Anekantajay patakakhyam Prakaranam Part 2

Author(s): Haribhadrasuri, Munichandrasuri
Publisher: Oriental Research Institute Vadodra
Catalog link: https://jainqq.org/explore/008406/1

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"aho zrutajJAnama" graMtha jIrNodhdhAra 24 nyAya graMtha anekAnta jayapatAkA bhAga-2 : dravya sahAyaka : dIkSA dAnezvarI AcArya bhagavaMta zrI guNaratnasUrIzvarajI ma.sA.nAM AjJAvarti tapasvinI pa.pU.sA.zrI puSpalatAzrIjI ma.sA. nA ziSyA pravartinI gurUmAtA pa.pU.sA. zrI puNyarekhAzrIjI ma.sA.nAM suziSyA pa.pU.sA.zrI hemarekhAzrIjI ma.sA. Adi ThANAnI preraNAthI ahaMma phleTa sAbaramatImAM thayela cAturmAsanI bahenonI jJAnakhAtAnI upajamAMthI saMyojaka zAha bAbulAla saremala beDAvALA zrI AzApUraNa pArzvanAtha jaina jJAna bhaMDAra zA. vimaLAbena saremala javeracaMdajI beDAvALA bhavana hIrAjaina sosAyaTI, sAbaramatI, amadAvAda-380005 (mo.) 9426585904 (o.) 22132543 (rahe.) 27505720 saMvata 206pa I.sa. 2009

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GAEKWAD'S ORIENTAL SERIES. Published under the Authority of the Government of His. Highness the Maharaja Gaekwad of Baroda. GENERAL EDITOR: B. BHATTACHARYYA, M. A., Ph. D., Rajaratna No. CV anekAntajayapatAkA vRttidvayavibhUSitA / ferta: !!

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ANEKANTAJAYAPATAKA BY HARIBHADRA SURI With his own commentary and Municandra Suri's supercommentary Volume II CRITICALLY EDITED With introduction, notes and appendices BY H. R. KAPADIA, M. A., PROFESSOR OF ARDHAMAO ADHI, M. T. B. COLLEGE, SURAT UNIVERSITY TEACHER FOR Ph. D. IX ARDHAMAGADHI, UNIVERSITY OF BOMBAY BARODA ORIENTAL INSTITUTE 1947

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Printed by Ramchandra Yesu Shedge, at the Nirnaya Sagar Prces, 26-28, Kolbbat Street, Bombay. Published by Benogtoah Bbattacharyya, Director, Oriental Institute on behalf of the Government of His Highness the Maharaja Gaekwad of Baroda, at the Oriental Institute, Baroda. Price Rs. 18.0-0.

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PREFACE It is a matter of great pleasure to me that even after a lapse of about eiglit years I have been in a position to complete the editing of Anckantajayapataka along with its two commentaries. There is a third commentary in a MS. form. I wanted to incorporate it here; but it has not been possible to do so as I have failed to know even the sources whence I can get other MSS. As promised in the Preface of Vol. I, I have given a bird's eye-view of the works of Haribhadra Suri so far available to me. But I have dropped the idea of surveying those of Municandra Suri for want of space, though, at times, some of then have been here briefly noticed by me, while dealing with the works of Haribhadra Suri. A comprehensive exposition of anekantavuda along with its evolution has been only partially treated by me as I could not get a pretty long leisure to carry out my original plan. An alphabetical Index of quotations is given as Appendix I; but the sources of all of thein could not be traced, though Muni Jambuvijaya, a learned disciple of Bhuvanavijaya (a pupil of Vijayamegha Suri) helped me in this connection. In the end I may add that I am very much indebted to Vijayaprema Suriji for his having gone through the duplicate copy of the pagination proofs of the textual matter. I am thankful to Mr. P. I. Tarkas m. A., LL. B, for doing the same in connection with pp. I.XXIII-C and pp. 257-260. My special acknowledgements are due to Dr. B. Bhattacharyya, M. A., Ph. D., Rajaratna, the Director of the Oriental Institute for the splendid opportunity he gave me to edit this work and to prepare a back-ground for the comprehensive study of Haribhadra's works and that of anekantavada. As regards "Notes", I may say that I have prepared them from various stand-points such as those of philosophy, philology, anthropology, geography, history etc., by taking into account the importance of this work, its antiquity and several classes of the readers. M. T. B. COLLEGE, SURAT. H. R. Kapadia

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Preface ... List of Abbreviations Introduction Text and its two commentaries Chapter V ( pacamo'dhikAraH ) VI (estrar:) " *** 33. 23 CONTENTS Notes Contents of the Introduction Dates of Authors Appendix I II 319 430 Quotations & References (a) Index of proper names (b) Index of non-Jaina Sects Addenda and Corrigenda III (a) List of nyayas (b) List of illustrations (e) List of 'desya' words *** 970 Page Y VII-VIII IX-OXXVIII 1-241 1-123 124-241 243-340 341-342 313-344 1-12 13-14 14-15 16 16 16 17-28

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Abbreviations ADD 2 Arhatidarsann dipika JRI- The Jaisa Religion and Lite AJP- Anekantajayapataka rature AMP - Arhatamataprabhakara JSS = Jaina Sahitya Sanshodhaka ATL= Adhyatmatattvaloka NK = Nyayakusumadjali BK Brhatkathakosa NKC=Nyayakumudacandra DCJM = Descriptive Catalogue of Jaina Nanuseripts SBT = Systems of Buddhist Thought DCMJP = A Des, Cat. of Mss. in the SM - Syadvadamasjari Jain Bhandaras at Paitan. TRD=Tarkarahasyadipika HCLJ = A History of the CanonicalUpamiti' = Upamitibhavaprapanca... Literature of the Jainas, katha His. of Ind. Lit. - A History of Indian | Uttara + Uttarajjhayana Literature I Visesa - Visesavassayabhas%.

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INTRODUCTION This introduction is in continuation of the one published in Vol. I in 1940. So, before I proceed to fulfil the promises held out there, I may note the following additions and alterations to be made therein. ADDITIONS On page XI add in (A) Gujarati: (1) The Gujarati translation of Anekantavadapravesa by M. N. Dvivedi. (6) "Syadvada ane Saptabhangi" (in press) by the editor. On page XII add: (B1) Paiya (1) Sanmaipayarana by Siddhasena Divakara. On page XII add in (C) Samisksta : (1) Syadvadabhanga by Divakara. (la) An untraced work of Kukkacarya. (1b) Jata-Simhanandi's Varangacarita (xxvi, 76-90). (2a) Jayarasibhatta's T'attvopaplavasimha (pp. 78-79). (2b) Ramnanujacarya's Bhasya on Brahmasutra (II, 2, 33). (3a) Mallisena Suri's Syadvadamanjari'. (6) Anekantavyavastha by Nyayacarya Yasovijaya Gani. (7) Syadvadabhasa >> (8) Syadvadarahasya , On page XII add in (D) English: (2a) "The under-currents of Jainism" by Dr. S. K. Belval kar published in "The Indian Philosophical Review" (July, 1917). (2b) "The under-currents of Jainism A Reply to criticisms" by Dr. S. K. Belyalkar published in "Jaina Sahitya Sanshodhaka" (Vol. I, pt. I, pp. 1-4, April 1920). (3a) A History of Indian Logic (pp. 167 f., 181 and 184) by Satischandra Vidyabhusan. (6a) The Science of Thought (pp. 114-127) by C. R. Jain. 1 2 This will be hereafter noted as SM. This will be hereafter noted as JSS.

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INTRODUCTION (6b) Confluence of Opposites by C. R. Jain. (11a) The English translation of the Gujarati edition of Sanmatitarka (P. Sammaipayarana). (12) "The Jaina Theory of Anekanta-Vada" by K. C. Bhattacharya published in The Jain Antiquary? (Vol. IX, No. 1, June 1943). On page xvi, 11. 8-11 add: Almost the same exposition is found in the com. on Yogadrstisamuccaya (v. 1.). Some of these lines are also met with, in the svopaj na com. (p. 1b) on Pancavatthuga. On page xvi, fr. 3, add: See pp. 76 and 399 of Vol. I and pp. 128, 134, 154, 156 and 159 of Vol. II. On page XVIII add in (A) Paiya : (4a) Ganaharasaddhasayaga (v. 52-59) by Jinadatta Suri. On page XIX add in (B) Samskrta : (6a) Puratanaprabandhasangraha (the 54th prabandha, pp. 103-104). (16) Prof. K. V. Abhyankar's Samskrta introduction* to Vimsati-viisika (P. Visavisiya). (17) Anandasagara Suri's Samskrta preface (pp. 15-16) to Tattvarthadhigamasutra* and its com. by Hari bhadra Suri and others. (18) Anandasagara Suri's Preface (pp. 4-5) to Vol. II of Kotyacarya's com. to Visesuvassayabhasas. On paga XIX add in (C) Gujarati: (la) H. A. Shah's article "Romanat alaofa" published in JSS (Vol. I, No. 1, pp. 38-42). (5) B. H. Dosi's intro. (pp. 3-6) to Samaraiccakaha (Vol. II). 1 For & consolidated list see my article "planetit area" (in press). 2 For details see p. XXVI. 3 Here he has suggested that Haribhadra Sari knew S'arirakabhasya of Sankaracarya. Jinavijaya holds the opposite view as can be seen from his Samskrta article "The date of Haribhadra Suri" (pp. 22- 23) and his corresponding article (pp. 57-58) in Hindi published in J$S (Vol. I, No. I). For details see p. XV. 4 This will be hereafter noted as TS. 5 This work will be hereafter noted as Visesa'.

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INTRODUCTION On page XX add in (E) English: (8) P. K. Gode's article <Page #15
XII INTRODUCTION Page XXIX, 1. 15. Read paJcasUtrakavyAkhyA for paJcasUtravyAkhyApazcasthAnaka. Page xxix, 1. 27. Read yogazataka for yogaviMzati. Yogasataka is mentioned by Pandit Sukhalal in his essay on Yoga-darsana, Jinabhata & Kotyacarya Haribhadra Suri has mentioned the name of Jinabhata in the following colophon of S'isyahita, a com. on Avassaya: "samAptA dheyaM ziSya hitA nAma AvazyakaTIkA / kRtiH sitAmbarAcAryajinabhaTanigadAnusAriNo 'vidyAdhara kulatilakAcArya jinadatta ziSyasya dharmato jAiNI mahattarAsU noralpamaterAcAryaharibhadrasya / " Here the word 'nigada' does not mean 'obedience' (ajnavartitva). So says Anandasagara Suri in his Samskrta preface (p. 4) to Kotyacarya's com. on Visesa. He substantiates this statement by saying that such a phrase is not found in the colophons of his commentaries on Dasaveyaliya etc. He adds that the phrase is used to point out his indebtedness to Jinabhata whose com. on Avassaya he has utilised while composing his Sisyahita on this same Agama. Jinabhata's com. has been also used by Kotyacarya as pointed out by him in this preface (p. 4). Further he has here stated that Kotyacarya flourished in the tenth century of Vira era, and he was most probably a predecessor of Haribhadra Suri. On p. 5, he says: In 1 Up to the eleventh century of Vikrama era, Vidyadhara was looked upon as 'kula' and not 'gaccha'. See Muni Kalyanavijaya's intro. (p. 18) to Prabhavakacarita. In support of this statement it may be mentioned that Sangama who resorted to anasana on Satrunjaya in Vikrama Samvat 1084 is referred to, in an ancient Pundarika lekha as Vidyadhara-kula-nabbastalamrganka. A similar remark holds good in the case of Nagendra and Nirvrti and up to the 11th century in the case of Candra, too. These were each looked upon as 'kula' and not 'gaccha'. Deva Vacaka has referred to Naila kulavamsa in Nandi (theravali). Silanka Suri, the commentator of Ayara has called himself 'Nirvrtikulina'. In the colophon of Upamiti Siddha-Rsi has addressed his praguru Sura Suri as Nirvrtikulodbhuta. 2 In the colophon of Pradesavyakhya, a com, on Pannavana, Haribhadra has referred to himself as a pupil of Jinabhata. See my Descriptive Catalogue of Jaina Manuscripts (Vol. XVII, pt. 1, p. 204). 3 Lord Mahavira attained salvation in 527 B. C. So says the Jaina tradition. The late Dr. K. P. Jayaswal opines that this happened in 488 B. C. The late Dr. H. Jacobi, however, assigns to it the date 467 B. C.

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INTRODUCTION XII the days of Haribhadra Suri, Amba and Kusmandi vere the vidyas and Vidyaraja Harinaikamisi was mantra, while Kotyacarya notes Kusmandi as vidya and Harinaikamisi as mantra. So the latter is senior to the former. Moreover, both have flourished during the period when the Puvvas had become extinct. Haribhadra Siri's Date and the Pazya Sources-- Most of the scholars believe that Haribhadra Suri flourished in the middle of the 8th century A. D.; for, Uddyotana Suri in his Kuvalayamala (completed a day earlier than Saka 700 i. e. on the 21st March 779 A. D.) mentions him as his teacher in philosophy and praises him as an author of a great many works, Jinavijaya has assigned to him a period 700 A. D. to 770 A. D. i. e. Vikrama Samvat 757 to 827. This date is consistent even when we take into account that Haribhadra mentions Jinabhadra Gani Ksamasramana as Bhasyakara, and quotes from his monumental work Visesa'; for, according to the Jaina tradition Jinabhadra Gani died in Vikrama Samvat 645 i. e. 598 A.D. But this is not so with respect to the two Paiya verses noted on p. XXIII of Vol. I of AJP unless they are read in another light. The word "Vikrama' occurring in the first is interpreted by H. A. Shah" as referring to 'Gupta', and so the statement that Haribhadra died in Vikrama Samvat 585 means that he died in Gupta Samvat 585 (i, e. Saka 707 - Vikrama Samvat 8423 = 785 A.D.). For, Jinasena in his Harivariusapurana says that Gupta Sumvat began in Vira Samvat 727 (i. e. Saka Samvat 122 = Vikrama Samvat 257 = 200 A. D.). So, if this interpretation is accepted, the statement of the first Paiya verse fairly agrees with the period 700 A. D. to 770 A. D. If the word 'Hari' in the second verse is taken as a slip for 'Harila', the incongruity disappears; for, in that case it does not give the date of Haribhadra but it gives that of Harila who .-.- - - - -- ---- 1 In Haribhadra's com, on Nandi, he has twice said: " 3 7 Tator". See pp. 26 and 46 of this com. Does this not suggest that the traditional date of Haribhadra's death is unacceptable ? 2 In his Guj. article (P. 41 ) he observes that the Saivat which commenced in Sak: 241 is not Gupta Samrat but it is 'Gupta Valabhi' also known as Valabhi'. 3 H. A, Shah in his above-mentioned article (p. 41) writes 961 instead of this. But this is a slip; for, he equates it to 785 A. D.

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XIV INTRODUCTION died in Vira Sarnvat 1055 i. e. Vikrama Samvat 585 according to Yugapradhanapatlavali. As noted on page xviii of Vol. I, there is another verse in Paiya which partly agrees with this, but wherein the date given is not 1055 but 1255. Vira Samvat 1255 equals Vikrama Samvat 785. Thus, even this verse leads us very near the date of Haribhadra viz. Vikrama Samvat 757 to 827. Jinabhadra Gani has mentioned two works Vasavadatta and Tarangavai in his Visesao (v.1508'), whereas Haribhadra ini his Sisyahita (p. 106), a com. on Avassaya, kas mentioned Vascvadatta and Priyadarsana while expounding the same topic viz. nirdesa-dvara. This Priyadarsana seems to be the well-known drama of Harsa, a ruler of Sthanesvara who died in 648 A.D. This drama is assigned a date cir. 618 A. D. by the late Prof. K. H. Dhruva in his Gujarati intro. (p. 76 fn.) to his Gujarati translation of Priyadarsana designated as Priyadarsika in all its editions known to me. Jinabhadra has not noted this drama. Is it because he flourished prior to the composition of this drama? Mr. Bhagavad Datta in his private communication dated 9-6-43 says: (i) The traditional date of Haribhadra appears to be * quite correct. (ii) Dharmapala died in 570 A, D, Vide my Bharatavarsa ka itihasa (pp. 5-6 fn.). (iii) Kumarila flourished long before 630 A, D, He is quoted by a Satapatha bhasyakara Harisvamin of 638 A. D., and by other authors of 600 A. D. (iv) Bhartrhari is decidedly earlier than Kumarila; for, the latter quotes verses of the former. (v) Dharmakirti is also earlier than 600 A. D. Prof. K. V. Abhyankar believes that Haribhadra Suri may have flourished during a period ranging from Vikrama 1 This no, is according to the edition containing Hemac&ndra's com. 'where it is 1516 according to the edition containing Kotyacarya's com. The verse in question is: "jaha vA nihiTuvasA vaasvdttaa-trnggviyaaii| # AHITASTE Anas for its

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INTRODUCTION XV Samvat 800 to 950, and assuming that this belief is correct, he says: (i) There is scope for discussing as to whether Haribhadra is anterior or posterior to Sankaracarya. Neither Haribhadra has mentioned the name of Sankaracarya in any work of his nor has the latter that of the former in any of his works. But this proves or disproves nothing about the priority or posteriority of one or the other. On the contrary the exposition of the topics such as bhutavaicitryasiddhi, bhutacaitanyotpatti, ksanikatvanirasa, bahyarthasiddhi and sumavayanirasa treated in Dhamna. sangahani (v. 65-67, 76, 77, 168, 310 and 228-330) and in Pancasaga, is an imitation of Sariraka-bhasya of Sankaracarya. So I am inclined to infer that this bhasya was seen by Haribhadra. Further, in Yogabindu, there is a reference to abhusavada, and it suggests that Haribhadra flourished later than Suresvaracarya alias Mandanamisra, the foremost exponent of abhasavada. I, however, leave this question open for final decision, (ii) If it is posible to believe that Haribhadra is later than Sankaracarya, the colophon of Upamitio fits in to a greater extent. But, if we were to accept the colophon of Kwalayanala, it must be admitted that Haribhadra is anterior to Sankaracarya, and that the former colophon loses its validity. It may be that the year 700 referred to in Kuvalayamala belongs to the Gupta era ; for, the year according to Salivahana era ends in Phalguna. I shall say a few words about these views which are more or less his suggestions. (i) I agree that the absence of a reference is not a conclu: sive proof by itself for proving a case or disproving it." 1 I may however note that a negative argument, too, has some force at times. And this is practically the case here; for, it is rather strange that a towering personality and great opponent of Jainism like Sankaradarya remains annoticed by Haribhadra, I am there fore inclined to share the opinion expressed by Jinavijaya, Prof. N. Y. Vaidya and Mr. P. K. Gode that Haribhadra is anterior to Sankaracarya, and especially when it proves the tradi. tional date of Sankara 788-820 A, D, to be correct -as guggested by N. V. Vaidya in his intro. (p. yiii) to Samaraiccakaha (VI). N. D. Mehta, too, has assigned this date to Sankaracarya, Vide his face 774915771 ERTER (STITI, P. 209).

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XVI INTRODUCTION (ii) That there is a similarity in the exposition of certain topics sails in the same boat; for, it has no independent value in deciding a case. It can serve as a corroborative evidence, even if the reverse gets proved. (iii) As regards the discussion about abhasavada it remains to be ascertained as to who propounded it first, even if it is admitted that this doctrine is here alluded to. (iv) In connection with the last point I may invite the attention of Prof. Abhyankar to Jinavijaya's Hindi article "The date of Haribhadra Suri" (p. 42, fn.) where he says: In Rajputana and the northern India, a month ends on the full-moon day, and, so here there is mention of the dark half of Caitra. According to the Southern India it means the dark half of the Phalguna; for, in this part, a month gets completed on the new-moon day, and this is actually so in Gujarat even now. Jinavijaya has once more expressed this view in his article "Kuvalayamala" (p. 218) published in "Bharatiya Vidya" (Vol. II, pt. II, May 1941). Here he reproduces an interesting note on this date written by the late Dr. Jacobi in his intro. (p. 2) to Samaraiccakaha. In the Gujarati intro. (p. 5) to Samaraiccakaha (Vol. II ), B. H. Dosi quotes from memory a hemistich of the last verse of Dhuttakkhana as under: "cittauDa' duggasaMThiehiM sAmaMtarAya rohiM" a He says that this means that this narration was completed during the reign of Samantaraya staying in the fortress of Citrakuta'. According to Prabhavakacarita (IX, 7-8) Haribhadra Suri was a purohita i. e. priest of Jitari. This Jitari is either a proper name or an honorific title. So, if we can identify this ruler it may throw an additional light on the date of Haribhadra. As regards his life Haribhadra is reticent like several authors of the olden days, and he thus differs from Bana, Bilhana and Mankha who have supplied us with autobiographical details in Harsacarita, Vikramankadevacarita and Srikanthacarita respectively. SURVEY OF HARIBHADRA'S WORKS I shall deal with Haribhadra's works noted in Vol. I (pp. XXVIII-XXIX) by dividing them into two groups: (i) texts 1 This may remind one of Pritikute, the native place of Baya.

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INTRODUCTION XVIL with svopajna commentaries, if any and (ii) commentaries. They will be taken up in the order of the Nagari alphabet. Numben.-.-That Haribhadra composed an immensely big number of works, is borne out by references we come across in various works. Some of these have been noted by me in my intro. (p. XXVIII) to Vol. I. The variation in number from 1400 to 1444 can be accounted for, in case we adinit that those who mentioned the number as 1400 intended to give a round number and not the actual one. Such a thing is noticed in the verse mentioning the death-dates of Vajra, Haribhadra and Bappabhatti together with the date of the destruction of Valabhi. Soine who look upon 1444 as the correct number even now, believe that the hymn beginning with 'samsaradavanala' is to be looked upon as four works. (2) Anekantaja yapataka Our author has composed several works some of which have been named by himself?, while the rest have been so named by the commentator or some one else. Thus his works can be divided into two groups: (i) those that are named by the author and (ii) those of which the names are supplied by some one else. This work AJP comes under the first group inasmuch as it is so named by the author himself in the beginning in the 1 In this connection it may be mentioned that several Europeans have been authors of a vast number of works. For instance Richard Bechaster composed 145 works and L'abbe Prevost 170. Daniel Defoe, the well-known author of Robinson Cruzo, could writo 174 works and a number of pamphlets as well, Dr. Campbell has composed so much as would fill in a cart, and its cost would come to about 1000 Rs. Bishop Snidberg, father of Sweden borg aurpasses him; for, his works would occupy ten carts. Hans Sexse, * German shoe-maker while attending to his occupation, could compose 200 works on comedy and tragedy and 700 fables. Mozer, a German, who died in the last century, composed 480 works out of which about 463 are published. Kruntz, a German scholar, could Aingly compose an encyclopaedia which conld furnish material for 72 volames by the time of his death. 2 This is the number assigned to this work in the intro. (p. XXVIII) to AJP (Vol. I). 3 Dhammasangahani, Yogabindu, Lalitavistara ete. may be cited as examples,

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XVIII INTRODUCTION tenth verse. It thus differs from Saddarsanasamuccaya and the like which come under the second group. Sixteen works of Haribhadra are characterized by the word viraha'. AJP is one of them, the rest being Nos. 7, 10, 24, 25, 29, 30, 43a, 45, 54, 55, 61, 68, 75, 76 & 82. The case of No. 80 is doubtful, for, in some of its Mss., this word is not given. Out of his works AJP is the only work having a name ending in pataka. Leaving aside Dharmabindu, Yogabindu and Lokabindu which end in bindu, Anekantasiddhi, Atmasiddhi, Dharmalabhasiddhi, Paralokasiddhi, Bhavanasiddhi and Sar. vajnasiddhi which end in siddhi, and Sastravartasamuccaya and Saddarsanasamuccaya which end in samuccaya, the rest of his works have no common ending word. It is said at times that the names of some of the Bauddha works have suggested the corresponding names to Haribhadra for his works. For instance, the names like Hetubindu and Nyayabindu were instrumental in the naming of Dharmabindu and Yogabindu, and that of Nyayapravesa in the naining of Anekanta vadapravesa. Whether this conjecture is right or wrong, it does not affect the present work until a work having the same ending is noted in the early literature of the Bauddhas and is proved to be known to our author. Under these circumstances, I am led to believe that our author has been original in giving the name to AJP- the name which throws ample light on the subject it deals with. Over and above these four specialities there are some more. One of them distinguishes AJP from Sodasaka, Visavisiya. Pancasaga etc., of which the names are associated with corresponding numbers. Another speciality of AJP is that it is not a com. on a work of some one else as is the case with Avasyakatika etc. Further, it is a work having two commentaries by the author 1 Names of some of those where this word does not occur, are: Avasyakourtti, Prajnapanavyakhya, Lokatattvanirnaya and Saddarsanasamuccaya. From & cursory glance at the list of the Jaina works, I find that Aradhanapataka is & work that ends in 'pataka'. Amongst the nonJaina works on erotics there is one named as Gunapataka. A Note on this is published in The Indian Historical Quarterly" (Vol. XVIII, pt. II, pp. 166-167).

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INTRODUCTION XIX himself on his own work, and in this respect it stands alone. For, the following works of his have only one com. by himself, whereas the rest have none : Pancavatthuga, Yogadrstisamuccaya, S'astravartasamuccaya, Sarvajnasiddhi and Himsustaka. Language-If we were to leave aside the tradition that says that the Puvvas were composed in Samskrta,' we might infer from the sources available at present that Haribhadra was probably the first Jaina writer to devote most of his energy in systematically composing works in Samskata rather than in Paiya -works original and exegetical as well. AJP is composed in Samskrta as is the case with most of his extant works. Works of Haribhadra can be classified according to subjects treated therein. Amongst the original ones those dealing with logic are AJP, Anekantapraghatta (?), Anekantavadapravesa, Anekantasiddhi, Nyayaviniscaya and Syadvadakucodyaparihara, Of these all except the fifth treat anekanta, a special branch of Jaina logic. Subject-Exposition of avagraha etc. occurs in Vol. I, p. 175 and ff., and examination of the definition of pratyaksa and its nirvikalpatva is dealt with in this section. Refutation of samavaya is met with on pp. 93-94 and that of sphota on p. 391 & ff. Apoha is treated on p. 318 and ff. In the last section the Jaina view about austerity is stated. It emphasizes the fact that mortification of flesh is not the goal of the Jainas. On the contrary, it is to be discouraged, in case it interferes with the natural working of sense-organs and the mind. Holy reflections are also a part and parcel of austerity which has been clearly and correctly defined in Vol. II on pp. 218-219. Style--Though Haribhadra is not a grammarian (at least no work on grammar is attributed to him), be is concise in expressions, chaste in language and precise in thoughts as if he is writing a work on grammar. He gives examples and mentions I Ses A Distory of the Canonical Literature of the Jainas (pp. 89-90). This work will be hereafter referred to as HOLJ. 2 Uvaesapaya (Upadesapada), Pancasaga (Pancasaka), Pancavatthuga (Pancsvastuka), Dhammasangsahani (Dharmasangrahani), Visavi. siya (Vims'ativims'ika) and Samaraiccacariya (Samaradityacaritra) are the main worke compoged in Paiya,

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INTRODUCTION nyayas to illustrate the discussions in question. He is practically the first Jaina writer to use the nyayas. They are: gaDupraveze'kSitArakAvinirgama (Vol. I, p. 56) and taimirikadvayadvicandrapratipAdana ( Vol. I, p. 337). Of these, the former occurs in Jayarasi Bhatta's Tattvopaplavasinha (p. 23). In Vol. I (pp. 256 & 346) and in Vol. II (pp. 122, 207 & 208 ) he has given synonyms. Some phrases occur many a time e. g. a. (pp. 28, 38, 56, 57 etc.), aflata (pp. 32, 92, 95, 109 etc.), gount atacant (pp. 150, 231, 295, 302, 375, 393-394 etc.), francia (pp. 64, 110, 265, 347, 358, 364 etc.), m en harfiah (pp. 42, 77, 104, 198, 222, 331 etc.) and af arftakhuftacare (pp. 99, 250, 275, 308, 338, 369, 393 etc.). In the body of the text, we come across verses at times but most of them are quotations from other works. Modesty-Our author is not wanting in modesty, a common feature of the Indian writers; for, he says that the task undertaken by him is beyond his capacity which is not fully evolved owing to past karmans. All the same he says that he could compose this work by the grace of his preceptor. (3) Anekantajayapa.takoddyotadipika This is a com. (wyakhya) on AJP by the author himself. It is in prose intersepted by verses most of which are quotations, Dissolution of compounds, elucidation of difficult words and that of relative pronouns, incidental mention of the source of quotations, and the things indicated by adi are the most prominent features of this com "arra: RTA:" referred to on p. 201 (Vol. II) as nyaya, occurs as a sutra in TS (V, 41). Etymologies are given at times. For example, those of sarvajJa, prakaraNa, bhava, indra, zakra, and purandara are met with, on p. 3 (1l. 25-26), p. 9 (11. 14-15), p. 10 (II. 25-26), p. 45 (1. 24), p. 45 (1. 24) and p. 45 (1. 25 ) respectively. That of dravya is noted in the text (pp. 46-47). On p. 7 (11. 1314) the word "satmya' is as it were defined. 2n is explained as evamanaGgIkaraNe (pp. 11 & 37) and many a time as evamanabhyupagame (pp. 53, I See my article "270919 serat" published in "Jaina dharma prakasa" (Vol. LX, Nos. 2-4). 2 On p. 89 of Vol. I and on p. 82 of Vol. II we have gitarista and on p. 296 of Vol. IXTING, 3 See the introductory verses,

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INTRODUCTION 61, 67, 76 etc.); Jau as a wh (pp. 44, 48, 66, 68 etc.); the pronoun etad as anantarodita (pp. 17, 19, 22 etc.); tathAhi as upapradarzane'; and that as tax (pp. 20, 21, 27, 28, 32, 98, 99 etc.). Further, here and there occur a : (pp. 8, 10, 22, 38 etc.), a 2: (pp. 13, 22, 27, 30, 32, 38, 98 etc.), et a aa 1749912 (pp. 15, 17, 19, 22 etc.), le acha da: (pp. 15, 20, 61, 127-128 eto.), Re (pp. 21, 38 etc.), ca refa (pp. 11, 14, 15, 32, 37, 62 etc.) and sat sical (pp. 28, 38, 69, 70, 93, 98 etc.). At times he has used Desi words e. g. (p. 278 ). fera (p. 355 ) and ek in Vol. II (p. 171). While explaining AJP Haribhadra has introduced the portions of the text by noting a few letters of a word or words i, e. by means of a pratika. In doing so he has at times split up the word in an odd way e. g. ngadal (Vol. II, p. 185). Some portions of this com. are explained by Municandra Suri in his com. to this com., and in doing so he has mentioned wyayas at times e. g. steft malu on p. 8 (Vol. II), creme on p. 178 (Vol. II) and 4471 Ny on p136 (Vol. I). In this super-com., the author of AJP is referred to as 'sutrakara' (vide Vol. I, pp. 38 and 39 and Vol. II, p. 8) and his "vyakhya as 'vrtti (vide Vol. I, pp. 38 & 326). (51b) Bhavarthamatravedini This is a small com. on AJP in Samskrta. It is composed by the author himself. This is substantiated by the last lines occurring in the svopajna com. (p. 240) on AJP and also by the concluding lines of Bhavarthamutravedini. The latter is still unpublished. A. Ms. of this work is deposited by the Government at the Bhandarkar Oriental Research Institute, and it is described by me in DCJM.(Vol. XVII, pt. I, pp. 9-10). I wished to edit this work; but it was not possible to do so with the help of this single Ms. 1 See the intro. (p. XVI) of Vol. I of AJP. 2 The commentator Haribhadra refers to the author (i, e. himself) as *acarya' in Vol. I (p. 2) & in Vol. II (pp. 26 & 98) and the text as 'sutra' in Vol. I, p. 163, 3 "kRtidhammato jA(yA)kinImahattarAcAryazrIharibhadrasya TIkA(s)pyeSA(s)vacUrNikAprAyA bhAvArtha yarad(fa) ft T ara". Vide DCJM (Vol. XVIII, pt. I, p. 10) which is in press.

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INTRODUCTION Place of AJP and its svopajna vyakhya-- That Anekantajayapatakavyakhya, if not AJP, is by no means the first work of our author is borne out by the fact that (i) in this work five works viz. Anekantasiddhi, Atmasiddhi, Sarvajnasiddhi', its tika (com.) and Syadvadakucodyaparihara have been referred to, on p. 263 (Vol. I), p. 218 (Vol. II), p. 49 (Vol. II), pp. 6 and 116 (Vol. I), and p. 296 (Vol. I), (ii) there are some verses in common with those in S'astravartasamuccaya, and (iii) AJP is preceded by Bhavanasiddhi. It is not also the last; for, it has been quoted by our author in his other works. e.g. Lalitavistara" (p. 75a). As his last work may be mentioned Tattvarthatika or Pindaniryuktivivrti which was completed by Vira Suri. (5) Anekantavada praves'a This is a very small work in Samskrta. It is composed probably with a view to helping the beginner to master the bigger and more difficult work AJP. This looks like its epitome with reproductions word for word in several places with this difference that here the Yogacara section of AJP is not at all treated. The total extent of Anekantavadapravesa is 720 slokas, and it mainly deals with five topics viz. (i) sadasattvavada, (ii) nityanityatvavada, (iii) samanyavisesatvavada, (iv) abhilapyanabhilapyatvavada and (v) moksavada. The views of the non-Jaina schools regarding these topics are represented in the beginning. The major portion of the work is occupied by the refutation of these views; for, it covers pp. 9 to 65 out of 1 to 65. This Anekantavadapravesa seems to be the same as one noted by Gunaratna Suri as. Anekantapravesa in his com. (p. 107a) to Saddarsanasamuccaya (ch. IV, v. 58). This work together with ?'ippanakawas published at Pattan in the Hemacandracarya Granthavali in 1919 A. D. It was translated into Gujarati by the late Manilal Nabhubhai Dvivedi in 1899 A, D., and this translation was published by Baroda, Educational Department. 1 Forein there is & rofcrence to Bhavanasiddhi. See its p. 11. 2 Haribhadra has not distinctly mentioned AJP. He only says anyatra which is interpreted as AJP by Municandra Suri in his Panjika (p. 752) to Lalitavistara. $ Horein we find words, phrases etc., taken from the evopajna com. on AJP.

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INTRODUCTION XXIII (5a) Anekantasiddhi From AJP (Vol. I, p. 263 ) it appears that this is a work of Haribhadra with the line argit quoted from it. If so, it can be inferred that this work is in Samskrta in prose and that it establishes anekanta. (7) Astaka prakarana This work is designated by the author himself as Astakaprakarana. It deals with 32 astakas?. Each of them except the last consists of 8 verses, and the last has 10 verses. Only the first 16 astakas have each a significant title. Of them Atmanityavadastakot, Ksanikavadastaka and Nityanityastako may be here noted. This work has been commented upon by Jinesvara Suri in Samvat 1080. The Paiya portion occurring in this com. has been rendered into Samskrta by his disciple Abhayadeva Suri. The text together with the com. and the Samsksta rendering was published by the late Mansukhbhai Bhagubhai, Ahmedabad. (7a) Atmasiddhi This work is referred to in AJP (Vol. II, p. 218). As its title suggests, it must be dealing with the establishment of the soul. (11) Uvaesapaya This is a work in Paiga in 1039 verses in Arya. It is mainly related with dharmakathanuyoga". It points out, by means of the ten well-known illustrations, the immense difficulty one experiences in securing a birth as a human being. This is followed by the topic viz. the study of the Jaina scriptures. Then we have a detailed exposition of the four types of intelligence and subsequently the treatment about the method of receiving and imparting religious instruction. The essence of this entire work is beautifully and briefly set forth by Nyayacarya Yasovijaya Gani in his Uvaesarahassa. Uvuesapayo is alluded to, in Lalitavistara (see p. 18b). Some of its verses are mere reproductions from other works 1 There &re 8 asta kas in Rg-veda and 3 in Taittiraya Brahmana, 2 For its explanation etc. see HCLJ (p. 11, 12, 53 and 169).

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XXIV INTRODUCTION (though these sources are not stated) e. g. v. 5 from Uttarajjhayananijjutti ( 160 ), v. 40-51 from Nandi (v. 63-74) and v. 164 from Sammaipayarana (III, 53). Uvaesapaya has three commentaries. One of them is by some one who preceded Municandra Suri and is very deep in meaning. This is what we learn from this Suri's com. styled as Sukhasanbodhani and composed in Samvat 1174. As stated in Jaina Granthavali (p. 171) there is a com. by Vardhamana Suri. Up till now, it seems, only Sukhasambodhani has been completely published in two parts in Mukti-kamala-Jaina-mohana-mala as Nos. 19 and 20 in 1923 A. D. and 1925 A. D. respectively. It explains by means of narrations mostly in Paiya, the illustrations hinted at, in the text. (23) Damsanasuddhi or Darisanasattari This is a small work in Paiya in 70 verses, and it deals with right faith and its purity. Hence it is known in Samskrta. as Samyaktvasaptati. In Paiya it can be therefore named as Sammattasaltari, Darsanasattari and Darisanasattari as well. Verses 52 and 6* are quotations as stated by the author himself, and they.come from the pen of some saint who preceded him. Verses 59-63 mention that the soul exists, and they define its characteristics. This work is commented upon by Sanghatilaka Suri in Samvat 1422. The com. is designated as Tattvakaumudi, and it illustrates the main topics of the text by means of narrations. This com. along with the text has been published in D. L.J.P. Fund Series as No. 35 in 1916 A. D. (24) Darisanasattari This work is mentioned as Darsanasaptatika in A Descriptive Catalogue of Manuscripts in the Jain Bhandars at Pattans on p. 92. On p. 93 its beginning is given as under: __"namiUNa vaddhamANaM sAvadhamma samAsao vocchaM / 1115HTUTTI YTTE !!" 1-2 "causaddahaNatiliGgadasaviNayatisuddhipaJRgayadosa / aTThapabhAvaNabhUsaNalakkhaNapatravihasaJjattaM // 5 // chabihajayaNAgAraM chamAvaNAbhAviyaM ca chaTThANa / iha sattasadilakkhaNameyavisuddhaM ca sammattaM // 6 // " 3 This will be hereafter referred to as DOMJP. 4 This may be the reason why the work is named by some as Savagadhammapagarapa.

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INTRODUCTION XX* The ending portion is noted on this same page as below: "gosabhaNio ya ti(vi)hI iya aNavarayaM tu ciTThanANassa / bhavavirahabIyabhUo jAyai cArittapariNAmo // 120 // darzanasaptatikAprakaraNaM samApta !" As suggested in the opening verse, this Paiya work explains in verse the religion to be practised by the Jaina laity. This work is different from Darsanasuddhi (No. 23), though, this, too, deals with right faith. (29) Dhammasangahani' This work is so named by Haribhadra himself in v. 3. It is composed in Paiya in 1396 verses. It deals with various topics such as the definition of dharma and its niksepas? (connotations or aspects ), refutation of the Carvakas, establishment of the existence of the souls and its characteristics, exposition of the eight kinds of karman, attainment of right faith, its varieties, distinguishing features, five kinds of knowledge, Pows of the clergy, establishment of omniscience and bliss in liberation. Verses 919-920 practically expound TS (I, 10) according to the doctrine of anekantavada'. This work is thus i This work along with the com. has been published in two parts in D. L. J. P. Fond Series in 1916 A. D. and 1918 A. D, respectively. The bare text of Dhammasangahani along with those of Uvaesapaya, Uvaesamala, Kammapayadi, Jioasamasa, Joisakarandaga, Pancasargaha and Pancasaga is published in Rsabhadevaji Kosarimalaji Samstha, Rutlam in 1928 A.D. This samstha has also pablished an alphabetical index of this Dhammasangahagi and those of the following nine works in 1929 A, D.: Uvaeaapaya, Uvaesamala, Kammapayadi. Jivasamasa, Jozsakarandaga, Pancavatthuga, Pancasarigaha, Pancasaga and Pavaya Dasaroddhara. 2 For explanation see The Jaina Religion and Literature (pp. 137 142 ). This work will be hereafter noted as JRL. 3 This subject is treated in Atmasiddhi and Dansanasuddhi (No. 23 ) 4 Se. JRL (Ch. XIII). 5 Ibid., pp. 101-103. 6 This topic is treated in Sarvajnasiddhi, too. 7 For other details about topics see p. sv of this intro. 8 No Haat: 1 9 Ses p. 323& & p. 323b of the com. where this topic is slacidated.

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XXVI INTRODUCTION mainly related with dravyanuyoga. It mentions ( Vidha ipannatti on p. 440b (v. 1351) and Revanaikavva on p. 385b (v. 1159). Verse 543 is a quotation from Dasaveyaliya (IV, II). Dham masangahani is furnished with a scholarly com." in Sanskrta by Malayagiri Suris. He has referred to this com, in his Nandisutravrtti and in his grammar named Malayagirivyakarana as well. Mallisena Suri, too, has referred to this Dhammasangahani as well as to its author in SM, a splendid com. (p. 26, B.S.P. Series) to Kalikalasarvajna Hemacandra Suri's Anyayogavyavacchedadvatrinsika (v. 6). (30) Dharmabindu This is a Samskrta work. It is divided into eight adhyayas (sections). It is mostly in prose. It opens with a verse. The treatment is in a sutra style. Section I deals with the duties of an ordinary house-holder whereas the next with those of a special one. In the latter, is pointed out the way in which a religious sermon should be delivered. Section III explains the vows of the Jaina laity, their transgressions etc. Sections IV and V furnish us with a picture of 1 See HCLJ (pp. 11, 12, 53, 57 & 125). 2 In the com. (p. 44b), the word 'uvarim occurring in y, 75 of the text is explained us Sarvajinasiddhau' i. e, in Sarvajnasiddhi. The complete idea is that the author will discuss the pertinent topic horeafter i. e. in Sarvajnasiddhi. He has referred to several persons and works. Of them I may note the following: Indradatta (p. 30b), Gandhabastin (p. 42a), Gosalasisya (p. 2b), Dharmakirti (pp. 69a, 1255, 266a & 422b), Patrasyamin (p. 30b), Purusacandra (p. 30b), Prajnakaragupta (pp. 403b & 4088 ), Bhattarcata (p. 185b), Mallavadin (p. 260a ), Veraruci (p. 243a ), Vyadi (p. 30b) and Sakatayana (p. 144a ). Prakrtalaksana is mentioned by him on p. 77b and Vijnananayaprasthana of Dharmakirti on p. 69a. This work along with Municandra Suri's com, as edited by the late Dr. Luigi Suali and published in the Bibliotheca Indica. In his preface (p. II) to Yogabindu written in 1910 A, D, he says: "My Italian translation with exegetical notes of the text, in the press for the Journal of the Italian Asiatic Society: the first part (adhyayas I-III) is published in vol. 21; the remaining part will issue in the ourrent of this year." The text and the oom, have been published by the Agatodays Samiti in 1924 A. D. There is a Gujarati translation by Santigars and one by Manilal N. Doghi published in 1912 A, D.

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INTRODUCTION XXVII the Jaina monastic life. Activities of the two types of the Jaina saints form the subject-matter of section VI. Section VII deals with the fruits of religion, and the next with the description of a Tirthankara and the nature of the liberated. Thus this work is, on the whole, related with caranakarananuyoga? as is the case with Pancavatthuga etc. Sutra 3 (p. 54b) of section IV is reproduced in the svopajna com. (p. 4a?) on Yogadrstisamuccayo (v. 10). The entire work has been commented upon by Municandra Suri. A palm-leaf Ms. of this com. dated Samvat 1181 is available. (33) Dhuttakkhana This is a work in Paiya. As its very name suggests it must be a narration wherein rogues play an important role. No Ms. of it is available to me. So I cannot give any details. But this title reminds me of Dhurtakhyana' written in Samskrta and forming a part (pp. 32a-46a) of T'attvakaumudi, a com. on Haribhadra's Dansanasuddhi. Does this work depict in glaring terms the incredible legends of the Vaidika mythology as is the case with this Dhurtakhyana and Dharmapariksas of Harisena, Amitagati and Vsttavilasa? In Prabhavakacarita (IX, 211 ) there is mention of Kitavakathanakapancaka. Does this refer to Dhuttakkhana? Further, does the following verse of it belong to Dhuttakkhana? "evaM loiyakavvaM gaddhahaliNDaM va bAhire mttuN| anto phoDijantaM tusubusamAsiyaM savvaM // 209 // " (43 & 43a) Pancavatthuga and its svopajna com.* This is a Paiya work. It comprises 1714 perses. It can be divided into five sections, each associated with one vatthu (Sk. vastu ) out of five. They deal with (i) renunciation, (ii) daily activities of the Jaina clergy, (iii) residence in a gaccha, 1 See pp. 11, 27, 53, 114 & 154 of HCLJ. 2 This No. refers to the edition of 1940 noted on p. XXXI. 3 See p. XVI of this intro. where the date of its completion is suggested. 4 Both have been published in D. L. J. P. Fund Series &s No. 69 in 1927 A. D. The text has been given separately at the end. The alphabetical index of the verges of the text is published in 1929 A.D. (vide p. XXV). Its Gujarati translation by Anandasagara Suri is published in R. K. Sanastha, Rutlam, in 1937 A,D.

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INTRODUCTION accessories of monks and penance', (iv) anujna (permission) and (v) sailekhara (mortification) respectively. It may be noted that this work is unique in two senses : (i) It is the first amongst ancient works to give pros and cons for the topics expounded here. (ii) This work deals with the subject of Thava-parinna etc., the Pahudas (vide the com, on v. 1110) which are not mentioned elsewhere. Section III establishes the existence of the soul in the case of all the five kinds of the sthavara living beings beginning with the earth-bodied ones and ending with vegetation. In v. 371 of section II (i. e. v. 598) there is mention of Jogavihana. It seems to be the name of a work, but, it is certainly not the same as Visavisiya (XVII) which has the same title as this. Further, in this section, v. 122-123 (i. e. v. 349-350 ) there is mention of a narrative of two sittins, one of them being Jinna-sitthi. This narration is given in the com. (pp. 58b-59a). The author has himself elucidated Pancavatthuga in Samskyta and has furnished us with quotations. In this com. (p. 1b) we find that the lines beginning with a REM and ending with a grap h almost tally word for word with those in the com., (Vol. I, p. 2) of AJP. (45) Pancasaga This is a work in Pazya in verse in Arya. It is divided into 19 sections, each known as pancasaga as it consists of 1 This tapio is dealt with in AJP (Vol. II, pp. 218-224), and the vorne quoted in its com. (Vol. II, p. 220) is also quoted in the svopana com. (p. 131b) on Pancavatthuga (v. 853) with this difference that there is a gra' for 'agrafe 2 Non-violence is treated here at some length, and the Vaidika view is refuted. 3 See the Gujarati upodghata (p. 1) of Anandasagara Suri to his translation of Pancavatthuga. 4 The text along with Abhayadevi Suri's com, called S'isyahita is published by Jaina Dharma Prasaraka Sabha, Bhavnagar, in 1912 A.D. The bare text and the alphabetical index of its verses are pablished in 1928 and 1929 A. D, respectively. Further, both the text and its com. by Abhayadeva are also published by R. K. Sanstha, Rutlam, in 1941 A.D. 5 Cf. Rahula Sankrityayana's mention of three sections of Majjhi. manikaya as (a) Mula-papnas&ka, (b) Majjhima .panasaka and (o) uparipannasaka, pannasaka standing for 'paioasaka'.

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INTRODUCTION HII 50 verses. The entire work, too, goes by the same name1. Some persons believe that just as in Sodasaka, there are 16 sodasakas, and in Visavisiya there are twenty visiyas, here, too, there must have been 50 pancasagas. But will they take into account that in Astaka there are not 8 astakas but 32? So it is no wonder, if our author did not compose 50 pancasagas. Each of the 19 pancasagas has a significant title in Samskrta for it as under: (i) Sravaka-dharma-vidhi, (ii) Diksavidhana3, (iii) Vandanavidhi (Caityavandana), (iv) Pujaprakarana (Pujavidhi ), (v) Pratyakhyanaprakarana( vidhi), (vi) Stavavidhi, (vii) Jinabhavanakaranavidhi', (viii) Pratisthavidhi, (ix) Yatravidhi, (x) Upasaka-pratimavidhi, (xi) Sadhudharmavidhi, (xii) Samacari, (xiii) Pindavidhi, (xiv) Silangavidhi, (xv) Alocanavidhi, (xvi) Prayascittavidhi, (xvii) Sthitasthitavidhi (Sthitadikalpa), (xviii) Sadhupratima and (xix) Tapovidhi. This compendium of 19 sets of 50 stanzas has some verses in common with Visavisiya. Some verses of Pancasaga VIII tally in meaning with a portion of Nirvanakalika as stated in the intro. (p. 9a) of the latter. From p. 22a it appears that some one else' had commented upon Pancasaga before Abhayadeva Suri did so in Samvat 1124. (51a) Bhavanasiddhi Whether this work is in Samskrta or Paiya is not known; for, I do not know of any other source than Sarvajnasiddhi (p. 11) which mentions it. The pertinent line is: "prapaJcitametad bhAvanAsiddhau iti neha prayAsaH" 1 This name is not mentioned by the author himself in this work. 2 This is mentioned in Paiya at the end of every pancasaga except the 6th, the 17th, the 18th and the 19th wherein the titles are given in Samskrta. 3 See "A Fourth Report of Operations in search of Sanskrit Mss. in the Bombay Circle, April 1886 to March 1892" (p. cxxxix) by P. Peterson. 4 See Pet. Rep. I, app. p. 16, No. 25. 5 See Indian Antiquary (Vol. XXIII, p. 194). 6 See pp. XXXVII-XXXVIII. 7 " anye tvavibhaktikanidezaM kRtvA 'mo' nipAta iti vyAkhyAnti / "

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INTRODUCTION From the context it appears that vairagya ( detachment) is a topic dealt with, in Bhavanasiddhi. It may be that it may be dealing with all the four holy reflections viz. love, serene joy, compassion and detachment or with twelve reflections mentioned in TS (IX, 7). (54 & 54a ) Yogadrstisamuccaya and its svopajna com'. This work is written in Samskrta in 226 verses. It deals with three kinds of yoga: (i) icchd-yoga, (ii) sastra-yoga and (iii) samarthya-yoga and two varieties of the last. It then proceeds to expound eight drstis. No Jaina work which is older than this and which treats this subject, is available. So, until we come across such a work, Haribhadra should be credited for ushering this new era in the Jaina world. Up to his days it appears we had the exposition of 14 gunasthanas, that of the four types of meditation, that of the three stages of a mundane soul and description of the five maha. vratas (yamas), control over senses (pratyahara) etc. It was, however, Haribhadra who described the spiritual development in terms of yoga. For a corroborative evidence the reader may refer to his works such as Yogadrstisamuccaya, Yogabindu, Jogavihanavisiya* (Visavisiya XVII), Yogasataka and Sodasaka." 1 3 Both have been published in D. L. J. P. Fund Series as No. 12 in 1912 A. D. The English intro. of the late Dr. Luigi Suali referred to in the preface of this edition, is to be found in the edition of Yogabindr. For another edition of the text and the com, see p. XXXI. Nyayacarya Yasovijaya Gani has treated this subject in his four Samskrta Dvatrimsikas (XXI-XXIV). For the masses ingom. petent to follow Sanskrta, he has dilated apon this subject in Gujarati in verse. It appears that in the Jaina agamas the word 'jbana' implying meditation has been primarily used for 'yoga'. Its characteristics 89 well as its varieties form the subject-matter of several dgamas e. g. (i) Thaza (IV, I), (ii) Samavaya (IV), (iii) Viahapannatti (XXV). (iv) Utlarajjhayana (XXX, 35) and (v) Avaasayanujutti ( kausagga-ajjhayana; y. 1462-1468). This topic is dealt with, in TS (IX, 27 ) and in Jinabhadra Gani's Jhanasaya. This is named as Yogavinsika by Yasovijaya Gani in his com. on it. For further information the reader is referred to Pandit Sukblal's article "Yogadarsana" published in the intro. to Patanjala Yoga. dariana ane Yogavins'ika. $

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INTRODUOTION The last topic is the exposition of the four types of yogins. It points out the qualifications of persons entitled to study yoga-sastra, The entire work is commented upon by the author himself. The perse beginning with grezia Hutte reminds one of Bhagavadgita (X, 4). Dharmabindu (IV, 3) is quoted in the svopajna com. (p. 4a) of the tenth verse of this work and Yoganirnaya in this com. (p. 2a) on the first verse. Further, in this svopajna com. (p. 6a) on Yogadrstisamuccaya Patanjali, Bhadanta Bhaskara and Bandhu Bhagavaddatta are mentioned, Besides, in this com. Yogacarya' occurs in several places e. g. on pp. 5a, 7a, 75 & 10a (the com. on v. 14, 19, 22 & 35). This is a Jaina acarya no doubt; but who he is is not known. (55) Yogabindu' This is a small treatise in Sanskrta in 527 verses composed in Anustubh metre. It deals with spiritualism (adhyatman). The specific contents of Yogabindu are: refutation of the Mahesavadins and the Purusadvaitins, prowess of yoga, its background such as puraseva etc., five types of anusthana, eulogy of scriptures, three karanas-yathapravrtti etc., and attainment of right faith, virati (abstinence from sinful activities) and liberation. So far as these contents are concerned there is some affinity between this work and Yoga drstisamuccaya. But the former differs from the latter in its treatment of spiritual progress. When does this progress commence? The answer supplied by Yogabindu is that the spiritual development synchronizes with the lessening of the powers of infatuation, and that the former gains more and This along with a com. by an incognito is edited by the late Dr. Suali and is published by the Jaina Dharma Pragaraka Sabha in 1911 A.D. These two along with Yogadistisamuccaya and its com. by Haribhadrs have been published by Jaina-grantha-prakasaka-gabha 48 Nog. 25 & 24 in 1940 A. D. The learned aditor, the late Dr. Swali has himself stated in his preface that the numbering of the verses must be increased by one after v. 352, this number having been repeated twice. It is a very good thing that he has furnished us with an alphabetical index of the verses occurring in the text as well as the com,

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INTRODUCTION more strength as the soul goes on subduing infatuation. The graded progress of spiritual devolopment is divided into five stages (bhumikas ) viz. adhyatman, bhavana, dhyana, samata and orttisanksaya. As stated in v. 419 & 421 Patanjali has named these first four stages as samprajnata and the last as asam.. projmat. Yogadrstisamuccaya designates the stage prior to the commencement of spiritual development as ogha-drsti, and explains its various grades by illustrations. The stage following the ogha-drsti and culminating in yogavastha is called yoga-drsti. The graded development of this yogavastha is explained by dividing it into eight steps known as the eight yoga-drstis. Some verses of Yogabindu are quoted elsewhere. For instance, verses 126 to 130 are quoted in the com. on Dharmabindu (1, 19 ) and v. 449 by Gunaratna in his com. Tarkarahasyadipika (p. 42a) on Saddarsanasamuccaya (v. 41 ) where it is ascribed to Vindhyavasin, while, in the com. to Yogabindu it is introduced by the words "34727 97:". Verse 450 is also quoted by Gunaratna on p. 42a, and it is there attributed to Asuri, while there is no such mention in Yogabindu or its com. above referred to. The late Dr. L. Suali in his preface (p. III) to his edition of Yogabindu with a Samskrta com. has made the following observation : "In many cases it is doubtful whether a verse recurring in several works of Haribhadra, either in the text, or in the commentary, or in both, are by the author himself, or quotations from older works retouched perhaps by Haribhadra. I propose to give in a separate treatise a full list of all such verses from the six* works by Haribhadra...". From v. 83 of Yogabindu one can safely infer that the five causes which are necessary for the accomplishment of a karya have been expounded in a work or works composed prior to this work. According to the commentator, one of these works is S'astravartasamuccaya. 1 2 This work will be hereafter referred to as TRD. They are: (i) Dharmabindu, (ii) Yogabindri, (ii) Yogadratisamuccaya, (iv) Lokatattvanirnaya, (v) Saddarsanasamuccaya and (vi) S'astravartasam uccaya. This topic is treated in AJP, Visavisiya (IY, -15) and to some extent in Lokatattvanirnaya (II, v. 17-20 & 28-30). 3 14

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INTRODUCTION XXXIII In the 100th and 200th verses the author has referred to the doctrine of Gopendra' and in the 300th to that of Kalatita. It seems that v. 301-307 are from some work of this Kalatita. In v. 119 'cari-sanjivini-cara' vyaya is mentioned. : In the late Dr. Suali's edition of the text and the com., the name of the commentator is not mentioned but he cannot be Haribhadra; for, it is not likely that he would address himself as bhagavataH zrIharibhadrasUreH' as is done in the last but one line of the com. If we can, however, look upon this expression as an interpolation and can safely assume that the com. is composed by Haribhadrao it may be noted that in the com. (p. lb) to Yogabindu (I) we come across the following verse which shows his keenness for rationalism and his love for logical reasoning :-- "AgrahI bata ninISati yuktiM tatra yatra tasya matirniviSTA / niSpakSapAtasya tu yuktiryatra tatra tasya matireti nivezam // " . In Yogavasistha (nyaya-prakarana) this idea is beautifully expressed as under :-- "api pauruSamAdeyaM zastraM ced yuktibodhakam / anyat svArthamapi tyAjyaM bhAvyaM nyAyyaikasevinAm // yuktiyuktamupAdeyaM vacanaM bAlakAdapi / anyat tRNamiva tyAjyamapyuktaM padmajanmanA // " 1 He is mentioned in Lalitavistaro (p. 45b), and a portion is quoted from his work on this very page. 2 In the following verse of the colophon of Durgapadaprakasa, Prabhanapde's com. to Vitaragastotra, this commentator is referred to as "pratibhasamudra' and 'munisvara':-- "tadIyapaTTe pratibhAsamudraH zrImAn prabhAnandamunIzvaro'bhUt / sa vItarAgastavaneSvamISu vinirmame durgapadaprakAzam // 4 // " It appears that this is from the pen of the commentator himself. If 80, is it not an instance of self-praise ? Yasovijaya Gapi has referred to himself in the plural in the last line of his com. to Patanjali's Yogadarsana. It runs as under :-- | "hilH saaliimaa abishbnaashii" 3 In the edition issued as Nog. 24-25 by Jaina-grantha.prakasaka sabha the com, is styled as svopajna. 4 According to Jnanakalasa's Sandehasamuccaya, this verse belongs to Umasvatt. Vide Pandit Hergovinda's Samskria intro. (p. 2b, fa.) to Syadvadakalpalata.

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XXXIV INTRODUCTION (58) Laggasuddhi or Laggakundaliya This is a small work in Parya in 133 verses. Its Samskyta title is Lagnasuddhi. In v. 132 the word 'Haribhadda' occurs. So it may be inferred that this work is composed by some one known as Haribliadra. This inference is corroborated by the fact that it is attributed to Haribhadra by Kulamandana Gani as can be seen from the following lines occurring in his Vicaramrtasangraha (p. 11) composed in Samvat 1443 (Tarota): "dharmasaMgrahaNyanekAntajayapatAkApaMcavastukopadezapadalanazuddhilokatattvanirNayayogabindudharmabindupaMcAzakaSoDazakASTakAdiprakaraNAni caturdazazatamitAni pUrvazrutavyavacchedakAlAnaMtaraM paMcapaMcAzatA varSeH divaM gataiH zrIharibhadrasUribhirviracitAni" Kulamandana thus equates the author of Laggasuddhi with that of AJP. Hemahamsa Gani in his com. (p. 207) on Arambhasiddhi (V, 14), a work of Udayaprabha Suri( the guru of Mallisena Suri") has quoted the following verse and attributed its authorship to Haribhadra :-- "kArAvayassa jammaNa rikkhaM dasa solasaM tahahAra / adta que fa auseis als 14" This verse is found in Laggasuddhi as v. 23. There is a palm-leaf Ms. of this Laggasuddhi in Cambay. Its title is here noted as Lagnakundalika. On the basis of this Ms. variants are noted by Muni Kantivijaya in his article aufsat grotat)" published in "Jaina Satya Prakasa" (Vol. VII, No.12). These refer to the printed edition published in Sarivat 1974 by Bhimasinha Manak, along with Arambhasiddhi and Dinasuddhi. (62) Lokatattvanirnaya or Nptattvanigama This is a small work in Samskrta. From the opening verse it appears that the title of this work is Nrtattvanigama; but the popular title is somehow Lokatattvanirnaya, and it occurs in the colophon. This work comprises 147 (75+ 35* +37) 1 He has composed SM in Saka year 1214 i. e. Samvat 1349. 2 This will be hereafter noted as JSP. 3 The text was edited in 1902 A, D., Bhavnagar. It has been published along with a Gujarati translation in 1921 A. D. Is No. 10 in Hamsavijayaji Jaina Free Library Series. At least by 1910 A, D. the text was edited and translated into Italian by Dr. L. Suali and it was published in Giornale della societa Asiatica Italiana i. a. Journal of the Italian Asiatic Society (Vol. XVIII, p. 263 ff.). There are quotations from Upanisads, and they are counted as y, I in the edition of 1921 A. D. which I here follow.

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INTRODUCTION XXXY verses in different metres. Thus this work gets divided into: three sections. In I, 23-31 undesirable activities of Visnu, Sambhu, Sakra, Haladhara, Skanda, Arya ( Ambika), Vinayaka, Brahman, Surya, Anala, Soma and Indra are referred to. The author condemns these acts; but he is sufficiently broad-minded to bow to one who is really dispassionate, though he may be named as Brahman, Visnu, Sankara or Hara. This work describes the nature of the universe (1, 42-75) and states various views about its creation. The next topic is the nature of the soul' (II, 1-11). This is followed by the exposition of the doctrine of karman etc. as propounded in the non-Jaina schools of philosophy (II, 12-35). Here the universe is explained according to the views of those who lay undue emphasis on svabhava, niyati or parinama. It then states the Jaina view (II1, 1-37) and thereby refutes the non-Jaina ones previously noted. In I, 15 we have: 7 alg##: qafar. This can be compared with AJP (Vol. I, p. 212). In I, 19 there is an allusion to a narration pertaining to one who accepted gold. It may be observed that some of the verses of this work practically tally with those of Bhagavadgitai. For instance I, 52 (eda: qf010 )= XIII, 13; I, 53 ( 55 )= XV, 1; II, 2 (1990)=XV, 16; II, 6 (a meteo ) =V, 14; II, 8 (also )= II, 23; II, 9 (3475to ) = II, 24; and II, 13 (SECO )= VI, 5.9 gan gak... Teme which marks the beginning of II occurs in Svetasvataropanisad (III, 15 ) and are qe... Fa in III, 9. head... (a): is found in Isivasyopanisad (5) with 7EUR for 96. The first foot of eka eva...pralIyate tallies with that of Brahmabindu (v. 12). Some verses from this work are referred to, by Gunaratna in his TRD. For instance, v. 32 & 38 occur in this com. on p. 4a. (65) Visa visiya? This work in Paiya consists of twenty sections. Each I Soe pp. XXIV and XXV. 2 For details gee P. K. Gode's article "The Bhagavadgita in the Pre-Sankaracarya Jaina Sources". This work--the bare text along with Yasodova Suri's Paccakkhanasaruva, Katantravibhramasutra and its avacurni by Caritrasimha, Rajasekhara's Dunasattrinsika with avacurgi, Ksamasramana Jinabhadra Gani's Visesanavaz and Rsivardhana Suri's Nemistuti is published by R, K, Samstha, Rutlam, in 1927 A, D .

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XXXVI INTRODUCTION one of them except the fourteenth comprises twenty verses (gathas) and is hence known as tisiya (Sk. vimeik). Further, each except the 15th, is named in Sanskrta according to the subject it deals with, with the word vimsika' added to it as can be seen from Prof. K. V. Abhyankar's edition. The twenty names without the word "vimsika' are: (1) Adhikara, (2) Anadi, (3) Kula-niti, (4) Carama. parivarta, ( 5 ) Bijadi, (6) Saddharma, (7) Dana, (8) Puja-vidhi, (9) Sravaka-dharma, (10) Sravaka-pratima, (11) Yati-dharma, (12) Siksa, (13) Bhiksa, (14) Tadantarayasuddhi-linga, (15) Aloyana (Sk. Alocana), (16) Prayascitta, (17) Yoga-vidhana, (18) Kevala-jnana, (19) Siddha-vibhakti and (20) Siddha-sukha. In Visiya I, verses 11-15 enumerate the names of the twenty visiyus, and they give us an idea of the contents of this work. Visiya II proves that the world is made up of five astikuyas, is beginningless and is not created by any super-human agency. Some social practices and observances based upon the family traditions and customs of the country form the main theme of Visiya III. Some of these are no longer seen. Even then the section deserves to be studied by a student of ancient culture and sociology. The last existence preceding final emancipation is called carama-parivarta' known also as 'apunarbandhaka' and 'nivrttadhikarapravrtti'. Herein every activity of the human being is directed towards the attainment of salvation. This is the theme of Visiya IV. In v. 143-15 five views regarding the causality of the universe are noted and evaluted.* Visiya V compares the religious life with a tree. Attainment of right faith is the main subject of Visiya VI. Visiya VII deals with three kinds of endowments viz., right knowledge, safety and religious utility. 1 Herein, only six verses are printed in the case of Visiya XIV. This edition published in 1932 A, D, contains Sk, intro., Sk, rendering (chaya), notes in English and an appendix in Sk. 2 For comparison see p. XXXV. 3 This is reproduced from Sammaa payarana (III). 4 This topic is dealt with in other works of Haribhadra. See fr. 3 of p. XXXII.

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INTRODUCTION XXXVII Worship of the Deity and its varieties and sub-varieties are treated in Visiya VIII. In Visiya IX, the life of the Jaina laity is expounded. Visiya X deals with the postures of a Jornace householder. In Visiyu XI there is exposition of the life of the Jaina monastic order.. In Visiya XII religion is compared with a kingdom and a perfectly religious monk with a monarch. Religious instruction is its central tlieme. Visiya XIII explains the forty-two faults to be avoided by the Jaina clergy while accepting alms. Visiya XIV discusses the factors which act as obstacles in partaking the alms obtained in a faultless manner. Confessions of faults and atonements are the respective topics of Visiyas XV and XVI. In Visiya XVII, v. I yoga is defined as an activity leading directly to salvation. Verse 2 mentions the five divisions of yoga. Of them the first two comprises karma-yoga and the last three jnana-yoga. Each of these divisions has four varieties, and each of them four sub-varieties. Thus yoga is of eighty types. In v. 8 there is mention of anukampa, nivved, sanvega and pasama respectively. Verses 17-20 mention the four varieties of good practice. This Visiya does not deal with the initial stage of spiritual development but rather the mature one. The topic of this Visiya and the style of treating it agree with those of Sodasaka. This Visiyu is commented upon by Nyayacarya Yasovijaya Gani. Omniscience is the central theme of Visiya XVIII. Various types of the liberated souls form the subject. of Visiya XIX. These have for their basis the condition of life in their last birth as a human being. That emancipation is not the sole right of males but is equally shared even by females, is ably discussed in v. 6-12. Prof. K. V. Abhyankar has stated in his notes that the following verses tally with others : IV, 14- Sammaipayarana (III, 53). For comparison see Svetasvataropanisad (I, 2). VI, 5 & 6( the first hemistiches ) = the first hemistiches of Avassayanijjutti (v. 105 & 106).

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FXVIII INTRODUCTION VI, 7-8 = Visesci (v. 1202-1203) and Pancasaga (v. 123-124). IX, 11-20 = Panousaga (1, 41-50). IX, 8-20 - Suvayadhammavihi ( v. 106-108 and 111-120). X, 1 = Pancasaga (v. 447 ). XI, 2= Dasaveyaliyanijjutti (v. 314) and Pancasauga (v. 513). XIII, 3-4,5-7 = Pindanijjutti(v. 92-93, 408-409 and 520). >> 10 = Pindanijjutti (v. 662) and Ohanijjutti ( v. 280). I may add that XX, 6 is almost the same as one occurring in Samarazccacariya (IX, p. 970, B. H. Dosi's edn.) and VI, 914 with Samaruiccacariya (I, 72-77). Prof. Abhyankar has noted parallel ideas for comparison. Of them I may note the following: 3791F4R7 THB occurring in II, 18 = 24 sreta na rae wat ( Taittiriya Brahmana II, 8, 9). sferaugftianak (III, 17 )= Arthasostra. VII, 3-5 = Yogabindu 345 & 349. XII, 12 = Avassayanyjjutti ( v. 99). = Kathaka (1, 2, 15). XVII, 14-16 =Jnanasara ( XXIII). XX, 2-20 = Ovavaiya (last verses ). = Uttarajjhayana (XIX, 76-85). Anandasagara Suri has composed a com. on Visavisiya. It deserves to be soon published. (68 & 69) S'astravartasamuccaya & Dikprada The text is in Sanskrta in verse. It examines, refutes and reconciles some of the views of the non-Jaina schools and sects in a spirit which is highly laudable as the author respectfully refers to the opponents and does not stoop low as some critics do. The author himself has written a com. on this work, It is designated as Dikprada. The text consists of 700 verses 1 This is Lokasanjnastaka. 2 Both have been published in 1929 A.D. by the trustees of the Vijayadavasurasangha samstha Godiji Jaina Upasraya, Bombay. The text along with Syadpadakalpalata was published in D. L. J. P. F. series in 1914 A. D. For another edition of the text see p. XLII. 3 See Prof. Abhyankar's intro. (pp, 6-7) to his edition of Vimsati Vimsika. >> , 9-16

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INTRODUCTION whereas the extent of this com. comes to 2,250 slokas (one sloka being equal to 32 letters ). Nyayacarya Yasovijaya Gani, too, has written a com. on this text, and it is more exhaustive than Dikprada. It is styled as Syidvidakalpalata. Yasovijaya has divided the text into eleven sections and has named each as *stabaka'; but the author has not done so as can be seen from the printed edition. The main topics dealt with, in this work are: (i) The establishment of the existence of soul" and refutation of the Lokayata system of thought, (ii) the Jainc view about violence (hinsa), and the denouncement of the himsa sanctioned by the Vedas, (ii) the theory of causationfive factors examined, (iv) refutation of the Sankhya system, (v) criticism of the views of Dharmakirti and other Bauddhas, (vi) the Jaina view about reality, (vii) refutation of Brahma. dvaita, (viii) establishment of omniscience and refutation of the Mimamsaka view in this connection and (ix) the nature of liberation? In the text we come across the following names: Byhaspati (v. 111), Buddha (v. 464, 466 & 661), Dharmakirti (v. 603), Jaimini (v. 612), Kapila (v. 237), Manu (v. 209) and Vyasa ( v. 75 & 690). Dikprada, too, mentions certain names e. g. Asuri (p. 32a), Dharmakirti (p. 38b), Kumarila (p. 80b), Santaraksita (p. 42b), Subandhus (p. 73a ) and Vindhyavasin (p. 32a). In the text at times we come across verses which really belong to some other works. Some of them are: 67 77 fanfar Hafa 7 eta 1885 11 bhAve hyeSa vikalpaH syAd vidhervastvanurodhataH / / 7 at Fastraat fatal dave ll" "nAsato bhAvakartRtvaM tadavasthAntara na saH // 296 // 1 See pp. XXIII-XXV. 2 See p. XXV. 3 See fn. % of p. XXVIII. 4 See fn. 3 of p. XXXII & p. XXXV. 5 It is characterized by origination, destruotion and permanence, 6 Ses Visiya XVIII and fn. 6 of p. XXV. 7 See Visiya XIX, 8 In Syddvadakalpalata (p. 2678) wo have Deva bandbu lpstead of Subardha,

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xr: INTRODUCTION vastuno'ntaraM sattA kasyacid yA niyogataH / sA tatphalaM matA saiva bhAvotpattistadAtmikA // 297 // asadutpattirapyasya prAgasatvAt prkiirtitaa| nAsataH sattvayogena kAraNAt kAryabhAvataH // 298 // " "svayaM rAgAdimAn nArtha vetti vedasya nAnyataH / na vedayati vedo'pi vedArthasya kuto gatiH ? // 604 // tenAgnihotraM juhuyAt svargakAma iti zrutau / khAdet kha(t zva)mAMsamityeSa nArtha ityatra kA pramA? // 605 // " "anyathA dAhasambandhAd dAhaM dagdho'pi manyate / anyathA dAhazabdena dAhArthaH sampratIyate // 667 // " "dagdhe bIje yathA'tyantaM prAdurbhavati naakurH| karmabIje tathA dagdhe na rohati bhavAkuraH // 693 // " Of these v. 269, 270, 604 and 605 are taken from Dharmakirti's Pramunavartika, the corresponding numbers being I, 279 ; 1,280 ; I, 319; and I, 320. There are variants e.g. na tasya for na tatra in I, 279; bhavatIti na for bhavatItyapi in I, 280 and khAdecchvamAMsa for: khAdet kha(t ca)mAMsa in I, 320. As regards v. 296-298, at least the latter half of v. 296 is attributed to Santaraksita. I do not find any of these verses in Tattvascrgraha. So, if they are not really there, they inay be from some other work of his' or from a work of his name-sake. Verse 667 is the same as v. 425 of Vickyapadiya (11), with this difference that there we have "anyathaivAgnisambandhAd" as the first foot. Verse 693 is a quotation from the Bhusya (Vol. II, p. 319) on TS (X,7). Verse 666 is also perhaps u quotation. Verses 367, 508, 509, 513, 515, 516, 517, 518, 666, 667 and 670 occur in AJP on p. 56 of Vol. II, p. 132 (I), p. 133 (I), p. 297 (I), p. 71 (I), p. 72 (I), p. 72 (I), p. 72 (1), p. 396 (I), p. 396 (I) and p. 402 (I), while v. 246, 316, 317, 332 and 422 occur in the com. on AJP on pp. 134 & 190 of Vol. II, p. 263 (I), p. 263 (I), p. 233 (I) & p. 502 (II) and p. 257 (I). ____ In v. 583 we have the latter half as "pramANapaJcakAvRttestatrAbhAvapramANatA". This seems to be an echo of the following verse occurring in Kumarila's Mimarscaslokavartika (p. 473): - "pramANapaJcakaM yatra vasturUpe na jAyate / vastusattAvabodhArtha tatrAbhAvapramANatA // " ... 1..For the list of his works see "Foreword" (pp. XX-XXIII) to Tattvasangrahe.

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INTRODUCTION Similarly "ameacha a marcat Fla", a heristich of Mimarstslokavartika (p. 74) is incorporated in the following verse: "Aha cAlokavad vede sarvasAdhAraNe sati / / __ dharmAdharmaparijJAtA kimartha kalpyate naraH? // 585 // " In Dikprada ( where this verse is explained) Kumarila is mentioned. Verses 581-583 occur in Sarvajnasiddhi as v. 11-13 with a variant oprap HIIH' for at in . 13. Verse 76 beginning with that agd' completely tallies with Bhagavadgita II, 16, and v. 563 can be compared with Bhagavadgitu XIII, 8. The first foot of v. 166 viz. Fra: a wara' tallies with Maitri Upanisac VI, 15. The first hemistich agrees with that of Adiparvan I, I, 190 of Mahabharata (B. O. R. I.), and the second line is found only in the northern recention of MBh (vide p. 29 of Adiparvan). (74) Saddars'anasamuccaya? It is a small treatise composed in Samskrta in 87 verses. All of them except the 42nd and the 82nd are in Anustubh metre. The 42nd verse is in Upajati and the 82nd in Sundari' also known as Viyogini and Vaitaliya. This work as its very name signifies, deals with the six systems of Indian philosophy. The first verse serves as a manyala. The second and the third mention the names of the six systems of philosophy and a few details about them. Verses 4 to 111 treat Buddhism, 111 to 324 Naiyayika darsana, 321 to 431 Sankhya darsana, 431 to 58 Jainism, 59 to 67 Vaisesika darsana, 68 to 77 Jaiminiya darsana, 78 to 79 the difference of opinion as to which should be considered as six darsanas, 80 to 86 Lokayata (Carvaka) mata and the last 1 This name is not mentioned in the work by the author himself. I do not know if he has referred to it in any other work of his, I find this name for the first time in TRD, Gunaratna Sari's oom. (p. Ia, v. 4) on it. 2 This change in the metre of this v. 82 and the remark made by Gunaratna Suri, while commenting upon it, has led Pandit Bechardas to surmise that this verse is not from the pen of Hari. bhadra. See hia Jainadars'ana (sucana, p. I). 3 See my artiole salt mat sit azal published in JSP (Vol. IX, No. 3. pp. 77-82),

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XLII INTRODUCTION hemistich the author's advice to the reader. In v. 11 three characteristics of a hetu acceptable to the Bauddha school of logic are mentioned. Therein the word paksadharmatva deserves to be noted. Jinavijaya in his Hindi article "ERHAFTET parautz" (p. 36). says that this technical term is not found in any earlier work of any school of logic, though a phrase suggesting the same idea is met with. But this is incorrect; for, it occurs in Pramanavartika (v. 3) of Dharmakirti and even in Nyayaprovesaka (p. 1). of Sankarsvanin (?) Verses 5 (second hemistich) to 8 occur in this very order in Jinasena's Adipurana (parvan V) as v. 42-45. These may be originally belonging to some Bauddha work. Verse 20 occurs in Nyuyamanjari (p. 129) of Jayanta Bhatta?. In the errata of Pramanamimarsa, its source originally mentioned as saddarsanasamuccaya is replaced by Nyayamanjari. So it is a suggestion that this v. 20 is quoted from Nyayamanjari. Mahendrakumara, too, holds this very view as can be seen from his intro. to Nyayakumudacandra (Vol. II, p. 38). Further, on pp. 16 & 38 he has suggested that the life-limit of Haribhadra should be extended upto 810 A. D.; for, in his opinion Nyayamanjari was composed in about 800 A. D. at Kashmir. I am not in a position to form any definite opinion at present. But I may say that a question may be raised: if v. 20 which has its two hemistiches tallying with the second hemistiches of two verses of Nyayamanjari (p. 117, Kashi Samskrit Series, No 106) is really extracted from Nyayamanjari, why are the first hemistiches dropped? Is it not possible to believe that in Nyayamanjari, two verses are quted and not one as in saddarsanasamuccaya? Verse 72 is quoted in Nyayakumudacandra (p. 505). This verse fairly tallies with one in Kamalasila's Panjika (p. 450) on Santaraksita's* Tattvasangraha. The original source may be some old work of the Jaiminiya school. 1 He is also known as Jaran-naiyayika'. He is an author of Nyayakalika, toc. He is assigned a period of 760 A, D, to 840 A.D. in the intro. (p. 16) to Nyayakumudacandra (Vol. II). 2 "gambhIra garjitArambhanibhinnagirigahvarAH / rolambagavalavyAlatamAlamalinaviSaH // sarakgarn Fagt: 1 ig safrazrate a 914: 99159: ?" 3 His life-period is about 713 A. D. to 763 A. D. 4 Bis date is usually supposed to be 705 A. D. to 782 A. D.

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INTRODUCTION XLIII As editio princeps may be mentioned the edition by F. L. Pullee in GSAI 1, 47 ff. ; 8, 159 ff.; 9, 1 ff. There is. a publication' by Jaina Dharma prasaraka Sabha, Bhavanagar. It is styled as "Sri-Haribhadra-Surikrta-granthamala", is dated as Samvat 1964 and it includes over and above this work two more viz. S'astravartasamuccaya and Astaka. Saddarsanasamuccaya has at least four commentaries. Of them Gunaratna Suri's com, TRD has been edited by L. Suali and published along with the text in Calcutta Bibliotheca Indica in 1905-7 A. D. The text and this com. are subsequently published by Sri Atmanand Sabha, Bhavanagar, in Samvat 1974. In TRD (p. 42a) and in SM (p. 97, com. on v. 15), too, the following line is attributed to Patanjali: "Tetsfa goa: gazi &944, a inyers TS 1% prtibhaaste"| This is not found in Patanjali's Yogasutras, but it practically occurs in Vyasa's Bhasya (p. 91) on them (s. 20). So is this a slip or is it that in the time of Mallisena Patanjali was looked upon as the author of this Bhasya, Vyasa 'being too ancient to be a commentator of Patanjali?", I In this publication S'astravertasamuccaya is divided into eight slabakas, and each begins with the word 'stabasa' and its correspon ding number. See intro. (p. XXXIX). % On pp. 20a and 20b are mentioned 18 incarnations of Rudra (Siva). This reference is wrongly attributed to Haribhadra by D, K. Shastri in his "a la ETE" (p. 69). This has led him to say on p. 78 that Rasikara has been looked upon as the 17th incarnation of Rudra by Haribhadra. Similarly, on p. 88 he has wrongly fathered upon Haribhadra the montion of the characteristics of the Saiva yogins and that of the S'aiva seots and sub-sects. For, all these topics are dealt with in TRD. 3 'aise SATA957: 98: 9 4' is the reading in the Bkasya. The very frequent practioe of commenting upon one's own work i, e. of writing a svopajna vrtti prevalent amongst the Jaina authors, may have led to the confusion between the sutra-kara and the bhasya-kara. This is, of course, a conjeoture to aocount for the slip, if admitted. 5 Sea "Notas" (p. 174) on SM. Bere the remark viz. 'the slip was originally Ganaratna's and was afterwards repeated by Mallisena' is wrong; for, SM was composed in Sasa 1214 i. e. Sanivat 1349 whereas Gunaratna, the author of TRD, composed K'riyaratnasamuccaya in Samvat 1466, and thus he (Gunaratna) flourished about 100 years after Mallisena.

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XLIY INTRODUCTION There is another com, whose author is Manibhadra Suri. It is smaller as compared with the one noticed above. It is published in the Chokhamba Series, Benares, in 1905 A. D. Herein "about half of the chapter on Jainism is found word for word, in the Syadvadamanjari! Which was the plagiarist, this man or Mallisena." So says Colonel G. A. Jacob in his Laukika. hyayanjali (pt. I, p. IX). In Jaina granthavali, two inore commentaries are noted. Of them Vidyatilaka alias Somatilaka Suri is the author of one of them. The author of the other com, is not mentioned probably because he is incognito. (75) Sodasakaprakarana This is a small treatise written in Samsk?ta, in verse, in Arya. It is divided into 16 adhikaras each of which is styled as sodasaka in the printed edition, the Ist adhikura as the Ist sodasaka, the second adhikara as the 2nd sod asaka and so on. Each of the 1st 15 sodasakas consists of 16 verses whereas the 16th has 17, the last written after the words "PUTETT 076894". Probably this is the reason why the entire work is called Sodascka; for, nowhere in this work the author has named it so. The authorship of this work is inferred from the phrase bhavaviraha occurring at the end of every adhikara and is corroborated by the last verse of the last adhikara. The subject of each of the adhikuras is as follows: (1) Examination of dharma (dharmapariksa), (II) preaching (desana), (111) characteristics of dharma (dharmalaksana), 1 2 This charge is unwarranted; for, it was oustomary in olden days to incorporate the statement of a prerious writer or writers in ope's work without making any mention of the same. Seo Homacandra Suri's Pramanamiminsa (p. 1) where 'what is originality' is discussed. This treatise together with Yasobhadra's vivarana and Yasovijaya's vyakhya called Yogadapika has been pablished in D, L. J. P. Fund Series in 1911 A, D. In this edition the text is given separately, too, at the end. The text along with Yacobhadra's com. and notes from Yasovijaya's com, has been published in R. K. Sarnstha, Rutlam, in Sanvat 1992. The topics dealt with, in every sodasaka, are given in the beginning by the editor. Amongst the available Sanskrta works of Haribhadra this is the only one in Arya.

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INTRODUCTION XLV (IV) characteristics of one desiring dharma (dharmaicchukalinga)', (v) attainment of trancendental principles (lokottaratattvaprapti), (VI) a Jaina temple (Jaina mandira), (VII) a Jaina idol (Jaina bimba), (VIII) ceremony of consecration (pratistha. vidhi), (ix) nature of worship (pujasvarupa), (x) fruition of worship (pujaphala), (XI) characteristics of srutajnana (srutajna. nalinga), (XII) renunciation (diksa), (XIII) modesty to a preceptor (guruvinaya), (xiv) types of yoga (yogabheda), (xv) nature of one to be contemplated (dhyeyasvarupa) and (xvi) balance of mind (samarasc). In XI, 5 there is an allusion to a narration pertaining to some sleeping king. In XI 7-9 there is an exposition of vakyartha, mahavakycirtha and aidamparyartha as is the case with Uraesapaya (v.859885). Haribhadra seems to be the first Jaind writer to have coined this terminology and replaced the traditional one comprising padartha, padavigraha, valand and pratyavasthana. In XI, 11 there is a reference to attestant. It is explained in the com. by means of a narration. In XII, 1 there is a phrase a uf#T. It is explained by the commentator Yasobhadra Suri as viDambanAprAyA caitramAsaparihAsakRtaVAHETAT. This may remind one of the following lines occurring in Jinaprabha Suri's Bhavvacariya' and Kulakasangaha respectively : "A ESTE TE" " SET TITTERAT Hadih ETUIGHT" This mock-king may be compared with the pseudo-bridegroom figuring in the "ghisa"' of Surat. In XV, 11 the word "tita' is used for atita'. Yasobhadra Suri while elucidating it in his com.cites Siddhiviniscaya" as an example where such usage is met with. The wording of XV, 14 is perhaps borrowed from the following line occurring in S'ukla-yajurveda (XXXI): 1-2 The bhavanas such as love etc. are expounded here. 3 This work in Avahattha is published in the "Forbes Qujarati Sabha Quarterly" (Vol. I, No. 2, pp. 149-154). 4 For details see my article "frit ste" in the local weekly "Pratap in its issue of 26-3-38. 5 Is this the same work as one composed by Akalarka?

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XLVI INTRODUCTION "vedAhametaM puruSaM mahAntamAdityavarNaM tamasaH parastAt / tameva viditvA'timRtyumeti nAnyaH panthA vidyate'yanAya // 18 // This phraseology is incorporated in Bhaktamarastotra. For other details see my Samskrta bhumika (p. 11) to Bhaktamara, Kalyanamandira and Namiuna. According to Jaina granthavali (p. 164) Dharmasagara, too, has commented upon Sodasaka-prakarana. Thus there are three commentaries. (76) Samsaradavanalastuti1 This hymn consists of four verses in four different metres, and it is written in a language which is Samskrta and Paiya as well and is thus an example of 'Bhasasama'. In v. 1 there is an eulogy of Lord Mahavira, in v. 2 that of all the Tirthankaras, in v. 3 that of the Jaina canon and in v. 4 that of the goddess of speech. We have a padapurti by Sumatikallola. It comprises all the feet. It is named as Prathamajinastavana. It is published in Jainastotrasangraha (pt. I, pp. 65-67). On pp. 67-69, there is Parsvajinastavana which, too, is a padapurti of all the feet. In part II (p. 20) we come across a hymn which is named as Jinastuti and which is a pudapurti of the first foot of every verse of the original one. (80) Samaraiccacariya or Samaraiccakaha The first name is mentioned by the author himself on 1 This small hymn is published in several editions of "Pratikramanasutras". 22 In " mAMDavagaDhakA matrI athavA pethaDakumAraparicaya" this very hymn in honour of Pramada-Parsvanatha is published on pp. 64-69 in 17 verses in Samvat 1979 i, e. ten years after this publication. 3 This work along with intro., contents and index was edited by H. Jacobi in the Bibliotheca Indica, and it was published by the Asiatic Society of Bengal, Calcutta, in 1926 A. D. This index contains proper names of persons and cities etc., and technical terms. B. H. Dosi has edited this work along with the Samskrta rendering and published it in two parts in 1938 and 1942 A. D. respectively. Bhava VI along with intro., notes, translation, vocabulary and Samskrta tippani is edited by M. C. Modi and is published as "Prakrit Granth-mala N. 7" by S. J. Shah in 1936 A.D. It is also edited with intro., notes and translation by Prof. B. A. Chaugule and Prof. N. V. Vaidya in 1936 A.D. M. C. Modi's edition of bhavas I & II is published by S. J. Shah in 1933 A,D. It is issued in two volumes,

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INTRODUCTION XLYR p. 7?. It is popularly styled as Samardiccakaha. It is a dharmakathu, one of the four types of narration. Itseeing to be the most popular narrative work. It has been noted in Kuvalayamala, Dhanapala's Tilakamanjari and Devendra Suri's Santinchacariyo (Peterson's Report V, p. 73). It has been cited by Hemacandra in Alankaracudamani, his com. (p. 465 ) on his own work Kavyanusasana (VIII, 8) as one containing all the requisites of various types of narration. Vilasavackaha composed by Siddhasena Suri alias Sadharana in Samvat 1123 is extracted from Samaraicca cariya (bhava V). The latter is surcharged with the sentiment of tranquility. Samaraiccacariya is a romance par excellence composed primarily in prose in Jaina Marahatthi strewn with Soraseni forms here and there. It is divided into nine sections-births (bhavas ), and it deals with the nine existences of two persons, one a victim of vices and another a votary of virtues. It is a striking example of the poetic abilities of Haribhadra who is a great commentator, a theologian and a writer on philosophy and one who is said to have composed Kathakosa, Dhuttakkhanci, Munipaticarita, Yasodharacarita and Virnagadakatha. The nucleus of Samaraiccacariya with the mark 'viraha' at the end seems to be traditional. "Cariya-Sangahani-gahas' are given in this very work as v. 23-30 (pp. 7-8). In the beginning are mentioned the characteristics of the four types of narration including sankinnakaha. Kuvalayamala however defines sarkinnakaha in a different way. This is strange. The mention of Samara iccacariya as Samaramiyankakaha in Kuvalayamala is explained by Jinavijaya as Sanaramrgonkakatha in his Hindi article on the date of Haribhadra (p. 43 fn.); but I think, it means a narration marked with Samara (FR FRE, # a sandhi-consonant). 1 2 the first comprising the text, intro., glossary, notes and Sauskita tippani and the second English translation and supplementary notes. A palm-leat MS. of Samarazccacariya dated Sanivat 1299 is found in the Santinatha bhandara at Cambay. This refers to B, H, Dosi's edition. There are quotations in verse, and they are introduced with the words "bhaniyam ca". Vide v. 48 & 70-80 of Bhava. I, and v. 199, 200 & 202 of Bhava II. Of them v, 70 tallies with Visesao (v.: 1195)& v. 77 with Vasiya VI, 14, In Upamitio we come across these very types. 3

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*LVINI INTRODCOTION ... The central idea is niduna which may be here looked upon as a phase of retribution or Nemisis. For, Aggisamma resorts to it and harasses Gunasena just after he is born As a god. There are stories within stories as is the case with Bana's Kadambari, and some of them are pre-birth stories. There are parables such as (i) a man in the well' (11, v. 173-186; pp. 136- 138,) and (ii) a frog, an old serpent, an osprey, and a boa constrictor where the 1st is caught by the 2nd, the 2nd by the 3rd and the 3rd by the 4th (II, p. 148). The story given in Bhava IV (pp. 289-347) has a later parallel in No. 73 of Brhatkathakosa of Harisena. Similarly the story of Muga has a parallel in Parisistaparvan (II, 224-314).* The discussion between Vijayasimha and Pingaka (III, pp. 203-221*) is as it were an echo of Ganaharavaya and that of Kesi and Paesi dealt with, in Rayapasenaijja. It has a later parallel in No. 73 (v. 133 ff.) of BK. In Bhava VI (pp. 517-518) we learn that Dharana takes out blood from his arm and converts it into water by mixing it with the juice of tuvaritthiya. The social life of the upper Gujarat of the eighth century is beautifully depicted in this work. Further, it throws considerable light on the trade-routes in the days of Haribhadra. For instance, the stories of Dhana (IV) and Dharana (VI) and the travels of Sena (VII) furnish us with some details in this connection. Some of the ports etc. here mentioned are: 34403T (p. 509), 41976 (p. 363), $9437 (p. 243), glaset (p. 601), grafit (p. 584), farema (p. 270), 79 (P. 605), india 1 This may remind one of mabu-bindu-ditthanta occurring in Vasudevahindi (p. 8) and Harisena's Brhal-Kathakosa (No. 92) composed at Vardhamanapura (Wadhwan) in Sanvat 989 and Dhar. mapariksas of Harisena and Amitagati. This parable is very popular in the world-literature. In the History of Indian Literature (Vol. I, P. 480 and Vol. II, p. 417) Winternitz has noted several references. % This will be hereafter referred to as BK, 3 See v, 59 of No. 150 of BK. 4 Refutation of the belief that the soul which goes to the next world is not different from the five elements (pp. 203-208), explanation as to why an infernal being does not come here (pp. 208-209), & similar discussion regarding & celestial being (pp. 209-210) and exposition of merit and demerit (pp. 219-221) are the main topice discussed here.

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INTRODUCTION XLIX (p. 540), anfase (p. 241), GHET (p. 529), 1957 (p. 541) casu (1). 596), (P. 416), Hica (p. 428), 31 ( 250 ), HETTE (p. 518 ), #197# (p. 493), frut (?), 399 ), arreta (p. 254), qonut (p. 397) and Aaleur ( 1). 367).' Sannaraiccacariya contains descriptions pertaining to the ugliness of Aggisamma (p. 10), a temple of Candiya (pp. 530-532), Juino monks* (pp. 43-44), marriage ceremony (pp. 93-98), birth-celebration (pp. 31-33), & court-scene (PP. 556-561), voyages etc. A device known as Srakhala' found in Sayagada (I, 15 ) is utilized in this work in v. 159-163 of Bhava I and v. 23 and 47-51 of Bhava VI. We come across examples of the figures of speech such as Parisankhya, Slistopama etc. Poetical conventions play their role as can be easily inferred from the names of several trees mentioned in Bhava II (p. 103). Maxims are met with, here and there. Most of the verses are in Arya and at times in Vipula, Verse 23 of Bhava VI is in Prastara as described in Chando'nzsasana and v. 125 of Bhava II (p. 89) in Dopai (Sk. Dvipadi), a Paiya metre used in Ratnavali (v. 14-16), Sobhanastuti (v. 69-72), Acaradinakara (p. 167) and Aindrastuti (V,'69-72), and defined in Chando'nusasana (p. 32). Verse 61 of Bhava I occurs as v. 229 of Bhava I. It appears as if it is a quotation as is the case with some other verses. See fn. 2 of p. XLVII. 1 For their identifications soo Life in the Gupta Age (pp. 380-381) by Dr. R. N. Saletore, 2 This is compared by me with that of Jarad-dravida Brahmana given in Kadambari almost at the end of its purvabhaga' (pp. 398401, "Nirnaya-Sagar' edn). See my article at TT 21577 published in the Dipotsavi issue of "Gujarati" dated 3-11-39. 3 Cf. the beautiful description of Vindhyavasint occurring in Gaiidavaha (pp. 285-338). 4 They are described as sojourning in parks situated near the town and not as living in temples. 5 For a short summary in Gujarati see my article "rifi susta TESTITAE PAS published in " e yeria T HELET 19" (pp. 362-363). 6 The line "ford fiaTACT 17" occurring in Bhopa VI (p. 502) reminds one of the following line of Raindvali (II, p. 39 of Kalo's edn.): "3ft PE HEAT :"

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INTRODUCTION The style on the whole is simplo, chusto and fluent, though, in descriptions and verses we get sometimes lengthy compounds and Desi words. Many it time we come across very small sentences. .. (82) Sambohapayarana or Tattapayasaga This is practicallya Paiya work in verse. It is divideil into 12 sections (alhikaras). They consist of 3:35, 171, 352, 102, 41, 115, 153, 9, 30, 109, 51 and 140 verses respectively. Their respective topics are: nature of God, characteristics of pseudopreceptors, nature of a real preceptor, light faith, the Jaindo House-holders, postures (pratimus) of the Jaina laity, their vows, instincts, lesyas, meditation, wrong belief and alocani. In section III, v. 91-92 practically agree with the first two guthis of Pancindiyasuutta. IV, 28 occurs is a quotation in Haribhadra's com. (p. Ia) on Panoasuttaga (II). Ratnasekhara Suri, pupil of Jayasekhara Suri has composed Sambohasattari by extracting gjathas as stated by himself in the opening verse. At least some of these gathas are from this Sambohapayaranc which has been published by Jaina-grantha-prakasaka-sabha, Ahmedabad, in 1916 A,D. In this edition on p. 59b wo have: ..."iti zrIsaMbodhaprakaraNaM tatvaprakAzakanAma zvetAmbarAcAryazrIharibhadrasUribhiryAkinI mahattarAziSyaNImanoharIyAprabodhanArthamiti shreyH|" / . .. From this it follows that this work is also named as Tattvaprakasaka in Sanskrta, and that it was composed by Haribhadra with a view to enlightening Manohariya, female pupil of Mahattarai Yakini. The colophon is followed by several yentras (diagrams). (84 & 85 ) Sarvajnasiddhit and its svopajna com. The text is referred to in AJP (Vol. II, p. 49), and its svopajna com. in the svopajna com. (Vol. I, pp. 6 and 116) on AJP. The text is a Sanskrta prakaranat. It opens with the following verse whereby the author salutes a Tirtharkara: 1 2 3 4 These words occurring in Bhavas I, II and VI are noted PS9 D in the Glossary by M. O. Modi in his edition of this work, In section XI v. 5-12 are in Sanskrta : Their vices have been ridiculed as expected of a true satirist. This has been published in 14 pages along with Himsustaka, its svopajna evacuri and Aindrastuti by SS. X. Samstha, Rutlam, in 19:24 A. D. . . . . .

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INTRODUCTION " tage fatheaafarfasteizarssegant. devendrAryo'prasAdI paramaguNamahAratnado'kicanezaH / - taccAtaccetivaktA navitathavacano yoginAM bhAvagarbha __ dhyeyo'naGgazca siddharjayati ciragato mArgadezI jinendraH // 1 The purpose of composing Sarvajnasiddhi is dilated upon in v. 2-9. Verses 10-21 state the arguments usually advanced by those who do not admit an onniscient being. These are refuted in prose passages followed by 23 verses. Then we have a proso passage and then again 22 verses. In the last verse we have the word viraha'. The svopajvice coin. is so far unpublished. (87) Syadvadakucodya parihara This work is twice referred to in AJP (Vol. I, pp. 279 & 296). Its name suggests that it must be a refutation of allegations against syodvada i. e. anckantavada. The particular point which is here refuted is the view (p. 20) about sumanya of those non-Jainas who hold it to be one, permanent, indivisible etc. This point is dealt with, in some other work or works, too, as is suggested by the word 'adi' occurring in PECFyftariat. What this work or works are is a matter of surmise. (88 & 89) Himsastaka and its svopajna avacuri ... This is a small work in eight verses in Samskrta. It is not a part and parcel of Astaka. It is referred to, by Haribhadra in his com. (P. 21b) on Dasaveyaliya. In the avacuri composed by the author hiinself there is an exposition of loiriisti (violence) 1 2 This may remind one of tho following porse which, tow, furnishes us with an example of anekantavada : "parabrahmAkAraM sakalajagadAkArarahitaM sarUpaM nIrUpaM saguNamaguNaM nivibhuvibhum / vibhinna sambhinnaM vigatamanasaM sAdhumanasaM purANaM navyaM cAvidayamadhIzaM prnnidhe||" This name may remind one of the three Bauddha works two of which are each named as Sarvajnasiddhikarika and the third as Sarvajnasiddhisanksepa. From the intro. (p. 9) and Appendix F (pp. XVIII-XIX) of Vudanyaya we learn: Kalyanaraksila (700 A. D.) is the author of Sarrajnasiddhikarika, and he is the teacher of Dharmotlara (vido Bu-ston's History of Buddhism ut. II, p. 154). Ratnakirti, too, has composed Sarvajnasiddhikarika. The third work is by Sankaranandana. Ser Suyagado (I, 1, , 9-10;?, 11, 9, 10; 1, 8, 3; IT, 5, 6), Uvaesara. hassa (P. 42), Jnanabindu" (p. 7, Singi Jaio Series) and its Hindi -

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tit INTRODUCTION which starts by noting its varieties on the lines suggested in Viahapannatti (VII, 1; s. 262), Dasaveyaliya (IV, v. 1 & 8), etc., and chalked out in Viseso (v. 1763-1768). Such an exposition seems to be a unique conception of the Jainas. In the avacuri there are quotations. On p. 3 we havo five verses dealing with meditation and five treating hissa. On p. 4 a verse from Anuyogadvaravrtti is quoted. A portion from Vidhapannatti and some verses from Dasaveyaliya are cited on p. 5 and a verse from Suyagada on p. 6. Sunda and Upasunda are mentioned on p. 7. The fifth verse quoted on p. 3 is cited once more on p. 8, and here it is attributed to Hemacandra. He must be some other than those who Hourislied after Haribliadra; if not, it must be an interpolation. Otherwise this will raise a doubt about the avacuri being svopajia. The editor seems to take it to be svojajna as can be seen from the title "aras: SATA PERHaffat: gotta alasi ATEH". Further, the following colophon supportes this surmise : "iti zrIhiMsASTakAvacarirmukhyatazcaturbhazIbhAvanabhedavyAkhyAnena kRtA shriihribhdrsuuribhiH| saM. 1886 zrAvaNamAse kRSNapakSe dvAdazItithau kujavAsare le. jIvaNavijayajIgaNiH / iti tatvataH zrIharibhadrasUribhirviracitaM hiMsASTakaprakaraNaM samAptamidam." Commentaries on works of others That Haribhadra is an erudite scholar is borne out by the fact that not only has he composed original treatises but expository ones as well. The latter are known as commentaries. They can be divided into two groups according as they elucidate his own works of those of others. In the former case they are styled as scopujnu cumminentaries the origin of which is discussed by me elsewhere. As regards the rest we can have two subgroups: (i) those dealing with the Jainc works and (ii) the com. elucidating the non-Jaina one. The contents etc., of the svopajna commentaries are already noted along with those of the corresponding original treatises. So I shall here deal with the second group and its two sub-groups. This second group includes Samskrta conmentaries on the following: intro. (pp. 30-35), Arhata darsana dipika (pp. 835-849 & 858-875) and JRL (chs, XVIII-XIX). I See pp. XX-XXI, XXI-XXII, XXVII-XXVIII, XXX-XXXI, XXXVIII-XLI, L-LI and LII.

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INTRODUCTION LINE I (i) Anuogaddara, (ii) Avassaya, (iii) Onanijjutti, (iv) Cezyavandanasutta, (v) Jambuddivapannatti, (vi) Jivajivabhigama, (vii) Dasaveyaliya, (viii). Nandi, (ix) Nyayavatara, (*) Pancasuttaga, (xi) Panncorana, (xii) Pindanijjutti and (xiii) Vaggakevaliyasutta. II (i) Nyayapravesaka. The first sub-group consists of agamas, Nos. IX, X and XIII being the exceptions. So I shall, first of all, say a few words about the Samskyta commentaries on uganas. Several agamas were cominented upon in olden days. These commentarics seem to have been composed in Parya as could be inferred from the available commentaries like Nijjutti, Bhasa and Cunnis. The carliest attempt of writing Samsketa commentarios on agamas seems to have been made by Haribhadra; for, up till now no Samskrta com. earlier than that of his has been discovered. While composing a Samskrta com. lie has reproduced the Paiya stories and passages from Cunnis. Silanka Suri who fourished a century after him, gives as it were the Samskrta rendering of such Paiya stories. (1) Anuyogadvaravivrti' or S'isyahita This is a com. on Anuogaddara, a Jaina agama. It is named as S'isyahita. On its page 2 there is mention of Nandyadhyayanatikli, on p. 22 that of Nandivisesavivarana and on p. 100 that of Nandyadhyayanavisesaviraranat. I think all these three names denote the same work. This Sisyalita is written by Haribhadra after he had composed a con. on Nandi wliere he has expounded the topics noted on pp. 2 and 100. On p. 22 Avasyakavivarana is referred to. This seems to be Haribhadra's work. The actual numbers denoted by tudiyanyu to sisapaheliya ure mentioned in Paiya on pp. 55-57. Squares of two etc. are evaluated in Paiya in verse on pp. 94-96. Differences of opinion are noted here and there (see pp. 17, 21, 38 etc.), and in one case (vide p. 38) Haribhadra says that he does not properly understand it as it is very deep (in meaning). On p, 66 we have: 1 This has been published in 1928 A. D. by R. K. Samstha, Rutlam. 2 It seems that other Jaina commentators who have uamed their bom, as Sisyahita are indebted to Haribhadra for this name.

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LIV INTRODUCTION __"maMdamAdiyANaM egavIsAe mucchaNANa saraviseso puvvagate sarapAhuDe bhnnio| tannigateSu ya bharahavisAhalAdisu viSNeo iti / " / Sarapahuda is no doubt the name of a division of a Puvva. But are Bharaha' and `Visahala' proper names of works? If so, does "Bharaha' stand for Bharata's Natyasastrit and Visahala' for some work of Visakchala ? On p. 100 two verses from some work of Purusacandra', a fogician, are quoted. Besides these, there are several quotations in Sanskrta and Paiya. Some of the Paiya passages tally with those in Aruoguldarccunni. (8) Avas'yakasutrabrhadvrtti The extent of this work is inentioned as 84,000 slokas in Ancalagacchapattavali. That this work was certainly bigger than Sisyahita, the other com, on Avassayc composed by Haribhadra, is supported by this very Sosyahitci. Moreover, it is referred to by Maladharin Henacandra in leis ?ippanako (p. 2a) to Avassayu and by Sarayasundara Upadhyaya in his Siruccciributika composed in Samruut 1681. From the Tippanaku, it appears that this big com. was unavailable in the time of Maladharin Hemacandra (cir. Sarival 1164). (9) Avas'yakasutravivrti or S'isyahita This is a com, on Avassuya and its nijjutti, and is desig. nated by Haribhadra xs Sisyahilii. Its extent is about 2,500 slokas. It is preceded by at least two commentaries. One of them is by Haribhadra himself but now lost to us and another by Jinabhata whose com. has been utilized by Haribhadra in case the phrase 'RAHATTIERIRU:' occurring in the colophon of this Sisyahita is so interpreted, and which, too, seems to be extinct. The available com. is smaller than the one lost as can be inferred from its v. 2. One of these probably the bigger one is referred to by him as Avasyakaviscsavivarana in his coin. (pp. 2b-4b) on Dasaveyaliya. .. Sisyahitu contains elucidation of Thunciscuya (Sk. Dhyandsataka) of Jinabhadra Gani which is mentioned by Haribhadra in his com. (pp. 322-32b) on Dasarcyuliya. In Sisyahita I See intro, p. XXVI, fq. 3.

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INTRODUCTION LY (P. 694b) we come across the following dului: "rAyanaMdu navi jANai jaM sagaDAlo kaahii|| rAyamaMdaM mArettA to siriaM rajje Thavehi ti // " Joindu (Sk. Yngindu) has written Parremappapayasa of 345 verses out of whicli 337 are in doha. His date is not finally fixed. There are scholars who are not prepared to assign to him a date so early as the sixtli century A. D. So it inay be tentatively suggested that llaribliadra is practically the first to note a 'dula', pre-eminently a Desi (Avahattha) inetre. Rudrata in his Kavyalarikara (IV, 15 & 21) has furnished us with an illustration of elescu (pun) in Sanskrta and Avahattha in this metre. In Sisyrhite we come across passages in Paiya, some of which tally with those in Avresscayaanni and which seem to be extracted therefrom. ! In Sisyahitu (p. 182) there is a reference about the origin of Aindra grammar. This appears to be based upon the following verse quoted in Subodhika by Vinayavijaya Gani, in case this verse is sufficiently old: "sako ya tassamakkhe bhagavantaM sAsaNe nivesittA / sadassa lakkhaNaM pucche vAgaraNaM avayavA inde // " Dhammilahindi is mentioned on p. 863a. Vasudevahindi I The Gujarati stem is duho having doharo as its synomym. In Hindi Rajasthani the corresponding word is doha. Virahanka who (according to Prof. H, D, Velankar) flourished earlier than the 9th century A. D., names it as duvahai. In Kuvalayamala we come across duyahaya' which seems to mean luho. The corresponding Sainskrta word is a matter of conjeoture, I take it to be dodhaka or preferably dogdhaka, though I am not satisfied with either. I do not agroo with Dr. Upadhye who has suggested dvidha for it (vide his intro. p. 26 to Paramappapayasa). Seo my article e, aTET 37 GETI Tal fogfo" to be published in "Manasi" (Vol. IX, No. 2). 2 This seems to have been adapted from the following porse occurring in Avassayacunni (p. 184): "gaMdo rAyA Navi (rAyanaMdu navi) jANati jaM saMgaDAlo karehiti / naMdo rAyA mAreviNu siriya rajje vehii // " 3 This is an ugly name like 'vernacular'. It seems practically no writer in this language except Abdul Rehman, the author of Sandesagarasa (Sannehayarasa) has named this language as such in his own work but has called it Desi Bbasa or the like. It is the Samskrta grammarians and rhetoricians who have designated it as Apabhramba or so.

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LVI : INTRODUCTION is utilized in composing Sisyahita. So says Dr. A.. M. Ghatge in his article "Narrative Literature in Jaina Maharastri.' The late Prof. Ernst Leumann in his Ubersicht der Avasyaka-Literatur (p. 37, fn.) has observed as under: da "Es ist nicht unmoglich, dass die Silbe ynim in letzter Linie ein verlesenes Anusvara-Zeichen darstellt. Der sie enthaltende Satz hat namlich in vedischen Handschriften zur Zeit etwa folgendes Aussehen gregar vy ad. Im achten Jahrhundert oder fruher mag der hier vorliegende Anusvara 25 eine Form gehabt habon, die ein Jaina, dem derselbe nicht bekannt sein konnte, mit gnim richtig wiederzugeben meinte. Es musste dann nachtraglich des Zusammenhangs wegen noch ein Punkt uber angebracht worden sein". This means that according to him the Jaina writers mistook (a symbol of the Vaidika literature) for fi, probably because this symbol presented an appearance like it in the eighth century A. D. or prior to it and because they did not know this symbol. Consequently these writers read as in the expression y etc. This view of the late German scholar does not appear sound. For, how can we believe that Haribhadra, a Brahmana by birth and an erudite scholar of the Jaina and non-Jaina systems of philosophy, be ignorant about this symbol and explain it as an ornament to the sentence ("mimiti vAkyAlaGkAre" ) in his Avasyakasutravivrti (p. 244a) and not note it as a symbol? The late Dr. K. P. Jayasval in his article "Problems of Saka-Satavahana History" has said on p. 251 that the Saka ruler defeated by Satakarni (Gautamiputra) and driven out of Avanti is Saka Nahapana. He has drawn this inference on the basis of v. 1304* of Avassaya-nijjutti (? bhasa) and the narrative written by Haribhadra in his com. (p. 712b) on it. On pp. 685b-686b we have the following lines: "vesAlijaNo sacvo mahesareNa nIlavaMtaMbhi sAhario ko mahesaro ti? tasseva 1 ceDagasta dhUyA sujeTThA teNa iMdeNa nArma kayaM mahesaro tti" // These throw light on the phrase 'cetirAjava (vaM ) sa ' occurring in Kharavela's inscription. This is what Anandasagara Suri informs me. 1 Vide ABORI (Vol. XVI, pts. i-ii, p. 32). 2 Cf. q occurring in Siddhahemacandra (VIII, 4, 424). 3 This is published in "The Journal of the Bibar and Orissa Research Society" (Vol. XVI, pts. 3 & 4; 1930 A. D.) 4 "bharuyacche jiNadevo bhayantamicche kulANa bhikya / paThANa sAlavAhaNa guggula bhagavaM ca NahabANe || 1304 //

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(61) Caityavandanasutravrtti' or Lalitavistara2 Lalitavistara is the name mentioned by the author himself in the concluding portion of this work. As stated in the beginning* and the end as well, it is a com. to Ceiyavandanasutta (Sk, Caityavandanasutra) which includes Panivayasutta (Sakrastava), Arihanta-ceiya-thava, Annaitha Kausagga )sutta, Logassa, Suyatthava, Siddhatthava, Veyavaccasutta and Panihanasutta. The com. on Panivayasutta is the biggest; for, it occupies pp. 9adeg to 76b out of 118. With the exception of four introductory verses, five verses at the end and some casual verses quoted in the body, the work is composed in prose, in Samskrta, It is mentioned by Siddharsi in his Upamiti in the end. INTRODUCTION From v. 3 it appears that there was no com. on Ceiyavandanasutta till Haribhadra composed this Lalitavistara; otherwise he would have noted it as he did in his com. to Avassaya. Hence he is the first to comment on this work. So says Anandasagara Suri in his preface (p. 2, Rutlam @dn.). On p. 3 he observes that Haribhadra is the first to point out the vidhi of caityavandana. Page 55a 57b Haribhadra has referred to and refuted the following doctrines in Lalitavistara and thereby has tried to establish that only the Jaina Tirthankaras are the apta personages: 66a 24b Doctrine Ajivikanayamata Avartakalakaranavada Advaita LVII Propounder or followers Pupils of Gosalaka Ananta "" " "" Aviruddhadharmadhyasitavastuvada Sucaru 1 This work along with Municandra Suri's Panjika is published in D. L. J. P. F. Series as No. 29 in 1915 A. D. It is also published along with a rippanika by R. K. Samstha, Ratlam, in 1934 A. D. 33 2 This may remind one of Lalitavistara, a Bauddha work written in 'Gatha-Samskrta', a mixture of Samskrta and Avahattha according to "a gaut sifezni qacar" (p. 5) by Mr. B. J. Sandesara, Some of the portions of this Lalitavistara are as old as the first century A. D. No portion is later than the the eighth; for, hereafter this work was translated into Tibetan. See A History of Indian Literature (Vol. II, pp. 253-254). 3 See the first verse of the ending portion. 4-5 See the first verse in the very beginning and the first in the end. 6 This page-number refers to DLJP edn. 8

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LVIII INTRODUCTION 53 a 268 Page Doctrine Propounder or followers Istatattvadarsanavada A school of the Bauddhas 56a Kalpitavidyavada (Tattvantavada) Madhyamikas (?) Gunakramarada Pupils of Suraguru 60a Jagatkartslinamuktavada ,, ,,Santapana 64b Dravyadivada 58b Paroksajnana vada A school of the Mimamsakas 61a Buddhiyogajnanavada Kapilas 16a Pratyatmapradhinavada Maulika Sankhyas 19b Sadasivavada Isvarakaranikas 64b Sarvagatatinavada Naiyayikas & others 21b Sarvasattvaivambhavarada A school of the Bauddhas 23b Sarkrtapravada ? Sankrtyas 43b Yogimarga Avadhutacarya 45b Bhagvadgopendravada Bhagvadgopendra 109b Yapaniyatantra Yapaniyas? 42a Yoga Pantanjali & others Bhagvadgopendra is mentioned on p. 45b where allegati is explained. Further, the following passage is quoted from his work: ___"nivRttAdhikArAyAM prakRtau dhRtiH zraddhA sukhA vividiSA vijJaptiriti tatvadharmayonayaH, nAnivRttAdhikArAyAm , bhavantInAmapi tadrUpatA'yogAt". In Lalitavistara we come across two illustrations viz. FITTHYGH1979 (p. 78a) and gusHGFT (p. 47a). Further, two nyayas are noted in this work: (i) per afaretara: (p. 12a); and (ii) 37&hifaziate (p. 44a ). This work abounds in quotations the sources of all of which have not been traced as yet. Amongst the quotations in verse we find that the author has quoted from his own work Yogadrstisanuccaya. Verses 3 to 11 are quoted from it on pp. 13a, 13b, 13b, 14a, 14a, 14b, 14b, 14b & 15a. Further, there are distinctly four quotations from TS on pp. 12a, 15b, 39b & 39b and one from Viahapannatti on p. 19a.* i For details see JRL (pp. 43-44). 2 On p. 106a we have " Tiara H". This differs a little from TS (V, 29). 3 VII, 9; J, 5; II, 17; II, 18. 4 In the DLJP edition the editor has noted that the verse fase quic' occurring on p. Ila is from Dharmabindu but I do not find it there,

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INTRODUCTION LIX In Lalitavistara we find Uvaesapaya, AJP and Sarvajnasiddhi referred to by the word anyatra on pp. 18a, 75a & 100b respectively. This is, of course, what we learn from Municandra Suri's Panjika. Lalitavistara which is 1545 slokas in extent, has Panjika 2155 slokas in extent, Herein we find quotations from several works. For instance, verses 25, 12 & 13 of Yogadrstisamuccaya are quoted on pp. 11b, 16b & 16b respectively, TS (V, 37 and V, 40) on p. 62a, Dhammasangahani (v. 643) on p. 64a, Lokatattvanirnaya (v. 21) on pp. 18a and 18b. In the DLJP edition we find a list of quotations occurring in Lalitavistara as well as in its Panjika. It would have been more useful, if they had been arranged alphabetically. (18) Jivajivabhigamasutralaghuvrtti As its name suggests, this is a com, on Jirajivabhigama. There is a palm-leaf Ms. of it in DCMJP (p. 123). The colophon is as under "r 'samAptA jIvAbhigamAdhyayanazAstra pradezaTIkA kRtirhari bhadrAcAryasyeti ". It seems this very com. is mentioned by Sumati Gani in his com. (p. ) on Ganaharasaddhasayaga. One of its Mss. is at Jesalmere. See "izupemfaa #zaqzf" (p. 34). (25) Das'avaikalikatika1 or S'isyabodhini From its colophon it appears that the com. on Dasaveyaliya and its Nijjutti is styled as Sisyabodhini. As stated in the com, on Ganaharasaddhasayaga Haribhadra had composed two commentaries on Dasaveyaliya. Of them, only the bigger one is published, and it notes 62 gathas as belonging to bhasa - the githas which are otherwise included in its Nijjutti. Herein we come across Paiya stories. For instance on pp. 54b-55a we have a story about a group of Karpatikas. One of them narrates his fantastical experience and is in the end exposed by a Jaina layman. On P. 56b there is a short story presenting 1 This has been published in 1900 A. D. by Bhimsi Manek and in 1918 A. D. as No. 47 in the D. L. J. P. F. Series. 2 Two of these stories occur ad verbatim in Dasaveyaliyacunni on p. 54 & p. 55.

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LX INTRODUCTION a dilemma. On pp. 102b-103a there is a story about Seniya, which occurs in Samskrta in BK (No. 9, pp. 13-14). On pp. 3 .35b36a, 46b-48b and 103b-104a we have stories the motifs of which remind us of those in Nos. 28, 68 and 17 of BK respectively. The following beautiful Samskrta verse put in the mouth of a rogue and satirically addressed to a Buddha monk, occurs on p. 54b:--- " kathAsscAryAnA te nanu zapharavadhe jAlamaznAsi matsyAn ? te me madyapadaMzAn pibasi ? nanu yuto vezyayA, yAsi vezyAm ? / kRtvA'rINAM gale'hI, kva nu tava ripavo yeSu sandhi chini caurastvaM ? dUtahetoH kitava iti kathaM ? yena dAsIsuto'smi // " Dhyanasataka is mentioned on pp. 32a-32b. Vrddhavivarana given on p. 107a tallies with Dasaveyaliyavunni (pp. 102-103). Same is the case with the vrddhavivarana given on p. 113a; for, it agrees with Dasaveyaliyacunni (pp. 108-109). (35) Nandyadhyayanatika This is how this com.* on Nandi is referred to in its colophon. It has certain Paiya passages in common with Nandicunni. There are quotations in Samskrta and Paiya. Of them, one on p. 81 is the first verse of Aptamimamsa, and one on p. 53 is from Pramanavartika (I, 36). Verses 153 & 154 of Visesanavai are quoted on p. 52 and v. 155-157 on p. 55. One verse from Visesa is also quoted on this page 55. Differences of opinion are noted in some places. In this com. (p. 52) on Nandi there is mention of the names of Jinabhadra Gani, Siddhasena and Vrddhacarya. Of 1 In a certain city there was a recluse who was wandering with a gold cup and declaring that he would give it to one who narrated to him an unheard event. Once a Jaina householder met him and said: Your father owes to my father 100000 (coins). If you have heard this, pay me this amount; if not, give me the gold cup. 2 The substance of this verse is seen in Dasaveyaliyacunni (pp. 54-55). 3 This has been published by R. K. Samstha, Rutlam in 1928 A. D. 4 From p. 61 it follows that this com. precedes that on Avassaya. 5 In the intro. (p. 57) to Jayadhavala it is stated that at Jesalemer there is a Ms. of this work where the date of completing it ( Visesa") is mentioned as Saka 531 i. e. Vikrama Samvat PS66. 6 Is he same as Siddhasena Khamasamana mentioned in Avassayacunni (Vol. II, p. 233)? 7 He seems to be the same as one noted in Pradesavyakhya (p. 29). See p. LXII, fn. 2.

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ISTRODUOTION tliese, the first is referred to as the spokesinan of those who believe that hevala-jnana and kevala-dardand do not co-exist, the second that of such persons who hold the opposite view, and the third, of those who look upon these two upayogas as nondistinct. Haribhadra appears to be the first to mention these spokesmen representing three different views about the two upyogas noted above. Siddhasena, here referred to, is not to be confounded with Siddiasena Divakara referred to on p. 60; for, liis view tallies with that of Viddhacarya. In Nandi (s. 17), the reply to a querry about muinakyanyaya jiung is given to Gautaina Indrabhuti. In this connection Haribhadra observes in his com. (p. 42 ) as under: ___ "Aha- krimidamakANDa eva gautamAmazraNam ? nanu devavAcakaracito'yaM grantha iti / ucyate- satyam , kinsvete pUrvasUtrAlApakA evArthavazAd vircitaaH|" / (47) Pindaniryuktivivrti This is a Samskrta com, on Pindanijjutti. Whether it is available or not is not known. But, from Vira Gani's com. on Pindanijjutti we learn that Haribhadra had commenced to compose it. It has remained incomplete as it could not go beyond 'sthapanadosa'. (48) Prajnapanasutratika or Prades'a vyakhya , This is a Samsk'ta con. on Pannavana, one of the Uvangas composed by Arya Syamacarya who died in Vira Samvat 376 or so. It is called Pradesavyakhya; for, at the end of the com. of each of the 36 payas there occurs the phrase 598199927aalear'. One of its Mss. is described by me in DCJM (vol. XVII, pt. I, pp. 203-204). Here the commentator Haribhadra refers to himself as pupil of Jinabhata. This com, opens with the following verse: "rAmAdivadhyapaTahaH suralokasetu rAnandadundubhirasatkRtavaJcitAnAm / 1 For a tontative list of works etc. in Parya and other languages dealing with this topic gee my article "TOTTEIGI HIE" published in JSP (Vol. IX, No. 8, pp. 386-387). 2 See DCJ M ( Vol. XVII, pt. 3, p. 485 ). 3 See HCLJ (p. 35). 4 In the printed edition of which I am supplied advance-forras (pp. 1-72) by Anandasagara Suri, its editor, the verse is proceded by " #: :".

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EXIT INTRODUCTION saMsArabArakapalAyanaphAlaghaNTA jaina vacastadiha ko na bhajeta vidvAn ? // " There are several quotations in this com. Some of them are in Samskrta and some in Parya. Of them I may here note the following :-- "prekSAvatA pravRtyarthaM phalAditritayaM sphuTam / maGgalaM caiva zAstrAdau vAcyamiSTArthasiddhaye // "-.p. 1 "saddharmabIjavapanAnaghakauzalasya yallokabAndhava! tavApi khilAnyabhUvan / tanAdbhutaM khagakuleviha tAmaseSu / sUryAMzavo madhukarIcaraNAvadAtAH // "-.p. 4 "tiguNA tirUvaahiyA tiriyANaM isthiyA muNeyavvA ! sattAvIsauNA puNa maNuyAgaM tadahiyA ceva // battIsaguNA battIsarUvaahiyA ya taha ya devANaM / devIo pattA jiNehiM jiyarAgadosehiM // 2-p. 29 "jIvANamayajattA bahutarayA bAdarANa vissnneyaa| suhumAga u pajjattA oheNa ya kevalAvitti // "3--2.42 In the end there is a quotation from the Bhuisya (p. 319) of TS (X, 7). Several works are noted in this com, e. g. Anuyogadvaro (p.25), Avasyahatiku(p. 2), Karmaprakrti sangrahanika (p.59), Jivdbhiyama (p. 28), Pannatti (p. 33), Nandyadhyayana (p. 6) and Siddhapahuda (p. 11). On pp. 1-2 there is an exposition of prayojana, abhideya' and sambandhas. It is followed by a discussion about mangalas. On p. 9 it is explained why dharmistikaya is mentioned ahead of odharmistikaya, cikasastikciya and allelha. On pp. 6 & 18 there is mention of mahAvIravarddhamAna, a. combination of the two names of Lord Mahavira, On p. 2 the etymology of 'guru' is given, A difference of opinion is noted on p. 71. 1 This is attributed to Vadimukhya. 2 Both of these verses have for their author Vuddhayariya (Sk, ___Vrddhacarya) so mentioned on p. 29. 3 This verse is prefixed by "uktaM ca saGgrahaNikAreNa". 4 See DCJM (Vol. XVII, pt. I, p. 204). 5. From this it can be inferruil that titis Pradosavyakhyd is prevodod .... by Haribhadra's eom, on Avassaya. - 6-5:: For explanation see pp.247-2494243.

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INTRODUCTION LX112 (21) Tattvarthasutralaghuvrtti or Dupadupika? This is a com. which elucidates TS and its svopajna Bhasya as well. For some reason or other the entire com., if composed by Haribhadra, is not available. What we have is a composition of at least three persons. The com. at bost up to a portion of VI, 23 (i, e. pp. 1-275) is by Haribhadra. It is named as Dupadupiki. Then the com, beginning with the explanation of vinayasampannaia of this very sutro and ending with that of X, 6 (pp. 275-521) is by Yasobhadra Suri and the rest by a pupil of this Siri. Over and above these three, there may be one more commentator who has dealt with some portion which is here roughly assigned to Yasobhadra Suri; for, this is what one can infer from the colophon of IX. Anandasagara Suri in his Samsketa intro. to this edition has advanced ten arguments to prove that a portion up to VI, 23 comes from the pen of Haribhadra. Of them arguments 1, 3,7 and 9 are sound; the rest are not so very conclusive. According to the statement of Yasobhadra Suri's pupil on p. 521 Gandhahastins Siddhasena is a commentator posterior to Haribhadra. This gets corroborated by the following line occurring in Siddhasena Suri's com. (p. 338a) on Parayan saruddhara: "tathA ca tattvArthamUlaTIkAyAM haribhadrasUriH". Strange to say, the following line occurring in Malayagiri Suri's com. (p. 19a) on Khettasamasa goes against it: "art aratefacili 7792 Aarau taiateht ghat I" Such being the case, the question of priority of Haribhadra over Gandhahastin remains undecided. But this much is certain that the latter has not come across the com. of the former. Otherwise how is it that he is silent about the reading of the I This may remind one of Kumarila's Tup-tika on sabarabhasya. 3 "efaatan (R) faisto pygar Fat ! tattvArthasya hi TIkA jaDakAyArjanA dhRtA yAtyAM nRddhRtA (0 yrjunnoddhRtaa'ntyaardhaa)||1|| haribhadrAcAryeNArabdhA vivRtArthaSaDadhyAyAMzca / / pUjyaH punaruddhRteyaM tattvArthAsya TIkAntyA // 2 // iti / etaduktaM bhavati-haribhadrAcAryeNArddhaSaNNAmadhyAyAnAmAdyAnAM TIkA kRtA, bhagavatA tu gandhahastinA siddhasenena navyA kRtA tattvArthaTIkA, navyairvAdisthAnAkulA tasyA evaM zeSamuddhRta cAcAyaNa, (zeSa mayA) vabodhArtham , sA'nyantaguvIM ca dupaDupikA niSpannetyalaM prasaGgena / 3 In his com. (p. 181) on TS (II, 28) he has referred to Nirukla prabhrta.

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LXIY INTRODUCTION Bhasya on TS (V, 29) when it widely differs from that of his? Haribhadra, too, seems to be ignorant about Gandhahastin's com. None of these two Suris has referred to each other. In Haribhadra's com. (p. 119) we come across two pathas from some Pahuda- the gathas which are not found in any work so far known: "parigappida-saMpuDa-tattigA ya taha tattiga tti caubheA / dhammA bhAvANa jae viSNeA buddhimaMtehiM // pAyarehiM suhasANAI jagamuttibhAyaNaM ceva / samayAhiesu a tahA patA ya ete jahAsaMkhaM // " Some of the quotations are common to both the cammentaries on TS-one by Haribhadra and the other by Gandhahastin, whom I am somehow inclined to assign a date earlier than Haribhadra. There are certain topics to be found in both AJP and this com. But, even then there are no cross-references. (40) Nyayavataravrtti As the name suggests, this is a com. on Siddhasena Divakara's Nyayavatard. In the Brhattippan:ki, a list of the 15th century we have: "19127TH Moti nautiful Jaina Granthavali etc. mention on this basis that Haribhadra Suri has commented upon Nyayavatara. But Dr. P. L. Vaidya opines that "this seems to be a mistake" as no Ms. of such a com. is found. But this does not necessarily prove that the statement in Brhattippanika is wrong; for, this com. is so noted eten in Caturvimsatiprabantha (p. 52). (44) Pancasutrakavyakhya* This is a Samskrta com. on Pancasuttga, a work in Paiya 1 See "Notes". 2 Vide his intro. (2.21 ) to his edition of Vyuyavatura. 3 This com, along with the text has been published by Jain& Atmananda Sabha, Bhavnagar in 1923 A.D. Tho toxt together with intro., and notes by Prof, A. N. Upadhye was published by Dr. P. L. Vaidya in 1932 A. D. The text along with intro, translation and notes and glossary has been edited and published by Prof. A. N. Upadhye in 1931 A. D. In the notes he has quoted excerpts from this com. Prof. V. M. Shah has also edited this work with Saraskrta rendering and intro., notes and translation in English, and it has been published by Shambhulal Jagashi in 1934 A, D,

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INTRODUCTION by an anonymous author. The text is one whole work having five sections. They are closely related to one other, and each of them has a significant title. Section I begins with a salutation to the Jaina Tirthankaras. This is followed by the exposition of four shelters, reprobation of bad deeds and practice of good deeds. Section II deals with the preparatory stage of faith and devotion, which goes up to the acquisition of the five minor Vows of the Jaina laity. Section III shows what an aspirant of the Jaina order of clergy should do before he enters it. In section IV the rigorous life of a monk is depicted. Section V deals with the liberated condition of the soul. In this text we come across illustrations of which I note the following: LXV aTThANa gilANo sahatthacAga (p. 21 ), avi hiagahi amanta (p. 23 ), AmakumbhodaganAsa ( p. 28), kaMcaNovala ( p. 27 ), alAuppabhii (p. 27 ), vAhiasukiriA (p. 24 ), visannatattIphala (p. 24 ) and sisujaNaNicAya (p. 23 ). The com. by Haribhadra elucidates the text and indulges in quotations in Samskrta and Paiya. The editor of the com. has not presented them together; nor has he noted their sources. A quotation on p. 9a tallies with v. 28 of the 'samyaktvadhikara' of Sambohapayarana and one on p. 28a with Visavisiya (XX, 18). On p. 11a are quoted the following two verses which shed light on the traditional view about the distribution of domestic expenditure: "pAdamAyAnnidhiM kuryAtaM pAdaM vittAya vardhayet / dharmopabhogayoH pAdaM pAdaM bhartavyapoSaNe // erra fageta ad varsfud aa: 1 zeSeNa zeSaM kurvIta yatnatastucchamaihikam // " (63a) Vargakevalikasutravrtti This is a com. on Vaggakevaliyasutta (Sk. Vargakevalikasutra), a Ms. of which was brought to Haribhadra by a Jaina named Vasuki, a resident of Benares. In order to explain its contents Haribhadra composed a com, on it, on being so requested by the Jaina leaders. Things which 1 Compare this section with Visarisiya (XX) and Devindatthava (v. 278-301). 2 Lord Mahavira is mentioned as an example who avoided misery to his parents which would have involved evil. 3 This refers to Prof. A. N. Upadhye's second edn. 4 This may remind one of Gargarsi's Pasakevali ( Pasakakevali). 9

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LXVI INTRODUCTION vere to happen in future could be foretold by means of this work, and such fortellings were verified and found correct. But, as it was feared that the knowledge derived from this com. would be misused in future, the leaders requested Haribhadra to destroy it; for, this work was after all a papa-grantha, and as such it was not fit to be known to any and every body in this iron age. I do not know if there is anywhere any Ms. of this original work or its com. In Panhavagarana (which is different from the tenth anga) 45 letters are grouped under five heads forming the five vargas', and the answering of questions is based upon them. This is known as 'vargakevalividya".3 It seems this very vidya must have been treated in the above-mentioned work commented upon by Haribhadra. In Rajasekhara Suri's Caturvimsatiprabandha (p. 58) there is mention of kevalividhi as the last art meant to be studied by Bappabhatti and Ama. Has this art anything to do with the vidya here referred to? (38) Nyayapraves'a kavyakhya or S'isyahita Haribhadra has commented upon $Nyayapraves ceket(r). This com. is called Sisyahita, and there is a Panjika on it by I This is what we learn from Kahavali. The pertinent extract is given by Kalyana vijayaji in his article "TTI Th" published in "Jaina Yuga" (Vol. I, No. 3, Samval 1982). a e ka ca Ta ta pa ya za A ai kha cha Tha tha phara Sa i o ga ja Da da vala sa I augha jha da dha bha va ha u U aM aHGa a Na na ma. . 3 In kahavali we have: 14 3 7 6 0 firme afat fafa7953. Is the word 'gefaliya'connected with this ? 4 This number refers to my edition. 5 "3 3 9 JT ( W) Fiat ( or occurring in this work (p. 7) and " ...Tara" in Haribhadra's com. (p. 36 ) on it are quoted in SM (com, on v. 16) This was composed to facilitate the study of Nyayadvara equated with Nyayamukha) of Dinnaga. The contents of this Nyaya. pravesaha tally with those of chapter XXIX of Manimekhalai, a Tamil work, Deponding upon Tibetan evidence Dr. Satischandra Vidyabhusana, Vidhushekhara Bhattacharya and Dr. Keith attribute Nyayapravesaka to Dinnaga, while on the strength of Chinese evidence Prof. Vi, Sugiura, Tucci, Tubianski and Mironov to Sankarasvamin, a disciple of Dinnaga. Vide A. B. Dhruva's intro. (P. VI) to Nyayapravesaka.

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INTRODUCTION LXYIL Parsvadeva Gani' composed in Samvat 1169, That the author of this Sisyanita is Haribhadra Siri, the very author of AJP; is a view about which there are no two differences of opinion. It is a slip on the part of Satischandra Vidyabhusana and consequently that of Dr. A. B. Dhruva when he refers to him as Haribhadra II. Really he is Haribhadra I. Taking Sarvat 535 as his date, Dr. B. Bhattacaryya in his Foreword (p. LXXV) to Tattvasangraha, identifios him with Acarya Suri montioned in the Panjika (p. 66 ) of Tattvasangraha (v. 123-124). I am not at present in a position to prove or disprove this identification. There are quotations in Nydyapravesakavyakhya on pp. 10, 11, 12, 12, 14, 15, 18, 20, 21, 24, 24, 33, 35 and 35. Their pratikas are as under : ___ zAstraprakaraNAdInAM, trirUpAliGgA0, samyanyAyapari0, samyanyAyopa0, khasamayapara0, khayamiti vAdinA, anvayavyatireka0, buddhimatpUrvI0, tadetat trailokyaM, asiddhabhedo, anaikAntikabhedAzca0, sAdhyAbhAve, na barthe zabdAH santi, asAdhAraNahetu.. Of these are 10m...is from Nyayabindu ( III, p. 80%), manier from the Blocisya of Vyasa on Yogasutra (III, 13) and the last steroEo is attributed to Bhadanta... While explaining anumana in this S'isyahita (p. 11) Haribhadra has introduced on p. 11 a sutras of Dharmottara ing. tead of that of Dinnaga, as one which Dinnaga is going to say. This is what we learn from Parsvadeva Gani who tries to explain away this inconsistency in his Panjika (p. 40) by remarking that since the, sutra introduced and the sutra which ought to have been quoted mean one and the same thing, such a procedure is not unjustifiable. If we can accept this statement that it is Dharmottara's sutra it follows that Haribhadra was conversant with some work of Dharmottara. But who is this Dharmottara? Is he the well-known commentator of Dharmakirti's Nyayabindu-the commentator whose date is : He is later on known as Gricandra Suri. 2 This page number refers to Chowkhamba Series (No. 22).' 3 "werferie for FAT4177". In Nyayabindu (III, p. 28) we have "tatra svArtha trirUpAliGgAdyanumeye zAnaM tadanumAnam". Dharmottara while commenting upon it says: "ETSKE Staa". There is thus a difference in wording. So it may be from some other work of . Dhermottara such as a com. on Pramunaviniscaya. . Or it may be that Parsyadeva Gani may be wrong in attributing it to Dhermottara,

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LXVIII INTRODUCTION settled by some scholars as 847 A. D. or so? If so, it is imposible for Haribhadra to quote a sutra of one who flourished a century later. To avoid this inconsistency Jinavijaya and Muni Kalyanavijaya, too, suggest that Haribhadra has quoted a sutra of some other Dharmottara who may be at best his contemporary. This means that according to them there are two persons by name Dharmottara. In support of this view Jinavijaya says: Vadin Deva Suri in his Syadvadaratnakara (pp. 10-13) has referred to Dharmottara the senior by addressing the junior as Vyddha-Dharmottaranusari' and `Vyddhasevaprasiddha'. Kailasacandra Sastri in his Hindi intro. (pp. 94-95) to Nyayakunudacandra ( pt. I ) refutes this view of Jinavijaya as under: 1. Jinavijaya has not properly understood the pertinent portion. Dharmottara referred to in stare :' (p. 20) is none else but the well-known commentator of Dharmakirti's works; for, Vadin Deva Suri, in his discussion, has specifically mentioned Nyayaviniscayatika? and Nyayabindutika" as his works. : After examining the view of Dharmottara (p. 20, 1. 3 to p. 24, 1. 9) this Deva Suri says: "baladevabalaM svIyaM darzayannidarzanam / vRddhadharmottarasyaivaM bhAvamatra nyarUpayat // 17 // " Later on, this Suri observes : "vRddhasevAprasiddho'pi bruvannevaM vishngkitH| bAlavat syAdupAlabhyatraividyaviduSAmayam // 18 // " Instead of 'baladevabalaM svIyaM' it should be 'balaM devabalaH svIyaM'. Thus Devabala is here ridiculed by being referred to as bala' (ignorant) and 'yrddhasevaparayana'. Kailasacandra further adds that this is that very Devabala who is mentioned in Syidvadaratnakara (p. 575) as under: .. "etena yadapi dharmottaravizeSavyAkhyAnakauzalAbhimAnI devabalaH prAha". 1-2 "yato nyAyavinizcayaTIkAyAM svArthAnumAnasya lakSaNe iti paryukSAnavaH iti anumanyamAnazcAnu mApayasi svayameva lakSyasyApi vidhim / spaSTamevAbhidasi ca nyAyavinduvRttau". It appears that through confusion instead of Pramanaviniscaya, Nyayaviniscaya is mentioned here.

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INTRODUCTION LXIX There is one more point which may be mentioned in this connection: Mallavadin has writt@n a Tippani on Dharmottara's com. to Nyayabindu. From this Tippani we learn that some Dharmottara has refuted the view expressed by Vinitadera who is another commentator of Nyayabindu and whose date is said to be very near 700 A. D. Kailasacandra in his intro. (p. 96 ) to Nyayakumudacandra (pt. I says that Mallavadin is not right in attributing this view to Vinitadeva. It is some other author whose view is here challenged by Dharinottara. He further observes that Rahul Sankrityayana in his appendix to Vadanyaya does not mention two Dharmottaras, and that he has assigned to Dharnottara' and Vinitadeva the dates 725 A.D. and 750 A.D. This finishes a rough survey of 492 works out of 99. All of them except Damsanasuddhi are surely the works of Haribhadra I, the author of AJP. As regards Damsanasuddhi I have some doubt; for, Sanghatilaka, its commentator, does not throw any definite light on its authorship. For the rest (50 works) there is no other proof except that they are mentioned by some writers old or modern. Pandit L. B. Gandhi in his JAHIDENTIT Teatait mentions on p. 34 (14) FARTIT and (79) EVT. In his DCMJP (p. 5) he attributes the authorship of (51) alater to Harjbhadra ( the author of AJP). All of them may be from the pen of Haribhadra. For, not only the Mss. are available for the first two but they are so noted by Sumati Gani. This Gani mentions several other works such as (6) EC70074, (12) 371aeftaret, (13) 22 (18) 47-ea7169, ( 258 ) Taistearga, (31) ESTARE, ( 46 ) 97814fafe, ( 50 ) TRT77 and ( 77 ) AFHAFTATTORA, Rajasekhara Suri in his Caturvimsatiprabandha (p. 52) mentions the following four works : 1 Taranath in bis history of Tibet has said that Dharmottara was alivo in 847 A, D., and that he was a contemporary of Vanapala, ruler of Kasmira. 2 Their numbers are: 1-3, 5, 59, 7, 78, 8, 9, 11, 18, 21, 23-25, 29, 30, 33, 35, 38, 40, 43, 43, 44, 45, 47, 48, 51a, 51b, 54, 540, 55, 57, 58 61, 62, 63, 65, 68, 69, 74-76, 80, 82, 84, 85 and 87-89. Of these nos, 57 and 58 represent one and the saine work named in two different ways, 3 Vide his com. on Ganaharasaddhasayaga. 4 Tais is different from Arhaccliricidamani which is attributed to Bhadrabahu, which rewinds one of Panhavaga rana (vido p. LXVI) and which is published in Sanvat 1993. . $ Here there is mention of '700 pat yhich I have not noted.

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LXX INTRODUCTION ( 36 ) nANAyataka, ( 42 ) pacaliGgI, ( 56 ) yogazataka and (71) zrAvakaprajJapti. The late Pandit Hargovind Das has noted (25a) fo sUtrAvara, ( 41 ) paJcaniyaNThI and (81) sampazvasittarI. Of these I shall say a few words about Nos. 19, 38 & 51. (19) Nanapancagavakkhana This is a Paiya work. Its Samskrta title is noted by several scholars as Jnanapancakavivarana. It consists of 26 verses, and it deals with five types of knowledge. Verses 1 to 10 treat mati-jnana, v. 11 to 18 sruta-jnana, v. 19 to 22 avadhi-jnana, v. 23 manahparyaya-jnana, and v. 24-25 kevala-jnana. The last verse mentions the subject and the author's name. The entire work is incorporated by Samayasundara Upadhyaya in his Gahasahassi1 as v. 658-6832 on pp. 40-41. Its last verse runs as under: "qaz ampi agamuvi azraci zfaci i chavIsAgAhAhiM raiyaM haribhaddasUrIhiM // " In the work itself there is nothing whereby we can know which Haribhadra Suri is here referred to. Pandit Bechardas in his Gujarati intro. (p. 100) to Jaina Darsana has said that this Haribhadra is not the same as our author of AJP; but he has not given any reason for it. Hence I take it to be a work of some Haribhadra who must have flourished at least 200 years earlier than Samayasundara. This means that he may be any one of the following: (1) The author of AJP, (2) pupil of Jinadeva (c. Samvat 1172), (3) Brhadgacchiya Haribhadra Suri who has commented upon Prasamarati in Samvat 1185, (4) the author of Candappahacariya and pupil of Sricandra Suri (e. Samvat 1216), (5) pupil of Abhayadeva Suri and guru of Balacandra (Samvat 1277), (6) pupil of Bhadresvara Suri, (7) Kalikala-Gautama Haribhadra Suri, pupil of Ananda Suri, (8) pupil of Manabhadra (c. Samvat 1393). : I About 700 verses are in Paiya while the rest are in Samskrta. So I have given a Palya name to it. It is however designated by its author and others as Gathasahasri. It is composed in Samvat 1686. 2 Of these v. 664 is the same as v. 68 of Nandi and y, 662 as v. 84 and 670 as v. 88.

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INTRODUCTION LXX1 (38) Nanacittapayarana This is a small work in Paiya in verse. It begins with arm . The arrangement of words is nunicatta. Hence it is named as Nanicitra in Sanskrta, Some name it as Ninacitrik. and some as Jnanaditya. It deals with religion'. Pandit Bechardas says in his intro. (p. 100) to Jaina Darsana that it belongs to some other Haribhadra and not to Yakinidharmasunu. No reason is given by him. (51) Botikapratisedha In the palm-leaf Mss. collection of Sanghavi pada (Patan) there is a Ms. No. 2 in the box No. 135. This Ms. is said to be as old as the twelfth century A. D. In this Ms, there are 14% works. Of them Botikapratisedha is on leaves 104 to 108. It is in Samskrta. It refutes the Digambara view which differs from the Svetambara one; for, Botikaz: stands for Digambara'. In the end, I may tentatively suggest that No. 10 may be identical with No. 11, No. 15 with No. 61, No. 28 with No. 66 and No. 82 with No. 83; for, they deal with the same subject. Further No. 34* is a part and parcel of No. 8. I may close this topic by noting a hiynin by some Haribhadra in Sanskyta of which there is a palm-leaf Ms. at Patan. Its beginning and end are noted as under in its Catalogue (p. 157): "vatsevAniratAMstvadarpita zatvatsaMkathAsaMsthitAn / / tvadbhaktAMstvadananyasaktamanasastvatto na cAjyArthinaH // " "na svapne'pi jina ! tvadaMdhikamaladvaMdvAhatenvemi vA nAthaitanmama kurvataH pratidinaM yat kiMcidapyasti tadU yatrAstyeva hi nAsti tat tadapi ca tyakSyAmi naitad vrataM // 20 // HERRAG: 179:" Chronology The question as to the order in which Haribhadra Suri has composed his several works, cannot be completely solved at present. Prof. K. V. Abhyankara in his intro. (p. 7) 1 See Kalyanavijaya's intro. (p. 15b ) on Dhammasangahani, 2 One of these is Akalanka's Pramunasangraha. It is published in Akalankagranthatraya as the last work on the basis of this MS, only. 3 'Bodiya' is its Parya equivalent. It occurs in Visesa" (v. 1041 & 2552). 4 This is published along with Jhanasaya in Sanivat 1997 as No. 3 in "vinayabhaktisundaracaraNagranthamAlA".

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LXXII INTRODUCTION to Visavisiya has said that most probably works were composed in the following order : (i) Commentarios, (ii) religious narrations, (iii) AJP, Lokatattvanirnaya and such other works which expound the Jaina doctrines, (iv) Saddarsanasanuccaya, Sastravartasamu. ccaya, Astaka, Pancasaga and such other philosophical treatises, (v) Yogabindu and Yogadrstisamuccaya and (vi) Visavisiya. This is only a rough indication. So I may mention that AJP is preceded by (i) Anekantasiddhi, (ii) Atmasiddhi, fiii) Sarunjnasiddhi, (iv) Syudvadakucodyaparihara, but it is followed by Lalitavistara. Anekintajayapatakoddyoladipika is preceded by AJP and the works that precede it and by (i) Sastravirtasamuccaya and (ii) Sarvajnasiddhitiku. The com. on Nandi precedes those on Anuogaidara and Avassaya. The latter precedes Pradesavyakhya. Uvaesapaya is earlier than Lalitavistard, and so is Yogadrstisanuccaya in caso its v, 3-11 are not quotations. Dhammasangahani precedes Sarvajncosiddhi which is preceded by Bhavanasiddhi. S'astravartasamuccaya has v. 581-583 tallying with v. 11-13 of Sarvajnasiddhi. So one of them is earlier than the other, unless those verses are quotations. Himsastaka precedes the available big com, on Dasaveyaliya. Pancasaga seems to be earlier than Visavisiya. Contribution to the Bauddha literature Haribhadra has not only explained the Jaina view but has also discussed and refuted in his own way non-Jainu views. We find in his works references about Buddhism. However, the direct service that he rendered to the cause of the Bauddha logic is preserved in his splendid con. to Nyiy xpravesaka. This indirectly acted as an impetus to other Jaina scholars to study the Bauddha logic. It may be added that Haribhadra has many a time refuted Dharmakirti's views in AJP. Over and above the composition of such a big number of interesting and instructive works, Haribhadra has laid his helping hand in the restoration of Mahunisiha'. --- - - ------- 1 This is probably the reason why the oldest Mss. of Dharmakirti's Vyuyabindu and Dharmottara's con. on it and Santaraksita's Tattvasangraha and its Panjiku were found in the Jaina bhanduras. 2 See Prullavakucarita (IX, 219) and DOJM (Vol. XVII, pt, II, p. 33).

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INTRODUCTION In Haribhadra's works which deal with the four anuyogasi in one form or other, we come across names of several writers and philosophers who may be tentatively grouped as under : (a) Vaidika (1) Ananta, (2) Avadhutacarya, (3) Asuri, (4) isvarakrsna", (5) Kapila", (6) Kalatita, (7) Kumarila, (8) Jaimini, (9) Patanjali (bhasyakara), (10) Patanjali (yogacarya), (11) Panini ( grammarian), (12) Purusacandra, (13) Bhagavadgopendra, (14) Bandhu-Bhagavaddatta, (15) Bhartrhari (grammarian), (16) Vindhyavasin, (17) Vyasa, (18) Sabara, (19) Santapana, (20) Sucaru and (21) Suraguru. (b) Bauddha (1) Dirnaga, (2) Divakara, (3) Dharmakirti, (4) Dharmapala, (5) Dharmottara, (6) Bhadanta, (7) Bhadanta-Dinna, (8) Bhadanta-Bhaskara, (9) Vasubandhu, (10) Samantabhadra', (11) Santaraksita and (12) Subhagupta. (c) Jaina (1) Ajitayasas, (2) Umasvati, (3) Kukkacarya, (4) Gosalaka, (5) Jinadasa Mahattara, (6) Jinabhadra Gani Ksamasramana, (7) Deva Vacaka, (8) Bhadrabahu, (9) Mallavadin, (10) Vadimukhya, (11) Vpddhacarya (P. Vuddhayariya), (12) Siddhasena and (13) Siddhasena Divakara. Haribhadra has refered to Pramanamimamsa, Revanaikavva, Divakara's Syadvadabhanga, Subandhu's Vasavadatta and Harsa's Priyadarsana. Ajitayasas This Suri is mentioned in the svopajna com. (Vol. II, p. 33) on AJP. From this reference it seems that this is a Jaina 1 AJP, Dhammasangahani etc, come under the class of dravyanuyoga, Kretrasamasavrtti that of Ganitanuyoga, Dharmabindu, Panca. vatthuga etc. that of caranakarananuyoga, and Samaraiccacariya ete, in dharmakathanuyoga, 2 See pp. XXXI, XXXIII, XXXIX, LVII and LVIII. 3 He as well as Bhadanta-Bhaskara and Bandhu-Bhagavaddatta aro referred to in the corn. (p. 6a) on Yogadratisamuccaya (v. 16). 4 He is mentioned in Sostravartasamuccaya (v. 237). For details see p. LXXV & "Notes" on p. 17:, I. 15. 5 In the list given by Jinavijay in his "itgR*TTY RATE: Samantabhadra is referred to as Jainz, and Kukkaoarya as Bauddha. 10

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LIXIY INTRODUCTION Acarya, and that he has established in some work the validity of the Jaina definition of reality. What this work is is a matter of mere surmise; for, no work of his is known to exist. It may be that he has dealt with this topic while elucidating TS (V, 29) or he may have written a work like Utpadadisiddhiprakarana as is done by Candrasena Suri. Ananta He is referred to, in Lalitavistara on p. 57 b. He or perhaps his pupils seem to have expounded the doctrine known as 'avarta-kala karana-vada' which dogmatically asserts that time (kala) is the only cause of modifications'. Avadhutacarya He is referred to in Lalitavistara on p. 43b. He is some Acarya, Avadhuta by name, and he seems to be a Yogin, practising yoga. Asuri This Sankhya teacher is mentioned by Haribhadra in his com. on S'astravartasamuccaya (v. 222). There the following verse is attributed to Asuri and others : __ "vibhaktapariNatau buddhau bhogo'sya kathyate / pratibimbodayaH svacche tathA candramaso'mbhasi // " This v. 222 of Sastravartasamuccaya occurs as v. 450 in Yogabindu. It is quoted with a variant aranhee for fatig in SM (com. on v. 15), in TRD (p. 42a) and by Devabhadra in his ?'ippana (p. 97) on Siddharsi's com. on Nyayavatara. Asuri is looked upon as the direct pupil of Kapila, the founder of the Sankhya system. He is assigned a date 600 B.C. He had a pupil named Pancasikha who expounded the tantra'. Sastitantra' is a work of Pancasikha according to the Bauddhas of China. Vacaspatimisra attributes its authorship to Varsaganya? (= the "Rainhost" in Chinese). According to some Jaina narration Asuri is the author of Sastitantra. 1 See isvarakrsna's Sankhyakarika (v. 70). 2 Kotyacarya has mentioned this work in his com. (p. 4b) on Visesa. 3 The author of Ahirbudhnyasanhita, too, holds the same opinion. In this work (XII, vy, 18 ff.) the topics treated in Sastitantra sre noted.

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INTRODUCTION LXXY The following verse occurring in S'astra vartasamuccaya is probably from some Sankhya work: "paJcaviMzatitattvajJo yatra tatrAzrame rataH / jaTI muNDI zikhI vA'pi mucyate nAtra saMzayaH // " Isvarakrsna? He is the celebrated author of Sankhyakarika also known as Sankhyasaptati, a Samskata work in 70 verses in Arya. This work is based upon Sastitantra, and it is expounded by Mathara' and Gaudapada, and it contains all that is there, less the parables and the controversies with other schools. Kapila taught the Sarkhya system to Asuri and Asuri taught it to Pancasikha who amplified it. From the last named the system pagsed down, from master to pupil, to Bhargava, Uluka, Valmiki, Harita, Devala and others and finally to isvaraklsna (340-90 A.D.).* Umasvati As regards his life and works the reader may refer to my introductions to my edition of TS published in two volumes. Kalatita He is referred to in v. 300 of Yogabindu. That the nature of God etc. should be thought of dispassionately is the view held by him. He has composed some work, and the following seven verses occurring in Yogabindu are from his per : "anyeSAmapyayaM mArgo muktAvidyAdivAdinAm / abhidhAnAdibhedena tattvanItyA vyavasthitaH // 301 // muko buddho'rhana vA'pi yadaizvaryeNa samanvitaH / tadIzvaraH sa eva syAt sajJAbhedo'tra kevalam // 302 // anAdizuddha ityAdiryazca bhedo'sya kalpyate / tattattatrAnusAreNa manye so'pi nirarthakaH // 303 // vizeSasyAparijJAnAd yuktInAM jAtivAdataH / prAyo virodhatazcaiva phalAbhedAca bhAvataH // 304 // i Soep. LXX111, fn. 3. 2 Dr. A. B. Dhruva equates this with Ranagasattari mentioned in Anuogaddara (9. 41 ) and Nandi (s. 42). Vide his intro. (p. XLIX) to SM. 3 His oom. in mentioned as Madhara in Anuogaddara (8. 41 ) and Nandi (s. 42). 4 Soo Sankhyakarika (v. 70-71) and Matharavrtti on its v. 71, $ In its com. (p. 53) fattfand is mentioned.

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LIXYI INTRODUCTION aviyAklezakarmAdi yatazca bhavakAraNam / tataH pradhAnamevaitat sajJAmedamupAgatam // 305 // asyApi yo'paro bhedazcitropAdhistathA tathA / gIyate'tItahetubhyo dhImatAM so'pyapArthakaH // 306 // tato'sthAnaprayAso'yaM cat tadbhedanirUpaNam / sAmAnyamanumAnasya yatazca viSayo mataH // 307 // " Kukkacarya He is twice referred to in the svopajna com. (Vol. I, pp. 8 and 42) on AJP. The pertinent lines are: (a) "Surau Arant ant rangefarar framuntana start " (b) "rinefa-arrecalled stro-facan?" From (a) it follows that Kukkacarya is a predeoexgor of Haribhadra, and that he has composed some prakarang or prakaranas. No work of his is found so far. From (b) it can be inferred that Haribhadra not only differs from Kukkacarya but he refutes his view in this connection. Kumarila He is referred to in the com. on S'astravartasamuccaya (7.585). He is the well-known author of Vartikas (supplementary commentaries) called S'lokavartikaand Tantra-vartika' on Sabara's Bhasya on Jaiminiyasutra(r). He is particularly famous for his strong criticism of the Bauddha logic and philosophy. He has been criticized in Tattvasangraha. This furnishes us with the lower limit of his date. Dr. A. B, Dhruva and some other scholars believe that Kumarila's criticism of Dharmakirti supplies us with the upper limit of his date. Mahendrakumara in his intro. (p. 18) to Akalankagranthatraya challenges the view of Dr. Vidyabhusan and Prof. Ramanath Shastri* who 1-2 These two are the two khandas of his com., and the third is known as I'up-taka. Iu Tantravartika Bhartshari's piows are refuted. 3 Bhartrmitra, Bhavadasa, Hari and Upavarsa have each written & com. on it; but none of them has been available up till now. 4 He has written an intro. to Brhati (pt. II) published by the University of Madras. He has pointed out four verses from Mimansaslokavartika to support his view. They are v. 76 (p. 69), v. 131 (p. 83), v. 36 (p. 144) and y, 131 (p. 280).

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INTRODUCTION LXXVII believe that Kumarila has critized Dharmakirti's view. Further, on p. 19 he asserts that on the contrary Dharmakirti has criticized Kumarila, in his Pramanavartika in I, 34-35; III, 265; III, 259; III, 289; III, 216; II, 141; III, 240 and in the scopajno com. on III, 291. Mahendrakumara assigns to Kumarila the date 600 to 680 A, D., and to Dharmakirti 620 to 690 A, D. whereas Bhagavad Datta assigns to both of them a date earlier than 600 A. D. (vide this intro. p. XIV). K. B. Pathak in his article" Bhartrhari and Kumarila" has fixed the date of the former as 650 A. D. Gopendra = Bhagavadgopendra He is referred to in Yogabindu (v. 200). In its com. he is said to be an author of some Yogasastra. Verse 101 of Yogabindu is a quotation from some work of his as can be seen from Y. 100. It runs as under: "anivRttAdhikArAyAM prakRtau sarvathaiva hi / na puMsastattvamArge'smin jijJAsA'pi pravartate // 101 // " In Lalitavistara (p. 45b) Gopendra is mentioned as Bhagavadgopendra. For a passage quoted from some work of his see p. LVIII of this intro. Gosalaka He is referred to Viahapannatti as Gosala Mankhaliputta and in Samannaphalasutta as Makkhali-Gosala. He became a pupil of Mahavira, stayed with him for six years and thereafter left him and founded a school of his own. He was a prominent leader of the Ajivika sect. He was a staunch fatalist, and as such he denied the free will of man and his moral responsibility for any so-called good or evil. He opposed Mahavira and once discharged tejolesy, with a view to reducing him to ashes, but he failed". Jaimini He is the author of Minamsasutra. He flourished in 200 B. C. or so. I See JRAS, (Bombay Branch, Vol. XVIII, pp. 213-238). 2 For details about his life and views aee pp. 139-201 and 238-244 of Dr. P. L. Vaidya's edn. of "Uvasagadasao".

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LXXVIII INTRODUCTION Jinadasa Mahattara He is one of the six well-known Mahattarasof olden days, the other five being Candrarsi, Della, Dharmasena, Govaliya and Sivacandra. Pradyumna Ksamasramana is his vidya-guru. If Uttarajjhayanacunni is definitely his work, he is one of the pupils of Govaliya Mahattara. I have nothing more to add to what I have said about his Cunnis in HCLJ (pp. 190-194). Jinabhadra Ksamasramana? Haribhadra has mentioned this name in his com. (p. 52) on Nandi. Amongst the Jainas Jinabhadra is well-known as * Bhasyakara". He is an author of the following nine works :. . (1) Visesao, (2) its com., (3) Sangahani, (4) Khettasamasa, (5) Visesanavai*, (6) Jhanasaya, (7) Pannavanacunni", (8) Jiyakappa' and (9) its "Bhasa. Jinavijaya in his intro. (p. 9) to Jiyakappa says that this Jinabhadra Gani Ksamasramana is not perhaps the author of 1 For details about them 800 my article " Heat" to be published in "Jaina Dharma prakasa". Candraprabha Mahattere who composed Vijayacandacariya sometime between Sanvat 1127 and 1137 is not counted here. For three well-known Makettaris see my artiolo sigur G ETUP" published in JSP (No. 108), and for & ceremony pertaining to this padavi of Mahattara' gee Vidhimargaprapa (pp. 71-74). 2 He is one of the 14 Kgamasramanas, the remaining 13 being (a) Jagavaddhana (vide DCJM, Vol. XVII, pt. 2, p. 33), (b) Dinna, (c) Dova, (d) Dovaddhi, (e) Desi, (EUR) Pradyumna, (g) Mallavadin, (h) Yaksadatta, (i) Sanghadasa, (j) Simha, (k) Sidddasena (different from Siddhasena Divakara ), (1) Sthiragupta and (m) Himayanta. Of those all except the 1st and the 12th have been noted by me in my article " W HT" which gives some details about these saints and which is published in "Jaina dharma prakasa" (Vol. 60, Nos. 8 & 12). 3 Haribhadra has used this designation in his com. (p.59) on Nandi. 4 In its v. 31 are mentioned Sanaiyacunni and Yasudevacariya. 5 In Anuogaddaracunni (p. 71 ) there is a specific mention of the cunni on 'sarira-pada'. 6 From its v. 61 Muni Punyavijayaji has inferred that Jinabhadra Gani is the author of Jiyakappabhasa. 7 Herein we come across gathas which fairly agree with those in Kappabhasa, Pancakappabhasa and Pindantjjutti. 8 Of these nine works Nos, 2 and 7 are not published,

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INTRODUCTION Jhanasaya. He however looks upon him as the author of Nisihabhasa, In Visesao (v. 1508 ) there is mention of Vasavadatta. Is this the work of Subandhu or does it refer to one noted in the Mahabhasya on Ascodhyayi (IV, 3, 872)? Jinabhadra notes the view of somebody in v. 273 of Visesao, Has it anything to do with Kumarila ? Siddhasena Suri in his Cunni (v. 5-11 ) on Jiyakappa has saluted and praised Jinabhadra. From its v. 7 we learn that this Jinabhadra was proficient in Jaina and non-Jaina systems of philosophy, scripts, mathematics, prosody and grammar. In his expositions Jinabhadra has every now and then resorted to anekantavada. His life is narrated in Kahavali. That he lived for 104 years and was a contemporary of Haribhadra is the view expressed by Dharmasagara in his com, on his Guruparivadi (v.9) also known as Tapagacchapatlavali. Dinnaga He is well-known as the father of Indian mediaeval logic, According to the Tibetan sources he was born in the Madras Presidency in Simhayaktra, a suburb of Kanchi. He was a Brahmana by birth. Nagadatta initiated him in the Hinayana school. Later on, he became a pupil of Vasubandhu ( 280 A. D.. 360 A. D.), and he studied the scriptures of the Mahayana school along with those of the Hinayana one. On his being invited he went to Nalanda. He earned a name as "Vadin' by defeating several followers of different schools. He had a pupil named Sankarasvamin who according to some scholars composed Nyayapravesaka. This Dinnaga has written works on logic, and they are rendered into Chinese by Paramartha ( 499 A.D. to 569 A. D.). Dr. B. Bhattacharya notes the period of Dinnaga as 345 A. D. to 425 A. D.', and attributes the authorship of the following eight works to him :-- (1) araarten, (2) 3142274ftantia, (3) fahrmitet, (4)764saat, (5) h azar97a, (6) 1979, (7) HATAY and (8) 1997(3)#T. Of these the first is edited by Yamaguchi and is published 1 Kalyanavijaya gays that Dianada flourished in 320 1. D.

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INTRODUCTION in J. A. in 1929 A. D." The second work is its com. Fragments of these works are quoted in Sankarabhasya on Brahmasutra (II, ii, 28 ) and in the Panjika (p. 582) of Tattvasangraha. Nyayapravesa is same as Nyayapravesako noted on P. XLVI. From the Chinese and Tibetan sources it appears that this work is named as Nyayapravesadastra, Pramanasostra*nyayapravesa, Pramananyayapravesadvard, Hetuvidyatorkard stra etc. If this is correct it follows that Nyayapravesa is same as Pramanasostra-nyayapravesa. Pandit Vidhushekhara looks upon this Nyayapravesa as Nyayadvara, but Dr. Tucci says that he is wrong. Nyayamukha? was restored from its Chinese translation by Dr. Tucci in 1930 A. D. I think this Nyayamukha also named as Nyayadvara is the work of Dinnaga. Pramanasamuccaya is the master-piece of Dinnaga. It is a work in six paricchedas in Anustubh. His scattered works like Nyayadvara and Hetucakradamaru are woven into it in a systematic manner. H. R. Rangaswamy Iyengar has restored its first chapter and edited it along with its Tibetan text, copious extracts from Dinnaga's com. on it and Jinendrabuddhi's Visolcimalavati-tika", both of which are available only in Tibetan." In this edition there is a picture of Dinnaga based on a pensketch on the folio of the Tibetan Xylograph Mdoce. Vadavidhi is mentioned in Pramanasamuccaya (I, 14) and its com. on I, 18, and two verses from Hetucakradamaru in Chapter III. Hetucakradamaru also known as Hetucakra is a small treatise on fornal logic and contains two independent chapters, one dealing with the minor terms and the other with hetus. No work of Dinnaga written in Samskrta has been available so far. Quotations from his works occurring in Nyayam vartika and its com.? by Vacaspatimisra are collected and edited 1 A new edn. is published in Adyar Library Series. It contains the text, the spopajna vrtti and Dharmapala's com, 2 It is published in Wallaser's "Materials" Series. 3 Here Nyayadvare is mentioned. See p. 3. 4 On pp. 77 and 80 Madhava, a Sarkhya philosopher is meutioned. 5 This is published by the Mysore University iu 1930 A, D. 6 These along with one other verse from this work are quoted in Tatparyetike. 7 In Milperyarika (.. 103) there is inontion of Varsaganya. . ------ - - - ------- --

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INTRODUCTION LXIII by Prof. Randle whereas those found in Parthasarathimisra's com. on Slokavartika by H. R. Rangaswamy. : Divakara1 He is referred to in Vol. I on p. 84, 1. 13. It seems he is Bauddha and is the author of Syadvadabhanga. This work may remind one of Isvarabhangakarika of Kalyanaraksita, a Bauddha writer of the nineth century A.D. Dharmakirti Haribhadra has referred to Dharmakirti and his Pramanavartika in his com. on AJP (vide Appendix II). In S'astravartasamuccaya (X, 24, p. 372), too, his name is mentioned. Dharmakirti who is at times referred to as Kirti, is also mentioned in Brhadaranyakopanisadvartika of Suresvara3, pupil of Sankaracarya. From Carmaratnaraja's Bhagavad-Buddha-Jivanacarita written in the Tibetan language we learn that Dinnaga and Dharmakirti were pupils of Arya Asanga" who taught them logic. This Asanga is the elder brother of Bhadanta Vasubandhu, the author of Abhidharmakosa. He flourished in the latter part of the 3rd century A. D. So Kalyanavijaya infers that Asanga, Vasubandhu, Dinnaga and Dharmakirti must have respectively existed from 250-300 A. D., 260-340 A. D., in 320 A. D. and in 349 A. D. According to Prof. K. H. 1 There is an another Divakara, his namesake, who is referred to as 'Natyasalapati' by Saradatanaya (c. 1150-1250 A.D.) and who is the guru of the latter in dramaturgy. One Divakara, a Jaina, is the author of Sragara-vairagya-tarangini published in 1916 A. D. 2 See Candras'ekhara's Hind! intro. (p. 16) to Nyayabindu and its com. 3 In 'ankaramandarasaurabha Sures'vara's birth-date is stated to be Kalyabda 3889 i. e. Samvat 845 i. e. 788 A. D. 4 According to Pandit Kasinath Tailang he was a contemporary of King Parpavarman and flourished in the 6th century of the Christian era. This view is not correct. See p. XV of this intro. 5 Others believe that Dharmakirti was a pupil of Dharmapala who retired in 635 A. D. 6 He is said to have introduced Tantricism in Buddhism, and it was transmitted from preceptor to pupil up to Dharmakirti, in the most secret manner. 11

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LXXXI INTRODUCTION Dhruva Dharmakirti lived in 450 A. D. whereas, according to Dr. S. C. Vidyabhusana Dharmakirti existed from 635 A. D. to 650 A.D. Dharmakirti has composed the following 12 works: Hetubindu, Nyayaviniscaya, Vijnananayaprasthana', Alarkara, Pramanavartika, Pramanavartikavrtti, Pramanaviniscaya, Nyayabindu*, Tarkanyaya or Vadanyaya?, Santanantarasiddhi, Sambandhapariksu and Sambandhapariksovrtti. The last eight works along with Hetubinduvivarana are ascribed to Dharmakirti by Dr. S. C. Vidyabhusana. He informs us that the Tibetan translations of these works are extant. Hetubindu is quoted in AJP (Vol. II, pp. 174 & 177). The karika of this Hetubindu beginning with 927474 is examined in Siddhiviniscaya. The following sentence of Hetubindu (1) occurs with a slight omission in the svopajna vivrti (p. 3) of Laghiyastrayi: steffatet e hat: Sait, FHUAIRIU saya" Vijnananayaprasthana is mentioned and quoted by Malayagiri Suri in his com. (p. 69a) to Dhammasanganani as under: "sarvAtmanA hi sArUpye jJAnamajJAnatAM vrajet / sAmye kenacidaMzena syAt sarva sarvavedanam // " Alankara is mentioned by Subandhu in his Vasavadattes which has been composed in the third quarter of the 5th century A. D. Pramanaviniscaya is mentioned by Siddhasena Gani in his com. (p. 397) on TS (V, 31). Devabhadra in his ? ippana 1 No non-Jains scholar has ascribed this work to Dharm kirti. So a friend of mine suggests that this may be a general name simply meaning the starting point or text of vistanarada viz. Pramanavdrtika'. But this view is not correct. 2 This work along with Dharmottara's com, on it is published in Kashi Sanskrit Series as No. 22 in 1924 A, D.; also see Bib. Iodioa. This work was translated into Chinese in 400-405 A, D. This is edited by Rahula Sanktyayana and published in 1936 A. D. The verse a Fe of this work (p. 111) is quoted in Prameya kamalamartanda which criticizes its v. HATIT (p. 2) and its various expositions. His lifo-period runs from 375 A, D, to 425 A.D.-Kalyana Vijaya. 5 Herein we find the name of Bharad raja Vidyotakara, the author of Nyuyavartika (1st half of the 7th century A, D.).

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INTRODUCTION LXXXIT on Nyayavataravrtti has mentioned Viniscaya on pp. 17 and 37, and on the latter page he has specifically mentioned the name of Dharmakirti as the author of this work. Dr. P. L. Vaidya takes Viniscaya to be the same as Pramanaviniscaya and looks upon as quotations from this work, seven verses occurring in this sippana and having the following pratikas: apati atto (p. 12), Tere Hifto (p. 89), fantao (p. 12), arzialeta (p. 12), Horseta. (p. 37), 291 297. (p. 37), ahtauto (p. 17). He has further suggested with a query the name of Pramanaviniscaya as the source of the four verses quoted in the sippana and having the following pratikas : mdi Ara. (p. 87), anaand 7o (p. 83), Taio (p. 8), and media (p. 31). On p. 11 of this pippana we have: "77 Rafetarai TATTT:- & Fanta". On its p. 30 there is a mention of "Viniscayatika' and on p. 58 that of 'Pramanaviniscayatika'. Hemacandra in his Viveka (p. 363) on Kavyanusasana says: "ar api FaAnti Thai a fa hei:". The verse here referred to is given on p. 382 as under : "lAvaNyadraviNavyayo na gaNitaH klezo mahAn svIkRtaH svacchandasya sukhaM janasya vasatazcintAnalo dIpitaH / eSA'pi khayameva tulyaramaNAbhAvAd varAkI hatA ko'rthazcetasi vedhasA vinihitastanvyAsta, tanvatA? // In the intro. (p. 25) to Akalankagranthatraya it is said that a major portion of Akalarka's works deals with refutations of the Bauddhas. "TEITSFHATHICHT FISHISHI:" occurring in Pramanaviniscaya is quoted in AJP (Vol. II, p. 51) and in Astasali (Asfasahasri, p. 242), and the idea embodied in it is refuted in both of these works. The 1st karika of Vadanyaya beginning with ERIK is met with in Nyayaviniscaya, Siddhiviniscaya and Astasati (p. 81). The first verse of Santanantarasiddhi is quoted in Tattvartharajavartika (p. 19). 1 He is mentioned by Siddharsi in his com. (p. 2) on Nyayavatara. 2 This refers to R. C. Parikh's eda, published by "Sri Mahavira Jaina Vidyalaya", Bombay, in 1938 A. D. 3 It ooours as V, 1472 in Subhasita vali.

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LXXXIV INTRODUCTION Twenty two karikas of Sambandhapariksa are embodied and refated in Prameyakamalamartanda (sambadha-sadbhava: vada pp. 504-520, 2nd edn.). Views of Dharmakirti have been refuted in his own way by Kumarila in his Mimamsaslokavartika. This is what some scholars believe;" but others hold the opposite view, I being one of them, Dharmakirti was conscious of his intellectual performance. But, on seeing the fate of Dinnaga's great work Pramana. samuccaya he was rather pessimistic about the reception of his own work. This is what is reflected in the last verse of Pramonavartika?. It runs as under: "aega hag 747&quafar 'gyadRSTaparamArthasAramadhikAbhiyogairapi / __ mataM mama jagatyalabdhasadRzapratigrAhakaM Tarefa qulad: 99 99 ATE WIE 3198 From the following verse quoted by Sridharadasa in his Saduktikarnamrtat it seems that Dharmakirti's works were not only not appreciated but openly criticized in his own life-time: "zailaibandhayati sma vAnarahRtairvAlmIkirambhonidhi vyAsaH pArthazaraistathApi na tayoratyuktirudbhAvyate / vAgarthoM ca tulAdhRtAviva tthaapysmtprbndhaanyN| la URI AnifaYetini shg 1 : 81" Dharmakirti is known in China as the author or revisor of Vajrasucio, the authorship of which is generally attributed to Asvaghosa. This work as revised by Dharmakirti was translated into Chinese some time between 973 A, D. and 981 A. D.' 1 See pp. LXXVI-LXXVII of this intro. 2 It contains quotations from some earlier works. The verses pa T r eto. of Nagarjuna's Ratnavali (ed. by G. Tucoi in JRAS, 1934, April) are fouud in Pramanavartika (II, v. 219 etc.). For other details about this work which is a master-piece amongst all his works on logic, see Notes on p. 105, 1, 21 and this intro. (p. LXXXV). $ This verse is quoted in Vivek (p. 363 ) with Ferty for Trier 4 See p. 327, Punjab Sanskrit Book Depot, Lahore. 5 Bhavabhuti has also complained about the attitude of the people towards his work in his Malatimadhava (I, Y. 8). 6 This is the well-known work of the Mahay&na school. 7 See A Literary History of Sanskrit Buddhism (p. 185) by G. K. Nariman.

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INTRODUCTION Dhammapala LXXXV He is referred to by Haribhadra in his com. (Vol. II, p. 36) on AJP. Here it is stated that he and Dharmakirti believe that the power of rupa etc. is two-fold. Dharmapala was not the head (abbot) of Nalanda university when Hieun Thsang visited it in 635 A. D.; for, the then head was Silabhadra who was a disciple of Dharmapala. It was this Silabhadra under whom Hieun Thsang studied. So Dharmapala seems to be alive from 600 A. D. to 635 A. D. He is the author of Alambanapratyayadhyanasastravyakhya, Vidyamatrasiddhisastravyakhya and S'atasastravyakhya. So says Candrasekhara in his Hindi intro. (p. 10) to Nyayabindu and its com. Nanjio's Catalogue attributes the authorship of the following four works to Dharmapala * (1) Alambanapariksavyakhya No. 1174, (2) Vidyamatrasiddhi No. 1197, (3) Vidyamatrasiddhisastra No. 1210 and (4) Satasastravaipulyaryakhya No. 1198. Some believe that he is an author of Sabdavidyasamyuktasastra in 25,000 slokas and a com. on Nyayadvaratarkasastra (= Nyayamukha). Of these the first is equated by some with the com. on Bhatrhari's treatise called peina mentioned by I-tsing (671 A. D.-695 A. D.). The com.1 of Dharmapala on Alambanapariksa in the Chinese version of I-tsing has been rendered both in Samskrta and English in "The Adyar Library Series" No. 32. This com. is almost complete; it abruptly breaks off in the seventh verse out of eight. In this com. there are two quotations which agree in spirit with the verses of Pramanavartika (vide pp. 61 & 67). 1 There is another com. by Vinitadeva (o. 700 A, D.) available in Tibetan version. Copious extracts from this com. along with the French translation by Susumu Yamaguchi in collaboration with H. Meyer have been published in the Journal Asiatique (Vol. CCXIV, No. I) in 1929 A, D. 2 He should not be confounded with his namesake of the Theravada school, who is said to be a resident of the Badaritittha (vide the colophon of Visuddhimaggatika).

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LXXXVI INTRODUCTION Patanjali, the grammarian This Patanjali is the author of Mahabhasya. Some attribute to him the authorship of Yogasutra, Caraka, Nidancsutra, Paramarthasara and Chandahsutra. K. Madhava Krishna Sarma in his article "Patanjali and his relation to some authors and worksi" says that it is not correct to look upon him as the author of the last two works. He argues : Patanjali is satkaryavadin' and not anirvacaniyavadin' as can be seen from his Mahabhasya on I, 1, 1'. Further, in this work on IV, 1,3% there is a realistic conception of matter. This can hardly fit in with the idealism of Sesanaga's Paramarthasaram which is a work pertaining to a Sesvara (Vaisnava) and idealistic type of the Sankhya philosophy. Further, how is it that Bhartrhari who wrote Vakyapadiya to elaborate the philosophical portions of the Mahabhasya and who tried to give an idealistic turn to grammatical speculations and who quoted from $astitantra', does not quote a single verse from Paramarthasara ? As regards Pingalanaga's Chandansutra Sarma argues: Pingalanaga is referred to by Sabara in his Bhasya on I, 1, 5 in a way that shows that Sabara has more regard for him than for Patanjali, the grammarian whose views as such are against the Mimamsakas. This means that Sabara considers Pingalanaga as different from Patanjali. Further, if they were identical, the metre of the following verse quoted in the Mahabhusya on I, 1, 57 would have been noted and defined in Chandahsutra : I This is published in "The Indian Culture" Vol. XI, No. 2 (Oct. Dec. 1944). 2 For the pertinent quotation see p. 265.-Ibid. 3 "sarvAzca punarmUrtaya ekmAtmikA: saMstyAnaprasavaguNAH shbdsprshruuprsgndhvtyH| yatrAlpIyAMso guNAstatrAvaratastrayaH zabdaH spazI rUpamiti / rasagandhau na sarvatra / pravRttiH khalvapi nityA / na hIha kazcit svasminnAtmani muhUrtamapyavatiSThate vardhate vA yAvadanena vardhitavyamapAyena vA yujyate / Jer 1"-Kiellorn's edi. (Vol. II, p. 198). 4 This is also called Adharakarikas and Aryapancasiti. 5 Vrsabhadeva in his com, on Vakyapadiya takes the following quotation as belonging to Sastitantra: "idaM pheno na kazcida vA bubudokAna kazcana / mAyaiSA bata duSpArA vipazciditi pazyati / / "

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INTRODUCTION LXXXYI "stoSyAmyahaM pAdikamaudavAhiM tataH zvobhUte zAtanI pAtanI ca / netArAvagacchataM dhAraNiM rAvarNi ca tataH pazcAt saMsyate dhvaMsyate ca // " In this connection I may suggest that it is not impossible for one and the same person to hold different philosophical views at different times in his life as was the case with Vasubandhu. As regards the metre, can it not be said that Mahabhasya was written later than Chandansutra? On comparing S'abara-bhasya with Mahabhasyat it definitely appears that the latter work was known to Sabara. So Patanjali is earlier than Sabara. Some look upon Patanjali as an incarnation of Sesa. This may have led to his being identified with Sesanaga and Pingalanaga. Patanjali= Bhagvat-Patanjali He is the author of Yogasutras". If he is identical with the eminent author of Mahabhasya he belongs to the middle of the second century B. C. This identity has been however questioned on fairly reasonable grounds but by no means conclusive grounds. 1 Cf. Sabara-bhasya on I, 1, 5 with Mahabhusya on I, 1, 1 and that on I, 4, 23 with Mahabhasya (p. 23, Benares edn.). A portion of Mahabhasya on 1, 2, 64 is criticized in Sabara-bhasya on 1, 3, 33. Mr. P. I. Tarkas informs me that the Mahabhasya on I, 1, 15 is quoted in Sabara-bhasya on X, 2, 47. From "The Mahabhasya and the Bhasya of Sabara" by Maha. mabopadhyaya P. V. Kane published in Bharatiya Vidya" (Vol. VI, Nos. 3 & 4, new series ) ve learn: (i) fr a AFR: occurring in Sabara-bhasya on VI, 7, 37 (p. 1503, Anandasrana edn.) and attributed to 'abhiyakta' is taken from Mahabhasya on VI, 3, 1 (Vol. III, p. 141 Kielhorn's edn.), and this "abhiyukta' is Patanjali. (ii) The words guNavacanAnAM hi zabdAnAmAzrayato liGgavacanAni bhavanti and the illustrative examples. occurring in sabhara-bhasya on IX, I, 33 (p. 1675 ) are an echo of what is frequently said in Mahabhasya on pp. 228, 246, 410, 422, 430 eto. of Yol, I. (iii) Kumarila in his Tantravartika on III, 4, 13 (p. 926 ) says that in the words "Agamo'pi cAyameva"vizeSaNakheneti" Sabara refers to the position of the Vakyakara (Katyayans) and Bhasyazara (Pata tjali). 2 Some of these sutras and their Bhasya have been compared with TS and its Bhasya in my Sk. intro. (pp. 28-30 ) to TS (Vol. II). 3 See Wood's Yogasutras and Daggapta's History of Indian Philosophy (pp. 231-232).

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txxxviit INTRODUCTION Purusacandra He is a Nyayavadin (logician). The following verse from some work of his is quoted by Haribhadra in his com. (p. 100) on Anuyogadvaravivrti : - "anyathA'nupapannatvamAnaM hetoH skhalakSaNam / Aparta R ETAT TOTEUTETTI: 17" There is one more verse on this page as under: "dhUmAderyathA'pi syAtAM sattvAsattve ca lakSaNam / anyathA'nupapannatvaM prAdhAnyAlakSaNaikatA // " Does this verse, too, come from the pen of Purusacandra ? Malayagiri in his com. (p. 30b) on Dhanmasangahani says: "samyanyAyAnabhijJatAkhyAyanametadanayoriti purusscndrH|" I take this purusacandra to be the same as one noted above. Bandhu-Bhagavaddatto He is referred to in the svopajna com. (p. 6a) on Yogadrstisamuccaya as one who mentions eight constituents of yoga in a way different from Patanjali and Bhandanta-Bhaskara, They are : "19, FTTH, 1441, squala, AE, TRUE, saater and mufer". Bhadanta = Dinnaga (?) Haribhadra in his com. (p. 35) on Nyayapravesaka quotes "TETITUTE CRACIAS 24 saat" from some work of Bhadanta. In Dinnaga's Pramanasamuccaya (V, 4) we have the first hemistich as "asAdhAraNahetutvAd vyapadezyaM tadindriyaiH"l. This fairly tallies with the quotation. So can this Bhadanta be identified with Dinnaga? Bhadanta-Dinna Haribhadra mentions the name of this Bauddha Acarya in two places in his com. (Vol. I, pp. 334 and 337) on AJP. In the first case it is in connection with the discussion about the three varieties of apoha. In the second case a hemistich of a verse attributed to Bhadanta-Dinna is quoted. It runs as under: ___ "vikalpayonayaH zabdA vikalpAH shbdyonyH|" : 1 This diffor once is due to retranslation from Tibetan. % He is addressed as 'Bhadapta' in Brahmanical works.

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INTRODUCTION LXXXIX This is from Dinnaga's Pramanasamuccaya. Cf, Bucha dhist Logic (Vol. II, p. 405) by Prof, Stcherbatsky, Bhacanta-Bhuskarc . He is referred to in the svopajna com. (p. 6a) on Yogadratisanuccaya as one of the Munis who mentions eight constituents of yoga in a way that differs from Patanjali and Bandhu-Bhagavaddatta. Bhartlari This name at once reminds one of the celebrated author of the Satakris. But here it is used for the author of Vakyapadiya, & grammarian who flourished prior to Sankaracarya. He is assigned a period of 600 A. D. to 650 A. D. I-tsing believes that he was a Bauddha at least for some time as he entered the monastery seven times, returned to the world seven times, and lived the life of a layman, Vacaspatimisra in liis Tattvabindu has referred to Bhartrhari as ' bahya' while quoting a verse from the latter's Vakicipadiya. This is interpreted by some as meaning Bauddha. This argument is refuted by V. A. Ramaswami Sastri in his article "Bhartrhari & Bauddha ?" (PP. 254-257) published in * Proceedings and Transactions of the eighth Oriental Conference". Here he has tried to show that the author of the Vakyapadiya is a great monistic philosopher, and has developed sabda-monism like Patanjali. He accepts vivartavada, and this gives him a very high place as pre-Sankara Advaitin in the history of Indian philosophy. Bhartrhari has ably elucidated Sagana-pramana in Vakyapadiya. Here he says that tarka may be accepted as an accesory to agance but it should not direct its path against agama.? Further, he has glorified the Vedas. This is considered as a direct proof of his being a nonBauddha in this article. The opinion of Bhartrhari as recorded in Tattvasangraha (5. 1460) is that only by reason of the invariable concomittance I For some details about this work see this intro. (pp. CI & CII). 2 A similar view is held by Sthiramali and Jinabhadra Gaai K'ashabgashchada, 12

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LO' INTRODUCTION of the middle term with the major term the inference cannot be valid because the powers of both vary according to time and place'. Mallavidin Mallavadin, the commentator of Sammaipayarana has been referred to in AJP (Vol. I, pp. 58 & 116 ) as Vadimukhya". Further, herein two quotations are given from his com. on Sammaipnyarana. They are: (i)'ancuradigan erTE Baraat arran1" (ii) "7 PaTHENTIA sq: iar faqaftur grua, gata 11" This same Malavadin is said to be the author of Dvidasara-nayacakrce. He cannot be the tippanikara of Nyaya. vindulika; otherwise he would be a contemporary of our Haribhadra (700 A, D.-770 A. D.) and not his predecessor. So it follows that just as we have two Bhadrabalius there must be two Mallavadins. Malayagiri Suri in his com. (p. 12a) on Avassaya has mentioned the name of Vallavadin and has quoted a verse in Puiya from some work of his as under: "saha visesa saGgaha visesptthaarmuulvaagrnnii| davvaDhio ya pajjavanao ya sesA viyappA siM // " Candrasena*, pupil of Pradumna Suri in his com. (p. 222) on his own work Utpailailisiddhiprakarana notes the name of Mallaradin and quotes a karika composed by the latter as under : "vidhinayamanavRttivyatiriktatvAdanarthakavacovat / jainAinyacchAsanamanRtaM bhavatIti vaidharmyam // " 1 In the svopajna com, on Siddhahemacandra (II, 2, 39) we have " 377 HEATRE 11:". 2 Haribhadra has somehow dropped the word 'tika', and this leads one to believe that it is from Sanmaipayarana. Anandasagara Suri defends this in "Siddhacakra" (Vol. IV, No. 8. p. 174) by saying that he has looked upon the text and its com, as non-distinct, Ho has further added that many a time Avassayz. nijjutti is referred to as Avassaya. 3 This very line is quoted by Malayagiri in bis com. (p. 260a) on ,Dhamma saigaheni with this difference that there is yukto tor yujyate. 4 He has quoted on p. 216 of his com, the first verse of AJP and the verso grosseto op. p. 116.

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INTRODUCTION LOI Vasubanlleu ( 280 A.D.-360 A.D.) He was born in Gandhara. He began his career as a Vaibhasika teacher but had strong Sautrantika sympathies and was later on converted to Yogacara? by his brother Asanga, a pupil of Maitreyanatha. Sanghabliadra" (280 A. D.-350 A. D.) and Manoratha, the Vaibhasika teachers were his contemporaries. He died at the age of eighty. During his life he is said to have composed the following thirty works : (1) RATRATE!, (2) rah#lar*, (3) F#fefde viata, (4) 37231hacten, (5) adala', (6) fantazinde, (7) 742TE", (8) #andaralan, (9) Aainananatalcar 1972, (10) qaEFFI&T, (11) 9671 PE, (12) gallantSTEETUPA', (13) Antengana, (14) eraztu?) 211, (15) HeigRaaiorgerna, ( 16 ) AETATO Hallica", (17) ARIAFORCED oren'', (18) TEETTTHATH, (19) 9928 TETITZAraire", 1 This mental evolution of Vasubandhu curiously agrees with the historical sequence of the four schools of Buddhism. So says Dr. A. B. Dhruva in his intro. (p. LXX) to SM. 2 Some say that he and the translator of Samanta pusadike and Vibhasavinaya in Chinese in 488 A, D. and 489 A. D. are two different persons; others hold a contrary view. 3 This is a short treatise on the Sukhavativyuha. 4 This is published along with Rahula Sankrtyayana's com, named Nalandika in Sanval 1988. The text refutes the views of the Vaibhasikas. Thore is a coui, on it by the author himself as some of the scholars say. There is another com. on it called Sphutartha by Yasomitra.. He has referred to two earlier commentators Gunamati and Vasumitra. This Vasumitr& is different from Vasumitra of the council of Kaniska, whose views are referred to by Vasubanduu. 5 See G, 0. S. No. XLIX. 6 This is a com. on cb. XXII Sch. XXVI of Buddhavalanisamahavat. pulyasutra. 7 This name is coined by me. 8 This is a com. on the sutra of the same name. 9 This work named as HIQET THATe, a Sk. translation from its Chinese version of Hiuen Thsang, is published along with Alambanapariksi etc. on pp. 111-115 in the "Adyar Library Series No. 32". It is a list of the technical terms used in the first division of Yoya. carabhumisastra, a work of Asanga according to Dr. B. Bhattacharyya (vide his foreword p. LXX to Tattvasangraha), but, according to Prof. Troci (vide JRAS, 1929, October ), that of his guru Maitreya, 10-11 Each is a com, ve some work of Asariyat

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LOI INTRODUCTION (20) F IFT, (21) arana', (22-23) Farfaaaah, (24) Parhaa, (25) faarurafer BEGINE, (26) fantaireplavih gazraditi, (27) NEYSTIE*, (28) 44429247an Tatat, (29) AGOSTETTIE, (30) ATEIT Ma. In the Sk. intro. (pp. 16-17) to Abhidharmakosa Rahula Sankytyayana has given the list of Vasubandhu's works. There he says that works here numbered as 9, 15, 17, 24 and 29 are referred to by Paramartha, and those numberred as I, 4-9, 11, 14, 15, 17-19, 24, 26 and 29 and heraffa amonica are said to have been composed after the death of Asanga. The first verse of Vijnaptimatratasiddhi is quoted by Gandhahastin Siddhasena Gani in his com. (pt. I, p. 354) on TS (V, 22), and IV, 73 of Abhidharmakosa in pt. II on p. 65. Kunarajiva wrote Life of Vasubandhu between 401 A.D. and 409 A.D. According to Nanjio it got lost in 730 A.D. Paramartha who lived from 499 A. D. to 560 A. D. had also written a biography of Vasubandhu. Here it is stated: (i) Vasubandhu was contemporaneous with Vikramaditya?. 1 This is noted by Prof. Turoci. See IHQ (December, 1928). See also p. LXXX of this intro. to AJF. 2 One contains twenty verses and the other thirty. On the latter there is the Bhasya of Sthiramati, one of the champions of the agamanusari. Vijiianavada school. All these three works were edited by the lato Dr. Sylvain Levi. Some work of Sthiramnati, a colleague of Gunamati, was translated into Chinese in 400 A, D. There is one Sthiramati who has commontod upon the Madhyantavibhagaortli by Vasubandhu. See G. 0. 8. (Vol. XLIX, intro. p. XVII), 3 This is a com. on S'alasasira of Bodhisattva Deva, # This is a con, on some work of Asanga. 5 Nos. 21-23 are not montionod in the Foreword tu Tallvasangraha. Un its p. LXXII the authorship of Parmarthasopati is attributed 11 Vasubandhu, and on p. LXII it is observed that the verse" en af TT" is & quotation from this work. See p. 22 of the Panjika un Tattvasangraha. Akalanka, too, has quoted 1, 17 from this work in bis Tattvartharajavartika (p. 221 ), and I, 32 in his com, (p. 39 ) on this TRV, In Nyayakumudacandra (p. 393) verses 17, 32 and 33 from kosasthana I of Abhilharmakosa are quoted. He is identified by V. M, Smith, with Candragupta I of the Gupta dynasty who ruled between c, 320A.D. & 330 A.D. For a detailed digoussion about him see my article " Et 3**Garf" published in JSP (No. 100).

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INTRODUCTION LOD (ii) His preceptor was Buddhamitra whom Vindhyavasin defeated in a debate. (iii) Vasubandhu attacked and abused mercilessly Vindhyavasin in his Paramarthasaptati. Vasubandhu is mentioned in Gunakirti's Laksananusara. Different dates are assigned to Vasubandhu by different scholars. Soune place hin between 280 A.D. and 360 A.D., whereas some between 420 A.D. and 500 A.D. Dr. B. Bhattacharyya prefers the first date and has given reasons as to why he discards the second.' This Vasubandhu is the same as one referred to as umis-grilelha by Gandhahastin Siddhasena in his cow. (p. 68a) on TS (VII, 8). The pertinent line is : "atarat: ata agamatan TahadhariaT: 1 Vinelhyavasin ( 230 A.D.-320 A.D.) That this is his nick-name and his rcal nanie is Rudrila, is known from Kamalasila's Punjika (p. 22) on Tattvasangraha. He is said to be a disciple of Varsaganya who is looked upon by Vacaspatix and the author of shiruullinyasuonhitck as the author of Sastitartra. According to Paramartha (who wrote the life of Vasubandhu in Chinese) Vindhyuvasin defeated Buddhamitra, a teacher of Vusubandhu in a debate and got a present from Vikramaditya of Ayodhya. Thereafter he went to his hume ou Vindhya mountain and died there. He is assigned a period of 250 A.D. to 320 A.D. Kumarila in his Mimumsiislokavirtika (anumanapariccheda, v. 143) refers tu Vindhyavasin as holding a view that the in 1 See Foreword (pp. LXVII-LXVIII) to Tattvasangraha. 2 On this very page yo have: "PORETRAT TOTE ". 3 He has referred to Varsaganya as the expounder (vyutpadayitr) of Yogerscstra, Varsaganya's date is said to be 230 A. D. to 300 A.D. This is a publication of the "Adyar Library". It is editod under the supervision of F. 0Schrader wliose intro, to it and Pancaratra is separately published by this library, 0 Its Paiya equivalent 'Satthitanta' occurs in Viahapannatti (11, 1; S. 89), Nayachammakoha (I, V; s. 55), Vivagasuya (I, V), Ovavazya (s. 77), Pajjosavonakappa (s. 8), Nandi (s. 42) and Anuogaddara (s. 77), Somo details about this work are given in Gujarati in "Puratattva" (Vol. V, p. 61).

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INTRODUCTION ference of fire from smoke relates to particulars and not to universals. Vindhyavasin is mentioned in Dikprada (p. 32a), SM (com. on v. 15), TRD (p. 42a) and Devabhadra's Tippana (p. 97). In the last three works the following verse is attributed to him: LOIV "puruSo'vikRtAtmaiva svanirbhAsamacetanam / manaH karoti sAnidhyAdupAdhiH sphaTikaM yathA // 1 // Vrddhacarya2 Four verses quoted on pp. 71-72 of AJP are said to be from the pen of the Vrddhas. Have these Vrddhas anything to do with Vrddhacarya mentioned in the com. (p. 52) on Nandi (vide p. LX of this intro.)? A similar question may be asked about 'vrddhas' referred to in Lalitavistarapanjika (p. 89b) and Nyayavrddhas' mentioned on p. 22 of AJP (Vol. II). On p. 74, 1. 25 there is mention of vrddha-granthas. What do they refer to? S'abaru He is referred to as 'bhasyakara' in the com. (p. 70) of AJP (Vol. II). He quotes the author of the vrtti of the Parva-mimamsa, who may be either Upavarsa or Bodhayana. The Vrttikara refers to sunyavada and niralambanavada of the Bauddhas, the schools which are now dated before Nagarjuna and Vasubandhu. So a date earlier than 400 A. D. can 1 This occurs in Lalitavistarapanjika (p. 61b, DLJP). 2 This may remind one of the title of elder Vasubandhu. 3 He along with Bhavadasa and Bhartrmitra is mentioned by V. A. Ramaswami Sastri in "Old Vrttikaras on the Purva Mimamsa" published in IHQ (Vol. X, No. 3). 4 He has written Madhyamikakarika and Vigrahavyavartinikarika. These two works seem to have been seen by Siddhasena Divakara. This is what one may infer from his Dvatrimsika III, 5, 20 & 21. As regards the life and works of Nagarjuna see Literary History of Sanskrit Buddhism (pp. 89-94). This Nagarjuna is different from Tantrika Nagarjuna who flourished in 645 A.D. The 15th karika of Madhyamikakarika is quoted by Maladharin Hemacandra in his com. (p. 724) on Visesa" (v. 1694), and two (pratyaya-pariksa v. I and sausketa-pariksa v. 31) by Prabhacandra in Nyayakumudacandra (p. 132) and by Vadia Dova Suri in Syadvaduratnakara (pt. I, p. 181 & p. 182 resp.). Bhavasankrantisutra and Nagarjuna's Bhavasankrantisastra with the com. of Maitreyanatha and Eng. trans. by N. Aiyaswami are published in the Adyar Library Series in 1938 A.D. and Eng. trans. of Vigrahavyavartini in G.O.S. No. IL.

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* INTRODUCTION LOY be assigned to Sabara. Sabara refers to sunyavida and vijnanavdda in his com. on I, 1, 5, and lieroin he actually mentions the Mahayunikas by name (" a s Agua#: 9er:"). Sabara is sereral times mentioned and criticized in Tattvcisangraha (vide Pp. 423, 471 etc.). He is posterior to Patanjali, the author of Mahibhrisyn; for this work is utilized by him in his Bhasya (vide intro, p. LXXXVII). Prof. G. V. Devasthali has there, fore erred in making the following observation:--- "There appears to be no ground, therefore, to suppose that Sabara was acquainted with Patanjali and his work." Subhasta ( 650 A.D.-700 A.D.) He is mentioned by Haribhadra in his com. ( Fol. I, p. 337) on AJP. There he is referred to as 'vartikanusarin'. I interpret this phrase as one following Pramunavartikci of Dharmakirti. In the text the following five verses attributed to this Suhhagupta are quoted: "rUpAntara vikalpe yadubhayoH prtibhaaste| pret da ga gearszaalta: 11 9 11 yAdRzAdU yaH samutpannaH saH bhavatyeva kAraNam / tAdRgvidhavikalpasya dhvaniH saGketasaMsthitiH // 2 // kimetaditi saGketya itaro'pyevamityadaH / # 40992 ante las 21:59: #1 vaktaH zrotuzca tulyAbhe vuddhI tenaikgocre| tattvena bahiro'sti na kazcicchandagocaraH // 4 // svabuddhipratibhAsasya saMvittAvapi jAyate / vahirardhagrahe mAnastulyataimiravuddhivat // 5 // " In the svopajna com. (p. 59a) on Sastraviartasamuccaya (v. 422) there is mention of Subiragupta. I take him to be the same as one noted above. 1 See his article "On the probable date of Sabara-svamin" (p. 93 ) published in the "Silver Jubilee Volume of the Annals of B.O.RI. On p. 85 he says: Dr. Keith in his Karmamiminsa (p. 9) concludes that 400 A. D. is the earliest date to which Sabar& can be assigned. Prof. P. V. Kane holds that Sabara wrote his Bhasya betroen 100 A. D. and 500 A.D. (vide p. 13f. of A brief sketch of the Purva. mirana). Dr. Mm. Jha accepts the view of Dr. Keith as can be soen from his translation (pt. III, intro. p. VI) to Sabara-bhasa. Prof. Devasthali places Sabara somewhere in the 1st century A. D. (vide p. 85 of his article ),

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LOVI INTRODUCTION Bhadanta Subhagupta is mentioned in the Panjika on Tattvasangraha on pp. 551, 552, 556, 567, 570, 572, 574 and 582, and he is quoted on pp. 551 and 582 as under: "pratyekaM paramANUnAM svAtacyeNAsti sambhavaH / ato'pi paramANUnAmekaikA pratibhAsanam // " - p. 551 "zrIyAnatvena saMsAdhye yajjJAnAtvAdisAdhanam / vijAtIyAviruddhatvAt sarva zeSavaducyate // " - p. 582 In the Foreword to Tattvasangraha (p. LXXXV) this Subhagupta is assigned a date 650 A. D. to 700 A. D., and his opinion is noted there (p. LXXXV) as under: "the outward objects are nothing but crowds of atoms, but they are not cognized as moro atoms because the atoms always combine themseleys in crowds. The cognition of an object as one and non-atomic is wrong. He also held that even though the Vijnanas are devoid of the forms of the out. ward objects, they can indeed reflect them, as the Vijnanas are nothing but the cognition of outward objects. He further held that the objective world can be proved by perception as well as by inference because in our daily life we are always perceiving the objects. The object must be existing because we are constantly obtaining the expected offects from these objects". Santaraksita (c. 749 A.D.) Santaraksita is mentioned by Haribhadra in his com. to S'astravartasamuecaya (D.L.J.P.F., p. 140) while discussing and refuting ksanikavada. This Santaraksita seems to be none else than the author of Tattvasangraha and Vadanyayavrttivipancitartha'. His date has been settled by Dr. S. C. Vidyabhusana as about 749 A. D. Sendritchlane He is referred to as 'Vadimukhya' in AJP (Vol. I, p. 375) while his name Samantabhadra is specifically mentioned in its com. (Vol. I, p. 375). Moreover, in the text are quoted two verses from some work of Samantabhadra. They are: "bodhAtmatA cecchabdasya na syAdanyatra tacchrutiH / yad boddhAraM parityajya na bodho'nyatra gacchati // na ca syAt pratyayo loke yaH zrotrA na pratIyate / zabdAbhedena satyevaM sarvaH syAt paracittavit // " 1 Vadanyaya of Dharmakirti along with this com. is published by Mahabodhi Sabha, Benares in 1936 A. D.

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INTRODUCTION XOVI These two verses are quoted by Santi Suri in his Pramanakalika and by Vadin Dera Suri in his Syndvadaratna. kara (pt. I, p. 92). On p. 93 of the latter work there are three other verses. Are they also from the pen of this very Samantabhadra? Whether this Samantabhadra is a Jainas or a Bauddhas, remains to be finally ascertained. Suldhascna, He is refered to in the com. (p. 52) on Nandi. As stated there he believes that kevala-jneira and kevala-darsand are not identical though they co-exist,* and so he is different from Siddhasena Divakara. Siddhasena, a Nitikaras There is another Siddhasena, a non-Jaina, probably a Vaidika. He along with the following nine other non-Jaina writers is mentioned in Dharmabindu (IV, s. 6-20) "athAbhidhIyate yo'yaM zabdAtmA viditaH satAm / cetano'cetanazcAyamityamabhyupagamo mama // siddhayatvepa tavAyuSmanniHpratyUhatayA ytH| vivAdona ca nAmAsti nAmni vastuparIkSiNAm / kazcinna kacidAcaSTe rAmamanyastu rAvaNam // " 3 Sukhlal in his foreword (pp. 8-9) to Akalarkagranthatraya says: (i) Digambara Samantabhadra is later than Pujyapada; for, Vidyananda in his Aptapariksia and Astasahasra. say that Aptanimanzsu was composed with a view to corroborating the aptatva praised by Pujyapada. (u) Samantabladra is probably the vidyaguru of Akalanka, (ii) In Sar varthasiddhi of Pujyapada there is no mention-moh less the exposition of saptabhangi so well expounded by Samanta bhadra. (iv) Patrssvamin referred to by Santaraksita in Pattvasangraha is perhaps this very Samantabhadra. In connection with the last point I may say that Patrasyamin is mentioned in the Panjika (p. 405 ) by Kamalasila and not in Tattvasangraha by Santarakzita. 3 In Vadanyaya (p. 3) we have: "T: HTT". Umasvati bolds tbis viow. Vide bis Bhasya (p. 110) on TS (1, 31). The author of Suyaradacunni, too, is of the same opinion. Soo its p. 97. 5 In Sarvodarsanasangraha (p. 52) the verse gas NEO occurring in Anyayoga yavacchedadvatrinsika of Hemaoandra is quoted with the words and fac e rto." Is this not a slip? 13

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XCVM INTRODUCTION Ksirakadambaka, Narada, Samraj, Suraguru, Valmiki, Vasu, Vayu, Visva and Vyasa. Further, in these sutras 6-20, the views of all these ten persons are noted in connection with the qualities expected in the case of one who takes diksu and one who gives it. The commentator Municandra Suri looks upon this Siddhasena as 'nitikara'. Siddhasena Divakara Haribhadra refers to him and his work Sammaipayarana in such a manner in his com. on AJP that we can definitely assign to him a date earlier than that of Haribhadra. This is further corroborated by the manner of his reference to him in Pancavatthuga (v. 1047-1048). There he addresses him as 'Suyakevali' (Sk. Srutakevalin), a title of very high order held by a few Jaina pontiffs. Further, in this v. 1048 he compares him with the sun to the night of Duhsama era of this avasarpini. Jinadasa Gani Mahattara (c. 676 A. D.) in his Nisihavisehacunni thrice refers to him and his work Sammaipayarana, and allots to it a very high place of honour in the Jaina literature. So Siddhasena must have flourished prior to this Jinadasa at least by 150 years or so i. e. latest in the sixth century A. D. Further, it appears that Siddhasena is anterior to Samantabhadra, a Digambara scholar and author of Aptamimamsa. Bhadresvara's Kahavali is the oldest available source which throws light on the life of this Siddhasena. From this and other sources we learn: (i) Siddhasena was a disciple of Vrddhavadin, a quickwitted saint of serene temperament. (ii) Siddhasena's religious tour extended from Ujjain to Paithan, and therein Broach occupied a prominent place. (iii) He seems to be the first to openly express the desire of translating the Paiya agamas into Samskrta and consequently getting penalized by the Jaina church with the sovere expiation viz. Parancika for twelve years. (iv) He preferred reason to scriptural authority.

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INTRODUOTION XCLX (v) He believed that kevala-jnund was identical with kevala-darsana, a view held by Vrddhacarya. Vide p. LXI. (vi) He dispensed with Naigama as its function, if general, was performed by Sangraha, and, if special, by Vyavahara. Vide the com, (pp. 315 #.) on Sammainayarana (I, 4-5). (vii) He is held in high esteem both by the Sretambaras and the Digambarus. "ha: alate" occurring in Joinendra vyakarana (V, 1,7) of Pujyapada Deve nandin scems to be an eulogy of his erudition. (viii) He is an author of the following metrical works : (a) Thirty-two Dvatrimsakcis in Sanskrta. If Nyayavatara' is here included, 22 Dvatrinsikas are extant. The verse TULEE ROETEOis quoted by Abhayadeva in his com, on Sammaipayarana on p. 757 and a se racons by Maladharin Hemacandra in his com. (p. 1198) on Visesi. They may be from the missing Dvatrimsikas. There is a com. on Dvatrimsika XXI by Udayasagara Suri of the 16th century, and it is publishod. Nyayavatura is commented upon by Siddharsi. The rest are without commentaries. A verse from his Pramanadvatrimsika is quoted by Siddhasena Gani in his com. (p. 71) on TS (1, 10). There is mention of Siddhasena in the Dvatrimsikis V & XXI, in v, 31, in each case. (b) Kalyanamandirastotra of 44 verses in Sanskrta. (c) Sammaipayarana in Paiya in three sections. (ix) The gaccha of Siddhasena Divakara flourished at least up to Samvat 1086. This is what one can infer from the following lines on one of the metal idols in a Jaina temple in the fort of Jesalmere :"zrI'nAgendra'kule zrIsiddhasenadivAkarAcAryagacche ammAchuptAbhyAM kAritA saMkta | This may be compared with Nyayabindu, Nyayamukha and Nyayapravesaka. 2 This verse deals with the identity of kevalajnana and kevala. darsana, and it is attributed to 'stutikara'. 3 This is one of the eight temples, and it has 211 metal-idols. 4 For details son JSP (Vol. VII, No. 8).

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INTRODUCTION .(x) Ugraditya in his Kalyjanakaraku (XX, 85') refers to Siddhasena as one who dealt with the science of the pacification of terrible planets and that of nullification of poison?. He uses the adjective 'prasiddha' for him. Does he thereby refer to this Siddhasena Divakara ? : Pramanamimuriusa. This work is mentioned in AJP (Vol. II, p. 68) and in its $vo pana com. (P.68). In the text Haribhadra refers to its author as his guy. But that this is not to be taken literally becomes clear from its com. ; for, there he explains guru as 'purvacarya'. We are in the dark about this Acarya and his work. Was this work actually available to Kalikalasarvajna Hemacandra Suri or did he know its naine only when he designated one of his works as Praminaminamsc? Priyadarsan As already noted on n. XIV, this is a drama of which the authorship is attributed to Harsa, a king. Ratnavali and Nagananda are also said to be his works. Priyadarsand agrees with Katnavali as regards the general conception of the theme and the method of its development. Moreover, these Natikos resemble each other in ideas and situation. Hence they are designated as sister-plays by scholars. Yoganirnaya This work is mentioned in the following lines occurring in the author's own com. (p. 3) on Yogadrstisamuccaya :.."yout 3 H-neseno WHIT-679, facerdos e gato cAyarevAyamukto'pyuttarAdhyayana-yoganirNayAdiSu." ? "app quanrama VESTI 17T svAmiproktaM viSogragrahazamanavidhiH siddhasenaiH prsiddhH| kAve yA sA cikitsA dazarathagurubhirmeghanAdaiH zizUnAM vaidha vRSyaM ca divyAmRtamapi kathitaM siNhnaadermuniindaiH|| 85 // " These sciences seem to allude to ogadatantra' and bhutavidya', the two angas of Ayurveda, out of eight. This is named as Priyadarsana by its editor Prof. N. G, Saru. It is translated into Gujarati by K, H, Dhruva and nained Ag <Page #104
INTRODUCTION From this one may be inclined to infer that Yoganirnaya is a Jaina work. Further, one may be tempted to believe that the subject of eight drstis must have been treated in Uttarajjlayana though, in it (as it is available to day) this subject is not dealt with. But this view is not correct; for, there is no ground to infer that this work has not remainedi n tact. So the word 'yoga' may be interpreted as one associated with 5 samitis and 3 guptis, & topic dealt with in Uttarajjhayana. Revanaikavur This is mentioned in Dhanumasangahani (v. 1159 ) to illustrate that what is composed by a man-in-the street is not an authority. Malayagiri explains it as a kavya composed hy Revana and others. Who this Revana is is not known. Vikyapadiya This is a Samskyta work composed by Bharthari, a great grammarian. The title "Vakyapadiya' applies both to the text and the urtti written by the author himself as is the case with Kavycinusasana of Kalikalasarvajna Hemacandra Suri. The text which is in the form of kurikas is divided into three sections (kandas): (i) Brahma-kanda, (ii) Pacima-kinda and (iii) Prakirna-kanda. Tiiis complete text has been published from Benares with the com. on the first two kundast and that of Helarajar on the last. The com. on the 1st kanda is wrongly ascribed to Punyaraja. So says Dr. C. K. Raja in his paper "I-tsing and Bhartphari's Vakyapadiya" He says that it is the urtti (com.) by the author himself. So it means that the com. on the 2nd kanda only is by Punyaraja. This gets corroborated by Nagesa, a grammarian; for, in his Lagusiddhantamanjusa he quotes from Bhartrhari's com, on his karikuis, and while so doing he refers to this com. as Harigrantha' i. e. the work of Bhartrhari. There is a Ms. containing a good portion of the vrtti on the second kanda by the author himself in the Government Oriental Mss. Library, Madras (No. R5543). In this Library there is also a Ms. of Vrsabhadeva's com." on 1 This is published in 1884 A. D. 28 No. 11 in Benares Sanskrit Series. 2 This is published in 1905 A. D. as No 95 of Benares Sanskrit Series. 3 This paper has been published in the "Dr. S. Krisnaswami Aiyyangar Commemoration Volume" (1936 A. D.). 4 Bhartrari's avopajna vrtti along with Vrsabhadeva's com, is edited by Carudeva Sastri, and it is published from Lahore.

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CII INTRODUCTION Vakyapadiya (the text-cum-vitti) and in this com. Vrsabhadeva considers Vakyapadiya as containing both the karikas (text) and prose vrtti on them by Bhartphari. Mammata has quoted in his Kavyaprakasa( II, 3 Jurtti (p. 13, Gajendragadkar's edn.) and in S'abdavyaparcevicara (p. 1, Nir, edn.) a prose passage from Vakyapadiya. This is not to be found in Bhartshari's vrtti on the first two kandas which is available. So it is inferred by K. M. Sarma' that it belongs to Bhartrhari's stii on the thiru kandi. Two verses from Vakyapadiya ( I, v. 125 & 124, pp. 46-47 of the edition printed in Benaras in 1884 A. D.) are quoted in AJP (Vol. I, p. 366), and its author's name BhartThari is specifically mentioned in its com. (Vol. I, p. 366). Further, the first foot of the following verse of kanda I (P. 32 ) is quoted in the svopajna com. on AJP (Vol. I, p. 387) along with the name of Bhartrhari: "TYISTIE: si HICold 378721, 7 g Salt: santa fa unat (2) Vaxavadatta A work of this name or rather a story of Vasavadatta is noted by Patanjali but I do not think that it is this work that is mentioned by Haribhadra. Most probably he refers to Subandhu's work of the same name. Sivadhamottare In Astakaprokarana (IV, 2) there is mention of a work named Sivadharmottara. This is what we learn from the following line occurring in its com. (p. 21b) by Jinesvara Suri : "zivadharmottare zivadharmAbhidhAne parAbhimate zaivAgamavizeSe." So the statement of Jinavijaya that this is a name of a Brahmana is erroneous. This mistake has been committed by some who followed him. Later on, Jinavijaya in his Hindi article (p. 36) on the same subject has corrected this mistake, though it is once more repeated in the same article on p. 44. 1 Vide his article "Gleanings from the commentaries of the Vaky & padiya" (p. 409) published in the Annals of the BORI, Silver Jubilee Volume. 2 Vide his Sanskrta article (p. 12 ) dealing with the date of Hari bhadra Suri.

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INTRODUCTION OIII This work seems to be none else but one noted by Sankaracarya in his com. (P. 33 ) on S'vetasvatara Upanisad. On my making an inquiry about Sivadharmottara Mr. P. K. Gode has informed me in his private communication dated 31-8-43 as under: "S'ivacharna appears to be a part of Nandikesvaratsamhita. Sivadharmottara is the sequel of Sivadharma. It is quoted by Hemadri, by Madhavacarya and by Raghunandana in Ahnikatosttva and by Vitastapuri." Syadvadabhanga This work is mentioned in the com. (p. 84) of AJP. Its author is Divakara. Haribhadra not a Caityavasin * In Jinesvara Suri's com. (p. 92a) to Astakaprakarana (XXVII, 7) it is mentioned that it is heard that at the time of taking meals at noon, Haribhadra used to get food distributed to mendicants gathered near his place on hearing the sound of & conch blown at that time. We learn the same thing from & verse of Somaprabha Suri's Satcekat. Such a type of behaviour is inconsistent with the life of : Jaina Sadhu. So some persons depending upon this episode surmize that our author was a taityavasin. This is what we can never believe in the case of our author, when Jinesvara Suri on p. 32a says that this is not possible as Haribhadra is samvignapaksiko, and especially when he has denounced in ringing terms the undesirable action of the caityavasins in Sambohapayarance and has advocated vasatinivasa. It is a pleasant feature to note that this is a misrepresentation of the real fact is borne out by Bhadresvara's Kahavnli. We learn therefrom that it was Lalliga?, a Jaing layman who 1 See Anandasrama-Samskyta-granthavali No. 17. 2 This may remind one of the Kuladhamayas mentioned in Viya hapannatti (XI, 9, s. 417), They used to blow a conch-shell on a river-bank when they were taking meals. 3 This Lalliga as suggested in Kahavala was an unclo to Virabhadrag and was extremely poor. So he once dosired to renounce the world and be a disciple of Haribhadra. Our author hopover did not comply with his request and indirectly suggested to him to buy the goods recently come to the market. Lalliga did so and made a good

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INTRODUCTION used to blow a conch at the time Haribhadra was to take his meals so that mendicants would assemble. On their gathering together he used to distribute food to them. After eating that food mendicants used to bow to Haribhadra who blessed them by saying: "Exert yourself to attain bhavaviraha". On hearing this blessing they used to say: "Long live, Bhavaviraha Suri" and then they used to depart. CIV In Ganaharasaddhasayaga (v. 57) it is said: Some misled by the similarity of the name have wrongly asserted that Haribhadra was initiated and instructed by the Caityavasins. Haribhadra & S'ankaracarya1 There are differences of opinion about the date of Sankaracarya, the well-known author of S'ariraka-bhasya on Badarayana's sutras, Some opine that he has flourished several centuries before Christ. Some place him in the fifth century A. D. The late Lokamanya Tilak has suggested in his Karmayogasastra (Gitarahasya, p. 13) that his life-period runs from Saka 710 to 742 i. e. 788 A.. D. to 820 A. D. From the available works of Haribhadra, it appears that he has nowhere referred to Sankara. It is too much to believe that the attack of Sankara on saptabhangi in his Sarirakabhasya escaped the notice of Haribhadra, who, in AJP, has referred to and refuted all the misrepresentations about syadvada- the misrepresentations made by different scholars who profit. He used to render much help to Haribhadra in writing works. In the upasraya where Haribhadra was putting up, he had placed such a jewel that he could carry on the composition of his works even at night-time. Whatever portion was thus written on walls or slates was copied out by scribes in the morning. 1 Muni Kalyapavijaya in his intro. to Dhammasangahani has identified him with Sankarasvamin referred to in Tattvasangrahapanjika. But this is a slip; for, that scholar is a Naiyayika and not a Vedantin. 2 This should not be taken to imply that Haribhadra has not studied Vedanta darsana as suggested by the late Prof. Manilal N. Dvivedi in his preface to his Gujarati translation of Saddarsanasamuccaya. For, Haribhadra has not only referred to but has refuted Brahmadvaitavada in his Sastravartasamuccaya (v. 543-552) and in its com. (pp. 75-76).

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INTRODUCTION CY preceded him. This makes us infer that Sankara was not a predecessor of Haribhadra; and, in that case the late Mr. Tilak's view about Sankara's life-period is correct. It may be noted en passant that the Tao sect is based upon the preachings of Laotze, a contemporary of Confuscius (550 B. C.-478 B. C.). The philosophy of this sect greatly resembles Sankara-vedanta. The Kevaladvaita and Mayavada of Sankara are present in this philosophy. Vide a am (p. 25; fn. 21). Origin of Svopajna Commentary When an author composes a com. on his own work, that com. is called svopajna in Samskrta. Haribhadra has furnished us with such a com, on AJP. A question may be here raised, if he is the first. Jaina to compose a svopajna com. The answer to this question is in the negative; for, several other Jaina authors anterior2 to him have done so. According to the Jaina tradition Mahavira went on preaching holy sermons, and each of his Ganadharas composed a dvddasangi; but nowhere is any one of them referred to as having written a com. on any of the 12 Angas (a similar remark holds good in the case of the Uvangas and the Mulasuttas). It is true that a Ganadhara while teaching his disciples explained the meaning of his duadasangi, but this explanation is not preserved in the very words used by him. So for practical purposes it may be inferred that a svopajna com. did not exist for the Angas. As the first svopajna Samskrta com. that is preserved till this day, may be pointed out Umasvati's Bhasya on his TS. Amongst the Paiya ones 1 Akalanka, too, has refuted in his Tattvarthavartika and its svopajna com. arguments advanced against anekantavada. The peculiarity of this work lies in the fact that every statement is made from the stand-point of anekantavada. ? 2 Amongst the Bauddhas Vasubandhu has written a Bhasya on his own Abhidharmakosa (Faibhasikakarika). Nagarjuna has similarly commented upon his Madhyamikakarika and Vigrahavyavartani. The latter is translated into English and published in Gaekwad's Oriental Series as No. 49. 14

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CVI INTRODUCTION those of Bhadrabahusvamin are the first; for, he has commented upon his own works Kappa eto. As Maladharin Hemacandra informs us, Jinabhadra Gani Ksamasramana had composed a svopajna vrtti on his Visesao; but;. unfortunately this vrtti is most probably extinct now, in case the statement in the catalogue of Mss. at Jesalmere is unreliable, Thus, at best, our author is the third to write a svopajna vrtti. This practice has been in vogue up till now; for, even some Jaina saints of to-day have commented upon their own works. As the Svetambara saint who flourished after Haribhadra and who wrote svopajna vrtti, may be pointed out Hemacandra, the polygrapher. As anterior to this polygrapher we may note the name of Pujyapada who wrote Jainendranyasa ( lost) on his grammar and that of Sakatayana who wrote Amoghavrtti on his grammar. The names of Akalanka and Vidyanandin, the two well-known Digambara scholars may be also mentioned. The former has written a com. on his own com. Tattavarthasartika', a com. on TS. and on his works Laghiyastraya*, Nyayan viniscaya and Siddhiviniscaya. The latter, too, has commented in prose upon his own versified work Slokavartika written in Samskrta as an explanation to TS. One of the reasons for writing a svopajna com. is to furnish the correct interpretation of one's own work. This is at least so in the case of Visnugupta alias Canakya who is wellknown for his Arthasastra and its Bhasya. This is what the following verse says: "dRSTvA vipratipatti prAyaH sUtreSu bhASyakArANAm / khyameva viSNuguptazcakAra sUtraM ca bhASyaM ca // " This work which is thus named by the author and which is known as Tattvarthavartikalankara, Rajavartika and Rajavartikalankara, is written in prose as is the case with Uddyotakara's Nyayavartika. 2 3 In ita y. 50 Mahavire is referred to as the originator of anekantavada. See p. CXI. This is quoted by Nathuramji Premi in his article (p. 133) "7* TATENII ET ASTRONTE FCq" published in "Bharatiya Vidya" (Vol. III, No. 1).

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INTRODUCTION -CVII ANEKANTAVADA: A STUDY In the intro. (pp. IX-XI) to Vol. I of AJP I have dealt with some of the topics connected with anekartavada viz., its meaning, synonyms, definitions, sphere' and origin, and as stated on p. XI, I reserved the following topics for this volume, while mentioning the sources* pertaining to almost all aspects of anekantavada: (i) Origin of anekantavada. (ii) Misunderstandings about anekantavadan (iii) Their refutations. (iv) Ethical and practical aspects of anekantavada. (v) Evaluation of anekantavada. In the meanahile Vol. I of my work The Jaina Religion and Literature bas been published. Herein there is one full chapter (ch. XII, pp. 160-176 ) named as "Outlines of Anekantavada". It tries to give in a moderate compass all the important issues associated with anekantavada which a beginner should get acquainted with. Of these I shall note the following: Anekantavada comes within the range of itself as can be seen from the following verse of Sammaipayarana --- "bhayaNA vibhaiyavA jara bhayaNA bhayara sbdkhaaii| evaM bhayaNA Niyamo vi hora samayAviroheNa // 3-21 // " The underlying idea is that anekantavada is both onekantavada and ekantavada. It is the former inasmuch as it is the sum-total of view-points whereas it is the latter as it is an independent viewpoint. There is no harm to a Jaina, if this doctrine of his recoils on itself. On the contrary it strengthens bis position and shows the unlimited extent of its rango. To these and to those noted or pp. LX and X. of this intro. I may add the following: (i) "The Development of the Doctrine of Anekantavada in Jainism", an article by Jagadisacandra Jain, published in "Review of Philosophy and Religion" (Vol. V, No. 2, pp. 179-186). (ii) Jagaditacandra's Hindi intro. (pp. 23-24) to his edn. of SM where he has dealt with relat CT MG". (iii) An Introduction to Indian Philosophy (p. 32 & pp. 90-99) by Dr. A. C. Chatterjee and Dr. D. M. Datta, (iv) The Jaina Philosophy of Non-absolutism by Dr. Satkori, 3

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CVIII INTRODUCTION (i) Evaluation-pp. 162-164. (ii) The Jaina view about satkarya1 and asatkarya2 doctrines-pp. 163-164. (iii) Is sruta-nisrita abhinibodhika jnana distinct from asruta-nisrita-abhinibodhika jnana ?-p. 166. (iv) Are the Jainas Polytheists or Monotheists ?-pp. 160-167. (v) Exposition of kala3, svabhava*, niyati, karman and udyama, the five elements necessary for the achievement of an object-pp. 167-172. (vi) Difference between anekantavada & samsayavada-- p. 172. (vii) The Jaina definition of reality-pp. 172-173. (viii) Recourse to anekantavada by the non-Jaina systems of Indian philosophy willingly or unwillin 1 In An Introduction to Indian Philosophy (p. 287) we have: "The theory of satkarya-vada has got two different forms, namely parinamavada and vivarta-vada. According to the former, when an effect is produced, there is a real transformation (parinama) of the cause into the effect, e. g. the production of a pot from clay or of ourd from milk. The Sankhya is in favour of this view as a further specification of the theory of satkarya-vada. The second, which is accepted by the Advaita Vedantins, holds that the change of the cause into the effect is merely apparent." For other details see p. 252 of "Notes" to AJP. 2 See "Notes" (p. 252). 3-4 See Svelaivatara Upanisad (VI). 5 As regards the views of the Bauddhas and others see "Notes" (pp. 252 & 267). In History of Philosophy (p. 467) by Thilly it is said: "Reality is now this, now that; in this sense it is full of negations, contradictions and oppositions: the plant germinates, blooms, withers and dies; man is young, mature, and old. To do a thing justice, we must tell the whole truth about it, predicate all the contradictions of it, and show how they are reconciled and preserved in the articulated whole which we call the life of the thing." "Everything is essential and everything worthless in comparison with other. Nowwhere is there even a single fact so fragmentary and so poor that to the universe it does not matter. There is truth in every idea however false, there is reality in every existence however slight.-Appearance and Reality (p. 487)

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INTRODUCTION CIN gly, knowingly or otherwise-pp. 173-175. (ix) Allegations against anekantavada?-p. 175. (x) Inter-relations between naya, saptabhangi and aneka ntavadas--pp. 175-176. Further, in "Notes" I have explained the Jaina theory of anekantavada in connection with the following: (i) Contradiction and other faults attributed to anekan tavada (pp. 258-260). (ii) Predicability of being and non-being (pp. 260, 272, 273 & 280). (iii) Relation between dharma and dharmin (pp. 260-261 and 276-277). (iv) The oriental and occidental views about Permanence and Change (pp. 264-266, 268). () Universals and Particulars (p. 269). (vi) Afirmation and Negation (p. 231 ). (vii) Substance and Modifications (pp. 291-292). So I shall commence this subject by saying a few words about the origin of anekantavada. 1 Ses "Notes" (pp. 257-258). In Majjhimanikaya (s. 99) Buddha says that he is vibhajyavadin and not ekarbavadin. 2 Seo "Notes" (pp. 258-260). 3 The following verse of Tattvarthailokavartika shows the distinction between naya and syddvada: "sAmAnyAdezatastAvadeka eva nayaH sthitH| Ra ntain: 11 -33 11" In "Notes" (p. 297) to SM this is translated: "In its most general form, 74 is but one, and it consists of the presentation of a partiouJar truth-which is part of the comprehensive truth which is expregged in IT." 4 Georg Wilhelm Friedrich Hegel (1770A.D.-1831 A.D.) "declares that contradiction is the root of all life and movement, that everything is contradiction, that the principle of contradiction rules the world." -A History of Philosophy (p. 465) In The Quest of Ideal (p. 21) E. Holmos observes :"Let us take the antithesis of the swift and the slow. It would be nonsense to say that every movement is either swift or slow. It would be nearer the truth to say that every movement is both Swift and slow, swift by comparison with what is slewer than itself; slow by comparison with what is swifter than itselt,"

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CX INTRODUCTION In Origin The entire literature of the world is not available. Even the Indian literature is not wholly extant. We cannot go beyond the Rgveda, the earliest human record available to-day. Next to it we have Brahmanas, Aranyakas and Upanisads. In the Upanisads we come across philosophical speculations and discussions indulged in full form. the days of Buddha there were certain philosophers, he being one of them who were asked certain metaphysical questions. Ten questions' are often mentioned by Buddha (vide Potthapadasutta, Dialogues, I. R. Davids pp. 254-257) as uncertain and ethically unprofitable and therefore not discussed by him. Of his contemporaries Sanjaya Belatthiputta and Mahavira have answered them in their own way. The former may or may not have chosen the form of the answers in imitation of one employed by Mahavira; but, certainly there is no depth or soundness in his answers, and it resembles the doctrine of the Agnostics. On the other hand, Mahavira does neither evade any question nor does he resort to any jugglery of words, eel-wriggling or equivocation as done by the Amaravikkhepikas mentioned in the Brahmajalasutta.3 He gives in a straight-forward manner definite answers and clearly indicates his stand-point and the aspect of the object he refers to.* As the form of the judgment-the mode of expression is seen evolved, though perhaps not fully in the Jaina canon, the theory that every judgement is relative-a name for anekantavadaR must have originated much earlier 2 1 These are referred to in the Buddhist literature as 'avyakatani' (indeterminate questions) and made the subject of a discourse in Samyutta-Nikaya called 'Avyakata Samyutta,' 2 ' asthi' ti pi me no (astIti api me no) $ 'nasthi' ti pi me no (nAstIti api me jo ) 'atthi ca natthi ca ' tipi me no (asti ca nAsti ca ityapi me no ) 'nevatthi na natthiti pi me no (naivAsti na nAstIti api me no) These are the four modes of expression resorted to by Sanjaya Belatthiputta. In Jainism we have seven modes of expression known as saptabhangi. 3 See Dhruva's intro. (p. L X X v) to SM. 4 See Nayadhammakaha (I, V, s. 55) quoted on p. CXII. 5 Herein we see the three fundamental bhangas which lead to seven when they are also taken two at a time and all together. See P. CXI. 6 See An Introduction to Indian Philosophy (p. 90).

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INTRODUCTION OX1 than this, and according to the Jaina tradition it is inherent in the preachings and teachings of each and every Tirthankara e.g. "jIvA gaM bhante! kiM savIriyA avIriyA ? / goyamA! sIriyA vi avIriyA vi / se keNaTreNaM...siddhA NaM avIriyA...tattha NaM je te selesipaDivanagA te NaM lakviIrieNaM savIriyA, karamavIrieNaM. aviiriyaa| tattha Na je te aselesipaDivanagA te NaM laddhavIrieNaM savIriyA, karaNavIrieNaM faire la orice far-Viahapannatti I, 8; s. 72 In the following verse of Laghiyastraya Mahapira' is spoken of as the originator of anekantavada : "sarvajJAya nirastabAdhakadhiye syAdvAdine te nama stAt pratyakSamalakSayan khamatamabhyasyApyanekAntabhAk / tattvaM zakyaparIkSaNaM sakalavinnaikAntavAdI tataH prekSAvAnakalaGkameti zaraNaM tyAmeva vIraM jinam // 50 // " Siyavaya (Sk. syadvada) is a synonym for anekantavada: Examples of its usage where the word "siya ocours are met with, in the Jaina canon, Of them I may here note the following: (1) paramANupoggale gaM bhante eyati veyati jAva taM taM bhAvaM pariNamati / goyamA! siya eyati yati jAva pariNamati, siya No eyati jAva No pariNamati " -Viahapannatti V, 7; s. 212 (2) savvapANehiM jAva savvasattehiM paJcakkhAyamiti vadamANassa siya supacakkhAyaM bhavati, siya dupaJcakkhAyaM bhavati-Ibid., VII, 2; s. 270 (3) "jIvA siya sAsayA, siya asAsayA...dabaTTayAe sAsayA, bhAvaTThayAe asAsiyA" -Ibid., VII, 2; s. 273 (4) neraiyA NaM bhaMte ! kiM sAsayA asAsayA ? / goyamA! siya sAsayA siya asAsayA -Ibid., VII, 3; s. 279 (5) AyA siya NANe, siya annANe-Tbid., XII, 10; 8. 468 (6) AyA bhante! rayaNappabhA puDhavI annA rayaNappabhA puDhavI / goyamA! rayaNappabhA siya AyA, siya no AyA, siya avattanvaM AyA ti ya no AyA i ya...goyamA! apaNo aadi| AyA, parassa AdiTe no AyA, tadubhayassa Aditu avattavvaM...AtA ti ya No AtA ti ya" --Ibid., XII, 10; s. 469; p. 592 b (7) paramANupoggale gaM bhaMte! kiM sAsae asAsae goyamA! siya sAsae siya asAsae -bid.,XIV,4; s. 512 1 Ten dreams seen by him when he was non-omniscient are montioned in Viaha* (XVI, 6; s. 579). In the second dream he saw & male cuckoo with white wings and in the third, with variegated winga. % In Rayandvali (1, 78) Arandara' is said to mean anekanta a OtISA mAgI vi anApI gi-Phaha' (0.918)

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OXII INTRODUCTION ( 8 ) paramANupole gaM bhaMte! kiM carame acarame ? / goyamA ! davvAdeseNaM no carime acarine, khettAdeseNa siya carine siya acarime, kAlAdeseNaM siya carime siya acarime, bhAvAdeseNaM siya carame siya acarime - Ibid, XIV, 4; s. 513 ( 9 ) paramANupoggale meM bhaMte! kiM see niree ? / goyamA ! siya saie siya miree --Tbid., XXV, 4; s. 744 " ( 10 ) siya sAkhayA siya asAsamA --- --Jivajivabhigama (s.125, p. 1808 ) In Anuogaddara (s. 142) we come across siya' many a time e, g. in "tattha NaM je te baddheliyA te gaM sia asthi sia nasthi" (p. 1988 ) " tattha gaM je te baddhellayA te NaM sima saMkhijA sibha asaMkhijA (p. 205 b ) ete. Anekantavada is resorted to in giving answers to the following four questions in Vidhadeg ( II, 1; s. 90 ) ; for, here the four aspects (substance etc.) are taken into account while answering them :-- (1 ) kiM saaMte loe anaMte loe, (2) saaMte jIve anaMte jIve (3) saaMtA siddhI atA siddhI and ( 4 ) saaMte siddhe agate siddhe. A question regarding the eternity or non-eternity of the world and the same question with respect to the soul are asked in Vidhadeg {IX, 33 ; s. 387 ), and they are answered according to anekantavada. Same is the case with the questions as to what is desirable out of sleep and wakefulness, strength and weakness, and alertness and idleness, Vide Vidhadeg (XII, 2; s. 443 ). In Viaha ( XIII, 7 ; s. 495 ) answers to questions regarding the identity of the body with the soul, the colour of the body etc. are based upon anekantavada. The following passage occurring in Nayadhammakaha (I, V; s. 55 ) furnishes us with splendid illustrations of amekantavada: "ege bhavaM, duve bhavaM, aNege bhavaM, akkhae bhavaM, avvae bhavaM, avaTTie bhavaM, aNegabhUyabhAve bhAvie vibhavaM ? / ege vi ahaM, duve vi ahaM jAva aNegabhUyabhAvabhavie vi ahaM / se keNadveNaM bhante ! ege ki ahaM jAva suyA ! davvadvAe ege ahaM, nAgadaMsaNaTTayAe duve vi ahaM, paesaTuyAe akkhae vi ahaM, avvae vi ahaM, avaDie vi ahaM, uvaogaTTayAe aNegabhUyabhAvabhavie vi ahaM / " " This passage is preceeded by the question as to whether sarisavayas, kulatthas and masas are eatable or not and the 1 Yasovijaya Gapi in his Adhyatmasara has embodied this idea as under:-- "yathAsss somilaprazna jinaH syAdvAda siddhaye / dravyArthAdahameko'smi dRgjJAnArthAdubhAvapi // akSayazcAnyavayazcAsmi pradezArthavicArataH / aneka bhUtabhAvAtmA paryAyArthaparigrahAt // "

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INTRODUCTION CXII answer that these are eatable and uneatable, of course from different stand-points. Each of these three is capable of double meaning. In Rgveda and some of the Upanisads, too, we come across statements which clearly remind us of anekantavada, though they are not mentioned in a form containing the word 'syat'. Some of these are: (a) nAsadAsIno sadAsIt tadAnIm -Rgveda (X, 11, 129). In Sayanabhasya (p. 777) on this we have: "yadyapi sadasadAtmakaM pratyeka vilakSaNaM bhavati tathApi bhAvAbhAvayoH sahAvasthAnamapi sambhavati / (b) tadejati tanejati tad dUre tadantike -Isavasya Upanisad (V). (c) aNoraNIyAn mahato mahIyAn -~-Katha Upanisad (II, 20). (d) sadasaccAmRtaM ca yat-Prasna Upanisad (II, 5). This means that the seeds of the theory of anekantavada are seen scattered here and there in a very early literature of India and that anekantavada owes its origin to metaphysical inquiry and its satisfactory reply. There is however another way of tracing the origin of anekantavada. 1 "sarisavayA te bhante ! ki bhakkheyA abhakkheyA? suyA! sarisavayA bhakkheyA vi abhakkheyA vi / se kepaTeNaM bhante! evaM buccara sarisavayA bhakkheyA vi abhakkheyA vi?| suyA! sarisavayA duvihA pannattA, taM jahA-mittasarisakyA ya dhanasarisavayA ya / tattha gaM je te mittamarisakyA"te NaM samaNANaM NigganthANaM abhkkheyaa| tatya gaje ghanasarisavayA..."aladdhA te abhkkhyaa| tatya gaM je te laddhA te nigganthANaM bhkkheyaa| eeNa adveNa suyA! evaM vuzcati sarisavayA bhakkhayA vi abhakkhayA vi evaM kulasthA vibhAgiyanvA"evaM mAsA vi..." Cf. this passage with one in Viahadeg (XVIII, 10%B8,746). 2 In Adhyatmasara we have: "guvANA bhinnabhinnAthAn nayabhedavivakSayA / pratikSipeyunoM vedAH syAdvAdaM sArvatAtrikam // " 3 "Then was not non-existent nor existent". 4 "Although the existent and non-existent are different in nature, yot there is & possibility of their existing simultaneously," Cf. Sukla-yajurveda-samhita (XVI, 23, 32). 5 It moves and does not move; it is far and it is near (as well). 6 It is more subtle than the subtle and greater than the great, 7 For further particulars see Taittiriya Upanisad (IT, 6), Svetasvatara Upanisad (III, 17 ) and Tripadavibhati-mahanarayana (ch. XI). 8 Of. the doctrine of ksaraksarabhavana' treated in Svetasvatara (I, 8), a topio discussed in Bhagavadgita (XV, 16), madhyamapratipada in Buddhism etc, 15

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INTRODUCTION : According to Jainism the world is without a beginning and an end. So it is not possible to fix a date when barbarism of human beings got replaced by a civilized and cultured humanity. But, in India there have been oycles of barbarism and civilization following each other in succession. Of these several chains, if we were to fix up our mind on the last chain when barbarism died and civilization had its hey-day, the noble and ennobling principle of ahinsa must have been enunciated and practiced by some great. saint of those days. When this ahimsi is allowed to play its role on an intellectual plane it teaches us to examine and respect the opinions of others as they, too, are some of the angles of vision or pathways to reality which is many-sided and enable us to realize and practise truth in its entirety. This implies that ahimsa--the Jaina attitude of 'intellectual ahinsc' is the origin of anekantavada. In other words the Jaina principle of respect for life (ahimsa) is the origin of respect for the opinion of others' (anekantavada). In the intro. (p. LXXVI) to SM, it is said : "If, however, in view of the fact that the doctrine is attributed to the recluses and Brahmanas' we hold that it could not have been the "Syadvada" of the Jainas, it must be understood as an early reference to the 'anirvacaniya. tavada' of the Vedantin, which lod to the "Syadvada" of the Jaina as the next positive step." Misunderstandings Not only ordinary people but even some competent scholars at times fail to grasp a theory or a doctrine with which they are not quite familiar and especially when it seems to be in direct conflict with the views held by them. Anekantavada of the Jainas is such a theory, and it has been misunderstood by some of the scholars of the olden and modern days in one or more of its aspects such as its nature, scope, meaning, origin, 1 It means abstinence from injuring any living being however low its status may be and sympathy for one and all the living beings. For details see my paper "The Doctrine of Abimsa in the Jaina Canon" (partly pub. in JUB Vol. XV, pt. 2; Arts No. 31).

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INTRODUCTION CXY place in the Jaina canon etc.' It is possible for some mean. minded scholars to misrepresent a sound theory of their opponents to maintain their hold over their followers, This may have made the confusion worst confounded so far as this anekantavada is concerned. i Anekantavada, not scepticism--Anekantavada has syadvada as its synonym. The word "syat' is here an indeclinables, and it means 'somehow'. To translate it as 'may be' is therefore wrong. So those who have done so have misunderstood it, and that is why they have been inclined to consider this Jaina theory of anekantavada as sceptical and to confound it with the view of the Greek sceptic Pyrrho ( 365 B. C.?-270. B. C.?) who recommends the qualification of every judgment with & phrase like 'may be. But it should be borne in mind that an exponent or a follower of anekantavada is not a sceptic. It is not the uncertainty of a judgment, but its conditional or relative character, that is expressed by the addition of the qualifying particle "syat' (meaning 'somehow'). Subject to the conditions or the universe of discourses under which 1 Prof. Adhikari of the Hindu University (Benares observes :"It (Syad vada) is this intellectual attitude of impartiality without which no scientific or philosophical researches can be successful that the syadvada stands for. Nothing has been so much misunderstood and misrepresented in Jainism as the tenet for which the word stands. Even the learned Sankaracarya is not free from the charge of injustice that he has done to this doctrine. Syadvada omphasizes the fact that no single view of the Universe or of any part of it would be complete by itself. There will always remain the possibilities of viewing it from other stand-points which have as much claim to validity as the former." 2 Ag an indeclinable it has several other meanings: praise, existence, doubt, question, certainty, dispute and reflection as can be seen from the following lines of Abhayatilaka Gani's com, (p.5) on Duyasrayakavya (1, 2): "syAdityasakSAtoryatpratyayAntasya pratirUpako vidhivicAraNAstitvavivAdAnekAntasaMzayAdyarthavRttiranyayaH / atra tu bhImakAnteti vizeSaNenAnekAntasyaiva sAdhyatvAdanekAntavRttiyate / tasya tatpUrvako vA vAdaH syAdvAdo nityatvAnityatvAdhanekadharmazadalaikavastvabhyupagamarUpaH zrImadAhaMtapradhAna. prAsAdacUlAvalambipralamboddaNDapANDurapatAkAyamAno'nekAntavAdaH". 3 "The universe of discourse is constituted by different factors like space, time, degree, quality, etc., which are left unmentioned partly because they are obvious and partly because they are too many to be

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OXVI INTRODUCTION any judgment is made, the judgment is valid beyond all doubt, and thus there is no room for scepticism. On the contrary this attitude of the Jainas gives them an advantage of remaining catholic in their outlook and of avoiding the fallacy of exclusive predioation (ekanta-vada). In this connection the following lines from A History of Indian Philosophy (p. 93) may be noted: "But no Western or Eastern philosopher has so earnestly tried. to avoid this orror, in practice as the Jainas have done". It is true that against such a fallacy of philosophical speculation a protest has been raised recently in America by the Neo-realists who have called it the 'fallacy of exclusive particularity'. Vide The New Realism (pp. 14-15). Syadvada confounded with sapta-bhangi-From Sankara. carya's Bhasya on Brahmasutra (I1, 2, 32 & 34) it follows that he uses the word syadvada as a synonym for sapta-bhanganaya? which he attacks while elucidating the previous sutra. This attack is thus not directly against anekantavada but as it is against its form--the dialectics, it may be taken to be against anekantavada. The main allegations have been refuted by Prof. Chakravartinayanar in his intro. (pp. LXXVI-LXXVIII, LXXX-LXXXI to Pancatthikaya ("Pancastikayasara"). It seems that some of the modern scholars Jaina and non-Jaina as well, use the word syadvada in the sense of saptabhangi and distinguish it from anekantavada'. Of these scholars I shall mention the following: (1) The late Dr. Dhruva, (2) Pandit Sukhlal, (3) Dr. Upadhye and ( 4 ) Jagadisacandra Jain. It is strange that Dr. Dhruva who in his "Notes" (p. 272) on SM says "The doctrine of her or sacars, as it is stated exhaustively, Now, if thoso conditions cannot be exhaustively enumerated, as some modern logicians like Schiller also admit, it is good for the sake of precision to qualify the judgment explicitly by & word like 'somehow (Ayat)". - An Introduction to Indian Philosophy (p. 93) 1 In the Bhasya on II, 2, 32 we have: " A TRY TTH Frate. afor" and in that on II, 2, 34 "qafe angyalwhat alg: Ge % See my intro. (p. X) to AJP (Vol. I).

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INTRODUCTION OXVII otherwise called" and thus equates these two-looks upon them as synonymous terms, observes as under in its intro., and then uses syadvada as a synonym of saptabhangi: "Both these doctrines, the Nayavada and the Syadvada are varieties of Anekantavada, i. e. the doctrine of the many-sidedness of truth".-P. LXXIV "The Syadvada as found in the Bhagavatisutra consists of three propositions only-those of af (affirmation), arf (negation) and (indescribability).-P. LXXVII Jagadisacandra in his intro. (p. 27) to SM says: " prAcIna AgamoMmeM syAdvAdake sAta maMgoMkA kahIM ullekha nahIM milatA, parantu yahAM tripadI ( utpAda, vyaya, dhrauvya ), siya asthi, siya patthi, dravya, guNa, paryAya, naya Adi syAdvAdake sUcaka zabdakA aneka sthAnoMpara ullekha pAyA jAtA hai / " This shows that here syadvada is equated with saptabhangi. I do not see any ground to do so, especially when a Digambara scholar like Samantabhadra defines syadvada as "saptabhanginayapeksah".1 That syadvada and anekantavada are convertible terms needs no proof. For several Jaina writers of olden days, our author being one of them, have equated them as can be seen from my intro. (p. x) of AJP (Vol. I) and p. cxvII of this intro. Under these circumstances refrain from refuting the opinion of Jagadisacandra Jain who says in "The Development of the Doctrine of Anekantavada in Jainism": 1 In "syadvada-pariksa" of Tattvasangraha there is no mention of saptabhangi or saptabhanginaya. Even its Pafijika is silent about it. Can it be therefore inferred that these authors do not loook upon sapta-bhangi as an equivalent of syadvada! Pujyapada has "fara. dra" as the opening sutra of his grammar whereas Kalikalasarvajna Hemacandra commences his grammar with the words "siddhiH syAdvAdAt". If anekanta and syadvada were not synonyms a great grammarian and logician of the stamp of Hemasandra would not have used syadvada for anekanta in his grammar based upon that of Pujyapada and others. 2 The word 'anekanta' occurring in the following verse of Purusarthasiddhyupaya is explained in a Sk. com. and a modern Hindi com, by Pt. Makkhanlal as a synonym of syadvada: "paramAgamasya jIvaM niSiddhajAtyandhasindhuravidhAnam / sakalanaya vilasitAnAM virodhamathanaM namAmyanekAntam // " 3 This is published in "Review of Philosophy and Religion" (Vol. V, No. 2, pp. 179-186).

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CXVIII INTRODUCTION . . "We quito agree with the view that Syadvada or Saptabhanginaya may be a later development in Jainism but the dootrine of Anekantavada, the first and the most fundamental teaching of Mahavira seems to have been at the root of Syadvada".-P. 181 Anekantavada and pragmatism-A Pragmatic logician like Schiller (1759 A. D.-1805 A. D.) recognizes the fact that no judgment is true or false without particular reference to its context and purpose. Even a so-called self-evident judgment, like 'A square is not a circle" or "Two and Two are four', is true only in a specific sense. So says Schiller. A Jaina Tirthankara like Mahavira, says that every judgment that we pass in daily life about any object is true only in reference to the stand-point occupied and the aspect of the object considered. Thus this is a striking point of resemblance between pragmatism and anekantavada. But it should not be forgotten that there is a great difference, too, between them. For the Jainas are realists whereas the pragmatists have a distinct idealistic bias. The Jainas hold that the different judgments about an object are not simply different subjective ideas of the object but they correspond to the different real aspects of the object. This is what is said in An Introduction to Indian Philosophy (p. 98). Further it adds: "The Jaing would accept, therefore, the correspondence view of truth which is rejected by all thoroughgoing pragmatists. It is true that they admit like the praginatists that the truth of a judgment about reality may be ascertained by the barmony (samvada) of the judgment with the * 1 "The doctrine of Anekantavada or many-sideness, taking a compre hepsive view of all, shows that the different representations do not tell us what a thing is in itself but only what it is to us. In other words, according to this principle, the truth is relative to our standpoints."-Ibid, p. 179 2 Cf. a circle is a straight line, in case its radius is infinite. 3 This may be variously interpreted from the stand-point of vector analysis. As another example take any number. Its value depende upon the radix. Thus 12 = 1xr+2, 4 having any value greater than 2; so 12 stands for 5, 6, 7 eto. (12 inoluded). 5 Cf. "Every judgment, as a piece of concrete thinking, is informed, conditioned, and to some extent constituted by the appercipient character of the mind...,"-The Nature of Truth (Ch. III, p. 93)

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INTRODUCTION OXIX practical resulis to which it leads. But this harmony or agreement of knowledge with practical is not to the Jaina, as it is to the pragmatista the essence of truth. Trgth does not consist in, but only possesses the property of being praotically satisfactory." Anekantavada and the theory of relativity-In the west there are two kinds of relativity: (a) idealistic as of Protagoras (B. C. 481?-B. C. 411), Berkeley (1685 A, D.-1753 A. D.) and Schiller and (b) realistic as of Whitehead (b. 1861 A. D.) and Boodin (b. 1869 A. D.). Anekantavada is a kind of relativism but it is realistic and not idealistio. "Our judgments about things are relative--but relative to or dependent upon not simply the mood of the judging mind, but upon the relational characters of the many-sided reality itself," Evalution-In "Notes" (p. 272) to SM Prof. Dhruva evaluates the doctrine of anekantavada: "The doctrine of it or w raak, as it otherwise called, is not a doctrine of mere speculative interest-one intended to solvo & mere ontological problem - but bas a bearing upon man's psychological and spiritual life. This is the point of Stanza XXVII in which the author show! how it is impossible to explain sukha-dukhnu (bhoga), puNya pApa and bandha-mokSa-except on the hypothesis of anekAntavAda." In the preface (p. XII) to SM he says: "While the Vedantin sees intellectual peace in the Absolute by transcending the antinomies of intellect, the Jaina finds it in the fact of the Relativity of Knowledge and the consequent revelation of the many sidedness of Reality--the one leading to religious mysticism, the other to intellectual toleration." Thus this doctrine of anckuntavada helps us in cultivating the attitude of toleration towards the views of our adversaries. It does not stop there but takes us a step forward by making us investigate as to how and why they hold a different view and how the geeming contradictories can be reconciled to evolve harmony. It is thus an attempt towards syncretism. One might say that this is mere common sense and that the principle is pre-supposed in every system of thought. It must however be remembered that the principle, if kept in the back ground, is always forgotten when needed most and that common sense, unfortunately, is a thing which is most uncommon. In Jainism this principle is kept in the forefront, and hence Jainism has attempted a rapprochment between the seemingly warring systems of philosophy. - 1 See An Introduction to Indian Philosophy (p. 98).

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cxx INTRODUCTION Anekantavada & Omniscience-Jagadisacandra in his intro. (p. 25) to SM says: (i) Anekantavada differs from omniscience; for the former reveals objects one by one whereas the latter all at once with all their characters. (ii) The knowledge derived by means of anekantavada is mediate whereas omniscience is immediate. (iii) Anekantavada leads us to relative and partial truth whereas omniscience to absolute and all-comprehensive truth. In support of this he has quoted the following verses from Aptamimamsa and referred the reader to Astasati (pp. 275-288): "atasnia zarur at T ATI kramabhAvi ca yajjJAnaM syAdvAdanayasaMskRtam // 1.1 // upekSAphalamAvasya zeSasyAdAnahAnadhIH / pUrva vA'jJAnanAzo vA sarvasyAsya gocare // 1.2 // sthAdvAdakevalajJAne sarvatattvaprakAzane / T: M ATTE Jaccarelerni a 11 9031/ Every object has infinite characters and our knowledge is finite, imperfect beings as we are. It is only the omniscient beings who realize in a comprehensive way any and every object. So complete or absolute truth is not within the range of ordinary men. It baffles expression and rises above logic. Anekantavada is a means to understand this absolute truth inexpresible as it is. I shall conclude this topic by reproducing the views of F. H. Bradley (1846 A, D.-1924 A. D.) regarding truth and reality expressed by him in his Essays on Truth and Reality (pp. 472-473): "A truth so true that it has no other side, and an error so false that it contains no trath, I have condemned as idols. They are to me po better than the truths wbich are never at all born in time, or again the truths whose life does not pass beyond that which is made and unmade by chance and change. And, just as there is no utter error, so again in the end there can be no mere ideas. Every idea, no matter, how imaginary, qualifies by its contents the Universe, and thus is real; and ideas float never absolutely but always in relation to some limited ground. But these many spheres, owned all by the reality, are one and all in the end abstractions, differing in concreteness and worth, but in no case self-existent. My so-called 'real world' of solid fact like the airy realm and imagination, is but a single subordinate 1 See "Silver Jubilee Volume of Jaina Mahavira Vidyalaya" (p. 72).

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INTRODUCTION appearance of the Universe. The independent standing, whether of a physical nature or of a past which pre-exists for history, once again is not ultimate. These facts are ideal constructions most legitimate and necessary, and yet their separate life begins and ends with a selection and sundering made in the undivided whole, On the one side the creations of the intellect everywhere are real. The substantiated terms and relations, into which analysis breaks up the continuity of the given, are no mere errors or simple instruments. They cannot fall somewhere outside or fail positively to qualify the Universe. And the idea that by discarding these figments of the understanding we are to gain reality, is a mistake now long since refuted; for it is only through such distinction and discretion that it is possible to reach knowledge progressively more living and individual. On the other side these constructions, however, inclusive, are not independent truths. They are real only so far as subordinate and as relative to individual totality. And even in life it is only when I forget higher experience that I can anywhere accept for all purposes as final the partial and abstracted products whether of a science or of a presumptous 'common sense.' GOPIPURA, SURAT, 6th June 1943 CXXI On the one hand it is entire Reality alone which matters. On the other hand every single thing, so far as it matters is so far real, real in its own place and degree, and according as more or less it contains and carries out the in-dwelling character of the concrete whole. But there is nothing anywhere in the world which, taken barely in its own right and unconditionally, has importance and is real. And one main work of philosophy is to show that, where there is isolation and abstraction, there is everywhere, so far as this abstraction forgets itself, unreality and error." 16 H. R. KAPADIA

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A SUPPLEMENT Date of Haribhadra-Agamoddharaka Anandasagara Suri has drawn my attention in this connection to two observations: (i) Maladharin Hemacandra Siri in his lippana (p. 103a) on Haribhadra's com. (p. 634b) on Avassaya says: "iha vakSyamANAnyuttarAdIni nakSatrANi paJcacatvAriMzanmuhUrtabhoktRNi sArdhakSetrANyucyante sArdhadinabhoktaNIti yAvat , evamazvinyAdInyapyekadinabhoktRNi samakSetrANyucyante, zatabhiSagAdIni tvardhadinabhoktRpyapAdhabhogINyAkhyAyante, teSAM ca kila cirantanajyotiSkandheSvitthameva bhuktirAsIt, na tu yathA sAmprataM sarvAgyapyekadinabhogInIti bhAvaH / " (ii) Haribhadra in his com. (p.794b) on Avassaya says : "saMvaccharie ya Avassae kae pAosie pajosavaNAkappo kaDijati / so puNa pudhvi ca aNAgayaM paJcarattaM kahi jai ya / esA sAmAyAritti / " From the first observation we learn that in Maladharin Hemacandra's days one and all the constellations lasted for a day whereas according to old astrological works, formerly Uttara etc, lasted for a day and a half, Asrini etc. for a day and Satabhisag etc. for half a day. This old view is expressed by Haribhadra. Can we therefore infer that Haribhadra flourished in the age when the old view was prevalent? This age can be fixed in case we can know the exact date when the new view was propounded. The second observation notes a date for reading Pajjosa. vanakappa-thc date which differs from what it was previously, 1 2 portion froin this is quoted by Santicandrat Gayi in his com, (p. 502b) on Jambuddivapaanatti, and the work from which this is quoted is also mentioned as Arasyakabyhadvrttitippanaka. In v. 42 quoted by Haribhadra it is said: three - Uttaras i, e. Uttarasadha, Uttaraphalguni & Uttarabhadrapadu, Panaryasu, Rohini and Visakha are the six constellations lasting for 45 muhurias (a day and a half). Verses 43 & 44 mention the following 15 constellations, each lasting for a day > Asyini, Krttika, Mrgasir$ 2, Pusya, Magha, Phalgu, Hasta, Citra, Anuradha, Mula, Asadha, Srayapa, Dhanistha, Bhadrapada and Revati. The 45th verso sitys that the following six constellations last for half a day: Satabhisaj, Bharati, Ardra, Aslesa, Svati and Jyesthi.

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INTRODUCTION CXXIII (17a) Jinaharapadimathotta This is a small poem in Paiya in seven verses, the last ending with "ate gas navi". It refers to idols of the Tirthankaras in the three worlds. It is completely published in 1940 A. D. in Svadhyayadohana (pp. 178-179), and there the authorship is attributed to Haribhadra, the religious son of Yakini, (33) Dhuttakkhana2 In the intro. (pp. xvi and XXVII) I made tentative statements about Dhuttakkhana3. But, since this work is now accessible to me, I may note a few details about it. The work is entirely in verse in Jaina Marahatthi except that there are seven verses in Samskrta by way of quotations". It is divided into five akhyanakas" which consist of 93, 75, 98, 94 and 125 verses respectively. They are named after the five` rogues, the principal characters of this tale. 1 This forms No. 20 of the "Vijayadana Suri Series". 2 This is so named by the author himself in two places: I, 1 (p. 1) & V, 122 (p. 32). 3 This is edited by Jinavijayajf and published in 1944 (July) as No. 19 of Singhi Jain Series. Over and above this original work in this edition, we come across Sanghatilaka Suri's Dhurtakhyana which is its Sk. metrical version, an old-Gujarati (Lokabhasa) prose rendering of the former styled as Dhurtakhyanakatha and a critical study of this work by Dr. A. N. Upadhye. 4 See I, 87 f. (p. 6); II, 73 (p. 11); III, 35 (p. 14); IV, 20 (p.19); V, 18 (p. 26); V, 103 (p. 31); V, 110 (p. 31). A verse following I, 87 is not numbered. So I indicate it as I, 87 f. 5 Four of these are introduced by ' bhavati cAtra loka:', two by 'api ca, and one by ''. There are five quotations in Paiya. See II, 50 (p. 10); III, 67 (p. 16); IV, 2 (p. 24); V, 4 (p. 25); V, 5 (p. 25). None of these 12 quotations is traced. 6 C." qalanaiaa"--com. (p. 722) on Kappa (pt. III). 7 The last verse is from the pen of some admirer of Haribhadra, For, really the work ends with v. 124 where the phrase 'bhavaviraham' occurs. Their names are: mUlasiri ( mUlazrI), kuNDarIya (kaNDarIka), elAsADha (elASADha), sasa (*) and que(). Mulasri is also referred to as Muladeva. The story of Maladeva, a rogue, occurs in Avassayacunni (pt. I, p. 549). 9 Every one of them had 500 cheats, all males in the case of the first four and all females in the case of the last.

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OXXIV INTRODUCTION The work opens with a salutation to the Jaina Tirthankaras, and it is followed by a preamble: Once upon a time several rogues proficient in the 'tricks of their trade gather together in the city of Ujjeni. It rained for a week, and they had to go without food. So they began to think as to who would give them a feast for the day. Muladeva thereupon says: Every one should address the chamber of cheats about what one had heard or experienced; and he who proves it to be an incredible lie should give food and drink to the gathering of rogues. But he who confirms the same by quoting parallels from various scriptures like the Purana, Bharata and Ramayana and convinces the audience, is not to give anything; and he would be made the lord of rogues'. S On all having agreed to this, Muladera narrated his experience which was glaring with eight fantastic and improbable details*. All of them were confirmed by Kandariya by means of parallel episodes from the Vaidika mythology. Same was the case with other rogues who made their experience bristle with six, ten, ten and ten details of an unbelievable character. The last, however, outwitted all by putting them on the horns of a dilemma by adding in the end that the first four rogues were her servants lost since long. Thereupon this Khandavanat was accepted as the chief of all, and she managed to give them a feast by trickily extracting an ear-ring from a banker by charging him with the murder of her child. The 1 " USiltale e shtatet for-exup the lat" --I, 6 % According to Sarvajila, a Kannada poet, this is a tale of brothers killing brothers and of looseness of marriage institution (hadara), and those who respectfully attend to it degrade themselves'. He has spared none from bis severe satirical writings. 3 See p. 2 of the critical study. 4 This is the way in which the author ridicules irrational Vaidika legends. Thus he uses as it were a method of reductio ad absurdum. 5 While sho narrated her experience, the remaining rogues comfirmed the same by Pauranika parallels. 6 Cf, one noted by Haribhadra in Dasaveyaliyatika (p. 56b). 7 In V, 98 she qualifies herself as 'atttharasadosavivajjia', a glorifying attribute usually applied to the Jaina Tirthankaras.

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INTRODUCTION CXXY work ends by pointing out several unbelievable legends and by noting that it was narrated to the residents of Cittaula (Sk. Citrakuta) dugga (durga). The hemistiche noted by H. B. Dosi is wrong; there is no mention of a king named Samantaraya. For the actual verse is as under: ""cittauDa'duggasirisaNThiehiM sammattarAyarattehiM / sucariasamUhasahiA kahiA esA kahA suvarA // 123 // " The phrase 'FATTURITE' means those who are attached to right faith, I may mention en passant that Dr. Upadhye has not noted that the following verse is practically reproduced in Prabhavakacarita (IX, 210'); "eaM loiasatthaM gaddahaliNDa vva bAhire maTuM / Flacci 715273 JH-ya- g ilai yoj 11 4-930 !!" Haribhadra is a witty critic in assailing the citadel of the non-Jaina mythology? which he neither tampers with nor distorts with a view to ridiculing some of its fanastic notions and legends. He is fully acquainted with satirical folk-lore. The present work is remarkable for its thought and plot. It uses" parodical imitations as its chief vehicle" and it casually takes recourse to irony, sarcasm, banter, wit and humour?.' It has a vivid unity and compactness. It is a master-piece of construction, is a rare and precious jewel of its kind in early Indian literature and has an ethico-religious purpose of removing 1 This may remind one of "ar 140 g * T 140 ". 2 See Upamiti (prastava IV), and Dharmapariksa somposed by Sumatikirti Suri (Digambara) in Sanivat 1625 and Padmasagara's Dharmaparaksa (Sanvat 1645). 3 The ancient fort on the crest of the hill is described by Peterson in his Report I, p. 46f. 4 See p. xvi of this intro. to AJP. 5 He has said nothing about Kitavakathanakapancake' mentioned in Prabhavakacarita (IX, 211). 6 See p. XXVII of this intro. 7 This contains several legends which are irrational and highly exaggerated on account of some detail or the other, though it may be that these legends are not to be taken literally but are to be looked upon as presenting some historical fact in a hidden form and capable of symbolical significance. 8-9 See p. 21 of the critical study.

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OXXVI INTRODUCTION mithyutva by correction. With minor changes' it can be turned into a fine prahasana of open satire';' Satire as a form of literature is not to be found in early Indian literature, though here and there satirical lashes brandhished against vices, follies etc. are seen. This is not the place to dilate upon it, much less to mention satirical writings in the Indian languages old and modern. Suffice it to say that Dr. S. K. De has written an article "Satirical Poems in Sanskrit" Ramanbhai M. Nilkanth and his wife have defined and illustrated satire in their Gujarati work Hasyamandira (pp. 93-1124; 2nd edn. 1926). Dr. Upadhye has dealt with this subject in English and have examined to some extent the following works : Dasakumaracarita, "Bharatakadvatrimsika, Kuttinimata, Samayamatrka, Darpadalana, Kalavilasa, Hasyacudamani, Mukundananda, Caturbhani', Mattavilasa, Latakamelaka and Dhurtasamagama. Satire is thus seen in some poems and plays. Satirical verses in Samskrta and Paiya may be collected from anthologies and from examples illustrating vyaja-stuti, Dhuttakkhana as a satirical work holds an important 1 Ibid., p. 24. 2 This article is published in "The Indian Culturo" (Vol. VIII, No, I, pp. 1-8). 3 Herein the article on Satire published in the Encyclopeedia Britanica (9th & Ilth edn.) is utilized. 4 Pagos 110-112 deal with caricature as a branch of satire. 5 Some of the chappas of Akho, oabakhas (satirical lashog) of Bhojo and Kadavi vani of Sundaram are some of the satirical works in Guj. 6 The Saiva monks are satirized by means of stories which illustrate their moral depravity and stupidity. 7 Dr. S. K. De has written a "Note on the Sanskrit Monologue Play (Bhana) with epecial Reference to the Caturbhani", and it is published in JRAS (pp. 63-90, 1926 A. D.). He has also written "The Sanskrit Prahagana". Vide "The Poona Orientalist" (Vol. VII, Nos. 3-4, pp. 149-156). 8 In A History of Urdu Literature by Ram Babu Saksena satires of Sauda are discussed on p. 64 and those of Insha and Mushafli are noted on p. 91.

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INTRODUOTION CXXVII place in early' literature on account of rarity, clarity, nobility etc. of such works therein. (71-72) Savagadhammasa masa This work is named as Stravakaprajnaptiprakarana by its commentator Haribhadra Suri. All the same, since the work is in Paiya and since there is specific mention of Savagadhamma' and samasa', I have coined this name. If we leave aside 'samasa', it may be named as Savagadhamma'. It consists of 401 verses. At the end of the last verse several MSS. of the text end as follows: "zrIumAkhAtivAcakakRtA sAvayapannattI sammattA". Though the authorship is thus attributed to Umasvati, I, for one, hold a different view, especially when the explanation of partial transgressions of the twelve vows of the laity differ from that given in the Bhasya on TS, and when Abhayadeva in his com. (p. 3b ) on Pancasaya (v. 2 ) cite the 2nd verse of this work as coming from the pen of Haribhadra. So if it is once agreed that the author of this work is not Umasvati, I can corroborate my view by saying that exposition of 15 karmadcinas given here is found neither in TS nor in its Bhagya, though they occur in Uvasagadasa (1, p. 11 of P. L. Vaidya's edn.) and Avassaya (VI, 7, p. 829a ). Verse 2993 is a quotation from Avassaya (VI, 9; p. 831b). There is no doubt that the commentator of this work is Haribhadra Suri, the author of AJP. The opening lines of this com. agree with those in the com. (p. 2) on AJP (Vol. I). In the com. on v. 133 there is mention of "Samsaramocaka'. (75a) Savagadhamma This is a small poem in Paiya in 120 verses. Its title Savagadhamma' is mentioned by the author himself in the 1 The Manduka-sukta' in Rg, Veda, the story of Sunahsopa in the Aitareya Brahmana eto, are the oldest examples of satire in Indian literature, 2 This text along with Haribhadra's com, and Guj, translation of the text is publisted by Juapaprasarakamandala, Bombay in 1906 A, D, 3 "#414H 35 ARUT 7 913 Tak FFET I eeNa kAraNeNaM bahuso sAmAzyaM kubjaa|"

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CXXVIII INTRODVOTION opening verse. Manadeva Suri in its com. gives its Sk, equivalent 'Sravakadharma' and refers to it as a tantra both in the beginning and at the end (v. I). It seems that in some MS. there is a line as under : "iti zrImAnadevasUriracitA zrAvakadharmavidhiprakaraNasya vRttiH parisamApteti". On this basis this work is named by some as Stravakadharmavidhiprakarana, the title we have in its edition published by Sanghavi Nagindas Karamchand in 1940 A. D. The poem deals with samyaktva, the twelve vows of the Jaina laity, their partial trangressions, samlekhana, and the daily duties of a Sravaka. In v. 2 the work savaga' is defined. The commentary quotes from several works of our author and is very lacid. The commentator in the end names the author as Haribhadra, and in the last verse of this poem we have the phrase 'bhava-viraha'. So one can say that this Savagadhamma comes from the pen of our author. Gopipura, Surat. 3rd June, 1947 H. R. KAPADIA 1 In this edition of 1940 we have & Sk. rendering of the text in Jazna Marahatthi. In the beginning there is an intro, in Guj., detailed account of contents, and an alphabetical index of the verses of the text.

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500M zrIyAkinImahattarAdharmasUnu zrIharibhadrasUrizekharasUtritam anekAntajayapatAkAkhyaM prkrnnm| stropajJayA vyAkhyayA zrImunicandrasUripraNItena TippaNakarUpeNa vivaraNena ca samalaGkRtam / 5 dvitIyaH khnnddH| pnycmo'dhikaarH| (mUlam ) anyastvAha-bAhyamarthamadhikRtyaitat sadasadAditvamuktam / etaca 10 vandhyAsutasaundaryavadaviSayameva, tasyaivAsattvAt / sa hi paramANavo pA syustatsamUho vA avayavI veti sarvazcAyamasan , nyaayaanupptteH| paramANavastAvadadhyakSeNa na pratIyante, tathAtadanubhavAbhAvAt sthUlAkArasaMvedanopapatteH, tasya ca teSvabhAvAt, anyAkAreNa ca (kho0 vyA) bhanyastu-yogAcAra Aha-bAhyamarthamadhikRtya-ghaTAdirUpa etat sada. sadAditvamuktaM vastunaH / etacca kimityAha-vandhyAsutasaundaryavaditi nidarzanam , aviSayameva-agocarameva / kuta ityAha-tasyaiva-bAhyArthasya asattvAt kAraNAt / etadevAbhidhAtumAha-sa hItyAdi / sa yasmAd bAhyo'rthaH paramANavo vA syuH-bhaveyuH tatsamUho vA-paramANusamUho vA bhavet avayavI 20 vA-eko niraMza iti sarvazvAyamasan-na vidyate / kuta ityAha-nyAyAnupa. patteH-nyAyenAyukteH / anupapattimevAha-paramANavastAvadadhyakSeNa-pratyakSeNa na pratIyante / kuta ityAha-tathAtadanubhavAbhAvAt tathA-paramANulena tenapratyakSeNa ananubhavAt / ananubhavazva sthUlAkArasaMvedanopapatteH UrvAdyAkAratvema tasya ca-sthUlasyAkArasya teSu-paramANuSu abhAvAt anyAkAreNa ca-sthUla- 25 'saudaryaH' iti ng-paatthH| 2 'tadananubhavAt' iti ka-pAThaH / anekAnta. 1

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2 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) anyAgrahaNAt, grahaNe cAtiprasaGgato vyavahArAyogAditi / nApyanumAnasya viSayaH, tadavyabhicAriliGgAyogAt / tatra hi vijJAnApanyathAnupapattirliGgaM syAt / sA cAyuktaiva, tasyAnyathA'pyupapatteH antarvAsanAta eva bhAvAt / na ca yogigrAhyA iti nyAyyaM vacA, pramANAbhAvAt / agrAhyA ityapi kiM pramANamiti cet, nanu tdyuktyyogH| paramANavo hi mUrttA iSyante / mUrttatve ca satyavazyaM digbhAgabhedena bhAvyam / sati cAsmin sAvayavatvamahattvaikatvAneka (kho0 vyA0) rUpeNa anyAgrahaNAt-paramANvagrahaNAd grahaNe ca anyAkAraNAnyasya atiprasaGgataH-atiprasaGgena nIlena pItagrahaNalakSaNena vyavahArAyogAt / paramANavaH tAvadadhyakSeNa na pratIyanta iti sthitam / nApyanumAnasya viSayaH paramANava iti vartate / kuta ityAha-tadavyabhicAriliGgAyogAt-paramANvavyabhicAri1 liGgAt / ayogamevAha-tatra yasmAd vijJAnAnyathAnupapattirliGga syAt / sA cAyuktaiva / kuta ityAha-tasya-vijJAnasya anyathA'pi-paramANurUpamarthamantareNApi upptteH| upapattizca antarvAsanAta eva-AlayagatAyAH sakAzAd bhAvAd vijJAnasya / na ca yogigrAhyA iti-evaM nyAyyaM vacaH, paramANava iti prakramaH / kuto netyAha-pramANAbhAvAd yogijJAnApratyakSatvena / 20 agrAhyA ityapi kiM pramANamiti cet, yogivijJAnApratyakSatvasya tulya vAdityabhiprAyaH / etadAzaGkayAha-nanu tadyuttayayogaH teSAM-paramANUnAM yuktibhirayogaH pramANam / etadbhAvanAyaivAha-paramANavo hItyAdi / paramANavo yasmAt mUrtI iSyante / mUrttatve ca sati kimityAha-avazyaM digbhAgabhedena bhAvyam / sati cAsmin-digbhAgabhede sAvayavatvamahattvaikatvAnekatva25 vicArAkSamatvAt kAraNAt kutasta iti kutaH paramANavaH / na ca nirava (vivaraNam) atha yogAcAramatavAde kiJcicUrNyate |(24-25)saavyvtvmhttvaiktvaanektvvicaaraakssmtvaaditi| sAvayavatvaM mahattvaM ca ekatvAnekatvaM ca teSAM vicArastasyAkSama 1'prasaGgAt' iti k-paatthH| 2 'tayuktayogaH' iti ka-pAThaH, ga-pAThastu 'tayuktayA yogaH' iti| 3 'prasaGgAt' iti ng-paatthH| 4 'tanna yasmAd' iti k-paatthH| 5 pannAliGga iti k-paatthH| 6 kizcidavacUrNyate' iti c-paatthH|

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) tvavicArAkSamatvAt kutasta iti| na ca niravayavatvAdamISAmayamadoSaH, mUtatve niravayavatvAyogAt kacidavasthAnena niyamataH paryantasiddheH pArimANDalyAbhyupagamAditi / etena tatsamUhaH5 pratyuktaH, teSAmeva nairantaryAvasthAnasya tatsamUhatvAt niravayavAnAM ca tattvato nairantaryAvasthAnAyogAt sarvata ekasya tdprbhaavaaptteH| (svo0 vyA) yavatvAdamISAM-paramANUnAmayamadoSaH-anantaroditaH / kuta ityAha-mUrtatvena hetunA niravayatvAyogAt / ayogazca kacidavasthAnena hetunA 10 niyamataH-niyamena pryntsiddheH| tathA pArimANDalyAbhyupagamAditi / etena-anantaroditena paramANunirAkaraNena tatsamUhaH-paramANusamUhaH pratyukta:nirAkRtaH / kuta ityAha teSAmeva-paramANUnAM nairantaryAvasthAnasya tatsamUhatvAt-paramANusamUhatvAt , tatazca tadabhAvAt tadabhAva ityabhiprAyaH / dUSaNAntaramAha-niravayavAnAM ca-paramANUnAM tattvataH-paramArthena nairantaryAvasthAnA-15 yogAt / ayogazca sarvataH-sarvAsu dikSu ekasya, aNoriti prakramaH, tadaparabhAvApatteH-aparaparamANubhAvApatteH / evaM ca sarvata ekasya tadaparabhAvApatyA (vivaraNam) tvAt / digbhAgabhede hi paramANUnAmavazyaM sAvayavatvamAyAti / tathAhi-anya evAMzaH pUrvadigbhAgavartI paramANoH, anya evAMzAH pazcimottaradakSiNorvAdhodigbhAgavartina 20 iti vyaktameva sAvayavatvam / sAvayavatve cAvazyaM mahattvaM paTAdivat / na ca paramANormahatvamaGgIkriyate tadvAdibhiH / tathA sa paramANureko vA syAdaneko vA / ekazcedabhyupagamyate, kathaM digbhAgabhedaH / athAneka iti pakSaH kakSIkriyate, tadyabhyupagamahAniH, ekatvenAbhyupagatatvAt tasyeti / / . (11) paryantasiddheriti / digbhAgabhedasiddherityarthaH // (14) tadabhAvAt tadabhAva iti / paramANUnAmabhAvAt paramANubhirArabdhasya samUhasya abhAva ityarthaH // (17) aparaparamANubhAvApatte riti / apareSAM-madhyabhAgavartiparamANUnAM vyatiriktA ye paramANavasteSAM sambandhI yo bhAvaH-sattA tasyApattiH-prAptistasyAH / yadA (?) hi hastidantAdirUpatayA kazcit paramANurmadhye vartate apare ca sarvAsu dinu tasya 30 1 'kSamatvAt tathA niravayava0' iti k-paatthH| 2 'parimaNDalAbhyupa0' iti ka-pAThaH / 3 'cAvayavatvaM mahattvaM' iti c-paatthH|

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) evaM ca tanniravayatvavirodhAt, indriyAgrAhyasamUhatvena tadagrahaNato vyavahArAyogAca // 5 avayavyapi na yujyata eva, khAvayavavyatirekeNaiva tasyAbhyupagatatvAt , mUrtatvena tattadabhinnadezatA'nupapatteH, dezakAryavikalpa (stro0 vyA0) tanniravayavatvavirodhAt teSAM-paramANUnAM niravayavatvaM virodhAd digbhAgabhedeneti hRdayam / tathA indriyAgrAhyasamUhatvena hetunA'NUnAM tadagrahaNataH-samUhA10 grahaNena vyavahArAyogAca kAraNAt samUhaH pratyukta iti kriyA // akyavinamadhikRtyAha-avayavyapi na yujyata eva / kuta ityAhakhAvayavavyatirekeNaiva-ekAntataH tasya-avayavino'bhyupagatatvAt paraiH / tataH kimityAha-mUrttatvena hetunA-asarvagatadravyaparimANabhAvena tasya-avaya (vivaraNam) 15 vRttiM labhante, evaM ca sarveSAmapyaNUnAM niravayavatvahAniH, digbhAgabhedabhAvAt / tathAhi-madhyaparamANurekena dezena prAcIpratibaddhANunA sambandhamanubhavati, ekena ca pazcimAzAvartiparamANunA / evamanyenottarAzritaparamANuM spRzati, anyena ca dakSiNe pratibaddham , anyenorddha digbhAgagatamanyena cAdhobhAgavartinamiti sapradezatA madhyANoH / evaM bahirvarttinAmapyaNUnAmanenaiva nyAyena sapradezatA bhAvanIyeti // 20 (13) mUrttatvena hetuneti / vaizeSikANAM hi mate'nya eva tantavo'nyazca mUrtasva bhAvaH paTAkhyo'vayavIti // __mUrtatvenetyasya paryAyamAha vRttikAraH-(13) asarvagatadravyaparimANabhAveneti / asarvagatadravyasya pRthivI-jala-jvalanA-'nilarUpasya parimANaM aNumahattvAdirUpaM tasya bhAvaH-sattA tena / mUrtatveneti ko'rthaH 1 asarvagatadravyaparimANabhAvena / asarvagata25 dravyaparimANatvenetyarthaH / tathA coktam-asarvagatadravyaparimANaM mUrtiriti / asyArtha: vaizeSikANAM mate nava dravyANi pRthivI-jala-jvalanA-'nila-namaH-kAla-digA-''tmanmanaHsajJAni / taMtrAdyAni catvAri manazcAsarvagatAni / anyAni tu sarvagatAni / tato'sarvagatadravyasya pRthivyAdeyat parimANaM tanmUrtiriti ucyate / tatazca paTAkhyamavayavi dravyaM pRthivIdravyAntarabhedasvabhAvaM muurtmev| evaM ca kathaMya traivAkAzakhaNDe tantavo mUrtAH sthitAH 30 tatraiva paTAkhyo'vayavI mUrtaH sthiti banIyAt ? / na hi yatraiva pradeze na bhavati paTaH // 1 'nirodhAd' iti ka-pAThaH / 2 'bhedAbhAvAt' iti kh-paatthH| 3 'nitya para.' iti khc-paatthH| 4 'mUrtatvena heturiti' iti ca-pAThaH / 5 gatasya dravyasya' iti kh-paatthH| 6 'tannAnyAni' iti c-paatthH| 7 atra kazcitU pAThaprapAta iti bhAti /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) dvAreNa tattadvRttyayogAt tatsadezatA'nekatApatteH abhyupagamAdivirodhAt prakArAntareNa ca vRttyayogAda vartanta iti brUma iti vacanamAtratvAt bhinnadezasya cAgrahaNAt tathA'nubhavAbhAvAt, 5 evamapi tathAkalpane'tiprasaGgAditi // (kho0 vyA0) vinaH tadabhinnadezatA'nupapatteH-svAvayavAbhinnadezatA'nupapatteH tathA dezakA lpavikalpadvAreNa tattavRttyayogAt tasya-avayavinasteSu-avayaveSu vRttyayogAt / ayogazca ttsdeshtaa'nektaaptteH| yadi dezenAvayaveSu vartate'vayavI 10 tataH sadezatA; atha kAtsnyena tato'nekateti / tataH kimityAha-abhyupagamAdivirodhAt sadezatAyAmabhyupagamavirodhaH / 'Adi'zabdAdanekatAyAM pratItibAdhA / tathA prakArAntareNa-dezakAsyAtiriktena vRttyayogAt avayaveSvavayavinaH ata eva vartanta iti brUma iti vacanamAtratvAt tathA bhinnadezasya cAgrahaNAt akyavebhyo'vayavina iti prakramaH / agrahaNaM ca tathA'nubhavA-15 bhAvAt tadbhinnadezatvena / evamapi-tathA'nubhavAbhAve'pi tathAkalpane-- (vivaraNam) (12) anekatAyAM pratItibAdheti / yadi hyavayavI svAvayaveSu pratyekaM sAmasyena pravartate, tadA yAvanto'vayavAstAvanta evaikasminnapyavayavini avayavinaH prApnuvanti / tathA ca pratItibAdhA / na kisminneva paTe bahvaH paTAH kenacit pratIyanta iti upa-20 lakSaNatvAzca pratItibodhayA'bhyupagamavirodho'pi dRshyH| nahi vaizeSikairekasmin paTe bahavaH paTAH samabhyupagamyanta iti // (14) ata eva vartata iti brUma iti vacanamAtratvAditi / vaizeSiko hi dezakAsya vikalpadvAreNAvayavaiSvavayavino vRttipratiSedhe pratipAdite bauddhAdinA idamuttaramurarIkurute yaduta vartata evAvayaveSvavayavI kathaJcanApi iti vayaM brUmaH / na tvetad-25 bhidadhmo yaduta dezena sAmastyena veti / etacca vacanamAtrameva prasAryapAdArpaNaprAyamiti / / yogAcAraH prAha-yadyavayavAbhinnadezo'vayavI na ghaTate tathApi bhinnadezo bhavipyatItyAha-(14-15) bhinnadezasya cAgrahaNAditi / na hi tantubhyo vyatiricyamAnamUrtirbhinnadezaH kenApi paTaH samupalabhyata iti // 1'krama iti' iti ka-pATho bhraantimuulkH| 2'dezasyAvagrahaNAt' iti ka pAThaH / 3 'vartata' iti ng-paatthH| 4 'bodhaH' iti c-paatthH| 5 'bAdhAyA' iti kh-c-paatthH| 6 'pAditabodhAdinA' iti ca-pAThaH / 7 'tattvetada.' iti ka-pAThaH / 8 'prasAryapAdArthaNaprAya0 iti kha-pAThaH / 9 'mUrtibhinnaH' iti ca-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) na cAsya vArambhakAvayavebhyo janmApi yuttyupapannam , tannityatvena tajananakhabhAvatvAnivRttaH, prAgvat pazcAdapi tadbhAvAbhAvAt, teSA5 mapi svabhAvaniyatatvena tattvatojanakatvAt,tathA tulAnativizeSA (kho0 vyA) avayavabhinnadezakalpane avayavinaH / kimityAha-atiprasaGgAt tadavayavyantarasyApi kalpanAditsavayavyapi na yujyata eva iti kriyA // ihaiva dUSaNAntaramAha na cetyAdinA / na ca asya-avayavinaH vArambhakA10 vayavebhyaH sakAzAt janmApi yuttayupapannam , utpAdo'pi ghaTata ityarthaH / kuta ityAha-tannityatvena-avayavanityatvena hetunA tajjananavabhAvatvAnivRtteHavayavijananasvabhAvatvAnivRtteH kAraNAt / kimityAha-prAgvat-tajanmakAlAt pUrvavaditi nidarzanam / pazcAdapi-uttarakAlamapi tadbhAvAbhAvAt-avayavibhAvAbhAvAt / etaduktaM bhavati-AkAlamekasvabhAvA avayavAH, tatazca tebhyaH kadAcit 15 tadabhAve AkAlamabhAva iti / tathA teSAmapi-avayavAnAmaNvAdInAM svabhAvaniyatatvena-AtmabhAvaniyatatayA, hetutvaniyatatvenetyarthaH tatvataH-paramArthena ajanakatvAt / ta eva na kAyabhivanti bhavati ca kAryamityabhAvasya bhAvabhavane kutastajanakatvamiti hetutvaniyatA vA'janayanto na taddhetava iti kuto vA tajanakatvamiti paribhAvanA / dUSaNAntaramAha tathetyAdinA / itazca nAsya svArambhakAvayavebhyo (vivaraNam) (14-15) kadAcit tadabhAve akAlabhAva(?) iti / yadi havayavijanananityaikasvabhAvA eva te'vayavAstadA sarvadA'vayaviprasUtiranivAritasarA yujyate / atha kathazcidupajanayanti tarhi sarvadA'pi mA janayantu pratiniyataikasvabhAvatvAt teSAmiti // (17-18) ta eva na kAryAbhavanti bhavati ca kAryamitItyabhAvasya bhAva25 janane kutastajanakatvamitIti / ta eva-paramANvAdyavayavA eva na-naiva kAryo bhavanti-kAryarUpatayA pariNati labhante, paramANvAdibhyo bhinnatvenAbhyupagamAt taja. nyAvayavilakSaNakAryasya / yadi ta eva na kAryAbhavanti tarhi kAryameva na bhaviSyatItyAha-bhavati ca-jAyate punaH kArya paTAdi bhavatAM bAhyArthavAdinAM mate / evaM 1'pazcAnyathAdapi tadbhAvA0' iti k-paattho'naadrnniiyH| 2 'prasaropayujyate' iti kha-pAThaH / ca-pAThastu 'prasaronupayujyate' iti| 3 'sarvadA'vayavipramA janayantu' iti k-paatthH| 4 'kAryamityabhAvasya' iti c-paatthH| 5'bhavatyabAhyA0' iti ka-pAThaH /

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adhikAraH ] svopajJavyAkhyA municandrIya vivaraNayutam (mUlam ) grahaNAt tasyApi maharavenAnupalakSaNAyogAt jalamatsyAdau jalA ( svo0 vyA0 ) janmApi yuktyupapannaM tulAnativizeSAgrahaNAt / yadi hyanya evAvaya - 5 vebhyo'vayavI janmAsAdayet tataH paJcabhyaH palebhyaH sUtrAdeH paTAdiniSpattau tattolane tulAnativizeSo gRhyeta sUtrAdestAdavasthya eva tadadhikapaTAdibhAvAt na ca gRhyata iti / etatsamarthanAyAha-tasyApi - avayavino mahattvena hetunA anupa - ( viSaraNam ) sati yat sampannaM tadAha- ityevamabhAvasya - tuccharUpasya sataH kAryasya prAgavasthAyA~ 1 bhAvajanane - bhAvarUpatayotpattau satyAM kutaH - kasmAddhetoH, naivetyarthaH tajjanakatvamavayavyAkhyakArya hetutvamaNvAdInAmiti / ayamantrAbhisandhi: - yairvAhyArthavAdibhiH aNvAdibhyo bhinnameva tajjanyaM kAryamiti kaikSIkriyate, teSAM mate aNvAdaya eva kAryarUpatayA na pariNamante, svAbhyupagamaprakopAt / arthe cAsamupajAyate kathaJcanApi kAryam / evaM ca sAmarthyAdidamApannaM yaduta pUrvaM kharaviSANaprakhyasya sataH kAryasya hetu- 15 samparke sati tadbhAvaH; na ca satkArya pratItya janakatvamaGgIkriyamANamaNyAdInAM nyAyamArgamavatarati, akiJcitkaratvenAmbarAravindAdInAmapi pratItya janakatvApatteriti // ajanakatvameva kicidbhedenAha - (pR. 6, paM. 18) hetutva niyatA vA'janayanto na taddhetava iti / hetutve - vivakSitakAryajanakatve niyatAH - pratiniyaitavRttayo ye'NvAdyavayavAH 'vA'zabdo vikalpArthaH / ajanayantaH santo vivakSitakArya na-naiva taddhetavaH - 20 vivakSitakAryahetavo yujyante / yadi hi te tasmin janayitavye pratiniyatA eva, tarhi sarvadaiva janayantu / na ca sarvadaiva janayanti, kadAcideva paTAdikAryopalambhAt / tatazca kadAcijjanakAH kadAcidajanakA ityAyAtam / evaMvidhAzca santaH kathaM tajjanane te pratiniyatA eva ? / api tu apratiniyatA eva / apratiniyatAzca kathaM tajjanakA: ? / evaM yuktyA vicAryamANaM na kathaJcanApi avayavAnAmatrayavijanakatvaM 25 koTisamATIkata iti // 1 'bhAvaH bhAvane bhAva0' iti ka - pAThacintyaH / ca- pAThastu 'bhASabhavane bhAva0' iti / 2 ' kakSIyate' iti kha- pAThaH / 3 ' athavA ' iti ca - pAThaH / 4 'niyatavRttayos (?) evAvayavAH iti kha- pAThaH; ca- pAThastu 'niyatavRttayo'evAdyatrayavAH' iti / 6 'kadAcit tajjanakAH' iti ka-pAThaH / 7 'kathaM anena te' iti iti ka-pAThaH / 5 'evaM tahiM' iti ka-pAThaH / ka- pAThaH / 8 'ghaTakITI0

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) dhikyAtulanasya vijAtIyeSu yogAt avayavineva A avayavaM tairAjalamavyAH , tatprayatnapratibandhayogena gurutvapratibandhAbhAvAt (kho0 vyA0) lakSaNAyogAt / tulAnativizeSasya gurutvAnuviddhametadityarthaH / tatparihAraparihArAya Aha-jalamatsyAdau 'Adi'zabdAt tathAvidhakASThAdigrahaH jalAdhikyAtulanasya sati / kimilAha-vijAtIyeSu-matsyAdiSu yogAt kAraNAt / yogazca avayavineva avayavamiti vyatirekadRSTAntaH yathA'vayavinA A avayavaM svAvayavA10 pekSayA vyAptirevaM taiH-matsyAdibhirAjalaM-sakalajalamaryAdayA avyApteH kAraNAt / yadi nAmaivaM tataH kimityAha-tatprayatnaprativandhayogena-matsyAdiprayatnapratibandhayogena hetunaa| kimityAha-gurutvapratibandhAbhAvAt / na cAyamavayavinyapi (vivaraNam) (6) gurutvAnuviddhametadityartha iti / atra etatpaTAdemahattvaM gurutvAnuviddhaM "vartate, yatastattulAyAM nativizeSAgrahaNaM na syAdevetyarthaH // (6) tatparihAraparihArAyeti / tasya-avayavivAdinaH sambandhI yaH parihAraH khapakSavyavasthApanarUpastatparihArAya-tannirAkaraNAyAha-brUte sUtrakAraH-yogAcAreNAvayavyapekSatayA tulAnativizeSagrahaNe'vayavivAdinaM prati prasaJjite sa evaM parihAramAha--yathA jalabhRtabhAjanAntargatasya matsyAdena jalAdAdhikyena tulanaM, evamadhi20 kRtAvayavino'pyavayavApekSayA nAdhikyena tulanamiti / atrApi yogAcAra evaM pari hAraM pratipAdayati-yuktaM tatrAdhikyAtulanaM matsyAdeH, sakalajalAvayavAnAmavyApakatvena pratihatasAmarthyatvAt / yatra hi sarvAvayavavyAptiH parasparaM bhavati tatra bhavatyeva Adhikyena tulanaM, yathA kSIra-nIrayormilitayoH stoH| matsyastu na sarvanIrAvayavavyApaka iti yuktA ttsaamrthyprtiskhlnaa| avayavinA tu sarva eva vArambhakA 25avayavA vyAptA iti kSIranIranyAyAdadhikatayA tattulanaM syAt / apazcitazcAyamarthaH khayameva sUtrakRtA; sukhAvabodhAya kincillikhita miti / / 1'tatprati yasai pratibandhasya vA ta apAntarA.' iti ka-pATho vicaarnniiyH| 2 'tatparihA. rAyAha' iti uu-paatthH| 3 'tattulAyAmanati' iti ca-pAThaH / 4 'sthApanakAstaspari.' iti k-paatthH|

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adhikAraH] vopanavyAkhyAmunicandrIyavivaraNayutam (mUlam) apAntarAlaskhalanenAvayavini tdsiddheH| samAhAragurutvAnupalabdhipakSo'pyavayavibhAvena samAhAryAntarabhAvAt tadadhikagurutvopalabdhiprasaGgAdidoSato'ghaTamAna evetyapakarNayitavyaH // 5 . na cAsAvamUrtaH, agrahaNaprasaGgAt , mUrtInuvedhe'pi khabhAvAnujjhanAt, anyathA kathaJcit tadrUpatApatteriti / na cArthe satyapi tagahaNopAyaH samasti, yuktyayogAt / sa hi saMvedanagrAhyaH syAt / taca (kho0 vyA0) ityAha-apAntarAlaskhalanena hetunA avayavini tadasiddheH-gurutvapratibandhA." siddheriti / tasyApi mahattvena anupalakSaNAyogAditi sthitam / samAhAragurutvAnupalabdhipakSo'pi saptapUlyAdau / kimityAha-avayavibhAvena hetunA samAhAryAntarabhAvAt kAraNAt tadadhikagurutvopalabdhiprasaGgAdidoSataHavayavAdhikagurutvopalabdhiprasaGgAdidoSAt kAraNAt / 'Adi'zabdAd medopalabdhiprasaGgagrahaH / kimityAha-aghaTamAna evetypkrnnyitvyH|| 15 .. na cAsau-avayavI amuurtH| kuta ityAha-agrahaNaprasaGgAdAkAzavat mUrtAnuvedhe'pi sati avayavApekSayA khabhAvAnujjhanAt, amUrttatvAparityAgAt ityarthaH / anyathA-evamanabhyupagame kathaJcit kenacit prakAreNa tadrUpatApatte:mUrtIvayavarUpatApatterityavayavyapi na yujyata eva iti sthitam / dUSaNAntaramAha na cetyAdinA / na ca arthe satyapi-paramANvAdirUpe tadhaNopAya:--arthagrahaNo- 20 (vivaraNam) (11-12) samAhAragurutvAnupalabdhipakSo'pIti / yathAhi saptAnAM pUlAnAM samAhAra iti saptapUlItyatra saptapUlIgurutvavyatiriktaM na kiJcit samAhAragurutvamupalabhyate, eNvamavayavino'pi gurutvamiti / evaMrUpo yaH samAhAragurutvAnupalabdhipakSaH so'pyaghaTamAna itypkrnnyitvyH|| . (12-13) avayavibhAvena hetunA samAhAryAntarabhAvAt kAraNAditi / avayavibhAveneti ko'rthaH samAhAryAntarabhAvAt kAraNAt / ayamarthaH-saptAnAM pUlAnAM samAhAra iti vAkyasAmarthyAt saptapUlavyatiriktaM samAhArAbhidhAnaM samAhAryAntaraM prAptamavayavikalpam / tato'trApi ta eva tadadhikagurutvopalabdhiprasaGgAdayo doSA iti / / 1 'khabhAvAntarAbhavanAt anyathA' iti g-paatthH| 2 'samastyayuktyayogAt' iti ka-pAThaH / 3 'hAryAntarAbhAvAt' iti k-paatthH| 4 'prasaGgaH' iti u-paatthH| 5 'sAha-ghaTamAna' iti - paatthH| 6 "ekmakyavinyapi guru0' iti k-paatthH| 5 'hAryAntarAbhAvAt' iti ca-pAThaH / .. anekAnta. 2

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anekAntajayapatAkAkhyaM prakaraNam (mUlam ) sAkAramanAkAraM vA / sAkAratve'pi svAkAraM viSayAkAraM veti / yadi svAkAraM tameva tad 'vedayet kathamanenArthI gRhIto nAma ? | atha 5 arthAkAraM jaDarUpatAssya; anyathA tadAkAratvAbhAvaH / anAkAratve tu pratikarmavyavasthAnupapattiH, nibandhanAbhAvAt, tatsattAmAtrasya sarvatrAvizeSAt, pratyAsatteranibandhanatvAt tasya suptAdikalpatvAt ityanneva bAhya iti // 10 [ pazcamaH ( svo0 vyA0 ) 10 pAyaH samasti - vidyate / na ca kuta ityAha- yuktyayogAt kAraNAt / enamevAbhidhAtumAha - sa hItyAdi / sa yasmAdarthaH saMvedana grAhyaH syAt-vijJAnagrAhyo bhavet / tacca - saMvedanaM sAkAramanAkAraM vA syAditi vartate / sAkAratve'pi satisvAkAraM viSayAkAraM veti / sarvathA'pi doSa ityetadAha - yadi khAkAraM saMvedanaM tataH tameva khAkAraM tat-saMvedanaM vedayet; kathamanena-khAkAravedinA 15 saMvedanena artho gRhIto nAma ? naivetyabhiprAyaH / athArthAkAraM, saMvedanamiti prakramaH, jaDarUpatA'sya - saMvedanasya; anyathA - evamanabhyupagame tadAkAratvA'bhAvaH-arthAkAratvAbhAvaH / asya saMvedanasya svarUpaniyatatvAditi bhAvaH / anAkAratve tu, saMvedanasyeti prakramaH kimityAha - pratikarmavyavasthAnupapattiH, sarvavastUnAM tadanAkAratvAvizeSAdityarthaH / ata evAha - nibandhanAbhAvAt / 20 abhAvazca_ tatsattAmAtra sya - anAkArasaMvedanasattAmAtrasya sarvatrAvizeSAt, pratyAsatteH - dezakRtAyA arthaM prati anibandhanatvAt / anibandhanatvaM ca tasya -- anAkArasaMvedanasya suptAdikalpatvAt / 'Adi' zabdAnmattAdigrahaH / suptasya hi pratyAsannatarayorna kazcid vizeSastadavabodhaM prati iti bhAvanIyam / iti - evamanneva bAhyeo'rthaM iti yogAcAramatam / etadiha pUrvapakSa: // 25 ( vivaraNam ) (18) pratikarmavyavasthAnupapattiH kuta ityAha- (19) sarvavastUnAM tadanAkAratvAvizeSAditi / avidyamAna AkAro yatra tadnAkAraM tasya bhAvo'nAkaratvaM tasya - jJAnasyAnAkaratvaM tadanAkAratvaM tasyAvizeSAt / keSAM sambandhI avidyamAna AkArastatretyAha- sarva vastUnAM - ghaTapaTAdInAm / vivikSitaghaTajJAnaM hi na ghaTAkAraM, nApi 30 paTAdyAkAram, ato'nAkAratvAvizeSAt kathaM ghaTasyaiva tajjJAnaM, na tu paDhAderapIti ? / / 1 'vedayate' iti ka-pAThaH / 2 'rUpatA syAt, anyathA' iti ga-pAThaH / 3 'vedayate' iti ka- pAThaH / 4 ' pratIyati bhAva0' iti Ga-pAThaH /

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam ) etadapyayuktam, anAlocitAbhidhAnAt / tatra yaduktam-'paramANavastAvadadhyakSeNa na pratIyante' ityAdi, etadapyayuktam, vikalpAnupapatteH / tathAhi-kiM sarvathA na pratIyante, Ahokhit 5 kathaJcit? / yadi sarvathA, tadasiddham , kathaJcit pratIteH, teSAM sAdhAraNAsAdhAraNarUpatvAt citrasvabhAvatvAt pratyekatvaikatvapariNAmabhAvAt, sAdhAraNarUpapratIteH tathA'nubhavabhAvAt, vicchinnArthagrahaNasvabhAvasaMvedanAvedanAt, tasminnasatyasyAsiddheH duSTakezAdijJAnasya tadAbhAsatvAt , tasyApi tahalenaiva pravRtteH bhinnadoSopa-10 'yogApekSaNAt, anyathA tadanutpa(? papa)tteriti / anena sthUlAkAra (kho0 vyA0) etadAzajhyAha-etadapi-pUrvapakSoditamayuktam / kuta ityAha-anAlocitAbhidhAnAt / etadeva darzayati tatretyAdinA / tatra yaduktaM pUrvapakSe'paramANavastAvadadhyakSeNa na pratIyante' ityAdi, etadapyayuktam / kuta 15 ityaah-viklpaanupptteH| enAmevAha tathAhItyAdinA / tathAhIti pUrvavat / kiM sarvathA na pratIyante, Ahokhit kathaJcit na pratIyante ? / yadi sarvathA, tat-etadasiddham / kuta ityAha-kathaJcit pratIteH-sAdhAraNarUpatayA / ata evAha-teSAM-paramANUnAM sAdhAraNAsAdhAraNarUpatvAt / etaccaivamityAhacitrakhabhAvatvAt pratyekatvaikatvapariNAmabhAvAt / ekatvaM skndhprinnaamH| 20 evaM sAdhAraNarUpamatIteH / teSAM pratItizca tathA'nubhavabhAvAt-bahirmukhAvabhAsatayA / enamevAha-vicchinnArthagrahaNakhabhAvasaMvedanAvedanAt tasminnasati-vicchinne'rthe asyAsiddheH-vicchinnArthagrahaNasvabhAvasaMvedanavedanasya kathaM tarhi duSTakezAdijJAnamitthamityAzayAha-duSTakezAdijJAnasya / Adi'zabdAt cndraadijnyaangrhH| tadAbhAsatvAt-vicchinnArthagrahaNasvabhAvasaMvedanavedanAbhAsatvAt / tathA 25 tasyApi-duSTakezAdijJAnasya tadvalenaiva-vicchinnArthabalenaiva pravRtteH / pravRtti- . thaivaM bhinnadoSopayogApekSaNAt, bodhAtiriktatimirAdyupayogApekSaNAdityarthaH / anyathA evamanabhyupagame tadanupapatteH-duSTakezAdijJAnAnupapatteH, na kAraNAbhede kAryabheda iti bhAvanIyamiti / etena-anantaroditena sthUlAkArasaMvedanAt 1 prathame pRsstthe| 2 pratyekaM tvekatva.' iti ga-pAThaH / 3 'bhAvavedanavedanAt' iti ga-pAThaH / 4 'pratIteH' iti ka-pAThaH / 5 'yogAt kSepaNAt' iti k-paatthH| 6 prathame pRSThe / 7 'etadayuktam' iti Ga-pAThaH1 8 'jJAnamityAH' iti ka-pAThaH / 9 kAraNAmedAt kAryaH' iti -paatthH|

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anekAntajayapatAkAkhyaM prakaraNam .... [patramA (mUlam) saMvedanAt tasya ca teSvabhAvAdityAdyapi yaduktaM tat pratyuktam, tatsAdhAraNarUpasyaiva tattvataH sthUlAkArarUpatvAt tasya teSvabhAvA5 siddheriti / evaM ca 'nApyanumAnasya viSayaH, avyabhicAriliGgAbhAvAt' ityAdyapi yaduktaM taduktimAtrameva, teSAM kathaJcit pratyakSasiddhasvAt pratyakSasya cAnumeyatvopapatteH, tathAvidhavijJAnasya tattathAbhAvamantareNa samyagnyAyato'yogAt, antarvAsanAta eva bhAvAsiddheH, bodhamAtratattvavAdinastasyA evAyogAt, tanmAtrasya sarvabodheSu 10 bhAvAt tattvena bhedAnupapatteH, bhinnajAtIyakAryAyogAd vastuto bhedakAbhAvAt , tadbhedamAtrasyAprayojakatvAt tadbhAve'pi tathAkArya __ (kho0 vyA0) tasya ca teSvabhAvAdityAdyapi yaduktaM pUrvapakSe tatpratyuktam / kathamityAha tatsAdhAraNarUpasyaiva-paramANusAdhAraNarUpasyaiva tattvataH sthUlAkArarUpa15 tvAt tasya-sthUlAkArasya teSu-paramANuSu abhAvAsiddheriti / evaM ca 'nApyanumAnasya viSayaH, avyabhicAriliGgAbhAvAt' ityAdyapi yaduktaM pUrvapakSe taduktimAtrameva, nirarthakamityarthaH / teSAM-paramANUnAM kathacit-kenacit prakAreNa sAdhAraNarUpatayA pratyakSasiddhatvAt pratyakSasya ca, vastunaH anumeytvopptteH| etadevAha-tathAvidhavijJAnasya-tatsAdhAraNa20 rUpapratibhAsino vikalpAtmakasya tattathAbhAvamantareNa teSAM-paramANUnAM tathAbhAvaMsAdhAraNarUpatayA bhAvamantareNa-vinA / kimityAha-samyagnyAyataH-atigambhIranirUpaNAnyAyena ayogAt kAraNAt / ayogazca antarvAsanAta eva bhAvAsiddheH tathAvidhavijJAnasya / asiddhizca bodhamAtratattvavAdinaH vAdinaH tasyA eva-antarvAsanAyA eva ayogAt / ayogazca tanmAtrasya-bodhamAtrasya 25 sarvabodheSu-bhuvanAntargateSu bhAvAt-kAraNAt / tataH kimityAha-tattvenaparamArthena bhedAnupapatteH sarvabodhAnAm / tataH kimityAha-bhinnajAtIyakAryAyogAt / ayogazca vastuta:-paramArthena bhedakAbhAvAt, tabhedamAtrasyabodhabhedamAtrasya / kimityAha-aprayojakatvAt / aprayojakatvaM ca tadbhAve'pi . 1 draSTavyaM prathama pRSThaM yatra bhAvato'yamullekhaH, na tu zabdazaH / 2 dvitIye pRSThe / 3 'pratyakSatvasiddha' iti k-paatthH| 4 'jJAnasya tathAbhAva.' iti g-paatthH| 5 'bhAvAdityapi' iti Da-pAThaH / 6 Aye pRsstthe| 7 dvitIye pRSThe /

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adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam bhedAsiddheH, buddhabodhabhedeSu tathA'bhyupagamAditi tadbhAvo'pi na tatvatastadatiriktavastuvyatirekeNeti vkssyaamH|| yaJcoktam-'na ca yogigrAdyA iti nyAyyaM vacaH, pramANA- 5 bhAvAt' ityAdi tadapyayuktam , teSAM sAdhAraNAsAdhAraNarUpatvAt kAryena nirAvaraNajJAnareva grahaNAt / syAdetanna teSAmakAyena satteti / satyamevametat / yadyevaM kathamarvAgadRzA na tathaiva grahaH ? prativandhakadoSAt / kathametadavagamyata iti vAcyam ,jJAnavizeSadarzanAt / kIdRzaH punarjJAnavizeSaH ? tadgatadharmagocaraH / tathAhi-10 (kho0 vyA0) bodhamAtrabhedabhAve'pi / kimityAha tathAkAryabhedAsiddheH-vijAtIyatvena kAryabhedAsiddheH / asiddhizca buddhabodhabhedeSu-anekavuddhasambandhiSu tathA'bhyupagamAtvijAtIyatvena kAryabhedAsiddhyabhyupagamAt , na hi tto'shuddhlkssnnjnmetybhyupgmH| evaM saduktimAtrameva iti sthitam / ihaivAbhyuccayamAha-tadbhAvo'pi-buddhabodhabhedabhAvo'pi 15 na tattvataH-paramArthena tadatiriktavastuvyatirekeNa-bodhAtiriktavastuvyatirekeNa dezAdyabhAveneti vakSyAma upariSTAt // yacoktaM pUrvapakSagrantha eva-'na ca yogigrAhyA iti nyAyyaM vacaH, pramANAbhAvAt' ityAdi tadapyayuktam / kuta ityAha-teSAM, prakramAt paramANUnAM, sAdhAraNAsAdhAraNarUpatvAt / tataH kimityAha-kAyena-sampUrNatayA 20 nirAvaraNajJAnaireva yogibhirgrhnnaat| syAdetanna teSAM-paramANUnAmakAyena satteti / etadAzaGyAha-satyamevametat, naiva teSAmakAtsyena satteti / parAbhiprAyamAha yadyevamityAdinA / yadyevaM-na teSAmakArUna sattA, tataH kathamAgdazAchadmasthena pramAtrA na tathaiva, yathA tatsattA kAryenetyarthaH, grahaH-paricchedaH / etadAzaGkayAha-prativandhakadoSAt-karmAparIdhena na tathAgrahaH / kathamityAdi / 25 kathametadavagamyate yaduta prativandhakadoSAnna tathAgraha iti vAcyam / etadAzaGkayAha-jJAnavizeSadarzanAt, prakramAdaNuSveva jJAnabhedadarzanAdetadavagamyate yaduta pratibandhakadoSAnna tathAgraha iti / kIdRzaH punarjJAnavizeSa iti pRSTaH sannAhatadgatadharmagocaraH, prakramAdaNugatadharmaviSayaH / evadbhAvanAyaivAha-tathAhItyAdi / -- 1 dvitIye pRSThe / 2 'dRzAM na' iti g-paatthH| 3 'bhAvo'pi bhavatvataH paraH' iti ka-pAThaH, a-pAThastu 'bhAvo'pi tattvataH paramArthena na tada0' iti / 4 dvitIye pRSThe / 5 'rAdhena tathAmahaH' iti Ga-pAThaH / 6 'kathamevaM gamyate' iti ng-paatthH| 'nAdetadeva gamyate' iti ng-paatthH|

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anekAntajayapatAkAkhyaM prakaraNam ( mUlas) 5 zleSmamizrIkRtasarSapayaSTau dUrAsannadhyAmalAmalalocanAnAM na na pratibhAsabhedaH / na cAsau na tannimittaH / na ca na nimittAntarA5 pekSaH / na na samyagrUpa iti paribhAvanIyam / ataH pratibandhakApagamAnurUpA tatpratipattiranavadyA ca / yogino'pi tatsAdhAraNAkAraM gRhNantyeveti cet, ko vA kimAha / tadbrahaNenaiva viruddhastaditaragraha iti cet, na tenaivAsau kathaJcit / tadbhede kathaM bhinnenaiva sa iti cet, na bhinnenaiva / kathaM tarhi etata spaSTamabhidhIyatAmiti cet kathaJcida10 bhinneneti / etaduktaM bhavati tau sAdhAraNetarAkArau bhedAbhedena vyava( kho0 vyA0 ) tathAhItyupapradarzane / zleSmamizrIkRta sarSapayaSTau viSayabhUtAyAM kimityAhaha-dUrAsannadhyAma lAmalalocanAnAM pramAtRRNAM na na pratibhAsabhedaH / " dvau pratiSedhau prakRtamarthaM gamayataH" iti kRtvA, kintu pratibhAsabheda eva / na cetyAdi / na ca 15 asau - pratibhAsabhedo na tannimittaH -nAdhikRtasarSapAdinimittaH, kintu tannimita eva / na cetyAdi / na ca na nimittAntarApekSaH, adhyaamltvaadinibndhnmlaadi| bhAvAt 'nimittAntarasApekSa eva / na netyAdi / na na samyagrUpa : pratibhAsabhedaH, kintu samyagrUpa eva iti paribhAvanIyam / nigamayannAha - ata ityAdi / ataH pratibandhakApagamAnurUpA citratvAt tajjJAnAvaraNIyAdeH tatpratipattiH, 20 prakramAt paramANupratipattiH, anavadyA ca AlambanabhAvenAvagdRzo'pIti / sarSapa - yaSTau sarSapAH paramANukalpAH sukhapratipattyarthamupanyastAH sAdhAraNAsAdhAraNadharmabhAktatvena / yogino'pi - nirAvaraNAH tatsAdhAraNAkAraM - paramANusAdhAraNAkAraM gRhNantyeva / iti cet, etadAzaGkayAha -ko vA kimAha ? gRhantyevetyarthaH / tadvahaNenaivasAdhAraNAkAragrahaNenaiva viruddhastaditaragrahaH-asAdhAraNa kAragrahaH / iti cet, 25 etadAzaGkayAha - na, tenaiva - sAdhAraNAkAragrahaNenaiva asau - asAdhAraNAkAragrahaH kathaJcit - kenacit prakAreNa / tadbhede sAdhAraNAsAdhAraNAkArabhede kathaM bhinnenaiva, grahaNeneti prakramaH, saH - itaragrahaH / / iti cet, etadAzAha ne bhinnenaiva - ekAntataH / kathaM tarhi sa itaragraha etat spaSTamabhidhIyatAm / iti cet, etadAzaGkayAhakathaJcidabhinnena tagrahaNeneti / ihaiva bhAvanikAmAha etaduktaM bhavatItyAdinA / 3. tau sAdhAraNetarAkArau - paramANugatau bhedAbhedena - anyonyasaMvalitau vyava 14 [ pazcamaH 1 'nimittAntarApekSa eva' iti Ga-pAThaH / 2 'abhinnenaiva' iti i-pAThaH / 3 'anyonyamizritau vyava0' iti Ga-pAThaH /

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam _(mUlam) sthitAviti nirAvaraNena tathaiva gRhyate / AsannAmalalocaneneva yathoditasarSapayaSTau sarSapA ratnAdau vA tadguNA iti / na hyasau sarSapAna na pazyati tathApratIte, na ca tadyaSTimapi, ata eva hetoH| na cAnyatara- 5 dapi atra na, taditarAbhAvApatteH / na ca parikalpitamapi, ata eva hetoriti / evaM ratnAdiguNeSvapi tajjJamAzritya yojanIyam // sthAdetadevaM yogibhirna te viviktA eva gRhynte| na, kacid grahaNAt, viviktAnAmapi bhAvAt,pudgalAstikAyavaicitryAt ,vcnpraamaannyaat| tathA cArSam-"khaMdhA khaMdhadesA khaMdhapaesA paramANupoggalA" iti / 10 (kho0 vyA0) sthitAviti kRtvA nirAvaraNena-yoginA tathaiva gRhyate yathA vyavasthitau / nidarzanamAha-AsannAmalalocaneneva-pramAtrA yathoditasarSapayaSTau anantaropanyastAyAM sarSapAH sAdhAraNAsAdhAraNarUpA eva / na hyasau sarSapamAnaM yaSTizUnyaM yaSTiM vA sarSapazUnyAM gRhNAti / nidarzanAntaramAha-ratnAdau vA tadguNAH ratnaguNA iti / 15 etadapi bhAvayannAha-na hyasau-AsannAmalalocanaH-sarSapAna na pazyati tathApratIteH-sarSapatvena pratIteH / na ca tadyaSTimApi-sarSapayaSTimapi na pazyati; ata eva hetoH-tathApratItereva / na cAnyataradapi-sarSapAdi atra-yaSTau na; tarhi ? ubhayamasti / kuta ityAha-taditarAbhAvApatteH, anubhUyamAnaniSedheneti bhAvaH / na ca parikalpitamapi anyatarat sarSapAdi / kuta ityAha-ata eva hetoH-20 taditarAbhAvApattilakSaNAditi / evaM ratnAdiguNeSvapi-ziraHzUlazamanAdiprabhAvAdiSu tajjJamAzritya ratnaparIkSAkuzalaM yojanIyam / na hyasau ratnaM na pazyati tathApratIteH / na ca na tadguNAnapyata eva hetorityAdi // __ syAdetadityAdi / syAdetat-athaivaM manyase evaM-sarSapayaSTidRSTAntena yogibhirapi-nirAvaraNairna te, prakramAt sarSapakalpAH paramANavo viviktA eva gRhyante / 25 etadAzaGkayAha-na kacid grahaNAd viviktaanaam| kathamityAha-viviktAnAmapi bhAvAt, prakramAt paramANUnAm / kathaM bhAva ityAha-pudgalAstikAyavaicicyAt kAraNAt / vaicitryaM ca vcnpraamaannyaakhetoH| vacanamAha tathA cArSamityAdinA 1 chAyA skandhAH skandhadezAH skandhapradezAH paramANupudgalAH / 2 'tatA pratIteH' iti kpaatthH| 3 'ubhayamapi kutaH' iti k-paatthH|

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) ato viviktAste gRhyante tathAsvabhAvatvAt pratyekasarSapavat / sthUlAkArasya chadmasthenApi grahaNAnuguNyatastu evamupanyAsa iti / evaM ca 5 'agrAhyA ityapi kiM pramANamiti cet, ityetadAzaGkaya yaduktam-'nanu tayuktyayogaH' ityetadapi tucchameva draSTavyam , tdyuktyyogaasiddheH| Ahe-'paramANavo hi mUrtI issynte| mUrttatve ca satyavazyaM digabhAgabhedena bhAvyam / sati cAsmin sAvayavatvamahattvaikatvAnekatvavicArAkSamatvAt kutaste ityAdinA tAtyayoga uktH| satyamuktA, "ayuktastUtaH, mUrtatvAdevANUnAmuktadoSAbhAvAt, tattvato'bhyupa (kho0 vyA) "khaMdhA khaMdhadesA khaMdhappadesA paramANupoggalA" iti / atra skandhA viziSTaikapariNAmapariNatAH / skandhadezAstu vyaadivibhaagaaH| skandhapradezAstatsthA eva paramANavaH / paramANupudgalAH pratyekaparamANupariNatA iti / ato ye viviktAH 5 paramANupudgalAste gRhyante, adhikRtakvacidrahaNe / kuta ityAha-tathAsvabhAvatvAt teSAM-paramANupudgalAnAM pratyekasaSepavat yaSTibAhyA iti nidarzanam / sthUlAkArasya * skandhapariNAmarUpasya chadmasthenApi-pramAtrA grahaNAnuguNyataH punaH kAraNAt / evamupanyAsaH skandhAH skandhA dezA ityAdirUpasUtra iti / evaM cAgrAhyA ityapi kiM pramANam ? / iti cet, etadAzaGkaya yaduktaM pUrvapakSagranthe20 'nanu tadyuttayayogaH' ityetadapi tucchameva-asArameva draSTavyam / kuta ityAha-tayuttyayogAsiddheH, teSAM-paramANUnAM yuktyayogAsiddheriti / AhaparamANavo yasmAnmUrtI idhyante / mUrttatve ca sati teSAM kimityAhaavazyaM digbhAgabhedena bhavitavyam / tataH kimityAha-sati cAsmindigbhAgabhede sAvayavatvamahattvaikatvAnekatvavicArAkSamatvAt kAraNAt 25 kutaste-paramANava ityAdinA grenthena tadyuttyayogaH-paramANuyuktyayoga uktH| etadAzajhyAha-satyamuktA-nAnAnyathAtvam ; ayuktastUktaH, aghaTamAna ityarthaH / kuta ityAha-mUrttatvAdeva kAraNAdaNUnAmuktadoSAbhAvAt / abhAvazca tattvato'bhyupagatatvAt sAvayavatvAdInAm / itthaM caitadaGgIkartavyamityAha-anyathA . 1 'prahaNAnugaNyatestu' iti k-paatthH| 2 dvitIye pRSThe / 3 dvitIye pRSThe tRtIye ca / 4 'ityAdinA yAvayuktyaH' iti ka-pAThaH / 5 'khaMdhapadesA' iti ng-paatthH| 6 chAyA-skandhAH skandhadezAH skandhrapradezAH paramANupudgalAH / 7 'parimANu0' iti k-paatthH| 8 'bAhyasarSapavat' iti bhAti / rUpasvatra' iti u-paatthH| 10 dvitIye pRSThe / 11 'yuktyAyogazA.' iti ka-pAThaH / 12 draSTavye dvitIyaM tRtIyaM ca pRsstthe| 13 nAnyathA0' iti ka-pAThaH /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam ) gatatvAt , anyathA mUrtatvAyogAdabhyupagamAnAM cAdoSatvAditi / na yuktivAdhitA apyabhyupagamA iSTasiddhyartham , atiprasaGgAt, sarvasijhyApatteH, tanmAtranivandhanatvAt , asmnyjstvaaptteriti| nainade- 5 vam, adhikRtAbhyupagamasya yuktibAdhitatvAsiddheH / tathAhi-paramANayo mUrtAH, ata eva dravyasantastathAsatAM ca niyamAt kacidavasthAnam, avasthAne cAvazyaM digbhAgabhedaH, dravyasataHsarvatra vicchedAt, anyathA'vasthAnAbhAvAt / svAtmanyevAvasthAnamiti cet, na tatrApi na sarvatra vicchedaH / yadi nAmaivaM tataH kimiti cet, hanta 10 (stro0 vyA0) sAvayavatvAdyabhAve mUrttatvAyogAdabhyupagamAnAM cAdoSatvAt / na hyabhyupagamA eva bAdhAyai bhavanti iti Aha-na yuktivAdhitA apybhyupgmaaH| kimityAha-iSTasiddhyarthaM bhavanti / kuta ityAha-atiprasaGgAt-atiprasaGgena srvsiddhyaaptteH| Apattizca tanmAtranibandhanatvAt , iSTasiddharityarthaH / eva- 15 masamaJjasatvApatteH 'na yuktibAdhitA api' ityAdi yojanIyamiti / etadAzaGyAha-naitadevaM yaduktaM pareNa / kuta ityAha-adhikRtAbhyupagamasya-prastutaparamANugocarasa yuktivAdhitatvAsiddheH / asiddhimevAha tathAhItyAdinA / tathAhi-paramANavo mUrtAH-rUpAdimantaH; ata eva-mUrttatvAdeva dravyasantaHparamArthasanto vartante / tathAsatAM ca dravyasattvena niyamAt kacidavasthAnam 20 avasthAne cAvazyaM digbhaagbhedH| kimatra yuktivAdhitatvam ? / kuta ityAhadravyasataH sarvatra vicchedAt kAraNAt / itthaM caitadaGgIkartavyam, anyathA avasthAnAbhAvAt sato'sarvagatasya sarvatra vicchedamantareNa kathamavasthAnamiti paribhAvanIyam / vAtmanyevAvasthAnamiti cet, ekAntaniraMzaparamANuvAdimatametat / etadAzajhyAha-na tatrApi-khAtmanyavasthAne na sarvatra vicchedaH, kintu viccheda 25 (vivaraNam) (22) dravyasataH sarvatra vicchedAt kAraNAditi / paramArthasato'sarvagatasya padArthasya sarvAsu dikSu vicchedena paryantalakSaNena bhAvyamiti // (23) sato'sarvagatasyeti / sata:-paramArthato vidyamAnasyAsarvagatasya-pratiniyatadezavyApinaH, na tvAkAzavat sarvagatasya / 1'prasaGge ca sarva' iti u-pAThaH / anekAnta03

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH tattadigbhAgabhedasiddhiH / kA punaratra bhAvaneti cet, pUrvAdipradezeSu tadabhAvaH, naitadapradezeSu bhAvyata iti cet , tadbhAve samAdhIyatAM cetaH, 5 naivaM sati sa niravayava eva / bhavatu nAmaivaM tataH kim ? kathaM nu tat paramANutvam ? / nanu tadalpatarAbhAvena, kathaM tato nAstyaparaH? sarvAlpasya vivakSitatvAt , kathaM tathAdigbhAgabhedena tat? dravyato'zakyabhedatayA sattvAvasthAnAbhyAM ca tatrApi digbhAgabhedAt, tasyApi (svo0 vyA0) 1. eva / yadi nAmaivaM-sarvatra vicchedaH, tataH kim ? / iti cet, etadAzaGkayAhahanta digbhaagbhedsiddhiH| kA punaratra--digbhAgabhedasiddhau bhAvanA? / iti cet, etadAzakyAha-pUrvAdipradezeSu vAstaveSu tadabhAvaH, prakramAdaNvabhAvaH / naitadityanantaroktaM apradezeSu aNuSu bhAvyate / iti cet, etadAzaGyAhatadbhAva-bhAvanAbhAve-samAdhIyatAM cetaH, naivaM sati sa:-aNurniravayava 15 eva / etadAzaGkayAha-bhavatu nAmevaM na niravayava eva / tataH kim ? / atrAhakathaM nu tat paramANutvaM aniravayavatvena ? / etadAzayAha-nanu tadalpatarAbhAvena tat paramANutvam / Aha-kathaM tataH-adhikRtAdaNonAstyaparaH ? etadAzakyAha-savolpasya vivakSitatvAnnAstyapara iti / Aha-kartha tathAdigbhAga bhedena-pUrvAdibhedena tat-sarvAlpatvam ? / etadAzakyAha-dravyato'zakyabheda20 tayA kAraNena tat sarvAlpatvaM sattvAvasthAnAbhyAM ca kAraNAbhyAM tatrApi-dravya (vivaraNam) (12) prakramAdaNvabhAva iti / ayamatrAbhiprAya:-madhyapradeze vartate paripUrNaH paramANuH; tadvahirvatiSu prAcyAdipradezeSu punarna vartate paripUrNaH / kiM tarhi ? sparzamAtreNaiva / tato digbhAgabhedasiddhiriti / ko'rthaH ? yatrAkAzapradeze svayamavagADhastaM 25 paripUrNamAkrAmati pUrvAdipradezAMstatra paripUrNAn spRzatIti vyaktaiva sAvayavatA'NoH // ... (19-20) dravyato'zakyabhedatayA kAraNena tat sarvAlpatvamiti / paramANudravyaM yato dvidhA kartuM na pAryate, tataH salpimucyata ityarthaH / / (20) sattvAvasthAnAbhyAM ca kAraNAbhyAmiti / digbhAgabhede sAdhye etaddhetudvayamupanyastaM sattvamavasthAnaM ca / tato'yamarthaH yat sat-vidyamAnamavasthitaM ca tat 30 kApi tatra digbhAgabhedena bhavitavyaM, yathA ghaTAdeH / santo'vasthitAzca paramANavastasmAdamISAmapyasti digbhAgabhedaH / tatsadbhAve ca sAvayavatvasiddhiranivAraNIyeti / / 1 'tadigbhAga-' iti ka-pAThaH / 2 'naitat pUrvAdipradezeSu tadabhAva(1)tyanyataroktaM atra pradezeSvaNuSu bhAvaH iti' iti ng-paatthH| 3 'kathaM tat' iti ng-paatthH| 4 'digbhAgbhAvabhedaH' iti kapAThaH, ca-pAThastu 'digbhAvabhedaH' iti /

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svopajJavyAkhyAmunicandrIyavivaraNayutam ( mUlam ) taddharmatvAt, ataddharmatve tattadabhAvaprasaGgAt tadbhAve ca sattvAyayogAt kathaJcidamISAM sAvayavatvAdisiddhiH, dravyato niraMzAditve'pi paryAyataH sAMzAditvAt / na caitadanArtham - "eNgapaesogADhaM sattapaesA 5 ya se phusaNa tti", munIndravacanazravaNAt / itazcaitadevaM teSAmeva rUpAdyAtmakatvAt, atadAtmakatve'rUpAditvenAsattvaprasaGgAt / kiM hi tat mUrttaM sad yad rUpAdi na bhavati / tadAdhAra iti cet, ko'sAvatadAtmakaH ? / kiM vA'patanadharmANAM tena ? / taddravyameveti cet, kiM ( svo0 vyA0 ) to'zakyabhede digbhAgabhedAt kAraNAt kathaJcidamISAM sAvayavatvAdisiddhiriti sambandhaH / kuta ityAha-tasyApi - digbhAgabhedasya taddharmatvAt, prakramAdaNudharmatvAt / taddharmatve sati tasmin - aNau tadabhAvaprasaGgAt digbhAgabhedAbhAvaprasaGgAt tadabhAve ca-yathoditadigbhAgabhedAbhAve ca sattvAdyayogAt kAraNAt kathaJcit - kenacit paryAyaprakAreNa amISAm - aNUnAM sAvayavatvAdisiddhiH, 15 sAvayavatvaikatvAdisiddhirityarthaH / kuta ityAha- dravyato niraMzAditve'pi sati azakyabhedatayA paryAyataH sAMzAditvAt kAraNAt / na caitat -sAMzatvamanArtham - anAgamikam - "aigapadesogADhaM sattapasA ya se phusaNa tti" munIndravacanazravaNAt / ekapradezAvagADhaM paramANudravyaM saptapradezA ca tasya sparzanA sahAvagADhapradezena SaT diksthapradezasparzanAt / evambhUtamunIndravacanazravaNAditi / 20 itazcaitadevamityabhyuccayamAha - teSAmeva paramANUnAM rUpAdyAtmakatvAt, atadAtmakatve - arUpAdyAtmakatve arUpAditvena hetunA asattvaprasaGgAt teSAm / etadbhAvanAyAha- kiM hi tat mUrttaM sad yad rUpAdi na bhavati / tadAdhAra iti cet, rUpAdyAdhArastaditi / etadAzaGkayAha - ko'sau - AdhAraH atadAtmakaHarUpAdyAtmakaH ? kiM vA'patanadharmANAm - amUrttatayA rUpAdInAM tena - AdhAreNa 125 ( vivaraNam ) , adhikAraH ] 19 (25) kiM vA'patanadharmANAmamUrttatayA rUpAdinAM tenAdhAreNeti / atraivaM vaizeSikamatamavabudhyate--ye mI rUpAdayo guNAste sarve'pyamUrttA eva, yataH 'asarvagatadravyaparimANaM mUrttiH' iti vacanAnmUrttiH parimANalakSaNo guNa eva, ataH kathaM rUpA 1 'niraMzatve'pi' iti ka-pAThaH / 2 chAyA - ekapradezAvagADhaM saptapradezA ca tasya sparzaneti / 3 'kicApatana' iti ka- pAThaH / 4 'niraMzatvAditve' iti Ga-pAThaH / 5 chAyArthaM draSTavyaM dvitIyaM TippaNakam / 10

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anekAntajayapatAkAkhyaM prakaraNam ( mUlam ) tadarUpAdyAtmakaM yadatadAbhayA dhiyA gamyate ? | dravyadhIgamyamiti vet, kA'sAvarUpAdyAbhA ? kathaM vA mUrttaM svato'rUpAdi ? | mUrttatva5 yogAditi cet, kathaM mUrttA mUrttayoryogaH ? / tatkharUpAnA pattau vA tattvam, atiprasaGgAt, nabhaso'pi mUrttatApatteH bhinnataddharmayogAt sarvagatatvAditi // 20 , [ pacamaH ( kho0 vyA0 ) taddravyameva iti cet-rUpAdisambandhi dravyameveti cedAdhAraH / etadAzaGkayAha10 kiM tat - dravyamarUpAdyAtmakaM yadatadAbhayA - arUpAdyAkArayA dhiyA - buddhyA gamyate ? na kiJcidityarthaH / dravyadhIgamyamiti cet, etadAzaGkayAha- kA'saudravyadhIH arUpAdyAkArA ? na kAciditi bhAvaH / kathaM vA mUrtta tat svataH - AtmanA arUpAdi sat ? / mUrttatvayogAditi cenmUrttam / etadAzavAha kathaM mUrttAmUrttayoH- dravya-mUrttatvayoryogaH - sambandhaH 1 / tatkharUpAnApattI vA15 mUrttatvasvarUpAnApattau vA dravyasyAmUrttasya tattvaM- mUrttatvaM kathaM ca na syAdityAha-atiprasaGgAt / enamevAha - nabhaso'pi - AkAzasyApi mUrttatApatteH / Apattizva bhinnataddharmayogAd bhinnena - svarUpatastaddharmeNa mUrttattvAkhyena yogAt / yogazca sarvagatatvAt nabhasa iti / 'asarvagatadravyaparimANaM mUrttiH' iti yadyapyetanna tadguNa iSyate tathApi guNa-guNinorbhedAvizeSAduktApattiranivAryeti bhAvanIyam // 25 20 ( vivaraNam ) diSu guNeSu vartate, nirguNatvAd guNAnAm ? tato'mUrttatayA'patanadharmANAM satAM rUpAdInAM kimAdhArakalpanayA ? yaduktam "syAdAdhAro jalAdInAM gamanapratibandhakaH / agatInAM kimAdhArairguNasAmAnyakarmaNAm ? // " iti // (12-13) kathaM vA mUrta tat svataH - AtmanA arUpAdi saditi ? / asyAyamabhiprAyaH- yadAdhArabhUtaM dravyaM parikalpyate paraiH kathaM tanmUrta bhavati, AtmabhUtarUpAdiguNAbhAvAt / loke hi rUpAdiguNaprAmasvabhAvA eva ghaTAdayo mUrttA dRzyante, na tu sadvyatiriktA AkAzAdayaH / athetthamAcakSIthAH - mUrttatvayogAnmUrttamidhyate asmAbhirdravyaM govayogAdiva gauriti / etadapi na, mUrttAmUrttayoH parasparaM sambandhAbhAvAt / tathAhi30 rUpAdyAdhAradravyaM svarUpeNAmUrtta mUrttatvaM tu mUrttam, ataH kathamanayordvayorapi sambandhaH ? // atra cAnyadapi dUSaNaM samasti / yathA - ( 18 - 19) asarvagatadravyaparimANaM mUrti1 'mUrtatvApatteH' iti Ga-pAThaH /

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adhikAraH ] svopajJavyAkhyAmunicandrIya vivaraNayutam ( mUlam ) kiJcAsyAnekaguNasambandhasvabhAvatve sati tadupapattiH, anyathA ayogAt / na cAyameka eva, upAdhibhedAd rUpAdInAmanekatvAt, rUpasambandhasvabhAvasyaiva rasAdisambandhasvabhAvatve tadatattvaprasaGgAt, anyathA rUpasambandhasvabhAvatvavirodhAt ekAntaikatvena asyAcitra( svo0 vyA0 ) dUSaNAntaramAha kiJcetyAdinA / asyeti prakramAdaNoranekaguNasambandhakhabhAvatve sati rUpAdyapekSayA tadupapattiH prakramAd rUpAdyAtmakatvopapatteH / kuta ityAha--anyathA-atatsvabhAvatve sati ayogAt / na cAyam - anekaguNasambandha - 10 svabhAvaH prakramAt tasyANoreka eva / kuta ityAha- upAdhibhedAt / enamevAharUpAdInAmupAdhInAmanekatvAt / rUpasambandhasvabhAvasyaivANugatasya rasAdisambandhasvabhAvatve sati kimityAha - tadatattvaprasaGgAt tasya- rasAderasAditvaprasaGgAdityarthaH / itthaM caitadaGgIkartavyamityAha - anyathetyAdi / anyathA - evamanabhyupagamyamAne rUpasambandhasvabhAvasva virodhAdaNoH rasAdisambandhe sati 15 tatsvabhAvApatteriti hRdayam / kimityetadevamityAha -- ekAntetyAdi / ekAntaikatvena 2.1 (vivaraNam ) riti yadyapyetanna taguNa iSyate tathApi guNa-guNinorbhedAvizeSAduktApattiranivAryeti bhAvanIyamiti / asarvagatadravyaparimANaM mUrtiriti kRtvA yadyapyetata - mUrtasvaM na guNaH - naivAkAzaguNa iSyate, tathApi guNa-guNino:- mUrtatva- dravyAkhyayorbhedesyA - 20 vizeSAt kAraNAduktasya- AkAzasyApi mUrtatApattiriti / evaM lakSaNasyArthasyApattiranivAryA / syAdayamatra paramArthaH - yadyapyAkAzasya sambandhI guNo neSyate mUrttatvaM 'asarvagatadravyaparimANaM mUrttiH' iti vacanAt, tathApi yathAvivakSitadravyAdekAntena bhinnamapi mUrttatvaM guNa iSyate, evaM kimiti nAkAzasyApi bhedAvizeSAditi ? // 5 (15-16) rasAdisambandhe sati tatsvabhAvApatteriti / rasAdinA sambandho 25 rasAdisambandhastasmin sati tatsvabhAvanApatteH- rUpAdimambandhasvabhAvatApanteH / rUpasambandhasvabhAvatvasya yadi hi rUpasambandhasvabhAvasyaivANugatasya rasAdisambandhasvabhAvasva[' miti tarhi rUpasambandha svabhAvatva ] mabhyupagamyate tadA rasAdeH rUpAntaH praviSTatvAdabhAva eva syAt / atha vyatyayo'bhyupagamyate yaduta rasAdisambandhasvabhAvatvameva rUpasambandhasvabhAvatvamiti, tarhi rUpasambandhasvabhAvatvasya virodhaH, rUparasAdyantargatatvenAbhAvAt / 10 1 'tatsvabhAvatvApatteH' iti Ga - pAThaH / 2 'bhAvanIya asarva0' iti ca - pAThaH / 3 ' bhedavizeSAt ' 5 ' guNo'peSyate' iti ka- pAThaH / 4 'patteriti' iti ca-pAThaH 7 'vizeSaH' iti kha- pAThaH / ka- pratau iti ka-pAThaH / nAstyayaM pAThaH /

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. anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) tvAt , citratve 'caikatvAyogAditi, svabhAvavaicitryAd rUpAdivecitryamevAstu / yathA''huAyavRddhAH5 "kAraNameva tadantyaM nityaH sUkSmastu bhavati paramANuH / ..... ekarasagandhavarNo dvisparzaH kAryaliGgazca // " evaM ca rUpAdInAmevaikatvapariNAmo'yamiti saavyvtvaadisiddhiH|| anye tu pratyekaM rUpAdirUpA eva paramANava iti manyante tadapyayuktam, asambhavAt, teSAM hi mUrtatvena sparzAdibhAvaH, anyathA (kho0 vyA0) hetunA'sya-adhikRtasyANusvabhAvasya acinasvabhAvatvAt citratve ca asya ekatvAyogAt sarvathA iti-evaM svabhAvavaicitryAdaNoH rUpAdivaicitryamevAstu / na ca svabhAvavaicitryamantareNa tadyogasiddhiriti bhAvanIyam / ato rUpAdi vaicitryamevAstu yathA''huyAyavRddhAH-kAraNamityAdi / kAraNameva tadantyaM15 paryantavarti vyaNukAdInAM nityaH-sadA svasattA'parityAgena sUkSmaH ca bhavati para mANurdravyataH azakyabhedaH ekarasastiktAdyapekSayA, ekagandhaH surabhyAyapekSayA, ekavarNaH kRSNAyapekSayA, dvisparzaH zItamRdutvAdyaviruddhabhAvena kAryaliGgazcaghaTAdikAryeNa liGgayate / upasaMharannAha-evaM cetyAdi / evaM ca-uktanIteH rUpAdI nAmevaikatvapariNAmaH ayam-aNuriti sAvayavatvAdisiddhiH asya / / 20 anye tvityAdi / anye tu-saugatavizeSAH pratyekaM rUpAdirUpA eva paramANava iti-evaM manyante / etadapyayuktam / kuta ityAha-asambhavAt pratyekaM rUpAdirUpaparamANUnAm / asambhavamAha-teSAM yasmAnmUtatvena hetunA (vivaraNam) (20-21) pratyekaM rUpAdirUpA eva paramANava iti / sautrAntikA hi anye 25 rUpANavo'nye rasANavo'nye gandhANavo vyatiriktAzca sparzaparimANava iti pratipannAH, na tvekaika evANUrUparasagandhasparzabhAva iti // (22) mUrtatvena hetuneti / yad yanmUrta tasya tasya sparzAdibhirbhAvyam , yathA ghaTasya / mUrttAzca paramANavo iti teSAmapi sparzAdibhiH samuditairbhAvyam / na ca vAcyaM ghaTe'pi vyatiriktA eva spAdiparamANava iti, pratItibAdhitatvAt / tathAhi-ya(ta) 30 eva spRzyante dRzyante rasyante brAyante ceti pratItiravisaMvAdinI samupalabhyata iti / / 1 'vaikatvA0' iti g-paatthH| 2 'vartitvAt vyaNu' iti ka-pAThaH / 3 'pratyekaM rUpA eva paramANaka iva ityevaM' iti u-paatthH| 4 'rasANavo bhinnA gandhA.' iti c-paatthH| 5 'sparzasvabhAva' iti c-paatthH|

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svopajJavyAkhyAmunicandrIya vivaraNayutam (mUlam ) mUrttatvAbhAvAt, amUrttatve caiSAM sadaivAgrahaNam, bhUyasAmapyamUrttatvAnatikramAt tathAbhUtebhyo'tathAbhUtotpattau yuktyabhAvaH, hetvantarAbhAvAt / na caikastadanyayogAd rUpAdimAn saGghAtAtma- 5 katvena tadaNutvavirodhAt / dezakAtrya vikalpadvAreNa tattadyogAnupapatteH dezayogapakSe sadezatvAdaneNutvam, vyAzita rUpAdimattvA adhikAraH ] 23 ( svo0 vyA0 ) mUrttAH paramANava iti kRtvA / kimityAha-sparzAdibhAvaH, anyathA - evamanabhyupagame mUrttatvAbhAvAt, amUrttatve caiSAM paramANUnAM sadaivAgrahaNaM saJcayA- 10 vasthAyAmapi / kuta ityAha- bhUyasAmapyamISAm amUrttatvAnatikramAditi / tathAbhUtebhyaH - adRzyasvabhAvebhyo'tathAbhUtotpattau dRzyotpattau iSyamANAyAM yuktyabhAvaH / kathamityAha - hetvantarAbhAvAt kAraNAt / na ca hetubhedamantareNa kAryabhedo nyAyya iti bhAvanIyam / na caikaH -aNuH tadanyayogAtrUpANvAdiyogAda rUpAdimAn / kuta ityAha-saGghAtAtmakatvena hetunA tada- 15 tvavirodhAt / doSAntaramAha - deza kA vikalpadvAreNa ca / kimityAhatattadyogAnupapatteH tasya - aNostaiH - rUpANvAdibhiryogAnupapatteH / etadbhAvanAyaiva Aha- dezayoga pakSe rUpANvAdInAM mUlANunA / kimityAha-sadezatvAt kAraNAt ( vivaraNam ) (10-11) saJcayAvasthAyAmapIti / yadi paraikaiko'NuH sparzAdicatuSTayasvabhAvo nAzrIyate, tadAnImamUrttA eva te paramArthato'bhyupagatA iti prAptam / tAdRzAnAM na kadAcid grahaNam / nahi kevalaH sparzANuH kenApi kApi ca kadAcidapi dRzyate / evaM rUpAdyaNuSvapi yojyam / tato yathA pratyekAvasthAyAM na grahaNamaNUnAmevaM sanayAvasthAyAmapi na syAt, bhUyasAmapyekaikasvabhAvatvenAmUrttatvAnatikramAditi // 20 (15) rUpAdimAniti / ayamabhiprAyo bhaviSyati kadAcit parasya yadutaika eva 25 paramANuH rUpANvAdiyogAd bhavati rUpAdimAn / tathAhi--sparzANuH rUpANuyogAd rUpavAn, raisANusambandhanAd rasayuktaH, gandhaparamANusamparkAcca gandhavAn / evaM ca sa eva spRzyate dRzyate rasyate brAyate ceti / etaccAsambaddhameva, aNutvavirodhAt / evaM ko'pi sparzAdyaNU rUpANvAdisaGghAtasvabhAvaH prApta iti kRtvA // 1 'naNurUpatvam' iti ga-pAThaH / 2 'avazyasva 0 ' iti ka-pAThaH / 3 'rasANubandhAt' iti -973: 1

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) bhAvazca, kALayogapakSe vitaretararUpApatteH, anyathA kAyaM. yogAbhAvAd rUpAdimattvAnupapattiH / etenAmUrtarUpAdiyogaH 5 prtyuktH| amUrttatve'pi tadvastutvenoktavad vikalpadoSAnatikamAt, anyathA tadvastutvAbhAvaH, ataH svagatarUpAdipariNAmApekSayA rUpAcAtmakAste iti sthitam / evaM ca na ca niravayavatvAdamIpAmayamadoSaH, mUtatvena niravayavatthAyogAt' ityAdi yaduktaM tadapyabAdhakameva, tattvatastatheSTeH // (kho0 vyA0) anaNutvaM mUlANoH, tathA vyApsito rUpAdimattvAbhAvazca mUlANoH / kAtyayogapakSe tu rUpAdimUlANUnAmiteratararUpApatteH kAraNAt / itthaM caitadaGgIkartavyamityAha-anyathA kAryayogAbhAvAt nyAyataH / kimityAha rUpAdimattvAnupapattiH kArUyena / etenetyAdi / etena rUpANvAdiyoganirA15 karaNena kimityAha-amUrtarUpAdiyogaH prtyuktH| kathamityAha-amUrtatve'pi sati tadvastutvena teSAM-rUpAdInAM vastutvena hetunA / kimityAha-uktayad vikalpadoSAnatikramAt / tathAhi-dezayogapakSe sadezatvAdanaNutvamityAdi samAnamatra / itthaM caitadaGgIkartavyamityAha-anyathA tadvastutvAbhAva: teSAm-amUrttatvarUpAdInAM vastutvAbhAvaH / na caitadevamiti, ataH khagatarUpAdi20 pariNAmApekSayA rUpAdyAtmakAste paramANava iti sthitam / evaM ca 'naca niravayavatvAdamISAmayamadoSaH, mUrtatvena niravayavatvAyogAt ityAdi yaduktaM pUrvapakSagranthe tadapyabAdhakameva / kathamityAha-tatvata:paramArthena tathaiveSTeH kAraNAt // (vivaraNam) 25 (11) vyAptito rUpAdimasvAbhAvazcati / yadi Tekena dezena mUlANurUpANunA saha sambandhamanubhavati tadA tasminneva deze asau rUpavAn , na tu paripUrNa iti vyAtyA rUpayattvAbhAvaH / evaM rasAdhaNubhirapi saha draSTavyamiti // (15) amUrtarUpAdiyoga iti / vaizeSikA hi amUta: rUpAdimirguNaiyogaH paramANoriti pratijAnate // 1'gatapariNAmA0' iti g-paatthH| 2-3 tRtIye pRcha /

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adhikAraH] khopazavyAkhyAmunidhandrIyavivaraNayutam yaJcoktam-'etena tatsamUhaH pratyuktasteSAmeva nairantayavisthAnasya satsamUhatvAt niravayavAnAM ca tattvato nairantaryAvasthAnAyogAt sarvata ekasya tadaparabhAvApatteH, evaM ca niravayavatvavirodhAt' ityaadi| etadapi yathoditaparamANusamAzrayaNe niravakAzameva / tathAhi-ta. rantaryAvasthAnameva teSAM tathAkhabhAvatayA kathaJcidapathagbhUtatathAvidhaikapariNAmavat tatsamUhaH / nadeva ca dravyam , teSAmeva tattvAt tatsamAnadharmatvAt tathA tathA tadravaNAt tdbhaavaavyytvaat| syAdetat tessaaNtthaakhbhaavtyeti|ko'rthH / ucyate-paramANUnAmevAyaM khabhAvo. yena te tattatkAlAdyapekSayA tatra tatra taistairmiyo nairantaryeNa viziSTasaMsthAnavatA avatiSThante bAdarIbhavanti ca / Aha-kimidaM bAdara (svo0 vyA0) yaccoktaM pUrvapakSagrantha' eva-etena tatsamUhaH pratyuktasteSAmeva-aNUnAM nairantaryAvasthAnasya / kimityAha-tatsamUhatvAnniravayavAnAM ca tattvato 15 nairantaryAvasthAnAyogAt / ayogazca sarvata ekasya-aNoH tadaparabhAvApatteH / evaM ca niravayatvavirodhAdityAdi / etadapyayuktaM yathoditaparamANusamAzrayaNe sati / kimityAha-niravakAzameva / tadbhAvanAyaivAha-tathAhItyAdi / tathAhItyupapradarzane / tannarantaryAvasthAnameva tasya-adhikRtANonairantaryeNa-sarvato'vasthAnaM nairantaryAvasthAnametadeva / teSAm-aNUnAM tathAsvabhAvatayA 20 kAraNena kathaJcit kenacit prakAreNa apRthagbhUtazcAsau [bhUtaH] tathAvidhaika[tva pariNAmazceti samAsaH |bhuutH-apriklpitH so'syAstIti tadvat nairantaryameva ttsmuuhH-annusmuuhH| tadeva ca-tannairantaryameva drvym| kuta ityAha-teSAmevaaNUnAM tattvAt-tadbhAvatvAt , tattvaM ca tatsamAnadharmatvAt-paramANusamAnadharmatvAd dravyasya tathA tathA-tena tena citrasaMsthAnarUpeNa tavaNAt teSAmeva-para-25 mANUnAM dravaNAt-gamanAt, dravaNaM ca tadbhAvAvyayatvAt-viziSTaparamANubhAvAvyayatvena / tadeva ca dravyamiti vartate / syAdetadityAdi / syAdetat teSAm-aNUnAM tthaakhbhaavtyeti| ko'rthaH / etadAzayAha-ucyate-paramANUnAmevAyaM khabhAvo yena te-paramANavastattatkAlAdyapekSayA tatra tatra-kSetre taistaiHparamANubhirmitha:-parasparaM nairantaryeNa / kiviziSTenetyAha-viziSTa saMsthAnavatA-3. 1 tRtIye pRSThe caturthe c| 2 'vastha tasya' iti k-paatthH| 3 'pRthagbhUtaM tathA.' iti gpaattho'shuddhH| 4 te tatkAlA.' iti g-paatthH| 5 tRtIye pRSTha caturthe ca / 6 'tatparibhAvanA' iti s-paatthH| 7 'narantaryeNApi kiM.' iti u-pAThaH / anekAnta. 4

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anekAntajayapatAkAkhyaM prakaraNam [panamaH (mUlam) tvam ? / ucyate-tathAsamuditAnAmindriyagrAhyakhabhAvatA, sthUratvamityarthaH / kathaM sUkSmANAM sattA'nupacaye tat ? ttttvbhaavtyaa| 5iyameva tadanupacaye anyAyyA, na, ttsvbhaavvaicitrysiddheH| anidarzanamabhidhAnamAtrametaditi cet, na, nidarzanabhAvAt / kiM tadevaMvidhaM laukikamiti vAcyam / nanu vnbhaannddaadibhaavH| tatra hi tulye taulye prakaTo'lpamahattvAdibhedaH / na ca tadaNavo na tulyAH, taulyAbhedAt / na ca hInAdhikA tatsattA, ata eva hetoH| na 10 cAbhinna pariNAmA'sau, darzanAdibhedAt, na cAtatvabhAvatve'yam , atiprasaGgAt / iti baadrbhaavsiddhiH|| (svo0 vyA0) ghaTAdisaMsthAnavatA avatiSThante / na kevalametad bAdarIbhavanti ca te paramANavaH / Aha-kimidaMbAdaratvaM nAma ? / ucyate-tathA-saukSmyaparityAgAdinA prakAreNa 15 samuditAnAM staamindriygraahysvbhaavtaa| kimuktaM bhavati ? sthUratvamityarthaH / Aha-kathaM sUkSmANAM satAM sattA'nupacaye sati tat-sthUratvam 1 / etadAzaGkayAha-tattatvabhAvatayA teSAmeva-aNUnAM tatsvabhAvatayA kAraNena / Ahaiyameva-tattatsvabhAvatA tadanupacaye teSAm -aNUnAmanupacaye sati anyaayyaa| etadAzaGyAha-na-naitadevam / kuta ityAha-tatvabhAvavaicitryasiddheH-aNusva20 bhAvavaicitryopalabdheH / Aha-anidarzanam-anudAharaNamabhidhAnamAtraM-vacanamAtrametad yaduta tatsvabhAvavaicitryasiddheriti / etadAzaGkayAha-na, nidarzanabhAvAt / kiM tat-nidarzanaM evaMvidham-abhipretArthasAdhakaM laukika loke bhavamiti etad vAcyamiti paraH / nanu vajrabhANDAdibhAva evaMvidhaM laukikaM nidarzanamityAcAryaH / tadeva bhAvayannAha-tatra hotyAdi / tatra-vajrabhANDAdau yasmAt 25 tulye taulye karSAdyapekSayA prakaTaH-sarvalokasiddhaH / ko'sAvityAha-alpamaha svAdibhedaH / 'Adi'zabdAt sAratvAdigrahaH / na ca tadaNavaH-vajrabhANDANavo na tulyA eva / kuta ityAha-taulyAbhedAt kAraNAt / na ca hInAdhikA tatsattA-vajrabhANDANusattA / kuta ityAha-ata eva hetoH-taulyAbhedAdeva / na cAbhinnapariNAmA'sau, tatsatteti prakramaH / kuta ityAha-darzanAdibhedAt / 3. anubhavasiddho'yamazakyApalApaH / na cAtatsvabhAvatve sati aNUnAmayaM-bhinnaH 1'tadevaMvidhau laukika0' iti k-paatthH| 2 bheNDAdi.' iti u-paatthH| 3 'bheNDAdau' iti -paatthH| 4 'bheNDANavaH' iti ku-pAThaH /

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adhikAraH] khopalavyAkhyAmunicandrIyavivaraNayutam (mUlam ) evaM ca 'indriyAgrAhyasamUhatvena tadagrahaNato vyavahArAyogAt! iti pratyuktam , uktavat teSAM tathAkhabhAvatayA sarvathendriyAgrAhyatvAsiddheH, teSAmeva tathA bhavanAditi / Aha-evamanyUnAnati-5 riktatatsattAbhAve na "utpAdavyayadhrauvyayuktaM mat" iti nyAyyaM vacaH, tatra tattvata utpAdavyayAbhAvAt, sattAlezasyApi vyayAyogAt, asatazcotpAdAnupapatteH; anyathA yo vyeti tasya niranvayo vyayaH, yazcotpadyate tasyApyasata evotpAdaH, yA ca tatrAparA sattA tasyAH kUTasthanityataiveti kathamutpAdavyayadhrauvyayuktaM saditi ?|" atrocyate-anyAyyamidaM vacaH, tatsampUrNasattAyAeva pariNAmitvAt (kho0 vyA0) pariNAmaH / kuta ityAha-atiprasaGgAt, cetanAdipariNAmApatterityarthaH / itievaM bAdarabhAvasiddhiraNUnAm // evaM cetyAdi / evaM ca kRtvA indriyAgrAhyasamUhatvena hetunA tadagrahaNataH, 15 prakramAdaNvagrahaNena, vyavahArAyogAditi-evaM tat pUrvapakSoktaM pratyuktamiti / kathamityAha-uktavat teSAM-paramANUnAM tathAsvabhAvatayA kAraNena / kimityAha-sarvathA-ekAntena indriyAgrAhyatvAsiddheH kAraNAt / asiddhizca teSAmeva-aNUnAM tathAbhavanAt-indriyagrAhyatayA bhavanAditi / Aha paraHevam-uktanItyA anyUnAnatiriktatatsattAbhAve-adhikRtANusattAbhAve sati / 20 kimityAha-na "utpAdavyayadhrauvyayuktaM sat" iti etanyAyyaM vaca iti / kathamanyAyyamityAha-tatra-anyUnAtiriktatatsattAbhAve tattvataH-paramArthena / kimityAha-utpAdavyayAbhAvAt / abhAvazca sattAlezasyApi kasyacid vyayAyogAda bhAvAbhAvAbhavanena / tathA asatazca-sattAlezasya kasyacidutpAdAnupapatteH abhAvabhAva(?)bhAvena / itthaM caitadaGgIkarttavyamityAha-anyathetyAdi 125 anyathA-evamanabhyupagame yo vyeti-vinazyati bhAvaH tasya niranvayo vyayaHvinAzaH, yazcotpadyate tasyApyasata evotpAdaH, yA ca tatrAparA sattAyA notpadyate na vinazyati tasyA amunA prakAreNa kUTasthanityataiva-ekAntena itievaM kathaM "utpAdavyayadhrauvyayuktaM sat" iti / etadAzayAha-atrocyate-anyAyyamidaM vaco yaduktaM bhavatA / kuta ityAha-tatsampUrNasattAyA3. * 1 draSTavyaM caturtha pRSTham / 2 vinazyati' ityadhikaH k-paatthH| 3 'kuTasthitinityataitaneti' iti g-paatthH| 4 'dityatatpUrva0' iti -paatthH| 5'abhAvasAvAbhAnena' iti --paatthH| .

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anekAntajayapatAkAkhyaM prakaraNam (mUlam ) pariNAmitve ca tattatkAlAdyavasthAnalakSaNasya tatsattvasvabhAvasya kathaJcit kSa (? vya) yayogAt, anyathA tattAdavasthyApattyA sadA tad5 bhAvena vartamAnatAdiprasaGgaH / yuktiyAdhitazcAyaM tatkAryAsiddheriti vyayayogaH samayAntarAdyavasthAnalakSaNasya ca tatsattvasvabhAvasya Referrer eattpAdaH / sarvathA sattve prAgapi tadbhAvAt tadA sadbhAvavirodhaH / asti cayAm, samayAntarAdyavasthAnayogAditi bhAvAdhArau caitau vAndhyeyAdAvasambhavAdanayoH / tatsvabhAvavaikalye ( kho0 vyA0 ) eva teSAM paramANUnAM sampUrNasattAyA eva / kimityAha - pariNAmitvAt saiva tena tenAkAreNa / pariNAmitve ca sati kimityAha-tattatkAlAdyavasthAnalakSaNasya tatsatsvasvabhAvasya- prastutANusattvasvabhAvasya kathaJcit - kenacit prakAreNa vyayayogAt / itthaM caitadaGgIkartavyamityAha - anyathA - evamanabhyupagame tattAda15 vasthyA pattyA tasya tatsattvasvabhAvasya tAdavasthyaM tattAdavasthyaM tasyApattistayA hetubhUtayA / kimityAha- sadA tadbhAvena tatsatvasvabhAvabhAvena / kimityAha- vartamAnatAdiprasaGgaH / AkAlaM tadekakAlAdisambandhisvabhAvApracyutyeti bhaavniiym| yuktibAdhitazcAyaM - vartamAnatAdiprasaGgaH, tatkAryAsiddheH - vartamAnatAdikAryAsiddheH / iti - evaM vyaya~yogastatsattvasvabhAvasya samayAntarAdyavasthAnalakSaNasya ca 20 'Adi' zabdAt kSetrAntarAdigrahaH, tatsattvasvabhAvasya - adhikRtANusattvasvabhAvasya / kimityAha- kathaJcit - kenacit prakAreNa asata evotpAdaH / sarvathA - ekAntena satye / kimityAha - prAgapi tadbhAvAt samayAntarAvasthAnalakSaNatatsvabhAvabhAvAt / kimityAha - tadA - samayAntarAdau tadbhaH vavizedhaH - samayAntarAdyavasthAnAdilakSaNatatsvabhAvavirodhaH / asti cArya-bhAvaH / kuta ityAha- samayAntarAdyavasthAna15 yogAditi / bhAvAdhArI caitI-vyayotpAdau / kuta ityAha- bAndhyeyAdAvasabhavAdanayoH - vyyotpaadyoH| tatkhabhAvavaikalye ca yathoditavyayotpAdasvabhAvavaikalye ca sati / kasyetyAha - tatsattvasya - adhikRtANusattvasya tatsattvasvabhAvasattvasya ( vivaraNam ) (27) tatsavasvabhAvasattvasyeti / tayoH - utpAdavyayayoH sattvaM- svarUpaM tatsatvam, 30 tatsattvaM svabhAvo yasya tat tatsattvasvabhAvam, tacca tat sattvaM ca-- -dhauvya lakSaNo'MzaH 28 [ padmamaH 1 ' tattatkALa dAvathAnavyayotrAdayoH yogAditi, bhAvAbhArI caita' iti pAThe sati pAThaprapAtaH / 2 'sevate nAtanA (?) kAraNena' iti Ga - pAThaH / 3 ' tattatsattva0' iti Ga-pAThaH / 4 'mAnAdiprasaGgaH ' iti ka-pAThaH / '5 'bhAva pracyutveti' iti Ga-pAThaH / 6 'yogastatsattvabhAvasya' iti Ga-pAThaH /

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adhikAra: ] svopajJa vyAkhyAmunicandrIyavivaraNayutam (mUlam ) ca tatsattvasyAsambhava eveti bhAvanIyam / Aha - evamapi kiJcit tatrAsadevotpadyata itISTaM tadvat / tat pratItya tadaparabhAve ko doSaH 1 // ucyate- dRSTahAnyadRSTaparikalpanAkhyaH / tathAhi - bhAvAzritamasad 5 bhavad dRSTaM mRdghaTAdisaMsthAnAdivat, tatsamayAntarAdyavasthAnAditatyAge dRSTahAniH / na dRSTaM cAtadAzrayaM vAndhyeyavAlAyAkAravat mRdabhAvaghaTAkAravad vA / tadaGgIkaraNe'dRSTaparikalpanA / na ca tattathAbhAvAbhAve asat sad bhavatIti nyAyavAdinaH / tat pratItya tadbhAva ( kho0 vyA0 ) 10 vA asambhava evoktanItyA iti bhAvanIyam / Aha paraH - evamapi yathA bhavatoktaM tathApi kiJcit samayAntarAyavasthAnAdi tatra - adhikRtANusattve asadecotpayata iti - evamiSTaM tadvaditi nidarzanam / tat pratItya-adhikRtA sattvaM tadapara bhAve - tadanyotpAde yannotpadyata itISyate tatra ko doSaH ? paryAyavada dravyamapi svahetuM pratItyotpadyatAmiti / etadAzaGkayAha-dRSTahAnyadRSTaparikalpa- 15 nAkhyaH, doSa iti vartate / akSaragamanikA sujJeyA / bhAvArthaM vAha tathAhI tyAdinA / tathAhI tyupapradarzane / bhAvAzritaM sat asat-avidyamAnaM bhavad dRSTam / nidarzanamAha-mRddhadAdi saMsthAnAdivat mRdi ghaTAdisaMsthAnAdi tadvat / kiM dRSTamityAha - (tat) samayAntarAdyavasthAnAdi tattyAge - bhAvAzritAsatsadbhavanatyAge / kimityAha - dRSTahAniH / tathA na dRSTaM cetyAdi / na dRSTaM ca atadAzrayaM va 20 tadAzrayamatadAzrayam, abhAvAzrayamityarthaH / nidarzanamAha-vAndhyeyavAlAdyAkAravaditi nidarzanaM sujJAnaM sukhapratipattyartham / evamayamasadvAda iti ca rUthApanArthaM nidarzanAntaramAha - mRdrabhAva ghaTAkAravad vA mRdabhAve ghaTAkAra iti samAsastadvat / 'vA' zabdo vikalpAntarapradarzanArthaH / tadaGgIkaraNe ca- abhAvAzreyAsatsadbhavanAGgIkaraNe ca / kimityAha - adRSTaparikalpanaM yanna dRSTaM pratyakSAnumAnAbhyAmasadbhavanaM tat 25 parikalpanam / ityAkAzeSanirAsAyAha-na ca tattathAbhAvAbhAve tasyaiva- hetoH prakramAd viziSTasya bhAvasya, tathA kAryarUpeNa vivakSitaparyAyAtmanA bhAvAbhAve sati ( vivaraNam ) 29 tatsattvasvabhAvasatvaM tasya / utpAdavyayasambandhisattvasvabhAvaM hi dhauvyam / tato yadi yathoditatadvyayotpAdasvabhAvavaikalyamabhyupagamyate dhauvyasya, tadA na sambhavata evo- 30 tpAda-vyayau, nirAgaratvAt / tasmAdutpAdavyayasvabhAvaM dhauvyamaGgIkartumucitamiti // 1 rAdiva utyAge dRSTa0 iti ka-pAThaH / 2 'bhAvAsRtaM' iti Ga-pAThaH / 'bhAvAstA' iti pAThaH / 4 'zraye'satsadbhavanA 0' iti Ga-pAThaH 1

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) ityapi kalpanA'yuktA, puSkalabIjAbhAvAt / iti tadupAdAnamantarejaiva syAt tadabhAvaH, yadyasadeva sad bhavet / na cAsAvato yadapi 5kiJcit tatra asadutpadyate tadapi bhAvAzrayatvAt, tattathAzaktiyogAt tasyaiva tathA bhavanAt, anyathoktavadayogAnnAsadeva / kiM tarhi ? kathaJcit , pUrvabhavanabhUtAnyathAbhUtabhavanAtmakatvAdutpAdasya / etenaitatvabhAva eva tatvato vyaya ityarthata ukta eva, yato'syAyamarthaH (kho0 vyA0) 10 asat sad bhavatIti nyAyavAdinaH-evaM nyAyavAdinaH / kimityAha-tat pratItya-kAraNaM tadbhAvaH-kAryabhAva ityapi kalpanA yuktA na c| kuta ityAhapuSkalabIjAbhAvAt / ekAntenaivAsataH sadbhAvena sarvathA tadanupayogAditi grbhH| iti-evaM sarvathA'sadbhavanena kimityAha-tadupAdAnamantareNaiva, prakramAt kAryopAdAnamantareNaiva, syAt tadbhAvaH-kAryabhAvaH / kathamityAha-yadyasadeva sada 15 bhavet na tasyAsataH kAraNasattayA kazcit prativandhaH / na cAsau-kAryabhAvo bhavati, ato yadapi kizcit tatra-adhikRtANubhAve asadutpadAte tadapi bhAvAzrayatvAt kAraNAt , nAsadeveti smbndhH| bhAvAzrayatvaM ca tattathAzaktiyogAt tasya-bhAvasya tathA pratiniyatakAryakartRtvazaktiyogAt / tathA zaktiyogazca tasyaiva tathAbhavanAt tasyaiva-kAraNabhAvasya tathA kAryabhAvarUpeNa 20 bhAvabhavanAt / itthaM caitadaGgIkartavyamityAha-anyathA-evamanabhyupagame uktavat ayogAt kAraNAt nAsadeva utpadyate / kiM tarhi ? kathaJcidasaditi / kuta ityAha-pUrvabhavanabhUtAnyathAbhUtabhavanAtmakatvAt kAraNAt / kasyetyAhautpAdasya / etena-utpAdalakSaNena etatvabhAva eva-bhAvasvabhAva eva yadvotpAdadharma eva tattvataH-paramArthena vyaya ityarthataH-sAmarthyena ukta eva vyayaH / 25 ihaiva bhAvArthamAha yato'syAyamityAdinA / yato'syAyamarthaH / utpAdalakSaNavAkyasya pUrvabhavanabhUtamanyathAbhUtaM bhavanam-AtmA yasya sa tathAvidhastadbhAvastasmAt (vivaraNam) (26) pUrvabhavanabhUtamanyathAbhUtaM bhavanam-AtmA yasya sa tathAvidhasadbhAvastasmAditi / ayaM sukhAvabodhAya vRttikRtA samAsaH kRtaH pUrvabhavanabhUtAnyathA3. bhUtabhavanAtmakatvAditi vAkyasyeti // 1 etenaiva svabhAva' iti ka-pAThaH / 2 'sarvathA asaMtsa(?)dbhAvanena' iti Ga-pAThaH / 3 'kAraNAbhAvasya' iti ku-paatthH| 4 'ityarthaH sAmonokta eva' iti hu-paatthH|

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) pUrvabhavanena bhUtatvamutpAdatayA anyathAbhUtaM tu bhavanaM vyayatayA tadetadubhayamAtmA yasyetyanyapadArthenotpAdaH sambadhyate vyayAvinA. bhUtaH, vyapadezastvasya pUrvabhavanAbhUtAnyathAbhUtabhavanAtmaka iti / 5 taMcaivam , tatvatastathAsvabhAvatvAt, yathAkSayopazamaM tatraiva vyaya (svo0 vyA0) tatra pUrvabhavanena-kAraNasambandhinA bhUtatvam-atItatvaM utpAdatayA tatprAgabhAvAnivRttau prAgvat tadbhAvAnupapatteH / anyathAbhUtaM tu bhavanaM kAraNagatameva vyayatayA tadabhAve'nyathAbhUtatvAbhAvaH, tadetadubhayam-anantaroditaM AtmA / yasyetyanyapadArthena utpAdaH sambadhyate / kiMviziSTa ityAha-vyayAvinAbhUta iti nidarzitametat / vyapedazastvasya-vyayasya pUrvabhavanAbhUtAnyathAbhUtabhavanAtmaka iti / pUrvabhavanenAbhUtaM anyathAbhUtaM bhavanaM-AtmA yasya sa tathAvidha iti / ihaiva bhAvanAmAha taccaivamityAdinA / tacca-bhavanamevaM pUrvabhavanAbhUtAnyathAbhUtabhavanAtmakam / kuta ityAha-tattvata:-paramArthana tathAkhabhAvatvAt-15 (vivaraNam) (8) utpAdatayeti / utpAdarUpatayA vastuna utpadyamAnatvenetyarthaH / ghaTarUpaM hi vastu piNDAdikAraNarUpe atIta evotpadyate, utpAdasya vyayAvinAbhUtatvAt / kuta ityAha-(8-9) tatprAgabhAvAnivRttau prAmvat tadbhAvAnupapatteriti / tatprAgabhAvasya-kAryaprAgabhAvasya kAraNasvarUpalakSaNasyAnivRttau-avinAze sati prAgvat-20 kAraNAvasthAyAmiva tadbhAvAnupapatteH-kAryotpAdasyAghaTanAt / kAryasya hi kAraNakAla: prAgabhAvaH "kSIre dadhyAdi yannAsti prAgabhAvaH sa kathyate" iti vacanAt / prAgabhAve cAnivRttau notpadyata eva kAryam / nahi mRtpiNDAvasthAyAM samutpadyamAnaH samupalabhyate ghaTaH, kintu tadabhAva eveti // (9) anyathAbhUtaM tu bhavanamiti / anyathAsvarUpam // (10) vyayatayeti vyayarUpatayA, vastuno vyayamAnatvenetyarthaH / vyayo hyutpAdAvinAbhAvI, yataH // (10) tadabhAve'nyathAbhUtatvAbhAva iti / tasya-vyayasyAbhAve'nyathAbhUtatvasyaanyena rUpeNotpAdalakSaNasyAbhAvo vartate, yataH // (16) pUrvabhavanenAbhUtamiti / pUrvarUpatayA asampannam // (13) anyathAbhUtamiti / anyathA rUpatayA saJjAtam / / 1'tatraiva tattva.' iti -paatthH| 2 'tatheva' iti ga-pAThaH / 3 tadabhAvA.' iti kpaatthH| 4 'kapo atIta' iti c-paatthH| 5 vartate pUrva.' iti c-paatthH| 25

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH pratIteH / tattucchAbhavanasya tu vyayatve sarvatrAvizeSAt syAt tdvyybuddhiH| na ca bhavati, tthaa'prtiiteH|| 5 evamanayostatve sarvathA bhAvAvicchedAt dhrauvyamapi siddhameva, bhAvavicchede satyetadanupapatteH taddharmatvAt , ataddharmatve tattattvAyogAt sarvathA tucchatvAditi, ataH tacitrakhabhAvatvAt , anyathA sadanupapatteH tadutpAdAdibuddhibhedavedanAt, nimittabhedamantareNa tadayogAt, anyathA'tiprasaGgAt, anyatarabhrAntatvakalpanAyAM pramANA. (kho0 vyA0 ) pUrvabhavanAbhUtAnyathAbhUtabhavanAtmakakhabhAvatvAt / tathAsvabhAvatvaM ca yathAkSayopazamaM yasya yathA kSayopazamaH, kssyopshmaanuruupennetyrthH| tatraiva-adhikRtabhavane kimityAhavyayapratIteH / tathAhi-kapAlAdiSveva ghaTAdivyayapratItiH / itthaM caitadaGgIkartavyamityAha-tattucchetyAdi / tattucchAbhavanasya tu, prakramAd bhAvatucchAbhavanasyaiva 15 vyayatve / kimityAha-sarvatrAvizeSAt kAraNAt tattucchAbhavanassa / kimi sAha-syAt tadvyayabuddhiH-viziSTabhAvavyayabuddhiH, nimittAvizeSAdityabhi. prAyaH / na ca bhavati / kuta ityAha-tathA'pratIteH kAraNAt // evam-uktanItyA anayoH-utpAda-vyayayostattve-tadbhAve sati / kimityAhasarvathA bhAvAvicchedAt kAraNAt dhrauvyamapi siddhameva / kuta ityAha20 bhAvavicchede sati / kimityaah-etdnupptteH-utpaadvyyaanupptteH| anupapatizca taddharmatvAt-bhAvadharmatvAt tayoH / itthaM caitadaGgIkartavyamityAha-ataddharmatve, abhAvadharmatve ityarthaH / kimityAha-tattattvAyogAt tayoH-utpAda-vyayayoH tattvAyogAt / ayogazca sarvathA tucchatvAditi / ata ityAdi / ataH sthitametat-yadvA'taH-asmAddhetoH tacitrakhabhAvatvAt, prakramAt tasya-mAvasya 25 citrakhabhAvatvAt , utpAdAdyapekSayA "utpAdavyayadhauvyayuktaM sat" iti kathamanyAyyaM vaca iti yogaH / taiccitrasvabhAvatvaM ca anyathA-utpAdAdyapekSayA taccitrasvabhAvatvamantareNa tadanupapattestasya-adhikRtabhAvasyAnu pattistadanupapattistataH / itthaM caitadaGgIkartavyamityAha-tadutpAdAdibuddhibhedavedanAt tasmin-bhAve utpAdAdibuddhibhedavedanamityanubhavastasmAt nimittabhedamantareNa, prakramAdadhikRtabhAve tada30 yogAt-utpAdAdibuddhibhedavedanAyogAt / ayogazca anyathA'tiprasaGgAt 1 tattvasyAyogAt' iti ga-pAThaH / 2 'sarvathA'nuvicche vAdityataH' iti ka-pAThaH 1 3 'tacitratvaM ca' iti -paatthH| 4 'bhavabhavastasmAt' iti u-paatthH|

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adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) bhaavaat| evamapi tatkalpane sarvatrAnAzvAsaprasaGgAt "utpAdavyayadhauvyayuktaM sat" iti kathamanyAyyaM vacaH ? / prativihitaM cAtra pUrvAcAriti na pryaasH|| .. evaM ca viziSTavAdarabhAvasiddhau tattatsvabhAvatayaiva viziSTasaMsthAnabhAvopapatteH yA'pi ghaTazarAvAdibuddhitulyatApatticodanA sA'pyanavakAzaiva, viziSTasaMsthAnavattvAt tadekatvapariNAmasya, tacitrasvabhAvatayA tadvAstavatvopapatteH, avigAnatastathopalambhAt (svo0 vyA0) anyathA-nimittabhedamantareNa tadutpAdAdibuddhibhedavedane'tiprasaGgAt-tadvadanutpAdAdibuddhibhedApatteriti / anyataretyAdi / anyatarabhrAntatvakalpanAyAM, prakramAdanyatarotpAdAdibuddhibhedabhrAntatvakalpanAyAM pramANAbhAvAt / utpAdavyayabuddhirdhAntA yadvA dhrauvyabuddhirityatra na vastusthityA pramANamastItyarthaH / evamapi-pramANAbhAve'pi tatkalpane-bhrAntatvakalpane / kimityAha-sarvatrAnAzvAsaprasaGgAt bhrAntabuddhi-15 bhedavadabhrAntatvAbhimate'pyanAzvAsaH, pramANAbhAvAvizeSAditi bhAvanIyam , ata evam "utpAdavyayadhrauvyayuktaM sat" iti kathamanyAyyaM vacaH? / nanu nyAyyameva prativihitaM cAtra pUrvAcAyaH-ajitayazaHprabhRtibhiriti na pryaasH|| prakRtamadhikRtyAha-evaM cetyAdi / evaM ca viziSTabAdarabhAvasiddhau satyAM kimityAha-tattatsvabhAvatayaiva teSAm-adhikRtANUnAM tatsvabhAvatayaiva-viziSTa-20 saMsthAnabhavanasvabhAvatayaiva / kimityAha-viziSTasaMsthAna bhAvopapatterghaTazarAvAdyapekSa(?yA) yA'pi ghaTazarAvAdibuddhitulyatvApatticodanA pUrvapakSe granthAntare ca sA'pyanavakAzaiva veditavyA / kuta ityAha-viziSTasaMsthAnavattvAt kAraNAt tadekatvapariNAmasya, prakramAdevaikatvapariNAmasya, tacitrakhabhAva (vivaraNam) (22) ghaTazarAvAdibuddhitulyatvApatticodanA pUrvapakSe granthAntare ceti / ghaTazarAvAdayo hi vastubhedA ekAkAraiH paramANubhirArabdhatvAdekAkArAmeva buddhiM janayantvityabhiprAyeNApi paraiH preraNA kRtA pUrvapakSe'traiva granthe upalakSaNadvAreNa, na tu sAkSAt / granthAntare ca kApi sAkSAdevoktA sA'pi niravakAzaiva // 1 'tvApattibodhanAt pUrva' iti c-paatthH| 2'dvAreNa tu sAkSAd' iti c-paatthH| 3 'sAkSAdevoktvA sA'pi' iti k-paatthH| 25 anekAnta0 5

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH ( mUlam ) nimittAntarAbhAvAt / bodhamAtratattvavAde tu vAsanAdyayogAt asya coktatvAdabhidhIyamAnatvAcAaviziSTarUpAdinivandhanavAdinastveSa 5 doSo'nivArita eva, avaiziSTyena teSAmekasvabhAvatvAt ghaTazarAvAdisaMsthAnAnupapatteH, tadavyatiriktatvena tanmAtrarUpatvAt, tattatvabhAvatve taddharmabhedopapatteH, rUpAditvAvizeSe tadvizeSAbhAvAt, (kho0 vyA0) tayA-aNvekatvapariNAmacitrasvabhAvatayA kAraNena tadvAstavatvopapatteH-viziSTa10 saMsthAnabhAvavAstavatvopapatteH / tathA avigAnataH-avigAnena tathopalambhAtviziSTasaMsthAnavattvenopalambhAt nimittAntarAbhAvAt / ekatvapariNAmamAtrAdhikasaMsthAnabhAvena vAsanA'sya 'nimittamiti nirAkaraNAyAha-bodhamAtratattvavAde tu-punarekAntena vAsanAdyayogAt, asya ca-vAsanAdyayogasya uktatvAt abhidhIyamAnatvAcca UrdhvayA'pi ghaTazarAvAdibuddhitulyatvApatticodanA sA'pya15 navakAzaiva' iti kriyAyogo'nuvartate / aviziSTarUpAdinibandhanavAdinastu ghaTAdibuddheH sautrAntikasya / kimityAha-eSa doSo'nivArita eva ghttshraavaadibuddhitulytvaapttilkssnnH|kut ityAha-avaiziSTayena hetunA teSAmekakhabhAvatvAt paraparikalpitarUpAdInAm / kimityAha-ghaTazarAvAdisaMsthAnAnupapatteH tattvatastadavyatiriktatvena-rUpAdyavyatiriktatvena hetunA / kimityAha-tanmAtra20 rUpatvAt-rUpAdimAtrarUpatvAt tattatvabhAvatve teSAM-rUpAdInAM tatsvabhAvatve, prakramAd ghaTazarAvAdisaMsthAnabhavanaikasvabhAvatve taddharmabhedopapatteH-rUpAdidharmabhedopapatteH / tathA rUpAditvAvizeSe sati tadvizeSAbhAvAt prakramAdeva ghaTa (vivaraNam) (15-16) aviziSTarUpAdinibandhanavAdinastu ghaTAdibuddheH sautrAnti25 kasyeti / aviziSTAn rUpAdIna nibandhanaM-kAraNaM vadatItyevaMzIlo yaH sautrAntikaH tasya / aviziSTAn rUpAdIn nibandhanaM vadatItyAha-ghaTAdibuddheH-ghaTapaTaityAdikAyA mteH| mRdAdyAtmaka( 1 tve) eva satyamISAmiti / ghaTAkhyo hyavayavI mRdAtmaka eva, mRtparamANubhirArabdhatvAt / tato mRdAtmaka eva san asau mRdAtmakebhyo'vayavebhyaH pRthagrUpa iti vaizeSikAH pratipannA iti / evaM paTAdiSvapi yojyam / / 1 'nimityamiti nirA.' iti Ga-pAThaH / 2 'vedanA' iti k-paatthH| 3 draSTavyaM 33tamaM pRSTham / 4 ityAha-'aviziSTyo na hetunA' iti ka-pAThaH; u-pAThastu 'ityAhAveziSTayena hetunA' iti / 5 'sautrAntikakasyA api viziSTAn' iti kha-pAThaH /

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svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ) bhAve tvasmabhyupagamasiddheH, anyathA tathA tatsannivezitvAyogAt // na ceyamavikalpakA tulyaiva, rUpAdikhalakSaNAlambanatvAt, vikalpikAyA api tathAbhedAnupapatteH asyA api tattvato'vikalpi - 5 kAlambanatvAt, pratyakSaSTaSTabhAvitvenAdhyavasitatadbhAvato gRhItagrAhitvena vikalpikAyA aprAmANyAbhyupagamAt, anyathA gRhItagrAhitvAnupapatteH, aviziSTatadbodhamAtrAt tadbhedAyogAt, viSayabhedamantareNa ca tadvaiziSTyAnupapatteH, tadbhedAbhyupagame cAsmadabhyupagatadravyasaMsthAnAbhyupagamaH, anyathA tathA tadbhedAyogAt, bhedakA - 10 ( svo0 vyA0 ) " zarAvAdisaMsthAnabhavanavizeSAbhAvAt / bhAve punastadvizeSabhAvasya asmadabhyupagamasiddhiH / anyathA - asmadabhyupagamasiddhimantareNa kimityAha -tathA-ghaTazarAvAdisaMsthAnabhavanena tatsannivezitvAyogAt teSAM rUpAdInAM sannivezitvAyogAt / 'aviziSTarUpAdinibandhanavAdinastveSa doSo'nivArita eva" iti kriyAyogo'nuvartate / / 15 na ceyamityAdi / na ceyamiti dIrghataraprakramAd ghaTazarAvAdibuddhirgRhyate avikalpikAstulyaiva, rUpAdikhalakSaNAlambanatvAt kAraNAt / kuta ityAhafastepakAyA api tathA-ghaTazarAvAdipratibhAsabhedena bhedAnupapatteH / anupapattizcApi asyA api vikalpikAyA ghaTazarAvAdibuddheH tattvataH - paramArthena / kimityAha - avikalpikAlambanatvAt avikalpikAlambanaM rUpAdisvalakSaNaM 20 AlambanaM yasyAH sA avikalpikAlambanA ekAlambanazabdalopena tadbhAvastasmAt / etadevAha pratyakSetyAdinA / pratyakSapRSTabhAvitvena hetunA'dhyavasitatadbhAvataH paricchinnapratyakSAlambanatayA gRhItagrAhitvena eva vikalpikAyA buddheH aprAmANyAbhyupagamAt / itthaM caitadaGgIkartavyamityAha- anyathA gRhItagrAhisvAnupapatteH / tathA aviziSTatadbodhamAtrAt-rUpAdikhalakSaNabodhamAtrAt 25 tadbhedAyogAt vikalpikAyA buddherbhedAyogAd ghaTazarAvAdibuddhitvena tathA viSayabhedamantareNa ca tAttvikaM tadvaiziSTadhAnupapatteH prakramAt tannibandhanabhUtAyA avikalpikAyA vaiziSTyAnupapatteH / tadbhedAbhyupagame ca - viSayabhedAbhyupagame ca kimityAha- asmadabhyupagatadravyasaMsthAnAbhyupagamaH / anyathA evaM tadabhyupagamAbhAve tathA-ghaTazarAvAdivikalpabuddhijanakatvena tadbhedAyogAt, prakramAt 30 J adhikAraH ] 35 1 'asmAdabhyupagama siddhi0' iti Ga-pAThaH / 2 draSTavyaM 34 pRSTham / 3 'dIrghataca pramod ghaTa0' iti Ga-pAThaH / 4 'avaziSTa0' iti Ga-pAThaH / 5 'tAttvikaH tadvai0' iti Ga-pAThaH / 6 'pramat avi0' iti GaH - pAThaH /

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36 anekAntajayapatAkAkhyaM prakaraNam anekAntajayapatAkAkhyaM prakaraNama [paJcamaH (mUlam) bhAvAt, vyaktibhedamAtrasyAprayojakatvAt tadbhAve'pi tathAbodha bhedAsiddheH, samAnajAtIyebhyo'tulyetarabuddhyabhAvAditi rUpAdInAma5 nekkhbhaavtvsiddhiH|| sthAdetat siddhasAdhanametaduktameva naH pUrvAcAryaiH-"dvividhA hi rUpAdInAM zaktiH sAmAnyA pratiniyatA ca / tatra sAmAnyA yathA ghaTasannivezinAmudakAdyAharaNAdikAryakaraNazaktiH, pratini yatA yathA cakSurvijJAnAdikAryakaraNazaktiriti" / atrocyate10 usamidamayuktaM tUktaM, pUrvAbhyupagamavirodhAt, ekAntakasvabhAva vastuvAdino bhavantaH, svalakSaNAnAM niraMzatvapratijJAnAt, tat kathamidamitthamabhidhAtuM yujyata iti ? // (kho0 vyA0) avikalpikabuddhibhedAyogAt / ayogazca bhedakAbhAvAt aviziSTarUpAdikhalakSaNA15 lambanatvena, vyaktibhedamAtrasya adhikRtAvikalpakabuddhinAM kimityAha-apra yojktvaat|etdevaah-tdbhaave'pi-vyktimaatrbhedbhaave'pi tathA-bhinnavikalpabuddhijanakatvena bodhabhedAsiddheH / asiddhimevAha-samAnajAtIyebhyaH rUpAdyavikalpabodhabhedebhyaH / kimityAha-atulyetaravuddhyabhAvAt / atulyAzca tA itarabuddhayazca avikalpabodhabhedAnAmitarabuddhayo vikalpikA gRhyante, tAsAmabhAvasta20 smAt / na hi nIlaskhalakSaNabodhabhedebhyo nIlAnIlavikalpabuddhibhAva iti bhAvanIyam / iti-evaM ruupaadiinaamneksvbhaavtvsiddhiH|| syAdetat siddhasAdhanametad yaduktaM bhavatA / kuta ityAha-uktameva na:-asmAkaM pUrvAcAryaH-dharmapAla-dharmakIyAdibhiH dvividhA yasmAd rUpAdInAM zaktiH sAmAnyA ekA pratiniyatA ca apraa| tatra sAmAnyA 25zaktiH yathA ghaTasannivezinAM-rUpAdInAM udakAdyAharaNAdikAryakaraNa zaktiH , yataH savaireva ghaTairetat kriyate / pratiniyatA tu rUpAdInAM zaktiryathA cakSurvijJAnAdikAryakaraNazaktiriti / rUpaM hi cakSurvijJAnameva janayati, na rasAdivijJAnam / evaM rasAdayo'pi rasAdivijJAnAnyeveti / etadAzajhyAha-atro. cyate-uktamidaM vaH pUrvAcAryaiH ayuktaM tUktam / kuta ityAha-pUrvAbhyupagama30 virodhAt / virodhazca ekAntakakhabhAvavastuvAdino bhvntH-bauddhaaH| kuta ityAha-svalakSaNAnAM niraMzatvapratijJAnAt kAraNAt tat kathamidaM1 'tsAha prayojaka0' ivi Ga-pAThaH /

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adhikAraH ] svopajJavyAkhyAmuni candrIyavivaraNayutam (mUlam ) kiJca kimidaM sAmAnyapratiniyatazaktimadbhyo rUpAdibhyo'nyadutAnanyaditi / anyatve saGgAyogaH, ananyatve rUpAdibhyastadekatvAdi / ta eva taditi cet, kathamekasvabhAvAstadubhaya bhAjaH ? / 5 parikalpitaM taditi cet nirhetukaM tarhi tatkAryam / rUpAdibhya eva taditi cet, kathamekasvabhAvebhyo'nekam ? / tattatsvabhAvatvAditi cet, na tadacitratAyAmetadityuktaprAyam // 37 evaM sarvadhaikasvabhAvavastuvAdino rUpAdaya evaM ghaTa ityayuktam / rUpAdaya eva rUpAdaya iti vAkyArthApatteH bhinnazabdaprayogAyogAt, 10 pravRttinimittAbhAvAt, kAryabhedAnupapatteH, tasya ca pratikSepA ( kho0 vyA0 ) dvividhA hi rUpAdInAM zaktirityAdi itthamabhidhAtuM yujyata iti, zaktidvaividhye ekasvabhAvatvAnupapatterityarthaH // abhyuccayamAha kizcetyAdinA / kiJca kimidaM sAmAnyapratiniyatazaktidvayaM 15 zaktimadbhyaH rUpAdibhyaH anyadutAnanyaditi vikalpadvayam / kiJcAtaH ? ubhayathA'pi doSa ityAha- anyatve saMyogAyogaH, sambandhAbhAva ityarthaH / ananyatve zaktidvayasya rUpAdibhyastadekatvAdi tayoH - zaktayorekatvam / ekasmAd rUpAderananyatvAt tatsvarUpavad rUpAdibhedo vetyAdi zabdArthaH / ta evetyAdi / ta eva - rUpAdaya eva tat-zaktidvayam / iti cet, etadAzaGkyAha--katha- 20 mekasvabhAvAH- rUpAdayaH tadubhayabhAjaH tacchaktidvayabhAja ityarthaH / parikalpitaM tat - zaktyubhayam / iti cet, etadAzaGkayAha-nirhetukaM tarhi tatkAryaMzaktidvaya kAryamudakAdyAharaNAdi / rUpAdibhya eva tat - kAryam / iti cet, etadAzaGkayAha- kathamekakhabhAvebhyo rUpAdibhyaH anekaM kAryamudakAdyAharaNAdi cakSuvijJAnAdi ca ? / tattatsvabhAvatvAt teSAM rUpAdInAM anekakAryajananasvabhAva - 25 tvAt / iti cet anekaM kAryam etadAzaGkayAha-na tadacitratAyAm - adhikRtakhabhAvacitratAyAmetat-tatsvabhAvatvamityuktaprAyaM prAyeNoktam // evaM ca kRtvA sarvathaikasvabhAvavastuvAdinaH - bauddhasya rUpAdaya eva ghaTa ityetadapyayuktam / kathamityAha - rUpAdaya eva rUpAdaya iti - evaM vAkyArthApatteH kAraNAt / Apattizca bhinnazabdaprayogAyogAt bhinnau caitau rUpAdaya 30 1 'tadeti' iti bhrAntimUlakaH ka-pAThaH / 2 'bhAvebhyaH anekAntatatsva0' iti ga-pATho'nAdaraNIyaH / 3 ' tayevetyAdi' iti Ga-pAThaH /

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38 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) yogAt sakalalokasiddhatvAt udakAdyAharaNajJAnAdibhAvAt / evaM ca tadagrahe tabuddhyabhAvAditi yuktirapyayuktireva, tadrahaNasyaiva tad5buddhitvena tadbhedAbhidhAnAyogAt, tadbhedAbhidhAne ca rUpAdibuddhyavinAbhUtA ghaTabuddhiriti blaadaapdyte| evaM ca bhavantI niyamata eveyaM tatmatibaddhaM nimittAntaramupadarzayatIti yathoditatatpariNAma siddhiH| avazyaM caitaditthamaGgIkartavyam-yadi tu rUpAdaya eva ghaTastatastadatiriktatattvAntarAbhAvAd ghaTasya rUpAdaya iti vyatirekAbhidhAyI (kho0 vyA0) eva ghaTa iti ca / ayogazca pravRttinimittAbhAvAt / na hi yadeva rUpAdizabdasya pravRttinimittaM tadeva ghaTazabdasyApi bhavitumarhatyatiprasaGgAditi bhAvanIyam / itazvAyuktaM rUpAdaya eva ghaTa ityetat kAryabhedAnupapatteH kAraNAt , naikAntena ekakhabhAvebhyaH kAryabhedo nyAyyaH, tasya ca-kAryabhedasya pratikSepAyogAt / 15 ayogazca sakalalokasiddhatvAt kAryabhedasya / ata evAha-udakAdyAharaNa jJAnAdibhAvAt udakAcAharaNAdi sAmAnyazaktikArya jJAnAdi ca pratiniyatazaktikAryamiti / evaM cetyAdyabhyuccayArtham / evaM ca kRtvA tadagrahe-rUpAyagrahe tabuddhyabhAvAt-ghaTabuddhyabhAvAditi yuktirapi rUpAdInAM ghaTatve sAdhye / kimityAha-ayuktireva / kuta ityAha-tandrahaNasyaiva-rUpAdigrahasaiva tadbuddhi20 tvena-ghaTabuddhitvena hetunA tajhedAbhidhAnAyogAt tayoH-rUpAdighaTagrahabuddhyobhaiMdenAbhidhAnaM tasyAyogAt / tadbhedAbhidhAne ca sati kimityaah-ruupaadibuddhyvinaabhuutaa| ketyAha-ghaTavuddhiriti etad balAdApadyate / evaM ca bhavantI rUpAdibuddhyavinAbhAvena niyamata eveyaM-ghaTabuddhiH tatpratibaddhaM-rUpAdipratibaddhaM nimittAntaramupadarzayatIti kRtvA / kimityAha-yathoditatat25 pariNAmasiddhiH yathoditazcAsau, prakramAt tatpariNAmazca-aNvAdipariNAmazceti samAsaH, tasya siddhiriti / abhyuccayamAha-avazyaM caitaditthamaGgIkartavyamanantaroditam / vipakSe bAdhAmAha yadi tvityAdinA / yadi tu rUpAdaya eva ghaTaH tatastadatiriktatattvAntarAbhAvAt-rUpAdyatiriktatattvAntarAbhAvAt kAraNAt ghaTasya rUpAdaya iti-evaM vyatirekAbhidhAyI-bhedAbhidhAyI vyapadezo 1 'bandhanimittA.' iti ka-pATho'nAdaraNIyaH / 2 'rUpAdiprahaghaTo cujyo.' iti -pAThaH / 3 'tasya yogAt' iti Ga-pAThaH /

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) vyapadezo na syAt / syAdetat tathAkRtasaGketatvAd ye yathA zabdA niyujyante tathA vAcakA ityavyatireke'pyevaMvyapadezo yukta eva, kevalaM prayojanAnapekSo na bhavati tadapyastyeva yathA''ha nyAya- 5 vAdI-"rUpAdayo ghaTasyeti tatsAmAnyopasarjanAstavyaktibhedAH khyApyante" iti / ayamatrArtha:-rUpAdayo ghaTasyeti vyapadeze ghaTasAmAnyavizeSaNA rUpAdizaktibhedAH pratiniyatA ucyante, pratiniyatazaktisvabhAvAH santaH sAmAnyazaktikhabhAvAH khyApyanta iti yAvat / etadapyayuktam, vacanamAnatvAt / evaM hi pratiniyata-.. cakSurvijJAnAdikAryakaraNasvabhAvAH santa udakAdyAharaNakAryakaraNakhabhAvAH khyApyanta ityetadApannam / etaccaivamabhidhIyamAnaM asati vAstave tatvabhAvavaicitrye nIlAdivijJAnakAryakaraNabhAvakhabhAvA (kho0 vyA0) na sthAt, asti cAyaM ghaTasya rUpAdaya iti / sthAdetadityAdi / tathA-tena 15 prakAreNa kRtaH saGketo yeSAM, prakramAcchabdAnAM, te tathAvidhAstadbhAvastasmAt ye yathA zabdA niyujyante vAcakatvena te tathA vAcakA iti kRtvA avyatireke'pi-abhede'pi evaM ghaTasya rUpAdaya iti vyapadezo yukta eva, kevalamanyatra prayojanAnapekSo na bhavati tadapyastyeva iha prayojanaM vyapadeze yathA''ha-nyAyavAdI dharmakIrtiH-rUpAdayo ghaTasyeti-evaM tatsAmA-20 nyopasarjanA:-rUpAdisAmAnyopasarjanAstavyaktibhedAH-rUpAdivyaktibhedAH khyApyanta iti / ayamatra-granthe bhAvArtha:-rUpAdayo ghaTasyeti vyapadeze'smin ghaTasAmAnyavizeSaNAstadupasarjanabhAvena rUpAdizaktibhedAH pratiniyatA ucyante / pratiniyatazaktisvabhAvAH santo vastusthityA sAmAnyazaktikhabhAvAH khyApyanta iti yAvat / etadAzaGkayAha-etada- 25 pyayuktam / kuta ityAha-vacanamAtratvAt / etadevAha evaM hiityaadinaa| evaM yasmAt pratiniyatacakSurvijJAnAdikAryakaraNakhabhAvAH santo rUpAdaya udakAdhAharaNakAryakaraNasvabhAvAH khyApyanta ityetadApannaM nItyA / etacaivamabhidhIyamAnaM sat asati vAstave-tAttvike tatvabhAvavaicitrye teSAM-rUpAdInAM svabhAvavaicitrye / kimityAha-nIlAdivijJAnakAryakaraNa(bhAva)-30 1'dezo yathA''ha' iti u-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) nIlAdayaH pItAdivijJAnakAryakaraNakhabhAvAH khyApyanta ityasandigdhaM tulyamanena, anyatarazabdAdeH pravRttinimittAbhAvAvizeSAt 5ekAntakasvabhAvatvAt / tatvabhAvavaicitryAbhyupagame tu na vipratipattirAvayora, sarvatra nirupacaritapravRttinimittopapatteH tattatpariNAmApekSayA tathA tathopasarjanAdibhAvena vicitrakSayopazamayogatastattacchabdAdisiddheriti // __ etena candanasya gandha ityatrApi na candanaM nAma gandhavyatiriktaM 10 kiJcid dravyamasti / kiM tarhi ? anekAtmakasya gandhasya candanakhabhAvo yo gandhaH sa tathA nirdizyata iti yaducyate paraistadapi pratyuktameva, sarvathaikasvabhAvatve sati asyApyanupapatteH / tathAhi-candanasvabhAvo (kho0 vyA0) khabhAvA nIlAdayaH pItAdivijJAnakAryakaraNasvabhAvAH khyApyanta 15 iti-evaM asandigdhaM tulyamanena / kathamityAha-anyatarazabdAdenIlapItAdyapekSayA pravRttinimittAbhAvAvizeSAt / avizeSazca ekAntakasvabhAvatvAt rUpAdInAm / evaM caikakAryaparikalpanAbIjamapyastu kAryAntaraparikalpanAbIjamapyastu / kAryAntaraparikalpanAbIjaM tu na tatra yujyate itybhipraayH| tatsvabhAva vaicitryAbhyupagame punaH kimityAha-na viprtipttiraavyoH| kuta ityAha20 sarvatra-cakSurvijJAnAdikAryAdau nirupacaritapravRttinimittopapatteH mukhya zaktidvayabhAvena / etadevAha tattadityAdinA / tattatpariNAmApekSayA-cakSurvijJAnAdikAryakaraNapariNAmApekSayA tathA tathA-tena tena prakAreNa upasarjanAdibhAvena-- avivakSitAdirUpeNa vicitrakSayopazamayogataH kAraNAt tattacchabdAdisiddheH-rUpAdighaTAdizabdavijJAnAdisiddheriti // 25 etenetyAdi / etena-anantaroditena vastunA candanasya gandha ityatrApi bhedAdhikAre na candanaM nAma gandhavyatiriktaM kiJcid dravyamasti / kiM tarhi ? anekAtmakasya gandhasya kuGkumAdyapekSayA candanasvabhAvo yo gandhaH sa tathA-tena candanopalakSaNaprakAreNa nirdizyate candanasya gandha iti-evaM yaducyate paraiH-ekasvabhAvavastuvAdibhiH tadapi pratyuktameva-parihRtameva / 30 kathamityAha-sarvathaikasvabhAvatve sati vastunaH tasyApyanupapatteH / yaducyate 1'ityatrApi candanaM nAma na gandhaH ' iti ga pAThaH / 2'acandanaH' iti ttr-paatthH|

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) yo gandha ityanena gandhavizeSaNAbhidhAnAt, anyathA gandhakhabhAvo yo gandha iti prAmoti, tanmAtrasya vaiziSTyAyogena vizeSaNAnupapatterityalaM prasaGgena // __ avayavipakSoktadUSaNAni tu tathAtadanabhyupagamAnna no bAdhAyai / na ghavayavebhyo'nya evAvayavItyabhidadhati jainaaH| kiM tarhi ? kathazcidananyA, tadekatvapariNAma evaasaaviti| itthaM caitadaGgIkartavyaM tathApratIteH, tadagraha eva sarvathA'grahaNAt, samandhakAre tadanupalabdheH / neyamavayavAgrahaNata iti cet, kutastIti vAcyam / samandha- 10 kAreNa tadrahaNAvaraNAditi cet syAt tadabhAve tadbhedagrahaH / astye (kho0 vyA0) parairiti enAmeva bhAvanikayA''ha tathAhItyAdinA / candanakhabhAvo yo gandha ityanena-granthena gandhavizeSaNAbhidhAnAt candanasvabhAvatayA, anyathA gandhakhabhAvo yo gandha iti prApnoti, na candanasvabhAva iti / kuta ityAha-15 tanmAtrasya-gandhamAtrasya vaiziSTyAyogena hetunA vishessnnaanupptteH| candanasvabhAvo ya ityevamityalaM prasaGgena-iti prakRtopasaMhAraH // avayavipakSoktadUSaNAni tu pUrvapakSagranthe tathA-tenAvayavabhinnatvAdinA prakAreNa tadanabhyupagamAt-avayavyanabhyupagamAt kAraNAt na no bAdhAyainAsmAkaM bAdhAyai / etadevAha na hItyAdinA / na yasmAd avayavebhyaH sakAzAt 20 anya eva-ekAntena avayavItyabhidadhati-bhaNanti jainaaH| kiMtarhi ? kthcidnnyH| kuta ityAha-tadekatvapariNAma eva-avayavaikatvapariNAma evAsauavayavI iti / itthaM caitadaGgIkartavyamityAha-tathApratIte:-avayavaikatvapariNAmatvena pratIteH / pratItizca tadagraha eva-avayavAgraha eva sarvathA'grahaNAdavayavinaH / etadeva bhAvayati samandhakAre'vayavAgrahaNena etadanupalabdhe:-ava-25 yavyanupalabdheH / neyamavayavyanupalabdhiH, avyvaagrhnntH| iti cet, etadAzaGkayAha-kutastauti vAcyam / iyamavayavyanupalabdhiH samandhakAreNa hetunA tadgrahaNAvaraNAt-avayavigrahaNAvaraNAt / iti cet, etadAzayAha-syAt tadabhAve-samandhakArAbhAve tadbhedagrahaH-avayavabhedena grho'vyvinH| astyevAya 1'iti kRtopa0' iti ka-pAThaH / 2'tadgrahaNAt' iti k-paatthH| anekAnta06

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42 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) vAyamiti cet, na, pratItivirodhAt / asiddho'yamiti cet, kayopapattyeti vAcyam, na ghanekeSu kcidekbuddhiH| ko vA kimAna 5 hetyavipratipattiratra / asti ceymnekaavyve'vyvini| satyam, na tu tadgarbheti bhAvyatAm / tadgati ko'rthaH? kathaJcit tadhaNAtmikA / yadi nAmaivaM tataH kim ? tattadekatvapariNAmatA / yadi yasau tadanya eva syAttatastadanyAnyabuddhivadatadgrahaNA(1)tmikaiva bhvet| na ceyamittham , tthaa'nnubhvaat| na hyamRdAdigrahaNarUpA ghaTAdibuddhiH anu10 bhUyate / na cAnubhavaviruddhA kalpanA nyAyayA / na hyasyAM prabhavantyAM kasyacidasiddhirnAma / na cAmRdAdyAtmakatva evAmISAM tadbheda eSa, (kho0 vyA0) miti cet tadbhedagrahaH / etadAzaGyAha-na, pratItivirodhAt / na hyevaMbhUtA pratItiH / asiddho'yamiti cet pratItivirodhaH / etadAzaGkayAha-kayopapatyA 15 asiddha iti vAcyam / na yasmAdanekeSu-bhAveSu kcidekbuddhiritiiymevoppttiH| etadAzaya sAmAnyenAha-ko vA kimAhetyavipratipattiratra-vastuni yaduta nAnekeSu kacidekabuddhiriti / atrAha-asti ceyamanekAvayave'vayavini ekabuddhirghaTo'yamityAdirUpA / etadAzaGkayAha-satyamasti, na tu tadgati bhAvyatAm, prakramAt na punaranavayavagarbheti / atrAha-tagati ko'rthaH ? / 20 ihottaram-kathazcit tadrahaNAtmikA, prakramAdanekAvayavagrahaNAtmiketi / yadi nAmaivaM tataH kimiti paraH / tattadekatvapariNAmatetyuttaram / tasya-avayavinaH tadekatvapariNAmatA, ata evAdyavayavaikatvapariNAmateti / etadeva bhAvayati ydiityaadinaa| yadi hi asau-avayavI tadanya eva tebhyaH-avayavebhyo'nyaH syAt tataH kiM syAdityAha-tatastadanyAnyabuddhivat tebhyaH-ghaTAvayavebhyo'nyo ghaTAva25 yavIti tadanyastasmAdanyaH paTAdyavayavIti tabuddhivaditi nidarzanam / atadAtmi kaiva-mRdAtmikaiva bhaved ghttaavyvyektvbuddhiH| na ceymitthmdhikRtaiktvbuddhiH| kuta ityaah-tthaa'nnubhvaat| etadevAha-na yasmAdamRdAdigrahaNarUpA ghaTAdibuddhiranubhUyate / kiM tarhi ? mRdAdigrahaNarUpaiva / na cAnubhavaviruddhA kalpanA nyAyyA / kimityata Aha-na yasmAdasyAM prabhavantyAmanubhavaviruddha30 kalpanAyAM kasyacidasiddhirnAma, tatprasAdataH sarvasiddhyApatteH / na cAmRdA 1'navatadgarbheti' iti g-paatthH| 2 kiM tat , tadeka0' iti g-paatthH| 3 'na tadgarbheti vAcyatA' iti -paatthH|

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adhikAraH ] svopajJavyAkhyAmunicandrIyavivaraNayutam ( mUlam ) 'dezAdyabhedAnupapatteH / iti yathodita evAyaM pratItinyAyAviruddhaH / tathAhi - asti tAvadiyaM vicchinnArthagrahaNasvabhAvapratibhAsA sthUlAkArA pratItiH / na cAyaM sthUlaH tattatsvabhAvatayA samAnajAtIyA- 5 vayavaikatvapariNAmarUpaH tattatsahakAriyogAt tathAbhavan virudhyata iti / na cAtrAvayavipakSoktadUSaNAvakAzaH tato'sya jAtyantarasvAt kathaJcit svAvayavAtmakatvena sarvathA tadvyatirekAsiddheH / etena mUrttatvena tadabhinnadezatA'nupapattiH pratyuktA, tatsvabhAvatayA 'teSAmeva tathAbhavanAt, ata eva vRttyayogadUSaNAsambhavAt arthA- 10 ntarabhUtasyaivAvRtteH / " bhinnadezasya 'vAgrahaNAt' ityapyanaGgIkaraNAda( kho0 vyA0 ) dyAtmakatva eva sati amISAM ghaTAdyavayavinAM tadbheda eva - mRdAdyAtmakAvayavebhyo bheda eva / kuta ityAha- dezAdyabhedAnupapatteH - sAmAnyato dezakAla - svabhAvAbhedAnupapatteH / iti - evaM yathodita evAyam - avayavI pratItinyAyA- 15 viruddhaH / ihaiva bhAvArthamAha tathAhItyAdinA / tathAhi asti tAvadiyaM vicchinnArthagrahaNasvabhAvapratibhAsA, bahirmukhAvabhAsetyarthaH, sthUlAkArA pratItiH pratiprANyanubhavAtmikA / na cAyam - AkAraH sthUlaH tattatsvabhAvatayA, prakramAdaNUnAM sthUlarUpabhavanasvabhAvatayA, samAnajAtIyAvayavaikatvapariNAmarUpaH san tattatsahakAriyogAt-kAlAdRSTAdisahakAriyogAt tathA tena 20 prakAreNa bhavan virudhyata iti / na cAtra - yathoditaikatvapariNAme'vayavipakSoktadUSaNAvakAzaH / kuta ityAha-- tato'sya jAtyantaratvAt - avayavino jAtyantaratvAt / avayavino jAtyantaramayamekatvapariNAmaH / jAtyantaratvaM ca kathaJcit svAvayavAtmakatvena hetunA sarvathA - ekAntena tadvyatirekAsiddheH kAraNAt / etenetyAdi / etena kathaJcit svAvayavAtmakatvena yathoditaikatva- 25 pariNAmasya mUrttatvena tadabhinnadezatA'nupapattiH - avayavAbhinnadezatA'nupapattiravayavinaH pU~rvapakSoditA pratyuktA / kathamityAha tasvabhAvatayA - tathaikatvabhavanasvabhAvatayA teSAmeva - aNvAdyavayavAnAM tathAbhavanAt - kathaJcidabhinnaikatvapariNAmena bhavanAt, ata eva anantaroditAdekatvapariNAmAd vRttyayogadUSaNAsambhavAt kAraNAt / asambhavazca arthAntarabhUtasyaiva, avayavebhya iti 10 - 1 ' dezAdibhedA0' iti ka-pAThaH / 2 tathodita evAyaM iti ka- pAThaH / 3 'nyAyaviruddhaH' iti ka - pAThaH / 4 ' teSAmeva' iti pATho na pratau na vidyate / 5 draSTayaM paJcamaM pRSTham / 6 vA grahaNA.' iti ga-pAThaH / draSTavyaM turtha pRSTham / 43

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anekAntajayapatAkAkhyaM prakaraNam [pazcamaH (mUlam) bAdhakam / na hi tatvabhAvatayA teSAmeva tathAbhAvastadbhinnadeza upAdAnazUnyo vA, kathaJcit tadavyatirekAt, hetUnAM ca paranItyA 5 khabhAvaniyatatvena tattvato'hetutvopapatteH / evaM tulAnativizeSAgrahaNamapi na doSakRt, tatvato vizeSAbhAvAt , teSAmeva tathApariNateH dharmotpAdavyayabhAve'pi vstunstulytvaat| evaM cane caasaabmuuto'grhnnprsnggaat' ityapi yathoktAvayavivAdino na bAdhAyai tattathAbhAvasya tadekatvapariNAmatayA tathAvikalpanAyogAditi / / (kho0 nyA0) prakramaH, avRtteradhikRtaikatvapariNAmasya / nAyamavayavI sarvathA avayavebhyo bhinna eveti kathaM taddoSasambhava iti bhAvanA / tathA bhinnadezasya cAgrahaNAdityapi pUrvapakSoditamanaGgIkaraNAd hetoH / kimityAha-abAdhakam / etadbhAvanAyAha na hI tyAdinA / na yasmAt tatvabhAvatayA teSAmeva tathAbhAva:-anantarodita15 svarUpa ekatvapariNAma ityarthaH, tadbhinadeza:-aNvAdyavayavabhinnadeza upAdAna zUnyo vaa| kuta ityAha-kathaJcit kenacit prakAreNa tadavyatirekAt, tathAbhAvinAmaNvAdInAmabhedAditi bhAvaH / dUSaNAntaramAha-hetUnAM ca aNvAdInAM paranItyA-vaizeSika-nyAyataH svabhAvaniyatatvena-niyatatayA tattvataHparamArthena ahetutvopapatteH / na hyadhikRtakhabhAvAntarasya hetava iti bhAvanIyam / 20 evam-uktanItyA tulAnativizeSAgrahaNamapi pUrvapakSoktaM na doSakRt-na doSakaraNazIlam / kathamityAha-tattvato vizeSAbhAvAd yathoditaikatvapariNAme / kuta ityAha-teSAmeva-aNvAdInAM tathA-ekatvena pariNataH / tathApi dharmotpAdavyayau sta eva tatra ityArekAnirAsAyAha-dharmotpAdavyayabhAve'pi satyaNvAdInAM vastunastulyatvAt tatsvabhAvatayaiva / evaM ca na cAsAvamUrto'vayavI 25 agrahaNaprasaGgAdityapi pUrvapakSoktaM yathoktAvayavivAdinaH, anantaroktaikatvapariNAmAvayavivAdina ityarthaH / kimityAha-na bAdhAyai tattathAbhAvasya teSAmaNvAdyavayavAnAmekatvena bhavanasya tadekatvapariNAmatayA kAraNena tathApUrvapakSoditaprakAreNa vikalpanAyogAditi // 1 'tadvyati0' iti ga-pAThaH / 2 draSTavyaM navama pRSTham / 3 draSTavyaM paJcamaM pRSTham / 4 'nityatayA iti ku-paatthH| 5'vikRta.' iti k-paatthH| 6 draSTavyaM SaSThaM pRSThaM saptamaM ca / 7 iSTavyaM nadhamaM

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svopajJavyAkhyAmunicandrIya vivaraNayutam (mUlam ) coktam'-' na cArthe satyapi tadbrahaNopAyaH samasti, yukttayayogAt / sa hi saMvedanagrAhyaH syAt / tacca sAkAramanAkAraM vA / sAkAratve'pi svAkAraM viSayAkAraM ceti / yadi khAkAraM tameva tad vedayate / kathamane 5 nArthI gRhIto nAma' iti / etadapyayuktam, tadarthagrahaNa pariNAmasyaiva khAkAratvAdarthagrahaNa pariNAmatA cAsya tathApratIte badhamAtrAvedanAt / sati cAsmin kathamanenArtho na gRhIto nAma ? tadveda nasyaiva tadrUpatvAt / tatsvAkAravedanameva arthagrahaNarUpaM tathApratIteriti // adhikAraH ] 45 Aha-vacanamAtrametat, bodhamAtratattvasya svabhAvaniyatAtmano - " sunuparaktasya tadbrahaNarUpatvAyogAt, niyama hetvanupapatteH, atiprasa ( kho0 vyA0 ) yacoktamityAdi / yaccoktaM pUrvapakSagranthaM eva / kimityAha - na cArthe satyapi tagrahaNopAyaH - arthagrahaNopAyaH samasti - vidyate / kuta ityAha-yuktayayogAt / ayogamAha sa hItyAdinA / sa yasmAdarthaH saMvedanagrAhyo bhavet / taba - 15 saMvedanaM sAkAramanAkAraM ceti vikalpadvayam / sAkAratve'pi sati svAkAraM viSayAkAraM veti vikalpadvayameva / iha doSamAha yadItyAdinA / yadi svAkAraM vijJAnaM tataH kimityAha - tameva - svAkAraM tat- vijJAnaM vedayate / kathamanena-vijJAnenAtmavedinA'rtho gRhIto nAmeti / / etadapi - pUrvapakSoditamayuktam / kathamityAha - tadarthetyAdi / tasya - vijJAnasyArthagrahaNapariNAmaH tadartha - 20 grahaNapariNAmaH tasyaiva svAkAratvAt kAraNAt arthagrahaNapariNAmatA cAsya tathApratIteH - bahirmukha / vabhAsitayA'nubhavAt / itthaM caitadaGgIkarttavyamityAha - bodhamAtrA vedanAt / nArthagrahaNagarbhavikalaM bodhamAtraM vedyata ityanubhavaH / sati cetyAdi / sati ca asmin tadarthagrahaNapariNAme kathamanena-vijJAnena arthoM gRhIto nAma ? kintu gRhIta eva / kuta ityAha- tadvedanasyaiva prakramAt 25 svAkAravedanasyaiva tadrUpatvAt - arthagrahaNa rUpatvAt / etadeva bhAvayati - tatkhA - kAravedanameva - vijJAna vA kAravedanameva taismAdarthagrahaNarUpaM tathApratIteriti / Aha-vacanamAtrametat - anantaroditam / kuta ityAha-bodhamAtratasvasthabodhamAtrasvarUpasya svabhAvaniyatAtmanaH tadatiriktAyogena arthAnuparaktasya arthenAnuparaktamarthAnuparaktaM tasyaivambhUtasya sato vijJAnasya tadgrahaNarUpatvA- 30 1-2 navame pRSThe dazame ca / 3 ' yasmAdartha 0' iti u-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam ( mUlam ) GgAditi, na, bodhamAtratattvasyaiva tathAsvabhAvatvAt, arthakSayopazamasanidhAnataH tathA tathA caitanyavikriyopapatteH khakhabhAvaniyatAtmakatve5 prayoktArthAvirodhAt, tacchaktivaicitryAt, tathAvidhata cchaktereva ca tato'rthoparAgatvAt, adhikayogAbhAvenAnyathA tadasiddheH / ityarthakSayopazamasannidhAnasyaiva niyamahetutvApatteH atiprasaGgadoSo'pyanavakAza eva, tathAviziSTavicchinnArthagrahaNa rUpavijJAnavedanAcca / iti viziSTacaitanyavikriyAjJAnapakSe na kazcidU doSaH paribhAvyatAmetat // * syAdetadasatyapyarthe svapnAdiSu tathAviziSTavicchinnArthagrahaNarUpa( svo0 vyA0 ) 46 [ paJcamaH yogAt - arthagrahaNarUpatvAyogAt / ayogazca niyamahetvanupapatternIlAdyarthagrahaNarUpatayA sarvathA'saMsparzitayeti bhAvaH / anupapattimevAha- atiprasaGgAditi / arthAnuparaktamapi nIlArthagrahaNarUpaM na pItArthagrahaNarUpamityatiprasaGgaH / etadAzaGkayAha15 na, bodhamAtratattvasyaiva / kimityAha - tathAsvabhAvatvAt - arthagrahaNasvabhAvasvAt / tathAsvabhAvatvaM ca arthakSayopazamasannidhAnataH / arthazva kSayopazamazra tayoH sannidhAnaM tataH / tathA tathA citrarUpatayA caitanyavikriyopapatteH svasvabhAvaniyatAtmatve'pyasya - vijJAnasya uktArthAvirodhAt, tadvedanasyaiva tapatvAvirodhAdityarthaH / avirodhazca tacchaktivaividhyAt, prakramAd bodhamAtra2. tattvasyaiva zaktivaicitryAt tathAvidhatacchatereva ca - viziSTAyA bodhamAtratattvazaktereva ca tattvataH - paramArthena arthoparAgatvAt / adhikayogAbhAvenauparaJjakasambandhAbhAvena anyathA tadasiddheH - arthoparAgatvAsiddheH / neti sarvatra kriyAyogo'nuvartate, na, bodhamAtratattvasyaiva tathAsvabhAvatvAdityataH / ili evaM arthakSayopazama sannidhAnasyaiva niyamahetutvopapatteH kAraNAt ati25 prasaGgadoSo'pyanavakAza eva ya uktaH pUrvam, tathAviziSTavicchinnArthagrahaNarUpavijJAnavedanAca kAraNAt / iti evaM viziSTacaitanyavikriyAjJAnapakSe / kimityAha-na kazcid doSa iti paribhAvyatAmetatanantaroditamiti // syAdetadityAdi / syAdetat-athaivaM manyase -asatyapyarthe khamAdiSu, 'Adi'30 zabdAt taimarikakezagrahaH, tathA - bahirmukhAvabhAsitayA viziSTavicchinnArtha 1 'ayogo niyama 0 ' ka- pAThaH 2 'mAtratvasyaiva' iti Ga-pAThaH / 3 tame pRSThe /

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam ) vijJAnavedanopapatteyaMtkiJcidetaditi paribhAvitameva / na paribhAvitam, tattadAbhAsavivekAnavagateH / iha yadasatyapyarthe khamAdijJAnaM tattadAbhAsam, ato'nyadU yathArthameva, anyathA bhrAntetaravyavasthA'- 5 yogA, bhedkhetvbhaavaat| syAdetat pRthagjanajJAnamakhilaM bhrAntameva, grAhyagrAhakAkAropaplavarUpatvAt, abhrAntaM tu tadvikalaM yoginAmiti na bhrAntetaravyavasthA'yogo bhedakahetvabhAvazca / etadapyasat, pramANAbhAvAt, yogijJAnapramANatve tadyathoktatvAbhAvA, grAhakAkArAdyApatte, tadvikalatattadavagamAyogAt / acintyA yoginAM zaktiritya-" (kho0 vyA0) grahaNarUpa vijJAnavedanopapatteH yatkiJcidetat-anantaroditamiti paribhAvitameva / etadAzaGyAha-na paribhAvitam / kuta ityaah-tttdaabhaasvivekaanvgteH| tadityanenAdhikRtayathArthajJAnagrahaH, tadAbhAsatvaM-yathArtha khanAdijJAnaM anayovivekAnavagateH kAraNAnna paribhAvitamiti / etadbhAvanAyaivAha-15 ihetyAdi / iha-loke yadasatyapyarthe bAhye svabhAdau-svapne timirabhAve ca jJAnaM bhavati, tattadAbhAsaM-yathArthAbhAsam , ayathArtha, bhrAntamityarthaH / ata:-tadAmAsAt anyad yat satyarthe jAyate timirAdyabhAve ca tad yathArtham-abhrAntameva niyamataH / anyathA-evamanabhyupagame kimityAha-bhrAntetaravyavasthA'yogaHbhrAntAbhrAntavyavasthA'yogaH / kuta ityAha-bhedakahetvabhAvAt / parAbhiprAyamAha 20 syAdetadityAdinA / syAdetat-pRthagajanajJAna-tatvapRthagbhUtasattvajJAnaM akhilaM bhrAntameva-ekAntena / kuta ityAha-grAhyagrAhakAkAropaplavarUpatvAt, asadabhinivezavaditi kRtvA / abhrAntaM punarjJAnaM tadvikalaM-grAhyagrAhakAkAropaplavarUpavikalaM yoginAM-vItarAgANAmiti-evaM na bhrAntetaravyavasthA'yogaH, kintu yoga eva, bhedakahetvabhAvazca na, kintu bhedakaheturapi grAhyAdhupaplavarUpo'stye 25 veti abhiprAyaH / etadAzayAha-etadapi-anantaroditamasat-azobhanam / kuta ityAha-pramANAbhAvAt / nAdhikRtArthavyavasthAkAri tAttvikaM pramANamastItyarthaH / yogijJAnaM pramANamityArekAnirAsAyAha-yogijJAnasya pramANatvaM tasminnabhyupagamyamAne / kimityAha-tadyathoktatvAbhAvaH tasya-yogijJAnasya ythokttvaabhaavH| kuta ityaah-graahkaakaaraadyaaptteH| ApattimevAha-tadvikalasya-grAhakAkArAdi-30 1 'bhayaM ca' iti ka-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam (mUlam ) vagama iti cet, nAtra pramANam, anyatra pakSapAtAt / api ca yena tena prakAreNaitadavagame'sya ca tathAbhAvagatAvardhato grAhakAkArAdayo 5 niyamena, anyathobhayAyogAMdiSTAsiddhiH / bodhamAtratattvavAdinazca sarva tadbhAve tadadhikAbhAvenopa plavA siddhezceti prapaJcayiSyAmaH / kathamanayorbhrAntetara bhedAvasAyaH ? satkSayopazamAditaH anAvilAnubhavasaMvAdAderA vidvadaGganAdiloka siddha eveti / evaM ca yaduktam- 'athArthAkAraM jaDarUpatA'sya, anyathA tadAkAratvAbhAvaH, anAkAratve tu 10 pratikarmavyavasthAnupapattiH, nibandhanAbhAvAt, tatsattAmAtrasya sarva(kho0 vyA0 ) vikalasya tattadavagamAyogAt tayoH - adhikRtajJAnayoH bhrAntetaratvAvagamAyogAt / acintyA yoginAM zaktiriti kRtvA avagama iti cet, adhikRtajJAnayorbhrAntatarabhAvasyeti sAmarthyam / etadAzaGkayAha - nAtra - anantarodite vastuni pramANam, 15 anyatra pakSapAtAt - pakSapAtaM muktvA | abhyuccayamAha api cetyAdinA / api ca yena tena prakAreNa - acintyayA cintyayA vA zaktyA etadavagame, prakramAdadhikRtajJAnayorbhrAntetaratvAvagame yogijJAnena asya ca - yogijJAnasya tathAbhAvagatauadhikRtajJAnayorbhrAntataravyavasthA kAritvAvagatAviti prakramaH / kimityAha - arthataH - sAmarthyAd grAhakAkArAdayo niyamena - avazyantayA yena kenacit prakAreNa 20 gRhNAti tadasAvasya grAhakAkAraH, yena ca tadevambhUtamiti jJAyate sa punargrAhyAkAra iti / itthaM caitadaGgIkartavyamityAha - anyathA - evamanabhyupagame ubhayAyogAt tena tadavagamastattathAbhAvAvagamazcetyubhayaM tadayogAdiSTAsiddhirbhavata iti bhAvanIyam / abhyuccayamAha - bodhamAtratattvavAdinazca - vAdinaH sarvatra bhrAntetarajJAna - yostadbhAve sati - bodhamAtrabhAve sati / kimityAha - tadadhikAbhAvena hetunA 25 upaplavA siddhezca iSTAsiddhiH iti prapaJcayiSyAma Urddham / para AhakathamanayoH - yathArthayathArthayoradhikRtajJAnayorbhrAntetara bhedAvasAyaH - bhrAntAbhrAntavizeSAvagamaH ? / atrottaram - satkSayopazamAditaH kAraNAt / 'Adi'zabdAcchubhodayagrahaH anAvilAnubhavasaMvAdAdeH, dRDhAnubhavasaMvAdAderityarthaH / AvidvadaGganAdi loka siddha eva tayorbhrAntetara bhedAvasAya iti / evaM ca sati 48 [ pacamaH 1 'nAnyatho' iti ga-pAThaH / 2 'diSTasiddhiH' iti ga-pAThaH / 3 draSTavyaM dazamaM pRSTam / 4 'rUpatA syAdanyathA tathAkAra0' iti ga-pAThaH / 5 ' yogijJAnayorbhrAntetaratvAgame' ityadhikaH ka-pAThaH / 6 'evAnayorbhrAntetara 0 ' iti Ga-pAThaH /

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) trAvizeSAt , pratyAsatteranibandhanatvAt tasya suptAdikalpatvAditi, etadupanyAsamAtraphalameva, tathA'rthAkAratA'nabhyupagamAt, yathA'bhyupagamaM tu jaDarUpatAsiddheH, tadarthagrahaNapariNAmasyaivArthAkAra- 5 tvAt , anyathA tadanupapatteH, arthalezasya kasyacit tatrAnupravezAyogAditi nirloTitamidaM sarvajJasiddhau / yadA ca tasyaivArthagrahaNazaktirAkArastadA na tadAkAratvAbhAva iti kathaM pratikarmavyavasthA'. nupapattiH 1 nibandhanopapatteH, tayoreva tatsvabhAvatvena tacchaktivizeSabhAvAditi / yad yad grahaNazaktimat tadeva tadrAhakamitaradeva ca tabAhyamiti na tatsattAmAtrasya sarvatrAvizeSaH tattathAkhabhAvatvena (stho0 vyA0) yaduktaM pUrvapakSagranthe-athArthAkAramityAdi yAvat tasya suptAdikalpatvAditi, etat-pUrvapakSagranthoktam / kimityAha-upanyAsamAtraphalameva, nirarthakamityarthaH / kathamityAha-tathA-tenoktadUSaNaprakAreNa / kimityAha-arthAkAratA'na-15 bhyupagamAt jJAnasya / yathA'bhyupagamaM tu-yathA'bhyupagamaM punarAkAratAyAH tathA jaDarUpatAsiddheH, jJAnasyaiveti prakramaH / enAmevAha-tadarthagrahaNapariNAmasyaiva tasyeti vijJAnasya arthagrahaNapariNAmastasyaiva arthAkAratvAd vijJAnasya anyathA-evamanabhyupagame tadanupapatteH-arthAkAratA'nupapattervijJAnasya / anupapattizca arthalezasya kasyacit ttr-vijnyaane'nuprveshaayogaat| na ca tacchUnya-20 syArthagrahaNapariNAmAte tadavasthasya jJAnasyArthIkAratA nAmeti bhAvanIyametaditi niloThitamidaM sarvajJasiddhau / yadA ca tasyaiva-vijJAnasya arthagrahaNazaktiH svagataivA'rthAkArastadA na tadAkAratvAbhAva:-arthAkAratvAbhAva iti-evaM kathaM pratikarmavyavasthA'nupapattiH? kintUpapattireva / kathamityAhanibandhanopapatteH tadarthagrahaNazaktireva nibandhanam / etadevAha tayorevetyAdinA / 25 tayoreva, prakramAt jJAnArthayoH tatsvabhAvatvena hetunA tacchaktivizeSabhAvAt tayoH-jJAnArthayoH zaktivizeSabhAvAt / bhAvArthamAha yad ydityaadinaa| yajjJAnaM yad grahaNazaktimat nIlAdyapekSayA tadeva-jJAnaM tadvAhaka-nIlAdigrAhakaM itaradeva ca-nIlAdi tandrAhyaM tasya-jJAnasya viziSTasyaiva grAhyamiti evaM na tatsattA 1 'kalpavAditi' iti ka-pAThaH / 2 'tattatsattA' iti ka-pAThaH / 3 'sarvathA virodhaH tattathA' iti k-paatthH| 4 dazame pRSThe / anekAnta. 7

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50 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) pratyAsatteH sanibandhanatvAt / iti bodhasyAvizeSataH suptakalpatvamasiddham , arthakSayopazamasannidhAnajasyoktavad vaiziSTyasiddheriti // 5. syAdetadevamapyAtmamAtravedinA vyatiriktavedanamayuktameva / satyamayuktaM tadvat tadbhAvena, na punajastyA, jJAnAntarAjJAnaprasaGgAt / evaM ca na santAnAntarAvagama iti cintyatAM dezanAdeviSayaH, yathA (svo0 vyA0) mAtrasya-jJAnasattAmAtrasya / kimityAha-sarvatrAvizeSaH, kintu vizeSa eva / 10 kathamityAha-tattathAkhabhAvatvena tayoreva-jJAnArthayoviziSTayostathAsvabhAvatvena uktaprakArapratiniyatasvabhAvatvena hetunA pratyAsatteH kAraNAt sanibandhanatvAt / iti-evaM bodhasyAvizeSataH suptakalpatvamasiddham, arthakSayopazamasannidhAnajasya eva uktavat-yathoktaM tathA vaiziSTyasiddheriti / syAdetadevamapi uktanItyA AtmamAnavedinA, jJAneneti prakramaH, vyati15 riktavedanamayuktameva, vyatiriktazvArtha iti hRdayam / etadAzaGkayAha satyamayuktam / kathamityAha-tadvat-jJAnavat tadbhAvena-jJAnasattayaiva, na punahatyA-jJAnena / ayuktaM vyatiriktavedanam / kuta ityAha-jJAnAntarAjJAnaprasaGgAt / evaM ca jJAnAntarAjJAne sati na santAnAntarAvagama iti-evaM cintyatAM dezanAdeviSayaH, dezanAjJAnasya pravRttyAdijJAnasya cetyarthaH / yathA (vivaraNam ) (16-17) tadvat-jJAnavat tadbhAvena-jJAnasattayaiva, na punarjaptyeti / yathAhijJAnaM svAtmAnaM tadbhAvena-jJAnasattayaiva jJAyamAnAkAraikatvapariNetyetyarthaH, paricchinatti, tathaiva yadi bAhyamartha paricchindyAt , syAt tadA'yaM bhavadukto doSaH / yadA tu jJaptyA ghaTAdipadArthapratibaddhajJAyamAnatvadharmalakSaNayA arthaparicchedaM karoti jJAnaM, tadopa25 padyata eva svAtmavedino'pi tasya bAhyArthavedanamiti // .... (19) dezanAoNnasya ce(?)ti / dezanAyAM jJAnaM dezanAjJAnaM kathaM kasya yad bhavati yaddhi yasmai ca dizyate yacca dizyate tayorjJAne sati sambhavati / yadA tu jJAnaM santAnAntarAvagamaM prati niyApArameva, tadA kathaM dezanA ? tathA pradarzakapravartakaprApakajJAnAnAmapi ko viSayaH parasantAnAnavagame sati iti samyak paryAlocya mucyatAM kadAgrahaH / / 1 tathA' iti ka-pAThaH / 2 'NatetyarthaH' iti kh-c-paatthH| 3 'yadi vA khamartha iti kh-paatthH| 4 'paricchindyA syAt' iti ca-pAThaH / 5 'yadA'nujJAtyA' iti k-paatthH| 6 'jJAnasya vedeti' iti c-paatthH| 7 'kathayasya yad' iti kha-pAThaH; ca-pAThastu 'kathaya svayadbhavadbhi taddhiyasyaiva disyte'| 8 'dezAnAM tathA' iti ka-pAThaH /

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adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) kathaJcit tadavagame kaH khalu tathaivArthe tdvirodhH?| arthasyaivAbhAvAditi cet, kutastadabhAvanizcayaH / jJAnAnubhavAditi cet, / kena jJAnAntarAnubhavaH ? / jJAnatvAt tenaiveti cet, kimatra bhavataH 5 pramANam ? / lokAnubhava eveti cet, nAsau nArthe'pIti cintya tAm / na cArthI yuktivAdhita iti nyAyyam, tathAvidhayuktyabhAvAt / na cAbhihitA eva tAstathAvidhA iti, tAsAM jAtiyuktitvAt / na caitad vacanamAtrameva, tadbhAvasya darzitatvAt / na caivaM bhUtAjJAne'pi na santi, prAyaH srvtrgtvaaditi| tacca vkssyaamH|| 10 __etena "sahopalambhaniyamAdabhedo nIla-taddhiyoH dvicandrAdivat" (kho0 vyA0) kathaJcit-tatsvabhAvatvAdinA tadavagame-santAnAntarAvagame kaH khalu tathaivatenaiva prakAreNa arthe-rUpAdau tadvirodhaH-avagamavirodhaH? / arthasyaivAbhAvAt iti cet avagamavirodhaH / etadAkyAha-kutastadabhAvanizcaya:-arthAbhAva- 15 nizcayaH ? jJAnAnubhavAt eva iti cet, na tadvadartho'nubhUyata itybhipraayH| etadAzakyAha-kena jJAnAntarA~nubhavaH, kenacit santAnAntaravartina iti bhaavH| jJAnatvAt tenaiveti cet, etadapi svasaMviditameveti bhAvanA / etadAzaGkayAhakimatra bhavataH pramANam ? na kiJcit tattvanItyeti bhAvaH / lokAnubhava : eveti cet pramANam / etadAzaGkayAha-na asau-lokAnubhavo nArthe'pIti 20 cintyatAm / kiM tarhi ? jJAnAntare ivAstyeva / ihaiva bhaGgyantaramAha-na cArtho yuktibAdhita iti nyAyyam , vaca iti zeSaH / kuta ityAha-tathAvidhayuttayabhAvAt-arthavAdhikAyA yukteH abhAvAt / na cAbhihitA eva pUrva tA:-yuktayaH tathAvidhAH-arthabAdhikA iti / kuta ityAha-tAsAM jAtiyuktitvAdabhihitayuktInAm / na caitad vacanamAtrameva tAsAM jAtiyuktitvam / 25 kuta ityAha-tadbhAvasya-jAtiyuktibhAvasya drshittvaat| na caivaM bhUtAjJAne'pi na santi jAtiyuktayaH, kintu santyeva / kuta ityAha-prAyaH sarvatragatvAt jAtiyuktInAmiti / etacca-sarvatragatvaM jAtiyuktInAM vezyAma arvamiti // etenetyAdi / etena-anantaroditena granthena sahopalambhaniyamAt hetoH 1 'yuktatvAt' iti g-paatthH| 2 'tattatvabhAva0' iti u-paatthH| 3 'rAnubhavena kena' iti k-paatthH| 4 'bhAvaH na kena0' iti u-paatthH| 5 'jAtyA' ityadhiko u-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) tathA "darzanopAdhirahitasyAgrahAt tadhe grahAt / darzanaM nIlanirbhAsaM nArthoM bAhyo'sti kevalaH // " ityAdyapi yaducyate paraistat pratikSiptameva, vicchinnArthagrahaNakha. bhAvasaMvedanavedanapakSe'syAnavakAzatvAt / vicchinnArthagrahaNamarthapratyakSIkaraNaM tatsvabhAvavijJAnAnubhave sati arthapratyakSatayobhayabhAvasiddheranavakAzatvamiti // 10 kishcedmyuktisnggtmev| tathAhi-atra nIla-taddhiyorabhedaH sAdhyaH sahopalambhaniyamena / so'yamanayoH satorasatorvA sAdhyeta / sattve (svo0 vyA0) abhedo nIla-tadviyoH-nIla-nIlabuddhyordvicandrAdivaditi nidarzanaM, tathA darzanopAdhirahitasya-darzanavizeSaNazUnyasya agrahAt kAraNAt tadhe15 darzanopAdhigrahe grahAt / kimityAha-darzanaM nIlanirbhAsaM-nIlAkAraM nArtho . bAhyo'sti nIlAdiH kevala ityAdyapi yaducyate paraiH-vijJAnavAdibhiH tat pratikSiptameva-nirAkRtameva / kuta ityAha-vicchinnArthagrahaNasvabhAvasaMvedanavedanapakSe'sya paroditasya / kimityAha-anakkAzatvAt kAraNAt / tatra vicchinnArthagrahaNamarthapratyakSIkaraNaM tatsvabhAva vijJAnAnubhave sati-artha20 pratyakSatAsvabhAvavijJAnAnubhave sati arthapratyakSatayA kAraNena ubhybhaavsiddheHarthjnyaandvysttaasiddheH| kimityAha-anavakAzatvamanantaroditasyeti bhaavniiym|| kizcedamityAdi / kiJcedaM-saMvedanamanantaroditaM ayuktisaGgatameva / kathaM na yuktisaGgatamityAha-tathAhItyAdi / tathAhi-atra-anantarodite nIla-taddhiyorabhedaH saadhyH| kena hetunetyAha-sahopalambhaniyamena / so'yam-abhedaH 25 anayoH-nIla-taddhiyoH sato:-vidyamAnayorasatorvA sAdhyeta / kiJcAtaH ? (vivaraNam) - (13) dvicandrAdivaditi nidarzanamiti / yad yena sahopalabhyate tat tasmAdabhinnamabhyupeyaM yathA candradvitayam , zazadharayugmajJAnAt / upalabhyate ca nIlAdiH padArtho nIlAdibuddhyA saheti svabhAvahetuH // 30 (14) darzanavizeSaNazUnyasyeti / darzanaM jJAnaM tadeva vizeSaNam , jJeyasya vizeSakatvAt , tena zUnyasya / jJAnalakSaNe pratIyamAne evArthaH pratIyata ityarthaH / 1 anuSTup / 2 'bhAve' iti k-paatthH|

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) na sataH sadantarApattirityabhedAsiddhiH / asattvAnyatarasattve ca vstudhrmtvaadbhedsyeti| nIlA dhIreveti pratijJArtha iti cet, anyasya tadbhAve ko virodhaH ? / asatastadbhAvAnupapattiriti cet,5 syAdetat tadasatvasiddhau / ananubhavAt tatsiddhireveti cet, bhavediyaM dhyantarAbhAve, tat svAnubhavacadeveti cet, anyo'pi svasattAvAneca / (kho0 vyA0) ubhayathA'pi doSa ityAha-satve nIla-taddhiyoH kimityAha-na sata ekasya sadantarApattiriti kRtvA / kimityaah-abhedaasiddhiH| na hi sat sadantaraM 10 bhavati / dvitIyaM vikalpamadhikRtyAha-asattvaM cAnyatarasatvaM ca, nIla-taddhiyoriti prakramaH, asattvAnyatarasattvaM tasiMzcAbhedAsiddhiH / kuta ityaah-vstudhrmtvaadbhedsyeti| tannAyamubhayAnyatarAbhAve / nIlA dhIreveti pratijJArthaH abhedArthaH / iti cet, etadAzaGkhyAha-anyasyetyAdi / anyasya-dhiyo bhinnasya tadbhAve-nIlabhAve ko virodhaH? na kazcidityarthaH / asata ityAdi / asataH 15 anyasya tadbhAvAnupapattiH-nIlatvAnupapattiH / iti cet, etadAzajhyAhasyAdetadityAdi / syAdetat-anantaroktaM tadasattvasiddhau dhiyo'nyasyAsattvasiddhau / ananubhavAditi / ananubhavAt kAraNAd dhiyo'nyasyeti prakramaH, tatsiddhireva-tadasattvasiddheH siddhireva / iti cet, etadAzajhyAha-bhavedityAdi / bhavediyaM-tatsiddhiya'ntarAbhAve, adhikRtadhiyo'nyA dhIH dhyantaraM tadabhAva ityarthaH, 20 tadapi nAnubhUyata eveti kRtvA / tadityAdi / tat-dhyantaraM svAnubhavavadeva dhyantaratvAt / iti cet, etadAzayAha-anyo'pItyAdi / anyo'pi dhiyaH nIlAdiH / (vivaraNam) (12) tasmiMzcAbhedAsiddhiriti / yadi hi nIlasya bAhyavastuno'sattvamabhyupagamya nIladhiyA sahAbhedaH sAdhyate, tadA na siddhayatyevAsau, vastvavastunorabhedAsiddheH / 25 na hi kharaviSANasya kenacid ghaTAdinA padArthena sahAbhedaH kApi sAdhyata iti // (13) tannAyamubhayAnyatarAbhAve iti / tat-tasmAnnaivAyam-abhedo bhavati / kasmin satItyAha-ubhaMyasya- nIlaviSayanIlabuddhilakSaNasya yugmasya madhyAdanyatarasthaekasya kasyacidabhAve-tucchatve sati // 1 'pratijJArthatvAt' iti k-paatthH| 2 'nIlAdi' iti ng-paatthH| 3 'nIlavibhramanIla.' iti kh-paatthH|

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54 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) na ca khAtmanA ananubhavAvizeSe taccetanAcetanatve tena tattvavyavasthitau kathaJcidAdhikyenAGgatAM pratipadyete, parokSatvAvizeSAt 5 khAnumAnApravRtteH tallakSaNAyogAt sarvadhyantarANAM tattulyatAsiddheH, atulyAnumitau cAnyasminnapyavirodhaH sattvAdinA kathaJcit tathA. tulytvopptteH|| parasiddhabhedavyavacchedaH sAdhyArtha ityapyayuktam, viklpaanupptteH| sa hyasya pramANasiddho'pramANasiddho vA syAt / pramANasiddhatve (svo0 vyA0) kimityAha-khasattAvAneva padArthatvAditi bhAvanA / etadeva draDhayannAha-na cetyAdi / na ca svAtmanA-vivakSitaikavijJAnApekSayA ananubhavAvizeSe sati tayoHdhyarthayoHcetanAcetanatve svagate tena-svamAtravedinA tadanubhavarahitena jJAnena tattva vyavasthitau satyAM, dhyarthayoriti prakramaH, kathaJcit kenacit prakAreNa Adhikye15 na-viziSTatayA aGgatAM pratipadyate cetanAcetanatve ca / kuta ityaah-proksstvaavishessaat| dhyarthayoriti jJAnaM hi parasya svasaMvedanarUpam / na ca tad dhyantaraM pratyakSIkaroti nApyarthAntaram / evaM ca tena tattattvavyavasthitau tavetanAcetanatve anupayoginI eveti bhAvanIyam / itthaM caitadaGgIkartavyamityAha-vAnumAnApravRtteH dhyantaratvavyavasthitAvapravRttizca tallakSaNAyogAt-anumAnalakSaNAyogAt pakSadharmatvAdyagraha20 mena / na ca sAmAnyato dRSTamAtrAdato'dhikRtajJAnavadanyadapi yadasti taccetanameveti bhavati tattattvavyavasthitiH / kuta ityAha-sarvadhyantarANAM-santAnAntaravartinAM tattulya. tAsiddheH-adhikRtajJAnatulyatAsiddheH svAnumAneneti / atulyAnumitau ca nIlAdhapekSayA bodhamAnasAmAnyataH / kimityAha-anyasminnapi, prakramAd dhyantarAdanyasminnarthe'pItyarthaH, avirodhaH / anumiteH nibandhanamAha-sattvAdinA ! 25 'Adi'zabdAjjJeyatvAdigrahaH, kathaJcit kenacit prakAreNa tathA-samAnabuddhi janakatvena tulyatvopapatteH iti // ' pakSAntaramadhikRtyAha-paretyAdi / paraprasiddhabhedavyavacchedo nIla-taddhiyoH sAdhyArtha ityapi parottaramayuktam / kuta ityAha-vikalpAnupapatteH / imAmevAha sa hItyAdinA / saH-bhedo nIla-taddhiyoH yasmAdasya-parasya bAhyArthavAdinaH 1 'kathaJcit tulyaH' iti g-paatthH| 2 'paraprasiddhabhedavyavacchedo'sAdhyArtha' iti k-paatthH| 3 'tattvavyava0' iti ng-paatthH| 4 'dhyantaratattvavyavaH' iti u-paatthH|

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) kathaM tdvyvcchedsiddhiH| siddhau vA pramANasiddhatvam / apramANasiddhastu na siddha eva parasyApi / kimasya vyvcchedsaadhnen?|| ___ syAdetat pramANasiddha iti vibhramApohaH saGgarArthaH / atrApyetada- 5 nivRttireva nyAyAnupapattizca bodhamAtratattvavAdino vibhramAyogAt bhedakAbhAvena kaalussyaasiddheH| evaM sanyAyato grahaNAbhAvAt pratyanIkAnavagamenApohAnupapatterityasundaraH pakSaH, pratyakSaviruddhAdidoSa (svo0 vyA0) pramANasiddhaH-pratyakSAdipramANapramitaH apramANasiddho vA-asatkalpanArUpaH 10 syAt / kiJcAtaH ? ubhayathA'pi doSa ityAha-pramANasiddhatve, prakramAnnIlataddhiyorbhedasya kathaM tadvyavacchedasiddhiH, bodhamAtrasyApi vyavacchedasiddhyApatteH / siddhI vA-tadvyavacchedasya pramANasiddhatvaM kathaM tadbhedasya ? / apramANasiddhastu niil-tddhiyorbhedH| kimityAha-na siddha eva parasyApi baahyaarthvaadinH| kimasya vyavacchedasAdhanena ? na kiJcidityarthaH // __ syAdetadityAdi / athaivaM manyase-pramANasiddho'dhikRtabheda iti vibhramApohaH saGgarArthaH-pratijJArthaH, abhedo nIla-taddhiyoriti / etadAzajhyAha-atrApItyAdi / atrApi-pUrvapakSe etasya-anantaroditasya anivRttireva / sa hyasya vibhramaH pramANasiddho'pramANasiddho vetyevaM yojyam |nyaayaanuppttishc itybhyuccyH| enAmevAha-bodhamAtratattvavAdina:-yogAcArasya vibhrmaayogaat| ayogazca 20 bhedakAbhAvena-vastusatkarmAdyabhAvena hetunA kAluSyAsiddheryodhamAtratattvasya / evaM sannyAyato grahaNAbhAvAd vibhramasya / yadi nAmaivaM tataH kimityAhapratyanIkAnevagamena hetunA'pohAnupapattebhramasya / vibhramAvagatau hi tatpratsanIkAvargamatastattatprayogAt tadapohasiddhiH, nAnyathA iti-evamasundaraH pakSaH / tathA pratyakSaviruddhAdidoSayuktatvAca kAraNAdasundaraH pakSa iti / etadevAha 25 (vivaraNam) (23-24) tatpratyanIkAvagamata iti / tasya-vibhramasya pratyanIko'vibhramastatpratyanIkastasyAvagama:-jJAnaM tasmAt / idamuktaM bhavati-cittamohivibhramakAraNeSu kliSTakarmAdiSu jJAteSu satsu jJAyante tAni ca paramArthataH santi na santi bhavatAM mate, ataH kathaM tAni jJAyante ? nahi kharaviSANaM kazcid vetti / tajjJAnAbhAve ca kathaM vibhramo 30 jJAyate ? vibhramAvagamAbhAve ca kathaM tatpratyanIkasyAvibhramasyAvagatiH syAditi // 1 evAsyAnantaro0' iti ng-paatthH| 2 nevagamena' iti ng-paatthH| 3 'pattivibhramasya' iti -paatthH| 4 'gamastatprayogAt' iti ru-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH 10 (mUlam) yuktatvAca / jJAnasya vicchinnArthagrAhitvAt tathA'nubhavabhAvAdubhayabhAvasiddheH prtykssviruddhH| tathA tadvaicitryavedanAd bhedakamantareNa "tadayogAd bodhamAtrasyAbhedakatvAt anumaanviruddhH| "paJca bAhyA vivijJeyAH" iti vacanAt, anyArthatA'nupapatteH pramANAbhAvAdAgamaviruddhaH / sakalalokArthAGgIkaraNAd bhedenaarthsiddhestnniraakrnnnaidhunnyaallokviruddhH| bhinnazabdAbhidhAnAd bhUyastadabhedApAdanAditaretaravyAhateH svavacanaviruddha ityalaM prasaGgena / (stro0 vyA0) jJAnasyetyAdinA / jJAnasya vicchinnArthagrAhitvAt kAraNAt tacchIlatayA tathA'nubhavabhAvAt / kimityAha-ubhayabhAvasiddheH-jJAnArthobhayasattAsiddheH pratyakSaviruddhaH pakSaH, pratyakSaprasiddhArthApahnavAditi bhAvaH / tathA tadvaicitryavedanAt, prakramAjjJAnavaicitryavedanAt , bhedakamantareNa tadayogAt-tadvaicitryAyogAt 15 bodhamAtrasya vyaktyantarabhAvino'pi abhedakatvAd bodhamAtratattvatayA'numAnaviruddhaH sAmAnyatastadaparasiddheH kAryavyatirekAdityarthaH / tathA paJca bAhyAH-rUpAdayo dvivijJeyAH-indriyamanovijJAnavijJeyA iti vacanAt / asya ca anyArthatA'nupapatteH kalpanAyAmapi pramANAbhAvAdanyArthatAyAm / kimityAha-Agamaviruddha iti / tathA sakalalokArthAGgIkaraNAt tathAtadvyavahArakaraNena bhedenA20 thasiddheH kAraNAt tannirAkaraNanaigheNyAddhetolokaviruddhaH / tathA bhinnanimittazabdAbhidhAnAnnIla-taiddhiyorityanena bhUyastadabhedApAdanAt tadanu tadabhedAbhidhAnena / kimityaah-itretrvyaahteH| yadi nIla-taddhiyo kathamanayorabhedaH ? athAbhedaH kathaM nIla-taddhiyo ? / iti svavacanaviruddhaH pakSa ityalaM prasaGgena / (vivaraNam) 25 (16) sAmAnyatastadaparasiddheriti / sAmAnyataH-sAmAnyena tasmAt-jJAnamAtrAdaparasya-kasyacit siddheH-niSpatteH, sAmAnyata iti / asyAyamabhiprAya:sAmAnyena tAvad vijJAnamAtrAdanyat kizcit siddham / tacca karma vA bhavatu, anyad vA kizciditi / atraiva hetumAha-(16) kAryavyatirekAditi / kAryAnyathA'nupapatteH / jJAnavaicitryalakSaNaM hi kArya kathaM jJAnavyatiriktAparabhedakabhAvavirahe bhavitumutsahate ? // 1 'anyArthAnupapatteH' iti g-paatthH| 1 'anyArthAnupa0' iti U-pAThaH / 3 'taddhirityanena' ka-pAkA

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) hetudoSA ucyante / sahopalambhaniyamAdityayaM tAvad viparyayasAdhakatvAd viruddhaH, sahazabdasyArthAntareNa vinA prayogAdarzanAt, sahopalambhAdeva bhinnatvaM nIlasya, taddhiyaH / iti vipryysiddhiH| 5 syAdetadekArthaH 'saha'zabdaH / tenaitaduktaM bhavati-sahopalambhaniyamAdekenaivopalambhAditi yAvat / evaM ca na vipryysiddhirityuktdossaabhaavH| naitadevam , avicaaritrmnniiytvaat| tathAhi-ekenopalambhA. diti ko'rthaH / kiM grAhya-grAhakayorekenaiva vedanAt utAsampRktenaiva grAhyagrahaNAditi ? / yadi grAhya-grAhakayorekenaiva vedanaM tataH sa eka 10 evaanubhvH| iti prAptaM buddhavijJAna-pRthagjana vijJAnayorekatvam |n tat tasya grAhakamiti cet, na tena sntaanaantraavgmH| satyamiSTameva (kho0 vyA0) hetudoSA ucyante / tatra sahopalambhaniyamAdityayaM tAvad hetuH / kimityAha-viparyayasAdhanA(?katvAd viruddhH| viparyayasAdhanatvaM ca saha-15 zabdasyArthAntareNa vinA-vivakSitArthamadhikRtya / kimityAha-preyogAdarzanAt, sahopalambhAdeva kAraNAd bhinnatvaM nIlasya / kuta ityaah-tddhiyH| iti-evaM vipryysiddhiH| syAdetadityAdi / athaivaM manyase-ekArthaH 'saha'zabdo vartate / tenaitaduktaM bhavati sahopalambhaniyamAditi / ko'rtha ityAha-ekopalambhaniyamAt / kimuktaM bhavati ? ekenaivopalambhAditi yAvat / 20 evaM ca kRtvA na viparyayasiddhiriti-evamuktadoSAbhAvaH / etadAzakyAhanaitadevam / kuta ityAha-avicAritaramaNIyatvAt / etadevAha tathAhItyAdinA / tathAhIti pUrvavat / ekena eva upalambhAditi ko'rthaH ? / kiM grAhyagrAhakayoH-dvayorapyekenaiva vedanAdityayamartha utAsampRktenaiva-asaMspRSTenaiva, jJAneneti prakramaH, grAhyagrahaNAditi? / kizcAtaH? ubhayathA'pi doSa ityAha 25 yadItyAdinA / yadi grAhya-grAhakayorekenaiva vedanamityarthaH tataH-evaM sati sa eka evaanubhv:-graahygraahkaatmaa| iti evaM prAptaM buddhavijJAna-pRthagjanavijJAnayogrAhyagrAhakatvena ekatvam / na tat-buddhavijJAnaM tasya-pRthagjanavijJAnasya grAhakam / iti cet, etadAzaGkayAha-na tena-buddhavijJAnena santAnAntarAvagamaH / satyamiSTamevedaM yaduta na tena santAnAntarAvagamaH / 30 - - 1 'tadviSayaH' iti ka-pAThaH / 2 aprayogA.' iti u-pAThaH / 3 'syAdityAdi' iti ng-paatthH| anekAnta08

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) idamiti cet, kathaM tadyasyAsateti vaacym| zuddheH sA kimatrocyata iti cet, sA'pyahetuketi na yuktaiva / parArthabhUte hetuketi cet, 5kathaM tadanavagame tatsiddhiriti ? / acintyazattyAdinA tu tadavagamo nIle'pi tulyaH // asampRktenaiva grAhyagrahaNe tvasmanmatAnuvAda eva, grAyasantAnArUSitasyaivAsya tatvabhAvatayA grAhakatvAbhyupagamAt, asya ca nyAyyatvAt , bhinnArthagrahaNAt, pratiprANi pratIteH, bhAvato bAdhA10 sambhavAt , sadA tathopalambhAt, tathA'rthakriyAdarzanAt , anyathA (kho0 vyA0) iti cet, etadAzakyAha-kathaM tarhi asya-buddhassa Aptateti vAcyam / shuddhH| sA-AptatA kimatrocyate? / iti cet, etadAzaGkayAha-sA'pizuddhiH ahetukA / iti-evaM na yuktaiva / parArthabhUteH-parArthAdutpatteH kAraNAt 5 nAhetukA / iti cet, etadAzaGkayAha-kathaM tadanavagame-parAnavagame tatsiddhiH-parArthasiddhiriti ? / acintyazattyAdinA tu, 'Adi'zabdAdavAcyavAdagrahaH, tadavagamaH-parAvagamo nIle'pi tulyaH, bhedAvizeSAt // dvitIyaM pakSamadhikRtyAha-asampRktenaiva vijJAnena grAhyagrahaNe punarabhyupagamyamAne / kimityAha-asmanmatAnuvAda ev| kathamityAha-grAhyasantAnArUSi20 tasyaivAsya-vijJAnasya kevalasya sataH tatsvabhAvatayA-vicchinnArthagrahaNasvabhAvatayA grAhakatvAbhyupagamAt, asya ca-abhyupagamasya nyAyyatvAt / nyAyyatvaM ca bhinnArthagrahaNAt / etaca pratiprANi-prANinaM prati pratIteH kAraNAt tathA bhAvato bAdhAsambhavAt / asyAbhyupagamasyAsambhavazva sadA tathopalambhAt-asampRktagrAhyagrahaNatayopalambhAt / tathA'rthakriyopalambhAd (vivaraNam) (14) parArthAdutpatteriti / pare-buddhavyatiriktA ye'nugrAhyAH prANinasteSAmarthaHsumArgAvataraNalakSaNaM prayojanaM pairArthastasmAddhetubhUtAt sakAzAdutpatterbuddhajJAnazuddhatAyA bhagavato hi buddhasya jJAna~zuddhizcauryaparadArAdyanAryakAryaparamparApravaNapANinAmupakArAya pravarttata iti pratipadyante taathaagtaaH|| 1'tathA' iti pATho na vidyate g-prtau| 2 'tasyAbhyu0' iti ng-paatthH| 3 'parArddhasta smA.' iti kha-ca paatthH| 4 'zuddhizcaurapAradArAH' iti c-paatthH| 5 'tathAgataH' iti k-paatthH|

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) grAhakatvAyoga ityuktaprAyam // na cAsyoktaprakArAtirikto'rthaH / na cAyamapyekArthoM laukikH| na ca granthakArabahumataH, na ca bahumatatve'pi yuktruupH| "parArthe hyanumAne 5 vakturvacanaguNadoSA api vicintyante" ityuktam / "pratipAdayatA'nena paramavazyaM pratItapadArthakaHzabda upAdeyaH, anyathA prtiiterbhaavaat"| loke ca nArthAntareNa vinA 'saha'zabdaprayogo dRSTa iti kathamayamekArthavAcako yuktarUpaH syAt / sAGketike'pi zabdArthayoge lokaprasiddhireva anusatavyA, tatparityAgenAsamaJjasatvaprasaGgAt // 10 (svo0 vyA0) bhinnArthena kiM bahunA ? anyathA grAhakatvAyogo jJAnasya ekAntaikasvabhAvatayA khagrahaNAyogAd grAhyagrAhakobhayarUpatApatterityuktaprAyaM-prAyeNoktametat // na cetyAdi / na ca asya, prakramAdekenaivopalambhAt iti vacanasya / kimityAhaukta kArAtirikto'rthaH / kiM tarhi ? uktaprakAra eva / na cetyAdi / na ca aya- 15 mapyekArthaH, 'saha' zabdasyeti prakramaH / kimityAha-laukikaH / na ca granthakArabahumataH 'saha'zabdasyaivaikArthaH, tasya vAkprayogakuzalatvAd granthakArasya / na ca bahumatatve'pi granthakArasya yuktarUpa: 'saha'zabdassaikArthaH / kuta ityAhaparArthe yasmAdanumAne vakturvacanaguNadoSA api vicintyanta ityuktaM dhrmkiirtinaa| kathamityAha-pratipAdayato'nena-vakrA paraM-pratipAdyamavazyaM 20 pratItapadArthakaH zabda upAdeyaH / anyathA-tamantareNa pratIterabhAvAt iti vArtikamidamuktam / idamupanyasya prakrAntopayogamAha loke cetyAdinA / loke ca-AvidvadaGganAdau nArthAntareNa vinaa| kimityAha-'saha'zabdaprayogo dRSTa iti kRtvA / kathamayaM-'saha'zabdaH ekArthavAcako yuktarUpaH syAt ? naiva yuktarUpaH / sAGketike zabdArthasambandhe naivamapi kazcid doSa ityArekAnirAsAyAha- 25 sAGketike'pi zabdArthayoge-zabdArthasambandhe / kimityAha-lokapratItirevAnusartavyA hastinyeva 'hasti'zabdaH saGketanIyaH, na zuni / tatparityAgena-lokaprasiddhiparityAgena hetunA kimityAha-asamaJjasatvaprasaGgAt-AkrozasyApi stavatvaprasaGgena / 1 'zabdasyaiko'rthaH' iti -paatthH| 2 'tena' iti Ga-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) evaM cAnaikAntiko'pi hetuH, buddhavijJeyacittAdAvapi bhAvAt / tathAhi-buddhasya bhagavato yad vijJeyaM santAnAntaracittaM tasya buddha5 vijJAnasya ca sahopalambhaniyamo'sti / atha ca naanaatvmitynaikaantikH| tathA cittacaittAnAmapi sahopalambhaniyamo'stItyanaikAntika (kho0 vyA) evaM cetyAdi / evaM ca kRtvA'naikAntiko'pi hetuH sahopalambhaniyamAdityayaM na kevalaM viruddhaH / kathamityAha-buddhavijJeyacittAdAvapi santAnAntaravartini, 10 'Adi'zabdAccaitatparigrahaH bhAvAt-vidyamAnatvAditi / etadbhAvanAyaivAha tathAhItyAdinA / tathAhItyupapradarzane / buddhasya bhagavato yad vijJeyamAlambanaM santAnAntaracittaM tasya-santAnAntaracittasya vuddhavijJAnasya ca sahopalambhaniyamo'sti abhyupagamanItyA / atha ca nAnAtvamanayorityanaikAntikA saho palambhaniyamaH, nAnAtve'pi bhAvAditi / tathA cittacaittAnAmapi-vijJAnavedanA15 dInAM sahopalambhaniyamo'stIti kRtvA anaikAntika eva-adhikRtahetuH / (vivaraNam) (14-15) cittacaittAnAmapi vijJAnavedanAdInAmiti / "vijJAnaM vedanA sajJA saMskAro rUpameva ca / bhikSUNAM zAkyasiMhena skandhAH paJca prakIrtitAH // "5 20 iti vacanAd bauddhamate paJca skandhAH / tatra vijJAnaM cittacaittabhedAd dvividham / tatrApi cittaM sAmAnyapAhi, yathA-gacchatastRNasparzAdi / citte bhavAzcaittA:-jJAnavizeSAH / viziSTAni jJAnAni caittA bhaNyanta ityarthaH / yathA mArga eva gacchataH parvato'yamityAdi jJAnam / vedanArUpA(?) sA'pi dvidhA-sAmAnyato vizeSatazca / tatra sAmAnyato nirantaraM yadalakSaM sukhaduHkhAnubhava iti / vizeSatastu sukhavedanA, yathA-kenApi 25 bhavyaprANinA sarvAGgINAlaGkArAlaGkRtikAntiprAgbhAraprakaTIkRtanikhiladikcakravAlajainabimbAvalokane'pUrvaH kazcit pramodo'nubhUyata iti / evaM duHkhavedanA'pi bhAvyA / samjhA AhArAdyabhilASarUpA pratItaiva / saMskAraH pUrvakAladRSTAnubhUtArthagocarasmRtivIjarUpaH / saMjJA-saMskArAvapi cittacaittadvayasvarUpAveva / rUpaM tu ghaTAyo vicitrA bahirvartinaH padArthAH / prastutA ceyamatra yojanA-cittacaittajJAnayorekasminnapi kAle 1 'buddhivijJeya.' iti k-paatthH| 2 'nAntare citta' iti g-paatthH| 3 'buddhivijJAnasya' iti ka-pAThaH / 4 'buddhivijJeyaH' iti -paatthH| 5 anuSTup / 6 'bhavAkhettA jJAna.' iti c-paatthH| 7 'yad lakSya iti c-paatthH| 8 'mukha.' iti k-paatthH| 9 'saMjJAsatkArA0' iti ca-pAThaH / 10 'prastutA veya.' iti sva-ca paatthH|

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adhikAraH] khopajJavyAkhyAmunicandrIya vivaraNayutam (mUlam) eva / Agamasiddhametaditi nAnena vyabhicAra iti cet, kiM nedamisthamiti na, kiMvA na nizcIyata iti? / AdyapakSe na pramANamityayukto mUlavaMzanivA, carame tu nizcIyata eva vacaneneti vybhicaarsiddhiH| 5 iSTazca bhavatA vacanAnusAra pUrvAcAryamatAGgIkaraNAt / "grAhyaM na tasya grahaNaM na tena jJAnAntaragrAhyatayA'pi zUnyam / (svo0 vyA0) Agamasiddhametat-anantaroktamiti nAnena vybhicaarH| iti cet,etadA- 10 zakyAha-kiM nedam-Agamasiddhamitthamityato na anena vyabhicAraH, kiM vA na nizcIyata iti atona ? / kiJcAtaH? ubhayathA'pi doSa ityAha-AdyapakSe nedami. tthamityasmin na pramANam / itthaM netthaM veti ka etad veda ? iti evaM pramANAbhAve sati ayukto mUlavaMzanivaH, mUlavaMzaH-buddhazaradvatIputrodayastannihnava evamiti / carame tu vikalpe na nizcIyata ityasmin / kimityAha-nizcIyata eva 15 vacanena tathopalabdhiriti-evaM vyabhicArasiddhiH, adhikRtahetoranaikAntikatvasiddhirityarthaH / iSTazca-aGgIkRtazca bhavatA vcnaanusaarH| kthmityaah-puurvaacaarymtaanggiikrnnaat| etadevAha-grAhyaM na tasya-buddhavijJAnasya grAhyametadityevaM grahaNaM na tena-buddhavijJAnena idantayA jJAnAntaragrAhyatayA'pi zUnyamidaM (vivaraNam) bauddhamate bhAvAt sahopalambhaniyamo'sti, na cAnayoraikyam , abhyupagamaprakopAt / evamekasminneva kAle jJAna-vedane'nubhUyete, na caikymetyoH| evaM sajJAdidhvapi 'yojyam / tataH sahopalambhaniyamAditi heturanaikAntika eveti sthitam // (11) ki nedamAgamasiddhamitthamityato nAnena vyabhicAra iti / kiM nanaivedamAgamasiddhaM vastu cittacaittasahopalambhaniyamalakSaNam / itthaM yathA prAJjalavRttyA'va-25 budhyate tathA vartate ityataH kAraNAnAnena vyabhicAraH preraNIyaH / ayamabhiprAya:-idamAgamasiddhaM vastu yathA bhavadbhirvyAkhyAyate pratIyate ca tathAna vartata eveti / yathA nAnena vyabhicAra iti sahopalambhaniyamAkhyahetoH kArya iti bauddhAbhiprAyo bhaviSyati kadAcit // (14) buddhazaradvatIputrodaya iti / bauddhAgamazAstravizeSakaH kazcit smbhaavyte|| 1 'ceti' iti ka-pAThaH / 2 'sarasvatIputro.' iti u-paatthH| 3 'labdheriti' iti ka-pAThaH / 4 'kAlajJAna' iti k-paatthH| 5 'yojyante' iti c-paatthH| 6 'yadA' iti ca-pAThaH / 7 'zarIraddhatiputrAdaya iti' iti kh-paatthH| 8 tadviSaya iti' iti k-paatthH|

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anekAntajayapatAkAkhyaM prakaraNam [ paJcamaH - - - tathApi ca jJAnamayaH prakAzaH pratyakSapakSasya tavAvirAsIt // 5 tathA "pretavat punaH santAnAMniyamaH siddhaH", tathA "narakavat punaH sarva siddham" ityAdi vacanasamarthanAt; anyathA vicArAyogaH khamAtravedanAtirekeNa sarvAnizciteriti / evaM na kevalamanaikAntikaH (kho0 vyA0) tayaiva tathApi ca jJAnamayaH prakAzastattvAvisaMvAdI pratyakSapakSasya taivAvi10 rAsIt-prakaTo babhUva / "tathA 'pretavat punaH santAnAniyamaH siddhaH" "viMzikAyAM bhAvanAdhikAre uktam / tathA "narakavat punaH sarvaM siddhm| ityAdi vizikoktavacanasamarthanAt / itthaM caitadaGgIkarttavyamityAha-anyathA vicArAyogaH / kathamityAha-vamAtravedanAtirekeNa sarvAnizciteH vijJAnAdanyasyAnabhyupagamAd bhavatA iti bhaavH| evam-uktanItyA na kevalamanai (vivaraNam ) (9) pratyakSapakSasyeti / pratyakSAH-sarve pakSAH sAdhyAni yasya sa tathA tasya / etacca vRttaM buddhastavanasambandhi / (10) pretavat punaH santAnAniyamaH siddha iti / ayamatrArthaH sambhAvyatena hi preto mRtvA punaH preta eva bhavati, kintvanyo manuSyAdireva / tataH preta20 vadanyeSAmapi prANinAM mRtAnAM punardvitIyavAraM santAnasya--sajAtIyasyaivAniyama:-- niyamAbhAvaH siddhaH, kadAcid vijAtIyasantAnatayA'pyutpAdAditi // (11) narakavat punaH sarva siddhamiti / sarvamapi sAMsArikaM vastu duHkhabahulatayA narakavat siddham , pratItamityarthaH / 'punaH'zabdastu viMzatikoktapAzcAtyArthApekSayA vizeSArtho draSTavyaH / 25 (12) ityAdi viMzikoktavacanasamarthanAditi / yathaiteSAM vacanAnAmarthaH samarthyate bhavatA (tathA) cittacaittasahopalambhaniyamalakSaNo'rthaH kimiti na samarthyata ityarthaH / atra ca 'grAhyaM na tasya grahaNaM na tena' ityAdinA vRttena buddhajJAnasvarUpaM pratipAditam / agretanavAkyadvayena tu bAhyArthasattA samarthitA // 1 upjaatiH| 2 'niyamasiddhaH' iti k-paatthH| 3 'tavAvirozIt' iti ng-paatthH|| 4-5 atratye ka-TippaNake yathA-AcAryavasubandhupraNIte vijJaptimAtratAsiddhiprakaraNadvaye 'viMzatikAkArikAH' iti nAmakamekaM prakaraNam / tatra tRtIyA turIyA ca kArike yathA"dezAdiniyamaH siddhaH svapnavat pretavatU punH| saMtAnAniyamaH sarvaiH pUyana dhAdidarzane // 3 // svapnopaghAtavat kRtyakriyA narakavat punaH / sarva narakapAlAdidarzane taizca bAdhane // 4 // " tRtIyakArikAvRttI 'siddha iti vartate', caturtha kArikAvRttau tu 'siddhamiti veditavyam' iti / 6 'santAnaM sajAtIya' iti ka-pAThaH / 7 'grAhakaM bhUtenetyAdinA iti kh-paatthH| 8 'jJAnasya kharUpa' iti k-paatthH|

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ) asiddhazca, sahopalambhaniyamasyobhayAsiddhatvAt, bhavataH sahArthAyogAt tadaparasyAnabhyupagamAt, abhyupagame ca sAdhanavaiphalyAditi / parasyApi nIlena saha taddhiya upalambho nAbhedena siddhH|5 bhedena tu sahArthasiddhau na sAdhanamiSTasAdhakamitarasyeti / na cAbhedasya sahopalambhaniyamasya ca vyApyavyApakabhAvaH, anyathA'pyasyAvirodhAt jJAnajJeyatatsvabhAvatvata eva niyamopapatteH, jJAnasyArthagrahaNakhabhAvasya sataH khasaMviditarUpatvAt citrasvabhAvatayA tathAtvAvirodhAt, arthasya ca jJAnaviviktatayA tathA tathA tad-10 grAhyasvabhAvatvAt / ityapi sahopalambhaniyama upapadyata eva, tadyogyatAlakSaNapratibandhasAmarthyAditi / anenaitadapyapAkRtameva (kho0 vyA0) kAntiko hetuH sahopalambhaniyamAkhyaH / kiM tarhi 1 asiddhazca / kathamityAhasahopalambhaniyamasya nIla-taddhiyoH ubhayAsiddhatvAt, vAdiprativAdya- 15 siddhatvAdityarthaH / etatprakaTanAyAha-bhavataH-tava sahAyogAt nIlAbhAvena / ata evAha-tadaparasyAnabhyupagamAd dhiyo vyatirekeNa niilsyetyrthH| abhyupagame tadaparasya nIlasya sAdhanavaiphalyAt, bAhyasiddhyaiva iti / parasyApiprativAdino nIlena saha taddhiyaH-nIladhiya upalambho nAbhedena siddhaH, bhedAbhyupagamAt / bhedena tu sahArthasiddhau satyAM nIla-taddhiyoH / kimityAha-na 20 sAdhanaM prastutamiSTasAdhakamitarasya, sAdhanavAdina iti arthaH / na cetyAdi / na ca abhedasya sAdhyatayeSTasya sahopalambhaniyamasya ca sAdhanatvenAbhihitasya vyApyavyApakabhAvaH / kathaM netyAha-anyathA'pi-abhedamantareNApi asyasahopalambhaniyamasya avirodhAt / enAmevAha-jJAnajJeyatatvabhAvatvata eva kAraNAt sahopalambhaniyamopapatteH / jJAna-jJeyayostatsvabhAvatvamabhidhAtumAha- 25 jJAnasyArthagrahaNasvabhAvasya sataH svasaMviditarUpatvAt citrakhabhAvatayA kAraNena tathAtvAvirodhAt jJAnasya arthasya ca jJAnaviviktatayA hetubhUtayA tathA tathA-tena tena prakAreNa spaSTetarAdinA tagrAhyasvabhAvatvAt-jJAnagrAhyasvabhAvatvAt / ityapi-evamapi sahopalambhaniyama upapadyata eva tadyogyatAlakSaNapratibandhasAmarthyAt tayoH-jJAnArthayorevambhUtayogyatAlakSaNa-30 1 'asiddhezca' iti ng-paatthH| 2 'anyathA bhedamantareNApi' iti Ga-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) yadAhureke-"pratyakSo'rthaH parokSaMtu jJAnaM tatpratyakSatayA'rthApattisamavaseyam" iti| apAkaraNaM cAsya parokSatve jJAnasyArthapratyakSatA'siddheH, 5 jJAnena hyarthaH pratyakSIkriyate / tacet parokSaM kathamarthaH pratyakSo naam?| tena pratyakSIkRtatvAditi cet, na, AtmAnamapratyakSIkurvato'nyapratyakSIkaraNAsiddheH / indriyavat siddhiriti cet, na, tasya bahiSkaraNa (svo0 vyA0) pratibandhasAmarthyAditi / etena-anantaroditena etadapyapAkRtameva-vakSyamANaM 10 yadAhureke-mImAMsakAH / kimAhurityAha-pratyakSo'rthaH-nIlAdiH, parokSaM tu vijJAnaM tadrAhakaM tatpratyakSatayA-arthapratyakSatayA kAraNena arthApattisamavaseyaM jJAnamiti, yathoktaM jJAte tvanumAnAdavagacchatIti / kathamapAkRtamityAha apAkaraNaM cetyAdinA / apAkaraNaM ca asya parokSatve jJAnasya tAttvike sati / kimityAha-arthapratyakSatA'siddheH kAraNAt / etadeva bhAvayati jJAnena yasmAdarthaH 15 pratyakSIkriyate / tacet jJAnaM parokSam, evaM sati kathamarthaH pratyakSo nAma ? naivetyarthaH / tena-jJAnena pratyakSIkRtatvAditi cet prtykssH| etadAzaGyAhanetyAdi / na,AtmAnamapratyakSIkurvataH-jJAnasya anyapratyakSIkaraNAsiddheH (vivaraNam) (12) jJAte tvanumAnAdavagacchatIti / jJAte-paricchinne (tuH) punararthe ghaMTA20 dAvanumAnAt sakAzAdavagachati-budhyate jJAnaM, yato'yamoM mama pratyakSaH samajani / tajjJAne nUnametadviSayaM mama jJAnamabhUdityullekhenetyarthaH / yaccArthApattisamavaseyaM jJAnamityuktvA anumAnAdavagacchatItyuktaM tadarthApatyanumAnayorarUpa eva bheda iti kRtvA / (15) evaM sati kathamarthaH pratyakSo nAmeti / svato hi parokSaM svajJAnaM kathamarthaM pratyakSIkaroti ? / na hyapratItaM vizeSaNaM vizeSye buddhiM janayati / tathAhi25 nIlatve'navabuddhe sati na bhavatyevezI buddhiryaduta nIlaM sarojamiti / evamatrApyartha iti vizeSyasya vizeSaNaM pratyakSa iti / etacca pratyakSatvalakSaNaM vizeSaNamapratItameva jJAnasya parokSatve'GgIkriyamANe'taH kathaM tenArtho vizeSyata iti // (17) anya pratyakSIkaraNAsiddheriti / yadi hi jJAnamAtmAnamAtmanA'vabudhyate yadutAhamarthagrahaNarUpatayA pariNataM tadA yujyate tenAnyasya grahaNam / yadA tu jJAnamA30 tmIyasvarUpAvabodhaM prati leSTuprAyaM tadA kathameSo'rthaH pratyakSa iti bhavatyadhyavasAyaH ? / / 1 'bahiH karaNa.' iti k-paatthH| 2 'tatvena jJAnaM' iti ng-paatthH| 3 'paTAdA0' iti capAThaH / 4 'tyuktamuktettadaH' iti c-paatthH| 5 'sato hi' iti kha-pAThaH / 6 'sajJAnaM' iti kpaatthH| 7 'yadA' iti c-paatthH| 8 'prati leSTaprAya' iti kh-paatthH|

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adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam 65 svena tdbhaavopptteH| antaHkaraNe ko doSa iti cet, na khalu tataH kartari kriyAdhAnamiti / yadyevaM tataH kimiti cet, na tena yuktitaH kasyacit tatpratyakSIkaraNam / tathAhi-parokSaM jJAna- 5 mAtmanaH sarvathA bhinnaM nAtizayAdhAyi tatrArthapratyakSatAheturiti na nyAyopetametat / yadi tvAtmani dravyamanovad bodhakriyAdhAyaka (svo0 vyA0) arthprtykssiikrnnaasiddheH| indriyavat siddhiriti cet arthapratyakSatAsiddhiH / tathAhIndriyamAtmAnamapratyakSIkurvadarthaM pratyakSIkarotIti siddham / etadAzaGkayAha-10 netyAdi / na-naitadevaM tasya-indriyasya bahiSkaraNatvena hetunA tadbhAvopapatteH-svaparokSasyApyarthapratyakSIkaraNabhAvopapatteH / antaHkaraNe-jJAne ko doSa iti cet, tadbhAvopapattariti prakramaH / etadAzayAha-na khalu tataH-antaHkaraNAt kartari kriyAdhAnaM yathA bhisskrnnaaditi| yadyevaM na tataH kartari kriyAdhAnam / tataH kim ? / iti cet, etadAzaGyAha-na tena antaHkaraNena yuktitaH5 -nItyA kasyacit tatpratyakSIkaraNaM-arthapratyakSIkaraNam / etadbhAvanAyaivAha tathAhItyAdinA / tathAhi-parokSaM jJAnamAtmana:-jIvasya sarvathA bhinnamekAntenAnyat nAtizayAdhAyi tatra-Atmani evaM sat arthapratyakSatAhetu. riti-evaM na nyAyopetametat / yadi tvAtmani dravyamanovadasmada(vivaraNam ) 20 (14) yathA bahiSkaraNAditi / bahiSkaraNaM hi jaDaM jaDatvAJcAsaMviditam , satastAdRzaM sat tadantaHkaraNena khasaMviditenopaSTambhamAnItamAtmani kriyAdhAnAyAlaM bhavati / yadA tvantaHkaraNamapi parokSaM tadA ubhayorapi karaNayoH parokSatvAt kathaM pheri kriyAyA arthAvabodhalakSaNAyA AdhAnaM bhavet / ayaM cArthastathAhItyAdinA anantarameva vakSyamANena sphuTIbhaviSyatIti / / (16) kasyacit tatpratyakSIkaraNamiti / atra kasyacit-pramAtuH / / (18) ekAntenAnyaditi / mImAMsakamate hi jIvAd dharmiNo bhinnameva jJAnaM dharmarUpam , tasya kSaNikatvenAbhyupagamAt, "na hi tatkSaNamadhyAste" ityAdi kumArilavacanaprAmANyAt / AtmA tu anuvRttivyAvRttikharUpo vyApI tammate, ata: kathamekAntakSaNikaM sa~jjJAnamAtmadharmaH syAditi ? / / ... 'pasAviti' iti sa-pAThaH / 2'tathA bahiHkaraNA.' iti k-paatthH| 3 'bhetas ki yadi iti k-paatthH| 4 'jaDatvAkhAkhasaM.' iti c-paatthH| 5 'kartakriyAyA' iti kh-paatthH| 6 lakSaNo AtmAnaM bhavetU' iti c-paatthH| 'sajJAna iti kha-ca-pAThaH / anekAnta..

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anekAntajayapatAkAkhyaM prakaraNam (mUlam ) syAt syAt taddhetuH ; kintvevaM saiva tatsvata AtmasamavAyinI jJAnaM na bhavatkalpitabuddhyAkhyam / sA cAtmadharmatvAt kathaJcit 5 tadabhedAt tathAsvabhAvatvAt pratItyanugrahapravRtteH svasaMviditaiveti jJAnapratyakSatAsiddhiH // 66 [ pazcamaH syAdetada yadi tadAtmakriyArUpamevA svasaMviditaM sadarthapratyakSatAkAri syAt ko doSaH syAt ? / ucyate-sadaiva ( tasyaiva ) tadapratyakSatAyAM pramAtuH kriyAntarAbhAvAt arthapratyakSataiva na syAditi / 1. hR (? ullekhAdizUnyo hi sutakalpo'sau kathaM kiJcit pratyakSIkuryAt, 10 25 ( kho0 vyA0 ) bhyupagataM bodhakriyAdhAyakaM syAt jJAnaM syAt taddhetuH - bhavedarthapratyakSatAhetuH, kintvevaM parikalpyamAne saiva - bodhakriyA tattvataH - paramArthena AtmasamacAyinI jJAnaM na bhavatparikalpitaM buddhyAkhyaM jJAnam / tataH kimityAha - sA ca15 bodhakriyA''tmadharmatvAt kAraNAt kathaJcit tadabhedAt- Atmano'bhedAt tathAsvabhAvatvAt khasaMviditasvabhAvatvAt pratItyanugrahapravRtteH tathA'nubhavabhAvena svasaMviditaiveti evaM jJAnapratyakSatAsiddhiH svasaMviditatvena // syAdetat- athaivaM manyase yadi tat jJAnam AtmakriyArUpamevAkhasaMviditaM sadekarUpatayA'rthapratyakSatAkAri syAt ko doSaH syAt ? / na 10 kazcidityabhiprAyaH / etadAzaGkayAha - ucyate yo doSaH syAt / tasyaiva - adhikRtajJAnasya tadapratyakSatAyAm AtmApratyakSatAyAM satyAM pramAtuH - AtmanaH kriyAntarAbhAvAt kAraNAt arthapratyakSataiva na syAditi ayaM doSaH syAt / tatsamanAvAha - hR ( u ) lekhAdizUnyo yasmAnniSkriyaH suptakalpo'sau-AtmA kathaM ( vivaraNam ) (21) AtmApratyakSatAyAmiti / jJAnenAtmIyaM svarUpaM nAvabudhyata eva yadutAhamarthagrahaNarUpatayA pariNatamiti // (21-22) kriyAntarAbhAvAditi / jJAnalakSaNaiva tadA''tmanaH kriyA, na tvanyA / sA cAsyAsaMviditeti kathamarthapratyakSatA 1 // (23) ullekhAdizUnya iti / ullekhastAtkAliko viziSTo'dhyavasAyaH / 30 'Adi' zabdAt smRtyAdigrahaH || 1 'vAyini jJAnam, na bhavet kalpita0' iti ga-pAThaH / 2 'kalpAso kathaM ' iti ka-pAThaH / 3 'bhavet' iti Ga-pAThaH / 4 'arthApratyakSa0' iti Ga-pAThaH / 5 'vA svasaM0' iti ca - pAThaH /

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adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) tadadhi(? vi)kRtau karmavizeSAdhAnasyAkiJcitkaratvAt ? pradIpAdyava (kho0 vyA) kiJcit pratyakSIkuryAt ? naivetyarthaH / kuta ityAha-tadadhi(? vi)kRtI-AtmA- 5 vikRtau satyAM karma vizeSAdhAnasya-arthagatavizeSAdhAnasya akishcitkrtvaat| evaM ca jJAnenArthe vizeSaH kiyata ityapyapAstam , itaretarasApekSaH kartRkarmakriyAvidhiriti (vivaraNam ) (6) karmavizeSAdhAnasyeti / karmaNaH-ghaTAdeH padArthasya vizeSAdhAnaM-prakaTatAkaraNaM tasya / karmazabdazcaivaM vyutpAdyate--kriyate-jJAnena prakaTarUpatayA niSpAdyate iti / karma-ghaTAdivastu tad / ayamabhiprAyaH-arthasya prAkaTyalakSaNe vikAre sampanne'pi yAvannAdyApyAtmano vikAro'rthagrahaNapravaNatArUpaH saJjAyate tAvannArthapratyakSatA sampadyata iti jJAnenArthavizeSaH kriyate iti / yathAhi dAtreNa lavyasyaiva vikAraH kriyate, na tu lAyakasya, tasya tadavasthasyaivopalambhAt / evaM jJAnenApyarthavizeSaH prakaTanArUpo vidhIyate, na tu puruSe iti miimaaNskaabhipraayH|| (7; pR. 68, paM. 8) itaretarasApekSaH kartRkarmakriyAvidhiriti kRtveti / kartR. karmaNoH kriyAvidhiH-kriyAvizeSaH, kriyAbheda ityarthaH / sa kIdRzo vartata ityAhaitaretarasApekSaH / itaraH kartA karma vA itarasya karmaNaH karturvA sApekSo yatra sa tathA / ka" hi kriyamANaM padArthamapekSya kartRtvaM labhate / karma ca kartAramaGgIkRtya karmatvamApnoti / tatazca kartA niyamAt karmaNA vikAramAnIyate AtmakartRtvapravaNatAlakSaNam 20 anyathA prAgavasthAyAmakurvANo'pi kartRvyapadezamazuvIta / na caitat dRSTamiSTaM vA / karma tu kA vikAramAropyata iti pratItameva / evaM cetaretarasApekSaH kartRkarmakriyAvidhiriti siddhaM bhavati / yacca dAtradRSTAntAt jJAnena karaNabhUtenArtha eva vizeSa: kriyate, na jJAtari puruSe ityucyate tadapyanupAsitagurorvacaH / yadi hi dAtreNa leviturna vizeSaH kazcidAdhIyata iti pakSIkriyate tadA dAtrasambandhAt prAgvad 25 dAtrasambandhe'pi na syAllavanakriyA puruSasya tilatuSatribhAgamAtrasyApi, tatra vikArasyAbhAvAt / tasmAdbhyupagantavyametad yaduta dAtreNa sAdhakatamena kRtvA puruSa kazcid vikAraH kriyata iti / evaM jJAnenApi jJAtari arthagrahaNapravaNatAlakSaNo vizeSaH kriyate evetyabhyupagantavyam / sarvathA anAhitAtizayasya tvAtmana. prAgavasthAyAmiva viva. kSitajJeyaviSayo bodho na syAt , tasmAd vivazenApyabhyupagamavyamidaM yaduta jJAna-30 mAtmanaH kathaJcidabhinnaM svasaMviditaM ca, anyathA tu na kathaJcanApyarthagrahaNamupapadyata iti / 1 yAvannAdyAtmano' iti c-paatthH| 2 'karmaNo vikAra' iti c-paatthH| 3 'yasvadAtraH' iti ca-pAThaH / 4 'lavitari vizeSaH' iti k-paatthH|

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68 . anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) bhAsitAnAmapyandhAdibhirghaTAdInAmadarzanAt / kriyAntarAbhyupagame ca tatrApyayameva vRttAnto'smanmatAnuvAdo vetyalaM prapaJcena // 5 . nirNItametadasmadgurubhiH pramANamImAMsAdiSu "parokSaprakRterarthapratyakSatA'yogAt, svapratyakSIkaraNe ca cetanAyAH kathaM tAtmAvedanama (svo0 vyA0) kRtvaa| itthaM caitadaGgIkartavyamityAha-pradIpAdyavabhAsitAnAmapyandhAdibhi:pramAtRbhiH svakriyAzUnyairghaTAdinAmadarzanAt laukikametat / kriyAntarA10 bhyupagame ca AtmanaH kimityAha-tatrApyayameva vRttAntaH anantaroditaH asmanmatAnuvAdo vA jJAnAtmadharmatayA / ityalaM prapaJcena // nirNItametadasmadgurubhiH-pUrvAcAryaiH pramANamImAMsAdiSu grantheSu / kiviziSTena granthenetyAha-parokSaprakRteriti / evamAdineti yogaH' / parokSaprakRteH-parokSa bhAvasya, jJAnasyeti prakramaH, arthapratyakSatA'yogAt, svapratyakSIkaraNe ca15 AtmapratyakSIkaraNe ca, arthasyeti prakramaH, jJAtatAkaraNenetyarthaH, cetanAyAH-buddheH (vivaraNam ) na caitad vAcyaM yathA dAtreNa bhinnenApyatizayaH kriyate pAmarasya, evaM jJAnenApi bhinnena satA puruSasya vizeSaH kariSyate iti / yato naiva dAtreNaikAntenAvidyamAnA zaktiH pAmarasyAdhIyate, kintu tasmAdabhinnaiva sA tena puSTIkriyate / tathA coktam20 "na hi svato'satI zaktiH kartumanyena pAryate" iti / / yadi tvavidyamAnA'pi zaktirlavitreNa laviturAdhIyate tadopalazakale'pi kiM na kriyate, avidyamAnatAyA avizeSAt ? / tasmAllaviturAtmabhUtaiva zaktiH, bAhyaM tu karaNamapekSata upaSTambhAya, na tvavidyamAnAyAH zaktejananAya / yat tvantaraGgaM karaNaM tat kathaM bhinnaM sadatizayamAdhatte, antaraGgatvakSatiprasaGgAt ? / na sarvathA bhinnena vastunA 25 bhinnasya vastuno'tizayaH kriyate, meru-makarAkarayorapi parasparamatizayakaraNaprasaGgAt / tasmAdabhinnameva jJAnamAtmano'tizayAla miti sthitam / / (15) arthasyeti prakrama iti / arthasya-ghaTAdeH sambandhina AtmanaH pratyakSIkaraNe ityrthH| kena yat (?) pratyakSIkaraNamityAha-(15) jJAtatAkaraNeneti / jJAyate yaH karmatApannaH sa jJAtaH, jJAtasya bhAvo jJAtatA tasyAH karaNaM-vidhAnaM tena, 30 jJAyamAnatvakaraNenetyarthaH / / 1 draSTavyaM 71tamaM pRSTham / 2 'yato'nenaiva' iti k-paatthH| 3 'zayamiti' iti k-paatthH| 4 'pratikrama iti' iti kh-paatthH|

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) vedane vA 'cetanAtvam ? / na hi paraprakAzanAt khAtmAprakAzaka iha prakAzo nAma / na ca tadanubhavamantareNa smRtiH / asti ceyaM jJAna. viSayA'pi, tathA'rthadarzanarUpaiveyamiti na lAkikam , tadA tathA- 5 (stro0 vyA0) kathaM tAtmAvedanamavedane vA''tmanazcetanAtvaM katham ? na hi paraprakAzanAdeva A(khA)tmAprakAzaka: san iha-loke prakAzo nAma,prakAzazca jJAnamiti / ihaivAbhyuccayamAha-na cetyAdi / na ca tadanubhavaM-cetanAnubhavam , jJAnAnubhavamityarthaH, antareNa-vinA smRtiyujyate / asti ceyaM-smRtiH jJAnaviSayA'pi, 10 tathA'nubhUteH, arthAntarasmRtinibandhanatvenArthadarzanaM tathA'rthadarzanaM tadeva rUpaM yasyAH sA tathAvidhA / etaduktaM bhavati-arthadarzanAt prAgdRSTe'rthe smRtistatastadA buddhyanumAnaM (vivaraNam) (7) kathaM tAtmAvedanamiti / arthapratyakSatAkaraNo hi cetanAyA niyamAdAtmIyasvarUpAvabhAsaH samasti yadutAhametasyArthasya grahaNarUpatayA pariNateti // 15 (7) cetanAtvaM kathamiti / yo ya AtmIyaM svarUpaM nAvabuddhyate sa sa na cidrUpaH, yathA leSTuH / nAvabudhyate cAtmIyaM svarUpaM cetanA mImAMsakamate, ataH kathaM sA cetanAtvamApnuyAditi 1 // (8-9) prakAzazca jJAnamiti / iha yo yaH prakAzaH sa sa svaparobhayaprakAzako dRSTaH, yathA pradIpAdiprakAzaH / prakAzazca jJAnam , ataH svaparobhayaprakAzakaM bhvtviti||20 (11) tathA'nubhUteriti / jJAnagocarA'pi smRtiranubhUyate loke yaduta mama pUrvakAle nIlAkAraM jJAnamabhavaditi / na ceyamasvasaMviditajJAnavAdino mate ghaTate, jJAnasya pUrva kAle'nanubhavAt / na cAnanubhUte'pi viSaye smRtiH pravartate, atiprasaGgavyAghAtAt / ato'bhyupagantavyametad yaduta pUrvakAle jJAnenAtmIyaM svarUpamAtmanaivAvabuddhamAsIt / tataH prAcyAmavasthAM jJAnamAtmapratibaddhA smaratIti smRtirutpadyata ityabhiprAyaH // 25 (12) tatastadA buddhyanumAnamiti / tata:-prAgdRSTArthasmRteH sakAzAt tadA-atIte kAle yakA buddhistasyA anumAnaM bhavati / yato mamAtItArthagocarAsmRtiH sAmpratamutpannA ata() jJAne(?te) nUnaM mama prAkkAle tadviSayA buddhirabhavaditi rUpa( ? sthitam // 1'cetanatvaM na hi' iti g-paatthH| 2 'cAtmanaH' iti u-paatthH| 3 'tathArthAntara' iti 3-paatthH| 4 'atha pratyakSatA' iti kh-paatthH| 5 'bhAsaH prakAzazca zAha (1)metasyArtha.' iti kh-paatthH| 6 'kathaM yamiti' iti kh-paatthH| 7 'iti parAbhiprAyaH' iti kh-paatthH|

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anekAntajayapatAkAkhyaM prakaraNam . ( mUlam ) tadabhAvAt kacidapavargopapatteriti / etena nirviSayajJAnAbhAva uktaH / na cAtra pramANam, anumAnAbhAvAt tallakSaNAyogAt arthApattera rapya 5 ( svo0 vyA0 ) tatastatsmRtiriti / evamarthadarzanarUpaiveyaM-smRtiriti na laukikaM tadA tasmin arthagrahaNakAle tathA tena smarttavyagrahaNarUpeNa tadabhAvAt tasya- smarttavyasyArthasyAbhAvAt / abhAvazca kacidapavargopapattervinAzasambhavAt / tatazca nirviSayaM tadarthasmaraNamityarthaH, na ca nirviSayaM jJAnamiSyate paraiH / ata evAha - etenetyAdi / 10 etena - anantaroditena nirviSayajJAnAbhAva uktaH, taimirikakezAdijJAnAbhAva ityarthaH / na cAtra pramANam, arthajJAnAd buddhAviti prakramaH / nanvastyanumAnaM yadAha bhASyakAra : - " jJAte tvanumAnAdavagacchati" iti / etadAzaGkayAhaanumAnAbhAvAt / abhAvaca tallakSaNAyogAt - anumAnalakSaNAyogAt (vivaraNam ) 15 (6) tatastatsmRtiriti / tataH - tadA buddhyanumAnAt tatsmRtiH tasyAH - tadA buddheH smRtiH - smaraNam || (6) evamarthadarzanarUpaiveyaM smRtiriti na laukikamiti / evam uktena prakAreNArthadarzanarUpaiva - vArtamAni kArthadarzanarUpaiveyaM smRtirityetat parakIyaM mataM na-naiva laukikam, api tu lokamArgottIrNam / ayamatra bhAvaH - sAmpratakAlabhAvino'rtha - 20 darzanAt prAgdRSTe'rthe smRtistatastadA buddhyanumAnaM tatastatsmRtirbhavati / yatastato vArtamAni kArthadarzanarUpai veyamastu taddhetukatvAt taisyA iti yaducyate mImAMsakena tadalaukikameveti // 70 [ pacamaH (8) vinAzasambhavAditi / yadi prAcyArthasmaraNAt tadviSayajJAnasmRtirityaGgIkriyate, tadA vidAdiH kSaNikaH padArthastatkAlavinaSTaH kathaM sAmprataM svajJAnasmRtihetuH 25 syAditi ? / yadi tu jJAnaM svasaMviditamabhyupeyate tadA tasya sAmpratamapi paryAyAntarAviSTasya sannihitatvAt smRtiryujyata eveti // (10) taimirikakezAdijJAnAbhAva iti / taimirikasya yat kezAdijJAnaM tasyAbhAvo bhaTTamate prApnotItyarthaH / tathAhi - taimirikasya zazadhara dvitayagocaramutpadyate jJAnam, tatra ca bAhya viSayasyAsanttvAt / ataH kathaM tatra bAhyArthaH prAkaTyAd vijJAna30 manumIyate ? / na hyavidyamAno'rthaH prakaTo bhavati, ato vijJAnameva tattAdRzamupalavarUpaM svasaMviditamabhyupagantavyam / svasaMvidite hi tasminnabhyupagamyamAne AtmIya svarUpAvabodha Atmanaivopapadyate, anyathA tu bhrAntavijJAnAbhAva eva syAditi // (11) arthajJAnAd buddhAviti prakrama iti / arthajJAnAt arthaprAkaTyAd buddhau * sAdhyAyAM ityeSo'rthaH prakramAlabhyata ityarthaH // 1 'na svastyanu0' iti Ga-pAThaH / 2 ' evaM darzanarUpai 0' iti ka- pAThaH / ka- pAThaH / 4 'prAptyArtha0' iti ca pAThaH / 5 'svasaMviditeditaddhi tasmi0' iti 3 'tasyati' iti kha--pAThaH /

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) bhAve'pravRtterbudvivyaktezca tadA'satvenAbhAvAt tadavyatiriktasya ca sAmAnyasyetarasyApi tadagrahaNe grahaNAt / iti svAtmanyapi tat- , sambandhiceSTA'grahe parAvabodhAya shaastrkrnnmyuktmityevmaadinaa"|| 5 (svo0 vyA0) pakSadharmatvAdyabhAvena arthApattiranumAnazabdenAbhipretetyetadAzaGgyAha-arthApatterapyabhAve'pravRtteH kAraNAt bhAvopalambhakapramANAntargatatvena / yadi nAmaivaM tataH kimisAha-buddhivyaktezca anumeyAyAH tadA-tasminnanumAnakAle'sattvena hetunA kSaNikatayA'bhAvAt tadavyatiriktasya ca-buddhyavyatiriktasya ca sAmAnyasya 10 buddhisAmAnyasyAbhAvAt itarasyApi-vyatiriktasya vyatiriktatayA buddhisAmAnyasya tadgrahe / kimityAha-agrahaNAt / iti evaM svAtmanyapi tatsambandhiceSTA'grahe-buddhisambandhiceSTA'grahe sati parAvabodhAya zAstrakaraNamayuktameva(1), paraparijJAnAsambhavAditi bhAvaH / evamAdinA granthena nitimetadasmadgurubhiH / nirNItA hetuvaktavyatA // (vivaraNam) (7) pakSadharmatvAdyabhAveneti / arthaprAkaTyAddhetoH sakAzAdarthagocarajJAnasya sattvaM sAdhyate miimaaNskaiH|n cArthaprAkaTyasya jJAnena saha pakSadharmatvAdayo hetudharmAH paricchettuM pAryante, kSaNikatvena jJAnasyArthaprAkaTyasamaye pralayaprAptatvAt / nanu yadyapyarthaprAkaTyasamaye vivakSitabuddhikSaNo nAsti, tathApi buddhisAmAnyaM bhaviSyatItyAha-20 (10-12) tadavyatiriktasyetyAdi yAvad grahaNAditi / ayamabhiprAyaH-sadbuddhisAmAnyaM vivakSitabuddhikSaNAdavyatiriktaM vyatiriktaM vA iti vikalpayugalam / tatra yadyavyatiriktamiti pakSaH kakSIkriyate sa na ghaTata eva, vivakSitabuddhijhaNanAze tadavyatiriktatayA tatsAmAnyasyApi vinaSTatvAt , anyathA hyabheda eva na syAt / atha vyatiriktamaGgIkriyate tahiM buddhivyatiriktena grahaNe gRhyata eva / tato na hi gocarapratItA 25 gotvapratItiH kasyApyupajAyate / na ca buddhivyatirikte praNe kazcidupAyaste sambhavati, arthaprAkAlabuddhavinaSThatvAt / / (13) buddhisambandhiceSTA'grahe iti / buddhisambandhinyAzceSTAyA agrhe| madIyA buddhirevaM ca bhavatyevaMvidhavirodhAbhAve ityarthaH // (14) evaM prijnyaanaasmbhvaaditi| na hyAtmanyajJAte sati paraH parijJAyata iti / / 10 1 'prahe'grahaNAt' iti tu vyAkhyAyAm / 2 'buddhiraruyaktagrahe kimityAi' iti ku-paatthH| 3 'cArthaprAkanacArthaprAkavyasya' iti sv-paatthH| 4 'tasyArthaprAkaTya.' iti k-paatthH| 5'prAkaTyAra kAle buddhe.' iti kha-pATha 'bhAvye sevaM.' iti kha-pAThaH /

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72 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam). sAmprataM yaduktaM 'dvicandrAdivat' ityetannirUpyate / ayaM dRSTAnto hi vartate / asya cAyamartho'bhipreta:-yo'yaM dvitIyacandro'lIkaprati. 5bhAsastasya shoplmbhniymo'sti|n cAsau tato bhinnaH,bhede'vastutvAprasaGgAt / tatazca vijJAnameva tattAdRzaM bAhyArthagrahaNasvabhAva. mivAvabhAsamAnamapyabahirgocarameva / evamakhilameva vijJAnamiti / etaccAnAlocitasundaram , tasya bhrAntatvena tthaatvaavirodhaat|bhraanttvN ca bAdhakapratyayopalabdherdoSajatvena sakalalokasiddhatvAt tadanuH "bhava eva tathApratIteH / evaM tabalAt tajAtIyAnAmeva tattvavyasthApanaM yuktam, na tu sAmAnyena sarveSAm , atiprasaGgAt / na hi grAhyA (kho0 vyA0) sAmprataM yaduktaM pUrvapakSagranthe eva-dvicandrAdivaditi nidarzanatvena etannirUpyate / ayaM hi dRSTAnto vartate / asya cAyamartho'bhipreto dRSTAntasya 5 yo'yaM dvitIyacandraH / kiviziSTa ityAha-alIkapratibhAso bahistadabhAvena tasya sahopalambhaniyamo'sti bahizcandreNa / na cAsau-candrastataH-alIkapratimAsAd bhinnaH / kuta ityAha-bhede vastutvaprasaGgAd bahidvitIyacandrasyApi vastvabhiprAyaH / tatazcetyAdi / tatazca vijJAnameva tattAdRzaM-dvicandrAkAra bAthArthagrahaNakhabhAvamiva avabhAsamAnamapi tthaaprtiiteH| kimityAha20 apahirgocaraM-bahistasya dvitIyacandramaso'bhAvAt / ayaM bhAvaH-kila parasyApi siddha eva dRSTAntaH / ayamarthopanayaH / evaM dvicandravadakhilameva vijJAnaM bAhyArthagrahaNakhamAvamiva abahirgocaramiti / atrAha siddhAntavAdI-etacAnAlocitasundaram anantaroditam / kathamityAha-tasya-dvicandravijJAnasya bhrAntatvena hetunA tathAtvAvirodhAt-abahirgocaratvAvirodhAt / bhrAntatvaM ca tasya pAdha15 kapratyayopalabdheH timirApagamena / etasthirIkaraNAyaivAha-doSajatvena timiramadhikRtya makalalokasiddhatvAt dvicandrajJAnasya tadanubhava eva-dvicandrAnubhava eva sati taimirikassApi tathApratIte:-doSajatvena pratIteH / pratItizca cikitsAkaraNagamyA evaM ca kRtvA tabalAt-dvicandrajJAnabalAt tajjAtIyAnAmeva bhrAntAnAM tattvavyavasthApanaM yuktaM sAdharmyasiddheH / na tu sAmAnyena sarveSAM (vivaraNam) 30 (20) parasyApIti / AcAryasya // 1-251tame pRsstthe| 3 'yato'sti' iti k-paatthH| 4 'etadayA' iti k-paatthH| .

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam ) kArAdimad vijJAnamanubhUyata iti tattatsvabhAvatayA sarvasyaiva tathAvidhatvakalpanaM nyAyopapannaM buddhavijJAnAnAmatathAvidhatvAt / na cedamatathAvidhatvamamISAM taditarebhyo 'bhedakabhedamantareNa, nyAyato'nupa- 5 patteH, pRthagjanavijJAnAnAmapi pramANatadAbhAsAbhyupagamAt, tatrApi saMvAdijJAnajanakAnAM taditarebhyastathaiva bhedAt, bhedakamantareNa samAnabhedahetumAtrAt tthaabhedaasiddheH,atiprsnggaaditi| evaM dvicandretarAdivijJAnAnAmapi bhedako bhedaH samabhyupagantavyaH / sa ca bheda (kho0 vyA0) -jJAnAnAm / kuta ityAha-atiprasaGgAt / enamevAha na hItyAdinA / na hi grAhyAkArAdimat, "Adi zabdAt grAhakAkAraparigrahaH, vijJAnamanubhUyata iti kRtvA tatsvabhAvatayA kAraNena sarvasyaiva-vijJAnasya tathAvidhatvakalpanaM-grAhyAkArAdimattvakalpanaM nyAyopapannam / kathaM nopapannamityAha-buddhavijJAnAnAM parapakSe'pi atathAvidhatvAt , agrAhyAkArAdimattvAdityarthaH / yadi 15 nAmaivaM tataH kimityAha-na cedamityAdi / na cedamatathAvidhatvam-anantaroditamamISAM-buddhavijJAnAnAM taditarebhyA-grAhyAkArAdimadvijJAnebhyaH sakAzAd bhedakabheda-bhedakavizeSamantareNa-vinA / kuta ityAha-nyAyato'nupapatteH, atathAvidhatvasya, samAnahetUnAmasamAnatvAyogAdityarthaH / samAnaM ca bodhamAnaM paranItyA sarvavijJAnahetustadaparAbhAveneti bhAvanIyam / tathA pRthagjanavijJAnAnAmapi-20 grAhyAkArAdimatAM pramANatadAbhAsatvAbhyupagamAt kaarnnaat| evaM ca tatrApipRthagjanavijJAnasamudAye saMvAdijJAnajanakAnAM pramANAnAM taditarebhyaH-tadajanakebhyaH pramANAbhAsebhyaH sakAzAt / kimityAha-tathaiva-tattadAbhAsatayA pRthagjanavuddhavijJAnavad bhedAt / yadi nAmaivaM tataH kimityAha-bhedaka-vastvantaramantareNa samAnabhedahetumAtrAdeva-kevalAt tathA-jAtibhedena bhedAsiddheH / asiddhizca 25 atiprasaGgAt, buddha vijJAnAnAmapi jaatibhedprsnggeneti| evaM dvicandretarAdivijJAnAnAmapi bhedakaH kazcid bhedaH samabhyupagantavyo yena tAni 1 'bhedakam , bheda0' iti g-paatthH| 2'bhedakArtha' iti k-paatthH| 3 'svAt grAhyaH' iti -paatthH| anekAnta. 1.

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74 anekAntajayapatAkAkhyaM prakaraNam - [paJcamaH (mUlam) ko'rtha evAstu, kimanyena svahetuparamparAjanitahetubhedAdinA kalpitena bodhamAtratattvavAdino'sya pradIrghaparamparAyAmapi tanmAtrAtirekeNa 5 vizeSAsiddhito'bhidhAnamAtratvAditi / arthastu satkSayopazamAdimato'bhrAntajJAnaheturitarasya tu viparyayaheturiti na kiJcidatrAvadyam , lokasamayasiddhatvAt / Aha-Antarahetoreva tadbhedAbhyupagame ko dossH| nanu na kazcit , api tu bAhyArthasiddhireva / bodhamAtrasvatattvAni hi sarvacittAni, na tadatiriktaM bhedakamiti tanmAnanibandha10 natvAd vijAtIyabhedAsiddheH, asya cAnubhavasiddhatvAt tadbhedApAdakaM tatkAluSyakAri vastu sat kAGgIkartavyam , anyathA buddhasyeva (kho0 vyA0) tadanyebhyo buddhAdivijJAnebhyo bhiyanta iti / sa ca bhevakA-bhedaH artha eva astu bAhyaH, kimanyena svahetuparamparAjanitahetubhedAdinA kalpitena? 15 'Adi'zabdAd vAsanAzaktyAdigrahaH / kimiti tatkalpanA'yuktetyAha-bodhamAtra tattvavAdinaH-vAdinaH asya-svahetuparamparAjanitahetubhedAdeH pradIrghaparamparAyAmapi satyAM tanmAtrAtirekeNa-bodhamAtrAtirekeNa vizeSAsiddhitaH kAraNAdabhidhAnamAtratvAdasyeti / arthastu bAhyaH satkSayopazamAdimataH puMsaH, 'Adi'zabdAt sAtodayAdigrahaH, abhrAntajJAnahetuH-ekacandrAdijJAnahetuH 20 itarasya tu-asatkSayopazamAdimataH viparyayahetu:-dvicandrAdijJAnaheturitievaM na kiJcidatrAvayaM-pApam / tathAhi-nakacandrAdivyatirekeNa kRSNakSapAdau dvicandrajJAnodaya ityapAlocanIyamiti na kiJcidatrAvadyam / kuta ityaah-loksmysiddhtvaat| Aha-Antarahetoreva sakAzAt tadbhedAbhyupagame-dvicandrAdijJAnabhedAbhyupagame, prakramAd buddhAdijJAnebhyaH, ko doSa iti ? / etadAzaGyAha-na 25 kazcidanyaH, api tu baahyaarthsiddhirev| kathamityAha-bodhamAtrakhatatvAni-- bodhamAtraskhalakSaNAni yasmAt sarvacittAni, na tadatiriktaM-bodhAtiriktaM bhedakaM vastu iti-evaM tanmAtranibandhanatvAt-bodhamAtranibandhanatvAt vijAtIyabhedAsiddheH grAhyAkArAdimattvena asya ca-vijAtIyabhedasya anubhavasiddhatvAt hetoH / kimityAha-taDdApAdakaM-vijAtIyabhedApAdaka buddhavijJAnebhyaH, pRthag30 janavijJAnAnAmiti prkrmH| tatkAlaSyakAri-bodhamAtrakAluSyakAri vastu sataparikalpitaM karmAGgIkartavyaM jJAnAvaraNIyAdi; anyathA-tadanabhyupagame buddhasyeva 1 sAtavedanIyakarmaNa udyaadigrhH| 5 'tvAt bhAntara0' iti ka-pAThaH /

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adhikAraH] syopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) prabhUtabuddhAnAM vA svarUpabhede'pi cittamAtrAd bhrAntetarabhedAbhAva iti bAhyArthasiddhiH / iyaM caivamarthato'sakRduktaivAbhiniviSTastvatra para iti pauna:punyenocyate // evaM svamavijJAnamapi jAgradvijJAnavijAtIyam , Avilayodhavad, bhUyastathAdarzakatve'pi svamithyAtvAvasAyahetuH pravRttinivRttikRdAvidvadaGganAdisiddhamanubhUtadRSTAdinimittaM bhrAntameva / na tannidarzanAt tadvijAtIyamapi sarva tathA bhvitumrhti| na ca tadapi cittamAtrodbhavam , vuddhAdInAmasambhavAt , api tu karmAvilacittajameva / 10 (svo0 vyA0) kasyacidekasya prabhUtabuddhAnAM vA santAnabhedena svarUpabhede'pi sati vyattyapekSayA cittamAtrAt kevalAt bhrAntetarabhedAbhAvaH bodhamAtrAvizeSAt itievaM bodhAd bhinnakarmabhAvena baahyaarthsiddhiH| paribhAvanIyametat iyaM ca-bAhyArthasiddhiH evam-uktanItyA'rthataH-sAmarthyena asakRduktaivehaiva granthe'bhiniviSTa-15 stvatra-bodhamAnatattvavAde para iti kRtvA paunaHpunyena ucyate baahyaarthsiddhiH|| evaM svapnavijJAnamapi jAgradvijJAnavijAtIyam / kiMviziSTamityAhaAvilabodhavat-aspaSTabodhavad bhUyastathAdarzakaM-prAyaH punastathAdarzakaM yathA sakRd dRSTamiti kvacid darzakatve'pi dvistathA svapnadarzane khamithyAtvAvasAyahetuH prabuddhavijJAnatastathopalabdheH pravRttinivRttikRt-pravRttinivRttikaraNazIlaM 20 tataH pravRttyasiddheH AvidvadaGganAdisiddhaM svapnavijJAnamevambhUtamanubhUtadRSTAdi "ahUyadivi (1ciM)ti(a)suagaivigAradevayANUvA / sumiNassa nimittAI puNNaM pAvaM ca NAbhAvo // ", ityAdivacanAdata evambhUtametad bhrAntameva / na tannidarzanAt-svapnavijJAno-25 dAharaNena tadvijAtIyamapi-jAgradvijJAnaM sarva tathA bhavitumarhati-bhrAntaM bhavitumarhati / na ca tadapi-svapnajJAnaM cittamAtrodbhavam / kuta ityAha-buddhAdInAmasambhavAt svapnavijJAnasya, api tu karmAvilacittajameva svapnavijJAnam (vivaraNam) (23) aNUvA iti / anUpaH sajalo dezaH / / 1 hetupravRtti0' iti g-paatthH| 2 'adarzaka' iti ng-paatthH| 3 hUyadiTThatiasua0' iti k-paatthH| 4 'payaivigAradevayANUvaM' iti ng-paatthH| 5 chAyA-anubhUtadRSTayanti(cintita)zrutakRtivikAradevatA'nUpAH(1) / khapnasya nimittAni puNyaM pApaM ca nAbhAvaH // 6 'aNUpA' iti ca-pAThaH / nimittam ,

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH na tato'pi na bAhya(?hyArtha)siddhirityavahitairbhAvanIyam // ___ itazca bAhyArthasiddhiH, vijJAnamAtrasyaivAyogAt, vikalpAnupa5 patteH / vijJAnaM hi grAhyarUpaM vA syAd grAhakarUpamubhayarUpamanubhaya rUpam, prkaaraantraasmbhvaat| tatra grAhyarUpatve sakalavijJAnAnAmeva rUpAntarAbhAvAdekakhabhAvatvAd grAhaka vijJAnAnupapatteH grAhyarUpatvAyogAt nimittAbhAvAdatiprasaGgApattestadabhAvaprasaGgataH prtiityaadibaadhaa|| 10 grAhakarUpatve'pyabhidhAnAntareNApyasyaivAnuvRtteriti / grAhakameva (syo0 vyA0) anyacca bhrAntaM na tato'pi-svapnavijJAnAt na bAhyArthasiddhiH, kintu bAhyArthasiddhireva karmAvilacittajatvena tadbhinnakarmasiddharityavahitairbhAvanIyamiti / / ___ abhyuccayamAha itazca baahyaarthsiddhirityaadinaa| kathamityAha-vijJAnamAtra15 syaiva-kevalasya ayogAt / ayogazca vikalpAnupapatteH / enAmevAha-vijJAnaM hi grAhyarUpaM vA syAdekAntena grAhakarUpamubhayarUpamanubhayarUpaM veti vikalpA etAvata eva, prkaaraantraasmbhvaat| kiJcAtaH? sarvathA'pi doSa ityetadAha tatretyAdinA / tatra grAhyarUpatve vijJAnasyaikAntike kimityAha-sakalavijJA nAnAmeva aNvAdirUpavad rUpAntarAbhAvAt / abhAvazca ekasvabhAvatvAt / 20 yadi nAmaivaM tataH kimityAha-grAhakavijJAnAnupapatteH / yadyevaM tataH kimityAha grAhyarUpatvAyogAt / ayogazca nimittAbhAvAt , sambandhyabhAvAdityarthaH / tadabhAve'pi grAhyarUpatvAbhyupagame'tiprasaGgApatteH-grAhakarUpatvApattyA tadabhAvaprasaGgataH-grAhyarUpatvAbhAvaprasaGgataH / kimityAha-pratItyAdibAdhA ubhayAbhAvena / 'Adi'zabdAt tadabhyupagamagrahaH // 25 grAhakarUpatve'pi jJAnasyaikAntenAbhyupagamyamAne kimityAha-abhidhAnAntareNAsyaiva-anantaroditasya anuvRtteH kAraNAt pratItyAdibAdheti / iha cAbhidhAnAntarayojanaivaM kAryA-tatra grAhakarUpatve sakalavijJAnAnAmeva rUpAntarAbhAvAdekakhabhAvatvAd grAhyavijJAnAnupapatteH grAhakarUpatvAyogAnimittAbhAvAdatiprasaGgApatteH (vivaraNam) 30 (12) anyacca bhrAntamiti / anyadapi yad bhrAntaM jJAnaM mRgatRSNikAdigocaraM tadapi karmAvilacittajameva / vRttikRtA sukhAvabodhAya sUtranirapekSamuktamiti / 1'dhAnAntareNaivAnuvRttariti' ga-pAThaH / 2 'anyatvabhrAntimiti' iti ca-pAThaH /

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam ) sat tat saMvedanAntaragrAhyamiti cet, na, tsyobhyruuptaaptteH| na hi tad yenaiva svabhAvena grAhakaM saMvedanAntarasya tenaiva grAhyam , sarvathA tadekatve tadrAhyagrAhakayostulyatApattiH, tatsambandhikhabhAvakatvA- 5 nyathA'nupapatteH, sambandhamantareNa tattabhAvAsiddhiH, atiprasaGgA (svo0 vyA0) tadabhAvaprasaGgataH pratItyAdibAdhA iti / grAhakameva sat-bhavat tat-vijJAnaM saMvedanAntaragrAhya-vijJAnAntaragrAhyam / iti cet, etadAzaGyAha-na, tasyavijJAnasya ubhyruuptaaptteH| Apattizca na yasmAt tat-vijJAnaM yenaiva 10 khabhAvena AtmasattAkhyena grAhaka saMvedanAntarasya-vijJAnAntarasya karmarUpasya tenaiva grAhya saMvedanAntarasyeti yujyate / kuta ityAha-sarvathA-sarvaiH prakAraiH tadekatve tayoH-svabhAvayorekatve / kimityAha-tabAhyagrAhakayoH tasya-vijJAnasya grAhyagrAhakayoH saMvedanAntare tayorityarthaH / tayoH kimityAha-tulyatApattiH / kathamityAhatatsambandhisvabhAvakatvAnyathA'nupapatteH tayoH-grAhya-grAhakayoH saMvedanAnta-15 rayoH sambandhikhabhAvakatvaM tadgrAhyagrAhakatvenAdhikRtavijJAnasya tadanyathA'nupapatteriti / etadbhAvanAyaivAha-sambandhamantareNa eSAM grAhakatvAdisvabhAvalakSaNaM tattadbhAvA (vivaraNam ) (13-14) grAhya-grAhakayoH saMvedanAntare iti / vivakSitaM hi jJAnamekasya saMvedanasya grAhyam , anyasya ca grAhakam / tatazca tad yenaiva svabhAvena grAhyaM tenaiva yadi 20 grAhakamityaGgIkriyate tadA niyamAd grAhya-grAhakayorvijJAnayoraikyamAyAti, anyathA vivakSitajJAnasyaikasvabhAvatvAbhAvAt // (15-16) saMvedanAntarayoH sambandhisvabhAvakatvamiti / grAhyagrAhakalakSaNe ye saMvedanAntare tayoH sambandhi yat svabhAvakatvaM vivakSitajJAnasya / kena hetunetyAha-- (16) tadgrAhyagrAhakatvenAdhikRtavijJAnasyeti / tayoH-jJAnAntarayo vaikasya 25 grAhakaM vA parasya tagrAhyagrAhakaM tasya bhAvaH-tattvaM tena kRtvA'dhikRtavijJAnasya yat saMvedanAntarayoH sambandhi svabhAvaikatvam // . (16) tadanyathA'nupapatteriti / tasya-svabhAvaikatvasyAnyathA-anyena prakAreNa grAhyagrAhakajJAnayorekatvAbhAvalakSaNenAnupapatteH-aghaTanAt / ayamatra bhAvaH-vivakSitajJAnasya grAhyagrAhakasaMvedane pratItya yat svabhAvaikatvaM tat tayorekatvAbhAve na 30 ghaTata eveti // (17) sambandhamantareNaiSAM grAhakatvAdisvabhAvalakSaNamiti / atraiSAM-jJAnAnAM 1 'patteH' iti ng-paatthH| 2 pattestathA'rthagrAhya 0' iti ka-pAThaH / 3 'caikasya' iti cpaatthH| 4 'kRtAdhikRta.' iti c-paatthH| 5 'grAhake saMvedane' iti ka-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) diti tattatvabhAvatAlakSaNaH so'GgIkartavyaH / tathA ca sati uktadoSApattireveti sUkSmadhiyA bhAvanIyam / / (svo0 vyA) siddhiH tasya-adhikRtavijJAnasya tayozca-grAhyagrAhakasaMvedanAntarayostadbhAvAsiddhiHgrAhakatvAdibhAvAsiddhiH / kuta ityaah-atiprsnggaat| atiprasaGgazca yathedamadhikRtavijJAnamanadhikRtasaMvedanagrAhakaM na tathA'dhikRtasaMvedanagrAhakamapi na, tatsvabhAvatvalakSaNa sambandhAbhAvAvizeSAt / evaM tadapi saMvedanAntaraM yathA vijJAnAntaragrAhyaM na tathA'dhikRta10 vijJAnagrAhyamapi na, uktalakSaNasambandhAbhAvAvizeSAdeva / evaM saMvedanAntare'pyadhikRtavijJAnagrAhake yojanA kAryA / tatazca yathA saMvedanAntarasya jJAnAntarANAM tathAgrAmagrAhakatvAdhabhAvastathA'dhikRtasaMvedanAntarAdInAmapi / tathA'pyadhikRtAnAM tadbhAvAnyupagame tadvadanadhikRtAnAmapi tagocara eva tadbhAvaH prApnotItyatiprasaGgaH / ataH tattatva bhAvatAlakSaNaH tasya-adhikRtavijJAnasya saMvedanAntarayozca tatsvabhAvatAlakSaNaH 15 tat tadbrAhakAdisvabhAvaM te ca tadrAhyAdisvabhAve ityevambhUtaH smbndho'nggiikrtvyH| tathA ca sati-evaM ca sati uktadoSApattireva-tabAhyagrAhakayoH tulyatA (vivaraNam) vivakSitaM hi jJAnamitarasaMvedanadvayApekSayA grAhyaM grAhakaM ca tadapekSayA tu jJAnAntaramekaM grAhyam , anyat tu grAhakam ,ato grAhakatvAd vilakSaNaH sambandho'mISAM siddha iti // 20 (10-11) evaM saMvedanAntare'pyadhikRtavijJAnagrAhyagrAhake yojanA kAryeti / iha krameNa bindukatrikaM vyavasthApya yathedamityAderyojanA kAryatye(ta)dantyasya pranthasya bhAvanA kriyte(000)| tatra madhya bindukaM grAhakajJAnamadhikRtazabdavAcyamapretanaM caitad grAhyam / etadapyadhikRtazabdavAcyam / ete ca dve evAdhikRtya yathedamadhikRtavijJAnamityAyuktalakSaNasambandhAbhAvAvizeSAdevetyanto vRttigrantho bhAvanIya eva / saMveda25 netyAdikastu yojanA kAryeyetadantaH prathamadvitIyavinduke pratItya bhaavniiyH| yato'tra prathamabindukaM grAhakavijJAnatayA vivakSitam , madhya bindukaM ca prAhyavijJAnatayeti // (15) tat tadgrAhakAdisvabhAvamiti / tat-adhikRtasaMvedanaM tayoH-jJAnayoH grAhakAdisvabhAvam / ekasya grAhakamanyasya ca grAhyamityarthaH // (15) te ca tadgrAhyAdisvabhAve iti / te ca-dve jJAne punastasya-adhikRta3. jJAnasya grAhyAdisvabhAve / ekaM grAhyasvabhAvam , anyat tu grAhakakhabhAvamityarthaH // 1 'tatsvakhabhAva.' iti u-paatthH| 2 'sambandhAvizeSAt' iti u-paatthH| 3 'bhAvaM caita(?) grAhyAdi.' iti Ga-pAThaH / 4 'manthabhAvanA' iti c-paatthH| 5 'kRtya zabda0' iti capAThaH 6 'kRtya zabda' iti kh-c-paatthH|

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adhikAraH] khopajJavyAkhyAmunicandrIya vivaraNayutam 79 (mUlam ) ubhayarUpatve virodhaH, ekasyAnekatvAyogAt / tathAhi-yadi grAhyarUpaM tat kathaM grAhakarUpam / grAhakarUpaM cet, kathaM grAhyarUpam ? itaretarAtmakatvena tatkharUpAbhAvaH // anubhayarUpatve tu sphuTamasattvam, taditaralakSaNAsiddheH / kiM hi tat sad yad grAhyarUpaM grAhakarUpaM ca na bhavati ? ko vA tatpratipattyupAyaH, paraM prati pratipAdanopAyo vA ? na kazcidanyo dhyAnadhyasAmAditi / syAdetadanabhyupagatopAlambha eSA, caramapaMkSe'syaivAsmAbhiriSTe, tasya caanyaarthtvaat| tathAhi-anubhayarUpamadvayamucyate 30 (svo0 vyA0) pattireva / iti evaM sUkSmadhiyA bhAvanIyametat-sUkSmAbhogagamyametat vastuto vAcAmagocaraH // pakSAntaramadhikRtyAha-ubhayarUpatve, prakramAd grAhyagrAhakomayarUpatve vijJAnasya abhyupagamyamAne virodhaH / kathamityAha-ekasyAnekatvAyogAt, na TekamanekaM 15 yujyata iti / etadbhAvanAyaivAha-tathAhItyAdi / tathAhIti pUrvavat / yadi grAhyarUpaM tat-vijJAnaM kathaM grAhakarUpam ? grAhakarUpaM cet kathaM grAhyarUpam ? itaretarAtmakatvena hetunA tatsvarUpAbhAvaH tasya-vijJAnasya svarUpAbhAvaH // carama vikalpamadhikRtyAha-anubhayarUpatve tu vijJAnasya grAhyagrAhakarUpApekSayA / kimityAha-sphuTamasatvam / kuta ityAha-taditaralakSaNAsiddhe-grAmagrAhakA- 20 bhyAmanyalakSaNAsiddheH sattvasya ! etadeva bhAvayati kiM hi tadityAdinA / kiM hi tatvastu sadasti yad grAhyarUpaM grAhakarUpaM ca na bhavati? naiva tat sadityarthaH / ko vA tatpratipattyupAyA grAhyAdirUpAbhAvena kazcit paraM prati pratipAdanopAyovA ka iti na kazcidanyodhyAndhyasAmarthyAt-ajJAnavijRmbhitAditi / syAdetadanabhyupagaMtopAlambha eSaH-anantaroditaH, caramapaMkSe'- 25 syaivAsmAbhiriSTestasya-caramapakSasya anyArthatvAt / anyArthatvamevAha tathA (vivaraNam) (18) tasya vijJAnasya svarUpAbhAva iti / yadi hi prAya prAhaka cAbhyupagamyate jJAnaM tadA grAhyatvena grAhakatvaM bAdhyate, grAhakatvena ca grAhyatvaM bAdhyata iti svarUpAbhAvaH prApnoti jJAnasya // 1'vA' iti g-paatthH| 2 'pAditopAyo' iti ka-pAThaH / 3 'pakSasyaivA' iti ga-pAThaH / 4'tasmAccAnyA.' iti g-paatthH| 5'rUpaM vA na' iti k-paatthH| 6 'gatopalambha0' iti ru-paatthH| 'pakSasyaivA0' iti ng-paatthH| 8 'jJAnasya tasya vijJAnasya svarUpAbhAva iti / kAryAnyathA' iti kha-pAThaH / E

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH grAhyagrAhakAkAraviviktaM yadi, tarhi grAhyagrAhakadvayamapi nAsti kimaparaM vijJAnasyAvi(va)ziSTaM yattasya tattvaM syAt? na hi grAhyagrAhakA5kAraviviktamaparaM rUpamAgdarzibhiH saMvedyate / saMvedane vA tattva darzitvaM syAt, tathA cAyanamuktAH syurdehinaH / nApyanumAnAt tasya nizcayaH / tathAhi-na svabhAvaliGgajaM taMtrAnumAnaM sambhavati, tatkhabhAvasyaiva sAdhyatvAt / nApi kAryaliGgajam, advayena rUpeNa matyakSAnupalambhasAdhanasya kaarykaarnnbhaavsyaasiddheH| nApi kAryavya10 tirekalakSaNAt kAryakAraNabhAvasiddhirasti, kaarysyaivaasiddheH| tathA hi-yogAcArasya tadevAdvayaM kArya taMca na pramANasiddham / yacca dvayarUpaM bhAsate taca zazaviSANaprakhyatvAt na kAryamiti // (svo0 cyA0) hotyAdinA / tathAhIti pUrvavat / anubhayarUpa(madvaya)mucyate / kimuktaM 15 mavati? grAhyagrAhakAkAraviviktam / etadAzakyAha-yadi tItyAdi / yadi tarhi grAhyagrAhakadvayamapi nAsti rUpadvayaM kimaparaM vijJAnasyAvi(va)ziSTaM yat tasya tattvaM syAt / na hi grAhyagrAhakAkAraviviktamaparaM rUpamAgadArzabhiH-pramAtRbhiH sNvedyte| saMvedane vA parasya rUpasya tatvadarzitvaM syAt / tathA ca-evaM ca aprayatnamuktAH syurdehinA, nApyanumAnAt tasya 2. nizcayaH advayasya rUpasya / tathAhi-na khabhAvaliGgajaM tantra-advayarUpe'numAnaM sambhavati / kuta ityAha-tatvabhAvasyaiva-advayasvabhAvasyaiva sAdhyatvAt, saadhntvaanupptterityrthH| nApi kAryaliGgajam, 'tatrAnumAnaM sambhavati' iti vartate / kuta ityAha-advayena rUpeNa saha pratyakSAnupalambhasAdhanasya kAryakAraNa bhAvasyAsiddheH kAraNAt / nApi kAryavyatirekalakSaNAt-vijJAnAcakSuSIva 25 kAryakAraNabhAvasiddhirasti / kuta ityAha-kAryasyaivAsiddheH / enAmevAha tathAhItyAdinA / tthaahiityupprdrshne| yogAcArasya-vijJAnavAdinaH tadeva-vijJAnamadvayaM grAhyagrAhakAkAradvayarahitaM kAryaM taca na pramANasiddham , dvayatvAdeva / yacca vijJAnaM dvayarUpaM grAhyagrAhakAkAravad bhAsate tacca zazaviSANaprakhyatvAt (vivaraNam) 30 (24) kAryavyatirekalakSaNAditi / kAryAnyathAnupapattilakSaNAt // 1 rUpamAgdarzineH saMvedyate' ityazuddhaH ka-pAThaH / 2 'tattAnumAna' iti g-paatthH| 3 'taca pramANa.' iti g-paatthH|

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) - syAdetajjADyAd dvayAnabhijJairidamabhidhIyate, yato na grAhakazabdanAntarbodharUpaM harSaviSAdAdyanekavivarta khasaMviditamucyate yena tasyApyabhAvaH syAt kintu yadetad vijJAnAdu bahiriva nIlAdi bhAsate, 5 tadekAnekavicArAkSamatvAnna tattvam , ato na tAvad vijJAnasya vyatiriktaM paramArthato grAhyamasti, tadabhAvAca tadapekSAprakalpitaM bodharUpasya yat kartRrUpam-asya grAhyasyAyaM grAhaka iti tadiha grAhaka rUpaM-tannAstItyucyate, kartR-karmaNoH parasparApekSAprakalpitatvAt / ata evoktam-"parasparApekSayA tayorvyavasthAnAt" iti / na tu bodha-10 (kho0 vyA0) avidyamAnagrAhyAkArAyavyatirekeNa na kAryamiti-na hyasadutpadyate bhavatAmiti // syAdetat-athaivaM manyase jADyAt hetoH dvyaanbhijnyairidm-anntroditmbhidhiiyte| kathamityAha-yato na grAhakazabdenAntarbodharUpaM bahirmukhAva- . bhAsazUnyaM harSaviSAdAdyanekavivartta pravAhacitraM svasaMviditaM tathA'nubhUteH / ucyate yena tasyApyabhAvaH syAd grAhakaniSedhena, kintu yadetad vijJAnAd pahiriva-na tattvato bahinIlAdi bhAsate vastviva tat-bAhyaM ekAnekavicArAkSamatvAt avayavyaNvAdyapekSayA na tattvaM-na vastu, ata:-tadatattvAt na tAvad vijJAnasya vyatiriktam-anyat paramArthato grAghamasti .. tadabhAvAca-vyatiriktagrAhyAbhAvAcca tadapekSAprakalpitaM-vyatiriktagrAhyApekSA-20 prakalpitaM bodharUpasya-vasaMviditasya yat kartRrUpaM tasya viziSTakarmatAkAri / etadevAha-asya grAhyasyAyaM grAhakA-vijJAnakAra iti tadiha grAhakaM rUpaMvijJAnagataM tannAstItyucyate'smAbhiH / kuta ityAha-kartR-karmaNoH parasparApekSAprakalpitatvAt , viziSTakarmApekSayA kartRtvaM viziSTakartRtvApekSayA ca karmatvamiti / ata evoktaM nyAyavidA-parasparApekSayA-uditasvarUpayA tayoH-25 (vivaraNam) (12) avidyamAnagrAhyAkArAdyavyatirekeNeti / grAhyatvaprAhakatvalakSaNau hi AkArau ekAntena tuccharUpau bhavatAM mate, tatastayoravyatiriktaM saMjjJAnamapi kharaviSANaprakhyamevAtaH kathaM tat kArya syAt ? // (12) na hyasadutpadyate bhavatAmiti / vyomAravindAdi notpadyata ityrthH|| 30 1 'nanu' iti g-paatthH| 2 'anyataramArthato' iti u-pAThaH / 3 'sajJAna0' iti ca-pAThaH / anekAnta0 11

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anekAntajayapatAkAkhyaM prakaraNam [ paJcamaH (mUlam) rUpaM khasaMvedanamAtraM grAhakazabdenocyate / na hi bodharUpaM parasparApekSAprakalpitam, khahetoreva tathotpannatvAt / tadeva tu bodharUpaM 5 svasaMvedanamAtre sthitaM yathoktena grAhyagrAhakadvayena rahitatvAdadvayamityucyate / tathA coktam "nIlapItAdi yat jJAnAd bhirvdevbhaaste| tanna satyamato nAsti vijJeyaM tattvato bhiH|| tadapekSayA ca saMvittematA yA krtRruuptaa| sA'pyatattvamataH saMvidadvaiyeti vibhAvyate // ityAdi / etadapyasat, prAyo dattottaratvAt / tathAhi-nIlAderekAnekavicArAkSamatvamasiddham , jAtyantaratvenaikAnekAtmakatvAt tthaaprinntikhbhaavtvaadityuktpraaym| itthaM kathaM tadatatvamiti ? 'ato na (kho0 vyA) 15 kartR-karmaNoH vyavasthAnAditi / tatazcaitad vyatiriktagrAhyagrohakameva rUpaM grAhaka zabdenocyate, na tu bodharUpam / kiviziSTamityAha-svasaMvedanamAtraM grAhakazabdenocyate kasyacid grAhakamiti / ata evAha-na hi bodharUpaM parasparApekSAprakalpitaM prvrtte| kuta ityAha-vahetoreva tasya bodharUpasya tathotpannatvAtbodharUpatayotpannatvAt / tadeva tu bodharUpaM khasaMvedanamAtresthitaM tattvena yatho20 ktena grAhyagrAhakadvayena vyatiriktagrAhyAdyapekSArUpeNa rahitatvAt kAraNAda. dvymityucyte| tathA coktaM nyAyavidA vArtike-nIlapItAdi yatvastu jJAnAd bahirvadavabhAsate tanna satyamuktanItyA / ato nAsti vijJeyaM tattvataH-paramArthena bAhiriti / tadapekSayA ca-bahirvijJeyApekSayA ca saMvittaH-jJAnasya matA yA kartRrUpatA pareSAM sA'pyatattvam , tadabhAvAdeva / 25 ataH saMvidadvayeti vibhAvyate ityAdi / evaM parAbhiprAyamAzaGyAha-etadapya. sat / kuta ityAha-prAyo dattottaratvAt tena tena prakAreNa / tathAhi-nIlAdeH vastunaH ekAnekavicArAkSamatvamasiddham / kathamityAha-jAtyantaratvena ekAnekeSAM ekAnekAtmakatvAnnIlAdeH / etadevAha-tathApariNatikhabhAvasvAdazavAdInAmityAdyuktamAyaM-prAyeNoktaM avyviniruupnnaayaaH| itthaM kathaM tat30 nIlAdi atattvam-avastu 1 naivAvastu ityarthaH / ata:-asmAt kAraNAt na 1 ataH paraM 'bodharUpa paryantakaH pATho ga-pratau nAsti / 2 anuSTup / 3 'yeveti bhAvyate' iti k-paatthH| 4 anuSTup / 5 'grAhakamiva' iti dd-paatthH| 6 'prakalpitaM vartate' iti - paatthH| 'vastu vijJAnAd' iti u-paatthH| 8'vibhAjyate nItetyAdi' iti u-paatthH|

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam tAvad vijJAnasya vyatiriktaM paramArthato grAthamasti' ityayuktam , tasyaiva grAhyatvAt,tathA'nubhUte, avyasya cAnanubhavAt,anubhave vA sarveSAM tattvadarzitaiva syAt tvanItitaH 'tathA cAyanamuktAH syurdehinaH' 5 ityuktam / syAdetadadvayameva bodharUpaM khasaMvitsiddham / na ca sarveSAM tattvadarzitAprasaGgo yato gRhIte'pi tasminniraMzatvAdadvaye bodharUpe bhrAntibIjAnugamAnna yathAbodhamadvayAvasAyo jAyate, tato gRhItamapi tadagRhItakalpamityananubhUtirna tattvata iti| naitadevam , kalpanAmAtratvAt sadA'dvayAnanubhUteH vyavasAyAbhAvAt , tathApi tat-10 kalpane'tiprasaGgAt, nIlAderapyatattvApatteH zuklAdikhasaMvidvat tad (kho0 vyA0) tAvad vijJAnasya vyatiriktaM paramArthato prAthamastIti etat pUrvapakSotamayuktam / kuta ityAha-tasyaiva-ekAnekAtmakasya nIlAdervijJAnavyatiriktasya grAhyatvAt / grAhyatvaM ca tathA'nubhUtebahirmukhAvabhAsatayA avayasya cAnanu-15 . bhavAt vijJAnasya anubhave vA'dvayasya sarveSAM tattvadarzitava syAt pramANAM tvnniititH| tathA cAyanamuktAH syurdehina ityuktaM prAk / syAdetadadvayameva bodharUpaM svasaMvitsiddham / na ca sarveSAM-pramAtRRNAM tattvapradarzitAprasaGgaH / kathamityAha-yato gRhIte'pi tasminniraMzatvAt kAraNAt advaye bodharUpe bhrAntibIjAnugamAt hetoH na yathAbodhaM-yathA bodhasta- 20 tvena tathA'dvayAvasAya:-advayanizcayo jAyate, tato gRhItamapi tat-advayamagRhItakalpam / iti evaM ananubhUtiradvayasya na tattvata iti, tattvena tvanubhUtireva / etadAzajhyAha-naitadevam / kuta ityAha-kalpanAmAtratvAt / kalpanAmAtratvaM ca sadA'dvayAnanubhUteH kAraNAt / ananubhUtizca vyavasAyAbhAvAt , nizcayAbhAvAdityarthaH / tathApi-evamapi nizcayAbhAve'pi tatkalpane-25 advayakalpane kimityAha-atiprasaGgAt / enAmevAha-nIlAderapi-bodhAditattvasya atattvApatteH / Apattizca zuklAdikhasaMvidvaditi nidarzanam / tad (vivaraNam) (27) zuklAdisvasaMvidvaditi nidrshnmiti| yadi hi prAJjalavRttyA prAdyaprAhakA1 draSTavyaM 81tama pRSTham / 280tame pRsstthe| 3 'syAdetad dvayaH' iti ka-pAThaH / 4 'tadA'dvayAnubhUteH' iti g-paatthH| 5 'zuktAdikha0' iti k-paatthH| 681tame pRsstthe| 7 pramAtRgotva.' iti k-paatthH| 880tame pRche /

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84 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) bhrAntibIjAnugamAna yathAbodhamavasIyata ityapi vaktuM zakyatvAt, yuktyanupapatterubhayatra tulyatvAt , advayasyApyanubhavAyogAt,yuktI5nAmapi bodhAtmakatvena viparyayAzaGkAnivRttA, anyathA pratibhAsasambhavAt tAbhyastattvavyavasthAyogAt, bodhamAtrasya cAyuktitvAt vyavahArocchedaprasaGga iti yatkiJcidetaditi / na ca bodhamAtra (kho0 vyA0) bhrAntibIjAnugamAt-nIlAdibhrAntibIjAnugamAddhetoH na yathAyodhamavasI10 yata ityapi vaktuM zakyatvAt, vAGmAtreNa yuktyanupapatterubhayatra-nIla zuklasaMvidi advaye ca tulytvaat| tulyatvaM ca advayasyA(pya)nubhavAyogAt kAdyabhAvena yathA zuklasaMvido nIlAditveneti bhAvaH / yuktInAmapi-grAhyAkArAdinirAkaraNaparANAM bodhAtmakatvena hetunA viparyayAzaGkAnivRttaH, grAhyAdyA kAravabodhavaitathyadarzaneneti bhAvaH / ata evAha-anyathA pratibhAsasambhavAt 15 bodhasya advayatattvapakSe'pi dvayapratibhAsavadityarthaH / evaM ca sati tAbhyaH-yuktibhyaH tattvavyavasthAyogAd vipakSAzaGkayeti bhAvanIyam / bodhamAtrasya ca-advayasya ayuktitvAdavikalpatvena evaM vyavahArocchedaprasaGga iti yatkiJcit (vivaraNam) kArabhAji vijJAne samanubhUyamAne'pi bhrAntibIjAnugaMmAgna yathAbodhamavasIyata 20 ityucyate tadA etadapi vaktuM zakyata eva yathA zaGkhAdau padArthe nirvikalpakajJAnena zuklatayA'nubhUte'pi pazcAt kAcakAmalAdibhrAntibIjAnugamasadbhAvAt pItyAdyadhyavasAyo jAyate, evamasatkalpanayA zuklatayA nIlAdAvanubhUte'pi nirvikalpajJAnena yo'yaM nIlAdyavasAyo jAyate sa bhrAntibIjAnugaimasadbhAvAt // (13-14) grAhyAdyAkAravabodhavaitathyadarzaneneti / grAhyAdyAkAro vidyate yasya 25 asau grAhyAdyAkAravAn , sa cAsau bodhazca grAhyAdyAkArabodhastasya vaitathyaM-mithyArUpatA tasya darzanam-avalokanam / grAhyAdyAkArayukto hi bodho sidhyArUpo bhavatAM mate vilokitaH, ato grAhyAdyAkAranirAkaraNaparAyaNA yuktayo'pi mithyArUpA bhavantviti / / 1 'kartuyabhAvena' iti u-paatthH| 2 'gamAd yathA.' iti k-paatthH| 3 'yojyaM nIlA.' iti k-paatthH| 4 'gamAd bhAvAt' iti kh-paatthH| 5 bhavanti / na hi iti kh-paatthH|

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svopajJavyAkhyAmunicandrIya vivaraNayutam (mUlam ) tatvavAdino bhrAntibIjamapi kiJcit, bodhamAtrasyaivAnabhyupagamAt, abhyupagame cAbhrAntabodhAyogAt tasyaiva tattvAt / bodhabhinnabhrAntibhAve tu bAhyasiddhireva / evaM cAnubhUtyAdisiddhe bAhyagrAhya- 5 bhAve nAsya grAhyasyAyaM grAhakaH / iti grAhakarUpapratiSedho yuktaH, tadAtmakatvena jJAnasyaiva pratiSedhApatteH // adhikAra ] 81 kizca kathaM punaridaM vyajJAyi bhavatA yathedaM vijJAnaM vyatiriktagrAhakAkAravikalamiti ? / na tAvat tadanubhava eva nimittam, tasya vaiparItyena pravRtteH, AvidvadaGganAdisiddhatvAt / vastusthityA tat tatheti 10 tathAsvabhAvatvAt jJAyata eveti cet, tat tatheti kuto'yamAptavAdaH ? pratibhAsamAnAkArazUnyateti cApUrvA vastusthitistathAsvabhAvatvAbhi ( svo0 vyA0 ) etat - paroditamiti / na ca bodhamAtratattvavAdina:- yogAcArasya bhrAntibIjamapi kiJcit / kathamityAha - bodhamAtrasyaivAnabhyupagamAt bhrAntibIja - 15 tvena | abhyupagame ca bodhamAtrasyaiva bhrAntibIjatvena kimityAha- abhrAntabodhAyogAt / ayogazca tasyaiva - bodhamAtrasya tattvAt bhrAntibIjatvAt / bodhabhinna bhrAntivIjabhAve tu ko doSa ityAha-vAhyasiddhireva / evaM cauktanItyA'nubhUtyAdiMsiddhe bAhyagrAhyabhAve kimityAha - nAsya grAhyasyAyaM grAhakaH / iti - evaM pUrvapakSagranthe grAhakarUpapratiSedho yuktaH / kuta ityAha- 20 tadAtmakatvena - bAhyagrAhyAtmakatvena jJAnasyaiva pratiSedhApatteH kAraNAt // kizca kathaM punaridaM vyajJAyi - vijJAtaM bhavatA yathedaM vyatiriktagrAhakAkAravikalamiti / na tAvat tadanubhava eva adhikRtavijJAnAnubhava eva nimittaM tadvijJAna iti / kuta ityAha- tasya - tadanubhavasya vaiparItyena pravRtteHvyatirikta grAhakAkAratvena pravRtteH / pravRttizca AvidvadaGganAdisiddhatvAt / 25 vastusthityA tat-vijJAnaM tatheti - vyatiriktagrAhakAkAravikalamiti tathAstrabhAvatvAt-vyatiriktagrAhakAkAravikalasvabhAvatvAt jJAyata eva / iti cet, etadAzaGkayAha- tat tatheti kuto'yamAsavAdaH 1 / tathA pratibhAsamAnAkArazUnyateti cApUrvA vastusthitiH / tathA tathAsvabhAvatvAbhidhAnaM va apUrva 1 'sthitistattathAkha 0' iti ga-pAThaH / 2 'siddherbAhya 0' iti Ga-pAThaH / 3 'dhAnaM vA'pUrva 0 ' iti Ga-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [panamaH (mUlam) dhAnaM ca / kiJca na ca vastusthityA'pi vyatiriktagrAhakAkArazUnyatve sati tat tatheti yuktam / evaM hi tacchUnyatvaM tasya syAt, yadyasau tatra 5na bhvet| na cAnyatrAbhavatastatrAbhavanaM nyAyyamityanyatra tatsiddhiH, tatkalpitAbhavane tu tatra tditrbhvnaapttiH| kalpitavAstava (stro0 vyA0) meva / kiJca netyAdi / na ca vastusthityA'pi na ca tattvanItyA'pi vyatirikta grAhakAkArazUnyatve iti vyatiriktasya grAhakaH sa evAkAraH tena zUnyatvaM 10 tasmin sati tat-vijJAnaM tatheti yuktaM-vyatiriktagrAhakAkAravikalamiti yuktm| kathaM na yuktamityAha-evaM yasmAt tacchranyatvaM-vyatiriktagrAhakAkArazUnyatvaM tasya-vijJAnasya syAt-bhavet , yadyasau-vyatiriktagrAhakAkAraH tatra-vijJAne na bhavet / na tvitthamevaitadityAzaGkayAha-na cAnyatra-vijJAnAntare'bhavataH asataH tatra-adhikRtavijJAne'bhavanaM nyAyyam / na hi zazaviSANasya kvacida75 bhAvaH, na yatrAsau tatra zazaviSANabhAvaprasaGgAt / iti-evamanyatra-vijJAnAntare tatsiddhiH-vyatiriktagrAhakAkArasiddhiH / tatsiddhau cAnivAritaM vyatiriktaM grAhyamityarthaH / AzaGkAntaranirAsAyAha-tatkalpitAbhavane tu sa cAsau kalpitazca (vivaraNam) (14-15) na hi zazaviSANasya kvacidabhAva iti| na naiva hi:-yasmAcchaza2. viSANasya-tuccharUpasya kacit-pratiniyate pradeze'bhAvaH sAdhyate / zazaviSANasyAtra pradeze'bhAvo vartata iti na kacit pratipAdayatItyarthaH / kuta ityAha-(15) na yatrAsau tatra zazaviSANabhAvaprasaGgAditi / na yatra tu pradeze asau-kharaviSANAbhAvaH tatra zazaviSANasya bhAvaprasaGgAt / pratiniyate pradeze zazazRGgasyAbhAve sAdhite sati pradezAntare zazaviSANAbhAvasyAbhAvAt zazaviSANabhAvaH syAt / evamatra 25 dAntikayojanA kAryA-kharaviSANaprakhyo vyatiriktaprAhakAkAraH paramate tasya buddhAdisambandhinaH pratiniyate kApi jJAne'bhAve sAdhayitumupakrAnte sati anyajJAneSu arvAgdarzisambandhiSu niyamAd bhAvaH syAditi / ata evAha-(15) anyatra vijJAnAntare tatsiddhiriti / vijJAnAntare'rvAgdarzanapramAtRsambandhini / (17) tatkalpitAbhavane viti / ayamabhiprAyaH-arvAgdarzanapramAtRsambandhiSu 30 vijJAneSu yaH parikalpito vartate AkArastasyAbhAvo buddhyAdivijJAne sAdhyate iti kadAcidbhyupagamo bhaviSyati parasya // 1'cAnyatrAsthAbhavataH' iti g-paatthH| 2 kiJcana cetyAdi' iti ng-paatthH| 3 'bhAvaH yannAsau' iti k-paatthH| 4 'pradeze'bhAvaH aso' iti k-paatthH| 5'buddhAdivijJAne sAdhyate niyate vApi jJAne' iti kh-paatthH| 6 'kalpito bha(1)vartate' iti ca-pAThaH /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) sadAkArazUnyaM taditi cet, na, tato'nyakhabhAvasvAbhAve etat / na ca tucchAnyasvabhAvatvamasya, yuktivirodhAt, tadabhAve hi tat tthaa| (kho0 vyA0) tatkalpitaH tasyAbhavanaM tasmin / etaduktaM bhavati-tasya-vyatiriktagrAhakAkArasya kalpitasya-atAttvikasya, anyatra vijJAnAntara iti prakramaH, abhavane punarabhyupagamyamAne tatra-adhikRtavijJAna iti sAmarthyam / kimityAha-taditarabhavanApattiH sAmarthyAdevAdhikRtavijJAne'kalpitavyatiriktagrAhakAkArabhavanApattiH / na kalpitAbhAvo'kalpitatadbhAvamantareNeti bhAvanIyam / tathAhi-kalpito nAmAsannabhAvo na 10 kiJcit / sa ca yathA'nadhikRtavijJAne evamadhikRtavijJAne'pi / ato na tAttvikasya tasya vyatiriktaprAhakAkArassAbhAve'dhikRtavijJAne tasya kalpitasyAbhAvaH sidhyatIti bhAvanIyam / kalpitetyAdi / kalpita-vAstavau ca tau tadAkArau ca prakramAd vyatiriktagrAhakAkArau ceti vigrahastAbhyAM zUnyaM tat-adhikRtaM vijJAnam / iti cet, etadAzajhyAha-netyAdi / neti pratiSedhe / tata iti tAbhyAM kalpitavAstava- 15 tadAkArAbhyAm anyakhabhAvatvAbhAve'dhikRtavijJAnasya etat-kalpitavAstavatadAkArazUnyatvam / anyasvabhAvatvamevaM bhavatu / kA no hAnirityAzakyAha-na cetyAdi / na ca-naiva tucchAnyakhabhAvatvaM tucchAt-kalpitAd vyatiriktagrAhakAkArAt anyasvabhAvatvaM-vastuno vyatiriktatvaM asya-adhikRtavijJAnasya / kuta ityAhayuktivirodhAt / enamevAha tadabhAva ityAdinA / tadabhAve-tucchakalpitavyati- 20 riktagrAhakAkArAbhAve sati yasmAt tat-adhikRtavijJAnaM tatheti tucchAnyakhabhAvam / (vivaraNam) (9-10) na kalpitAbhAvo'kalpitatabhAvamantareNeti bhAvanIyamiti / nanaiva kalpitasya-vyatiriktaprAhakAkArasya sambandhI abhAvo'kalpisatadbhAva-pAramArthikagrAhakAkArabhAvamantareNa-vinA bhavatIti bhAvanIyam / kalpitasya grAhakAkAra-25 sthAdhikRtavijJAne bhAve'bhyupagamyamAne sAmarthyAd vAstavasya tatra bhAvaH syAditi / / (18) tucchAnyasvabhAvatvamiti / tucchAddhi prAhakAkArAdanyasvabhAvaM vijJAnaM sadaiva siddhyati yadi tatra tasya tucchasyAbhAvaH-vAstavasya bhAvaH syAditi // (18) tunchachAt kalpitAd vyatiriktagrAhakAkArAditi / grAhakAkAro hi bhavatAM mate succho gaganAravindaprakhyastatastasmAt kAraNAdanyatvaM na ghaTate'dhikRta-30 vijJAnasya, pakSyamANayuktivirodhAt // 1 draSTavyaM 86tama pRSTham / 2 'nAmAbhana.' iti u-paatthH| 3 'abhAvo'pi kalpitaH tadbhAva' iti ka-pAThaH / 4 'sakAzAnyatvaM' iti ka-pAThaH /

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8 . anekAntajayapatAkAkhyaM prakaraNam [paJcamA (mUlam) na ca tadabhAvastaditarAbhAve, kenacidabAdhitatvAt vishessaanupptteH| tasmAdasaMvyavahArya eva tucchAbhAva iti na tatra vyatiriktagrAhakA.5 kAravaikalyAvasAyopAyaH tadatatvabhAvatvAditi pribhaavytaamett|| (kho0 vyA0) ma vitthamevaitadityAzakyAha-na cetyAdi / na ca-naiva tadabhAvaH-tucchakalpitavyatiriktagrAhakAkArAbhAvaH taditarAbhAve-atucchAkalpitavyatiriktagrAhakAkArAbhAve / kuto netyAha-kenacidabAdhitatvAt tucchakalpitavyatiriktagrAhakAkArabhAvasya / 1. etadbhAvanAyaivAha-vizeSAnupapatteH-tucchakalpitavyatiriktagrAhakAkArabhAvasya |ayN hyadhikRtavijJAne'pyevaMvidha eva kathametadabhAvaH tatra, asati caitadabhAve kathamidaM tucchAnyasvabhAvamiti paribhAvyatAmetat / yata evaM tasmAdasaMvyavahArya eva tattvacintAyAm / ko'sAvityAha-tucchAbhAva iti / tucchAbhAvazca paranItyA vyatiriktagrAhakAkArAbhAvaH / evaM na tatra-adhikRtavijJAne vyatirikta grAhakAkAravai15 kalyAvasAyopAyaH paranItyaiveti nidarzitam / etadevAha-tadatatvabhAvatvAt tasya-adhikRtavijJAnasyAtatsvabhAvatvAt , vyatiriktagrAhakAkArAbhAvAsvabhAvatvAdityarthaH, sato'nyatrAbhavatastadabhAvasvabhAvatvasiddheH iti paribhAvyatAmetat // (vivaraNam) - (10-11) ayaM hyadhikRtavijJAne'pyevaMvidha eveti / ayaM-tucchakalpitavyati60 riktagrAhakAkArabhAvaH hiH-yasmAt adhikRtavijJAne'pi-buddhAdisambandhini evambhUta eva-yAdRzo'rvAgdarzipramAtRjJAneSu iti kathaM-kena prakAreNa tasya-tucchakalpitavyatiriktaprAhakAkArasyAbhAvastatra-buddhAdijJAne / idamuktaM bhavati-tucchakalpitavyatiriktagrAhakAkArAdanyasvabhAva buddhajJAnaM tadaiva bhavati yadi tatra vAstavasyAkArasya abhAvaH syAt ; anyathA tucchAtucchayorvizeSa eva na syAditi // 25 (16) vyatiriktagrAhakAkArAbhAvAsvabhAvatvAditi / vyatiriktaprAhakAkArasthAbhAvo vyatiriktaprAhakAkArAbhAvaH, na svabhAvo'svabhAvaH, vyatiriktaprAhakAkArAbhAvo'svabhAvo yasya jJAnasya tat tathA tadbhAvaH-tattvaM tasmAt // .. .. (17) sato'nyatrAbhavatastadabhAvasvabhAvatvasiddheriti / tasya-prAhakAkArasyA bhAvastadabhAvaH tadabhAvaH svabhAvo yasya tat tathA tadbhAvaH-tatvaM tasya siddhiH-niSpattiH 3. tasmAt / kIdRzasya tasya grAhakAkArasyetyAha-sataH-vidyamAnasyAnyatra-jJAnAntare'rvAgdarzisambandhini abhavataH avidyamAnasya sAmarthyAdadhikRtavijJAne // 1 'tasmAdasau vyava0' iti Ga-pAThaH / 2 'tucchakAdayantanyatirika0' iti k-paatthH| .

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) kizcaivaM parikalpitAdvayarUpatve tattvato'nubhUyarUpatvAsiddhireva, khAtmasaMvedanAt kartRkarmabhAvopapatteH, anyathA tadayogAt / na hyAtmana AtmanA'vedane svasaMvedanaM naam| vedane tu taccitrakhabhAvatA, 5 tasyaiva grAhyagrAhakarUpatvAditi / svAtmani kriyAvirodha iti cet, na, tathA'nubhave tadasiddheH / kathaM tadasiddhiriti cet, virodhe tNdyogaaptteH| tadayoge'pi kimiti cet , nanu ca tdnubhvaabhaavH| tat khahetoreva tAdRgiti cet, kimanenAnvayakathanena ? sarvathA'saMvedyAsaMvedakasvabhAvatve na svasaMvedanam / sati cAsmin niyamataH svabhAva-10 (kho vyA) kizcetyAdi / kiJcAyamaparo doSaH / evaM parikalpitAdvayarUpatve'pi sati yathA bhavatoktaM tathA / kimityAha-tattvata:-paramArthena anubhayarUpatvAsiddhireva / kathamityAha-vAtmasaMvedanAt-svAtmasaMvedana, vijJAnasyeti prakramaH, kartRkarmabhAvopapatteH / itthaM caitadaGgIkartavyamityAha-anyathA-evamanabhyupagame 15 tadayogAt-svAtmasaMvedanAyogAt / etadeva bhAvayati na hItyAdinA / na yasmAt AtmanaH-vijJAnAtmanaH Atmanaiva avedane sati / kimityAha-svasaMvedanaM nAma / vedane tu svAtmanaH kimityAha-tacitravabhAvatA, prakramAd vijJAnasya citrasvabhAvatA / kuta ityAha-tasyaiva-vijJAnAtmano grAhyagrAhakarUpatvAditi / khAtmani kriyAvirodha iti cet / na hi suzikSito'pi kazcit khaM skandhamA-20 rohati / etadAzaGkayAha-na-naitadevaM tathA'nubhave-svasaMviditatvena khAtmanA'nubhave sati tadasiddheH-svAtmani "kriyAvirodhAsiddheH / kathaM tarhi asiddhiriti cet svAtmani kriyAvirodhasya / etadAzaGyAha-virodha ityAdi / virodhe sati svAtmani kriyAyAH tadayogApatteH, prakramAt kartRkarmabhAvAyogApatteH tadayoge'pi-kartRkarmabhAvAyoge'pi kim ? iti cet, etadAzayAi-nanu 25 cetyAdi / nanu cetyakSamAyAm / tadanubhavAbhAva:-vijJAnAnubhavAbhAvaH / tatvijJAnaM svahetoreva sakAzAt tAdRgiti-svasaMvedanakhabhAvam / iti cet, etadAzakyAha-kimanenetyAdi / kimanena svahetorevetyAdinA anvayakathanena, gotrakathanenetyarthaH / kathamidamanupayogItyAha-sarvathetyAdi / sarvathA-sarvaiH prakArairasaMvedyAsaMvedakakhabhAvatve vAstave vijJAnasya na khasaMvedanaM nirUpyatAmetat / 30 sati cAsmin-svasaMvedane niyamataH svabhAvavaicitryeNa hetunA kathazcit 1 'rUpatve sati tattvato' iti k-paatthH| 2'tadayogopapatteH' iti g-paatthH| 3'svasaMviditatattvena' iti k-paatthH| 4 'kriyAmavirodhAH' iti ng-paatthH| 5 'no'tra kathanenesaH ' iti ka-pAThaH / anekAnta.12

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH _ (mUlam) vaicitryeNa kathaJcit kartRkarmatAyoga iti // etena yadapyucyate-"gaganatalavAlokavadakarmakaM svayamevaitat 5 prakAzate" ityAdi tadapi pratikSiptam, yato bodharUpaM tat / na cAvuddhyamAnasya 'kizcid bodharUpatA yujyate ityaatmbodho'bhyupeyH| tathA ca satyuktadoSAnativRttiH svAtmasaMvedanAditi / evaM yathoktAloke'pi bhAvanIyam / na hyasAvapi kizcidanAlokayana Aloko nAma / evaM cAbhidhAnamAtramevAkarmakatvamiti sanyAyA40 siddheH, AlokanamAloka iti bhAvasAdhanapakSe'pi khabhAvAlokanAditi / evamaparokSasvabhAvamityAdhuktAvapi vapratyakSasvabhAvamityAdi (svo0 vyA0) kenacit prakAreNa kartRkarmatAyoga iti kartRkarmabhAvayogaH // etena-kartRkarmatAyogasAdhanena yadapyucyate, kimucyate ityAha-gaganatala5 vAlokavaditi nidarzanam / akarmakaM-karmarahitaM vayamevaitat, prakramAd vijJAnam, prakAzate ityAdi / tadapi pratikSiptaM-nirAkRtamiti / ihaiva bhAvanAmAha yata ityAdinA / yato bodharUpaM tat-vijJAnam / na cAbuddhayamAnasya kizcit-AtmAdivastu bodharUpatA yujyate iti kRtvA Atmabodho'bhyupeyaH / Atmano bodhaH AtmabodhaH so'bhyupeyaH-abhyupagantavyaH / 20 tathA ca sati evaM ca sati kimityAha-uktadoSAnativRttiH / bhAvitAe~ - veyam / kathamityAha-vAtmasaMvedanAditi / evaM yathoktAlokapiudAharaNagate bhAvanIyam / kathamityAha-na hItyAdi / na yasmAt asAvapi-gaganatalavAlokaH kiJcidanAlokayannAloko nAma, zabdArthAnupapatteH / evaM cAbhidhAnamAtrameva-tattvato'rthazUnyam / kiM tadityAha-akarmakatvam , 25 vijJAnasya iti| kthmityaah-snyaayaasiddheH| asiddhizca AlokanamAloka iti-evaM bhAvasAdhanapakSe'pi sati svabhAvAlokanAt-AtmabhAvAlokanAdityAtmana eva karmatvam , bhinnakarmAbhAvaM tvadhikRtya zAndikairakarmakatvaM pratijJAtam / na tu tadekAntata eva svapariNAmApekSayA cAnantaparyAye vastuni vyatiriktakarmApekSayA'pi kAdibhAvo'vyatiriktakarmApekSayA'pIti / tathA ca bhajyate vRkSaH svazAkhAbhAreNetyatrA30 vyatiriktasyApi svazAkhAbhArasya karaNatvam / na cedaM na tAttvikaM vRkSAntaravadadhikRtavRkSabhaGgAbhAvaprasaGgAditi bhAvanIyam / evamaparokSasvabhAvamityAdhuktAvapi tathA 1 'avitAthai0' iti ng-paatthH|

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) vAkyApattita uktadoSAnativRttireva // kiJca bodhamAtratAyAM tannIlatvAdibhedAbhAvo bhedakAbhAvAt, tamantareNa ca tadanupapatteH bodhamAtrasyAviziSTatvAt ekAntaikakha- 5 bhAvasya viziSTatvAyogAt tanmAtratvAt; anyathA sarvatra bodhabhAvAbhAvAdatatvabhAvatvAt sa hyanyatra bhavastanmizraNAnnaikaH amiaNe tanmAtratvam / tathAtatvasyaiva tathAbhedAbhAvaH, ttvbhaavbhedaaptteH|sti cAsmistadanyasiddhireva / tatsvabhAvo hi na bodharmAtrAtmano (svo0 vyA0) tathA zaiThopanyastAyAM svapratyakSakhabhAvamityAdivAkyArthApattitaH kAraNAt uktadoSAnativRttireva kartRkarmatAyogeneti bhAvanIyam / / . kiJca bodhamAtratAyAM satyAmekAntakasvabhAvatvena tannIlatvAdibhedAbhAvaH tasya-bodhamAtrasya nIlatvAdibhedAbhAvaH / kuta ityAha-bhedakAbhAvAt tamantareNa ca-bhedakamantareNa ca tadanupapatteH-nIlatvAdibhedAnupapatteH / anupapattizca bodha-15 mAtrasyAviziSTatvAt / viziSTaM bodhamAtramevaitadityAzaGkAnirAsAyAha-ekAntakakhabhAvasya, bodhamAtrasyeti prakramaH / kimityAha-viziSTatvAyogAt / ayogazca tanmAtratvAt-bodhamAtratadbhAvAt / itthaM caitadaGgIkartavyamityAha-anyathA-evamanabhyupagame sarvatra-vivakSitaM dezaM vihAya sAmAnyena vA / kimityAha-bodhabhAvAbhAvAt , bodhasattAnupapatterityarthaH / enAmevAha-atatvabhAvatvAt, prakramA-20 dekAntaikasvabhAvatvAt / kathametadevamityAha-sa hItyAdi / sa bodho yasmAt anyatra-dezAdau bhavastanmizraNAt-dezAdimizraNena naikA-naikAntaikasvabhAvaH bodhatve sati tanmizraNakhabhAvatvAdityabhiprAyaH / itthaM caitadaGgIkartavyamityAhaamizraNe, dezAdineti prakramaH, tanmAtratvaM-bodhamAtratvam / kathamityAhatathetyAdi / tathA tena prakAreNAviziSTabodhamAtrabhavanalakSaNena tattvaM yasya bodha-25 mAtrasya tat tathAvidhaM tasyaiva tathA-dezAdibhedena bhedaabhaavH| kuta ityaahttsvbhaavbhedaaptteH-bodhmaatrsvbhaavbhedaaptteH| sati cAsmin-tatsvabhAvabhede kimityAha-tadanyasiddhireva-bodhAnyasiddhireva / enAmeva vyatirekato bhAvayan (vivaraNam) (18) bodhamAtratadbhAvAditi / bodhamAtrasyaiva tasya-jJAnasya bhAvAt // 30 1 'mAtrasyApi viziSTaH' iti ka-pAThaH / 2 'mAtrAtmano'bhinnaH' iti g-paatthH| 3 'zavopa0' iti ng-paatthH| 4 'bhAvabodhatve' iti ng-paatthH||

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anekAntajayapatAkAkhyaM prakaraNam [ paJcamaH (mUlam) bhinnaH,sa cAviziSTaH pratikalaM tulyasvabhAvatayeti bhinnajAtIyenAsya bheda ApAdanIya ityanyasiddhiH / tajAtibhedavat kiM nAtra sa iti * 5 cet, nAsau sadAdimAtrasya, nIlAdInAM tataH kathaJcid bhedAt tathA prtiiteH| na hi satpratItireva nIlAdipratItiH, tathA'nanubhavAt / evaM tarhi tucchA nIlAdayaH, na te kvacit sdnnuviddhaaH| svato'satAM kathaM (svo0 vyA0) Aha tatvabhAva ityAdinA / tatsvabhAvaH, prakramAd bodhamAtrasvabhAvaH, yasmAt 0 na bodhamAtrAtmanaH sakAzAd bhinnaH / sa ca-bodhamAtrAtmA aviziSTaH pratikalaM-kalAM kalAM prati tulyakhabhAvatayA kAraNena / vyavasthAnamadhikRtyaitadAha / anyathA kalAbhedo'pyasaGgata eveti bhAvanIyam / iti-evaM bhinnajAtIyena dezAdinA'sya-bodhamAtrAtmanaH bheda ApAdanIyaH / iti-evamanyasiddhiH, iha prakrame nIlAdisiddhirityarthaH / tajAtibhedavat-nIlAdijAtibhedavat kiM nAtra15 bodhamAtrAtmani sa iti cet niilaadibhedH| etadAzayAha-nAsau-jAtibhedaH sadAdimAtrasya / kathamityAha-nIlAdInAM tataH-sadAdimAtrAt kathazcitkenacit prakAreNa bhedAbhedazca tathApratIte:-sadAdimAtrapratItebhaidena niilaadimaatrprtiiteH| etadevAha-na hi satpratItireva niilaadiprtiitiH|kut ityAha-tathA'nanubhavAt , satpratIteH nIlAdipratItitvenAnanubhavAdityarthaH / Aha-evaM tarhi 20 sadAdyanyatvena tucchA nIlAdayaH / etadAzaGkayAha-na te-nIlAdayaH kacit sadananuviddhAH / kiM tarhi ? sarvatra tadanuviddhA eva / svato'satAM tucchatayA kathaM tadanuvedhaH-sadanuvedhaH? / etadAzaGyAha-sadA tadanuvedhe-sadanuvedhe sati (vivaraNam) (11) kalAM kalAM pratIti / samayaM samayaM pratItyarthaH / / 25 . (11) vyavasthAnamadhikRtyaitadAheti / vastusthitimAzrityaitaducyate yaduta prati kalam / kalAzabdena hi samayaH procyate se cAcAryamate eva ghaTate, na tu jJAnamAnavAdino mate // (14) nIlAdisiddhiriti / nIlapItAdibAhyArthasiddhirityarthaH // - (14) nIlAdijAtibhedavaditi / tathApi-vastutvamAtrasyAbhede'pi 'nIlaH padArthoM 30 rakto vA ityAdirjAtibhedo bhavati, tathA yadi jJAnamAtrasyAbhede'pi bAhyArthamantareNApi nIlaM pItaM jJAnamityAdi do bhaviSyati tadA ko doSa ityAzayaH parasya // 1 'kalAM prati' iti k-paatthH| 2 'bhedAdabhedazca' iti k-paatthH| 3 'sarvAcAryaH' iti cpaatthH| 4 'nIlAH padArtho rakkA vA' iti k-paatthH| 5 'tadA yadi' iti ca-pAThaH /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam ) tadanuvedhaH? sadA tadanuvedhe nAsattvam, sattvameva / evaM tat tathAvidhaM taditarAnuviddhamityastu kevala eva punaH ko doSaH ? tanmAtratayA na nIlAditvam / evaM hi na nIlameva pItam / na ca sattvamAtratattvametat / na cAsadeva prtiitihetuH| pratIyate ca tadanyatvena / tatastato'nyat taditi siddham / tanmAtratA'bhAve tadeva tt| tatraiva kiM mAnamiti vAcyam / hanta tathA'nupalambha eva / so'siddho dUropalambhena / ko'yam? anIlAdirUpa iti / ya eva tannizcayAjanakaH sa mando nIlAdigraha 10 eva, na, sattvanizcayajanakatvAt / na tatrApi sa kevalasya, satyam , (kho0 vyA) nAsattvaM nIlAdInAM sattvameva / evam-uktanItyA tat-nIlAdi tathAvidhaMviziSTam / etadAzaGkayAha-taditarAnuviddhaM-nIlAdyanuviddhamityastu bhavatu sattvameva kevala eva taditarAnanuviddhe sattve tathAvidha iti prakramaH / ko doSa ityAzaGyAha-15 tanmAtratayA-aviziSTasanmAtratayA na nIlAditvam / / idAnIM nigamayannAha-evaM hItyAdi / evaM yasmAt na nIlameva pItam, pratibhAsabhedAnubhavAt / na ca satvamAtratatvametat-nIlam / na cAsadevaekAntena prtiitihetuH| pratIyate ca tadanyatvena sattvamAtrabhedena yata evaM tataHtasmAt kAraNAt tataH-sattvamAtrAt anyannIlamiti siddham / tanmAtratA'- 20 bhAve sati tadeva-nIlAyeva tat-nIlAdi / evamapi kilaikakhabhAvatvasiddhirityetadAzayAha-tatraiva-sanmAtratAbhAve kiM mAnamiti vAcyam / hanta kimatrocyate ? / tathA-sanmAtratvena anupalambha eva mAnamiti / etadAzakyAha-sa:-tathA'nupalambhaH / kimityAha-asiddhaH / kathamityAha-dUropalambhena sanmAtrasyeti bhAvaH / ko'yaM-dUropalambhaH? anIlAdirUpa iti paraH / 25 atrottaram-ya eva tanizcayAjanakaH-nIlAdinizcayAjanakaH / Aha-sa manda:aspaSTo nIlAdigraha eva / parihAro'tra-na sattvanizcayajanakatvAt mandatA. (vivaraNam) (20-21) tanmAtratA'bhAve satIti / nIlAdeH sanmAtratayA abhAve satIti / / (21) nIlAyeva tata-nIlAdIti / nIlaM nIlameva pItaM pItameva, evaM sarvatra 30 itthamapyekasvabhAvatvameva vastuna ityabhiprAyaH parasya // 1'tadanyatve ca ta(?)sattva.' iti hu-paatthH| 2 'etanmAtratAbhAve sati tanmAtratAbhAve tadeva' iti -paatthH| 3 kimityAha siddhaH' iti Ga-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam ( mUlam ) tadbhinnAtmagamakastu / tadanyAnuviddhaM sattvamiti yukto jAtibhedaH / na caivamanyAnuviddho bodha iti tanmAtratattvavAde tvayukta eva // etena "nIlAdirUpastasyAsau khabhAvo'nubhavaJca saH / nIlAdyanubhavaH khyAtaH svarUpAnubhavo'pi san // 2 ityetat pratyuktam, ekAntaikasvabhAvasyAtra vivakSitatvAt tasya coktavadayogAt / na ca nIlatvAdibhedAbhAva eva, AhlAdAdivat ( svo0 vyA0 ) " 10 yogaH / Aha-na tatrApi - dUropalambhe sa kevalasya sattvasya grahaH, kevalasyAbhAvAdityabhiprAyaH / iha samAdhiH - satyaM na tatrApi sa kevalasya tadbhinnAtmagamakastu, prakramAnnIlAdibhinnAtmagamakaH punaH dUropalambhaH sattvasya / upasaMharannAha - tadanyAnuviddham, nIlAdyanuviddhamityarthaH / sattvamiti kRtvA yukto jAtibhedaH, prakramAnnIlAdInAm / na caivamanyAnuviddho bodha iti - evaM tanmAtra15 tattvavAde - bodhamAtratattvavAde punarayukta iti paribhAvanIyam // etenetyAdi / etena - anantaroditena "nIlAdirUpastasyAsau svabhAvo'nubhavazca saH / nIlAdyanubhavaH khyAtaH kharUpAnubhavo'pi san // " ityetat pratyuktam / kathamityAha - ekAntaikasvabhAvasya bodhAdervivakSita20 tvAt tasya ca - ekAntaikasvabhAvasya uktavat yathoktaM tathA ayogAt / abhyuccayamAha na cetyAdinA / na ca nIlatvAdibhedAbhAva eva / kiM tarhi ? bhAvaH / kuta ityAha- AhlAdAdivaditi nidarzanam / spaSTasaMvedanatvAnnIlAdibhedasya ( vivaraNam ) (17-18) " nIlAdirUpastasyAsau svabhAvo'nubhavazca saH / nIlAdyanubhavaH khyAtaH svarUpAnubhavo'pi san // " 94 [ paJcamaH 25 I iti / nIlAdirUpaH - nIlapItasvabhAvastasya- nIlAdijJAnasya asau sarvajagajjanapratItaH svabhAvaH-svarUpaM tathA'nurbhavazca - anubhavo'pi svasaMvedanalakSaNo hi jJAnasya nIlAdirUpa eva / evaM sati kiM siddhamityAha - nIlAdyanubhavaH khyAtaH - lokaprasiddhaH svarUpAnubhAvo'pi san nIlAdijJAnasya sambandhI / idamuktaM bhavati - nIlAdijJAnasya nIlAdi30 rUpaH svabhAvo'nubhavazca; na tu bAhyanIlAdyAkAra: kazcit tantrAsti yadvazAt nIlamucyate / ato jJAnasya svarUpAnubhava eva nIlAdyAkAra iti // 1 'satyamiti yukto' iti ka-pAThaH / 2 anuSTup / 3 ' tathApi sa' iti Ga-pAThaH / 4 'lambhasattvasya' iti ka - pAThaH / 5 ' ityAha hrAdAdi 0 ' iti Ga-pAThaH / 6 'bhavazcAnubhAvo'nubhavo'pi' iti ka- pAThaH / 7 'hi jJAnasya... bhavati' iti pATho nAsti kha-ca- pratau / 8 'nanu bAhya 0' iti ca - pAThaH /

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95 adhikAraH khopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ). spaSTasaMvedanatvAt apahave'tiprasaGgAditi // kizca vijJAnamAtravAdino na kArakajJApakasthitiH, nyAyAnupapatteH / tathAhi-asya na vIjAGkurau vastuto vidyete, kintu bIjAkura- 5 pratibhAsAyA buddhAhyAkAre bIjAGkuravyavasthA / grAhyAkArazca buddhaH tattvato nAsti, viplavatvenAsattvAt / tat kathaM tadAkArayoH kAryakAraNavyavasthAnivandhanabhUtayorasattve bIjAdaGkarasya janmeti kArakavyavasthA ? / syAdetad vIjani sAyA buddheranantaramevAGkuranirbhAsA buddhiriti| bIjAGkuranirbhAsAnugatayoddhyoH pratyakSAnupalambhasAdhana: 10 kaarykaarnnbhaavH| ayaM ca svasaMvedanalakSaNayorbuddhyorvastutvAdavirodhyeva / bIjAdini sastu vicArAkSamatvAdupaplava eva / na tasya tattvataH kAryakAraNabhAvaH / lokapratItyanusAratastu tathAvyavahArAya (svo0 vyA0) apahave nIlAdibhedaviSayasya spaSTasaMvedanasya / kimityAha-atiprasaGgAt hAdAdya-15 bhAvaprasaGgena iti // kiJca vijJAnamAtravAdino vAdinaH kimityAha-na kArakajJApakasthitiH / kArakaM bIjamaGkurasya, jJApakastu dhUmo'neriti / kathaM naitatsthitirityAha-nyAyAnupapatteH / enAmevAha tathAhItyAdinA / tathAhi-asyavijJAnamAtravAdino na bIjAGkarau vastuta:-paramArthena vidyate bAhyau, kintu 20 bIjAGkurapratibhAsAyA buddheH grAhyAkAre-tathApratibhAsarUpe bIjAGkuravyavasthA / yadyevaM tataH kimityAha-grAhyAkArazca buddhastattvataH-paramArthena nAsti / kathamityAha-viplavatvena hetunA asatvAt / tat kathaM tadAkArayoH-buddhyAkArayoH kAryakAraNavyavasthAnivandhanabhUtayorasattve-atAttvike vIjAdaGkarasya janmeti-evaM kaarkvyvsthaa| syAdetad vIjanirbhAsAyA 25 buddheH anantaramevAGkaranirbhAsA buddhiriti kRtvaa| bIjAGkuranirbhAsAnu. gatayorbuddhyoH kimityAha-pratyakSAnupalambhasAdhanaH kaarykaarnnbhaavH| ayaM ca kAryakAraNabhAvaH khasaMvedanalakSaNayorbuddhyorvastutvAt kAraNAt avirodhyeva, vastu vastuna utpadyata eveti kRtvA / bIjAdini sastu kimityAha-vicArAkSamatvAd bAhyAbhAvena upaplava eva / na tasya-nirbhAsasya 30 tattvataH kAryakAraNabhAvaH, lokapratItyanusAratastu-pRthagjanApekSayA tathA 1 viSayaspaSTaH' iti U-pAThaH / 1 'dhUmo'gniriti' iti Ga-pAThaH / 3 'vastu' iti pATho nAsti u-prtii|

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anekAntajayapatAkAkhyaM prakaraNam ( mUlam ) abhidhIyata iti vyavasthA / aho balavAnayamasadabhinivezo ya itthamapyanAlocitAbhidhAnaM viduSo'pi pravarttayatIti / anAlocitAbhi5 dhAnatA cAsya bIjAdinirbhAso nizcIyamAna upaplavaH sa tattvato nAstIti tannizrayAbhAvApattyA / na khalu bodhe'pyasato nizcayaH, atiprasaGgAt, kharaviSANAdinizcayApatteH, asattvAvizeSAt / na ca tatra sattva evopaplavatA, bodhAdabhinnatvAt, tasya cAnupalavatveneSTeH, bhinnasatve'rthApattiH / viziSTo bodha evopaplava iti cet tanmAtra10 tatvanItau kuto'sya vaiziSTyamityuktaprAyam / vakSyate ca - 'svasaMvedana( svo0 vyA0 ) nirmAsoddhAraNena vyavahArAyAbhidhIyata iti evaM vyavasthA, kArakagocareti prakramaH / etadAzaGkayAha- aho balavAnasadabhinivezaH yaH - asadabhiniveza hasthamapi yathoktaM tathA'nAlocitAbhidhAnaM viduSo'pi paNDitasyApi prava5 saMyatIti / anAlocitAbhidhAnatA cAsya-paroditasya vIjAdinirbhAso nizcIyamAnastathA'nubhavena upaplavaH sa tattvato nAsti / iti evaM tannizcayAbhAvApattyA - anubhUyamAna bIjAdinirbhAsanizcayAbhAvAtpattyA anAlocitAbhidhAnateti / etadbhAvanAyaivAha - na khalvityAdi / na khalu-naiva bodhe'pyasataH, nirbhAsasyeti prakramaH / kimityAha-nizcayaH / kathaM netyAha-atiprasaGgAt / enamevAha10 kharaviSANAdinizcayApatteH / Apattizca-asatvAvizeSAt / ihaivAbhyuccayamAha - na cetyAdi / na ca tatra - bodhe sattva evopaplavatA, nirbhAsasyeti prakramaH / kuta ityAha- bodhAdabhinnatvAnnirbhAsasya tasya ca bodhasya anupaplavatveneSTeH, bhinnasatve bodhAnnirbhAsasya / kimityAha - arthApattiH nirmAsAnAm / viziSTo bodha eva vitathapratibhAsa upalavaH / iti cet, etadAzaGkayAha25 tanmAzratastvanItI - bodhamAtratattvanItau kuto'sya bodhasya vaiziSTayamityukta( vivaraNam ) " 1 (21) na ca tatra - bodhe sattva evopalavatA nirbhAsasyeti / bodhe viSayabhUte nirbhAsasya sattve eva - vidyamAnatve eva sati na ca - naivopaplavatA nirbhAsasya // (23) arthApattirnirbhAsAnAmiti / yadi hi bodhAt sakAzAd bhinnA nirbhAsAH 30 samabhyupagamyante tadA na bAhyArthI rUpA: ( ? ) prApnuvantItyarthaH || 96 , 1 'sattvenArthA 0' iti ka- pAThaH / iti pAThaH / 2 'nirbhAsobAraNena' iti Ga-pAThaH / [ paJcamaH 3 ' evonipatA'

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97 adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam 97 (mUlam) lakSaNe ca buddhI sarvathA bodhamAtratvAdadvayatvAdaviziSTabuddhitvena tadanyagrAhakabuddhizUnye ca' / iti pratyakSAnupalambhA pravRttireva / na hi bhinnakAlabhAvibuddhidvayamanvayavikalatayopakArAdinirapekSaM tathAvi- 5 dhAvadhyabhAve taditarAvasAyakamiti na svasaMvedanalakSaNayorapi buddhayoH kAryakAraNabhAvAvasAye smupaayH| tatazca so'nayorvastutvAdavirodhItyajJAnAbhidhAnam / tatpRSThabhAvi vikalpajJAnamapi tathAvidhavIjAGkaranirbhAsAbhAvena bhavannItyA asambhavyeva, na jJAnaheturiti bhAvanIyam / evaM ca 'lokapratItyanusAratastu tathAvyavahArAyAbhidhIyate 30 iti api vacanamAtrameva, sarvathA'sato loke'pyapratIteH, tucchasya anubhavavirodhAt, akAryakAraNabhUtasya ca tucchatvAt , vyavahArasya (syo0 vyA0) prAyaM-prAyeNoktamadhaH / vakSyate ca Urddha khasaMvedanalakSaNe ca buddhI nirvikalpike sarvathA bodhamAtratvAt kAraNAt advayatvAt grAhyagrAhakAkAraviraheNa avi-15 ziSTavudvitvena tathA tadanyagrAhakavuddhizUnye ca tathA'bhyupagamAt / iti-evaM pratyakSAnupalambhA pravRttireva kAryakAraNabhAve / etadeva bhAvayati na hotyAdinA / na yasmAd bhinnakAla(bhAvi)buddhidvayaM niranvayanAzato'nvayavikalatayA kAraNena upakArAdinirapekSam-upakAravAsanAnirapekSamanvaya vikalatayaiva tathAvidhAvadhyabhAve-itaretarAvadhyabhAve taditarAvasAyakaM-svarUpetarAvasAya- 20 kam / nahi iti na svasaMvedanalakSaNayorapi buddhyoH kAryakAraNabhAvAvasAye samupAyo'sti / tatazca sA-kAryakAraNabhAvaH anayoH-svasaMvedanalakSaNayorbuddhyorvastutvAdavirodhItyajJAnAbhidhAnaM pUrvapakSe / tatpRSThabhAvikhasaMvedanalakSaNabuddhipRSThabhAvi vikalpajJAnamapi tathAvidhavIjAGkaranirbhAsAbhAvena bhavannItyA-tvanyAyenaiva asambhavyeva / vikalpajJAnaM na jJAnahetuH prakra- 25 mAt kAryakAraNabhAve iti etad bhaavniiym| evaM ca kRtvA 'lokapratItyanusAratastu tathAvyavahArAyAbhidhIyate' iti api vacanamAtrameva pUrvapakSe', vivkssitaarthshuunymityrthH| kathamityAha-sarvathA'sato nirbhAsasya loke'pyapratIteH kAraNAt / etadevAha-tucchasyAnubhavavirodhAt / tucchazcAdhikRtanirbhAsaH paranItyA / ata evAha-akAryakAraNabhUtasya ca tucchatvAt / akAryakAraNa-30 1 'tvAdaviziSTe buddhiH' iti ga-pAThaH / 2 'jJAtAbhidhAnam' iti ga-pAThaH / 3-4 draSTavyaM 95tamaM pRSThaM 96tamaM c| anekAnta. 13

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* anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) cArthakriyArUpatvAt , aststaadrthyaayogaaditi| asacandradvayaM pratIyata iti cet, asat pratIyata iti ca vyAhatam / ke tarhi tat 5sat ? nanu tatpratItau / kimanna mAnam ? tadanubhava eva / tadasattve ko doSaH ? tdnubhvaabhaavH| kutastarhi tat ? khahetujAtAt / kiM punaH tadasya ? bodhAdRSTaviSayAdi / kathaM tarhi bhrAntam ? adRSTAdhyAropAt / yadyevaM nAsti tattvata iti cet, na, adhyAropagrahaNarUpatayA bhAvAt / iti satI ca sanibandhanA ca sannItyA sarvalokapratItiH / 10 asaMzca bIjAGkuranirbhAsaH tvannItyA, utpttyaadysiddhH| iti na bIjAt aGkarasya janmeti kArakavyavasthA / (svo0 byA0) bhUtazca paranItyA'dhikRtanirbhAsaH / tathAvyavahArAyAbhidhIyata iti vizeSaNenainamavayavamadhikRtyAha-vyavahArasya cArthakriyArUpatvAt , asato nirbhAsasya taad15aayogaat-vyvhaaraarthaayogaaditi| ihaiva AzaGkAzeSanivRttyarthamAha-asacandradvayaM pratIyata iti cet, evamadhikRtani so'pi bhaviSyatIti parAbhiprAyaH / etadAzajhyAha-asat pratIyata iti ca vyAhatam / na sarvathA'sataH pratItirityarthaH / ka tarhi tat-candradvayaM saditi prH| nanu tatpratItau-candradvayapratItAvityAcAryaH / kimatra mAnamiti para eva (?Aha) / tadanubhava eveti 20 siddhAntavAdI / tadasattve-candradvayAsattve ko doSaH? / atrottaram-tadanu bhvaabhaav:-cndrdvyaanubhvaabhaavH| kutastarhi tat-candradvayaM bahirasadityamiprAyaH / iha samAdhiH-khahetujAtAt taditi / kiM punastat-hetujAtaM asyabodhapratibhAsinazcandradvayasya / / atra nirvacanam-bodhAdRSTaviSayAdi / 'Adi'zabdAd dezakAlAdigrahaH / etadabhAve'bhAvAditi bhAvaH / kathaM tarhi bhrAntaM 25 hetujAtodbhavaM sadityabhiprAyaH / atrottaram-adRSTAdhyAropAta, karmasAmarthena viparyayAdityarthaH / yadyevamadRSTAdhyAropAt nAsti taccandradvayaM tattvataH / iti cet, etadAzayAha-na, adhyAropagrahaNarUpatayA-AdhikyagrahaNarUpatayA bhAvAt / iti-evaM satI-vidyamAnA sanibandhanA ca-citranibandhanApekSayA ca sannItyA sarvajJapraNItayA srvlokmtiitiH| asa~zca bIjAkuranirbhAsa: 1 'kutastarhi tat' iti k-paatthH| 1 vizeSaNenaitamava0' iti Ga-pAThaH / 3 'na tu' iti ka-pATha:1

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) etena jJApakavyavasthA pratyuktA, dhUmAdagnipratipattyayogAt, ayaM dhUmo'yamagniriti nirbhAsAbhAvAt, tamantareNa ca tathApratItyanupa. patteH, advayabodhamAtrasya ca gaganatalavAlokakalpatvAditi / 5 evaM ca yadAha nyAyavAdI "vIjAdaGgharajanmAgne--mAt siddhiritiidRshii| bAhyArthAzrayaNI yA'pi kArakajJApakasthitiH // sA'pi tadrUpanirbhAsA tathA niytsnggmaaH| buddhIrAzritya kalpyeta yadi kiM vA virudhyate ? // 3 ityAdi, tadasAmpratamiti darzitaM bhavati // __ itazca jJApakasthitiH ayuktA, dhUmapratibhAsakAle'gnipratibhAsA (svo0 vyA0) tvannItyA / kuta ityAha-utpattyAdyasiddheH / iti-evaM na 'bIjAdaDarasya janma / iti-evaM kArakavyavasthA tvannItyeti bhAvanIyam // etenetyAdi / etena-anantaroditena nirbhAsaniSedhena jJApakavyavasthA pratyuktA / kathamityAha-dhUmAdagnipratipattyayogAt / ayogazca ayaM dhUmozyamagniriti nirbhAsAbhAvAt tvannItyA, tamantareNa ca-nirbhAsaM vinA ca tathApratItyanupapatteH-dhUmAdagnipratItirUpatayA pratItyanupapatteriti / ihaiva bhAvArthamAha-advayabodhamAtrasya gaganatalavAlokakalpatvAnirAkAratayeti / 20 evaM ca kRtvA yadAha nyAyavAdI-dharmakIrtiH tadasAmpratam-azobhanamiti darzitaM bhavatIti yogH| kiM tadityAha-bIjAdaGkurajanma tathA'gne mAt siddhiH itIdRzI-evambhUtA bAhyArthAzrayaNI yA'pi kArakajJApakasthitiHsA'pi tadrUpanirbhAsA-bIjAdirUpanirbhAsA tathA niyatasaMGgamAH paurvAparyotpAdAdinA buddhIH Azritya kalpyeta yadi kiM vA virudhyate ? na kiJci-25 dityarthaH / ityAdi tadasAmpratamiti nidarzitaM bhavatIti vyAkhyAtametat / / abhyuccayamAha-itazca jJApakasthitirayuktA, dhUmapratibhAsakAle'gni (vivaraNam) (14) utpattyAdyasiddheriti / bhavanmate hi avastutvAnnirbhAsasya notpatti-nAzI staH / yasya cotpAda-vyayau na vidyate tadasadeva yathA kharaviSANam / tathA ca bauddha-30 mate sarvo'pi nirbhAsa iti asattvameva tasya // 1 anuSTup / 2 'sadrUpanirbhAsA' iti k-paatthH| 3 anuSTup / 4 'bIjAdakudaMkarasya' iti s-paatthH| 5 'saMsamAH' iti u-pAThaH / 6 'bhAmRtya sAMkalpeta yA(ya)di tat kiM' iti s-paatthH|

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100 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) bhAvAt, tathAsaMvitteH pazcAdbhAvitvAt / anagnipratibhAsajo'pyevaM dhUmapratibhAsaH syAt, liGgabhUtasyAsya nyAyataH pUrvamagnipratibhAsA5 siddheH / tathAhi-antayivAdino'pyanumAnakAle dhUmapratibhAsa eva pUrvamutpadyate, nAgnipratibhAsaH, anumAnApravRtteH, anumeyasyaiva pratyakSasvAditi pUrvo'nagnipratibhAsa eva / evaM ca kAryAt kAraNagatyayogaH / dhUmapratibhAso'gnipratibhAsahetustatastadgatiriti cet, na, vyabhi (svo0 vyA) 10 pratibhAsAbhAvAt / abhAvazca tathAsaMvitteH-yogapadyenobhayAsaMvitteH / asaMvittizca pazcAdbhAvitvAt prayogakAle'gnipratibhAsasya / yadi nAmaivaM tataH kimityAha-anagnipratibhAsajo'pyevaM dhUmapratibhAsAdagnipratibhAsasya utpattau satyAM dhUmapratibhAsaH syAt prayogakAlabhAvI / kuta ityAha-liGgabhUtasyAsyadhUmapratibhAsasya nyAyata:-nyAyena puurvmgniprtibhaasaasiddheH| anagnipratibhAsa15 jatvamiti / etatprakaTanAyaivAha-tathAhItyAdi / tathAhi-antarjeyavAdino'pivijJAnavAdinaH anumAnakAle prayogamadhikRtya dhUmapratibhAsa eva pUrvamutpadyate liGgabhUto naagniprtibhaasH| kuta ityaah--anumaanaaprvRtteH| apravRttizca anumeyasyaiva pratyakSatvAt / iti-evaM pUrvo'nagnipratibhAsa eva prayogakAlabhAvino dhUmapratibhAsasya / evaM ca kRtvA kAryAt kAraNagatyayogaH prayoga20 kAlabhAvino dhUmapratibhAsasyAgnipratibhAsajanyatvAdityarthaH / dhUmapratibhAsaH adhikRtaH kila agnipratibhAsa~hetustataH-dhUmapratibhAsAt tadgatiH iti cet (vivaraNam) (14) pUrvamagnipratibhAsAsiddheriti / prayogakAle dhUmapratibhAsAt pUrvamAnantayeNAgnipratibhAso nAstyevetyarthaH // 25 (17) anumAnApravRtteriti / dhUmapratibhAsAd yadi pUrvamapyagnipratibhAsaH syAt tadA kimanumAnenetyarthaH // (18) anumeyasyaiva pratyakSatvAditi / anumeyasyaiva-agnipratibhAsasya / / (21) kilAgnipratibhAsaheturiti / kilelyaaptprvaadsuucnaarthH| amipratibhAsasya heturagnipratibhAsahetuH / ayamabhiprAyaH-yo'yaM prayogakAle dhUmapratibhAsaH (sa) AtmakSa30 NAnantaramevAgnipratibhAsaM janayiSyatIti kRtvA dhUmapratibhAsAdagnipratibhAsagatiriti / / 1 'advayavAdino' iti k-paatthH| 2 pUrvo nAgni.' iti g-paatthH| 3 'kAryakAraNa' iti Ga-pAThaH / 4 'hetubhUto dhUma.' iti u-paatthH|

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) cArasambhavAt, nAvazyaM kAraNAni tadvanti bhavantItyabhyupaMgatatvAd vyabhicArAca // . syAdeta dhUmanirbhAso na sarvasmAjjJAnAdutpadyate, kintu yad vijJA-5 namagninirbhAsasya santAnapariNAmena utpAdanasamartha tata eva / na hyagninirbhAsasthAkAraNabhUtaM kacid dhUmanirbhAsakAraNatvena dRzyate, mahAnasAdAvagninirbhAsasahitasyaiva dhUmanirbhAsasya samupalambhAt / evaM ca nAgninirbhAsa eva dhUmanirbhAsakAraNam / kiM tarhi ? agninirbhAsajananasamarthaM nirbhaasaantrmpi| etadapi tatsamarthameva nAnyaditi / (svo0 vyA0) agnipratibhAsagatiriti cet| etadAzaGkayAha-na, vyabhicArasambhavAt / sambhavazva nAvazyaM kAraNAni tadvanti bhavantItyabhyupagatatvAd vyabhicArAca / dhUmapratibhAsAdanagnipratibhAso'pi dRzyata eveti vyabhicAraH // " sthAdetad dhUmanirbhAso na sarvasmAjjJAnAdutpadyate sAmAnyena, kintu 15 yad vijJAnamagninirbhAsasya, anyAkArasya viziSTasya vijJAnasyetyarthaH, santAnapariNAmena-prabandhavRttyA utpAdanasamarthaM tata eva utpadyata iti / bhAvanAmAha na hiityaadinaa| na hi agninirbhAsasyAkAraNabhUtaM vijJAnaM kacida dhUmanirbhAsakAraNatvena dRzyate, santAnapariNAmeneti prakramaH / kathamityAhamahAnasAdAvityAdi, mahAnasAdAvityatra 'Adi'zabdena davAgniparigrahaH, agni-20 nirbhAsasahitasyaiva dhUmanirbhAsasya samupalambhAt kAraNAt / 'evaM cetyAdi / evaM ca kRtvA nAgninirbhAsa eva-kevalo dhUmanirbhAsakAraNam / kiMtarhi ? agninirbhAsajananasamartha santAnapariNAmena nirbhaasaantrmpi| etadapi-nirbhAsAntaraM tatsamarthameva-dhUmanirbhAsajananasamarthameva / nAnyadityanena (vivaraNam) (13) tadvantIti / kAryavantIti / abhyupagamamAtramevedaM bhaviSyati yaduta nAvazyaM kAraNAni tadvanti bhavanti / vyabhicArastu na bhaviSyatItyAha-(13) vyabhicArAceti / vyabhicArameva bhAvayannAha-(14) dhUmapratibhAsAdagnipratibhAso'pi dRzyata eveti vyabhicAra iti / valmIkodbhavAd dhUmapratibhAsAd dRzyata evAnagnipratibhAsa iti spaSTa eva vyabhicAraH // 1 'pagamAd vyabhiH' ivi k-paatthH| 2 'syAdetadrUpani so' iti k-paatthH| 3 'evetyAdi evaM ca' iti k-paatthH|

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) liGgabhUtadhUmanirbhAsasya pUrvabhAvyanagninirbhAsAdapi viziSTAdutpattiH saphalaiva / tathAhi-yadApyanagninirbhAsAnantaraM dhUmanirbhAsaH saMvedyate pratidApi agninirbhAsajananasamarthamAlayAkhyameva vijJAnaM dhUmanirbhAsahetuH, tasmAt santAnapariNAmenAgninirbhAsajananasamarthAd vijJAnasantAnAdutpanno dhUmanirbhAsaH kAraNabhUtasya vijJAnasantAnasyAgninirbhAsajananasAmarthya manumApayati / evaM ca kAryAt kAraNamevAnumitaM bhvti|dhuumvijnyaane khopAdAnaM pUrvakaM vijJAnamagninirbhAsajananasamartha0 manumApayatA'rthato bhAvyagninirbhAsa evAnumito bhavati, dhUmani (svo0 vyA0) atiprasaGganyAvRttimAha-iti-evaM liGgabhUtadhUmanirbhAsasya pUrvabhAvyanagninirbhAsAdapi viziSTAt-santAnapariNAmena tajjananasamarthAt utpattiH sa phalaiva-saprayojanaiva / etadbhAvanAyaivAha-tathAhItyAdi / tathAhIti pUrvavat / yadA15 pyanagninirbhAsAnantaraM kvacit dhUmanirbhAsaH saMvedyate tadApi-tasminnapi kAle agninirbhAsajananasamarthamAlayAkhyameva vijJAnaM-citrapravRttivijJAnakAraNaM dhuumnirbhaashetuH| yasmAdevaM tasmAt santAnapariNAmenAgnini A~sajananasamarthAt kuta ityAha-vijJAnasantAnAt sakAzAt / kimityAha-utpanno dhUmanirbhAsa: kAraNabhUtasya sAmAnyena vijnyaansntaansy| 20 kimityAha-agninirbhAsajananasAmarthyamanumApayati / evaM ca kiM siddhaM bhavatItyAha-kAryAt kAraNamevAnumitaM bhavati / kathamUrddhamagninirbhAsaprAptirityetadAha dhUmavijJAnetyAdinA / dhUmavijJAnenAdhikRtena khopAdAnaM-khakAraNabhUtaM kimityAha-pUrvakaM vijJAnaM sAmAnyena agninirbhAsajananasamartha santAnapariNAmenaiva anumAparyaMtA satA'rthataH-sAmarthyena / kimityAha-bhAvyagninirbhAsaH (vivaraNam) . (12) atiprasaGgavyAvRttimAheti / bAhyadhUmAbhAve kimiti sarvajJAnAnantaraM dhUmapratibhAso na bhavatItyevaMrUpo yo'tiprasaGgastasya vyAvRttimAha // (12-13) pUrvabhAvyanagninirbhAsAditi / pUrvabhAvyanagninirbhAsAditi pUrvabhAvIdhUmapratibhAsaprAkAlabhAvI sa cAsAvanagninirbhAsazca pUrvabhAvyanagninirbhAsastasmAt / / 30 (13) tajjananasamarthAditi / agnipratibhAsajanane shi(?mrthaat)|| / 1 'tathApyami0' iti ka-pAThaH / 2 'khopAdAnapUrvakaM' iti g-paatthH| 3 'samarthanAt' iti k-paatthH| 4 'samarthanAt kutaH' iti k-paatthH| 5'yataH sato'rthataH' iti a-paatthH| 6 'sAmarthya na kimityAha' iti k-paatthH| 7 'janasahitA / kAraNa.' iti kha-pAThaH /

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adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ) rbhAsasya kAraNabhUto jJAnasantAna uttarottarakSaNapariNAmena agninirbhAsasya heturityevamanumAnAt // evaM cArthakriyArthino'pi pravRttiraviruddhA, pratibandhakAbhAve dAha- 5 pAkAdinirbhAsaheturagninirbhAso bhaviSyati atra ityevamabhiprAyasya pravRtteriti / atrocyate-yatkiJcidetat ,upapattivirodhAt, liGgabhUtadhUmanirbhAsasya anagninirbhAsAntarAdapyutpattI agninirbhAsajanyatvaniyamAbhAvAt, agninirbhAsajanyakhabhAvasya sakRdapyanyato'bhAvAt, bhAve ttsvbhaavtvhaaniH|| (kho0 vyA0) evAnumito bhavati / evamUrddhamapyagninirbhAsaprAptiH kAryAca ra(1)kAraNAnumAna dhUmanirbhAsasya kAraNabhUto vijJAnasantAna uttarottarakSaNapariNAme: nAgninirbhAsasya heturityevamanumAnAt, kAraNadharmAnumAnAdityarthaH / / evaM cetyAdi / evaM ca-kAraNadharmAnumAnata eva arthakriyArthino'pi-15 puruSasya prvRttirviruddhaa| kathamityAha-pratibandhakAbhAve dAhapAkAdinirbhAsahetuH agninirbhAso bhaviSyatyatra ityevamabhiprAyasya-pramAtuH pravRtteriti / etadAzayAha-atrocyate-yatkiJcidetat-asAramanantaroktam / kuta ityAha-upapattivirodhAt / enamevAha liGgabhUtetyAdinA / liGgabhUtadhUmanirbhAsasya anagninirbhAsAntarAdapyutpattau satyAm / kimityAha-agni-20 nirbhAsasya janyatvaniyamAbhAvAt / abhAvazca agninirbhAsajanyakhabhAvasya dhUmanirbhAsasya sakRdapi-ekamapi vAraM anyata:-pratibhAsAntarAt abhaavaat| bhAve'nyataH kimityAha-tatvabhAvatvahAni:-agninirbhAsajanyasvabhAvatvahAniH prastutadharmanirbhAsasya // (vivaraNam) (14) kAraNadharmAnumAnAditi / dhUmapratibhAsasya yaH kAraNabhUtaH prAcyavijJAnasantAnastasyAyaM dhUmo yaduta santAnapariNAmena pAvakapratibhAsaM janayiSyatIti tataH kAraNadharmasyAnumAnaM kAraNadharmAnumAnaM tasmAt / / - - 1 'bhAvahAniH' iti ga-pAThaH / 2 'amagniH' iti c-paatthH|

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104 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) evaM ca zakramoM'pi tadbhAvAvirodhaH, tasyAnagninirbhAsavadanagnerapi dhUmajananavabhAvatvAt / anagninirbhAso'gninirbhAsajananasamartha 5 iti cet, na, tato dhUmanirbhAsabhAvavirodhAt / nAnantarameva, api tu pAramparyeNetyavirodha iti cet, kutaH kiM na paramparayetyasamAdhireSaH / vyavahArakAlabhAvyatra pAramparya na dIrghataramiti cet, zakrabhUrbho'pyagnibhAve sambhavatyevaitat, kathaM punaretadevamiti spaSTamabhidhIyatAmiti cet, tadvikAratadanyAgninirbhAsopapatteruktameveti / na (kho0 vyA0) evaM ca kRtvA zakramUrbho'pi sakAzAt pratibhAsarUpAt tadbhAvAvirodha:dhUmapratibhAsabhAvAvirodhaH / kuta ityAha-tasya-zakamUrbho'nagninirbhAsavaditi nidarzanam , anagnerapi dhUmajananavabhAvatvAditi / anagninirbhAso'dhikRtaH agninirbhAsajananasamarthaH / iti cet, etadAzaGkayAha-na, tata:15 anagninirbhAsAd dhUmanirbhAsabhAvavirodhAt anagnini sajananasAmarthyena iti bhaavH| nAntaramevAnaminirbhAsaH anagninirbhAsajananasamarthaH; api tu pAramparyeNa santAnapariNAmata ityvirodhH| iti cet, etadAzaGkyAha-kutaH kiM na paramparayA-saMsArAnAditayA itysmaadhiressH| vyavahArakAlabhAvyatra pAramparya gRhyate, na dIrghataraM-saMsArAnAditAkhyam / iti cet, etadAzaGkayAha20 zakramoM'pyadhikRtAt agnibhAve sati sambhavatyevaitad-vyavahArakAlabhAvi pAramparyam / kathaM punaretat-adhikRtamevamiti spaSTamabhidhIyatAm / iti (vivaraNam) (11) zakramUrbho'pIti / valmIkAt // (12-13) anagninirbhAsavaditi nidarzanamiti / yathAhi prayogakAle prAcyAt 25 ananirUpAt pratibhAsAd-dhUmapratibhAsAd dhUmapratibhAsaH samajani, evaM zakramo'pi bhavatu, tasyApyanagnitvAt // (13) anannerapIti / anagnerapi-pAvakavilakSaNasyApi sataH zakramUrdhaH // (15) anagninirbhAsajananasAmarthya neti / agninirbhAsajanane samartho'gninirbhAsajananasamarthaH, tasya bhAvo'gninirbhAsajananasAmarthya tena / yadyadhikRto'nagninirbhAsa30 jananasamarthastadA kathaM tato dhUmapratibhAsaH prAduHSyAditi ? // 1 tadbhAvAnirodhaH' iti g-paatthH| 1 'janamasamarthastadA sAmartheneti' ti ka-pAThaH /

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svopajJavyAkhyAmuni candrIyavivaraNayutam (mUlam ) zakramUrdhapratibhAsajo dhUmapratibhAsa eva / kiM na tathAsaMvedyamAnospi ? tattvato bhrAntisaMvedanAt / kimanyasya tatsaMvedanAdadhikaM rUpam ? nanu viziSTahetujanyatvam / kA punarhetorviziSTatA ? agni- 5 pratibhAsajananasAmarthyam / na hi na tat tathA zakramUrdhapratibhAsasyApItyuktam / na ca tatra niyameneti vaktuM yuktam, itarasyA (? trA) pi tulyatvAt / na hi pratibhAsAntarAdapi dhUmapratibhAsotpattI niyama( kho0 vyA0 ) adhikAraH ] 105 cet, etadAzAha tadvikAratadanyAgninibhasopapatteH zakramUrdhavikArAt 10 tadanyAninirmAsopapatteH kAraNAt uktameveti-abhihitameveti / etaduktaM bhavatizakramUrbho'pi dhUmavat tadanyAgninirmAso'pi kvacid bhavatyeva / Aha-na zakramUrdhapratibhAsajo dhUmapratibhAsa eva tadAbhAsatvAdityabhiprAyaH / atrottaram - kiM na tathA - dhUmapratibhAsatayA saMvedyamAno'pi / Aha-tattvataH - paramArthena bhrAntisaMvedanAt neti / atrottaram - kimanyasya - abhrAntasya tatsaMvedanA - 15 dhikaM dhUmapratibhAsavedanAtiriktaM rUpam ? / Aha- nanu viziSTahetujanyatvamadhikaM rUpamityatrocyate / kA punarhetoH prastutasya viziSTatA ? / AhaagnipratibhAsajananasAmarthyaM viziSTatA iha samAdhiH / na hi na tatagnipratibhAsajananasAmarthyaM tathA kacit tadbhAvane zakramUrdhapratibhAsasyApi / kiM tarhi ? astyeva ityuktam / ihaivAbhyuccayamAha na cetyAdinA / na ca-na 20 tatra zakramUrdhapratibhAse niyamena adhikRtasAmarthyamiti evaM vakuM yuktam / kuta ityAha- itaratrApi - abhipretahetau tulyatvAt kAraNAt / etadbhAvanAyAhana hItyAdi / na hi pratibhAsAntarAdapi parahetutvAbhimatAd dhUmapratibhAso( vivaraNam ) I (10) zakramUrdhavikArAditi / (11) tadamyAgninirbhAsopapatteriti / zakramUrdhnA 15 vikArastasmAdanantaraM tadanyasya - kevaladhUmAva lokakapramAdai vilakSaNasya pramAturaninirbhAsopapanteH / sadayamabhiprAyaH ko'pi pramAtA zakramUrdhno'nantaraM dhUmaM pazyati, tadanu cAnyat kizcit / anyastu pramAtA prathamataH zakramUrddhAnaM vedayate, tadanu tadvikAra dhUmanirbhAsam / tatazca tatraiva pradeze prastAvAyAtamanaminirbhAsaM vedayate ityasti zakramUrdhnaH paramparayA'gninirbhAsajananasAmarthyamiti // 1 'bhrAntaH saMvedanAt' iti Ga-pAThaH / 2 ' evaM yuktaH kuta' iti Ga-pAThaH / 3 'vilakSapra. mAtu0' iti kha- pAThaH / anekAnta0 14 30

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106 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH 1. . to'gninirbhAsA, vidhyApitAdau kacidasambhavAt / na ca pratiSandhakAbhAvavizeSaNAnna tulyatvamiti yuktaM vacaH, asyetaratrApi vaktuM 5zakyatvAt / tathAhi-zakramUrddhapratibhAsAdapi dhUmapratibhAsotpattI pratibandhakAbhAve sati uktavad bhavatyevAgnipratibhAsA, tadvikArAdagyantarAbhavanasyaiva pratibandhakatvAt / pratibandhagrahaNakAle na zakramUrddhapratibhAsena dhUmapratibhAsasya grahaNamiti cet, samAnametadanagnipratibhAsatastadbhAve, tatpratibhAsAntareNa loke tathA'darzanAt, (kho0 vyA0) tpattau satyAM niyamata:--avazyantayA agnipratibhAsaH / kathaM na hotyAhavidhyApitAdau kacit-daivena asambhavAt agnipratibhAsasya / na cetyAdi / na ca pratibandhakAbhAvavizeSaNAt asati pratibandhaka ityasmAt na tulyatvamiti evaM yuktaM vcH| kuto na yuktamityAha-asya-vacasa itaratrApi15 prastutapratibhAsAntare vaktuM zakyatvAt / etadeva bhAvayati tathAhItyAdinA / tathAhi-zakramUrddhapratibhAsAdapi prakrAntAd dhUmapratibhAsotpattI satyAM pratibandhakAbhAve'pi sati asati pratibandha iti uktavat-yathoktaM tathA bhavatyevAgnipratibhAso na bhavati / kuta ityAha-tadvikArAt, prakramAt zakramUrddhavikArAt , anyantarAbhavanasyaiva pratibandhakatvAt / prativandhetyAdi / prati20 bandhagrahaNakAle liGgaliGginorna zakramUrddhapratibhAsena saha dhUmapratibhAsasya liGgabhUtasya grahaNam / iti cet, etadAzajhyAha-samAnametat-anantaraM coditaM sAmAnyena anagnipratibhAsataH sakAzAt tadbhAve-dhUmapratimAsabhAve tatpratibhAsAntareNa-anagnipratibhAsAntareNa dhUmapratibhAsakAraNatayeSTena saheti bhaavH| (vivaraNam) 25 (18-19) zakramUrddhavikArAt anyantarAbhavanasyaiva pratibandhakatvAditi / zakramUrddhavikArAdanantaraM yadamyantarasyAbhavanam-anivizeSasyAbhavanaM tasyaiva pratibandhakatvAt / parasya hyayamAzayaH-pratibandhakAbhAve vivakSitAnagninirbhAsAd vyavahArakAlabhAvipAramparyeNa bhvtyevaagninirbhaasH| AcAryo'pyevamAha-prativandhakAbhAve sati zakramUrbho'pi paramparayA bhavatyevAnalapratibhAsaH / prativandhanaM caitadevAna yacchakramUrddha30 vikArAdanantaraM kacidagnipratibhAsavizeSasyAbhavanamiti // 1 'bhAsotpatteH prati0' iti g-paatthH| 2 'dagnyantarasyAbhavana.' iti g-paatthH| 3 'mUrdhnaH prati0' iti k-paatthH| 4'pratibhAsasya prahaNaH' iti g-paatthH|

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107 adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 107 (mUlam) anyathA'yogAd vyavahArAsiddheriti / astu vA'gnipratibhAsajananasamarthAdeva pratibhAsAntarAdasya janma, tathApi tatastatsAmarthyato bhAvyagnipratibhAsAnumAnAt kAraNAt kAryAvasAyaprasaGgaH / / 5 syAdetad yatodhUmapratibhAsastato'gnipratibhAso'pi |iti tattvato dhUmapratibhAso'gnipratibhAsena sahakasAmagyadhInastato'yaM khakAraNasyaivAgnipratibhAsajananayogyatAM nAma dharmamanumApayati / iti (kho0 vyA) kathametadevamityAha-loke tathA'darzanAt-tena saha pratibandhagrahaNAdarzanAt / itthaM 10 caitdnggiikrtvymityaah-anythaa'yogaat| evaM ca bhavannIsaiva vyavahArAsiddheriti / abhyuccayamAha astu vetyAdinA / astu vA-bhavatu vA agnipratibhAsajananasamarthAdeva pratibhAsAntarAt-parAbhipretAt asya janma, prakramAd dhUmapratibhAsasya, tathApi-evamapi sati tataH-dhUmapratibhAsAt tatsAmarthyata:-prastutapratibhAsAntarasAmadhyeMna bhAvyagnipratibhAsAnumAnAt 15 kAraNAt / kimityAha-kAraNAt sakAzAt kaaryaavsaayprsnggH| evaM ca liGgasaGkhyAniyamo virudhyata iti // __ syAdetadityAdi / syAdetat-athaivaM manyase yato dhUmapratibhAsaH pratibhAsAntarAt tato'gnipratibhAso'pi bhAvI / iti-evaM tattvataH-paramArthena dhUmapratibhAso'gnipratibhAsena saha kimityAha-ekasAmagryadhIno vartate 20 tato'yaM-dhUmapratibhAsaH svakAraNasyaiva-prakrAntapratibhAsAntarasya agnipratibhAsajananayogyatAM nAma dharmamanumApayati, tadavyatiriktatvAt tasya / (vivaraNam) (11) anyathA'yogAditi / anagnipratibhAsena saha dhUmapratibhAsasya pratibandha grahaNadarzane'bhyupagamyamAne'yogAt-aghaTanAt pratibandhasyaiva / / (16-17) evaM ca liGgasaGkhyAniyamo virudhyata iti / bhavato hi mate trirUpANi ca trINyeva liGgAni anupalabdhiH svabhAvaH kArya ceti vacanAnniyatasAyAniyamastrirUpa eva / yadA ca kAraNAdanagninirbhAsarUpAt dhUmapratibhAsaheto vyagnipratibhAsarUpaM kAryamanumIyate tadA Apadyate kAraNAt kaaryaavsaayH| evaM ca kAraNaliGgaM caturtha prApnoti / taca prastutasaGkhyAniyamavirodhAdhAyakamiti / / .. 1 'nAma' iti pATho na vidyate k-prtau| 2 'tasya' iti -pAThaH / 3 'sAmarthyAt bhAvyagnika iti -paatthH|

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108 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) kAryAdeva kAraNAnumAnam / tadyogyatApratipattireva ca tattvataH agnipratibhAsapratipattiH / iti na kAraNAt kAryAnumAnApattiH / 5 etadapyasat, pratItibAdhitatvAt / na vai dhUmapratibhAsAduktalakSa. NAt kAraNapratipattiH, tathA'nanubhavAt, taduttarakAlameva kacit agnipratibhAsAnubhUtena sA hetupratibhAsasya tathAyogyatAM vihAya iti cet, astyetat, kintvasau nAgdirzinA tathA'vagantuM pAryate, tathApratIteH, avagame'pi balAt kAraNAt kAryAvasAyaprasaGgA, 10 tAvatkSaNavyavahitAgnipratibhAsAvadhitvAt tasyA iti / 'evaM cArthakriyArthino'pi pravRttiraviruddhA, pratibandhakAbhAve dAhapAkAdinirbhA. saheturagnipratibhAso bhaviSyatyatretyevamabhiprAyasya pravRtteriti" api vacanamAtrameva, uktavat kAryAnumAnavyatirekeNa tadapravRtteH / tathA (kho0 vyA0) 15 iti evaM kAryAdeva kaarnnaanumaanm| tattvataH tadyogyatApratipattireva cavivakSitakAraNayogyatApratipattiH / iti-evaM na kAraNAt kAryAnumAnApattiH iti / evaM parAbhiprAyamAzaGkayAha-etadapyasat-azobhanam / kuta ityAhapratItibAdhitatvAt / etadevAha-na vai dhUmapratibhAsAt-adhikRtAt uktalakSaNayogyatAsacivA(t) kaarnnprtipttiH| kuta ityaah-tthaa'nnubhvaat| 20 na hi tadA tadyogyatAnubhavaH, agnipratibhAsayogyatA'nubhave hi tadaivAgnipratibhAsApatteriti bhAvanIyam / taduttaretyAdi / taduttarakAlameva-dhUmapratibhAsottarakAlameva yogyatApratItivyavadhAnamantareNa kacidagnipratibhAsAnubhUteH kAraNAt / na sA-anubhUtiH hetupratibhAsasya-adhikRtasya tathA-tena prakAreNa yogyatA vihAya / iti cet, etadAzaGkayAha-astyetad yaduktaM bhavatA, kintvasau5 yogyatA nArvAgdarzinA-pRthagjanena pramAtrA tathA tena prakAreNa avagantuM paaryte| kuta ityAha-tathApratIteH kAraNAt / avagame'pi kathaJcid yogyatAyA balAt kAraNAt kAryAvasAyaprasaGgaH / kathamityAha-tAvatkSaNavyavahitAgnipratibhAsAvadhitvAt tasyAH-yogyatAyA iti / evaM cArthakriyArthino'pi-pramAtuH pravRttiraviruddhA / kathamityAha-pratibandhakAbhAve sati 30 dAhapAkAdinirbhAsaheturagnipratibhAso bhaviSyatyatretyevamabhiprAyasya-pramAtuH pravRttarityapi pUrvapakSoditaM vacanamAtrameva, nirarthakamityarthaH / kuta 1 draSTavyaM 103 tamaM pRSTam / 2 'pravRttirilapi' iti ng-paatthH| 3 103tame pRSThe proktam /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 109 (mUlam) kAryAnumAnasiddhau ca tadanantarapratibhAsasyApi jalaudanAdirUpasya tata evAnumAnaprasaGgA, prastutadhUmapratibhAsahetostadyogyatAyA api bhAvAt , abhAve tadbhAvavirodhAt santAnocchedApatteH, tadabhyupagame 5 ca prtiitibaadhaa| na tatrArthitAdaya ityaprasaGga iti cet, vastusthitistAvadevam, arthitAdayastvitaratrApi cintyAH, bAhyAbhAve vasaMvedyakSaNikajJAnamAtrapakSe teSAM durghaTatvAt / kiM vA na te'pi? ajnyaanmtraapraadhyti| yadA punaruktavat tadyogyatAvagamasambhavaH (kho vyA0) 10 ityAha-uktavat-yathoktaM tathA kAryAnumAnavyatirekeNa tadapravRtteH-arthakriyArthyapravRtteH / abhyuccayamAha tathetyAdinA / tathA kAryAnumAnasiddhau ca satyAM tadanantarapratibhAsasyApi-agnipratibhAsAntarapratibhAsasyApi jalodanAdirUpasya citrasa tata eva, dhUmapratibhAsAditi prakramaH / kimityaah-anumaanprsnggH| kathamityAha-prastutadhUmapratibhAsahetoH pratibhAsAntarasya tadyogyatAyA 5 api-jalaudanAdirUpapratibhAsayogyatAyA api bhAvAt / tadabhAve'gnipratibhAsAnantaraM kathaM kvacinjalaudanAdipratibhAsa iti bhAvanIyam / ata evAha-abhAvetadbhAvavirodhAt abhAve'dhikRtayogyatAyA tadbhAvavirodhAt-jalaudanAdirUpapratibhAsavirodhAt tathA santAnocchedApatteH aparAbhAvena abhyupagame ca santAnocchedasya pratItibAdhA / tadUrddhamapi jalaudanAdirUpapratibhAsapratIteH / na tatretyAdi / tatra-20 jalaudanAdirUpe pratibhAsAntare arthitAdaya iti kRtvA aprsnggH| iti cet, etadAzaGyAha-vastusthitistAvadevaM yathoktA, arthitAdayAstvitaratrApiagnipratibhAsAdau cintyAH / kathamityAha-bAhyAbhAve sati khasaMvedyakSaNikajJAnamAtrapakSe teSAm-arthitAdInAM durghaTatvAt / kiM vA na te'pi-arthisAdayaH ? / ajJAnamatrAparAdhyati yogytaayaaH| yadA punaruktavat tad-25 (vivaraNam) (19) aparAbhAveneti / aparasya-jalaudanAdeH pratibhAsasyAbhAvena / ayamabhiprAyaH--pratibhAsAnAM nirmUlocchinnatvAt / / (24-25) kiM vA na te'pi-arthitAdaya iti / jalaudanAdiviSayA api arthitAdayaH kiM vA na bhavanti ? bhavantyeva jainamate kasyacit pramAturityarthaH // yataH30 (25) ajJAnamatrAparAdhyati yogyatAyA iti / ajJAtAyAM hi AdyavijJAnalakSaNasya yogyatAyAmarthitAdayo jalAdigocarA na bhavanti // 1 'bhAsAditi prati prakramaH' iti Ga-pAThaH / 2 'marthitAyAmarthitAdayo' iti kha-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam (mUlam) tadA te'pi tadarthitayA puMsAmayanopanatA iti pravartanta eva, sAtabahulatvAllokasya / na ca kAraNAt kAryAnumAnamapi na yuktiyuktameva, " pratipacandreNa 'pUrNimAcandrAnumAnasiddheH, vajrAsanAd viziSTajJAnAnumAnavad vyabhicArAsambhavAt / evaM ca sarvamasamaJjasamiti ( kho0 vyA0 ) yogyatAvagamasambhavastadA te'pi - arthitAdayaH tadarthitayA kAraNena puMsAmayatnopanatA iti kRtvA pravartanta eva / kuta ityAha- sAtabahulatvAt-sukha10 bahulatvAt kAraNAt lokasya / tathAhi-- prAsaGgikamarthitvaM bhavatyaparasampAdanAdi ca ( vivaraNam ) (8) tadarthitayeti / jalaudanAdanarthitayA // (10) prAsaGgikamarthitvaM bhavatyaparasampAdanAdi ceti / arthitvaM prAsaGgikaM bhavati, aparasampAdanAdi ca prAsaGgikaM bhavatItyarthaH / tatra pAvakArthinaH pramAtuH 15 jalodanAdiviSayamarthitvaM prAsaGgikaM tathA tasyaivAparasya jalaudanAderyat sampAdanAdinikaTIkaraNa sthAlInikSepacullImastakAropaNAdi tadapi prAsaGgikam / pAvake samAsAdite sati sarvametat prasaGgata eva sidhyatIti bhAvaH // kacit (10) aparasampAdanAdeveti pATho dRzyate / tatra prAsaGgikamarthitvaM bhavatIti sa ( ? sA ) [ mA] dhye'yaM heturupanyastaH / asya cAyamartha: - pAvakArthinaH pramAtuH jalaudanAdiviSayamarthitvaM prAsaGgikaM 20 bhavati, pAvakena zItApanodavyatiriktasyAparasyApyodanAdeH sampAdanAt // atrAntare vRttikRtA sUtrakhaNDamekaM na vyAkhyAtam / taca keSucideva sUtra pustakeSu dRzyate yathA (4-6) na ca kAraNAt kAryAnumAnamapi na yuktiyuktameva, pratipaJcandreNa pUrNimAcandrAnumAnasiddheH, vajrAsanAd viziSTajJAnAnumAnavad vyabhicArAsambhavAditi / athAsyArthaH kiJcit pratAryate / paro hi AcAryeNa kAraNAt kAryA25 numAne prasaJjite tannirAkaraNaM kRtavAn / taddRSaNAya ca sUrirAha- -na ca- - naiva kAraNAt kAryAnumAnamapi na yuktiyuktameva / kuta ityAha- pratipaJcandreNa - lokapratItena pUrNimAcandrasya - lokapratItasyaiva anumAnasiddheH / kAraNAdanumIyate hi prati (?) vyabhicArasyAsambhavAt / ayamabhiprAyaH- vajrAsane prakarSaprApte sati niyamAd divyajJAnamutpadyata iti bhavatAM kRtAntaH / tato yathA vajrAsanAdanumIyamAnena vyabhicArasambhava evaM prati 110 [ paJcamaH 1 'paurNimA 0' iti ga-pAThaH / 2 'puMsApaghanopanatA' iti ka-pAThaH / 3 'pAvakArthitaH' iti ka- pAThaH / 4 ' sodhyoyaM hetu0' iti kha- pAThaH / 5 ' pratAyate ' iti ka - pAThaH / 6 'mIyate hi pratipaJcandrAva' iti u-pAThaH /

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111 adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam ) paribhAvyatAmetat / bAhyAnvayicitravastubhAve cAyamadoSaH, liGgapratipattikAle liGgina eva sattvAt, liGgasyApi vaiziSTyopapatteH, agnijanyasvabhAvatvasyApi dhUme bhAvAt , tadAbhAse cAbhAvAt, 5 anyathA tattadanupapatteH zakramU derapyagnitvaprasaGgAditi citrakhabhAvatA dhUmasya, dhUmamAtrapratibhAsajananavabhAvAdhikakhabhAvabhAvAt, anyathA tanmAtrapratibhAsAvizeSAt, tanmAtrAdutpatte, tattadAbhAsAvasAyAbhAva iti / asti cAyamAvidvadaGgAnAdisiddhaH (kho0 vyA0) iti / evaM cetyAdi / evaM ca kRtvA sarvamasamanasamiti paribhAvyatAmetatanantaroditamiti / bAhyeyAdi / bAhyAnvayicitravastubhAve sati ayamanantaroditaH adoSaH / kathamityAha-liGgapratipattikAle sati liGgina eva sattvAt anvayitvena tathA liGgasyApi-dhUmAdeH vaiziSTyopapatteH / kathamityAha-agnijanyakhabhAvatvasyApi dhUme bhAvAt citravastubhAvena, 15 tadAbhAse ca-dhUmAbhAse ca zakramU dinabhave'bhAvAt agnijanyasvabhAvatvasya / itthaM caitadaGgIkartavyamityAha-anyathA-evamanabhyupagame tattadanupapatteH, tasyatadAbhAsasya tadanupapatteH-tadAmAsatvAnupapatteH agnijanyasvabhAvatvasya bhAvena / kimityAha-zAmU derapyagnitvaprasaGgAt agnijanyasvabhAvadhUmajanakatvena / na caitadevamiti citrakhabhAvatA dhUmasya / ihaivopapattimAha-dhUmamAtraprati-20 bhAsajananakhabhAvAdhikasvabhAvabhAvAt / itthaM caitadaGgIkartavyamityAhaanyathA tanmAtrapratibhAsAvizeSAt-dhUmamAtrapratibhAsAvizeSAt / avizepazca tanmAtrAt-dhUmamAtrAdutpatteH, tattadAbhAsAvasAyAbhAvaH-dhUmadhUmA (vivaraNam) pacandrAda bhaviSyan paurNimAzazadhara iti / na ca vAcyaM vyabhicAro'tra bhaviSyati, 25 yato vajrAsanAt-pradhAnAd yogipratItatadAsanavizeSAt sakAzAd viziSTajJAnamanumAnavad-divyajJAnAnumAna iva vyabhicArasthAsambhavAt / ayamabhiprAyaH-vAsane prakarSaprApte sati niyamAd divyajJAnamutpadyata iti bhavatAM kRtAntaH / tato yathA vanAsanAdanumIyamAnena vyabhicArasambhavaH, evaM pratipaJcandrAd paurNimAzazadharAnumAne'pi vyabhicArAbhAva eveti // (11) sarvamasamaJjasamiti / bAhyArthasaddhAvasAdhakamidaM sarvamapi prAguktam , ato bhavatpakSe sarvamasamaJjasaM prAptam , abhyupagamasya vyavahAreNa bAdhitatvAt / / sarva samaasaM iti ka-pAThaH /

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112 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH . (mUlam) (tathApratIteH) vicchinnArthagrahaNakhabhAvasaMvedanavedanAcca / bAyArthagocaraH, khanivRttyaparotpattidvayaniSpAdanakakhabhAMvatvena ca tacitratA5pattyA vastvanvayAnusArI phalavAn citrakSayopazamasambhUtacitrajJAnasaMvedya iti paribhAvyatAmetat // Aha-evamapi tattadAbhAsavizeSo duSparijJAna eva, ubhayatra dhUmavedanAt / ucyate-asti tAvadasau, parijJAne tu yanaH kAryoM na (svo0 vyA) 30 bhAsavisAyAbhAva iti / asti cAyaM-tattadAbhAsAvasAyaH AvidvadaGganAdisiddhaH tathApratIteH vicchinnArthagrahaNasvabhAvasaMvedanavedanAca / aye bAyAthagocarastathApratItereva tathA khanivRtyaparotpattidvayaniSpAdanaikakhabhASatvena ca hetunA tacitratApatrayA kAraNena vastvanvayAnusArI phalavAna tadubhayabhAvata eva citrakSayopazamasambhUtacitrajJAnasaMvedya iti pari15bhAvyatAmetat sarvameveti // Aha-evamapi-yathoktaM bhavatA tathApi tattadAbhAsavizeSaH-dhUmadhUmAbhAsavizeSo duSparijJAna eva / kuta ityAha-ubhayatra-tattadAbhAse dhuumvednaat| ucyate'tra samAdhiH-asti tAvadasau-tattadAbhAsavizeSaH parijJAne tu (vivaraNam) 20 (12) tathApratItereveti / pratIyate hi loke bAhyArtharUpo'meoto dhUmo dhUmatvena, valmIkodbhavastu dhUmAbhAsatvena // bhavatu nAma bAhyArthagocarastattadAbhAsAvasAyaH, paraM vastvanvayAnusArI na bhaviSyatItyAha-(12-13) tathA svanivRttyaparotpattidvayaniSpAdanaikasvabhAvatvena ca hetunA taccitratApattyA kAraNena vastvanvayAnusA rIti / vastuna:-dhUmAderanvayaH kArye'nugamo vA vastvanvayastamanusarati-anuyAtItyevaM25 zIlo vastvanvayAnusArI tattadAbhAsAvasAyaH vastUnAmanvayaM sAkSAt kurvANastattadAbhAsAvasAyaH pravartata ityarthaH / phayA yo vastvanvaya ityAha-taccitratApattyA tasyavastunazcitratApattyA kAraNena / eSA'pi kuta ityAha-svanivRttizca-AtmanaH kathaJcinnAzaH aparotpattizca-kAryotpAda etallakSaNaM yad dvayaM tanniSpAdana aikaH svabhAvo tat tathA tasya bhAva: tattvaM tena hetunaa| idamuktaM bhavati-dhUmA divastvAtmAnaM nivartayati kArya ca 1. janayatIti citrasvabhAvatvAcAsyAnvayaH, tadanvayaM ca tattadAbhAsAvasAyo'nusaratIti / / 1 'saMvedanAca' iti g-paatthH| 2 'bhAvatve ca tacitra.' iti ga-pAThaH / 3 'loke bAhyArthasadbhAvasAdhakamidaM sarvamapi prAmuktam , ato bhavatpakSe sa tacitratApatyA' iti kha paatthH| 4 'yata(?)dvayaM' iti kh-paatthH| 5 'etat tadAbhAsAvasAyAtU tathA tasya' iti kh-paatthH|

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113 adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam ( mUlam ) avivecitaM liGga liGginaM gamayati, na cAyamasambhavIti, kAryakAraNabhAvasya sarvatra niyatatvAt, anyathA tadanupapatteH / evamapi no 'doSAbhAva eva, anagnedhUmavadadhUmAd dhUmajJAnAvirodhAditi // 5 zakramUrddhani dhUmAsiddheH adhUmAnna jAtucid dhUmajJAnamiti cet, na, bASpAdau bhAvAt tthaalokprtiiteH| tasya tadAbhAsatve zakramUrddhadhUme'pi samAnaH prasaGgaH, utpAtajatvena tasyApyadhUmatvAt / iti niyata eva kaarykaarnnbhaavo'bhyupgntvyH| tathA ca sati bASpAdau saditaravizeSaparijJAnavat zakramUrddhadhUmAdAvapi tatsambhavAdukta- 10 (svo0 vyA0) yatnaH kAryoM bhavatA / kimityata Aha-nAvivecitaM liGgaM liGginaM gmyti| na cAyamasambhavI parijJAnayatnaH / kathamityAha-kAryakAraNabhAvasya sarvatra niyatatvAt, anyathA tadanupapatteH-kAryakAraNabhAvAnupapatteH / evamapi, tadaniyatatve'pItyarthaH, na:-asmAkaM doSAbhAva eva / kathamityAha-anagneH-15 zakramUrbho dhUmavaditi nidarzanaM adhUmAt sakAzAt dhuumjnyaanaavirodhaaditi|| Aha-zakramUrddhani dhUmAsiddheH kAraNAdadhUmAt sakAzAt na jAtucitna kadAcid dhUmajJAnam / iti cet, etadAzaGkyAha-na bASpAdau bhAvAt, 'Adi zabdAd viziSTareNvAdigrahaH, tathA-dhUmatayA lokprtiiteriti| tasyetyAdi / tassa-bASpAdeH tadAbhAsatve-dhUmAbhAsatve / kimityAha-zakramUrddhadhUme'pi sa-20 mAnaH prsnggH| so'pi dhUmAbhAsa eveti utpAtajatvena hetunA tasyApi-zakramUrddhajadhUmasya adhuumtvaat| iti evaM niyata eva kaarykaarnnbhaavo'bhyupgntvyH| tathA ca sati-evaM ca sati bASpAdau taditaravizeSaparijJAnavat-dhUmetaravizeSaparijJAnavaditi nidarzanam , zakramUrddhadhUmAdAvapi adhikRte tatsambhavAt-taditaravizeSaparijJAnasambhavAt / kimityAha-uktadoSAbhAvaH / 25 (vivaraNam) (21) utpAta jatveneti / zakramUrddhaprabhavo hi dhUma utpAtaja eva, ariSTarUpatvAt // (23-24) taditaravizeSaparijJAnasambhavAditi / tasmAd-dhUmAditarasya-dhUmAbhAsasya sambandhino vizeSasya yat parijJAnaM tasya sambhavAt // 1 'doSabhAvaH' iti ga-pAThaH / 2 'mUrdhe dhUme'pi' iti u-paatthH| 3 'tadapara vizeSaparijJAnavat' iti u-paatthH| 4 'mUrddhaprabhAvo' iti kha-pAThaH / anekAnta. 15

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114 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) dossaabhaavH| iti bAhyabhAva eva jJApakasthitiH, nAntayibhAve, uktvdyogaat|| etena svabhAvAnupalabdhyorapi jJApakatvaM vyudstm| na hi svabhAvAkhyamapi liGgamaprAptabahiHsattAkamadvayabodhamAtratayA jJApakatvAya alam , jJApyasyAtadAtmakatvAcca / na hi kRtakatvAdijJAnamanityatvAdijJAnAtmakam , tathA'nanubhavAt , anAtmabhUtajJAnAntaragamakatve ca khabhAvatvahAniH / taddhi kAraNabhUtaM vA gamyeta kAryabhUtaM vetyubhaya* thA'pi na yuktiyuktaM svabhAvatvam , niymto'bhedaat| evaM kevalabhUtalAdijJAnAdapi ghaTAbhAvajJAnAdau yojanA kAryA / iti liGgAntaratvAbhAvo bhavannItyA, tattvatastathA'nanubhUteriti / evaM ca yadidamAzaya (kho0 vyA0) iti-evaM bAhyabhAva eva sati jJApakasthitiH, nAntarjeyabhAve / kuta 15 ityAha-uktavadayogAt antarjeyavAde jJApakasthiteriti / / etena-anantaroditena svabhAvAnupalabdhyorapi hetvoH jJApakatvaM vyudastam-apAkRtam / kathamityAha-na hItyAdi / na yasmAt khabhAvAkhyamapi liGgaM kRtakatvAdirUpamaprAptabahiHsattAkamadvayabodhamAtratayA kAraNena jJApakatvAyAlam , jJApyasyAtadAtmakatvAca / etadevAha na hItyAdinA / 20 na hi kRtakatvAdijJAnaM anityatvAdijJAnAtmakam / kathaM netyAha-tathA'nanubhavAt-kRtakatvAdijJAnasyAnityatvAdijJAnAtmakatvenAnanubhavAt / anAtmabhUtajJAnAntaragamakatve ca kRtakatvAdijJAnasya svbhaavtvhaaniH| taddhItyAdi / tad yasmAdanityatvAdijJAnaM kAraNabhUtaM vA gamyeta tena kAryabhUtaM vaa| ubhayathApi-evaM na yuktiyuktaM svabhAvatvam / kuta ityAha-niyamataH 25 abhedaadnyoH| evaM kevalabhUtalAdijJAnAdapi sakAzAd ghaTAbhAvajJAnAdau sAdhye yojanA kAryA / iti-evaM liGgAntaratvAbhAvo bhavannItyA-dvayabodhamAtratayA tattvataH-paramArthena tathA-liGgatayA ananubhUteriti / evaM ca (vivaraNam) (14) bAhyabhAva eveti / bAhyArthasadbhAva evetyarthaH / / 1 'alaM na hi jJApyaH' iti k-paatthH| 2 'sAdhyayojanA' iti k-paatthH| 3 'liliGgitayA' iti -paatthH|

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adhikAraH] svopanavyAkhyAmunicandrIyavivaraNayutam 115 (mUlam) "anagnijanyo dhUmaH syAt tat kAryAt kAraNe gatiH / na syAt kAraNatAyAM vA kuta ekAntato gatiH? // ' tatrApi dhUmAbhAsA dhIH prabodhapaTuvAsanAm / janayedagninirbhAsAM dhiyameva na pAvakam // tadyogyavAsanAgarbha evaM dhUmAvabhAsinIm / vyanakti cittasantAno dhiyaM dhUmo'gnitastataH // 3 ityAdi vArtikakAreNoktaM taduktimAtrameva, uktavadayogAditi // anyastvAha-saMvyavahArArthamanumAnalakSaNaprarUpaNam / sa ca ukta-10 kharUpAt tataH siddhyatyeva, anyathA tadasiddheH; paramArthatastvadvayaM yodhamAtraM tattvamiti naanumaanaanumeyvyvsthaa| etadapyasat, vicArAkSamatvAt / tathAhi-ko'yaM saMvyavahAraH? anyato'nyapratipattiH / (svo0 vyA0) sati yadidamAzamaya anagnijanyo dhUmaH syAdityAdi vArtikakAreNoktaM 5 taduktimAtrameveti yogaH / anagnijanyo dhUmaH syAt pratibhAsAntarotpAdena tat-tasmAt kAryAt-dhUmAt kAraNe gatirna sthAdagnau kAraNatAyAM vA dhUmasyAmau taduttarakAlaM tatpratibhAsabhAvataH kuta ekAntato gatiH, dhUmAdagneH nAvazyaM kAraNAni tadvanti bhavanti iti kRtvA / ihottaram-tatrApItyAdi / tatrApivyatikare dhUmAbhAsA dhIH prabodhapaTuvAsanAM viziSTAM janayedagninirbhAsAM20 dhiyameva, na pAvakaM-nAgnim / evamapi kathamamedhUma ityAha-tadyogyavAsanAgarbha:-agninirbhAsadhIyogyavAsanAgarbhaH evaM dhUmAvabhAsinIM dhiyaM vyanakti cittasantAnaH iti tetaH-santAnApekSayA dhUmo'gnita ityucyate / ityAdi vArtikakAreNoktaM yat taduktimAtrameva / kathamityAha-uktavadayogAditi // ___ anyastvAha-saMvyavahArArthamanumAnalakSaNaprarUpaNam / sa ca-saMvyava- 25 hAra uktasvarUpAt tataH anumAnalakSaNAt siddhyatyeva, anyathA-uktalakSaNAnumAnavyatirekeNa tdsiddheH-vyvhaaraasiddheH| paramArthatastvadvayaM bodhamAtraM tattvaM grAhyagrAhyakAkArazUnyamiti nAnumAnAnumeyavyavasthA / etadAzaGkhyAhaetadapyasat-azobhanam / kuta ityaah-vicaaraakssmtvaat| etadevAha tathAhItyAdinA / tathAhi-ko'yaM saMvyavahAro nAma ? / evaM pRSTaH para Aha-anyato'nya-30 1-3 anuSTup / 4 'prayogasAdRzyArtha draSTavyaM 101tama pRSTham / 5 'tava santAnA.' iti kpaatthH| 6 'dhUmo'mivata ityu' iti k-paatthH|

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam ) yadyevaM kathamadvayaM bodhamAtraM tattvam ? / na sA paramArthata iti / nAstyeva tarhi kiM tadarthamanumAnalakSaNaprarUpaNayA? / atha sA'pyasatI, kathaM .5zAstrapraNayanam ? / tadapyasadeveti / tadidaM vihArakakSApravezanamityalamatra nirbandhena // kizcAdvaye bodhamAtre tattve na bhavApavargavizeSa iti na yuktA tttttvklpnaa| kathaM na vizeSo grAhyAdiprapaJcavato bhavatvAt tadrahitasya cApavargatvAditi, na, advaye bodhamAtre grAhyAdiprapaJcAbhAvAt , bhAve 10 vAdvayatvavirodhAt nimittAsiddhezca / tathAhi-kimasya nimittam ? animittatve'bhAvaprasaGgaH / bodhamAtranimittatve sdaapttiH| avidyA (svo0 vyA0) pratipattiH,liGgAt linggiprtipttirityrthH| etadAzaGkyAha-yadyevaM kathamadvayaM bodhamAtraM tattvam ? / atrAha-na sA-anyato'nyapratipattiH paramArthata iti kRtvA / 15 etadAzaGkayAha-nA tyeva tarhi sA kiM tadartham-anyato'nyapratipattyarthamanumAnalakSaNaprarUpaNayA? na kiJcidityarthaH / parAbhiprAyamAha-atha sA'pyasatI -anumAnalakSaNaprarUpaNA / etadAzaGkayAha-kathaM zAstreNa praNayanam ? asti caitat / atrAha-tadapyasadeveti zAstrapraNayanam / etadAzaGkayAha-tadidaM vihArakakSA pravezanaM sarvApalApena ityalamatra nirbandhena, duHsthitatvAdasya // 20 abhyuccayamAha kishcetyaadinaa| kiJcAdvaye grAhyAkArAdirahite bodhamAtre tattvevastuni na bhavApavargavizeSa iti kRtvA na yuktA tattatvakalpanA-advayabodhamAtratattvakalpanA / atrAha-kathaM na vizeSaH, bhavApavargayoriti prakramaH, grAhyAdiprapaJcavato bodhasyeti sAmarthya bhavatvAta-saMsAratvAt tadrahitasya-grAhyAdiprapaJcarahitasya cApavargatvAt-mokSatvAditi / etadAzaGkayAha-na, advaye bodha25 mAtre tattve grAhyAdiprapazcAbhAvAt , bhAve vA grAhyAdiprapaJcasya-advayatvavirodhAt tathA nimittAsiddhezca grAhyAdiprapaJcasya / tathAhi-kimasya-grAhyAdiprapaJcasya nimittam ? animittatve satyabhAvaprasaGgo'sya / bodhamAtranimittatve sadApattistasyApavarge'pi bhAvAt / avidyA nimittam / iti cet, (vivaraNam) 30 (1 -19, vihArakazApravezanamiti / sarvavicAraparihAreNa maiThakakoNapraveza ityarthaH / / 1 nAstyevaM tarhi' iti g-paatthH| 2 'sAmAnyato'nyaH' iti ng-paatthH| 3 'macaikakoNa' iti kh-paatthH|

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117 adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) nimittamiti cet, bAhyArthasiddhiH / bodhamAtramevAvidyeti cet, nanUkto doSaH / kliSTaM tadeva seti cet, kutaH kliSTatvam ? / svabhAvata eveti cet, na tataH zuddhiH, abodhakSaNasyeva tto'klissttsyaanudyaat| 5 akliSTazcAsau zuddhiH, sacAyuktaH tataH, saklezamAtratvAt |tddhi svakhabhAvenAjanayajanakadharmatAmatipatati janayaca tena bhinnajAtIyam / na hi zuddhabodhamAtrAdazuddhabodhajanma, tattatsvabhAvaniyamAt, na nIlAt zuklodayavadadoSaH, tanmAtrAnnIlAntaravat tadasiddheH, zattayantaropAdAnaM hi tadiSyate, (kho0 vyA0) etadAzaGyAha-bAhyArthasiddhiH, bodhamAtrato'nyatvAt tasyA iti bhAvaH / bodhmaatrmevaavidyaa| iti cet, etadAzaGkayAha-nanUkto doSa:-bodhamAtranimittatve sadApattiH / kliSTaM tadeva-bodhamAtraM sA-avidyA / iti cet, etadAzakyAhakutA kliSTatvaM bodhamAtrasya ? svabhAvata eva / iti cet, etadAzaGkayAha-na tataH 15 zuddhiH, na kliSTAda klissttjnmetyrthH| etadevAha abodhetyAdinA / abodhakSaNasyeveti nidarzanam / tataH-kliSTAd bodhamAtrAt akliSTasyAnudayAt tasyaiva / akliSTazcAsau-bodhaH shuddhirucyte| sa caivambhUto'yuktaH tataH-kliSTAd bodhmaatraat| kuta ityAha-saklezamAtratvAt tasya / taddhi-kliSTaM bodhamA khasvabhAvenaAtmIyena rUpeNa kliSTatAlakSaNena ajanayat / kimityAha-janakadharmatAmati- 20 patati, janayaca tena svasvabhAvena (bhinnajAtIyaM-) vijAtIyaM kArya janakadharmatAmatipatati / etadeva nidarzanAntareNAha-na hi zuddhabodhamAtrAt sakAzAd azuddhabodhajanma / kuta ityAha-tattatvabhAvaniyamAt tasya-zuddhabodhamAtrasya zuddhabodhamAtrajananasvabhAvaniyamAditi / na nIlAd bodhamAtrAcchuklodayavadadoSaH, kintu doSa eva / kuta ityAha-tanmAtrAt-nIlamAtrAt, nIlAntaravaditi 25 nidarzanaM sajAtIyameva / tadasiddheH-zuklodayAsiddheH / itthaM caitadaGgIkartavyamityAha (vivaraNam) (17) tasyaiveti / akliSTakSaNahetorvivakSitAnantarakliSTakSaNasyaiva / ayamabhiprAya:yathA'yamakliSTakSaNahetutayA parikanki( ? kli)STakSaNahetutayA parikalpitaH kliSTo jJAnakSaNaH svakAraNAt kliSTakSaNAt , evamasmAdapi kliSTAt kliSTasyaivAtpa do yuktaH, nAkliSTasyeti // 30 1'bAhyArthasiddheH' iti g-paatthH| 2 'tataH abodhaH' iti g-paatthH| 3 'zuddhaH sa iti g-paatthH| 4 draSTavyaM 116tama pRSTham / 5 'abodhe kSaNa.' iti Ga-pAThaH / 6 'sakAzAd' iti ka-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [paJcamaH "kasyacit kiJcidevAntarvAsanAyAH prabodhakam / tato dhiyAM viniyamo na bAhyArthavyapekSayA / " 5ityAdivacanAt / na cAtropAdAnanimittabhAvo jyAyAn , kasyacit kacit sahakAritvAyogAditi nirloThitaM prapaJcena // anantaravijJAnazaktipakSe tu na nIlAcchuklajanma, tathA'nubhavabhAve'pi sannyAyAyogAt, hetvabhede phalabhedAnupapatteH, anyathA'tiprasaGgAt ,nIlAcchuklavacchuddhAdapyazuddhajanmAniSedhAt / na shuddho'shuddh*jnnsvbhaavH| itara itarasvabhAvaH katham ?, sarvathA saklezanivRtteH (svo0 vyA0) zatyantaropAdAnaM, zuklazaktyupAdAnamityarthaH, yasmAt tat-zuklamiSyate bhavadbhiH / kuta ityAha-kasyacit-bodhamAtrasya kiJcideva-zaktirUpaM antavAsanAyAH prabodhakaM bhavati, tato dhiyAM viniyamo nIlazuklAditayA, na 15 bAhyArthavyapekSayA ityAdivacanAt kAraNAt / na cAtropAdAnanimitta bhAvo jyAyAn / kuta ityAha-bhavatpakSe kasyacit kacit sahakAritvAyogAditi etanniloThitaM prapaJcena adhastAt // __ anantaretyAdi / anantaravijJAnazaktipakSe punastasyaivaiSA zaktirityasmin na 'nIlA vijJAnAt shukljnm-shuklvijnyaanodyH|tthaa'nubhvbhaave'pi sati ki20 mityAha-sanyAyAyogAt / ayogazca hetvabhede sati phlbhedaanupptteH| abhinna ca nIlavijJAnaM nIlazuklahetuH, zaktirapi tadevetyabhiprAyaH / evaM coktadoSasiddhireva / itthaM caitadaGgIkarttavyamityAha-anyathA'tiprasaGgAt / enamevAha-nIlAcchuklavaditi nidarzanam / zuddhAdapi bodhAdazuddhajanmAniSedhAt / Aha-na zuddho'zuddha jananavabhAvaH,bodha iti prkrmH| atrottaram-itara:-kliSTa itarajananakhabhAvA25 zuddhajananasvabhAvaH / katham ? atrAha-sarvathA saklezanivRtteH-niranvayasakleza (vivaraNam) (18) anantaravijJAnazaktipakSe iti / nIlajJAnasyaivedRzI zaktiryena tadanantaraM zuklajJAnamutpadyate ityasmin zuddhabodhe'pi tulyaiveyam // (25) sarvathA saklezanivRttariti / atra 'sarvathA'zabdasyAgrato'kAraprazleSaH kaaryH| tato'saGklezanivRtteriti bhavati / atra cAyaM bhAvArtha:--yathA sakliSTakSaNAdanantaraM sarvathA saklezanivRttau satyAM zuddhaH kSaNa utpadyata ityaGgIkriyate tathA'saG 1 anussttp| 2 "mityarthaH yasmAt tat zuklAmatyarthaH yasmAt' iti ka-pAThaH / 3 'jyAyave' iti a-paatthH| 4'nIlAdijJAnAt' iti tur-paatthH|

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svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ) zuddhabodhe'pi tulyaiveyam / kathaM bhUyastadbhAvaH eva ? mA bhavatviti niSidhyate / itthaM caitadaGgIkarttavyam, anyathA yasya sarvathA nivRttistasyAnantaraM tatsadRzenaiva bhavitavyamityuktadoSAnativRttireva // kiJcAdvaye bodhamAtre tattve saGkiSTo'sakliSTazca bodha ityetadevAsambhavi anyatra vacanamAtrAt ubhayatra bodhamAtrabhAvAt, anyathA tattattvAsiddheH, tadatiriktasya cAbhAvAd bodhabhedamAtrasyAprayojakasvAt, tasmin satyapi jAtibhedAyogAt zuddhabodha bhedeSu tadanupapatteH / evamapi tadaGgIkaraNe iSTabAdhA zuddhabodhAnAmapi kliSTetaratvaprasaGgAt, 10 ( svo0 vyA0 ) nAzato vijAtIyajananasvabhAvasiddherityarthaH / etadAzaGkyAha- zuddhabodhe'pi tulyai veyaM - sarvathA saklezanivRttiH, ato vijAtIyajananasvabhAvasiddheH kliSTabodho bhavatIti abhiprAyaH / atrAha - kathaM bhUyaH - punastadbhAvaH - zuddhabodhabhAvaH ? / etadAzaGkyAha- mA bhavatviti niSidhyate / itthaM caitadaGgIkarttavyamanantaroditam / anyathA - 19 evamanabhyupagame sati yasya sarvathA nivRttistasyAnantaraM tatsadRzenaiva bhavitavyaM sarvathA nivRttyA'pi vijAtIyajananabhAvatAkSepAditi - evamuktadoSAnativRttireva / na kliSTAcchuddhajanmeti bhAvaH // adhikAraH ] 119 mevAha kizcetyAdinA / kiJca advaye bodhamAtre tattve saGkiSTaH asaGkiSTazca bodha ityetadevAsambhavi tattvataH, anyatra vacanamAtrAt, 20 nirarthakAditi / etadevAha - ubhayatra - sakliSTe'sakliSTe ca bodhamAtrabhAvAt, anyathA tattattvAsiddheH - bodhamAtratattvAsiddheH tadatiriktasya ca - bodhamAtrAtiriktasya ca abhAvAd bodhabhedamAtrasya ca kevalasya aprayojakatvAt / kathamityAha - tasmin satyapi - bodhabhedamAtre jAtibhedAyogAt / ayogaca zuddhabodhabhedeSu nAnAsantAnAntaravartiSu tadanupapatteH - jAtibhedAnupapatteH / 25 evamapi - yodhabhedamAtratAyAM tadaGgIkaraNe - jAtibhedAGgIkaraNe iSTabAdhA / kathamityAha - zuddhabodhAnAmapi santAnAntaravartinAM kliSTetaratvaprasaGgAt / ( vivaraNam ) kliSTakSaNAdanantaraM sarvaprakAraira saGkeza nivRttestulyatvAt DiSTaH kSaNa utpadyata ityapyabhyupagamyatAM sarvathA nivRtterubhayatrApyaviziSTatvAt // 3 30 1 'buddhabodhA0' iti pAThaH / 2 'siddhe kliSTa 0' iti ka-pAThaH / 3 ' bhavatviti' iti GapATha: / 4 ' khavanAkSepA0' iti Ga-pAThaH / 5 'abhyuccaya mAha' iti Ga-pAThaH / 6 "buddhaboddhA. ' iti ku -pAThaH /

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120 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH (mUlam) teSAmapi mitho bhedAt , tanmAtrasya ca tadbhAvahetutvAt , anyathA'dhikabhAvasiddhiH, kliSTo bodha iti klezasya bodhavizeSaNatvAt, asato 5vizeSaNatvAyogAt atiprasaGgAt, taditaratrApyaviziSTatvAt / tathAhi-bodho bodha iti tattve klezAbhAva ubhayatrAviziSTa eveti / na ca niraMzaM tattvamiti tattvato na vizeSaNa vizeSyabhAvaH, kliSTo bodha iti tattvAnupapatterniraMzasyaikasvabhAvatvAt tasya ca bodha evopayogAt, anyathA tadabodhatApatteH kliSTa iti zabdahetvabhAvAt "tattvatastattattvAvizeSAt / iti ythoditttvaanuppttiH|| etena yaducyate-"tadevAdvayaM bodhamAtraM tathAsvabhAvatvAt tathA:vabhAsamAnaM grAdhAdirUpatvAd vikalpAtmakatvAt kliSTo bodha (svo0 vyA0) prasaGgazca teSAmapi-zuddhabodhAnAM mitha:-parasparaM bhedAt, tanmAtrasya ca5 bhedamAtrasya ca tadbhAvahetutvAt-kliSTetarabhAvahetutvAt / anyathA-evamanabhyupagame'dhikabhAvasiddhiH kliSTo bodha iti-evaM klezasya bodhavizeSaNatvAt , asata:-klezasya vizeSaNatvAyogAt / ayogazca atiprasaGgAt / taditaratrApi-zuddhabodhe'viziSTatvAt asadvizeSaNasya / etadeva bhAvayati tathAhItyAdinA / tathAhi-(bodho) bodha iti tattve klezAbhAva ubhayatra20 bodhe aviziSTa eveti tditrtraapyvishisstttvsiddhiH| na cetyAdi / na ca niraMzaM tattvamiti kRtvA tattvataH-paramArthena hetunA na vizeSaNavizeSyabhAvaH / kuta ityAha-kliSTo bodha iti-evaM tattvAnupapatteH / anupapattizca niraMzasyaikakhabhAvatvAt tasya ca-ekasya svabhAvasya bodha evopayogAt / itthaM caitadaGgIkartavyamityAha-anyathA-evamanabhyupagame tadabodhatApatteH tasya-bodha25 syAbodhatApatteH / evaM kliSTa iti zabdahetvabhAvAt bodhaikasvabhAvatayA / ata evAha-tatvataH-paramArthena tattattvAvizeSAt-bodhatattvAvizeSAt / itievaM yathoditatattvAnupapattiH, kliSTabodha iti tattvAnupapattirityarthaH // etena yaducyate paraiH-tadevAdvayaM bodhamAtraM vastu tathAkhabhAvatvAt kAraNAt tathA'vabhAsamAnaM grAhyAdirUpatayaiva grAhyAdirUpatvAt kAraNAt (vivaraNam) (19) bodho bodha iti / ko'rthaH ? | bodho bodha iti kliSTatA hetoranyasya kasyacidabhAvAt // 1'dvayabodhaH' iti g-paatthH| 'yuddhabodhAnAM' iti u-paatthH| 3 'grAhyatvAdirUpa0' iti u-paatthH|

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam 121 (mUlam ) ucyate" ityAdi tadapi pratikSiptam , advayasya niraMzatvAt , asatazvAnanubhavAt / iti karmalakSaNa eva klesho'stu| satyasminnaparikalpite tadyogAt kliSTatA tadviyogAcca paramArthata eva zuddhirityupapadyate 5 bhavApavargavizeSo naanythaa| evaM ca tasya karmaNaH sattvAdacetanatvAd bAyasiddhirevetyalaM prasaGgena // itazca bAhyapratikSepo'yuktaH, AptavacanavirodhAt, "saJcitAlambanA paJca vijJAnakAyAH" iti vacanaprAmANyAd bAhyasaJcayasyeSTasvAt , Alambanatvena tadvastutvasiddheH, vijJAnajanakatvAt , avastuno 10 janakatvAyogAt, uktavat tadbhAvAvirodhAca / tathAhi-tannarantaryAvasthAnameva teSAM tathAkhabhAvatayA kathaJcidapRthagbhUtatathAvidhaikapairi (kho0 vyA0) vikalpAtmakatvAdeva kliSTo bodha ucyate ityAdi yaducyate tadapi pratikSiptam / kathamityAha-advayasyaikatayA niraMzatvAt , asatazca-klezasya 15 annubhvaat| iti-evaM karmalakSaNa eva klezo'stu / satyasminnaparikalpite-karmalakSaNe kleze tadyogAt-karmalakSaNaklezayogAt kliSTatA tadviyogAca-aparikalpitaklezaviyogAcca paramArthata eva zuddhiriti-evamupapadyate / kimityAha-bhavApavargavizeSo naanythaa| evaM ca sati tasya karmaNaH klezarUpasya sattvAdacetanatvAd bAhya siddhireva bodhabhedena ityalaM prasaGgena // 20 itazca bAhyapratikSepo'yuktaH / kuta ityAha-AptavacanavirodhAt / virodhazca saJcitAlambanAH paJca rUpAdijJAnabhedataH vijJAnakAyA iti vacanaprAmANyAdevaM bAhyasazcayasyeSTatvAditi / Alambanatvena hetunA tdrstusvsiddheH| "siddhizca "vijJAnajanakatvAt avastuno janakatvAyogAt uktavat-yathoktaM tadbhAvAvirodhAca-saJcayabhAvAvirodhAca / prAguktasmaraNArtha-25 mAha tathAhItyAdinA / tathAhi-tannairantaryAvasthAnameva, prakramAt paramANunairantaryAvasthAnameva teSAM-paramANUnAM tathAsvabhAvatayA kAraNena kathaJcidapRthagabhUtatathAvidhaikapariNAmavat, tannairantaryAvasthAnaM tatsamUhaH-paramANusamUhaH . 1 'pratikSepo yuktaH' iti ka-pAThaH / 2 'bhUtabhUtatathA0' iti ka-pAThaH / 3 'pariNAmavatsamUhA' iti ga-pAThaH / 4 'siddhe'siddhizca' iti u-pAThaH / 5 siddhizca tadvijJAna.' iti ka-pAThaH / andekAnta. 16

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122 anekAntajayapatAkAkhyaM prakaraNam [paJcamaH NAmavat tatsamUhaH' ityuktam / samUhaH saJcaya iti cAnarthAntarameva / na cedaM gambhIradezanAyogyatApAdanAya vineyAnuguNyata uktamiti 5yuktam, pramANAbhAvAt, tadvivakSAyA apratyakSatvAt tathA'nubhavAbhAvAt, tathApi tatkalpane atiprsnggaaditi| na ca "cittamAtraM bho jinaputra yadetat traidhAtukam" ityAdi bAdhakaM vacanameva pramANamatra, taMdanAptatApatteH viruddhArthAbhidhAnAt tulyayogakSematvAt, asyaiva cAnyArthatvAditi / tathAhi-idameva yuktaM yadAsthAnivRtyartha10 masya saMyoga-viyogAbhyAM harSAdikaraNena saGkalpamAtraramaNIyatAkathanam, anyathA bAhyAbhAvena dAnapAramitAdInAM tannibandhanaguNAnAma (kho0 vyA0) ityuktaM prA / mA bhUt samUha-saJcayayorbhedapratipattirityAha-samUhaH saJcaya iti cAnAntarameva / na cedaM saMJcitAlambanA ityAdi gambhIradezanAyogyatA5 pAdanAya, vijJAnadezanAyogyatApAdanAyetyarthaH, vineyAnuguNyataH-ziSyAnuguNyena . uktamiti yuktaM vaktum / kuta ityAha-pramANAbhAvAt, tadvivakSAyA:-AptavivakSAyA apratyakSatvAt-parokSatvAt / apratyakSatvaM ca tathA'nubhavAbhAvAttadvivakSAgrahaNatayA'nubhavAbhAvAt / tathApi-evamapi tatkalpane-vineyAnuguNyata uktamiti kalpane kimityaah-atiprsnggaaditi| na ca "cittamAtraM bhojina20 putra yadetat traidhAtukaM"-kAma-rUpA-'rUpadhAturUpamityAdi bAdhakaM vacanameva pramANamatra vineyAnuguNyata uktamiti kalpanAyAm / kuta ityAha-tadanAptatApatteH AptasthAnAptatApatteH / Apattizca viruddhArthAbhidhAnAt tathA tulyayogakSematvAt / etadevAha-asyaiva-cittamAtramityAdevacanasya anyArthatvAditi / ida meva bhAvayati tathAhItyAdinA / tathAhIti pUrvavat / idameva yuktaM yadAsthA25 nivRttyarthamasya-arthasya saMyoga-viyogAbhyAM harSAdikaraNena, 'Adi'zabdAd viSAdAdigrahaH, saGkalpamAtraramaNIyatAkathanam / anyathA-evamanabhyupagame bAhyAbhAvena hetunA dAnapAramitAdInAm / 'Adi'zabdAcchIlapAramitAdi (vivaraNam) (27) dAnapAramitAdInAmiti / dAnasya prkrsspraaptinpaarmitaa| evamanyA'pi // 125tame pRSThe / 2 'tadanAptatAH ' iti g-paatthH| 3 'asyaivAnArtha.' iti g-paatthH| 1 25tame pRSThe / 5 'saMvitAlambinA' iti ka-pAThaH / 6 'bodhakaM' iti ka-pAThaH / 7 'bAhyatAbhAvena' iti k-paatthH|

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adhikAraH ] svopajJavyAkhyAmunicandrIya vivaraNayutam (mUlam ) bhAvaH, tadabhAvAJca tasyaiva bhagavato'bhAvaprasaGgaH / na ca vijJAnamAtrasampAdanIyA eva te, loke tathA'darzanAt, dAnAdijJAnabhAve'pi paraprItyAdyabhAvAt, ataH zUnyatAvacanavanyAyabAdhitatvAt pramANa - 5 bhAvAjjAtiyuktiyogAt traidhAtukAsthAnivRttyarthamevaitaditi yuktam evaM cAptavacanato'pi siddhe bAhye'rthe vyavasthitaM sadasadAditvaM ghaTasya // (zato suro) grahaH / tannibandhana guNAnAm - Aptanibandhana guNAnAmabhAvaH, tadabhAvAca - tannibandhanaguNAbhAvAcca tasyaiva bhagavataH - Aptasya abhAvaprasaGgaH / na ca 10 vijJAnamAtrasampAdanIyA evaite dAnapAramitAdayaH / kuta ityAha- loke tathA'darzanAt / adarzanaM ca dAnAdijJAnabhAMve'pi paraprItyAdyabhAvAt paro'tra sampradAnam | 'Adi' zabdAd bhuktatyAdigrahaH / upasaMharannAha - ataH zUnyatAvacanavaditi nidarzanam / zUnyAH sarvasaMskArA ityAdi nyAyabAdhitatvAt hetoH pramANabhAvAt zUnyatAyAM jAtiyuktiyogAt etadyuktInAM dhAtukAsthA- 15 nivRttyarthameva tat - vacanaM yaduta "cittamAtram" ityAdi iti yuktaM vaktum / evaM cAptavacanato'pi siddhe bAhye'rthe kimityAha - vyavasthitaM sadasadAditvaM ghaTasya // 123 ( vivaraNam ) (15) jAtiyuktiyogAditi / jAtiyuktibhiryogAt-sambandhAt // (15) etadyuktInAmiti / etayuktInAM zUnyatAvAdayuktInAm // (15-16) dhAtukAsthAnivRttyarthameveti / rUpA-rUpA kAmAstrayo dhAtavaH / etat svarUpaM ca bauddharAddhAntasiddhamiti // iti zrImunicandrasUriviracite anekAntajayapatAko dyotadIpikAvRtti TippaNa ke yogAcAramatavAdaH // 1 'bhAvo'pi' iti Ga-pAThaH / 2 'rUpyA - rUpya kAmyAstrayo' iti ca - pAThaH / 20 25

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ssssttho'dhikaarH| (mUlam ) yaccoktam-'virodhidharmAdhyAsitasvarUpatvAd vastuno'nekAntavAdino muttyabhAvaprasaGgaH' ityetadapi sUkSmekSikayA muktimArgama5 nAlocyaivoktamiti, uktavat sattvAnityatvAdInAM virodhitvAsiddheH, anyathA vastvabhAvaprasaGgAt / kiJca tathAbhUtavastvabhAve satyekAntavAdina eva muttyabhAvaprasaGgaH / tathAhi-yadi tadAtmA-'GganA-bhavana.. maNi-kanaka-dhana-dhAnyAdikamekAntenaivAnAtmakatvAdidharmayuktaM bhAva nAlambanamiSyate, hanta tarhi sarvathA'nAtmakatvAd bhAvakabhAvyA10 bhAvAt tatparijJAnottarakAlabhAvibhAvanAbhAvataH kutaH kasya vA doSaprahANamiti kathyatAmidam // . .. syAdetat paraparikalpitAvicalitaikasvabhAvAtmApekSayA tadanAtma (kho0 vyA0) yaccoktamityAdi / yaccoktaM mUlapUrvapakSe-'virodhidharmAdhyAsitasvarUpa15 tvAd vastuno'nekAntavAdino muktyabhAvaprasaGgaH' ityetadapi sUkSmekSikayA muktimArgamanAlocyaivoktamiti / kuta ityAha-uktavat-yathoktaM tathA sattvAnityatvAdInAM dharmANAM virodhitvAsiddheH kAraNAt / anyathAevamanabhyupagame kimityAha-vastvabhAvaprasaGgAt nirNatimetat / kiJca tathAbhUtavastvabhAve sati anekAntAtmakavastvabhAva ityarthaH, ekAntavAdina eva-vAdino 20 muktybhaavprsnggH| etadevAha tathAhItyAdInA / tathAhItyupapradarzane / yadi tadA mA-'GganA-bhavana-maNi-kanaka-dhana-dhAnyAdikamekAntenaiva-sarvathaiva a. nAtmakatvAdidharmayuktaM bhAvanAlambanamiSyate, hanta tarhi sarvathAnAtmakatvAt kAraNAt bhAvakabhAvyAbhAvAt hetoH tatparijJAnottarakAla bhAvibhAvanAbhAvataH-ekAntenaiva anAtmakatvAdivastuparijJAnottarakAlabhAvibhA. 25 vanAbhAvena kutaH kasya vA doSaprahANaM-rAgAdiprahANamiti kathyatAmidam // ___ syAdetadityAdi / syAdetat-athaivaM manyase paraparikalpitazcAsau avicalitakasvabhAvazceti vigrahaH, evambhUtazvAsAvAtmA ca tadapekSayA tat 1 prathame khaNDe 27tame pRsstthe| 2 'bhAvaprasaGgastvabhAvaprasaGgAt ityetadapi' iti ga-pAThaH / 3 'kalpitAvicAlitaka0' iti ga-pAThaH / 4 prathame khaNDe 27tame pRsstthe|

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam 125 (mUlam ) kamabhyupagamyate,na punaH prtikssnnnvraatmaapekssyeti| etadapyasAram, vikalpAnupapatteH / tathAhi-tat kathaJcit pratikSaNanazvaraM syAt sarvathA vA ? / yadi kathaJcidahanmatAnuvAda eva / tathA coktamahanmatA-5 nusAribhiH "sarvavyaktiSu niyataM kSaNe kSaNe'nyatvamatha ca na vizeSaH / satyozcityapacityorAkRtijAtivyavasthAnAt // " ityAdi / atha sarvathA, hanta tahA~hikAmuSmikasakalalokasaMvyavahArAbhAvaprasaGgaH / tathAhi-pratikSaNaniranvayanazvaratve styaatmaadivstuno| grAhyagrAhakabhAva-smaraNa-pratyabhijJAna-kutUhalaviramaNAdi AvidvadaanAdipratItamapi nopapadyate / na hi grAhyArtha-tadrAhakasaMvedanayoH (kho0 vyA0) avastu anAtmakamabhyupagamyate, na punaH prtikssnnnvraatmaapekssyeti| etadapi-parasammatamasAram / kthmityaah-viklpaanupptteH| enAmevAha 15 tathAhItyAdinA / tathAhIti pUrvavat / tat-vastu kathaJcit-paryAyApekSayA pratikSaNanazvaraM syAt sarvathA vA / yadi kathaJcidarhanmatAnuvAda eva / enamevAha tathA coktmityaadinaa| tathA coktmhnmtaanusaaribhiH-puurvaacaayH| kimuktamityAha-sarvavyaktiSu-ghaTAdyAsu niyataM kSaNe kSaNe'nyatvam, kSaNasambandhabhedAt / atha ca na vizeSaH kathaJcit sdaadiruuptyaa| bhAvArthamAha-20 satyozcityapacityoH citrasahakArisAmarthyena AkRtijAtivyavasthAnAtsaMsthAnasattvavyavasthAnAdityAdi / atha sarvadhA pratikSaNanazvaraM tanna / hanta t]hikaamussmiksklloksNvyvhaaraabhaavprsnggH| etadeva bhAvayati tathAhItyAdinA / tathAhi-pratikSaNaniranvayanazvaratve sati-pratikSaNaM sarvathA niranuvRttinazanazIlatve sati AtmAdivastuno grAhyagrAhakabhAvazca smaraNaM ca 25 pratyabhijJAnaM ca kutUhalaviramaNAdi ceti dvandvaH, etadAvidvadaGganAdina. tItamapi nopapadyate-na ghaTate / na hItyAdi / na yasmAt grAhyArtha-tadvAhaka 1 'satyazcityatyapavitryotparAkRti0' iti ka-pATho bhrAntimUlakaH / 2 AryA / 3 'sakale loka.' iti ka-pAThaH / 4 'sambandhavibhedAt' iti Ga-pAThaH /

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126 anekAntajayapatAkAkhyaM prakaraNam aura [SaSThaH (mUlam) kathaJcidapi tulykaaltaa'bhyupgmyte,tyohetuphlbhaavaabhyupgmaat| uktaM ca-"grAhyatAM viduhetutvameva yuktijJA jJAnAkArArpaNakSamam" 5 iti / evaM ca sati grAhyArthAbhAva eva grAhakasaMvedanaprasUteH tadabhAva. bhAvitvAt kutastasya tadAhakatvamitarasya ca tadgrAhyatvamityAdAya yuktipradIpaMtiraskRtya svadarzanAbhinivezatimiraM nibhaalytaametditi| ___ AkArArpaNakSamatvamapi tasyAnizcitameva, na yato'nantarAtItaviSayAkArametat saMvedanamiti vinizcetuM zakyate, tasyAgrahaNAt 30 tadAnImasattvAditi tadAkArametadatadAkAraM na bhavatItyavagamAnupa - (kho0 vyA0) saMvedanayoH kathaJcidapi tulyakAlatA'bhyupagamyate paraiH, tayoH graahyaarthtdraahksNvednyohetuphlbhaavaabhyupgmaat| uktaMca dharmakIrtinA grAhyatAM vidurarthasya hetutvameva yuktijJAH-anumAnAdividaH / kiMviziSTaM hetutvamityAha15 jJAnAkArArpaNakSamamiti / evaM ca sati grAhyAthAbhAva eva vastusthityA grAhakasaMvedanaprasUteH / kimityata Aha-tadabhAvabhAvitvAt-grAhyArthAbhAvabhAvitvAt saMvedanasya / kutastasya-saMvedanasya tadgrAhakatvaM-grAhyatvenAbhimatArthagrAhakatvam / itarasya ca-arthasya tadgrAhyatvaM-taduttarakAlabhAvisaMvedanagrAhyatvamityAdAya yuktipradIpaM sUkSmAbhogahastena tiraskRtya khadarzanAbhiniveza20 timiraM nibhAlyatAmetat-anantaroktamiti // upacayamAha-AkArArpaNakSamatvamapi tasya-arthasya anizcitameva / kathamityAha-na yato'nantarAtItaviSayAkArametat saMvedanamiti evaM vinizcetuM shkyte| kuta ityAha-tasya-anantarAtItaviSayasya agrahaNAt / agrahaNaM ca tadAnIM-saMvedanakAle asattvAd viSayasya iti-evaM tadAkAram25 anantarAtItaviSayAkAram etat-saMvedanamatadAkAram-anyAkAraM na bhavatI (vivaraNam) atha muktivAde kizcidavacUrNyate-(15) jJAnAkArArpaNakSamamiti / jJAne svAkAraDhaukanasahaM hetutvaM yuktijJA viduH|| 1 dhrmkiirtinaa| 2 'grAhyathaitad' iti Ga-pAThaH / 3 'sUkSmAbhoge hastena' iti ka-pAThaH /

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svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ) " pattiH / saMvedyamAnAdeva saMvedanAkArAt tadAkAratvAvagama iti cet, tathAhi na yad yadAkAraM na bhavati tat tadgrAhakaM bhavati, pItAkAramiva nIlasya tadrAhakaM caitaditi kathaM tadavagamAnupapattiriti / 5 etadapyayuktam, avicAritaramaNIyatvAt tatpratyakSatA'nupapatteH, anumIyamAnatvAt na cAnumIyamAnatA'pi, evaMvidhAvinA bhAvavyavasthAkAriNaH kSaNadvayagrAhiNo vijJAnasyAbhAvAt, kSaNikatvavirodhAt, kAraNavijJAnabodhAnvayavyatirekeNa kAryavijJAne tadvaiziSTyAyogAt atiprasaGgAditi // adhikAraH ] 127 . ( svo0 vyA0 ) tyavagamAnupapattiH / saMvedyamAnAdeva saMvedanAkArAt tadvatAdeva tadAkAratvAvagamaH-anantarAtItaviSayAkAratvAvagama iti cet etadeva bhAvayati tathAhItyAdinA / tathAhi na yad yadAkAraM na bhavati saMvedanaM tat tadgrAhakaM bhavati / pItAkAramiva saMvedanaM nIlasya tadrAhakam - anantarAtItaviSaya- 15 grAhakaM caitat - adhikRtasaMvedanamiti evaM kathaM tadavagamAnupapattiH - anantarAtItaviSayAkAratvAvagamAnupapattiriti ? / naivetyarthaH / atrAha - etadapyayuktamanantaroditam / kuta ityAha- avicAritaramaNIyatvAt / asyAvicAritaramaNIyatvaM ca tatpratyakSatAnupapatteH - anantarAtItaviSayAkArasya pratyakSatAnupapatteH / anupapattizca anumIyamAnatvAt tasya / na cAnumIyamAnatA'pyatra / kuta ityAha- 20 evaMvidhAvinAbhAvavyavasthAkAriNaH kSaNadvayagrAhiNo vijJAnasyAbhAvAt / abhAvazca kSaNikatvavirodhAt / tadevaM viziSTaM tadvyavasthAkArItyArekAnirAsAyAha - kAraNetyAdi / kAraNa vijJAnabodhAnvayavyatirekeNa kAryavijJAne tadUvaiziSTya / yogAt tasya - kAryavijJAnasya vaiziSTyAyogAt atiprasaGgAt tadvadaparasyApi vaiziSTyApatteriti // ( vivaraNam ) 25 (23) kAraNavijJAnabodhAnvayavyatirekeNeti / kAraNarUpaM vijJAnaM tasya bodhaH- cidrUpatA tasyAnvayaH - anugamastadvyatirekeNa - tadabhAvena / (yadA ) hi kAraNavijJAnasya kAryAdijJAne'nvayaH syAt tadA vaiziSyaM syAt kAryavijJAnasya / yadA tvekAntakSaNikatayA nirmUlaM pralIne eva kAraNajJAne kAryasya jJAnamutpadyate tadA kiM 30 kRtaM tasya vaiziSTyaM yenAtItaviSayAkAragocaramanumAnaM tato bhavediti // 1 'kAraNa vijJAne' iti ka-pAThaH /

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128 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam ) syAdetat samAnakAlayoreva graahygraahkbhaavH| tathAhi-khahetubhya eva tad vijJAnaM viziSTasamAnakAlabhAvibhAvagrAhakakhabhAvam ,bhAvo5'pi tadgrAhyasvabhAva evotpadyata iti yathoktadoSAnupapattiH, na, tayostAdAtmyatadutpattyanupapatteH pratibandhAbhAvAt / syAdetat ekasAmagryadhInatvAdubhayovastutastadutpattilakSaNa eva prtibndhH| tathAhi-khakAryasAdhanapravRttagrAhyanimittakhopAdAnajanyaM vijJAnam, evaM khakAryasAdhanapravRttasamanantaravijJAnanimittakhopAdAnajanyaM ca grAhya (kho0 vyA0) syAdetat samAnakAlayorevArthasaMvedanayogrAhyagrAhakabhAvaH / tathAhikhahetubhya eMva tad vijJAnaM-vivakSitaM viziSTasamAnakAlabhAvibhAvagrAhakasvabhAvam , bhAvo'pyasau vivakSitaH tagrAhyakhabhAva eva-vivakSitavijJAnagrAhyasvabhAva eva utpadyata iti evaM yathoktadoSAnupapattiH / etadAzaya 15 Aha-na tayoH-prastutArthasaMvedanayoH tAdAtmyatadutpattyanupapatteH kAraNAt pratibandhAbhAvAditi / syAdetat-athaivaM manyase ekasAmagyadhInatvAt kAraNAt ubhayoH-artha-saMvedanayovastutaH-paramArthena tadutpattilakSaNa evaM prtibndhH| etadbhAvanAyaivAha-tathAhItyAdi / tathAhIti pUrvavat / khakAryasAdhana pravRttaM ca tad grAhyaM ca tadeva nimittaM yasya svopAdAnasya vijJAnasambandhinaH 20 tajanyaM vijJAnaM vartate / evaM khakAryasAdhanapravRttaM ca tat samanantaravi (vivaraNam) (15) tAdAtmyatadutpattyanupapatteriti / samAnakAlabhAvinorhi jJeya-jJAnayona tadutpattilakSaNaH sambandho jAghaTIti, ekakAlavartitvenaiva parasparamupakAryopakArakabhAvasyAbhAvAt / tAdAtmyaM tu sutarAM na bhavati, jaDacidrUpasvabhAvatvAdartha-saMvedanayoH / 25 atatsambandhadvayAbhAve kathaM grAhagrAhakabhAvo bhavitumarhati vaizeSikasyApi mate ? / etacca pareNa vailakSyabhASitameva kRtaM yaduta samAnakAlayorevArtha-saMvadanayohyagrAhakabhAvaH / na hi tanmatamevaMvidhaM samasti, viSayakSaNAnantaraM jJAnakSaNotpattisamabhyupagamAt / / (8-9) svakAryasAdhanapravRttagrAhyanimittasvopAdanajanyaM vijnyaanm| evaM sva 1 'pAhakhabhAvaM' iti Ga-pAThaH / 5 tastadutpattyanu' iti ng-paatthH| 3 'bandhaH tadbhAvanA0' iti Ga-pAThaH / 4 'kArarayAbhAvAt' iti ka-pAThaH / 5'dvapodhei' iti ka-pAThaH !

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svopajJavyAkhyA municandrIya vivaraNayutam ( mUlam ) miti kathaM na pratibandha iti ? / ucyate-grAhya grAhakayormitho hetuhetumadbhAvAbhAvatastadutpattyasiddheH, uktavadanyonyamanupakAritvena nimitatA'nupapattezca / grAhyagrAhakabhAvalakSaNa eva tayoH pratibandha iti 5 adhikAraH ] 129 ( svo0 vyA0 ) jJAnaM ca tadeva nimittaM yasya khopAdAnasyArthasambandhinastajjanyaM ca grAhyamiti - evaM kathaM na pratibandho'rthasaMvedanayoriti pratibandha eveti / etadAzaGkayAhaucyate / yathA na pratibandhaH grAhya-grAhakayoH prastutayo rmithaH - parasparaM hetu - hetumadbhAvAbhAvAt kAraNAt tadutpasyasiddheH samAnakAlatayeti bhAvaH / 10 uktavat yathoktaM tathA'nyonyamanupakAritvena hetunA nimittatvAnupapattezva kAraNAditi / grAhyetyAdi / grAhyagrAhaka bhAvalakSaNa eva tayo: ( vivaraNam ) kAryasAdhanapravRttasamanantara vijJAna nimitta svopAdAnajanyaM ca grAhyamiti kathaM na pratibandha iti ? | evaM sUtraM tAvad vyAkhyAyate - svakArthasAdhane pravRttaM svakArya - 15 sAdhanapravRttam, tacca grAhyaM ca - mRdAdi tannimittaM - sahakAri yasya tat tathA, tacca tat svopAdAnaM ca prAcyavijJAnalakSaNarUpaM tena janyate ta ( ya ? ) t tat svakAryasAdhanapravRttaprAhmanimittaskhopAdAnajanyaM vartate vijJAnam / tathA evam anenaiva prakAreNa svakAryasAdhanapravRttaM ca tat samanantaraM vijJAnaM ca, tannimittaM - sahakAri yasya tat tathA, tacca tat svopAdAnaM ca - mRdAdi tajjanyaM vartate grAhyaM - ghaTAdi / ayamabhiprAyaH - vijJAnasya 20 sambandhI upAdAnakSaNo vijJAnaM janayan AtmasamakAlabhAvinamarthakSaNamapekSate / arthasyApi sambandhI upAdAnakSaNo'rthakSaNaM janayan sannAtmasamakAlavarttinaM vijJAnakSaNamapekSata iti / tato yadyapi samAnakAlabhAvinA'rthakSaNena na jJAnaM janitaM tathApi tatsajAtIyena pAzcAtyakSaNena janitamiti kRtvA samAnakAlabhAvino'rthasya grAhakaM bhavatu, tattulyena janitatvAditi / etadvyAkhyAnAnusAreNa vRttyakSarANi sugamAnyeveti 25 na vyAkhyAtAni || (11-12) nimittatvAnupapattezceti / sahakAritvasya ghaTanAdityarthaH // 1 'bhASaH, tadu0' iti ga-pAThaH / 2 'bhAvAt tadu0' iti Ga-pAThaH / 3 'vijJAnaM bhUtanimittaM "" iti kha-kha- pAThaH / 4 'venasthApAdAnaM' iti kha-ca- pAThaH / 5 ' bhavatulyena' iti ca - pAThaH / anekAnta * 17

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130 anekAntajayapatAkAkhyaM prakaraNam [paSTaH (mUlam) cet, na, asya dharmakIrtinA'naGgIkRtatvAt / kiM tena ? mayA'GgIkRto nyAyyatvAditi cet, aGgIkriyatAM tarhi kathaJcit tatsthairyamapyanubhava5nyAyasampannatvAt, anyathA kSaNikatvAdhavagativirodhAt / na hyekAntena kSaNasthitidharmaNA vijJAnenopalabdho'pi bhAvaH kSaNiko'yamiti gamyate, tadanu tena tadabhAvAnavagamAt tamantareNApi tadgatAvatiprasaGgaH zaGkhapItajJAnavadatathAbhUtAdapi tataH kutazcinnimittAt tattathAbhUtabhAvAvirodhAt, tat pratItya bhavatastattvatastadupakArAnape. (kho0 vyA0) artha-saMvedanayoH prtivndhH| iti cet , etadAzajhyAha-netyAdi / na asya-grAhyagrAhakamAvalakSaNasya pratibandhasa dhrmkiirtinaa-bhvttaarkikcuuddaamnninaa'nnggiikRttvaat| kiM tena? mayA'GgIkRto nyaayytvaaddhetoH| iti cet, etadAzayAha aGgIkriyatAM tarhi kathaJcit-kenacit prakAreNa dravyArthatayA tatsthairyamapi15 arthasaMvedanasthairyamapi, anubhavanyAyasampannatvAt; anyathA-evamanabhyupagame kSaNikatvAdyavagativirodhAt / ainamevAha-na hItyAdi / na yasmAt ekAntena kSaNasthitidharmaNA vijJAnena upalabdho'pi san bhAvaH kSaNikaH ayamiti gamyate, tadanu-tatpRSThataH tena-vijJAnena tadabhAvAnavagamAt, tulyakAlanivRttyeti bhAvaH / taM-tadabhAvAvagamamantareNApi tadgatau-kSaNikatvagatau 20 atiprasaGgaH, akSaNikatvAdhigatyApatteH / etadbhAvanAyaivAha-zaGkhapItajJAnavat iti nidarzanam , atathAbhUtAdapi tataH-vastuna iha tAvannityAdapi kutazvinimittAdAntaradoSato'vasthAbhedadarzanAdeH tattathAbhUtabhAvAvirodhAt / tacca tat tathAbhUtaM ca tattathAbhUtaM tasya bhAvastattathAbhUtabhAvastasyAvirodhAt / etaduktaM bhavatinityAdapi vastuno yathoktanimittAt kSaNikavijJAnabhAvAvirodhAditi / etadbhAvanAyai25 vAha-tat pratItyetyAdi / tat-anityaM vastu pratItya bhavato vijJAnasya (vivaraNam) (24) yathoktanimittAditi / avasthAbhedadarzanalakSaNAt // 1 'tvAyadhigati virodhAt' iti g-paatthH| 2 "enAmevAha' iti Ga-pAThaH / 3 'ekaM tatkSaNa.' iti ka-pAThaH; Ga-pAThakha 'ekAntakSaNa.' iti / 4 'taca tathAbhUtaM' iti u-pAThaH / 5'pratIya tato' iti k-paatthH|

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) kSiNaH tadbhAvAbhAvAvizeSeNa nityAdapi tadbhAvasiddheH / bhAvo'pi nAvagamyata iti cet, ko vA kimAha? / AtmAnumAnataHkSaNikatAdhigatiriti cet, na, AtmAbhAve tsyaapyprvRtteH| ityalaM prasaGgena 5 vijRmbhitamevAtrAsmatvayUthyairiti // . maraNAdyasambhavastu pratikSaNaniranvayanazvaratve sati vastunaH subhAvya eva / na hyanyenAnyasminnanubhUte'nyasyAnyopalabdhI smaraNapratyabhijJAnAdayo yujyanta iti / evamaihikasakalalokasaMvyavahArAbhAva iti sthitam / AmuSmikavyavahArastu sutarAmasaGgataH, kRtanAzA- 10 kRtAbhyAgamaprasaGgAt / tathAhi-yaH kuzale pravartate sa tadaiva sarvathA (svo0 vyA) tattvataH-paramArthena tadupakArAnapekSiNo'nvayAbhAvena tadbhAvAbhAvAvizeSeNa tasya-vastuno bhAvAbhAvAbhyAmavizeSaH paramArthatastena hetunA nityAdapivastunaH tadbhAvasiddheH-adhikRtavijJAnabhAvasiddheH / bhAvo'pi tasya vastunaH kSaNa-15 sthitidharmaNA vijJAne nAvagamyata iti cet, ko vA kimAha ? evamevaita- : dityarthaH / AtmAnumAnato jJAnena kSaNikatAdhigatiriti cet vastuna iti / etadAzaGyAha-na, AtmAbhAve jJAnasya kSaNikatayA nivRtteH tasyApianumAnasyApi apravRttaH / ityalaM prasaGgena vijRmbhitamevAtra-vyatikare'smatkhayUthyaiH-divAkarAdibhiH sanmatyAdiSu iti // 20 smaraNAdyasambhavastu prAgupanyastaH pratikSaNaniranvayanazvaratve sati vastunaH sacetanAdeH subhAvya eva / na yasmAdanyena-pramAtrA anyasminprameye'nubhUte sati anyasya-pramAturanyopalabdhau-prameyAntaropalabdhau smaraNapratyabhijJAnAdayo yujyanta iti / evam-uktanItyA aihikasakalalokasaMvyavahArAbhAva iti sthitam / AmuSmikavyavahArastu pAralaukika: 25 karmaphalasambandhAdiH sutarAmasaGgataH / kuta ityAha-kRtanAzAkRtAbhyAgama (vivaraNam) (14) bhAvAbhAvAbhyAmavizeSa iti / anvayAbhAve hi jJAnasya jIyamAne'sya viSayavastunaH sambandhibhyAM bhAvAbhAvAbhyAM na kazcid vizeSa iti // 1 'mAyo nAvagamyasa' iti ka-pAThaH / 2 zrIsiddhasenadivAkarAdibhiH / 3 'kSaNaM niranvaya' iti g-paatthH| 4 'jAyamAnasa viSaya.' iti kha-ca-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [paSTaH (mUlam) vinshyti| kuzalamapi ca karmAtmalAbhasamanantarameva nirnvympaiti| ataH kRtnaashH|kssnnaantrsy ca ciranaSTAt karmaNaH punarAyatyAM phalo. 5 dayAbhyupagame satyakRtAbhyAgama iti / na caitad yuktiyuktam / tathA muktirapi prANinAmasaGgataiva / tathAhi-tIvrataravedanAnirbhinnazarIraH saMsAravimukhayA prajJayA vibhAvitasaMsAradoSo nirAstho jihAsurbhavamupAditsunirvANaM rAgAdiphlezapakSavikSobhadakSamAmukhIkRtya mArgama malaM krameNAvadAyamAnacittasantatiH niratizayapezalarasAmAkhAda1. yati nirvRtimiti nyaayH| ayaM ca pratikSaNaniranvayanazvaratve sati AtmAdivastuno na ghaTAmupaiti / tathAhi-anya eva duHkhaiH sAMsArikaiH (kho0 vyA0) prasaGgAt / enamevAha-tathAhItyAdi / tathAhIti pUrvavat / yaH kuzale pravartate sa tadaiva sarvathA vinazyati, niranvayanazvaratvAt / kuzalamapi ca karma15 puNyAkhyamAtmalAbhasamanantarameva niranvayamapaiti / ataH kRtanAzA, tadA phalamadattvaiva naashaat|kssnnaantrsy ca-kartRkSaNAdanyasya ciranaSTAt karmaNaH punarAyatyAm-AgAmini kAle phalodayAbhyupagame sati kimityAha-akRtAbhyAgama iti / na caitat-anantaroditaM yuktiyuktam / tathA muktirapi prANinAmasaGgataiva niranvayakSaNikatAyAm / kathamityAha-tathAhItyAdi / tathA20 hIti pUrvavat / tIvrataravedanAnirbhinnazarIraH san jarAdinA saMsAravimukhayA prajJayA lokottarayA vibhAvitasaMsAradoSo janmAdibhAvena nirAsthA-saMyogaviyogasAratvAt saMsArasyAsthArahitaH jihAsuH-hAtumicchurbhavamupAditsu: upAdAtumicchanirvANaM rAgAdiklezapakSavikSobhadakSam / kimityAha-Amu. khIkRtya mArga-samyagdarzanAdilakSaNaM amalaM-niraticAraM krameNAvadAyamAna25 cittasantatiH, vizuddhyamAnacittasantAna ityarthaH, niratizayapezalarasAMparamapezalaprItimAkhAdayati nivRtimiti nyAyaH / ayaM ca-nyAyaH pratikSaNaniranvayanazvaratve sati AtmAdivastuno na ghaTAmupaiti / etadeva darzayati tathAhItyAdinA / tathAhi-anya eva duHkhaiH sAMsArikaiH zArIramAnasaiH '.. 1 nirviSNaH zarIrI saMsAra.' iti ga-pAThaH / 2 'nirvinazarIraH' iti Ga-pAThaH / 3 'nirvRttinimittanyAyaH' iti u-paatthH|

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adhikAraH ] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ) pIDyate'nyazca nirvidyate'nyasya ca virAgamuktI ityato'zobhanametat, atiprasaGgAt / evamAmuSmika vyavahAro'pyasaGgata iti sthitam // syAdetad viziSTakAryakAraNabhAvanibandhanaH sarva evAyamaihikAmu- 5 SmikavyavahAraH / tathAhi - viziSTAM rUpAdisAmagrIM pratItya viziSTameva saMvedanamupajAyate, tatazca tadeva tasya grAhakamabhidhIyate, na punaranyat, atiprasaGgAt / evaM smaraNAdyapi bhAvanIyamiti // 133 kRtanA zAkRtAbhyAgamaprasaGgo'pyatrAnavakAza eva, kSaNabhede'pi upAdAnopAdeyabhAvenaikasyAmeva santatau AhitasAmarthyasya karmaNaH 10 phaladAnAt, ato ya eva santAnaH karttA sa evopabhokteti / tathAhi( svo0 vyA0 ) pIDyate'nyazca nirvidyate, tadatyantabhedAt / anyasya ca 'virAgamuktI, iti ata eva hetoH ato'zobhanametat- anantaroditam, atiprasaGgAt, saintAnAntaraphalApatteH nAnAtvAvizeSAdityarthaH / evamAmuSmikavyavahAro'pya- 15 saGgata iti sthitam // syAdetat- athaivaM manyase - viziSTakAryakAraNabhAvanibandhanaH sarva evAyam - anantaroditaH aihikAmuSmika vyavahAraH / tathAhItyAdi / viziSTAm - apekSakAryajananasamarthAM rUpAdisAmagrIM pratItya viziSTaM saMvedanamupajAyate / tatazca tadeva - saMvedanaM tasya rUpAdegrahakamabhidhIyate; na 20 punaranyat - saMvedanAntaram, atiprasaGgAt / evaM smaraNAdyapi bhAvanIyaM tatsaMskAranibandhanatvena iti // kRtanAzAkRtAbhyAgamaprasaGgo'pyatra - viziSTakAryakAraNabhAvapakSe anavakAza eva / kathamityAha- kSaNabhede'pi sati upAdAnopAdeyabhAvena, hetuphalabhAvenetyarthaH / ekasyAmeva santatau kimityAha - Ahita sAmarthyasya 25 karmaNaH pratItya bhavanadvAreNa phaladAnAt kAraNAt, ato ya eva santAnaH kartA sAmAnyena sa eva (upa) bhokteti, yathoktamasmadvRddhaiH ( vivaraNam ) (22) tatsaMskAranibandhanatveneti / tasya- jJAnasya saMskAra : - vAsanArUpo nibandhanaM--kAraNaM yasya smaraNAdestat tathA tasya bhAvaH- tattvaM tena || 30 1 'virAgavirAgamuktI' ivi -pAThaH / 2 ' santAnAntare santAnAntara 0 ' iti Ga-pAThaH / 3 'tyAha hita0' iti pAThaH /

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134 anekAntajayapatAkAlyaM prakaraNam [SaSThaH (mUlam) 'yA kuzale pravartate sa yadyapi tadaiva sarvathA vinazyati' tathApi nirudhyamAnaH khAnurUpakAryotpAdanasamartha sAmarthya vijJAnasantatau AdhAya pnirudhyte| yataH sAmarthyavizeSAduttarottarakSaNapariNAmena kAlAntara pariNAmasaJjAtavAsanAparipAkAtmakAripratyayasamavadhAnopanItaprabo'dhAt phalamiSTamaniSTaM copajAyate, tato na yathoktadoSaH / pratItazcA (kho0 vyA0) "yasminneva tu santAne AhitA karmavAsanA / phalaM tatraiva santAne karpAse raktatA yathA // "3 ... tathAhi-yaH kuzale pravartate sa yadyapi tadaiva-pravRttikAla eva sarvathA vinazyati tathApi nirudhyamAnaH svAnurUpakAryotpAdanasamartha sAmarthya viziSTaM pratItyotpAdena vijJAnasantatAvAdhAya nirudhyate / yataH sAmarthyavizeSAdAhitAt uttarottarakSaNapariNAmena prazAntavAhitayA kAlAntara15pariNAmena sajAtazcAsau vAsanAparipAkaca, sa eva AtmakArI cAsau pratyayazca tasya samavadhAnaM tena upanItaprabodhAt sAmarthya vizeSAt phalamiSTamaniSTaM copajAyate tato na yathoktadoSa aihikaamussmikvyvhaarocchedlkssnnH| (vivaraNam) - (14) prazAntavAhitayeti / prazAnta:-nirutsukaH san vaihati-pravarttate sarva20 kAryeSu yaH sa tathA tasya bhAvaH-tattA tayA / kuzalAnuSThAtpuruSApekSayA cedaM vizeSaNam , akuzalAnuSThAyinastvaprazAntavAhitaiva // (5-7) kAlAntarapariNAmasaJjAtavAsanAparipAkAtmakAripratyayasamavadhAnopanItaprabodhAditi sUtram / atraivaM samAsa:-kAlAntarapariNAmena saJjAto vAsanAyAH paripAko yasya sAmarthya vizeSasya saH, tathA''tmAnaM kAryasambandhinaM kurvata 21 ityevaMzIlA AtmakAriNaH, te ca te pratyayAzva-kAraNAni teSAM samavadhAnanikaTIbhAvaH tenopanIta:-DhaukitaH prabodho yasya sa tathA / tataH kAlAntarapariNAmena saJjAto vAsanAparipAkazcAsau AtmakAripratyayasamavadhAnopanItaprabodhazca tasmAt sAmarthya vizeSAt / / (16-17) iSTamaniSTaM copajAyata iti / prazAntavAhitAyAmiSTam , anyathA 30 tvaniSTamityarthaH // 1 santulanArtha draSTavye 131 tamaM pRSThaM 132 tama c| 2 'tpAdane samartha' iti ka-pAThaH / 3 anuSp / 4 'jAyate'to na' iti u-paatthH| 5'bahate prvrt| prtiss-paatthH|

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adhikAraH ] svopajJavyAkhyAmunicandrIya vivaraNayutam (mUlam ) 135. yamarthaH / tathAhi - rasAyanAdibhiH prathamopanipAtavelAyAmAhito vizeSo 'dehe taduttarottarAvasthAbhedopajananena pazcAd dehAdyatizayasya bala-medhA''rogyAderniSpAdakaH, tathA lAkSArasaniSe kopanIta sAmarthya 5 mAtuliGgakusumamuttarottara vizeSopajananena phalodarAntavartinaH kezarasya rektatAheturbhavatyeveti dRSTatvAnmucyatAmabhinivezavezasam // rathi - 'muktirapi prANinAmasaGgataivetyAdi yAvadayaM ca pratikSaNaniranvayanazvaratve satyAtmAdivastuno na ghaTAmupaiti' iti, tadapyayuktam, pratikSaNaniranvayanazvarAtmapakSa eva yujyamAnatvAt // 17 tathAhi - nairAtmyavAdinaH kSaNikAH padArthA yathAhetusannidhAnaM vi( kho0 vyA0 ) pratItazcAyamartho loke'pi / tathAhi - rasAyanAdibhiH - saJjIvanAdilakSaNaiH prathamopanipAta velAyAmAhito vizeSo jarAdivighAtacI jalakSaNaH 'dehe taduttarottarAvasthAbhedopajananena - viziSTa viziSTatarabhedataH pazcAd dehA (gha) ti- 15 zayasya - prakRSTadehAdeH balamedhArogyAderniSpAdako bhavati / nidarzanAntaramAha tathetyAdinA / tathA lAkSArasa niSekopanIta sAmarthyaM mAtuliGgakusumaM - bIjapUrakapuSpamuttarottara vizeSajananena tatsantAna eva phalodarAntaravarttinaH kezarasya mAtuluGgasambandhina eva raktatAheturbhavatyeva / iti evaM dRSTatvAt kAraNAt mucyatAmabhiniveza vaizasam - abhinivezavyasanam // ari siddhAntavAdinA - 'muktirapi prANinAmasaGgataivetyAdi yAvadayaM va pratikSaNaniranvaya nazvaratve satyAtmAdivastuno na ghaTAmupaiti' tadapyayuktam / kuta ityAha-pratikSaNaniranvayanazvarAtmapakSa eva yujyamAnasvAt mukteH / etadevAha tathAhItyAdinA / tathAhIti pUrvavat / nairAtmyavAdinaH kSaNikA: padArthA yathAhetusannidhAnaM te vikriyAmAtmasAtkurvANAH 25 ( vivaraNam ) (24-25) nairAtmyavAdinaH kSaNikAH padArthA iti / nairAtmyavAdinaH- bauddhasya mate kSaNikAH padArthAH vijJAnasantAnarUpA evAtra gRhyante, teSAmeva 'samuparodhahetubhridaNDAdibhiryadA pIDyate' ityAdi "vizeSaNAnAM ghaTamAnakatvAt // 1 'dehataduttaro0' iti ga-pAThaH / 2 'raktato hetu0' iti ka- pAThaH / 3 132 tame pR / * 'prathamoparipAta0' iti ka- pAThaH / 5 'dehottarottarA0' iti Ga-pAThaH / 6 'maidhArogyaviSyAdako ' ivi ku- pAThaH / 7 'dRSTAntatvAt' iti Ga-pAThaH / 8 132tame pRSThe / 9 'prANinAmasambhavetyAdi iti ka-pAThaH / 10 ' padArtho saM (?) vijJAna 0' iti kha- pAThaH / 11 'vizeSAnAM ' iti kha- pAThaH 20

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[ SaSThaH anekAntajayapatAkAkhyaM prakaraNam (mUlam) kriyAmAtmasAtkurvANAH samuparodhahetubhiryadA pIDyante duHkhavizeSAdhyAsitottarakSaNotpattitastataste nirvidyuktottarottarakSaNasamutpAdA5nirviNNAH taduttarottarazrutabhAvanAdinA akliSTAnekakSaNaparamparotpAdena dAna-dama-saMyamAdyanekaprakArazubhadharmAdhyAsAda rAgAdibIjonmUlanasamarthamArgabhAvanAtaHpratikalamavadAyamAnavizuddhaparyantavattikSaNotpAdAdhigatavimuktayaH kathyanta ityanavadyam ; anyathA''tmano vyavasthitatvAdu vedanA'bhAvAdU bhAve'pi vikArAntarAbhAvAt prtipkssaabhyaasenaapynaadheyaatishytvaanmuttysmbhvH| ityetadapi tattvA. parijJAnavijRmbhitameva, bhavatpakSe kAryakAraNabhAvasyaivAyogAt, ayogazca vikalpAnupapatteH / tathAhi-tat kAryamutpadyamAnaM naSTAd (kho0 dhyA0) kSaNikatayaiva samuparodhahetubhiH-jvarAdibhiH yadA pIDyante duHkhavizeSA5dhyAsitottarakSaNotpattitaH prabandhena tataste-kSaNikAH padArthA nirvidyuktottarottarakSaNasamutpAdAt prabandhena nirviNNAH santaH taduttarottarazrutabhAvanAdinA akliSTAnekakSaNaparamparotpAdena dAna-dama-saMyamAdyanekaprakArazubhadharmAdhyAsAt-prastutadharmAdhyAsena rAgAdibIjonmUlanasamartha mArgabhAvanAtaH, nairAsyabhAva ityarthaH, pratikalaM kalAM kalAM prati avadAya20 mAnA:-zuddhyamAnAca te vizuddhaparyantavartikSaNotpAdAdhigatavimuktayazceti samAsaH ta evambhUtAH kathyanta ityanavadyam / itthaM caitadaGgIkartavyamiti vipakSe bAdhAmAha anyathetyAdinA / anyathA-evamanabhyupagame Atmano vyavasthitatvAt apracyutAnutpannasthiraikakhabhAvatayA vedanA'bhAvAt bhAve'pi vedanAyA vikArA ntarAbhAvAt pratipakSAbhyAsenApi zAstravihitena anAdheyAtizayatvAca 25 kAraNAt muktyasambhavaH / iti-evaM pUrvapakSamAzaGkayAha siddhAntavAdI-etadapi anantaroktaM tattvAparijJAnavijRmbhitameva / kathamityAha-bhavatpakSe kAryakAraNabhAvasyaivAyogAt kAraNAt / ayogazca asya viklpaanupptteH| enAmevAha tathAhItyAdinA / tathAhIti pUrvavat / tat kAryamutpadyamAnaM naSTAd 1 'bhAvanAdinA kliSTa' iti g-paatthH| 2 'zubhakarmA0' iti g-paatthH| 3 samAsata eva. mbhUtAH' iti-paatthH|

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam ) vA hetuta utpadyetAnaSTA vA naSTAnaSTAd veti / kAraNamapyanekamekakhabhAvasya kAryasya janakaM bhavet , yadvA'nekakhabhAvasya, athavaikamekakhabhAvasya, yadi vA anekakhabhAvasyeti sarvathA'pi doSaH / tathAhi- 5 na naSTAdutpadyate, tasya tadAnImasattvAt tadahetukatvApatteH, sadAbhAvAbhAvaprasaGgAt / nApyanaSTAt, kArya-kAraNayoyogapadyApatteH, savyetaragoviSANAdiSu tadanabhyupagamAt, abhyupagame ca pratItivirodhAt / nApi naSTAnaSTAt, niyogato virodhApatteH, tasyaiva tathAbhavanAyogAt, yoge'pyabhyupagamaprakopAditi // atha tulonnAmAvanAmavaddhetuvinAzakAle kAryotpAdAnnAyaM doSa (kho0 vyA0) vA hetuta utpadheta tadabhAve'naSTAd vA sadbhAva eva naSTAnaSTAdu veti / parigaMtimat kAraNamapi tat anekaM-rUpAdi ekakhabhAvasya kAryasya-vijJAnAdeH janakaM bhavet , yadvA'nekasvabhAvasya citradharmaNaH / athavaikaM kAraNaM-rUpAyeva 15 ekasvabhAvasya-rUpAdereva kAryasya / yadi vA'nekakhabhAvasya-kAryasya ekameva kAraNamiti etAvantaH pkssaaH| iha ca sarvathA'pi doSaH / tamAha tathAhItyAdinA / tathAhi-na naSTAdutpadyate kAraNAt kAryam , tasya-naSTasya tadAnIMkAryakAle asattvAt , tadahetukatvApatteH tasya-kAryasyAhetukatvApatteH / evaM ca sadAbhAvAbhAvaprasaGgAt , tasyAhetukatvAvizeSaNeti bhAvaH / nApyanaSTAt , 20 kAraNAt kAryamutpadyata iti prakramaH / kuta ityaah-kaary-kaarnnyoyogpdyaaptteH| tataH kimityAha-savyetaragoviSANAdiSu tadanabhyupagamAt-kAryakAraNabhAvAnabhyupagamAt , abhyupagame'pi tatra kAryakAraNabhAvasya pratItivirodhAt / nApi naSTAnaSTAt kAraNAt kAryamutpadyate, niyogato virodhApatteH, naSTAnaSTavirodhasya anubhavA-'numAnAbhyAmavirodhe'pyabhyupagamavirodhAdityarthaH / tathA cAha-25 tasyaiva-kAraNasya tathA-kAryatayA bhavanAyogAt, yoge'pi tattatsvabhAvatayA abhyupagamaprakopAditi // atha tulonnAmAvanAmavaditi nidarzanam / hetuvinAzakAle kAryotpA 1 tanAva eva' iti Ga-pAThaH / 2 gatimataH kAraNaM.' iti u-pAThaH / 3 athaikaM iti -paatthH| anekAnta. 18

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- anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) iti samAdhirAsthIyate / tatrApi vaktavyam-ko'yaM hetuvinAzaH? kiM hetusvabhAva eva, yathA''hu:-"kSaNasthitidharmAbhAva eva nAza iti?" 5 kiM vA hetupratyastamayaH, yathA''hu:-"na bhavatyeva kevalam" ? / kizcAtaH yadi hetusvabhAvaH saiva hetu-phalayoyauMgapadyApattiH, tannAzotpAdayoreva tattvAt, tayozca yogapadyAbhyupagamAt / atha hetupratyastamayaH, na tasya kAryotpAdasamAnakAlatA, niHsvabhAvatvena kAdAcitkatvAyogAt, tattve vA tasya sahetutvavastutva(?tvAdi)prasaGgAditi // 10. syAdetad dvitIye kSaNe kAryasya sttotpaadaatmikaa| prathame tu kAraNaM jAtam / taccAvinaSTameva tdaa| sa hi tasya khasattAyAH kAlaH, kSaNabhAvitvAt tu tat phalakAle nivartate, anuvRttAvapi tasya nairarthakya (kho0 vyA0) dAt kAraNAt nAyaM doSaH-anantarodita iti smaadhiraasthiiyte| tatrApi5 samAdhau vaktavyaM bhavatA-ko'yaM hetuvinAzo nAma ? / kiM hetusvabhAva eva hetuvinAzo yathA''huH tArkikacUDAmaNayaH-"kSaNasthitidharmAbhAva eva nAza iti"? kiM vA hetupratyastamayaH-hetuvinAzaH yathA''huH ta eva-"na bhavati eva kevalam" iti ? / 'kizcAtaH? ubhayathA'pi doSaH / tamAha-yadi hetusva bhAvaH hetuvinAzaH saiva hetu-phalayoH / kimityAha-yogapadyApattiH / katha20 mityAha-tannAzotpAdayoreva-hetuphalanAzotpAdayoreva tattvAt-hetuphalatattvAt tayozca-tannAzotpAdayoryogapadyAbhyupagamAditi // atha hetupratyastamayaH-hetuvinAzaH na tasya-hetupratyastamayasya kaaryotpaadsmaankaaltaa| kuta ityAha-niHsvabhAvatvena hetunA kAdAcitkatvAyogAt tasya tattve vA-kAdAcitkatve vA tasya sahetutvavastutvAdiprasaGgAditi / / 25 syAdetaditi pUrvapakSopanyAsaH / dvitIye kSaNe-kAraNAnantarabhAvini kAryasya sttaa| kimbhUtetyAha-utpAdAtmikA prathame tu kSaNe kAraNaM jAtam / tacca kAraNamavinaSTameva tadA-khakSaNe / kimityata Aha-sa yasmAt tasya-kAraNasya svasattAyAH kAlo vartate kSaNabhAvitvAt tu tat-kAraNaM phalakAle nivatate, dvitIyakSaNa ityarthaH / anuvRttAvapi tasya-kAraNasya phalakAle nairarthakyaM 1 'tattve vA, sahetu0' iti ga-pAThaH / 2 'bhAvo nAza0' iti Ga-pAThaH / 3 tathA''ha' iti u-paatthH| 4 'khalakSaNe' iti u-pAThaH /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 139 (mUlam ) niSpattestadAnIM kAryasya,taditthaM kAraNakSaNAnantarabhAvitvAt kAryasya avinaSTAca hetorutpAdaH, na ca yaugapadyaprasaGga iti| etadapyacAru, khatantravirodhAt , kAraNabhAvAviccheditvena kAryabhAvasyAnvayApatteH, 5 bhAvAvicchedasyAnvayatvAt , tasya cetthamagIkaraNAt, sadaiva bhAvAbhAvAbhAvAditi / kAraNabhAvAdanya eva kAryabhAva iti cet, na, ekAntena anyatvAsiddheH, tattvato bhedakAbhAvAt tadatiriktakSaNAna. bhyupagamAt, abhyupagame tadakSaNikatvaprasaGgAt tasyApyaparakSaNAnupapatteH anavasthAprasaGgAt, aprasaGge'pi tadbhAvAbhedakatvenAnvayApatteH, 10 (svo0 vyA0) niSpatteH kAraNAt tadAnIM-dvitIyakSaNe kAryasya, taditthaM kAraNakSaNAnantarabhAvitvAt kAryasya / kimityAha-avinaSTAca hetorutpAdaH kAryasya na ca yogapadyaprasaGgo hetu-phalayoriti / etadAzaGkayAha-etadapyacAru / kuta ityAha-svatantravirodhAt / enamevAha-kAraNabhAvAviccheditvena uktanIteH 15 kAryabhAvasya anvayApatteH kAraNAt / Apattizca bhAvAvicchedasyaivAnvayatvAt tasya ca-bhAvAvicchedasya ittham-uktanItyA'GgIkaraNAt / bhAvArthamAhasadaiva bhAvAbhAvAbhAvAt , nAzAvyavadhAnAditi / kAraNabhAvAdanya eca kAryabhAva iti cet, naivaM bhAvAviccheda ityabhiprAyaH / etadAzaGkayAha-na, ekAntena-sarvathA anytvaasiddheH| asiddhizca tattvataH-paramArthena bhedakA-20 bhAvAt / abhAvazca tadatiriktakSaNAnabhyupagamAt-kAraNabhAvAdyatiriktakSaNAnabhyupagamAt / abhyupagame tadatiriktakSaNasya tadakSaNikatvaprasaGgAtkSaNasyAkSaNikatvaprasaGgAt / prasaGgazca tasyApi-kSaNasya aprkssnnaanupptteH| anupapattizca anavasthAprasaGgAt tasyApyaparakSaNAbhAvenAkSaNikatvAt , kSaNo'sya (vivaraNam) (18) nAzAvyavadhAnAditi / nAzenAvyavadhAnaM nAzAvyavadhAnaM tasmAd / bhAvAnantaraM bhAva evotpanno na tuccho'bhAva iti bhAvAvicchedAdanvaya eva / / (21-22) kAraNabhAvAdyatiriktakSaNAnabhyupagamAditi / kAraNasya bhAvaHsattA kAraNabhAvaH / 'Adi'zabdAt kAryabhAvaparigrahaH / tadatiriktakSaNasyAnabhyupagamAt // 25 1 'vicchedastvAnvaya.' iti k-paatthH| 2 'anyathAsiddheH' iti Ga-pAThaH /

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[SaSThaH 140 anekAntajayapatAkAkhyaM prakaraNam (mUlam) ubhayatra bhAvAvizeSAditi / AkArAdibhedAdavizeSAsiddhiriti cet, na, tadvad bhAvabhedAbhAvAt tathA'nubhavasiddhatvAt, anyathA 5 anyatarAbhAvApatteH, tadAtmanA'pi vizeSAt, tattathA'bhAvena tadadalatvAceti // syAdetat-hetvanivRttipakSe tattAdavasthyena hetuphalabhAvAnupapatteH nivRttyanivRttipakSasya ca viruddhatvAt , tanivRttAveca tadanantarabhAvitvena tadbhAvaisiddhiH gatyantarAbhAvAditi, na, anekadoSaprasaGgAt, (kho0 vyA0) astIti kSaNika iti kRtvA / aprasaGge'pi anavasthAyAH tadbhAvAbhedakatvenakAraNAdibhAvAbhedakatvena hetunA / kimityAha-anvayApatteH / bhAvArthamAhaubhayatra-kAraNe kAryaM ca bhAvAvizeSAditi / AkArAdibhedAt tayoH avizeSAsiddhiriti ced bhAvasya / etadAzaGyAha-na, tadvat-AkArAdibhedavat 15 bhAvabhedAbhAvAt , kArya-kAraNayoriti prakramaH / abhAvazca tathA'nubhavasiddhatvAt bhAvAbhedatayeti / itthaM caitadaGgIkartavyamityAha-anyathA-evamanabhyupagame anytrsy-kaarnntaaderbhaavaaptteH| Apattizca tadAtmanA'pi-bhAvAtmanA'pi vizeSAt / upacayamAha-tathA tattathA'bhAvena tasya-kAraNasya tathA-kAryatayA abhAvena hetunaa| kimityAha-tadadalatvAceti tasya-kAryasyAnupAdAnatvAceti / 20 na hi sarvathA kAraNanivRttau abhAvAhate kAryasyopAdAnamiti bhAvanIyam // __ syAdetat-hetvanivRttipakSe kAraNanityatayA tattAdavasthyena tasya-hetoH tAdavasthyena hetunA hetuphalabhAvAnupapatteH nivRtyanivRttipakSasya ca hetugatasya viruddhatvAt tannivRttAveva-hetunivRttAveva tadanantarabhAvitvenahetvanantarabhAvitvena tadbhAvasiddhiH-phalabhAvasiddhiH gatyantarAbhAvAditi / (vivaraNam) (17-18) bhAvAtmanA'pi vizeSAditi / yadi hi kArya-kAraNayoH parasparaM bhAvAtmanA'pi-sattArUpeNa vizeSaH syAt tadA'nyatarasya bhAva eva syAt / yato bhAvAtmanA vizeSastadaiva bhavati, yadi ekaH kazcid bhAvaH sattAbhAvo bhavatIti // 1 'tattathA'bhAvenAtadadalatvA0' iti ka-pAThaH / 2 'ca' iti pATho ga-pratI nAsti / 3 'siddheH gatya.' iti g-paatthH|

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svopajJavyAkhyAmunicandrIya vivaraNayutam (mUlam ) tannivRttAveva tadanantarabhAvitve tasya paramArthato'sata eva sadbhAvApattiH, aparasya tathA bhAvino'bhAvAt sA cAyuktA nirupAkhyasya kharaviSANAderiva janmArthavizeSAyogAt, anyathA sarva evAsantaH 5 yataH kutazcijanmAsAdayeyuriti hetuphalaniyamo na bhavet // syAdetat pratiniyatazaktayo hi bhAvAstebhyaH kutazcit kizcidevotpadyate, na sarvamasattvAvizeSe'pIti, tadayuktam / yadi hi kAyaiH saMkli ( liSTamUrttayaH pratyayAH syustadA teSAM pratiniyata kAryasambandha( svo0 vyA0 ) etadAzavAha - na, anekadoSaprasaGgAt / enamevAha-tannivRttAveva hetunivRttAveva tadanantarabhAvitve- hetvanantarabhAvitve (tasya - ) phalasya paramArthataH asata eva sadbhAvApattiH / kathamityAha- aparasya kasyacit tathA bhAvinaH phalatayA bhAvino'bhAvAt / sA cAyuktA asata eva sadbhAvApattiriti nirupAkhyasya kharaviSANAderiveti nidarzanaM, janmArthavizeSAyogAditi yuktiH / itthaM 15 caitadaGgIkarttavyamityAha - anyathA sarva evAsantaH vAndhyeyAdayaH yataH kutacijanmAsAdayeyuriti kRtvA hetuphalaniyamo na bhavet // syAdetat- pratiniyatazaktayo hi bhAvAstebhyaH- bhAvebhyaH kutazcitbhAvAt kizcidevotpadyate, na kiJcidevotpadyate / na sarvamasattvAvizeSe'pi iti / etadAzAha - tadayuktam / kathamityAha-yadi hi kAyaiH saMzliSTa - 20 mUrttayaH pratyayAH syustadA teSAM pratyayAnAM pratiniyatakAryasambandha(vivaraNam ) (13-14) aparasya kasyacit tathAbhAvinaH phalatayA bhAvino'bhAvAditi / sarvathA kAraNanirvRttau kAryasattAmaGgIkriyamANAyAM nAstyabhAvamapahAya aparaH kazcid vastuvizeSo yaH kAryarUpatayA pariNatiM labhata ityarthaH / ataH sAmarthyAdsata eva 25 sadbhAvApatirAyAtA || adhikAraH ] 141 10 (15) janmArtha vizeSAyogAditi / janma - utpAdalakSaNo yo'rthavizeSaH - dharma - bhedarUpastasyAbhAvAdabhAvasya - tuccharUpasya hyabhAvasya nAsti janmalakSaNArthavizeSaH / anyathA bAndhyeyAdInAmapi janma syAt // (20-21) kAryaiH saMkki(?zliSTamUrttayaH pratyayAH syuriti / zaktirUpatayA 30 yadi kAryANi kAraNeSu bhaveyurityarthaH // 1 'asatya eva' iti Ga-pAThaH / 2 'bhAvA vartante tebhyaH' iti Ga-pAThaH / 3 'sakliSTamUrtayaH ' iti ka-pAThaH /

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142 anekAntajayapatAkAkhyaM prakaraNam [ SaSThaH bhAvAt tasmin kArye zaktiniyamaH syAt / na caitadevaM, sato'satA saMzleSAyogAt, tasmAnniravadhikameva sAmarthyamavasthitamiti sarvataH 5sarvasyotpattiprasaGgo durnivaarH| syAdetat na durnivAraH, sAmarthyapratiniyamavarmiteSu bhAveSu tadapravRtteH / yadeva hi yadutpAdane zaktaM tata eva tadutpAdaH, naanytH| sA ca tasya sAmarthyapratiniyatiH svahetoH tasyApyAtmanimittAditi anAditvAt kAryakAraNaparamparAyA naanvsthaa'piissttvaadhikaa| Adau hi parikalpyamAne tasyAhetukatvaM syAt / 10 taccAyuktam , nityaM sadasattvApatteH, ata eva na kAryasaMzleSAbhAvataH kAraNasya niravadhikasAmarthyadoSaH hetuparamparAtastasyaiva tathAsvabhAva. tvAditi // kiJca kAraNasya kAryakhabhAvaviyogAdeva kAraNatvavyavasthitiH / (svo0 vyA0) 15 bhAvAt kAraNAt tasmin kArya pratiniyata eva zaktiniyamaH syAt avadhibhAveneti bhAvaH / na caitadevaM kathamityAha-sata:-kAraNabhAvasya asatAkAryabhAvena saMzleSAyogAt tasmAniravadhikameva sAmarthya kAraNabhAvasya avasthitam / iti-evaM sarvato'bhAvAt sarvasyotpattiprasaGgo durnivAra iti bhAvanIyam / syAdetat-na durnivAraH sAmarthyapratiniyamavarmiteSu 20 bhAveSu-padArtheSu tadapravRtteH-sarvasyotpattiprasaGgasyApravRtteH / yadeva hi kAraNaM yadutpAdane zaktaM-yatkAryotpAdane samarthaM tata eva kAraNAt tadutpAdaHtatkAryaprabhavaH, nAnyata:-kAraNAntarAt / sA ca tasya sAmarthyapratiniyatiH vivakSitakAraNasya svahetostasyApi eSA AtmanimittAdaparataH / iti evamanAditvAt kAryakAraNaparamparAyA na anavasthApi iSTabAdhikA / 25 Adau hi parikalpyamAne tasya-kAryAderahetukatvaM syAt / taccAyuktamahetukatvam / kuta ityAha-nityaM sadasattvApatteH, prakramAt kAryAderiti,ata eva na kAryasaMzleSAbhAvataH kAraNasya niravadhikasAmarthyadoSaH, hetuparamparAtastasyaiva-kAraNasya tathAkhabhAvatvAt-viziSTakAryajananasvabhAvatvAditi // abhyuccayamAha kizcetyAdinA / kiJca kAraNasya kAryasvabhAvaviyogAdeva 1 parikalpamAne' iti ka-pAThaH / 2 'kAryazleSAbhAvataH' iti ga-pAThaH / 3 'syAt' iti gaprato na vidyte| 4 'pravRtteH sarvataH sarva.' iti -pAThaH /

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143 adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam ) yadi hi kAryakhabhAvasambaddhaM kAraNaM bhavet tadA kAryamapi kAraNavaniSpannameva / iti kiM kurvat kAraNaM syAt ? / kiJca kriyamANaM kAryamiti vyatiriktAvadhivikalamevoktavad viziSTaM tatsAmarthya- 5 miti yathoktadoSAbhAvaH / etadapyasamIcInam, pralApamAnatvAt / tathAhi-'yadeva hi yadutpAdane zaktaM tata eva tadutpAdaH, nAnyataH" ityatra na sAmarthyapratiniyatistadatirekeNa, api tu tatsattAmAtram / taca sarvAsatAmaviziSTam / iti kathaM tatastasyaivotpAdaH / tasyaiva tathAkhabhAvatvAditi cet, asattAmAtragocaramidamasya akAraNa-10 vatsalatvaM na tadavizeSe vizeSapravRttyedamapanetuM nyAyyam / asataH (kho0 vyA0) kimityAha-kAraNatvavyavasthitiH / yadi hi kAryakhabhAvasambaddhaM kAraNaM bhavet tadA-tasmin kAle kAryamapi kAraNavanniSpannameva / iti-evaM kiM kurvat kAraNaM syAt / na kiJcidapItyarthaH / kiJca kriyamANaM kAryamiti evaM 15 vyatiriktAvadhivikalameva abhUtabhavanatayA uktavad viziSTaM hetuparamparAta eva tatsAmarthyamiti-evaM ythoktdossaabhaavH| etadapyasamIcInamazobhanam / kuta ityAha-pralApamAnatvAt / etadevAha tathAhItyAdinA / tathAhIti pUrvavat / yadeva hi yadutpAdane zaktaM tata eva tadutpAdaH, nAnyata ityatra na sAmarthyapratiniyatirbhavatparikalpitA tadatirekeNa-adhikRtazaktya-20 tirekeNa, api tu tatsattAmAtram-adhikRtakAraNasattAmAtramekAntenaikasvabhAvaM taca-tatsattAmAtraM sarvAsatAmaviziSTamekasvabhAvatayA / iti-evaM kathaM tataHtatsattAmAtrAt tasyaiva-vivakSitasya kAryasyAsata utpAda iti sarvAsadaviziSTatayA tasya na yukto'yamityabhiprAyaH / etadanAdRtya Aha-tasyaiva-tatsattAmAtrakasya tathAkhabhAvatvAt-'vivakSitasajjananasvabhAvatvAt / iti cet, etadAzayAha- 25 asattetyAdi / asattAmAtragocaraM vastusthityA idaM-tathAsvabhAvatvaM nAma asyaadhikRtasattAmAtrasya akAraNavatsalatvamavadhirahitaM tathAsvabhAvatvaM na tadavizeSa-asattAmAtra vizeSe sati vizeSapravRtyA-asadvizeSagocaratayA idaMtathAsvabhAvatvamakAraNavatsalAkhyamapanetuM nyAyyam / apanIyate ca tato'sadvizeSa 1 draSTavyaM 142tama pRSTham / 2 'pratiniyamastadati0' iti ka-pAThaH / 3 'kAraNavazAnniSpanna.' iti ng-paatthH| 4 'vivakSitAsajjanana.' iti ng-paatthH| 5'mAne gocara' iti ru-pAThaH / 6 'tadavizeSe sattAH' iti u-pAThaH /

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144 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) ko vizeSa iti cet, vayamapyetadeva brUma ityanupAlambha eSo'. smadvidhAnAm / tattathAsvabhAvatvavibhavapratiniyamAdadoSa iti cet, bhavatyadoSo yasya kasyacidasataH tatsampAdanena, niyamatatsampAdanaM tu tadvizeSAdhAyIti tadvizeSatvAdeva na sarvathA tadasattvamiti paricintyatAmetat / evaM ca niravadhikasAmarthyadoSastadavastha eva / sati (kho0 vyA) bhAveneti bhAvanIyam / asataH ko vizeSa iti cet nirupAkhyatayA, na 1. kazcidityarthaH / etadAzaGyAha-vayamapyetadeva brUma iti-evamu(?manu)pAlambha eSo'smadvidhAnAM-sarvAsadaviziSTajananaikasvabhAvataH asadvizeSabhavanavAdiparyanuyogaparANAm / tattathAsvabhAvatvavibhavapratiniyamAt tasya-adhikRtasattAmAtrasya tathAsvabhAvatvavibhavapratiniyamAt-kAryavizeSakaraNasvabhAvatvavibhavapratiniyamAdadoSaH iti cet anantaroditaH / etadAzaGyAha-bhavatyadoSo yasya kasyacidasato 35 yadRcchayA tatsampAdanena, niyamatatsampAdanaM tu-niyamenAsattvavizeSasampAdanaM punastadvizeSAdhAyi-adhikRtasattAmAtrasya tathAsvabhAvatvavizeSAdhAyi / iti-evaM tadvizeSatvAdeva-adhikRtasattAmAtrasya tathAsvabhAvatva vizeSAdeva na sarvathA tadasattvaM-bhAvikAryAsattvamavadhibhAvenAdhikRtabhAvavizeSatvAditi paricintyatAmiti / evaM ca kRtvA niravadhikasAmarthyadoSastadavastha eva ya uktaH (vivaraNam) (11-12) sarvAsadaviziSTajananaikasvabhAvataH asadvizeSabhavanavAdiparyanuyogaparANAmiti / asadvizeSasya bhavanam-utpAdaM vadatItyevaMzIlo'sadvizeSabhavanavAdI tatparyanuyogaH paraH-prakRSTo yeSAM te tathAvidhAH / teSAM kuto yadasadvizeSabhavanamityAha-aviziSTaH san janano'viziSTajananaH sarvAsatAmaviziSTajanana ekaH 25 svabhAvo yasya vastunastat tathA tasmAt // (13) kAryavizeSaka(?kA)raNasvabhAvatvavibhavapratiniyamAditi / kAryavizeSasya kAraNaM-pratiniyatakAryahetuH svabhAvo yasya tat tathA, tasya bhAvaH kAryavizeSakAraNasvabhAvatvam , tadeva vibhavaH-vibhUtistasmAt pratiniyamaH-naiyatyaM tasmAt / / 1 'to sidvizeSa0' iti 3-pAThaH / 1 'viziSTajananaH sarvAzatAmaviziSTa ' iti kha-pAThaH /

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adhikAraH] svopajanyAkhyAmunicandrIyavivaraNayutam 145 __ (mUlam) hi vIjAdisattAkAle'GkarAdInAM tathAbhAvinA'pi rUpeNa sarvathA'sattvAdaGkurAdipratiniyatazaktIdaM kAraNamityevaM sAvadhikA sAmarthyaniyamo nAstItyayamartho'smAbhirvivakSitaH, sa cAparihRta eva, sarvathA5 pratiyogyabhAvAditi // syAdetat-aGkurAdau yat sAmarthya muditaM bIjAdestattadA vizeSato vyapadeSTumazakyam , avadhyaniSpatteH, tatra tu tat siddhameva, yato'nantaramaGkurAdyutpattiH, sati ca tAdRzi vastuni tathAvyapadezanivRttAvapi na kizcid vyAhanyate; na hi nAmAyattA vastUtpattiH, tasyA.. pryojktvaaditi| etadapyayuktam ,tattvato vihitottrtvaat| tathAhi (kho0 vyA0) prAk / etadbhAvanAyaivAha-sati hItyAdi / sati yasmAd bIjAdisattAkAle aGkurAdInAM-kAryANAM tathA-tatpratiniyatatayA bhAvinA'pi rUpeNa sarvathA'sattvAt aGkurAdipratiniyatazaktIdaM kAraNaM-bIjAdi ityevaM sAva-15 dhikaH sAmarthya niyamo nAstItyayamartho'smAbhirvivakSitaH prAk / sa ca bhavatA aparihRta eva, sarvathA pratiyogyabhAvAt, tadabhAve svabhAvapratiniyamAbhAvAdityarthaH // syAdetat-aGkurAdau kArye yat sAmarthyamuditaM bIjAdeH-kAraNasya tat tadA-kAraNakAle vizeSato vypdessttumshkym| kuta ityAha-avadhya-20 niSpatteH, tatra tu-bIjAdau tat siddhameva sAmarthyam / kathamityAha-yato'nantaramaDarAdyutpattiH sati ca tAhazi vastuni vastusthityA tathAvyapadezanivRttAvapyavadhyabhAvena na kiJcid vyAhanyate, tAttvikahetubhAvasiddheH / na hi nAmAyattA vastUtpattiH, tasyAprayojakatvAt nAmna iti / etadAzaGkayAha-etadapyayuktaM paroktam / kuta ityAha-tattvato vihitottaratvAt / 25 (vivaraNam) (17-18) tadabhAve svabhAvapratiniyamAbhAvAditi / tasya-pratiyoginaH kAryasya zaktirUpatayA'pi kAraNe'bhAve sati svabhAve pratiniyamasya-pratiniyatasyaiva kAryasya kAraNaM-janakamityevaMlakSaNasyAbhAvAt / / 'bhAvAt etadabhAve' iti u-paatthH| 2'tAdRzavastuni' iti U-pAThaH / anekAnta. 19

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146 anekAntajayapatAkAkhyaM prakaraNam [paTa (mUlam) na bIjAdAvuditasAmarthya tadatirekeNa, api tu tatsattAmAtramiti tadevAvartate / na cAGkurAdau sAmarthya miti tadA parijJAnopAyaH, 5sarvAsadviviktatatsattAmAtravedanAt / na ca tattatvabhAvatayA tadupalambha eva, sarvathA'vadhyabhAve ttttsvbhaavtaasiddheH| na ca khahetusAmarthyatastatsiddhiH, tatrApyuktadoSAnativRtteH / na ca tatrApi khahetusAmarthyameva parihAraH, tulyadoSatayopaghAtAt / na cAnAdihetuparamparA upaghAtatrANam, ata eva hetoH, pramANAnupapattezca, 10 tasmAnna tattathAbhAvasaGgatAM tadyogyatAM vihAya aparastatparijJAno (kho0 vyA) etadeva yojayati tathAhItyAdinA / tathAhi na bIjAdau-kAraNe uditasAmarthya aGkurAdinibandhanaM tadatirekeNa-bIjAdyatirekeNa, api tu tatsattAmAtraMbIjAdisattAmAtram / iti-evaM tadevAvarttate, prAguktamiti / na cAkarAdau-kArye 15sAmarthya miti-evaM tadA-bIjakAle prijnyaanopaayH| kuta ityAha-sA sadviviktatatsattAmAtravedanAt-trailokyagatAsadviviktabIjamAtravedanAt / na ca tattatvabhAvatayA-vIjAderakurAdijananasvabhAvatayA tadupalambha evaakurAdhupalambha eva, upAya iti vartate / kuta ityAha-sarvathA'vadhyabhAve tat ttvbhaavtaasiddheH-biijaaderngkraadijnnsvbhaavtaasiddheH| na ca khahetusA20 mayatastatsiddhiH-tattatsvabhAvatAsiddhiH / kuta ityAha-tatrApi-khahetusAmarthya uktadoSAnativRtteH kAraNAt / na ca tatrApi-adhikRtahetusAmarthya khahetusAmarthyameva parihAraH aparahetvapekSayA / kuta ityAha-tulyadoSatayA kAraNena upaghAtAt hetoH| na cAnAdihetuparamparA prAgupanyastA upaghAtatrANam / kuta ityAha-ata eva hetoH, tulyadoSatayopaghAtAdityarthaH / upacayamAha-pramANA25 nupapattezva-anAdihetuparamparAgrAhakapramANAbhAvAt , AdiparikalpanAdoSapramANasya ca jAtirUpatvAditi / tasmAdityAdi / yasmAdevaM tasmAt na tattathAbhAva (vivaraNam) (18-19) tattatsvabhAvatAsiddheriti / tasya-bIjAdestatsvabhAvatA-aDarAdijananasvabhAvatA tasyAH siddhiH ( ? ddheH)|| 3. yadyapyanAdihetuparamparAgrAhakaM pramANaM nAsti tathApyAdiparikalpanAyAM doSAste pramANaM bhaviSyantItyAzaGkayAha-(25-26) AdiparikalpanAdoSapramANasya ca 1 'kAryasAmarthya' iti k-paatthH| 2-3 'bhAvatA'siddheH' iti ka-pAThaH /

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adhikAraH] khopazavyAkhyA nicandrIyavivaraNayutam 147 (mUlam) pAyana viziSTaM sAmarthya na hetuphalabhAvaniyamaH sarvathA'sadutpadyata iti prApsyA na kacid vyavasthAsiddhiriti // syAdetana vai kAcidutpattirbhAvavyatiriktA'sti yAmAvizadasadu. 5 spadyata ityucyate, kintu kutazcid vastuno'nantaraM kasyacid vastuno niyamavataH sattA saiva tadAtmikotpattirabhidhIyate / na tviyaM kenacit sambaddhA / sA ca prAga nAsIdityasadutpadyata iti vyavAhiyate, na punarasato'vasthAntarAvezastaditi / atrocyate-yatkiJcidetat, (kho0 vyA0) 10 saGgatA-na kAraNasyaiva kAryabhAvasaGgatAM tadyogyatA-kAryayogyatAM vihAya apara:-anyastatparijJAnopAya:-adhikRtasAmarthyaparijJAnopAyaH / na viziSTaM sAmarthya tattathAbhAvasaGgatAM tadyogyatAM vihAyAvadhyabhAvena na hetuphalabhAvaniyamaH [tattathAbhAvasaGgatAM tadyogyatAM vihAya sarvathA'sadutpadyate / iti-evaM prAsyA na kacid vyavasthAsiddhirviziSTasAmarthyAdAviti // syAdetat-na vai kAcidutpattirbhAvavyatiriktA'sti-vidyate yAmutpattimAvizat sat asadutpadyata ityucyate, kintu kutazcid vastuno viziSTAdanantaraM kasyacid vastuno niyamavataH-avyabhicAriNaHsattA bhavati, saiva-sattA tadAtmikA-sattAtmikA utpattirabhidhIyate / na tviyamutpattiH kenacid vastusambaddhA / sA ca-utpattiH prAm-adhikRtakSaNAnnA- 20 sIditi kRtvA asadutpadyata iti-evaM vyavahiyate; na punarasataH avasthAntarAvezastat saditi / etadAzaGyAha-atrocyate / yatkiJcit (vivaraNam) jAtirUpatvAditi / AdiparikalpanAyAM doSAH-nityaM sattvamasattvaM cetyAdayasta eva pramANaM tasya punarjAtirUpatvAt / ayamabhiprAyaH-anAdihetuparamparAgrAhakapramANasyA-25 bhAve AdiparikalpanAdoSapramANaM pramANAbhAsameva bodha(?dhya)sya(?m) / 1'hetUtpattiphalabhAvaniyamaH' iti k-paatthH| 2 'sarvathA sadu.' iti k-paatthH| 3 'tadAlakotpatti' iti ka-pAThaH / 4 'ityucyeta' iti u-paatthH| 5 'dayasta etat pramANaM tat pramANaM tasya' iti c-paatthH|

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anekAntajayapatAkAkhyaM prakaraNam (mUlam) avicAritaramaNIyatvAt / tathAhi - notpattirbhAvavyatiriktA / na cAsau garbhavat kAraNAnniSkrAmati, na cAmbaratalAt patati, na 5cAsti sarvathA prAk, na cAsat sad bhavati, bhavati ca kasyacidanantaraM - maraNasamaya evAsya rahitastadanvayena tatsAmarthyaprabhavo niyamavA~ti ko nvakhAyamAna itthaM bhASate, abodhagrahagRhItAcAparaH anuvaktItyapakarNyametat / Aha evamapi pArizeSyAnAzrayaNe hetuphalabhAvocchedadoSo'nivAritaprasaraH, "hetvanivRttipakSe tattAdavasthyAt, 10 148 ( svo0 vyA0 ) asArametat-anantaroktam, avicAritaramaNIyatvAt hetoH / etadevAha (tathAhItyAdinA) notpattirbhAvavyatiriktA / na cAsau - bhAvo garbhavat kAraNAniSkrAmati, mAturudarAditi gamyate, na cAmbaratalAt - AkAzatalAt patati sahasA, na cAsti sarvathA - sarvaiH prakAraiH prAgU, utpatteriti prakramaH, na cAsat 15 sad bhavati, abhAvasya bhAvatvavirodhAt bhavati ca kasyacit-vastuno'nantaraM maraNasamaya evAsya - kasyacit rahitastadanvayena tattadbhAvApattyabhAvataH tatsAmarthyaprabhavaH - anantarAtIta vastuzaktijanmA niyamavA~zca bhAvaH sa eva nAparaH / iti ko nvasvamAyamAnaH san itthaM bhASate ? | abodhagrahagRhItAcAparaH - anyaH anuvakti ko nvaparaH 1, na kazcidityarthaH / ityapakarNyametat / 20 Aha - evamapi sati pArizeSyAnAzrayaNe hetuphalabhAvocchedadoSaH / kimityAha-anivAritaprasaraH / kathamityAha - hetvanivRttipakSe tattAdava [ SaSThaH 25 (vivaraNam ) (6) maraNasamaya evAsyeti / vinAzasamaye eva mRdAderghaTAdirutpadyata ityarthaH / etacca 'kasyacidanantaram' (5 - 6 ) ityasyaiva sautrapadasya vyAkhyAnaM kRtaM sukhAvabodhAya sUtrakRtA // 1 (20) pArizeSyAnAzrayaNe iti / hetoranivRttipakSe sAGkhyAbhimate tAdavasthyAddhetorna ghaTate kAryam / nivRttyanivRttipakSastu jainAbhimato viruddha iti pAriziSyAd bauddhAbhimata eva vastuno'nantaraM vastutpadyata iti / asmin pakSe kAryakAraNabhAvavyavasthitiriti pArizeSyaM tasyAnAzrayaNe sati // 1 'na vA'mbara 0' iti ga-pAThaH / 2 ' prabhavaniyama 0' iti ka- pAThaH | 3 'nAzrayeNa hetuphala. ' iti ka - pAThaH / 4 'hetunivRttipakSe' iti ga-pAThaH / 5'naivAt' iti ka- pAThaH / 6 'ko'paraH iti Ga-pAThaH / 7 ' ityasman (? tU ) pakSe' iti kha- pAThaH /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 149 (mUlam) nivRttyanivRttipakSasya ca viruddhatvAditi, na nivRttyanivRttipakSe virodhAsiddhaH, tasyaiva tathAbhavanAt // ..... syAdetat-tathAbhavanamityanyathAbhavanametacca zabdArthAnanugataM tade. 5 vAnyathA bhavatIti, (tad) yadi tadeva kathamanyathA bhavati, anyathA ced bhavati kathaM tadeveti / ucyate-kathaJcidanyathAbhavanAdadoSaH, tadatAdavasthyopalabdheH, mRdAdyAtmakakapAlAdivedanAt ubhayanizcaya'siddheH anyatarasyApi bhrAntatvAyogAt, itaratrApyanAzvAsApatteH tajAtIyavyabhicAradarzanAt sataH sarvathA'sattvAnApatteH, kAdAci." katayA tadutpattyAdiprasaGgAt, asato'pi sattA'yogAt svabhAva'vaikalyena tadbhAvaniyamAsiddheriti / na caitanna zabdArthAnugatamapi, (kho0 byA0) sthyAt-hetutAdavasthyena nivRttyanivRttipakSasya ca, prakramAddhetugatasya, viruddhatvAditi / etadAzayAha-netyAdi / na-naitadevaM nivRttyanivRttipakSe'dhikRte / 15 kimityaah-virodhaasiddheH| asiddhizca tasyaiva-hetostathA-kAryatayA bhvnaat|| __ syAdetat-tathAbhavanamiti-evamanyathAbhavanam etacca-anyathAbhavanaM zabdArthAnanugatam / kathamityAha-tadevAnyathA bhavati / ayamartho'tra-tad yadi tat kathamanyathA bhavati, anyathA ced bhavati kathaM tadeveti virodhAt / etadAzaGyAha-ucyate-kathaJcidanyathAbhavanAdadoSaH / kathamityAha-20 tadatAdavasthyopalabdheH tasya-hetoH atAdavasthyopalabdheH / upalabdhizca mRdAdyAtmakakapAlAdivedanAt / etaccAnubhavasiddhaM ubhayanizcayasiddheH mRdAdi kapAlAdi cobhayamanyatarasyApi-mRdAdeH bhrAntatA'yogAt / ayogazcetaratrApi kapAlAdau anaashvaasaaptteH|aapttishc tajAtIyavyabhicAradarzanAt tathA satAsarvathA-ekAntena astvaanaaptteH| anApattizca kAdAcitkatayA 25 kAraNena tadutpattyAdiprasaGgAt-asata utpAdanAzaprasaGgAt , tathA asato'pi sarvatheti vartate sattA'yogAt / ayogazca khabhAvavaikalyena asataH tadbhAvaniyamAsiddheH sadbhAvavizeSaniyamAsiddheriti / na caitat-kathaJcidanyathAbhavanaM 1 samIkSyatAM 140tama pRSTham / 2 "siddhiH anyatara.' iti g-paatthH| 3 sarvathAnApatteH iti g-paatthH| 4 'vaikalpena' iti g-paatthH| 5 'niyamAsiddhiriti' iti ka-pAThaH /

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150 anekAntajayapatAkAkhyaM prakaraNam (mUlam) kathaJcidanyathAbhavanasya tadaivAnyathaivetyekAntApohena pravRtteH, vastuna eva tatvabhAvatvAt, pratItyanugrahasiddharubhayanimittabhAvAt , asya 5ca tadevAnyathA bhavatItyanenaivAkSepo'nyathaitacchabdArthAyogAt / iti pakSAntaropapattyA pArizeSyAnAzrayaNe'pi na hetuphalabhAvocchedadoSa ityalaM prasaGgena // na ca kAraNamapyanekamekakhabhAvasya kAryasya janakam / yadi syAnnedAnI bhinnakhabhAvebhyaH sahakAribhyaH kAryotpattau kAraNabhedo bhedakaH 10 syAt, taMtazcAbhedo'pi nAbhedako bhavet, kAraNabhede'pyabhedAt / yadi bhedAd bheda eva syAt, evamabhedAdabhedo yuktaH, avyabhicAraniyamAt / iha tu naivamityahetuko vizvasya bhedAbhedI syAtAm / tad (kho0 vyA0) anyabhavanAkSiptaM na zabdArthAnugatamapi, kintu zabdArthAnugatameva, kathapazcidanyathAbhavanasya tadaivAnyathaiveti-evaM ekAntApohena pravRtteH / kathamityAha-vastuna eva tatvabhAvatvAt-nivRttyanivRttyAtmakatvena anekAntasvabhAvatvAt / tatsvabhAvatvaM ca pratItyanugrahasiddharubhayanimittabhAvAt / tadanyaccetyubhayam / asya ca-ubhayasya tadevAnyathA bhavatIti / anenaivA kSepaH anyathA-tadanAkSepe etacchabdArthAyogAt / iti-evaM pakSAntaropa20 pattyA kAraNena pArizeSyAnAzrayaNe'pi parokte na hetuphalabhAvocchedadoSaH pakSAntareNApyuktanItyA tadanucchedasiddhirityalaM prasaGgena // vikalpAntaramadhikRtyAha-na ca kAraNamapyaneka-rUpAdi ekasvabhAvasya kAryasya janakaM-jJAnAdeH / yadi syAdanekamekasvabhAvasya sat nedAnIM bhinna khabhAvebhyaH sahakAribhyaH rUpAdibhyaH kAryotpattI-vijJAnAdibhAve'pi / 25 kimityAha-kAraNabhedo bhedakaH syAt, anekebhya ekotpattiriti bhAvaH / tatazca-evaM ca sati abhedo'pi kAraNagato nAbhedako bhavet kArye / kathamitsAha-kAraNabhede'pi uktavadabhedAt kAryasya / etadeva bhAvayati-yadi bhedAtkAraNagatAt bheda eva syAt kAryasya, evamabhedAt-kAraNagatAt abhedo yuktaH kArye / kuta ityAha-avyabhicAraniyamAddhetoH / iha tu-prakrame naiva30 manekasmAdekamAvAGgIkaraNena ityahetuko vizvasya-jagataH bhedAbhedau syAtAM 1'nekakhabhAvasya' iti g-paatthH| 2 'tatazca bhedo'pi' iti k-paatthH| 3 'na bhedako' iti g-paatthH| 4 'bhAvatasya tancedAnI' iti cha-pAThaH /

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adhikAraH ] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ) vyatiriktazca na kazcid bhAvaH / iti sarve bhAvA aparatatrotpattayaH syuriti // syAnmatam - bhinnakhabhAvebhyo bhinnasvabhAvameva saJjAyate, kAraNa- 5 vyApAraviracitAnAmasaGkIrNatvAt kAryasvabhAvavizeSANAm, yathA viSayendriyamanaskArabalabhAvino jJAnasya viSayAt tadAbhatA nendriyAnna manaskArAt indriyAd viSayagrahaNapratiniyamo nAnyatastasyaiva mainaskArAd bodharUpatA, na parataH / na ca kAraNavyApAraviSaye nAnAFast kArye svabhAvabhedaH, nirvibhaktarUpasyaivopalambhAt / etadapya- 10 yuktam, sanyAyavirodhAt / kathaM hi nAmaikasvabhAvaM kArya vizeSAzca tadavyatiriktA eva citrA iti cintyam / nAnAtvaikatvayoH paraspara 151 ( kho0 vyA0 ) uktavadubhayatra niyamAbhAvAt / tadvyatiriktazca bhedAbhedavyatiriktazca na kazcid bhAvo nAma / iti evaM sarve bhAvA aparatannotpattayaH - kAraNanirapekSajanmAnaH 15 syurityaniSTaM caitat // svAnmatam - bhinnakhabhAvebhyo bhinnasvabhAvameva jAyate, kAraNebhyaH kAryamiti prakramaH / kuta ityAha- kAraNavyApAraviracitAnAmasaGkIrNatvAt hetoH / keSAmityAha - kAryasvabhAvavizeSANAmiti / etadeva bhAvayati ta (?) thetyAdinA / yathA viSayendriyamanaskArabala bhAvino jJAnasya balaM sAmarthya 20 viSayAt tadAbhatA - tadAkAratA, nendriyAnna manaskArAt tadAbhatA, indri - yAd viSayagrahaNapratiniyamo rUpAdyapekSayA, nAnyataH - viSayAdeH tasyaivavijJAnasya manaskArAt samanantarAd bodharUpatA, na parataH - indriyAdeH / na ca kAraNavyApAraviSaye nAnAtve'pi sati kArye svabhAvabhedaH / kuta ityAha-nirvibhaktarUpasyaivopalambhAt kAryasyeti / etadAzaGkayAha-etadadhya- 25 yuktam / kuta ityAha- sazyAyavirodhAt / enamevAha kathaM hItyAdinA / kathaM hi nAmaikasvabhAvaM kArya vizeSAzca tadvyatiriktA eva ekasvabhAvakAryAvyatiriktA eva citrA iti cintyam / kathamityAha - nAnAtvaikatvayoH 1 'bhAvebhyo'bhinna 0' iti ga-pAThaH / 2 ' bhAvino vijJAnasya' iti ka- pAThaH / 3 'manaskArodbodha0' iti ma -pAThaH / 4 ' viSayanAnAtve' iti ga-pAThaH / 5 ' kAryasvabhAva0' iti ga-pAThaH / 6 'lambhAt, tada0' iti ga- pAThaH | 7 'citrA iva iti' iti ga-pAThaH / 8 ' bhAvijJAnasya' iti su-pAThaH / 9 'nendriyAmana0' iti Ga-pAThaH / 10 'nAnAtvaikayoH' iti Ga-pAThaH /

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[SaSThaH 152 anekAntajayapatAkAkhyaM prakaraNam (mUlam ) . vyAhateH viSayani sitAdayazca vijJAnAvyatirekiNo yathA viSayAdibhiH kriyante, tadvat tadavyatiriktabodharUpakAribhirmanaskArAdi5bhirapi / iti sarvasarvajanyatve tdvyvsthaa'nuppttiH| tadanupapattizca na viSayAt tadAkAratvasambhavo bodharUpAbhedAt / na cAsambhavaH, tadAkAratvAt / tathA na manaskAro bodharUpajanakaH, vissyaakaaraavytirekaat| na cAjanakaH, bodhruupaannytvaaditi| isthamindriyAdi. dhvapi draSTavyamiti mitho virodhsmbhvetraapttidosststdnuppttiH|| (kho0 vyA0) parasparavyAhateH kAraNAt viSayanirbhAsitAdayazca-dharmA vijJAnAvyatirekiNaH santastadekatayA paramArthena yathA viSayAdibhiH-kAraNabhedaiH "kriyante, tadvat-itthameva tadavyatiriktabodharUpakAribhiH-vijJAnAvyatiriktabodharUpakaraNazIlaiH manaskArAdibhirapi / iti-evaM sarvasarvajanyatve 75 sarveSAM-viSayani sitAdInAM sarvajanyatve-azeSamanaskArAdijanyatve sati niraMzaikavijJAnAvyatirekeNa tavyavasthA'nupapatti:-viSayani sitaadivyvsthaa'nuppttiH| tadanupapattizca-viSayani sitAdyanupapattizca mUlata eva / enAmevAha-(na) viSayAt-nIlAdeH tadAkAratvasambhava:-nIlAdyAkAratvasambhavaH, vijJAnasyeti prakramaH / kuta ityAha-bodharUpAbhedA(dA)kAratvasya / na cAsambhavaH / 20 kuta ityAha-tadAkAratvAt-nIlAdiviSayAkAratvAt / tathA na manaskAro bodharUpajanakaH / kuta ityAha-viSayAkArAvyatirekAt bodharUpasya / na caajnkH| kuta ityAha-bodharUpAnanyatvAd viSayAkArasya iti / itthamevamindriyAdiSvapi-kAraNabhedeSu draSTavyaM viSayagrahaNapratiniyamAvadhikRtya / iti-evaM mitha:-parasparaM virodhasambhavazcetarApattizcAta eva doSaH / tataH 25 kimityAha-tadanupapattiH-viSayAni sitAdyanupapattiH // (vivaraNam) (24) virodhasambhavazcetarApattizceti / na viSayAt tadAkAratvasambhavo bodharUpAbhedAditi virodhaH tasya sambhavastadAkAratvAditi / catvAri(1) bodhata itaraH(?) tsyaapttiH|| 1'vyatiriktAbodhaH' iti ka-pAThaH / 2 'rUpopakAri0' iti g-paatthH| 3 'tathA manaskAroM' iti ga-pAThaH / 4 "kriyanhe taditva(sthA)meva tada.' iti u-paatth| 5 'sambhavAbodha.' iti c-paatthH|

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam 153 (mUlam ) atha mA bhUdayaM doSa iti vizeSAH kAryato vyatiriktA eva iSyante / evamapi kAraNavyApArasya teSvevopayuktatvAt tat kAryamahetukamanuSajyata iti yatkiJcidetat // etenAnekamanekakhabhAvasyetyetadapi pratyuktam , ekasyAnekakhabhAvatvavirodhAt / na caikamekakhabhAvasya kAraNaM kAryasya janakam , vizvasthAndhavadhirAdibhAvaprasaGgAt, cakSurAdInAM sajAtIyakSaNotpAdakatve vijJAnAjananAt, vijJAnajanakatve vA sjaatiiykssnnaaprtisndhaanaaditi| na cAnekarUpasya, tadekakhabhAvatayA keSAzcidahetukatvApatteH, 10 tathAvidhaikakhabhAvatA'bhyupagame atiprasaGgAt, sAmagyAH krameNa (kho0 vyA0) atha mA bhUdeSa doSaH-anantarodita iti vizeSAH-viSayani sitAdayaH kAryataH, iha prakrame vijJAnAt , vyatiriktA eveSyante / evamapi iSyamANe kAraNavyApArasya viSayAdisambandhinaH teSveva-vizeSeSUpayuktatvAt kAraNAt 15 tat kArya-vijJAnAkhyamahetukamanuSajyata iti kRtvA yatkiJcit-asArametat-anantaroditamiti // __ etenetyAdi / etena-anantaroditena anekaM kAraNamanekakhabhAvasya kAryasya janakamityetadapi pratyuktam / kuta ityAha-ekasya kAryasya anekakhabhAvatvavirodhAditi / na caika-rUpAdi ekakhabhAvasya-rUpAdereva kAraNaM kAryasya 20 janakam / kuta ityAha-vizvasya-jagataH andhabadhirAdibhAvaprasaGgAt / prasaGgaH cakSurAdInAM kAraNAnAM sajAtIyakSaNotpAdakatve sati ekasyaikakhabhAvakAryakAraNatayA vijJAnAjananAt, vijJAnajanakatve vA cakSurAdInAM sajAtIyakSaNApratisandhAnAt cakSurAdhajananAt ekassaikasvabhAvakAryakAraNatayA iti andhbdhiraadibhaavprsnggH| na cAnekarUpasya, ekaM kAraNaM kAryasya janaka-25 miti prakramaH, tadekasvabhAvatayA tassa-kAraNasya ekasvabhAvatayA kAraNena keSAcit-kAryANAmanekakAryamadhye / kimityAha-ahetukatvApatteH, ekakhabhAvasya ekanaivopayogAditi grbhH| tathAvidhaikakhabhAvatA'bhyupagame-anekakAryajananakasvabhAvatA'bhyupagame'dhikRtakoraNasya kimityAha--atiprasaGgAt , kAryAntarANAmapi tata evotpatterityarthaH / tathAvidhaikasvabhAvatayA evamapi pravRttyavirodhAt / 30 1 'nAnekasvabhAvaH' iti g-paatthH| 2 draSTavyaM 137tamaM pRSTham / 3 'na vaikameka0' iti g-paatthH| 4 'bhAvatayA'bhyupagame' iti g-paatthH| 5 'kAraNamityAha' iti ng-paatthH| anekAnta. 2.

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154 10 anekAntajayapatAkAkhyaM prakaraNam ( mUlam ) kAryANAmudayadarzanAceti // 5 syAdetat-nAmI kAraNa vikalpAH sarva eva no bAdhAyai, keSAJci5 daniSTe, AyasyaivAbhyupagamAt / yat punaruktam- 'anekasmAdekakAryotpattau na kAraNabhedo bhedakaH syAt' iti so'prasaGgaH tatheSTeH / tathAhi-na bhinnakhabhAvAt kAraNAd bhinnakhabhAvamabhinnakhabhAvAccAbhinnakhabhAvaM kAryamutpadyate / iti kAraNabhedAbhedAbhyAM kAryasya bhedAbhedAvucyete, kintu vilakSaNAt kAraNakalApadvayAd 'vilakSaNameva kAryaM ( svo0 vyA0 ) upacayamAha-sAmagryAH - rUpAdilakSaNAyAH sakAzAt krameNa - tathAvidhaprabandhApekSayA kAryANAM - vijJAnAdInAmudayadarzanAcca - utpattidarzanAcca na cAnekarUpasya iti adhikRta vikalpopanyAsa eva kriyA // syAdetadityAdi / athaivaM manyase - nAmI kAraNa vikalpAH - anantaroditAH 15 sarva eva naH - asmAkaM bAdhAyai cAdhArtham / kathamityAha - keSAJcida vikalpAnAmaniSTheH kAraNAt, Adyasyaiva - kAraNa vikalpasya abhyupagamAt kAraNAt / yat punaruktaM tatrAdyavikalpe - anekasmAdekakAryotpattau satyAM na kAraNabhedo bhedakaH syAditi so'prasaGgaH / kathamityAha - tatheSTeH kAraNAt / etadeva bhAvayati tathAhItyAdinA / tathAhIti pUrvavat / na bhinnasvabhAvAt kAraNAt pratyekarUpAda bhinnakhabhAvam kAryamiti gamyate, abhinnasvabhAvAca kAraNAdeva abhinnasvabhAvaM kAryamutpadyate / iti evaM kAraNabhedAbhedAbhyAM kAryasya bhedAbhedAvucyete neti, kintu vilakSaNAt visadRzAt kAraNa( vivaraNam ) 3 [ SaSThaH (7 - 9) na bhinnasvabhAvAt kAraNAd bhinnasvabhAvam, abhinnasvabhAvAccA25 bhinnasvabhAvaM kAryamutpadyate iti kAraNabhedAbhedAbhyAM kAryasya bhedAbhedAvucyete iti / athamasya sUtravAkyasyAzayaH -- rUpaM cakSurAloko manaskArazcetyamI pratyekaM bhinnasvabhAvAH santo'bhinnasvabhAvameva jJAnAkhyaM kAryaM janayantItyevaM kAraNabhedAd bhedo nAbhyupagamyate; tathA mRllakSaNamabhinnamekaM kAraNamiti tatkAyaiH sarvairekAkAraiH bhAvyam, na tu ghaTazarAvAditayA bhinnairityevaM kAraNAbhedAdabhedo nAGgIkriyate kAryANAmiti / 30 vRttyakSarANi tu etadvyAkhyAnusAreNa sugamAnIti kiM vyAkhyAprayAsena ? // 2 'bhedAbhyAM kAryasya' iti ka - pAThaH / 1 'vilakSaNa kArya' iti ga-pAThaH / vucyete iti atha nAbhyupa0' iti ka- pAThaH / 3 bhedabhedA

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam 155 (mUlam) jAyata ityetAvatAMzena hetubhedAbhedAbhyAM phalasya tAviti, tadvyatikrame ca niyamena tadahetukatvaM prasajati / yathoktam "agnisvabhAvaH zakrasya mUrdhA yadyagnireva sH| athAnagnivabhAvo'sau dhUmastatra kathaM bhavet ? // " (svo0 vyA0) kalApadvayAt-sAmagrIdvayAt vilakSaNameva-visadRzameva kArya jAyata iti kRtvA etAvatAM'zena hetubhedAbhedAbhyAM sAmagryapekSayA phalasya-kAryasya tAviti bhedAbhedAvityarthaH / tadvyatikrame ca hetubhedAbhedAbhyAM phalasya tAviti 10 nyAyAtikame ca kimityAha-niyamena-avazyantayA tadahetukatvaM prasajati-tasya phalasyAhetukatvamApadyate, hetudharmAnvayavyatirekAnanuvidhAnAdityarthaH / yathoktamiti jJApakamAha / agnisvabhAvaH, dhUmajananasvabhAva ityarthaH / zakrasya-indrasya mUrdA-zira ityAdi / 'Adi'zabdArthamAha-yadyagnireva saH-dhUmajananasvabhAvaH, dhUmajananasvabhAvasyArthasyAgnitvAt athAnanikhabhAvo'sau na dhUmajananasvabhAvaH / 15 (vivaraNam) (9) etAvatAMzena hetubhedAbhedAbhyAM sAmagyapekSayeti / ayamatrAbhiprAyo budhyate-bauddhamate na kiJcit kAryeNa sArddhamabhinnam , kAraNAnAmatyantabheditvAt , kintu yAni kAryANi ekAkA]kArasAmagrItaH samupajAyamAnAni vilokyante loke na tAnyabhinnAnIti pratipAdyate vyavahArArtham, yathA ghaTasa~rAboSTrikodabanAdIni; 20 yAni tu bhinnAkArasAmagrItaH samutpadyamAnAni lakSyante tAni bhinnAnIti pratipAdyate, yathA ghaTapaTajJAnAdIni / evaM ca kuto'pi sAmagryAH kiJcideva pratiniyatasvabhAvaM kAryamutpadyata iti siddhaM bhavati // (14) 'Adi'zabdArthamAheti / 'agnisvabhAvaH zakrasya mUrddhA' ityAdItyatra sUtre ya 'Adi'zabdastaM vRttikAraH paripUrNa zlokakathanena vyAcaSTa ityarthaH / paripUrNazloka-25 pAThazcaivam "agnisvabhAvaH zakrasya mUrddhA yadyagnireva sH| athAnagnisvabhAvo'sau dhUmastatra kathaM bhavet ? // "" iti // 1 'prasanjayati' iti g-paatthH| 2 anuSTup / 3 'vyaktimeva hetu.' iti k-paatthH| 4 'prasajyate' iti u-paatthH| 5 'hetukarmAnvayaH' iti k-paatthH| 6 'sau dhUmajananAsvabhAvaH' iti GapAThaH / 7 'zarAvoSTrikAMdadanAdIni' iti c-paatthH| 8 'yadanagniH' iti k-paatthH| 9 anuSTam /

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156 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam ) ityAdi / yadA tu bhinnakhabhAvebhyo nirbhAgakakhabhAvakAryapratiniyatebhyo vijAtIyAnekapadArthavyAvRttamavibhaktaikakhabhAvamevaikamAvi5 bhavati kArya, tadA na kazcid vyAghAtaH, tadrUpakAryotpAdananiyatakhabhAvAcAnekasmAdekakAryotpattAvahetukatvaprasaGgo'pyanavakAza eva / bhavatyahetukatvaprasaGgo yadyekaniyatAt khahetuprakRtyanuvidhAyino'nekasmAdanekatAvadekamanekaM copajAyeta hetudhamAnanukArAditi / atra (kho0 vyA0) 0 tata idamAha-dhUmastatra kathaM bhavet , zakramUrddhanIti / yadA tu bhinnakhabhAvebhyaH-rUpAdibhyaH kSityAdibhyo vA / kiMviziSTebhya ityAha-nirbhAgaikakhabhAvakAryapratiniyatebhyaH tatsvabhAvakAryapratiniyatebhyastatsvabhAvatayA tajananaM prati evambhUtebhyaH / kimityAha-vijAtIyAnekapadArthavyAvRttaM tatvabhAvatayA avi bhaktakakhabhAvameva hetubhedAnAM tatraiva sAmarthyAt ekamAvirbhavati abhUtabhavanena 15 kArya, tadA na kazcid vyAghAtaH, hetuphalabhAvaM prati iti prakramaH / etadeva bhAvayati tadrUpetyAdinA / tadrUpaM ca tat-vivakSitarUpaM vijJAnAdi kArya ca tasya utpAdane niyataH khabhAvo yasyAnekasya tadekApekSayA tat tathA tasmAca anekamAt-rUpAdeH ekakAryotpattau satyAM ahetukatvaprasaGgo'pyanavakAza eva tattajananasvabhAvatayA'nvayAbhAvena / bhavatyahetukatvaprasaGgo yadyeka20 niyatAda vivkssitkaaryaapekssyaa| anekasmAt kimbhUtAt ? svahetuprakRtyanuvidhA (vivaraNam) . (7-8) bhavatyahetukatvaprasaGgo yoniyatAt svahetuprakRtyanuvidhAyinoDanekasmAdanekatAvadekamanekaM copajAyeteti / idaM sUtraM tAvad vyAkhyAyate bhavatyahetukatvaprasaGgaH kAryasya, yadyaniyatAdekatra-vijJAnAdau kArye janayitavye prati25 niyatAt anekasmAt-rUpAlokamanaskAracakSuHkSaNalakSaNAt kAraNakadambakAt / kIha zAdityAha-khahetuprakRtyanuvidhAyinaH-AtmIyahetusvarUpAnukAriNaH anvayena janakA. dityarthaH / anekatAvat-anekakAryasvabhAvavaditi vaidhayaMdRSTAntaH / eka-vijJAnA 1 'smAdanekakAryo.' iti ka-pAThaH / 2 ataH paraM "iti bhavatyahetukaravaprasaGgo'pyanavakAza evaM iti' ityadhiko g-paatthH| 3 'hetukarmAnanu0' iti k-paatthH| 4 'medAbhUtAnAM tatraiva iti k-paatthH| 5 'tayA bhAvena' iti ng-paatthH| 6 'niyatAt tasya hetu0' iti -pAThaH / 7 'niyatarai(1)katra' iti ng-paatthH| 8 'janayatetyaprati0' iti k-paatthH| 9 anvaye janakA.' iti ru-paatthH| 10 "vijJAnAdhanyatara0' iti ka-pAThaH /

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adhikAra: ] svopajJavyAkhyAmunicandrIyavivaraNayutam 3 157 (svo0 vyA0 ) yinaH - AtmahetusvabhAvAnuvidhAyinaH, anvayajanakAdityarthaH / anekasmAdanekatAvaditi nidarzanaM vyatireki / ekamanekaM 'copajAyeta, anekAnvayataH ekatvAnupapatteH ekaniyatatvenAnekAnupapattezca / ata evAha-na copajAyeta / 5 ( vivaraNam ) danyatarakAryApekSayA pratiniyataM kiJcit anekaM vA rUpAlokamanaskAracakSuH samudayarUpamupajAyate - niSpadyate / ayamabhiprAyaH - yathA'smAbhiranvayaM vinaiva anekasmAtrUpAlokamanaskAracakSurlakSaNAt kAraNAdanekeSAM kAryANAM rUpAlokamanaskAracakSuruttarakSaNalakSaNAnAM bhAvo'bhyupagamyate, evaM yadi jainairanekasmAt kAraNAdanvayenaiva janakA- 10 dekasyAnekasya vA kAryasyotpAda ityabhyupagamyate tadA bhavati kAryasyAhetukatvaprasaGgaH / tathAhi - yadi rUpAlokAdayaH kAraNavizeSA jJAnalakSaNamekaM kAryamAtmasvarUpAnugamena janayanti tadA jJAnasyaikatA (hAniH ) catuHsvabhAvapravezastatra / svarUpAlokAdibhiH kAraNai rUpAlokAdIni kAryANyanekAnyanvayenaiva janyante tarhi jJAnAdIni kAryANi pratyekaM caturbhiH rUpAlokAdibhiranvayena janyanta ityAyAtam / tatazca [na] jJAnAdAveva kartavye 15 teSAM svarUpAnugamena vyAvRtAnAM kathamAlokAdau kAryAntare vyApAraH parikalpyamAnaH sAdhIyAn syAditi ? // atha vRttyakSarANyanuzriyante - ( 3 - 4 ) anekatAvaditi nidarzanaM vyatirekIti / anvayamantareNa hi anekasmAdanekakArya prasavapakSo'nvayapakSApekSayA vyatirekIti // ( 4 - 5 ) anekAnvayata ekatvAnupapatteriti / yadi hi rUpAlokamanaskAra- 20 cakSuSAnekeSAM kArye jJAnalakSaNe'nugamaH syAt tadA kathaM tasyaikatvaM syAt ? / anekeSAM tatra pravezAditi anekasmAdekotpAde dUSaNam // athAnekasmAdanekotpAde grAha - ( 5 ) eka niyatatvenAnekAnupapattezceti / ekatra - jJAnAdyanyatarakArye niyatatvaM - janakatayA pratiniyatatvamane (? mai) kaniyatatvaM tenAne (?) - kaniyatatvena kAraNAnAmanekasya kAryasyAnupapattezca - aghaTanAt / yadi hi samaprANyapi 25 / 1 'copajAyate' iti Ga-pAThaH / 2 ' aneka (kA) nvaya eka0' iti Ga-pAThaH / 3 'copajAyate' iti Ga - pAThaH / 4 ' jAyeta - niSpadyeta' iti ka- pAThaH 5 ' rUpAlokAdIni kAryANyanekAmyanvayenaivaM janyante tarhi jJAnAdIni svarUpAnugamena janayanti ' iti kha- pAThaH / 6 'pradezAt tatrAkha0' iti kha- pAThaH / 'kAryANaM (?) pratyekaM' iti kha- pAThaH 9 'manekeSAM tatra pravezAditi anugamaH syAt' iti kha- pAThaH / / 8 ' kAryAntaravyApAraH' iti ku-pAThaH / 7

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anekAntajayapatAkAkhyaM prakaraNam ( mUlam ) ucyate yatkiJcidetat, nyAyAnupapatteH / tatra yat tAvaduktam'vilakSaNAt kAraNakalApadvayAd vilakSaNameva kAryaM jAyate' 5 ityAdi, atra na kAraNakalApastatkAraNAtiriktastAni ca bhinnastrabhAvAni kathaM nirbhAgekakAryaM prati niyatAni tadbhAve ca (? vA ) kathaM na vyAghAtaH, sarveSAM tajjananasvabhAvatve naiko'pi na tajanakaH tamantareNa tatsarvatvAyogAt, nirbhAgaM ca taditthaM kathamanekebhyo 158 [ SaSThaH ( kho0 vyA0 ) 10 kuta ityAha- hetudharmAnanukArAt / ananukArazcAnekAnvayenaikasmin, ekaniyatatvena cAnekasminniti bhAvanIyamiti / evaM pUrvapakSamAzAha - atrocyate / kimityAha-yatkiJcidetat- asAramanantaroditam / kuta ityAha- nyAyAnupapatteH / enAmeva darzayati tatretyAdinA / tatra yat tAvaduktaM pareNAdAveva | kiM tadityAha - 'vilakSaNAt kAraNakalApadvayAd vilakSaNameva kArya 15 jAyate' ityAdi / atra - ukte na kAraNakalApaH sAmagryAkhyaH tatkAraNAtiriktaH- vaizeSikANAmivAvayavI tAni ca kAraNAni bhinnakhabhAvAni - rUpakSityAdIni kathaM nirbhAgaikakAryaM prati niyatAni svabhAvabhedAdevetyarthaH / tadbhAve vA - nirbhAgaikakAryabhAve vA kathaM na vyAghAtaH ? vyAghAta eva / kathamityAha - sarveSAM - kAraNAnAM tajjananakhabhAvatve - nirbhAgaikakAryajanana20 svabhAvatve naiko'pi - kAraNabhedo va ujjanakaH-na vivakSitakAryAjanakaH, kintu janaka eva / kuta ityAha-mantareNa ekaM kAraNabhedaM sarvasvAyogAta teSAM - kAraNabhedAnAM satvAyogAt nirbhAgaM ca tat - kAryamekAntaikasvabhAvaM itthaM katha ( vivaraNam ) tAni jJAnalakSaNe kArye janakatayA'nvayena vyAvRtAni tadA kathaM tebhyo rUpAdyanya25 tarakAryotpattiH syAditi ? || (10) anekAnvaye nai kasminniti / ekasmin - jJAnalakSaNe kArye'nekeSAM - kAra - NAnAmantrayena anekasmAdekotpattAvananukAro vartate / ekaniyatatve cAnekasmin kArye'nvaye nAnukAraH anekasmAdanekotpattipakSe // 1-2 154 pRSThe 155 tame ca / / 3 ' vyAvRttAni' iti ka-pAThaH / 4 ' rUpAdanya 0' iti kha- pAThaH / 5 'anekasmAdekotpattipakSe ekaniyatatvenAnekasminviti ekaniyatatve ca jJAnakSaNaika * kAryaniyatatve ca kAraNAnAM anekasmin kArye'nvayenAnukAraH' iti kha- pAThaH /

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adhikAraH] svopajhavyAkhyAmunicandrIya vivaraNayutam (mUlam) janmAsAdayet, ekato'pi tasya sarvAtmanotpattestadaparaistadakaraNAt / sarvabhUtikhabhAvatvAt tasyAyamadoSa iti cet kimidaM tatpratyekatAto'nyat tatsarvatvaM nAma ? te ca sarve janakA 5 naiko'pyajanaka ityuktdossaantivRttiH| yata eva sarve janakA ata eva nAnativRttiriti cet , yastakheM kena kAryasya svabhAvo janyate, sa evApareNApItyetat prAptam / astyetat siddhasAdhyateti cet, mAhezvarajAyAjArakAraNikaniveditapRSTabhautasiddhasAdhyatAkalpeyam (kho0 vyA0) manekebhyaH-kAraNabhedebhyo janmAsAdayet ? naivetyarthaH / etadeva bhAvayati ekato'pItyAdinA / ekato'pi--ekasmAdapi kAraNabhedAt tasya-adhikRtakAryasya sarvAtmanotpatternirbhAgaikarUpatayA tadaparaiH-kAraNabhedaiH tadakaraNAt, adhikRtakAryAkaraNAdityarthaH / sarvetyAdi / sarvabhUtikhabhAvatvAt sarvebhyaH-kAraNabhedebhyaH utpattisvabhAvatvAt kAraNAt tasya-adhikRtakAryasya ayamadoSa iti 15 cet-anantaroditaH / etadAzaGkayAha-kimidamityAdi / kimidaM tatpratyekatAta:-kAraNabhedapratyekatAto'nyat-arthAntaraM tatsarvatvaM nAma-adhikRtakAraNabhedasarvatvaM nAmeti / te ca sarve janakA-kAraNabhedA naiko'pyjnkH| itievaM uktadoSAnativRttiH, 'nirbhAgaM kathamanekebhyo janmAsAdayet' ityaadi| yata evetyAdi / yata eva sarve janakA:-kAraNabhedA ata eva hetoH na anati-20 vRttiH kintvativRttireva, uktadoSasyeti prkrmH| iti cet, etadAzajhyAha-yastarhi ekena-kAraNabhedena kAryasya svabhAvo janyate sa evApareNApi ityetat prAptam / astyetat-itthamevedaM siddhasAdhyatA / iti cet, etadAzayAhamAhezvaretyAdi / mAhezvarajAyAyAH-patnyAH jAraH kAraNikaniveditapRSTazcAsau bhautazca tasya siddhasAdhyatA tatkalpeyaM paropanyastA siddhasAdhyatA 25 (vivaraNam) (9) mAhezvarajAyAjArakAraNikaniveditapRSTabhautasiddhasAdhyatAkalpeyamiti / anna vAkye evaM samAsaH kArya:-mAhezvarajAyAyAM jAro mAhezvarajAyAjAraH kAraNikairniveditaH kAraNikaniveditaH, pRSTazcAsau taireva kAraNikaibhauMtazca pRSTabhautaH, 1 'tmanopapatte.' iti ka-pAThaH / 2 'khabhUtikha0' iti k-paatthH| 3 'sAdhyetI(?)ti cetU' iti ng-paatthH|

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anekAntajayapatAkAkhyaM prakaraNam (mUlam ) upahAsasthAnamAryANAmityanuddhoSyaiva taiH / tathAhi-ya ekena janyate sa evApareNApi na khalu sa tasya svabhAvastadaparatvAnApatteH, 5 svabhAvAntarasya ca tadaparakhabhAvajanyajanakatvavirodhaH, ubhayatattvahAne:, tadvailakSaNyAddhi taisya svabhAvAntaratvaM tajjanyajanakatve ca ( kho0 vyA0 ) upahAsasthAnamAryANAmiti kRtvA anuddhoSyaiva taiH - AyaiH / evaM vakroktimAtramabhidhAyaitadbhAvArthamAha tathAhItyAdinA / tathAhItyupapradarzane / yaH - kArya svabhAva 10 ekena janyate, kAraNa bhedeneti prakramaH, sa evApareNApi iti paramatam / etaccAsadityAha-na khalu-naiva saH - AdyakAraNabhedakhabhAvaH tasya - aparasya kAraNabhedasya svabhAvaH / kathaM netyAha- tadaparatvAnApatteH, AdyakAraNabhedAt anyatvAnApatteH svabhAvAbhedena / svabhAvAntarasya ca - kAraNamedAntaragatasya tadaparasvabhAvajanyajanakatvavirodhaH- AdyakAraNabhedasvabhAvajanyajanakatvavirodhaH, kAraNa bhedAntarasva15 bhAvasyetyarthaH / kathamityAha-ubhayatattvahAneH - kAryakAraNabhedAntaragatasvabhAvahAneH / etadevAha tadvailakSaNyAddhItyAdinA / tadvailakSaNyAt- AdyakAraNabhedasvabhAvavailakSaNyAd yasmAt tasya-kAraNabhedAntaragatasya svabhAvAntaratvaM bhinnatvaM tajjanya 160 [ SaSThaH (vivaraNam ) tato mAhezvarajAyAjArazvAsau kAraNika niveditaJcAsau pRSTabhautazca tasya siddhasAdhyatA 20 svayaM vihitA kAryabhyupagamarUpA tatkalpeyaM - prastutA siddhasAdhyatA // (13) svabhAvAbhedeneti / yadi hi ya eva kAryasvabhAva Adyena kAraNena janyate sa evApareNApItyabhyupagamyate tadA kAraNayoH svabhAvasyAbhedAdaikyameva bhavediti // (14) AyakAraNabhedasvabhAvajanyajanakatvavirodha iti / AdyazcAsau kAraNabhedastasya sambandhI svaibhAvastena janyo yaH kAryasvabhAvaH tajjanakatvavirodhaH kAraNa25 bhedAntaragata svabhAvAntarasya / kAryakAraNabhedAntaragatasvabhAvAntarasya // (15) kAryakAraNabhedAntaragata svabhAvahAneriti / prathamakAraNabhedasvabhAvahAriti / prathamakAraNabhedasvabhAvamapahAya anyakAraNabhedAntarasvabhAvaH ko'pi nAsti yaH prathamakAraNabhedasvabhAvajanite kArye vyApipRyAt; tathA prathamakAraNabhedasvabhAvajanitaM kAryaM svabhAvamapahAya anyaH kazcit tasya svabhAvavizeSo nAsti yo'nyena 30 kAraNasvabhAvabhedena janyate, tasya paripUrNaprathamakAraNasvabhAvatayotpatteriti // 1 'ubhayatvahAneH' iti ga-pAThaH / 2 ' tasya bhAvAntaratvaM' iti ga-pAThaH / 3 ' anyatvApatteH' iti Ga-pAThaH / 4 ' kAraNAntarabhedA 0' iti i-pAThaH / 5 ' svabhAva (ma ) pahAyAnyaH kazciste ( tU te) na janyo' iti kha- pAThaH /

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svopajJa vyAkhyAmuni candrIya vivaraNayutam ( mUlam ) tadvanna puSkalaM vailakSaNyamanyajanya viviktatayA vaitarasya tajjanyatA anyajanyatve api tu tadasiddheratiprasaGgAditi nobhayo rUpaniyamaH / ekAjanakatve ca sarvAjanakatvamityahetukatadbhAvApattyA na 5 nyAyAnusAri vikalpitamiti bhAvanIyam // etena " na brUmosnyasya tajjanakaM rUpaM nAstIti kintu yat tadekasya janakaM tadanyasya neti; anyo'pi svarUpeNaiva janako na pararUpeNeti, atadrUpatvAt; tadyathAkhaM bhinnAzca janakAzca khabhAvena, adhikAraH ] 161 ( kho0 vyA0 ) janakatve ca - AdyakAraNabhedasvabhAvajanyajanakatve ca tasya svabhAvAntarasya tadvatAdyakAraNabhedasvabhAvavat na puSkalaM 'vailakSaNyaM kAraNabhedAntarasvabhAvasya tathA anyajanyaviviktatayA vetarasya - kAryasvabhAvasa tajjanyatA - AdyakAraNabhedasvabhAvajanyatA anyajanyatve api tu kAraNabhedAntarasvabhAvajanyatve'pi tu tadasiddheH - itarasya tajjanyatA'siddheH / asiddhizva atiprasaGgAt - aniSTasyApi 15 tajjanyatApatteH / iti evaM no bhayorapi - iSTajanyajanakayoH rUpaniyamaH, svabhAvaniyama ityarthaH / ekAjanakatve ca uktadoSabhayAdiSyamANe sarvAjanakatvaM tadvadanyeSAmapyajanakatvAt tatsvabhAvatvAbhyupagamAt / iti - evamahetukatadbhAvApattyAvivakSita kAryabhAvApattyA na nyAyAnusAri vikalpitamiti bhAvanIyametat // etenetyAdi / etena - anantaroditena na brUma ityAdi yAvat ko'tra nyAya ityAdi 20 sarvaM pratikSiptamiti sambandhaH / namo'nyasya kAraNabhedasya tajjanakaM vivakSitanirbhAgaikakAryajanakaM rUpaM nAstIti kintu yat tadekasya janaka kAraNa bhedasya tadanyasya-kAraNabhedasyaiva neti / kimuktaM bhavati ? / anyo'pi svarUpeNaiva janakaH, na pararUpeNa, kAraNabhedAntararUpeNeti / kuta ityAha- atadrUpatvAt( vivaraNam ) (13) anyajanya viviktatayA "veti / anyeSAM prathamakAraNavyatiriktAnAM kAraNavizeSANAM yAni janyAni - kAryAntarANi tAnyanyajanyAni tebhyo viviktatA -- bhedastayA vA // (22) yat tadekasya janakaM kAraNabhedasyeti / yat tadekasya-kAraNabhedasya sambandhi janakaM rUpam // 1 'tana puSkalaM ' iti ga - pAThaH / 2 'cetarasya ' iti ma-pAThaH / 3 'bailakSaNaM' iti Ga-pAThaH / 4 ' tathA cetarasya ' iti ka - pAThaH / 5 'ceti' iti Ga-pAThaH / anekAnta0 21 25 30

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[SaSThaH 162 anekAntajayapatAkAkhyaM prakaraNam (mUlam ) ekasmAddhi janakA vyAvarttamAnastadrUpo na syAnAtatkA, tenaiva tat kArya karttavyamiti ko'tra nyAyaH" ityAdi sarva pratikSitam , 5uktavadatadrUpasya tatkAryatvavirodhAt / tenaiva tat kArya karttavyamiti niraMzatve sati tato bhAvasyaiva nyAyyatvAt kRtakaraNe'tiprasaGgAt / tathAhi-tadbhinnaH sa eva karoti, nAnye / ko patra bhedAvizeSe vizeSa (kho0 vyA0) vivakSitakAraNabhedasya tadanyArUpatvAditi / tadyathAkhaM-yathA''tmIyaM bhinnAzca te 10 kAraNabhedAH-rUpa-bIjAdayaH janakAzca svabhAvena-svasattayA / itthaM caitadaGgIkarttavyamityAha-ekasmAddhItyAdi / ekasmAd yasmAt janakA vyAvarttamAnaH kAraNabhedaH vivakSitasAmagryantargataH / kimityAha-tadrUpo na syAt-AdyakAraNabhedarUpo na syAt-na bhavet nAtatkArya:, kintu tatkArya eva, tat-vivakSitaM nirbhAgaikarUpamanekodbhavaM kAryamasyeti tatkAryastasya pratiSedho na tatkAryaH atatkAryastadayaM 15 nAtatkAryoM bhavet / etadeva draDhayannAha-tenaiva-cAyena kAraNabhedena tat kArya kartavyamiti ko'tra niyamaH ? ! anekodbhavasvabhAvaM na tata evaM(?va) bhavatItyabhiprAyaH / ityAdi sarva-vArtikoktam / kimityAha-pratikSiptam / kuta ityAhauktavat-yathoktam / tathAhi-'ya ekena janyate sa evApareNApi' ityAdi tathA atadrUpasya-kAraNabhedasya tatkAryatvavirodhAt-AdyakAraNabhedakAryatvavirodhAt 20 crcitmetditi| tenaiva ca-Adyena kAraNabhedena tat kArya-vivakSitaM nirbhAgaikarUpaM kartavyamiti niyama eSa paranItyA / kathamityAha-niraMzatve sati kAryasya nirbhAgaikarUpatayA tataH-AdyAt kAraNabhedAd bhAvasyaiva-kAryabhAvasya nyAyyatvAt kAraNAt AdyakAraNabhedenaivAsau kRta iti kRtakaraNe'tiprasaGgAt kAryabhAvasya / etadeva bhAvayati tathAhItyAdinA / tathAhIti pUrvavat / (tadbhinnaH) (vivaraNam) (9) tadanyArUpatvAditi / na vidyate rUpa-svabhAvo yasyAsAvarUpastadanyenauktavyatiriktena kAraNabhedAntareNetyarthaH, arUpa:-asvabhAvastasya bhAvaH-tattvaM tasmAt / anekodbhavanasvabhAvaM na tata eva bhavatItyabhiprAyaH / anekebhyaH kAraNebhya utpattisvabhAvaM kArya ekasmAdeva kAraNAnna bhavatItyarthaH // 30 (19) atadrUpasya kAraNabhedasyeti / AdyakAraNAbhAvasya // 1 vaartike| 2 'dRDhayan' iti k-paatthH| 3 draSTavyaM 160tama pRSTham / 4 'tenaiva vodyeta() kAraNa.' iti u-pAThaH /

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adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) iti vAcyam / syAdetat-bhedAvizeSe'pi kutazcidAtmAtizayAt kazcijanakA, naanye| sa hi tasyaiva svabhAvaH, nAnyeSAm , tathAvidhahetvabhAvAditi / etadapyasat, tadanvayopalabdhimantareNa tAvatAM tat- 5 svabhAvatvaniyame taptamASakavyatirekeNa pratipAdanopAyAbhAvAt // kizcaivamapyanekaikakAraNe na kAraNabhedo bhedakaH syAdityanivRttaH prsnggH| syAdetat-kaH punaratra prasaGgArthaH ? / yadi na vizeSaka: syAdityayamarthaH, tadapyayuktam , vijAtIyAnekavyAvRttimataH kAryakhabhAvasyotpAdanAt / atha na khaNDazo janakaH sthAdityayamarthaH, 10 (kho0 vyA0) tasmAt-AdyakAraNabhedAd bhinnaH san sa eva karoti tadaparaH kAraNabhedaH tatsAmagryantargataH, nAnye-parasAmagryantarbhUtAH / ko patra bhedAvizeSe sati vizeSa iti vAcyametadityatiprasaGgaH / syAdetadityAdi / syAdetat-athaivaM manyasebhedAvizeSe'pi sati kutazcidAtmAtizayAt-AtmadharmAt kazcit-kAraNa-15 bhedo janakaH tatsAmayantargata eva, nAnye-tadaparasAmagryantaHpAtinaH / kimityetadevamityAha-sa hi tasyaiva svabhAvo vivakSitakAraNabhedasya, nAnyeSAM tadaparasAmagryantaHpAtinAm / kuta ityAha-tathAvidhahetvabhAvAt, hetvAyattazca kAraNabhedasya tatsvabhAva iti / etadapyasat paroditam / kathamityAha-tadanvayopalabdhimantareNa teSAM-kAraNabhedAnAM viziSTasAmagryanto'nvayopalabdhimantareNa niranvaya-20 nazvaratayA tAvatAM tatsvabhAvatvaniyame sati / kimityAha-taptamASakavyatirekeNa taptamASakaH-zapathavizeSaH tamantareNa pratipAdanopAyAbhAvAt , niranvayAnantarabhAvitvamAtrasya tadanyAvizeSAdityarthaH // abhyuccayamAha kizcetyAdinA / kiJca evamapi-uktanItyA anekeSAmekakAraNe sati / kimityAha-na kAraNabhedo bhedakaH syAt / iti-evamanivRttaH 25 prasaGga uktadoSalakSaNaH / syAdetadityAdi / athaivaM manyase-kaH punaratra-na kAraNabhedo bhedakaH syAdityuktau prasaGgArthaH / yadi na vizeSakaH syAt kAraNabheda ityayamarthaH / etadadhikRtyAha-tada(pya)yuktam / kathamityAha-vijAtIyAnekavyAvRttimataH kAryakhabhAvasya adhikRtasya-utpAdanAt kAraNabhedAnAm / 1 vamapya tarhi tadbhinnaH sa eva karoti naikaikakaraNena na kAraNabhedo' iti ka-pAThaH prakSepamizro bhAti / 2 'mapyanekaiH karaNe na kAraNamedo' iti ga-pAThaH /

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164 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) tathApi niraMzatvAd vasturUpasya bhAgaza utpAdanaM neSTamevetyaprasaGga eva / etadapyayuktam , uktadoSAnativRtteH, anekasmAdekotpAdA. 5yogAca / tathAhi-bhinnebhyastulyasAmarthyebhyo'tulyAbhinnabhAve kathamavirodha iti cintyam / syAdetat-kimatra cintyate ? ekasminnadhikaraNe bhedaabhedyorvirodhaat| iha tu kAraNaM bhinnaM kArya cAbhinnamiti ko virodhaH? / api ca hetoH phalAtmApatyA kAryakAraNabhAvavyavasthAyAM syAdanekasmAdekotpatyayogo yathA paramate / tatra dheko hetu: 10 phalAtmatAM pratipanna ityaparasya kAryAtmanyavakAzAsambhavAdAnartha (svo0 vyA0) atha na khaNDazo janakaH-khaNDaM khaNDaM prati janakaH kAraNabhedaH syAdityayamarthaH, tathApi-atrApyarthe niraMzatvAd vasturUpasya bhAgaza utpAdanaM neSTameva, nirbhAgaikakAryakAraNasvabhAvebhyo'nekebhyastathAvidhaikotpatteH / iti-evamapra15 saGga eva uktadoSalakSaNaH / etadAzajhyAha-etadapyayuktam-anantaroditam / kuta ityAha-uktadoSAna tivRtteH kAraNAt / abhyuccayamAha-anekasmAdityAdi / anekasmAt kAraNAt svamatabhedApekSayA ekotpAdAyogAca / etadeva bhAvayati tathAhItyAdinA / tathAhIti pUrvavat / bhinnebhyastulyasAmarthyebhyaH,kAraNabhedebhya iti prakramaH, atulyAbhinnabhAve sati kAryasya kathamavirodha iti cintyam / 20 syAdetat-kimatra cintyate ? ekasminnadhikaraNe-AdhAre bhedAbhedayovirodhAt / iha tu kAraNaM bhinnamanekasamagrabhedaM kArya cAbhinna-nirbhAgaikarUpamiti ko virodhaH ? / api ca hetoH phalAtmApattyA tattathAbhAvena kAryakAraNabhAvavyavasthAyAM satyAM syAdanekasmAt kAraNAt ekotpattya yogo yathA paramate-tvAmamadhikRtya / etadeva bhAvayati tatra hItyAdinA / 25 tatra yasmAt eko hetuH phalAtmatAM pratipanna iti kRtvA aparasya-hetoH kAryAtmani avakAzAsambhavAt kAraNAt Anarthakyam / yadA punaH (vivaraNam) (20-21) ekasminnadhikaraNe AdhAre bhedAbhedayorvirodhAditi / ekameva kArya kathaM bhinnamabhinnaM ca bhavatItyarthaH // 30 (21) anekasamagrabhedamiti / rUpAlokAdyanekasamagrabhedasvabhAvaM kAraNamityarthaH // 1 'phalAtmanA' iti ka-pAThaH /

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutama (mUlam) kyam / yadA punaH kAraNAni svasminneva svabhAve vyavasthitAni kAryamutpAdayanti tadA ko'yogaH ? / na ca hetoH phalAtmApattiH pratItisiddhA'pi, bIjAdervisadRzAGkarAdivedanAditi / anrocyate- 5 so'yamaSaNDatvalakSaNo'patyajanmavirodhI doSaH / tathAhi-hetoH phalAtmApatyA tatsvabhAvatvapuMstve sati tattathAbhavanenAbhavat kAryA patyaM khasvabhAvAnavasthityapuMstvayuktAcchukrAyabhAve asat sad bhavatItyapi subhASitametat / na ca sarveSAM tadekajananavabhAvatve tadaparodayo nyAyyaH, tatraiva sAmarthyanirodhAt / asti cAyaM 0 (kho0 vyA0) kAraNAni svasminneva svabhAve vyavasthitAni tatsvabhAvatayA kAryamutpAdayanti tadA ko'yogaH / na kazcit / na ca hetoH phalAtmApattiH pratItisiddhA'pi loke / kathamityAha-vIjAdervisadRzAGkurAdivedanAditi / atra-paropaMnyaste ucyate-so'yamaSaNDatvalakSaNo'patyajanmavirodhI 5 doSaH / adoSa eva doSa ityarthaH / etadeva bhAvayati tathAhItyAdinA / tathAhIti pUrvavat / hetoH phalAtmaupatyA hetubhUtayA tatvabhAvatvapuMstve sati anvaya"siddhe hetostattathAbhavanena-hetoH phalabhavanena abhavat kAryApatyaM daivayogataH khakhabhAvAnavasthitireva tucchA apuMstvaM teyuktA niranvayanAzena hetoriti vartate zukrAyabhAve tatsvabhAvatvakSayeNa asat sad bhavati-abhAva eva bhAvatAM pratipadyata 20 ityapi subhASitametat , sabIjaM na bhavatyabIjaM tu bhavatIti yo'rthaH / na cetyAdi / na ca sarveSAM hetubhedAnAM tadekajananasvabhAvatve, vivakSitanirbhAgaikakAryajananasvabhAvatva iti bhAvaH, tadaparodaya:-kAryAntarotpAdo nyAyyaH / kathamityAhatatraiva-vivakSitakArye sAmarthyanirodhAt, anyayogavyavacchedanirodhAdityarthaH / (vivaraNam) (24) anyayogavyavacchedanirodhAdityartha iti / anyayogasya-kAryAntarajananasambandhalakSaNasya vyavacchedaH abhAvo'nyayogavyavacchedena vi(?ni)rodhAt kAryAntarajananasAmarthyasya // 1 'sAmarthyavirodhAt' iti ka-pAThaH / 2 'panyAsta' iti u-paatthH| 3 'smApatyo hetubhUtayA.' iti k-paatthH| 4 'siddhiH heto.' iti -paatthH| 5 'tadyuktavannira0' iti k-paatthH|

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166 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) tadaiva( ka ?)khasantatAvapi ckssuraadyutptteH| na ca rUpaM yena khabhAvena sabhAgakSaNaM janayati tenaiva visabhAgakSaNamAlokAdi, ekasyA5nekajanakavAyogAt, yoge'pi tattulyatApatteH, atulyAzca rUpAlokAdayaH, na ca kAraNAbhede kAryasya bheda iti yuktam , abhyupagamaprakopAt, iSTazvAyam, tata eva sarvatatpasUteH / na copAdAnanimittabhedatastatra sAmagrIbhedaH, teSAmekakhabhAvatvAt tatkalpanA bIjAbhAvAt; anyathAM tadbhinnakha bhAvatApattiH / iti tadabhedAdapi 10 phalabhedo duHsthita eva / sarveSAM sarvajananakhabhAvatvAdaduHsthita iti (kho0 vyA) asti cAyaM-tadaparodayaH / kuta ityAha-tadaikakhasantatAvapi hetubhedebhyaH ckssuraadyutptteH| na cetyAdi / na ca rUpaM yena khabhAvena sabhAgakSaNaMrUpakSaNameva janayati tenaiva visabhAgakSaNamAlokAdi / 'Adi'zabdAt 5 cakSurAdigrahaH / kuto netyAha-ekasya-kAraNabhedasya anekajanakatvavirodhAt ekasvabhAvatayA / yoge'piityaadi| yoge'pyanekajanakatvasya kimityAha-tattulyatApatteH-anekatulyatApatrhetvabhedAdityarthaH / atulyAzca rUpAlokAdayo'neke / na cetyAdi / na ca kAraNAbhede sati tattvataH kAryasya bheda iti yuktam / kuta ityAha-abhyupagamaprakopAt / iSTazcArya-kAraNAbhede kAryabhedaH / katha20 mityAha-tata eva-tebhya eva rUpAlokAdibhyo vivakSitanirbhAgaikakAryajananasvabhAvebhyaH sarvatatprasUteH sarveSAM teSAM-rUpAlokAdInAM vasantatAvutpatteH / na cetyAdi / na ca upAdAna nimittabhedato rUpe rUpamupAdAnamAlokAdayo nimittaM AlokAdiSvapyAlokAdayaH upAdAnaM rUpAdayo nimittamityevaM tatra-samagreSu saamgriibhedH| kuto netyAha-teSAM-hetubhedAnAM rUpAdInAmekakhabhAvatvAt ata eva tatkalpa25 nAvIjAbhAvAt-upAdAnanimittakalpanAbIjAbhAvAt / itthaM caitadaGgIkartavyamityAha-anyathA-evamanabhyupagame tadbhinnakhabhAvatApattiH teSAM-hetubhedAnAM rUpAdInAM bhinnakhabhAvatApattiH, na yenaiva svabhAvenopAdAnaM teSAM tenaiva nimittateti abhidhAnamAtrabhedApatteH / iti-evaM tadbhedAdapi-sAmagrIbhedAdapi phala bhedaH-rUpAlokAdiHsthita eva / sarveSAmityAdi / sarveSAM hetubhedAnAM rUpAdInAM sarvajanana 1 api ca cakSu0' iti g-paatthH| 2 rAdhupapatteH' iti g-paatthH| 3 vibhAgakSaNa.' iti g-paatthH| 4 'tvAmogAt' iti g-paatthH| 5 'bhedAt tatra' iti g-paatthH| 6 "cArya' iti k-paatthH|

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adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam 167 (mUlam) cet, na, tAvadbhayastAvadutpAde sarveSAmekakhabhAvatA / tathaikopayogitvaM kAryANAM niraMzatA prakaTo jAtibhedastadekaikApekSayA sAmagrIbhedazceti zobhanamaduHsthitatvam / abhinnatAvatsvabhAvajatve hya- 5 mISAM tadanyataravat sarveSAM tattulyatApattiH tatvabhAvavaicitryaM vetyalaGghanIyA nyAyamudrA // syAdetaddhatukhabhAvasaGkrAntipaMkSe'yaM dossH| tatra hi tasyaiva tathAbhavanamiti kAryatulyatA, ata eva ca tatvabhAvavaicitryaM vetyanivAritametat / yadA tu tatpratItyotpAdatastadbhAvastadA hetUnAM nimitta-10 (svo0 vyA0 ) khabhAvatvAt-akhilarUpAlokAdijananasvabhAvatvAt adu:sthita iti cet phalabhedaH / etadAzaGkayAha-netyAdi / na tAvadbhayaH-hetubhedebhyo rUpAdibhyaH tAvadutpAde-anekarUpAdiphalotpAde / kimityAha-sarveSAM-rUpAlokAdInAM ekasvabhAvatA vivakSitanirbhAgaikakAryApekSayA'GgIkRtA / tathaikopayogitvaM vivakSita- 15 nirbhAgaikakAryApekSamaGgIkRtameva / tathA kAryANAM niraMzatA nirbhAgaikarUpatayA anekapratItyabhAve'pi, tathA prakaTo jAtibhedaH kAryANAmeva rUpAditvena tadekaikApekSayA kAryANyadhikRtya sAmagrIbhedazceti zobhanamaduHsthitatvam , uktadoSebhyo naaduHsthittvmityrthH| sakalapiNDArthamAha-abhinnatAvatkhabhAvajatveekasvabhAvAnekarUpAdikhabhAvajatve yasmAt amISAM-kAryANAM tadanyataravat-20 rUpAyanyataravat sarveSAm-AlokAdInAM tulyatApattiH abhinnatAvatsvabhAvajatvAdeva yebhya eva svabhAvebhyo rUpamutpannaM tebhya evAlokAdaya ityapi kRtvA tatvabhAvavaicitryaM vA teSAmeva-hetubhedAnAM rUpAdInAM svabhAvavaicitryaM vA / etena 'tathAvidhasarvajananasvabhAvAH' ityapi vyudastam , balAt tadvaicitryApatteH / iti evamalacanIyA nyaaymudraa| etallaGghane nyAyabheda iti bhAvanIyam // 25 syAdetat-athaivaM manyase hetukhabhAvasaGkrAntipakSa eva kArye ayaM dossHanntroditH| tatra yasmAt hetusaGkrAntipakSe tasyaiva-hetoH tathAbhavanaM kAryarUpatayA iti-evaM kAryatulyatA, ata eva-tattathAbhavanAt tatvabhAvavaicitryaM "veti-sarveSAM sarvajananasvabhAvavaicitryaM veti anivAritametad bhavatyevetyarthaH / 'pakSe hyaya' iti ka-pAThaH / 2 'etena na tathA.' iti k-paatthH| 3 'bhAvanIyaH' iti kupaatthH| 4 'ceti' iti ru-paatthH| 5 'cetyani0' iti -paatthH|

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168 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam ) mAtratvAnna kazcid doSa iti / etena 'kAraNAnAM bhinnebhyaH svabhAvebhyaH kAryasya bhinnA eva vizeSAH' ityetadapi pratyuktamiti / atro5cyate-tadidaM pizAcabhayAt pitRvanasamAzrayaNam / nahi kathaJcit hetukhabhAvasaGkrAntimantareNAsatsadbhavanApattyA kAryabhAva eva yujyata ityuktaprAyam / sa upalabhyata iti cet, ko vA kimAha ? kathaM na yujyata iti ? bhavannItyA veditam / kazcAyaM tatpratItyotpAdaH? tadanantarabhAvitvam / nedaM kSaNikaikAntavAdino'zeSatatkAlabhAvi10 bhAvasAdhAraNatvena tadabhAvasiddhaye, niyamahetvabhAvAt / tathAhivivakSitahetukSaNAnantaraM tatkAlabhAvi sarvameva bhuvanodaragataM kSaNajAtamutpadyate, tatastatvarUpAdyananuvedhatulyatAyAmayamevAsya hetu (kho0 vyA0) yadA tu-yadA punaH tatpratItyotpAdata:-tebhyaH pratItyotpAdanena tadbhAvaH tAvat 15 kAryabhAvastadA-tasmin kAle hetUnAM nimittamAtratvAt kAraNAt na kazcid doSa iti / etenetyAdi / etena-anantaroditena kAraNAnAM rUpAdInAM bhinnebhyaH svabhAvebhyaH kAryasya-vijJAnAdeH bhinnA eva vizeSA:-rUpA tadAbhAsatetye mAdaya ityetadapi pratyuktaM-parihRtamiti / atrocyate-tadimityAdi / tadidaM-lokapravAdanibandhanaM pizAcabhayAt pitRvanasamAzrayaNam / atrAdhi20 kRtadoSasambhavaH / etadevAha na hItyAdinA / na yasmAt kathaJcit-kenacit prakAreNa hetukhabhAvasaGkrAntimantareNa asatsadbhavanApattyA pramANaviruddhakAryabhAva eva yujyata ityuktaprAyaM-prAyeNoktam / sa upalabhyata iti cet kaarybhaavH| etadAzakyAha-ko vA kimAha ? / upalabhyata eva / kathaM na yujyata iti paraH / bhavannItyA veditamiti granthakAraH / kazvAyaM tatpratItyotpAda 25 iti prshnH| tadanantarabhAvitvamiti paravacanam / nedaM-tadanantarabhAvitvaM kSaNikaikAntavAdino'zeSatatkAlabhAvibhAvasAdhAraNatvena hetunA tabhAvasiddhaye, prakramAt hetuphalabhAvasiddhaye / kuta ityAha-niyamahetvabhAvAt / enameva spaSTayannAha tathAhItyAdinA / tathAhItyupapradarzane / vivakSitahetukSaNAnantaraM tatkAlabhAvi sarvameva bhavanodaragataM kSaNajAta 1 'tatprItyotpAdaH' iti g-paatthH| 2 'pravAhanibandhanaM' iti ng-paatthH| 3 'paravacanam' iti u-paatthH|

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 169 (mUlam) ridameva cAsya phalamiti kuto'yaM niymH| vidhUya mohatimiramAlocyatAmetaditi / kimatrAlocyam ? tatvabhAvata eva taniyamasiddheH sarvasya susthitatvAt / tathAhi-tayoreva hetu-phalayoH sa khabhAvo5 yena sa eva tasyaiva hetustadeva ca tasyaiva phalamiti / ato'zeSatatkAlabhAvibhAvasAdhAraNatve'pi tadanantarabhAvitvasya, aparatra tat khabhAvatvAbhAvAt asyaiva ca niyamahetutvAt tadbhAvasiddhiriti / tathAhi-tasyaivAsau khabhAvo yena tadanantaraM bhavat tadeva tat kAryamitaradeva ca tatkAraNaM nAnyaditi // atrocyate-etadapi yat-10 kizcit, anvayApatteH, anyathA zabdArthAyogAt / tathAhi-kho bhAvaH (svo0 vyA) mutpadyate, anyathA sarva kSaNikamiti prtijnyaavyaaghaatH| tataH-evaM vyavasthite sati tatvarUpAdyananuvedhatulyatAyAM satyAmayamevAsya hetuH tathA idameva cAsya phalamiti kuto'yaM niymH| na kutshcidityrthH| vidhUya mohatimira-15 mAlocyatAmetaditi / Aha-kimatrAlocyam / tatsvabhAvata evahetuphalakhamAvata eva tanniyamasiddheH-hetuphalabhAvaniyamasiddheH sarvasya susthitatvAt kimatrAlocyamiti ? / etadeva bhAvayati tathAhItyAdinA / tathAhIti pUrvavat / tayoreva hetu-phalayo-vivakSitayoH sa khabhAvo yena-svabhAvena sa evavivakSitaH tasyaiva-vivakSitasya hetuH, tadeva ca-vivakSitaM tasyaiva-vivakSitasya 20 hetoH phalamiti / ataH asmAt svabhAvAt azeSatatkAlabhAvibhAvasAdhAraNatve'pi kasyetyAha-tadanantarabhAvitvasya / aparatra-avivakSitahetvAdau tatvabhAvatvAbhAvAt kAraNAt asyaiva-tatsvabhAvatvasya niyamahetutvAt kAraNAt tadbhAvasiddhiH-hetuphalabhAvasiddhiriti / etadeva bhAvayati tathAhItyAdinA / tathAhIti pUrvavat / tasyaivAsI khabhAvaH kAraNasya yena-25 svabhAvena tadanantaraM bhavat-kAraNAnantaraM bhavat tadeva-viziSTaM tat kAryamitaradeva ca vivakSitaM tatkAraNaM-vivakSitakAryakAraNaM nAnyat tadanantarabhAvitve satyapi iti / etadAzajhyAha-atrocyate-etadapi yatkiJcit-asAram / kuta itsAha-anvayApatteH, anyathA anvayApattimantareNa zabdArthAyogAt / 1 tadabhAvasiddheriti' iti ga-pAThaH / anekAnta. 22

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170 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) khabhAva ityAtmIyA sattA, tasyaiva hetoriyamAtmIyA sattA yat tadanantaraM bhavat tadeva tat kAryamiti tasyaiva tathAbhavane'nvaya5'siddhiH, atatvabhAvatve ca tadanantaraM na tadbhAvaH, bhAve vA'timasaGga iti kuto hetuphlbhaavniymH| nanvalamanena vAkchalena / tasyAyaM khabhAvaH svadharmoM yadapagacchati tasmin tadanantaraM tadeva bhavati / sthAdetat-evaM yadi tadA'nyanna bhavet, bhavati ca / kiM tena bhvtaa| na tat tata iti cet, itarasya tato bhAve ko hetuH| tatvabhAva 10 eveti cet, na asau tatsvarUpAcanuvedhavaikalye tadanantarabhAvi (svo0 vyA0) etadevAha tathAhItyAdinA / tathAhIti pUrvavat / kho bhAvaH khabhAva iti / kimuktaM bhavati ? AtmIyA sttaa| ayaM bhAvArthaH-tasyaiva hetoriyamA tmIyA sattA yat tadanantaraM bhavat-vivakSitahetvanantaraM tadeva-vivakSitameva 15tat kAryam / iti-evaM tasyaiva-hetostathA-kAryabhAvena bhvne'nvysiddhiH| vipakSe bAdhAmAha atatvabhAvatve cetyAdinA / atatsvabhAvatve ca hetoH tadanantaraM-vivakSitahetvanantaraM na tAvA-na vivakSitakAryabhAvaH, bhAve vA tasya atiprasaGgaH atatsvabhAvatvAvizeSe tadaparabhAvApattyA / iti-evaM kuto hetuphalabhAvaniyamaH / naivetyarthaH / nanvalamanena vAkchalena / tasyAyaM 20 svabhAva iti ko'rthaH ? / khadharmaH / kimbhUta ityAha-yadapagacchati tasmin tadanantaraM tadeva bhavati-vivakSitaM kAryamiti / etadAzaGkayAha-syAdetatevaM paroditaM yadi tadA tadanantarakAle anyanna bhaved bhavati ca / tatazrAvadhAraNArthAyogaH / kiM tena-anyena bhavatA? / na tat-anyat tata iti cet-vivakSitAt kAraNAt / etadAzaGkayAha-itarasya-tatphalAbhimatasya tataH-viva25 kSitAddhetorbhAve ko hetuH / tatvabhAva eveti cet-vivakSitasvabhAva eveti cet hetuH / etadAzajhyAha-na asau-tatsvabhAvaH tatsvarUpAdyanuvedhavaikalyehetukharUpAdhanuvedhavikalabhAve, 'Adi'zabdAd guNaparigrahaH, tadanantarabhAvitva (vivaraNam) (27) hetusvarUpAdyanuvedhavikalabhAva iti / hetoH-mRdAdeH kharUpaM-mRttvAdi 30 tasyAnuvedhaH-ghaTAdau kArye'nuvRttistasya vikalabhAve, vikalatva ityarthaH // (27) 'Adi'zabdAd guNaparigraha iti / atra saurabhAdiguNo gRhyate tat1 'siddheH' iti k-paatthH| 2 'yadApi gacchati' iti ka-pAThaH / 3 'kAryAbhAvena' iti Ga-pAThaH / 4 'dhAraNAvAyogaH' iti k-paatthH| 5'kAryAnuvRttiH' iti k-paatthH|

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam svamantareNa gamyate, tacAzeSatatkAlabhAvibhAvasAdhAraNameveti parityajyatAmasadabhinivezaH / te'nyadA'nyato'pi bhavanti tat tu tata eveti viziSTatatvabhAvatvAvagateradoSa iti cet, na, vivakSi- 5 tAnAmanyadA'bhAvena anyato bhAvAsiddheH, sAmAnyena tu tasyApi 'siddheH / evamapi tadeva tajananasvabhAvamitaradeva ca tajanyakhabhAvamityabhyupagame nyAyabAdhA, evambhUtasya vAGmAtreNa khabhAvAntarasyApyabhidhAtuM zakyatvAt / tathAhi-evamapi vaktuM pAryata eva mRtpiNDa eva paTajananavabhAvaH, paTa eva ca tajanyakhabhAvaH, ityevaM tantava (stro0 vyA0) mantareNa gamyate etAvanmAtranibandhana evetyabhiprAyaH taca-tadanantarabhAvitvam / azeSatatkAlabhAvibhAvasAdhAraNameveti kRtvA prityjytaamsdbhiniveshH| te-azeSatatkAlabhAvino bhAvA anyadA-anyasmin kAle'nyato'pi bhavanti prabandhApekSayA tat punaH-vivakSitaM kAryaM tata eva-vivakSitAt / / kAraNAt / iti-evaM viziSTatatsvabhAvatvAvagateH kAraNAdadoSa iti cedanantaroditaH / etadevAzakyAha-netyAdi / na-naitadevaM vivakSitAnAm-azeSatatkAlabhAvinAM bhAvAnAmanyadA'bhAvena hetunA anyataH-hetvantarAd bhaavaasiddheH| viziSTA hi te tadaiva bhavanti, nAnyadeti bhAvanIyam / sAmAnyena tu tasyApivivakSitasya kAryasya 'siddheH anyadeti / evamapi-tattvanItau tadeva-vivakSitaM20 kAraNaM tajjananakhabhAvaM-vivakSitakAryajananakhabhAvaM itire]taradeva ca-vivakSitaM kArya tajjanyasvabhAvaM-viziSTakAraNajanyasvabhAvamityabhyupagame / kimityaahnyaaybaadhaa| kathamityAha-evambhUtasya paramArthato niSandhanasya vAimAtreNa hetunA khabhAvAntarasyApyabhidhAtuM zakyatvAt / etadevAha tthaahiityaadinaa| tathAhIti pUrvavat / evamapi-vakSyamANanItyA vaktuM pAryata eva, na jihvAntare 25 'Dogaro bhavati yaduta mRtpiNDa eva paTajananakhabhAvaH, paTa eva ca tajanya (vivaraNam) piNDAdibhAvamAtrApattyeti / yadi hi taddezabhinne ghaTe mRdo'nugamaH syAt, tadA asAvapi mRtpiNDAdipAcyasvarUpamAtra eva syAdityarthaH // 'siddhaH' iti g-paatthH| 2 'vaktuM zakyata eva amRtpiNDa.' iti k-paatthH| 3 'karaNAt' iti ka-pAThaH / 4 'siddhiH' iti ng-paatthH| 5 'paryAyata eva' iti k-paatthH| 6 'Dontaro' iti -paatthH| 7 'bhinnaghaTe' iti c-paatthH|

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anekAntajayapatAkAkhyaM prakaraNam (mUlam) evaM ghaTajananasvabhAvAH, ghaTa eva ca tajjanyasvabhAvaH, iti hetuphalabhAvApattyA nyAyabAgheti / tadezabhedenetthaM tattatsvabhAvatva5 kalpanA viruddhyata iti cet, na, tathAtattatsvabhAvavaicitryatastatkArlabhedena ca vo virodhAsiddheH, tatra tatsattA'nanugamAt tadanugame tadupAdAnatvApatteH / kathaM 'virodhAsiddhiriti cet, tatsvabhAvasyA - cintyazaktitvAt paryanuyogAyogAt, atiprasaGgAt / iti tasyaiva tathAbhAvamantareNa dezA bhede'pi samAnatvAcca / tatraiva tadrUpAnukAro ( svo0 vyA0 ) 3 svabhAvaH-mRtpiNDajanyasvabhAvaH ityevaM tantava eva ghaTajanana svabhAvAH, ghaTa eva ca tajjanyakhabhAvaH - tantujanyasvabhAvaH / iti evaM hetuphalabhAvApattyA nyAyabAdheti bhAvitam / taddezetyAdi / tayoH - mRtpiNDAdi-paTAdyoH dezabhedena hetunA ittham - evamuktanItyA tattatsvabhAvatvakalpanA 'virudhyate / iti cet, 15 etadAzAha - netyAdi / na-naitadevaM tathA tena prakAreNa dezabhedalakSaNena tattatsvabhAvavaicitryataH - mRtpiNDAdipaTAdikhabhAvavaicitryeNa tatkAlabhedena ca tayoHmRtpiNDa - ghaTAdyoH kAlabhedena ca vaH - yuSmAkaM virodhAsiddheH mRtpiNDo yuSmAkaM bhinnakSaNaghaTajananakhabhAva eva / evaM ghaTamadhikRtya bhinnadezapaTajanana svabhAvatve'pyasyAvirodha eveti bhAvanIyam / tathetyAdi / tatra tadezabhinne paTAdau tatsattA'nanu20 gamAt - mRtpiNDAdisattA'nanugamAt anugame tadanupAdAnatvApatteH mRtpiNDAdibhAvamAtrApattyA / kathaM virodhAsiddhiriti cet, virodhasiddhirevetyarthaH / etadAzaGkayAha- tatsvabhAvasya - mRtpiNDAdisvabhAvasya acintyazaktitvAt kAraNAt virodhAsiddhiH / tathA paryanuyogAyogAt svabhAvasya tathA atiprasaGgAt mRtpiNDAdapi ghaTe tatsattAnugama eveti bhAvanIyam / iti - evaM tasyaiva hetoH 25 tathAbhAvamantareNa-kAryabhAvaM vinA dezAbhede'pi sati samAnatvAcceti bhAvanIyam / tatraiva- mRtpiNDAd ghaTAdau tadrUpAnukAro dRzyate - mRdrUpAnukAraH, ( vivaraNam ) (25) samAnatvAcceti / hetvanvayAbhAve sati mRtpiNDapadayormRtpiNDayorvA samAna eva kAryakAraNabhAva ityarthaH // 10 172 [ SaSThaH dhAdisiddhi' iti ga-pAThaH / 4 'iti' iti pATho nAsti ga-pratau / Ga - pAThaH / 6 'nirudhyate' iti Ga-pAThaH / 7 'tatva0' iti Ga-pAThaH / pAThaH / 9 mRtpiGate (?) ghaTAdI' iti Ga-pAThaH / 1 ' taddeze bhedenetthaM' iti pAThaH / 2 'bhedeneva vA virodhA0' iti ga-pATho'zuddhaH / 3 'viro5 ' ityevamukta0' iti 8 ' tat tathA' iti ka

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adhikAraH ] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ) dRzyate netaratreti cet, astyetat; kintvasau na tatkharUpAdyanuvaidhamantareNa / tataH kimiti cet, anivArito'nvayaH // etena bIjAdervisadRzAGkarAdivedanaM pratyuktam, tasyaiva tathAbhava - 5 nAt, anyathA tadanupapatteH tathAbhAvihetvabhAvAt, tucchaprAgabhAve tadabhavanamAtratayA pradhvaMsAbhAvavat tadanupapatteriti bhedakahetubhAvataH kathaJcit tadrUpAnukAra siddheriti // 173 ( svo0 vyA0 ) netaratreti cet-paTAdau / etadAzamAha - astyetadityAdi / astyetad yaduktaM 10 pareNa, kintvasau - tadrUpAnukAro na tatkharUpAdyanuvedhamantareNa- na mRtsvarUpaguNAnuvedhaM vinA / tataH kim ? / iti cet etadAzaGkayAha-anivAritaH anvayaH, tatsvarUpAdyanuvedhasyaivAnvayatvAt // etenetyAdi / etena - anantaroditena bIjAdeH sakAzAd visadRzAGkarAdivedanaM pratyuktam / kathamityAha - tasyaiva - bIjAdestathA bhavanAt - aGkurAdirUpeNa 15 bhavanAt, santatyA prabhAvaguNaphalAnvayopalambhAditi bhAvaH / ityaM caitadaGgIkarttavyamityAha - anyathA - tasyaiva tathAbhavanamantareNa tadanupapatteH - aGkurAdyanupapatteH / anupapattizca tathAbhAvi hetvabhAvAt tathA aGkurAdiprakAreNa bhavituM zIlamasyeti tathAbhAvI, tathAbhAvI cAsau hetuzca tasyAbhAvAt, tucchaprAgabhAve sati vivakSitakAryasya tadabhavanamAtratayA - vivakSita kAryAbhavanamAtratayA tattvattaH prAgabhAvasya 20 pradhvaMsAbhAvavaditi nidarzanam / so'pi tadabhavanamAtramevetyarthaH / tadanupapatteHkAryAnupapatteH / na hi pradhvaMsAbhAvaH kAryaM bhavatIti bhAvanIyam / naiva prAgabhAvo'pi bhavati ca kAryamiti - ato bhedakahetubhAvataH kAraNAcitra kSityudakAdeH kathazcit - kenacit prakAreNa prabhAvaguNaphalAnvayalakSaNena tadrUpAnukArasiddheH- bIjAdirUpAnukArasiddheH aGkurAdau bIjAdervisadRzAGkurAdivedanaM pratyuktamiti // * (vivaraNam ) (16) santatyA prabhAva guNaphalAnvayopalambhAditi / santatyA - pravAheNa prabhAvaguNayoH kAraNasatkayoH phale- kArye'nvayasyopalambhAditi bhAva iti paramArthaH // 1 (21) so'pi tadabhavanamAtrameveti / so'pi - prAgabhAvaH, na kevalaM pradhvaMsAbhAva ityarthaH, tadabhavanamAtrameva - kAryasyAbhavanamAtrameva tuccham / tato yathA pradhvaMsA - 30 bhAvastucchatvAnna kAryobhavatyevaM prAgabhAvo'pi mA bhavatu, tucchatvasyAviziSTatvAt // 1 'astvetat' iti ka-pAThaH / 2. 'bandhamantareNa' iti ka-pAThaH / 3 ' hetubhAvAt' iti gapAThaH / 4 ' kA risiddhe 0' iti ga-pAThaH / 5 'kAryAbhavati' iti Ga-pAThaH / 6 'pravAheNa rupayoH phale' iti ka- pAThaH ! 25

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174 anekAntajayapatAkAkhyaM prakaraNam [ SaSThaH (mUlam) yacoktam-'etena kAraNAnAM bhinnebhyaH svabhAvebhyaH kAryasya bhinnA eva vizeSA ityetadapi pratyuktamiti etadapyayuktam, kAra5NAnAM bhinnebhyaH svabhAvebhyaH kAryasya tadavirodhAt, tadekAnekasva. bhAvatvAt , tathopalabdheH, dharmakIrtinA'pyabhyupagatatvAt , hetubindI "bhinnakhabhAvebhyazcakSurAdibhyaH sahakAribhya ekakAryotpattau na kAraNabhedAt kAryabhedaH syAdityAzaGkaya na yathAkhaM khabhAvabhedena tadvizeSopayogatastadupayogakAryasvabhAvavizeSAsaGkarAt" ityAdeH straya10 mevAbhidhAnAt // syAdetat-abhihitamidam , anyArtha tvbhihitm| kastIsyArthaH? sa hi 'na kAraNabhedo bhedakaH syAditi' cocaM 'tatraiva sAmarthyAnnAparA (kho0 vyA0) yaJcoktamityAdi / yaccoktaM pUrvapakSe-'etena kAraNAnAM bhinnebhyaH sva15 bhAvebhyaH kAryasya bhinnA eva vizeSA ityetadapi pratyuktamiti etadapi ayuktaM pratyuktam / kathamityAha-kAraNAnAM bhinnebhyaH khabhAvebhyaH kAryasya tadavirodhAt-bhinnavizeSAra(1) virodhAt / avirodhazca tadekAnekasvabhAvatvAt tasya-kAryasyaikAnekasvabhAvatvAt , ekAnekasvabhAvatvaM ca tasya tathopalabdheH-ekAnekasvabhAvatayopalabdhervijJAnaM nIlaM kuzalamityAdisaMvedanAt tadupalabdhibhavanIyA / ihaiva 20 hetvantaramAha-dharmakIrtinA'pyabhyupagatatvAt kAraNAnAM tebhyaH kArye tadaviro dhassa / etadevAha hetubindI granthe-bhinnakhabhAvebhyazcakSurAdibhyaH sahakAribhya ekakAryotpattau satyAM, vijJAnotpattAvityarthaH, na kAraNabhedAt kAryabhedaH syAt anekebhya ekakhabhAvena ityAzaGkaya na yathAkhaM svabhAvabhedena-na caitadevaM yathAkhaM-yathA''tmIyaM svabhAvabhedena tadvizeSopayogatA-kAraNavizeSopa25 yogAt tadupayogakAryakhabhAvavizeSAsaGkarAt-kAraNavizeSopayogAt kArye svabhAvavizeSAsaGkarAt ityAdenthAt khayamevAbhidhAnAt dharmakIrttineti // __ syAdetat-abhihitamidam, anyArtha tvabhihitamiti / etadAzaGkayAhakastayasyArtho'bhihitasya ? / sa hi-dharmakIrtiH 'na kAraNabhedo bhedakA (vivaraNam) 30 (20-21) tebhyaH kArye tadavirodhasyeti / tebhyaH-bhinnebhyaH kAraNasvabhAvebhyaH kArye-AdhArabhUte tadavirodhasya-vizeSAvirodhasya // 1-2 168tame pRsstthe| 3 'tasya' ityadhiko ga-pAThaH / 4 'asya' iti u-pAThaH / 5 'karaNavizeSopayogena tadupa0' iti u-paatthH|

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175 adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) parajananam' ityanenaivAnavakAzaM manyate, evaM spaSTIkRtamapyarthatattvaM yo nAma svadarzanAnuraktamatistatra vizvazaktivaikalyaM na pratipadyate dhAvati ca cocaM kartuM sa mugdhabuddhiritthamapi zakyaH tUSNImityupahAsaparaM 5 kAraNopayogakRtaM kAryakhabhAvavizeSAsaGkaramuktavAn / paramArthatastu na bhavantyeva kAraNAnAM bhinnebhyaH svabhAvebhyaH kAryasya bhinnA eva vizeSA ityayamartha iti / atrocyate-upahAsaparamityetat satyam , sa mugdhabuddhiritthamapi zakyaH tUSNImityetadapyevam , tasya viziSTabodhAbhAvAt / yastu sannyAyakuzalaH kuzAgrIyabuddhiH sa kathamadhi-10 kRtacoyaM tatraiva sAmarthyAdityAdinA'navakAzaM manyeta ? tatraiva sAmarthya tatsamAnajAtIyAparAparAjananavanna tadanyaparAparajananamapi / iti kiM na pazyatyasau yena tathA manyata ityuktaprAyaM cAtra / tasmAnna zrota (stro0 vyA0) syAditi etat codyaM tatraiva-vivakSite kArye sAmarthyAt nAparAparajanana-15 mityanenaiva granthena anavakAzaM manyate / evaM spaSTIkRtamapyarthaM yo nAma kazcit svadarzanAnuraktamatiH tatra-kArye vizvazaktivaikalyaM tatkAraNApekSayA na pratipadyate sAGkhyAdiH dhAvati ca codyaM kartuM 'na kAraNabhedo bhedakaH syAt' ityevaM samugdhabuddhiH-codyacaJcuH itthamapi zakyastUSNImiti-mUka iti upahAsaparaM kAraNopayogakRtaM kAryakhabhAvavizeSAsaGkaramuktavAn hetubindI; 20 paramArthatastu na bhavantyeva kAraNAnAM-cakSurAdInAM bhinnebhyaH svabhAvebhyaH kAryasya-vijJAnAdeH bhinnA eva vizeSA ityayamarthastasyeti / etadAzayAhaatrocyate / upahAsaparamityetat satyam , apramANopapannatayetyabhiprAyaH / sa mugdhavuddhiritthamapi zakyastUSNImityetadapi evamavipratipattirAvayoH / kuta ityAha-tasya-mugdhabuddherviziSTabodhAbhAvAt , yastu sannyAyakuzalaH 25 kazcit kuzAgrIyabuddhiH-tIkSNabuddhirbhavAniva sa kathamadhikRtacocaM-na kAraNabhedAt kAryabhedaH syAditi tatraiva-sAmAdityAdinA anavakAzaM mnyet?| kathaM ca na syAdityAha-tatraiva sAmaye vivakSitakArya tatsamAnajAtIyAparAparAjananavaditi nidarzanaM na tadanyaparAparajananamapi vijJAnAntarA 1 vizeSAt saGkara.' iti k-paatthH| 2 'sa nyAya.' iti k-paatthH| 3 'sAmarthyAdinA' iti k-paatthH| 4 'tatsamAnajAtIyAparAparajananamapIti' iti g-paatthH| 5 'parAparajanana.' iti u-paatthH|

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176 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam ) zabdArthAtirekeNa tanmatAtyAga iti tadatyAgino na yuktamevamAdipralapanam / zrautazabdArthAGgIkaraNe coktavanmadIyAbhyupagamAzraya iti 5yathA yathA vicAryate tathA tathA na paramate kAryakAraNabhAvo yujyate, yoge'pi na tannizcaye kshcidupaayH|| _ syAdetat-pratyakSAnupalambhasAdhanaH kAryakAraNabhAva ityupaayH| iha ca pratyakSameva pramANe pratyakSAnupalambhazabdAbhyAmucyate / tathAhi-kAryakAraNAbhimatapadAkAraM pratyakSaM tadviviktavastvAkAramanu10 palambha iti / etau ca pratyakSAnupalambhau parasparasahAyau sAdhanam / kadAcidanupalambhapurassaraM pratyakSam, yathA''ha nyAyavAdI-"yeSA (kho0 vyA0) jananavanna cakSurAdijananamapItyarthaH / iti evaM kiM na pazyatyasau kuzAgrIyabuddhiH yena tathA manyata iti uktaprAyaM cAtra vyatikara iti nAdhikaH prayAsaH / 15 yasmAdevaM tasmAnna zrautazabdArthAtirekeNa tanmatAtyAga:-dharmakIrtimatAtyAgaH, kintu tyAga eva / iti evaM tadatyAginaH, prakramAddharmakIrtimatAtyAginaH kimityAha-na yuktamevAdipralapanaM yathoktamasambaddhamiti / autazabdArthAGgIkaraNe ca sati kimityAha-uktavat-yathoktaM prAk tathA madIyA. bhyupagamAzrayaH tadekAnekasvabhAvApattyA / iti evaM yathA yathA vicAryate 20 sUkSmekSikayA tathA tathA na paramate-kSaNikaikAntavAdimate kAryakAraNabhAvo yujyate / nidarzitametannyakSeNa / yoge'pItyAdi / yoge'pi kAryakAraNabhAvasya na tannizcaye-na kAryakAraNabhAvanizcaye kazcidupAyaH parasya // syaadetdityaadi| syAdetat-athaivaM manyase-pratyakSAnupalambhasAdhanaH kAryakAraNabhAva iti asti upaayH| asyaiva bhAvArthamAha iha cetyAdinA / iha ca25 prastutopAye pratyakSameva pramANaM pratyakSAnupalambhazabdAbhyAM dvaabhyaamucyte| etadbhAvanAyAha-tathAhItyAdi / tathAhIti puurvvt| kAryakAraNAbhimatapadArthAkAraM pratyakSaM pratyakSamucyate, tadviviktavastvAkAraM-kAryakAraNAbhimatapadArthaviviktavastvAkAraM pratyakSameva anupalambha iti / etau ca pratyakSAnupalambhau parasparasahAyau santau sAdhanam, kAryakAraNabhAvasyeti prakramaH / kathamityAha30 kadAcidanupalambhapurassaraM pratyakSam , yathA''ha nyAyavAdI-dharmakIrtiH 1 'sahAyaM kadA0' iti g-paatthshcinyH| 2 sambandhamiti' iti k-paatthH| 3 'tasyaiva' iti ng-paatthH|

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam 177 (mUlam) mupalambhe tallakSaNamanupalabdhamupalabhyate" ityAdi / / etena copalabdhilakSaNaprAptAnupalambhena tatra tasya khahetoH sannidhAnAt prAgapi sattvamanyato dezAdAgamanaM prAgavasthitakaTakuvyAdi-5 hetutvaM cApAkRtamiti / tathA kadAcit pratyakSapurassaro'nupalambhaH, yathoktam-"tatraikAbhAve'pi nopalabhyate tat tasya kAryam" iti / etaduktaM bhavati-yeSAM sannidhAnena pravartamAnaM yad dRSTaM teSu madhye yadaikasyApyabhAvo bhavati tadA nopalabhyate tat tasya kAryam , yathA dhUmo hutabhujaH, ghaTAdi mRdAdInAm / ityupAyabhAvAnnAsti doSa iti / 10 (kho0 vyA0) yeSAmupalambhe mRtpiNDAdikAraNAnAM tallakSaNam-upalabdhilakSaNameva ghaTAdikArya anupalabdhaM sat pUrvamupalabhyata ityAdi tat tasya kAryamityanupalambhapurassaraM pratyakSam // / etena copalabdhilakSaNaprAptAnupalambhenAnantaroktena tatra-deze tasya-15 kAryasya svahetusannidhAnAt prAgapi, hetvabhAve'pItyarthaH, sattvamapAkRtamiti sambandhaH / tathA anyato dezAdAgamanaM kAryasya sata eva / tathA prAgavasthitakaTakuTyAdihetutvaM cApAkRtamiti / yadi te'pi hetavaH syuH svahetusannidhAnAt prAgapi tebhya evotpadyeta kAryam , na cotpadyate, tasmAnna hetavaste iti / evaM kadAcidanupalambhapurassaraM pratyakSaM sAdhanam / tathA kadAcit pratyakSapurassaro'- 20 nupalambhaH sAdhanam , yathoktaM nyAyavAdinaiva-"tatraikAbhAve'pi nopalabhyate tat tasya kAryam" iti paragranthaH / evaM vyAcikhyAsurAha-etaduktaM bhavati / yeSAM sannidhAnenAnyAdInAM pravarttamAnaM yadU dRSTaM-dhUmAdi teSu madhye yadaikasthApyabhAvo bhavati anyAdereva tadA nopalabhyate tat tasya-anupalabhyamAnasya kAryam / nidarzanamAha-yathA dhUmohutabhuja:-agnestathA ghaTAdi mRdAdI-25 nAm / iti-evamupAyabhAvAt kAraNAt , tannizcaya iti vartate, nAsti doSa (vivaraNam) (12) upalabdhilakSaNameveti / lakSyate'neneti lakSaNam , upalabdhireva lakSaNaMgamakaM yasya tat tathA !! 1 'ityAdinA tat' iti ka-pAThaH / 2 'khata eva' iti ng-paatthH| 3 'tatrAsya kAryameti para.' iti k-paatthH| anekAnta0 23

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anekAntajayapatAkAkhyaM prakaraNam (mUlam ) atra ucyate yatkiJcidetat upalambhasya darzanatvAt, anupalambhasya cAdarzanatvAt, darzanAdarzanayozca vyabhicArataH pareNa 5 pratikSepAt, taditiriktasya cehApyabhAvAditi // syAdetat-nAbhAvaH upalabdhilakSaNaprAptAnupalabdhasya darzanAdU dRSTasya cAdarzanAt / naM, upalabdhilakSaNaprAptasya anupalambhAsiddheH / upalabdhilakSaNaprAptirdyupalambhapratyayAntarasAkalyam / teSAmupalambha( kho0 vyA0 ) 10 iti / etadAzaGkayAha- atra ucyate yatkiJcidetat asAramityarthaH / kuta ityAha- upalambhasya darzanatvAt tathA'nupalambhasya cAdarzanatvAt, darzanAdarzanayozca vyabhicArataH kAraNAt pareNa - dharmakIrttinA pratikSepAt, tadatiriktasya ca darzanAdarzanAtiriktasya ca ihApi - pratyakSAnupalambhopAye abhAvAt, pratyakSAnupalambhAvapi darzanAdarzane eva iti arthaH // 15 syAdetadityAdi / syAdetat - athaivaM manyase - nAbhAvaH, prakramAt tadatiriktasya / kathamityAha - upalabdhilakSaNaprAptAnupalabdhasya darzanAd dRSTasya caupalabdhilakSaNaprAptasyaiva adarzanAt / etadAzaGkayAha-na - naitadevam, upalabdhilakSaNaprAptasya sataH anupalambhAsiddheH / enAmevAha - upalabdhilakSaNaprAptiryasmAt upalambhapratyayAntarasAkalyam - upalambhakAraNAntarANAM sakala20 bhAvaH / yadi nAmaivaM tataH kimityAha - teSAm - upalambhapratyayAntarANAM sakalAnA 25 178 " [ SaSThaH ( vivaraNam ) (12) darzanAdarzanayozca vyabhicArata iti / na hyekadA dhUmo'gnisadbhAve dRSTaH, anyadA cai na dRSTaH ityetAvataiva gamyagamakabhAvo 'dAsI gardabha 'nyAyena darzanAdarzanayorvyabhicArAt, kintu kAryakAraNabhAvena niyatasvabhAvena vA gamyagamakabhAvaH / yaduktam"kAryakAraNabhAvAd vA niyamAd vA niyAmakAt / avinAbhAvaniyamo darzanAnna na darzanAd // "* iti / madhyavarttino 'na' zabdasyobhayatra sambandhAd darzanA (da) darzananA (?) diti darzanAnna darzanAditi madhyavarttino 'na' zabdasya ubhayatra sambandhAt darzanAdarzanabhAvena nAvinAbhAvaniyamastathA na darzanAdarzanamAtreNa nAvinAbhAvaniyama iti // 1 'no'palabdhi 0' iti ga-pATho'nAdaraNIyaH / 2' darzanA eve0' iti ka- pAThaH / 3 'na ca dRSTaH' iti ca - pAThaH / 4 'niyamAkAt' iti kha- pAThaH / 5 anuSTup / 6 'mAtreNAvinA 0' iti ca pAThaH /

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam 179 jananavabhAvatve kathaM tadanupalambhaH ? / atatvabhAvatve vA tatpratyayAntaratvaM katham ? // sthAdetat-sahArthena tajjananakhabhAvAni, yathA''ha-"khabhAvavize-5 Sazca yaH svabhAva: satkhanyeSUpalambhapratyayeSu san pratyakSa eva bhvti"| etadapyasAram , itthamapyubhayasya upalabdhilakSaNaprAptizabdenAbhidhAnAt tadbhAve cAnupalambhAyogAt / na tadA tadbhAva eva, api tu vidyamAnaH pratyakSo bhavatIti cet, kathaM tAni tadupalambhapratyayAntarANi ? / saha tena tajananavabhAvatvAt tathocyanta iti cet, kathaM na 10 tadA tadbhAvaH, abhAve vA saha tena tajananavabhAvAni ? / tadRzyatvena (kho0 vyA0) mupalambhajananakhabhAvatve sati upalambhabhAvApattyA kathaM tadanupalambhaH ? / naivetyarthaH / atatvabhAvatve vA-upalambhAjananasvabhAvatve vA teSAM tatpratyayAntaratvam-upalambhapratyayAntaratvaM katham ? / naivetyarthaH // 15 syAdetadityAdi / syAdetat-athaivaM manyase-sahArthena avalambanAkhyena tajananavabhAvAni-upalambhajananasvabhAvAni, yathA''ha nyAyavAdI-khabhAvavizeSazca-padArthavizeSazca / kimuktaM bhavatItyAha-yaH khabhAva:-padArthaH satvanyeSu upalambhapratyayeSu-cakSurAdiSu san-vidyamAnaH pratyakSa eva bhavati / etadAzakyAha-etadapyasAram / kuta ityAha-itthamapi-evamapi ubhayasya-upalambha- 20 pratyayAntarasvabhAvavizeSobhayasya upalabdhilakSaNaprAptizabdena abhidhAnAt / tadbhAve ca-adhikRtobhayabhAve ca kimityAha-anupalambhAyogAt / netyAdi / na tadA-tasmin kAle tadbhAva eva-svabhAvavizeSabhAva eva, api tu-kintu vidyamAnaH pratyakSo bhavati / iti cet, etadAzayAha-kathaM tAni-adhikRtapratyayAntarANi tadupalambhapratyayAntarANi? tadbhAve'pi tajjananavikalAnyapIti 25 bhAvaH / sahetyAdi / saha tena-svabhAvavizeSeNa tajananavabhAvatvAt-vivakSitopalambhajananasvabhAvatvAt tathocyante-upalambhapratyayAntaratvenocyante / iti cet, etadAzaGyAha-kathaM na tadA-tasmistatsAkalyakAle tadbhAva:-svabhAvavizeSabhAvaH abhAva vA svabhAvavizeSasya saha tena-svabhAvavizeSeNa tajjananasvabhAvAni 1 'bhavati, tadapyasAram' iti g-paatthH| 2 'etadbhAve' iti ng-paatthH| 3 'janane sva.' iti ku-paatthH|

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180 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) yogyatA'pekSayeti cet, kathamupalambhAbhAve na tvetadadhigatiH / prabandhamAzritya tathopalabdhyeti cet, kiM sA na gosannidhAnAsanni5 dhAnopalabdhAnupalabdhAzvAdidarzane iti sambhavatyeva kvaciditi / evaM ca yadi tatrApyazvasya prAgasattvamanyato dezAdanAgamanamanyAkAraNatvaM ca santAnasya zakyate nizcetum , bhavatu tatrApi hetuphalabhAva iti| etadasamIkSyaivoktam , tadopalabdhasya prAgasattvAt, anyadezA danAgate, anyAkAraNatvasyApyata eva nizcayAt upAyAvizeSAt 10 anyatrApyevamevAvagateH / anyadA'nyato'pi bhAvAdanizcaya iti (kho0 vyA0) vivakSitopalambhajananasvabhAvAni, upalambhapratyayAntarANIti prakramaH katham ? naivetyarthaH / tadityAdi / tasya-svabhAvavizeSasya dRzyatvena hetunA yogyatA'pekSayA / iti cet, etadAzaGkayAha-kathamupalambhAbhAve sati na tvetadadhigatiH-tadRzya15 tvAdhigatiH ? / prabandhetyAdi / prabandhamAzritya-kSaNapravAhaM tathopalabdhyA-sAmAnyenAparopalabdhyA / iti cet, etadAzaGyAha-kiM sA-tathopalabdhiH prabandhApekSayA sAmAnyenetyarthaH, na goH sannidhAnAsannidhAnAbhyAM upalabdhAnupalabdhazcAsau azvAdizceti vigrahaH, tasya darzane kiM sA na iti sambhavatyeva kciditi| etaduktaM bhavati-gosannidhAne upalabdhe'zvastadasannidhAnenopalabhyate, na cAsau goH kArya 20 prApnoti ca bhavannItyeti / evaM ca kRtvA etadapyasamIkSyaivoktamiti smbndhH| kiM tadityAha-yadItyAdi / yadi tatrApi-deze azvasya goH kAryatayA parikalpitasya prAg-upalambhasamayAt pUrvamasattvaM zakyate, nizcetumiti sambandhaH, tathA'nyato dezAdanAgamanaM zakyate nizcetum / evamanyAkAraNatvaM ca santAnasya azva sambandhinaH zakyate nizcetuM yadi, bhavatu tatrApi hetuphalabhAva iti| etada25 pyasamIkSyaiva anAlocyaiva uktaM nyAyavidA vaartike| kathamityAha-tadopalabdhasya,prakramAdazvasya,prAgasatvAt niranvayAsadutpAdena anyadezAdanAgate, ata eva hetoH anyAkAraNatvasyApi, ata eva dvayAt nizcayAt, nizcayazca upAyAvizeSAt pratyakSAnupalambhasAdhanaH kAryakAraNabhAva ityupAyastadavizeSAt / etadevAha-anyatrApi-dhUmAnalAdau evamevAvagateH anyAkAraNatvasya / anyade30 tyAdi / anyadA-anyasmin kAle'nyato'pi bhAvAdazvasya anizcayaH / iti 1 'nanvetadadhi0' iti k-paatthH| 2 bhavatu na tatrApi' iti ga-pAThaH /

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) cet, na, tasyAnyadA bhaavaasiddheH| santAnApekSayA siddhiriti cet, ka etad veda iti nibhAlyatAM khatanam / viziSTayodhasantAnajo vikalpa iti cet, kutastasyAnyataraikabodhajatve tathAvaiziSTyam ? / tathAvidha-5 hetubhyastadvetubhAvAditi cet, etadapi pratiniyatArthatayA bhavadvijJAnagodharAtItameva / kiM tena ? / pratItiriyamIhazIti cet, astyeSA tantratyAginI tuna yuktopanyasitum / na hyeSA tathA'nubhavapratIyamAnAnvayA sarvathA tagrAhibodhavikalAdU bodhamAtrA bhavitumarhati // na caikajAtIyA api na bhinnahetujAH, vahayaraNisUryopalAdibhyaH 10 analAdyudayadarzanAt / na caiteSAM jAtibhedo'pi, tulyatayA prtiiteH| (svo0 vyA0) cet, etadAzaGyAha-na, tasya-azvavizeSasya anyadA bhaavaasiddheH| santAnetyAdi / santAnApekSayA siddhiriti cet, anyadA azvavizeSasya / etadAzaGkayAhaka etad veda-jAnAti iti nibhAlyatAM svatantram / kSaNaniranvayanazvairaikavastvA-15 lambanAni vijJAnAnIti bhavataH svatantram / asminnevaM vyavasthite ka etad veda iti ? / viziSTetyAdi / viziSTazcAsau bodhasantAnazca tajjo vikalpaH / iti cet, etadAzaGyAha-kutastasya-adhikRtavikalpasya anyataraikabodhajatve sati tathAvaiziSTyaM yenaitad veda ? / tathAvidhetyAdi / tathAvidhahetubhyaH paramparayA tahetubhAvAt tasya-vikalpasya hetubhAvAt-tathAvidhAnyatarabodhabhAvAt / iti cet , 20 etadAzaGkayAha-etadapi-anantaroditaM pratiniyatArthatayA kAraNena bhavadvijJAnagocarAtItameva / kiM tenetyAdi / kiM tena-madIyavijJAnAgocareNa ? / pratItiriyaM-prastutAzcAdigocarA iidRshii| iti cet, etadAzakyAha-astyeSA-pratItiH taghratyAginI tu tvannItyA, ato na yuktopanyasitum / na hyeSetyAdi / na yasmAdeSA tathA-tena prakAreNa pUrvAparIbhUtabodhalakSaNena anubhavena pratIyamAnaH 25 anvayo yasyAH sA tathAvidhA sarvathA-ekAntena tadvAhibodhavikalAtprastutAzvAdigrAhibodhavikalAt / kuta ityAha-bodhamAtrAt-tathAvidhAnyatarabodhabhAvalakSaNAt bhavitumarhati iti bhAvanIyametat // abhyuccayamAha na caiketyAdinA / na caikajAtIyA api padArthA na bhinnahetujAH, kintu bhinnahetujA api / kuta ityAha-vahayaraNisUryopalAdibhyo 30 1 'nyataraike bodha0' iti k-paatthH| 2 'asatyeSAM tantraH' iti g-paatthH| 3 vijJAnAdIni bhavataH' iti k-paatthH| 4 'madIyajJAnagocareNa' iti ng-paatthH||

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182 anekAntajayapatAkAkhyaM prakaraNam [ SaSThaH (mUlam ) na caivaM tatrApi tathAbhAve kazcid virodhaH, bhavanyAyAvizeSAt / na cAtra lokAnusAro vizeSaka iti, abhyupagamavicArAditi // 5 kiJca jJAnArthayoHkSaNikatvAdekaikenaikaikagrahaNe satyapi etat kAraNamidaM kAryamiti kuto'vasAyaH ? / syAdetat-tayoreva tathAgrahaNAt / tathAhi-kAraNajJAnaM kAraNaM gRhNAtyeva / tacca viziSTaikakArya (kho vyA) hetubhyaH analAdhudayadarzanAt / 'Adi'zabdAd gomayazAlUkazAlUkodayagrahaH / 10 na caiteSAM-vahnayAdijanyAnAmanalAdInAM jAtibhedo'pi / kuta ityAha-tulya tayA pratIteH eteSAmanalAdInAm / na caivaMtatrApi-gavAzcAdau tathAbhAve kasyacidazvasyAzvAdutpattiH kasyacid gorityevaMbhAve kazcid virodhH| kathamityAhabhavanyAyAvizeSAt anvayazUnyasya tattatsvabhAvatAmAtrasya sarvatra vaktuM zakyatvAt / tatazca gorapyazvajananasvabhAvAdazvAvirodha iti paricintanIyametat / itarAzvasya tu tatra 15 kaTakuTyasamAnatA gorjanakatvaM cetyalaM prasaGgeneti bhavannyAyAvizeSaH / na cAtra-vicAre lokAnusAro vizeSaka iti / kuta ityAha-abhyupagamavicArAditi // kiJcetyAdi / abhyuccayagrantha eva jJAnArthayoH kSaNikatvAt kAraNAt ekaikena-jJAnena ekaikagrahaNe satyapi kAraNakAryApekSayA etat kAraNamidaM kAryamiti-evaM kuto'vasAya: ? / na kutazcidapItyarthaH, viviktadvaya20 grahaNena sambandhAgrahaNAditi garbhaH / syAdetadityAdi / athaivaM manyase-tayorevakAraNa-kAryayoH tathAgrahaNAt-kAraNakAryatayA grahaNAt , avasAya iti prakramaH / (vivaraNam) (9) gomayazAlUkazAlUkodayagraha iti / gomaya-zAlUkAbhyAM sakAzAt yaH zAlUkasya-vRzcikasyodayaH-utpattistasya grahaH-svIkAraH / tatra ko'pi gomayAt 25 kazcicca vRzcikAd vRzcika utpadyata ityarthaH // yadi hi gokSaNAt sakAzAdazvakSaNaH samajani tadA prAcyAzvakSaNena kiM kRtamityAha-(14-15) itarAzvasya tu tatra kaTakuTyasamAnatA gorjanakatvaM ceti / itarAzvasya tu-pAzcAtyakSaNasya punastatrAgretane'zvakSaNe kaTakuTyasamAnatA, akiJcitkaratvamityarthaH / gorjanakatvaM ca-apretanagokSaNotpAda(ka)tvaM ca gokSaNo'zve vyAvRtte 30 azvakSaNazca gavItyarthaH / / 1 'bhavenyAyA0' iti g-paatthH| 2 'satyapi tat' iti g-paatthH| 3 'tathAgrahaNena' iti g-paatthH| 4 'gomayAdizAlUka0' iti ng-paatthH| 5 'kazcitvazcitvavRzcikAt' iti kha-pAThaH; ca-pAThastu 'kshcitvvRshcikaat'| 6 'punastatrAmatanAzvaH' iti k-paatthH|

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svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ) jananakhabhAvamiti tathaiva gRhNAti, anyathA tadagrahaNaprasaGgAt / evaM kAryamapi viziSTakAraNajanyasvabhAvamiti tathaiva gRhyate, tatsAmarthyaprabhavazca vikalpastathaiva pravarttata iti nyAyyastadavasAya iti / atra 5 ucyate - viziSTakAryajananakhabhAvagrahaNaM viziSTakAraNajanyakha bhAvagrahaNaM cetaretaragrahaNAtmakaM na vaH kharAddhAntanItyopapadyata ityuktaprAyam / upapattAvapi sarvatra tathAgrahaNAt avinAbhAvagrahaNamantareNApi dhUmAdigrahaNAdevAnalAdigatiranivAraNIyA / samanantarabaikalyAt neti cet na, kecit tattulyatAyAmapyabhAvAt, samudra - 10 (svo0 vyA0 ) adhikAra ] 183 etadeva bhAvayati tathAhItyAdinA / tathAhIti pUrvavat / kAraNajJAnaM kAraNaM gRhNAtyeva / tacca kAraNaM viziSTaikakAryajananakhabhAvamiti kRtvA tathaiva gRhNAti yathA tad vyavasthitam, anyathA grahaNe tadagrahaNaprasaGgAt kAraNAt / evaM kAryamapi viziSTakAraNajanyakhabhAvamiti kRtvA tathaiva gRhyate yathA 15 tad vyavasthitaM tatsAmarthyaprabhavazva - kAraNAdijJAnasAmarthyaprabhavazca vikalpastathaiva pravarttate / iti evaM nyAyyastadavasAyaH - kAryakAraNAvasAyaH / iti cet, etadAzAha - atrocyate samAdhiH / viziSTakAryajanana svabhAvagrahaNaM kAraNagataM tathA viziSTakAraNajanyasvabhAvagrahaNaM ca kAryagatam / kimityAha - itaretaragrahaNAtmakaM vartate, itaretaropAdhitvAditaretaraviziSTatvaisya / kimityAha-na 20 vo - yuSmAkaM kharAddhAntanItyA - khasiddhAntanyAyena upapadyate ityuktaprAyaM -- prAyeNoktam / upapattAvapi asya tattatsvabhAvatayA itaretaraviziSTagrahaNasya / kimi - tyAha- sarvatra tathAgrahaNAt kAraNAt avinAbhAvagrahaNamantareNApi / kimityAha - dhUmAdigrahaNAdeva, 'Adi' zabdAd vAlakAdigrahaH, analAdigatiranivAraNIyA / ihApi 'Adi' zabdAt jalAdigrahaH / samanantaretyAdi / 25 samanantara baikalyAt kAraNAnneti cet avinAbhAvagrahaNamantareNApi dhUmAdigrahNAdevAnalAdigatiriti / etadAzaGkayAha netyAdi / naitadevam, kacit na sarvatra tattulyatAyAmapi samanantaratulyatAyAmapi abhAvAt avinAbhAvagrahaNamantareNApi dhUmAdigrahaNAdevAnalAdigatiriti / etadbhAvanAyaivAha - samudretyAdi / samudradarzanA 1 ' kvacit tulya0' iti ga-pAThaH 2 'kAraNaM gRhNAtyeva taca kAraNaM viziSTa 0' iti Ga-pAThaH / 3 'svasya etat kimi0' iti Ga-pAThaH /

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184 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) darzanAnantaraM dhUmagrAhiSu tattulyatopapatteH, tatrApyagRhItAvinAbhAvasthAsambhavAditi / tatrApi tattulyatAyAstattvato'siddhiriti 5 cet, kimatra kSuNNamityAlocya vAcyam / naikasya kAraNakAraNaM taddhetuhetuviSayamiti cet sambhavatyapi kevalAnalagrAhiNaH / tadapi na tathA. dhUmajJAnasamanantara iti cet, nanu tatheti ko'rthaH / tadanantaraM tadbhAveneti cet, kimidaM tadAnantaryam ? / tadanantarasamaye tadbhAva: (svo0 vyA0) 0 nantaraM yAnapAtrAdhArUDhAnAM dhUmAdigrAhiSu pramAtRSu tattulyatopapatteHsamantaratulyopapatteH / tataH kimityAha-tatrApItyAdi / tatrApi yathoditadhUmagrAhiSu agRhItAvinAbhAvasya-'nAlikara'dvIpavAsinaH pramAtuH asambhavAd dhUmAdigrahaNAdevAnalAdigateriti / tatrApItyAdi / tatrApi yathoditadhUmagrAhiSu tattulya tAyA:-samanantaratulyatAyAstattvataH-paramArthena asiddhiH / iti cet, etadA15 zakyAha-kimatra kSuNNaM yena tattulyatAyA asiddhiH ityAlocya vaktavyaM svadarzanasthitimityabhiprAyaH / naikasyetyAdi / naikasya-samanantarasya 'nAlikera'dvIpavAsipramAtRsambandhinaHkAraNakAraNaM pradIrghahetuparamparAbhAvi tahetuhetuviSayaM tasya-sAmAnyena dhUmagrAhisamanantarasya hetuH-dhUmastasyApi hetuH-agnistdvissymgnivissym| iti cet, etadAzajhyAha-sambhavatItyAdi / sambhavatyapi kAraNakAraNaM taddhetuhetuviSayaH keva20 lAnalagrAhiNa:-'nAlikera'dvIpavAsino'pi / tadapItyAdi / tadapi kevalAnalagrAhiNaH na tathA-tena prakAreNa dhuumjnyaansmnntrH| iti cet, etadAzaGkyAha-nanu tatheti ko'rthaH prabandhApekSayA bhavatItyabhiprAyaH? / tadanantaramityAdi / tadanantaraM-kevalAnalagrahaNAnantaraM tadabhAvena-dhUmagrahaNabhAvena / iti cet, (vivaraNam ) 15 (18) dhUmagrAhisamanantarasyeti / dhUmaprAhI cAso samanantarazca dhUmagrAhi samanantarastasya / ayamabhiprAyaH-yo'yaM 'nAlikera'dvIpavAsI pramAtA tasya na kadAcidagnigocaraM jJAnaM pUrvamajani, itarasya tu pramAtuH pradIrghajJAnakSaNaparamparAyAM pAvakaprailokanaH kSaNo'janItyasau dhUmadarzanAt taM pratipadyata iti // (21) na tathA-lena prakAreNeti / yathaitaddezavAsinaH pramAtuH pradIrghaparamparAyAM 30 agnijJAnamajani na tathA 'nAlikera'dvIpavAsina iti // 1 'tathAvidhadhUma.' iti g-paatthH| 2 'na tu tatheti' iti g-paatthH| 3 'viSayaM kevalA.' -paatthH| 4 'pralokAnaH kSaNo' iti c-paatthH| 5 'paramparAyAM pAvakapralokanaH kSaNo'jani ityasau dhUmadarzanAt taM pratipadya' iti ca-pAThaH / tadanantaraM tatra vivaraNAntarasya paatthsyaaNshH|

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adhikAraH] syopazavyAkhyAmunicandrIyavivaraNayutam 185 (mUlam ) iti cet, tadabhAve tadbhAvaH / iSyata evaitaditi cet, sa itarasyApi tulyaH / tadanantaraM tadbhAvenAtulya iti cet, tadabhAvabhAvinaH kimnen?| so'nantarabhAvI taddheturbhavatIti cet, nAsat 5 sadbhAvina ityuktam / sa tasya janaka iti cet, na kiJcit tallakSaNamasya / tatastadbhAva eveti cet, bhUtenApi kiM tena taditara (kho0 vyA0) etadAzayAha-kimidaM tadAnantayaM taduttarakAlabhAvitayA'styevaitadityabhiprAyaH / tadanantaretyAdi / tadanantarasamaye-kevalAnalagrahaNAnantarasamaye tadbhAva:-dhUma-10 grahaNabhAvaH / iti cet, etadAzajhyAha-tadabhAve tadbhAva, kevalAnalagrahaNAbhAve dhUmagrahaNabhAva ityarthaH / iSyata ityAdi / iSyata evaitad yaduta tadabhAve tadbhAvaH / iti cet, etadAzayAha-sa ityAdi / sa itarasyApi tulyaH saH tadabhAve tadbhAvaH itarasyApi-kevalAnalagrAhidhUmagrAhiNastulyastatrApi kevalAnalagrahaNAbhAva eva tadbhUmagrahaNamiti kRtvA / tadanantaretyAdi / tadanantaraM tadbhAvena-kevalAnalagrahaNA- 15 nantaraM dhUmagrahaNabhAvena avinAbhAvagrahaNe'tulyaH sa itarasyApi tadbhAve tadbhAvaH / iti cet, etadAzaGkayAha-tadabhAvabhAvinaH kimanena-kevalAnalagrahaNAbhAvabhAvinaH dhUmagrahaNasya kimanena ? / tadanantaraM tdbhaavenaabhaavaavishessaaditybhipraayH| so'nantarabhAvItyAdi / so'nantarabhAvI kevalAnalagrahaH taddheturbhavati-dhUmagrahaNaheturbhavati / iti cet, etadAzayAha-nAsat sadbhAvina ityuktam, asat sad bhavati tacchIlaM 20 'vetyasat / sadbhAvi kArya tasya na hetuH kazcit tat tathA bhAvanetyuktaM prAk / sa tasyetyAdi / saH-hetustasya-kAryasya janakaH / iti cet, etadAzakyAha-na kiJcit tallakSaNamasya-na kinycijnklkssnnmsy-hetoH| tata ityAdi / tataH hetostadbhAva eva-kAryabhAva eva / iti cet, etadAzaGkayAha-bhUtenApItyAdi / bhUtenApi kiM tena?-tata iha prakrame dhUmagrahaNena kevalAnalagrahaNAt kim ? na kiJcidityAha-tadi-25 (vivaraNam) (9) taduttarakAlAbhAvitayA astyevaitadityabhiprAya iti / 'nAlikera'dvIpavAsino hi pramAtuH pradIrgha pUrva murmurAdyavasthapAvakadarzanamabhUt, samudrottaraNAnantaraM ca dhUmajJAnamupAdi ityasyaivAnantaryaniranvayanazvaravastuvAdimate'nantaracirAtItatvasya vizeSAbhAvAt // 1'ceyasat' iti rU-pAThaH / anekAnta. 24

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anekAntajayapatAkAkhyaM prakaraNam (mUlam) bodhavaikalyAt dhUmamAtragrahaNarUpatvAt taditaratrApi tadupapatteH / na caivamapi tattatkhabhAvatA'vagamaH, tathA'pratIteH taditarAvagamA5 bhAvAditi tasyaiva tadbhAvAdAvanvayAdisiddhiH / Aha-anvayapakSe'pi kevaladhUmAdigrahaNe'nalAdigatira nivAraNIyA, pAramparyeNa tatrApyanvayopapatteriti / nAnivAraNIyA / na hyasAvanvayamAtranibandhanaiva, api tu AgamAdijaviziSTakSayopazamanibandhanA'pi tamantareNAnantayeta ubhayadarzino'pi tadanupapatteH kacit tathA'darzanAt / na 10 khalu samayAdinA'nabhivyaktakSayopazamaH pazyannapyuttarAdharabhAvena ( kho0 vyA0 ) tarabodhavaikalyAt- kevalAnalagrahaNa bodhavaikalyAt, vaikalyaM ca dhUmamAtragrahaNarUpatvAt adhikRtayovasya taditaratrApi yathoditasamanantarajabodhamAtre'pi tadupapatteH- dhUmamAtra grahaNarUpatvopapatteH / na caivamapItyAdi / na caivamapi nyAya15 tulyatAyAM tasya - dhUmamAtrasya 'nAlikera' dvIpavAsi sambandhinaH tatsvabhAvatAvagama:agnijanyasvabhAvatAvagamaH / kuta ityAha- tathAspratIteH - agnijanyasvabhAvatvenApratIteH / apratItizca taditarAvagamAbhAvAt abhyavagamAbhAvAt 'nAlikera' dvIpavAsinaH / iti evaM tasyaiva tadbhAvAdI- kevalAnalagrahaNasyaiva dhUmagrahaNabhAvAdau / 'Adi' zabdAt kathaJcit paryAyavyAvRttiparigrahaH / kimityAha- anvayAdisiddhiH, 20 anvayavyatirekasiddhirityarthaH, suvarNadravyavat kaTakasyaiva kuNDalAditvena bhavanAt / AhetyAdi / Aha paraH - anvayapakSe'pi sati kevaladhUmAdigrahaNe / kimityAha- analAdigatiranivAraNIyA / kuta ityAha-pAramparyeNa tatrApi - kevalAnalagrAhi'nAlikera' dvIpavAsini anyayopapatteriti / etadAzaGkayAha-na anivAraNIyA na, na hyasau-na yasmAt asau analAdigatiH anvayamAtra25 nibandhanaiva; api tu kiM tarhi AgamAdijazcAsau, 'AdizabdAt tapovinayAdigrahaH, viziSTakSayopazamazra tannibandhanA'pi analAdigatiH / kuta ityAha-tamantareNa - viziSTakSayopazama (mantareNa ) AnantaryataH - AnantaryeNa ubhayadarzino'pi prakramAda dhUmAnaladarzino'pi tadanupapatteH - analAdigatyanupapatteH / anupapattizca kvacit-pramAtari tathA'darzanAt ubhayaderzino'pyanalAdi30 gatyadarzanAt / etadevAha na khalvityAdinA / na khalu naiva samayAdinAsaGketa- tapo vinayAdinA anabhivyaktakSayopazamaH - pramAtA pazyannapyuttarA 1 ' tathApratIteH' iti ga-pAThaH / 2 ' darzane'pyanalA0' iti Ga-pAThaH / 86 [ SaSThaH

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svopajJavyAkhyAmunicandrIyavivaraNayutam ( mUlam ) dhUmAnalau tadanyabhAvAviva kazcit tayorhetuhetumadbhAvaM pratipadyate, bhUyo dhUmadarzanAt tadanavagateriti / kSayopazamasAmarthyAdeva tathA'nyataragrahaNato'pi tadbhAvAvagame ko doSaH 1 na kazcidanyaH api tu 5 nAdalAt tadutpattirityasakRnnidarzita eva / yadA hetu-phalayoraNIyasA'pi kAlena na vyavadhAnaM na ca dhvaMsanAmno vinAzasya hetutvam, tadAnIM kathamadalAt tadutpatiH / tasyaiva tathAbhAvAbhAvato'sat sadbhavanenetyalamanena punaH punarabhihitena / AlocyatAM vastutattvamiti, ataH 'pratyakSAnupalambhasAdhanaH kAryakAraNabhAvaH" iti 10 vacanamAtrameva // adhikAraH ] 187 itazcaitadevam, tayornirAkAra - sAkArayoH tagrAhakatvAyogAt / ( svo0 vyA0 ) gharabhAvena dhUmAnalau lokanItyA tadanyabhAvAviva-apratibaddhAparapadArthAviva kazvit-pramAtA tayo:- dhUmAnalayoH hetuhetumadbhAvaM - kAryakAraNabhAvaM 15 pratipadyate / kathaM na pratipadyata ityAha- bhUyaH punardhUmadarzanAt sakAzAt tadanavagateH - analAdyanavagateH iti / Aha-kSayopazamasAmarthyAdeva sakAzAt tathA-niranvayanAzabhAvena anyataragrahaNato'pi dhUmAdigrahaNamadhikRtya tadbhAvAvagame, prakramAjjanyajanakabhAvAvagame sati, ko doSa: ? / etadAzaGkayAha-na kazcidanyaH - doSaH, api tu nAdalAt - nAkAraNAt tadutpattiH - dhUmAdyutpattiH 20 ityasakRnnidarzita eva doSaH / Aha-yadA hetu-phalayoH - kArya-kAraNayoH aNIyasA'pi kAlena, atyantalaghunA'pItyarthaH, na vyavadhAnam, kiM tarhi ? hetusamanantarameva phalam / na ca dhvaMsanAmno vinAzasya prasajyAtmakasya hetutvaM phalaM prati / tadAnIM kathamadalAt tadutpattiriti ? / etadAzaGkayAhatasyaivetyAdi / tasyaiva - hetoH tathAbhAvAbhAvataH - phalarUpeNa bhAvAbhAvAt kAra - 25 NAt asat sadbhavanena hetunA adaleti / tathAhi - yadaiva hetureva na phalIbhavati tadaivAsat sad bhavatIti sthitamadalatvamityalamanena punaH punarabhihitena / AlocyatAM vastutattvamiti / ataH 'pratyakSAnupalambhasAdhanaH kAryakAraNabhAvaH' iti vacanamAtrameva paradarzane, nirarthakamityarthaH // itazcaitadevamadhikRtavacanaM vacanamAtrameva, tayoH - pratyakSAnupalambhayoH nirA - 20 1 'nAdalA tadu0' iti ka-pAThaH / 2prekSyatAM 176tamaM pRSTam / 3 'nAkAraNAtadu0' iti ka-pAThaH /

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188 anekAntajayapatAkAkhyaM prakaraNam [paSTaH (mUlam) ayogazca viSayakRtanirbhAsavirahe arthapratyAsattinibandhanAbhAvenedamasya saMvedanamiti vyavasthA'nupapatteH, AkArasya cAnarthakeSvapi 5svamAdipratyayeSu bhAvino vastuvyAtyabhAvAt, sthUlacitrAkArANAM caikatra vijJAne bhAvataH sambhavAyuktariti // syAdetat-nedamadvayajJAnavAdinaH kathaJcid bAdhakam / tasya hi sarva eva bhAvAzcittamAMtrasArazarIrA hetuphalatAM bibhratIti matam / buddha yazca vasaMvitpratyakSapramANasiddhasadbhAvAH svarUpapratipattaye nAparaM 10 prakAzakaM pratIkSanta iti yA yathA sA tathaiva saMvedyate, kAraNabuddhiH (stro0 vyA0) kAra-sAkArayostadrAhakatvAyogAt-kAryakAraNagrAhakatvAyogAt / ayogaH ca viSayakRtanirbhAsavirahe, viSayAkAravirahe ityarthaH / arthapratyAsattinivandhanAbhAvena hetunA idamasya saMvedanamiti-evaM vyvsthaa'nupptteH| 15 arthAkAratA hyevaM vyavasthAnivandhanamiti dvitIyaM vikalpamadhikRtyAha-AkArasya ca jJAne viSayarUpasya anarthakeSvapi khamAdipratyayeSu bhAvinaH-sataH / kimityAha-vastuvyAptyabhAvAt-vastunA saha vyAptyabhAvAt / upacayamAha-sthUlacitrAkArANAM ca ekatra vijJAne sUkSmaikasvabhAve bhAvata:-paramArthena sambhavAyukteriti itazcaitadevam // 20 syAdetadityAdi / athaivaM manyase-nedam-anantaroditamadvayajJAnavAdina: grAhyagrAhakAkArarahitajJAnavAdinaH kathaJcid bAdhakam itsAha-tasyetyAdi / tasya yasmAt-advayajJAnavAdinaH sarva eva bhAvA:-dhUma-dhUmadhvajAdayaH cittamAtrasArazarIrAH, advayabodharUpA evetyarthaH / kimityAha-hetuphalatAM bibhratItievaM matam / buddhayazca kiMviziSTA vartante ? svasaMvitpratyakSapramANasiddha25 sadbhAvAH svasaMvideva pratyakSapramANaM tena siddhasadbhAvAH satyaH svarUpapratipattaye kharUpapratipattyarthaM nAparaM prakAzakaM-svavyatiriktaM pratIkSanta iti kRtvA yA yathA-vastusthityA buddhiH sA tathaiva saMvedyate, tad yathA-kAraNabuddhiH (vivaraNam) (17-18) sthUlacitrAkArANAM ceti / ghaTAdyAkArA hi sthUlAstathaiva pratIyamAna30 tvAt citrAzca-nAnAprakArA ataH kathamekasmin jJAne sUkSmasvabhAve te bhaveyuriti ? // 1 'sthUlavicitrA0' iti g-paatthH| 2 'mAtrasya hetu0' iti ka-pAThaH /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 189 (mUlam) kAraNAtmanA kAryabuddhizca kAryAtmaneti pratyakSAnupalambhasAdhana: tadbhAva iti giiyte| ko'nyo'dvayajJAnavAdina evaM brUyAt ? / advayA kAraNAdyAtmanA ca vedyata iti subhASitametat / kIdRk khalvadvayAyA 5 vedanam ? / yadapi gaganatalavAlokavat prakAzyaprakAzakAntaraviraheNAjaDarUpatayA janmaiva tathocyate, tadapi tattvataH karmakartRbhAve vedanAyogena svata eva duHsthitamiti nArthAntaragrahaNasAdhyaM hetuphalavyavahAropakAraM kartumalamityanupanyasanIyameva vidvajjanasamAje / na ca advayamAtratasvAyA bhedakamantareNa tathAvidhavikalpodayo 10 nyAyyaH / na ca sati bhedake bhASAdravyAdau tanmAtratatvavAdaH / na ca satyapi vikalpodaye kSaNabhedena pUrvAparAlocanam / na cAsatyevA (svo0 vyA0) kAraNAtmanA saMvedyate sA tathaiveti kRtvA kAryabuddhizca kAryAtmanA iti-evaM pratyakSAnupalambhasAdhanaH tadbhAvA-kAryakAraNabhAva iti gIyate / etadA-15 zaGyAha-ko'nyo'dvayajJAnavAdinaH evaM brUyAt ? / kathamidamayuktamityAhaadvayA-grAhyagrAhakavikalA buddhiH kAraNAdyAtmanA ca saMvedyate iti subhASitametat |bhaavaarthmaah-kiihk khalvadvayAyA:-buddhervedanam ? / yadaiva vedyate tadaiva grAhyagrAhakabhAvopapatteH, nAdvayetyabhiprAyaH / yadapItyAdi / yadapi gaganatalavAlokavaditi nidarzanaM prakAzyaprakAzakAntaraviraheNa, ubha-20 yAntaraviraheNetyarthaH, ajaDarUpatayA-bodharUpatayA janmaiva-utpAda eva tathocyate-advayarUpatayocyate paraiH, tadapi tattvataH-paramArthena karmakartRbhAve sati tAttvike vedanAyogena hetunA svata eva duHsthitamiti kRtvA nArthAntaragrahaNasAdhyaM tatsApekSatvena hetuphalavyavahAre upakAraM kartumalamiti kRtvA anupanyasanIyameva / ke(?kke)tyAha-vidvajanasamAje-paNDitajanasamu-25 dAye / upacayamAha-na cetyAdi / na ca advayamAtratattvAyA:-buddheH sakAzAt bhedakamantareNa bhASAdravyAdikaM tathAvidhavikalpodayaH hetuphalabhAvavyavasthAkArI vikalpotpAdo nyAyyaH, adrayabodhamAtrAt-advayabodhamAtrotpatteH / na cetyAdi / na ca sati bhedake bhASAdravyAdau ca, 'Adi'zabdAt manodravyasaMgrahaH tanmAtratattvavAda:-advayabodhamAtratattvavAdaH taithAdhikyopapatteH / na cetyAdi / 30 na ca satyapi vikalpodaye'nantarodite kSaNabhedena hetunA / kimityAha 1 atra pAThAMzo lupta iti bhaati| 2 'bhAvApateH' iti ng-paatthH| 3 'tadAdhikyopa0' iti -paatthH|

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190 anekAntajayapatAkAkhyaM prakaraNam [paSTaH mistathAtattvavyavasthopapattiH / na cedaM tathA'nubhUyamAnabodhAnvayAtirekeNa / na cAyamabhyupagamaprakramAgata eva bhavatAmiti duHsthite 5svatantrabhedavyavahAre kathaM (na)pratyakSAnupalambhasAdhanA kAryakAraNabhAva ityucyamAnaM kathaM na jJAnamAnino brIDAkaramiti paricintyatAmetat / atastathA'nubhUyamAnatayA'pAstabhrAntatAparAdhaH parokta iti vihAya matsaraM sauvihityakArIti nivezya mAnasaM bodhAnvayo'bhyupa gantavyastatvAlocanamorgo vA parityAjya ityalaM prasaGgena // 10 aGgIkRtazcAyaM pareNApi paramArthataH 'kSaNabhede'pyupAdAnopAdeyabhAvena' ityAdyabhidadhatA / tathAhi-'ya eva santAnaH kartA sa evopa (kho0 vyA0) pUrvAparAlocanamanusandhAnAtmakatvAdasya / na cetyAdi / na cAsatyevAsminpUrvAparAlocane tathAtatvavyavasthopapattiH-pUrvAparAlocanAmikA / na ceda35 mityAdi / na cedaM-pUrvAparAlocanaM tathA'nubhUyamAnabodhAnvayAtirekeNa tathA'nubhUteH / na cetyAdi / na ca ayaM-tathA'nubhUyamAno bodhAnvayaH abhyupagamaprakramAgata eva bhavatAM-pareSAm / iti-evaM duHsthite svatantrabhedavyavahAre bhedakAbhAvena na kathaM pratyakSAnupalambhasAdhanaH kAryakAraNabhAvaH / itievamucyamAnaM kathaM na jJAnamAnina:-puMso brIDAkaraM-lajAkaram ? / lajA20 karamevetyarthaH / iti evaM paricintyatAmetat bhAvanAsAramiti / upasaMhArasArAM sthitimabhidhAtumAha-ata ityAdi / ataH tathA'nubhUyamAnatayA kAraNena apAstabhrAntatAparAdhaH, vikSiptabhrAntatAparAdha ityarthaH, proktH| iti evaM vihAya matsaraM-cetodoSaM sauvihityakArI-suvihitabhAvakArI iti-evaM nivezya mAnasam / kimityAha-bodhAnvayo yathokto'bhyupagantavyaH / 25tattvAlocanamArgoM vA parityAjyaH, upAyAbhAvAdityalaM prasaGgena // ihaivopacayamAha-aGgIkRta ityAdi / aGgIkRtazcAyam-anvayaH pareNApibauddhenApi paramArthataH / kathamityAha-kSaNabhede'pi upAdAnopAdeyabhAvena ityAdyabhidadhatA pUrvapakSagranthe / tathAhItyAdi / tathAhIti pUrvavat / ya eva santAnaH kartA sa evopabhoktA ityuktaM prA anyaizca___ "yasminneva tu santAne AhitA karmavAsanA / phalaM tatraiva saMdhatte kase raktatA yathA // "" 1 itastathA' iti k-paatthH| 2 'mArgo'parityAjya' iti g-paatthH| 3 133 tame pRSThe / 4 'bhAvane kathaM' iti U-pAThaH / 5 'vivakSitabhrAnta.' iti ka-pAThaH / 6 'cetodveSa' iti k-paatthH| 7 133tame pRsstthe| 8 133tame pRSThe / 9 pAThAntarArtha draSTavyaM 134tama pRSTham / 10 anuSTup /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 191 _ (mUlam) bhoktA' ityuktam / na ca hetuphalabhAvato'nyaH santAnaH / na ca hetuphalayoreva kartRtva-bhoktRtve, pratyekamubhayAbhAvAt anyakAle'nyAnabhyupagamAt, ya eva sa eveti vAgvaiyarthyaprasaGgAt , atastasyaiva tathA- 5 bhavanena hetoreva kAryabhAve ya eva sa evetyupapadyate, nAnyathA santatyantaravat naanaatvaayaadhnaaditi| tathedaM coktam-'yaH kuzale pravartate sa yadyapi tadaiva sarvathA vinazyati tathApi nirudhyamAnaH svAnurUpakAryotpAdana samartha sAmarthya vijJAnasantatAvAdhAya nirudhyate' ityAdi / atrApi na hi tat sAmarthya kuzalAdanyadeva, khAnurUpakAryotpAdana-10 (svo0 vyA) ityabhidhAnAt / na cetyAdi / na ca hetuphalabhAvato'nyaH-arthAntarabhUtaH santAna:, kintu hetuphalabhAva ev|n cetyAdi / na ca hetu-phalayoreva kartRtvabhoktRtve bhavataH / kathamityAha-pratyekamubhayAbhAvAt , na hetvAdAvekasminneva kartRtva-bhoktRtve / kathamityAha-anyakAle-hetvAdikAle anyAnabhyupagamAt-15 phalAdyA(ya)nabhyupagamAt / ya eva sa eveti ekAdhikaraNAbhAvena vAgvaiyarthyaprasajhAta, atastasyaiva-hetoH tathAbhavanena-phalatayA bhavanena hetoreva kAryabhAve sati ya eva sa evetyupapadyate ekAdhikaraNabhAvena, nAnyathA santatyantaravat iti nidarzanam / nAnAtvAbAdhanAditi / nAnAtvaM ca vaiyadhikaraNyaheturiti bhAvanIyam / tathedaM coktaM pUrvapakSe eva-yaH kuzale pravartate dAnAdau sa yadyapi 20 tadaiva sarvathA vinazyati tathApi nirudhyamAnaH san khAnurUpakAryotpAdanasamartham / kiM tadityAha-sAmarthya vijJAnasantatAvAdhAya nirudhyata ityAdi / atrApi-ukte na hi tat sAmarthya kuzalAdanyadeva, kintu kuzalameva tat / svAnurUpakAryotpAdanasamarthatA vA tata:-kuzalAnna (vivaraNam) (19) nAnAtvAbAdhanAditi / nAnAtvasya-bhedasyAbAdhanaM nAnatvAbAdhanaM tasmAt / yadi hi niranvayanazvaratvamabhyupagamyate santAnAnAM tathA yathA ekapuruSApekSayA puruSAntarasantAnasya nAnAtvam , evaM vasantatAvapi nAnAtvamabAdhitameveti pUrvakRtAnuSThAnasya phalAbhAvaH prApnotIti / 1133tame pRsstthe| 2 134tame pRSThe / 3 'tatrApi' iti ka-pAThaH 1 4 'na cAhetu0' iti su-paatthH| 5134tame pRsstthe| 6 kimityAha' iti Ga-pAThaH / 7 'prApnoti' iti kha-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam (mUlam ) samarthatA vA tataH / vijJAnasantatirapi taduttaraM jJAnameva, bhUyasAM tadAnImabhAvAt / tatazca tat kuzalamevottaravijJAnamAdhatta iti tadeva tad5 yuktaM tathA bhavatIti / evamuttarottarabhAvena yuktamiSTAniSTaphalajanma, anyathoktavat tadayogAditi / evaM samuparodhahetubhyaH pIDA pratikalamavadAyamAnatA cAnvayAnusAriNyeva, anyathA pIDAyutkarSAsiddhiH / na hyekaguNatIvratA bhAve tadviguNAditIvratA bhavati / anubhavasiddhA ceyaM saha tAratamyena ekaguNazuddhiyuktAd dviguNazuddhiyuktajanmA 10 ityapi vyavasthApanamekaguNAkSepo bhayaviSayasaMvedananAntarIyakameva iti anvayasAdhanameva / api ca kiM bahunA jalpitena ? / na vihAya ( stro0 vyA0 ) dhanyaiva / tathA vijJAnasantatirapi taduttaram - adhikRtakuzalAduttaraM jJAnameva / kathametadevamityAha-bhUyasAM vijJAnAnAM tadAnImabhAvAt naikodakabindu15 prabhavaM srota iti bhAvanIyam / tatazcetyAdi / tatazca - evaM vyavasthite tat kuzalameva - adhikRtaM uttaravijJAnaM Adhatta iti / kimuktaM bhavati ? tadeva - vijJAnaM tadyuktaM- kuzalayuktaM tathA bhavati - uttara vijJAnarUpatayA bhavati iti / evam - uktanItyA uttarottarabhAvena hetunA / kimityAha yuktamiSTAniSTaphalajanmaghaTamAnaka iSTAniSTaphalotpAdaH, anyathA - evamanabhyupagame uktavat tadayogAt 2 niranvayanazvaratayA phalAyogAditi / evamityAdi / evaM samuparodhahetubhyo daNDAdibhyaH pIDA pratikalaM-kalAM kalAM prati tathA avadAyamAnatA ca pratikalameva / kimityAha - anvayAnusAriNyeva uktanItyA, anyathA-evamanabhyupagame pIDAyutkarSAsiddhi: - pIDAyA avadAyamAnatAyAzcotkarSAsiddhiH / enAmeva bhAvayati na hyekaguNetyAdinA / na yasmAdekaguNatIvratA bhAve sati 15 pIDAdeH tadviguNA ditIvratA bhavati - pIDAderdviguNAditIvratA bhavati / anubhavasiddhA ceyaM - tIvratA saha tAratamyena tathA ekaguNazuddhiyuktAt, kSaNAditi prakramaH, dviguNazuddhiyuktajanmA ityapi - evambhUtamapi vyavasthApanaM anvayasAdhanameveti yogaH / kathamityAha - eka guNakSepeNa-na tatparityAgena ubhayaviSayaM zuddhiguNApekSayA yat saMvedanaM tat nAntarIyakameveti kRtvA / 30 api cetyAdi / api ca kiM bahunA jalpitena ? na vihAya - parityajya 192 [ SaSThaH 1 'siddheH' iti pAThaH / 2 'bhAvena dviguNA.' iti ga-pAThaH / 3 'yuktAzca dviguNa. ' iti g-paatthH|

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam 193 (mUlam) anvayamekAdhikaraNI bandha-mokSAvapi yujyate / yadA ca baddha eva na mucyate tadA vyathaiva bandhamokSacinteti / etena nAzahetvayogArthakriyAsAmarthya pariNAmAntakSayekSaNAdi kSaNabhaGgasAdhanaM nirAkRtameva, 5 tathApi lezato nirAkaraNamArgaH pradazyate // tatra yaducyate nAzahetavo hi nazvaretaranAzyApekSayA tadvyatiriktAdinAzApekSayA ca na yujyanta ityetajAtimAtram, tadutpAda (stro0 vyA0) anvayamekAdhikaraNI-ekAdhArau bandha-mokSAvapi yujyate / yadi nAmaivaM 10 tataH kimityAha-yadA ca baddha eva na mucyate / tadA kimityAha-vyathaivanirarthikaiva bandhamokSecinteti / na baddhasya muktau tattvato muktiriti paribhAvanIyam / etena-anantaroditena kAryakAraNabhAvadUSaNena nAzahetvayogazcArthakriyAsAmarthya ca pariNAmazcAntakSayekSaNAdi ceti dvandvaH / etat kimityAha-kSaNabhaGgasAdhanaM nirAkRtameva tattvataH, tathApi lezataH-saje- 15 peNa nirAkaraNamArgaH pradazyate // tatra yaducyate kSaNabhaGgavAdibhiH-nAzahenavo hi ghaTAdermudgarAdayaH nazvaretaranAzyApekSayA nazanazIlA-'nazanazIlanAsyApekSayA tadvyatiriktAdinAzApekSayA ca nAzyavyatiriktAvyatiriktanAzApekSayA ca na yujyante-na ghaTante / tathAhi-nAzahetavaH kiM nazanazIlasyaiva nAzaM kurvanti kiM vA'nazanazIlasya ? / yadi 20 nazanazIlasya kathaM kurvanti tasya tacchIlatayA tadavyatiriktatvAt tasya ca svahetorevosatteH / na hi pRthivyAdikaThinatAdayaH tadavyatiriktAstadanyahetubhiH kriyante / athAnazanazIlasya vyAhatametat , atatsvabhAvasya tatkAraNatvavirodhAt / AkAzAderapi tadutpatteH tathA cAbhyupagamaprakopaH / tathA ki sannAzaM nAzyAd vyatiriktaM kurvanti, kiM (vivaraNam) (21) tasya tacchIlatayA tadavyatiriktatvAditi / tasya-nazanazIlapadArthasya takaDIlatayA-nazanazIlatayA tavyatiriktatvAt-nazanAvyatiriktatvAt // (23) atatsvabhAvasya tatka(?kA)raNatvavirodhAditi / atatsvabhAvasya [bhAvasya] anazanasvabhAvasya [bhAvasya ] tatkaraNatvavirodhAt-nazanasvabhAvakaraNatvavirodhAt / na hyagni svarasvabhAvaH sannabhAsvarasvabhAvaH kenacit kriyate // 1 'NAmA(nta)ntyakSaye.' iti ga-pAThaH / 2 'cintetyavaddhasya' iti u-pAThaH / 3 'tannAzaM nAzAdU vyati' iti ku-pAThaH / anekAnta. 25

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194 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam ) hetuSvapi samAnatvAt , teSAmapi satsvabhAvetarajanyApekSayA tadvyatiriktAdyutpAdApekSayA caayujymaantvaat| tathAhi-na satvabhAva5syotpAdakAH, tadvaiphalyaprasaGgAt anavasthApattezca, nAsatkhabhAvasya, tatprakRtyanyathAkaraNAt abhyupagamavirodhAcca / anutpannasyAsattvAt utpannasya ca satvabhAvatvAd vyartho vikalpayugalakopanyAsaparizrama iti cet, na, naSTetaravikalpApekSayA'sya nAze'pi tulyatvAt / eka (kho0 vyA0) 10 vA'nyatiriktam ? / yadi vyatiriktaM tadbhAve'pi nAzyasya na kiJciditi kiM tena / athAvyatiriktaM sa tatsvarUpavat taddhetubhya eva jAtaH kathamanye kurvanti iti ? / evamAdi etajAtimAtraM-sAdhyadharmasamAM jAtimadhikRtya kuta ityAha-utpAdahetudhvapi bhavadabhyupagateSu samAnatvAt adhikRtavikalpAnAmiti / etadevAha teSA mapItyAdinA / teSAmapi-utpAdahetUnAM satvabhAvetarajanyApekSayA satsva15 bhAvAt svabhAvajanyApekSayA tavyatiriktAdyutpAdApekSayA ca-janyanyatiriktAvyatiriktotpAdApekSayA ca / kimityAha-ayujyamAnatvAt-aghaTamAnatvAt teSAmapi / etadeva darzayati tathAhItyAdinA / tathAhIti pUrvavat / na satvabhAvasya, janyasyeti prakramaH, utpAdakA-utpAdahetavaH / kuta ityAha-tad vaiphalyaprasaGgAt-hetuvaiphalyaprasaGgAt tatsvabhAvatayeti anavasthApattezca sarasva20 bhAvatayA bhUya utpAdyatvApatteH / tathA nAsatvabhAvasya-janyasyotpAdakAH / kuta ityAha-tatprakRtyanyathAkaraNAt-asatsvabhAvaprakRtyanyathAkaraNAta abhyUpagamavirodhAca / na hyasatsvabhAvajanyotpAdakatvamiSyate paraiH utpAdahetUnAmiti / anutpannasya utpAdyasya asattvAt utpannasya ca satvabhAvatvAta kAraNAt vyarthaH-nirarthako vikalpayugalakopanyAsaparizramaH / iti cet, (vivaraNam) (12) sAdhyadharmasamAM jAtimadhikRtyeti / sAdhyadharmaH samo yasyAM sA tathA tAmadhikRtya-Azritya / sAdhyadharmo hyatra nAzahetUnAmabhAvaH / ayaM ca bauddhAbhimate utpAde'pi samAnaH, utpAdahetUnAmapi vicAryamANAnAmabhAvAt , utpdymaanaabhaavaaptterivetyrthH| yadi putpAdahetubhirutpadyamAnAd bhAvAvyatirikta utpAdaH kriyate tadA 30 utpadyamAna eva bhAvastaiH kriyata ityAyAtam / tataH sadaiva tasya bhAvasyotpadyamAnatA sthAt, na tUtpannatA // 1 vA yujyaH ' iti g-paatthH| 2 'tadvaikalyaprasaGgAt' iti g-paatthH| 3 'utpadyatvA.' iti k-paatthH| 4 'samAnadharma.' iti c-paatthH| 5'mAnApate.' iti c-paatthH| 25

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 195 (mUlam) mutpadyamAnavyatiriktotpAdajanakatve na tadutpAdA, tasyeti saMyogAyogAt, tadavyatiriktotpAdajanakatve tUtpadyamAnajanakatvatastadanutpAdaH, utpannAvyatiriktotpAdAyogAt satkhabhAvAdijanyopAdAna- 5 hetugrAhakapramANAbhAvatastadvyavahAraniSedhato nAviSayA vikalpA:, pramANavivekataH sajjJAnazabdavyavahAraniSedhAvirodhAca // kiJca nirhetukavinAzavAdino hiMsAsambhava iti tadviratidezanA (kho0 vyA0) etadAzakyAha-na-naitadevam , naSTetaravikalpApekSayA asya-anantarAbhihitasya 10 nAze'pi tulyatvAt / tulyatvaM cAnaSTasya sattvAnnaSTasya vA sattvena vyarthoM vikalpopanyAsaparizrama ityapi vaktuM zakyatvAt / evamityAdi / evamutpadyamAnavyatiriktotpAdajanakatve'bhyupagamyamAne utpAdahetUnAM kimityAha-na tadutpAdAna tasya vivakSitasyotpAdaH / kuta ityAha-tasyeti-vivakSitasyotpAdyasya saM(yo)gAyogAt-sambandhAbhAvAd vyatiriktotpAdasya, tadavyatiriktotpAdajanakatve 15 tu-vivakSitakAryAvyatiriktotpAdajanakatve punaH utpadyamAnajanakatvataH kAraNAt tadanutpAdaH-utpadyamAnAnutpAdaH utpadyamAnatApattirevetyarthaH / kuta ityAhautpannAvyatiriktotpAdAyogAt / ayogazcotpadyamAnAvyatirekata iti bhAvanA / satvabhAvAdItyAdi / satsvabhAvAdi ca tajanyaM ca tasya upAdAnahetavastad grAhakapramANAvataH kAraNAt tadvyavahAraniSedhata:-satsvabhAvAdi-20 janyopAdAnahetuvyavahAraniSedhataH kAraNAt na aviSayA vikalpAH anantaropanyastAH, kintu saviSayA eva / itazcaitadevaM pramANavivekataH-pramANAbhAvena sajjJAnazabdavyavahAraniSedhAvirodhAca nAvikalpA viSayA iti bhAvanIyam / / abhyuccayamAha kizcetyAdinA / kiJca nirhetukavinAzavAdinaH-vAdinaH (vivaraNam) na tu satsvabhAvasya janyasya janakA utpAdahetava ityAdayo vikalpA nirviSayA eva bhaviSyantItyAha-(19) satsvabhAvAdi cetyAdi / bauddhamate satsvabhAvAderjanyasya ye upAdAnahetavastadvAhaka nAtyeveti nAviSayA vikalpA ityarthaH / pramANavivekata ityAdinA'yamevArthaH sphuTIkRta iti // 1'vivekatajjJAna.' iti ga-pAThaH / 2 'utpAdyamAnAH' iti -paatthH| 3 'ayogazcotpAdyamAnAd vyati.' iti ng-paatthH| 4 'bhAvataH tavyAvahAra0' iti u-paatthH| 5 'sajJAna.' iti u-paatthH| 6'bhAvAdi vetyAdi' iti c-paatthH|

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196 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) vaiyarthyameva / santAnAntarotpAdaka eva hiMsaka iti cet, na, santAnasya saMvRttisattvenotpAdAyogAt / vijAtIyakSaNotpAdaka 5eveti cet, na, tasyApi nirAkRtatvAt / tadbhAve'pyupAdAnajanakayoH hiNsktvaapttiH| na ceyaM nyAyyA, mahAsatvopAdAnajanakayorahiMsakatvena kuzalayuktatvAbhyupagamAt / na ca hanmIti saklezAddhiMsakatvam, asakliSTAt sakliSTAnutpatteH, tadutpAdanimittasya nirAkRtatvAditi / ataH khahetubhya eva nAzahetumavApya tathAnAzakhabhAva 10 utpadyate iti tvayA'pyaGgIkartavyam , anythoktdossaantivRttiH|| ___ yasya tu kAryotpAda eva kathaJcit kAraNanivRttikhabhAvo nAzaH (kho0 vyA0) hiMsAsambhava iti kRtvA tadviratidezanAvaiyarthyameva / santAnAntarotpAdaka eva lubdhakAdihiMsakaH / iti cet, etadAzakyAha-netyAdi / na15 naitadevaM santAnasya saMvRttisattvena hetunA utpAdAyogAt / na hi saMvRtti sadutpadyata iti vijAtIyakSaNotpAdaka eveti cet hiMsaka iti / etadAzaGkayAha-netyAdi / na-naitadevaM tasyApi-vijAtIyakSaNotpAdakasya nirAkRtasvAdadhaH nimittopAdAnabhAvaniSedhena / abhyuccayamAha tabhAve'pItyAdinA / tadbhAve api-vijAtIyakSaNotpAdakahiMsakabhAve'pi kimityAha-upAdAnajanakayoravizeSeNa 20 hiMsakatvApattiH,dvayorapi vijAtIyakSaNotpAdakatvAvizeSAt |nceym-upaadaan janakayoH hiMsakatvApattiH nyAyyA, mahAsattvopAdAnajanakayoH, bodhisattvAdijanakayorityarthaH, ahiMsakatvena. hetunA kuzalayuktatvAbhyupagamAt / na hi bodhisattva utpadyamAna Atmano hiMsakaH, api tu kuzalayukto'bhyupagamyate tatpitA cana cetyAdi / na ca hanmIti-evaM saklezAddhiMsakatvam / kuta ityAha25 asaGkakliSTAt kSaNAt sakliSTAnutpatteH / anutpattizca tadutpAdanimittasya asaGkliSTAt sakliSTotpAdanimittasya nirAkRtatvAdadha iti / ataHasmAt kAraNAt svahetubhya eva sakAzAnnAzahetumavApya mudrAdiHtathA-vijAtIyakSaNodayarUpaprakAreNa nAzavabhAva utpadyate / iti-evaM tvayA'pyaGgIkarttavyam ; anyathA-evamanabhyupagame uktadoSAnativRttiriti bhaavniiymett|| 30 svapakSe doSAbhAvamAha yasya tvityAdinA / yasya tu-vAdinaH kAryotpAda 1'asakliSTAnutpatteH' iti g-paatthH| 2 'utpAdyate' iti ga-pAThaH / 3 'saMvRtisa0' iti ng-paatthH| 4 'saMvRti sadu.' iti Ga-pAThaH / 5 'anupapattizca' iti ng-paatthH| 6 kSaNodbhavarUpa.' iti -paatthH|

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 197 tasyoktadoSAnupapattirevetyuktaprAyam / tathA nityAnityadehabhinnAbhinnatve cAsya pIDAkartRtvAdinA tatkarmavipAkabhAve'pi tannimittatvaniyogAd duSTAnuvandhato'syaiva hiMseti sadupadezAdeH kliSTakarmaviyo-5 gAt zubhabhAvAnubandhato'syA viratirapIti na kazcid doSa iti // arthakriyAsAmarthyamapi kSaNikasyAnupapannameva, vikalpAyogAt / arthakriyA hi sa eva bhAvo bhAvAntaraM vA / yadi sa eva kathamasyAtmani sAmarthyam ? / anyaccedaM tadAtmA syAt sthitirvA / yadyAtmA na tatra sAmarthyam , anyato bhAvAt ;na sthitI, anantarameva nAzAt // ___ atha bhAvAntaraM kathamanyasyAnyatra sAmarthyam ? / tathAhi-idaM tato (kho0 vyA0) eva kathaJcit kenacit prakAreNa kAraNanivRttikhabhAva:-kAraNanivRttisvatattvo nAzaH tasya-vAdina uktadoSAnupapattirevetyuktamAyaM-prAyeNoktam / abhyuccayamAha tathetyAdinA / tathA nityAnityadeha bhinnAbhinnatve cAsya-15 hiMsakasya pIDAkartRtvAdinA kAraNena tatkarmavipAkabhAve'pi, hiMsyakarmavipAkabhAve'pItyarthaH,tannimittatvaniyogAt-hiMsakasya nimittatvaniyogAt kAraNAd duSTAnubandhato hetoH janmAntarAsevitAt asyaiva hiMseti evambhUtasyAsya sadupadezAdeH sakAzAt 'Adi'zabdAt tathAvidhamunicaryAdarzanaparigrahaH 'kliSTakarmaviyogAt kAraNAt tathAsvAbhAvyena tathA zubhabhAvAnuvandhataH tathA tathA 20 bhavyatvasamAkSiptAt asyAH-hiMsAyA viratirapi / iti-evaM na kazcid doSaH asmadabhyupagama iti // __ arthakriyetyAdi / arthakriyAsAmarthyamapi kSaNikasya-padArthasya anupapannameva / kuta ityAha-vikalpAyogAt / enamevAha arthakriyA hotyAdinA / arthakriyA yasmAt sa eva bhAvo bhAvAntaraM vA bhavet / kiJcAtaH 1 ubhayathA- 25 'pi doSa ityAha-yadi sa eva bhAvo'rthakriyA, kathamasya-bhAvasya Atmani sAmarthyam ? / anyaccetyAdi / anyacca idaM-sAmarthya tadAtmA syAd bhAvAtmaiva sthitirvA / yadyAtmA sAmarthyam, etadAzaGyAha-na tatra Atmani sAmarthyam, anyata:-kAraNAntarAt bhAvAdAtmana iti na sthitI sAmarthyam / kuta ityAhaanantarameva nAzAt sthityabhAvena / evaM yadi sa eva bhAva ityetadadhikRtyoktam // 30 adhunA bhAvAntaramadhikRtyAha-athetyAdi / atha bhAvAntaramarthakriyA / etada1 liTAkarma ' iti u-paatthH| 2 'samAkSiptAn asyAH' iti u-paatthH|

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198 anekAntajayapatAkAkhyaM prakaraNam [SaSTaH dhyatiriktamavyatiriktaM vaa| yadi vyatiriktaM tasyeti saGgAyogaH, avyatireke na bhAvAntaropayogitA / taduttarabhUtireveyamiti cet, 5 na, tasyAH khapuSpavadasatvenAmuSya bhUtiriti vyavasthA'nupapatteH, kartRbhoktRdhAreNa cAyogAt / tathAhi-sA kartRbhUtiH syAd bhoktRbhUtirvA / kartRbhUtiriti cet, na tarhi bhoktRbhUtirityabhyupagamahAniH sarvakSaNAnAM bhoktRtvAbhyupagamAt / atha bhotkRbhUtiH, na tarhi kartRbhUtirityabhyupagamahAnireva, saMsArikSaNAnAM prAyaH krtRtvaabhyupgmaat|| 0 ubhayakhabhAvatve tdvytiriktraadidossH| anubhayakhabhAvatve (svo0 vyA0) dhikRtyAha-kathamanyasya-bhAvasya anyatra-bhAvAntare sAmarthyam ? / tathAhiidaM-sAmarthya tataH-vivakSitabhAvAd vyatiriktamavyatiriktaM vA bhavet / ubhayathA'pi doSamAha-yadi vyatiriktaM vivakSitabhAvAt sAmarthyam , atra doSa15 mAha-tasyeti saGgAyogaH, tadanvayavyatirekAvizeSAt / avyatireke tvabhyupa gamyamAne kimityAha-na bhAvAntaropayogitA sAmarthyasya, tadvat tannivRtteriti bhAvaH / taduttarabhUtireva-vivakSitabhAvottarabhavanameva iyamiti cet arthakriyA / etadAzaGkayAha-na, tasyAH -taduttarabhUteH khapuSpavat nirupAdAnatayA asattvena hetunaa| amukasya bhUtiriti-evaM vyavasthA'nupapatteH / tathAhi-atrAsat 20 sad bhavatIti vyavasthA, na ceyaM nyAyyA zaktipratiniyamAbhAveneti vyavasthA'nupapattiH / upacayamAha-kartRbhoktadvAreNa cAyogAt ,bhUteriti prkrmH| tathAhi-sA-bhUtiH kartRbhUtiH syAd bhoktRbhUtirvA / kartRbhUtiriti cet-adhikRtA bhUtirityetadAzayAha-na, tarhi bhoktRbhUtiriti-evamabhyupagamahAnireva / kathamityAha sarvakSaNAnAM bhoktRtvAbhyupagamAt / atha bhottRbhUtiH-adhikRtA bhUtiriti 25 etadAzayAha-na tarhi kartRbhUtiriti-evamabhyupagamahAnireva / kathamityAhasaMsArikSaNAnAM prAyaH caramakSaNaM muktvA / kimityAha-kartRtvAbhyupagamAt / / pakSAntaranirAcikIrSayA''ha-ubhayasvabhAvatve-kartRbhoktRsvabhAvatve'bhyupagamya (vivaraNam) (15) tadanvayavyatirekAvizeSAditi / tasya-vivakSitasvabhAvasya sambandhinau 3. yau anvaya-vyatireko tayoravizeSAt sAmarthyasya / yadi hi vivakSitabhAvAd vyatiriktameva sAmarthya tadA tadbhAve bhAvastabhAve cAbhAvaH tasya nAstyevetyarthaH // 1 'saMyogAyogaH' iti k-paatthH| 2 'amuSya' iti syAt / 3 patteH upa0' iti Ga-pAThaH /

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adhikAraH] svopanavyAkhyAmunicandrIyavivaraNayutam 199 avastutetyanvayinyevArthakriyAsiddhiH tasyaiva, tathA'bhavanAt / kramayogapadyasAdhyAnAM kramayogapadyAbhyAmeva karaNAt, tathAkhabhAvatvAditi pariNAmo'pi kSaNakSayiNyasaGgata eva, kSaNAnAmatyantabhedAt, 5 vRddhyanupapatteH sahakAriNo'yogAt aNormahadbhAvAsiddheH, atiprasaGgAt , 'hetudharmAnvayAnupapatteH teSAM copalambhAt, tathApratIteriti / (kho vyA0) mAne adhikRtabhUteH / kimityAha-tavyatiriktarAdidoSaH tasyA bhUtestatsvabhAvadvayaM vyatiriktamavyatiriktaM vyatiriktAvyatiriktaM vA syAt / vyatiriktatve / / tasyeti saGgAyogaH / avyatiriktatve tatsvabhAvaikatvAdi, vyatiriktatvAvyatiriktatve virodhaH, vastvavirodhe'pyupagamavirodha iti doSaH / doSAntaramAha-anubhayakhabhAvatve bhUteH / kimityAha-avastutA, na hyanubhayakhabhAvaM nAma vastu itievamanvayinyeva vastuni / kimityAha-arthakriyAsiddhiH tasyaiva-anvayino vstunH| kimityAha-tathA-arthakriyArUpeNa abhavanAt pariNAma-nimittAbhyAmiti / / 5 krametyAdi / kramayogapadyasAdhyAnAmarthakriyANAM krama-yogapadyAbhyAmeva karaNAt / karaNaM ca tathAkhabhAvatvAditi-krama-yogapadyAbhyAmevArthakriyAkaraNakhabhAvatvAditi krameNa pAramitApUraNAd buddhatvaM yogapadyena pradAnakuzalacittapraNidhAnAdivikalpAntaramadhikRtyAha-pariNAmo'pi kSaNakSayiNi bhAve / kimityAhaasaGgata eva / kuta ityAha-kSaNAnAmatyantabhedAt kAraNAt / kimityAha-20 vRddhyanupapatteH tathAvidhAt tathAvidhabhAvena tathA sahakAriNo'yogAt uktanItyaiva aNoH sakAzAt mahadbhAvAsiddheH, mahato bhAvo mahadbhAvaH tadasiddheriti / asiddhizca atiprasaGgAt / atiprasaGgazca hetudharmAnvayAnupapatteH nira (vivaraNam) (15) pariNAma-nimittAbhyAmiti / pariNAmazca pratikSaNaM mRdAdeH khayamevAparA-25 parAvasthApratipattirUpam , nimittaM ca kulAlacakracIvarAdi, tAbhyAM kRtvA'nvayinyeni evArthakriyAsiddhiH // (18) krameNa pAramitApUraNAd buddhatvamiti / buddhasya dAnapAramitA krameNa pUryate, na hi yogapadyenAsau sarvaM dAtuM saha iti // (18-19) yaugapadyena pradAnakuzalacittapraNidhAnAdIti / pradAnaM kuzalacitta-3. praNidhAnaM ca yogapadyena bhavataH / tathAhi-yasminneva samaye'sau datte tasminneva kuzalaM cittamAdhatte iti // 1 'kAriNo yogAt' iti k-paatthH| 2 hetukarmAnvayA0 iti ga-pAThaH / 3 'rUpeNa bhavanAtU' iti i-paatthH| 4 'vRttyanupa0' iti k-paatthH| 5 'kAriNA yogA0' iti -paatthH|

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anekAntajayapatAkAkhyaM prakaraNam [SaSThaH kathaM tathApratItiriti cet piNDa-ghaTayozttvadarzanAt, anvayarahite'pi tadastyeveti cet, kAstIti suvicArya vaktavyam, tatkAyeM ghaTAntara iti cet, na tadvat tadahetukaM taditi cintyam / taddhatukatve'pi bhedo'viziSTa iti cet, kathamavizeSe pariNAmAdivizeSaH / asti cAyaM niyamena, atastasyaiva tathAbhavanAt tatpariNAmajAtyupapatteH avigAnena darzanAt tathAtavyavahArasiddhaH darzanasthAbhrAntatvAt, anyathA tadanupapatteH, tanniyamavannimittA* bhAvAt tattathAbhAvAbhAve ca tadasiddhiriti / nAsiddhiH asato'pi (kho0 vyA0) nvayanAzayogataH teSAM ca-hetudharmANAmupalambhAt / kArye upalambhazca tathA hetudharmAnvayatvena pratIteriti / kathaM tathApratItiH? / iti cet, etadAzayAhapiNDa-ghaTayozttvadarzanAt / anvayarahite'pi vastuni tat-mRttvadarzanama5styeva / iti cet, etadAzakyAha-kAstIti-evaM suvicArya vaktavyam / tatkAyeM-vivakSitapiNDakAyai ghaTAntare / iti cet, etadAzayAha-na, tadvatghaTAntaravat tadahetukaM-vivakSitapiNDAhetukaM tat-vivakSitaghaTAkhyaM kAryamiti cintyametat / taddhetukatve'pi-vivakSitapiNDahetukatve'pi vivakSitaghaTAkhyakArya, speti prakramaH / kimityAha-bhedo'viziSTa iti cet tayoH piNDa-ghaTayoriti / 20 etadAzaGkayAha-kathamavizeSe'dhikRtapiNDaghaTayorbhedasya pariNAmAdivizeSaH / 'Adi'zabdAd varNamahaNatvAdigrahaH / asti cAyaM-pariNAmAdivizeSo niyamena / atastasyaiva tathA bhavanAt kAraNAt-adhikRtamRtpiNDasya vivakSitaghaTatvena bhavanAt / bhavanaM ca tatpariNAmajAtyupapatteH, vivakSitaghaTa iti prakramaH / upapattizca avigAnena darzanAt tatpariNAmajAtyoH tathAtavyava25hArasiddheH-avigAnadarzanena tatpariNAmajAtivyavahArasiddheH / evaM darzanasyA bhrAntatvAt tatpariNAmajAtigocarasya / itthaM caitadaGgIkartavyamityAha-anyathA tadanupapatteH tasyaiva tathAbhavanamantareNa vivakSitaghaTAnupapatteH / anupapattizca tanniyamavannimittAbhAvAt-tatpariNAmajAtiniyamavannimittAbhAvAt / sarvopasaMhArArthamAha-tattathAbhAvAbhAve ca tadasiddhiriti tasyaiva tathAbhAvAbhAve ca 1 tadAstyeveti' iti g-paatthH| 2 'tadakAya iti g-paatthH| 3 'bhedo viziSTa iti' iti ga-pAThaH / 4 'tadasiddheriti' iti g-paatthH| 5 'bhedo viziSTa' iti u-pAThaH / 6 'varNamazruNa' iti ku-paatthH| 7 'sat tathAH' iti U-pAThaH / 8 'tadasiddherivi' iti a-pAThaH /

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10 adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) bhAvAbhyupagamAditi cet, kasyAsata eva bhAvAbhyupagamaH / tattathAbhavane saMsthAnAderiti cet, na hi tanna taddharma iti nAsadeva, tasyApi bhAve kAraNavat tadA siddhyAdisaGga iti cet, tathAvabhAvatvena 5 asyaaymdossH| kathamiti na samyagavagacchAma iti cet, tasyaivAsI khabhAvo yenAnyadA tasiddhayAdIti / na caitAvatA sarvathA'sadbhavanam , tadanuvedhAsiddheH, tadapekSAyogAt , tattadbhAvopalabdheH, tadatAdavasthyAt, anyathA tadasiddheH, vastudharmatvAt nivandhanopapatteH (svo0 vyA0) pariNAmAsiddhiriti, "tadbhAvaH pariNAmaH" iti nyAyAt / nAsiddhiH pariNAmasya asato'pi bhavadbhirapi bhAvAbhyupagamAt / iti cet, etadAzaGkayAha-kasyAsata eva asmAkaM bhAvAbhyupagamaH ? / tattathAbhavane-adhikRtamRtpiNDasya vivakSitaghaTatvena bhavane saMsthAnAdeH-UrdhvAdyarthakriyAzaktyAdeH / iti cet, etadAzayAha-na hi tat-saMsthAnAdi na taddharma:-adhikRtamRtpiNDadharmaH, kintu 15 taddharma eva / iti-evaM nAsadeva-saMsthAnAghekAntena tasyApi bhAve saMsthAnAdeH kAraNavat-adhikRtamRtpiNDavat tadA-mRtpiNDakAla eva siddhyaadisngg:uplbdhyrthkriyaasnggH| iti cet, etadAzajhyAha-tathAsvabhAvatvena-anyadA kAraNasvabhAvatvena asya-mRtpiNDasya ayamadoSaH tadA siddhyAdisaGgalakSaNaH / kathaM-kena prakAreNetyetadeva na smygvgcchaamH?| iti cet, etadAzaGkayAha- 20 tasyaivAsI svabhAvo'dhikRtamRtpiNDasya yena-svabhAvena anyadA-anantarasamaye tatsiddhyAdi-saMsthAnAdhupalabdhyAdi iti / ihaivopacayamAha na cetyaadinaa| na caitAvatA'nyadA tatsidbhyAdibhAvena sarvathA-ekAntena asadbhavanaM saMsthAnAdeH / kuta ityAha-tadanuvedhAsiddheH-asadanuvedhAnupalabdheH saMsthAnAdau tathA tadapekSAyogAt-adhikRtamRtpiNDApekSAyogAt, sarvathA'sadbhavane na tathA 25 tattadAvopalabdheH-saMsthAnAdau mRdbhAvopalabdheH tadatAdavasthyAt-adhikRta (vivaraNam) (14) UrdhvAdyarthakriyAzaktyAderiti / arddhAdisaMsthAnamarthakriyAzaktizca jalAthAharaNAvisAmarthyalakSaNA mRtpiNDe pUrvamavidyamAnaiva ghaTAdAvutpanneti // (18-19) anyadA kAraNasvabhAvatveneti / mRtpiNDasyaivAyaM svabhAvo yaduta 30 anyadA-ghaTakAle saMsthAnAdeH kAraNatAM pratipadyate // , sikhyAdIni' iti k-paatthH| 2 tattvArthAdhigamasUtre (a0 5, sU. 41) / 3 'tadevaM na itihu-paatthH| bhamekAnta. 26

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202 anekAnsajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam ) pratItyanugrahAdityanvayinyeva saMyogopacayAt pariNAmasiddhiH / antakSayekSaNamapyatatsvabhAvasya vastunastadabhAvAt na kSaNikatva5sAdhanam / pratikSaNaM tat tatsvabhAvamiti cet, kathamantavat tadanupalambhaH ? / sAdRzyavipralambhAditi cet, ubhayAgrahe ka etad gheda ? na ca tayostattve'nyataragrahaNe'pyadoSaH, tattattvApratIteH / na ca kathazcidekenaivobhayagrahaNam , anabhyupagamAt // (kho0 vyA0) 10 mRtpiNDAtAdavasthyAt anyathA tadasiddheH-abhavanabhavanamAtrApattyA atAdavasthyA. siddheH vastudharmatvAdatAdavasthyasya nibandhanopapatteH vastudharmatva eva / enAmevAha-pratItyanugrahAt tatrAtAdavasthyasaMvittyA / iti-evamanvayinyeva vastuni saMyogopacayAt kAraNAt pariNAmasiddhiH anyathoktavadayogAditi / anta kSayekSaNamapi paropanyastaM kSaNikatvasAdhanaM kimityAha-atatvabhAvasya15 anantakSayekSaNakhabhAvasya vastunaH-ghaTAdeH tadabhAvAt , anantakSayekSaNAbhAvAt / kimityAha-na kSaNikatvasAdhanaM pratyuta tAvatkAlasthitisvabhAvasAdhanamiti / pratikSaNaM-kSaNaM kSaNaM prati tat-vastu tatsvabhAvaM, prakramAt kSayekSaNasvabhAvam / iti cet, etadAzaGyAha-kathamantavat-yathA'nte tathA tadanupalambha:pratikSaNaM kSayekSaNAnupalambhaH? / saadRshyviprlmbhaat| iti cet 'mAyAgolaka'20 nyAyena, etadAzayAha-ubhayAgrahe, tadanyAgraha ityarthaH / ka etat-sAdRzyaM veda-jAnAti ? / na cetyAdi / na ca tayoH-tadanyayoH tattve-vastusthityA sadRzatve sati anyataragrahaNe'pi, ekagrahaNe'pItyarthaH, adoSo na cAnantaro. ditaH, kintu doSa eva / kuta itsAha-tattattvApratIteH tayoH-tadanyayoH tattvA pratIteH-vAstavasadRzatvApratIteH / vAstavasadRzatvApratItirubhayAgrahAdeveti bhAvanIyam / 25 na cetyAdi / na ca kathaJcit-kenacit prakAreNa ekenaiva, grAhakeNeti prakramaH, ubhayagrahaNaM tadanyagrahaNamiti bhAvaH / kuta ityAha-anabhyupagamAt / "ekamarthaM vijAnAti no vijJAnadvayaM yathA / vijAnAti na vijJAnamekamarthadvayaM tathA // iti vacanAdanabhyupagamaH // 1 'vAnantaro' iti k-paatthH| 2 'tathApratIteH' iti Ga-pAThaH / 3 'jAnAti na vijJAna.' iti uu-paatthH| 4 anuSTup /

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svopajJavyAkhyAmunicandrIya vivaraNayutam (mUlam ) aari kSayo nAma ? nanu vinAzaH / kathamasyekSaNaM syAt ? / bhAve ko doSa: ? / indriyasya tucche'pravRttiH / na vai sa tucchaH / nanu kimantekSaNena ? sa vijAtIyastasya nAzatve'nvayaH / sa pUrvAbhAvaH / 5 nAnyekSaNe tadIkSaNam, tata eva tat / kathaM pratibandhAbhAve ? | sattatvAbhAvyAt na tasyaikAntatucchatvam / tataH kimiti ? | tadatadAtmako nAzaH, ke evaM doSaH 1 / guNaH, asaddarzanatyAgAt / kathaM tattyAgaH ? / " na vinAzo nAmAnya eva kazcid bhAvAt " | svabhAva eva hi nAzaH, sa eva kSaNasthAyI jAta iti tamasya mandAH khabhAvamUrddha ( kho0 vyA0 ) abhyuccayamAha kazcAyamityAdinA / kazcAyaM kSayo nAma iti vAcyam / para Aha- nanu vinAzaH kSayaH / etadAzaGkayAha- kathamasya - vinAzasya IkSaNaM- darzanaM syAt ? / para Aha- bhAve ko doSaH vinAzekSaNasya ? / etadAzaGkayAhaindriyasya cakSuSastucche vinAze apravRttiH, tucchatvAdeva / para Aha- na caiSa 15 tuccho vinAzaH / etadAzaGkayAha - nainu kimantekSaNenAtucchasyAnante'pi darzanAdityabhiprAyaH / para Aha-sa vijAtIyaH kapAlAderanantajastu sajAtIyaH / etadAzAha - tasya nAzasve api vijAtIyasya kapAlAdeH / kimityAha - anvayo bhAvA~vicchedAditi garbhaH / para Aha-sa pUrvAbhAvo nAzaH / etadAzaGkayAha- nAnyekSaNe-kapAlAdidarzane tadIkSaNaM - pUrvAbhAvadarzanam | para Aha-tata eva tat- 20 vijAtIyadarzanAdeva pUrvAbhAvasya darzanam / etadAzaGkayAha- kathaM pratibandhAbhAve ? vijAtIyapUrvAbhAvayoriti prakramaH / para Aha-tattatvAbhAvyAt-vijAtIya pUrvAbhAvayoH tatsvabhAvatvAt / etadAzaGkayAha-na tasyaikAntatucchatvaM pUrvAbhAvasya / para Aha- tataH kimiti yadi nAmaivam / etadAzaGkyAha-na vinAzo nAmAnya eva, tadatadAtmako nAzaH vijAtIya pUrvAbhAvAtmakaH / anyathaikAntatucchatayA 25 svabhAvAsiddhiH pUrvAbhAvasyetyabhiprAyaH / para Aha ke evaM doSaH tadatadAtmakatve ? / etadAzaGkyAha-guNaH asaddarzanatyAgAnna tu doSaH / para Aha-kathaM tattyAga:asaddarzanatyAgaH 1 / etadAzAyAha - " na vinAzo nAmAnya eva kazcid bhAvAt" iti vacanAditi yogaH / svabhAva eva hi nAzaH, padArtha evetyarthaH / 1' na tu vinAzaH' iti ka-pAThaH / 2 'tucche pravRttiH' iti ga-pAThaH / 3 ' na caiva sa tuccha H ' iti ga-pAThaH, TIkAdhAreNa tu 'na caiSa tucchaH' iti pATho bhAti / 4 'sa evaM doSa:' iti ga-pAThaH; ka - pAThastu 'ka eva doSaH' iti / 5 'na tu' iti ka-pAThaH / 6 ' nazyanAzyatve' iti kapAThaH / 7 'bhAvAviccheda iti' iti ka pAThaH / 8 'sAmAnya eva' iti Ga-pAThaH / 9 'ka edaM (?) doSaH' iti Ga-pAThaH / adhikAraH ] 203 10

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204 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam ) vyavasyanti, na prAga darzane'pi, pATavAbhAvAditi tadvazena pazcAd vyavasthApyate "vikAradarzaneneva viSamajJaiH" iti vacanAt / iha 5 bhAva eva kSaNasthAyI nAzaH, na tannivRttyAtmako'nyaH, tasya anyadharmatvAnabhyupagamAt, abhyupagame ca tasyAnvayApattiA, tadanivRtteriva tannivRtterbhAvasvabhAvatvena tasyaiva tathAbhavanAditi / yacca idamuktam-'tamasya mandAH svabhAvamUrddha vyavasyanti' tadayuktam , Urddha tadabhAvAt tasyaiva tattvAdhyavasAyAyogAt, nirviSayatvAt / 10 tatazcaitadapyanAlocitAbhidhAnameva 'na prAga darzane'pi', darzanasyaiva vyavasAyatvAt, tadyAthAtmyapratibhAsanAt, 'pATavAbhAvAt' ityapi (stro0 vyA0) sa eva kSaNasthAyI jAtaH padArtha iti tamasya mandA:-jaDAH khabhAvaMkSaNasthAyitvalakSaNaM svabhAvamUrdhva vyavasyanti kSaNAt , na prAk-kSaNakAla eva 15 darzane'pi sati / kuta ityAha-pATavAbhAvAt / iti-evaM tadvazena-mandavyavasAyavazena pazcAd vyavasthApyate'sau svabhAvaH / nidarzanamAha-vikAradarzaneneva-vamanAdinA viSamajJaiH puruSaiH pazcAd vyavasthApyate, anyathA tat prAgapi viSameva iti vacanAt tattyAga eva / ihaiva bhAvArthamAha ihetyAdinA / iha-bhavaddarzane bhAva eva kSaNasthAyI nAzo vartate, na tannivRttyAtmako'nyo 20 nAzaH / kuta ityAha-tasya anivRtteH anyadharmatvAnabhyupagamAt, vijAtIyadharmatvAnabhyupagamAdityarthaH / abhyupagame ca tasya-anyadharmatvasya kimityAhaanvayApattiH kathamityAha-tadanivRtteriva-pUrvAbhAvAnivRtteriva tannivRtteHadhikRtabhAvanivRtteH bhAvasvabhAvatvena hetunA vijAtIyadharmatvAbhyupagame tasyaiva tathAbhavanAditi anvayApattiH / evaM guNo'saddarzanatyAgAditi / yaccedamukta25 mihaiva-'tamasya mandAH svabhAvamUrddha vyavasyanti' tayuktam / kathamityAha-Urddha tadabhAvAt-adhikRtabhAvAbhAvAt tasyaiva yasyoddhamabhAvaH tattvAdhyavasAyAyogAt tadbhAvastattvaM tadadhyavasAyAyogAt / ayogazca nirviSayatvAt Urddha tadabhAvena / yadA caivaM tatazcaitadapyanAlocitAbhidhAnameva na prAga darzane'pIti / kathamityAha-darzanasyaiva vyavasAyatvAt kAraNAt / 30 etadeva draDhayannAha-tadyAthAtmyapratibhAsanAdU darzana eva / evaM pATavAbhAvA 1 vAvasyanti' iti ga-pAThaH / 2 203tame pRSThe 204tame ca / 3 'darzanena vamanA.' iti ngpaatthH| 4 'tasyAnivRtte vRtteH' iti ng-paatthH| 5 draSTavyaM 203tama pRSTham / 6 203tame pRSThe 204 tame c|

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205 adhikAraH] khopajJavyAkhyAmunicandrIyavivaraNayutam 205 (mUlam ) tadekakhabhAvatvAt grAhakabhedAyogAditi,ataH 'tadvazena pazcAd vyavasthApyate" ityapyapATavAbhAvAduktavat tdyogaaditi| 'vikAradarzaneneva viSamajJaiH' ityasundaraM jJAtam, tatra prAk sarvathA mAraNAtmaka-5 zaktyabhAvAt, samagrabhAve vikAradarzanAt, asamagrAyA adarzanAt, tadvat taditaratra tathAnizcayAbhAvAdityanvayinyeva tathA'samAnopalabdhyAM tatkSayekSaNamityalaM prasaGgena // yacoktam-'anyathA''tmano vyavasthitatvAd vedanA'bhAvAd bhAve api vikArAntarAbhAvAt pratipakSAbhyAsenApyanAdheyAtizayatvAca 10 muttyasambhavaH' ityetadapi na naHkSatimAvahati, anabhyupagamAt / na (svo0 vyA0) dityapi pUrvoktaM tadekakhabhAvatvAt tasya-vastuna ekasvabhAvatvAt kAraNAt grAhakabhedAyogAdityanAlocitAbhidhAnameva / atastadvazena pazcAd vyavasthApyata ityapi kimityAha-apATavAbhAvAt hetoH uktavat-yathoktam / 35 ekasvabhAvatvAditi tathA tadayogAditi-pATavAbhAvAyogAditi kriyA pUrvavat / vikAradarzaneneva viSamarityasundaraM jJAtam-udAharaNam / kathamityAhatatretyAdi / tatra-viSe prAk sarvathA-phalakaraNarUpeNApi mAraNAtmakazaktyabhAvAt abhAvazca samagrabhAve bhakSaNe sati vikAradarzanAt-vamanAdidarzanAt , asamagrAyA:-zakteH kevalaviSagatAyA adrshnaat| etadevAha tadvadityAdinA / 20 tadvat-samagrabhAva iva taditaratra-asamagrAyAM tathA-phalakaraNarUpeNa nizcayAbhAvAt / iti-evamanvayinyeva tathA tena prakAreNa pUrvAbhAvAtmakatvalakSaNena asamAnopalabdhyAM vijAtIyopalabdhyA hetubhUtayA (tat)kSayekSaNam-antakSayekSaNaM nAnyathA ityalaM prasaGgena // yacoktamityAdi / yaccoktaM mUlapUrvapakSe-anyathA''tmano vyavasthitatvAt 25 kAraNAt vedanA'bhAvAt bhAve'pi vikArAntarAbhAvAt nityatayA prtipkssaabhyaasenaapi| kimityAha-anAdheyAtizayatvAca muttyasambhava iti, (vivaraNam) (18) phalakaraNarUpeNApIti / prAgavasthAyAM hi viSe bhavatAM mate phalakaraNarUpeNApi idaM viSaM bhakSitaM sat mArayiSyatItyevaMlakSaNena mAraNAtmazakterabhAvaH // . 1 tadekatvasvabhAva.' iti k-paatthH| 2 draSTavyaM 204tama pRSTham / 3 sarvathA 'sAdhAraNA.' itika-pAThazcintyaH / 4 'tathA tathA samAnopa.' iti ka-pATha: ga-pAThasta 'tathA iti| 5 136tame pRsstthe| 6 'darzanena viSa0' iti ng-paatthH| 7 'dhAraNA.' iti k-paatthH| 8 'taditaratrApi samanAya(yAM) tathA' iti -paatthH| 9 136tame pRSThe /

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anekAntajayapatAkAkhyaM prakaraNam [ SaSThaH (mUlam ) khekAntanityamasmAbhirAtmAdi vastviSyate / kiM tarhi ? kathaJcit / yathA cAsya nityAnityatA tathoktameva / nityAnitya eva grAhyagrAhaka5 bhAvaskhakRtakarmaphala bhogAdayo yujyante, kathaJcidavasthitatvAt, tasyaiva tathAvRttaH, anubhavasiddhatvAt, ato virodhidharmAdhyAsitasvarUpa evaM vastunyanekAntavAdina eva sakalavyavahArasiddhiH, pIDAnirvedamArgajJAnabhAvanAdInAmapi kathaJcidekAdhikaraNatvena muttyupptteriti| na cAnubhavasiddhavastutathAbhAve virodhidharmAdhyAsitasvarUpAbhidhAnaM * nyAyyam, atathAbhAve tadabhAvaprasaGgato virodhAsiddheriti nidarzitaM prAk / na ca parairapi svalakSaNeSu sAdhAraNA prameyatA bhrAntau vA'bhrAntA (svo0 vyA0) etadapi-pUrvapakSoktaM na na:--asmAkaM kSatimAvahati / kuta ityAha anabhyupagamAt / enamevAha na hItyAdinA / na yasmAdekAntanityamasmAbhiH-janaiH 15 AtmAdi vastviSyate / kiM tarhi ? kathaJcit nityam , nityaanitymityrthH| yathA cAsya-vastuno nityAnityatA tathA coktameva prAk / evaM nityAnitya eva AtmAdivastuni grAhya grAhakabhAvazca svakRtakarmaphalapratyupabhogAdayazceti vigrahaH yujyante-ghaTante / kathamityAha-kathaJcidavasthitatvAt kAraNAt / kathaJcidavasthitatvaM ca tasyaiva-grAhyAdeH tathAvRtteH-viziSTagrAhyAdi20 rUpeNa vartanAt anubhavasiddhatvAt kAraNAditi / ato viruddhadharmAdhyAsita kharUpa eva vastuni zabdavRttyA anekAntavAdina eva-vAdina eva sakalavyavahArasiddhiH, pIDAnirvedamArgajJAnabhAvanAdInAmapi-vyavahArabhedAnAM kathaJcidekAdhikaraNatvena hetunA muktyupapatteriti / na cetyAdi / na ca-naiva anubhavasiddhazcAsau vastutathAbhAvazca-sadasadpAdibhAvazceti vigrahaH, tasmin 25 sati virodhidharmAdhyAsitasvarUpAbhidhAnaM nyAyyaM vastuno na ca / kuta ityAha-atathAbhAva ityAdi / atathAbhAve-asadasadrUpAdibhAve tadabhAvaprasagataH-vastvabhAvaprasaGgataH virodhAsiddhariti-evaM nidarzitaM prAkana cetyaadi| na ca parairapi-bauddhaiH svalakSaNeSu-svAbhyupagateSu vastuSu sAdhAraNA prameyatA tathA bhrAntau vA'bhrAntA khasaMvinneSyate, kintviSyata eva, tattathAbhAvApatteH 1 yathAsya nityA.' iti ga-pAThaH / 2 'grAhakakhabhAvakhakRta0' iti ga-pAThaH / 3 'tathA pravRtteH' iti g-paatthH| 4 "kiJcidekAdhi.' iti g-paatthH| 5'prasaGgAt virodhA' iti ka-pAThaH / 6'bhAve sada' iti k-paatthH| 7 'bhrAntA saMvi0' iti k-paatthH|

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svopajJavyAkhyAmunicandrIyavivaraNayutam ( mUlam ) svasaMvineSyate, tattathAbhAvApatteriti na vipazcitastathA virodhidharmAbhidhAnaM vaipazcityAvirodhi, tattathA'bhAve sakalavyavahArAbhAvaprasaGgAt, aprameyatvena svalakSaNeSu pramANApravRtteH bhrAntau ca svasaM- 5 vidabhAvaprasaGgAditi // adhikAraH ] 207 na caitadAtmA'GganA- bhavana-maNi-kanaka-dhana-dhAnyAdikamanAtmakamanityamazuci duHkhameva, anvayasyaivAtmatvAt tasya ca vyavasthApitatvAt / evaM nAnityameva, tadatAdavasthyAt, anyathA tadanupapatteH / evaM nAzucyeva, zucipariNAmabhAvAt, loke tathopalabdheH / evaM na 10 duHkhameva, muktisukhajanakatvAt, pAramparyeNa tatsvabhAvatvAditi // kiJcAnAtmakaM zUnyamasadityabhinno'rthaH, anityamasthiraM saditi ( svo0 vyA0 ) teSAM svalakSaNAdInAM tathAbhAvApatteH - prameyAdibhAvApatteH / iti evaM na vipazcitaHpeNDitasya te tathA-tena prakAreNa virodhidharmAbhidhAnaM vaipazcittyAvirodhi - 15 pANDityAvirodhi, kintu virodhyeva tattathA'bhAve teSAM svalakSaNAdInAM tathA'bhAvesAdhAraNaprameyatAdirUpeNAbhAve / kimityAha - sakalavyavahArA bhAvaprasaGgAt / enameva darzayati aprameyatvenetyAdinA | sAdhAraNaprameyatA'bhAve'prameyatvena hetunA svalakSaNeSu - paraparikalpiteSu pramANApravRtteH kAraNAt tathA bhrAntau ca vikalpAmikAyAM svasaMvido'bhAvaprasaGgAt sakalasaMvyavahArAbhAva iti bhAvanIyam // 20 na caitadityAdi / na caitadAtmA'GganA bhavana- maNi- kanaka-dhana-dhAnyAdikaM vastu anAtmakamanityamazuci duHkhameva - ekAntenaiva / kuta ityAhaanvayasyaivAtmatvAt, tasya ca - anvayasya vyavasthApitatvAt / evaM nAnityameva - ekAntena / kuta ityAha- tadatAdavasthyAt, anyathA tadanupapatte:atAdavasthyAnupapatteH tucchAbhAvatvena bhAvitametat / evaM nAzucyeva - ekAntena 25 zucipariNAmabhAvAt / bhAvazca loke tathopalabdheH jalazucikaraNena / evaM na duHkhameva - ekAntena vastu / kuta ityAha- muktisukhajanakatvAt / janakatvaM ca pAramparyeNa tatsvabhAvatvAt - muktisukhajanakasvabhAvatvAt // abhyuccayamAha kiJcetyAdinA / kiJca anAtmakaM zUnyamasaditya bhinno'rthaH, 1 ' tadanutpatteH' iti ga-pAThaH / 2 'paNDitasya tathA' iti Ga-pAThaH / 3 'sakalalokavyava" iti ka-pAThaH /

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208 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH c| tatazca yadyanAtmakaM kathamanityam ? athAnityaM kathamanAtmakamiti ? / kathaM ca buddhadharmasaGghalakSaNe paramanivRttihetau doSakalaGka5 rahite mahAratnatraye sati vacanamArgakuzalasya tadapAyabhIroH apAstAzaGkamidaM vaktumucitaM yaduta sarvamevAzuci sarvameva duHkhamiti, tadAzAtanApatteH, asadabhidhAnAt, anyathA ratnatrayAyogaH, tadanyAzucyAdyavizeSAt yoge vA'tiprasaGga iti / evaMca tathAhi 'etadAtmA-'GganA-bhavana-maNi-kanaka-dhana-dhAnyAdika1 manAtmakamanityamazuci duHkhamiti kathaJcid vijJAya (bhAvataH) tathaiva bhAvayato vastutastatrAbhiSvaGgAspadAbhAvAd bhAvanAprakarSavizeSato vairAgyamupajAyate, tato muktiH| tathAhi-AtmA''tmIyadarzanameva mohaH, tatpUrvaka evA(?tmA)tmIyasneho rAgaH, tatpUrvikaivAnurAgaviSayoparodhini pratihatidveSa iti kRtvA' iti yaduktaM tat parapakSe (svo0 vyA0) paryAyazabdAH khalveta ityarthaH / evamanityamasthiraM saditi ca abhinnArtha iti / tatazca yadyanAtmakaM vastu asadityarthaH tataH kathamanityaM-kathaM saditi bhAvaH ? / athAnityaM kathamanAtmakamiti ? / tattvato vAstavo virodhaH / kathaM cetyAdi / kathaM ca buddhadharmasaGghalakSaNe, mahAratnatraye satIti yogaH / kiMvi20 ziSTa ityAha-paramanivRttihetau sattvAnAM doSakalaGkarahite, viSkambhaNaprahANAdinA rAgAdirahita ityarthaH / vacanamArgakuzalasya vaktuH tadapAyabhIro:vacanApAyabhIrorapAstAzaGkamiti kriyAvizeSaNaM idaM vaktumucitaM kathaM yaduta sarvamevAzuci sarvameva duHkhamiti ? / kathamanucitametadityAha-taidAzAtanApatteH-ratnatrayAzAtanApatteH / Apattizca asadabhidhAnAt asdrtntrysyaashucyaadi| 25 itthaM caitadaGgIkartavyamityAha-anyathA rtntryaayogH| kathamityAha-tadanyA zucyAdyavizeSAda ratnatrayasya / 'Adi'zabdAd duHkhaparigrahaH / yoge vA ratnatrayasyAzucAdyavizeSe'pi kimityAha-atiprasaGga iti // * evaM cetyAdi / evaM ca kRtvA tathA tadAtmAGganetyAdi yAvat tatpUrvikaivAnurAgaviSayoparodhini pratihatidvaiSa iti kRtveti yaduktaM mUlapUrvapakSe . 1 'zucyAdavizeSAt' iti ga-pATho'zuddhaH / 2 'yoge cAti0' iti g-paatthH| 3 prathame khaNDe 27tame pRSThe 28tame c| 4 'nirvRtihetau' iti Ga-pAThaH / 5 tathA tadAsA(zA)tanA.' iti uu-paatthH| 6 prathame khaNDe 27tame pRSThe 28tame ca /

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09 adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam) uktimAtrameva, uktavanirviSayatvAt / yaccedamuktam-'yadA tu tadAtmAGganAdikaM sAtmakAdyapi tadA yathoktabhAvanAbhAvAd bhAve'pi mithyArUpatvAd vairAgyAbhAvaH, tadabhAvAca muktyabhAva iti' tade- 5 tadatyantaniHsvasya mahAdhane dAnabhogavati khadoSApAdanam / tathAhikathaJcit sAsmakAdAveva tasmin bhAvakaviSayabhAvenAnupacaritarUpA sambhavati bhAvanA, nAnyatheti kathaM ythoktbhaavnaabhaavH?| kathaM vA pararUpeNa anAtmake tattatsaMyogApekSayA'nitye tadazucipariNAmabhAvAdazucau tathAsantApakaratvena duHkhe satyasyA mithyArUpatvam 1 / 10 kathaM vA tasyAstathAvidhanirvedabhAvena viratipariNAmayogAt tattva (stro0 vyA0) tat parapakSe bauddhamate uktimAtrameva / kathamityAha-uktavat-yathoktaM tathA nirviSayatvAt kAraNAt / yaccedamuktaM mUlapUrvapakSe eva-yadA tu tadAtmAganAdikaM sAtmakAdyapi tadA yathoktabhAvanAbhAvAt vastu tathAbhAvena 15 bhAve'pi mithyArUpatvAd bhAvanAyA uktAdeva hetoH / kimityAha-vairAgyAbhAvaH tadabhAvAca-vairAgyAbhAvAca muttyabhAva iti / tadetat-mUlapUrvapakSoktaM atyantaniHkhasya kasyacinmahAdhane kasmiMzcit kiMviziSTa ityAha-dAnabhogavati khaMdoSApAdanaM kimasau dadAti bhuGkte vA yo mahAdhana ityevamprAyam / etadevAha tathAhItyAdinA / tathAhIti pUrvavat / kathaJcit-kenacit prakAreNa pratipakSa-20 nayAnusAriNA sAtmakAdAveva tasmin-vastuni bhAvakaviSayabhAvena satA tAttvikena anupacAritarUpA-mukhyA sambhavati bhAvanA, nAnyathA / itievaM kathaM yathoktabhAvanAbhAvaH ? naivetyarthaH / kathaM vA pararUpeNAnAtmakevastuni tattatsaMyogApekSayA bAhyAntaramAvAvadhikRtya anitye tadazucipariNAmabhAvAnnarakAdigatimadhikRtya azucau tathA-saMyoga-viyogAbhyAM santApa-25 karatvena hetunA duHkhe sati vastuni asyAH-bhAvanAyA mithyArUpatvam ? kathaM vA tasyAH-bhAvanAyAH tatprakarSarUpavairAgyAbhAva iti yogH| kathaM ca na sAdityAha-tathAvidhanirvedabhAvena-cittakSayopazamabhAvatazcittanivedabhAvena hetunA 1 prathama khaNTe 28tame pRsstthe| 3 tathA yathokta0' iti k-paatthH| 3 'pAdakam' iti gapAThaH / 4 prabame kho 28tame pRSThe / 5 'draSTavyaM prathamasya khaNDasya 28tama pRSTham / 6 'doSApAdAna' iti k-paatthH| 7 'bhAvAdhikRtyAni nityAnitye' iti ka-pAThaH / 8 'zamayogabhAvAt citra.' iti u-paatthH| anekAnta. 27

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210 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH jJAnasambhavena vastuyAthAtmyAvasAyAt audAsInyabhAvata upAyapravRttyA tatprakarSarUpavairAgyAbhAvaH / kathaM vA satyasmin asat"pravRttirahitasya niHsaGgabhAvAt sAmparAyikabandhazUnyasya paramArtha(?) guNasthAnayogato'pacIyamAnakarmarAzeH sarvaparizAtabhAvato muttayabhAva iti paricintyatAmetat // yadA tu tadAtmAnanAdikamanAtmakAyeva tadoktavad yukto bhAvanAbhAvaH, bhAve'pi mithyArUpatA vairAgyAbhAvo mutybhaavshceti| 10 itazcaitadevaM sarvathA'nAtmakatve niHkhabhAvatvena anityatvAsiddhiH, anityatvasya vastudharmatvAt, ataddharmatve tadabhAvena vastuno nityasvApatteH, taddharmatve ca tadavyatirekataH kathamanAtmakatvaM vastuna evAtmakatvAt // (svo0 vyA0) 5 viratipariNAmayogAt, ata eva tattvajJAnasambhavena vastuyAthAtmyAvasAyAt hetoH audAsInyabhAvataH sanibandhanatvena upAyapravRttyA uktanItitaH tatprakarSarUpavairAgyAbhAvaH-audAsInyaprakarSarUpavairAgyAbhAvaH / kathaM vA satyasmin-vairAgye asatpravRttirahitasya-prANinaH niHsaGgabhAvAt kAraNAt sAmparAyikabandhazUnyasya vItarAgatayA paramaguNasthAnayogataH-zelaizya20 vAtyA apacIyamAnakarmarAzeH tadaparAbandhakatvena sarvaparizAtabhAvato bhavopagrAhikarmAdhikRtya muttyabhAva iti kathaM vA muktyabhAva iti pricintytaamett|| ___ yadA svityAdi / yadA tu tadAtmAGganAdikamanAtmakAyeva-ekAntena sadA-tasmin kAle uktavat-yathoktaM prAk bhAvakamAvyAbhAvena tathA yukto bhAvanAbhAvaH, bhAve'pi bhAvanAyA mithyArUpatA vastvanyathAtvena evaM vairA25gyAbhAvo muttayabhAvazceti yuktaH / abhyuccayamAha itazcetyAdinA / itazca etadevaM yadadhikRtaM kathamityAha-sarvathA'nAtmakatvena vastunaH niHsvabhAvatvena hetunA / kimityaah-anitytvaasiddhiH| anityatvAsiddhizca anityatvasya vastudharmatvAt, ataddharmatve-avastudharmale tadabhAvena-anityatvAbhAvena ataddharmatayA vastuno nityatvApatteH, itazcaitadevamiti vartate / taddharmatve ca30 vastudharmatve ca nityatvaMsya tadavyatirekatA-vastvavyatirekataH kAraNAt kathamanAtmakatvaM-niHsvabhAvatvaM ca vastunaH? / kathaM ca na syAdityAha-vastuna evAtmakatvAt iti // 'svasiddhaH iti ga-pAThaH /

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam 211 (mUlam) dvitIyakSaNe yatastadeva na bhavati, atastadanAtmakamanityamiti cocyate iti cet, yadeva bhavati tadeva na bhavatItyekatra bhavanAbhavanayorvirodhaH / yadA bhavati na tadA na bhavati, yadA ca na bhavati na 5 tadA bhavatIti virodhAbhAva iti cet ekaadhikrnntvnibndhno'ym| na ca tadevamapi neti nibhAlyatAmetat // ___ abhavanasyAbhAvAd bhavanamAtrasyaiva vastutvAduktadoSAbhAva iti cet, tadabhAvena sadAbhavanApattirnAma doSAntaramiti yatkiJcidetat / tasyaiva kSaNabhavanakhabhAvatvAt tadatiriktAbhavanAbhAvAnna 10 doSAntaramiti cet, evamapi kSaNAdUrddha tadeva na bhavatIti uktdossaantivRttiH|| (stro0 vyA0) parAbhiprAyamAha-dvitIyakSaNe-vastvAtmalAbhAnantarabhAvini yatastadeva na bhavati vastvekAntena atastat-vastu anAtmakamanityamiti 'cocyate / 15 iti cet, etadAzaGkayAha-yadeva bhavati vastu tadeva na bhavatIti-evamekatra bhvnaabhvnyorvirodhH| yadetyAdi / yadA bhavati na tadA na bhavati, AtmalAbhottarakAlamabhavanAt / yadA ca na bhavati na tadA bhavati, AtmalAbhakAla eva bhavanAt / iti-evaM virodhaabhaavH| iti cet, etadAzayAha-ekAdhikaraNatvanibandhano'yaM-virodhaH / na ca tadekAdhikaraNatvamevamapi-kAla-20 bhede'pi sati neti / kiM tarhi ? astyeva / nibhAlyatAmetat sUkSmabuddhicakSuSA / __ abhavanasyetyAdi / abhavanasya abhAvAt kAraNAt bhavanamAtrasyaiva vastutvAt uktadoSAbhAvastattvata ekAdhikaraNatvAbhAvAt / iti cet, etadAzakyAha-tadabhAvena abhavanAbhAvena / kimityAha-sadAbhavanApattirnAma adhikRtabhavanasya doSAntaram / iti-evaM yatkiJcidetat-anantaroditam / tasyaive-25 tyAdi / tasyaiva-kSaNabhavanasya kSaNabhavanasvabhAvatvAt kAraNAt tadatiriktAbhavanAbhAvataH-bhavanAtiriktAbhavanAbhAvAt na doSAntaram-anantaroditam / iti cet, etadAzayAha-evamapi kSaNAdUccamAtmalAbhakSaNAt tadeva na bhavati-yadeva bhavati tadeva na bhavati ityuktadoSAnativRttiH , tadekAdhikaraNatayA virodha evetyarthaH // 1 'cocyate' iti ng-paatthH| 2 'tadavyatiH' iti u-pAThaH / /

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anekAntajayapatAkAkhyaM prakaraNam ( mUlam ) syAdetadekakAle khalu bhavanAbhavanayorvirodhaH / kSaNike tu bhavane kSaNAdUrddhamavazyameva tanna bhavati, anyathA kSaNikatvavirodhAdityukta5 doSAbhAvaH / yatkiJcidetat, adhikadoSApatteH / evaM hi na yadaiva bhavati, tadaiva na bhavati, api tUrddhama; ataH kAdAcitkaM tadabhavanamiti kAdAcitkatvata eva tadutpatteH ata eva nAzayogAd bhAvonmajjanaprasaGga ityadhikadoSApattiH / nirloThitaM caitadadhaH / ataH sarvathA anAtmakatve niHsvabhAvatvenAnityatvAsiddhiH / ato vastveva tat10 svabhAvatvAt tathA tathA bhavat pUrvapUrvaparyAyanivRttisvabhAvaM kathaJcidanityaM tathApratIteriti / evaM yadi sarvathA'zuci duHkhaM ca kathaM vaistvakSaye tatkSaya : 1 / kena cAyamiSTa iti cet, kathaM tadvikalasya bhagavato ( kho0 vyA0 ) 212 [ SaSThaH syAdetat-athaivaM manyase - ekakAle khalu ityekakAla eva bhavanAbhavana15 yorvirodhaH / kSaNike tu bhavane sati kSaNAdUrddhamavazyameva tat - bhavanaM na bhavati / anyathA - evamanabhyupagame kimityAha- kSaNikatvavirodhAditievamuktadoSAbhAva iti / evaM pUrvapakSamAzaGkayAha-yatkiJcidetat- anantaroktam / kuta ityAha-adhikadoSApatteH / enAmevAha evaM hItyAdinA / evaM yasmAt yadaiva na bhavati tadaiva (na) bhavati, api tRrddham-anyadAH ataH kAdA20 citkaM tadabhavanaM-adhikRtabhavanAbhavanam / iti - evaM kAdAcitkatvata eva kAraNAt tadutpatteH - abhavanotpatteH / ata eva - utpattereva nAzayogAt kAraNAt abhavanasya kimityAha- bhAvonmajjanaprasaGgaH - adhikRta bhavanonmajanaprasaGgaH tadabhavananAzAnyathA'nupapatteH / iti - evamadhikadoSApattiH / nirloThitaM caitadadhaH / ataH sarvathA'nAtmakatve vastuno niHsvabhAvatvena hetunA anityatvA25 siddhiriti sthitam / ato vastveva tatsvabhAvatvAt kAraNAt tathA tathA-tena tena paryAyarUpeNa bhavat pUrvapUrvaparyAyanivRttisvabhAvaM sat kathacidanityaM - tadanyathAbhavanena tathApratIteriti / evamityAdi / evaM yadi sarvathA azuci duHkhaM ca vastvevaM kathaM vastvakSaye sati tatkSaya :- azuciduHkhakSayaH 1 / kena cArya - vastvakSaye tatkSaya iSTaH 1 / iti cet, etadAzayAha-kathaM tad 1 draSTavyaM 210 tamaM pRSTham / 2 'vastukSaye' iti ga-pAThaH / 4 'bhavanonmAna' iti ka-pAThaH / 3 ' vA'yamiSTa' iti pAThaH /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 213 (mUlam ) vastutvam / asaMskRtatvAditi cet, etadeva kathamiti cintyam / sambhUya pratyayAbhUteriti cet, sAmagrIjaniketi tykto'bhyupgmH| pAkSika evAyamiti cet, kimatra jJApakamiti vAcyam / "asaM- 5 skRtaprabhAvitA hyAryapudgalAH" iti vacanam / kaH khalu asvArthaH / kimupAdAnamAtrajanmAnaH kiM vA asanta eveti? / yadyAthaH pakSo bodhamAtrA bodhamAtrajanmeti na tena ksycidvgmH| tatazca parityaktamasya sarvajJatvamasamaJjasaM caitat / na ca tadaparamANamityajJAta (kho0 vyA0) vikalasya-azucyAdivikalassa bhagavatA-buddhassa vastutvam ? / asNskRttvaat| iti ced bhagavata etadeva-asaMskRtatvaM kathamiti cintym| sambhUya prtyyaabhuuteH| iti cet, etadAzaGkayAha-sAmagrIjaniketi tykto'bhyupgmH| pAkSika evAyam / iti cet, etadAzaGkayAha-kimatra jJApakamiti vAcyam / "asaMskRtaprabhAvitA hi AryapudgalAH" iti vacanaM jJApakam / 15 etadAzakyAha-kaH khalvasyAoM vacanasya ? / kimupAdAnamAtrajanmAna AryapudgalAH kiM vA asanta eveti ? / ubhayathA'pi doSamAha-yadyAdhaH pakSo bodhamAtrAdupAdAnAt bodhamAtrajanma iti-evaM na tena kasyacivavagamo bodhamAtreNa anAlambanena / tatazca parityaktamasya-Aryapudgalasya srvjnytvm| (vivaraNam) (11-12) asaMskRtatvAditi / sametya hetubhirakRtatvAt / svAbhAviko hyasau / bhagavato guNo yaduta zucirUpatvamaduHkharUpatA ca // (12-13) sambhUya pratyayAbhUteriti / sambhUya-militvA ye pratyayA:-kAraNAni kArya janayanti tebhyaH sakAzAdabhUte:-anutpAdAt / / (14) pAkSika evAyamiti / kacit sAmagrIjanikA kacinnetyarthaH // 25 (15) asaMskRtaprabhAvitA hIti / asaMskRtAH sAmagyaH aniSpAditAH santaH prabhavam-utpAdaM prAptA hi-sphuTam // (15) AryapudgalA iti / buddhAtmAnaH // (19) anAlambaneneti / na vidyate AlambanaM yasya tadanAlambanaM tena / yadi hi viSayavastvAlambyotpannaM syAd buddhajJAnaM tadA tat kizcijjAnIyAt / yadA tu khopA-30 dAnakSaNamAtrAt tadutpadyate tadA na kiJcit tenAvagamyata iti / / 1 vA santa eveti' iti ga-pAThaH /

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anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) pralApoktimAtraM tarthabhyupagamaH / na cedaM paramamunivacane buddhimata ApAdayituM nyAyyamiti paribhAvyatAmetat // 5 athAparaH pakSA-kathamasatAM vastutvam ? kathaM vA na puSkarapuSkarAdInAm ? kathaM vA sat sarvathA'sad bhavati kathaM vA nAsadapi sat? 'tatazca nAnAditvamapi santAnAnAM prAptamityayaM sutarAmasamaJjasa (kho0 vyA0) sarvaM na jAnAtyakiJcijJo'yamiti prAptam / asamaJjasaM caitat / upacayamAha na 30 cetyAdinA / na ca tat-bodhamAtramaparagrAhyam / iti-evamajJAtAlApokti mAtraM tdybhyupgmH| na cedamityAdi / na cedam-ajJAtapralApoktimAtratvaM paramamunivacane-buddhavacane buddhimataH-puMsa ApAdayituM nyAyyamitievaM paribhAvyatAmetat // dvitIyapakSamadhikRtyAha-athAparaH pakSa:-asanta evetyayam / etadAzaGyAha15 kathamasatAm-AryapudgalAnAM vastutvam ? kathaM vA na puSkarapuSkarAdInAMnAkAzapadmAdInAm ? / kathaM vA sat-bhAvarUpaM sarvathA'sad bhavati-abhAvarUpatAmApadyate ? kathaM vA nAsadapi sarvathA sad bhavati ? / tatazcetyAdi / tatazca-evaM ca saiti na anAditvamapi santAnAnAM prAptamasadbhavanena kAdAcitkatayA . (vivaraNam) 20 (10) aparaprAthamiti / apareNa-buddhavyatiriktena gRhyate yat tadaparagrAhyam / ayamabhiprAya:-yadetad buddhasya jJAnaM tad yadi svasaMviditabodhamAtramevAbhyupagamyate tadA anyena kenApi na tad gRhyate ityAyAtam / anAlambanasyAprAhyatvena bhavadbhirabhyupagamAt // (11) abhyupagama iti / asaMskRtaprabhAvitA hyAryapudgalA ityevaMrUpaH // 25 (17) kathaM vA nAsadapi sarvathA sadbhavatIti / yadi vAryapudgalalakSaNaM vastu sadapyasad bhavati tadA asanto'pi kharaviSANAdayaH kimiti santo na bhavantItyarthaH 1 // . (18) anAditvamapIti / yadA hyasadapi sad bhavatItyabhyupagamyate tadA kazcit santAnapUrvamAnasanneva sannityabhyupagamaH prApnotItyarthaH / / 1 'sarvathA sad bhavati' iti g-paatthH| 2 tatazca na nAditva0' iti k-paatthH| 3 'sati anazanAhita.' iti -pAThaH /

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adhikAraH] khopanavyAkhyAmunicandrIyavivaraNayutam 215 (mUlam) kArI, na cAsato grahaNamapItyapramANakametat / nApramANakam , satsaMvedanasyaivAtra pramANatopapatteH / tathAhi-tadeva tathAkhabhAvaM yadiyatA kAlena paramparayA'pyajanakamiti svamAtraparicchedakatve'pyanena 5 tdrhnnmiti|n, vacanamAtratvAt , tAvatkAlAjanakatve'sya nirupAkhyatvaprasaGgAt, sopAkhyatve ca tacchatvavirodhAt, sarvathaika (kho0 vyA0) ityayam-abhyupagamaH sutarAmasamaJjasakArI / na cAsataH-ekAntatucchasya grahaNamapi indriyayogAbhAvenetyapramANakametaditi / adhikRtAsattvaM Aha- 10 nApramANakam / kathamityAha-satsaMvedanasyaiva-adhikRtabodhamAtrasaMvedanasyaiva atra-asattve tadasattva eva, pramANatvopapatteH / etadeva bhAvayati tathAhItyAdinA / tathAhIti pUrvavat / tadeva-bodhamAtraM tathAkhabhAvaM-evamprakArakhabhAvaM yadiyatA kAlena-kalpAdinA paramparayApi-anekakSaNarUpayA anantarUpatayA'pyajanakam / iti-evaM khamAtraparicchedakatve'pyadhikRtabodhamAtrasya anena-15 viziSTena bodhamAtreNa tadrahaNam-adhikRtAsadgrahaNamiti / etadAzapAha-na, vacanamAtratvAt, nirarthakatvAdityarthaH / etadevAha tAvatkAletyAdinA / tAvatkAlAjananAtmakatve'sya-adhikRtabodhamAtrasya / kimityAha-nirupAkhyatva (vivaraNam) (9-10) na cAsataH-ekAntatucchasya grhnnmpiiti| yadi hyAryapudgalA ekAntata 20 eva tucchAH kharaviSANaprakhyAH samabhyupagamyante tadA avastutvAdeva na te kenacit pramANena gRhyanta ityrthH|| (10) adhikRtAsattvamiti / AryapudgalAsattvam // (11) adhikRtabodhamAnasaMvedanasyaiveti / adhikRtaM ca tad bodhamAnaM ca, buddhajJAnamityarthaH, tasya saMvedanam-AtmanaivAvabodhaH, svasaMvedanamityarthaH // 25 (12) tadasattva eveti / buddhajJAnAsattve grAhye / ayamabhiprAya:-buddho bhagava(vA)nAtmIyena jJAnenAtmasvarUpamevaMrUpameva budhyate yaduta kalpAttA(?)dau kAle madIyajJAnalakSaNasantAnaH kSayaM yAsthatIti buddhavA(?Dhe) jJAnameva buddhajJAnAsattve prmaannmiti|| (14) anantarUpatayA'pIti / na vidyate'ntaH-paryanto yasya tadanantam , anantaM rUpaM yasyAH sA anantarUpA tayA'pIti / etaccAnekakSaNarUpe tasyaiva padasya 30 sukhAvabodhAya paryAyakhyApanaM kRtamiti // 1'cAsanto prahaNa.' iti k-paatthH| 2 ityabhyupa0' iti ng-paatthH| 3 'buddhA jJAna.' itic-paatthH|

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anekAnvajayapatAkAkhyaM prakaraNam ( mUlam ) svabhAvatvenAsyaiva tatvAt, anyathA tattadbhAvAsiddheH, svanivRttyaparajananakha bhAvabhedAbhedayostadbhedAbhedAbhyAM virodhAnvayApattyAdidoSa5 to'syaivAyogAcca // 216 [ SaSThaH ( kho0 vyA0 ) prasaGgAt ajanakasya tucchatvAt tadAtmakatvAccAsyeti bhAvaH / sopAkhyatve ca abhyupagamyamAne vastutva ityarthaH / kimityAha tattucchatvavirodhAt tasyaivatAvatkAla jananasya tucchatvavirodhAt / virodhazca sarvayaikasvabhAvasvena hetunA'10 syaiva - adhikRtabodhamAtrasya tasvAt tAvatkAlArjananatvAt / itthaM caitadaGgIkartavyamityAha - anyathA - evamanabhyupagame tattadbhAvAsiddheH tasya - adhikRtabodhamAtrasya tadbhAvAsiddheH - tAvatkAlA jainanabhAvAsiddheH / doSAntaramAha svanivRttItyAdinA / svanivRtti vAparajananaM ca svanivRttyaparajanane, te eva svabhAvau tayoH bhedAbhedau svanivR parajananakha bhAvabhedAbhedau tayoH satoH tadbhedAbhedAbhyAM-adhikRtavastu15 bhedAbhedAbhyAM yathAsaGgha virodhAnvayApattyAdidoSataH asyaiva-adhikRtayodhamAtrasya ayogAcca kAraNAd vacanamAtratvamiti kriyA / bhAvArthastu yadi tau svanivRttyaparaaareerat fast bhinnau tasmAcca vastuno'bhinnau evaM virodhaH, ekasya dvayAvyatirekeNa, athAbhinnau vastuno'pyabhinnAvityanvayaH, aparajananasyaiva svanivRttitvAditi // ( vivaraNam ) 20 (7) ajanakasya tucchatvAt tadAtmakatvAccAsyeti bhAva iti / yadi hi buddhajJAnaM paramparayA'pyajanakamityabhyupagamyate tadA vastveva tanna bhavati, ajanakatvAdAkAzakusumavat // (9) ekasvabhAvatvena hetuneti / AnantaryeNa janakaM paramparayA svajanakamidaM buddhajJAnamityevaMrUpaM svabhAvadvayaM nAstyeva, vijJAnasyaikasvabhAvatvAdityarthaH / tato yadi 25 tanakasvabhAvaM tadA sarvavaiva janakamastu / kimanayA jaDatvasUcikayA kalpanayA yadutAnantaryeNa janakaM paramparayA tvajanakatvamiti ? / athAjanakasvabhAvaM tarhi sarvadevAvastu, tat kathaM kadAcidapi janakaM syAditi ? // (13) svanivRttizcAparajananaM ceyAderayamabhiprAyaH - etadadhikRtabodhamAtraM buddhajJAnasambandhi kSaNikatvAdAtmAnaM dvitIyasamaye nivarttayati aparaM ca kSaNaM janayatIti 1 'janakatvAt iti ka-pAThaH / 2 'janana svabhAva0' iti Ga-pAThaH / 3 'dvitIyasya samaye ' iti ka-pAThaH /

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adhikAraH ] svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam) syAdetat sa eva khanivRttiH, tasyaiva tadavadhikatvAt / aparajananaM ca janayatIti jananAt / naitadevaM bhAvasyaiva tadabhAvatvavirodhAt, sa eva svanivRttirityabhyupagame caitadApatteH tadavadhikatvAyogAt tadA - 5 bhAve prAgU ca tadabhAve tadupapatteH nivRtteH prasajyapratiSedhatvAbhyupa(svo0 vyA0 ) syAdetadityAdi / athaivaM manyase - sa eva - adhikRto bodhaH svanivRttiH / kuta ityAha- tasyaiva - adhikRtabodhasya tadavadhikatvAt - nivRttestadAzrayatvena / aparajananaM ca sa eva, janayatIti jananAditi kRtvA / etadAzavAha - naita 10 devamityAdi / naitadevaM yaduktaM pareNa / kuta ityAha- bhAvasyaiva-adhikRtabodhAkhyasya tadabhAvatvavirodhAt / yadi nAmaivaM tataH kimityAha sa eva khanivRttirityabhyupagame ca sati etadApatteH - adhikRtaviroSApatteH tadavadhikatvAyogAtnivRttyavadhikatvAyogAt / ayogazca tadAbhAve - svabhAvakAle prArddha ca tada 217 ( vivaraNam ) svabhAvadvayamasya svanivRttyaparajananalakSaNaM vartate / etaca svabhAvadvayaM mitho bhinnamabhinaM vA / bhinnamapi sadbodhamAtrAd bhinnamabhinnaM vA / abhinnamapi sadbodhamAtrAdabhinnaM bhinnaM vA / iti paramArthato vikalpacatuSTayam / tatra yadi mitho bhinnau santau bodhAdapi bhinnAvetau svabhAvAvabhyupagamyete tadA tasya bodhamAtrasyaitau svabhAvAviti saMGgAyogaH // 1 // atha mitho bhinnAvapi bodhamAtrAdabhinnAvabhyupagamyete tarhi sphuTa eva virodhaH | 20 yau hi mitho bhinnau tau kathamekatra varttate iti ? // 2 // atha parasparamabhinnAvetau svabhAva bodhamAtrAdapi abhinnAviti tRtIyaH pakSastarhi anvayApattiH, yaiva svanivRttistadevAparajananamiti kRtvA // 3 // atha parasparamabhinnau vastunaca bhinnAviti pakSastarhi tasyeti saGgAyogo virodha sphuTa eva / yau parasparabhinnau tau kathaM vastuno'bhinnau bhavata iti ? // 4 // 1 vRttikRtA ca vikalpayugalakameva bhASitam / itarat tu vikalpayugalakamupalakSaNadvAreNaiva gatamiti kRtveti sambhAvyate // (10) janayatIti jananAditi kRtveti / janayatIti janaka ityutpAda (ka) ityrthH|| (11) tadabhAvatvavirodhAditi / tasya bhAvasyAbhAvastadabhAvaH, tasya bhAvaHtattvaM tadabhAvatvamityarthaH, tasya virodhAt / bhAva evAbhAvo na bhavatItyarthaH // 1 'sati tadApatteH' iti pAThaH / 2 'sabhIyogaH' iti kha- pAThaH ka - pAThastu 'saMyogAH' iti / 3 'saMyogAH" iti ka - pAThaH anekAnta 0 28

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anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) gamAca / "na hi kasyacid bhAvena bhAvo na bhUto nAma tadA na bhUto yadi khayaM na bhavet na bhavatIti ca prasajyapratiSedha eSa na paryudAsaH" .5 iti vacanAditi nilauThitametadAtmasiddhAvityalaM prasaGgena // . yaccoktam-'sthAdetat kimanena (istham) asambhavinAmugdhavismayakareNa bhAvanAvAdena? kRtlakarmakSayAnmokSaH, sa ca kAyasantApalakSaNena tapasA prAgupAttAzubhakarmanirjaraNato'nAgatasya cAkaraNenetyAzaGkava tadapyasat kAyasantApasya karmaphalatvAt' ityAdi, tadapi "bhagavadarhanmatAzravaNasUcakameva kevalaM neSTArthasAdhakamapi, tapaHkharUpAparijJAnAt / na khalu kAyasantAparUpaM tapa ityAhaMtaH kRtaantH| kiM tarhi ? jJAnasaMvegazamagarbha kSAyopazamikabhAvavRtti kliSTakarmakSayahetu (kho0 vyA0) bhAve-adhikRtabhAve tadupapatteH-nivRttyupapatterna tadAzrayatvam / abhyuccayamAha15 nivRtteH prasajyapratiSedhatvAbhyupagamAca tadadhikatvAyogaH / abhyupagamaM darzayati na hItyAdinA / na hi kasyacid bhAvena uttarasya bhAvo na bhUto nAma prAktanaH tadA na bhUto'sau bhAvaH / yadi svayaM na bhavati-Atmanaiva na bhavati-na bhavati iti ca prasajyapratiSedha eSa tuccho'bhavanamAtraM na paryudAso bhavanAntararUpam iti vacanAd vArtika iti nirloThitametat-adhikRtaM 20 vastu Atmasiddhau ityalaM prasaGgena // yaccoktaM mUlapUrvapakSe eMva-syAdetat kimanenetyAdi yAvat kAyasantApasya karmaphalatvAdityAdi, tadapi kimityAha-bhagavadarhanmatAzravaNasUcakameva kevalaM neSTArthasAdhakamapi / kathaM na sAdhakamityAha-tapAkharUpApari jJAnAt / kathamaparijJAnamityAha na khalu-naiva kAyasantAparUpaM tapa iti 25 ArhatA kRtAnta:-ArhataH siddhAntaH / kiM tarhi 1 jJAnasaMvegazamagarbham, jJAnAdyabhAve tadabhAvAt / etadeva vizeSyate kSAyopazamikabhAvavRtti audayika (vivaraNam) (14) na tadAzrayatvamiti / na-naiva tadAzrayatvaM bhAvanivRtteH / yasmin samaye bhAvaH tasminneva na bhaavnivRttirityrthH|| __ 1 'eva na' iti ga-pAThaH / 2 'prapaJcena' iti k-paatthH| 3 prathame khaNDe 28tame pRSThe 29tame c| 4 'kAraNabhAvanA' iti k-paatthH| 5 'vA'karaNe.' iti k-paatthH| 6 'patteH etadAzraya.' iti hu-paatthH| 7 prathame khaNDe 28tame pRsstthe|

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svopajJavyAkhyAmunicandrIyavivaraNayutam ( mUlam ) viziSTAvabodhakAraNaM paramapadAsannatAkartR dainyautsukyavarjitaM pAramArthika sukhavRtti mahAsattvasevitaM sadanuSThAnahetu zubhAtmapariNAmarUpaM tapa iti / na caivambhUtapariNAmarUpametat kAyasantApalakSaNamiti 5 yujyate vaktum, ata eva nedaM karmaphalameva, tatkSayopazamataH pravRtteH tattvata AtmadharmatvAt / na caivaMvidhapariNAmavataH sadanazanAdyanuThAnena prAyaH kAyasantApo'pi bhavati / na cAsau sannapi zubhAbahizcaracetasaH cittasantApAya / na ca tatsantAparahitaH kAyakhedo'pi ( kho0 vyA0 ) bhAvaniSedheneti / etadeva vizeSyate kliSTakarmakSayahetu, asminneva viSaye tapaso vidhAnAt / etadeva vizeSyate viziSTAvabodhakAraNaM, tapaH pUrvaka saddhyAnavidhAnAt / etadeva vizeSyate paramapadAsannatAkartR, karmanirjaraNataH / etadeva vizeSyate dainyautsukAvarjitaM gAmbhIryadhairyAzrayasampannatvena / etadeva vizeSyate pAramArthikasukhavRtti, zamasAratayA / etadeva vizeSyate mahAsattvasevitamihalokAdyape - 15 kSAbhAvena / etadeva vizeSyate sadanuSThAnahetu pravRttimat jJAnagarbhatayA evambhUtaM zubhAtmapariNAmarUpaM tapa ityAItaH kRtAntaH / na caivambhUtapariNAmarUpametat - tapaH kAyasantApalakSaNamiti evaM yujyate vaktuM evambhUtapariNAmarUpasya vizuddhadhyAnAtmakatvena vedyasaMvedyapadarUpatayA sukharUpatvAditi yo'rthaH ata eca hetoH nedaM - tapaH karmaphalameva - ekAntena / kuta ityAha- tatkSayopazamataH - 20 karmakSayopazamataH pravRtteH kAraNAt tattvataH - paramArthena AtmadharmatvAt tapasaH / na cetyAdi / na caivaMvidhapariNAmavataH - puMsaH sadanazanAdyanuSThAna adhikAriNa AgamavihitaM sat tena prAyaH kAyasantApo'pi bhavati / na cAsau -kAyasantApaH sannapi zubhAvahizcaracetasastapakhinazcittasantApAya, zubhAbahizcaracetastvAdeva / na cetyAdi / na ca tatsantAparahitaH -citta- 25 adhikAraH ] 219 (vivaraNam ) (19) vedyasaMvedyapadarUpatayeti / vedyaM tattvaM saMvedyate - samyak paricchidyate yatra sad vedyasaMvedyam, taca tat padaM cAvasthAnalakSaNaM vedyasaMvedyapadam tadrUpaM svabhAvo yasya tat tathA tasya bhAvastattA tayA // 3 1 'hetuH pravRti0' iti Ga-pAThaH / 2 ' evaM zubhA0' iti Ga-pAThaH / karma 0' iti ka - pAThaH / 3 ' zamataH kSayopazame

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220 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) paramArthataH kheda eva / na ca tatsantApakRdapi tadiSTaM paramajJAnadarzanadharaistIrthakRdbhiH tadvacanaprAmANyAt manomaGgulakartRtapaHpratiSedhAta 5 cittendriyavazyamAtravidhAnAt, anyathA''rtadhyAnApatteH / na ca alpakAyakhede'pi mahAvyAdhipIDitasyeva tadduHkhajJAtustato nirvipaNasya suvaidyopadezAt samyaka tannivRttyudyatasya laGghanauSadhapAnAyaiH duHkhanivRttidarzinaH tathAvidhArogyabhAjaH samupajAtarasAntarasya (kho0 vyA0) 1. santAparahitaH kAyakhedo'pi paramArthataH kheda eva, abhipretArthasiddhau kAyakhedasyAkhedatayA'nubhavAt / na cetyAdi / na ca tatsantApakRdapi na ca kAyasantApakRdapi tat-tapa iSTam-abhyupagatam / kairityAha-paramajJAnadarzanadharaiH tIrthakRdbhiH / kathaM neSTamityAha-tadvacanaprAmANyAt-tIrthakaravacanaprAmANyAt / prAmANyaM ca manomaGgulakartRtapaHpratiSedhAt / tathA cArSam "so hu tavo kAyavvo jeNa maNo maGgulaM na cintei / jeNa na indiyahANI jeNa ya jogA na hAyanti // " tathA cittendriyavazyamAtravidhAnAt / vidhAnaM ca "kAyo na kevalamayaM paritApanIyo miSTai rasarbahuvidhairna ca laalniiyH| cittendriyANi na caranti yathotpatheSu vazyAni yena ca tadAcaritaM jinAnAm // " ityaM caitadaGgIkartavyamityAha-anyathetyAdi / anyathA-evamanabhyupagame AtadhyAnApatte, pratiSiddhaM caitat bhagavateti bhAvanIyam / na cetyAdi / na ca alpa kAyakhede'pi sati mahAvyAdhipIDitasyeveti nidarzanaM taduHkhajJAturasammUDhasya 25 tataH-duHkhAnniviNNasya suvaidyopadezAt-suvaidyopadezena tannivRttyudyatasyaduHkhanivRttyudyatasya lavanauSadhapAnAdyaiH tathAvidhakAyakhede'pi duHkha nivRttidarzinaHsataHtathAvidhArogyabhAjo'ntaHsukhAvezena samupajAtarasAntarasya ArogyasambhAvanayA cittakhedo na cAlpakAyakhede'pIti vartate eSa dRSTAntaH / 1 'na ca santApa0' iti g-paatthH| 2 'dezAt tannivR.' iti g-paatthH| 3 maGgulamasundaram 1 4 chAyA tat khalu tapaH kartavyaM yena mano mahulaM na cintayati / yena nendriyahAniryena ca yogA na hAyante // 5 AryA / 6 vasantatilakA / * 'darzinasantaH tathA0' iti ka-pAThaH /

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adhikAraH] svopakSavyAkhyAmunicandrIyavivaraNayutam (mUlam) cittkhedH| evaM bhAvatapasvinaH saMsAramahAvyAdhipIDitasya mithyAvikalpaduHkhajJAtustattvatastato nirviNNasya bhAvavaidyatIrthakaropadezAt samyak tannivRttyudyuktasya tathAvidhavihitAnuSThAnAt mithyAvikalpa-5 duHkhanivRttidarzinaH tattvasaMvedanabhAvArogyabhAja: samudbhUtazubharasAntarasya na bhavati cittasantApaH, api tu tathAvidhavyAbAdhAnivRttitastathA'nubhavasiddhA bhavati paramanivRttiriti / dRSTA ceSTArthasaMsiddhAvanyatrApi ranavaNikaprabhRtInAM tathA'nazanAdikAyapIDA manonivRttiheturiti na kAyasantApalakSaNaM tapo jainAnAmiti / bhavati / cAnena prAgupAttakarmanirjaraNam, anutApabhAvAdAgrahanivRtteH, kuzalapariNAmayogAd bhAvanAsiddharAjJArAdhanAt sarvato nivRtteH saddhyAna (svo0 vyA) idAnI dArTAntikayojanAmAha evamapItyAdinA / evaM bhAvatapasvinaH sAdhoH saMsAramahAvyAdhipIDitasya janmAdivikArabhAvataH mithyAvikalpaduHkha-15 jJAtu tebhyo'nyat tattvato duHkhamiti tattvataH-paramArthena tataH-mithyAvikalpaduHkhAnirviNNasya bhAvavaidyatIrthakaropadezAt-tIrthakaropadezena samyagaaviparItena vidhinA tannivRttyudyuktasya-mithyAvikalpaduHkhanivRttAvudhuktasya tathAvidhavihitAnuSThAnAt-citravihitAnuSThAnAt mithyAvikalpaduHkhanivRttidarzino mAtrayA tattvasaMvedanabhAvArogyabhAjaH sataH samudbhUtazubharasA-20 ntarasya prazAntavAhitayA na bhavati cittasantApo na cAlpakAyakhede'pyevamiti vartate / upacayamAha-api tu tathAvidhavyAvAdhAvinivRttita:-kliSTavyAbAdhAnivRttyA tathA-asaGgazaktitayA'nubhavasiddhA / kimityAha-bhavati paramanivRttiriti yogyanubhavasiddhametaditi / laukikaM dRSTAntamAha dRSTA cetyAdinA / dRSTA ca loke iSTArthasiddhau satyAmanyatrApi-adhvagamanAdau ratnavaNikaprabhR-25 tInAM-prANinAM tathA'nazanAdikAyapIDA AhArAyabhAvena manonivRtteH hetulaukikametaditi-evaM na kAyasantApalakSaNaM tapo jainAnAmiti sthitam / bhavati cAnena-tapasA prAgupAttakarmanirjaraNam / kuta ityAha-anutApabhAvAt / bhavati ca tapakhinaH prAgduzcarite'nutApaH tathA Agraha nivRtternirbhissvnggaashymaaven| evaM kuzalapariNAmayogAt ata eva bhAvanAsiddheH evamAjJA-30 1 'tathA vihitA0' iti ka-pAThaH / 2 'samudbhUtazamarasAntarasya' iti g-paatthH| 3 ''nyatattvato' iti ng-paatthH| 4 'vRttyAdhuktasya' iti ng-paatthH| 5 'yo'pyanu0' iti ka-pAThaH / 6 'avagamanAdI' iti k-paatthH| 7 'dhvaGgazamabhAvena' iti k-paatthH|

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[SaSThaH 222 anekAntajayapatAkAkhyaM prakaraNam (mUlam) yogAnirAkAGkatvAdanAgatasya cAkaraNamiti, ataH "kRtlakarmakSayAnmokSaH" iti yuktiyuktameva / / 5 etena yat paraizcodyate 'bhAvanAheyAH klezAH kimatra kAyasantApena vyadhikaraNatvAt' itiH(tyAdi) tadapi parihRtameva, kAyasantApasya tattvatastapastvAnabhyupagamAt tasyoktavat kuzalapariNAmarUpatvAt, tadana]Ggatvena tu brahmacaryabhikSATanAdivat tadabhidhAnAditi // kizca bhAvanA'pi nastapobheda eva, dhyAnasya taporUpatvAt, tasya (kho0 vyA0) rAdhanAt ata eva sarvato nivRtteH samatayA evaM saddhyAnayogAt dhyantarayogAplyA nirAkAGkatvAdihalokAdau, na kevalamitthaM prAgupAttakarmanirjaraNaM anAgatasya cAkaraNamiti, ata:-asmAt kAraNAt kRtlakarmakSayAd' bhavopa grAhikarmANyadhikRtya mokSa iti yuktiyuktameva-na kizcidatra pramANaviruddham / / 15 etena-anantaroditena yat paraizcoyate bauddhaH yaduta bhAvanAheyAH klezA:-rAgAdayaH kimantra kAyasantApena vyadhikaraNatvAdityAdi tadapi parihRtameva / kathamityAha-kAyasantApasya-parAbhimatasya tattvataH-paramArthena tapastvAnabhyupagamAt / tasyetyAdi tasya-tapasaH uktavat-yathoktam / tathA kimityAha-kuzalapariNAmarUpatvAt , tadaGgatvena-kuzalapariNAmAGgatvena puna0 brahmacaryabhikSATanAdivaditi nidarzanaM tadabhidhAnAt-kAyasantApAbhidhAnAt kAyaklezavacanena iti // abhyuccayamAha kizvetyAdinA / kiJca bhAvanA'pi na:-asmAkaM tapobheda eva / kathaM dvAdazabhedamadhye bhAva ityAha-dhyAnasya taporUpatvAt / yadi nAmaivaM (vivaraNam) 25 (11-12) dhyantarayogAptyeti / dhiyaH-buddherantaraM-vizeSo dhyantaram , viziSTabuddhirityarthaH / tato dhyantareNopalakSito yo yogaH-samyagmanovAkAyavyApArarUpo'samyagmanovAkAyaniSedharUpazca tasyAptiH-prAptistayA // (16) vyadhikaraNatvAditi / kAyasantApalakSaNaM hi tapaH kAya eva varttate, na tu rAgAdimalavyAkule vijJAne iti kathamanyatra malapralayaM pratyalaM bhavediti ? / na 30 tasya karmaNa itthamanena tapaupakrameNa prakAreNa aphalateti / yadi hi tapaH sakliSTaM karmAdattaphalamevopakramyate tadA tat karma viphalameva prAptamiti na vAcyamityarthaH // 1 'santApenetyAdi tadapi' iti g-paatthH| 2 'kramaNaprakAreNa' iti kha-pAThaH /

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adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayutam 223 10 ca bhAvanApUrvakatvAt tadaniSpattau dhyaanaasiddheH| na ca sarvathA yoganirodhalakSaNalezyAtItAnupamazukladhyAnavyatirekeNa mokSaH, kriyAbhAve tannibandhanakAnuparateH, anyathA na tasyA manAgapi5 karmahetutvam, na caitad dRSTeSTAvirodhi tathAlokAbhyupagamakSateritye. tadaGgatvena mokSavidyAsAdhanapUrvakriyArUpaivAnityatvAdibhAvanA, tathAvidhapariNAmajanakatvena kliSTAnuSThAna nivRttihetutvAt,viditatattvAnAM tu na kizcidanayA tadanuvAdarUpayA, niraticArasAmAyikagarbhamekA (kho0 vyA0) tataH kimityAha-tasya ca- dhyAnasya bhAvanApUrvakatvAt / bhAvanApUrvakatvaM ca tadaniSpattI-bhAvanA'niSpattau dhyAnAsiddhaH kAraNAt / na cetyAdi / na ca sarvathA-ekAntena yoganirodhalakSaNaM ca tat lezyAtItaparamazukladhyAnaM ceti vigrahaH, tadvyatirekeNa mokSo na ca / kathamityAha-kriyAbhAve sati tanivandhanakAnuparateH-kriyAnibandhanakarmAnuparateH / itthaM caitadaGgIkartavya-15 mityAha-anyathA na tasyAH-kriyAyA manAgapi karmahetutvam , tadbhAve'pi tadabhAvopapatteH / na caitat-akarmahetutvaM dRSTeSTAvirodhi, kintu virodhyeva, iha kriyAphaladarzanAt sayogakevalino'pi IryApathakakarmabandhAbhyupagamAca / ata evaahtthaalokaabhyupgmkssteH| iti-evametadaGgatvena, prakramAdadhikRtadhyAnAGgatvena mokSavidyAsAdhanapUrvakriyArUpaiva / 'ketyAha-anityatvAdibhAvanA 120 'Adi'zabdAdazaraNatvAdigrahaH / yathoktam "bhAvayitavyamanityatvamazaraNatvaM tathaikatA'nyatve / azucitvaM saMsAraH karmAzravasaMvaravidhizca // nirjaraNalokavistaradharmakhAkhyAtatattvacintAzca / bodheH sudurlabhatvaM ca bhAvanA dvAdaza vizuddhAH // " - upayogaM darzayati tathAvidhetyAdinA / tathAvidhapariNAmajanakatvena-zuddhacittapariNAmajanakatvena hetunA kimityAha-kliSTAnuSThAnanivRttihetutvAt anityatvAdibhAvanAyA viditatattvAnAM tu-yoginAM sAmAyikavatAM na kinycidnyaa-anitytvaadibhaavnyaa| kiNdishissttyetyaah-tdnuvaadruupyaa| kiM tarhi ? dhyAnameva pradhAnasiddhyaGgabhUtaM zreya iti yogaH / etadeva vizeSyate 30 1 'karmabandhAnuparateH' iti ga-pAThaH / 2 'kAgraM cittanirodhaH' iti g-paatthH| 3 'tAnupamazukla.' iti syAt / 4 kimityAha' iti hu-pAThaH / 5-6 AryA /

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anekAntajayapatAkAkhyaM prakaraNam (mUlam ) gracintAnirodhalakSaNaM tathAsUkSmapravRttibhAvataH pracurakarmakSayahetuH dhyAnameva pradhAnasiddhyaGgabhUtaM zreyaH / etaddhi nirupamaM karmAmaya5 bhaiSajaM vikhyAtaM vipazcitAM phalaM saceSTitasya prakarSa upAdeyAnAM nirAbAdhaM prakRtyA ekAntenAparopatApi prazamasukhasaGgataM samullasadyathAvasthitajyotirityasmAt tatprakarSamAsAdayato'kSepeNa kevalaM prakRSTAca mokSa iti // etena 'narakAdikAyasantApavat tattvatastapastvAyogAt ityAdi 10 yAvadatapasvinazcaivaM yoginaH syuH kAyasantApAbhAvAt na caitadapi nyAyyam, abhyupagamAdivirodhAdeva" iti nirAkRtamavagantavyam, anabhyupagamena bhAvato niravakAzatvAditi / yathoktam- 'atha na kAya santApastapa iti, api tvanyadeva' ityetadAzaGkyAha - 'hantaivamapi ( svo0 vyA0 ) 15 niraticArasAmAyikagarbham / etadabhAve tattvato'dhikRtadhyAnAnupapatteH ekAgracintAnirodhalakSaNaM apramAdAtizayayogAt tathAsUkSmapravRttibhAvataH / etadeva vizeSyate pracurakarmakSaryahetuH asaGgAnuSThAnAntargatatvena dhyAnameva pradhAnasiddhyaGgabhUtaM zreya iti / taddhi dhyAnaM nirupamaM karmAmaya bhaiSajam / etaca vikhyAtaM vipazcitAM - paNDitAnAM nirupamakarmAmaya bhaiSajatvena phalaM sacceSTitasyA20 nekabhavAbhyAsa prakarSa upAdeyAnAM vAstavaM nyAyamadhikRtya nirAbAdhaM prakRtyA sarvotsukyAbhAvena ekAntenAparopatApi, sarvAzravanirodhAt prazamasukhasaGgataM rAgAdiprahANena samullasataH yathAvasthitajyotiH pratisamayaM mohanivRtteH / iti - evamasmAt - dhyAnAt tatprakarSa - dhyAnaprakarSamAsAdayataH sataH akSepeNa kevalaM prakRSTAcca asmAdeva zailezyavasthAsaGgAt mokSa iti // etenetyAdi / etena - anantaroditena nArakAdikAyasantApavat tattvataH tapastvAyogAdityAdi pUrvapakSoditaM yAvadatapakhinacaivaM yoginaH syuH kAyasantApAbhAvAt, na caitadapi nyAyyamabhyupagamAdivirodhAdeveti etannirAkRtamavagantavyam / kuta ityAha- anabhyupagamena bhAvataH - paramArthena niravakAzatvAditi / yaccoktaM mUlapUrvapakSa evaM - 'atha na kAya 224 25 [ SaSThaH 1 'karmAmayabheSajaM ' iti ga-pAThaH / 2 draSTavyaM prathamasya khaNDasya 29tamaM pRSThe 30tamaM ca / 3 'gamenAbhAvato' iti ga-pAThaH / 4 prathame khaNDe 30 tame pRSThe / 5 prathame khaNDe 30 tame pRSThe / iti ka-pAThaH / 5 ' hetu asaGgA0' iti Ga-pAThaH / 7 'bhAve na ekA0' khaNDasya 29 pRSTham / 9 Aye khaNDe 30 tame pRSTha | 8 draSTavyamAdyasya

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225 adhikAraH] svopajJavyAkhyAmunicandrIyavivaraNayuttam (mUlam) na taMdekarUpaM citrazaktikasya karmaNaH kSayAyAlam, anyatamazaktito'bhAvAt' ityAdi tadapyayuktam , tasyaikAntata ekarUpatvAsiddheH, citrakuzalAtmapariNAmarUpatvAt tattadvacanAdinimittabhedopapatteH,5 anazanaprAyazcittAdibhedAbhyupagamAditi // __ na cAsya karmazaktita eva bhAvaH, tatkSayopazamataH pravRtteH tattvata AtmadharmatvAt, AvaraNAt tadanabhivyaktaH, tadapagamAdabhivyaktibhAvAditi / Aha-kA punarasyAvagamahetuH? prmguruvcnshrvnnaadiH| tadavAptAvapi ka iti vAcyam , tathAbhavyatvasahakAriNaH (kho0 vyA0) santApastapa ityapi tvanyadevetyetadAzaGkhyAha-hantaivamapi na tadekarUpaM tapaH citrazaktikasya karmaNaH-jJAnAvaraNIyAdeH kSayAyAlam / kuta ityAha-anyatamazaktito'bhAvAt tapasa ityAdi, tadapyayuktam , tasyatapasa ekAntata ekruuptvaasiddheH| asiddhizca citrakuzalAtmapariNAma-15 rUpatvAt tpsH| tacca tadvacanAdivat tannimittaM ca, Adi zabdAd vinayAdigrahaH, tadbhedopapatteH anazanaprAyazcittAdibhedAbhyupagamAt bAhyAbhyantararUpatayA tapasa iti / uktaM ca "anazanamUnodaratA vRtteH saGkepaNaM rasatyAgaH / kAyaklezaH saMlInateti bAhyaM tapaH proktam // prAyazcitta-dhyAne vaiyAvRttya-vinayAvathotsargaH / khAdhyAya iti tapaH SaTprakAramAbhyantaraM bhavati // " na cetyAdi / na cAsya-tapasaH karmazaktita eva sakAzAd bhAvaH, tatkSayopazamata:-karmakSayopazamataH pravRtteH kAraNAt tattvata AtmadharmatvAt tapasaH / Atmadharmatve kathaM na sadAbhAva ityAha-AvaraNAt-cAritramohanIyalakSaNAt 25 tadanabhivyaktaH tasya-tapaso'nabhivyakteriti / tadapagamAt-AvaraNApagamAt abhivyaktibhAvAditi / Aha paraH-kaH punarasya-prastutavyatikarasya avagamahetu:-paricchedaheturiti ? etdaashngkyaah-prmguruvcnshrvnnaadiH| Adi'zabdAt samutthAnAdigrahaH / Aha-tadavAsAvapi-paramaguruvacanazravaNAdhavAptAvapi 1 tadaikarUpaM' iti k-paatthH| 2 to bhAvAt' iti k-paatthH| 3 'zcAtma.' iti kpaatthH| 4 'zravaNAdi tada.' iti k-paatthH| 5 'bhavyasaha.' iti g-paatthH| 6-7 AryA / anekAnta0 29

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226 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) kaal-khbhaavaadyH| kiM, punarotthambhUtabhAvAvagamanimittam ? na paramaguruvacanato'nyat / kathamArahazAM tadavasAya:? tathAvidhakliSTa5 karmavigamAt, tasyApi ca tathAvidhakAlakhabhAvAdihetutvAt paramaguruvacanaprAmANyAt, anyathaivaMvidhavyavahArocchedApatteH, sarvatra sNshyaanivRtteriti| evaM kuzalarUpapariNAmarUpAca tapasaH tathAkhabhAvatvena na na yuktaH sklkrmvigmH| na ca tasyetthamaphalatA, vyavahAratastathAprAptaphalAnAmapi yogyatayA loke saphalatAsiddheH, udyami (svo0 vyA0) ka iti vAcyam-ko heturiti ? / etadAzaGkayAha-tathAbhavyatvasahakAriNa:-anAdipAriNAmikabhAvasahakAriNaH kaal-svbhaavaadyH| uktaM ca vAdimukhyena "kAlo sahAva NiyaI puvakayaM purisakAraNegantA / micchattaM te ceva ya samAsao honti sammattaM // 5 Aha-kiM punaratra-vyatikare itthambhUtabhAvAdhigamanimittaM yaduta tathAbhavyatvasahakAriNaH kAlakhabhAvAdayo heturiti ? / etadAzaGkayAha-na paramaguruvacanato'nyat nimittamiti / Aha-kathamarvAgdazAM-chadmasthAnAM tadavasAya:-paramaguruvacanAvasAyaH ? / etadAzaGyAha-tathAvidhakliSTakarmavigamAt tadavasAya iti / 20tasyApi ca-kliSTakarmavigamasya tathAvidhakAlakhabhAvAdihetutvAt / taddhetutvaM ca paramaguruvacanaprAmANyAt, sarvajJavacanaprAmANyAdityarthaH / itthaM caitadaGgIkarttavyamityAha-anyathA evNvidhvyvhaarocchedaaptto-atiindriyvyvhaarocchedaaptteH| Apattizca sarvatra saMzayAnivRtteriti / evaM kuzalarUpapariNAma rUpAca tapasaH kimityAha-tathAkhabhAvatvena-karmApanayanasvabhAvatvena hetunA 25 na na yuktaH sakalakarmavigamaH, kintu yukta ev| na cetyAdi / na ca tasyakarmaNa ittham-anena tapaupakramaNaprakAreNa aphltaa| kuta ityAha-vyavahArata ityAdi / vyavahArataH-vyavahAreNa tathA-'kriyayaivAprAptaphalAnAmapi nizcayatA yogyatayA kAraNena loke sphltaasiddheH| nidarzanamAha-udyamItyAdi / 1 'udyame niSphalA0' iti g-paatthH| 2 siddhasena divAkareNa / 3 chAyA-kAlaH svabhAvo niyatiH pUrvakRtaM puruSakAraNamekAntAt / mithyAtvaM te caiva ca samAsato bhavanti samyaktvam / 4 'kAraNe saMta' iti ng-paatthH| 5 zrAryA / 6 kithai vA' iti ng-paatthH||

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adhikAraH ] khopajJavyAkhyAmuni candrIyavivaraNayutam ( mUlam ) niSphalArambhAGkurAjanakabIjAdInAM phalavacchrutipravRtteH, nizcayatastu tAvatsAmayyantargatasya tathA'pagamabhAvAt na na tathAsvabhAvatvamapi tadabhAve tadapagamAnupapatteH, apagame vA'tiprasaGgAt sarveSAM 5 tadapagamApatteH; asamaJjasatvamiti sUkSmadhiyA bhAvanIyam // " etena 'sarvazaktivirodhAsiddheH' ityAdi yAvat 'tapaHkarmakSayavAdo'pyabudhajanamanohara evetyapakarNayitavyaH" ityetad vyudastaM pratyetavyam uktavat sarvazaktivirodhopapatteH, tathAvidhakuzalapariNAmasya tatpracyAvakatvAditi // 227 3. yaJcoktam- 'na cAsmin satyapi mokSasauvihityam, anekAntopa( kho0 vyA0 ) udyaminAM niSphalArambha udyaminiSphalAraMmbhatazca aGkarAjanakA bIjAdayazceti samAsaH, eteSAM phalavacchrutipravRtteH vyavahAratastathAvidhaphalAbhAve'pIti bhAvaH / nizcayatastu - nizcayena punaH tAvatI cAsau sAmagrI ca tAvatsAmagrI citrataiporUpA 15 tasyA antargataM tAvatsAmagrayantargataM tasya karmaNa iti prakramaH, tathA - viziSTaphalAdAnena apagamabhAvAt kAraNAt na na tathAsvabhAvatvam - abhyupakramaNasvabhAvatvamapi kintvastyeva tadabhAve - tathAkhabhAvatvAbhAve tadapagamAnupapatteH - karmApagamAnupapatteH, apagame vA tatsvabhAvasya karmaNaH atiprasaGgAt / tataH kimityAha - sarveSAM - prANinAM tadapagamApatteH- karmApagamApatteH, atatsva - 20 bhAvatvAvizeSAdityabhiprAyaH / evamasamaJjasatvamityetat sUkSmadhiyA bhAvanIyam // etenetyAdi / etena - anantaroditena vastunA sarvazaktivirodhA siddherityAdi mUlapUrvapakSoktaM yAvat tapaHkarmakSayavAdo'pyabudhajanamanohara evetyapakarNayitavya ityetat sarvaM vyudastaM pratyetavyam / kathamityAha-uktavat - 25 yathoktaM tathA sarvazaktivirodhopapatteH / tathAvidhakuzalapariNAmasya uktalakSaNataporUpasya tatpracyAvakatvAt- sarvazaktipracyAvakatvAt iti // yaccoktamityAdi / yaccoktaM pUrvapakSe eva na cAsmin - anekAntavAde satyapi 1 'vatsUti0' iti ga - pAThaH / 2 ' tadabhAvena tada0' iti ga-pAThaH / 3 ' ityAdivat tapaH' iti ka- pAThaH / 4 draSTavyaM prathamasya khaNDasya 30tamaM pRSTaM 31tamaM ca / 5 Aye khaNDe 31 tame pRSThe | 8 draSTavyamAdyasya khaNDasya 6 'rambhazca aGkurA0' iti Ga-pAThaH / 30 tamaM pRSThaM 31tamaM ca / 9 prathame khaNDe 7 'tapo'tasyA' kapAThaH / 31 tame pRSThe /

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anekAntajayapatAkAkhyaM prakaraNam ( mUlam ) dravAnivRtteH tathAhi - mukto'pi na mukta eva, anekAntavAdahAne:, api svamukto'pi' ityAdi tadapyayuktam, na mukta evetyavadhAraNa5 niSedhenaiva anekAntavAdasAphalyAt amukto'pIti 'vidhAnAsiddheH / Aha-kathaM na mukta evetyanekAntavAda sAphalyam ? / ucyate - syAnmukta iti vAkyArthApatteH / vAkyArthApattizca khamuktatvenaiva muktatvAt, muktAntaramuktatvena tadayogAt, khaparabhAvAbhAvo bhayAdhInAtmakatvAt sarvavastUnAmiti nirNItametat // 50 228 [ 48: athavA sattva- caitanya - sarvajJatvA 'saGkhyAtapradezatvAdibhyo muktAmuktasAmAnyAdamuktaparyAyebhyaH kathaJcidavyatiriktatvAt sakalakarmakSayAbhivyaktamuktaparyAyasya syAnmuktaH syAdamukta iti na kazcid ( kho0 vyA0 ) mokSasIvihityam, anekAntavAdopadravAnivRtteH tathAhi - mukto'pi na 11 mukta eva, anekAntavAdahAne, api tvamukto'pItyAdi yacvoktaM tadavyayuktam / katham ? na mukta eveti evamavadhAraNaniSedhenaiva / kimityAhaanekAntavAda sAphalyAt hetoH amukto'pIti - evaM vidhAnAsiddheH / Aha-kathaM na mukta eveti - evamanekAntavAdasAphalyam ? / etadAzaGkaya Aha- ucyate - syAnmuktaH - kathaJcinmukta iti evaM bAkyArthApatteH kAraNAt / 20 vAkyArthApattizca arthavRttyA svamuktatvenaiva muktatvAt, muktAntaramuktatvena tadayogAt - muktatvAyogAt / ayogazca khaparabhAvAbhAvo bhayAdhInAtmakatvAt svaparayorbhAvAbhAvau tAvevobhayam, etadadhInAtmakatvAt sarvavastUnAmiti nirNItametadadhastAt sadasadrUpAdhikAre' // prakArAntarAbhidhitsayA''ha - adhavetyAdi / athavaivaM syAnmuktaH syAdamukta iti 25 kathamityAha - satvaM ca caitanyaM ca sarvajJatvaM ca asaGkhyAta pradezatvAdayazceti dvandvaH, tebhyo muktAmuktasAmAnyAt kAraNAt amukta paryAyebhyaH sattvAdibhyaH kathaJcit kenacit prakAreNa avyatiriktatvAt hetoH / kasyetyAha-sakalakarmakSayAbhivyaktazcAsau muktaparyAyazceti vigrahastasya / syAnmuktaH - kathaJcinmuktaH muktatvaparyAyApekSayaiva, syAdamuktaH sattvAdiparyAyApekSayA iti na kazcid 1 ' vidhAna siddheH' iti ga-pAThaH / 2 'parabhAvobhayA0' iti Ga-pAThaH / 3 prathame khaNDe /

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svopajJavyAkhyAmunicandrIyavivaraNayutam (mUlam ) doSaH / na ca ya eva sattvAdiparyAyaH sa eva muktaparyAyaH, pratItibhedAt, ekAntaikatve sattvAdereva muktatvaprasaGgAt / astvevamapi na doSa eveti cet, na, devadattAdiSu sattvAdibhAvena tadbhAvaprasaGgAt / 5 sosnya eva savAdiriti cet, kastayoranyatvaheturiti vAcyam / muktatvAmuktatve eveti cet, na, tayostadanyatvahetutvena tadbhedasiddheH, sarvathaikatve tu dvayorapi sattvAdimAtratvAvizeSAd bhedAbhAvaH, tathA ( stro0 vyA0 ) doSaH / na cetyAdi / na ca ya eva sattvAdiparyAyaH sa eva muktaparyAyaH / " kuta ityAha-pratItibhedAt adhikRtaparyAyayoH / ekAntaikatve tayoH kimityAhasaravAdereva paryAyasya muktatvaprasaGgAt / astvityAdi / astu bhavatu evamapi sattvAdereva muktatvaprasaGge'pi na doSa eva / iti cet, etadAzaGkayAhanetyAdi / na-naitadevaM devadattAdiSu prANiSu sattvAdibhAvena hetunA tadbhAvaprasaGgAt--muktatvabhAvaprasaGgAt / sa ityAdi / saH - devadattasambandhI anya eva 15 sattvAdiH paryAyaH / iti cet, etadAzayAha- ka ityAdi / kaH tayoH - devadattasattvAdi- muktasattvAdyoH anyatvaheturiti etad vAcyam / muktatvAmuktatve eveti cet tayoranyatvahetU / etadAzaGkayAha - netyAdi / na-naitadevaM tayo::-muktatvAmuktatvayostadanyatva hetutvena - muktasattvadevadattasattvAnyatvahetutvena hetunA tadbhedasiddheH - muktasaMttva - devadattasattvAbhyAM muktatvabhedasiddheH / sarvathetyAdi / sarvathA - 20 ekAntena tadekatve - muktasattvAdyamuktasattvAdyekatve punaH dvayorapi - muktasattva - devadattasattvayoH sattvAdimAtratvAvizeSAt, 'Adi' zabdAccaitanyAdigrahaH, bhedAbhAvaH vizeSaNavizeSyAvyatiriktatayA tanmAtratvopapatteriti bhAvArthaH / tathA ca (vivaraNam ) adhikAraH ] 229 (23) vizeSaNavizeSyAvyatiriktatayA tanmAtro (?) papatteriti / caitanya - 25 saMsAritva - muktatvAdIni vizeSaNAni, sattvaM tu vizeSyam / tato vizeSaNAnAM vizeSyasya cAvyatiriktatayA vizeSaNAnAM vizeSyamAtratayetyarthaH / tasmAt sattvopapatteriti / caitanyaM saMsAritvamAtrAt kathaJcid vyatiriktaM nAbhyupagamyate tadA sattvamAtrasya sarvatrAvizeSAt saMsArI muktaH syAt, mukto vA saMsArI iti // } 1 'kaH sa, muktatvA0' iti ga- pAThaH / 2 'nyatve hetutvena' iti ga - pAThaH | 3 ' paryAyasyAmukta0 ' iti Ga-pAThaH / 4 'sattvAdiparyAyaH' iti ka- pAThaH / 5 'sattve deva0' iti Ga-pAThaH / 6 ' tadahetukatve tu muktasattvAdyekatve' iti ka- pAThaH / 7 'vyatiriktAni nAbhyupa0' iti ca pAThaH /

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230 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) ca satyukto doSa iti| sattvAdyanyatve tu tasyAsattvAditvaprasaGga iti cet, ka evamAha tadanyadeva tat, api tu syAdvAdaH kathaJcidanyat 5 kathaJcidananyat / ekAntAnyatvAnanyatvayostvitaretaravikalatobhayakharUpAnupapattibhyAM tadasattvApattilakSaNo'nivAritaprasaro doSA sUkSmadhiyA bhAvanIya iti // (kho0 vyA0) sati-evaM ca sati ukto doSaH, devadattAdiSu sattvAdibhAvena tadbhAvaprasaGga* lakSaNa iti / sattvetyAdi / sattvAdyanyatve punaH tasya-muktatvAdeH kimityAha asattvAditvaprasaGgaH / 'Adi'zabdAdajJeyatvAdiparigrahaH / iti cet, etadAzaGyAha-ka evamAhetyAdi / ka evamAha yaduta tadanyadeva tasmAt-sattvAdeH anyadeva-arthAntarabhUtameva tat-muktatvAdi, api tu syaadvaadH| kiMviziSTa ityAhakathaJcidanyat skhalakSaNAdibhedAt kathaJcidananyaditaretarAnuvedhAderiti / vipakSe 5 yAdhAmAha ekAntetyAdinA / ekAntAnyatvaM cAnanyatvaM ca muktasattvAdi, muktatvAdInAmiti prakramaH / ekAntAnyatvAnanyatve tayoH punaH kimityAha-itaretaravikalatA caikAntAnyatve ubhayarUpAnupapattizca ekAntAnanyatve itaretaravikalatobhayakharUpAnupapattI AbhyAm / kimityAha-tadasattvApattilakSaNaH teSAM-muktasattvAdimuktatvAdInAmasattvApattiH tadasattvApattiH saiva lakSaNamasyeti vigrahaH / anivArita20prasaro doSa Apadyata evetyarthaH / sUkSmadhiyA bhAvanIya iti akSaragamanikA / bhAvArthastu yadi muktasattyAdi-muktatvAdInAmekAntena bhedaH, tata itaretaravikalatA dvayorapi / evaM cAsattvaM dvayorapi, tathA parasparavikalayorvizeSyatvAdyayogAt / athAbhedaH tata ubhayasvarUpAnupapattiH, muktasattvAdermuktatvAdhabhedAt tatsvarUpatayA, muktatvAdevA muktAdisattvarUpatayeti // (vivaraNam) (14) svalakSaNAdibhedAditi / svalakSaNaM-svarUpaM tadbhedAt / tathAhi-muktatvasya sarvakarmanirmUlapralayaH svarUpam , sattvasya tu vidyamAnatA svarUpam / 'Adi'zabdAd dikAlAdibhedaparigrahaH / tathAhi sArvatrikaM sattvam , bhave'pavarge ca bhAvAt / muktatvaM nirvANapurapraviSTAnAmeva prANinAmiti // .1 'lakSaNo nivAritaH' iti g-paatthH| 2 'danyatvakhalakSaNA0' iti k-paatthH| 3 'muktatvAdimuktatvA0' iti k-paatthH| 4 'sattvAdimuktasattvAdInA0' iti Ga-pAThaH /

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adhikAra: ] svopajJavyAkhyAmunicandrIya vivaraNayutam (mUlam) evamanekAntata eva bhAvato muktisiddhiH, anyathA'yogAt / sakalakarmavigamAcca sarvathA saGkezAbhAvAnnedamapuSkalamiti kathaM nopAdeya phalaprakarSaH uktavat tadanyasAdhAraNatvAsiddheH nedaM sApa-5 vAdamiti kathamasya saMsAriSvapi bhAvaH ? // etena ' tathAhi na vaH saMsAryapi sarvathA saMsAryeya, ekAntavAdApatteH, api tvasaMsAryapIti nedamakRtsnaM heyAnarthotkarSa:' iti etadapi pratyuktam, arthatastulyayogakSematvAt, saMsAryantara rUpeNAsaMsAritvam, anyathA tadabhAvaprasaGga ityuktaprAyam / saGklezakRtkarmayogazca 10 saMsAritvamiti tadbhAvena nedamakRtsnam, api tu kRtsnameveti kathaM na heyAnarthotkarSa iti bhAvanAmAtrametat // 231 ( kho0 vyA0 ) evamityAdi / evam uktanItyA anekAntata eva bhAvataH - paramArthena muktisiddhiH, anyathA'yogAt muktisiddheH / sakaletyAdi / sakalakarma - 15 vigamAca kAraNAt sarvathA - ekAntena saGklezAbhAvAt nedaM - muktatvam apuSkalaM kintu puSkalameva, saMsAritvenAnanuviddhatvAt / iti evaM kathaM nopAdeyaphalaprakarSaH ? etatprakarSa eva / kathamityAha-uktavadityAdi / uktavat-yathoktaM tathA tadanyasAdhAraNatvAsiddheH, prakramAt saMsAritvasAdhAraNatvAsiddheH / ata eva - muktatvaM sApavAdam / iti evaM kathamasya - muktatvasya saMsAriSvapi 20 bhAvaH ? naivetyarthaH // etenetyAdi / etena - anantaroditena tathAhi na vaH saMsAryapItyAdi mUlapUrvapakSoktaM' yAvannedamakRtsnaM saMsAritvaM heyAnarthotkarSa ityetadapi pratyuktam / kathamityAha - arthatastulyayogakSematvAt / etadevAha saMsAryantaretyAdinA / saMsAryantararUpeNa vivakSitasaMsAriNaH asaMsAritvam; anyathA - evamanabhyupagame 25 tadabhAvaprasaGgaH - vivakSitasaMsAryabhAvaprasaGgaH saMsAryantararUpeNApi bhAvAt tatsvarUpavadityuktaprAyaM prAyeNoktam / saGkezakRdityAdi / saGkuzakRt karmayogazvasaMklezakaraNazIlakarmasambandhazca saMsAritvamiti kRtvA tadbhAvena - saMklezakRtkarmayogabhAvena nedaM saMsAritvamakRtsnam - asampUrNam api tu kRtsnameva / itievaM kathaM na heyAnarthotkarSaH 1 / etaditi evaM bhAvanAmAtrametat - ananta - 30 roditamiti // 7 1 draSTavyamAdyasya khaNDasya 32tamaM pRSTham / 2 'saMsAryuttararUpe 0' iti ga-pAThaH / saMsAri0' iti Ga-pAThaH / 4 Adye khaNDe 32 tame pRSThe | 3 'mukasya

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anekAntajayapatAkAkhyaM prakaraNam (mUlam ) yacoktam- 'kiJcAnekAntavAdino mAnamapi na mAnameva, syAnmAnamiti tattvanIteritthaM tadAbhAsamapi, tatazcaivaM tadatadAtmake pramANa5 prameyarUpe sarvasminnevAsmin vastutattve virodhAbhAji asya tadatadvAdino niSkalaGkamatisamutprekSitasazyAyAnusArataH sarvameva pramANaprameyAdi pratiniyataM na ghaTate' iti etadapyayuktam, anekAntavAdAparijJAnAt, pralApamAtratvAt, tajjJAne satyasyApravRtteH / tatra yat tAvaduktam- 'anekAntavAdino mAnamapi na mAnameva' ityatra siddha* sAdhyatA, vijAtIyAdimAnAntaratvenAmAnatvAt, anyathA tadabhAvaprasaGgAt itaretararUpatApatteH / tathAhi - pratyakSaM pratyakSamAnatvena mAnam, anumAnAdimAnatvenAmAnam; evamanumAnAdyapi; anyathA tatpratiniyatatvAbhAva iti syAnmAnamiti zobhanaiva tasyanItiH, kathaJcit 232 [ SaSThaH ( svo0 vyA0 ) yoktamityAdi / yaccoktaM mUlapUrvapakSe' - kiJcAnekAntavAdina ityAdi yAvat sarvameva pramANaprameyAdi pratiniyataM na ghaTate iti etadapyayuktamaghaTamAnakam / kathamityAha- anekAntavAdAparijJAnAt, ata eva pralApamAtratvAt tajjJAne sati - anekAntavAdaparijJAne sati asya - pralApamAtrasya apravRtteH kAraNAt / etadvizeSeNopadarzayannAha tatretyAdi / tatra yat tAvaduktaM 20 mUlapUrvapakSe - anekAntavAdinaH - vAdinaH kimityAha- mAnamapi na mAnamevetyatra siddhasAdhyatA / kathamityAha-vijAtIyAdimAnAntaratvena pratyakSe'dhikRte'numAnamAnAntaratvena amAnatvAt / 'Adi' zabdAt sajAtIyavyaktyantaramAnatvaparigrahaH / itthaM caitadaGgIkarttavyamityAha- anyathetyAdi / anyathA - evamana - bhyupagame tadabhAvaprasaGgAt vivakSitamAnAbhAvaprasaGgAt / prasaGgazvetaretararUpa25 tApatteH - pratyakSAderanumAnAdirUpatApatteH anumAnAdezva pratyakSAdirUpatApatteriti / vijAtIyAdimAnAntaratvenAmAnatvamupadarzayati tathAhItyAdinA / tathAhItyupapradarzane / pratyakSaM pratyakSamAnatvena mAnam, anumAnAdimAnatvena amAnam / evamanumAnAdyapi svagatenaiva mAnatvena mAnam, mAnAntaramAnatvena tvamAnamiti / anyathA - evamanabhyupagame tatpratiniyatatvAbhAvaH - pratyakSAderniyatatvAbhAvaH / 14 1 prathame khaNDe 32 tame pRSThe 33 tame ca / atra 'pramANaprameyAdi' iti pATho nAsti, kintu 'pramANAdi' iti pAThaH / 2 Aye khaNDe 32 tame pRSThe / 3 prathame khaNDe 32 me pRSThe 33 tame ca / 4 'sati asya anekA0' iti ka-pAThaH / 5 prathame khaNDe 32 me pRSThe /

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adhikAraH] svopazavyAkhyAmunicandrIyavivaraNayutam 233 (mUlam) khavyaktimAnatvena mAnatvAt, mAnAntaramAnatvena tvamAnatvAt / / itthaM tadAbhAsamapi bhAvanIyam, tasyApyanekAtmakatvAt visaMvAdena tadAbhAsatAyA vyApteH, tatrAvyabhicAreNa mAnalakSaNayogaH5 tasyApi jJeyatvAt tatastatpratItezceti bhAvanA // .. naca prameyavadaparicchittyAtmakamevaitat , tathApratIterlokAdivirodhAt adRSTavibhramapratItyAtmakatayA tu tadAbhAsatA // evaM hetvAbhAse'pyasiddhAdI sAdhyaviparyayapratibaddhatayA tatra hetu (kho0 vyA0) iti-evaM syAnmAnaM-kathaJcinmAnaM svagatamAnatvenaiva / iti-evaM zobhanava tattvanItiH / etadevAha-kathaJcit svavyaktimAnatvena mAnatvAt, mAnAntaramAnatvena tvamAnatvAt iti // ittham-evaM tadAbhAsamapi-pramANAbhAsamapi bhAvanIyaM tadatadAtmakameva / kathamityAha-tasyApi-tadAmAsasya / kimityAha-anekAtmakatvAt ,tadatadAtma-15 katvAdityarthaH / etadevAha-visaMvAdena,viSayagateneti prkrmH| tadAbhAsatAyApramANAbhAsatAyA vyApteH / kimityAha-tatra-'visaMvAde avyabhicAreNa hetunA tadAbhAsatAyAH / kimityAha-mAnalakSaNayogaH khavyApyagamakatvAt / tasyApIsAdi / tasyApi-visaMvAdasya jJeyatvAt tathAjJAyamAnatvena tataH-tadAbhAsAt tatpratItezca-visaMvAdapratItezca yathAvasthitajJeyAdhigamanimittaM ca mAnamiti bhAvanA / / 20 - na cetyAdi / na ca prameyavaditi nidarzanaM vyatireki, aparicchittyAtmakameva-ekAntena etat-tadAbhAsam / kuta ityAha-tathA'tIte:-aparicchittyAtmaphatvenApratIteH / apratItizca lokAdivirodhAt, lokasamayayuktivirodhAdityarthaH / adRSTetyAdi / adRSTAt-karmaNo vibhramaH adRSTavibhramaH, tatpradhAnA pratItiH tadAtmakatayA punaH kAraNena tadAbhAsatA-mAnAbhAsatA paricchittyAtmakatve'pi // 35 evaM sAmAnyena mAnAbhAsasya kathaJcinmAnatAmabhidhAyAdhunA'numAnAbhAsamadhikRtya Aha-evamityAdi / evam-uktanItyA hetvaabhaasepi| kimbhUte ityAha-asiddhAdau-asiddhAnakAntikaviruddha sAdhyaviparyayapratibaddhatayA kAraNena tatra (vivaraNam) . (17) pramANAbhAsatAyA vyApteriti / sarvamapi pramANAbhAsaM viSayavisaMvAdena 30 vyAptamityarthaH / tato visaMvAde sAdhye pramANAbhAsamapi pramANamityAyAtamiti // 1 'tayA vyApteH' iti g-paatthH| 2 'mAnatvenAmAna.' iti hu-pAThaH / 3 'vAdena avyami0' iti k-paatthH| 4 'khavyApakatvAt' iti ka-pAThaH / 5 'pratIteH pari0' iti u-paatthH| anekAnta0 30

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234 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) tve'nytraahetutvmitynekaatmktaa| tatazcaivaM tadatadAtmakameva pramANaprameyarUpaM sarva vastutattvam / na ca virodhabhAra, virodhAsiddheH sada5savAdInAmitaretarAnuvedhAt, anyathAtadanupapattaHpramANAvirodhAt, tathaiva tatpravRtteH, pratiniyatatvavedanAdanvayavyatirekasiddhaH, anyathA pratItyabhAvAda vastuna evAnupapatteH, niyamato virodhAt, sarvatraikAntavAdinastadasattApattilakSaNo virodha iti nidarzitaM prAI // etenekadA vastuvastvantarAnApattilakSaNo virodhaH pratyukto ya 10 ucyate paraiH chAyA-''tapavat zItoSNavat sukha-duHkhavad veti / kutaH? asamAnatvAt / na hi chAyA-''tapAdivaditaretarAnanuviddhAH (kho0 vyA0) sAdhyaviparyaye hetutve tadgamakatvena anyatra-sAdhye ahetutvamiti evaM anekAtmakatA hetvAbhAse'pi / tatazcetyAdi / tatazcaivam-uktanItyA tadatadAtmaka"meva pramANaprameyarUpaM sarva vastutattvam / na ca virodhabhAgetat , virodhAsiddheH / asiddhizca sadasadAdInAm / 'Adi'zabdAnnityAnityAdigrahaH / kimityAha-itaretarAnuvedhAt kAraNAt / itthaM caitadaGgIkartavyamityAha-anyathA tadanupapatteH-sadasadAdyanupapatteH tathA pramANAvirodhAt / avirodhazca tathaivasadasadAdiprakAreNaiva tatpravRtteH-pramANapravRtteH pratiniyatatvavedanAt nedaM sada20 sadrUpatAbhAve / tathA'nvayavyatirekasiddheH neyaM nityAnityatAbhAve / itthaM caitadaGgIkartavyamityAha-anyathA pratItyabhAvAt kAraNAt vastuna evAnupapatteH, niyamato virodhAt / etadeva nigamayati-sarvatretyAdi / sarvatra-sadasadAdau ekAntavAdinaH kimityAha-tadasattApattilakSaNaH-sadAyasattApattilakSaNaH . virodhaH / iti evaM nidarzitaM prAk-sadasadrapAdhikAre // 25 etenetyAdi / etena anantaroditena ekadA-ekasmin kAle vastuno vastvanta rAnApattirvastuvastvantarAnApattiH saiva lakSaNaM yasya virodhasya sa tathAvidho virodhaHpratyukto ya ucyate paraiH-ekAntavAdibhiH / enamevAha chAyA-''tapetyAdinA / chAyA''tapavAditi nidarzanam / evaM zItoSNavat sukhaduHkhavad veti nidarzanam / bahutvaM virodhavyAptisandarzanArtham / kuto'yaM pratyukta ityAha-asamAna3. tvaat| asamAnatvamevAha-na hi chAyA''tapAdivat pratiniyatatayA itaretarA , 'satvApatti0' iti g-paatthH| 2 prathame khaNDe prthme'dhikaare| 3 'neyaM nipAtyA nitya.' iti ng-paa| 4 prathame khaNDe /

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235 adhikAraH] stropazavyAkhyAmunicandrIyavivaraNayutam (mUlam) sadasadAdayaH, tadvat kevalAnupalambhAt tathAkhabhAvatvAt tathA'nu: bhavasiddheriti chAyA''tapAnuviddhAna bhavatIti virodhakalpanAyAmapi kA prasaGgaH sadasadAdiSu? / na hyaNuracetana iti jJAne'pi tadat 5 tadvirodhAbhidhAnaM yuktam , tatvabhAvabhedopapatteH ityevaM zItoSNA. diSvapi yojyam // evaM ca 'asya tadatadvAdino niSkalaGkamatisamutprekSitasanyAyAnusArataH sarvameva pramANaprameyAdi pratiniyataM na ghaTate" iti vacanamAtram, tadatadvAdina eva svaparabhAvAbhAvobhayAtmakatayA / sarvavastUnAM pratiniyatatvasiddheH, anyathA cAsiddheH, itaretarAtmaka (kho0 vyA0) nanuviddhAH sadasadAdayaH, kinvitaretarAnuviddhA iti / kuta ityAha-tadvatchAyA-''tapAdivat kevalAnupalambhAt sadasadAdInAm / anupalambhazca tathAkhabhAvatvAt-itaretarAnuviddhakhabhAvatvAt / tathAkhabhAvatvaM ca tathA'nubhavasiddheH15 itaretarAnuviddhasadasadAyanubhavopalabdheH / iti-evaM chAyA''tapAnuviddhA na bhvti|iti-evN virodhakalpanAyAmapi satyAM chAyA-''tapAdInAMkAprasaGgaH sadasadAdiSu lakSaNabhedAt 1 / etatprakaTanAyaivAha na ghaNurityAdinA / na hyaNuH acetana iti kRtvA jJAne'pi cetane tadvat-aNuvat tadvirodhAbhidhAnaMcetanatvavirodhAbhidhAnaM yuktam / kathaM na yuktamityAha-tatvabhAvabhedopapatteH 20 tayoH-aNu-jJAnayoH svabhAvabhedastatvabhAvabhedastadupapatteriti / evaM zItoSNAdidhvapi nidarzaneSu yojyam // ___ evaM cetyAdi / evaM ca-uktanIyA asya tadatadAdinaH-syAdvAdinaH niSkalaGkamatisamutprekSitazvAsau sanyAyazca tadanusArataH tadanusAreNa / . kimityAha-sarvameva pramANaprameyAdi pratiniyataM na ghaTate iti vacanamAna 25 nirarthakaM mUlapUrvapakSoktamiti / kathamityAha-tadatadvAdina eva-anekAntavAdina eva khaparabhAvAbhAvobhayAtmakatayA kAraNena sarvavastUnAM-pramANAdInAM pratiniyatatva siddheH kAraNAt, anyathA cAsiddheH pratiniyatatvasya / asiddhizca 1'tattadvirodhAH' iti ga-pAThaH / 2 draSTavyaM khaNDasyAdyasya 32tamaM pRSThaM 33tamaM ca / atra 'pramANaprameyAdirUpapAThasya sthAne 'pramANAdi pAThaH / 3 'anyathA sadasiddheH, itare.' iti k-paatthH| YSTavyamAdyasya khaNDasya 32tamaM pRSTha 33tamaM ca /

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236 anekAntajayapatAkAkhyaM prakaraNam [SaSThaH (mUlam) svena tatkharUpahAniprasaGgAt // etena 'yaH pazyatyAtmAnam" ityayamapi saGgrahagranthaH pratyuktA, 5 uktArthasaGgrahaparatvAt, tasya ca nirAkRtatvAt , ato'nekAntA tmaka eva ghastutattve pramANaprameyavyavahArasiddhiruktavat sakaladoSa- - virahAditi // evamanekAntAtmakamiha tattvaM darzitaM mayA lezAt / jaDajanahitAya kRpayA guruprasAdAjaDenApi // 1 // pratipakSadoSavatyA ye khalvekAntavAdayuktyA'pi / vismayamupanIyante ta iha jaDAH prastutA nAnye // 2 // (svo0 vyA0) itaretarAtmakatvena pararUpAbhAvAbhAvena pararUpaprAptyA / itaretarAtmakatvamanenetaretarAsmakatvena tatsvarUpahAniprasaGgAt-pramANAdivastusvarUpahAniprasaGgAt / pramANasa 5prameyarUpApattyA prameyasyApi pramANarUpApattyA svarUpahAniprasaGga iti // upasaMharannAha-etenetyAdi / etena-anantaroditena sarveNaiva yaH pazyatyAsmAnamityayamapi saGgrahagrantha:-mUlapUrvapakSopanyastaH pratyuktaH / kuta ityAhauktArthasaGgrahaparatvAt tasya, tasya ca-uktArthasya niraakRttvaat| ata: asmAt kAraNAt anekAntAtmaka eva vastutattve kimityAha-pramANa20 prameyavyavahArasiddhiH / kuta ityAha-uktavat-yathoktaM tathA / kimityAhasakaladoSavirahAditi // upasaMharannAha-evamityAdi / evam-uktanItyA anekAntAtmakamiha-prakaraNe tattvaM darzitaM mayA lezAt lezena / kimityAha-jaDamatihitAya / kena hetunetyAha-kRpayA / kuto hetorityAha-guruprasAdAt / kiMviziSTena mayetyAha25 jaDenApi-mandabuddhinA'pi // 1 // adhikRtArthameva vizeSeNa vyAcikhyAsurAha-pratipakSetyAdi / pratipakSadoSavatyA nityAdyarthagocarayA ye khala-ya eva ekAntavAdayuttyA'pi nityasya krama-yogapadyAbhyAmarthakriyAvirodhAdilakSaNayA pratipakSadoSavatI ceyamanityasyApi tathaiva tadvi rodhAditi vismayamupanIyante ye tathAvidhAlocanArahitAH ta iha-prakrame jaDAH 30 prastutAH, nAnye-ekAntAbhiniviSTA abhigRhItamithyAdRSTaya iti // 2 // 1 draSTavyaM prathamasya skhaNDasya 33tama pRSTham / 2-3 AryA / 4 'sa vaiNaiva yaH' iti a-pAThaH / 5 draSTavyaM prathame khaNDe 33samaM pRSTham / 6 'adhikRtAryArthameva' iti i-pAThaH /

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237 adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam 237 (mUlam ) pratipakSadoSadarzanavidhinA zakyaM ca kartumeteSAm / sadbodhahitaM prAyaH kRpA'pyataH saGgataiteSu // 3 // (kho0 vyA0) pratipakSetyAdi / pratipakSadoSadarzanavidhinA niranvayanAzapakSe taduttarAhetukatvAdyApattilakSaNena zakyaM ca kartumeteSAM-prastutajaDAnAM kimityAha-sadbodhahitaM prAya:-bAhulyena kRpA'pyataH kAraNAt saGgatA mohAsukhasaMvegayutakRpAtyAgataH anyahitayutatvena eteSu-adhikRtajaDeSu // 3 // (vivaraNam) (8-9) mohAsukhasaMvegayutakRpAtyAgato'nyahitayutatveneti / iha trividhA saMvegaH-mohagarbhaH asukhagarbhaH sajjJAnagarbhazceti / tathA ca paThanti "ArtadhyAnAkhyamekaM syAnmohagarbha tathA param / sajjJAnasaGgataM ceti vairAgyaM trividhaM matam // iSTataraviyogAdinimittaM prAyazo hi yat / yathAzaktyA'pi heyAdAvapravRttyAdivarjitam // udvegakRdviSAdAyamAtmaghAtAdikAraNam / ArtadhyAnaM hyado mukhyaM vairAgyaM lokasammatam // eko nityastathA kakSe'sya sambandhehaH(1) sarva nizcayAd bhUyo bhavanairguNyadarzanAt // tattyAgAyopazAntasya sadvRttasyApi bhAvataH / vairAgyaM tadataM yat tanmohagarbhamudAhRtam // 11 bhUyAMso naoNmino baddhA bojhenecchAdinA hyamI / AtmAnastadvazAt kaSTaM bhave tiSThanti dAruNe // 15 evaM vijJAya tatyAgavidhityAgazca sarvathA / vairAgyamAhuH sajjJAnasaGgatattvadarzinam // tataH mohayuktasyAsukhayuktasya prANino yaH saMvegastadyuktA yA'sau kRpA tasyAH tyAgata:-parihArAta sakAzAd yadanyat lakSaNamAbhyAM kRpAbhyAM tRtIyapAlakSaNaM hitaM sadhutatveneti // 1AryA / 2 'sajJAna.' iti ca-pAThaH1 3 anuSTup / 4 'saMvegazca vairAgyaM iSTatara.' iti c-paatthH| 5'vatetA' iti kh-c-paatthH| 6 anuSTup / 7 'udvegakRSidAyamAtma0' iti kh-c-paatthH| 8 'bhAta. dhyAnaM yadoM' iti c-paatthH| 9 anuSTup / 10 'sambandheha' iti ca-pAThaH / 11-12 anuSTup / 13 'nAmino iti c-paatthH| 14 'bAhyene sthAdinA' iti c-paatthH| 15 anussttp| 16 'darzanama iti c-paatthH| 17 anuSTup / 18 mAtrAM kRpAbhyAM' iti c-paatthH| 19 kriyAlakSaNaM' iti kh-paatthH|

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238 anekAntajayapatAkAkhyaM prakaraNam ( mUlam ) jAto guruprasAdAdetatsampAdane samartho'ham / na ca citraM satsaGgo hyasato'pi na niSphalo bhavati // 4 // mandanayanospi loke sahasrarazmiprabhAvato niyamAt / pazyati kiJcidavitathaM vastuni sarvatra siddhamidam // 5 // sadguruyogenApi ca na yato me tadanurUpayodhAptiH / svakRtAparAdhatastajjaDa evAsmItyasandigdham // 6 // ( svo0 vyA0 ) [ SaSThaH 10 jAta ityAdi / jAtaH - niSpannaH guruprasAdAt hetoH etatsampAdane -sadbodhahitasampAdane samartho'haM guruprasAdasAmarthyametat / na ca citrametat / satsaGgo yasmAt asato'pi puMso mAhazasya na niSphalo bhavati, kintu saphala eva bhavatIti // 4 // adhikRtameva dRSTAntena samarthayannAha mandetyAdinA / mandanayano'pi pramAtA 15 rAjyandhAdiH loke'smin sahasrarazmiprabhAvataH - AdityaprabhAvena niyamAt pazyati kizcit / tathAvidhaM dharmajAtaM avitathaM - yathAvasthitameva vastuni - sthANvAdau sarvatra siddhaM - pratiSThitamidaM loka iti // 5 // sadgurvityAdi / sadguruyogenApi ca hetunA na yato me tadanurUpabodhAptiH - sadguruyogAnurUpabodhAptiH / kuto neyamadhikRtyAha - svakRtAparAdhataH20 svakRtakarmAparAdhena tat tasmAjjaDa evAsmItyasandigdhametat // 6 // ( vivaraNam ) 25 iti zrImunicandrasUriviracite'nekAntajayapatAko dyota dIpikAvRttiTippa ura muktivAdAdhikAraH samAptaH / tatsamAptau ca samAptamidaM nijavineyarAmacandragaiNikRtAtyantAntaraiGgasAtvAMhA spena zrImadane kAntajayapatAkAvRttiTippaNakam iti / kaSTo grantho matiranipuNA sampradAyo na tAdRkU zAstraM tatrAntaramatamataM sannidhau no tathApi / svasya mRtyai parahitakRte cAtmabodhAnurUpaM mAgamAgaH paramahamiha vyAvRtazcittazuddhayA || " ityanekAntajayapatAko dyotaTippaNakaM samAptam / pratyakSaragaNanayA TippaNakasya 20 mAnaM prathAmaM 2000 // 1-3 AryA / 4 'gaNitAtyantA' iti ca pAThaH / 5 'raGgathAvyena zrI0' iti kha- pAThaH; ca - pAThastu ramathAdhpena zrI0 / 'rajasAhAyyena' iti syAt / 6 'mAgAmAgaH pamahamiha vyApRtacita0' iti kha-ca- pAThaH / 7 mandAkrAntA / 8 'gaNanAyAM' iti ca pAThaH / 9 '1750' iti ca-pAThaH /

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aghikAraH ] khopazavyAkhyAmunicandrIyavivaraNayutam (mUlam ) na ca tasyaivAyaM khalu doSo yad viSayayogyatAsadRzaH / kRta eva hi tena guNaH khavIryataH samadhiko manye // 7 // Alocyamato hyetat prakaraNamajaDairapi prasAdaparaiH // jaDajanahitArthamete ziSTAdRtavallabhAH prAyaH // 8 // na ca ziSTAnAmucite skhalitaM parihitanibaddhakakSANAm / abhyarthanA punariyaM tatsmRtaye prakaraNasamAptau // 9 // ' kRtvA prakaraNametad yadavAptaM kuzalamiha mayA tena mAtsaryaduHkhavirahAd guNAnurAgI bhavatu lokaH // 10 // ( kho0 vyA0 ) na cetyAdi / na ca tasyaiva-sadgurorayaM khalu doSaH yat - yasmAt viSayayogyatA sadRzaH - karmayogyatAnurUpaH kRta eva tena guruNA guNaH svavIryataH - AtmasAmarthyAt samadhiko manye evamahamiti // 7 // 239 50 AlocyamityAdi / Alocyam - AlocanIyamataH - asmAt gurukRtaguNAt 15 hi- yasmAdarthe asya ca vyavahitaH sambandha iti darzayiSyAmaH / kimAlocyamityAhaetat prakaraNam | kairityAha- aja Dairapi prakaraNakArATra vidvattamairapItyarthaH / kimbhUtairityAha- prasAda paraiH prakaraNakAre iti / kimarthamityAha - jaDajanahitArtham / kathametadAlocanAt taddhitamityAha-- ete-jaDA yasmAt ziSTAhatavallabhAH prAyaH parapratyayena pravRtteH // 8 // na cetyAdi / na ca ziSTAnAM mahAtmanAmucite kartavye skhalitam, bhavati iti zeSaH / kiMviziSTAnAmityAha - parahita nibaddhakakSANAm / vastutaH parahitanibaddhakakSatvameva ziSTAnAM ziSTatvam / yadyevaM kimarthameSAM prakaraNAlocanaM prati prArthanA ityAzaGkApohAyAha- abhyarthanA punariyaM-prakaraNAlocanagocarA tatsmRtayeziSTasmRtyarthaM maGgalabuddhyA prakaraNasamAptau // 9 // 15 avasAnamaGgalArthamiti yo'rthaH svabhUmikaucityataH prakaraNakAraH samApya prakaraNaM kuzalayogo'yamiti praNidhAnamAha kRtvetyAdinA / kRtvA prakaraNametat-anekAntajayapatAkAkhyaM yadavAptaM kuzalaM - puNyaM zubhayogA sevanena iha - loke mayetyAtmanirdezaH tena - kuzalena kathaM bhavatvityAha- mAtsaryaduHkhavirahAtmAtsaryaduHkhaviraheNa guNAnurAgI - guNapramadasaGgato bhavatu lokaH sarva eva // 10 // 30 1-4 AryA /

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240 anekAntajayapatAkAkhyaM prakaraNam * namaH shrutdevtaayai| samAptaM cedamanekAntajayapatAkAkhyaM prkrnnm| kRtiriyaM zvetabhikSuzrIharibhadrAcAryasyeti // (kho0 vyA0) 5 praNidhAnametadidaM vA'nubhUyamAnAvasthocitaM tattvatastadarthAbhAve'pi kuzalAzayakAri ArogyabodhilAbhaprArthanAkalpamiti vidvadbhiH paribhAvanIyam // namo vAgdevatAyai bhagavatyai // samAptaM cedamanekAntajayapatAkAkhyaM prakaraNaM kRtidharmato jA(yA)kinImahattarAsUnorAcAryasya haribhadrasUreH / TIkA'pyeSA'vacUrNikA bhAvArtha10 mAtrAvedanI nAma tasyaiveti // namo'stvanabhiyuktebhyo mandadhIbhyo vizeSataH / yatprabhAvAd dvayamapi granthakAratvamAgatA // 1 // iti zrImadanekAntajayapatAkA samAptA / granthAgraM 8250 // 1'cAryazrIhari0' iti u-paatthH| 2 'samAptAH cha / anekAntajayapatAkAvRttiH saMpUrNam // zubha(bha) bhavatu // kalyANamastu // ' iti hu--pAThaH /

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adhikAraH] khopazavyAkhyAmunicandrIyavivaraNayutam matiddhAH ! zuddhA prabhavati kathaM sA'dya bhavatAM 'vicArazcArvAkAH ! pracarati kathaM cArucaturaH / kutarkastarkajJAH! kimapi sa kathaM tarkayati yaH sati syAdvAdAGge prakaTaharibhadroktavacane // 1 // grAvagranthipramAthiprakaTapaTuraNatkAravArabhAratuSTa preddddrpissttdussttprmdvshbhujaasphaalnottaalvaalaaH| yad dRSTvA muktavantaH svayamatanumadaM vAdino hAribhadraM tad gambhIraM prasanna harati hRdayaM bhASitaM kasya jnto?||2|| yathAsthitAhanmatavastuvedine nirAkRtAzeSavipakSavAdine / vidagdhamadhyasthanamUDhatAraye namo'stu tasmai haribhadrasUraye // 3 // sitapaTaharibhadragranthasandarbhagarbha viditamabhayadevaM niSkalaGkAkalaGkam / sugatamatamathAlaGkAraparyantamuccai strividhamapi caM tarka vetti yaH sAGkhya-bhaTTau // 4 // zrImatsaGgamasiMhamUrisukavestasyAGgisevApara ziSyaH zrIjayasiMhasUrividuSastrailokAcUDAmaNeH / yaH zrI nAgapura prasiddhasupurasthAyI zrutAyAgataH ___ zlokAn paJca cakAra sArajaDimA'sau yakSadevo muniH||5||"20 samAptaM cedamanekAntajayapatAkAsUtraM sampUrNamiti gra0 3750 zrIrastu // 1 "vicArazcArvAkaH pracarati' iti ka-pAThaH / 2 zikhariNI / 3 'tadgambhIraprasanna' iti ga-pAThaH / 4 sragdharA / 5 vaMzasthavilam / 6 bhadraM prantha0' iti ga-pAThaH / 7 'vattArka tetti ya sAGkhya' iti k-paattho'shuddhH| 8 maalinii| 9 'syAMvisevA0' iti g-paatthH| 10 'pure prasiddha iti g-paatthH| 11 shaarduulvikriidditm| 12 etatsthAne ga-pratau pATho'yam-'iti anekAntajayapatAkAkhyaM prakaraNam ||shriiH // anekAnta0 31

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NOTES (VOLUME I) P. 1. I. 9. This line or its variant noted in the foot-aote may be from the pan of the author or more probably from that of a copyist. Same seems to be the case with I, 10 of p. 2. P. 1, 1. 10. It was customary for the writers in Sanskrta and Paiya to commence their work with a salutation or benediction. This is called 'manyala. The salutation is three-fold according as the deity in question is favourite (ista), appropriate ( samucita) or both. Though our author says in his com. ( p. 2?) that Lord Mahavira is his favourite deity, he is the appropriata deity, too, as this author is not only a Jainct but a Jaina saint as well and a spiritual descendent of Lord Mahavira himself. P. 1, 1. 10. Jayati' means is victorious' Mammata has used this in the sense I salute' in his Kavyaprakos'a (I, 1); for, whoever is victorious is honoured and saluted for the outstanding merits that led to his guccess or on the practical principle that 'nothing succeeds like success'. Haribhadra has used jayati' in two senses (vide p. 3 of his com.): (i) he subdues-yazquishes and (ii) he surpasses all on account of his gunae. Here the word "gua' may mean virtue, merit or excellence. The first sense is explained in two ways: (a) the act of subduing which was done in a state prior to the attainment of omniscience or salvation is here figuratively referred to as the present ona and (b) the result obtained by vanquishing the karmans is still there; for, the greatness accruing from it has not perished. The second sense is derived by the author on the ground that a root in Sk. has more than one meaning'. P.1, 1. 10. Raga' means 'attachment', and its complete destruction implies that of dresa (aversion ), too. P. I, 1. 10. The word sarvajna' is explained on p. 3, 11. 25-26 is one who knows everything, subtle, concealed and distant. P. 1, 1, 10. Mahavira is worshipped by lords of gods i. e. by the sixty-fonw Indrast according to the Siretambaras. This conception is based 1 See pp. 248-249. 2 When no number of the volume is mentioned No. I is to be taken A8 understood till we come to "Notes" on Vol. II, when the reverse is to be assumed. 3 In its vitti Memmata himself says: "79674 T H T sferagat fafa af graad". For details see my "Notes" (pp. 298-299) on Nyayakusumanjali.

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244 NOTES [P. 1, 1, 10 upon the Jaina doctrine (common with that of the Bauddhas and the Vaisnavas) that man in his spiritual perfection is higher than gods". P. 1, 11. 10-11. The first four adjectives in this vorse viz. (i) afincm, (ii) FT, (iii) Forumas: and (iv) atgara respoctively connoto four mulatis'ayas (fundamental excellenges ) of Mahavira. They are: (a) 9974147HITETT, (5) TRT2, (c) gafana and (d) Fifty also known as ander. For details see The Jaina Religion and Literature (Vol. II; ch, XIV). P. 1, 1. 11. According to Jainism there are only four grades of existence (gatis), and they are associated with four types of living beings viz, celestial (deva), human (manusya), infernal (naraka) and sub-human (tiryac) respectively. So s'eva-gati is only a metaphorical conception, and hence it is at times referred to as the fifth gati. It means a grade of salvation : P. 1. I. 11. The word vira' occurring in Mahavira' is derived in two ways on p. 4, 11, 7-10. They are noted by Maladharin Hemacandra Suri in his com. (p. 1b) on Haribhadra's Avas'yakavrtti. While doing so, he has quoted the following verse: "Arafat Tepi TTAT a formara tapovIryeNa yuktazca tasmAd 'dhIra' iti smRtH||" Mahavira is the name of the 24th-last Tirthan Icara of the Jainas that flourished in India in this present Hunda' avasarpini. He attained omniscience on the bank of the Rjupalika river (see p. 198). He lived from 599 B. C. to 527 B. C. For his lifo see JRL (Vol. I, pp. 20-23). . P. 1, 1. 13. Nyaya', a homonym, here means a rule. P. 1, 1, 14. Karman is the foreign element--the fine matter attracted and amalgamated by an embodied soul while carrying on an activity physical, vocal or mental. For details see The Doctrine of Karman in Jaing Philosophy (PP. VIII & XI-XII) and JRL (Vol. I, ch. XIII). P. 1, 1, 17. The word "satmya' is explained-defined on p. 7 is that whereby an individual experiences happiness even when food, drink etc. are opposed to his or her nature'. P. 1, 1. 20. By jada' are meant those persons who are dull in intelligence (vide p. 8, 1, 13) but who are all the same open to correction (vide Vol. II, p. 236, 1. 30). 1 Those very adjectives in this order cocur in the opening versa of Dhammasangahani. The propriety of each of them is discussed by Malayagiri Suri in his com, (pp. 28-3a) on this work. 2 Ses intro. (p. XII, fn. 3). 3 I use this word in the sense of anekarthin i. e. one having more than one meaning. Thus it is a multi-meaning word.

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P.1, 1.22] NOTES 245 P.1, . 21. The text is styled as prakarana' on this page and on pp. 2, 3, 8 and 10 and in Vol. II on pp. 236, 239 and 240. Prakarana' here neither stands for a dramatic work as defined in Bharata's Natyas'astra (XVIII, 45) nor for a chapter-a division of a work; but it connotes a work in general. It is defined on p. 9, IL 14-15 In Saptapadarthi prakarana is defined as under: " T a eina feraxi AhuH 'prakaraNaM' nAma granthabhedaM vipshcitH||" The author has referred to hiinself as prakaranakara' on p. 2, 1, 23; p.3, 1. 6; p. 8,1, 9 of Vol. I and on p. 239, 1). 17. 18 & 26 of Vol. II and as granthakara on p. 8, 1. 18 of Vol. I and on p. 108, 1. 24 of Vol. II. Looking to the availablo treatises of the Juinas, Haribhadra seems to be the first amongst them to name his work as 'prakarana'. For, we have no knowledge of any work or works of his predecessor or predecessors which have been styled by the author himself as 'prakaraua'. Gandhahastin Siddhasena Gani in his com. ( Pt. II, p. 78) to Vacakavarya Umasvati's Tattvarthadhigamasutra (VII, 10) anil its svopajna Bhasya, mentions S'arcaprakarand as one of the treatises composed by Umasvati. But it remains to be ascertained whether this work was so named by Umasvati himself or not. He has, no doubt, used the word 'prakarana' in his Bhdsya (p. 93) as already noted in the intro. (p. XIII) of Vol. I of AJP. The word 'prakarana' is explained in anothor context by Vadin Deva Suri in his Syudvadaratnakara (p. 7) as under : "varNAtmakaM padam / padAtmaka sUtram / sUvasamUhaH prakaraNam / prakaraNasamUho yathAsamayaM paricchedo vA pado vA ADikaM vA adhyAyo vA tatsamUhazca zAstramiti zAstralakSaNam / " The word pagarana (Sk. prakarara) occurs in Visesivassayabhasch (v. 1115%), and the commentator Hemacandra explains it as a division of a work. Similarly 'payarana' is not with, in the spopajna vrttia of Siddhahemacandra (VIII, 1, 246). There it means a topic as is the case with this word 'prakarang' occurring on p. 303 of AJP. P. 1, I. 22. The author has here referred to himself in the plural number; but he has given no explanation about it on p. 8, 1. 18. He has used the plural number for himself several times e. g. on pp. 38, 59, 65, 79, 81, 82, 125, 152, 186, 237, 244, 274, 2794, 286, 302, 324, 327, 351, 362, 1 "999997770-53414-tg7777 tadanusaratA suI ciya gheppaDa gahiyaM idaM gejhaM // 1115 // " 2 "r e-2TV 1 RX 11" It means the topic of the declension of and se 3 For discussion about 'prakarana' in Gujarati see my article "Prakarana" published in "Jaina dharma prakasa" (Vol. LXII, No. 7, pp. 240-244 ). 4 Here (p. 279) the word eft:' is explained in 1, 3 a9 ai, and the same is done in Vol. II, p. 206, 1. 14.

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246 NOTES [P.1, 1.22 371, 376, 394, 399 & 401 and in Vol. II on pp. 13, 41, 48, 51, 58, 68, 113, 131, 133, 205, 209, 222 & 239. The plural number does not betray his egoism; for, it is intended to suggest that there are good many persons who sail in the same boat as the author. In Sastravartasamuccaya (v. 28), the com. (p. 21a) on Dasaveyaliya, that (p. 61 ) on Nandi, and that' (p. 9) on Nyayapravesaka our author has used the plural number. The pertinent lines are: "Reg &#:", after 7e919:", " statem" and "Sisa:" respec. tively. Umasvati, ton, has referrel to liimself in the plural number in his Bhusya (pp. 350 and 427) on TS (V, 22 & 27). Kalikalasarvajaa Hemacandra has done so in Anyayogavyavacchedadutrinsikt (v. 31 ) and in the evopa lagharti an Siddhakemacundra (I, 1, 1, & VII, I, 1). Of these the first case is ingeniously explained in Syndradamanjari. As legarls the second there is a tippars as unler: ""praNidadhmahe' ityatra bahuvacanaM dhyeyaguNavAhulyAt kartustadabhedena, 'avizeSaNe dvau cAsadaH' iti (2-2-122) satreNa vA nirdoSamasti, nAcAryagarvadyotakamiti vedyam / " Prtlivadhara in his com, on Nicclckatika has referred to himself in plural in the opening varse. It rnus as under: "shemuviiprauddhjiivaaturvivRtirmRcchkttike| years of total nou agt: !!!! Now a days even editors use the plural number in their editorials, P.2, 1. 4. Vyaksena' means in extenso. This word occurs in Vol. II on p. 176, 1. 21. P. 2, 1. 6. The word 'stkura' occurs on pp. 102, 155, 157, 175, 178, 183, 184, 186, 366, & 376-378. But its meaning is not given in its vyakhya. On p. 178, 1. 19 it is merely suggested. Haribhasira has rendered thulaga' occurring in Pancceuitago (II) as 'sthara' in his com. (p. Ja) on it. It is also used by other writers who flourished after him e. g. hy Siddharsi in his com (pp. 30 & 32) on Nyliyiratara and by Malayagiri Suri in his com. (p. 91 ) on Nanda. Sadhusundara Gani mentions it as a synonym of sthula' (gross) in his S'abdarathrakara (III, 72). The pertinent verse is as under: "apacito'thAhaNAyAM pUjA pUjyA'tha piinke| agost nem tarta da 47: II 02 11" P. 2, I. 12. S'ista' means a magnanimous-ininded personality. See p. 239, 11. 6 & 7 of Vol. II, where this word is explained as 'mahatman'. As stated there his quality of being s'ista' lies in his being ever ready to do good to others. Samaya', a homonym, here means a convention, practice. So s'istanam samayah' means'practice of the good and the respectable'i. e. to say the authority of good usage. It is thus equal to s'istacara'. The duty of salutation is based upon it. The lines a ferairTagaam occurs in the com. (p. lb) on Panc!vatthuga and that (p. 1a on Sastracortasamu.ccuycu. 1 On p. 10 we have yra:'.

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P. 2, 1. 121 NOTES 247 P.2, 1. 12. Tho phrase "viyhna-vinayuka' occurs in Haribhadra's com. (la) on Dasaveyalycs, in his com. (p. 1) on A nuogaddara, in his com. (p. 582a) on Avassaya, in liis com. (p. 1b) on Paticavatthuga etc. P. 2, 1. 12. Prayojana' means "purpose'. The word 'adi' occurring in "prayojanadi' stands for the other three requisites (anubandhcs?)-the necessary elements of a literary work riz, adlikurin' (the person qualified to study ), bhidheyu ( subject-mutter) and 8tibandhu (connection). The achikarin here is the group of persons already put on a wrong scent by the propounders of absolute one-sideness (ekcant-coda) but who are at the same time open to correction. The ubividheya is the refutation of this absolutism (vide p. 9) and establishment of anekanti-veda or the doctrine of many-in-one' or 'one-in-many'. The swinbandha between the subject (which is here identical with 'purpose') and this work, is that of the type of 'sadhya-sadhana'. The anuntarct-prayojana (immediate purpose) of the author is the same as abhidheya viz. refutation of the allegations against anskantavada, and the parampara-prayojang (ultimate purpose) is dhoma. In the case of the listeners i. e. here students, the immediate purpose is acquisition of the knowledge of this work and that in the end, dharni. The author wishes to lay special stress on purpose'; for, it is this that forms the principal factor in all activities, and hence he has specifically mentioned it. The far-sighted persons do not proceed to do any act without knowing the purpose for it. This idea is beautifully expressed by Kumarila in bis Mimarsas lokavartika (p. 4) as under: "sarvasyaiva hi zAstrasya karmaNo vA'pi kasyacit / yAvat prayojane moktaM tAvat tat kena gRkhte?||12|| CL. " FREIRET 7 Huse saad"--Ibid., p. 653 In the com. (p. 1b) on Avasraya Malayagiri Suri has uuted the following verse : "prekSAvatAM pravRttyarthaM phalAditritayaM sphuTam / / ____maGgalaM caiva zAstrAdau vAcyamiSTArthasiddhaye " Here phala stands for prayojana', and 'adi' implies scombandha and visaya. As regards sambandhu (conuection) it is of various kinds. For instance in Kavyaprakus'a the connection between the purpose and the subject is karya-karana-bhciva. Malayagiri Suri in his com. (p. 22) on Avassya hus pointed out two types of connection; for, he says: " 7faut sare/TH1 STUTT ETTIFASHUT. Devendra Suri in his con. (P.1) on Karmavivaga (v.1) has noted three types of connection. The pertinent line is: "4547344T41TTI, FT 7 upAyopeyalakSaNaH sAdhyasAdhanalakSaNo guruparvakramalakSaNo vA svayamabhyUhya iti / ". I WAT HT7771 ah F -fa44-7209-977319"-Vedantasara (1), 3) Cf. "T ot 94791571 vinA'nubandha granthAdau mahalaM naiva zasyate / " See p. 248, fn. 2.

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248 NOTES [P, 2, 1. 12 .. Haribhadra has noted on p. 9 the second type of connection. - Amongst the Svetombara writers he is perhaps the first to mention the requisites, whereas Nyayacarya Yas'ovijaya Gani is practically the last celebrated writor to deal with this subject (vide his com. on Kammapayola). In Minimsiis lokavcirtelu (v. 12-25) there is exposition of any.bandhas. For further details see Kamalas'ila's Panjika (pp. 1-10) on Tattvasangraha and its English translation ( Vol. I, pp. 3-15) by Dr. Ganganath Jha, Has Arcata discussed this topic in his com. on Hetubindu? P. 2, 1. 15. Here Haribhadra refers to himself in the third person for, it was a fashion of writers especially who elucidated their own work by means of a gloss or so. Kulluka Bhatta on Manusnyti (I, 4) has made the following observation : "prAyeNa AcAryANAmiyaM zailI yat svAbhiprAyamapi paropadezamiva varNayanti / ata eva 'kamINyapi jaiminiH phalArthatvAt' iti jaiminereva sUtram / ata eva 'taduparyapi bAdarAyaNaH sambhavAt' iti bAdarAyaNasyaiva mittai" Medhatithi on the same has said the same thing : "1TT: RAY THAT and." P. 2. II. 17-18. The source of this quotation remains untraced. It occurs in Kotyacarya's com. (P. 2) on Visesa' and in various Jaina works of a later date than this. Some of them are noted by me in the article "The date of composition and authorship of a well-known verse in Sanskrit" published in "The New Indian Antiquary" (Vol. I, No. 5, pp. 340-341) and in "790.37797" published in JSP (Vol. III, No. 12.). In the svopajna com. (p. 2) on Utpadodisiddhiprakarana Candrasena Suri has written the following line before giving this quotation : "zreyobhUtaM hi sambhavadvighnaM bhavati "na svayaM zreyobhUtaM tatra vitaH svata eva na sambhavati".. P. 2, 11. 23-24. Here a question is raised as to why the author praises his favourite deity. If the answer is that it is with a view to warding off obstacles, it may be argued that it is not correct; for, in spite of such an eulogy one meets with an obstacie, and at times even in its absence, there is no obstacle to be faced. This argument is refuted by saying that we should take into account the extent of the eulogy as comparod with the intensity of an obstacle or obstacles. Cf. Muktavali and Annambhatta's Dinila. The relevant portion froin the former is quoted by the late Prof, A. B. Dhruva in his "Notes" (P.2) to his edition of SM. Here he has 1 I use this word; for, I do not know the source of the following quotation occurring in Maladkarin Hemacandra's com, (p. 4) on Visesa : "sIsapavittinimitta abhidheyapaoyaNAI sNbNdhii| 2570475 HT a affett 11" Kotyacarya in his com. (pp. 2-5) on Viseano has somewhat dealt with this topic but Jinadasa Gani is silent in his Cwani on Avassaya. Oat of four, adhikarin is not mentioned by hiin. Samo is the case with his com, on AJP and his com, (p. 9) on Nyayapravesaka,

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P. 4,1.31 NOTES 249 discussed the problem of the necessity of the mangalacarana and its modus operandi. Further, he has mentioned the following sources in connection with the mangalavada: - Tattvacintamani, Nyayakaustubha, Nyayamanjari, Muktavali and its commentaries. Prof. A. B. Gajendragadkar has quoted from Dipika, Patanjali's Mahabhagya and Abhina vagupta's Locand on Dhvanyaloka (p. 1) in his "Notes" (p. 151 ) on KP. Here he has said on the basis of these authorities that the mangala removes the obstacles not only of the author but also of those who expound and study it. Thus it is useful to three kinds of people: (i) its author, (ii) its teachers and (iii) its students. As regards the Jaina sources, I may mention Visesa", Gunadhara's Kasayapahudu and its commentaries and Yativrsabha's Tiloyapannatta (I, 8-27). For other details see my "Notes" on p. 239 of Vol. II of AJP. P. 3, s. 17. *H' occurs in Kotyacarya's com. (p.5) on Visesa". P. 3, 1). 19-20. Haribhadra as a commentator has here first given the sum and substance (samudayarth) of v. 1-10 and has then explained the same word by word (avayavartha). He has adopted this very method on p. 167 but the opposite one in Vol. II, on p. 29. Instead of the phrase sanudayartha ne has used at times the phrases pindartha(p. 350 & Vol. JI, p. 167 ), cidamparya (pp. 364, 370 & 380 ), bhavonika (Vol. II, p. 14). and bhavartho (Vol. II, p. 29). Municandra Suri has used the phrase paramartha on pp. 306, 332 and 378 and abhisandhi (Vol. II, p. 7). in this sense and aksarayojana for avayavartha on (7). 306). The method of giving both samudayartha and avayavartha seems to be a favourite one with our author; for, in his several works he has done so. e. g. in Das'avaikalikavyakhya (p. 9b), Nandittka (pp. 23-27 ) and S'astrovartasamu.ccayavivarana (p. 1b). Various other Jaina commontators, Kotyacarya (vide his com. p. 2 on Visesc), Abhayadeva Suri, Drona Surio and Vadin Deva Suri, to mention a few out of many, have adopted this method. Even Candrakirti, & Bauddha commentator, has done so in his com. (p. 4) on Nagarjuna's Madhyamakarila. P.4, 1. 3. "Sakra' is the name of the Indra of Saudharma devalokat, one of the heavens according to Jainism. 1 In the Hindi intro. (pt. 1, pp. 86-89 ) to this Kasayapahuga (Vol. I) published along with Yativrsabha's Cunni and Virasena's Jayadha vala we have the discussion of mangalavada in Hindi. 2 This may remind & Bauddha scholar of Jinamitra's Nyayabindu pindartha which was translated into Tibetan in 840 A.D. 3 "tasya ca bhAvatvAditi gAthAsamudAyArthaH / avayavArthastu saamaayikvishessvivrnnaadvseyH|" 4 In Anuyogadvaravivsti (p. 2) Haribhadra says: "asya sUtrasya samudAyArtho'kyavAdhaizca nambadhyayanaTIkAyAM prapaJcataH pratipAdita eveti neha pratipAdyata iti / " 5 See his com, (p. 1b) on Ohanijjustti. 32

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250 NOTES [P. 4, 1:3 * P. 4, 1. 3. As'oka, a homonym, here means a kind of tree. Its Paiya equivalent. tasoga' occurs in Ovavazya. The Desi' word for it is. kankilli' or tarikelli'. The former occurs in Supasanahacamya (p. 556) and Viyorasarapayarana (v. 461 ) and the latter in Rayanauali (II, 12, 404). . According to the convention of the poets this tree puts forth towers when it receives kicks from young beautiful ladies. See Kumarasambhava (III, 26'), Meghaduta (II, 15) and Raghuvams'a (VIII, 62). The flower of this tree is considered as one of the five arrows of Cupid. In Appendix II (Botanical Notes) to Trisastis'alakapurusacaritra (Vol. II) we have: It Asoka. Saraca indica, a tree with beautifull red blossoms which are . . very fragrant at night". Some details about this tres are given in "Buddhi-prakas'a" (Vol. 86, No. I, pp 73-76). On p. 73 it is said that this As'oka tree cannot be identified with the tre known as regions in Gujarati. This has been discussed in " Kumar" (Nos. 119 & 121). .: P. 4, 1. 3. Pratiharya' means an act of devotion of those gods who are attached to a Tirtharlara. In Tiloyapannatti (IV, 915-927) there is a description of eight prateharyas. For explanation see JRL (Vol. II, ch. XIV). For details see my "Notes" (pp. 159-164) on THTRIATHIRI ATE TINET PTOLERANTE (Vol. II) and my article "metarat" published in "Viras'asana" (Vol. XV, No. 19). For comparation see Mabavagga' of Vinayapitaka where there is mention of 15 camatkaras-pratiharyas. P. 4, 11. 19-22. This verse occurs as a quotation in Haribhadra's com. (p. 6) on Nandi. The corresponding Paiya verse in Viyarasarapayarana is : "kakillikusumabuTTi divvajhuNI cAmarAsaNAI ca / bhAmaNDalamerichattaM jayanti jiNapADiherAI / / 461 // " P. 5, 1. 17. Pudgala' is one of the six substances (dravyas ) of the Jaina philosophy. It is inanimate and possesses colour, taste, sm touch. In short, it can be rendered into English as matter'. Sound (o'abda), darkness etc. are its instances. . This word pudgala' should not be confounded with pudgala of Buddhism; for, the latter is the same as atman of Jainism. For details see IRL (Vol. I, pp. 54-55). P. 5, 1. 17. Bhasa-vargaqa' is one of the varganas. This word occurs on p. 328, L. 5. Vargana' means a category, & class, a group or the like. Here it means & group consisting of the same number of homogenious paramanua of matter. " Paramanus which are found alone--in an uncombined state-not even as molecules, form the first vargana. All the aggregates (skandhas) i "EG.HT: AT17: Hat Ta Barat 1 pAdena nApaikSata sundarINAM samparkamAsinitanapureNa // 26 // "

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251 P. 5, 1. 17] each of which comprises two paramanus, form the second vargana and so on Thus we come to a vargana wherein every aggregate consists of ananta paramanus. Then we have a next vargana, every aggregate of which has one more prades'a-paramanu than that in the preceding vargana the aggregates of which comprise a certain minimum number of prades'as, of course ananta in number, and which, according to its parinama, is not in too high a degree gross (sthula), and which is such as can be assimilated by an embodied soul for forming an audarika body. This is the minimum audarika-vargana. If one paramanu is added to each aggregate of this vargana, we get the second audarika-vargana which is somewhat fine but more compact than the preceding one. If we continue to add like this, we come across the maximum audarika-vargana. If one paramanu is added to each aggregate of the latter, there results the minimum audarika-agrahana-vargana; for, this complex is not sufficiently gross, and further it contains more paramanus than necessary in order to be capable of being assimilated to the physical body. Again a paramanu is added to each of these aggregates till we come to the maximum audarika-ayrahana-vargana. On an addition of one paramanu more to every aggregate of this there results a vargana which contains a sufficient number of paramanus and at the same time possesses a sufficient degree of subtlety required for being utilized for the vaikriya (transformation) body. This is the minimum vaikriya-vargana. By going on adding one paramanu to each of its aggregates and by repeating this process a number of times we come across the maximum vaikriya-vargana. Then follow again vaikriyaagrahana-varganas, and then grakana-varganas and agrahana-varganas of the aharaka (translocation) body, of the taijasa (fiery) body, of speech, of breath, of manas (the thinking organ) and of karman' and, then dhruvavarganas etc. Of these varganus, one which can be utilized for speaking is called bhasa vargana. See Visesa (v. 633-641) and its commentaries. P. 5, 1. 17. Upadana-karana means a material cause. It is also called 'samavayi-karana' i. e. an intimate or constituent cause, and it represents the material of which an effect is made. Thus clay is the samavayi-karana of a jar, and so is yarn in the case of a piece of cloth, A samavayi-karana is alwyas a dravya (substance). NOTES The Naiyayikas and the Vais'esikas believe in asatkaryavada i. e. in the doctrine that the effect which was non-existent before, is produced anew by the operation of the causes, and it thus entirely differs from its material cause. Such being the case, they postulate something which would connect the effect with its material cause, and this, according to them is done by asamavayi-karana. It is a non-intimate cause, and it is either a guna (quality) or a karman (action). Thus, the conjunction (samyoga) of two potsherds (kapalas) is the asamavayi-karana of a jar, 1 This is known as 'karmapavargana',

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252 NOTES [P. 5, 1, 17 and so is the conjunction of threads in the case of a piece of cloth. This conjunction is a gunt. Wheo a bird (paksin) sits on a tree (vrksa) and the contact of the bird with the tree (paksi-vrk@c-sanyoga) is effected, the paksi-gata-karman or the paksi-gata-kriya is the asamavayi-karanas of the contact. Over and above these two causes, the Naiyayilas and the Vais'esikas admit the third cause known as nimitta-karana (instrumental cause) or sahakari-karana (auxiliary cause). It includes all other causes that are necessary for producing an effect. For instance, a potter, a wheel, a staff and the like are the instrumental causes of a jar; and, so are a weaver, a shuttle (turi), a loom (vema) and the like in the case of a piece of cloth, Then, again, there are certain instrumental causes which are common to all products viz., God's will, the actions of the individuals, space, time and the like? Of the three causes (laamcvayi-karang is not admitted by the Vedanta and such other systems that do not believe in asat-lcarya-vada but which accept the doctrine of sat-karya-vada. They believe in only two causes viz. the upadanu-karand and the nimitta-karara. On p. 81, 1, 14 we come across the phrase "upadana-hetu' which is same as 'upadana-karana'. There we have a two-fold division of causes: (a) extraordinary and (b) ordinary. The upadang-karana is extra-ordinary while the other (nimitta-kurana) is ordinary. The upadanca-lcarana of speech is bhasa-vargana. As regards sat-karya-vada and asat-karya-vada we may note the following particulars: The Bauddhas hold that a real effect is produced from an unreal cause i, e. from absolute non-existence whereas the Vedantins maintain the opposite view of the reality of the cause and the total unreality of the effect. The Naiyayikes and the Sankhyas accept the reality of both cause And effect; but, while the latter believe both of them to be always and simultaneously existing, the Naiyayikos consider the effect to be non-existing before creation. In Buddhism creation is the production of a thing out of nothing- view opposed to the celebrated Aristotelian maxim Er nihilo nihil fit. In Nyays it is the production of a new thing out of an old one. In Sarikhya it is merely the evolution of the latent properties of the cause itself. In Vedanta it is a mental conception only and corresponds to no actual change in the cause itself. 1 Cf. the fout osuses mentiened by Aristotle viz. (a) material, (b) formal, (c) officient and (d) final. For their explanation see Bhola Nath Roy's Test book of Inductive Logic (pp. 90-91 ). 3 Cf. "Cape Cora acut maiat fat: ta- i mua va anar: . sajhirante naiyAyikAdayaH sato'sajjAyata iti vedAntinaH sato vivartaH kAryajAtaM na tu vastu ta; arcet: 96: A: FWTA A"- Sarvadarsanasangraha (D.S. Cal. edz., p. 147). 3 See Y. V. Athalye's "Notes" (p. 199) to Tarkasangraha.

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P. 5,1. 221 NOTES 253 P. 5, 1. 18. By 'para' are here meant probably the Vais'esikas. For, it is well-known that they believe that s'abda' is not matter and advance the following reasons to support their view: (i) It rests in something which is intangible i. e, in akas'a. (u) It experiences no obstruction in the way of going in or out even in a crowded place. (iii) It does not admit of being analyzed into successive parts. (iv) It does not give a push even to any fine corporeal drgvya. (v) It is a quality of akas'uwhich is not matter. These reasons are shown to be ill-based in SM (com. on y. 14) where it is established that s'abda is corporeal (paudgalika). See also my translation (pp. 93-99) of NK. P. 5, II. 19-20. Stargatuar Jainism admits seven tattvas i, e. principles-- realities-- categories viz, (i) soul, (ii) non-soul, (iii) influx of karnika matter into the soul, (iv) bondage (of the soul by this matter), (v) stoppage (of the influx), (vi) dissipation (of the karmika matter) and (vii) liberation (of the soul from matter). For their exposition see JRL (Vol. I, pp. 58-71). P.5, 1, 22. An object is not within the range of words. This is the view of the Bauddhas. P. 5, 1, 22. Bauddha' is the name given to the followers of Buddhism of which Gautama Buddha is the historical founder. He was born near Kapilavastu, & city of Magadha (the southern part of modern Bihar). His father's name was S'uddbodana and that of his mother Mavadevi. The name of the vansa (race) of Suddhodana was S'akya and that of his gotra (lineage) Gautama. This has led to Lord Buddha being designated as S'auddhodani, Mayasunu, Sakyasimha and Gautama. His followers are known as Mayasunaviyas', s'akalikacivarakusa, Sakyas* ete. Buddha wag married to Yas'odhara who, in course of time, gave birth to a son known as Rahula. On being convinced of the worthlessness, transitoriness and miserableness of the world, Buddha renounced the world. According to the Bauddhas, he subsequently became omniscient and finally attained nirvana in 4865 B. C. 1 Vacaspatimitra (c. 9th century) in his Sankhyatattvakaumudi (com. on v. 22 of Sankhyakarika) Bays: chi gu". This is the view of the Mimarisakas, too. Soe "Notea" on p. 19, 1. 29. 2 See Gandhahastin Siddhasona Gari's corn. (pt. I, pp. 70, 232 and 354) to TS. 3 Ibid., pt. I, p. 30. On p. 123 of pt. II a Bauddha is referred to as Sugatasisya'. 4 See p. 35 of AJP, 5 See t aitaa sitt for (p. 160) by Muni Kalyapavijaya.

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NOTES [P. 5, 1. 22 * The Burddhas usually speak of seven? Sugatag: (i) Vipas'yin, (ii) Sikhin, (iii) Vis'vabhu, (iv) Krakucchanda, (v) Kancana (vi) Kas' yapa ind (vii) S'akyasimha. Of them S'akya( simha) and Vipas'yin are mentioned on p. 325. As the Bauddhas are the followers of Sugata, they are known as Saugatas, too. They refer to Sugata as Tirtharkara, Buddha, Dharmadhatu and Tathagata. The last epithet has given rise to the Bauddhas being called Tathagatus. They worship the image of Buddha which has three lines in the neck. In Tarkarahasyadipika (p. 10a) it is said that the Bauddhas keep a chowrie, a hide, and a gourd, get their head shaven, wear a red garment reaching ankles and cat flesh as they believe that whatever is given in a patra at the time of begging is pure. They observe strict celibacy, and go on the road, cleaning it so that no living beings may get killed, From Saddars'anasamtlccayo (v. 4-9) we learn : (a) Sugata is the deity of the Bauddhas. (b) He is the propounder of the four aryasatyas (noble truths) viz. duhkha (suffering), samudaya (origin), marga (path) and nirodha ( cessation) (c) Duhkha is five-fold inasmuch as it consists of five skandhags (aggregations ) viz. vijnana (consciousness ), vedana (feeling), sanna (conception ), samskara (impression ) and rupa (four elements, the body the senses ). .1 In Prof. Rajyade's Marathi translation (p. 46) of Dighanikaya (pt. II) it is remarked that in some Pali works names of 8, 16 and aven 25 Buddhas are given. 2 Ho is none other than Gautama Buddha. 3 Seo Abhidhanacintamani (II, 150). 4 Ibid., v. 146. In v. 147-149 ve come across other names. 5 The four noble truths are montioned ag under in Systems of Buddhist Thought (p. 69): (i) Suffering is universal. (ii) Kuffering has an origin. .. (ii) Suffering admits of cassation... (iv) There is a path which leads to the cessation of suffering. Further, it is said on this very page: "Those Four Noble Truths are nothing else but the cardinal artioles of Indian medical scienos applied to spiritual healing exactly as they are in the Yoga philosophy. This fact is pointed out in Vyasa's Commentary on the 15th Aphorjam of the second book of Patanjali's Yogasutra..." 6 The five skandhas are explained on pp. 230-231 (ibid.). On p. 230 skandha is defined as under:-- "Aggregation of Dharmas which belong to the same class is termed skandha". See AJP (Vol. II, p. 60, 11, 18-19) where other details are given.

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P. 5, 1:22] NOTES 285 (a) The Bauddhas hold: There are twelve ayatanasi viz. five sense-organs, and their five objects, mind and dharma.. : (e) There are only two pramanasa viz. pratyaked and anumaras * (inference). After the nirvans of Buddha, a dispute arose in his church, and in 400 B. C. a council of monks met at Vais'ali. This led to the division of the Mahasanghikae into nine groups known as under: (1) Mulamahasanghika, (2) Ekavyavaharika, (3) Lokottaravadin, (4) Kukullika, (5) Babus'rutiya, (6) Prajnaptivadin, (7) Caittika, (8) Aparas'ails and (9) Uttazas'aila. This council also caused a split amongst the Theraradins who got divided into the following eleven groups: (1) Haimavata, (2) Sarvastivadin, (3) Dharmaguptika, (4) Mahis'asaka, (5) Kas'yapiya, (6) Sautrantika, (7) Vatsiputriya, (8) Dharmottariya, (9) Bhadrayaniya, (10) Sammitiya and (11) Channagarikas. Vasumitra (100 A. D.) has said that all these twenty groups belong. to the Hinayana sect; but, in course of time, the Mahasanghika and Theravada schools came to be known as 'Hinayana' and Mahayana." The two well-known branches of Hinayana are Vaibhasika and Sautrantika whereas those of Mehayana are Yogacara and Madhyamika. These are the four well-known sect88 of Buddhism about which some details will be found in the "Notes" to p. 80, 1. 10. * Gandhahastin Siddhasena Gani in his com. (pt. II, p. 123) on TS 1 The twelve ayatanas are treated in Systems of Buddhist Thought (p. 231 ). The word 'ayatana' is there explained as anderi " Ayatana ordinarily means a place', & resting place; but in Buddhist philosophy it is used, in the technical sense, for the ground wherein the mental properties develop". For an exposition of various pramanas see my "Notes" (pp. 110-158) on NK (III, 1-15), and for various definitions of 'pramana see Vatsyayana's bhasya on Nyayasutra (I, 1, 1). Uddygtakara's Nyayavartika, Jayanta's Nyayamanjari (p. 12) and Udayana's Nyayavartikatatparyaparisuddhi. 3 See pp. 385-386 of SM edited by Sastri Jagadisecandr&. Ibid., p. 388. 5 For some details about the founders of these four seots, geographical places of their followers and a list of their works seo akalat a TTCTT an article by Askoka Harsha published in Buddi-prakasa (Vol. 83, No. 1, pp. 54-46) and based on Satischandra Vidyabhusana's article published in "Mahabodhi". 6. On p. 254 of part I there is mention of Aryasammitiya, Sautrantila and Yoglokra...

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256 NOTES [P. 5, 1.22 (VIII, 1) has referred to the eighteen? nikayasa of the Sugatas'issyas, and same is the case with the copper-plate of Guhasena. These nikayas are looked upon as the eighteen schools of Hinayana. P. 5, 11. 23-24. Speech is of four kinde: (i) true, (ii) false, (iii) partly true and partly false and (iv) neither true nor false. Each of these is again of 10, 10, 10 and 12 types respectively. This is what we learn from Dosavayaliyanijjutti (v. 273-277) and its com. (p. 208b-210x) by Haribhadra. For the exposition of this topic in Guj. see Arhatadars'anadupika (pp. 1071-1073). P. 6, II. 6-7. Cf. Syadvadaratnakara (p. 4, II. 5-8). P. 6, Il. 7-8. Two topics viz. significance of adjectives and refutation of the views of others are treated by Haribhadra in his com. on Sarvajnasiddhi. This is what these lines seem to imply. P. 6, 1. 8. For details about Sarvajnasiddhi and its suopajna com, see the intro. (pp. L & LI). P. 7, 1.5, Janmantara' means another birth or births. Jainism believes in metempsychosis, and so does Haribhadra, its follower. P.7, 1. 8. By adi occurring in dana-s'iladau' are meant tapos (austerity) and svadhyaya (study). See l. 15. Danu (charity), sala (oonduct), austerity and bhavana (holy reflections) are the four constituents of dharmo. P.8, 1. 14. For Kukkacarya see intro. (p. LXXVI). P.8, 1. 19. This quotation means that two negatives make up one affirmative. It occurs on p. 193 & in Vol. II on p. 14. It is met with in Tattvabodhavidhayini (p. 109). P. 8, I. 22. Cintamani' is a fabulous gem supposed to yield to its possessor all desires. It is also known as the philosopher's stone'. P. 9, 1. 3. For Siddhasena Divakara see the intro. P. 9, 1. 5. "Sammati stands for Sammatiprakarung also known as Sammatitarica. It is a Paiya work consisting of three kandas (sections) in verse. P. 9, 1. 26. Here the word 'grantha', a homonym, means a phrase. It occurs on pp. 25, 43, 60, 61, 65, 66, 71 and 76. It also occurs in Mahanisika. Vide DCJM (Vol. XVII, pt. 2, p. 33). It is found in Siddha. hemacandra (VI, 3, 142). In its tippana we have :" : YTHRY:". P. 10, 1. 14. For the exposition of somanya and vis'essa see infra. P. 10, 1. 17. 'Anuvytti' means 'co-ordination' and 'vyavetti' differ. entiation'. [hese words occur in Anyayogavyanacchedadvatrims'ika (v. 4). 1 For their names and grouping under four heads see Gujarati article "antier" (p. 54). 2. For eighteen nikayas according to Dipavansa soe Rahul Sankrtya. yana's Sk, intro. (pp. 4-5) to Vaubandhu's Abhidharmakosa.

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P. 11, 1.7 ] NOTES 257 There it is said: "things are of themselves -suo moto- capable of co-ordination with things of their own class, and differentiation from things of a different class; their nature is not to be explained by assuming realities-(samanya and vis'ega), other than the things themselves." Vide intro. (p. LXXXIII) to SM. P. 10, 1. 22. There are eight kinds of karman, jnanavaraniya being one of them. It obscures knowledge. See "Notes" on p. 28, 1. 31. The word jagavaraniya' occurs in Vol. II on p. 225, I. 13. P. 10. I. 26. The word .bhava' is here defined as one where living beings who are under the influence of karman, are born. P. 11, 1. 3. The purva-paksa (objection) commences from this page with the word . katham', and it ends on p. 35, I. 7 with the word 'ityadi'. It embodies the following five issues : (i) How can one and the same substance be both existing' (sat) and not-existing' (asat)? -- pp. 11-17 (ii) How can a substance be 'permanent' (nitya) and 'impermanent' (anitva) as well? - pp. 17-19 (iii) How can one have both attributes viz. generality (sama. nyatva) and particuliarity (vis'egatva )? - Pp. 20-27 (iv) If a substance is expressible in words (abhilapya) how can it be non-expressible (anabhilapya), too? - p. 27 (v) What is salvation after all? pp. 27-32 This last issue gives rise to two sub-issues : (a) How can salvation be attained by practising penance ? -- pp. 27-31 (b) Is not a liberated one non-liberated and vice-versa, when anokantavada (many-sided doctrine) is accepted ? -- pp. 31-32 This is followed by an allegation that even a valid proof ( mana) is invalid (a-mana) and vice-ver86. -- pp. 32-33 These two sub-issues are restated in verse on pp. 33-35. All these issues are refuted: (i) on pp. 35-95, (i) on pp. 96-133, (iii) on pp. 134-316, (iv) on pp. 317-504 (pp. 317-365 dealing with the refutation of absolute anobhilapya and the rest with that of absolute cbhilapya), and (v) in Vol. It on pp. 124-239 with its first part on pp. 124-227 and its second part op pp. 228-231, and allegation about valid proof etc. on pp. 232-236. P. 11, 11. 3-4. This allegation is refuted on p. 36, 11. 4-12 and 1. 37, il. 3-6. P. 11, II. 4-6. This allegation is refuted on p. 62, 11. 7-8, P. 11, I1, 71. Anekantavada is not the sole property of the Jaina 1 These notes are mainly based upon the Hindi potes (pp. 63-66 ) on Pramanamimanisa and the Ei di intro. (pp. 105-106 ) to Akalanka. grantha-traya. 33

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858 NOTES [P. 11, 1.2 system of philosophy; for, it is partly shared by the Sankhya and Mima. msaka systems as well. But it is true that it is the Jaing school that has syatematically expounded this doctrine and refuted the various allegations made against it by the non-Jainas. Amongst them the Barddhas seem to be predominent; for, Haribhadra mainly refutes their allegation and further on p. 24 (Vol. I) he specifically quotes & verse from Pramanavartika of Dharmakirti. Badarayanais probably the first to attack anskantavada in his Brahmasutra (2-2-33). He may not have meant it for the Jainas only, though Sankaracarya so interprets it. Can it not be against a Vedantin like Bhartrprapanca, and the Sankhyas and the Mamamsakas, especially when the last two are bhedabhedavadins and nityanityavadins? P. 11, 1. 7. Virodha (contradiction) is the fault mentioned here, and this is but natural; for, it is the main pivot of the several other faults such as sams'aya (doubt) etc. noted elsewhere. The number of the faults attributed to anekantavada has varied from time to time so much so that Yas'ovijaya Gani in his Syadvadukatpalati (). 266a) has mentioned many more faults than those mentioned by Haribhadra in his s'astra. tartasamuccayo (v. 510-518). Sarkara in his bhasya mainly refers to contradiction and doubt, whereas S'antaraksita distinctly mentions sarkard in his Tattvasangraha (v. 1722). In Syadvadaratnakara (p. 738) we come across the following quotation which mentions seven faults: "#az-aita-aftico4 HATAY 44:1 anavasthA vyatikaramapi jainamate sapta doSAH syuH||" Akalarike in his com. (p. 103) on Pramunasangroko (III, 24) says: "STARTPATHETTE[UT] : SHINICHTATIXTI HTTATHETIT, Stafaria aut pariNAsAta saMzaya-virodha-vaiyadhikaraNyo-bhayadoSaprasaGgA'navasthA-sarA-bhAvakalpanAm anyonyAvivekapratItiH laga". Here, he has shown that the seven faults are without any basis. Vidyananda in his Astas'ati (p. 227) has mentioned the following eight faults: virodha, vaiyadhikaraNya, saMzaya, vyatikara, sakara, anavasthA, apratipatti and abhAva.8 1 He is looked upon by some as bhedabhedavadin, 2 Tarka-pada' is supposed to be a later addition. 3 Parasparasraya, cakraka and almasraya may be specially noted. They are: virodha (v. 510-013), anavastha (v. 514-517) and samsaya (v. 518). absence of & common abode, abiding in different substrata, 6 " fa: 1:* - TRD, p. 93b 7 "OCET97943 :" - Ibid, p. 93b These very ones are noted by Hemacandra in his com. (p. 28) on Pramuraminansa (1, 1, 32). Amongst the Svetambaras, hie seems to be the first to point out that these eight faults are ill-based; bat, amongst the tbe Diyambaras Akalanka is the first. Millisena seeuns to have followed the former in his SM (com, on v. 24). 8

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P. 11, 1.7] Prabhacandra in his Prameyakamalamartanda (Nir. edn., p. 156), too, has mentioned eight faults; but instead of counting apratipatti separately he has noted ubhaya. NOTES 259 Tarka pancanana Abhayadeva Suri in his com. (p. 452) on Sammaipayarana has mentioned seven, and thus his view agrees in number with Vadin Deva Suri's quotation noted on p. 258; but it differs in this sense that he mentions abhava instead of vyatikara. In TRD (p. 93b) the following nine faults are noted and refuted:1-virodha, saMzaya, anavasthA, vaiyadhikaraNya, sakkara, vyatikara, vyavahAralopa, pramANabAdha' & asambhava *. Virodha is of three kinds: (i) parasparaparihArasthiti, (ii) vadhyaghAtaka and (iii) are. Suppose there is a mango-fruit which is green in colour and sour in taste. When it is so, it is not yellow in colour and sweet in taste. This is possible only when the first state gets removed. Thus both of these states are mutually exclusive of one another and not co-existent. A serpent and a mongoose are not found together; for, the former is vadhya (prey) and the latter a ghataka (destroyer). Further, the former is weaker as compared with the latter. So, if these two were to co-exist, it will be a second type of contradiction. There is a vadhya-ghataka-nyaya i. e. a maxim of the destroyer and its prey. It is implied in Taittiriyavartika (2-1-66) and Vais esika-bhasya (pp. 112-113). Cold and heat do not exist together; for, they are opposed to each other. If they were to do so, they will be looked upon as an example of the third type of contradiction. None of these three types of contradiction exists here; for, it is not form one and the same stand-point that being' and 'non-being' are admitted in the case of reality. This topic is treated in TRD (p. 94a). Further, there it is said: "kiJcAyaM virodhaH kiM svarUpamAtrasadbhAvakRtaH 1 utaikakAlAsambhavena 2 AhosvidekadravyAyogena 3 kimekakAlaikadravyAbhAvataH 4 utaikakAlaikadravyaikapradezAsambhavAt 511 tatrAdyo na yuktaH, yato nahi zItasparzo'napekSitAnyanimittaH svAtmasadbhAva evoSNasparzena saha virudhyate, vetareNa, anyathA trailokye'pyabhAvaH svAdanayoriti / 1 For the exposition of this topic in Guj, see pp. 168-171 of Jaina darsana (a translation of Saddarsanasamuccaya and TRD) by Pandit Bechardas and Tattvakhyana (pt. II, pp. 146-161) by the late Upadhyaya Mangalavijaya. 2 Violation or cangellation of convention. 3 Opposition to valid proof. 4 Impossibility. 5 As other examples may be mentioned a cow and a tiger, a mouse and a cat and the like which have innate antipathy. 6 Cold and heat are not contradictories in modern sense; for, there is a possibility of a substance being neither hot nor cold.

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260 NOTES [P. 11, 1.7 nApi dvitIyaH, ekasminnapi kAle pRthaka pRthaga dvayorapyupalambhAra / nApi tRtIyaH, ekasminnapi lohabhAjane rAtrI zItasparTI divA cogNasparzaH samupalabhyate, na ca tatra Aja: 1 nApi turIyaH, dhUpakaDucchakAdau dvayorapyupalambhAt / paJcamo'pi na ghaTate, yata ekasminneva taptalohabhAjane sparzApekSayA yatraivoSNatvaM tatraiva pradeze rUpApekSayA zItatvam / yadi hi rUpApekSayA'yuSNatvaM syAt tarhi jananayanadahanaprasaGgaH 113 Amongst the available works of the S'ustambaras, it seems Gandhahastin Siddhasena Gani's com. (pp. 394-398) on TS (V, 31 ) is the first work to deal with the subject of virodha in details. Dharmakirti has treated this subject in Prananavinis'caya. P. 11, 1. 8. The Jainas do not believe that being' and 'non-being' are absolutely the same. Nor do they hold that non-being' exists as inseparable from being'. What they hold is that being' and 'non-being' are predicable of the same subject. Such being the case, being and non-being' are not implicitly contained in each other and so reconcileable-as in Hegel's system-, but they are to be referred to different aspects of one and the same thing, and so there is no contradiction whatsoever. Further, according to anekantavada the contradiction is not a fact that transcends or confounds the laws of logic, that is to say, a fact which because it is a fact, has somehow to be accepted-as is done in the anirvacaniyativada in the Sankara school-; it is a fact perfectly amenable to the laws of logic, a fact which logic easily succeeds in showing to be no contradiction at all, inasmuch as all the supposed contradictory elements refer to two different aspects of the same reality. P.11, II. 8-9. This verse, if slightly modified, serves as an answer to the allegation made here. See p. 65, 11. 4-5. P. 11, 11. 16. gada Haya TTATI means that he elucidates this very thing by tathahi etc. This phraseology is met with, many a time in this work. P. 12, 11. 3-4. See p. 65. P. 12, 11. 4-5. See p. 65. P. 12. 11. 4-5. From SM (com, on v. 4) we learn that the Jainas hold that dharmas are not absolutely other than the dharmin; otherwise, there could be no such relation between them as predicate (vis'exand) and subject (vis'esya). For, no two absolutely distinct realities (say & camel and a donkey ) can be ever related as subject and predicate. Further, if dharmas are absolutely distinct from the dharmin i. e. the substratum in which they inhere, there will be as many distinct entities in a dlarmin 29 there are dharmas, since every dharmin has infinite dharmas. For further details see "Notes" on p. 65, I. 10. 1 For the explanation of this in Guj. ses Tattvakhyana (pt. II, pp. 148-152), 2 See "Notes" (pp. 261-262) on SM.

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P. 13, 1. 307 NOTES 261 In the intro. to Jayadhavala (pt. I, p. 108) five views about dharma and dharmin are noted. They are: (1) Dharmin is real, whereas its dharma or dharmas are unreal. The latter appear to be in dhurmin on account of avidya (ignorance). (ii) Dharmin is unreal but dharma is real. (iii) Both dharmin and dharma are real but they are distinct. On account of samavaya, dhurmas are realized in the diarmin. (iv) Both dharmin and dharma are unreal. (v) Diarmin is somehow identical with its dharma. These views are respectively held by (a) the Vedantins, (b) the Bauddhas, (c) the Naiyayikas and the Vais'esikas, (d) the TattvopaplavaVadins and the Sunyavadins and (c) the Jainas, the Sankhyas, the followers of Kumarila, and those of the Yoga school. P. 12, 11. 4-5. See p. 65. P. 12, 1, 5. Ahosvit' is a particle implying doubt, alternative. This word as well as "aho' are usually the correlatives of * kim' (whether). Ahostvit' occurs on p. 201 (11.7-8), p. 221 (1. 11), p. 275 (1. 12), p. 276 (1. 10), p. 347 (1. 12) and in Vol. II, on p. 11, (1. 5), and in the Bhasya (p. 121) on TS (I, 35), in Abhijnanasakuntala (act V) etc. * Utasvit', its synonym, is met with on p. 72, 1. 26 of AJP. P. 12, 1. 10. This is refuted on p. 65, 1. 12. P. 13, II. 3-4. This is refuted on pp. 66-67. P. 13, II. 5-6. This is refuted on p. 68. P. 13, 11. 6-7. This is refuted on pp. 70-71. P. 13, 1. 17. Pravrtti-nimitta' elsewhere means 'reason for the use of any word in & particular sense' i. e. connotation of a term while vyutpattinimitta means its denotation. See p. 25, I. 16 and p. 48, 11. 5-6. P. 13, 1. 28. This Abhayadeva seems to be pone else but the wellknown commentator of Sammai payarana; for, in its com. (p.5) named as Tattvabodhavidhayini and identified with Vadamaharnaud we come across this very explanation of cakraka'. He had a title of Tarka-panca. nana'. He flourished in the period ranging from the latter half of the tenth century of Vikrama era to the first half of the eleventh. P. 13, 11. 28-30 & p. 14, 11. 22-29. The two faults viz. 'cakraka' and 'anavastha' are here explained. The first is an argument in a circle, and the second is regressus ad infinitum. The word cakraka' occurs on p. 57, 1 This may remind one of Vadamaharrava from whose work one and the same verse is quoted both in TRD (p. 42a) and SM (com. on v. 18). Sastri Jagadiscandra takes this to be the name of a Sankhya work, and not that of an author, but I think it is his slip. Prof. Dhrcva ig silent except that he has included this game under Sankhya'. . . .

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462 NOTES [P. 13, 1. 30 1. 24 and on p. 97, 1. 24. Similarly the word 'anavastha' is met with, on .72. 11. 6. 16. 21 & 22:p. 93. 11. 11-12 & 29; p. 97. 11. 8. 11. 24 & 27: P. 108. 11. 23, 29 & 30; p. 116, I. 29; p. 144, II. 5-6, 21 & 22; p. 282, 11. 9, 27 & 28; p. 399, 1. 8; Vol. II, p. 130, 1. 10; p. 140, 1. 11; p. 142, 11. 8-9; p. 194, 1. 5. P. 13, I. 29. A Mimarneulico is w follower of Mimarned, a gyetem of philosophy also known as Purva-mimamga, Karma-mimamsa and Adhyaremimarsa. It is thus distinguished from Uttara-mimamsa, also known as Brahma-mimamsa and Vedanta, The word 'mimamsa.' literally means reflection'. The first attempt in the direction viz. "back to the Vedas" was to reflect upon and systematiza the teachings of the sacrificial section of the Vede i. e. the Brahmanas. So says Prof. Dhruva in his intro. (p. xxii) of SM. He adds : "As the Vaisesika was engaged in determining the properties of things, and the Nyaya in formulating the principles of Logic, the main funetion of the Purvamimamsa school-which is demonstrably older than both-was to lay down the principles of Interpretation, originally that of Vedio texts relating to the sacrifoe. But its constant contact with rival systems which attacked the authority of the Veda drew it into the arena of epistemology and metaphysics.... While the epistemological and metaphysical problems were foreign to the original purpose of Mimarsa, the system found its natural development in the direction of logic, with the result that the Mimausa como to be called Nyaya' and was the parent of what is now known as the Nyaya-darsana".-Ibid., p. LVIII Jaimini (c. 200 B. C.) is said to be the author of the Mimunsasutra. This has led to the Mimarsa-dars'ana being designated as Jaiminiyadars'ana', and the Mamamsaleas as Jaimaniyes. They are the followers of Dhuma-marga (the Path of smoke), a rival of Arcir-marga (the Path of Light). These two Paths are also known as Daksina-narga and Uttaramarga respectively, The Minameckas consider as an authority only the Vedas which are earlier (purvavartin) than the Upunisads. Hence they are known as Purva-mimamsakas. According to them animal slaughter practised in the course of a sacrifice is justifiable as it is prescribed by the Vedas, and is pleasing to gods, guests and manes. Their goal is to attain heaven by Stival 1 It is as old as the oldest frautasutras. Soe Appendiz C (p. 66 ) of SM. 2-3 Dhums-marga' is the religion of rituals or works (karman) and 'Arcir-marga' that of wisdom (nana). Both of these are also known * Pitryana' (the Path of manes) and Deva-yana' (the Path of gode ). The earliest locus classicus of these two Paths is Brhadara. nyaka Upanisud (p. 78) followed and slightly varied by Chandogya Upanisad (p. 145). See Notes (pp. 126-127) to SM. 4 See SM (com. on y. 11, p. 61). $ This is what oan be inferred from Bhagavadgidi (VIJI, 24-25).

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P. 13, 1. 291 NOTES 26$ propitiating gods by performing sacrifices and by offering flesh to them as an oblation. They perform s'raddhas for the propitiation of the maned and offer madhu-parka to guests. As stated in TRD (p. 115a), the Uimaisakas are Ekadandins or Tridanding as is the case with the Sankhyas. Further, they wear red (Chatu-ralcta) garments, use a deer's skin to sit upon, keep a gourd, have their head shaved, and sip thrice the water after having washed therein their sacred thread (yajnopavita). They have no guru ( teacher) but the Veda, and so they have not to approach any one when they wish to resort to renunciation. As regards their views it may be said: (i) Veda is eternal, apalruseya (not emanating from a personal author) and self-authoritative, and a means of attaining know ledge as it propounds dharma. (ii) S'abda' is eternal, all-pervading and a gunch of alcis'a. (iii) There is none-not even God wlio creates or destroys the world. (iv) There is no possibility for any one to be omniscient. (v) The followers of Prabhakara' (650 A. D) admit five pramunas viz. prutyaksa, (perception), anumano (inferenco), s'abda verbal testimony), Upamana (comparison) and Orthopatti (presumption) whereas Kumarila ( 670 A, D.) and his followers all these five along with the sixth viz. abhava ( non-apprehension ). (vi) Kumarile and other Mimanisalcas accept anekiintarada to a certain extent; for, they believe: (8) Every thing exists from the stand-point of its own rupa and does not exist from that of the rupa of the rest. (b) An avayavin is neither entirely distinct nor non-distinct from the qvayavas. (c) Every thing is characterized by origination, permanence and and destruction, (d) Samanys and vis'esa are relative ( sapeksa) and not absolute (mirapeksu). 1 Som, take him to be a younger contemporary of Kumarile and some believe him to be his pupil. He has written Brhati, a com. on Sabarabhasya which elucidates Mimansasutra. Sabara, the author of this Bhasya is looked vpon by some as a contemporary of Vatsyayana wherong others assiga him to the fourth century A.D. Mr. P. I. Tarkas informe ne ag under: Sabara flourished much earlier than Vatsyayana (c 300 A. D.) but definitely after Patanjali, the grammarian (c. 150 A. D.). Sabara's age therefore would be c. 100-200 A, D. For an explanation of this see may "Notes" ( 157 ) on Kapd Notes QE AJP (p. 385, 1, 21). In the latter, two types of arthapatti are mentioned viz. drstorthapatti and srutarthapatti: The former is admitted by Prabhakara and the latter hy Kumarila blitta, 3 This is the view expressed in Tattvasangraha (p. 501 ) and TRD (p. 98b)

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264 NOTES [P. 14, 1. 4 In Upamitibhusvaprapunoakathu (p. 437) there is some description of the Mimunisca school and its followers. P. 14, 11. 3-4. For refutation see p. 71, 11. 8-11. P. 14, 11. 26-27. On p. 97, l. 24 we have "agera ". P. 15, 11. 11-12; p. 16, 11. 3-10; and p. 17, 11. 3-6. That a thing is both existent and non-existent is realized neither by perception nor by inference. P.15, 1. 19. Juapaka' means a statement which substantiates the view previously propounded. The word jnapaka' occurs in the text on p. 302. P. 16, 11, 4-5. For refutation see p. 87, II. 4-5. P. 16, 11. 5-7. For refutation see p. 87, 1. 7; p. 88, 11. 3-10; and p. 89, 11. 2-12. P. 16, 1. 7. For refutation seo p. 90, 11. 4-8. P. 16, 1. 8. Abhava' means non-existence. For details see infro. P. 16, 1. 9. The word 'kadaga' (Sk. kataka) meaning a bracelet occurs in Nayodhammalcaha (1,1). Kataka' occurs on p. 318, I. 22 of AJP. The word kundala' meaning 'an ear-ornament' occurs in Viahapannatli. P. 17, 1. 7. For refutation see p. 96 etc. P. 17, 1. 8. Here nitya is defined as one which is never destroyed, which is never created and which remains the same throughout. This is, of course, the view of the Vais esikas. P. 17, 11. 8-9. This gives us a definition of anitya' as one which by its vory nature lasts for one moment. P.17, 1. 17. The expression sageda TOEFITFIT gestecar' is practically repeated on p. 20, 1. 13. On p. 128, 1. 25 we have: harta GTOFTE ROUT. * Atides'a' means analogical transference, analogical extension of an argument. P.17, 11, 22-25. These explain the propriety of each of the four adjectives qualifications. If one were to say that nitya is one which is uniform in naturo ( elutsvibhivo), one whose nature is to last for a moment (isana-sthiti-svabhava) will have to be considered as nitya. So, to exclude it, sthira is added to it. Anutparna is added to these two adjectives so that an object which is constant and of uniform nature but created may not be looked upon as witych as some do. A pracyutu is further added to these three adjectivos to suggest that the view of some who believe a thing to be nilys till its inument of perishing, is uutenablo, though they, no doubt, almit thrve attributes in the case of nitya. Municandra Suri erluates such persons with thre Nuriy yilues and says: Thugh the Nuiyayikas consider the prayablica (antecedent non-existence) of the products like a jar etc. as mityju upto the moinynt of their yeneration, they believe that this pragublavu perishes as soon as tlic corresponding products got generated. Thus, on the whole, there are four different views about nitya: (i) tema ara fant, (ii) fiat , (iii) grattikoa hela and (iv)

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P. 17, 11. 22-25) NOTES 265 apracyutAnutpannasthiraikasvabhAvaM nityam. They may be roughly attributed to the adherents of (1) Jaina, (2) Sankhya & Vedanta, (3) Naiyayika and (4) Vais'egika schools respectively. According to the Vais'ssikas only those things which are absolutely changeless are nity, and such a type of nityatva (changelessness ) is found in akas'a, parumanu etc. This may remind one of the definition of * rigidity' in Statics. For Patanjali's view about nityatvu, ono can say from the following lines of his Mahabhasyo on 1, 1, 1 (Kielhorn's edn., Vol. I, p. 7) that he is more inclinod towards purinami-nvityatvu than kutastha-nityotvo: __ "dravyaM hi nityamAkRtiranityA "AkRtiranyA cAnyA ca bhavati / dravyaM punastadeva....."athavA nedameva nitsalakSaNaM dhruvaM kUTasthamavicAlyanapAyopajanavikAryanutpattyavRddhayavyayayogi yat tannityamiti / tadapi nitya yasiMstattvaM na vihanyate / kiM punastattvam ? / tadrAvastattvam / AkRtAvapi tattvaM na bihnyte|" The Vedantins believe two kinds of nityatvo: (i) relative and (u) absolutive. The formor is what they call anvayitva or anvitatva or sthiratva, and it is such as belongs to kcirana in all its changes (e. g. clay in a jar, the dissolution of a jar etc.). Further, it is based on the ground of pratyabhijnca (recognition ), the ground admitted by the Jainas. The latter is such as belongs to brahmin or atman and to none else. According to the Jainas absolute nityatva is a pure fiction. Nityafuas which is possible is only relative. It is one which is in the midst of change. The Vedantins thus are at one with the Jainas in so far as they trace sthiratva or anvitatva in the midst of change. But as they do not attach much valuo to this relative wityatva and lay moro emphasis on the absolute nityatvu than on the other, they may be classed with the Vais'esikas who define nityd as "ayaraftakrua"4 I may nute en puissant the riddle of permanence and change as solved by Greek philosophers and noted by Frank Thilly as under :- ; : "He is doeply impressed with the fact of change in the world, and concludes that chango constitutes the very life of the universe, that nothing is really permanent, that permanenco is an illusion, that thoug! things may appear to remain stable, they are actually in an endless process of becoming, in a constant stato of flux. Tho Eleaticsa take the opposite view and deny the very possibility of change or becoming. To them it is unthinkablo that reality should change, that a thing should really and truly become something else. And so they declared that change is illusory, more sense, appearance and that being is permanent and real."- A History of Philosophy (pp. 22-23) 1 Cl. " tapet fart"-TS (V, 40) 2-4 Seo "Notes" (pp. 43-44) to SM, 5 He means Heraclitus (535 B.C.475 B. C.). 6 This school takes its name from the town of Elea, in southern Italy, the home of its real founder Parmenidos who was born in about 510 B. C. 34

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266 NOTES [P. 17, 11, 22-25 :: Empedocles (495 B. C.-435 B. C.), the Atomists and Anaxagoras 6500-B. C.-428 B. C.) declared that absolute clunge was impossible and they concluded in favour of relative change. For, they state: :: SThere are beings or particlos of reality that are pormanent, original, imperishable, underived, and these cannot change into anything else: they are what that they are and must remain so, just as the Eleatic school maintains. Those beings or particles of reality, however, can be combinod and separatod, that is, froin bodies that can again be resolved into their elements. The original bits of reality cannot be created or destroyed or change their nature, but they can change their relations in respect to sach other. And this is what we mean by change. In other words absolute chango is impossible, but relative change is possible."--Ibid., p. 32 P. 17, 1. 28. The Naiyayikus are tho followers of the Nyaya school of philosophy, founded by Aksapada? They are also callod 'Saivas' as they are always devoted to S'iva". Further, tlic word 'yauca' is used in TRD (p. 20a) and Saf (com. on v. 9) for the Muiy yikas. It is used at times in the sense of the Vuis esikus as well. See SM (pp. 143, 148, 173 and 178, Jagadis'acandra's exln.) and "Notes" (P1) 140 and 165) on SM. The Nyaya school admits sixteen categories: Pramuna (proof), prameya (object of proof), sans'aya (doubt), prayojona (nim), drolunta (illustration), siddhanta (conclusion ), avayava (member), turkco (hypothesis ), Hanaya (ascertainment), vala (continued argument), julpt (sophistry), vitanda (wrangling), leteciblasa (fallacy), chalu (quibbling), juti (far-fetched analogy), and nigrala (opponent's error) Further, this school adinits four promanus vim. (a) pratyuksti, (b) inference, (C) comparison and (d) agamo. P. 17, 1. 20. Abhava (non-existence) is of four kinds: (i) prugj. abharzt ( antecedent non-existence ), (ii) madhvaniscibhovu (subsequent non, existence ), (iii) anyonychlivo (mutual non-existence) and (iv) atyantilbhava ( absolute nou-existence). Before a thing (say a jar) is produced, there is its non-existence. This non-existeuce is priigubhuvo. It exists from beginningless time, and it is destroyed as soon as a thing of which it is 1 He is also named as Gautama and his wife as Ahalya. He is further referred to as Mahayoyin'. See Skandapuruna (Kumarika-khanda). 2 He is looked upon as the originator and destroyer of the universe, He is omnipresent, omniscient and eternal. 3 "vastvasakarasiddhizca tatprAmANyasamAzrayA ! kSIre dadhyAdi yannAsti prAgabhAvaH sa ucyate // 2 // nAstitA payaso dani pradhvaMsAbhAva innyte| gaSi yo'zvAghabhAvastu so'nyomyAbhAva ucyate // 3 / / ziraso'vayavA nimnA vRddhikaatthinyvrjitaaH| 1IZFIRST HISZETT Joli XI?" --Mimansaslokavartika (abhava pramagyavada, pp. 473-474)

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P. 18, I. 41 NOTES 267 a pagabhuva, is procluced. Tho worel pragabhava' occurs in Vol. II, ou ), 31, 1), 8-9 and on p. 173 ,1. 6. It is oxplained in the super-oom. (Vol. 11, p. 91). Fnrthor, a quotation by way of its illustration is given there, It means: the non-oxistence of dulki (curl) in ksira (milk) is called pragabhava', It may by noted that pragabhaina or dhvanisa is rogarded by the iais esikus as the cablurince of a thing; but, according to the Jainas it is as much a blura is the thing itself. Moroover, tho so-callol ablavut is not tuccha or mithya i. e. nosubstantial nothing as some Vedantins would have it, lmt is an aspect of thiva and thorofore the bhavs, itself. There is mention of pralinisibuna in Vol. II on }, 173, 1. 7. In Sililhasena Canis com. (L. 374) on TS (V, 29 ) there is an exposition of bluze. P. 18, 1. 3. The word "areka' is explainoil in the com, as'asanka', This word occurs on p. 19, 1. 13. P. 18, 11. 3-7 & p, 10, 1. 3. l'or rolutation see pp. 132-133. P. 18, 1. 4. Dravya' means, no doubt, a sabstance; but, according to Jainism it is not without paryayo (modification), and hence utpada (origination) and nyaya ( dissolution) in addition to dluuya (permanence Same is the case with paryaya; for, it is not without dravya, and hence dhrunya over and above upala and vyart. Thus everything that exists is alprarles-gay-throuvy-yukte? This is why reality is defined in Jainism as substance-cumomnole. This concept of reality may remind a student of biology of the concept of metabolism. For, it affords an exact parallel, since motabolism consists of two opposite processes viz. anabolism and catabolism. These respectively mean the process of breaking up and that of building up, They are held together by a synthetic process of equilibrium known as notabolism. Roughly speaking, the living process is a combination of alternative processes of birth and death the equilibrium between which is maintainel by a life-process itself. Disintegration is necessary for the release of energy for lifo, and integration for building up latent energy. Maintenance of the suitable equilibrium betweou these two is again necessary for continuance of lifet. A student of philosophy may compare this concept with the dialectic concept of Hegel--the concept which implies two opposite processes of thesis and antithesis both combined by synthesis, I See "Notes" (p. 26) on SM. 2 Cf. Siddhasena Gani's com. (p. 378) on TS (V, 29) and AJR (p. 119). 3 Cf. "374147316 ag-TS (V, 29) "*" 4-5 See Prof. A. Chakravarti's article "The Contribution of Jainism to World Culture (pp. 85-86) published in "The Jaina Antiquary" (Vol. IX, No. 2).

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268 NOTES [P. 18,1. 4 Aocording to the dravyarthika nayo everything is nity (permanent), simanyo, avucya and sat (existent), whereas acoording to the paryayarthika naya everything is just the opposite i. o. impermanent, vis'esco, vaoya and asat (non-esistent)? P. 18, 11. 20-21, This verse is quoted in SM (Com. on v: 37), too... P. 18, 11. 20-21. According to the Brouddhas everything lagts for a moment, and then it completely parishes. So they 1999 the word printna in the sense that there is absolute dissolution following origination. The Naiyayikas and others who regard dracuyc as entiroly distinct from grena interpret this word as the destruction of sunce after it was produced in a dradyct which undergoes no change wliatsoever. The Juincts do not believe that any diccyc or gence is entirely chungeless (avikrta). Neither any dravya nor grepe leaves off its inherent nature in spite of its undergoing changes?. A human soul oven when it bacones a beast or a bird, does not lose its soul-ness. Whether a binary becomes tertiary or vice versa it does not cease to be matter. The white colour may become yellow, and that in its turn may become green; but, in all these stages colour is all the white present. This is what is beautifully expressed in Ts (V. 41 ) as *Para: fop". Vyasa in his com. (p. 307) on Yogesitro (III, 13) defines 'parinama' in the same way as here. For he says: syafectetur conten yanati ynia : f14:17 P. 19, 1I. 16-17. The words 'mrt-pinda' and 's'ivaka' occur on 0. 123. 11. 6-7, and these two along with sthagaka' and kapala' on p. 113, 11. 5-6. Sivaka' occurs on p. 114, 1. 3, too. In Kotyacarya's com. (p. 181) on Visesa" (v. 482) we come across "afaqoz-faq PITATIT STREET 484": So it follows that the word "adi' occurring in ufadhile stands for sAsaka, koza, kuzUla etc. This is borne out by sthAsa, koza and kuzUla occurring on p. 104, L 27 of Municandra's com. on AJP. :. In Siddhasena Gani': com. (p. 398) on TS (V, 31) we have: ...... ufque fai 7-644 -The-Deficientualqarorai". In Durga padaprakas'a (p. 23b), a com. by Prabhananda on Vitara. gastotra (VII, 1) we have "+977-227-". In its a vacuri (p. 74b) by a pupil of Visalaraja we have "sthAsa-koza kuzUla-bunodarakarNAdi". A lump of clay assumes different forms before a pot, a jar, or the like is made out of it. These forms are given names according to the shapes they assume. Thus a ball of clay is called "mrt-pinda'; a lump of clay which has a shape of a linga, of Siva s'ivaka'; 'stlasaka' is the name given to a lump of clay having the shape of a mirror; kos'a' to that resembling a becket; and kus'ala' to one resembling a granary, ... 1.Soe Jagadisacandra's explanation (p. 297) of SM. 2. Transformation or changing manifestation does not mean complete cossasion.

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P. 23, II. 4-5] 269 P. 20, 1. 3. As stated in SM (com. on v. 14) there are four views regarding sumanya and vis'csu. They are: NOTES (i) There is only samanya, and vis'ega has no place whatsoever. Samanya alone is vacya. It is the only reality. This is the view of those who admit only dravyastika naya. Some Mimamsakas, the Sankhyas and the Advaitavadins hold this view. (ii) There is nothing but wisesa. This is the view of the Bauddhas, and it is due to their laying all emphasis on the paryayastika naya and completely denying the existence of the dravyastika nayo. (iii) There are both samanya and vis'ega but they are in no way inter-related--are both distinct and independent. That is to say, both of them are realities, distinct inter se. This is what the Vois esikus and the Naiyayikas hold as they have an unwarranted passion for the Naigama naya. (iv) Samanya and vis'esa are neither absolutely distinct nor non-distinct from each other. What is samanya from one view-point, is visesa from the other and vice versa. They are two-in-one. This is the view of the Jainas. P. 20, 1. 3. For refutation see p. 134 etc. P. 20, 11, 7-9. For refutation see p. 293, I. 12 & p. 294, 1. 3. P. 20, 1. 8. On this very page, 1. 23, the commentator explains 'karka' as a kind of horse. Does he mean 'a white horse', the meaning to be found in various dictionaries? The word 'karka' occurs on p. 120. 11. 7 & 22. Kalki or Kalkin who is looked upon as the tenth and the last incarnation of Visnu, is said to have a white horse to ride upon. So Muni Kalyanavijaya in his "vIra nirvANasaMvat aura jaina kAlagaNanA" (p. 48 ) has suggested that the word 'kalki' may be a Sanskritized form of kakki, kakka the Paiya word meaning a white horse. P. 20, 11. 9-10. For refutation see p. 294, II. 6-8, P. 20, 11. 15-16. Cf. p. 275, 1. 14 and the first hemistich of the following verse of Visesa" :-- "ekaM nitryaM niravayavamakkiyaM savvargaM ca sAmannaM / fresAmananttAoM natthi viseso khapuSkaM va // 32 // " For refutation see p. 295, 1. 10. P. 21, 1. 6. P. 23, 1. 3. Here the word 'para stands for 'Dharmakirti'; for the verse quoted here occurs in his Pramanavartika (I, 183-4). P. 23, 11. 4-5. The idea conveyed in this verse is refuted by Akalanka in his Nyayaviniscaya. This verse is quoted in Nyayakumudacandra (p. 620), and with variants in Anekantavadapraves'a (p. 7), Astasahasri (p. 92), Sammatitika (p. 242), Nyayavinis'cayavivarana (p. 92a), and

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270 NOTES [P. 23, II. 4-5 Sacradaranakar (1 837), and it is explained in PraumanovartikcsudWriti and Manorutluconandine. This explainatiou is reproduced in tlie in. on Nyarakunudacaniera ( ). 620). P. 23, 1.5. The root ciu!' is <Page #402
P. 33, 1, 51 NOTES 271 gives up meals up to the sixth, is said to be practising 'sastha'. One who practises 'astama' gives up meals up to the cightl.. Caittha' is explained as a bore by Abhayadeva Suri in his com. (p. 147b) on Thana (III, 3; s. 182). For, ho says: "kevalamekaM pUrvadine dve upavAsAdine caturthaM pAraNadine bhakta-bhojanaM pariharati tat caturdhabhakta "zabda vyutpattimAtrametat "pravRttistu caturthabhaktAdizabdAnAmekAyupavAsAdiviti / " In Smrticundrika we have: " aaat: Ath 999 2481 upavAsaphalaprepsurjahyAd bhaktacatuSTayam // " P. 29, 11. 4-10 & p.30, For refutation soe Vol. II, p. 224, 1. 12. * P. 29, 1. 7. Premaca means negligence, inadvertence. It is one of the causes of the influx of larm0129. P. 29, 1. 8. Contemplation is either good or bad. For details See JRL (CH. XX). P. 20, 1. 14. There aro five bhurcs: (i) (presionikre, (ii) ksyilah, (iii) kisiyopusuemilus, (iv) (udayika and (v) purinamiket. Roughly speaking, blava' means a condition of a living being. The audayiko bhava rises from the oneration-fruition of karmens. In the case of the embodied soul it is its impurity. For details see JRL (PP. 98-100). P. 29, I. 29. See Nules" for ), 28,1. 31. Veelaniya kran makes an embodied soul experience pleasure or pain. 1. 30, 11. 7-9. For refutation sco Vol. II, p. 22.3, 11. 4-6. P. 30, 1, 9 & p. 31, 11. 3-7. For refutation sec Vol. II, }) 227, II. 8-10. * P. 30, 1. 22. See "Notes" for p. 29, 1. 14. Ksayopas'amika bhava' rises from the partial destruction, wybsidence and operation of the Ist, 2nu, 3rd and the 8th kinds of larm4168--the karmiins known as glati-korrus. Soe JRL (p. 100). P. 31, 11. 8-9. 102 refutation see Vol. II, 1.228, 11. 4-5. P. 32, II. 4-6. For rotation soe Vol. II, p. 231, 11. 9-12. .. 1.32, II. 7-10 & p. 33, 1. 3. For refutation see Vol. II, p. 232, 11. 7-8, P. 33, 1. 5. The first foot etc. aro referred to as "sa ugraha-grantha' in Vol. II, p. 236, 1. 4. This may remind one of 'sa gralta-s'loka' and fantara-s'loka'. In the intro. (19.49) to Nyhyolumudocandra (Vol. I) we have; "nirAkAretarasya' ityAdayo'ntaralokA vRttimadhyavartitvAt / 'vimukha' ityAdivAtikavyAkhyAnavRttiprandhamadhyavartinaH khalvamI zlokAH / vRtticUrNatAM tu vistArabhayAnAsmAbhirvyAkhyAnamupadarthate / saMgrahazlokAstu vRttipradarzitasya vArtikAryasya saMgrahaparA iti vizeSaH" Thus sangrcka-grantha means a statement made with a view to recapitulating what has been previously said. : 1. In the coin. (p. 220b). on Viuhapannatti (II, s. 32 ) Abhayadera has : guid the same as under:__ "caturtha bhaktaM yAvad bhaktaM tyajyate yatra taccaturtham / iyaM copavAsasya rAjzA evaM paSThAdikamupavAsadvathAderiti / "

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[P. 33, ll. 5-10 P. 33, II. 5-10. All these three verses with slight variations or without them are quoted in TRD (p. 78a), Bodhicaryavatarapanjika (p. 492), Nyayarinis'cayavivarana (p. 581a) and Nyayakumudacandra (pp. 838-839). In the fn. of the last work explanation from Manoratha nandini is given. 272 NOTES P. 33, 1. 11 & p. 34, 1. 3 & l. 8-10. In Syadvadaratnakara (p. 1118) and in Nyayakumudacandra (p. 841) we find all these lines as quotations and in TRD (p. 78a) all except the last; but, nowhere the original source is mentioned or traced. P. 34, I. 16. sro occurs on p. 29, 11. 5-6. P. 36, 1. 3. This is the commencement of the refutation of the first Issue-allegation. P. 36, 1. 4. aitasirakats' means well-known to cow-herds, women and others. On p. 78, 1. 6 we have art. It is explained in 11. 18-19 as of i. e. well-known to the whole world. Literally it means well-known from the learned to women, women here standing for illiterate! For a similar phrase see p. 175, 1.5; p. 215, 11. 10-11; p. 227, 11. 6-7; p. 282, 1. 5; p. 339, 1. 8; p. 397, 1. 6; II-p. 48, 1. 8; p. 59, 1. 23; p. 75, 1. 8; p. 85, 1. 10; p. 111, 1, 9; and p. 125, 11, 11-12. P. 36, II. 5-12. A thing exists in view of its own dravya (substance), ksetra (place), kala (time) and bhava (nature or property); but it does not exist in view of the substance etc. of another object. Thus a thing is in its own substance etc., but not in another substance etc. If we deny the latter as the Bauddhas do, it will be every thing; for, it will not be asut in any way. Similarly a thing is asut i. e. non-existence' is predicated of a thing, in view of the substance etc. of another thing but not so, as regards its own substance etc. Otherwise it will have no existence like the horns of an ass i. e. to say it will be thorough nihilism. Thus, in order that (i) a thing may not lose its individuality-its own self and (ii) its own nature may not become nothing, it is desirable to believe that a thing exists and does not exist as well, though, from different view-points--in different capacities such as eva-dravya and para-dravya. In short, the Jainus believe in being-cum-non-being of all things from different points of view, viz. and . For details see JRL (Ch. XII). P. 37, 11. 7-11. Any and every thing has its own substance, place, time and nature. Further, it will not do to think of a thing as having only any one or more of them and not all of them. Thus we cannot think of FL jar with reference to its substance (say clay) only, while totally ignoring --denying its place, time and nature, which, too, inhere in it. I This non-existence belongs to the thing itself and not to the other thing, and that, too, as regards the substance etc. of the other thing. In short, X is X only and not non-X.

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P. 46, 1.5] 273 P. 38, 1. 4. sisu: means we shall knock down-refute'. The root is I, Parasmaipada. Its forms are used on p. 64, 1. 9; p. 217, 1. 6; P. p. 274, 1. 16; p. 380, 1. 9; and in Vol. II on p. 49, 1, 7; p. 118, 1. 6; p. 212, I. 8 and p. 218, 1. 5. P. 38, 1. 5. The existence of the substance of a thing is not the same as the non-existence of the substance of another thing. And this holds good in the case of place, time and nature, too. Thus, the existence of the clay substance of a pitcher is not non-distinct from the non-existence of the water substance of another thing. Otherwise a thing would cease to exist. If the existence of clay substance is equated with the non-existence of water substance, a pitcher which exists with reference to its clay-substance will also exist with reference to water-substance; for, the existence of the former is assumed to be non-distinct from the non-existence of the latter. NOTES P. 42, 1. 10. fuar mqfaq means: this should be pondered upon by one whose intelligence is sharp. This expression occurs in the com. on p. 103, 1. 12. A synonym of enftat occurs on p. 286, 1. 22. occurs on p. 128, 1. 26 and 1 3; and in Vol. II on p. 124, 1. 4 and p. 176, 1. 20. fagfafo: etc. on p. 186, 1, 6; p. 227, 1. 5; p. 380, P. 43, 1. 10. 'Aksaragamanika' which occurs in Vol. II, p. 230, 1. 20 seems to imply literal meaning. The Paiya word for it is 'akkharagamaniya', and it is used by Haribhadra in his Avas'yakatika (p. 631b). P. 43, 11. 15-16. in Vol. II, p. 186, 1. 25 as well. fty is explained as tu P. 44, 11. 5-7. The objector admits that the existence of clay substance is a kind of the non-existence of water substance. But, even then he is not prepared to admit that a thing exists and does not exist as well! 'P. 45, ll. 5-6. Pravrttinimitta' is explained on p. 261. There is no justification for using a different word even when the pravrttinimitta is the same. C P. 45, I. 6. Atiprasauiga' means unwarranted license in reasoningunwarrantable strech of the principle. P. 45, 11. 24-25. The words 'indra', 's'akra' and 'purandara', though synonyms, convey different senses owing to their difference in connotation as suggested by their etymologies given here. Indra' signifies the lord of gods, 'S'akra' the powerful god, and 'Purandara' the destroyer of the cities. These differences of sense are recognized by Samabhirudha naya. P. 45, 1. 25. The compound 'vajrapani' is dissolved here. This, too, is a synonym for Indra', but it connotes a different sense. P. 46, 1. 5. 'Sabda nyaya' is explained in ll. 17-18 as under:Pradhana (principal) is that which is directly stated by a word in an object which is both aneka (many) and ska (one) in Jainism, and the rest is gunabhuta (subordinate). This is 'sabda-nyaya'. This phrase occurs on p. 52, 1. 8. 35

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274 [P. 46, I. 6 P. 46, 1. 6, p. 47, 1. 3. Here is given the etymology of 'dravya'. P. 47, 1. 3. The etymology of 'paryaya' is here given. See pp. 134-139. P. 48, L. 19. 6 Abhyupagamavirodha' means running counter to the P. 49, I. 11. accepted dogma, NOTES P.49, 11, 12-13. 'ayameva bhedo kAraNabhedazca' occurs with a slight difference on p. 80, IL. 24-25 and p. 262, 11, 4-5. P. 50, I. 23. The word karika' is usually used in the sense of a memorial verse or a collection of such verses on a philosophical or scientific subject e. g. Bhartrhari's Karikas on grammar. Here it stands for a collection of verses. This word occurs on p. 375, 1. 11. connection with the introductory verses of the Bhasya of TS Suri and Gandhahastin Siddhasena Gani (vide p. 19 and p. of Vol. 1). It is used in by Devagupta 20 respectively As P. 51, 1. 5. Sotika is a kind of measure, and so is 'manaka'. stated in Ganitatilaka (v. 7) 4 padikas=1 manaku, 4 manakas-1 setika and 10 setikas- 1 hari. For further details see my intro. (p. XXXVII) to Ganitatilaka. P. 51, 1, 17. This may remind one of the fact that Hemacandra Suri has composed two works viz. Ayogavyavacchedadvatrimsika1 and Anya, yogavyavacchedadvatrimsika2. Anyayogavyavaccheda' occurs in Vol. II p. 165, L. 24. P. 51, 1. 24. P. 51, 1. 28. P. 51, 11. 28-30. The Ayama view is that the power to generate, produces an act in question by making a full use of it, but its power does not perish in doing so. It can produce another act hereafter. P, 55, 11. 30-31. See "Notes" on p. 197. Manaka is explained by me on this very page. Ayama' is a synonym of 'Bauddha'. P. 56, 11. 6-7. Here is noted a 'nyaya'. This word 'nyaya' is differently translated by different scholars e. g. an apposite illustration3, a popular medium*, an inference from familiar instances and an idiomatic 1-2 In this connection the late Prof. A. B. Dhruva has observed as under in his Notes (p. 8) on SM: "(1) lit. exclusion of non-possession, i. e, demonstration that truth does not fail to belong to the Jaina system, that it certainly belongs to it: the constructive orp ositive part of Hemacandra's work (g). (2) lit. exclusion of the position that truth might belong to other rival systems, i. e. demonstration that truth does not belong to other systems: the destructive or negative part of the undertaking (EP)." 3 See Apte's Sanskrit-English Dictionary. 4-5 See Laukikanyayanjali (pt. I) collected by G. A. Jacob.

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P. 57, II. 10-11); NOTES 275 expression. There is no exact equivalent in the English language for it. . A nyaya is more concise than a proverb and has at the same time all the force of the latter. It is based upon experience. We come across it in works on grammar, philosophy and rhetoric. It is difficult to say who the first person was to coin this word and mention i nyaya or nyayas. Amongst the Jainas Haribhadra is perhaps the first, in case we do not consider the word 'andhakantaijja' occurring in Ayara as a nyaya. The nyaya in question is explained in II. 28-31. But the word 'gadu' is not explained. It occurs in Kavyaprakasa (IX, 83), and in Mahabhasya. It is a homonym, and has five meanings: (i) crooked, hump-backed, (ii) a hump on the back, (iii) a javelin, (iv) a water-pot and (v) any useless or good-for-nothing object. None of these suits the context. So, for the present I take it to mean a boil', and interpret this nyaya as 'out of frying pan into fire'. This nyoya is not noted in any of the three parts of Laukikanyayanjali. It, however, occurs in Tattvopaplavasinha (p. 23). It seems that the mentality of the Indians of olden days to prosent many a thing as an aphorism (sutra) is the origin of nyayas. The phrase "s'abda-gadu' occurs on p. 323, 1. 11. It occurs in the Mahabhasya on III, 1, 26 (Vol. II, p. 36). P. 56, 1. 25. Ksunna' means pounded, the original root being 'ksud' VII, Ubhayapadin. It occurs on p. 91, 11, 10, 27 & 28; p. 290, 1. 15; p. 313, 1. 9; p. 355, 1. 10; and, in Vol. II on p. 184, 1. 5. P. 57, 1. 6. Attachment to one's own system of philosophy is difficult to let go. This idea is expressed by Hamacandrs in Vitaragastotra (VI) as under: "TATI- trufa TUTTI - EETTTO 14116 Sto: AARO II 2011 The expression state #7: az argent:' occurs on p. 101, 1. 8, and HET T1601 HTE: on p. 44 where we have fat :'. ** P. 57, 1. 10 & 11. Prasaj ya-pratisedha' means negative statement and 'paryudasa' means an exception, a prohibitive rule. The former is rendered as 'express negation' by Prof. Cowell in his translation of Sarvadarsanasangraha. In a foot-note (P. 250 ) he explains it as under: "Where the negation is prominent it is called prasajya-pratisedha; but where it is not prominent we have the paryudasa negation. 1 See "Notes" (p. 64 ) on SM. 2 See my article ach 7911 published so far in three instalments in <Page #407
276 NOTRS P. 57, H. 10-11 former, the negative is connected with the verb: in the latter, it is generally compounded with some other word; as, for example, (a) Not & drum wag heard, not a funeral note. (b) Unwatched the garden bough shall sway. The former corresponds to the logiciars' atyantabhava, the latter to anyonyabhava or bheda". Both the forms of negation occur in Mahabhasya on Astadhyayi (I, 4, 50) and in Vakyapadiya (II, 86). Verses defining the two are quoted in Sahityadarpana (ch. VII, p. 214) as under: "347age HST U TOTI 'prasajyapratiSedho 'sau kriyayA saha yatra nam // " "pradhAnatvaM vidheyaMtra prtissedhe'prdhaantaa| fogata:' = fanget alatida tal?" The word 'prasajya-pratisedha' occurs on p. 207, 1. 6 and in Vol. II, p. 217, 16 & p. 218, 1. 4, too. The word 'paryudasa' oecurs on p. 208, 1. 3 and in Vol. II, p. 218, 1. 4 and in Sabara-blasya. P. 58, 1. 9. Arhan-mata' means Jainism--a system propounded by az Arhat, a Jaina Tirthankara. P. 59, 11, 6 ff. Every thing is both existing and non-existing. P. 60 II. 7-8. augfah alat means put forward by one whose intelligence is as sharp as the point of the blade of the kus'a' grass. Kus'agrabuddhi' hence means having a penetrating-sharp intellect. On p. 128, I. 26 and in Vol. II on p. 175, 1, 10; & p. 176, 1. 13 we have f ragt which, too, means the same. Kusa'a Paiya equivalent of 'kus'a' occurs in Vivagasuya (1, 6; para 121). P. 60, I. 14. Mecaka' is a homonym. Here it means a kind of gem. It has five colours (vide" Notes" p. 378 on SM). The word 'mecaka' occurs on p. 130, 1. 9; p. 159, 11. 7 &24; p. 160, I. 11; and p. 302, II. 4 & 16. P. 62, 11. 7-8. These lines form an answer to the objection raised on p. 11, II. 4-6. The existence does not reside by totally avoiding nonexistence. But they somehow co-reside. P. 65, 11. 4-5. This verse differs very little from one on p. 11. The slight variation introduced here turns the allegation into refutation! It is thus & purva-paksa-sloka-paravartana. For parallel examples see infra, P. 65, I. 10. As already mentioned here in "Notes" (p. 260) the Jainas do not look upon dharmin as absolutely distinct from dharma, but they look upon them as distinct from one viow-point and non-distinct from another view-point. They do not deny the distinction in a certain sense between dharmin and dharma, but they do deny absolute distinction between them. If there was absolute distinction there can be no such 1 Quoted from Laukikanyayanjali (pt. II, p. 60).

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P. 67, L 25 ] NOTES 277 relation as that of dharma and dharmin. In other words the dharma would be a total stranger to the particular dharmin and would be in no way its. P. 65, 1. 20. urfa og at wafel occurs many a time. See 1. 25 of this very page; p. 365, 19; and Vol. II, p. 17, 11. 12-13. P. 66, 11. 29-30. The shape, substance and colour are noted as the dharmas of a ghata, a dharmin. "Budhna', a homonym, here means the bottom of a vessel, viz. ghata. A ghata is described in the Blisya (p. 122 ) on TS (I, 35) as under: ___ "UrdhvakuNDalauSThAyatvRttagrIvo'dhastAt parimaNDalaH / " In Uttarajjhayanacunni (p. 14) composed by a pupil of Govali ya Mahattara we have: "Fragauzatentzagatif ht:" A ghata is described by Hemacandra in his com. (665) on Visesa* (v, 1552) as under: "TUTETI A rteagaftaranfet az97" ! Municandra Suri has defined ghata' as one which has an expansive bottom and belly, and whose neck is round and long, and whose lips resemble an ear-ornament. P. 67, 1. 25. Vais'esika' (lit. the investigator of distinctive properties) is the name of the follower of the Vais'esila system of philosophy. It is founded by Kanada? known as Kanabhaksa, Kanabhuj", Kanada", Uluka and Aulukya,? Pas'upata is another name for a Vaisesika. As regards this Vais'esika system, the late Prof. A. B. Dhruva has made the following observations: (1) "The Vaisesika and the Nyaya, as observed before, originated as separate systems, but the former which was in its origin a child of the Purva-Mimamsa, soon become & supplement-an adopted child, to use & metaphor-of the latter. Thus, Vatsyayana, the Nyaya-bhasyakara, treats the Vsisesika as & 'prati-tantra Siddhanta' of Nyayt. -- intro. (p. XLI) to SM. (ii) "Atom-eater', as the nickname of the founder, might not be probablo, because an atomic theory is not special to the system, and the Vaisesika is not the first pioneer of the theory". - Notes (p. 24 ) to SM 1 This is split up a8 - 97 in the printed edition. It is a slip; for, the three words are uso, 18 and 32TTET. 2-4 This means corn-pieco eater'. 5 Literally it means a crow-eater. 6 It means an owl, and it is equated at times with a crow.eater. 7 For the various views regarding the significance of these designa tions, see "Notes' (p. 25) to SM. 8 He is also called Paksilasvamin.

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278 NOTES [P. 67, 1. 25 (iii) "The characteristio method of investigating Truth adopted: in the Vaisesika system is to find out the Vises&s i, e. the differentis or distinguishing properties of things. This gives the name to the system...". -Ibid. (p. 25) The Vais'esika system admits six catagories or entities viz. dravya (substance), guna (quality), karman (action), samanya (generality), vis'esa (particularity) and samavaya (inherence). This is what we learn from the Vais'esilcasutra, its Bhasya' by Pras'astapada", and works of Haribhadra and Sankara. S'ridharas, Udayanat and S'ivaditya", the later writers, have added abhava (negation) to these six categories, as they do not look upon it as a nonentity, but regard it as a padartha like the other gix. For the nine types of dravya etc, see "Notes" on p. 4, 11. 26-29 of Vol. II. Vadivetala s'anti Suri in his Paiya com. on Uttarajjhayana and its Nijjutti mentions in Paiya on p. 172a, the six original padarthas, nine dravyas, 17 gunas, 5 karmans, 3 samanyas, and then he explains in Samskrta three varieties of samanya and notes & difference of opinion regarding this exposition. Further, he mentions in Paiya two varieties of vis'ega. The Vais'esika system admits two pramanas. This is the usual view. and it is accepted by Haribhadra and Vidyananda. But Siddharsi in his Nyayavataravrtti (p. 9), Hemacandra in his com. on his own work Pramanamomarisa (I, i, 9) and Maladharin Hemacandre in his com. (p. 666) on Visesa(r) have said that the Vais'esikas admit three pramaras viz. pratyakoa, anumana and agama. Devabhadra in his Tippang (p. 9) on the Nyayavataravrtti says that Siddharsi has here followed Vyomasiva; otherwise Kandalikara mentions only two. Gandhahastin Siddhaseda Gani who seems to be earlier than Vyomas'iva, has said that the Vats'esikas admit either two or three pramunas. So it seems that by his time somebody $4. 1 This is not a regular exposition of each Vaisosika sutra but it is an independent work running along the lines of the Yejsesika sutra. It is called Padartha-dharma-sangraha. 2 The general view is that he flourished after Dinnaga, and thus he belongs to the fifth century. The late Prof. A. B. Dhruva has however assigned to bim a date prior to Diinaga. 3 Ho composed Nyayakandali, as he tells us, in 991 A. D. It is com. on Prasastapada's Bhasya. 4 He is an author of Laksanavali, Kiranatali, Kusumanjali etc. From Laksanavali we learn that he flourished in 984 A. D. 5 Helias composed Saptapadarthi. 6 I take him to be the same as Vyomasekhara. the author of Vyoma vali, a com, on the Bhasya of Prasastapada-Vyomzvati composed ealier than Nyayakandali. But I cannot say whether he can be identified with Sivaditya (the author of Saptapadarthi) or not.

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P. 70,1. 151 NOTES 279 must have propounded the other view. Who that person is is a question to which I invite the attention of veteran scholars. In the Vais'esikasutra there is no mention of Is'vara (God) whereas the Nyaycsutra proves His existence. The Vais'esikas believe in the doctrine of "pilupaka' (heating of atoms) whereas the Naiyayikas that of 'pithara paka' (heating of molecules). Vide Dasagupta's A History of Indian Philosophy (Vol. I, pp. 305 & 327). P. 68, I, 5. Pratiti-saciva' means one assisting conviction. This phrase occurs on p. 258, 1, 13. P. 68, 11. 6-7. See p. 13. P. 69, 1. 9. Nantariyakatva' means a state of being invariably connected, inseparability. This word occurs on p. 144. I. 8 and p. 212, 1. 22. On pp. 365, 373 and 374 and in Vol. II, p. 192, 1. 10 we come across the phrase 'nantariyaka'. The word 'nantariyakatva' occurs in Patanjali's Mahabhasya (p. Vol. II, p. 144) on Astadhyayi (III, 3, 18). The portion in question is as under : "kazcinmAsArthI matsyAn sazakalAn sakaNTakAnAharati nAntarIyakatvAt / sa yAvadAdeyaM tAvadAdAya zakalakaNTakAnyutsRjati ! evamihApi". The same passage is repeated in the Mahabharya (Vol. II, p. 245) to IV, 1, 92. nAntarIyakatvam = vyAptiH / antarA vinA bhavam antarIyam / antarIyameva antarIyakam / na antarIyakaM nAntarIyakam / yena vinA yada na bhavati tad nAntarIyaka niyatasambaddham / tasya bhAvo nAntarIyakatvaM niyata. sambandhaH sAhacaryaniyamo vyAptirvA / ' P. 70, 1. 8 & p. 71, 11. 3-5. The objection raised on p. 13, 11. 6-7 is here noted and refuted. P. 70, 1. 15. Vandhyeya' means a son of a barren woman i, e. an impossibility of which the following verse is a typical example: "Trafometa aia: JIKUTUT: 1 epa vandhyAsuto yAti khapuSpakRtazekharaH" // * Vandhyasuta', a synonym of vandhyeya', is met with on p. 173, 1. 26; p. 346, 1. 3; p. 355, 1. 7; p. 371, 1. 7 and in Vol. II on p. 1, 1. 11; p. 28, 1. 9; and p. 141, II, 16 & 29. "Kha-puspa' moanis a sky-flower. This word occurs in Vol. II, p. 198, 1. 5. Kha-kusuma', a synonym of kha-puspa' occurs on p. 346, 1. 3 and its another synonym akas'a-kusuma' on p. 323, 1. 8 and in Vol. II, on p. 216, 1. 22. Ambararavinda', a sky-lotus, is met with in Vol. II, p. 7, 1. 17 and its synonym vyomaravinda' ou p. 81, 1. 30, 'puskarapuskara' and 1 For & parallel idea see Vacaspatimis'ra's Talparyatika, a com. on Nyayasutra (IV, 1, 54). For other details see my article " Prohibition of Flesh-eating in Jainisun" published in "The Roview of Philosophy and Religion" (VoI, IV, No. 2, pp. 238-239). 2 See Prof. A. B. Gajendragadkar's Notes (p. 288) on Kayvaprakasa. 3 Vide Apte's Dictionary.

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280 [P. 70, 1. 15 'akasapadma' in Vol. II, p. 214, 1. 5, & I. 16 resp., and 'gaganaravinda' in Vol. II on p. 87, 1. 30. NOTES Kharavisana', a horn of an ass, is another illustration of impossibility; for, no ass has horns. This phrase occurs on p. 91, 1. 18; p. 356, l. 17 and in Vol. II on p. 7, l. 15; p. 53, 1. 26; p. 55, l. 5; p. 86, L. 25; p. 96, l. 7; p. 99, 1. 30; p. 141, 1. 5; p. 214, 1. 25; and p. 215, 1. 21. 'S'as'a-visana' which is a synonym of 's'as'a-s'rniga' and which means 'a horn of a hare' occurs on p. 149, 1. 13 and in Vol. II on p. 80, 1. 12; p. 86, 11. 14-15. The word 'mrga-trsnika' meaning a mirage occurs in Vol. II on p. 76, 1. 30. For other details about it see p. 282. The allegation made on p. 14, 11. 8-4 is here P. 71, 11. 6-11. mentioned and refuted. P. 71, 11. 12-13. This verse and the following three occur in S'astravartasamuccaya as v. 115-158 as quotations. They are explained in its svopajna com. (pp. 72b--73a), but the wording differs. These verses are attributed to Vrddhas. See the intro. (p. XCIV). This reminds me of the following quotation occuring in Siddhasena Gani's com. (p. 377) on TS (V. 29):-- P. 71, 1 19. " na naraH siMharUpatvAnna siMho nararUpatA / zabdavijJAna kAryANAM bhedAjjAtyantaraM hi tat // " P. 73, 1. 3. This is the same line as I. 10 of p. 15; but it is here used in a different context. P. 73, I. 12. Vaiyadhikaranya' means the state of having different substrata. It is absense of a common abode, dislocation. P. 74, 1. 7. Tantra' is a homonym. Here it is used in the sense of a system of philosophy'- Jainism. The word 'tantrantariya' occurs in the Bhasya (pp. 121, 232 and 354) on TS. Gandhahastin Siddhasena Gani explains it as on p. 121. The word 'sva-tantra' meaning 'Jainism' occurs on p. 175, 1. 19 and tantra' in Vol. II, p. 181, 1. 4 and p. 238, 1. 26. On p. 101, 1. 19 we come across the phrase 'tussisveg?. P. 74, 1. 25. What works are meant by vrddha-granthas' is not stated in the super-commentary. They may be some work or works of Siddhasena Divakara, Mallavadin or some such personage who is senior to Haribhadra. P. 76, IL. 7-11. These lines are by way of refutation of the allegation made on p. 15, 11. 11-22. In the Notes (pp. 164-165) on SM, it is said:"When one knows an object (z), he distinguishes it from like as well as unlike objects (other clay vessels and also qe). Thus, in knowledge, there is a negative element in addition to the positive element. It is only with the help of the former, that we fix the nature of an object, which would otherwise remain nebulous, floating, vague, undefined. Therefore adatai manatmakaM svarUpam "

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P. 79, 1. 231 KhOTKhV 281 In An Introduction to Logic (pp. 172-179) H. W. B. Josepk says: "Hence we must accept the negative Judgment as expressing the real limitation of things; but we must allow that it rests upon and presupposeg the afirmative.... "The reciprocal exclusiveness of certain attributes and modes of being is the real truth underlying negation. But for that, everything would be everything else; that is as positive, as these several modes of themselves." John Caird observes in An Introduction to the Philosophy of Religion (p. 219) as under: "Nor, again, can you reach this unity merely by predication or afirma tion, by asserting, that is, of each part or member that it is and what it in On the contrary, in order to apprehend it, with your thought of what it is you must inseparably connect that also of what it is not. You cannot determine the particular number or organ save by reference to that which is its limit or negation. It does not exist in and by itself, but in and through what is other than itself... It can exist only as it donies or gives up any separate self identical being and life-only as it finds its life in the larger life and being of the whole. You cannot apprehend its true nature under the category of Being alono, for at every moment of its existence it at once is and is not; it is in giving up or losing itself; its true, being is in ceasing to be. Its notion includes negation as well as affirmation." P. 76, 1. 29. Sautra' means pertaining to 'sutra'. Here it means the text viz, AJP. P. 78, 1. 30. Ksayopas'ama' means partial destruction and partial subsidance. This word occurs in Vol. II on p. 225, 1. 7 and the word ksayopas'amika' in Vol. II on p. 218, I. 12. P. 79, II. 5-6. For refutation see pp. 80-82. P. 79, 11. 6-7. For refutation see p. 82, II. 8-9. P. 79, 1. 7 & p. 80, 11. 3-4. For refutation 899 p. 83. P. 79, 1. 23. If ong is suffering from jaundice, everythingeveni & white conch, appears as yellow. In this connection Ramanujacarya observes in his S'ribhasya (p. 187) on Brahmasutra (I, i, 1): "#arent galdkonan 1977*74: ITBA: 1 oo gatapItimA'mibhUtaH zalagatazucimA na gRhyate / ataH suvarNAnuliptazatavat pItaH zaGkha iti pratIyate / pittadranya tadvatapItimA cAtisUkSmatayA pAvasthairna gRhyate, pittopahatena tu khanayananiSkrAntatayA'tisAmIpyAt sUkSmamApi 1 "It is tautological to say that the cold is cold; to say that it is not hot because it is cold informs us that hot and cold are mutually exclusive attributos. Cold is no more identical with not-hot, than odd with not-oven; though the numbers which are odd are the same numbers as are not even." - An Introduction to Logic (p. 172) 2 This is the page-number of the edition published by T. Sridirasu Sarma in A. D. 1916 along with Srutaprakasika. 36

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282 NOTES [P.79, 1. 28 gRhyate / sabrahaNajanitasaMskArasacivanAyanarazmibhirdUrasthamapi gRhyte|| I. In Kalyanamandirastotra (v. 18) it is said: "kiM kAcakAmalibhirIza sito'pi zakho no gRhyate vividhavarNaviparyayeNa?" For kacakamala' see p. 116, L. 29 and Vol. II, p. 84, I. 21. Kamala' occurs on p. 274, 1. 14 and 'Kamalin' on p. 132, I. 3; p. 272, 1, 3; & p. 273, 1. 28. P. 79, I. 23. Maru' means a desert, a country destitute of water, It is also the name of a country and its people. Both the meanings suit the context. But, on taking into account the following line occurring in Hemacandra's com. (p. 37) on his own work Abhidhanacintamani, the word ' maru' need not be treated separately:-- "grISme hi sikatAsvarkakarAH pratiphalitA jalatvenAbhAnti ata eva marumarIciketyucyate." P. 79, 1, 23. Marisika' means 'mirage'. This word ocours on p. 116, 1. 27 & p. 244, 1. 27 and its synonym 'mrgatrsuika.ts in Vol. II, p. 76, 1. 30. For a diagram and explanation of this phenomenon see any elementary book on light e. g. A Test-Bools of Light (pp. 108-109) by R. W. Stewart. Municandra has said on p. 116 that the illusion of water in & mirage etc. is due to the kola being heated in summer etc. In Sribhasya (p. 187) we have: "marIcikAjalajhAne'pi tejapRthivyorapyambuno vidyamAnatvAdindriyadoSeNa tejaHpRthivyoragrahaNAt, adRSTavazAca ambuno grahaNAd yathArthatvam." P.79, I. 24. Dvicandra.' means two moons'. This word occurs on pp. 130, 249 & 348 of Vol. I and pp. 51, 72 & 73 of Vol. II, 'indudvaya' on pp. 225-227 and 'candra-dvaya' in Vol. II on p. 98. Ramanujacarya explains this phenomenon in his Sribhasya (pp. 187-188) as under: __ "dvicandrajJAnAdAvaSyaGgalyavASTammatimirAdibhinayanatejogati medena sAmagrIbhedAt sAmagrIdrayamanyonya. nirapekSa candragrahaNadvayaheturbhavati / tatraikA sAmagrI svadezaviziSTaM candraM gRhNAti, dvitIyA tu kincitakragatizcandrasamIpadezagrahaNapUrvakaM candraM svadezaviyuktaM gRhNAti / ataH sAmagrIdvayena yugapaddezadvayaviziSTacandragrahaNe grahaNamedena grAdhAkAramedAt, ekatvagrahaNAbhAva.ca-dvau candrAviti bhavati pratItivizeSaH / dezAntarasya tadvizeSaNatvama. dezAntarasya, agRhItasvadezacandrasya ca nirantara grahaNena bhavati / tatra sAmagrI dvitvaM pAramArthikam / tena dezadyaviziSTacandragraha dayaM ca pAramArthikam / grahaNadvitvena ca drasyaiva grAhyAkAradvitvaM ca pAramAthikam / tatra vizeSaNada- viziSTacandragrahaNadvayasyaka e candro grAhya iti grahaNe pratyabhizAt kebalacakSuSaH sAmAbhAvAcAkSuSaM jJAnaM tathaivAvAta tthte| yozcakSuSorekasAmayantarbhAve'pi tamirAdidoSabhinnaM cAkSuSaM tejaH sAmagrIdvayaM bhavatIti kAryakalpyam / apagate tu doSe svadezaviziSTasya candrasyaikagrahaNavedyatvAdekazcandra iti bhavati prtyyH| doSakRtaM tu 1 This is followed by "japAkusumasamIpavartisphaTikamaNirapi tatprabhA'bhibhUtayA rakta iti gRhyate / japAkusumaprabhA vitatA'pi svacchadravyasaMyuktA sphuTataramupalabhyata ityupalabdhi vyavasthApyamidam". 2 This ocourg in Tattvabodhavidhayini ( 376). 3 This is met with in Abhijnanasakuntala (VI) and 'mrga-trgna' in Paramarthasara (v. 22), Lankavatarasutra (II, 157 ) and Maha. Shasya (p. 196) on IV,1,3. In the latter work (p. 196) 'gandhaFyanagars' is also mentioned.

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P. 80, 1, 10] NOTES 288 sAmagrI dvitvam, tatkRtaM grahamadvitvam, tatkRtaM grAhyAkAra dvitvaM ceti niravadham / ataH sarvaM vijJAnajAtaM Arad ps The following verse of S'esanaga's Paramarthasara otherwise called Adharakarika and Aryapancas'ati mentions a few illustions: "mRgatRSNAyAmudakaM zukuM rajataM bhujaGgamo rajvAm / / taimirikacandrayugavad bhrAntaM nikhilaM jagadapam // 22 // " P. 80, IL 4-5, For refutation seo p. 83, 11. 6-8. P. 80, 1. 10. The history of Buddhism can be divided into three stages: (a) the original taachings of Gautama Buddha, (b) Buddhism of the Pali canon and (c) Mahayana or Samskrta Buddhism. The original teachings are supposed to have been embodied in the Tipitaka' or the three baskets of the Pali canon. They are Sutta-pitaka, Vinaya-pitaka and Abhidhamma-pitaka. The last is later than the other two, and even these in their present form belong linguistically to the age succeeding that of As'oka's edicts. All was painful (duhkha), all was transitory (kaaniko), all was nothing at all (o'unya) or nothing but ideas (prajnapti or vijnanas) or a mers creation of mental habits (vasana) or imagination (vikalpa) are the doctrines which in their rudimentary form may be taken as part of the original teachings of Lord Buddha and which are clearly mentioned in the Pali canon. These are elaborately treated in the Mahayana, which is the third and the last stage of the history of Buddhisn and which is the only forna of Buddhism known to most of the Jaina and Vaidika writers. Buddhism is expounded in Vivekavilasa (VILI, 265-275). These verses are quoted in Sarvadarrangsangraha (pp. 46-41, Government Oriental Series No. 1). Sautrantika' is the name of one of the four schools of Buddhism, the other three being (i) Vaibhasika or Aryasamitiya or Sarvastivada, (ii) Yogacara or Vijnanavada and (iii) S'unyavada or Madhyamikavada or Nairatmyavada. The followers of the Sautrantika school attach greater importance to the sutras of Lord Buddha than to the commentarios, and hence this name of their school. This school holds that the external world is not directly perceived but only indirectly inferred from the images it creates in the mind. Dharmatrats, Ghosa, Vagumitra and Buddhadeva are the well-known writers of this Sautrintika school. The Vaibhasika school is so called as it attaches a very great importtance to vibhasa, the com. on Abhidhanima-pitaka. It admits the existence of the past, present and future. It considers both knowledge (jnana) and objects of knowledge (jneya) as real. It believes in the existence of the external objects as perceived by the patyaksa pramuna. In short, according to this school all is real, and that shows the significance of its I See intro. (p, 1xYuI) to SM,

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284 NOTES [P. 80, 1. 10 designation 88 Sarvastivada'. Further, this school believes that every thing lasts for four kocenas: origination, duration, old age and death. Even atman named as purigala, lasts for four ksanas. Further, knowledge is form-less, and it originates along with the object from the same material. The literature of the Vaibhasikas is available to-day in the Chinese language. It comprises Jnanaprasthanas'astra (also known as Mahavibhasa) of Katyayaniputra. Dharmaskandha of Sariputra. Dhatulcayo of Purua, Prajnaptis'dstra of Maudgalayana and Vijnanakaya of Devaksema. Vasubandhu bas written Abhidharmakos'a known as Vaibhas ikarika, and has written a Bhasya on it, and thereby refuted the Sautrantika doctrinos. Later on, Yas'omitra, a Sautrantika, has written a vyakhya on it, and it is styled as Abhidharmakos'avyakhya. Yogacara is so named as its leaders practised yoga; for, according to this school, only those who by practising yogal attain the ten bhumis of Boddhisattva, acquire bodhi. The other view is that the Brahmanas gave this designation to this school on coming across Asariga's Yogacarabhumis'astra. Yogacara asserts that there is no external reality either directly perceived or mediately inferred. This sort of idealism is a natural outcome of the practice of yoga which is mainly concerned with the mental life. Asanga alias Aryasariga ( 480 A. D.), Vasubandhu, Nanda, Dianaga, Dharmapala and S'ilabhadra are the principal acaryas of the Yogacara school. The Madhyamika school denies reality of the ends, being (bhavos) and non-being (abhava) and affirm it of the centre (madhya) only, which is neither being nor non-being but simply s'unya' or 'emptyness." The doctrines of all the four schools are briefly 'noted in the following quotation occurring in Devabhadra's Tippana (p. 78) on Siddharsi's com. on Nyayavatara (v. 29): "artho zAnasamanvito matimatA vaibhASikeNekSyate pratyakSo na hi bAhya vastuvisaraH sautraantikairaashritH| 1 Yoga is assigned an important place in Buddhism. Lord Buddha had practised yoga before attaining bodhi. Those which are known as the five yamas and the foar bharanas in Jainism are looked upon as prominent constituents of dharma even in Buddhism. The latter has treated four arya-satyas. In the Mahayana Sect there is a detailed description of dhyana, paramita, samadhi etc. There are four schools of the Bauddha tantra: (i) kriya-tantra, (ii) caryat tantra, (iii) yoga-lantra, and (iv) anuttara-yoga-tantra. Amongsthem yoga-tantra is of great importance. The five dasas of yoga are treated in anutlara-yoga-lantra. See. p. 427 of SM edited by Jagadiscandra. See intro. (p. LXX) to SM, 2

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P. 80,1. 10 ] NOTES 285 yogAcAramatAnugairabhihitA sAkArabuddhiH parA __ manyante bata madhyamAH kRtadhiyaH svacchA parAM saMvidam // " Dr. P. L. Vaidya attributes the authorship of this verse to Joanas' ri with a querry. This verse is incorporated by Bhavaprabha Suri in his Paryaya on Nayopades'a (v. 119), with some variants e. g. fahar (?) for rabhihitA and svasthA for svacchA. As regards the Sunyavadins Amulyacandra Sen in his Schools and Sects in Jaina Literature says on p. 46 "The sangavadins who deny the existence of all visible world and all future are told in answer that as astrologers, dream-interpretors and other kinds of diviners are sometimes able to predict future events it cannot be said that there is no future". I On p. 27 he observes : " According to another school it is not only the soul that does not exist but nothing exists. Every thing is mere appearance, & mirage, an illusion, & dream or phantasy. There rises no sun nor does it set; there waxes no moon nor does is wane; there are no rivers running nor any wind blowing; the whole world is unreal. The Madhyamika school of the Buddhists and the popular mayavada which arose as an off-shoot of Vedanta owe their origin to this school which is met here in the literature of the Jainas for the first time in the history of Indian philosophical thoughts On p. 354 of pt. I of Gandhahastin Siddhasena Gani's com. on TS (V, 22) we have a reference to three Bauddha schools as under: "fear ariefia(? fralampiar, arala#raig Aagaat postal: cittasantatau vedanAsanhA cetanAdidharmayuktAyAM cakSurAdisaMhitAyAM ca cittenAnyonyAnuvidhAnAt, ityeSA cittataputAnAM dharmANAM santatirahakAravastutvAdAtmetyuparyate, tathA punaH punargatyAdAnAt 'pudgala' ityupacaryate, yogAcArANAM tu vijJAnapariNAmaH pudgalaH / " . From this exposition it must have been realized that the four-fold division of Buddhism is based upon two main questions: (1) Is there at all any reality mental or non-mental? (2) How is external reality known to exist ? Of these the first is a metaphysical question and the second an epistemological one. The metaphysical question is answered in three different ways:-- (i) The Madhyamikas reply that there is no reality mental or nonmental; that all is void. Thus they are nihilists. i In Suyagada (I, 12) we have: "saMvacchara suviNa lakkhaNaM ca nimittadahaM ca upAiyaM ca / ajameyaM bahave ahittA logaMsi jANanti annaagyaaii||9||" 3 This is what we learn from Suyagada (I. 12). The verse is : "nAico udeha na atyameha na candimA badraha hAyaI vaa| salilA na sandanti na vanti vAyA vanjho niyao kasiNe hu loe|| 7 // " 3 These italios are mine. .

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286 NOTES [P. 80, 1. 10 (ii) The Yogacaras answer that only the mental world is real, and that the non-mental or the material world is completely void of reality, They are thus subjective idealists. (iii) Another class of the Bauddhas reply that both the mental and non-mental are real. Thus they are realists and are rightly styled as Sarvastitvavadins?. When these Sarvastetua-vadina are asked the epistemological question as to how external reality is known to exist, some give one answer and the rest another. Thus there aro two answers to this question. The Sautrantilas reply that external objects ara not perceived but known by inference. They are therefore styled as Bahyanumeya-tadins, and they are thus representationists or critical realists. Others known as the Vaibhao sikas reply that the external world is directly perceived. They are therefore styled as Bahya-pratyaksu-vadins, and they are thus direct realists. Different dates are assigned to the four schools of Buddhism. Yama. kami Sogen notes the following tradition in this connection in his Systems of Buddhist Thought (p. 104): "Thus the Vaibhashikas arose in the third century after Buddha's death; the Sautrantikas in the fourth; the Madhyamika school, as Aryadeva states, came into existence five hundred years after the Nirvana of Buddha, and Asanga, the founder of the Yogacaras or the Vijnanavadins is, at least, as late as the third century of the Christian Era." The late Prof. A. B Dhruva has said that this view is not sound as here propagators are looked upon as founders. Further, he has opined: "Vijaadavada existed long before the time of Asanga and Vasabandhu, and so there is no reason to make it posterior to the Sunyavada of Nagarjuna. From the position of the Soutrantika who is halt an ido the next step is naturally to that of the Yogacara who is a complete idealist rather than to the Madhyamika who is & Nihilist.' -intro. (p. LXX) to SM. Dr. Keith holds a contrary view as can be seen from his Buddhist Philosophy (P. 228 ). Of the 32 Dvatrims ikas of Siddhasona Divakara, XV deals with the various schools of Buddhism. The four schools noted above are briefly described in Upamiti" (IV, p. 436). While pointing out the systems of pbilosophy which resort to the last four nayas, Nyayacarya Yas'ovijaya Gani in his Nayopades'a ( v. 119) says that the Sautrantika school arose from Rjugutra, Vaibhas'ika from S'abda, Yogacara from Samabhirudha and Madhyamika from Evambhuta respectively. This statement of his is probably based upon Tattvabodhavidhayini (p. 378), & com. ou Sammdir payarana (1,5). For, there it is said: 1 This term is used in a slightly different sense by some Bauddha writers, 2 See An Introduction to Indian Philosophy (pp. 163-164) by Dr. S. C, Chatterjee and Dr. D. M. Datta.

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P. 99, 1. 91 NOTAS 287 . . "sautrAntika vaibhASiko bAhyAthamAzrito RjusUtra-zamdau yathAkramam vaibhASikeNa nityAnityazabda vAcyasya pudalasyAbhyupagamAt zabdanaye'nupravezastasya / bAyArthaprati jhepeNa vijJAnamAtraM samabhirUDho yogaacaarH| ekAnekadharmavikalatayA vijJAnamAtrasyApyabhAva iti evambhUto vyavasthita evambhUto mAdhyamika iti vyavasthitametat tasya tu zabdAdayaH zAkhAprazAkhA: sUkSmabhedA iti" In this com. the word any occurs on p. 378, ATTERT on pp. 378 & 463, ali on pp. 185, 378, 397, 400, 401, 458 & 459, laufen on pp. 400 401 & 463 and spirit on p. 458. In Barddha Dars'ana, a Hindi work by Rahula Sankrtyayana wa come across the life of Gautama Buddha, fundamental principles of Buddhism, and life, tenets and works of Nagarjuna, Asarga, Dirnaga and Dharmakirti. P. 80, 1. 17. The purva-paksa begins on p. 79, I. 3 and ends on p.80, 1. 5. P. 81, 1. 11. See Vol. II, ch. V. P. 81, 1. 14. For explanation of causes see pp. 251-252 and "Notes" (pp. 198-210) by Y. V. Athalye on Annombhatta's Tarkusangraha. P. 83, 1. 11. 'As'akyaparihara' means 'one which cannot be avoided'. P. 86, 1. 4. The expresion occurs in Vol. II on. p. 14, 1.7; p. 42, 11. 4-5 and p. 131, 1. 4. It is met with in Lalitavistara (p. 3b). THIK' occurs in Vol. II, p. 230, 1. 4. P. 86, 1. 19. By ' :' are meant Kumarila and others. P. 87, 1. 24. Akuta' means intention'. So 'parakuta' means Another's intention. This phrase occurs on p. 285, 1. 14 and p. 322, 1. 18. P. 88, 1, 28. Civara' means a garment. The Guj. word "cira' is derived from it. P. 90, 11, 6-7. This verse regembles the one noted on p. 17, 11. 5-6. P. 90, L. 9. The view of the Vais'exikas is stated here. They agree with the Jainas in admitting that a thing exists as regards its own rupa and it does not exist as regards the rupa of another. But they do not look upon existence and non-existence as the dharmas of a thing. Further, they consider dharma as absolutely distinct from dharmin. Dharma can be distinct, non-distinct or both from dharmin. The first two views are not admitted by the Jainas who maintain that dharma is somehow distinct from dharmin, and at the same time it is somehow indistinct from it, too. P. 90, 1. 10 Siddhasadhyata' means "establishing what is already established'. This word occurs on p. 188, 1, 7; p. 189, 1. 4 and in Vol. II, p. 232, l. 9-10. P. 91, 1. 18. See "Notes" (p. 280). P. 93, 1. 9. The Vais'esikas propound the doctrine of samavaya in order to establish & relation between dharma and dharmin. This doctrine is here refuted by saying that there is really nothing like aa mavaya 4s its

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288 NOTES [P, 99, 1,9 existence cannot be logically established. None perceives three realities viz, dharma, dharmin and samavaya. If it is argued by the Naijayikas that the experience this pata is in the tantus', bears testimony to the residence vitti) of the former in the latter, it may be noted that this line of argument will require them to recognize a samuvaya in & sumavaya and 80 on ad infinitum; for this sort of experience is realized in samavaya, toa If, to meet this difficulty it is argued by them that a distinction is made by them between the two samaviyas saying that while one is primary the other is secondary, it may be replied that the distinction is imaginary. Moreover, the statament that a pata is in the tantus goes against the common experience! P. 94, l. 16. Samavaya is here defined as the cause of the experience of adharya soy & pata residing in an adharu say tantus, the adharya and adhara which are proved to be inherent and inseparable. Samavaya is looked upon by the Vais'esilas as residing in dravya, gundi, karman, samanya and vis'ega, and it is called vrtti, too. It is further said to be one, permanent, all-pervading and incorporeal. Samuvayavada is refuted here and in Dhammasangahania. P. 96, 1. 3. This marks the beginning of section II. It refutes the doctrine of absolute permanence and that of absolute impermanence and establishes that an object is both permanent and impermanent. In Astakaprakarana there are three corresponding astakae Nos. XIV-XVI Sostravartasamuccaya (v. 248 ff.) deals with this subject. P. 100, 1. 10. Akalam' is explained in l. 26 as 'so long as there is time'. It occurs on p. 103, 1. 6; p. 167, 1. 4; and p. 212, 1. 8. P. 101, 1 6. "Paryanuyoga' means "an inquiry with a view to contradict'. P. 104, 1. 6. Here the definition of absolute anitya (referred to on p. 17, 11. 8-9) is stated with a view to refuting it. P. 104, 1. 30. S'arava', a homonym, here means an darthen vessel resembling tray. In Gajarati it means . Its Paiya equivalent 'g'alavaka' occurs in Mrochalutika (VIII, p. 211). S'arava' occurs on p. 185, 1. 21, p. 278, IL 6 & 20; p. 279, 1. 27; p. 281, 1. 17; p. 282, 1. 21; p. 283, 1. 18; p. 285, 1. 9; p. 286, 1. 14; p. 292, II. 11, 21, 26 & 29; p. 294, 11. 25 & 31; p. 295, I. 15; and in Vol. II on pp. 33-35, 154 & 155 and in Sankarabhasya on Brahmasutra (II, ii, 1). P. 104. 1. 30. Udancana' a homonym, here means an earthen bracket, a pail for drawing water out of a well according to the Sanskrit English dictionaries. It is explained as * by Haribhadra in his com. I See 'Notes" (p. 79) on SM. 2 Sos p. XV of the intro, to this. Vol.

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P. 105, 1. 211 NOTES 289 (p. 278) on AJP. This word seems to be the origin of the Guj. word alat The word 'udancana' occurs on p. 278, 11. 6 & 20-21; p. 279, 1. 27; p. 282, 1. 21; p. 283, 1. 18; p. 285, I. 9; p. 286, 1. 14; and in Vol. II on p. 155, 1. 20. P. 105; 1. 21. Just as Promanavinis'cuya is referred to as Viniscaya de intro. p. LXXXIII) so here the word Vartika' is used for Promanavartika. This may remind one of the word Bhama which is at times used for Satyabhana, a name of one of the wives of Krsna, and of Bhima used for Bhimasena. This Pramanavartiku is in verse, and it is divided into four sections. On p. 200 and in Vol. II on pp. 59, 162 and 218 the word Vartika is used for Dharmakirti's own com. on Pramanavartikat. Thus this is an example where both the text and the scopaina com. have been given the same namsa by Haribhadra. Pramanavartika is a com. on Pramanasamuccaya, and it deals with the first three chapters of it out of six. It is difficult, for every word and meaning here are as it were weighed on scales. It is edited by Rahula Sarkytyayana. There is a bhagya on this Prama navartika by Prajnakaragupta". A fragment is available, and it, too, is edited by Rahula Sarkrtyayana. Thero is a com. on Pramanavartika by Manorathanandin. It is very useful in understanding AJP. It is published along with the text in eight instalinents as appendixes to JBORS (vide VolXXIV, pt. 3, pt. 4; Vol. XXV, pt. 1, pt. 2 & pts. 3-4; Vol. XXVI, pt. 1, pt, 2 & pt. 3). There is another com. by Karnakagomin, This is a com. on Dharmakirti's com. on Prunanavartika (pariccheda III, svarthanumana) of which tho extent is 3,000 s'lokas. This, too, is published. Verses Il-11, 12 and 1-68, 72 of Pramunavartika are quoted in Vyomavatit on pp. 306, 307 and 680.5 1 2 In all there are 1452 karikas. ln Vol. II, on p. 180, there is pexhaps a quotation viz. f 14*****fat. If so, this, too, is anotber example of the type in question. Mammata's Kuvyaprakasa and its svopajna com. havo been styled as Kavyaprakasa by Mammata himself. Same is the case with Hemecandra Suri's Kuvyanusasana. Kasayapahuda is the name given to itself and its two commentaries, viz. Yativ?sabha': Cungisutta and Uccaranacarya's Uccarnavrtti as these two became 89 it were inseparable limbs of the original text. See the Hindi intro. (p. 10) to Kasayapapuda with Cunnisutla and Jayadhavala (pt. I). Rahula Sankrtyayana has written an article "Aa Jai TOT". It is published in Bharatiya Vidya (Vol. III, No. 1, Nibandhasangraha). In this article several Bauddha, Brahmana and Jaina scholars of the 1st to the 12th contury are mentioned. In this work on p. 617 the following line of Hetubindu (Ist pariccheda) is quoted: "fefaceri Raat Atay" Vide intro. (p. 11) of Prameyakamalamartanda. 37 4 5

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290 NOTES [P. 105, 1. 21 Vartika' is defined as under: "uktAnuktaduruktArthavyaktikAri tu bArtikam". Thus 'vartika' is a com. which explains what is said, what is not said and what is imperfectly said. Amongst the Vartikas Katyayana's Vartika on Astadhyayi is the oldest. It is not a com. but a critical appendix. The new style of vartikas commenced with Nyayavartika of Uddyotakare (550 A. D.). Kumarila (600 AD) brought it to a very high standard in his Momansus'lokavartika. According to Rahula Sapkrtyayana these last two Vartikas led Dharmakirti to name his work as Pramanavartika wherein he has criticized these two Vartikas. Vide his Preface (p. IV) to Pramanavartika. Further, in this Preface (p. II, fn. 3) he observes: "Out of about hundred and seventy thousand slokas on logio translated into Tibetan about hundred and thirty-seven thousand are on Dharmakirti's works and one hundred and five thousand are on Pv. alope." P. 107, 1. 5. "Jyayan' means superior', it being here a comparative of pras'asya' and not of vrddha'. This word occurs in Vol. II, p. 118, 1. 5. P. 107, 1. 31. Tusa' means husk or chaff of grain and .kazdana' grinding and threshing as well. The phrase therefore means grinding of husk. This is a nyaya suggesting an unnecessary and useless effort. It is stated in Laukikanyayarijali (pt. II, p. 34) that this nyaya occurs in Padmapada's Pancadapika (p. 68), Hitopades'a (IV, 13), Sures'vara's Vartika (pp. 676, 1036, 1334, 1505 and 1572) and on p. 176 of his Taittiriya-vartika. I come across aroue" in Manusmrti (IV, 78) and "Tucah" in S'astravartasamuccaya (v. 671). Other nyayas of the same meaning in Samskrta are: jalamanthananyAya, gardabharomagaNananyAya, and kAkadantaparIkSA. The corresponding Gujarati ones are: VRTI 50971 HET, punt 4 st 4poftqala Riau 7 findeto. P. 116. I. 13. Here by that we are to understand the com. on Sammati( prakarana) Haribhadra has looked upon the vyakhya and the vyakhyeya ag non-distinct as has been done by Ksamas'ramana Jinabhadra Gaui in v. 1 of Visesa(r). For, here he has used Avassaya' in the sense of * Avassayanijjutti'. This point is discussed by Maladharin Hemacandra Suri in his com. (p. 3) on Visesaas under: "Ahananu zrImadbhagavAhapraNItA sAmAyikaniyuktiriha bhASye vyAkhyAsyate, tara kamidamAvazyakAnuyogo'bhidhIyate? / naitadevam , abhiprAyAparijJAnAt, tathAhi-sAmAyikasya SaDvidhAvazyakaikadezatvAdAvazyakarUpatA tAvada na virudhyate, taniyuktistu tadanyAlyAnarUpaica, vyAkhyeya-vyAkhyAnayozcakAbhiprAyatvAdekatvamityanantaramevoktam / " 1 For further particulars about Pramanavartika 100 intro. (pp. LXXXIV-LXXXV). In Paramappapayasa (II, 28 ) there is mention of 'tusakapdana'. 2

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P. 119, ll. 10-11] Another example is furnished by v. 61 of Jiyakappabhasa. For, here, Jinabhadra Gayi means Visesa by Avassaya. Moreover, the phrase "A" occurs in Kotyacarya's com. (p. 95) on Visesa. Here by Nis'itha is meant a com. on it. Siddhasena Suri in his Cunni (p. 1, v. 81) on Jiyakappa has used the word Avassaya' in the sense of its bhasa viz. Visesa. Haribhadra has used Avas'yaka (Avassaya) for Avas'yakatika in his com. (p. 61) on Nandi. The pertinent line is: "RAMICZN guruniyogAna zramaH, kintu Avazyake vakSyAmaH "* NOTES ( 291 Gaganavanati' means bending down of the sky. Such an appearance is due to the distance. P. 116, 1. 21. P. 116, 1. 21. Mayodaka' means illusion of water which arises when there is a mirage.3 Its synonym 'mayajala' occurs on p. 249, Il. 19 & 21. Ramanujacarya has mentioned the following illusions in his Sribhasya (p. 187-8) on I, 1, 1: (i) A white conch seen yellow by the jaundiced eye, (ii) a crystal gem lying close to a china rose apprehended to be red, (iii) a mirage, (iv) the circle of fire produced by the rotation of a fire-brand, (v) one's own face in the mirror and such other things, (vi) a direction in space, (vii) two moons, (viii) timira and such misguiding causes.* " P. 116, 1. 21. Sthanu', a homonym, here means a branchless trunk or stem. In Guj. it means a . From a distance this is mistaken for & man. P. 116, L. 29. Kacakamala' is an eye-disease. See "Notes" (p. 282) and those on p. 182, 11. 18-19. Seventy-six eye-diseases are mentioned in Sus'rusta. P. 118, 1. 23. teret kalkadantza' means: it resembles propounding at one time that there are more than one soul and at other time that there is only one soul. P. 118, 11. 23-24 brAhmaNasya mRtajAyA'mRtadezanAvat. Practically this very phrase occurs on p. 163, ll. 11-12. It means: A Brahmana says that his wife is not dead, though dead. P. 119, 11. 10-11. A substance cannot be without its modifications and vice versa. They are at once distinct and non-distinct, of course, from different view-points. The idea embodied in the first hemistich is expressed 1 " nAgANaM nANINa ya heUNa ya pamANagaNaharANa ya pucchA / avisesa visesA visesiyA''vastayammi aNuvamamaNA // 8 // 2 From this it follows that Avasyakatika was not composed at this stage, and thus Nanditaka is earlier than it. 3 See P. 282. 4 For explanation of all these phenomena in English see M. Rangacharya's translation (pp. 188-191) of The Vedanta-Sutras with the Sribhagya.

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292 NOTES [P. 119, 11. 10-11 in Pavayanusara (I, 12) and Sammazpayarana (1, 12) respectively as under: "pajjayavijudaM davaM danvavijuttA ya pajjayA nasthi" "davvaM pujjayaviuyaM davaviuttA ya pajavA nasthi" P. 121. I. 23. I take this majjita' as the Sk. equivalent for imajjia' (P) which occurs in Paiyalocchinanomala (p. 36, No. 772), Rayanavali (VII, 2) and Povayanasaruddhara (dara 258). The last work notes 'rasalu' as its synonym and explains it as under: "do ghayapalA mahupalaM dahiyassa'ddhAdayaM miriya vIsA / dasa khaNDagulapalAI esa 'rasAlU' nivajogo // 1416 // " "Rasalu' is an article of food meant for a king. It contains two palas of clarified butter, one pola of honey, half an adhayo of curds, twenty chillis and ten palas of sugar and treacle. Here 'majjita' is said to contain treacle, curds etc. P. 121. Il. 25-26. Here is a suggestion that & swan separates water from milk, P. 122, 1. 9. The clay of a potsherd is not absolutely distinct from that of thia jar. P. 124, II. 23-24. Here the words and are are explained. P. 125, 1. 27. The author is here referred to as Acarya and as *Suri' on p. 127, 1. 19 and p. 137, 1, 29. P. 127, 1, 11. means by means of nan' (negative). As a parallel example I may quote "anAcAra ityatreva namaH kutsArthatvAt" from SM (com. on v. IX). .'. P. 129, 1. 20. The phrase 'nalikera-dvipa' occurs on p. 132, l. 15; p. 342, I. 4 and in vol. II on p. 184, 11. 12, 16, 20, 26 & 30; p. 185, 11. 27-28; and p. 186, 11. 15, 17 & 23. It literally means "Cocoanut Island'. In this connection in Laucikanyayanjali (pt. III, pp. 70-71) we have: "The following passage from Professor Beat's translation of Hiuen Thsang's work (Vol. II, page 252) is supposed to refer to this island:- The people of this island are small of statare, about three feet high; their bodies are those of mon, but they have the beaks of birds; they grow no grain, but live only on coco&nuts,' The editor and translator of Itsing's Record thinks that the island in question is one described by that pilgrim as lying to the north of Sumatra and therefore probably one of the Nicobar group. See page XXXVIII of that work." In Nyayavartika on III, 1, 67 we have: "nahinArikeladvIpavAsino'prasiddhagozravaNAt kakudAdimadarthapratipattirbhavati". Sridhara in his com. on Pras'astapada's Vais'esika-bhasya (p. 182) says: __ "nArikeladvIpe gavAmabhAvAt tatratyo loko'prasiddhagojAtIyaH". According to Pras'astapada (p. 267, 16) people of south India were at that time as unacquainted with the camel as those islanders were with the cow.

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P. 140, 11. 4-5) NOTES 293 The ignorance of these islanders is referred to in Nyayamanjari (pp. 118, 121 & 391 ) and in Tatparyatika (p. 66). P. 132, 1). 11-12. This verse occurs in S'astravartasamuccaya as VII, 32, i. e. v. 508. P. 132, 1. 30. Himavat means the Himalaya mountain, It is reforred to on p. 220, 1. 23 and in Raghuvamsa (IV, 79). P. 132, 1. 30. Vindhya' is the name of one of the seven principal mountains. It forms the southern boundary of Aryavarta. The word Vindhya' occurs on p. 220, 1. 23 and in Raghuvais'o (XII, 31). P, 133, 11. 3-4. This verse occurs in S'astravartasomuccaya as VII, 33, i.e. as v. 509. P. 133, 11. 7-8. When this distinction-cum-non-distinction is thug established by a valid proof, raising of opposition by persons discloses nothing else but their evil habit or their dull-wittedness. ... P. 135, 1. 27. This is quoted in Nyayapraves'akavrtti (p. 35 ) and explained in its paniika (p. 76). It is quoted in Astasahasri (p. 118), Siddhivinis'cayatikca (p. 75b), Syadvadaratnakara (p. 621), TRD (P. 161) and Nyayakumudacandra (p. 534). . P. 135, 1. 31. Badara' (Gaj. ait) means the fruit of the jujube tree known in Sk. as badari, karkandhu, karkandhu, koli and kuvali. This may remind one of kunda-badara-nyaya' occurring in Sankara-bhasya on Brahmasutra (II, , 17). The phrase 0575 occurs on p. 144, 1. 16 and the word 'badarika'on p. 278, 1. 9. : P. 136, 1. 27. Devadatta is a proper name of a person. This word occurs on p. 177, 1. 18; p. 187, 1. 21; p. 371, L 7; p. 375, 1. 4; and in Vol. II on p. 229, II. 5, 14, 15, 19, 20, 21-22 & p. 230, l. 9. Kata' a homonym here means a mat. P. 137, 11. 5-6. See p. 164, 11. 3-5. P. 137, 1. 11. The word "manaskara' occurs on p. 228, 1. 14; p. 281, 1. 14; p. 283, 1. 20; and p. 285, 1. 29. P. 138, 11. 5-6. For refutation see p. 145 II. 4-7. P. 138, 11. 6-7. For refutation see p. 148, 11. 4-11. P. 138, 1. 7. For refutation see p. 150, 1. 4. P. 138, 11. 7-8 & p. 139, II. 3-10. For refutation see p. 152, 11. 6-7. . P. 138, 1. 13. 3996 means the order of Bag, 1, 3l and TVT. The word "avagraha' occurs on p. 167, 1. 8; p. 175, 1. 5; p. 187, 1, 15; p. 236, 1, 8; p. 237, 1.4; p. 238, 1. 26; p. 239, I. 20 & 30; p. 240, I. 10; p. 244, II. 7, 9 & 11; and p. 380, 1. 8; and it is explained on p. 175, 1. 8. For other details seo JRL (Vol. I, pp. 105-107). ... P. 139, IL 10-12 & p. 140, 11. 3-4. For refutation see p. 180, 11, 3-9 & p. 18, II. 3-5. P. 140, 11. 4-5. For refutation see p. 188, 11. 3-4.

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294 NOTES [ P. 140, 1. 5 P. 140, 1. 5. For refutation see p. 188, 1. 5. P. 140, 11. 5-6. For refutation see p. 189, 1. 3. P. 140, 1. 6. For refutation see p. 190, 11. 3-4. P. 140, 11. 6-7. For refutation see p. 190, 1. 5. P, 140, 1.7, For refutation see p. 190, 1. 7. P. 140, 1, 7 & p. 141, 1. 3. See p. 190, 11. 9-10. P. 141, IL 3-4. For refutation see p. 190, 1. 11 & p. 191, 1. 3. P. 141, L. 4. For refutation see p. 191, II. 4-6. P. 141, 11. 4-6 & p. 142, 11. 3-4. For refutation see p. 191, 1. 8. P. 142. 11. 5-6 & p. 143, 11. 3-7. For refutation see p. 196, 1, 15, & p. 197, 11. 3-4, P. 142, I. 24, Here three pramands are mentioned. P. 143, II. 4-7. For refutation seo p. 196, 1. 15 & p. 197, 11. 3-4. P. 143, 1. 8. For refutation see p. 216, 11. 4-6. P. 146, 11. 11-12. Prodhana and mahat are the technical terms of the Sankhya system. From pradhana springs mahat. For details see "Notes" (pp. 297-301). Pradhana' occurs on pp. 282, 290-292, 318, 327-331 &'mahat' on p. 282. P. 148, 1. 28. Nis'caya-gaya' means & transcendental view.point. For details soe JRL (Vol. I, p. 126). P. 149, 1. 13. For 's'as's vinana' see " Notes" (p. 280). P. 152, 1. 9. *Chadmastha' occurs on p. 173, 1. 5; p. 174, 11. 11 & 14; p. 181, 11. 7 & 25; p. 196, 1. 15 & in Vol. II on p. 13, 1. 24; p. 16, 1. 4; and p. 226, 1. 18. It means non-omniscient. Literally it means one having chadman i, e. ghati karmans." P. 152, Il. 8-10. Cf. the following verse of Visesa": "samayAi suhumayAo manasi jugavaM ca bhinnakAlaM pi| uppaladalasayavehaM va jaha tamalAyacakaM ti // 2433 // " 3724aqart' means the piercing of one hundred lotus-leaves (with a needle or so). This expression with vat' added to it occurs in SM (com, on v. 12, p. 76). In its "Notes" (p. 143) it is said: "...when we run a neodle into a file of lotus-leaves we imagine that we have pierced all of them simultaneously; but, as a matter of fact, it is obvious that they have been pierced one after another." In Nyayavartika (p. 37) we have F S Tafetarac and in Mimae misus'lokavartika we have the following verse: "yatpradIpaprabhAdhuktaM sUkSmakAlo'sti tatra nH| ATG AT : 995 Tur 11 8449 11" 1 In Lalitavistara (p. 23) we have: "orradta formalformitate JIKA". Abhayadeva Suri in his com. (p. 53 b) On Thana (9.72) says: "SCREEHETKI AT TL -Tara TX krasiat grei-37a ".

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P. 158, 1, 31] NOTES 295 P. 153, 1. 7. For refutation see p. 157, 11. 8-10 & p. 158, 11, 3-4. P. 153, 1. 8. For refutation see p. 158, 11. 4-5. P. 155, 1. 22. "Repha' (P. robha') means a snarl. It stands for Letters other than this are named with "kara' affixed to them in Sk, eg sakara'. But such is not the case with this letter. P. 156, 1. 8. The Paiya equivalent of 'alatacakra' is Salayacakka'. It occurs in Visesao (v. 2433). 'Alatacakra' means an illusion of a circle generated by quickly revolving a fire-brand (alata"). In Sribhagya (p. 187) this phenomenon is explained as under: "alAtacakre'pi alAtasya drutataragamanena sarvadezasaMyogAdantarAlAgrahaNAt tathA pratItirutpate / cakrapatItAvapyantarAlAgrahaNapUrvakaM tattadezasaMyuktatattadvastugrahaNameva / kvacidantarAlAmAvAdantarAlAgrahaNam, svavidhyAdagrahaNamiti vizeSaH / atastadapi yathArtham / " P. 156, 1. 29. What work is meant by g'astrantara is left to be ascertained by a reader. . P. 157, 1. 6. Iha' is explained on p. 176, 11. 2-3. This word occurs on p. 187, 11, 17, 21 & 22; p. 179, I. 14; p. 187, 1. 25; p. 238, 1.9 & p. 244, 1, 11. P. 157, 11, 8 & 22-23. A senge-organ is two-fold: dravyandriya (objective-sense) and bhavendriya (sensa-faculty). . The former has two varieties viz, nirorttendriya (the organ itself) and upakaranendriya (its protecting environment). See Arkata dars'ana dipika (pp. 385-387) and Eng. trans. (pp. 64-65 ) of TS. P. 153, 11. 30-31. Buddha once ate an elongate 's'agkuli'. I have not come a cross any such reference in the Pali literature. P. 158, 1. 31. The word "s'askuli' occurs in Yajnavallya-smrti (1, 173), in Siddhantakaumudi (p. 505) and in Hemacandra Suri's Dvyas'raya (V, 116). Its Paiya equivalent sakkuli is met with, in Panhavagarana (II, 5, d. 29, p. 148 a), Dasaveyaliya (V, i, 71), Kappa and Visosa" (v. 299). S'askuli' is a homonym. It has three meanings: (i) the orifice of the ear. (ii) a sesamum cake and (iii) rice-gruel. The word 35 is explained 88 "Fenernyataan:" in the com. on Yajnavalkya-smrti. Apte in his Practical Sanskrit-English Dictionary (p.912) gives its meaning as "kind of aked cake". Abhayatilaka Suri in his com. ( ) on Dvyas'raya explains it as khadya'. The translator takes it to be 'jalebi' which is unwarranted. For, Haribhadra in his com. (p. 176 b.) on Dasaveyaliya explains it as "tilaparpatika' (Guj. 'talapapadi)*, the actual wording being " tes faragdfacat". So it means 'a sesamum cake.' 1 This word occurs in Kumarasambhava (II, 23). 2 Here we have ETRO. It is given as an example of Dvandya com. pound consiting of common names not denoting an animal. 3 This may remind a Dacoapi of skarafiji', a dish having the appearance of an ear-lobe. 4 Abhayaders Suri, too, has given this very moaning in his com. (p. 103 b) on Paphavagarana.

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296 NOTES [P. 158, 1. 10 The 299th verse of Visesao is as under: "uppaladalasayavehe bba duvibhAvattaNeNa paDihAi / samayaM va sukasakulidasaNe visayANabhuvaladdhI // 299 // " This means: it appears that the objects are simultaneously realized on account of bad attention paid to the time of avagraha etc., when a hund. red petals of a bluo lotus are piorced or when a dried sosamum cake is being eaten. Maladharin Hemacandra while commenting upon this 'dirgha' (elongate) as an adjective to this cake. He says: as the cake is dried, 's'abda' (sound) arising from it is heard when it is being eaten; this would not have been the case, had it been soft. At the same time its rupa is realized as it is long. When the s'abda and rupa are both being realized its yandha too, is realized, and it is to illustrate this realization of smell that the example of s'askuli' is selected, for it has a powerful smell, which is however not to be found in a sugar-cane, though long. While s'abda, rupa and gandha are being experienced, the knowledge of its rasa (taste) and spars'a (touch ) takes place at that very time. So it seems as if all the five objects of sense are being simultaneously realized; but this is really not so, for the various knowledges based upon the five sense-organs are not generated simultaneously. Vacaspatimis ra in his Tattvavais'aradi on Yogasutra (IV, 10) says: waterega H CT 10 NAY HINCHAKIT"? This topic is associated with the size of the mind, The word 's'askuli' may remind a student of Mimamsa of the word quizonte occurring in S'abara-bhasya. The word met ople may similarly remind a student of logic of Mallinatha's com. on Tarkikaraksa 29, Nyayapradipa on the definition of manas in Tarkabhasa (p. 126) and Nyayamanjari (P. 497)--the three works noted in Laukikanyayanjaliz (pt. III, p. 62). : P. 162, Il. 6 & 21. This is ridiculing the statement. It is a satire. For other instances see p. 212, II. 8-9; & p. 249, 11. 3-4. P. 163, 1. 11. The word "apta' occurs in Vol. II on p. 121, 1.8 & p. 122, 1, 16. Apta' originally meant a kiusman or a friend. Cf. the line occurring in the Rg-veda (VII, 88, 6); " Ora afu fy: H". Later on, it came to signify one who who declared the truth or was competent to declare the truth, and hence one whose word was an authority. This is what we learn from Vacaspatimis'ra's com. on Yogasutrabhasya where he says: "tattvadarzanakAruNyakaraNapATavAbhisambandha AptistayA saha vartata ityaaptH| 14 I Ses p. 190, 1. 20 (B. S. P. Series, 2nd edn., 1917). 2 "gafu faci *: 99769 1 SAAT: Afa Tak T*36*: !!" 3 Here are yoga y H&0414 is noted. 4 This is quoted ln "Notes" (p. 5) on SM

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P. 172, 11. 15 & 18] NOTES 297 Mallisena in his SM (com. on v. 1) defines * apta' as under: "AptihiM rAgadveSamohAnAmaikAntika Asyantikazca kSayaH sA yeSAmasti te khalu AptAH, arzAPraia Argelial's***: 1" Samanta bhadra, a Digambara Acarya has composed Aptamimanisa. It has a com. pamed Astas'ati by Akalarika. This has a super-com. named Astasahasri by Vidyananda, and Nyayacarya Yas'ovijaya Gani has composed a vivarana on it. All of them are published. P. 163, 11. 19 & 24. In both these places the text is referred to as sutra' by Haribhadra Suri. Same is the case on p. 164, 1. 18. P. 165, 1. 15. Vadin' and 'prativadin' may remind one of a plaintiff and a defendant. They may be translatod as objector and refuter. The word vadin'occurs in Vol. II on p. 63, 1. 15, too. Similarly prativadin'is met with in Vol. Il on p. 63, II. 15 & 19, and siddhantavadin' in Vol. II on p. 135, 1, 21 & p. 136, 1. 25. P. 166, 11. 17 & 18. The words abhyasa and vasana are here explained-definod. P. 167, 1. 7. "Jnanavarana' is same as jnanavaranya-karman', and it means one that acts as an obstruction to the manifestation of knowledge. Dars'anavaraniya-karman' is similarly known as "dars'anavaraua'. P. 167, 1. 8. For explanation of 'avaya' and 'dharana see AJP (p. 176). The word 'avaya' occurs on p. 237, 1. 6. P. 168, 1. 12. The words alpa' and 'mahat' are explained in the com. &s'chagala etc.' and 'vatsa' respectively. In the super-com, it is said that a chaganaka', though small, appears from a distance as 'vatsaka' in Marwar for no other reason but the nature of the ground. Do these words stand for a cow-dung and a calf respectively? If so, the sense is rather unusual. So is it that instead of chaganaka', it should be 'chagalaka' meaning a goat? P. 169, 1. 6. Pata' means a piece of cloth, a garment and kata' (a homonym), & mat or a kind of grass. P. 770, II. 13-19. In the absence of the grand-father and the like there is not the possibility for a grand-son and the like. P. 170, 11, 23-24. Forritegor occurs in Vol. II on p. 137, 1. 8. pagar aleat means 'like the left and the right horns of a cow'. P. 171, 11.5-9; p. 172, 11. 3-7 & p. 173, 11. 3-4. The topic here discussed is that every thing has more than one attribute. This view is not only proved here but it is supported by quoting the Sarkhya and Bauddha authorities. P. 171, 11. 23-24. Natures of sucha, duhkha and mohd are noted here. P. 172, 11. 15 & 18. The Sarikhyas are the followers of the Sazikhya system of philosophy founded by Kapila alias Paramarsi? who was born in 1 In Jagadiscandra's edn. (p. 8) we have: " The TC 46941415a: ". 2 His followers are consequently called Paranarsas. See TRD (p. 38b). 38

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298 NOTES [P, 172, 11. 15 & 18 a Ksatriya family. Like the Jainas and the Bauddhas they do not consider the Vedas as authority. Thoy believe in plurality of souls and thus agree with the Joinas. They accept, no doubt, the parinamavada but in a restricted sphere i. e. so far as it is associated with matter only. They do not believe in God. They attach importance to deeds and not to birth. They lay full emphasis on philosophy and non-violence and condemn hinsa including sacrificial himsa--the cult of the Minamsakas. It seems the sankhyas along with the followers of Yoga, Jainism and Buddhism represent a culture different from that of the Brahmanas. In Rg.veda we come across a saint with matted hair, and we got a glimpse of a sect which jeers at the hymns of Rg-veda. In Yajurveca, too, there is mention of sages who wore opposed to the Vaidika religion. In Aitareya and other Bralumanas we come across sects which do not beliove in the Vedos and which attach greater importance to austerity, celibacy, control of sense-organs etc. than to ritualism. In Mahabharata, too, we find splendid examples of those who practise severe penance and who do not beliove in the importance of birth. These nonVaidika sccts noted in the Vaidilece literature, may be looked upon as the pioneers of the ascetic culture or Ksatriya culture of which eastern India, Magadha etc. seems to be the cradle. The Upanisuds are mostly the products of personages who subscribed to this ascetic culture. 1 This may remind one of the "Manduka-sukta" (X, 103) and of Myochakalika (III) where women speaking in Sanskrta are said to be 'sniffing like a young fomale-cow newly nozzled'. 2 Those who have critically studied the history of Indian philosophy hold that there is a gap in the philosophical evolution of thought at the close of the 'Brahamana' period. This has led to the postulation of an indigenous stream of thought in eastern India. It has been named differently by different scholars : Jacobi has designated it ag Popular Religion'; Leumann has named its propounders as Parivrajakas'; Garbe has associated it with the Ksatriyas; Rhys Davids has recognised the influence of well-organised sophistic wanderers ; Winternitz has referred to these ideas as Ascetic Poetry and A. N. Upadhye as "Magadhar Religion" (vide p. 12 of Upadhye's intro, to Brhatkathakosa). Upadhye in his preface (pp. 12-13) to Pavayanasara has said that this Magadhan Religion "was essentially pessimistic in its worldly outlook, metaphysically dualistic if not pluralistic, animistic and ultra-humano in its ethical teneis, temperamentally ascetic, undoubtedly accepting the dogma of transmigration and karma doctrine, owning no racial allegiance to Vedas and Vedic rites, subscribing to the belief of individual perfection, and refusing unhesitatingly to accept a creator". This veiw is criticized by H. D. Velankar on p. 41 of JBBRAS (Vol. 21). 3 See the Hindi Appendix IV to SM edited by Jagadisacandra. Here an article of R. P. Chanda on Sramanism (read at the time of the 21st Indian Science Congress of 1934), the chapter "Ascetic Literaturo in

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P. 172, II. 15 & 18] The late Dr. A. B. Dhruva in his intro. (pp. XXXIII-XXXIV) to SM observes: NOTES of: 299 "The Samkhya and the Yoga are the two oldest Darsanas', the former being found in a sufficiently evolved form in the later Upanisads, and the practices of the latter being also old and known to Gautama Buddha as an established method of discovering Truth." On P. XXII (intro. to SM) he remarks: "The essential difference between it and a is more correctly formulated as the difference between the theoretical and the practical side of a single system of philosophy than as the difference between two Sankhyas, one of which was 'nirisvara and the other sesvara' (atheistic and theistic), as is sometimes done." The Sankhyas admit twenty-five tattvas (principles) which consist (1) Avyakta i. e. the Unmanifest or the Potential Reality. It is known as pradhana, the Great Abode or Reservoir and also as prakrti'.5 (2) Mahat i. o. the Great Principle viz. the Buddhi or Intelligence. It is generally understood as the Cosmic Intelligence-the Intelligence manifested in the macrocosm, and hence mahat'. Ancient India" from "Some Problems in Indian Literature" by Winternitz and Eliot's Hinduism and Buddhism (pt. II, 6-7) are referred to. 1 Dr. S. K. Belvalkar in his "Notes" (p. 174) on Brahmasutras says: "Jainism has suffered in estimation as an ethical and metaphysical system by being deemed as more or less contemporaneous in origin with the other more evolved systems like the Sankhya, Vedanta and Buddhism." 2 "Recently Marshall has opined that it existed even in the pre-Vedic civilization of the Indus valley".-intro. (p. XXXIV) to SM Some of the Jainas believe that Marici, a son of Bharata and a grand-son of Lord Rsabha, is the originator of the Sankhya system. 3 On p. XXXV it is said: "That 'Kapila' was known as a historical person long before the time of Gautama Buddha is clear from the name of the birth-place of Gautama which was 'Kapila-vastu', 'the residence of Kapila'. Some believe that the real word is 'kapila-vastu'. It remains to be ascertained as to which Kapila is referred to in the following line of Svetasvatara Upanisad (V, 2): " RSi prasUtaM kapilaM yastamaye jJAnairbibharti jJAyamAnaM ca pazyet". 4 In the avopanja com. (p. 343) on Abhidhanacintamani (III, 526) we have: "paLaviMzatestattvAnAM saGkhyAnaM saGkhyA 1 tadadhikRtya kRtaM zAstraM sAikhyam". 5 " prakRtiH pradhAnaM brahma avyaktaM bahudhAnakaM mAyeti paryAyA" - Bhasya on Sankhyakarika. In Sankhya-tattva-samasa we have: "qe vir af pradhAnaM brahA paraM dhruvaM pradhAnakamakSaraM kSetraM tamaHprasUtamiti"

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300 NOTES [P. 172, 11, 15 & 18 (3) Ahankara i. e. the Ego. This should not be confounded with purusa or atman. Purusa or atinan caught in the trammels of prakrti appears as 'aham'-ego. (4) Five tanmatras i. e. the five essences of sound, touch, taste, smell and colour. They are the seeds of sound etc. (5) Eleven indrivas. They comprise of the five buddhindriyas or cognitive organs, five karmendriyas or organs of activity and manas, the organ of mentality. (6) Five mahabhutas i. e. the five Great material Elements viz. akas'c etc. (7) Purusa, also known as Cit or Atman. It does not function in the cognition of the objoctive world. Bondage and omancipation do not belong to purusci. Of these, one viz, avyakta is the original prakrti, and it is in 20 way vikrti; seven viz. muhat, ahankara and the five tarimatras are both praksti and vikrti i. e. they are vikytis of their antocodents and prakrtis of their consequents on the list; sixteen viz. eloven indriyas and five mahabhutas are pure vikytis, and parusa is neither prakrti nor vikrti.? Avyakta i. e. pralyti is without beginning, middle or end; it has no parts; it is common to all that is to say it is an all-embracing principle: it has no qualities such as s'abda etc. (the qualities are its later evolutions); and it is changeloss. It is constituted of three gunas viz, sattva, razas and tamas. Of thom sattuu is rogarded as buoyant and offulgent, rajas as stimulant and mobile and tamas as heavy and overwhelming. Like the wick and the oil of a lamp their function is for one (common) purpose viz. giving light, although they are opposed in nature. From avyakta springs mahat; from mahat ahankara; from ahanIcara five tanmatris; from tanmatras the five mahallutus. Prakrti Mahat . Cf. Purusa Abatkara Mind 5 senge- 5 motor- 5 Tandatras organs organs 5 Mahabhutas See An Inroduction to Indian Philosophy (p. 306 ). Mahat i. e. Iriddhi is like a double-faced mirror in which cit-s'akti is reflected on one side and the objective world on the other. This mahat is regarded as 'acetana' or non-sentient. This view about the character of buddhi agrees with that of the Vodantins. --- -- - --- "mUlaprakRtira vikRtirmahadAyAH prakRtivikRtayaH sapta / 91614 Tafa Aa:9 11" -Sankhyakarika "prakRtemahAMstato'haGkArastasmAd gaNazca SoDazakA THE TEA 7*4: TZ Wall R 11"-Ibid.

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P. 172, }). 15 & 18] NOTES 301 From Suyagada (I, 1, 3, 6) we learn: (some say that) the world with animate and inanimate objects with happinoss and misery was created by is'vara; others say from pahana (Sk. prochana) etc. The first of these views can be ascribed to the followers of a theistic school and the second to the Sarkhya system or these viows respectively refer to the theistic and atheistic adherents of the Scinkhya philosophy. For comparison of the Greek philosophy with the Sankhya system see Prof. A. B. Keith's Sankhya System (ch. VI, p. 65 f.). Whether the Sazikhya school liad at all any ancient sutras like the other schools is a moot point. The oldest definite text of this system that is mentioned in Nandi (s. 42) etc., anil quoted from but now extinct, is S'astitantra. The short summary of its contents is givon in Ahirbudhnyasanihith (XII, 18-30), a voluminous work in 60,000 s'lokas. The Sankhyakarika of Is'varakrsna (c. 150 A, D.) is basea upon S'astitantra but it has neither incorporated its akhyayikus (parables) nor controversies with other schools. The oldest com. on Sarithya-karika is the Mathcro-vrtti which was translated into Chinese by 450 A. D. There is Gaudapada's Bhasya on it and & com. by Sankiracarya named Jayamangala. There is another com. known as Sankhya-tattva-kaumudi by Vacaspatimis'ra (840 A, D). The other important work belonging to this school is Sanichyc-pravacana-bhasya of Vijnanabhiksu (1650 A, D.). TRD notes Atreyatantra.' Varsaganya Vindhyavasin? and Vadamaharnaval are the other writers of this school. 1 hat e TEPTIK atlat AST Senarag 11 11 2 The views of Empedocles (whose all the works are in verss) and those of Anaxagoras bear a great resemblance with the Sankhya dootrines. Vide u n (p. 33). 3 Its ninth verse is quoted in Ayaracunni (p. 232), and its v. 22 and v. 3 are incorporated as v, 70 and v. 71 in Lokatattvanirnaya. 4 See Catalogue of South Indian Sanskrit Mss. Asiatic Society's monograph (p. 201) noted in parte Taqat Te (Vol. I, p. 98 ). 5 On p. 44a we bave: FECIN 7991: qfantasi, ala, me saptatinAmakaM, tatvakaumudI, gauDapAda, AtreyatanaM cetyAdayaH". 6 He is mentioned in Mbh. (XII, 319, 59 ) with several more. 7 See intro. (p. XXXII). 8 One line is quoted from his work in SM (p. 97) ag under:...... . "buddhidarpaNasaMkrAntamarthaprati bimbakaM dvitIyadarpaNakalpe puMsyadhyArohati tadeva bhoktatvamasya na tvAtmano vikArApattiriti". In AMP edition (p. 123) Vadamaharnava is said to be a work of the Vedantins. In SM (p. 358) Dr. A. B, Dhruva takes this to be a mistake and looks upon it as a work of the Sankhyas and not the nano of & Sankhya writer.

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302 NOTES TP. 12, 13, 15 & 18 For some of the Sarlchy teachers see intro. (pp. LXXIV & LXXIX) and for Varsaganya see also fn. 7 of p. LXXX, and for Madhava fin. 4 of p. LXXX. Angiras, Nanda, Sanaka, Sanatana, Sanatkumara and Vodhu are some of the Saniya philosophers whose only names are known." In TRD (p. 38a-p. 38b) the apparel and equipment of the Sankhya sages are noted. Therefrom we learn that they keep either three dandas or one and wear a loin-cloth. Their garments are red like dhatu (? metal), Some keep a tuft of hair, some a matted one and some have their heads shaven. All of them use a hide of a dear for their seat. They take meals at the Brahmanas and eat only five morsels and mutter & prayer consisting of twelve letters. They keep a wooden mouth-peice called "bita' in Mbh, and a cloth to filter. They ask their devotees to use one for a similar purpose. The words 'prakrti' and 'is'vara' occur on p. 181, 1, 28 and the word purusa'on p. 331, 1. 26 & p. 332, II. 23--25. P. 173, I. 14. "Gamaka' a homonym, here means indicative. The word in this sense is used in Malatimadhava (1, 7). P. 174, 1. 13. Caritra-mohaniya' is one of the two varieties of mohaniya-karman which generates infatuation. "Caritra-mohaniya' prevents a living being from practising ideal conduct. P. 175, 11, 5-6. At times we come accross the word "apaya' for tavaya'. P. 175, 1. 6. <Page #434
P. 193, 1. 15] NOTES 303 P. 177, 11. 11-12. The three varietion of dharaua' are here noted. Of them the first is mentioned on p. 239, 1. 15. P. 180, I. 21, "Bhanaka' means one who speaks'. P. 181, 11, 13-16. There are several words for water in Sk. e. g. 29, 377, Brith, 5*, %, ata, tr, 191, que, mtu, ai, air, ag and Am. Of them the word nira' speadily conveys the idea of water to Southerners. P. 182, 1. 3. Indranila' is a kind of jewel known as 'sapphire'. This word occurs on p. 183, 1.4, & p. 186, 1. 15, and it is met with in Mrcchakatika (IV, p. 132) and Kadambari (purvabhaga, . 53 of P. V. Kane's For names of other jewels soe Lokaprakas'a (V. 9-11), Abhidhanacintamani (IV, 129-134) and Mycchakatika (IV, pp. 131-132). P. 182, 11. 18-19. These lines mean: Those whose eyes are weak see the orb of a lamp etc. as having a form of an eyo in a pea-cock's tail and having blue and red colours. Prajnakaragupta in his Promunavartikalorkura (p. 101) explains this verse as under : "nIlAyAkAramedabhinnaM bhAsvaraM sapariveSaM pradIpaM pazyanti timiramandIkRtanayanazaktayaH". The detailed exposition is given as under in Monorathanandini (p. 239):- "mayUracandrakAkAram , antarA antarA nIlalohitabhAsvaraM dIptapradIpAdermaNDalamavidyemAnameva mandacakSuSaH pazyanti, dIpasya tAdRzasvarUpAbhAvAt jJAnasyAnubhavAtmanaH sa bhAkAra iti dvairUgyasiddhi". P. 182, 11. 28-29. Persons whose eyes aro affected by a defect like kaca see the flame of a lamp as a group of gunjas, the red black berries of 2 shrub of this name. "Gunja' in Gujarati means 2012, and this word occurs in Vikromorvas'iya (I, p. 25). P. 184, II. 3-8, p. 185, 11. 3-8 & p. 186, 1. 3. All these lines make up one sentence having a chain of reasoning'. P. 186, 1. 7. The definition of adhyaksa' (pratyaksu) here referred to is given on p. 223, 1. 4. P. 191, 1. 3. The topic of 'apoha' is treated on pp. 333 ff. P. 193, 1. 15. Panasa' (P. F.01 ) is the name of a fruit and a tree, too. The tree is called me in Gujarati, sar in Hindi and jack-fruit tree in English. Here this word stands for a tree of this name and not for its fruit. Further, it does not here mean a thorn'. The word 'panasa' occurs on p. 194, 1. 23; p. 318, 1, 21; p. 371, 1. 12; & p. 398, 1. 21; and the word in Panhavagaranu (I) and Pauimuacariya (XXXIII, 2). In Principal Karmarkar's edition (p. 214) of Mrcchakotika (VIII) there is thy word 454. The word "phanasa'uccurs in the following verso of blaasos (? srijjutti) on Kappa: "atthassa darisaNammi vi laddhi egantato na sambhavai / dahUM pina yANante bohiyaM paNDA phaNasa satta // 47 // 1 Apte in his Diotionary has translated it as broad-fruit tree!

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304 NOTES [P. 193, 1, 15 In its com. (p. 18) by Malayagiri Suri we have: "fast: Ofenfentaiat Fiat Yai TEIS CERT: 7 barat". The word 'panasa' occurs in the following line of Avassayacunni: "jahA paNasaphalaM pArasigA daTTaNa vi paNasametaM ti etANi aksarANi No uklabhanti". In TRD (p. 63b) it is said that the 'panasa' tree gets fructified when embraced by a woman. P. 193, 1, 15. Vahlika is one born in the Vahlika..country. This word occurs on p. 318, l. 21, & p. 371, 1. 12. It is known in Paiya as Bahali and Vahali, too. A woman of this country is called Babali. Vide Nayadhammokoha (1, 1) and Oravizya. Valhiki is the name of a Paiya dialect. In v. 47 of the bhasa (? nijjutti) on Kappa we have 'bohiya'. Can it be equated with valbika'? Prof. A. B. Gajendragadakara in his "Notes" (p. 281 ) on KP makes the following observation in this connection: "atata (the same as afech or a .) is the name of a country represented by modern Punjab. The Mahabharata Karnaparvin Adhyaya 41" describes the inhabitants of this country as impure, irreligious, unscrupulous in the matter of food and drink and immoral.3 Promiscuity prevailed among them. They were regarded as the creation, not of Brahman, but of two goblins known as Vahi and Hika". Here Vabika' means an inhabitant of this country. Ho is called & bull by Mammata in his com. (p. 19) on KP (II, 7), because he is dull and stupid. Vahika can be interpreted in other ways, too: (i) an out-caste by taking ba' and 'va' as non-distinct, (ii) a carrier of a plough i. e. a poor farmer, and (iii) a carrier of loads, a coolie. But, I do not think that these interpretations are here relevant. P. 193, 1. 22. Cf. "afest #" occurring in Visesao (v. 2502 ) and a HTH THET;" occurring in its com. (p. 1000) by Hemacandra and "natura ta vizatera 21967 *T#17" occurring in S'ilajika's com. (p. 406a) on Suyagada. Negation of negation is the original position. P. 197, 11. 3 & 11-13. Kevalin' moans omniscient'. Such an individual perceives all the objects and phonomena of the past, present and future directly by the soul and not by utilizing any of the sense-organs or the mind. So, in the case of a kevalin, there is no place for inference, Omniscionce is attainod on the complete annihilation of jnanavarany, which is simultaneously accompanied by that of dars'anavarana and antaraya and which takes place within an antarmuharta after the destruction of mohaniya karman. These four kurnans are the livoranas i. e. veils-obstacles that obstruct the inherent powers of the soul. 1 Other meanings of Vallika' are: a Balkh-brod horse, saffron and asafoetida. See verses 7, 11, 12, 13, 41 and 12. This is what we gather from the description of a quarrol between Karna and Madra, when both of them incriminate each other and abuse their respective countries and customs,

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P. 206, II. 10-11] 305 P. 197, 11. 16, 18, 20, 22, 27 & 28. Vrsabha alias Rsabha is the name of the first Tirthankara out of twenty-four that flourished in our country in the present age known as Hundavasarpini. His father's name was Nabhi. For a biographical sketch of Lord Rsabha see JRL (pp. 25-27). NOTES P. 197, 1. 21. Vardhamana alias Mahavira is the 24th Tirthankara Rsabha being the first. For Lord Mahavira's life see JRL (pp. 20-23. P. 198, 1. 15. Siddhartha' is the name of the grove. P. 198, L. 15. Rjupalika' is the name of a river. Kalyanavijaya Gani in his Hindi work "" (pp. 357-8) says that it is difficult to exactly identify this river; it may be somewhere near Campa. P. 198, II. 15-16. According to Jainism there is a wheel of time that works in India and such other countries. It is divided into two cycles: ascending and descending. They are known as utsarpini and avasarpini respectively. Each of these cycles is further sub-divided into six aras (spokes). The names of the six aras of the avasarpini cycle are: (i) Susama-susama, (ii) Susama, (iii) Susama-duhsama, (iv) Duhsama-susama, (v) Duhsama and (vi) Duhsama-duhsama. Thus suSamaduH SamAduH SamasuSamAntAdau kAle means in the period which is the end of the third ara and the beginning of the fourth. P. 199, 1. 25. P. 198, II. 21-22. 5:4Pa means at the end of the fourth ara. P. 199, 1. 22. Yugadideva' is the name of Lord Rsabha. He is so called as he is the first God (of the Jainas) in the present avasarpini period. Nabhi' is the name of the seventh kulakara (patriarch). He had a wife named Marudevi. She gave birth to Lord Rsabha. Siddhartha was a king of Ksatriya-kunda. His wife's She gave birth to Lord Mahavira. For refutation see pp. 200-203. For refutation see p. 203, 11. 6-11, p. 204, 11. 3-11 & P. 199, 1. 25. name was Tris'ala. P. 200, 1. 3. P. 200, 11. 4-5. p. 205, 1. 3. P. 200, 1. 5. P. 200, 1. 6. P. 200, 1.7. P. 200. 1. 15. By Vartika is here meant Dharmakirti's com. on his own work Pramanavartika; for, the latter is in verse whereas the quotation here is in prose. This is my conjecture. For refutation see p. 205, 1. 3. See p. 205, 1, 5. See p. 206. This is another instance where the name of the com. is given as that of the text, the first being one noted on p. 116, 1, 13 and occurring in the case of Sammaipayarana. P. 201, il. 6-8. Four possibilities about the interpretation of the firmness of perception (pratyaya) are here mentioned. P. 206, II. 10-11. For refutation see p. 208, 11. 9-10. 39

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306. NOTES [P. 209, 11. 3-5 P. 209, II. 3-5. For refutation see p. 214, 11. 5-10. P. 209, 1. 5. For refutation see p. 216, 11. 8-10. P. 209, 1. 11. Here the word 's'ipraka' is given as a synonym of 'g'ukti' meaning a nacro i. . a pearl-oyster. But I do not find this word in any of the dictionaries available to me. It seems the Gujarati word et is derived from this word 's'ipraka'. P. 212, II. 8-9. satsa THE STAIG: may be compared with 791946T *: qa face occurring in Lokatattvanirnaya (v. 15). The word 'apta' is used sarcastically. For an example of 'vakrokti' see Vol. II, p. 159. P. 215, 1. 7. seq. These respectively stand for the three pramanas viz. agama, anumand and pratyaksa. P. 221, 11. 10-12. These note the four possible natures of the adhigama in question. P. 223, 1. 3. The conclusion arrived at is that pratyaksa is not absolutely nirvikalpa. P. 223, 1. 4. The definition of pratyaksa' is being attacked. P. 223, 1. 4. T R T' is quoted in Syadvadaratnakara (p. 23), and there Vadin Deva Suri mentions as its source Dharmakirti's Nyaya. viniscaya (1st pariccheda). But it appears that instead of Nyayavini 'caya it should be Pramanaviniscaya. In Nyayalcunudacandra (p. 46) where this line is quoted its source is stated to be Nyayabindu (p. 11); but it is not correct; for, the wording differs. Samo may be said about the sources Nyayapraves'a (p. 7) and Promanasamuccaya (p. 8); for there we have qaraj qaster only and not 34. In Tattvasangraha (p. 366) we have however the verse as under : "pratyakSa kalpanA'poDhamabhrAntamamilApinI / pratItiH kalpanA kuptihetutvAdyAtmikA na tu // 1214 // " P. 225, 1, 4. The qualifying word "abhranta' occurring in the definition of ' pratyaksa' is out of place. P. 226, 1. 3. "Ataimirika' means one who is not suffering from "taimira', an eye-disease. P. 228, 1. 15. "S'akrt' means excrement, ordure. P. 228, 1. 23. In Nyayakumudacandra (p. 658) the quotation is: "712v atr:". Its source is not known; but this view is explained in Tattvasangrapanjiko (p. 683). P. 231, 1. 5. *Sims'apa' is the name of a tree also called 's'is'u'. It means the As'oka tree, as well. This word occurs on p. 365, 1, 11; p. 372, 11. 6, 9, 10, 16, 21-23 & 29; p. 373, 11. 4. 5, 9, 14, 17, 19, 21-23 and in Ramayang (Sundara kanda ). Its Paiya equivalent T occurs in Panhavagarana (p. 31). The Des'ya' word for it is go. It is noted in the com. on Uvoesapaya (v. 1031). For its use see p. 372, I. 29. P. 235, I, 18. a means one's own scripture.

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P. 268, 11. 9-10] NOTES P. 236, 1. 23. E ta means on account of the state of being decorated-indicated by a word, P. 299, H. 6-12, p. 240, II. 3-8 & p. 241, 11, 3-8. That an object has many & nature such as druvyntva etc., is the Jaina view. This is he fully expounded to show how it differs from the Bauddha one. P. 241, 1. 9. The Vais' esikul view that a jar is absolutely different from sattva, dravyatva etc., is being examined and refuted. P. 244, 1. 24. The vadin is addressed in the singular as tava. Same is the case on p. 258, 1. 8 and p. 344, 1. 3. P. 245, I. 11. That knowledge which apprehends what is already apprehended is nothing else but apromance', is the topic taken up here for refutation. P. 249, 1. 3. Here the word 'susthita' is used ironically as is suggested in l. 17. It is an instance of upahasc. For such other examples Beo p. 401, Il. 10-11 and Vol. II, p. 175. P. 249, Il 3-4. See p. 271, 11. 9-10. P. 249, 1. 12 & p. 250, 1. 3. For refutation see pp. 264-265. P, 250, IL 5-6. For refutation see p. 266, 11. 8-11, P. 250, 1. 14. Kuncika' means & key and also a shoot of a bamboo. Here the first meaning is applicable. P. 251, l. 21. maT PATToccurs in Vol. II, p. 168, 1. 7. P. 252, :L. 21-22. F ear is the protika of a quotation from Nyayatindu (I; pp. 17-18). The complete sutra is: "f ratage DROIT indriyazAnena samanantarapratyayena anitaM tara manovijJAnam". P. 252, 1. 22. "Alaya' means alaya-vijnana, one of the two kinds of vijnana, the other being praurtti-vijiana. Alaya' occurs on p. 254, 1. 11. P. 254, 1. 10. See p. 256, 1. 4 up to p. 258. P, 255, 1. 8. Your sahakartha is two-fold. For its refutation see p. 259. P. 256, 1. 4. A synonym for 'atis'aya' is given here. P. 257, 1. 31. In Mimarsas lokavartika (s'abda, v. 43) we have: STTATIST": P. 260, 11. 16-17, The anus of gand cannot generate oil singly. So even when they take the help of one another they cannot do so; for their natures are contradictory. P. 266, L 30 & p. 267, 1. 12. The word dongara' is a Des'ya' word, and I interpret it as a small mountain. Cf. the Gujarati word durigara'. P. 268, 11. 9-10. Itaretaras'rayadosa' literally means a fault based upon mutual dependence. It thus stands for an argument in a circle.

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308 NOTES [P. 271, 1.5 P. 271, 1 5. The word 'manaskara' occurs on p. 283, L 20 and p. 285, I. 29. P. 274, 1. 9. Encaster: may be compared with 1. 4 of p. 20. P. 274, I. 27. Mulapurvapalca means the very first primary objection and not an objection within an objection. The word occurs in Vol. II on p. 205, 1. 25; p. 208, 1. 29; p. 209, 1. 14; p. 218, 1, 21; p. 224, 1. 29; p. 227, I. 24; p. 231, II. 22-23; p. 232, ll. 15 & 20; p. 235, I. 26 and P. 236, 1. 17. P. 275, II. 7-8. To suppose that the word 'akalarka' stands for Akalarika, a Digambara author, is unwarranted as can be easily seen from the context. P. 275, 1. 10. According to Jainism, space has ananta (infinite) prades'as (space-units); but none of these can get separated from space, and thus they differ from the prades'as of pudgala (matter). P. 277, 1. 7. Devanam-priya is explained as a fool in I. 21. In the edicts of As'oka we find the phrase "ara faz". In Vivagasuya (1, 1) and some other Jaina agamas we come across the Pazya word devanu-ppiya Sk, devanuppriya). But there it has not this derogatory sense; for, there it means a noble-minded person, a straight-forward person. The phrase garat sa' means a goat and an ascetic who renounces the world. Once it meant dear to the gods', an epithet of Siva'. Subsequently it meant * an idiot like a brute beast' as in Kavya prakas'a. G. H. Valins is right when he makes the following observations in his Words in the Making: "Like ourselves, like life itself, all words are changing--many of them imperceptibly, yet rone the less certainly. Sometimes they go up in the scale of dignity-as when a slang word gets a place in the dictionary and sometimes down, sometimes they grow wider in meaning and use, and sometimes narrowert."-p. 51 "As Feste hinted...words may be turned inside out, like a kid glove." -P. 63 Vediyo' and pantuji'are instances of Guj. words that have fallen in dignity. Such a word in Sanskrta is "tapasvin'. In Ghate's Lectures on Rigveda (intro. pp. 11-12) it is said: . .....Words often change their inatorial into a spiritual meaning. As an instance of this I may mention two roots T and . P. 277, II. 7-8. This is a reference to the objector showing his foolishness and his being brought up in happiness. 1 Devapriya' is used in this sense in Brhatkathakosa (73, 133). Devanan api vallabhah' occurring here (25, 24) is perhaps used here in the sense of a fool. 2 Cf. Christian and Quaker. 3 Cf. kaave, wench, cunning and crafty. 4 Of. doer, worm, fow!, Lily, engine, wife and girl,

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P. 294, 1. 4 ] NOTES 309 P. 278, 11. 3-4. Sahrdaya-tarkika' means a logician who is good. hearted i. e. sincere and appreciative as well. The word "sahrdaya' is explained by Hemacandra in his Viveka (p. 4) on his own Kavyanuus'a8076 (1, 3) as under "yasya tu kAvyAnuzIlanAbhyAsakzAda vizadIbhUte manomukure varNanIyatanmayIbhavanayogyatA sahRdayasaMvAdabhAksa sahRdayaH". P. 278, 11. 3-12. This is an objection. It is answered on p. 279. P. 278, 11. 6-7. Ustrika' here means an earthen wine-vessel of the shape of a camel, and not a she-camel. This word occurs on p. 279, I, 27; p. 281, 1. 17; p. 282, I. 21; p. 283, I. 18; p. 285, 1. 9; p. 286, 1. 14; and in Vol. II, p. 155, 1. 20. P. 278, 1. 8. Hima' is 'snow', tusara' frost, and karaka' (Gaj. kara) hail. All these three words occur on p. 283, 1. 19. P. 278, I. 8. Angara' (Guj. argaro) means a charcoal, murmura! chaff-fire, and "jvala (Guj. jhala') flame. "Murmura' oceurs in Vol. II, p. 185, 1. 28 and .mummura' its Paiya equivalent in Suyagada (V, 1, 10). P. 278, I. 9. 'Jhanjba' means a hurricane, a gale. P. 278, 1. 9. Mandal.ka' means that wind which describes circles, Its Paiya equivalent mandalika' occurs in Jivaviyara (v.7). P. 278, 1. 9. Utkalika' means the wind that blows downwards The Pazya equivalent.ukkaliya' occurs in Jivaviyaro (v.7). P. 278, 1. 9. Khadira', a homonym, here means a kind cf tree, Acacia Catechu, noted in Yajnavalkyusmrti (1, 302). In Guj. it means etc. Its Paiya equivalent khasra' occurs in Ayara. P. 278, 1. 9. Udumbara'is & homonym. It means here a kind of fig-tree, Ficus Glomerata. Its Pazys equivalent 'umbara' occurs in Pannavagarana (I), and Viahapannatti (XI, 33). Eating of its fruits is prohibited in Jainism. P. 278, 1. 9. Badarika means jujube tree'. It means atst in Guj. P. 278, 1. 21. For lottaka' see "Notes" (pp. 288-289). P. 278, 1. 21. Alinjara' is an earthen water-jar. The Paiya word for it is also alinjara', and it occurs in Thang (VI, 2). P. 282, 1. 3. The word 'is vara' occurs on p. 291, 11. 27 & 28; p. 292, l. 14; and p. 318, I. 28. P. 286, II. 7-9 & p. 287, 11. 3-7 & p. 288. The question about the nature of vasana' is raised here. P. 288, 11. 3-4. A wave in a sea has no existence without wind. P. 292, 11. 4 & 19. The great conclusion is that only samanaparenama is samanya. CPS Syadvadaratnakara (pt. IV, s. 3-5). P. 294. I. 4. Madhuraka' means poison.

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810 NOTES [P. 294, 1. 4 P. 294, 1. 4. "Ladduka' means a kind of sweetmeat-ground ball of sugar, wheat or rice-flour, ghee and spices. The Guj. word' ladu' is derived from it. Further, ladduka' does not seem to be a Sanskrte word, though it is so noted in dictionaries. Its Paiya equivalent laddua' or ladduga occurs in Paumacariya (LXXXIV, 4), Pindanijjutli (v. 377), Gahasa. ttasai (v. 641 ) etc. The word "ladduka' is met with, in Brhatkathakos'a (21, 15; 35, 15; 72, 97). P. 295, 1. 12. Kutanata vrtta' means the dancing of an actor who is not really proficient in his art: The word "kuta' is a homonym both as a noun and an adjective. Here it is an adjective meaning 'untrained'. P. 301, 1. 15. Bhava' means existence as a human being or the like. P. 303, IL 3-4. See pp. 308 and 314. That there is a proximity of an object is not the reason for realizing it in its entirety, in the case of the ayogins. P. 303, 1. 7. Kunapa' is an adjective and a nown as well. In the former case it means 'smelling like a dead body', and in the latter case it has four meanings viz. & dead body, an epithet of contempt, a spear and a foul smell. Here the word is used as a noun, and it signifies a dead body. P. 303, 1, 24. Tata' means 'papa'. This word occurs in Raghuba vansa (IX, 75 ) and Uttararamacarita (VI). Its Paaya equivalent 'taya' is met with, in Nayadhammakaha (1,8). P. 305, 1. 9 & p. 306. This is with reference to Yogacara'. P. 306, 1, 24 & 27. Aksarayojana' and paramartha' stand for avaya vartha' and 'pindartha' respectively. For further particulars see "Notes" (p. 249). P. 310, 11. 8-9. 067 is an ornament which is borrowed after begging for it in a bad way. This phrase occurs in Dharmabindu (II, 8. 43). It is explained by Municandra Suri in the com. (p. 24a) on this work as under: "kutsitaM yAcitaM yAcitakaM tacca maNDanaM ca kaTakakuNDalAdi AbharaNavizeSo yAMcitaMkamaNDanam / dvividhaM jhalakAraphalam-nirvAhe sati parizuddhAbhimAnikasukhajanikA khazarIrazomA kabrinirvAhAbhAve ca tenaiva nirvAhaH / na ca yAcitakamaNDane etad dvitayamapyasti, parakIyatvAt tasya / tato yAcitakamaNDanamiva yAcitakamaNDanam / " L. R. Vaidya in his Sk.-Eng. Dictionary explains face as "a thing obtained by begging i. e. without a consideration". P. 310, 1. 28. Vizua. The anupurvi i. e. the order or a succession may be systematic or unsystematic. The unsystematic order--the succession at random is known a 'ananupurvi'. The systematic order is two-fold according as it is from left to right (i. e. forward) or the reverse (i. o. backward). The former is known as purvanupurva' and the latter 28 pas'canupurvi',

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P. 318, 1. 201 NOTES 311 P. 312, 11, 5, 6 & 15-16. Masika' here means a female rat and not o crucible. "Alarka' means (i) a mad dog, (ii) a fabulous animal like hog with eight legs, (iii) a kind of worm and (iv) a kind of tree called Arka. But here it signifies a mad (rabid) dog. There are after-effects of the poison of a female rat, and so is the case with the poison of a mad dog. The after-effects of the latter are seen in the rainy season etc. This is & popular belief. So says Haribhadra. That these poisons are harmful is the opinion of the modern medical science. In Uttararamacarita (I, 40 ) we have: arrestato fatta maa: ETF'. P. 315, ). 26. Nigada', a homonym, here means mention. So nigodasiddha' means established as soon as there is mention. i. e. to say it is practically self-evident. Pp. 317-365. The refutation of absolute anabhilapya is taken up first, and it runs up to p. 365. P. 318, 1. 3. Apoha' means exclusion. For the doctrine of 'apoha' see "Notes" (pp. 312-313). P. 318, IL 4-5. For refutation see p. 323, 11. 11-12 & p. 324, 11. 3-4. P. 318, 11. 7-9. For refutation see p. 328, 11. 5-6. P. 318, 1. 8 (9). For refutation see p. 332, 11. 3-5. P. 318, I. 8 (9)& p.319, 1. 3. For refutation see p. 332, 3, 6 & p. 333, II. 3-4. P. 318, 1. 20. When the word "ksurika' (kpife ), (Inala' (fire) and 'scala' (mountain, are uttered, the mouth ought to get cut or burnt or filled by these words respectively. But such a thing never happens. Therefore vastu and s'abda (word) are not identical. Bhadrabahusvamin says: "affitto appears at fauve ar fi tuoi ! khuraaggimoyaguccAraNammi jamhA upayaNasavaNANaM / / na vi cheo na vi dAho na pUraNaM teNa bhinnaM tu ! jamhA ya moyaguJcAraNammi tattheva pacco hoi / / na ya hoi sa annatthe tega abhiyaM tadatthAo The last two lines mean: when the word "moyaga' (Sk. 'modaka') is uttered, the thing denoted by this word is presented to the mind and not anything else. So it follows that the word (abhidhana) is not distinct from its sense (abhidheya). That abhidhana (word) is both distinct and non-distinct from abhidheya (vacy<<) is the Jaina view. The word adi' occurring in 'yftar Sari-Sach' stands for water, and it may cause "klodana' (wetness). This is what we can learn from p. 367, 11. 24-25. 1 Quoted by Devabhadra in his Tippana on Nyayavataravytti and in SM (com. on v, 14).

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312 geven. P. 319, 11. 4-5. P. 319, 1. 5. P. 319, 1. 28. Manavaka has four meanings: (i) a youngster, a lad, a boy (used contemptuously); (ii) a dwarf, a little man; (iii) a religious student; and (iv) a pearl-necklace of sixteen or twenty strings. That the last meaning is inapplicable here is certain. As regards the rest, all are pertinent, but I prefer the third. P. 323, 1. 11. For NOTES [P. 319, 1. 4 For refutation see p. 333, II. 6-7. See p. 344, 11. 6-7. see "Notes" (p. 275). P. 325, II. 12 & 16. S'akya and Vipas'yin are two Sugatas out of See "Notes" (p. 254). P. 325, 1. 25. P. 326, 1. 3. on this page in the P. 326, 1. 5. P. 327, 11. P. 325, 1. 15. In Systems of Buddhist Thought (p. 72), the Bauddha conception of Sumeru is given. There it is spoken of as the "mountain of wonderful height" or "excellent brilliance". Further, there is a following remark made there: "It is said to rise out of the ocean to a height of 84,000 yojanas, while its total altitude is computed to be 168,000 yojanas. This mountain is supposed to be made up of gold, silver, malachite and crystal and to be surrounded by seven concentric circles of rocks, which are known as the 'Seven Golden Mountains'......On the four sides of Mt. Sumeru and the Seven Golden mountains, Buddhist cosmology places four continents...... All human beings have their habitation in one or other of these four continents." For the Jaina view about Meru see Suyagada (VI, 9-14). Binduka is a name coined for Meru. meaning. Dhumadhvaja' means fire. This meaning is not noted com.; but it is so given on p. 342 where this word occurs. Nairatmya' means soul-less-ness. 16-17. 'Vandhya-s'abda' means a word lacking in P. 328, 1. 5. See "Notes" on 'bhasa-vargana' (pp. 250-251). P. 333, 11. 5-7 & p. 334, 11, 3-8. The Bauddhas believe that any and every thing is ksanika (momentary). The idea of jati presupposes the observation of a common characteristic in different individuals; and this is possible, if these individuals live longer than a ksana. But this is not possible according to the Bouddha view. So there is no scope for the idea of jati in their case. Hence convention cannot be understood in the jati. Likewise, it is not possible to refer the convention to guna, kriya and sanjna as the three are also regarded as permanent, and so they have no place in Buddhism; for no permanent thing exists in the world according to the Bauddhas. Convention with reference to the individual is also impossible on account of anantya and vyabhicara. Such being the case, the Bauddhas conclude that it is impossible to get any positive idea of entities from words. What words signify, therefore, is the distinction of things from others which they are not (namqft: ). The word 'go' gives us no idea about a bull. It conveys to us that the entity

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P. 334, 1. 10] 313 we call 'go' is not a-go i. e. it is not a horse, a camel etc. This is the apoha (distinction, difference or exclusion) which, according to the Bauddhas, is the conventional meaning of words. Apoha is three-fold : (i) vyAvRttasvalakSaNarUpa, (ii) anyavyavacchedamAtraka and (iii) vikalpabuddhipratibhAsa. NOTES Apoha or the doctrine of negative denotation is a logical necessity of ksanikavada, and it is endorsed by all the schools of Buddhism. Cf. Stcherbatsky's Conception of the Buddhist Nirvana (p. 155, fn. 3). "But the school of Dinnaga have a special theory of their own about the meaning of words according to which words express only relations, or mutual negation ( apoi = parasparaparihAra = anyavyAvRtti = vyavaccheda = pariccheda), between point-instants". 1 Ratnakirti who flourished in the tenth century A. D., who is an author of Ksanabhangasiddhi, Sthirasiddhidusana and Citradvaitasiddhi and who is "very bitter against Dharmottara" has composed a work entitled Apohasiddhi. This is the first of the Six Buddhist Nyaya Tracts in Sanskrit edited by Haraprasad Shastri and published by the Asiatic Society of Bengal in 1910 A. D. In its preface (p. i) we have: "The first, Apohasiddhi deals with the imports of words. The theory it propounds is that a word denotes something positive and at the same time differentiates it from all others. The two acts, one positive and the other negative, are simultaneous. It is not a a positive action followed by negation, nor is it a negative act followed by assertion. In establishing this, the author refutes successively the theories of (1) Kumarila, (2) Trilocana, (3) Nyayabhusana, (4) Vacaspati Misra and (5) Dharmottara." Ratnakirti has not put forward this doctrine of apoha in the extreme form in which is has been taken by its critics. This is borne out by Apohasiddhi (p. 3) where he has said: "nAsmAbhirapohazabdena vidhireva kevalo'bhipretaH / nApyanyavyAvRttimAtraM, kintu anyApohaviziSTo vidhiH zabdAnAmarthaH / tatazca na pratyekaprakSopanipAtidoSAvakAzaH / " The subject of apoha is discussed in Mimamsas lokavartika in Tattvasangraha (v. 910-1012) andits Panjika (pp. 290-366), in Siddharsi's Nyayavataravrtti (pp. 4-5), in Jayanta's Nyayamanjari (vol. I, pp. 290327) and in l'attvabodhavidhayini (pp. 173-270). P. 334, 1. 10. This line means: words originate from the concepts of things and vice versa. Its second hemistich is as under:"kAryakAraNatayA teSAM nArtha zabdAH spRzantyapi / " It means: words do not affect things as they are related as cause and effect. Thus the idea is to suggest that they are distinct from each other. The complete verse with the second hemistich " teSAmanyonyasambandho nArthAn a: Haeft" is quoted in Syadvadaratnakaru (p. 701), Nyayakumudacandra 1 Quoted from "Notes" (p. 352) on SM. 40

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314 NOTES {P. 334, 1. 10 (p. 537 )* and Siddhivinis'cuyatika (p. 260b). This verse with variants in this second hemistich is quoted in Nyayamanjari (p. 158), Nayacakravrtti (p. 167a) etc. P. 337, 11. 5-6. For refutation see p. 341, II. 6-11 & p. 342, II. 3-6. See also p. 342, 1. 7 & p. 343, II. 3-6. P. 337, 1. 7. ETT means by holding by a horn'. P. 339, 1. 15. Pittha' which is a Paiya word, too, has two meanings: (i) an elephant made of wood and (ii) a person who is black, learned, handsome, young and pleasant to look at. It occurs in Mammata's com. (p. 12) on his own work Kavyaprakas'a (II, 2) and Malayagiri's com. (p. 84) on Kappanijjrtti (v. 278). P. 343, 11. 9-10. S'aluka' means (i) a root of a water-lily and (ii) nutmeg. Here it stands for the former--the meaning of the word saluya' occurring in Dasaveyaliya. It is produced from gomays' meaning 'cow-dung'. The word 's'aluka' occurs in Vol. II, p. 182, 1. 9. Goloma' means hair on the body of a cow and 'durva' a kind of grass. The latter originates from the former. Durva is bent grass, panic grass, and it is hold sacred and is offered to deities at the time of worship. P. 346, 1. 10. For refutation see p. 349, 11. 9-10. P. 347, 11. 4-9. These are explained and refuted once more on pp. 350 & 351. P. 350, 1. 16. Pindartha' means the meaning summed up, the gist or the sum and the substance of the whole. Its Paiya equivalent 'piuidattha occurs in Dasaveyaliyanijjutti (v. 25) and 'pinditattha' in Malavikagnimitru (I, p. 19 of Kale's edin.). P. 351, 1. 12. Viyatkes'a' means hair of the sky, P. 352, 1. 9. For refutation see p, 362, II. 4-7. P. 353, 1. 4. For refutation ses p. 362, Il. 8-9. P. 353, 11. 12-14. For refutation see p. 364, 11. 5-7. P. 353, 1. 14 & p. 354, 1. 3. See p. 364, 11, 10-12. P. 355, 11. 9-12 & p. 356, 11. 3-11 & p. 357, 11. 3-4. Hero we come across "iti cet' in every sentence. P. 355, 1. 20. "Dikkarika' (Guj. 'dikari') means a daughter. It is a Des'ya' word. P. 356, 1. 3. Kridanaka' means a toy. The Hindi word fanitat is derived from this. P. 357, 1. 10.37989 f ait: which occurs in Vol. II, p. 175, 1. 24, too, means; there is no mutual dissent amongst us i. e. you and I agree on i The source is neither mentioned by the author nor indicated by the editor, Soe App. I (p. 7) of AJP.

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P. 368, 1. 17] this point. in II, p. 42, 1. 5. NOTES P. 365, 1. 10. P. 365, II. 11-12. ftafarit:' occurs in Vol. II, p. 40, 11, 5-0 and aftiaaa1EUR P. 357, 1. 19. Paniniya' means a follower of the school of Panini, P. 362, 1. 9-11. The Jainas do not hold that dravya, guna and jati are absolutely distinct from one other, and thus they differ from the Vais'egikas who hold a contrary view. Further, the Jainas do not look upon dravya as nirama'a only as is the case with the Vais'eikas, P. 365, L 8. Refutation of the absolute view about anabhilapya ends here, and that of the absolute abkilapya commences from here. P. 365, 1. 9. For refutation see p. 369, 11. 5-7. P. 365, l. 9-10. For refutation see p. 369, H, 9-10, For refutation see p. 372, 11. 5-10 & p. 373, II. 3-8. See p. 373, II. 9-10. 315 366, 1. 3. For refutation see p. 374, 11, 4-5. For refutation see p. 375, II. 4-10. For refutation see p. 375, 1. 12. P. 365, I. 12 & p. P. 366, 11. 3-4. P. 366, 11, 4-8. P. 366, 11. 5-6. The verse is quoted in Nyayakumudacandra (p, 140), Tattvarthas lokavartika (p. 240), Nyayamanjari (p. 532), Spandakarikavyakhya (p. 51), Prameyakamatamartanda (p. 11) and with some variations in Sammatitika (p. 380) and Syadvadaratnakara (p. 89). It is explained in the com, on Vakyapadiya, and this is reproduced in the fn, on NKC (p. 140). P. 366, IL 7-8. This verse with slight variations is quoted in NKC (p. 140), Sammatitika (p. 380), Syadvadaratnakara (p. 79), Tattvarthas'lokavartika (p. 240), Prameyakamalamartanda (p. 11b), Spandakarikavyakhya (p. 51) and Mimamsas lokavartika (pratyaksasutra, v. 176)tika. P. 366, IL. 9-10. For refutation see p. 376, H. 7-10 & p. 377, ll. 3-4, P. 366, L 10 & p. 367, 1. 3. For refutation see p. 378, N. 3-4. P. 367, II. 3-7. For refutation see p. 379, H. 10-11 & p. 380, IL 3-12. P. 367, II. 7-10. For refutation see p. 381, Il. 5-8. P. 367, L 10 & p. 368, 11. 3-4. For refutation see p. 382, 11 3-10. P. 368, 1. 5. For refutation see p. 382, 1. 11. P. 368, 11. 5-7. For refutation see p. 383, 11. 4-10. P. 368, 11, 7-8, & p. 369, 1. 3. For refutation see p. 383, 11, 12-14 & p. 384, 11. 3-4. P. 368, 1. 16. Bhasyakara' is used for Patanjali who has composed Mahabhasya on Panini's Astadhyayi. See p. 385, 1. 10 where Bhasyakara is explained as Patanjali. P. 368, 1. 17. Pranava', a homonym here means 'omkara', the sacred syllable 'om'. It occurs in Bhagavadgita (VII, 8), Raghuvams'a (I, 11) etc.

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316 NOTES [P. 368, 1. 22 P. 368, 1. 22. Mantra' means a charm, a spell, a magical formula. P. 369, 1. 10. What is tadatmya' is a question raised here. It admits of two answers: (i) just given on this page and (ii) givea on p. 371. : P. 369, 11. 14-15. Mula-siddhanta-vadin' is one who is establishing one's original thesis. P. 370, 11. 6 & 16. Dravyavargana' is & vargana from the standpoint of dravya and not from those of kpetra etc. See " Notes"(pp. 250-251). P. 370, I. 20. Dharmastikaya' is one of the the six dravyas of Jainism. Its function is to help the animate and inanimate objects in their motion without compelling or impelling them to resort to motion. Dharmastikaya consists of prades'as as it is an astikaya? For details see p. 382, 1. 25 and JRL (p. 53). P. 370, 1. 23. Astikaya is usually interpreted as an aggregate of prades'08. All the dravyas except time are so designated, and hence their number is five according to the S'vetambaras and the Digambaras as well. The five astilayas are: (i) jivastikaya, (ii) dharmastikaya, (ii) adharmastikaya, (iv) akus'astikaya and (v) pudgalastikaya. P. 371, 1. 7. Dovadaita. For this word see "Notes" (p. 293). P. 371, 1. 12. In Ayoracunni (p. 3) we have: fi argoy AIT, mig at. S'ilarika Suri in his com. (p. 5a ) on Ayara sayo: autot Tatay 1967, og det. For further particulars about "Vablika' see "Notes" (p. 304). P. 372, 1. 8. Dhaya', a homonym here means a kind of tree. This word occurg on p. 373, 1. 6. In Pazys we have this very word, and it is used in this very sense in Panhavugarana (I), Ovavaiya (9.6, p. 4) and the com. (P. 429a ) on Uvacsapaya ( v. 1031). P. 377, 1. 24. According to the Jainas (the Syadvadins) anus even in their suksma (subtle) condition are sthula ( gross) from the stand-point of their potency. Thus paramcnus have grossness, too, as one of their dharmits. P. 385, 1. 3. Saspa' means the dew-lap of an ox or a cow. It occurs in Mahabhasya (p. 1) on I, i. It has gala-kambala" as its synonym. In Paiya it is called grus, in Guj, Tech and in Marathi 97001?. P. 385, 11. 3-4. See p. 388, 1. 5 etc. P. 385, 11. 3-5. Here is given the definition of 's'abda' from Mahabhasya (p. 16). P. 385, 1. 4. Kakuda' means the hump on the shoulders of an Indian bull. This word occurs in Mahabhasya (P.1). Its Paiya equivalent is kauha' or .kakuha'. Cf. the Guj, word 'khundha'. 1 In Anuogaddaracunni "astikaya' is explained as under:"3 steg, 29 fa 4: Trgfari( *:?), for arat 317 3 dharmazcAsau astikAyazca dharmAstikAyaH" :,

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P. 385, 1.7] P. 385, 1. 4. word but in Guj. Mahabhasya (p. 1). 317 Khura' means a hoof. In Paiya we have this very we have 'khari'. The word 'khura' occurs in p. 392, 11. 3-7. NOTES P. 385, 1. 5. For refutation see p. 390, 11. 10-11 & p. 391, ll, 3-4, P. 385, 1. 6. For refutation see p. 391, IL. 5-8. P. 385, II. 6-7. For refutation see p. 391, I. 9. P. 385, 1. 7 & p. 386, 1. 3. For refutation see p. 391, 11. 11-12 & P. 385, 1. 7 & p. 393, 11, 3-7. Sphota is explained in the super-com. on p. 385 as one whereby the sense becomes clear. Further, it is said here that according to some it is directly realized by means of the sense of hearing and according to others by implication (arthapatti). That sphota is eternal, all-pervading and uncreated and that is revealed by dhvanis produced by a person making an effort for it, is refuted on pp. 391 & 392. According to the grammarians there are two kinds of words: (i) eternal and (ii) non-eternal. The eternal word is only one, called 'sphota', is revealed by the non-eternal words called 'dhvani' and is responsible for conveying the meaning of words. This is borne out by the following two etymological explanations of the word 'sphota': (i) sphuyate - vyajyate zabdairvaNaiva / (ii) sphuTayati- prakAzayatyartham or sphuTati prAdurbhavatyartho'smAd / The first refers to its characteristic of being revealed by the words or letters, and the second to its characteristic of conveying the sense. Since 'sphota is eternal, it is miravayava (without parts); for whatever has avayavas is impermanent. As it is without parts there is no. scope for order or division in connection with it. This 'sphota' is revealed by the comprehension of the last syllable of every word, assisted by the impressions left by the preceding syllables. In whatever order these impressions of preceding syllables might arise they would not, at all, affect the sphota which is one, without parts, without order and without division. It thus corresponds with the Brahman of the Vedantins, which is also eka, nitya, niravayava, kamAtI and akhaNDa. Just as the various entities in the world are the impermanent embodiments of the eternal Brahman, so the various noneternal words in the language are the revealers of the eternal 'sphota' or 's'abda-brahman'. In Astadhyayi (VI, 1, 123) there is a reference to Sphotayana, a predecessor of Panini. So it suggests how old the 'sphota' theory of the grammarians is. Prof. A. B. Gajendragadkar says that this theory was evidently developed in opposition to the Naiyayikas and the Mimamsakas I See "Notes" (p. 194) on KS.

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318 NOTES [P. 385, 1.7 who believe in the expressive power of letters and who are hence kaown 88 tvarna-vacakatve-vadins'. According to the grammarians the syllables or words suggest the sphota which conveys the sense. For exposition of 'sphoca' in Sk. see Sarvadars'anasangraham (pp. 299-300), Sarabodhini, Siddhantacandrika (p. 95) on S'astradipilet, Picaspatycet, Vakyapadiya (I, 44 ff.) and Tattvabodhavidhayini (pp.431. 436). For exposition of 'sphota' in Guj. sve Kavyavicara (pp. 280-284). P. 385, 1. 13. "Visarjaniya' as it is uniformly called by the Pratis'akhyas and by Panini, stands for what is ordinarily called "visarga'. W. D. Whitney in his work A Sanskrit Grammar says on p. 69: This "appears to be merely a surd breathing, a final h-sound (in the Europoan gense of h), uttered in the articulating position of the preceding vowel." P. 385, 1 21. Arthapaits and nupalabdhi are admitted as the fifth and the sixth pramunas by the Minamsalas and some of the Vedantins. Some translate it as presumption while some as implication. BR 379ft:- T seifas. It is deined as "3941941CA 34416RETA :". In the "Notes" (p. 269) on KP, it is said: "It consists in the presumption or supposition of a thing to account for something else on account of our knowledge of that something which is to be accounted for. The stock example of weefo is a catari The fatness of Devadatta is here te or the thing to be accounted for. We possess the knowledge of Dovedatta's fatness. To account for it we presame THT or that he must be eating at night. This is the nature of u ." Presumption is of two kinds: (i) drstarthapatti and (ii) srturthapatti, The former can be rendered as factual, actual or virtual presumption and the latter as 'verbal presumption'. Prabhakara and his followers recognize the former whereas Kumarila Bhatta and his followers the latter." There is a very slight difference between arthapatti and arundna (vide Vol. II, p. 64, 1. 22). The Juinas include the former under the latter, P. 386, 11. 3-6. For refutation see p. 392, 1. 10. P. 386, II. 6-7 & p. 387, 11. 3-4. For refutation see p. 393, 1. 10 & p. 394, 1. 3. P. 387, 1. 5. Anuvaka' means & chapter of the Vedas. In the supercom. it is explained as a Vaidika sentence, and even one sentence of that type is given as an illustration. P. 387, 1. 6. For refutation see p. 394, 11. 4-10. P.387, 1. 16. s7T17: 941 ar is the first part of I, 83 of Vakyapadiya. The complete verse is quoted in Nyayckumuducandra (p. 759) and in Svadvadaratnalcara (p. 650). In the latter, it is explained. 1-4 5 Extracts have been given in " Notes" (pp. 193-194) on KS. For further details about these two kinds of presumption see "Notes" (pp. 270-271) on KP,

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P. 403, 1.7 1 NOTES 319 P. 387, 1. 23. qoy gat fur occurs in Vajasaneyi-sanlita (XXXI, 2), and Svetas'vatars uponisad (III, 15). P. 387, 11. 29-30. This verse is quoted by Hemacandra in his com. (p. 71a) on Yogus'astra, and it is attributed to the Lauliko.8. It is also quoted by Malayagiri Suri in his com. (p. 90) on Koppanijjutti (v. 296 ), and Itihasasamwoaya is mentioned as its source by its editors. P. 388, IL 7-8. This is an ironical remark. P. 394, 1. 26. "Bhasa-vargana' is explained in "Notes" (pp. 250-251 ). P. 396, 11. 7-8. This verse is explained in Vyonavati (p. 584) and in the svopajna com. on S'astravartascmuccayo (v. 666). Both these explanations are reproduced in the foot-notes of Nyayakumudacandra (p. 553) where this verse is quoted as is the case with Vyomavati (p. 384?), Nyayamanjari (p. 31), Prameyakamalamartanda (p. 446), Sammatisika (p. 260) and Syadvadaratnalara (p. 710). P. 396, 11. 9-10. This verse with the first foot as Fearfums is quoted in NKC (p. 553). Here Vakyapadiya (II, 425) is mentioned as its source. It is quoted with or without a variant in Vyomavati (p. 584), Nyayamanjari (p.31 ), a Ms. (p. 44b), of Nayacaleraurtti, Tattvasangraha panjikit (p. 280), Prameyakamalamartanda (P. 447), Sammatitika (pp. 177 & 260) and Syadradaratnakara (p. 710). P. 398, 1. 3. A particular kiud of jewel cures boad-ache. This quality of this jowel is noted in Vol. II on p. 15, 1. 21. P. 398, 1. 10. Mithyatva' is the opposite of samyaktva', a correct belief or faith. P. 398, II. 25-26. 'Avirati' means 'vow-less-ness', 'kasaya''passion' and yoga''activity'. P. 398, I. 26, Bandha' means "bondage'. P. 401, 1. 5. "Santarka' is explained as 'sambandha' in the com. This word occurs in Vol. II, p. 7, I. 26 and in S'ilarika's com. (p. 134b) on Suyagada (V, 1, 27). P. 401, II. 10-11. This is another illustration of upahasc, the first being one given on p. 249, I. 3. For others see Vol. II, pp. 116 & 175. The last is from Hetulindri. P. 402, 1. 7. The first foot occurs in S'astravartasamuccaya (XI, 27 i. e. V. 670). There, too, it seems to be a quotation from some Bauddha work. In Abhidharmakos'a (IV, 2) we have: "# Tapiolan qa:". P. 402, 11. 9-10. This verse occurs in S'astravartadamuccuya (XI, 27 i. e. v. 670). P. 403, 1. 7. Ratna-traya means a triad of jewels. It comprises right faith, right knowlege and right conduct.

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(Volume 11) Pp. 1-10. These pages deal with an objection raised by the Yogacara school. It does not admit the reality of any external object. It holds that no such object exists, even if it were paramunus, a collection of paramunur or an avayavin (aggregate). Arguments are advanced to support thia view. So an objector says that there is no meaning in fraving established the thesis that a thing is existent and non-existent as well etc.; for, after all, guch a thing is an external object like a jar, and no such thing is real. P. 1, 1. 13. For refutation see 'p. 11, H. 4-11. P, 1, 11, 13-14, p. 2, 11. 3-9 & p. 3, 11. 3-5 These point out the reasons wby an external thing cannot be paramanus and establishes their nonexistence by means of pramanas. P. 1, il. 13-14. For refutation see p. 12, II, 3-5. P. 2, 11. 3-4. For refutation see p. 12, 11. 6-11 & p. 13, 11. 3-4. P. 2, 11. 6-7. For refutation see p. 13, 11. 6-7. P. 2. 11, 7-8. For refutation see p. 16, 1 6. P. 2. 11. 8-9 & p. 3, 1. 3. For refutation see p. 16, 1. 10, & p. 17, 1. 3. P. 2, 1. 17. Alaya' occurs in Vol. I on pp. 252 and 254. P. 3, 11. 3-4. For refutation see p. 24, 1. 9. P.3, 1.5. As noted on p. 278 the Vais'esikas divide all congpizable things in the world into seven categories, one of which is guna. This gund is of 24 kinds. Of them parimana (dimension ) is one. This parimara is fourfold: anu (minute), mahat (large), dirgha (long) and hrasva (short)?. To these four dimentions are added two more viz. paramanu and paramamahat. The former is known as parimandalya (atomic sphericity) and the latter as vibhutva ( all-pervadingness). Parimandalya belongs to atoms and vibhutva to such entities as akas'a and atman which are all-pervading. According to grammarians paramanutva is & jati and paramanu, a jativacaka words. P. 3, 11. 5-7 & p. 4, 1. 3. For refutation soe p. 25, ll. 6-8. P. 3, 11 6-7 & p. 4, II. 3-4. That an external thing cannot be a colle. ction of paromanus is here being established. P. 4. II. 3-4. For refutation see p. 27, 11. 4-5. 1 This number refers to Vol. II, and the same thing is to be under stood hereafter; for, when a page of Vol. I will be alluded to, Vol. I will be specifically mentioned, 2 Cf. "mAnavyavahArakAraNaM parimANam / navadravyadRnti / tacaturvidham-aNu mahad dIrgha isvaM ceti" -Tarkasangraha 3 For the soundness of this view etc. see "Notes" (pp. 233-234) on KP.

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P. 11, 11. 9-10] 321 P. 4, 1. 5. Why an external thing cannot be an avayavin, is the topic that is commenced here. P. 4, 1. 6. For refutation see p. 43, 11, 9-11. P 4, 1. 25. In Dharmottara's com. (p. 122) on Nyayabindu (111) we eome across the line "asarvagataM dravyaparimANaM mUrtiH". P. 4, 11. 26-29. Dravya is nine-fold inasmuch as it comprises (i) earth, (ii) water, (iii) fire, (iv) wind, (v) space, (vi) time, (vii) direction, (viii) soul and (ix) mind. Of these the first four and the last are limited in space whereas the rest are all-pervading. The dimension of the earth etc. which are not all-pervading, is called 'murti'. P. 5, 1. 5. For refutation see p. 43, 1. 11 & p. 44, 1. 3. P. 5, 1. 26. 44 means: (this is) like giving a foot by stretching it to one who wishes to catch it. It thus comes to propounding that very view which the opponent wants to uphold. This may remind one of 'padaprasarika' nyaya noted in Laukika Nyayanjali (pt. 2, pp. 46-47). NOTES P. 6, 1. 28. external objects. P. 7, 1. 6. P. 7, 1. 12. 'Bahyarthavadin' means one who accepts the reality of This phrase occurs on p. 7, 1. 12. 'Pala' means a weight equal to 4 karsas. See p. 323. Abhisandhi' means 'implied sense' (of the passage). P. 7, 1. 26. fe lit, means 'comes within the range of reasoning-propriety'. P. 8. 1. 25 Keira-nira-nyaya' is an apposite illustration of milk and water. It is used to point out the most intimate union of two or more things. The oldest example known to me, is in Mahabhasya (p. 208) on 1. 2. 32. It is as under: "kSIrodake sampRkta AmizrIbhUtatvAnna jJAyate kiyat kSIraM kiyadudakaM kasminnavakAze kSIraM kasminnavakAza udakamiti / " Writers on rhetorics1 employ this nyaya to exemplify the figure called sankara (commixture) in which there is a combination of other things. It differs from samersti (collocation) which is compared to the union between rice and sesamum, which is less intimate and easily distinguishable. There is a third kind of combination which is likened to that of man and lion. All these three kinds are noted in Kuvalayananda (p. 337). P. 9, II, 7-8 & p. 10, 11. 3-4. For refutation see p. 45, II. 6-9. P. 9, 1. 12. Saptapalyadau' means in a collection of seven pulas (bundles) etc. The Guj. word fat is based upon the word 'pulika'. For refutation see p. 49, 11. 3-7. gear P. 10, 11. 4-7. P. 11, 11. 9-10. See "Notes" (p. 291). 41 means knowledge of wicked hair, etc. 1 Cf. "eSAM 'tilataNDula nyAyena mizratvaM saMsRSTi: / ...' kSIranIra' nyAyena tu saGkaraH / " -Alankara-sarvasva (p. 192)

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322 NOTES [P. 11, I, 20 P. 11. 1. 20. Skandha' means an aggregate of paromanus. P. 12. 1. 3. The line in question does not occur word for word, but its substance is found on p. 1. Same is the case with II. 5-6. For their substance see p. 2. p. 13, 1. 8. 'Arvag-drs' means non-omniscient (see 1. 24.) This phraso occurs on p. 14, 1. 20 and on p. 226, 1. 18. P. 14, 1. 3. 'S'lesma' (Guj. Fladen ) means 'phlegm'. P, 14, 1. 3. "Sarsapa' (Guj. arga) means a mustard. It has two other meanings: (i) a small measure of weight and (ii) a kind of poison; but they are not relevant here. P. 14, 1. 3. E t occurs in Vol. I, p. 236, 1. 27. It means faulty, and it is opposed to 'amala'. See p. 14, 1. 3. P. 14, 1. 29. I take 'bhavanika' to be same as 'bhava' meaning 'purport, gist'. This word occurs on p. 41, l. 13. P. 15, 1. 9. Pudgalastikaya' is one of the five astikayas explained in * Notes" on p. 316. It means 'matter' and it has colour, taste, smell and touch. Of the six dravyas this is the only dravya of which the prades'as get separated from the original substance. Thus it is the only dravya which has paramanus. Each and every paramanu is mirta i. e. it has colour etc. As stated on p. 22 it has one kind of taste out of five, one kind of smell out of two, one kind of colour out of five, and two types of touch (out of four viz. hot and cold, smooth and rough), and it is inferred from its product (say a jar). It occupies ong prodesa, and it has a sparsana (touch) of seven grades'as (vide p. 19). The Vars'esikas believe that a paromanu is associated with colour etc. which are amurta. See p. 24, 11. 28-29. P. 17, 1. 24. The Junas do not look upon a paramanu as absolutely nirani s'a. For they believe that it is niranis'a from the stand-point of dravya while it is sanis'a from the stand-point of paryaya. See p. 19, II. 4-5. P. 10, 11, 5-6. 581...out occurs with a variant oqge in v. 432 in Visesa". So the entry #47471377(?in App. I, p. 2 should be discarded. This quotation means that a paramant occupies one prades'a, and it is in contact with seven prades'as. This quotation is cited by Maladharin Hemacandra in bis com. (p. 1072) on Visesao (v. 2699 ). P. 19, I, 6. By munindra vacana' is meant the word of the best of the saints. Can he be equated with Jinabhadra Gani, tire author of Viscsa' where the quotation ... 0 with a slight variation forms the second hemistish of v. 432, the first being as under: "37 TIMER Ti fa e a gaisguisfafeca" ---- 1 Those two typos should not be of opposito natures i. e. thoy cannot be both hot and cold or both smooth and rough.

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P. 41, 11, 7-8] P. 22, 11. 5-6. This verse occurs as a quotation in the Bhasya (p. 365) on TS (II, 25). NOTES P. 22, 1. 8 'Anye' means a section of the Bauddhas known as 'Sautrantika' (vide 11. 20 & 24). This section believes that it is not one and the same paramanu that has colour, taste, smell and touch as well, but that there are four types of paramanus according as they have one of these at a time. They are named as rupanu, (ii) rasanu (iii) gandhanu and sparsanu, P. 25, 1, 6-8 See pp. 121 & 122 where these lines occur. 323 P. 25, I. 12 'Badaribhavanti' means 'become gross'. 'Badara' has 'sthura' as its synonym. See p. 26. P. 26, L. 7 'Vajra', a homonym, here means a diamond. A diamond and a bhanda (? bhindi), though equal in weight, differ in value. P. 26, 1. 25 Karsa', a homonym, here means a weight of gold or silver equal to sixteen masas. From Kautilya's Arthas'astra (II. 18. 17) we learn: 10 dhanya-masas =1 suvarna-masaka. =1 " 5 gunjas 16 suvarni-masakas-1 karsa or suvarna. 4 karsas For other details see Appendix II of Ganitatilaka. -1 pala. dr P. 27, 1.6 g is a Jaina definition of reality. For, according to Jainism it is characterized by orgination, dissolution and permanence. This definition is challenged by the objector, and his objections are answered by Haribhadra. This topic is expounded by him in his com. on TS (V, 29); but its wording differs. So one cannot say which of these two expositions is first. The Jaina notion of origination, dissolution and permanence is explained by Candrasena Suri in Utpadadisiddhi and its svopajna com. P. 29, 1. 16 'Aksaragamanika' lit. means explanation of letters. For further particulars see "Notes" (pp. 249 & 310). P. 33, 11. 22-23 'Granthantara' means another work. Neither in the com, nor in the super-com. there is mention of the name of this work. But this much seems to be certain that it is a Bauddha work. P. 34, 1. 3 Bodhamatratattvavada' means vijnanavada i.e. Yogacara, P. 40. 1. 27 Kunkuma' means 'saffron'. This word occurs in Nitis'ataka (I, 10, 25) and Tisatthimakapurisagunalankara (I, 16). The Guj. word based upon this word does not mean saffron at least now-a--days. P. 41, 11. 7-8 According to the Jainas, an avayavin is not entirely different from the avagavas constituting it; for, the former is only the modification of the oneness of the latter. 1 From this and such other quotations one can ir fer that TS is not the first Sk. work of the Jainas.

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[P. 41, 1. 9 P. 41, 1.9 Samandhakara' means total darkness. Darkness is one of the manifestations of matter. See TS (V, 24) and Siddhasena's com. (pp. 363-364) on it. P. 48, 1. 25 324 Urdhvam' means 'hereafter. See "Notes" (p. 326), P. 51, 1. 11 For refutation see p. 72. This quotation is cited and refuted in Astasatt (vide the edn. of Astasahasri p. 242). Its first hemistich is same as that of Nyayavinis'saya (v. 83). P. 54, I. 19 Paksadharmatva' means the state of being a dharma of 'paksa'. 'Paksa' is the place where the thing to be proved exists. 'Paksadharinatva' is according to the Bauddhas one of the characteristics of a true hetu, other two being sapaksasattva and vipaksavyavrtti. The Naiyayikas admit all these three characteristics and add two more viz, abadhitatva and asatpratipalsatva. The Jainas, however, recognize avinabhava alone as the characteristic of a true hetu. For details see "Notes" (pp. 126-128) on Nyayakusumanjali. P. 56, 1. 4. Fallacies of a hetu are of three kinds: asiddha (unproved), viruddha (contradictory) and anaikantika (inconclusive). Of them the asiddha hetu is one the existence of which is not ascertained. Viruddha hetu is inseparably connected with the antithesis of sadhya (what is to be proved). Anaikantika hetu is found in paksa, sapaksa and vipaksa. For details see "Notes" (pp. 135-136) on N K. P. 56, 11. 5-6 'qa ar ffar occurs as the first foot of v. 367 (i.e. IV, 130) of S'astravartasamuccya. Originally it belongs to Vasubandhu's Abhidharmakosa (I, 48). The pertinent verse is as under: " patra vAcA dvivijJeyA nityA dharmA asaMskRtA: / dharmArddhamindriyaM ye ca dvAdazAdhyAtmikAH smRtAH // 48 // The Bauddhas hold that there are 18 dhatus1 as under: rupa s'abda gandha rasa NOTES sprastavya dharma caksus s'rotra ghrapa jihva kaya inanas caksus-vijnana. s'rotra-vijnana ghrana-vijnana jihva-vijnana kaya-vijnana mano-vijnana Of them the 1st, 4th, 7th, 10th and 13th, which are the five external dhatus are of two types: (i) cognizable by the sense-organs viz. sense of sight etc, and (ii) cognizible by mind. The remaining thirteen dhatus are cognizible by mind only. P. 57, II. 4-12, p. 58, 3-10 & p. 59, Il. 3-10. Hereby it is shown that the hetu is viruddha. P. 60, 11. 3-6, p. 61, II. 3-8 & p. 62, 11. 3-7. That the hetu is anaika. ntika is proved here. P. 61, 1. 14 Buddha-S'aradvatiputrodaya. According to Vasubandu's com. on Abhidharmakos'a (vol. I) S'aradvatiputra is S'ariputra. Is he the I See Systems of Buddhist Thought (p. 119).

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P. 95, 11. 4 & 18] 325 one meant here? Municandra Suri takes him to be one who adorned the Bauddha canon. P.62, 1. 7 & p. 63 That the hetu is asiddha is pointed out here. P. 63, L. 12; p. 64, 11. 3-7; p. 65, 11. 3-7 & p. 68, 11. 3-4 Here a view of the Mimamisalas is noted and refuted. NOTES P. 64, 1. 12 gmazanesta, is a quotation that occurs on p. 70, 1. 12 whence it can be inferred that it belongs to a Bhasya on Jaiminiyasutra. P. 64, 11. 3-4 These seem to be a substance of the following verse of Mimamsas lokavartika (p. 318): "anzgar odacina ge: aeqqad i jJAnaM cennetyataH pazcAt prayANamupajAyate / / 182 // " P. 64, 1. 30 'Lestu' (Guj, g) means a lump of earth, clod. This word occurs on p. 69, 1. 17. Its Paiya equivalent letthu' occurs in Visesa (v. 2496), and Ovavaiya. P. 67, 1. 24 daga: means this is the the speech of one who has not served the preceptor. P. 67, 1. 26. gyfarmax means even one-third of a husk of sesamum. P. 68, 1. 5 Here the word 'guru' in 'gefur means a 'purvacarya' (vide 1. 12) and not the direct preceptor. For a similar use see intro. (P. XXVI) of A JP (vol. 1). P. 68, 1. 17 Pamara' is here a noun and not an adjective. It hence means: (i) an idiot; (ii) a wicked man and (iii) a low man. I take it to mean a helpless man. P. 70, 1. 12 Is this Bhasyakura S'abarasvamin? By 'Bhatta' is meant Kumarila Bhatta'. P. 70, 1. 28. P. 75, 11. 23-24. A dream is not altogether an unreality. The causes of a dream are (iv) the objects experienced, seen, thought of and heard, (v) the results of prakrti such as phlegm etc., (vi) a celestial being, (vii) a country having a great quantity of water, (viii) merit and (ix) demerit. Hence a dream is not a non-entity like a flower in the sky. P. 76, 1. 5-6. Vijnana may be absolutely grahya, grahaka, both or none. Each of these four possibilities is untenable, as each is faulty in one way or other. P. 80, 1. 6. See p. 83, 1. 5. P. 81, 11. 6-7. For refutation see p. 83, 11. 3-5. P. 89, 11. 20-21. na hi suzikSito'pi kazcit svaM skandhamArohati. This means that no one though well-trained mounts on his own shoulder. This idea is met with in Sankarabhasya. P. 95, 11. 4 & 18. 'Karaka' means 'productive' and 'jnapaka' 'indicative' or 'informative'. A karaka-hetu is the cause. It actually produces or brings into existence a certain thing or a certain state of affairs.

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326 NOTES [P. 95, 11, 4 & 18 A seed of a sprout is an example of it. A jnupaka-helu merely indicates i. e, informs us of a certain thing or a certain state of affairs. For instance smoke on the mountain informs us that the mountain possesses fire. In poetry the lietu is two-fold: productive and indicative. In Kavyadars'a (II, 235c) of Dandia we have: " 9 ". That there are two kinds of hetu is borne out by Agnipuruna (CCCXLIV). Thero it is said: "Pa gym ta foar Hisyar !...po" The upper line is as below and it dofines lietru: "TYPOTIR HN: IS11" A Icaralca-laetu is also called 'nispadaka-hetu' and it forms the proper province of kavya-linga whereas a jnapaka-letu that of inference. ? Two poetical examples of each of the karaka-helu and jnapaku-hetus are given in Kavyadars'a (II). They are: (i) "Arellanazagh932:1 utpAdayati sarvasya prIti mlymaarutH|| 236 // " (ii) "argarohie FIR HJUTASTITI feteriaaTa Toscana:1123611" (iii) "Talsieht die in any fo:1 gent Feda stara 112**?" (iv) "qca REGUIT TE FAIE! dehoSmAbhiH subodhaM te sakhi ! kAmAturaM manaH // 245 // " (i) Here the fragrant wind actually produces delight. (ii) Here the fragrant and cool breeze is expected actually to cause the death of travellers who are separated and unhappy. (ii) Here the free expressions in the first hemistich indicate & particular time of the day viz. evening. (iv) Here the torments of her body indicate that her mind is afflicted with love. P. 95, 11. 11-12. For refutation see p. 97, 1. 8. P. 95, I. 13 & p. 96, 1. 3. For refutation see p. 97, 11. 11-12 & p. 98, 1. 3. P. 96, 11. 3-4. Cf. 1. 4 of p. 44 of Vol. I. 'Asadabhinives'a' means "wrong attachment'. P. 97, 1. 14. 'Adhah' means below. In a Ms. as we go on reading it, the folio or the leaf that is read, is placed below, and hence it is justifiable to use this word in this senso. In modern terminology it means supra. Similarly 'urdhvam' means above; but here it means infra. P. 97, 1, 18. Niranvaya-nas'a' means such absoluto destruction as leaves po trace behind of the thing destroyed. 1 Visvanatha adds a third one viz. samarthaka ( justificative or confer. matory) and says that this helu is the province of arthantaranyasa, For details seo "Notes' (p. 577) on KP. 2

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P. 106, 1. 31 NOTES 327 P. 101, 1. 3. HAFo...mafa. Is this a quotation? It occurs on p. 115, 1. 19. P. 101, 1. 8. Mahanasa' means a kitchen, and even 'anas' a homonym means the same. Thus the adjective mahat'l is here superfluous. A parallel instance is furnished by the word 'mahendra'. The Paiya equivalent 'mahanasa' occurs in Nayadhammakaha (1,8), Gahasatiasai (v. 13) etc. P. 101, I. 29. Valmika, a homonym, here means an ant-bill. (Guj. Tret). This word occurs on p. 112, 1. 11 and in ileghaduta (I, 15). Its Pajya equivalent 'vammin' is met with in Suyagada (II, 1, 26). P. 103, 11. 6-7. For refutation see p. 108, 11. 12-13. P. 104, 1. 3. S'akramurdhan' means an ant-hill, and thus it is & synonym of 'valmika'. P, 106, 1. 3. Vidhyapita' means extinguished. How this form is arrived at is a matter where scholars difler. (i) In Siddhal.cmuacandro (VIII, 2, 28) we have the sutra viz, u ". This is explained in the svopajna com. as under : __ "indhau dhAtau saMyuktasya jhA ityAdezo bhavati / samijjhAi / vijjhAI". This suggests that all is derived from the Samskrta root on with Its causal will be Asana. The Samskrt equivalent of it is the basis in 'vidhyapita'. (i) Some derive vijjhAva = vijjhana from vidhyApayU, the Samskxta root being tay with the preposition fa. (iii) Some suggest that fasula is derived from fat#144, the Samskrta root being , with the preposition fa. (iv) Some believe that faz2194 is a Sanskritization of the Paiya fesh; for, if we leave aside the Juinc Samskrtu literature, no form of fara is to be found. In this connection I may say that I, too, have not come across any form of it in non-Jaina Samskrta literature. In the Join literature, the oldest examples where 'vidhyapita' occurs, is Kalyanomandirastotra of Siddhasena Divakara. If this authorship can be proved to be wrong, the present instance occurring in AJP is the oldest. Some of the Pazya forms are found ag under :fa137-Nayudhammalcola (1,1; p. 66 & I, 14; p. 190); Paumci cariya (V, 182 ). fagfo-Puumacariya (LXXVIII, 37). Gahisattasca ( v. 430 ). 1 Wabat' compounded with the word 'brahmasa'implios copsure. Cf. ___ "zakhe taile tathA mAMse vaiye jyotiSike dvije / yAtrAyAM pathi nidrAyAM mahacchabdo na diiyte||" 2 For other examples seo my Samskrta intro. (pp.32-33) to Bhakta. mara, Kalyanamandira and Namiuna,

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328 NOTES [P. 106, 1. 8 farbyGaudavaka (v. 154). Pagla--Paumacariya (XX, 92 ) and Gakisattasdi ( v. 333). facsfaw-Paimucariya ( v. 407). a -Gaidavchd (v. 119). farm-Santharuga (v. 109). P. 110, 1. 5. "Pratipaccaadra' means the moon on the first day, the new moon particularly revered and saluted by some people. This phrase occurs in Rajlovams' (VIII, 05). Mallinatha explains it as under "pratipaJcandranibhaH darzanIyo vardhiSNuzcetyarthaH / prati icchandena dvitIyA lakSyate pratipadi candrasyAdarzanAta". This phrase is met with in the state-seal of Sivaji. The pertinent portion of the seal ig as under : 'pratipacandrarekheva vardhiSNurvizvavanditA / cualqgT ET 519 Traa 113 The Pazya and Guj. equivalents of pratipad' are 'padivaya' and padayo' respectively, and each of them means the first day of either of the fortnights bright or dark-half. But 'pratipaccandra' should be taken as the moon of the second day of the bright-half of the moon; for, the moon cannot be seen on the first day with naked eye, and if it is seen on that day, then that day is really the second and not the first, and people regard it also 90. P. 110, 1. 16. 'Sthali' (Guj. tron) means (i) an eartheu pot or pan, & cooking pot and (ii) a particular vessel used in the preparation of 'soma'. These are the meanings given in Vaidya's The Standard Sanskrit English Dictionary. P. 110, 1. 16. Culli', a homonym, here means a fire-place. This may remind a Gujarati of 'culo'. P. 110, II. 28-29 & p. 111, 1. 26. P. 114, 1. 3. 'Antarjneyabhava' means 'vijnanavada'. P. 115, 1. 9. Vartikakara' means Dharmakirti. P. 116, II. 5-6. Vihara-kaksa-praves'ana' literally means entering an apartment of the monastery. So this is another instance of an 'upahasavacapa'. See "Notes" (p. 319). P. 121, ll. 8-11 & pp. 122-123. That there is reality of external objects, is established even by the words of the aptct. P. 122, 11. 7 & 20 and p. 123, 1. 22. The three dkatus are explained as under in Systems of Buddhist Thought (p. 72); "...suffering is not limited merely to the human world but spreads over all the six abodes of existence or "gati" as they are technically called, viz, hell (miraya), the goblin world (preia-loka), life among brute beasts (tiryik-yoni), the human world (manushya-loka), the world of demons (asura-loka) and the world of gods (deva-loka). These six existences are classified into three realms (dhatu) viz., the Realm of Desire (Kamadhetu), the Realm of Form (Rupadhatu) and the Realm of Formlossness (Arupadhatu),

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P. 135, 1. 31 NOTES 329 The Realm of Desire (Kamadbatu) embraces the first five gatis and six out of the 28 sub-divisions of the deva-loka or the world of gods. The Realm of Form (Rupadhatu) consists of 18 out of the 28 subdivisions which make up the world of gods; the Realin of Formlessness (Arzipadhatu) consists of the four remaining subdivisions of the world of gods." P. 122, 11. 11 & 27. Dana-paramita' means the perfection (climax) of donation. Similarly "s'ila-paramita' means the climax of conduct. In all there are ten paramitas, the remaining eight having a reference to ksanti (patience), virya (strenuousness ), dhyana (meditation) prajna (intelligence), upaya (employment of right means), panidhani (resoluteness ), bala (strength) and jnana (knowledge). The word 'paramita' occurs on p. 199, 1. 18 and the phrase "dana-paramita' on p. 199, 1. 28. P. 125, 1. 5. Arhanmata' means the doctrine of the Jains Terthankaras i. e. Jainism. P. 126, 1. 4. The complete verse is quoted in NKC (p. 165), Nyayavinis'cayatika (p. 135 ) and in Prameyaratnamala (p. 48). P. 126, 11. 6-7. GRAHATINOS. This means: may you see-ponder upon this by taking the lamp of reasoning and by discarding the darkness of undue attachment to your system of philosophy. P. 126, 1. 28. Phaukana' means offering, presenting. P. 131, 1. 10 & p. 133, 1. 9. 'Kita-nas'a"" means what is done is passing away into nothing, leaving no consequence behind. P. 131, 1. 10 & p. 133, 1. 9. Akrtabhyupagama'a means liability for what is not done i. e. experiencing the fruits of acts for which one has not been responsible. P. 132, 11. 6-11. This is challenged on p. 135, 11. 9-10. P. 132, 1. 10. Nyaya' a homonym, here means a rule and not an apposite illustration. Same is the case with the word 'nyaya' occurring on p. 162, 1. 4 and explained as 'niyama' in its com. P. 133, 11. 9-10. See p. 190, 11. 10-11. P. 133, I. 11. See p. 190, 1. 11 and p. 191, 1. 3. P. 134, 11. 3-5. See p. 191, 11. 7-9. P. 134, 11. 9-10. This verse occurs in Sastravartasamuocaya but there it is a quotation from some other work as can be inferred from SUUTTA : occurring on p. 133, 1, 27. P. 134, 1. 10. "Karpasa' (Guj. "kapasa') means a cotton plant. P, 135, 1. 3. Rasayana' means a medicine prolonging life, an elixir vitae. This word occurs in Uttarara macarita (I v. 36). Its Paiys equivalent "rasayaya' is met with in Vivagasuya (I, 7). 1-2 These two may remind one of SM (com. on v. 18) of five evil consequences arising from ksana-bhanga-vada, two being those noted here.

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[P. 135, 1. 5 P. 135, 1. 5. 'Laksa' (Guj. 'lakha') is a kind of red dye. It is obtained from the cochineal insect and is produced by a number of trees of the Species Ficus. It was largely used as an article of decoration by women. The word 'laksa' occurs in Abhijnanas'akuntala (IV, v. 4) and Kiratarjuniya (V, 23), Its Paiya equivalent 'lakhha' is met with in Nayadhammakaha (I, 1, p. 24). 330 NOTES P. 135, 11. 6 & 18. 'Matulinga' (Marathi mahalunga or mavalanga) is the name of a kind of citron tree and that of its fruit as well. 'Bijapuraka' is its synonym, and this may remind a Gujarati of 'bijorum'. The word 'matulinga' occurs in Malatimadhava (VI, v. 19), and its Paiya equivalent 'maulinga' in Rayappasenaijja (s. ). 'Biyauraya' occurs in Malavikagnimitra (III, p. 37). This fruit is used in a ceremony known as 'grahas'anti'. It is considered auspicious like the cocoanut and fit to be presented to a great personage at a visit. In some Jaina temples a silver piece having the shape of a citron elongated both ways and usually gilt with gold is placed on the palm of the main idol of a Jaina Tirthankara. P. 135, 1. 7. 'Vaisasa' means slaughter and anguish. Here the latter meaning is relevant. In the com. it is explained as 'vyasana' meaning addictedness. P. 136, II. 8-10. For refutation see p. 205, 1. 11. P. 136, II. 11-12 & p. 137, 11. 3-5. According to your belief there is no scope for a cause and an effect. From what sort of a cause, is the effect that is being generated produced? Is this that cause which has perished? Or is it one that is unperished? Or is it one which has both perished and not perished? Further, does the many-fold cause generate an effect of one nature or an effect of many a nature? Besides, is it the one cause that generates an effect of one nature or an effect of many a nature? Thus three possibilities are suggested regarding the origin of an effect, and two pertaining to the nature of the effect associated with two types of the That the first three possibilities are untenable is shown on pp. 137-150. This is followed by the refutation of the other possibilities. See pp. 150-153, p. 153, p. 153, and p. 153 respectively. cause. P. 138, 1. 16. Is it Dharmakirti who is alluded to by tarkikacudamani"? P. 145, II. 6 & 27. 'Pratiyogin' has been very well explained by Athalye in his "Notes" (pp. 197-198) on Tarka-sangraha. So I shall here reproduce what he has said there: "The idea of a fat is one of those conceptions which are more easy to understand than to define; and consequently various definitions of afgift are given according to the standpoints from which the writers view it, qfanfar is no doubt a relation; but how can there be any relation between existence (a) and non-existence, between a thing and no-thing? na however is an independent entity according to Nyaya; and hence this relation is possible. Besides al is not an objective connection between two external things;

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P. 160, 1. 4] it is truly speaking apurely subjective relation existing between the subjective notions of those things. Though the things may be non-existent and immaterial, their notions are real enough to allow a relation between them. Thus an z may be pure negation, but the notion of q is positive and really exists in the mind; and it must therefore have some external object to which it corresponds. z itself cannot be this object because it has no positive existence; and hence this object by which the notion of a is produced and is to be explained must be found among the six positive padarthas. That way therefore by which a particular notion of a is explained is called the pratiyogI of that abhAva. A ghaTa is thus called the pratiyogI of ghaTAbhAva, and paTa of qara, because the notions of those two negations depend for their existence on the prior knowledge of qz and qz respectively. This is one kind of pratiyogitA saMbaMdha, and is called viruddhatva (opposition ). Another kind is called vittivedyatva and exists between a thing and its attribute, or rather between two objects and the relation between them, as for instance, when we say that a face is like the moon, moon is the pratiyogI of the sAdRzyasambandha residing in mukha. In this case also the notion of a depends on the prior knowledge of the moon, but this gafar differs from the former in having a corresponding external object. The first affar is a relation between two things of which one exists and the other does not, while the second lies between things which are both positive and existing. The first may be called contrariety as that between 2 and ghaTAbhAva; the second co-existince as that between moon and its attribute the i, meaning of course those qualities which it has in common with ge. Similarly the thing in relation to which this gata is spoken of is called the age of the relation. Thus g of which the likeness to the moon is predicated is the anuyogI of the sAdRzya; while the bhUtala of which ghaTAbhAva is likewise predicated is called the anuyogI of that abhAva. Now ghaTa is pratiyogI of ghaTaprAgabhAva; and paTa of paTaprAgabhAva, 80 kArya in general is tho pratiyogI of the prAgabhAva of all products, that is of in general." NOTES 831 P. 154, II. 5-6. occurs in Hetubindu. P. 154, 1. 9 & p. 155, 1. 3. For refutation see p. 158, 11. 5-8 & p. 159, 6 11. 3-8. P. 159, 19. mAhezvara.. bhauta. The words mAhezvara, jAyA, jAra, kAraNika, nivedita, and respectively mean a worshipper of Siva, a wife, a paramour, o judge, informed, asked and an attendant upon idols. 'Bhauta' has four other meanings: (i) demoniacal, (ii) relating to living beings, (iii) elemental and (iv) an assemblage of evil spirits. But I do not think any one of them is here relevant. Hence the entire phrase means: an attendant upon idols who is a paramour of a S'aiva woman and who has been informed and asked by judges. P. 160, I. 3. Upahasa-sthana' means an abode of ridicule or satirical laughter. P. 160, 1. 8. Vakrokti' means sarcasm in general. It is also the name of a figure of speech consisting in evasive speech and reply, either by a pun (s'lesa) or by a change of tone. It is defined in K P as under:

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332 46 NOTES 'yaduktamanyathA vAkyamanyathA'nyena yojyate / SeNa kAkvA vA jJeyA sA vakroktistathA dvidhA // " P. 162, 1. 4. Nyaya' here means a rule as suggested in the com. For a parallel example see p. 132, 1. 10. P. 163, 1. 6. Tapta-masaka' is a kind of oath (ordeal) as stated in the com. Tapta' means heated and masaka' a particular weight (Guj, maso, one twelfth of a tola), here a piece of gold of this weight. [P. 160, 1, 8 In History of Dharmas'astra (Vol. III) this ordeal is mentioned on p. 374 and explained on pp. 374-375. P. 165, 1. 5. For refutation see p. 173. skaras). P. 165, 1. 6. Sandha means a eunuch. This word occurs in Yajnavalkya-smrti (I, 215). Has the Guj. word 'sandha' anything to do with this? - P. 165, 1. 9. Subhasita' means well said. Same is the case with this word occurring on p. 189, 11. 4-5. P. 168, 11, 3-4. This is a quotation from Hetubindu. For its refutation see p. 174, 11. 4-10. P. 168, 1. 5. zmena fqqqempq0. 'Pitr-vana' means 'cemetary', and 'pis'aca' a goblin, an evil spirit. Therefore this expression means resorting to a cemetary through fear of a goblin. It thus means going from had to worse. i. e. from a frying pan into fire. The corresponding Guj. proverb is " olAmAMthI cUlAmAM". This has a parallel in "vRzcikabhiyA palAyamAna AzIviSamukhe fata:"i. e. running away through fear of a scorpion, he falls into the mouth of a poisonous snake occurring in Nyayavartikatatparyatika (p. 53). Cf. "avoiding Scylla, he falls into Charybdis". P. 168, I. 8. Pratityotpada' means same as pratitya-samutpada. It is translated as 'dependent origination' in the intro. (p. 82) of S BT. It is here said to be another name of the Twelve-linked Chain of causation'. The twelve links of this mighty chain are given on p. 74 as under :-- (1) From ignorance (avidya) proceed the 'conformations' (sam (2) From 'conformations', consciousness (vijnana). (3) From conciousness, name-and-form (nama-rupa), (6) From contact, sensation (vedana). (7) From sensation, desire (trsna). (8) From desire, grasping (upadana ). (9) From grasping, existence (bhava ). (10) From existence, birth (jati). (11) From birth, old age (jara). 1 Jara-marana is the twelfth link (nidana). (4) From name-and-form, the six organs of sense (sadayatana). (5) From the six organs of sense, contact (spars'a ).

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P. 175, 1. 9 ] NOTES 333 (12) From old age proceed death (marana), lamentation, grief and despair, In the Hindi intro. (p. 6) to Pramana-mimamsa three characteristics of pratityo,-samutpada-vuda are mentioned: (a) there is an absoluto differenee between cause and effect, (b) there is no place for any cause whether nitya or parinumin, and (c) there is origination of every effect which is asat (non-existent) from the very beginning. These are explained in details on pp. 8-9. On p. 9 it is said: pratitya-samutparla-vida is really paramanu-vada and parinamo-vada as well, and even then it really differs from these two vadas. In S'astravurtasamucoaya (v. 291 ) pratityotpada is refuted. Prati. tyavrttia-vighata is mentioned in Visesa" (v. 1678) Pratityasamutpada is explained and refuted in NKC (pt. I, pp. 390-395), a com. on Laghtyastrayalarkara (v. 8) P. 169, 11. 3-4. aa......Hata meang: let this be pondered over, by shaking off the darkness of infatuation. P. 171, 11. 3-4. eft......dari means: let this wrong attachment be given up. P. 171, 11. 25-26. a RETT I ugla. In the Sanskrta dictionaries there is no word like doigara'. So I take it to be a 'Des'ya' one. It occurs in the com. on Oha-nijjutti-bhasa (v. 20). It is same as 'duugara' meaning a hill, and it is used in this sense in Guj. (see "Notes" p. 307). It occurs in an illustration (V.2) given by Hemacandra in bis com. (p. 167) on Siddhahemacandro (VIII, 4, 422). P. 174,1. 6. Hetubindu is a Sarnskrto work composed by Dharmakirti. There is a com. by Arcata on this famous work. It is being edited from a single Ms. lying at Pattan. It is to be published in the Gaekwad's Oriental Series. In its Tibetan version there are no sections, but Arcata hae divided the work into paricchedas. There are quotations from Hetubindu on pp. 154, 168, 174, 176, 177 & 303 of Vol. II. P. 174, 1. 9. In the Tibetan version of Hetubindv, we have refastai for rengatazo: P. 174, 1, 12 & p. 175, 1. 3. q.75917 is a quotation from Hetubindu. P. 175, II. 5 & 8. That the quotation given from Hetubindu is an ironical statement, is true. P. 175, 1. 19. "Codya-cancu' means one whose beak (used metaphorically) resorts to questions--who is foolish enough to ask questions for nothing 1 For further particulars soo the intro. (pp. 77-82) to SBT. 2 It is explained on p, 717 by Hemacandra as under : "kAraNaM pratItya Azritya kAryasya vRtti:-pravRttirutpattiriti yAvat, na punaH kAraNaM kAryAvasthAyAM kathaJcidapyanyeti, ityevaM saugatairabhyupagamyate" 3 In Visesao (v. 1671 ff.) kyanika-vada is refuted.

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334 NOTES [P. 176, 1. 7 P. 176, I, 7. For refutation see p. 187. P. 176, 1. 7. Tento aja: is a quotation from Hetubinili. P. 176. I. 11 & p. 177, 1. 3. 'In the Tibetan version of Hetubindu we ond: "HTTF# vooHUTTER SYSaya". P. 177, 1. 7. Cf. this with the Tibetan version of Hetuvindu where we have: "Freunang TTY RHE a #qatlar". P. 178, 1. 23. G a ry. This nyaya is not noted in Laukilanyayanjuli. P. 178, 11. 25-26. This verse with variants is cited in Nayanaprasadini (p. 71), a com. on Citsukha's Tattvapradipilca, and there the antior's name is given as Kirti. See Mm. Abhyankara's com. (p. 16) on Sarvadors'anasangraha. P. 179, 11. 5-6. In the printed edition of Nyayabindu ziong with Dharmottara's com. published in "Haridas Sanskrit Series" we have qalan for #74TH. But, from the com. (p. 37) we can see that the latter reading is correct. * P. 180, 11. 6-8. fet appears to be & quotation from Pramanovartikasvopajnavrtti. See the com. P. 181, 1. 10. 'Araai', a bomonym, means: (i) two pieces of wood used in kindling the sacred fire; (ii) the Sun and (iii) fire. The first meaning is applicable here. P. 181, 1. 10. "Suryopala' literally means the sun-stone. P. 181, 1). 15-16. Your own doctrine is that the vijnanas are such as resort to a thing that completely perishes after a moment. P. 183, 1. 24. Valaka seems to be a misreading for kalaka'. P, 192, 11. 14-15. Alafer 5 Sta:. This means: a stream does not arise from one drop of water. Cf. "one swallow does not make a summer, P. 196, 11. 21 & 23. 'Bodhisattva' means the would-be Buddha. * P. 197, 1. 21. 'Bhavyatva' means capacity of being liberated. P. 199,-1, 18. For explanation of 'paramita' see "Notes" (p. 329). P. 199, I. 26. madrat means a potter, his wheel, a piece of cloth etc. Cira' occurs in Taittiraya Brahmana and 'civara' in Astadhyayi. Their derivations along with the etymologies of karenu, gaura, tundi-cela and murara-galva are pointed out by Suniti Kumar Chatterji in his article "Some Etymological Notes" published in "A Volume of Indian and Iranian Studies" (pp. 68-74) presented to Sir E. Denison Ross. P. 200, 1, 21. qutara means colour, softness etc. .: P. 202, 1. 19. F a r. This nyaya is not noted in Laukikanyayanjali. It is explained ag under in Manorathanandint (p. 148, com. on II, 104). __ "mAyAkAradarzitA golako bhitrI adhyakSeNa gRhItvA'pi sAdRzyAt lAghavAca vipralabdhabuddhirekatvena adhyavasthati yathA tathA sthirAdhyavasAya"

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P. 218, I. 11] NOTES P. 203, 1. 9. na vinAzo... bhAvAt is a quotation from Hetubindu. P. 203, 1. 10 & p. 204, 1. 3. For refutation see p. 204, II, 8-9. P. 204, 1. 3. s. For refutation see p. 204, II. 10-11. For refutation see p. 204, 1. 11 & p. 205, 1. 3. vyavasthApyate. For refutation see p. 205, I. 4. P. 204, 1.3. P. 204, 11.3-4 P. 204, 1. 4. P. 208, 1, 3. in "Notes" (p. 319). tadvazena For refutation see p. 205, 11. 5-8. Maharatnatraya is same as ratnatraya explained 335 As'atana' lit. means destruction of advantage. P. 208, 1. 7. P. 209., 1. 25. For 'gati' see "Notes" (p. 244). P. 210, 1. 5. 'Samparayika-bandha' is a bondage caused by passions, the other being 'iryapathika'. P. 210, 1. 6. Gunasthana' means a spiritual stage. For details see JRL (Vol. II, Ch. XXI). P. 210, 1. 19. S'ailes'i' is a kind of condition (vide p. 224, 1. 24) wherein one is as steady-motionless as the lord of mountains i. e. Meru. P. 210, 11. 20-21. Bhavopagrahi-karman which occurs on p. 222, 11. 13-14 means a karman that sustains mundane existence. P. 213, 1. 6. The word 'pudgala' is here used in the Bauddha sense, and so it is stands for 'soul' of Jainism. P. 215, 1. 14. 'Kalpa' is a division of time. According to the Bauddhas there are four great kalpas and eighty smaller ones. The Vaidika Hindusthe Brahmanas believe in kalpas1 and yugas. Sometimes the Jaina writers have used this word in the non-Jaina sense e. g. Siddhasena Divakara in his Kalyanamandirastotra (v. 4) and Manatunga Suri in his Bhaktamarastotra (v. 4). P. 218, 1. 11 & p. 219, 1. 3-5. These define what 'tapas' (austerity) is according to Jainism. The Bauddha allegations against the Jaina view about austerity and their refutations are dealt with by Gandhahastiny Siddhasena Gaui in his com. (Vol. II, pp. 242-248) on TS (IX, 19). This topic is dealt with, in Sk. in Astaka (XI), TRD (pp. 78a, 79a and 79b) and in Jinapati's com. (pp. 133a-135b) on Pancalingi, in Paiya in Pancavatthu (847-864) and in Guj. by me in Arhata darsana dipika (pp. 1111-1115). The Jaina and non-Jaina views about tapas and its different. interpretations are dealt with by Jayantilal Acharya in his Cuj. article. '' published in two instalments in "Buddhiprakasa" (Vol. 83, No. 4, pp. 379-394 & Vol. 84, No. 1, pp. 66-76). Austerity is of two varieties external and internal, and each of them 1 It is a day of Brahman covering 432 million years of mortals and measuring the duration of the world. 2 See Tapo'staka.

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836 [P. 218, 1. 11 has again six sub-varieties. For their names see p. 225, 11, 19-22, and for their explanation see JRL (Vol. II, Ch. XX). P. 218, 1. 12. Samvega' means earnest desire for salvation and 's'ama' refraining even from thinking of doing harm even to an offender. These are two characterities of samyaktva out of five. See JRL (Ch. XXI). P. 218, 1. 26. Audayika' bhava may be rendered as operative thoughtactivity caused by the operation of karmans. For details see JRL (Vol. I, p. 100). NOTES P. 219, 1, 13. Karma-nirjaranatah' means through the gradual wearing out of karmans. For details about nirjara' see JRL (Vol. I, p. 67). P. 219, 1. 23. Agama' means the Jaina canon. P. 220, 1. 3. 'Parama' goes with both jnana and dars'ana of which the former means differentiated knowledge and the latter undifferentiated one; for in the former the details are present whereas in the latter they are absent. Every object has a particular aspect and a general one as well. Of these two aspects the general is subordinated to the particular in jnana while reverse is the case with dars'ana. This is what is said in the following lines in SM (com. on v. 1): "sAmAnyapradhAnamupasarjanIkRta vizeSamarthagrahaNaM darzanamucyate tathA pradhAnavizeSamupasarjanIkRtasAmAnyaM nvAnam" Parama-jnana means highest type of differentiated knowledge i. e. omniscience (kevala-jnana). Similar is the case with parama-dars'ana which is usually known as kevala-dars'ana. P. 220, 1. 5. Arta-dhyana is one of the four types of meditation, the other three being raudra-dhyana, dharma-dhyana and s'ukla-dhyana1. It is the worst type of meditation. For details see JRL (Vol. II, pp. 279-280). P. 220, I. 7 Langhana' (Guj. j) means abstaining from taking food. This helps in averting a disease. Cf. " qera da:". P. 220, 1. 16. Joga' (Sk. yoga) means activity. It is of three types: (i) physical, (ii) vocal and (iii) mental. P. 221, 1. 4. Here a Tirthankara is compared with a vaidya (physician). Lord Buddha is similarly characterized as 'bhisaj' in the Bauddha works. e. g. Theragatha and Buddhacarita (XIII, 61). In Lalitavistara(p. 448 of Mitra's edn.) he is styled as 'vaidyaraja'3, P. 221, 1. 9. Ratna-vanij. For exposition of this illustration in Guj. see Arhata darsana dipika (pp. 1113, 1114, fn.). It is explained in Samakrta by Jines'vara Suri in his com. (pp. 48b-49a) on Astaka (XI). 1 For its explanation see p. 337. 2 Here he is also called 'Sabbhalokatikicchaka' i. e. 'healer of the entire universe'. 3 Vagbhata salutes Buddha as the primeval doctor in the opening stanza of his Astanga-hrdaya: "q: qdura antseg atu".

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P. 223, 11. 22-25] NOTES 337 P. 222, 11. 9 & 23. Bhavana' means 'reflection'. For details sae p. 337. P. 223, 1. 4. Les'ya may be roughly translated as one by means of which the mundane soul gets tinted with merit or demerit or both. It has six varieties. For explanation see JRL (Vol. I, pp. 88-91 ). P. 223, 1. 4. Anupama-s'ukla-dhyana' means the excellent type of s'ukla-dhyana. S'ulla-dhyana is the best type of meditation. For details see JRL (Vol. II, pp. 280-283) P. 223, 1. 7. Anityatvadi bhavana' means 'anityatvabhavana etc. In all there are twelve bhavanas (see !1. 22-25). P. 223, 1.9. Viraticara means free from partial transgressions, and fsamayika' equanimity of mind, one of the five kinds of caritra (monkhood). P. 223, 1. 18. "Sayogi-keyalin'is an omniscient being who is in the thirteenth gunasthana and who has not given up any of the three activities (yogas). 'Ayogi-kevalia' is also an omniscient being but he is on a higher plans than 'sayogi-kevalin'. In other words he is in the fourteenth-the best gunasikana, and he has stopped all the activities, even the mental one. . P. 223, 1, 18. Tryapathaka-karman' is opposed to samparayikakarman. The former is amalgamatod by those who are completely dispassionate absolutely free from attachment and aversion, while the latter by those who are a prey to passions. P. 223, 11. 22--25. This verse enumerates the twelve bhavanas. Their names are self-explanatory. All the same I shall say a few words about each of them. In TS (IX, 7), the word 'anupreksa' is used for .bhavana', Kundakunda, a Digambaro acarya, who flourished probably at the beginning of the Christian era, has wrilten Barusc-unwvekkha in Soraseni in 91 gathis. In Thana (IV, 1; s. 247?)'anuppeha' is used for bhavana '. All these words me&reflection, meditation, (i) Anitya-bhavana-- Everything is transitory. Various paraphernalia, relatives, physical strength, beauty etc. are all subject to change. Only the soul is eternal. (ii) As'arana-bha -No external things-medicines, gems, armies, weapons etc. can rescue the soul from the clutches of death. It is thus helpless. Its only shelter is the self itself. 1 For analysis see Prof. A. N. Upadhye's intro. (p. XL) to his edn. of Pavayanasara. 2 "FATA DI TUTTH FAIR SGCATI GO HO FEMENITEET, forgetci, SAT NANuppehA, saMsArANuppehA......sukkassa jhANassa cattAri aNuppehAo paM0 0 aNantavattiyANuppehA, vipariNAmANuppehA, asubhANuSpahA, avAyANuppehA" 43

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938 NOTES [P. 223, 11. 22-25 (iii) Ekata-bha 'The soul alone is the doer of actions, and it alone enjoys its fruits, it being solely responsible for them. The soul comes alone in this world, and it leaves it unaccompanied. (iv) Anyatva-bhu--The soul is separate-distinct from relations and friends, from body and mind, and from all external phenomena. (v) As'ucitva.bhd*-- The body is impure and dirty. See Uttara. jjhayano (XIX, 12). ... (vi) Sansara-blad." --The mundane soul is over wandering in this world, and it is subject to the cycle of various existences, full of miseries and sufferings. So it can attain true and perfect happiness when it is out of it. (vii) Asrova-bloci-The influx of kormans is the cause of mundene existence, and this influx is the cause of passions, vowlessness etc. This reflection is here named as * karmasravavidhi'. . (viii) Samvara-bha-It is desirable to stop-counteract the influx of karmans; so the corresponding means must be resorted to. Cf. Uttara' (XXIII, 71). (is) Nirjara-bhai--The two ways of shedding the karmika matter should be thought of, (x) Lolcc-bha --One should reflect upon the figure, form and nature of the universe and its constituents. The three-fold division of the loka should be considered. (xi) Dharma-svakhyata-tattva-bhu--The fundamental principles of religion as expounded by the Tirtharkoras, the tenfold dharma of the Jaina clergy and the eleven pratimas of the laity should be reflected upon. Iu Uttara' (X, 18) we have: "ETRY HE SEET". Bochi-durlabha-bha-Right faith-correct enlightenment is very very rare. So one should ponder upon the means of attaining it,* 1 "3a053 vifaat 3751 BEHA"-Suyagada II, 1, 13 (p. 77) 2 Seo Namioandra Suri's com. (p. 147b) on Uttarajjhayana (XIII). 3 Cf. "Fateh A da COET"-Suyagada (I, 2, 1, 1). $ For further details see maranavihi (v, 570-637), Umasvati'a Bhasya (pp. 209-223) on TS (IX, 7), Prasamarati ( v. 151-162) Yogasastra (IX, Y. 55-110) and its svopajna com, (p. 2978-3348), Maladharin Hemacandra's Bhavabhcoana and its &vopajna com. Vinayavijya Gani's Santasudharasa, APD (pp. 1083-1090), ATL (V, 22-36 ) and its Eng. notes (pp. 667-683), Vairagyarasamanjari (IV, 163-333 ) and its Guj. trans, and notes (pp. 212-284) prepired by me. As regards the Digambara sources I may mention Vattakera's Mulayara (VIII), Sivarya's Bhagavati-aradhani (about 150 versos), Kartikeya's Barasq-anurekkha, Subhaoandra's Janarnava eto.

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P. 240, 1. 41 NOTES 839 P. 224, 1. 21. As'rava' same as 'asrava' means influx of karmaines, It is the channel for foreign matter to flow into the soul which is already attacked and influenced by karmans. For details see JRL (VOL I. p. 64). P. 225, 1, 6. 'Anas'ana' means "fasting'. For details seo JRL (Vol. H. 1 276). P. 225, 1, 6. <Page #471
340 NOTES [P. 240, 1. 4 same metro viz. a combination of Tristubh and Vaitaliya foet and the same topic viz, the qualities of an ideal monk. P. 240, I. 4 The word Sri' used here may not have been from the pon of our author himself. It must by a later addition made by some devotee of his. : . P. 240, I. 6. Cf. 31atrapi HATREATHTE Pero occurring in Logarea (v. 6). P. 240, 1. 7 Vagdevata' means the goddess of speech. For. her description etc. see Tisatthimaha purisafundlanktra (Vol. I, p. 4) etc. See also P, K, Gode's article "Hamsa-vahanii and Mayura-vahana Sarasvati" published in " Journal of the Indian Socity of Oriental Art" (Vol. IX, 1941). P. 241. In some of the Mas.. of AJP and in its printal edition we come across five verses composed by Yaksadeva Muni. In the fourth verse there is meation of the three varieties of tarka, Does this torka mean a system of philosophy as is the case with the word tarka occurring in the following quotation cited by Bhimacarya in his Nyayakos'a (pp. 317-318)? teca mImAMse dvau tarkAviti SaDU budhAH" There is a com, by Pars'va on Vandittrsutta known as Sraddhapratikramana and here designated as Grlusthapraticarana. It is completed in S'aka 820. This Pars'ya refers to himself as pupil of Saidhantiko Yaksadeva A note Dvadas aranayacakras I am thankful to Jainacarya Vijayalabdhi Sari, the editor of this work, for his having supplied me with the following information: Dvadasaranayacakra consists of only one karika viz. fafaayo (see p. XC of this intro.). There is a bhasya on it by Mallavadid, the author himself. Its first verse, a mangalacarana, runs as under : "vyApyekasthamanantamantavadapi nyastaM dhiyAM pATave vyAmohe tu jagatpratAnavisRtivyatyAsadhIrAspadam / vAcA bhAgamatItya vAgviniyataM gamyaM na gamyaM kacit zeSanyagbhavanena zAsanamalaM jaina jayatyUjitam / / 1 // " The svopajna bhasya is commented upon by Simhanandi (or according to some Simbagura Ksanas'ramana). The bhasya is reconstructed by Vijayalabdhi Suri from the pratticas given in this com.* Difficult words occurring in this com. are explained by this Suri. The entire work will be published in four or five parts. The first may be out by next April. 1 For Guj trans. see my article "24 Fahay" published in JSP (Yol. XII, No. 7). 2 l'or further particulars soe my article" tafay". 3 This means a 'a twelve-spoked wheel of view.points', 4 This is named as Nyayagamanusarini'. Its opening verse is; "jayati nayacakranirjitAniHzeSavipakSacakravikrAntaH / zrImallavAdisarijinavacananabhastala vivasvAn // "

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Contents of the Introduction Additions IX-XI; Alterations XI-XII; Jinabbata & Kotya caya XII XIIC: Haribhadra Suri's Date and the Paiya Sourecs XIII-XVI; Survey of Haribhadra's Works XVI-IXXI--Anekantajayatpataka XVII-XX, Anekan. tajayapatakodd yotadipika XX-XXI, Bhavarthanatravedini XXI-XXII, Anekantavadapravos'aXXII, Anekantasiddhi XXIII, Asta kaprakarana XXIII, Atmasiddhi XXIII, Uvaosapaya XXIII-XXIV, Darusanosuddhi XXIV, Darlsa nasattari XXIV-XXY, Dhaminasangahani XXV-XXVI, Dharmabindu XXVI-XXVII, Dhattakkhana XXVII, Pancavatthuga and its syopajsa com. XXVII-XXVIII; Pascasaga XXVIII-XXIX, Bhayanasiddhi XXIX-XXX, Yogadrstisamuccaya and its svopajna com, XXX-XXXI, Yogabindu XXXI-XXXIII, Lagga-guddhi or Laggakupdaliya XXXIV, Lokatattvanirnaya or Nytattvanigama XXXIV-XXXV, Visavisiya XXXVXXXVIII, Sastravartasamuccaya and Dikprada XXXVIII-XLI, SaddarsaDas muccaya XLI-XLIV, Sodasakaprakarans XLIV-XLVI, Samsaradavanalastuti XLVI, Samaraiccacariya XLVI-L, Samboha payarana or Tattapayasaga L, Sarvajnasiddhi & its svopajila com. L-LI, Syodvadakucod yaparihara LI, Himsa. staka & its svopajis avacuri LI-LII, Anuyogad vara vivrti LIII-LIV, Avasyakssutrabrhad vrtti LIV, Avasyakasutravivrti LIV-LVI, Caityayandanasutravrtti or Lalita vistara LVII-LIX, Jivajivabhigamasutralaghuvstti LIX, Das'avai. kalikatika LIX-LX, Nandyadhyayanatika LX-LXI, Pindaniryuktiriyrti LXI, Prajtapanasutratika LXI-LXII, Tattvarthasutralaghuvrtti or Dupad upika LXIII-LXIV, Nyayavataravrtti LXIV, Paneasutrakavyakhya LXIV-LXV, Vargakovalikasutravrtti I.XV-XVI, Nyayapravesakavyakhya LXVI-LXIX, Nanapafica gavakkhana LXX, Nanacitta payaranaLXXI,Botikapratisedha LXXI, chronology LXXI-LXXII, contribution to the Bauddha Literature LXXII; Vaidika, Bauddha & Jaina writers & philosophers noted by Haribhadra LXXIII-O-Ajitayas'as LXXIII-LXXIV, Ananta LXXIV, Avadhutacarya LXXIV, Asuri LXXIV, isvarakrsna LXXV, Umasvati LXXV, Kalatita LXXV-LXXVI, Kukkacarya LXXVI, Kumarila LXXVI-LXXVII, Gopendra (Bhagavad-Gopendra) LXXVII, Gosalaka LXXVII, Jaimini LXXVII; Jinadasa Mahattar. LXXVIII, Jinabhadra Ksamas'ramana LXXVIIILXXIX, Dinnaga LXXIX-LXXXI, Divakara LXXXI, Dharmakirti LXXXI-LXXXIV, Dharmapala LXXXV, Patanjali, the grammarian LXXXVI-LXXXVII, Patanjali (Bhagavat-Patanjali) LXXXVII, Purusacandra LXXXVIII, Bandhu Bhagavaddatta LXXXVIII, Bhadanta - Dinnaga () LXXXVIII, Bhadanta-Dipna LXXXVIII-LXXXIX, Bhadanta -Bhaskara LXXXIX, Bhartrhari LXXXIX-XC, Mallavadin XC, Vasubandhu XCI-XCIII, Viudyavasin XCIII-XCIV, Vrddhacarya XCIV, Sabara XCIVXOV, Subhagupta XCV-XCVI, Saptaraksita XCVI, Samantabhadr. XCVIXCVII, Siddhasena XCVII, Siddhasona, a nitikara XCVII-XCVIII, Siddhasena Divakara XCVIII-C; Prama, aininamsa C; Priyadarsada C; Yoganirnaya C-CI; Revanaikavva CI; Vakyapadiya CI-CII; Vassvadatta CII; Sivaedharmottara CII-III; Syadvadabhanga CIII; Haribhadra not a Caity&

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342 CONTENTS OF THE INTRODUOTIOX vssin CIII-CIV; Haribhadra & sankaracarya CIV-CY; Origin of Spopajoa Commentary CV-CVI; Anekantarada: A Study CVII-CXXI, origin CX-CXIV, misunderstandings CXIV-CXV, anekantavada not scepticism CXV-CXVI, syadtada confounded with saptabhangi CXVI-CXVIII, anekantavada & pragmatism CXVIII-CXIX, anckantarada i theory of relativity CXIX, evaluation CXIX, anelcantavada a omnicience CXX; a supplement CXXIICXXVIII-dute of Haribhadra CXXII, Jinaharapadimathotta CXXIII, Dbuttakkhana CXXIII-CXXVII, Savagadhaminasamasa CXXVII, Savage dhamma CXXVII-CXXVIII.

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Dates of Authors Name Date Vol. Pags i Name Date Vole Page Anaxagoras 500-428 B. C. II 266 Haribhadra Samvat 757-827 I VI Asange 250-300 A,D, II LXXXI 1 800-950 II Xv 300 A. D.3 Harisvamin 638 A. D. II XI9 ,,(Arpasanga) 480 A. D. II 284 Kars3 d. 648 A.D. II XIV Asuri 600 B. C. II LXXIV Hegal 1770-1831 A.DII CIX Berkely 1688-1753 A.D.II CXIX Heraclitus 535-475 B.C. IT 265 Bharadvajs 1st half of the Hieun Thsang 635 A. D. II txxxy 7th ceat. A.D. II 1XXXII Isvara Krspa c. 150 A.D. II 301 Bhartrhari 600-650 A. D. I XXIY Itsing 671-695 A.D. II LXXXV II LXXXIX Jaimini 200 B.O. II LITVI 650 A. D. II LXXVII Jayanta Bhatta 760-840 A.D. II xlit Boodin b. 1869 A.D. II CXIX Jinadasa Gani c. 676 A.D. II Xovint Bradley 1846-1924 A.D. II Cxx Kalyanaraksita 9th cent. A.D. II LX*** Dharmakirti 349 A. D. II LXXXI Kamalazila 713-763A,D. II XLII 450 A, D, II LXXXI Kamarila 600 A. D. II 290 earlier than 600-680 A.D. II LXXVII 600 A, D, II XIV 620-680 A.D. I XXIV 11 1 1 1 II LXXVII before 630 A,D. II XIY 600-650 A.D. I XXIY 670 A. D. II 263 620-690 A.D. II LXXVII Malavira 699-527 B.C. II 244 , 635-650 A.D. II LXXXII Parmartha 499-560 A,D, II XCII Dharmapala d. 570 A.D. II XIY Parmenides 515 B. C. II 268 >> 635 A, D, I XXIX Patanjalic, 150 A.D. II 263 $ $ II LXXXI 1. Prabhakara 650 A.D. II 263 Dinnaga 320 A.D. II LXXIX Prasastapada 5th cent. A.D.II 278 II LXXXI Protagoras 4813-411 B.C. 11 cxix 345-425 A.D. II LXXIX Pyrrho 3657-270? B.C. II CXV Dharmottara 847 A. D. II LXVIII Ratnakirti 10th cent. A.D. II 313 II LXIX Sabara Ist cent. A.D. II XCV 725 A. D. II c. 100-200 A.D. II 263 Empedocles 495-435 B,0. II 266 100-500 A.D. II XCY Gunaraton Samvat 1466 IL XLIII 400 A. D. II XCV Haribhadra 700-770 A.D. II XO Sanghabhadra 280-350 A.D. II xor 1-% The Arabic figure indicates the No. of the page of notes and the : Roman one that of the intro. 3 This indicates that different dates are assigned by different scholars: This bolds good in other cases, too, where more than one date is mentioned.

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344 DATES OF AUTHORS Name Date Vol. Page' Name Date Vol. Page Sankara Several centuries Subhagupta 650-700 A.D. II CV before christ II CIY II XCVI 5th cent. A.D. II CIV Suresvara 788 A. D. II LXXXI 788-820 A.D. II CIV II XV Udayana 984 A. D. II 278 II XV Uddyotakara? 550 A.D. II 290 Santaraksita 749 A. D. II XCVI Vacaspatimisra 840 A.D. II 301 705-762 onwards I XXIV Varsaganya 230-300 A.D. II. XCIII 705-782 A.D. II XLII Vasubandhu 280-360 A.D. II LXXIX II XCI Samvat 761-818 I xxly JI XCIII Schiller 1759-1805 A.D. II CXVII 260-340 A.D. JI LXXXI Siddhaseza : 420-500 A.D. II XCIII Divakare latest in the | Vasumitra 100 A. D. II 255 sixth cent. II XCVIII | Vatsyayana c. 300 A.D. II 263 Sridhara 991 A. D. II 278 Vijnanabhiksu 1650 A.D. II 301 Subandhu 375-425 A.D. II LXXXII Vinitadeva c. 700 A.D. II LXXXY Subhagupta 640-700 A.D. I XXIX Whitehead 1861 A, D. II CXIX 1 See Bharadvaja (p. 313)

Page #476
prathamaM pariziSTam / avataraNapratIkAni / (a) anekaantjyptaakaantrgtaanaamvtrnnaanaamkaaraadhnukrmH| pratIkam khaNDAGkaH pRSThAGka: pramANavArtike 1, 37 2 155 1 368&383 pramANavArtike 1,184 pramANavArtike 3, 395 bauddhakRtau(1) 1 297 1 24 2 115 1 172-3 vAkyapradIye kA. 2, lo. 425 1 34 aklezAt stoke'pi agnisvabhAvaH zakrasya ataH paraM vAco nivartante *atItAderasattvena ato'styatizayastatra 'athAstyatizayaH kazcit anagnijanyo dhUmaH syAt anityatA sarva *anyaccaivaMvidhaM ceti anyathA dAhasambandhAt anyadapi caikarUpaM 'anyadevendriyaprAya *anyonyamiti yad medaM anyonyavyApsitazcAyaM *anyonyavyAptibhAvena anyonyavyAptirUpeNa * apracyutAnutpanna apoho yanna saMskArAH apradhAnaM ca yat prokta. apradhAnIkRtauSTrayAdi. abAderniyata. vabhinna dezarUpAdi. zAstra. sta. 7, zlo. 33 (lo. 509) . . 132 . . zAstra* sta. 11, zlo. 27 (zlo. 670) . 402 __ 315 . . 1 299 * This sign shows that there a very remote chance for this to be & quotation. I This is the second homistich. The first is as under: "codito dadhi khAdeti kimuSTuM nAbhidhAvati' 2,4 These verses occur in S'astravartasamuccaya as XI, 24 ( v. 667) and XI, 23 (v. 666) respectively. But, there, too, they seem to be quotations: 3 Here the first foot is however 'anyathaivAgnisambandhAda'. 5 Cf. "apracyutAnutpannasthiraikarUpam" quoted in Syadvadamarijari (p. 17, Motilals edn.) - bhane pari. 1

Page #477
prathamaM pariziSTam pratIkam mUlam khaNDAGkaH pRSThAGka: ayamastIti yo hyeSaH bhImAMsAzlokavArtike sU.5,abhAvapari0 zlo. 15, pR0 474 ayameva khalu medo bhedahetuLa arthAnAM yacca sAmAnya pramANavArtike 3, 30 *avastutvApratijJAnAt asthAnametat yad dve 1 161 Atmani sati parasajJA AvirbhAvatirobhAva. pramANavArtika 2, 219-20 sAGkhyakRtoM (1) 172 *itthaM pramANasiddhe'smin ubhayostulyarUpa. utpAdavyayadhrauvyayuktaM sat tatvArthasUtre a. 5, sU. 29 2 25,33 274 'prajJApanAyAm(1) *eka sAmAnya. ekAntaikye tu bhAvAnAM *eko hyanekajanana. egapaesogADhaM sattapaesA *etenaikakhabhAvo'pi *evaM zavalarUpe'smin evaM sacyAyataH evaM sapratipakSe evaM sarvatra saMyojyaH evaM dhubhayadoSAdi0 evaM ca viprakRSTasya evaM cobhayarUpatve 133 'vRddhakRto karmakSayAddhi mokSaH kasyacit kiJcidevAnta. pramANavArtike 3, 336 I This is the page-number of the edition published in the Chowkharabs Sanskrit Series in 1898-99 A. D. It contains the text and its com. Nyayaralanakara by Parthasarathi Mis'ta and an alphabetical index of the verses of the taxt. Here we have 'nirNayaH' for 'nizcayaH. . This work is in Palya. Its Paiya title is Parnavani but here its Sanskrta equivalent is given, 3 This occurs in Sastravartasamuccaya as v. 518 ( VII, 42). There, too, it is a quotation from some work, 4See Vol. I,P.711. 26,

Page #478
pratIkam kAraNameva tadantyaM * kAryena tasya hetutve * kAyainaivAsya tatkartR kimetaditi satya kSaNasthitidharmAbhAva eva kSaNikAH sarvasaMskArAH kSIroSTrAnantaraM bhUte 0 khaMdhA khaMdesA khaMdhapaesA gaganatalavaloka 0 guNadarzI paritRpyan gRhIta mAhitvAd prAttAM vidurhetutvameva * prAyaM na tasya prahaNaM na cittamAtraM bho jinaputra 1 citraM ca karma kAryAt "codito dadhi khAdeti *jaghanyAzlIlavAdazva * tatazca kAryanAnAtvaM tataH so'sti na cAnyatra ' tato'sat tat tathA tatrApi dhUmAbhAsA dhIH tatraikAbhAve'pi nopalabhyate * tathAdarzanato'pyasya. avataraNapratIkAni mUlam nyAyavRddhakRtau zubhaguptakRtI dharmakIrti (?) kRtI khra prajJApanAyAM pa 1, sU. 4 ga pramANavArtike 2 218-9 pramANavArtike 3, 247 pramANavArtike 1, 184 ja pramANavArtike 3, 396 * hetu bindI (?) khaNDAiH pRSThAGkaH 2 22 1 50 1 51 ng 338 2 138 402 298 9 1 k 2 1 1 2 2 1 1 1 1 3 9 9 2 2 1 15 90 33 245 126 61 122 34 23 403 53 198 297 115 177 54 I This occurs as a quotation in the Bhasya (p. 365 ) on TS (V, 25 ). 2 Cf. S'astravartasamuccaya (XI, 27 ) i. e. v. 670. 3 This is the ending portion of the first hemistich which runs as under"bhinnakAlaM kathaM prAthamiti ced grAhyatAM viduH " 4 The first hemistich is quoted by Kamalas'ila in his Panjika (p. 568) on Tattvasangraha (v. 2030 2031). 5 This is the first hemistch of v. 184. The second is noted on p. 1 of App. I. 6 This occurs in S' astravartasamuccaya as v. 513 ( VII, 37 ). 7 The second hemistich runs as gamavedani0.

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prathama pariziSTham mUlam khaNDAH pRSThAH 1 128-9 *pramANavArtike tattvArthasUtre a. 1, sU. 14 pratIkam tathApi tatra kiJcinivartata tadapekSayA ca tadindriyAnindriyanimittam tadevAdvayaM bodhamAnaM tadyogyavAsanAgarbha. tayA saMvRttanAnAtvAH tasyA abhiprAyavazAt tenAnekAntavAdo'ya. 120 pramANavArtike 3, 397 pramAgavArtike 1,70 pramANavArtike 1,71 pramANavArtike 3, 335 . darzanopAdhirahitasyAgrahAt dravyaM paryAyaniyutaM dvayapakSo'pi cAyukto dvividhA hi rUpAdInAM zaktiH dharmapAla-dharmakIrtyAdikRtiSu 17 samantabhadrakRtau / 403 298 105 1 na ca pratyakSasaMveyaM na ca syAt pratyayo loke *na cAsattvAd vizeSo'sya na cet tattatsvabhAvatvAt na tatra kizcid bhavati' na pratyakSaM kasyacinizcAyaka na bamo'nyasya tajanaka 'na bhavatyeva kevalaM namo buddhAya na viSayagrahaNapariNAmAhate na yathAvaM narakavat punaH sarva siddha na rUpaprakAzana pramANavArtike 1, 279 pramANavArtikakhopajJavRttau pramANavArtika(1, 1751)svopajJavRttau() pramANavArtike 1, 279 2161-2 2 138 402 "sammatiprakaraNasya malavAdikRtavRttau hetubindau vizikAyAm 174 324 1 This is quoted in Panjika (p. 580 ) on Tattvasangraha (v. 2077-8). 2 See Vol. II, p. 82. 3 This very line occurs in S'astravartasgnuccaya (v. 269 ); but in Prana. navartika with a fort in the second homistich, the first being as under:-- "svato'pi bhAve bhAvasya vikalpazcedayaM smH|" 4 This is the last foot of v.279 of Pramanavartika (I). The complete verse is: "svato'pi bhAve bhAvastha vikalpazcedayaM smH| _ na tasya kinid bhavati na bhavatyeva kevalam / / " 5 This is a Sanskrta title of Sammaipayarana.

Page #480
pratIkam na sattvaM kiJcidauSTyAdi * na so'sti pratyayo loke na khecchApratipattyA na hi kasyacid bhAvena na hyupagamA eva bAdhAyai * nAkAraNaM yataH kAryam * nAnyonyavyAptirekAnta 0 nAnyastad vibheda0 nAbhedo bhedarahito * nAvadhAraNasAmarthyAd * nAvazyaM kAraNAni ' nAstItyapi ca nityaM yogI vijAnAti nIlapItAdi nIlAdirUpastasyAsau nauSTryAdi sattvabhinnaM cet " paJca bAhyA dvivijJeyAH pararUpaM kharUpeNa parasparApekSayA tayorvyavasthAnAt parArthe hyanumAne parokSa prakRterartha pratyakSatA0 paryAyAbhedato'nityaM punarvikalpayan pratipAdayatA'nena pratyakSaM kalpanApoDhaM * pratyakSo'rthaH parokSaM tu pratyakSaM kalpanApoDhamabhrAntaM pravRttiniyamo na syAd avataraNapratIkAni mUlam vAkyapadIye kA. 1, zlo. 124 pramANavArtikasvopajJavRttau (?) laukikanyAye zAstra 0 sta. 7, zlo. 32 ( zlo. 508 ) vRddhakRtI mI. zlo. vA. sU. 5, abhAvapari0 zlo. 16, pR. 478 pramANavArtike pramANavArtike 3, 328 pa abhidharmakoze 1,48 pramANavArtike 1, 69 dharmakIrti (?) kRtI pramANavArtikakhopajJavRttau pramANamImAMsAdiSu khaNDAGkaH pRSThAGkaH 1 297 1 366 1 34 218 369 53 pramANavArtike 3, 125 pramANavArtikasvopajJavRttI (2) pramANavArtike 3, 193 nyAya ( ? pramANa) vinizvaye ( pa. 1 ) 2 1 1 9 1 1 1 "paca bAhyA dvivijJeyA nityAdharmA asaMskRtAH / dharmArddhamindriyaM ye ca dvAdazAdhyAtmikAH smRtAH // 48 // 6 The second hemistich begins with 'icchA ceti' instead of 'iti vetti' 2 1 1 2 2 1 132 119 2 Here we have gamAdRte for garma vinA. 3 This is quoted in Panjika (p. 580 ) on Tattvasangraha (v. 2077-8). 4 Ses Vol. II p, 82. 5 The complete verse is as under:-- 71 52 101 86 118 82 94 296 2 13474350 2 2 2 68-71 1 1 2 1 2 1 1 56 81 59 19 230 1 This occurs in S'astravartasamuccaya as v. 515 (VII, 39) There, too, it is a quotation. 59 229 64 223 22

Page #481
prathamaM pariziSTam pratIkam mUlam khaNDAkaH pRSTAGkaH pravRttiniyamo'pyevaM pretavatU punaH santAnAniyamaH viSikAyAm bIjAdArajanmA0 bodhAtmatA cecchabdasya pramANavArtike 3, 393 samantabhadrakRtI 1 375 117 1404 hetubindau 2 174 bhAveSvekAntanityeSu *bhikSo! ityAdizabdAca bhinnanimittaprayuktasya bhinnakhabhAvebhyazcakSu. mede cobhayarUpaika. bhede tu tadasattvaM cet bhedasaMhAravAdasya bhedo vA svAdabhedo vA pramANavArtike 1, 186 mukto na mukta eva hi vRddhakRtau . MS 'yatazca tat pramANena *yataH svabhAvato yaH pazyatyAtmAnaM pramANakArtike 2, 217-8 *yathA'nekasvabhAvaM tat yadi pratyakSaM pramANa sthAdvAdabho yasmAt pratyakSasaMveyaM yasmAt sattvamasattvaM ca 1 11&65 yAdRzAd yaH samutpannaH zubhaguptakRtI *yuktyA na yujyate sthairya 1 54 'yenAkAreNa bhedaH kiM vRddhakRtau yenoccaritena sAnA mahAbhASye pR. 16 1 385 yeSAmupalambhe hetubindo(?) 2 176-7 1 This occurs as the first homistich of v. 186 of Pramanavartika (I), with this difference that there we have chiamat instead of this reading. The 980ond hemistich is: "dravyAbhAvAdabhAvasya zabdA rUpAbhidhAyinaH" / 2 This occurs in Sastravartasamuccaya s9 v. 517 (VII, 41 ). Here, too, it is & quotation. 3 This is quoted in Lalitavistara on p. 75a (D. L. J P. F. edn. ). 4 This occurs in S'astravartasamuccaya as v. 516 (VII, 40). Here, too, it is & quotation,

Page #482
pratIkam rUpAdayo ghaTasyeti rUpAntaraM vikalpe vaktuH zrotu tulyA vaktRvyApAra viSayo vastuna evaM samAnaH vastunonekarUpasya vastubhedo vAsanA0 vArUpatA cedutkrAmedava0 vikalpayonayaH zabdAH viziSTatatsvabhAvatva * vizeSarUpaM yat teSu zabdandriyArthayorbheda evaM * zikSApadAbhidhAnaM ca saMhatya sarvatazcintAM sa eva dadhi savitAlambanA paJca sannikRSTo'pi cauSTryAdi samAneta buddhizva sarva evAyamanu0 * sarvatavIryatadbhAve sarvathA kAraNocchedAd sarvathA kSaNikatve ca avataraNapratIkAni mUlam ra pramANavArtike 2, zubhaguptakRtau zubhaguptakRta pramANavArtika 2, 2 vAkya0 kA0 1, zlo. 125 bhadanta dinakRtau 1023 za sa pramANavArtike 3, 124 pramANavArtike 1,185 dinAkRtau (?) 1 The second hemistich is: khaNDAGkaH pRSThAGkaH 2 39 1 337 1 338 1 396 1 293 9 315 1 329-30 1 366 1 3344337 299 22 1 1 1 1 1 1 2 1 1 1 1 1 1 193 403 230 24 121 315 296 231 51 118 298 "tacchati medAH khyApyante vAcyo'nyo'pi dizA'nayA". In AJP we have 'tadvyaktibhedAH' 2 This is quoted by Siddharsi in his com. (p. 44 ) on Nyayavatara. Dr. P. L. Vaidya suggests against it the name of 'Dignaga' with a query. It is also quoted in Ratnakaravatarika (1,9) and in SM. (com, on v. 14). Its second hemistich is: "kAryakAraNatayA teSAM nArtha zabdAH spRzantyapi / " For other details see the intro. pertaining to Bhadanta Dinna and "Notes". 3 This is the first homistich of Pramanavartika (I, 185 ) with this difference thab in the printed edition we have " sa eva vizeSo'nyatra". The second hemistich is : "sarvAtmatve ca sarveSAM bhinnau syAtAM na dhI dhvanI"

Page #483
prathama pariziSTam mUlam khaNDAGkaH pRSThAH 1 23&295 1 25 pratIkam sarvavyaktiSu niyataM *sarvasyobhayarUpatve sarvAtmatve ca bhAvAnAM mahopalambhaniyamAdabhedo nIla. sA'pi tadrUpanirbhAsA khasaMvedanalakSaNe khaparasattvavyudAsopAdAnApAyaM khabuddhipratibhAsasya svabhAvaparabhAvAbhyAM khabhAvavizeSazca yaH svabhAvaH *kharUpameva sarveSAM pramANavArtike 1, 183 pramANavArtike 1,185 pramANavinizcaye pramANavArtike 3, 394 1 338 sammatiprakaraNasya mallavAdikRtavRttI zubhaguptakRtau pramANavArtike 1, 41 nyAya bindau pari0 2, pR. 36-370 1 55 hetvabhedAnna cAjJAte 1 316 (A) khopajJavyAkhyAgatAnAmavataraNAnAmanukramaNikA / vizeSAvazyakabhASye gA. 1703 zrutau prazamaratau zlo. 175 225 aNuhUyadiTThA,tiya adhyApayata putrakAH anazanamUnodaratA anyadevendriya *anye dharmA dharmiNaH ammApiusaMtie ayamarthAsaMspazI ayameva (hi) bhedo bheda. "ayutasiddhAnA. 'paryuSaNAkalpe sU. 108 1 49&80 ___ 1 This Verse is quoted by Haribhadra in his com. (p. 233) on TS. 2 This is the second hemistich of v. 183, the first being as under: "pralapanti pratikSiptaM tadapyekAntasambhavAt" 3 This is the second hemistich. In the printed edition we have 'saveSA' for bhAvAnA. 4 In the printed edition we have 'nirbhAsAstathA' for 'nirmAtA tathA. 5 Its first hemistioh is: "sarve bhAvA:svabhAvena svasvabhAvavyavasthite." 6 See the Chowkhamba Series, No. 22. 7 This is a Sainskrta title of Visesavassayabhasc. 8 This is a Samskxta title of Pajjosasanakappa, a Jaina Agama in Paiya. 9 A portion of this cours in SM (oum. ou v. 7). That it is a quotation bas escaped the attention of Dr. Dhruva and Jagadis' acandra sastri. See their editions of SM,

Page #484
avataraNapratIkAni mUlam khaNDAH pRSThAGkaH 213 pratIkam / azokavRkSaH surapuSpa. asatsaGgAd dainyAt *asanto bhedAH asarvagatadravyA 'asthAnapakSapAtazca asthAnametat vaizeSikakRtI zubhaguptAdikRtipura 1 163 Ira gatipreraNayoH utpadyate yadekaramA. 1 262 ekaM nityaM niravayavamakriyaM *ekamartha vijAnAti vaizeSikakRtI 1 233&2 202 2 220 kAyo na kevalamayaM kAlo sahAva NiyaI sammatiprakaraNe kA0 3, gA0 53 jinavacanAt sadbodho jJAte tvanumAnA. jJAnadarzanAvaraNa. jaiminIyasUtra( 1,1,5)sya zAbarabhASye tattvArthasUtre a. 8, sU. 5 264&7. 1 398 tasmAd yato yato pramANavArtika 1, 42 devahiM se nAme kae do pratiSedhau prakRtamarthaM gamayataH paryuSaNAkalpe sU. 100 18&193; 2 14 *na svabhAvaH paryanu0 1 257 na hyartha zabdAH santi pramANadhinizcaye (1) nAka(kA?)raNaM viSayaH 1 128 1 In Sastravartasamasecaya ( VI, 9) the last foot is : "kAryametad vRdhoditam". 2 Ses Haribhadra's com, on v, 422 (VI, 9 ) of S'astrardasamuccaya. 3 Cf. Visesavassayabhusa ( v. 32 ). 4 This occurs in S'astravartasamuccaya as v. 332 ( IV, 95). 5 The first hemistich is slightly different. It is:-- "tasmAd vyAvRttirarthAnAM yatazca tannibandhanAH"

Page #485
prathamaM pariziSTam . khaNDAGka: pRSThAGka: anekAntasiddhau . pratIkam nAcitrAt khabhAva. *nAvazyaM kAraNAni nilaM sattvamasattvaM vA nirjaraNaloka. pramANavArtike 1, 36 prazamaratau zlo. 150 1. 145 223 pazca bAhyavijJAnAni pAnAhArAdayo yasya poragalarUvo saddo prAyazcittadhyAne prazamaratau zlo. 176 bhAvayitavyamanityaH prazamaratau zlo. 149 'mayUracandrakAkAra mithyAdarzanAvirati. pramAgavArtike 3,403 tattvArthasUtre a. 8, sU.1 1 182 yataH khabhAvato jAta. yathA'nuvAkaH yadi venaiva vijJAnaM 'yasmizeva tu santAne vAkyapadIye kA. 1, zlo. 83 zAstra. sta0 4, zlo. 80 (zlo. 314) 1 194&197-8 1 387 1 263 2 134,190 rUpaM yena khabhAvena zAstra* sta. 4, zlo0 79 (zlo. 316) 1 1 263 228 'rUpAlokamanaskAra. vItarAgA jinAH sarve 1 The second hemistich is: "apekSAto hi bhAvArtA kAdAcitkasya sambhavaH" 2 In the printed edition we have 'bhAsvaram for 'snnibhm| 3The complete verse is as under: "yathA'nuvAkaHzloko vA soDhatvamupagacchati / bhAvRttyA na tu sa granthaH pratyAvRttyA mirupyate // " 4 This may be from some work of Diinaga. It ocours in S'astravarta. samuccaya as v. 246. But, here, in the second hemistich we have qya for santAne, a reading occurring on p. 190. 5 This occurs as a quotation in Henaoandra's com. (p. 19) on his Pramu. namimamsa (I, 24), but its source is untraced. It can be compared with one occurring in the com. on Nayacakra. So says Sukhalalji in his Hindi notes (p. 43) on Pramanamimunisa,

Page #486
avataraNapratIkAni khaNDAkA pRSThAGkaH pratIkam "ziSTAH kvacidiSTavastuni za pANinIye dhAtupAThe 1902-3 zUra vIra vikrAntI zreyAMsi bahuvinAni / 4 231 saMminnaM pAsaMto zrAvazyakaniyuktI gA. 124, vizeSAvazyakabhASye ca gA. 1342 - 1 sarva evAyamanu0 diGnAga(2)kRtI 1 sarve bhAvAH svabhAvena pramANavArtika 1, 41 so hu tavo kAyavvo 1 'khaviSayAnantara0 nyAyavindau pari0 1, pR0 17-8 1 220 252 (i) vivaraNAntargatAnAmavataraNAnAmanukramaH / asarvagatadravya vaizeSikakRtI 2 4 &s A mArtadhyAnArUyamekaM aSTakaprakaraNe 10,1 235 'ikSuzIraguDAdInAM iTa(Te)taraviyogAdi aSTaka. 10,2 237 udvegakRdviSAdAya(nya). aSTaka. 10,3 237 eko nityastathA evaM vijJAya tattyAga. aSTaka. 10,4 aSTaka. 10,7 kAryakAraNabhAvAd bA pramANabArtike 1,32 i Of. this wording with Kotgacarya's com. (pp. 1-2) on Visesa. 2 This work is in Paiya, and its corresponding title is Avassayanijjutti. 3 There is a variant in the second hemistich, it being 'vyAvRttibhAgino yataH'. 4 The complete quotation is: "kha viSayAnantaraviSayasahakAriNendriyajJAnena samanantara prayatnena janitaM tad manovijJAnam / " 5 This occurs as a quotation in Devabhadra's Tippana (p.90) on Siddharsi's' com. on Nyayavatara (v. 29). 6 In the printed edition we have 'svabhAvAda' for 'niyamAda' and 'niyamo'darzanAnna for 'niyamo darzanAnna'. Both of these variants are found in a quotation ocaurring in Nyayakandali (anumananirupana, p. 207) published in Samvat 1951, and in & quotation given in Sarvadarsanasaigraha (p. 16) pub. by B.O. R. I.

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ra 9. pratIkam kSIre dadhyAdi yannAsti tattyAgopazAntasya na hi tatkSaNamapyAste na hi svato'satI pariNAmo hyarthAntaragamanaM * pratyekaM yo bhaved doSo bhUyAMso nAmino baddhA "vastutAcAmagocaraH vijJA vedanA sajJA zabdo'mbaraguNaH "zrUyatAM dharmasarvasvaM prathamaM pariziSTam mUlam mI, zlo. vA. sU. 5, abhAvapari0 zro. 2, pR. 473 ta anuka0 10,5 na mI. lo. vA. sU. 4, zlo. 55, pR. 151 mI. zlo. vA. sU. 2, zlo. 47, pR. 59 pa svAdAdhAro jalAdInAM ta eva sarvajJAnAni pramANAni bha aSTaka0 10, 6 va cANakya rAjanItizAstre 1,7 khaNDAH pRSThAGkaH 2 31 sa "pramANavArtike 2,68 sammatiprakaraNasya abhayadevakRtavRttau (pR. 5) 2 2 1 1 1 2 1 za vaizeSikasUtra (a. 2, A. 1, pR. 27) sya prazastapAdabhASye zabdanirUpaNe (pR. 287 ) 1 1 2 2 1 237 65 4 18 13 237 5 5 387 20 13 1 The complete verse is : " na hi tatkSaNamapyAste jAyate vA'pramAtmakam / yenArthagrahaNe pazcAd vyApriyetendriyAdivat // 55 // 2 This is the second hemistich, the first being: "svataH sarvapramANAnAM prAmANyamiti gamyatAbh" 3 This is quoted in Abhayadeva's com. ( pp. 201, 374, 474 ) on Thana and that (p. 641) of his on Viahapannatti, in Vadivetala S'anti Suri's com. (p.562) On Uttarajjhayana, in Malayagiri's com. (p. 284) on Pannavana and in Hema. eandra's com. { p. 120 ) Annogaddara. 4 This quotation occurs in Hemacandra's com. (p. 29) on Pramanami redjisa (I, 32 ); but it is untraced, there, too. 5 This is quoted by Haribhadra in his com. (p. 2a) on Pancasuttaga and by Malayagiri Suri in his com. (p. 3a) on Dhammasangahani (v. 1). 6 According to Dr. Dhruva this occurs in MBh, too. See his edn. (p. 48) of SM. 7 In its printed edition we have 'prativandhata:' for 'pratibandhaka:".

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dvitIyaM pariziSTam / (a) mUla vyAkhyA vivaraNAntargatAnAM vizeSanAmnAM suuciH|' bhajitayazas II:-33%. buddha I-158, 161, 246, 325, 402, bhanekAntajayapatAkA I-2, 5,9; II, 239. 403; 11-13, 57, 58, 60, 62, anekAntasiddhi I-263. 73-75, 86, 88, 199, 208, 213abhayadeva I-13. 216. azoka 1-4. buddhatya II-199. Atmasiddhi II-218. buddhazaradvatIputra IT-61. udumbara I-278. bhaTTa (kumArila) II-70. RjupAlikA 1-198, 199. bhadantadina 1-384. RSabha [-55, 197-199. bhartRhari 1-366. kapila I-217. bhASyakAra (pataJjali)I-368,385,388. kukkAcArya I-8, 42. mandara 1-275. khadira I-278. maru 1-79, 168. jambUdvIpa I-325. mallavAdin 1-58, 116. tathAgata I-217, 364. mahAvIra [-1, 4-7,56, 199. tAzAgata II-58. mAthura I--127, 128. divAkara (ajaina) I-84. meru II-68. divAkara (siddhasena) II-131. yugAdideva I-199; see aSabha. devadatta I--136, 177, 187, 371, 385; balamANa 1-6; 1. baddhamAga 1-6%; see mahAvIra and vIra. II, 229, 230, varddhamAna I-6, 197-199, see pabamAna. dharmakIrti I-105, 229, 334, 347; vAdimukhya (siddhasena) II-226. II-36, 39, 59, 99, 130, 174, vArtika (pramANavArtika) I-105, 200,229, 176, 178. 337; II-59, 162,180,218. dharmapAla II-36. vArtikakAra (dharmakIrti) II-115. dhava I-372. bAhrIka I-193, 318,371. viMzikA 11-62. nAbhi I-199. nAlikera I-129, 132, 342. vindhya I-132,220, 275-277. vipazyan (sugata) I-325. pataJjali I-385, 388. vIra I-5; see mahAvIra, baddhamANa & panasa I--193, 194, 318, 371, 398. __ varddhamAna. pATaliputra I-39, 127. vRddha I-71. pATaliputraka 1-37,40, 41, 64, 127. vRSabha 1-197; see RSama. pramANamImAMsA II-68. zakra I-4, 6. 1 For propor nouns of sects sec pp.14-15. 2-3 The Roman figure stands for volume' and the Arabic one for "pago'.

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dvitIya pariziSTam zAkya I-325, 326. siddhasena divAkara I-9; see vidhAkara. zAkyasiMha (sugarA) II-80; 8 pAtha. siddhArtha (pArthiva)I-199. ziMzapA I-231. siddhArtha (vana) I-198. ziva 1-403. sugata I-287. zubhagupta I-337. sammati II-131. sumeru I-325-327. sammati(TIkA) I-9, 116. sthAdvAdakuvodyaparihAra I-279, 296. sarasvatI I-395. sthAdvAdaaGga 1-84. sarvajJasiddhi II-49. himavat I-132, 220, 275,276. sarvazasiddhiTIkA I 6, 116. hetubindu II-174, 175. (A) ajainasampradAyAnAM nAmAni / antajJeyavAdina Vol. II-p. 100, 1.58 29 ; p. 99, 1. 30; p. 123, I. 233; ___ see vijJAnavAdin. p. 135, l. 27; p. 148, I. 27; asadvizeSabhavanavAdin Vol. II-p. 144, p. 155, 1. 1.8; p. 190, 1. 27 ; p. 1.11. 194, 1.27; p. 195, 1. 27; p. mAyAma Vol. I-p. 51, 1. 28. 206, 1. 28 ; p. 209, 1. 13; p. jJAnamAtravAdin Vol. II-p. 9:, 1. 27. 222, 1. 15. naiyAyika Vol. I-p. 17, 1. 28 ; p. 46, brahmavAdina Vol, I-p.377,11. 18 &27. ___1. 23; p. 290, 1. 11. mAdhyamika Vol, I-p. 381, 1. 17. nairAmyavAdina Vol. II-p. 135, 1. 11. mAhezvara Vol. II-p. 159, 1.9, 24, pANinIya Vol. I-p. 357, 1. 19. 27, 28; p. 160, 1.19. bAhyArthavAdina Vol. II-p. 54, 1. 29; mImAMsaka Vol. I-p. 13, 1. 29 ; Vol. p. 55, 1. 14. ___II-p. 64, I. 10 ; p. 65, 1. 27; bodhamAnatasvavAdin Vol. II-p. 12, ]. p. 67, I. 15; p. 69, 1. 17; p. 9; p. 48, 1.5;p. 55, 1,6; p. 74, 70, 1. 21 ; p. 71, 1. 18. 1. 4; p. 84, 1.7; p. 85, 1. 14; yogAcAra Vol. I--p. 81, 1. 10; p. see vijJAnavAdin. ___305, 2. 25 ; p. 381, 1.6; Vol. bauddha Vol. I-p. 5, I. 22; p. 32, 1. II-p. 1, I. 16; p. 2, 1, 27; p. 5, 31; p. 51, 1. 28; p. 54, I. 11; 1. 27; p. 8, 11. 17 & 20; p. 10, p. 127, I. 15; p. 186, 1. 27; p. 1. 24 ; p. 55, 1. 20; p. 80, ll. 199, 1.8; p. 202, 1. 27 ; p. 233, 11 & 26; p. 85, 1. 14; see 1. 27; p. 234, 1. 29; p. 241, 1. vijJAnavAdin. 23 ; P. 251, }l. 23-24; p. 287, vijJAnavAdina Vol. I-p. 367, 1. 27; 1. 26 ; p. 304, 1. 22; p. 329, 1. p. 381, 1. 17 ; Vol. II-p. 52, 25 ; p. 333, 1. 14 ; p. 337, 1.29; 1. 16; p. 95, 1. 4 ; see yogAcAra. p. 381, 1.6; Vol. II-p. 5, 1. vaizeSika Vol. I-p. 67, 1. 25 ; p. 90, 24 ; p. 36, 1. 30; p. 37, 1, 28; 1.22; p. 216, I. 15 ; p. 241, 1. p. 60, J. 20 ; p. 61, 11. 21, 28& 25; p. 242, 1. 23 ; p. 362, II. 9,

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ajainasampradAyAnAM nAmAni 26 & 27 ; Vol. II-p. 4, Il. 20 & sAya Vol. I-p. 172,1. 15 ; p. 251, 26; p. 5, Il. 21 & 23 ; p. 19, 1. ll. 23 & 24; p. 282, 1. 18 ; Vol. 28; p. 24, 1. 15; p. 34,1, 29; II-p, 148, 1, 25;p, 175, 1. 18. p. 44, 11. 18 ; p. 128, 1. 25; p. saugata Vol. I-p. 149, 1. 29; 158, 1. 16. zabdabrahmamAtratattvavAdina Vol. I-n. 382 zabdabrahmamAtratattvavAdina Vol. I-P. 382, monAtika Vol. I-p. 80, ]]. 10 & see yauddha. 1. 5-6. zAkya Vol. I-p. 35. 1. 19 & 21; 28; p. 381, I. 17; Vol. II-p. see bauddha. 34, II. 16 &25.

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tRtIyaM pariziSTam / prakIrNakAH sUcayaH (a) nyaaysuuciH| kSIranIranyAyaH (vivaraNe) II, 8 devadattakaTanyAyaH (vi.) I, 136 gaDupraveze'kSitArakavinirgamanyAyaH (mUle) pizAcabhayAt pitRvanasamAbhayaNam (mUle) I 56 _II, 168. tuSakaNDana(nyAyaH) (vi.) I, 107 taimirikadvayadvicandrapratipAdananyAyaH (mule) I prasArya pAdArpaNa (vi.) II, 5 337,340. bIjAGkuranItiH (vyAkhyAyAm) I, 337 dAsIgardabhanyAyaH (vi.) II, 178 mAyAgolakanyAyaH (vyA.) II, 202 (A) vishissttnidrshnsuuciH| aGganArthaH...vaidyAdiH I, 303 na hi nIla...gacchati I, 314 kUTanaTanRtta I, 295 gRSikA'larkaviSavikAra I, 3122 sukhyataimirabuddhi I, 338 raktAdAviva...vastrAdi I, 301 & 315. narasiMhamecaka I, 302 vastrAdau raktatAdi I, 315 nahi kazcid chinddhi I, 319 viziSTavastrAdau raktAdi I, 300 (i) 'dezya'zabdasUciH / dikarikA I, 355 loTaka I, 278. laDDaka I, 294

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Page line XIY XIV 14 XIX 321 34 00 co Addenda & Corrigenda Vol. I Incorreot Correot NighaDa NicaDA Nandi.' Nandi' and Kotya. carya in his com. (p. 5) on Visesa. and Ath and the 4th see See phalA pracyutyapekSayA phalApracyutyapekSayA dharmAbhAvapradhAna dharmA bhAvapradhAna tyasatyAmRSA tya-satyAbhUSA abhidheya abhidheya khata eva "khata eva "tathAhi tathAhidharmarmitayA dharmarbhitayA atrApi 'yenAkAreNa 'atrApi yenAkAreNa sthiraikamAvatayA "sthiraika(kha)bhAvatayA sakriyAvizeSAH sakriyA vizeSAH evArthakriyA, evArthakriyA 29 30 18-19 29 13 0000 Do00 3 605 atra pUrvapakSasya tRtIyAMzaH sampUrNaH smIyelaha 21 smIyasneha 21 . niSThA niSTa tadasattvasya 1 'taditarAsattvasya' iti ga-pAThaH ucyate 'kharUpaparityAge 'yadi taditarAsattvasya 1 'tadattvasya' iti ka-pAThaH ucyeta 'kharUpaparityAge yadi satvam / syetyAdinA niraMzaikavalpabhAva pratyaya ayogya sattvam, 5 28 50 50 sya' ityAdinA nirezakakha[lpamA pratyaya ayoga 27 sadAbhAgabhAga sadA bhAga(va)bhAsU .

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ADDENDA & CORRIGENDA Page line 30 29 iti 8 Sco 25 107 107 136 139 140 140 155 169 31 Incorrect Correot tastadupapatte "tastadupa(pa)tte kAruyanaikatropa kAsyenaivaikatropa 'bhedaH' ityetadapyacAru, bhedaH iti etadapyacArU, virodhAdityevam virodhAt' ityevam (11) (11; pR. 77, paM. 3). *iti yadi "pratyakSaM "yadi pratyakSaM Add a foot-note: draSTavyaM 80tama pRSTam / ekarUpatAvagamasya ekarUpatA'vagamasya mUlapUrvapakSe 'na mUlapUrvapakSe-na svAbhAvikva eva svAbhAvikya eva kevalatuSakhaNDanavata. kevalatuSakaiNDanavat 'kaNDanavat 'ca-pAThaH 'khaNDanavat' iti ka-pAThaH 'vAcakakhabhAva vAcakakhabhAva kalpanA'bhAva kalpanA'bhAva: apazyan na apazyaMzca na 'apazyaMca na' iti ga-pAThaH 'apazyan na' iti k-paatthH| sAvayatvenokta sAvayavatvenokta vyAvartamAnebhya vyAvartamAnebhyaH tasmAdaH tasmAdajijJAsA "jijJAsA"jijJAsA ceSTeti jijJAsAceSTeti 'dityAdi 'dityaadi| 'RjupAlikatIrAdau 'RjupAlikA'tIrAdau khabhAvasyA bhAvAt khabhAvasyAbhAvAt tatra rUpAdau tatra-rUpAdau nAma saMzrayaH nAmasaMzrayaH nAma saMzraya iti nAmasaMzraya iti ayogazca-ekAntai sAdhya hetvoH ayogazca ekAnta.. sAdhya-hetvoH This line should be on p. 236. kAsAviti kA'sAviti samagrotpaneka samagrotpannaika janyante janyante, samagrAntarAkAryaH samagrAntarakAryaH sarvAtmakatve sa tmi 169 16 176 176 179 198 199 221 229 229. 229 231 234 254 254 31 17 000-6. 259 259 260 302 302 22 "

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ADDINDA & CORRICY=NDA Page line Incorrect kenahAneka gamaH Correct kena neka 26 gamaH 806 308 308 312 radraSTavyaM 303tama pRSTham / 000 000 07 8-9 337 349 20 (16)...arlakastu (15)...alarkastu The two lines should be interchanged. -tathA ,tthaakRtv| kRtaH / jJAnamapi zabdA jJAnamapi na zabdA mataM zabdA mataM na zabdA vAhIkA vAhUlIkA 866 366 371 371 376 bodhu bodha' Vol. II (in press) 1x 10 x after 10 (published in the Sarvajanikan No. 48, Murch, 1944) On p. XI add in Hindi: (6) Jagadisacandra's intro. (pp. 23-24) to his edn. of SM, Here he has dealt with "jaina darzanameM syAdvAdakA sthAna". Add:(8a) Syadva. dablasa and its com. by Subhavijaya in Samvat 1667. published in Jaina Dharma Prakasa (Vol. Lx, Nos. 5& 6). See also intro. (p. CVII, in. 2). XXVIII 7a, jiNaharapaDimAyotta as 17a and 31 (in press). 32 XXVI 7a and 22

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6 ADDENDA & CORRIGENDA Page XI line 25 X1 37 98 XIII XIII XVII 28 Xx 23 XXIII 19 Incorrect Correct 54a, fantacana as 54a, azaleat & No. 63a, vizeSAvazyakavRtti as Nos. 632 & 63b, 100 Vidyaraja... Mantra Vidyaraja and Ha rinaikamisi were mantras. notes notes only Cruzo Crusoe intersepted intercepted Ahmedabad. Ahmedabad in Sam. vat 1968 and by Jainagrantha-prakasa-samiti in 1937 A. D. In this latter edn., on p. 49b of the com, we have "ta fac#48 IT ora". From this it follows that there was a com, earlier than this. Suri. Suri composed in Sarz. vat 1055. This may have been utilized by Municandra Suri. Sukhasanbodhani Sukhasanbodhani along with the text 1916 1913 This work This work same as one published in Paya ranasanloha (PP. 1-8) intro. intro. In v. 926-935 there are arguments advanced to prove faultlessness of theft, and they are refuted in v. 936-951. XXIY 9 XXIV XXIY XXIV XXIV 28 30 XX 38

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ADDEXDA A CORRIGENDA Page line Iacorrect Correct XXVII XXVII 7 etc. XXVIII 26 it consists XXIX Terses. XXIX 22a XXIX XXIX 24 1124. 1124. etc. In section iv (pp. 56a-58a) names of ten non-Jaina persons along with their views are mentioned. See intro. (pp. XCVIIXCVIII). all of them except the 2nd and the 19th consist verses (and these two have each 44 verses). 226 1124. But from the colophon (v. 5) it follows that there was no old com. There is a Cunni on section I by Yasodeva, pupil of Vira. It is composed in Samvat 1172. himself. There is also a com, by Sadhuraja Gani, pupil of Somasundara. Verses 3 to 11 are quoted in Lalitavistara. Yogacarya' development Add: In Jayadhavala (pt. I, p. 66), v. 432 of Yogabindu is met witi, with slight vari. ations viz. pratibandhari for ferre and teha haruf for #thefaart: XX8I 6 himself. 13 XXI. XXXII XXXIII Yogacarya' devolopment 22

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ADDENDA & CORRIGENDA Page line XXXIII last XXXIV XXXIV XXXIV 34 XXXV KhSSU Incorrect Correct Syadvadakalpalata. Syadvatlakalpalata. The verse 377987. is quoted by Silarika in his com. (p. 47a) on Suyagala (I, 1, 3, 15). or (57) Dinasuddhi, Dinasuddhi. In 1938 A. D. Ksamavijaya Gapi has edited the text. edited published by Jaina dharina prasaraka sabha gold. gold, and in I, 4 to a myaya viz, jalamanthana noted * on p. 290 ("Notes"). (V, 12), (V ,12). I, 70 and I, 71 are inet with in Sarkhyakuriku as v. 22 & 3 respectively. XLII XLIII liberation", liberation?. Sabara mantras are referred to in v. 623. (p. 42b), (p. 42b), Subhagupta (p. 59a ), recention recension marigala. mangala, and it is multifarious in meani ng according to TRD. quted quoted incognito. incognito. According to Jinaratnakosa (p. 403) there are a com. by Rajahamsa, an avacuri composed in Samrat 1295 and an avacurni by Brahmasantidasa, XXXVIII XXXIX 18 XXXIX 25 XLI ILI 24 XLII 29 12 XLIY

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ADDENDA & CORRIGENDA Page line Incorrect editor. XLIV 39 XLY (samarasa). XLYI 22 one one XLVII 12 tranquility. Correct editor. The text (IVIII) along with its Guj. trans. & elucidation is published by Keshavlal Jain in 1936 A. D. (samarasa). In I, 10 the Bauddha termino. logy is assimilated, one. Jnanavimala Sari has written a Sk. oom. on Samsaradavinalastuti. tranquility. An abstract of Samaruiccacariya (on which Ratnaprabha Suri lectured in Samvat 1299 ) was made by Pradyumna in Samvat: 1324 in his Sk. work Samaridityasarksepa. Ksamakalyana and Sumativardhana composed in Samvat 1874 a tippani consisting mostly of a Sk. trans. of Samaraiccacariya. svopajna on pp. CV-OVI, Mahavira as is the case in Kotyacarya's com.(p. 3) on Visesa", Tup-tika " Notes" (pp. 302 & 323). LII LII svojajna elsewhere Mahavira, LXII LXIII Tup-lika "Notes" LXIV 1 In HIL (Vol. II, p. 522) the date is mentioned as 1214 A. D.

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ADDENDA & CORRIGENDA Page line LXXIY 16 LXXVII LXXVIII 23 18-19 .: 34 LXXIX 37 ISSKhIS Incorreot Correct yoga, yoga. Can he be identified with Ava. dhuta Dattatreya well-known in the Puranas? to to in to be...prakasa published......prakasa (Vol. 61, No. 12; Vol. 62, Nos. 1, 7-8 & 12). Nandi. Nandi and in his com, (pp. 123-124 ) on Anu ogaddara. first first first (containing 8 vel (p. 81). (p. 81). Dr. Andrew Vostrikov has written an article "Nyayarar. tika of Uddyotakara and the Vadanyaya of Dharmakirti". It is published in IHQ (Vol. XI, No. 1). 981 A. D. 981 A.D. A verse 190 vidita. is attributed to Bhadanta Dharmaki, rti in Subhasitaratnabhandagara (p. 372, v. 16) LC XC* . Yogacarya-He is mentioned in the svopaj na com. on Yogadrstisamuccaya ( v. 14 & 25). From the lines quoted from his work or works he seems to be a Jaina. LXXXIV 28 so XCI i bet. 1&2 This correction is to be made in the case of the subsequent six pages, too,

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ADDENDA & CORRIGENDA Page line SCV 11 XCVIII XCIX XCIX Incorrect Correct . After this line read what is written about Santaraksita on p. XCVI. nitikara, nitikara. Can he be Gandhahastin, Siddhasena Divakar& or Siddhasena, an astro. nomer who is referred to by Varahamihira and from whose work sone passages are quoted by Bhattopala (966 A. D.)? erudition. erudition. This Deva nandin in his Sanurthasiddhi, a com, on TS (VII, 13) has quoted the first foot of the Dratrinisika (III, 16). remainedin remained in In History In A History Nowwhere Nowhere (partly...No. 21). (partly...No. 21). The 2nd instalment is pub. in Arts No. 22 and the 3rd will be pub, in No. 23. 12 12 cr 7 30 CVIII CVIII 39 OXIY last CXVII fare CXIX Evalua CXIX Evalution rapprochment Satabhisag vanakappa 27 33 rapprochement Satabhisaj vanakappa mahU~ CXXII CXXII CXXY CXXY OXXVI CXXVII fanastic brandhished fantastic brandished Ron Rg.

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ADDENDA & CORRIGENDA Page line 15 29 29 24 31 iSTatara' 127 191 237 237 237 237 237 246 20 Incorrect Correct liGgAt lijhA(yogA)t 'dravyAntara' dravyA(vA)ntara kathaya traivAkA kathaM yatraivAkAza kAryamitItya bhAvasya kAryamityabhAvasya 'mitItyabhAvasya' iti ka-pAThaH mityabhAvasya' iti ca-pAThaH svekAntakSaNi katayA svekrAntakSaNikatayA tpAdana samartha tpAdanasamartha iSTa(Te)tara' 'SAdAyamAtma SAdAya(nya )mAtma stathA kakSe'sya sambandhehaH (1) stathA baddhaH kSayyasana veha sarvathA sarva Atmeti (?) saGgatattvadarzinam saha(taM) tattvadarzinam (naH) 'nirlobhaThayiSyAmaH 'nirloThayiSyAmaH' Visesi. Visesa, Uttarajjhaya. naceunni (pp. 3-4), Visesta. Visesao and the in Abhayadeva's com. (p. 203a) on Thanaa (s. 269). The pertinent line is: "bhASitvA vAcA kiJcica sUrikcana". 1.29. 1. 29 (i. e. p. 263). 26 last 249 249 16 37 10 on 5 23 39 253 254 254 255 255 256 258 258 259 261 No te ]. 10. Buddi-prakasa intro. absence amongst the the form P. 12, 11. 4-5. See p. 65 Vudamahar nava * and place to 1. 10 (i.e. pp. 288-287). Buddhi-prakasa intro. (pp. XCVIII-C). Absence amongst the from 27 261 Vadamaharnava 80 268 272 22 location* * This correction-applies to ll. 37& 47 and tol.8 of p. 273, too.

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Page line 272 36 ADDENDA & CORRIGENDA Incorrect Correct (Ch. XII). (Ch. XII). In The Philosophy of Nonabsolutism (Pp. 156162) there is a detailed exposition of cravya etc.--the four determinants. Anya, AnyaVol. II Vol. II, orp ositive or positive infra Vol. I, p. 90, 1). 6-7. Vaisesika' * Vaisesika' become became Vaisesika Vaisesika 21 274 274 22 274 37 36 21 29 31 3,5 16 277 278 279 280 p. Vol. tantra' 30 283 284 284 284 284 285 Vol. tantra' on p. 235, 1. 18 & zuktI Bodhisattva designation satuAmongst zuka Boddhisattva designatian caryat Amongs O oooo it 287 287 290 01 C indistinct (IV, 78) it. For other details see "Notes" (p. 334). non-distinct (IV, 78) and in a verse quoted by Sila. nka in his com. (P. {9b) on Sayagada (1, 3, 4,14), 30 290 290 293 last 22 25 'sammatA' II, 28 'kunda a cross com. ( II, 128 kunda across com. (p. 426). 295 295 ) 34 last 13, 15 296 301 lo Sastitantra Sastitantica

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ADDENDA & CORRIGENDA Incorrect Page. 301 line last writer. Correct writer. See" Notes" (p. 261, fn. 1). deer dear 302 303 304 11 40 laddhi laddhI 27 relevant. relevant. For further particulars see "Notes" (p. 316). dongara' dungara' certainly 37. 39 307 307 308 313 319 dongara' dungara' certainly 26 32 in , in last conduct, 322 325 333 338 33 34 conduct. For (maha. ratnatraya' see Vol. II, p. 208, 1. 3. sparsand (i-iv) tyavrtti - Marunuvihi (v. 151-162), "addenda note on Vasavadatta there is* vaDUmANa sparsandi (iv) tyavrtta: maranavihi (v. 151-162) "aggenda note Vasavadatta there baDUmANa 338 22 339 340 341 24 43 9 28 92 30 * Some quotations from Hotubindri noted on p. 333 ("Notes") and To ut wbich have been left out should be inserted in Appendix I.