṃ kathaṃcin nityatvam sarvathā kṣaṇike kramayaugapadyābhyām arthakriyāvirodhāt sattvānupapatteḥ iti atra na tāvad dhetor anaikāntikatvam sarvathā nityatve sattvasyābhāvāt sarvathā kṣaṇikatvavat tadabhāvaś ca kramākramānupapatteḥ tadanupapattiś ca pūrvāparasvabhāvatyāgopādānānvitarūpābhāvāt sakṛd anekaśaktyātmakatvābhāvāc ca na hi kūṭasthe pūrvottarasvabhāvatyāgopādāne staḥ kṣaṇike cānvitaṃ rūpam asti yataḥ kramaḥ kālakṛto deśakṛto vā syāt nāpi yugapad anekasvabhāvatvam yato yaugapadyam kauṭasthyavirodhāt sarvathaikarūpatvāt kūṭasthasya ekarūpatayā tu yas trikālavyāpī saḥ kūṭasthaḥ ity abhidhānāt niranvayakṣaṇikatvavyāghātāc ca tathā kramākramānekāntātmakasyaiva siddheḥ sahakārikramākramāpekṣayā tatra kramayaugapadyakalpanāpi na sādhīyasī svayaṃ tadapekṣākrametarasvabhāvatvābhāve tadanupapatteḥ  tatkāryāṇāṃ tadapekṣā na punar nityasya kṣaṇikasya cety api na śreyaḥ teṣāṃ tadakāryatvaprasaṃgāt  tatsahitebhyaḥ sahakāribhyaḥ kāryāṇām utpatteḥ anyathā 'nutpattes tatkāryatvanirṇayaḥ iti cet tarhi yena svabhāvenaikena sahakāriṇā sahabhāvaḥ tenaiva sarvasahakāriṇā yadi tasya syāt tadaikakāryakaraṇe sarvakāryakaraṇāt kramakāryānutpattiḥ sahakāryantarābhāve 'pi ca tatsahabhāvāt sakṛd eva sakalakāryotpattiḥ prasajyeta svabhāvāntaraiḥ sahakāryantarasahabhāve tasya kramākramavṛttyanekasvabhāvatvasiddheḥ kuto nityam ekatvasvabhāvaṃ kṣaṇikaṃ vā vastu kramayaugapadyayor vyāpakaṃ syāt kathaṃcin nityasyaiva kramākramānekasvabhāvasya tadvyāpakatvapratīteḥ  etena vipakṣe hetor bādhakasya vyāpakānupalambhasya vyatirekaniścayaḥ kathaṃcin nitye pratyakṣapravṛtteḥ pradarśitaḥ pratyeyaḥ tataḥ satyaṃ kathaṃcin nityam eva sādhayatīti siddhaṃ śauddhodaniśāsanam iṣṭaviruddham iti  tathā ca śubhāśubhānuṣṭhānapuṇyapāpaśvabhrasvargādi paralokabadhabandhakāraṇamokṣamokṣakāraṇabandhamokṣaphalabaddhamuktādiparokṣatatkāraṇasvarūpapratipādako 'pi bauddhāgame na pramāṇam dṛṣṭeṣṭaviruddhāgamasamakartṛkasya tasyātīndriyeṣv atitarām aprāmāṇyāpatter iti na bauddhānāṃ dharmānuṣṭhānaṃ pratiṣṭhām iyarti kiṃ bahunā bauddhair yad yad abhidhīyate tad sarvam asad eva tadabhimatasarvatattvasya śūnyatvāt  tathā hi vikalpo 'bhilāpasaṃbandhārthagrahaṇarūpaḥ parair iṣṭaḥ sa ca nāsty eva na hi tāvad viṣayasyābhilāpena tadgatenaiva saṃbandhaḥ tatra tadabhāvāt smaraṇopanītena saṃketakālapratipanneneti cet na smaraṇasya nirvikalpakatve tadviṣayasya svalakṣaṇatve na kvacid upanayanānupapatteḥ vyavasāyarūpatve ca tenāpi svaviṣayo 'bhilāpasaṃbandha eva smarttavyaḥ tadabhilāpo 'pi tathāvidhā eva tatsmaraṇenety anavasthitiprasaṃgāt smaraṇasya tadanabhisaṃbandhavastuveditve 'pi vyavasāyasvabhāvatve pratyakṣasyāpi tat kiṃ na syāt svābhidhānaviśeṣāpekṣayā evārthā niścair vyavasīyante ity ekāntatyāgāt nāmnaḥ svalakṣaṇasyāpi svābhidhānaviśeṣānapekṣasyaiva vyavasāyavacanāt  evam anavasthādidoṣopanipātān nāmasmaraṇobhāvena kvacid vikalpā na siddhyet smaraṇopanītanāmasaṃbaddhārthagrahaṇasyaiva vikalpatvāt vikalpābhāvena na kvacit pratyakṣam akṛtavikalpena pratyakṣeṇa bahir antar vā gṛhītasyāpy agṛhītakalpatvāt kṣaṇakṣayādisaṃvedanavat pratyakṣābhāve na kvacid anumānam pratyakṣapūrvakatvāt tasyeti sakalapramāṇābhāvaḥ tadabhāve sakalaprameyābhāvaḥ pramāṇāpāye prameyavyavasthānupapatter iti saugatābhimataṃ sarvaṃ tattvaṃ śūnyam eva syāt  tathā ca saugato heyopādeyopāyarahito 'yam ahrīkaḥ kevalaṃ vikrośatīti upekṣārha eveti kṛtamativistareṇa dṛṣṭeṣṭaviruddhatvāt tanmatasyāsatyatvasiddheḥ  dṛṣṭeṣṭeṣu dṛṣṭeṣṭavirodhāt sugatoditaḥ  parokṣeṣu tadekatvād āgamo na pramāṇatām  vikalpābhāvataḥ sarvahāner bauddhavaco 'khilam  bhavet pralāpamātratvān nāvadheyaṃ vipaścitām  dṛṣṭeṣṭābhyāṃ viruddhatvān na satyaṃ śākyaśāsanam  na ca tena pratikṣepaḥ syādvādasyeti niścitam  iti bauddhaśāsanaparīkṣā tathā sāṃkhyaśāsanam api dṛṣṭeṣṭaviruddham evaṃ hi tāvad ākhyānti sāṃkhyāḥ  sarvam idaṃ jagat pradhānaṃ ayam pradhānaṃ ca sattvarajastamasāṃ sāmyāvasthāsvarūpam tathā ca tadgranthāḥ  sattvaṃ laghu prakāśakam iṣṭam avaṣṭambhakaṃ calaṃ ca rajaḥ  guruvaraṇakam eva tamaḥ sāmyāvasthā bhavet prakṛtiḥ  tatra yad iṣṭaṃ prakāśakaṃ laghu tat sattvam ity ucyate sattvodayāt praśastā eva pariṇāmā jāyante yac ca calam avaṣṭambhakaṃ dārakaṃ grāhakaṃ vā tad raja ity ucyate rajasa udayād rāgapariṇāmā eva jāyante yad guru āvaraṇakam ajñānahetubhūtaṃ tat tama iti nirūpyate tamasa udayāt dveṣād ajñānapariṇāmā eva jāyante sattvarajastamasāṃ sāmyāvasthā prakṛtiḥ prakṛter mahāṃs tato 'haṃkāras tasmād gaṇaś ca ṣoḍaśakaḥ tasmād api ṣoḍaśakāt pañcabhyaḥ pañcabhūtāni  jagadutpādikā prakṛtiḥ pradhānaṃ bahudhānakam iti prakṛter abhidhānāni tataḥ prakṛter mahān utpadyate āsargapralayasthāyinī buddhir mahān tato mahataḥ sakāśād ahaṃkāra utpadyate ahaṃ jñātā ahaṃ sukhī ahaṃ duḥkhī ityādi pratyayaviṣayaḥ tato 'haṃkārād gandharasarūpasparśaśabdāḥ pañcatanmātrāḥ sparśanarasanaghrāṇacakṣuśrotrāni pañcabuddhīndriyāni vākpāṇipādapāyūpasthāni pañcakarmendriyāni manaś ceti ṣoḍaśagaṇāḥ samutpadyante teṣu ṣoḍaśagaṇeṣu pañcatanmātrebhyaḥ pañcabhūtāni samutpadyante  tad yathā gandharūparasasparśebhyaḥ pṛthivī rasarūpasparśebhyo jalam rūpasparśābhyāṃ tejaḥ sparśād vāyuḥ śabdād ākāśaḥ samutpadyate iti sṛṣṭikramaḥ etāni caturviṃśatitattvāni pañcaviṃśatko jīvaḥ ṣaḍviṃśatikaḥ parama iti nirīśvarasāṃkhyāḥ ṣaḍviṃśako maheśvaraḥ saptaviṃśatiḥ parama iti seśvarasāṃkhyāḥ teṣu tattveṣu  mūlaprakṛtir avikṛtir mahādādyāḥ prakṛtivikṛtayaḥ sapta  ṣoḍaśakaś ca vikāro na prakṛtir na vikṛtiḥ puruṣaḥ  ity evaṃ prakṛtipuruṣayor bhedavijñānāt prakṛtinivṛttau puruṣasya suṣuptapuruṣavad avyaktacaitanyopayogena svarūpamātrāvasthālakṣaṇo mokṣaḥ tasya copāyaḥ pañcaviṃśatitattvaparijñānam eva  pañcaviṃśatitattvajño yatra kutrāśrame sthitaḥ  jaṭī muṇḍī śikhī keśī mucyate nātra saṃśayaḥ  iti vacanāt  tad etat kapilamataṃ dṛṣṭaviruddham tathā hi tāvat puruṣavyatiriktasarvārthāḥ pradhānamayāḥ kāpilair iṣṭāḥ tac ca pradhānaṃ sarvadā vartate nityatvāt sarvatra ca vartate tasya vyāpakatvenābhyupagamāt sarvatra ca saṃpūrṇatayā vartate tasya sarvathāniravayavatveneṣṭatvāt tathā ca sarvaṃ sarvatra vartate ity āyātam sarvamayaṃ pradhānaṃ sarvatra sākalyena vartate ity abhyupagame sarvaṃ sarvatra vartate ity asyāvaśyam abhyupagantavyatvāt  nanv iṣṭāpādanam idam sarvaṃ sarvatra cāsta iti kāpilair ururīkaraṇād iti cet tad idaṃ hi spaṣṭaṃ dṛṣṭaviruddham pratyakṣena pratiniyatadeśakālasyaivārthasya darśanāt na hi pratyakṣena sarvaṃ sarvatra dṛśyate aṅgulyagre hastiyūthaśatāder api darśanaprasaṃgāt  nanu naiṣa doṣaḥ sarvasya sarvatra sadbhāva 'pi yatra yasyāvirbhāvaḥ sa eva tatra dṛśyate na punar anyas tirohitaḥ ity arthānāṃ darśanayogyāyogyatvavyavasthiter iti cet ko 'yam āvirbhāvo nāma prāg anupalabdhasya vyañjakavyāpārād upalambha iti cet sa ca nityo vā 'nityo vā yady anityaḥ tadā sa prāg asan kāraṇaiḥ kriyeta anyathā nityatvaprasaṃgāt tathā ca ghaṭādir api tadvat prāg asan kāraṇaiḥ kriyatām na caivaṃ satkāryavādavirodhāt āvirbhāvaḥ prāg asan kāraṇaiḥ kriyeta na punar ghaṭādir iti svarucivacanamātraṃ nirupapattikatvāt yadi nityaḥ tadā tad eva sarvatra sarvasya darśanaṃ syāt āvirbhāvasya sadā sattvāt  athāvirbhāvasya prāk tirohitasya sata eva kāraṇair āvirbhāvāntaram iṣyate tarhi tasyāpy anyat tasyāpy anyad āvirbhāvanam ity anavasthānān na kadācit ghaṭāder āvirbhāvaḥ syāt  athāvirbhāvasyopalambharūpasya tadrūpāvirbhāvāntarānapekṣatvāt prakāśasya prakāśāntarānapekṣatvavan nānavasthti matam tarhi tasya kāraṇasya kāraṇād ātmalābho 'bhyupagantavyaḥ utpattyabhivyaktibhyāṃ prakārāntarābhavāt tatra coktadoṣa iti nāvirbhāvaḥ siddhyet  yat tena tirobhāve 'pi pratyādiṣṭaprāyaḥ tasya nityānityapakṣayor uktadoṣānuṣaṅgāt āvirbhāvasya nirastatvena tṛtīyapakṣena cāsambhavāt evam āvirbhāvatirobhāvayor asiddhau tadvaśāt kvacit kasyacit pratīter anupapatteḥ sarvam sarvatra dṛśyatām na caivam iti pratyakṣavirodhas tadavastha eva  tathā saty upalabdhiyogyatve saty anupalabdheḥ nāsti pradhānam tadabhāve tannimittakā mahadādayo 'pi na siddheyur iti sarvābhāvaḥ tathāpi vaiyyātyāt mahadādisṛṣṭiprakriyocyate tadāyaṃ praṣṭavyaḥ kim idaṃ mahadādikaṃ pradhānasya kāryaṃ vā pariṇāmo vti prathamampakṣe na tāvat satas tasya kāryatvam sarvathā sataḥ kāraṇavaiyyarthāt puruṣavat yadi sat sarvathā kāryaṃ puṃvan notpattum arhati iti vacanāt nāpy asataḥ  asadakaraṇād upādānagrahaṇāṭ sarvāsaṃbhavābhāvāt  śaktasya śakyakaraṇāt kāraṇabhāvāc ca satkāryam  iti svasiddhāntavirodhāt sarvathāpy asataḥ utpattivirodhāc ca yady asat sarvathā kārya tan mā jani khapuṣpakavat iti vacanāt  dvitīyapakṣe pariṇāmino bahudhānakasya pariṇāmā mahadādayo 'tyantaṃ bhinnā vā syuḥ abhinnā vā tatra pariṇāmānām tadabhinnānāṃ kramaśo vṛttir mā bhūt pariṇāmino 'kramatvāt tato bhinnānāṃ vyapadeśo na syāt saṃbandhāsiddher anupakārakatvāt  na tāvat pradhānaṃ pariṇāmānām upakārakam tatkṛtopakārāntarasya kāryatve sadasatpakṣoktadoṣānuṣaṃgāt pariṇāmatvetarābhinnānāṃ kramotpattir mā bhūt bhinnānāṃ vyapadeśo na syāt sambandhāsiddher anupakārāt upakārāntarakalpanāyām anavasthāprasaṃgāt pariṇāmaiḥ pradhānasyopakāre yāvanto hi pariṇāmās tāvantas tasyopakārās tatkṛtās tato yadi bhinnāḥ tadā tasyeti vyapadeśo 'pi mā bhūt saṃbandhāsiddher anupakārakatvāt tadvatas tair upakārāntare 'pi sa eva paryanuyogaḥ ity anavasthā tatas te yady abhinnās tadā tāvad dhā pradhānaṃ bhidyeta te vā pradhānaikarūpatāṃ pratipaderann iti pradhānasyopakārāṇāṃ cāvasthānāsambhavaḥ  atha na bhinno nāpy abhinnaḥ pariṇāmaḥ kevalaṃ mahadādirūpena pradhānaṃ pariṇamate daṇḍakuṇḍalādyākāraiḥ sarpavad iti cet tad etat sveṣṭanityaikāntabādhakam pūrvottarākāraparihārāvāptisthitilakṣaṇapariṇāmābhyupagame nityānityātmakatvasyāvaṣyam bhāvāt  tad evam anekabādhakopanipātāt pradhānādicaturviṃśatitattvāni na vyavatiṣṭhante tadavyavasthitau bhogyābhāve puṃso bhoktṛtvābhāvād abhāvaḥ syāt tasya tallakṣaṇatvāt tataḥ prakṛtipuruṣatattvayor avasthānābhāvāt sāṃkhyābhimataṃ sarvaṃ tattvaṃ punar api śūnyaṃ jāyata iti tat kathaṃ pratyakṣasiddhaṃ syāt syāt urvīparvatatarvādipadārthānāṃ brahmamayavat pradhānamayatvasyāpi pratyakṣeṇānupalakṣaṇāt siddham sāṃkhyaśāsanaṃ dṛṣṭaviruddham  tathā tadiṣṭaviruddhaṃ ca kāpilābhimatasya kūṭasthanityapuruṣasya kathaṃcit tadanityatvasādhakānumānena viruddhatvāt tac cedam vivādāpannaḥ puruṣaḥ syādanityaḥ anityabhogābhinnatvāt yad itthaṃ tad itthaṃ dṛṣṭam yathā bhogasvarūpaṃ iti nāsiddhaṃ bhogasyānityatvam anitya bhogaḥ utpattimattvāt jñānavat ity anumānāt tatsiddheḥ  katham utpattimān bhoga iti cet parāpekṣatvāt tadvad eva parāpekṣo 'sau buddhyadhyavasāyāpekṣatvāt buddhyavasitam artham puruṣaś cetayate iti vacanāt bhogasya buddhyadhyavasāyānapekṣatve puṃsaḥ sarvatra sarvadā sarvabhogaprasaṃgāt bhogyasaṃnidhisavyapekṣatayā kādācitkatvāc cānityaḥ siddho bhogaḥ tasya ca puruṣād bhede tena tasya gaganāder iva puruṣāntarasyeva vā bhoktṛtvānupapatteḥ tato bhogasyābhede tadrūpatayā puruṣasya kathaṃcid anityatvaṃ siddhyatīti samyag idaṃ sādhanam ātmānityatvaṃ sādhayati tataḥ sūktam sāṃkhyamatam iṣṭaviruddham iti  tathā caturvidhavarṇāśramatattadvidheyavividhācārapuṇyapapaparalokabandhamokṣatatkāraṇatatphalabaddhamuktādisvarūpapratipādakaḥ sāṃkhyāgamo na pramāṇaṃ dṛṣṭeṣṭaviruddhāgamābhinnasya tasya parokṣatatkaraṇeṣu prāmāṇyasaṃbhāvanānupapatter iti na teṣāṃ dharmānuṣṭhānaṃ pratiṣṭhām iyarti kim atra bahunoktena yat kiṃcit seśvaranirīśvarasāṃkhyair asaṃkhyāvadbhir ākhyāyate tatsarvaṃ mṛṣaiva tadabhimatasakalatattvānām āvirbhāvādyapākaraṇadvāreṇa śūnyatvasyāpāditatvād ity alaṃ prasaṃgena dṛṣṭeṣṭaviruddhatvāt sāṃkhyaśāsanasyāsatyatvasiddheḥ  dṛṣṭeṣṭeṣu dṛṣṭeṣṭavirodhāt sāṃkhyasaṃmataḥ  parokṣeṣu tadekatvādāgamo na pramāṇatām  āvirbhāvacyutau sarvacyuteḥ sāṃkhyavaco 'khilam  bhavet pralāpamātratvāt nāvadheyaṃ vipaśicatām  na sāṃkhyaśāsanaṃ satyaṃ dṛṣṭādṛṣṭeṣṭabādhataḥ  na ca tena pratikṣepaḥ syādvādasyeti niścitam  atha vaiśeṣikamatam api dṛṣṭeṣṭaviruddham tāvad idaṃ hi teṣām ākūtam  buddhisukhaduḥkhecchādveṣaprayatnadharmādharmasaṃskārāṇāṃ navānām ātmaviśeṣaguṇānām atyantocchittāv ātmanaḥ svātmany avasthānaṃ mokṣo 'nyathātmano 'tyantaviśuddhyabhāvād iti  dravyaguṇakarmasāmānyaviśeṣasamavāyānāṃ padārthānāṃ sādharmyavaidharmyatattvajñānaṃ niḥśreyasahetuḥ śaivapāśupatādidīkṣāgrahaṇajaṭādhāraṇatrikālabhasmoddhūlanāditapo'nuṣṭhānaviśeṣaś ca  tatra dravyāṇi pṛthivyaptejovāyvākāśakāladigātmamanāṃsi sāmānyaviśeṣasaṃjñoktāni navaiva tadvyatirekeṇa saṃjñāntarānabhidhānāt guṇā rūparasagandhasparśasaṅkhyāparimāṇapṛthaktvasaṃyogavibhāgaparatvāparatvabuddhisukhaduḥkhecchādveṣaprayatnāś ca kaṇṭhoktāḥ saptadaśa caśabdasamuccitāś ca gurutvadravatvasnehasaṃskārādṛṣṭaśabdāḥ saptaivety evaṃ caturviṃśatiguṇāḥ utkṣepaṇāpakṣepaṇākuñcanaprasāraṇagamanānīti pañcaiva karmāṇi gamanagrahaṇād bhramaṇarecanaspandanordhvajvalanatiryakpatananamanonnamanādayo gamanaviśeṣā na jātyantarāṇi sāmānyaṃ dvividhaṃ param aparaṃ cānuvṛttipratyayakāraṇam tatra paraṃ sattā mahāviṣayatvāt sā cānuvṛtter eva hetutvāt sāmānyam eva dravyatvādy aparam alpaviṣayatvāt tac ca vyāvṛtter api hetutvāt sāmānyaṃ sad viśeṣākhyām api labhate nityadravyavṛttayo 'ntyā viśeṣāḥ te khalv atyantavyāvṛttibuddhihetutvād viśeṣā eva ayutasiddhānām ādhāryādhārabhūtānāṃ yaḥ sambandha ihapratyayahetuḥ sa samavāyaḥ evaṃ dharmair vinā dharmiṇām uddeśaḥ kṛtaḥ ṣaṇṇām api padārthānāṃ sādharmyam astitvam abhidheyatvaṃ jñeyatvam āśritatvaṃ cānyatra nityadravyebhyaḥ dravyādīnāṃ pañcānām api samavāyitvam anekatvaṃ ca guṇādīnāṃ pañcānām api nirguṇatvaniṣkriyatve  ityādy anekavidhaṃ sādharmyaṃ vaidharmyaṃ ceti tattvajñānaṃ mokṣahetuḥ  tadyathā duḥkhajanmapravṛttidoṣamithyājñānānām uttarottarāpāye tadanantarābhāvād apavargaḥ tatra tattvajñānān mithyājñānaṃ nivartate mithyājñānanivṛttau tajjanyarāgadveṣanivṛttiḥ taddoṣanivṛttau tajjanyakāyavāṅmanovyāpārarūpapravṛttinivṛttiḥ tatpravṛttinivṛttau tajjanyapuṇyapāpabandhalakṣaṇajanmanivṛttir ity āgāmikarmabandhanivṛttis tattvajñānād eva bhavati  prāgupārjitāśeṣakarmaparikṣayas tu bhogād eva nānyathā tathā coktam nābhuktaṃ kṣīyate karma kalpakoṭiśatair api avaśyam anubhoktavyaṃ kṛtaṃ karma śubhāśubham iti  tatrāpi kurvann ātmasvarūpajño bhogāt karmaparikṣayam yugakoṭisahasrāṇi kṛtvā tena vimucyate ity ekaḥ pakṣaḥ  ātmano vai śarīrāṇi bahūni manujeśvaraḥ prāpya yogabalaṃ kuryāt taiś ca sarvāṃ mahīṃ varet bhuñjīta viṣayān kaiścit kaiścid ugraṃ tapaś caret saṃharec ca punas tāni sūryas tejogaṇān iva ity ekasminn eva bhave bahubhiḥ śarīraiḥ prāguparjitāśeṣaphalabhoga ity aparaḥ pakṣaḥ  tataś ca bhogāt prāgupārjitāśeṣakarmaparikṣaya ekaviṃśatibhedabhinnaduḥkhanivṛttir iti tāni duḥkhāni kānīti cet saṃsargaḥ sukhaduḥkhe ca tathārthendriyabuddhayaḥ pratyekaṃ ṣaḍvidhāś ceti duḥkhasaṅkhyaikaviṃśatiḥ iti  sakalapuṇyapāpaparikṣayāt tatpūrvakabuddhisukhaduḥkhecchādveṣaprayatnasaṃskārāṇām api parikṣaya ātmanaḥ kaivalyaṃ mokṣa iti  tad etad aulūkyaśāsanaṃ tāvad dṛṣṭaviruddhaṃ tadabhimatasya avayavāvayavinor guṇaguṇinoḥ kriyākriyāvator jātivyaktyor bhedaikāntasya tadabhedagrāhiṇā pratyakṣeṇa viruddhatvāt  na hy avayavyādir avayavādibhyaḥ sarvathābhinna eva pratyakṣe pratibhāsate 'pi tu kathañcidabhinna eva tantubhyas tadātānavitānāvasthāviśeṣarūpasya paṭasya karpaṭyādeś citrajñāne nīlādinirbhāsavat tatraikalolībhāvam upagatānāṃ rūpādīnāṃ gacchataḥ puruṣād bālyādivat sthityādivad vā tadavasthāviśeṣabhūtakriyāyāḥ sāmānyavato 'rthād vaisādṛśyavat taddharmabhūtasādṛśyalakṣaṇasāmānyasyānarthāntaratayā sakalalokasākṣikam adhyakṣeṇādhyavasāyāt  nanu samavāyāt tebhyo 'vayavyādir anarthāntaram iva pratibhāsata iti cen nāvayavyādipratyakṣasya sarvatra bhrāntatvaprasaṅgāt timirāśubhramaṇanauyānasaṅkṣobhādyāhitavibhramasya dhāvadhvādidarśanavad asadākāraviśiṣṭārthagrahaṇāt tathā ca avyabhicāritvaṃ pratyakṣalakṣaṇam asambhavi syāt  na caite 'vayavādaya ime 'vayavyādayaḥ samavāyaś ca teṣām ayam iti pratyakṣabuddhau visrasā bhinnāḥ sakṛd api pratīyante pratyakṣatāṃ ca svīkartum icchantīti te 'mī amūlyadānakrayiṇaḥ pratyakṣabuddhāv ātmānarpaṇena pratyakṣatāsvīkaraṇāt  na ca paropavarṇitasvarūpaḥ samavāya eva vyavatiṣṭhate yato bhinnānām abhedapratibhāsa iṣyate tathā hi nityavyāpakaikarūpatayā parair abhimataḥ sa samavāyaḥ samavāyyāśrito 'nāśrito vā  yadāśritas tadā paramārthata upacārād vā  tatra na paramārthataḥ samavāyaḥ samavāyyāśritas tayoḥ sambandhābhāvāt  na hi tāvat tayoḥ samavāyaḥ sambandhaḥ samavāyasyaikatvāt samavāyasya samavāyāntareṇa vṛttau tasyāpi tadantareṇaiva vṛttir ity anavasthopanipātāt  nāpi saṃyogas tasya guṇatvena dravyāśritatvād adravyatvāc ca samavāyasya  nāpi viśeṣaṇaviśeṣyabhāvaḥ sambandhāntarābhisambaddhārtheṣv evāsya pravṛttipratīter daṇḍapuruṣādivat anyathā sarvaṃ sarvasya viśeṣaṇaṃ viśeṣyaṃ ca syāt na ca samavāyasamavāyināṃ sambandhāntarābhisambaddhatvaṃ saṃyogasamavāyayor anabhyupagamād viśeṣaṇaviśeṣyabhāvāntareṇa sambaddhatve tasyāpi tadantareṇa sambaddheṣv eva pravṛttir ity anavasthānāt  nāpy adṛṣṭaṃ ṣoḍhāsambandhavāditvavyāghātāt yadi cādṛṣṭena samavāyaḥ sambadhyate tarhi guṇaguṇyādayo 'py ata eva sambaddhā bhaviṣyantīty alaṃ samavāyādikalpanayeti  na sambandhāntareṇa samavāyasya sambandhaḥ sidhyati  nanu na samavāyasya sambandhāntareṇa sambandho 'smābhir iṣṭaḥ yenānavasthādidoṣāḥ syuḥ api tu agner uṣṇatāvat svata evāsya sambandho yuktaḥ svata eva sambandharūpatvān na saṃyogādīnāṃ tadabhāvāt na hy ekasya svabhāvo 'nyasyāpi anyathā svato 'gner uṣṇatvadarśanāj jalādīnām api tat syād iti cet  tad api pralāpamātraṃ yataḥ pratyakṣaprasiddhe padārthasvabhāve svabhāvair uttaraṃ vaktuṃ yuktaṃ pratyakṣeṇa pratīte 'rthe yadi paryanuyujyate svabhāvair uttaraṃ vācyaṃ dṛṣṭe kānupapannatā iti vacanād anyathā tathottareṇa sarvasya sveṣṭasiddhiprasaṅgāt  na ca samavāyasya svataḥ sambandhatvaṃ saṃyogādīnāṃ tu tasmād ity adhyakṣaprasiddhaṃ tatsvarūpasyādhyakṣāgocaratvapratipādanād ata evātīndriyaḥ sattādīnām iva pratyakṣeṣu vṛttyabhāvāt svātmagatasaṃvedanābhāvāc ca iti praśastapādabhāṣye 'bhidhānāt samavāyaḥ padārthāntareṇa sambadhyamāno na svataḥ sambadhyate sambadhyamānatvād rūpādivad ity anumānavirodhāc ca  yādi cāgnipradīpaśvamāṃsādīnām uṣṇaprakāśāśucitvavat samavāyaḥ svaparayoḥ sambandhahetus tarhi taddṛṣṭāntāvaṣṭambhenaiva jñānaṃ svaparayoḥ prakāśahetuḥ kiṃ na syāt tathā ca jñānaṃ jñānāntaravedyaṃ prameyatvād iti viplavate  kiṃ ca yathārthānāṃ sadātmakasya bhāvasya nānyaḥ sattāyogo 'sty evaṃ dravyādīnāṃ vṛttyātmakasya samavāyasya nānyā vṛttir asti tasmāt svātmavṛttir iti manvānaḥ padārthānāṃ saṃvedanātmakasya jñānasya nānyataḥ saṃvedanam tasmāt svataḥ saṃvedanam iti kiṃ na manyed bhāvavat tādātmyāviśeṣāt tadaviśeṣe 'pi sattādṛṣṭāntena samavāyasyaiva svato vṛttiḥ syāt na punar jñānasya svasaṃvedanam iti svaruciviracitadarśanapradarśanamātraṃ svataḥ sambandha iva svataḥ saṃvedane 'pi svātmani kriyāvirodhābhāvād anyathā tatrāpi tatprasaṅgāt tasyaikasyaiva saṅghaṭanīyasaṅghaṭakatvabhāvāt  yac cocyate samavāyaḥ sambandhāntaraṃ nāpekṣate svataḥ sambandhatvāt ye tu sambandhāntaram apekṣante na te svataḥ sambandhā yathā ghaṭādayaḥ na cāyaṃ na svataḥ sambandhaḥ tasmāt sambandhāntaraṃ nāpekṣate iti tad api manorathamātraṃ saṃyogenānekāntāt sa hi svataḥ sambandhaḥ sambandhāntaraṃ cāpekṣate na hi svato 'sambandhasvabhāvatve saṃyogādeḥ paratas tad yuktam atiprasaṅgāt samavāyaḥ padārthāntareṇa saṃśleṣe sambandhāntaram apekṣate padārthāntaratvāt yad itthaṃ tad itthaṃ yathā saṃyogaḥ tathā cāyam tasmāt tathaiva ity anumānabādhitaviṣayatvāc ca  kiṃ ca yathā samavāyaḥ svarūpāpekṣayābhedāt tadavyatiriktaghaṭanīyaghaṭakākārāpekṣayā bhedād bhedābhedātmakaḥ sidhyati tathāvayavyādyapekṣayābhedāt tadapṛthagbhūtāvayavāpekṣayā bhedāt sarvaṃ vastu bhedābhedātmakaṃ jātyantaraṃ sidhyed virodhādidūṣaṇānāṃ samavāyadṛṣṭāntenāpasāraṇād ity arhanmatasiddhis tasya tadiṣṭatvād abhedabhedātmakam arthatattvaṃ tava iti vacanāt tanmatasiddhau parābhimatabhedaikāntarūpaṃ vastu khapuṣpavad asad eva syāt svatantrānyatarat khapuṣpam iti vacanāt   tad evaṃ svataḥ parataś ca samavāyasya samavāyiṣu vṛttir na syāt avṛttimattvāt samavāyavṛtter na paramārthataḥ samavāyaḥ samavāyyāśritaḥ parais tasya svātantryābhyupagamāc ca  nāpy upacārād upacāranimittābhāvāt nanu nimittam upacārasya samavāyiṣu satsu samavāyajñānaṃ samavāyiśūnyadeśe samavāyajñānāsambhavād iti cet tad asad digādīnām apy evam āśritatvaprasaṅgān mūrtadravyeṣu satsūpalabdhilakṣaṇaprāpteṣu digliṅgasya idam ataḥ pūrveṇetyādipratyayasya kālaliṅgasya ca paratvāparatvādipratyayasya sadbhāvān mūrtadravyāśritatvopacāraprasaṅgāt tathā ca anyatra nityadravyebhya iti vacanavyāghāto nityadravyasyāpi digāder upacārād āśritatvasiddheḥ tato nopacārād apy āśritatvaṃ samavāyasya  atha anāśritaḥ samavāya iti mataṃ tadā na sambandhaḥ samavāyaḥ sambandhibhyāṃ bhinnasyobhayāśritasyaiva saṃyogavat sambandhatvavyavasthiteḥ tathā ca prayogaḥ samavāyo na sambandhaḥ sarvathānāśritatvāt yo yaḥ sarvathānāśritaḥ sa sa na sambandho yathā digādiḥ sarvathānāśritaś ca samavāyaḥ tasmān na sambandha iti na cātrāsiddho hetuḥ samavāyasya paramārthata upacārāc cāśritatvasya nirākṛtatvāt  syād ākūtam samavāyasya dharmiṇo 'pratipattau hetor āśrayāsiddhatvam pratipattau dharmigrāhakapramāṇabādhitaḥ pakṣo hetuś ca kālātyayāpadiṣṭaḥ prasajyate samavāyo hi yataḥ pramāṇāt pratipannas tata evāyutasiddhasambandhatvaṃ pratipannam ayutasiddhānām eva sambandhasya samavāyavyapadeśasiddher iti  tad api na sādhīyaḥ samavāyagrāhiṇā pramāṇenāśritasyaiva samavāyasya aviṣvagbhāvalakṣaṇasya pratipattes tasyānāśritatvābhyupagame cāsambandhatvasya prasaṅgena sādhanātsādhyasādhanayor vyāpyavyāpakabhāvasiddhau parasya vyāpyābhyupagame tannāntarīyakasya vyāpakābhyupagamasya pratipādanāt na hy anāśritatvam asambandhatvena vyāptaṃ digādiṣv asiddham nāpy anaikāntikam anāśritasya kasyacit sambandhatvāprasiddher vipakṣe vṛttyabhāvāt tata eva na viruddham nāpi satpratipakṣaṃ tasyānāśritasyāpi sambandhatvavyavasthāpakānumānābhāvād iti  na pareṣāṃ samavāyasambandho 'sti yatas tadvaśād bhinnānām apy avayavyādīnām abhedena pratipattir upapadyeta tatas te bhedenaiva pratiyeran na caivam ataḥ pratyakṣavirodho duḥśakaḥ parihartuṃ pareṣām  kiṃ ca pratipāditaprakāreṇa samavāyasyāsambhave saṃyogasyāpy asambhavas tasya kāryasya kāraṇasamavāyābhāve 'nupapatteḥ evaṃ sambandhābhāve na kiñcid vastu bhedaikāntavādimate vyavatiṣṭhate  tathā hi tāvat paramāṇūnāṃ saṃyogābhāve dvyaṇukādiprakrameṇāvayavino 'nutpatteḥ kāryarūpabhūtacatuṣṭayābhāvaḥ tadabhāve tatkāraṇacaturvidhaparamāṇavo 'pi na sambhāvyante kāryaliṅgatvāt kāraṇasya kāryabhrānter aṇubhrāntiḥ kāryaliṅgaṃ hi kāraṇam iti vacanāt tathā bhūtacatuṣṭayāsattve parāparādipratyayāpāyād idam ataḥ pūrveṇetyādipratyayāpāyāc ca na kālo dik ca vyavatiṣṭhate tathā bherīdaṇḍādyākāśasaṃyogābhāvāt saṃyogajaśabdasyānutpattiḥ sarvatrāvayavasaṃyogābhāve tadvibhāgasyāpy ayogād vibhāgajaśabdasyāpy anutpattiḥ tayor anudaye śabdajaśabdasyāsambhava iti sakalaśabdānutpatter ākāśavyavasthāpakopāyāpāyād ākāśahāniḥ tathātmāntaḥkaraṇasaṃyogāsiddher buddhyādiguṇānutpattiḥ tadabhāve cātmavyavasthāpakopāyāsattvād ātmatattvahāniḥ tathā buddhyanutpattau manaso 'siddhiḥ kramato jñānotpatter manoliṅgatvād yugapajjñānānutpattir manaso liṅgam iti vacanāt evaṃ saṃyogābhāve sarvadravyābhāvaḥ  athavā samavāyābhāve sattāsamavāyāsambhavāt sarvadravyaḥ pracyutaḥ sarvadravyahānau tadāśritaguṇakarmasāmānyaviśeṣāṇām asiddhir āśrayābhāve saty āśrayiṇām abhāvāt tantvabhāve paṭābhāvavad iti saṃsargahāneḥ sakalārthahānir durnivārā vaiśeṣikāṇām upanipatati  tad uktaṃ svāmisamantabhadrapādaiḥ abhedabhedātmakam arthatattvaṃ tava svatantrānyatarat khapuṣpam avṛttimattvāt samavāyavṛtteḥ saṃsargahāneḥ sakalārthahāniḥ iti  evaṃ vicāryamāṇāḥ sarvathābhinnāvayavāvayavyādayaḥ svayam eva na santi yataḥ pratyakṣeṇa na pratibhāseran tatpratyanīkāś ca kathañcidabhinnās te pratyakṣataḥ pratibhāsanta iti sthitaṃ dṛṣṭaviruddhaṃ vaiśeṣikamatam iti  tathā tad iṣṭaviruddhaṃ ca tathā hi vivādāpannaṃ tanukaraṇabhuvanādikaṃ buddhimaddhetukaṃ kāryatvāt ghaṭādivat iti jagato maheśvarakṛtatvaṃ yaugaiḥ vyavasthāpyate tac cānumānaviruddham tadbādhakānumānasadbhāvāt tac ca idam neśvaras tanvādīnāṃ kartā aśarīratvāt ya evaṃ sa evam yathātmā tathā cāyam tasmāt tathaiveti na cātrāsiddho hetuḥ tasya śarīratvāyogāt taccharīrasya sāvayavasya nityatvānupapatteḥ nityasyāpi taccharīrasya buddhimatkāraṇāpūrvakatve tenaiva kāryatvādihetūnāṃ vyabhicārāt tasya buddhimatkāraṇasapūrvatve vā parāparaśarīrakalpanāyām anavasthāprasaṃgāt pūrvapūrvasya śarīreṇottarottarasvaśarīrotpattau bhavasya nimittakāraṇatve sarvasaṃsāriṇāṃ tathā prasiddher īṣvarakalpanāvaiyarthāt svopabhogyabhuvanādyutpattāv api teṣām eva nimittakāraṇatvopapatter iti tatkāryatvācetanopadānatvasanniveśaviśiṣṭahetavo gamakāḥ syuḥ aśarīraṃ vā vasantaṃ na priyāpriye spṛśataḥ iti āgamavirodhāc ca  evam tasyāśarīratve siddhe neśvaras tanvādīnām kartā syāt vitanukaraṇasya tasya tatkṛter ayogāt tādṛśo 'pi nimittabhāve karmaṇām acetanatve 'pi tannimittatvam avipratiṣiddham sarvathā dṛṣṭāntavyatikramāt yathaiva hi kulālādisatanukaraṇaḥ kumbhādeḥ prayojako dṛṣṭāntaḥ tanukaraṇabhuvanādīnām aśarīrendriyeśvaraprayojakatvakalpanayā vyatikramyate tathā karmaṇām acetanānām api tannimittatvam kalpanayā buddhimān api dṛṣṭānto vyatikramyatāṃ viśeṣābhāvāt  syān matam saśarīrasyāpi buddhīcchāprayatanavata eva kulālādeḥ kārakaprayokṛtvaṃ dṛṣṭam kuṭādikāryaṃ kartum abuddhyamānasya tadadarśanāt buddhimato 'pīcchāpāye tadanupalabdheḥ tadicchāvato 'pi prayatnābhāve tadanupalambhāt vitanukaraṇasyāpi buddhimataḥ sraṣṭum icchataḥ prayatnavataḥ śaśvad īśvarasya samastakārakaprayoktṛtvopapatter na dṛṣṭāntavyatikramaḥ saśarīratvetarayoḥ kārakaprayuktiṃ pratyanaṅgatvāt na hi dṛṣṭāntadārṣṭāntikayoḥ sāmyam asti tadviśeṣavirodhād iti tadayuktam buddhyādīnām api tasyāsaṃbhavāt īśvaro jñānacikīrṣāprayatnatrayavān na bhavati aśarīratvāt muktātmavad iti tadabhāvasiddheḥ aśarīratvāviśeṣe 'pi sādimuktānām eva buddhyādirahitatvaṃ na tv anādimuktasyeśvarasyeti cet na anādimuktāsiddheḥ īśvarasyāśarīratvaṃ sādi aśarīratvāt muktātmāśarīratvavat iti tadbādhakasadbhāvāt atrāpy aśarīratvāviśeṣe 'pi muktātmāśarīratvaṃ eva sādi na tv īśvarāśarīratvam iti cet na anupapattikatvāt jagatkartṛtvasarvajñatvādīnām īśvaraviśeṣaṇānāṃ vivādagocaratve na tato vailakṣaṇyābhidhānānupapatteḥ tathāpi yadi tathṣyate tarhi kāryatvāviśeṣe ghaṭapaṭakaṭakaṭakaśaṭakamukuṭādīnāṃ buddhimaddhetukatvaṃ na tu mahīmahīdharamahīruhādīnām iti kiṃ neṣyate akṛtasamayasyāpi kṛtabuddhyutpādakebhyo ghaṭādibhyaḥ tadanutpādakabhuvanādīnāṃ vailakṣaṇyasyāpi saṃbhavāt evam aśarīratve buddhīcchāprayatnavattvāsiddheḥ tadasiddhau sakalakārakaprayoktṛtvānupapatteḥ sūktam īśvaras tanvādīnāṃ na kartti  tathāpi yadi vaiyyātyād īśvaraḥ kartty abhidhīyate tadā prāṇināṃ vicitraghoraduḥkhaśatānīśvaraḥ karoti vā na vā yadi na karoti tadā taiḥ kāryatvādihetūnāṃ vyabhicāraḥ atha karotīti matam tadasaṃbhāvyam iha hi kaścid asarvajño praṇaṣṭarāgadveṣo munir anyo vā sādhuḥ parapīḍāṃ na karoti kila sa eva mahāṛṣīṇām apy ārādhyaḥ sarvajño vītarāgadveṣamoho bhagavān maheśvaraḥ prāṇinām animittam asahyavividhograduḥkhaparamparām utpādya jagattrayaṃ paripīḍayatīti kathaṃ idaṃ prakṣāvadbhiḥ saṃbhāvyate tatkaraṇe vā tasya atyugrāpūrvarākṣasatvam eva na tu mahabhiḥ stutyaṃ maheśvaratvam iti tasya tatkaraṇam asaṃbhāvyam  nanu na prāṇinām īśvaro duḥkham utpādayatīti cet na duḥkhahetūnām api pāpakarmaṇām īśvarakṛtatve tasyaiva duḥkhahetutvasiddheḥ tatpakṣopakṣiptadoṣānuṣaṃgāt teṣāṃ tadakṛtatve tanukaraṇāder api tatkṛtatvaṃ mā bhūt viśeṣābhāvāt karmabhir īśvarasādhakahetūnām anaikāntikatvāc ca karmaṇām abuddhimannimittatve 'pi kāryatvārthakriyākāritvasthityā pravartanānāṃ saṃbhavāt yadi kalpayitvāpīśvaram avaśyaṃ karmānumanyate tadā kevalaṃ karmaiva tanukaraṇādinimittam iṣyatām kim aneneśvareṇa pramāṇabādhitena tathā ca pareṣāṃ pāramparyapariśramaparihāraḥ syāt  nanu katham acetanānāṃ karmaṇāṃ vicitropabhogyayogyatanukaraṇādyutpādakatvam iti cet katham unmattamadirāmadanakodravādīnām unmādādivicitrakāryotpādakatvam kathaṃ vā ayaskāntaviśeṣāṇāṃ lohākarṣaṇabhramaṇādikāryakāritvam ity abhidhīyatām tathādṛṣṭatvād iti cet tata eva prakṛtaḥ svabhāvavyālambho 'pi nivartyatām tathā sukhaduḥkhalābhālābhādīnām adṛṣṭaṃ kāraṇam asti dṛṣṭakāraṇavyabhicārānyathānupapatteḥ ity anumitatvāt na caivam īśvarasyāpy anumitatvād apalāmbhaprasaṃganivṛttiḥ syād iti śaṅkanīyam tadanumānasyānekadoṣaduṣṭatvāt  tathā hi tanukraṇabhuvanādeḥ kāryatvādisādhanaṃ kim ekabuddhimatkāraṇatvaṃ sādhyet anekabuddhimatkāraṇaṃ vā prathamapakṣe prāsādādinā anekasūtradhārayajamānādihetunā tadanaikāntikam dvitiyapakṣe siddhasādhanam nānāprāṇinimittatvāt tadupabhogyatanvādīnām teṣāṃ tadadṛṣṭakṛtatvāt  etena buddhimatkāraṇasāmānyasādhane siddhasādhanam uktam tadabhimataviśeṣasyādhikaraṇasiddhāntanyāyenāpy asiddheḥ sāmānyaviśeṣasya sādhyatvād adoṣa iti cet na dṛṣṭādṛṣṭaviśeṣāśrayasāmānyavikalpadvayānativṛtteḥ dṛṣṭaviśeṣāśrayasya sāmānyasya sādhyatve sveṣṭavighātāt adṛṣṭaviśeṣāśrayasya sāmānyasya sādhyatve sādhyaśūnyatvaprasaṃgāt nidarśanāya dṛṣṭetaraviśeṣāśrayasya sāmānyasādhane 'pi svābhimataviśeṣasiddhiḥ kutaḥ syāt  adhikaraṇasiddhāntanyāyād iti cet ko 'yam adhikaraṇasiddhānto nāma yat siddhāv anyaprakaraṇasiddhiḥ so 'dhikaraṇasiddhāntaḥ tato dṛṣṭādṛṣṭaviśeṣāśrayasāmānyamātrasya buddhimannimittasya jagatsu prasiddhau prakaraṇājagannirmāṇasamarthaḥ samastakārakāṇāṃ prayoktrā sarvadā 'viluptaśaktir vibhur aśarīratvādiviśeṣāśraya eva siddhyatīti cet syād evam yadi sakala jagannirmāṇa samarthenaikena samastakārakāṇāṃ prayoktrā sarvajñatvādiviśeṣeṇāpi tenāvinābhāvidṛṣṭetaraviśeṣādhikaraṇabuddhimatkāraṇasāmānyaṃ kutaścit siddhyet na ca siddhyati anekabuddhimatkāraṇenaiva svopabhogyatanvādinimittakāraṇaviśeṣeṇa tasya vyāptatvasiddheḥ samarthanāt tathā sarvajñavītarāgakartṛkatve sādhye ghaṭādinā anaikāntikaṃ sādhanam sādhyavikalaṃ ca nidarśanam sarāgāsarvajñakartṛkatve sādhye apasiddhāntaḥ sarvathā kāryatvaṃ ca sādhanaṃ tanvādāvasiddham tasya kathaṃcit kāraṇatvāt kathaṃcit kāryatvaṃ tu viruddham sarvathā buddhimannimittatvāt sādhyād viparītasya kathaṃcidbuddhimannimittatvasya sādhanāt tathā pakṣo 'py anumānabādhitaḥ syāt neśvaras tanvādīnāṃ kartā jñānādirahitatvāt muktavat iti prāguktānumānasya tadbādhakasya bhāvād iti jagato buddhimaddhetukatvaṃ na siddhyati sādhakasyābhāvād bādhakasya saṃbhavad tataḥ sūktam iṣṭaviruddhaṃ vaiśeṣikamatam iti  iti vaiśeṣikaśāsanaparīkṣā vaiśeṣikasamasiddhāntā naiyāyikās tv evam āmananti pramāṇaprameyasaṃśayaprayojanadṛṣṭāntasiddhāntāvayavatarkanirṇayavādajalpavitaṇḍāhetvābhāsachalajātinigrahasthānāṃ tattvajñānān niḥśreyasādhigamaḥ  kiṃ ca bhaktiyogakriyayogajñānayogatrayair yathāsāṃkhyaṃ sālokyaṃ sārūpyaṃ sāmīpyaṃ sāyujyaṃ muktir bhavati  tatra maheśvaraḥ svāmī svayaṃ bhṛtya iti taccitto bhūtvā yāvajjīvaṃ tasya paricaryākaraṇaṃ bhaktiyogaḥ tasmāt sālokyamuktir bhavati  tapaḥsvādhyāyānuṣṭhānaṃ kriyāyogaḥ tatronmādakādivyapohārtham ādhyātmikādiduḥkhasahiṣṇutvaṃ tapaḥ praśāntamantrasyeśvaravācino 'bhyāsaḥ svādhyāyaḥ tadubhayam api kleśakarmakṣayāya samādhilābhāya cānuṣṭheyam tasmāt kriyāyogāt sārūpyaṃ sāmīpyaṃ vā muktir bhavati viditapadārthasyeśvarapraṇidhānaṃ jñānayogaḥ  parameśvaratattvasya prabandhenānucintanaṃ paryālocanam īśvarapraṇidhānam tasya yogasya yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayaḥ aṣṭāṅgāni tatra deśakālāvasthābhir anityatāḥ puruṣasya viśuddhavṛttihetavo yamāḥ ahimsābrahmacāryāsteyādayaḥ deśakālāvasthāpekṣiṇaḥ puṇyahetavaḥ driyāviśeṣā niyāmāḥ devārcanapradakṣiṇasaṃdhyopāsanajapādayaḥ yogakarmavirodhikleśajayādyarthaś ca raṇabandhaḥ āsanaṃ padmakasvastikādiḥ koṣṭhasya vāyor gaticchedaḥ prāṇāyāmaḥ recakapūrakakumbhakaprakāraḥ śanaiḥśanair abhyasanīyaḥ samādhipratyanīkebhyaḥ samantāt svāntasya vyāvartanaṃ pratyāhāraḥ cittasya deśasaṃbandho dhāraṇā tatraikatānatā dhyānam dhyānotkarṣān nirvātācalapradīpāvasthānam ivaikatra cetanasāvasthānaṃ samādhiḥ etāni yogāṅgāni mumukṣuṇā maheśvare parāṃ bhaktim āśrayityābhiyogena sevitavyāni tato 'cireṇa kāleṇa bhagavantam anaupamyasvabhāvaṃ pratyakṣaṃ paśyati taṃ dṛṣṭvā niratiśayaṃ sāyujyaṃ niḥśreyasaṃ prāpnoti  tad etat tārkikamataṃ dṛṣṭeṣṭaviruddham prāganantaraṃ pratipāditaprakāreṇaiva pratyakṣānumānavirodhayor atrāpy upapatteḥ ato nātra pṛthak tadvirodhasamarthanam upakramyate  kiṃ ca tadabhyupagatapadārtheṣu indriyabuddhimanasām arthopalabdhisādhakatvena pramāṇatvāt prameyeṣv antarbhāvānupapatteḥ anyathaikānekātmakatvasiddheḥ saṃśayādīnām prameyatve ca vyavasthānānupapatteḥ viparyayānadhyavasāyayoḥ pramāṇādiṣoḍaśapadārthebhyo 'rthāntarabhūtayoḥ pratīteś ca na ṣoḍaśapadārthavyavasthā  tathaivaṃ naiyāyikavaiśeṣikasiddhāntasya dṛṣṭeṣṭaviruddhatve siddhe caturvidhavarṇāśramavat tadvidheyavividhācārapuṇyapāpaparalokabandhamokṣatatkāraṇatatphalabaddhamuktādisvarūpapratipādako 'pi yaugāgamo na pramāṇam dṛṣṭeṣṭaviruddhāgamābhinnasya tasyātīndriyeṣu tatkāraṇeṣu ca prāmānyasaṃbhāvanānupapatter iti na teṣāṃ dharmānuṣṭhānaṃ pratiṣṭhām iyarti kiṃ vā bahubhir ālāpaiḥ aulūkyaiḥ tārkikaiś ca laukikaṃ vaidikaṃ vā yat kiṃcid ucyate tat sarvaṃ mṛṣaiva tadabhimatasarvatattvānāṃ saṃsargāsaṃbhavena śūnyatvasyāpāditatvād ity alam atiprapañcena dṛṣṭeṣṭaviruddhatvān naiyāyikavaiśeṣikamatayor asatyatvasiddhatvāt  dṛṣṭeṣv iṣṭeṣu dṛṣṭeṣṭavirodhād yaugasaṃmataḥ  parokṣeṣu tadekatvād āgamo na pramāṇyatām  saṃsargahāneḥ sarvārthahāner yaugavaco 'khilam  bhavet pralāpamātratvān nāvadheyaṃ vipaścitām  dṛṣṭeṣṭābhyāṃ viruddhatvān na satyaṃ yaugaśāsanam  na ca tena pratikṣepaḥ syādvādasyeti niścitam  iti naiyāyikaśāsanaparīkṣā atha mīmāṃsakamatam api dṛṣṭeṣṭaviruddham  mīmāṃsakeṣu tāvād evaṃ bhāṭṭā bhaṇanti pṛthivyaptejovāyudikkālākāśātmamanaḥśabdatamāṃsi ity ekādaśaiva padārthāḥ tadāśritaguṇakarmasāmānyādīnāṃ tatsvabhāvatvena tādātmyasaṃbhavān na padārthāntaram ity evaṃ padārthayāthātmyajñānāt karmakṣayo bhavatīti  prābhākaras tu  dravyaṃ guṇaḥ kriyājātisaṃkhyāsādṛśyaśaktayaḥ  samavāyaḥ kramaś ceti nava syur gurudarśane  tatra dravyāṇi pṛthivyādayaḥ guṇā rūpādayaḥ kriyā utkṣepaṇādi jātiḥ sattādravyatvādi saṃkhyā ekatvadvatvādiḥ sādṛśyaṃ gopratiyogikaṃ gavayagatam anyat gavayapratiyogikaṃ gogataṃ sādṛśyam anyat śaktiḥ sāmarthyam sā anumeyaiva guṇaguṇyādīnāṃ saṃbandhaḥ samavāyaḥ ekasya niṣpādanānantaram anyasya niṣpādanaṃ kramaḥ prathamāhutyādipūrṇāhutiparyantam ity evaṃ navaiva padārthāḥ eteṣāṃ yāthātmyajñānān niḥśreyasasiddhir ity ācakṣate  kiṃ ca vedam adhītya tadarthaṃ jñātvā taduktanityanaimittakakāmyaniṣiddhānuṣṭhānakramaṃ niścitya tatra vihitānuṣṭhāne yaḥ pravartate tasya svargāpavargasiddhir bhavati trikālasaṃdhyopāsanajapadevarṣipitṛtarpaṇādikaṃ nityānuṣṭhānam darśapaurṇamāsagrahaṇādiṣu kriyamāṇanaimittikānuṣṭhānam taddvayam api niyamena kartavyam kutaḥ akurvan vihitaṃ karmaṃ pratyavāyena lipyate iti vacanāt putrakāmyeṣṭyādikam aihikaṃ kāmyānuṣṭhānam jyotiṣṭomādikam āmutrikaṃ kāmyānuṣṭhānam śyenābhicaran yajet ity ādikaṃ niṣiddhānuṣṭhānam tatkramaṃ niścitya teṣv anuṣṭhāneṣu vihitānuṣṭhāne yaḥ pravartate sa svargāpavargau prāpnoti  api ca  nyāyārjitadhanas tattattvajñānaniṣṭho 'tithipriyaḥ  śraddhakṛt satyavādī ca gṛhastho 'pi vimucyate  iti vacanāt mumukṣūṇāṃ pravrajyayā bhavitavyam iti niyamo nāsti  tatrāpi  mokṣārtho na pravarteta tatra kāmyaniṣiddhayoḥ  nityanaimittike kuryāt pratyavāyajihāsayā  iti bhāṭṭāḥ  pratyavāyaparihārakāmena nityanaimittakānuṣṭhānayoḥ pravartanāt tayor api kāmyānuṣṭhānakukṣau nikṣepāt tatkaraṇam api mokṣakāṃkṣiṇā nāvadhīyate iti prābhākarāḥ pratyūcire  tad etan mīmāṃsakamataṃ tāvad dṛṣṭaviruddham mīmāṃsakākhyair bhāṭṭair prābhākaraiś ca pṛthivyādayo 'rthāḥ sattādisāmānyato 'nuvyajyante tac ca sattādisāmānyaṃ sarvathā nityaṃ niravayavam ekaṃ vyāpakam iti tair abhimatam tat tu pratyakṣaviruddhaṃ sadṛśapariṇāmalakṣaṇasya sāmānyasyānityasyāsarvagatasya rūpādivad anekavyaktātmatayānekarūpasyaiva pratyakṣataḥ pratīteḥ na hi bhinnadeśāsu vyaktiṣu sāmānyam ekaṃ pratyakṣataḥ sthūṇādau vaṃśādivat pratīyate vyakter utpādavināśe 'pi anutpādam avināśaṃ vā yatas tatpratyakṣaṃ syāt tad idaṃ paroditasvarūpaṃ sāmānyaṃ pratyakṣabuddhāv ātmānaṃ na samarthayati pratyakṣatāṃ ca svīkartum icchatīty amūlyadānakrayitvāt satām upahāsāspadam eva syāt  tathāpi yadi yājñikā vaiyātyāt tathaiveti vivadante tarhi tatra brūmaḥ ekatra vyaktau sarvātmanā vartamānasya anyatra vṛttir na syāt tatra hi vṛttiḥ taddeśe gamanāt piṇḍena sahotpādāt taddeśe sadbhāvāt amśavattayā vā syāt na tāvad gamanād anyatra piṇḍe tasya vṛttiḥ niṣkriyatvopagamāt kiṃ ca pūrvapiṇḍaparityāgena tat tatra gacchet aparityāgena vā na tāvat parityāgena prāktanapiṇḍasya gotvaparityāktasya agorūpatāprasaṃgāt nāpy aparityāgena aparityāktapiṇḍasyāsyānaṃśasya rūpāder iva gamanāsaṃbhavāt na hy aparityaktapūrvādhārāṇāṃ rūpādīnām ādhārāntarasaṃkrāntir dṛṣṭā nāpi piṇḍena sahotpādāt tasyānityatānuṣaṃgāt nāpi taddeśe sattvāt piṇḍotpatteḥ prāk tatra nirādhārasyāsyāvyavasthānābhāvāt bhede vā svāśrayamātravṛttitvavirodhaḥ nāpy aṃśavattayā niraṃśatvapratijñānāt tato vyaktyantare sāmānyasyābhāvānuṣaṃgāt  pareṣāṃ prayogaḥ ye yatra notpannā nāpi prāg avasthāyino nāpi paścād anyato deśād āgatam antaḥ te tatrāsanto yathā karottamāṅge tad viśāṇam tathā ca sāmānyaṃ tacchūnyadeśotpādatve ghaṭādike vastunīti tad uktam  na yāti na ca tatrāsīd asti paścān na cāṃśavat  jahāti pūrvam ādhāram aho vyasanasaṃtatiḥ iti  nanv eṣa doṣo bhedavādināṃ eva na tu mīmāṃsakānām taiḥ sāmānyavyaktyos tādātmyāṅgīkaraṇāt   tādātmyam asya kasmāc cet svabhāvād iti gamyatām  ity abhidhānād iti cet teṣāṃ vyaktivat tasyāsādhāraṇasādharaṇarūpatvānuṣaṃgāt vyaktyutpādavināśayoś cāsyāpi tadyogitvaprasaṃgāt  na sāmānyarūpatā vā sādhāraṇarūpatvam utpādavināśayogitvaṃ cāsya nābhyupagamyate tarhi viruddhadharmādhyāsato vyaktibhyo 'sya bhedaḥ syāt uktam ca  tādātmyaṃ cen mataṃ jāter vyaktijanmany ajātatā  nāśo 'nāśaś ca keneṣṭas tadvac cānanvayo na kim  vyaktijanmany ajātā ced āgatā nāśrayāntarāt  prāg āsīn na ca taddeśe sā tayā saṃgatā katham  vyaktināśe na cen naṣṭā gatā vyaktyantaraṃ na ca  tacchūnye na sthitā deśe sā jātiḥ kveti kathyatām  vyakter jātyādiyoge 'pi yadi jāteḥ sa neṣyate  tādātmyaṃ katham iṣṭaṃ syād anupaplutacetasām  ity evam anekadoṣaduṣṭatvāt yājñikānujñātasāmānyaṃ kharaviṣāṇavad asad eva syāt  yat tu tatsadbhāvasādhanam uktaṃ parair  piṇḍabhedeṣu gobuddhir ekagotvanibandhanā  gavābhāsyekarūpābhyām ekagopiṇḍabuddhivat  na śābaleyād gobuddhis tato 'nyālambanāpi vā  tadabhāve 'pi sadbhāvād ghaṭe pārthivabuddhivat  ity ādiḥ tatsarvaṃ siddhasādhanam anuvṛttapratyayasya sadṛśapariṇāmalakṣaṇasāmānyālambanatvasiddheḥ  na hi vayaṃ bauddhavat sāmānyasyāpahnavotāraḥ kevalaṃ paraparikalpitasarvathānityatvādiviśeṣaṇaviśiṣṭam eva sāmānyaṃ na mṛṣyāmahe sarvathā nityasyaikasyānaṣṭasya sarvagatasya vicāramāṇasyāsaṃbhavāt  nityaṃ sadādi sāmānyaṃ pratyabhijñāyamānatvāt śabdavat iti cet na heto viruddhatvāt kathaṃcin nityasya iṣṭaviruddhasya sādhanāt sarvathā nityasya pratyabhijñānāyogāt tad evedam iti pūrvottaraparyāyavyāpinaikatra pratyayasyopapatteḥ paurvāparyarahitasya pūrvāparapratyayaviṣayatvāsaṃbhavāt  dharmāv eva pūrvāparabhūtau na dharmisāmānyam iti cet kathaṃ tad evedam iti abhedapratītiḥ pūrvāparasvabhāvayor atītavartamānayoḥ tad ity atītaparāmarśinā smaraṇena idam iti vartamānollekhinā pratyakṣeṇa ca viṣayīkriyamāṇayoḥ parasparaṃ bhedāt  sadādisāmānyād ekasmāt tayoḥ kathaṃcid bhedābhedapratipattir iti cet siddham tasya kathaṃcid anityatvam anityasvadharmāvyatirekāt na hy anityād abhinnaṃ nityam eva yuktam anityasvātmavat sarvathā nityasya kramayaugapadyābhyām arthakriyāvirodhāc ca tad anityaṃ sāmānyaṃ viśeṣādeśāt śabdavat tata evānekaṃ tadvat sad ity ādisvapratyayāviśeṣād ekaṃ sattādisāmānyam iti cet na sarvathāsvapratyayāviśeṣasyāsiddhatvāt pratipadādivyaktau sad ity ādipratyayasya viśeṣāt tadvyaktiviṣayo viśeṣapratyaya iti cet tarhi tā vyaktayaḥ sāmānyāt sarvathā yadi bhinnāḥ pratipadyante tadā yaugamatapraveśo mīmāṃsakasya sa cāyuktaḥ tanmate saṃbandhasya nirastatvāt tasyeti vyapadeśānupapatteḥ  atha kathaṃcid abhinnāḥ tadā siddhaṃ sāmānyasya viśeṣapratyayaviṣayatvam viśeṣapratyayaviṣayebhyo viśeṣebhyaḥ kathaṃcid abhinnasya sāmānyasya viśeṣapratyayaviṣayatopapatteḥ viśeṣasvātmavat tato naikam eva sattādisāmānyam nāpy anaṃśam kathaṃcit sāṃśatvapratīteḥ sāṃśebhyo viśeṣebhyo 'narthāntarabhūtasya sāṃśatvopapatteḥ tatsvātmavat tathā na sarvagataṃ tat sāmānyaṃ vyaktyantarāle 'nupalabhyamānatvāt tatrānabhivyaktatvāt tasyānupalambha iti cet tata eva vyaktisvātmana iva tatrānupalambo 'stu tatra tasya sadbhāvavedakapramāṇābhāvād asattvād evānupalamba iti cet sāmānyasyāpi viśeṣābhāvād asattvād evānupalambho 'stu vyaktyantarāle tasyāpy sadbhāvavedakapramāṇābhāvāt pratyakṣatas tathānanubhavāt kharaviṣāṇādivat na hi bhinnadeśāsu vyaktiṣu sāmānyam ekam yathā sthūṇādiṣu vaṃśādir iti pratīyate yato yugapadbhinnadeśasvādhāravṛttitve saty ekatvaṃ tasya siddhyet svādhārāntarāle astitvaṃ sādhayed iti tad evam anekabādhakasadbhāvāt bhāṭṭaprābhākarair iṣṭaṃ  bhadraṃ bhūyāt